Maktubat-i Imam-i Rabbani

Volume 2 excluding mansub maktubs/sections

Rough Draft: Work in Progress

Irshad Alam Mujaddidi

September 16, 2021

Ijazat Silsila of interpretation

While I translate directly from the origi-
My first shaykh Muhammad Mamunur nal Farsi/Arabic, I take my understanding
Rashid gave me ijazat, mandate to translate from the Bengali translation by sufi shaykhs
the Mujaddid, and his chief khalifa, my sec- Shah Muti Muhammad Aftabi who learned
ond shaykh Qazi Rezaul Haq has confirmed the Maktubat from his shaykh and father,
it, and guiding me spiritually. who in turn, learned it from his shaykh Wa-
Now when I asked Shaykh Mamun for jid Ali Shah of Kolkata.
ijazat, he said that I must journey to Verification
Sirhind and get a personal ijazat from the
Mujaddid. I implored, You have a deep The greatest academic authority on the
nisbat to x the Mujaddid. Isn’t your ijazat Naqshbandi tariqa in the West, Dr. Hamid
good enough? He replied, No! That’s not Algar, of University of California at Berke-
enough. You need a personal ijazat directly ley, has given it a glowing recommendation
from the Mujaddid. in an email dated Oct 13, 2020:
So finally when I went there in 2003, even This is the second volume of translations
before I visited the grave, as soon as I went of the Maktubat of Imam Rabbani made by
to the office of the mazar, I received the Sufi Irshad Alam, together with copious an-
sign that I’ve received the ijazat. Because notations. It is more systematic than the
the then caretaker Sheikh Yahya, within a first, and the quality of the translation is
minute after seeing me, his face beamed. He also superior. It is recommended to all
stood up to greet me, and exclaimed, Mu- those interested in the Maktubat who are un-
jaddid would now POUR (dhal) into you. able to access the original Persian. I look

1
 2

forward to his translations of the rest of this

important work.
Note: By the term, first volume, Dr Al-
gar meant my book Faith Practice Piety of
which he a positive review as well.

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Contents

Contents 3

1 Maktubs 2.1-2.25 5
1.1 Maktub 2.1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.2 Maktub 2.2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.3 Maktub 2.3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
1.4 Maktub 2.4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
1.5 Maktub 2.5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
1.6 Maktub 2.6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
1.7 Maktub 2.7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
1.8 Maktub 2.8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
1.9 Maktub 2.9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
1.10 Maktub 2.10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
1.11 Maktub 2.11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18
1.12 Maktub 2.12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
1.13 Maktub 2.13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25
1.14 Maktub 2.14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26
1.15 Maktub 2.15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
1.16 Maktub 2.16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
1.17 Maktub 2.17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
1.18 Maktub 2.18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
1.19 Maktub 2.19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
1.20 Maktub 2.20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
1.21 Maktub 2.21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
1.22 Maktub 2.22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
1.23 Maktub 2.23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
1.24 Maktub 2.24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
1.25 Maktub 2.25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55

2 Maktubs 2.26-2.50 57
2.1 Maktub 2.26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57

3
4 CONTENTS

2.2 Maktub 2.27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

2.3 Maktub 2.28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
2.4 Maktub 2.29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60
2.5 Maktub 2.30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
2.6 Maktub 2.31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
2.7 Maktub 2.32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
2.8 Maktub 2.33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
2.9 Maktub 2.34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
2.10 Maktub 2.35 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
2.11 Maktub 2.36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
2.12 Maktub 2.37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75
2.13 Maktub 2.38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78
2.14 Maktub 2.39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
2.15 Maktub 2.40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81
2.16 Maktub 2.41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81
2.17 Maktub 2.42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
2.18 Maktub 2.43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101
2.19 Maktub 2.44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
2.20 Maktub 2.45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
2.21 Maktub 2.46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
2.22 Maktub 2.47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
2.23 Maktub 2.48 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
2.24 Maktub 2.49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
2.25 Maktub 2.50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115

3 Maktubs 2.51-2.75 125

3.1 Maktub 2.51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
3.2 Maktub 2.52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
3.3 Maktub 2.53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
3.4 Maktub 2.54 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128
3.5 Maktub 2.55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134
3.6 Maktub 2.56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
3.7 Maktub 2.57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
3.8 Maktub 2.58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147
3.9 Maktub 2.59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158
3.10 Maktub 2.60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
3.11 Maktub 2.61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
3.12 Maktub 2.62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 163
3.13 Maktub 2.63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164
3.14 Maktub 2.64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
3.15 Maktub 2.65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
CONTENTS 5

3.16 Maktub 2.66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166

3.17 Maktub 2.67 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170
3.18 Maktub 2.68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185
3.19 Maktub 2.69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187
3.20 Maktub 2.70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190
3.21 Maktub 2.71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192
3.22 Maktub 2.72 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193
3.23 Maktub 2.73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195
3.24 Maktub 2.74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199
3.25 Maktub 2.75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 203

4 Maktubs 2.76-2.99 205

4.1 Maktub 2.76 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205
4.2 Maktub 2.77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209
4.3 Maktub 2.78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212
4.4 Maktub 2.79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214
4.5 Maktub 2.80 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215
4.6 Maktub 2.81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216
4.7 Maktub 2.82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
4.8 Maktub 2.83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218
4.9 Maktub 2.84 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219
4.10 Maktub 2.85 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220
4.11 Maktub 2.86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220
4.12 Maktub 2.87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220
4.13 Maktub 2.88 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222
4.14 Maktub 2.89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222
4.15 Maktub 2.90 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223
4.16 Maktub 2.91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223
4.17 Maktub 2.92 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224
4.18 Maktub 2.93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231
4.19 Maktub 2.94 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 232
4.20 Maktub 2.95 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234
4.21 Maktub 2.96 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
4.22 Maktub 2.97 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
4.23 Maktub 2.98 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 238
4.24 Maktub 2.99 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239

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Chapter 1

Maktubs 2.1-2.25

1.1 Maktub 2.1 All praise is to Allah! Peace on his elect

devotees (Alhamdu li-’llahi wa salamun ‘ala
I am skipping it. Its first half discusses how ‘ibadihi ’lladhina ’stafa).
the Mujaddid viewed Ibn Arabi’s ontology. The letter that you wrote with a perfect
And the second half discusses its Mujad- love and pure-heartedness (ikhlas) reached
didi counterpart zilliyat. However, the Mu- me and gave me great joy. If the number of
jaddid drastically changed his ontological brothers in the religion is many (kathrat-i
views at the end of his life, in a series of ikhwan-i din), it is a cause of hope in the
maktubs culminating in maktub 3.122. So last world.
study that instead. Dua: Allahumma akthir ikhwanana fi ’l-
dini wa thabbitna wa iyyahum ‘ala mu-
taba‘ati ’l-sayyidi ’l-mursalina ‘alaihi wa
1.2 Maktub 2.2 ‘alaihim mina ’l-salawati ’l-afdaluha wa
mina ’l-taslimati akmaluha.
To Mir Shamsuddin ‘Ali Khalkhali
Note: Mujaddid contradicts the Akbarian Whatever is said on the beloved is
notion that the Necessary is the only wu- beautiful
jud and all created things borrow that di- It is the trace of love!
vine wujud in order to exist. Instead, he
proposes that 1. the Necessary is absolutely Az harcheh miravad az sokhn-i
incomparable (tanzih) and 2. he is beyond dost khoshtar ast
wujud. mahabbat-i athar

The ulama differ on the seven or eight at-

Person, attributes: Beyond tributes of the necessary existence (wajib
al-wujud). They are real attributes (sifat-
existence, necessariness
i haqiqiya) and exist in the outside (dar
Bismi ’llahi ’l-rahmani ’l-rahim. kharij mawjud and). Not a single sect ex-
cept the ulama of the people of truth (ahl-i

7
8 CHAPTER 1. MAKTUBS 2.1-2.25

haqq) has proposed to existence of the at- in number negates tawhid. Morever, if the
tributes of the necessary. Shakara ’llahu attributes were contingent things, that ne-
ta’ala sa‘yahum. Even that, the later su- cessitates that it would be possible to take
fis1 from them have denied the existence of away the attributes from the person (dhat).
the attributes. And instead, they have rel- And in that case, ignorance and incapacity
egated that additionality (ziyadatiy) of the (jawaz-i jahl, ‘ajw) would be permitted in
attributes onto to the mind (‘ilm) of he swt. the dhat.
They say,

Via method of intellect all at- Exists by dhat What has been revealed
tributes are the other to me as the solution of this problem is
Via realization, all are same as you this: Hazrat Haqq swt exists by person
(bedhat-i khod mawjud ast), not by his at-
Az ruiy ta‘qul hameh ghayr and tribute of existence (wujud) — regardless
sifat of whether that attribute is identical to the
Ba dhat-i to az ru’iy tahaqquq person, or additional to the person (‘iyn,
hameh ‘iyn za’id). And the attributes of the Necessary
exist also by his person, not by his exis-
Truly, the opinion of the ulama of the peo- tence. Because there in that homestead,
ple of truth is true. It is taken from the there is no room for existence (wujud).4 It
niche of prophethood and strengthened via is this station that Shaykh ‘Alaudawla al-
unveiling and conscience (kashf, firasat). luded to when he said, Above the realm of
Summary: The unsureness that the op- existence is the realm of the all-loving mas-
posers hold on the existence of the at- ter (Fawqa ‘alami ’l-wujudi ‘alamu maliki
tributes is hard.2 Attributes, if they have ’l-wadudi). Therefore, neither the relation-
existence,3 they have no alternative but for ship (nisbat) of contingentness nor neces-
them to be one of these two: sariness (imkan, wujub) may even be con-
ceived in that homestead.5 Because both
1. a contingent thing (imkan), or contingent and necessary relationships hap-
pens within the essence (mahiya) and exis-
2. the Necessary (wajib). tence. So where there is no existence, there
If they are contingent things, then they is neither contingentness nor necessariness
have to be newly-arrived (hadith). Because (imkan, wujub) as well.
to them, every contingent thing is newly This marifat is beyond the scope of con-
arrived (Li-anna kulla mumkinin hadithun sideration or thinking (tur-i nazr, fikr).
‘indahum). And the truly necessary thing Those who are tied down by the tie of ex-
(wajibu ’l-dhatiyya) being more than one oteric knowledge, what marifat would they
1 4
alludes to Ibn Arabi as interpreted by the Wu- I.e., in that homestead of the dhat, there is
judi school no room for any attribute because the dhat is so
2
to defend sublime
3 5
i.e., true or external existence of the dhat
1.3. MAKTUB 2.3 9

realize? Save denial, what would they at- rule of following and inheritance (tab‘iyat,
tain in their lot? warathat).6
PS Mir Muhibbullah stayed a few days And this knowledge suspends from the
here. Now he is about to go to your area. person, attributes and act of he swt, and is
Consider his companionship and service as clothed (tatalabbas) by the states, ecstasies
a spoil of war. Salam to you and whoever and manifestations (ahwal, mawajid, zuhu-
is before you. rat).
Possessor of such knowledge is the Mu-
jaddid of this millennium, as it is not un-
1.3 Maktub 2.3 known to the masters who gaze into this
knowledge. Those possessors would be able
Too hard and not relevant. Anyway the
to learn that the said knowledges are be-
Mujaddid had newer unveilings that over-
yond (wara’) the the science (‘ulum) of the
rode it.
ulama and the marifat of the friends of
Allah. Even that, in comparison, their7
1.4 Maktub 2.4 knowledge is the skin when the above-
mentioned knowledge8 is like the pith.
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
’lladhina ’stafa Millennial Mujaddid: High
Rank
‘ilmu ’l-yaqin
You may know that at the head (ser) of each
This part is skipped as it is too abtruse and century, a Mujaddid comes. However, the
incomprehensible to me Mujaddid of the century is different than
the Mujaddid of the millennium. In the
‘ainu ’l-yaqin, haqqu ’l-yaqin same way that there is a gulf of difference
between the numbers hundred and thou-
What can I write on the ‘ainu ’l-yaqin or sand, there is a gulf of difference between
haqqu ’l-yaqin? Even if I say, who would the Mujaddid of the century and the Mu-
get it, or what would he get out of it? Be- jaddid of the millennium. Instead, the dif-
cause this knowledge is beyond the bound- ference is more than that. That person is
aries of walayat. Like the ulama of the outer called the Mujaddid who is the connector
knowledge, the possessors of walayat are (wasila) via whom all the ummat of that
incapable to perceive (idrak) it. Instead, time receives effusion and baraka, even if
this knowledge is learned from the niche of that ummat is that time’s pole, peg, sub-
the light of prophethood (mishkat-i anwar-i stitute, or nobleman (qutb, watad, badal,
nubuwat), ‘ala arbabha, al-salawatu wa ’l- nujaba).
salamu, wa ’l-tahiyyatu. And that knowl- 6
i.e., the Mujaddid of the second millenium has
edge has become alive (tazeh) and appeared been granted the renewed form of that knowledge
with freshness (tarawat) after the renewal 7
the ulama’s
(tajdid) of the second millennium, by the 8
of the Mujaddid
10 CHAPTER 1. MAKTUBS 2.1-2.25

Elects a slave 2. Handsomeness of the mala-

To pacify the commoners hat of this friendhood (husn-i
malahat-i iyn walayat) gets
Khas kunid bandeh-iy commingled (mumtazaj)
Musallahat-i ‘am ra with the undifferentiated
sabahat of that friend-
Wa ’l-salamu ‘ala mani ‘ttaba‘a ’l-huda. hood (ijmal-i sabahat-i an
Wa ’l-tazama mutaba‘ata ’l-mustafa. walayat).9
‘Alaihi wa ‘ala alihi al-salawatu wa ’l-
taslimatu ’l-‘ula, wa ‘ala jami‘i ikhwanihi It comes in the hadith, My brother Yusuf
mina ’l-anbiya’i wa ’l-mursalina, wa ’l- has sabahat while I have malahat (Akhi
mala’ikati ’l-muqarribina, wa ‘ibadi ’llahi Yusufu asbahu, wa ana amlahu).10 It is
’l-salihina ’l-ajma‘ina. due to this coloring and commingling (insi-
bagh, imtizaj) that the station of Muham-
madan belovedness (maqam-i mahbubiyat-i
1.5 Maktub 2.5 muhammadiya) reaches the supreme degree
(daraja-i ‘ulya).
Skipped as it 1. is too abtruse 2. discusses I feel that attaining this supreme felicity
on the divine attributes (sifat) and the Mu- is the purpose of the divine command to
jaddid’s final ideas on this matter, which
are contained in Maktub 3.122, changed 1. follow the millat of Ibrahim, and to
radically. So read 3.122 instead.
2. seek salawat and baraka like the
salawat and baraka Hazrat Ibrahim
1.6 Maktub 2.6 sought.11

To Khwaja Muhammad Ma‘sum (raj) Both sabahat and malahat point towards
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi the handsomeness of the divine dhat, which
’lladhina ’stafa is not mixed with the attributes (husn-i
dhat-and ta‘ala biy-mazj-i sifat). However,
the handsomeness of the attributes, acts
Purposes behind creation of and traces (husn-i sifat, af‘al, athar), all
Mujaddid these are effused out of the handsomeness
of sabahat (mustafid az husn-i sabahat),
Purpose 1: Sabahat commingles with
which is full of a plenitude of baraka. Hand-
malahat
someness of his malahat is more appropriate
I think that the purpose of my creation is to the undifferentiated presence (hadrat-i
this: 9
I.e., malahat of this Muhammadan friendhood
with sabahat of that Abrahamic friendhood
1. Walayat-i muhammadi gets 10
hadith
colored (munsabagh) by the 11
Muslims seek that in the salawat they recite
walayat-i ibrahimi in salat
1.6. MAKTUB 2.6 11

ijmal). It is said that malahat is related And what has been being sought (mas’ul)
to the center of the handsomeness (markazi for a thousand years has been granted.
ast mar husn), while sabahat is the circum- Praise to Allah who has made me the sila,
ference of that center (da’ira’i an markaz). connector between two oceans, and peace-
In the way that there is simpleness (basa- maker between two factions (Alhamdu li-
tat) within the divine person (dhat swt), in ’llahi ’lladhi ja‘alaniy silatan baina ’l-
that same way there is wideness (wasa‘at) bahraini, wa muslihan baina ’l-fi’ataini).
within it as well. However, that simpleness Dua: Akmala ’l-hamdi ‘ala kulli halin.
and wideness (basatat, wasa‘at) is not such, Wa ’l-salawatu wa ’l-salamu ‘ala khayri ’l-
which comes into our comprehension. And anamai, wa ‘ala ikhwanihi ’l-kirami, mina
the ’l-anbiya-i wa ’l-mala’ikati ’l-‘izami
Neither are those that undifferentiated-
ness and differentiatedness (ijmal, tafsil), Purpose 3: Magnificent function
which we can perceive. Our sight may not
perceive him, but he may perceive our sight. O son! All these interactions depend on my
And he keeps news of the subtlest matters creation. But still then, another great mis-
(La tudrikuhu ’l-absaru, wa huwa idriku ’l- sion has been charged on me. I was not
absara, wa huwa ’l-latifu ’l-khabir).12 Sim- brought in for piry va muridy.13 And I
pleness and wideness (basatat, wasa‘at) was not created to perfect or guide (tak-
that we are establishing, they are disjoint mil, irshad) the creation, instead14 for a dif-
(juda) from each other. They are not identi- ferent interaction and function (mu‘amala,
cal to each other, which some assume. How- karkhaneh). In the mean time, if one
ever, the distinction that one establishes be- has nisbat with me (munasibat),15 then he
tween them on that degree — it is beyond would take in the effusions (fuyud), else he
the circumference of our perception (kharij would not.
az hita-i idrak-i ma) and outside the cir- The interaction of perfecting others and
cle of our understanding (berun az da’ira’i guiding them towards the right path (tak-
afham-i ma). Therefore, on that degree, mil, irshad), when compared to that func-
both malahat and sabahat are also distin- tion (nisbat beh an karkhaneh), is like the
guished (mutamayyiz). And the rules they trash one sweeps away (matruh). In the
have in dealing with one another are also case of the prophets (anbiya), how their
different (juda). And the perfections that mission of invitation (da‘wat) relates to
suspends from them are different from one their inner interactions16 is the same.
another. The office of prophethood (mansab-i
nubuwat) has ended, but their perfect fol-
13
to act as a pir to the disciples, i.e., to guide
Purpose 2: Sila the disciples along the sufi path as a teacher
14
I was created
What I have come to know that the purpose 15
i.e., one takes bayat with a caliph of my Mu-
behind my own creation has been attained. jaddidi silsila and develops that nisbat via sufi prac-
tices
12 16
[Link]‘am.103 nisbat bemu‘amalat-i batiniyat-i iyshan
12 CHAPTER 1. MAKTUBS 2.1-2.25

lowers still receive the perfections and the Manifestation of the perfections of the
unique things (kamalat, khasa’is) of the belovedness with love from the person of
nabi as his follower and heir (tab‘iyat, he swt (zuhur-i kamalat-i mahbubiyat-i
warathat), ‘alaihimu ’l-salawatu wa ’l- dhatiya) has been put onto Muhammad,
taslimatu wa ’l-tahiyyatu. the seal of the rasuls (salam).
In summary, there are two perfections in
Note: Supreme level of the prophets mahbubiyat: A. Active (fa‘liy) and B. Pas-
Mujaddid held that the anbiya, prophets sive (infa‘aliy).
are the most exalted of existence. He said,
If billions of people prayed for billions of B. Passive The verb (fa‘al) is the root
years to Allah to make one of them a nabi, form (asl), and being acted upon, i.e., its
that would not be enough passive form (infa‘al)18 follows it (tabi‘).
However, the fa‘al is the end result (‘illat-i
gha’iy) of infa‘al. And although it19 comes
1.7 Maktub 2.7 into existence later (har chand dar wu-
jud muta’akhkhir ast), still it20 comes into
To ‘Abdul Hayy, compiler of volume 2 of
conception earlier (dar tasawwur mutaqad-
the Maktubat
dim).21
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
’lladhina ’stafa. For he has given us bliss,
guided us towards Islam, and made us um- A. Active Perfect unveiling of the
mat of his beloved Muhammad the Mustafa loverness (muhibbiyat) has come into only
(An‘ama ‘alaina, wa hadana ila ’l-Islami, the lot of Hazrat Moses who spoke with Al-
wa ja‘alna min ummati, habibihi muham- lah (kalimullah, ‘ala nabina wa ‘alaihi ’l-
madini ’l-mustafa), ‘alaihi, wa ‘ala alihi, ’l- salawatu wa ’l-salam).
salawatu wa ’l-salam.
Love: Interpretation 3
Love: Interpretation 1 and 2 The third interpretation (i‘tibar) is love it-
May Allah swt give you guidance (Ir- self (nafs-i mahabbat). There first, Hazrat
shadaka ’llahu ta‘ala). You may know that Adam (AS) is witnessed. And second
the in the love of the person (mahabbat-i Hazrat Abraham (AS) is witnessed there
dhatiya), it is the person (dhat) of he swt as well. And thirdly Hazrat Noah (AS)
who himself loves (dost darad). And it may comes into sight via that same method,22
be interpreted in three ways: there. The reality is relegated onto Allah
subhanahu.
1. state of being loved (mahbubiyat) 18
mahbubiyat is passive
19
2. state of being the lover (muhibbiyat) 17 love
20
that love
21
3. love (mahabbat). in case of being beloved or mahbubiyat
22
i.e., the method of shuhud witnessing, which
17
i.e., he swt loving himself or someone else is an Akbarian concept
1.7. MAKTUB 2.7 13

Dichotomy of Love: Loverness which brings together the above-mentioned

versus belovedness three crossing-overs (i‘tibarat).25
Note: It seems to me that mahabbat re-
Loverness (muhibbiyat) In the same ally means lovingness, i.e., the concept of
way that he swt loves his own person (dhat), one loving another. On the other hand,
in that same way he loves the perfect things hubb refers to the Platonic archetype of
(kamalat) that are his names, attributes love. Allah knows best.—IAM
and acts. This love23 has been completely
manifested (zuhur, atamm) onto Hazrat
Abraham. In the same way, manifestation Station of good-pleasure The degree
of the belovedness of the names, attributes (martaba) of good-pleasure (ridha) is above
and acts (zuhur-i mahbubiyat-i asma’iy, the degree of love (martaba-i hubb wa ).
sifatiy, af‘aliy) has been realized (muta- The reason that the degree of ridha is above
haqqiq) onto the rest of the prophets as the degree of mahabbat is that because rela-
well, albeit in the method of their lovernesstion (nisbat) exists within mahabbat in ei-
(muhibbiyat-i iynha).24 ther undifferentiated or differentiated man-
ner (ijmal, tafsil) while the station of ridha
lacks any nisbat. And that26 is related to
Belovedness (mahbubiyat) When the the person of he swt.
names and attributes (asma, sifat) have
shadows (zilal), then the belovedness
of that shadow is manifested (zuhur-i Muhammadan station:
mahbubiyat-i an zilal) via the intermediary- Supreme
ness of their prototypes (tawassut-i wusul).
None may step above the degree (martaba),
And that is the lot (nasib) of those walis
i.e., station of ridha, good-pleasure of he
who are sought and beloved (murad, mah-
swt, except the rasul who is the seal
bub).
(khatm). Maybe it is this station that
the rasul (salam) alluded to when he
Lovingness (mahabbat) versus love said, I have a unique time with Allah. I
(hubb) On the other hand, the loverness have no room there for any angel brought
of those shadows (muhibbiyat-i an zilal) is near, or any nabi or rasul (Liy ma‘a
the part of the seekers and lovers (murid, ’llahiuw waqtun. La yasa‘uniy fihi malakun
muhib). And above the station of loving- muqarrabun, wa la nabiyyun mursalun).27
ness of the person (maqam-i mahabbat-i Additionally, there is an allusion to this
dhatiya) that is the station of love (hubb), unique thing in a sacred hadith, O Muham-
mad! I and you are28 . Whatever is there
23
i.e., love of the names, attributes and acts of
25
he swt 1. loverness (muhibbiyat) 2. mahbubiyat
24
i.e., the other nabis love the names, attributes, (belovedness) 3. lovingness (mahabbat)
26
acts on their part — that is the method of muhib- lack of nisbat
27
biyat. This is in contrast to mahbubiyat where he hadith
28
swt himself loves the creation on his part i.e., are original existences
14 CHAPTER 1. MAKTUBS 2.1-2.25

other than you, I have created them for no task is hard

you. So Muhammad (salam) replied, O Al-
lah! You are and I am not. I am forsak- Ba kariman
ing everyone except you for your sake (Ya karha dushvar nist
Muhammadu! Ana wa anta wama siwaka.
Khalaqtu li-ajlika. Fa-qala Muhammadu This interpretation does not mean that oth-
(salam), Allahumma anta wa ma ana. Wa ers can be superior to the prophets (AS).
ma siwaka taraktu li-ajlika).29 How can the servant be compared with the
Muhammad the rasul of Allah (salam), friends of the master? What interrelation-
how would they realize his reality today?30 ship is there for the equals of the master
How would they come to know of his mag- with the followers? The primary masters
nificence and greatness (‘azimat, bozorgi)? (asl) are the object of seeking whereas the
Because the truth-teller and the liar are follower is their left-over-eater (tufailiy). At
commingled (mumtazaj) together on this most, the follower is able to reach partial
world of testing (dar-i ibtila). superiority. There is no problem with that.
On the day of resurrection, his great- Because the weaver and the barber, due
ness31 would certainly be understood and to their skill in the trades, may attain su-
realized. For he would be the foreman and periority in certain arts over people more
imam of the prophets. And he would have learned than them—but that should not be
the right of intercession. From Adam on considered.
to the later prophets (peace), all would be Our saying is the allusion, mystery, and
under his flag. good news, and like a store-house of trea-
sure. Most people are deprived from
Exalted station of Mujaddid it. On the other hand, those who be-
lieves in it with a good faith, The end
It is proper that in the above-mentioned result of their iman would be beneficial
elect homeland (watn-i khass), which is fruits. And Allah grants opportunities.
higher than the station of good-pleasure (Kalamuna isharatun, wa rumuzun, wa
(rida), he32 would appoint one his heir basharatun, wa kunuzun. La nasiba minha
and successor (warathat, tab‘iyat). And li-’l-akthari. Illa an yu’minu biha bi-
as a tufayl 33 . And that tufayl would re- husni ’l-zanni. Fa-yuntiju imananuhum
ceive the mysteries forbidden to the others thamaratin tanfa‘u lahum. Wa ’llahu sub-
(mahram). hanahu ’l-muwaffiqu). And peace be onto
them who follow guidance, and stick to
To the generous lord following the Mustafa. (Wa ’l-salamu
29
hadith ‘ala mani ’ttaba‘a ’l-huda, wa ’ltazama
30
in this world mutaba‘ata ’l-mustafa), ‘Alaihi, wa ‘ala
31
i.e., the rasul’s jami‘l ’l-ikhwanihi mina ’l-anbiya’i wa
32
the rasul
33
i.e., an accompanied servant who eats the left-
’l-muslimina wa mala’ikti ’l-muqarribina
over of, i.e., from the food prepared for his master mina ’l-salawati ’l-afdaluha wa mina ’l-
when they go to a dinner party taslimati ’l-afdaluha.
1.8. MAKTUB 2.8 15

1.8 Maktub 2.8 path towards the biychun. Therefore, Al-

lah is disengaged from and unblemished by
To Khan-i khanan (munazzah, mubarra) whatever meaning of
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi nearness (qurb) and togetherness (ma‘iyat)
’lladhina ’stafa. that is felt (idrak) by our intellect or in-
telligence (‘aql, fahm). Or realized by our
Whatever is said on the beloved is unveilings and witnessings (kashf, shuhud).
beautiful Because holding such a meaning would be
It is the trace of love! stepping inside the realm of the coporeal-
ists (mujassima). Instead, we believe that
Az harcheh miravad az sokhn-i he swt is near (qarib) us and with (ba) us,
dost khoshtar ast but we do not know the meaning (ma‘na)
mahabbat-i athar of those terms. In this world, some of that
knowledge indeed come into the lot of the
perfect ones (kummal), but what they at-
Nearness and togetherness tain is only the iman-i ghayb in the dhat
Allah swt has said, and sifat of he swt.36

1. And when the worshippers ask you on Sharp-sighted ones on the court of
me, tell them that I am near (Wa idha Alast
sa’alaka ‘ibadiy ‘anniy, fa-inni qari- Do not set the feet forward be-
bun).34 cause they have

2. When three people get together, and Dur binan bar gah-i Alast
make a secret plan, it does not hap- bish zin pai nabardehand keh hast
pen except that he is the fourth. And
for four people, he is the fifth. And for Faith in absent: Elect versus
five people, he is the sixth. More or less commoners
people than that, whatever that num-
ber is, he is with them, wherever they Faith in the absent (iman beghayb) that the
may be (Man yakun min najwa tha- elect of the elect attains is not like the faith
lathatin illa huwa rabi‘uhum wa kham- of the commoners (iman-i ‘awamm). Com-
satin illa huwa sadisuhum, wa la adna mon people attain iman-i ghayb via hear-
min dhalika, wa la akthara illa huwa, ing or proof (sama‘, istidlal). On the other
ma‘ahum ainama kanu).35 hand, the elect of the elect attain iman
beghayb via realizing (mutala‘a) the absent
Like his (swt) dhat, his nearness (qurb) and of the absent behind the veils of of the shad-
togetherness (ma‘iyat) are also unqualified ows of his beauty and majesty (pard-ha-iy
(biychun, biychegun). Because chun has no zilal-i jamal, jalal), and above the pavil-
34
lion of manifestation and unveiling (wara’-i
Q
35 36
Q follows Aftabi interpretation
16 CHAPTER 1. MAKTUBS 2.1-2.25

surawiqat-i tajalliyat, zuhurat). Middlers 1. Rasul said, Most excellent zikr (afdalu
conceive the shadow as the prototype. And ’l-dhikri) is La ilaha illa ’llah.
the disclosed things (tajalliyat) as identi-
cal to the prototype that is disclosing itself 2. Allah said in a hadith qudsi, If the
(‘iyn mutajalli danisteh). And they remain seven heavens and all its residents
satisfied with the witnessed faith (iman-i except myself, and the seven layered
shuhudiy). To them, iman beghayb, faith in earth, if all these are put on on side
the absent is the lot of the enemies. What- of the balance, and the kalima La ilaha
ever that is with whichever group, it is satis- illa ’llah on the other side, La ilaha illa
fied with that (Kullu hizbin bima ladayhim ’llah would weigh heavier (Law anna
farihun). 37 ’l-samawati ’l-sab‘a, wa ‘amira hunna
PS Let me give you a little pain. ghayriy, wa ’l-ardina ’l-sab‘a wudi‘na
Mawlana ‘Abdul-Ghafur and Mawlana Haji fi kaffatin wa la ilaha illa ’llahu fi
Muhammad are my good friends. If you as- kaffatin, lamalat bihinna la ilaha illa
sign them any work, it would a great favor ’llah).38
to me. To great men, no act is hard. Wa
’l-salam. Why would that39 not be superior? And
heavier? Because one part of it40 negates
all the ma sewa, be it the heavens or the
1.9 Maktub 2.9 earths (samawat, ardin). Or be it throne
(‘arsh) or seat (kursiy). Or be it the tablet
To Mawlana Muhammad ‘Arif Khatni or the pen (lawh, qalam). Or be it the cos-
mos or nonexistence (‘alam, ‘adam). And
its second part41 establishes the true object
Superiority of La ilaha illa of worship who is the creator of the heaven
’llah and the earth.
Therefore, necessarily, all that which
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi shines onto the mirrors of the afaq or the an-
’lladhina ’stafa fus, all are branded by the marks of chuniy,
Mawlana Muhammad ‘Arif! First, you howness or chandiy, how-many-ness. And
should negate the false gods (nafi’i aliha’i so they deserve to get negated.
batila), and establish the true object of wor- Therefore, all things known to us, imag-
ship (JS). And instead bring those branded ined by us, witnessed by us and perceived
by the marks of howness and how-many- by us (ma‘lum, mawhum, mash-hud, mah-
ness (chuniy, chandiy) under the kalima sus), all that are branded by qualification of
la, and realize faith (iman) in he swt who howness or what-manner-ness (chuniy, che-
lacks howness (khoda’iy biychun) (JS). For gungiy). And they are made defective by
negation (nafi) and affirmation (ithbat), the
38
most complete (tamamtarin) kalima is the hadith
39
pleasant kalima
pleasant (tayyab) kalima La ilaha illa ’llah. 40
i.e., La ilaha
37 41
Q i.e., illa ’llah
1.9. MAKTUB 2.9 17

the defects (‘aib) of newly-arrivedness and imagines, and a thing that is one’s creation.
contingentness (huduth, imkan). Because And in that,43 along with iman in him swt,
our knowledge and feelings (ma‘lum, mah- iman in others is shared. Instead, it is only
sus) grow out of us, and are earned by us. iman in the other. May Allah save us from
Tanziya that suspends from our knowl- this.44
edge truly is tashbih. And vice versa, the On the other hand, iman-i ghayb would
perfection that is estimated to be like how take place at that time when there would be
we understand it, it is imperfection itself. no room there for even very fast thought.
Therefore, all the things that are disclosed And nothing would be drawn on the screen
to, unveiled before or witnessed by us (mu- of one’s mind. This meaning (ma‘na) is re-
tajalli, makshuf, mash-hud) are the other alized in nearerness (aqrabiyat). Because
than Haqq. He swt is beyond it, even more that45 is beyond the compass of our concep-
beyond. tion and imagination (hita-i wahm, khiyal).
Hazrat Ibrahim (AS) said, Are you wor- The farther a thing is, the more effective is
shiping that what you are crafting by your thought there. And that thing enters the
own hands? But it is Allah who has created kingdom of idea (sultanat-i khiyal) faster.
you, don’t you understand? (Ata‘buduna That felicity is the lot of the prophets.
ma tanhituna? Wa ’llahu khalaqakum, wa Faith in the absent (iman-i ghayb) is re-
ma ta‘malun?).42 That what we make by served (makhsus) for the prophets (AS). As
our own hands, or build by knowledge or their follower and heir, others also attain
imagination (‘aql, wahm), all those are cre- this felicity.
ations of he swt. Those are not worthy of
worship. That unqualified Supreme Being Iman in absent of common faithful
(biychun, biycheguneh) is worthy of wor- That iman on the absent that the common
ship faithful attain is not beyond the bound-
ary of illusion or imagination (hita’i wahm,
1. who is beyond the compass of our
khiyal). Because they interpret the ex-
knowledge and thought, and
pression beyond the beyond (wara’ al-wara’)
2. from perceiving (idrak) whose magnifi- with respect to distance in which there is
cence and majesty (‘azamat, jalal), our room for thought. On the other hand, the
vision of unveiling and witnessing (did- prophets use that expression with respect
i kashf, shuhud) comes short (kuteh). to nearness, where there is no room for
thought. Therefore, as long as the entire
Therefore, faith may not be attained world is present, and they46 are alive in
without believing in such an unqualified he their this-worldly life, they have no alterna-
swt (khoda-i biychun, biycheguneh) (JS) 43
witnessed iman
while he is absent (iman bi-’l-ghaib). Be- 44
I.e., save us from such a perverted form of
cause witnessed (shuhudi) iman is not iman iman such as this iman-i shuhudi. And instead
in he swt, instead iman in a thing that one grants us iman bi-’l-ghaib, which is the true iman
45
aqrabiyat
42 46
[Link].94-95 the world’s residents
18 CHAPTER 1. MAKTUBS 2.1-2.25

tive but iman-i ghayb. Because witnessed can be said that

iman is ineffective (ma‘lul) here.
When the scenes of the last world would 1. Either commensurate to the receptiv-
cast its rays, and the sharpness of forms ity of this world, the kalima of ithbat
of thought and imagination (surat-i wahm, has been completed by the advent of
khiyal) would end, it is at that time that the the rasul, or
direct iman would be accepted (maqbul), 2. With regards to the tajalli-i dhati,
and it would be purified from fakeness they48 have established it for him49 in
(‘illat-i ja‘al). this world. And for all others,50 it
I surmise that when Muhammad the ra- would take place in the last world.
sul of Allah (SLM) was ennobled with the
felicity of the vision (dawlat-i ru’wiyat) in Wa ’l-salamu ‘ala mani ’ttaba‘a ’l-huda.
this world, if we establish iman shuhudi Wa ’l-tazama mutaba‘ata ’l-mustafa.
with respect to him, then it would be praise- ‘Alaihi wa ‘ala alihi wa as-habihi al-
worthy and beautiful. And it would be free salawatu wa ’l-tahiyatu ’l-‘ula.
of fakeness. Because what that the others
have been promised in the last world, he at-
tains that in this world. Dhalika fadlu ’llahi 1.10 Maktub 2.10
yu’tihi man yasha’u, wa ’llahu dhu ’l-fadli
To his true brother Mian Muhammad
’l-‘azim.47
Mawdud
You should know: Hazrat Ibrahim (AS)
completed (tamam) the kalima of negation.
As its result, he did not stop before block-
ing all the doors towards sharing partner- Bayazid Bistami on ‘arsh,
ship (shirk). Consequently, he has become throne
the imam of the prophets.
In this world, absolute perfection Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
(nihayat-i kamal) rests on the completion ’lladhina ’stafa
(itmam) of this negation. Because the Shaykh Bayazid Bistami (qs) has said, If the
manifestation of the perfections of the throne and whatever else that is the throne
affirmation (ithbat) part of the pleasant were thrown into a corner of the heart of the
kalima (zuhur-i kamalat-i kalima-i tayyiba) gnostic, the gnostic would feel nothing due
is waiting for the last world. In summary, to the spaciousness of the heart (Agar ‘arsh
the seal of the prophets (slm), when he has va ancheh dar ‘arsh ast, dar zawiya’i qalb-i
been honored by the felicity of the direct ‘arif nahnad, ‘arif ra az farakhiy-i qalb hech
vision (dawlat-i ruwiyat) of he swt in this ihsas b-an nashod).
world, it is in this world that he received Also Shaykh Junaid (QS) supported it as
the complete part of the side of affirmation well, proved it via evidence. And he said,
(ithbat) of the pleasant verse. Therefore, it 48
the masters
49
the rasul
47 50
[Link].21 who are destined to view that tajalli-i dhati
1.10. MAKTUB 2.10 19

When a newly arived thing (ha- on the other hand, since the heart is the
dith) joins (muqtarin) an ancient locus of manifestation (mazhar) of the an-
(qadim) thing then no trace re- cient light, he gives it53 the epithet ancient.
mains (athar namand) for the If so, what would I say, or write, on the
newly arived thing.51 other walis?
I am nurtured by the jadhba of he swt.
What it means is this: And to me, it is only this much that the
1. Throne (‘arsh) and all the heart of the gnostic, due to its unique re-
things that are in it, all that ceptivity (isti‘dad-i khass), arrives onto the
are newly arrived (hadith). end of the ends (nihayat al-nihayat). Even
that, it54 attains such a perfection that pro-
2. And on the other hand, the gresing above it55 may not be even con-
heart of the gnostic is the lo- ceived. And such a receptivity (qabiliyat)
cus of manifestation of an- is created in it56 that one of the flashes of
cient light (mahall-i zuhur-i the endless manifestation of the lights of
anwar-i qadim). the throne (lam‘a az lam‘at-i biy-nihayat-
3. When those newly arived i zuhur-i anwar-i ‘arshiy) falls onto that57 .
things are admixed (iqti- However, that flash of light is far less than
ran) with that heart, then the lights in the throne. It is like how much
those newly arrived things less is a drop of water when compared to the
gets erased and destroyed all-encompassing sea (darya-i muhit). In-
(mudmahal, mutalashi). stead, it is even less.
4. So how would it be felt (mah- Hazrat Haqq swt has given the ‘arsh the
sus)?52 epithet ‘azim, magnificent. And he swt has
established his manifestation there. Due
It is indeed surprising that the head of the to its all-comprehensiveness (jam‘iyat), the
sufis (ru’asa-i sufiya), sultan of the gnostics heart of the gnostic is called the ‘arsh of Al-
(sultanu ’l-‘arifin), and prince of the tribe lah according to the rule of similarity and
(sayyidu ’l-ta’ifa), if he says such a saying. analogy (tashbiya, tamthil). I.e., within the
And he doesn’t give any importance to the macrocosm (‘alam-i kabir), the noble ‘arsh
noble throne before the heart of the gnostic. is the barzakh between the ‘alam-i amr and
And he considers the throne to be empty ‘alam-i khalq, and one that brings together
of the manifestation of the ancient lights (jami‘) the two sides. In that same way,
(khali az zuhur-i anwar-i qidam danisteh). within the microcosm (‘alam-i saghir),58 the
And as the result, he says that it is newly heart is the barzakh between the ‘alam-i
arrived (hadith). And at the same time, 53
the heart
51 54
i.e, the hadith, newly arived thing gets so that heart
55
overwhelmed by the qadim, ancient thing that the that heart with a sublime degree of perfection
56
newly arived thing can’t be even felt that heart
52 57
it means newly arrived things, in this case, the heart
58
throne. Yes! The throne was created in time i.e., human body
20 CHAPTER 1. MAKTUBS 2.1-2.25

amr and ‘alam-i khalq, and one that brings salamu ‘ala mani ’ttaba‘a ’l-huda. Wa ’l-
together (jami‘) the two sides. tazama mutaba‘ata ’l-mustafa. ‘Alaihi wa
Therefore, due to this similarity (tash- ‘ala alihi wa as-habihi al-salawatu wa ’l-
biya), the heart can be called the ‘arsh. tahiyatu ’l-‘ula.
Listen! Listen! Capability to receive the Note Bayazid is intoxicated, and so he
manifestation of ancient light (qabiliyat-i sees the creation as the shadow of he swt.
zuhur-i anwar-i qidam) that is pure and un- Yes! The Mujaddid also expertienced zil-
blemished (munazzah, mubarra) from even liyat and wrote many maktubs proposing it,
a taint of shadowness (az sha’iba’i ziliyat), but right before the end of his life, he had
it is specific for the noble ‘arsh. Except a radical shift in his ontology— he came
the ‘arsh, none within the world of cre- out of zilliyat and proposed a new theory of
ation or command, macrocosm or micro- seven ta‘ayyuns with wujud as one of them.
cosm (‘alam-i khalq, amr, kabir, saghir),
has such receptivity (qabiliyat). It is only
the heart of the perfect gnostic that, due 1.11 Maktub 2.11
to its relationship of comprehensiveness
(‘alaqa-i jam‘iyat) and barzakhness, can To Khwaja Muhamad Ma‘sum
choose a few from those lights. It is as if he Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
takes a little in his palms from the endless ’lladhina ’stafa.
sea. Therefore, except the ‘arsh and heart
of the gnostic who has attained marifat Highness of ‘arsh
completely (‘arif-i tamm-i ma‘rifat), wher-
ever he swt is manifested, it is branded by Macrocosm (‘alam-i kabir) has together-
the mark of reflection (dagh-i zilliyat mut- ness (ma‘iyat) and differentiation (tafsil)
tasim). And it fails to find any fragrance but lacks hi’at-i wahdani. Consequently,
from the prototype. It is fine if Bayazid that59 lacks the receptivity for the manifes-
said it due to his intoxication (sukr). On tation of the truly simple thing (qabiliyat-i
the other hand, it is improper for such a zuhur-i basit-i haqiqi). I.e. the truly simple
saying to come out of Junaid, as he believes thing which is
that he is sober.
1. disengaged from transmissions and
crossing-overs (mujarrad az nisbat,
Bayazid is wrong What would they do? i‘tibarat), and
They do not know the truth of the matter.
And from the whirlpool of the sea of shad- 2. lacking in differentiation, modes and
owism (girdab-i darya-i zilliyat), they have atributes (mu‘arra az tafasil, shu’un,
not been able to land on the coast. Today, sifat)
it is far out in the eyes of many, but tomor-
‘Arsh is the most noble part of the pres-
row is very close to today. Don’t rush. Wa
ence of Rahman (ashraf-i ajza-i hadrat-i
’llahu ’l-sub-hanahu al-mu‘ti lamani‘a lima
‘tahu wa ’l-mu‘tiya lima mana‘ahu. Wa ’l- 59
macrocosm
1.11. MAKTUB 2.11 21

Rahman).60 It is the locus of manifesta- Verse of light

tion of the lights of the presence of the per-
son (mahall-i zuhur-i anwar-i hadrat-i dhat) Although he swt is the nur of the heavens
that brings together all the attributes (mus- and the earth, still that light is connected to
tajami‘ ’l-sifat) (JS). All the manifestations the veils of the shadows (maqrun behujub-
that have appeared onto the things that i zilal). Without the intermediation of the
are present within the macrocosm (‘alam-i shadows (biy-tawassut-i zilal), it66 does not
kabir), all those61 are not empty of the taint manifest (zuhur) itself. Manifestation of ev-
of the shadowness (az sha’iba’i zilliyat khali erything else but the ‘arsh has been col-
nist), the sole exception being the manifes- lected from the lights of the manifestation
tation that takes place in the noble ‘arsh.62 of the ‘arsh (muqtabas az anwar-i zuhur-i
‘arshiy). And it67 has been unveiled (muh-
The reason that rabbu ’l-‘alamin has
tajib) by removing a veil, i.e., the veil of
elected the ‘arsh over all other things of the
one of the shadows, and then manifested.68 .
macrocosm for the mystery of istiwa.63 is
Like when one takes water out of a sea using
this: Because that64 is the best part (afdal-i
containers, and then takes that container
ajza) of the macrocosm. These two points
elsewhere, and gets benefited by that wa-
may be noted,
ter. Or like when from a huge flame, many
small lamps are lighted, and a big area is
1. Prototype Manifestation of one of the filled with light. Possibly alluding to this
shadows is not the true manifestation mystery, he swt alluded, Allah is the light
of he swt, so it does not deserve to be of the heavens and the earth. An analogy
expressed by the term istiwa.65 of that light is a niche. And within it is
a lamp. And that lamp is within a magic
lantern. And that magic lantern is like a
2. Ever-abiding Unveiling above the
bright star. That lamp has been lighted by
‘arsh is ever-abiding (da’imi) — it lacks
a blessed olive tree that is neither in the
the problem of getting concealed (biy-
east nor in the west. Oil from that tree
takhallul-i istitar).
is about to burn even when untouched by
60
fire. It is brighter than light. (Allahu nuru
Here hadrat is translated as presence, in the
Akbarian meaning, instead of its common meaning
’l-samawati wa ’l-ardi. Mathalan nurihi ka-
as a form of address. Shaykh Aftabi also translates mishkatin fiha misbahun, al-misbahu fi zuja-
it likewise— next sentence, he interpretively trans- jatin, al-zujajatu ka-annaha kawkabun dur-
lates hadrat-i Rahman as macrocosm, in Bengali rayyun. yuqad min shajaratin mubarakatin
61
manifestations zaytunatin la sharqiyatin wa la gharbiyatin.
62
I.e., this is the manifestation of the prototype
of he swt, not merely a shadow
63 66
Al-Rahmanu ‘ala ’l-‘arshi istawa, cf. i.e., the light
67
[Link]-Rahman that ‘arsh
64 68
‘arsh Or A light that has been manifested while be-
65
I.e., this verse implies that the manifestation ing behind the veil, cf. Aftabi, but I believe this is
over the ‘arsh is the manifestation the very proto- another rare instance that he has made a mistake,
type instead of a shadow and I’m correcting him
22 CHAPTER 1. MAKTUBS 2.1-2.25

Yukadu zaytuha yudiyy’u wa law lam tam- qaf of similarity has been relegated
sashu narun. Nurun ‘ala nurin).69 to mishqat, niche. And from that, it
Giving its analogy within the said gener- seems that the lamp is located in that
ous verse means, niche.

Let none conceive that the un- NOTE: This discussion is extremely hard.
veiling of that light over the sky And the Mujaddid talks about zilliyat, an
and the land is without inter- ontology that he disavowed later. So Im
mediation. And do not confuse skipping it. How can I honestly explain
the shadow with the prototype. this section if I dont understand it myself ?
Let them know that it is the Plus, the Mujaddid rejected this zilliyat. So
nur of the prototype that the nur why should spend so much time and effort
of the shadow is collected and to translate and explain this? After all, it
lighted from. Allah guides to his has been rejected in favor or newer theory of
nur whomever he chooses (Yahdi seven descents described in maktub 3.122.
’llahu li-nurihi man yasha’u).70
Man: Locus of manifestation of the
Tafsir of Verse of Light one-in-number dhat
The interpretation of that verse is relegated Man has another unique excellence. So lis-
onto the will of Allah. Let me make its al- ten! He progresses and reaches a level that
legorical interpretation (ta’wil) as we have he becomes (paida mikand)
been inspired. And taking help and assis-
tance from he swt, let me say: 1. like the mirror of the sheerly one
dhat (qabiliyat-i mar’atiyat-i hadrat-i
1. he swt is the light of the sky and the ahadiyat-i mujarrada)
ground. Nur is that thing by which
2. the locus where that sheerly one
things are illuminated. he swt lights
dhat gets manifested (mazhar-i dhat-i
the skies and the grounds. Because he
ahad), i.e., a dhat so sheer that it lacks
swt has brought them out of the belly
any admixture of the attributes and
of the darkness of nonexistence, and
modes (biy-iqtiran-i sifat, shu’unat)
thrown the reflection of existence and
its corollaries onto them, and as its re- However, that Hazrat dhat always contains
sult, has illuminated them.71 Sky and attributes and modes (mustajami‘-i sifat,
land, which have been illuminated by shu’unat). And at no time, they get sep-
that light, are like a niche. And that arated (infikak) from the dhat. Its explana-
nur is like a lamp in that niche, kept in tion is this:
there as a object held on trust. The
69
When the insan-i kamil attains
[Link].35
70
[Link].35 freedom from the captivation of
71
This is zilliyat, a science that the Mujaddid what is other (ma sewa) than the
proposed but disavowed in the end of his life. sheerly one dhat (dhat-i ahad)
1.12. MAKTUB 2.12 23

(JS), he gets captivated by the but the perfect man may become such a
sheerly one dhat (dhat-i ahad) mirror (mar’atiyat) or locus of manifesta-
(JS) itself. And he no longer tion (mazhariyat). And the holy dhat has
observes, gazes into, intends or not appeared onto anything save the perfect
seeks (malhuz, manzur, maqsud, man without being admixed with the at-
matlub) anything of the attributes tributes and the modes (biy-iqtiran-i sifat,
or modes (sifat, shu’unat). shu’unat). Within the macrocosm, the holy
Therefore, in line with the ha- ‘arsh is the locus of manifestation (mazhar)
dith, Man is with him whom of the hazrat-i dhat brought together with
he loves (Al-mar’u ma‘a man the attributes. On the other hand, within
ahabba),72 he73 attains an unqual- the microcosm, the perfect man (insan-i
ified conjunction (ittisal-i maj- kamil) is the locus of manifestation of the
hul al-kaifiyat) with that presence one-in-number holy person (hazrat-i dhat-i
of disengaged one-in-number-ness ahad), who is disengaged from the crossing-
(hadrat-i ahadiyat-i mujarrada). overs (mujarrad az i‘tibarat).76 This mir-
And via that captivation that he rorness is an astonishing thing in man.
has attained to the sheerly one
person (dhat-i ahad) (JS),74 es- Dua Allah (S) is the giver. None may for-
tablishes an unqualified nearness bid what he has given. And none may give
(qurb-i biychun) with the unqual- what he (S) has forbidden. (Wa ’llahu sub-
ified dhat. At that time,75 be- hanahu ’l-mu‘ta. La mani‘a lima a‘tahu wa
comes such a mirror of the dhat- la mu‘tiya lima mana‘ahu.) Wa ’l-salamu
i ahad that no attribute or mode ‘ala mani ’ttaba‘a ’l-huda. Wa ’l-tazama
is witnessed or seen in him in the mutaba‘ata ’l-mustafa. ‘Alaihi wa ‘ala al-
slightest measure. Instead, it is ihi wa as-habihi al-salawatu wa ’l-tahiyatu
that one-in-number dhat, which ’l-‘ula.
appears and is seen (zahir, mar’iy)
there.
1.12 Maktub 2.12
Sub-hana ’llahi ’l-‘azim! Even from the
attributes, that dhat never gets separated To his true brother Mian Golam Muham-
(infikak), but on the mirror of this per- mad
fect man, that same dhat appears and self- Summary: Although the angels are seeing
discloses (zahir, mutajalli) as perfectly dis- the prototype (asalat) itself while man is
engaged (beh haithiyat tajarrud). And onto witnessing it on the mirror of his mind (an-
there, the beauty of the attributes gets sep- fus) but that felicity77 has been made as if
arated from the beauty of the dhat. None 76
that dhat-i ahad, one-in-number person
72
hadith (hazrat-i dhat-i ahad) is so sublime that no
73
the perfect man crossing-overs (mujarrad az i‘tibarat) has been
74
that perfect man formed within it yet
75 77
that perfect man of witnessing the prototype
24 CHAPTER 1. MAKTUBS 2.1-2.25

it is a part (ka-’l-juz’i) of man. And man 3. that man is given the charge of nur-
abides (baqa) in that78 . Etc. turing the imperfect ones (tarbiyat-i
All praise is onto Allah! And peace naqisan).
onto his elect devotees (Alhamdu li-’llahi wa
salamun ‘ala ‘ibadihi ’lladhina ’stafa). By this returning back (ruju‘), both that
man and also the others81 are nurtured. Be-
cause for that ray from the lights of the
Realizing Prototype: Man prototype (parto-i anwar-i asl), which was
versus angels made into like a part of that man (hamchu
juzwi uw). This interaction with the others
The honorable angels, ‘ala nabiyyina wa
takes place during the time of return82 . I.e.,
‘alaihim al-salawatu wa ’l-salam, they are 83
it
witnessing the prototype (mushahid-i asl),
are face-turned onto the prototype, and are 1. nurtures the others from imperfection
captivated by the prototype. And they lack into perfection
even a taint of shadowness. On the other
hand, poor man79 is less in this regard, for 2. points the others away from absentness
he is almost80 unable to step outside the (gha’ib), and instead towards witness-
circle of shadowness in this world. And ing (shuhud)
without the intermediation of the mirrors
of afaq and anfas, that man is almost un- 3. colors man’s other bodily parts in the
able to experience the ever-abiding witness- color of that ray itself.
ing (shuhud-i da’imi).
Next, when that man’s mission of invita-
tion ends (muddat-i da‘wat), and his book
Perfect man arrives on prototype
of fate terminates84 then he
However, when that man arrives on the pro-
totype (wusul b’asl), at that time, these
1. longs for the prototype (shawq-i asl)
transformations take place:
2. the cry Supreme friend (Rafiq-i a‘la)
1. Dazzle of the lights of the prototype
comes out of his breast
(sha‘sha‘an-i anwar-i asl) are reflected
(mutajalli gasht) onto the mirror of the 3. he finds freedom from multiple rela-
heart of that man tionships85
2. that man is returned back (baz migard) 81
i.e., other men who are less evolved than that
into the world of creation, and supremely evolved man, and learn from him
82
of the perfect man
78 83
witnessing that ray
79 84
i.e., a man, even when supremely evolved on i.e., that man reaches the verge of death
85
the spiritual path like that perfect man multiple relationships with many worldly
80
Aftabi makes an interpretive translation for things. And instead, now that man comes into a
it as almost but that is missing from the Nur single relationship that is singularly focused onto
manuscript he swt
1.12. MAKTUB 2.12 25

4. he arrives onto the present or wit- 3. realized itself (mutahaqqiq) within the
nessed (shahadat) world from the ab- body of that perfect man as a part of
sent (ghaib) world the body.

5. for him, the interaction of from the ear Angels are its opposite. Because
to the lap (gush baghush) 86 comes up. 1. that felicity90 has not been made to
At that time, the hadith, Death is like the be like a part (k-al-juz‘) of the angels,
bridge that brings the beloved woman to the instead they view it from the outside
beloved man (Wa ’l-mawtu jasrun yusili ’l- only.
habiba ila ’l-habibi) 87 comes true for that 2. And they do not attain baqa and self-
man. realization (tahaqquq).
3. Getting colored in the color of the pro-
Man is superior to angels totype, and taking up its color — it
You may know: Yes! Angels are witness- happens for man only, not for the an-
ing (mushahid) the lights88 of the prototype gels.
(asl) while that man only witnesses it89 onto 4. The coloring and variegation (insibagh,
the mirror of his mind (mir’at-i anfus). Still talawwun) that colors man in the color
that felicity of the prototype (lawn-i asl), angels do
not experience that.
1. has been made to be like a part (ka
’l-juz‘) of that man, and 5. And the electness that the creatures
made of earth have attained, the an-
2. has been made to abide (baqa) in that gels (qudsiyan) fail to atain that.
man as a part of him
Because there is a gulf of difference between
3. And has realized itself (mutahaqqiq) the inside (darun) to the outside (berun).
there. Inner felicity is partial (dawlat-i daruni ka-
’l-juz‘) while outer felicity is comprehensive
Interpretation Still that felicity that is (dawlat-i beruni ka-’l-kull), still the inside
the set of lights of the prototype has been (darun) is the inside, and the outside is the
91
1. made to be like a part (ka ’l-juz‘) of outside.
that perfect man What we said is the allusion, and
good news (Kalamuna isharatun, wa
2. made to abide within his body as a basharatun). For this reason, elect humans
bodily part of that perfect man are superior to elect angels. There are an-
86
gels, still it were the elect men who were
interpretation of gush ba-ghush
87 chosen for deputyship (khilafat) of he swt.
hadith
88 90
the word lights has been added as per Aftabi’s of the lights of the prototype
91
interpretation. i.e., batin is far more valuable than the zahir
89
that light cf. Aftabi
26 CHAPTER 1. MAKTUBS 2.1-2.25

Dua: Allahu yukhtassu birahmatihi man is right! He receives such a nearness and
yasha’u. Wa ’llahu dhu ’l-fadli ’l-‘azim. honor that the like of which is not attained
for anyone else. Because he has been anni-
Earthlings went up piercing heav- hilated (fani) within the prototype. And he
ens has found baqa there, and has been colored
casting off earth and era in the color of the prototype. What power
does the others have that they seek to be
Zamin-zadeh bar asman takhteh his equal?
Zamin va zaman ra pas andakhteh For all others,94 although their coloring
is most perfect and most complete (akmal,
Man is superior due to earth Man has atamm) with respect to sheerness and holi-
attained that felicity as the part of the earth ness (tajarrud, tanazzuh). However, that
is in him. And the heart has become the coloring comes from the outside (kharij),
throne of Allah via the felicity of the ele- and so it is accidental (‘arid). On the other
ment earth (‘ansar-i khak). And it92 com- hand, man is colored by his batin, and so
prehends everything (jami‘-i kull). And it that coloring is internal (daruni) to him,
is the center of the circle of contingentness and it is his own. Like this, there are many
(markaz-i da’ira’i imkan), yes, the earth and differences between the two of them. These
the heavens (zamin, asman). perfections are specific to the prophets -
Yes! It is due to its lowliness and help- they are the ones who are called elect men
lessness (furutani) that the earth has found (khwass-i bashar). However, as the heir
such highness and elevation (‘alu, rif‘at and follower of the prophets, a few have
paida). It is its lowliness (pastiy) and been honored with this magnificent felic-
lack of vanity that has made the earth ity (dawlat-i ‘uzma). Due to the baraka of
reach the summit. He who shows gentle- their companionship with the prophets, the
ness for the sake of Allah (swt), Almighty companions attained more of this felicity.
raises him (Man tawada‘a li-’llahi sub- Apart from the companions, whom Allah
hanahu rafa‘atulahu ta‘ala).93 has given this felicity are few, or very few.

If the emperor comes to the door

Perfect man When the perfect man of the old woman
(insan-i kamil) completes his return and O Khwaja! Don’t pul out your
mission of invitation (ruju‘, da‘wat), gets moustache in anger
colored in the color of the prototype, and
returns back to the prototype, and face- Agar padishah bar dar-i pir-i zan
turns onto the holy being (janab-i quddus), beya yad to-iy sablat nakun
then he attains such a electness and expan-
sion (ikhtisas, inbisat) there that such is not Dua: Rabbana atmimlana nurana, wagh-
attained in the lot of anyone else. That firlana, innaka ‘ala kulli shayyin qadir.
92
Bihurmati sayyidi ’l-mursalina ‘Alaihi wa
that element earth
93 94
hadith all except such a perfect man
1.13. MAKTUB 2.13 27

‘alaihim, al-salawatu, wa ’l-tahiyyatu af- The ulama deeply rooted in knowledge

daluha, wa ’l-taslimatu akmaluha wa atam- (ulama-i rasikhin) are the heirs of the
muha. prophets, and their part is the combination
of the:

1.13 Maktub 2.13 1. part of the ulama of manifest knowl-

edge
To Mirza Shamsuddin
2. part of the sufis, which is superior to it
Praise to he swt, benediction to the (be-an mumtaz and)
blessed prophet and convey invitation to he 3. knowledge of those secrets (asrar), and
swt (hamd, salawat, tablighi ’l-da‘wat). I subtle matters (daqa’iq), which are
am delighted to receive your noble letter deep mysteries that are alluded to
that you have sent out of your generosity (ramziy, isharatiy) in the allegorical
via my noble brother Shaykh Muhammad (mutashabihat) verses of the Quran as
Tahir. You wrote, Until we meet, keep on mystic explanations (bar sabil-i ta’wil).
remembering me via letters oozing with re-
ligious advice. They know95 because they are the ones who
Noble sir! The religious advice is to fol- are perfect in their following (fa-humu ’l-
low our religion (din), and the prince of the kamilun fi ’l-mutaba‘ati),96 and are the real-
messengers (salam). This following has two izers of the inheritance (mutahaqqiquna bi-
parts: ’l-warathati). As followers and heirs, they
are partners of the elect felicities unique to
1. Part of the ulama of the outer knowl-
the prophets (sharik-i dawlat-i khass-i an-
edge is to:
biya’). And realizers of the mysteries of the
a) Rectify the articles of faith holy court of he swt.97
(tas’hih-i ‘aqa’id) They are ones who have been ennobled
by the saying, The ulama of my community
b) Learn the science of the sharia,
are like the prophets of the tribe of Israel
and the rules (‘ilm-i shara’i‘ va
(‘Ulama-i ummati k-anbiya’i bani isra’il).98
ahkam)
So it is necessary to follow the prince of
c) Practice the according to the rules the emissaries, and the beloved of the lord
established by that science of the worlds (sayyidi ’l-mursalina, habibi
rabbi ’l-‘alamina) (salam), in knowledge, in
2. Part of the noble sufis is, in a way such
deeds, in states, and in raptures (‘ilman,
that they agree to the part of the ulama
of the manifest knowledge, attain the: 95
Yes! This type of ulama, i.e., those who are
deeply rooted in knowledge (ulama-i rasikhin), in-
a) states and raptures (ahwal, deed know their allegorical meanings
96
mawajid) and of the prophet
97
This line is a re-translation from Aftabi as the
b) exoteric and esoteric knowledge original was incomprehensible to me
(‘ulum, ma‘arif) 98
hadith
28 CHAPTER 1. MAKTUBS 2.1-2.25

‘amalan, halan, wajdan). That way one You have also written, “Fana fi-’llah” and
may attain his inheritance, which is the “baqa bi-’llah” have failed to come to the
highest degree of felicity (nihayatu darajati hands yet
’l-sa‘adati). What to do? You stayed in companion-
ship for only a little time. You did not wait
even that long that any news of your at-
1.14 Maktub 2.14 taining even a few states could be given to
you. However, presently I am witnessing
To Mawlana Ahmad Barqiy (mushahada) your fana and baqa from In-
Bismi ’llahi ’l-rahmani ’l-rahim. dia where I am now. And I am sensing (ih-
All praise is to Allah! Peace on his elect sas) within you these two perfections that
devotees (Alhamdu li-’llahi wa salamun ‘ala you have talked about. But you are now
‘ibadihi ’lladhina ’stafa). denying it. We are now far away. Until we
Two noble letters from you arrived one meet in the bodily form, it is difficult to
after another. You have written to console let you know about your hidden (maknun)
my pain. Inna li-’llahi wa inna ilaihi ’l- states.
raji’un. Sufi shaykhs say many things on fana and
Tell the friends and lovers (yaran, dostan) baqa, but all that is done via allusions. How
there to recite the holy kalima La ilaha illa would one find out one’s own state? Hazrat
’llah seventy thousand times and send the Haqq (S) does not give the knowledge of the
merit (thawab) onto the spirits of my son states to everyone. Instead, he gives one of
marhum Khwaja Muhammad Sadiq and them the knowledge of attaining the states.
his sister of the same milk (hamshireh) And making him the foreman, puts the rest
marhuma Umm-i Kulthum. Seventy thou- in relationship with him. And brings him to
sands for one of them and seventy more the degree of attaining perfection (kamal)
thousands for the other one. I seek dua and and giving perfection (takmil).
fatiha from the friends.
You have written, It is narrated in For the welfare of all, the master
the Maktubat that an office-holder (sahib- Elects one of them
i mansab) is a knowledge-holder (sahib-i
‘ilm). Khass konad bandeh-iy
Sir! He who is the pole of the poles Maslahat-i ‘am ra
(qutb-i aqtab) indeed possesses knowledge.
However, the rest of the poles99 are like his Regrets! How I wish I delayed Shaykh
organs, hands and feet. Some of them100 Hasan for a few days. And explained him
know he himself is a madar but some oth- a few of his states (ahwal) and then sent
ers don’t. him to you. How much better would it have
99
been?
The Mujaddid quoted elsewhere quoting Ibn
Arabi:Each city has a pole. They all are under the You coming here creates problems. So if
qutb-i aqtab who is the head of all a capable and pious friend (yaran-i qabil,
100
i.e., some of the mother poles (qutb-0i madar) rashid) of yours would come instead, and
1.15. MAKTUB 2.15 29

stay here for a few days, learn all the points (khutba) of Eid of the sacrifice, the sermo-
and then return, how much better would it nizer(khatib) there has left out mentioning
be? He could be shown the most needed (zikr) the well-instructed caliphs, and has
matters. Anyway, attaining states (ahwal) not recited (khwandeh) their baraka-filled
is our purpose. Knowing about them is an- names. And when a few people criticized
other matter. Insha’ Allah, the rest of the this, instead of admitting his error, he was
matters would be discussed when we meet. rude to them, and threw up a challenge,
Wa ’l-salam. What crime have I done by not mention-
ing (madhkur) their names? Furthermore,
Epilogue The advice that is a must is both its eminent and common citizens (ak-
this: Don’t forgive yourself from studying abir, ahaliy) have been lax on this, and have
the sciences in any way. If you remain ab- failed to take any hard measure against that
sorbed in studying for the whole day and unjust (biy-insaf) sermonizer (khatib).
don’t do any zikr and fikr101 , still it is fine Shame onto them! Not just once
as there is plenty of time at night for that. but a hundred times shame onto them!
Keep on giving lessons to Shaykh Hasan, Although mentioning (zikr) the well-
keep him studying. In that area (hudud), instructed caliphs (rad) is not a requirement
knowledge is little. So take care to resurrect (shart) of the sermon, still it is a distin-
the science of the sharia. What more would guishing mark (sha‘a’ir) of the Sunni con-
I write? gregation. None but one whose heart is
The letters of the mystic visions sick (dilash marid), and conscience is filthy
(waqa‘iy) of Khwaja Wa’yis arrived. I’ve (batinash khabith) leaves out (tarak) that
read most of them. They are only prophe- practice intentionally (‘amd) and with an
cies on good things to come (mubashshir). opposing attitude (tamarrud). Even if it
Pray to Hazrat Haqq (S) so that from can be accepted that he has not left it out
potentiality they get actualized. Wa due to partisanship (ta‘assub) or opinion-
’l-salam. atedness (‘inad), still how would he answer
the hadith, The faction whom one wants to
be like, one is among them ( Man tashab-
1.15 Maktub 2.15 baha biqawmin, fa-huwa minhum )?102 Or
How would he be freed from the locus of
Names of caliphs in khutba suspicion of the hadith, Abstain from ac-
cusing one falsely ( Ittaqu mawadi‘a ’l-
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
tuhami)?103
’llazina ’stafa.
If he is hesitant (mutawaqqif) on the pre-
Sent to the servants (khuddam) possess-
eminence or the excellence (taqdim, tafdil)
ing reverence, magnificent sayyids,esteemed
of the two shaykhs104 , radiya ’llahu ta‘ala
qazis and residents of the city of Samana. I
‘anhuma, he has left the path of the
am putting you in pain because it has come
102
to my ears that while reciting the sermon hadith
103
hadith
101 104
muraqaba cf. Aftabi shaykhain, i.e., Hazrat Abubakr and Hazrat
30 CHAPTER 1. MAKTUBS 2.1-2.25

Sunni congregation (tariq-i ahl-i sunnat He also named many of them. Then
rafid ast).105 And if he is hesitant (mu- the imam said, May Allah put down
taraddid) on loving the two later ones106 the Shia for they are the worst of the
(radiya ‘llahu ta‘ala ‘anhuma) then he has ignoramus.
put himself outside the people of truth.107
Possibly that brainless (biy-haqiqat) man 3. Imam Bukhari whose book is the most
whose lineage (mansub) is Kashmiri. And accurate after the Quran narrated,
he has taken these filthy pieces of garbage Hazrat ‘Ali (karama ’llahu ta‘ala wa-
(khubth) from the bedat-following Shias of jjahu) said that the most excellent man
Kashmir. after the rasul is Hazrat Abubakr the
Siddiq (RA), then Hazrat ‘Umar (RA),
then someone else. Hearing this, his
Superiority of well-instructed son Muhammad ibn Hanafiya said, Af-
caliphs ter them, is it you?. He replied, I am
only an ordinary Muslim
A. Two shaykhs He should know that
the superiority of the two shaykhs has been From the companions and the follow-
established by the ijma of the companions ers, plenty of such narrations have come
and the followers (sahaba, tabi‘in). The forth in a well-known (shahiratun) manner.
ulama has narrated this from high-ranking None but an ignorant or fanatically parti-
imams, Imam Shafi‘i is one of them. san (jahil, mu‘anid) person would deny this.
That unjust (biy-insaf) person may be re-
1. Shaykh Imam Abu ’l-Hasan nar-
minded that we’ve been told to love each
rated, Indeed, the superiority of Hazrat
and everyone of the companions, and for-
Abubakr, and then Hazrat ‘Umar over
bidden to envy (bughd) them or give them
the rest of the ummat is definitive.
pain (iydha).
2. Imam Dhahabi narrated, During the
caliphate of Hazrat ‘Ali (radiya ’llahu B. Two later ones Hazrat Uthman and
ta‘ala ‘anhu), and in his reign, be- Hazrat ‘Ali (rad), they both are high-
fore numerous people of his faction ranking companions and the prophets’s
(shi‘atihi), he has said, Indeed Hazrat (sal) intimate family-members (ahl-i bait).
Abubakr and Hazrat ‘Umar are the So they both deserve love (mahabbat va
most excellent of the ummat ( afdalu ’l- mu‘addat). For
ummati ). The Imam added that more
than eighty people narrated it from 1. Allah has said, O the rasul of Allah,
Hazrat ‘Ali (radiya ’llahu ta‘ala ‘anhu), Tell them that I seek no wage in re-
turn for spreading Islam. Instead, I
‘Umar
105
i.e., and instead he is a drafidi
only seek love for my near ones.
106
khatnain, i.e., Hazrat ‘Uthman, and Hazrat
‘Ali 2. The rasul (salam) said, Fear Allah re-
107
And instead has become a khariji, az ahl-i haqq garding my companions. Again, fear
kharij Allah. After me, do not make them
1.16. MAKTUB 2.16 31

means of worldly purposes. He who kanu yasna‘un).109 He also said, They did
would love them, he would love them not forbid one another from their own bad
for the sake of his love for me, and he deeds — indeed what they did is awfully
who would envy them, he would envy nasty (Kanu la yatanahuna ‘an munkarin
them for the sake of his envy towards fa-‘aluhu labi’sa ma kanu yaf‘aluna).110
me. And he who would pain them, he To remain heedless (taghafil) on this type
would pain me. And he who would pain of incident is only to encourage the devia-
me, he would pain he swt, and. And he tors. It is due to such a neglect that the
who would pain he swt, he swt would deviant Mahdavis are openly evangelizing
punish him soon. their false religion to the people of truth.111
Already, the deviators are taking people
away one or two at a time, in the same way
Exhorting suppression of that the wolf takes a sheep away from the
deviators flock. And within a short time, they would
Ever since the advent of Islam up to the create a calamity within Islam.
current era, I do not know that if such a What more would I bother your with?
bad-smelling flower has bloomed in India. On hearing this horrible bad news, I have
This incident has brought the entire city of become fearful. And my veins of the Faruqi
Samana into shame and blame. Even that, lineage have started throbbing. So I have
faith onto India is going away. proceeded towards writing a few words.
May Allah help the reigning sultan108 Forgive me.
against the enemies of Islam. He is a fol-
lower of the mainstream Sunni congrega- Dua Wa ’l-salamu ‘alaikum wa ‘ala sa’ir-
tion, and the Hanafi school. Within his i mani ’ttaba‘a ’l-huda, wa ’ltazama mu-
reign, to propagate such a bedat (bid‘at) taba‘ata ’l-mustafa, ‘alaihi wa ‘ala alihi ’l-
is sheer arrogance, instead it is challenging salawatu wa ’l-taslimatu wa ’l-tahiyatu wa
the reigning sultan, and violating his order. barakatu.
It is also surprising that the high-ranking
servants of the royal court (mukhadim-i ‘iz-
zam) who are present in that city, they have 1.16 Maktub 2.16
condoned it (mu‘af), and failed to rectify it.
To Shaykh Badi‘uddin Shaharanpuri
Allah has said against the people of
the book, If their rabbis and priests
109
(rabbaniyyun, ahbar) did not stop them [Link]’ida.43
110
from dishonest sayings, and illegitimate [Link]’ida.79
111
Mahdavis were the followers of Sayyid Ah-
earnings, they would indeed do ugly and mad of Jaunpur, 1443-1504 CE, the self-proclaimed
nasty things (Law la yanhahumu ’l- rab- mahdi or promised renewer at the end of the first
baniyyuna wa ’l-ahbaru ‘an qawlihimu ’l- millennium Hijri, and within a short period they
ithma wa aklihimu ’l-suhta, la bi’sa ma formed small communities all over India, but or-
thodox religious leaders, hand in hand with the Sur
108
Mughal emperor Jahangir of India and the Mughal state power, suppressed them
32 CHAPTER 1. MAKTUBS 2.1-2.25

All praise is to Allah! Peace on his elect 4. A baraka-filled over-shirt (pirhan-i

devotees (Alhamdu li-’llahi wa salamun ‘ala tabarrukiy) may substitute the inner-
‘ibadihi ’lladhina ’stafa). You blessed let- shirt (qamis) in the burial shroud
ter did arrive. You have written, Two (kafn).
calamities have appeared in this area, one is
plague, and the other is famine. May Allah 5. The clothes that the shahids die in,
(S) save us and you from these calamities those are their burial shrouds. Hazrat
(A‘adhana ’llahu subhanahu wa iyyakum Siddiq (radiya ’llahu ta‘ala ‘anhu) left a
‘ani ’l-baliyyati). Amin. You have also last will (wasiyat), Use these two pieces
written that despite all these calamities, of clothes that I am wearing as my
you are spending day and night in worship burial shroud.
(‘ibadat), and muraqaba-meditation. And
the inner realm is always filled up with Al- 6. In a measure, the smaller barzakh,
lah (batin ma‘mur ast bi-’llahi) (S). Praise i.e., the grave, is a worldly place, and
and gratefulness for that (Alhamdu wa ’l- so it is possible to progress (taraqqi)
minnatu ‘ala dhalika).112 within it.116 The states of the grave,
The answers to your questions are as fol- are different for different individuals,
lows.113 e.g., the prophets perform salat within
their graves (al-anbiya’u yusalluna fi
1. In sunna salat, the four Qul are recited ’l-quburi), you may have heard it.
most times. In the night of the miraj, when our
prophet (salam) crossed the grave of
2. It is sunna to have four pieces of clothes prophet Moses (‘alaihi wa salam), he
in the burial shrouds of men. The saw him117 praying salat within that
head-dress is additional, i.e. it is not grave. At the same moment, he (SLM)
sunna. We shorten to sunna. reached the heavens, and found him118
3. We do not write down the answers be- (AS) there as well. The interaction
cause it is: of this homestead119 is surprising and
astonishing (aja’ib, ghara’ib). These
a) possible that the114 would get115 days, when I’m putting my eyes in
unholy that direction often, due to my beloved
son Khwaja Muhammad Sadiq, many
b) not established by sound hadiths
amazing secrets are being revealed. If
c) not practiced by the Turanian
116
ulama I learned from my tariqa elders, and also books
that it is possible for a dead murid to complete the
112
to Allah swt rest of his suluk after death, i.e., the dead salik
113
Mujaddid mentions in the end of this letter advances through the suluk station by station until
that he is sick, and that is why he in answering in he reaches perfection, IAM
117
short. That seems to be also the reason he is not i.e., our prophet Muhammad (SLM) prophet
writing out the questions Moses (AS)
114 118
answer paper prophet Moses
115 119
ritually of the grave
1.17. MAKTUB 2.17 33

I make even just a little of it public, it For a few days, I am having bouts of cough-
would give rise to many controversies ing. And I have gotten weak. So I am an-
(fitna) . The exalted throne (‘arsh-i swering in short.
majid ) is like the ceiling of the par-
adise, but still, the grave is a garden
of the paradise. Knowledge with only 1.17 Maktub 2.17
a little wisdom (andish) is unable to
draw its picture. And a different set To Mirza Husamuddin
of eyes is needed to see the spectacle Praise to he swt, benediction to the blessed
of these amazing things (tamasha-i iyn prophet and convey invitation to he swt
u‘jub-ha). (hamd, salawat, tablighi ’l-da‘awat). I am
delighted to receive your letter that you
7. Even after one has done some sins, have sent via Shaykh Mustafa, which talked
however much those may be, still then about consoling people in their misfortunes.
faith alone is sufficient for one’s salva- Inna li-’Llahi wa inna ilaihi raji‘un. These
tion. However, elevation of the pleas- incidents of misfortune, although they are
ant formula (raf‘-i kalima-i tayyiba) de- apparently painful, actually are mediums
pends on good deeds (‘amal-i salih). of progress, and like healing balm. By the
grace of Allah swt, the benefit that one
8. To flee from death120 , is a major sin. would have received from those dead people
It is like fleeing from jihad. Instead, he in this world, one would receive a hundred
who takes up patience (sabr), and re- times that in the last world. Children are
mains in that place, in an epidemic, if pure grace from he swt. When alive, they
he dies he would considered a shahid, give out benefits, and when dead, they give
and would be saved from the chastise- out benefits as well. The great imam, the
ment in the grave. And if he does not reviver of the sunna (imam-i ajall, muhyi
die, he would be considered a ghazi, al-sunna) has written in the Hilyatu ’l-
war-hero. Abrar 121 that during the caliphate of ‘Ab-
dullah ibn Mubarak (rad), plague appeared
for three days only. Within these three
When it is said to me, Die
days, thirteen sons of Hazrat Anas (rad),
I hear, and obey
and fourteen sons of Hazrat ‘Abdullah ibn
I tell the caller of death
Mubarak (rad), the son of Hazrat Abubakr
Welcome! Come in!
(rad) died. Indeed, Hazrat Anas (rad) was
the personal servant of the prophet, and the
In qala li mutmittu, sam‘an prophet prayed that he be blessed. When
wa ta‘atan such things happened for the companions of
Wa qultu li-da‘i ’l-mawti, the prophet (salam), then what is the worth
Ahlan, wa marhaban! of sinners like us?
120 121
i.e., possible death in time of an epidemic from Imam Nawawi wrote it in his hadith book,
your residence which is also called Al-Azkar
34 CHAPTER 1. MAKTUBS 2.1-2.25

It is in the hadith, Plague (ta‘un) was Allah (Fa-li-’llahi ’l-akhiratu wa ’l-uwla).

a punishment (‘adhab) for the earlier com- I am asking my brothers to strengthen
munities, but it is like martyrdom (shaha- (imdad), solicit (i‘anat), make dua (du‘a’)
dat) for this community.122 Indeed, those so that my final state is peacefulness (al-
who died in this epidemic, they realized an salamati ’l-khatimati). And that I receive
astonishing degree of presence (huduri) , forgiveness for my errors, and omissions
and left with the faces fully turned (mu- that comes from my human frailties (mina
tawajjuh) onto he swt. How I wish that ’l-taqsirati ’l-nashi’ati mina ’l-bashariyati).
I could leave this world along with them! Our lord, forgive us for our sins, and for
This calamity to this ummat is a calamity our excesses in our deeds, and make our
outwardly, but it is a blessing (rahmat) in- feet stable, and help us to triumph over
wardly. Mian Shaykh Tahir narrated, In hordes of unbelievers (Rabbana ’ghfirlana
the time of the epidemic, someone in La- dhunubana, wa israfana fi amrina, wa thab-
hore saw123 that they124 are saying, “Those bit aqdamana, wa ’nsurna ‘ala ’l-qawmi ’l-
who would not die at this time, they would kafirina.125 ) Wa ’l-salamu ‘alaikum ‘ala
regret it later”. It is indeed true. Be- sa’iri mani ’ttaba’a ’l-huda.
cause when I focus on the hal of those
dead people, I witness astonishing states,
and amazing interactions(ahwal-i ghaiba’,
mu‘amalat-i ‘ajiba’). It is indeed true that 1.18 Maktub 2.18
the shahids who sacrifice their lives on the
path of Allah have such distinctions. To Shaykh Jamal Naguri
Sir! The separation with my beloved son All praise is to Allah! Peace on his elect
Khwaja Muhammad Sadiq is the most se- devotees (Alhamdu li-’llahi wa salamun ‘ala
vere calamity. I do not know if anyone has ‘ibadihi ’lladhina ’stafa).
ever faced such a heart-wrenching disaster.
However, the patience and gratefulness that
he swt has given to this weak heart, that Ulama and sufis: Types
indeed is a lofty bliss (ni‘amat), and pre-
cious gift. I pray to he swt that the recom- Ulama are the heirs (warathatu) of the
pense for this calamity, he safekeeps all of prophets126 — this is enough for prais-
it for the last world, so that even a penny ing the magnificent ulama. That inherited
of it shows up in this world — although I knowledge is that part of the knowledge of
am praying such as my mind is narrow. In- the sharia that has remained left (baqiy)
deed, I am well-aware that actually he swt’s with the prophets (‘alaihimu ’l-salawatu wa
mercy and forgiveness is wide. For both the ’l-taslimatu). And the knowledge of the
last world, and the first world belongs to sharia has both an outer form (suratiy) and
an essence (haqiqiy).
122
hadith, quoted in the Farsi translation
123 125
in a dream Q
124 126
the angels hadith
1.18. MAKTUB 2.18 35

Ulama deeply rooted in knowledge 3. Deeply rooted ulama

The ulama deeply rooted in knowledge Therefore, it is that group,129 the ulama
(rasikhin), they have brought together the deeply-rooted in knowledge (rasikhin), who
skin (qishr) with the pith (lubb) and are the true heirs of the prophets. May
amalgamated (majmu‘i) the form with the Allah put us and you among their lovers
essence (surat, haqiqat). And these elders and make us follow their tracks (Ja‘alana
have conceived the sharia with the person ’llahu subhanahu wa iyyakum min muhub-
whose skin (qishr) is his form (surat), and bihin wa muqtafiy atharihim).
the pith (lubb) is his essence (haqiqat).
They consider the science of the sharia and
its rules as the outer form (surat) of the Naqshbandi pir-muridi
sharia. And they find the science of the So brother Mian Shaykh Nur Muhammad!
essences and mysteries (haqa’iq, asrar) as You have expressed on your behalf, I have
the essence (haqiqat) of the sharia. ijazatfrom the Sufi shaykhs of many silsilas.
Note: There are three groups who stand So I wish for ijazat from the Naqshbandis as
against the rasikhin. They are: well.
Honored sir! The master and the disciple
1. Ulama of the manifest knowledge interrelationship (piriy va muridiy) in this
sublime Naqshbandi tariqa is established
Group 1 gets captivated by the outer form by the taking and giving of knowledge
of the sharia, but denies its essence. And (ta‘lim, ta‘allum) of the tariqa, not by the
they do not recognize anything but the Hi- the ceremonial cap (kolah) and the shajara
daya and the Bazdawiy as its pir and fore- that is prevalent in other silsilas.130 The
man (pir, muqtada). tariqa, method of these masters is based on
companionship (suhbat)131 Their nurturing
2. Sharialess sufis (tarbiyat) is reflective (in‘akasiy).132 There-
Group 2 sufis are attracted towards the 129
group 3
130
essence, but they still do not recognize it Cap and shajara: In many tariqas, there is a
system where the pir gives bayat, and gives the new
to be the essence of the sharia. Instead,
murid a ceremonial cap and a written out shajara,
they limit the sharia to the form. And and that is it. On the other hand, in Naqshbandi
conceive it as the skin. And they esti- tariqa, every murid is given face-turnings, and prac-
mate that its essence is something else but tices to go through the suluk, the path for spiritual
that.127 As a result, necessarily, they fail to evolution, step by step through a sequence of maqa-
mat, stations
realize the true meaning (haqiqat) of that 131
i.e., the companionship of a shaykh who is
essence.128 And they fail to receive any kamil-i mukammil. Or a shaykh who is both per-
awareness (agahiy) of the allegorical (mu- fect himself as well as able to impart perfection to
tashabihat) verses of the Quran. the disciple
132
In‘akasiy is a method where the teaching
127
outer sharia shaykh throws the ‘aks, reflection of his batin onto
128
of the sharia the batin of the student, and as a result, the stu-
36 CHAPTER 1. MAKTUBS 2.1-2.25

fore, necessarily, the end of others has been For some time, you have not let us know
inserted into their beginning, and their path how things are in that area. Yes! Dis-
is very short. Their gaze (nazr) heals all dis- tance is indeed a barrier. My religious ad-
eases of the heart, and their face-turnings vice to you is to uphold the religion, fol-
take away all spiritual (ma‘nuwiya) ill- low the prince of the messengers (salam),
nesses. practice the illuminated sunna, and desist
from disliked deviations (bid‘at-i ghairi ’l-
Naqshbandis are amazing captains
mardiyati). Even if a deviation seems to
of the caravan
be brilliant like the daybreak in the morn-
via a secret path to the sanctuary
ing, still it should be discarded. Because
they lead the caravan
truly neither is there any light (nur) in it
Naqshbandiya ‘ajab qafila-i salar- nor brightness (diya). That133 would fail to
and heal any illness or cure any disease.
Keh barand az rah-i pinhan be- What would deviation do but to abolishes
haram qafila ra (rafi‘atu) the sunna or silence (sakinatu) its
practice. That what stops its practice is
Please forgive me for my inability. surely additional (za’id) to the sunna, and
being additional to the sunna is actually
to abrogate (nasikhatu) it. Because that
1.19 Maktub 2.19 what is additional to the nass, plain text
abrogates that nass. Therefore, all bidat,
To Khwaja Mir Muhibbullah
whatever it may be, abolishes (rafi‘atu) the
sunna and stands opposite (naqidatu) to it.
Therefore, there is no good or beauty in
Following sunna and avoiding that.134
deviation Islam is the religion that has attained
perfection. And onto Islam lies the good
After the praise, salawat, and the propa-
pleasure of Allah. I fail to understand how
gation of the invitation, asylum as Sayyid
can they imagine that it’s good to add a
(sayyadat paneh), my exalted brother Mir
new practice to the perfect religion (hakamu
Muhibbu ’llah, you may know that the way
bi-husni ’l-bid‘ati ’l-muhdathati fi ’l-dini ’l-
the fakirs are in this area deserves praising
kamili) and has completed the bliss (itmami
he swt. I ask from Allah for your peaceful-
’l-na‘mati)? Do they not know that to in-
ness, fixedness and firm standing (salamat,
troduce new practices to it is to cast it far
thubat, istiqamat).
away from beauty? What can be there be
dent acquires the perfections of the shaykh easily, error after truth (Fa-madha ba‘da ’l-haqqa
effortlessly and rapidly. This is in contrast to the
other tariqas where the salik has to take up hard
illa ’l-dalalu).135
practices for many years for his evolution. E.g.,
133
Ghawthu ’l-Azam, Khwajababa, Sabir Kaliyary et deviation
134
al spent many years of arduous practices to attain bedat
135
kamalat. IAM [Link].32
1.20. MAKTUB 2.20 37

If they knew that to rule (hukma) beauty its duties in a complete manner (itmam-i
to the addition of new practices to the re- tamam).
ligion after it has attained perfection es- Especially, you may take care (ihtiyat) to
tablishes that the religion was incomplete do its pillars (rukn), preconditions (shart),
and imperfect to begin with, they would not sunnas, and adabs137 as they should be
have dared to do this. done. I am exhorting you to discharge the
Rabbana! La tu’akhizna in nasina aw duties of the pillars (ta‘dil-i arkan) calmly
akhta’na.136 (tumaninat). I am giving you that duty
Wa ’l-salamu ‘alaikum, wa ‘ala man la- again and again. So preserve (muhafaza)
daykum. the pillars.
Most people neglect (da’i‘) the salat, an
do not carry out the pillars (rukn) of the
1.20 Maktub 2.20 salat peacefully and properly (tumaniyat,
ta‘dil), and as a result fail to preserve it
To Mulla Muhammad Tahir Badakhshi
well (nik muhafaza namayad). he swt has
warned these people with numerous threats.
All praise is to Allah! Peace on his elect
When the namaz is sound (durust), there
devotees (Alhamdu li-’llahi wa salamun ‘ala
is a high hope that salvation would be pos-
‘ibadihi ’lladhina ’stafa). Your noble letter
sible. Because then the religion (din) would
that you sent from the outskirts of Jaun-
be established (barpa shad), and the ascent
pur has reached me. Since there was news
that is the miraj (mi‘raj-i ‘uruj) would take
on your physical weakness in that, it made
place.138
me worried. I am anxiously waiting for the
news of you getting healed. Would you
People of the constitution of fire
please oblige me by letting me know via
revel in sugar
someone coming here?
People of the constitution of black
bile! Blind are they
Salat: Excellence
Bar shakkar gholtida-iy safra’iyan
O beloved! When this world is the work-
az bara’iy kuri’iy — suda’iyan!
place, and the last world is the place where
you get paid, you should take care to do
And peace be onto them who follow guid-
good deeds.
ance, and stick to following the Mustafa.
Establishing salat is the best practice
(Wa ’l-salamu ‘ala mani ’ttaba‘a ’l-
(behtarin a‘mal) and the most excellent
huda, wa ’ltazama mutaba‘ata ’l-mustafa),
(fadiltarin) act of worship (ibadat)— it is
‘Alaihi, wa ‘ala alihi ’l-salawatu, wa ’l-
the cornerstone of the religion (‘imad-i din)
taslimatu ’l-‘uwla.
and the heavenly ascension for the faithful
137
(mi‘raj-i mu’min). Therefore, you should i.e., mustahab
138
remain watchful (mar‘iy) in discharging The perfected salat of the he swt-realized salik
can be compared to the miraj as the rasul said,
136
Quran, Baqara.2.286 Salat is the miraj of the faithful
38 CHAPTER 1. MAKTUBS 2.1-2.25

1.21 Maktub 2.21 2. On the other hand, what comes in

the tongue of the nabi as the heart is
To Khwaja Muhammad Siddiq who holds that bodily part (mudgha) such that
the title Hidaya when that gets wholesome the whole
body gets wholesome, and when that
Bismi ’llahi ’l-Rahman al-Rahim. Al- gets corrupted, the whole body gets
hamdu li-’llahi wa ’l-salamun ‘ala ‘ibadihi corrupted. As it comes in a ha-
’lladhina ’stafa. dith qudsi, Within the human body,
there is a bodily part, when it gets
wholesome, the whole body gets whole-
Heart: Two meanings some. And when it gets corrupted,
Question: You,139 have written in your the whole body gets corrupted. Take
maktubs and risalas that the the manifes- note! That is the heart. (Inna fi jasadi
tation of the heart is a little flash (lum‘a) ’bni adama mudghatan, idha salahat,
of the manifestation of the ‘arsh. And com- salaha ’l-jasadu kulluhu, wa idha fasa-
plete excellence (fadl kulliy) belongs to that dat, fasada ’l-jasadu kulluhu. Ala! Wa
manifestation of the heart (zuhur-i qalbiy). hiya qalbu).142
On the other hand, it comes in a hadith
qudsiy, Neither the earth may contain me, A. Spaciousness
nor the heavens, but the heart of the faith-
ful slave contains me (La yasa‘uniy ardiy, When the heart is called spacious (wus‘at),
wa la sama’iy, wa lakin yasa‘uniy qalbu ‘ab- the first meaning is taken. For example,
diya ’l-mu’mini).140 This hadith mandates when Hazrat Bayazid and Junaid Baghdadi
(lazim) that the manifestation of the heart (qaddasa ’llahu ta‘ala asrarhum) narrated
is the most complete (atamm). And thus the spaciousness of the heart, they esti-
superiority is established for it.141 mated that the throne and all that is in it
Answer: Beloved! Answer to your ques- are most insignificant before it.
tion rests on a preface. You may know that:
B. Narrowness
Preface: Bodily and spiritual On the other hand, when the narrowness of
hearts the heart is mentioned, the second mean-
ing is taken. And on this station, the heart
1. That what the masters of friendhood
is so narrow that that there is no room
have called and meant as the heart
there even for an elemental thing or par-
is the all-gathered reality of man
ticular (juz‘a la-yatajazza) that is smaller
(haqiqat-i jami‘a-i insaniy). That re-
(ahqar va asghar) than all the things. Once
ality is in the world of command.
the narrowness of the heart is given a rela-
139
the Mujaddid tionship with the elemental thing. And at
140
hadith
141 142
How to rationalize this contradiction? hadith
1.21. MAKTUB 2.21 39

that time, the eyes see (dar nazr—zahir mi- mentioned confusion (ishtibah) in my books
gird) that said small and bad thing (juzvi and risalas.
muhaqqar),143 as similar to the strata of the
heavens and the earth (tabaqat-i samawat
wa ’l-ard). Indeed, it is beyond the scope Bodily heart: Center of
of the intellect (nazr-i ‘aql). So don’t be a spirituality
doubter (Fa-la takun mina ’l-mumtarin).144
Such is this. On the other hand, how the heart has been
mentioned in the sacred hadiths agrees with
the language of the prophets. That heart
Flash from throne refers to the human bodily part. There
When this preface is understood, an addi- is no doubt that the most complete man-
tional piece of knowledge would be learned. ifestation (zuhur-i atamm) takes place in
That knowledge is this: A manifestation this.148 And this is the mirror of the one-
(zuhuriy) that is dependent on the above- ness of the disengaged person (mar’atiyat-
mentioned all-gathering reality (haqiqat- i ahadiyat-i dhat-i mujarrada-i uw). Al-
i jami‘a)145 is a little flash (lum‘a) of though the throne has attained a generous
the complete manifestation of the throne share (nasib-i wafir) of the complete man-
(zuhur-i tamm-i ‘arshiy). There is no doubt ifestation (zuhur-i tamm), i.e., the man-
in it, because comprehensive superiority ifestation of the prototype (zuhur-i asl),
(fadl-i kulliy) on that station belongs to the still the attributes are commingled (imti-
throne. zaj) there.149 And since
That Shaykh Bayazid and Shaykh Junaid
said that that heart is wider than the widest 1. the attributes are commingled with the
thing. And they considered that the throne person there, and
and all that is in it, all that is insignificant
when compared to it.146 It is like confus- 2. the attributes are in reality the shad-
ing (ishtebah) a thing with its model (an- ows (zilal) of holy person,
mudhaj). They have seen that the mod-
els of the throne and all that is in it is 3. consequently that manifestation is not
insignificant when compared with the all- pure and unblemished (pak, mubarra)
comprehensiveness (jam‘iyat) of the heart. from the taint (sha’iba) of shadowness.
And as a result, they have applied that
rule to the reality of the throne147 (haqa’iq-i As a result, the holy throne has high
‘arsh) and all that is in it. I have mentioned expectations from the human manifesta-
the reason behind the creation of the above- tion (zuhur-i insani) as it150 is attached
143
i.e., the heart (ta‘alluq) to the sheer prototype (asl-i
144
Q
145 148
i.e., the spiritual heart bodily heart
146 149
the heart i.e., with the dhat, there in the throne
147 150
i.e., true or prototypal reality the human body
40 CHAPTER 1. MAKTUBS 2.1-2.25

sirf).151 Because it152 is the center of this path (tariqa).156 If any question remains,
interaction.153 refer there.

How is heart narrow? Reality of bodily heart

Question: That the heart is wide (wasa‘at) Now listen to the reality of this bodily part
is established by hadith qudsi. So why are (mudgha)! The bodily part that the com-
you calling that heart narrow (tang)? mon people have is made of the four el-
Answer: It154 is narrow because there is ements (‘anasir-i arba‘a). On the other
no room within it for the ma sewa. At the hand, for the elect, or instead the elect
same time, it is wide as it is the locus within
of the elect (khwass-i khwass), that bod-
which the primordial lights (anwar-i qidam) ily part undergoes a transformation, which
are manifested. So there is no contradic- takes place after the salik has completed su-
tion. I have described the heart in some luk, jadhdhba, cleansing (tasfiya) and pu-
of my risalas as Narrow while wide, a sim- rification (tazkiya). And has attained sta-
ple thing while compounded, few while many bilization of the heart (tamkin-i qalb) and
( Al-daiqu ’l-sa‘u, wa ’l-basitu ’l-absat, wa pacification (itminan) of the nafs. It157 hap-
’l-aqallu ’l-aktharu).155 pens by utmost divine grace (behadd-i fadl
va karam-i khodawandiy) JS. And in it, the
How is bodily heart superior? heart gets reconstituted as the composition
(tarkib) of ten elements. The elements are
Question: The all-gathered reality 1-4 the four physical elements, 5 the paci-
(haqiqat-i jami‘a), which is in the world fied nafs (nafs-i mutma’inna) and 6-10 the
of command (‘alam-i amr), deserves ex- five latifas of the ‘alam-i amr.
cellence. On the other hand, the heart is
from the world of empirical things (‘alam-i
khalq) and is composed of the elements.
One-in-all matter
So from where does the heart find this Although these ten elements are contrary
superiority? (tadad, tabayin) to each other, still by the
Answer: World of empirical things has perfect power (kudrat-i kamila) of Allah,
superiority over the world of command. they lose their mutual contrariety (tadad,
Let alone common people, even many elect tabayyin-i yekdigar). And instead get
come short of perceiving it. I have clar- brought together (jam‘a). And they trans-
ified this matter in the maktub written form into hi’at-i wahdani, one-in-all mat-
to beloved son Khwaja Muhammad Sadiq, ter.158 And as its result, they turn into
mercy of Allah be on him, clarifying the sufi 156
maktub 1.260
151 157
i.e., the dhat disengaged from the attributes that transformation
152 158
the human body Although hi’at literally means form or figure,
153
of receiving the manifestation of the sheer dhat here it means the original matter from which ev-
154
the heart erything are made, i.e., a one-in-all substance that
155
cf. Mabda’ va Ma‘ad is unity in diversity
1.21. MAKTUB 2.21 41

this above-mentioned astonishing (a‘jubeh) part (mudgha). Because already his all-
thing.159 gathered reality (haqiqat-i jami‘a) was sta-
bilized (tamkin). And his nafs was paci-
Earth element predominates fied (mutma’in). Because this stabilization
(tamkin) and pacification (itminan) forms
In this interaction,160 the earth element is its form on the degree (martaba) of walayat,
the most abundant one among those ele- which is like the stair (zineh) to nubuwat.
ments. And itthat hi’at-i wahdani gets col- And those are related to the task of walayat.
ored by the color of the earth, and settles On the other hand, in nubuwat, the bod-
(istiqrar) in that earth. ily part (mudgha) that is the heart indeed
fluctuates and becomes restless (taqallub,
Become soil you’d be home of flow- idtirab) while it does not happen for the
ers common people. That heart for which the
Without soil flowers do not bloom final rasul sought stability (thabit) is this
bodily part, mudgha. He prayed, O Al-
Khak shod ta barvid gol
lah! O the one who fluctuates the heart!
keh beh juz khak nist mazhar-i gol
Fix my heart on your worship (Allahumma
O brother! The hands of the possessors of ya muqalliba ’l-qulubi! Thabbit qalbiy ‘ala
walayat do not reach up to even the hem ta‘atika). That what 164
he sought to be stabi-
(daman) of such knowledge. 161
For it is lized is this heart.
taken from the niche of the light of prophet- Several hadiths that come in the chapter
hood . Dhalika fadlu ’llahi yu’tihi man of the fluctuation of the heart (taqallub-i
yasha’u, wa ’llahu dhu ’l-fadli ’l-‘azim.162 qalb) refer to the states of the hearts of the
ummats (ahwal-i ummatan agar az qalb).
There is indeed room for it165 if the heart
Prophets meant this bodily is interpreted there in a common manner
heart (‘am) that includes both the all-gathered
That what the intimate friend of the reality and the bodily part. Question:
Rahman (Khalilu ’l-Rahman)163 sought to
be pacified (itminan) is this very bodily 1. This bodily part has been honored with
159 the good news of Heart of my faithful
i.e., hi’at-i wahdani
160
i.e., the interaction of creating the hi’at-i wah- slave contains me (Yasa‘uni qalbu ‘ab-
dani, one-in-all matter, from all those ten elements diy ’l-mu’mini)166
161
for one needs to possess kamalat-i nubuwat, a
higher degree. It is the Mujaddid, and those who
follow them, who have been uniquely granted this
2. And it is worthy (shayan) of being the
superior degree of kamalat. This is one of the many mirror of the divine dhat.
underlying reasons that the Mujaddidis believe that
164
the Mujaddid and his elect followers are the great- i.e., the bodily part
165
est walis of Allah i.e., one may say that heart of even the com-
162
[Link].21 mon people fluctuate
163 166
Hazrat Ibrahim, ‘alaihi ’l-salam hadith qudsi
42 CHAPTER 1. MAKTUBS 2.1-2.25

3. In that case, how do fluctuation and (taqallub, idtirab). And as the

restlessness (taqallub, idtirab) come final result, he necessarily seeks
upon this?167 And why does this need pacification (itminan). In some
to be pacified (itminan)? of my risalas, I have written that
when the knower who possesses
Answer: With respect to that manifesta- yaqin, firm faith (‘arif-i sahib-
tion, the more complete (atammiyat) it168 i yaqin) returns (ruju‘),173 it is
is, and the more relief does it find from the then that he needs demonstrative
taint of the modes and attributes (sha’iba- proof (istidlal). And onto this sta-
i shu’un, sifat), the more does his169 ig- tion, he comes to know that this
norance and restlessness (jahl, idtirab), very attainment and arrival (‘iyn-
unknown-ness (na-karat)170 and non-receipt i husul, wusul) needs proof (ihtiaj
(na-yaft) increase.171 beh dalil).
Although these manifestations
and the said constriction (gun- This station is appropriate to the states
jaish) are present in him, still of the perfect masters on the degree
due to his perfect ignorance of prophethood (muwafiq-i hal-i kamalat-i
and bewilderment (kamal-i jahl, martaba-i nubuwat).174 And that station is
hayrat), either appropriate to the state of walayat. When
the possessor of such a heart, returns in his
1. sometimes he seeks proof for mission to invite, then the apprehension,
the existence of he swt the ar- restlessness, fluctuation, variegation (qalaq,
tisan (sani‘), or idtirab, taqallub, talawwun) of his heart in-
2. some of the other times, creases.
he does not find yaqin, Its reason is this:
firm faith onto the exis-
tence of Haqq swt the ar- 1. Reason 1 In the time of
tisan, without demonstrative arrival (‘iyn-i wusul), due
proof (biy-istidlal). Instead, to ignorance and bewilder-
like the common people, he ment (jahl, hairat), he was
finds that yaqin with imita- needy of proof (muhtaj be-
tion (betaqlid).172 dalil). However, in the time
of separation, he is even more
As the result, his state gets needy of proof. He needs
full of fluctuation and restlessness proof so that via proofs, his
167
bodily part heart receives some peace.
168
i.e., the manifestation of the sheer dhat
169 173
the salik’s in his mission to invite (da‘wat) the creation
170
nakarat retranslated from Aftabi towards the Supreme Being swt
171 174
That hal even increases to an extreme. At check Amritsari, Naushahi has an extra line:
that point, the following happens: And this station is the above-mentioned station of
172
merely peace and lack of the need for proof
1.21. MAKTUB 2.21 43

2. Reason 2Along with it, things (shay) via its sensory organs, its
I would say that some,175 apprehension (qalaq) won’t go away. It
necessarily, remains appre- is for this reason that Hazrat the Khalil
hensive and restless (qalaq, (AS) sought it for himself.179 So he (AS)
idtirab) all the time. They prayed, Lord! I want to see how you res-
are the ones from whom this urrect the dead (Rabba! Arini kayfa tuhyiyi
felicity has been hidden for ’l-mawta).180
a few days. And as the re-
sult, they have been branded 2. Zikr
in the burn marks separa-
tion.176 And they continue A. Spiritual heart Zikr creates traces
(dawam) to be sad (huzn) (ta‘thir) within the all-gathered reality.
and grieving (anduh). The And when that zikr reaches perfection, then
rasul was always sad and that all-gathered reality unifies (muttahid)
worried (Kana rasulu ’llahi with the zikr, and becomes consubstantial
mutawasila ’l-huzni da’ima (muttajawhir)181 with the zikr. The au-
’l-fikri).177 thor of the ‘Awarif, qaddasa ’llahu ta‘ala
sirruhu has called this182 the most brilliant
sought thing (maqsid-i asna). And he inter-
Difference: Bodily and haqiqi preted this183 heart that itself becomes con-
hearts substantial (tajawwhar)184 to be the zikr of
the sheer dhat.
I am clarifying some of the points (wujuh)
of the difference between these two acts of
B. Bodily heart On the other hand, the
releasing (itlaq) of the heart. So listen with
bodily part is its opposite. There is no way
inner awareness!
for zikr there.185 Where in the bodily heart
are there traces of the zikr? How can that186
1. Need of healing become consubstantial with the zikr? Be-
187
The all-gathered reality is from the world cause there the object of the zikr, i.e., he
of command. And after it has been pu- 179
I.e., sought that bodily perception for the
rified (tazkiya) and cleaned (tasfiya) that peace of his own bodily heart
180
all-gathered reality attains a complete sta- Q
181
bilization (tamkin-i tamm). i.e., made of the same jawhar, substance. Con-
substantial — it’s a Christian theological term, syn-
On the other hand, the bodily part is its onymous with homo-ousia but I believe it to be its
opposite. Its pacification (itminan) comes perfect translation
from perceptions from the sensory organs 182
state
183
(idrak-i hawas). Until it 178
perceives the state of the
184
with the zikr
175 185
saliks in the bodily heart, i.e., the bodily heart can-
176
They are the ones with the deepest love. not do zikr itself
177 186
hadith bodily heart
178 187
that bodily part on the bodily heart
44 CHAPTER 1. MAKTUBS 2.1-2.25

swt is manifested prototypally (beh asalat), 3. True appearance

not as a shadow.188 The end of the ascent
(nihayat-i ‘uruj) is zikr, up to the door of A. Spiritual heart The all-gathered re-
the object of the zikr, i.e., he swt. ality, when it reaches the end of the
ends (nihayat al-nihayat), attains a gener-
ous share of the elect friendship (walayat-i
khassa) or the greater friendship (walayat-i
Comment: The Mujaddid is say-
kubra). At that point, if the sought thing189
ing that the heart itself may
shows itself (namayandgiy), what is mani-
not become the zikr. Instead,
fested in that190 is the shadow of the sought
the object of the zikr, i.e., he
thing, not the sought thing itself (‘iyn). It is
swt, is manifested within the bod-
the same thing that happens with the man-
ily heart. And this manifesta-
ifest (zahir) mirror.191 What is manifested
tion take place prototypally (beh
within it192 is the image (shabh) of the per-
asalat), not merely as a shadow.
son, not the person itself.
I.e., he swt appears in the human
heart truly in accordance to the
hadith, Heart of the faithful is the B. Bodily heart On the other hand, the
‘arsh of Allah (Qalbu ’l-mu’minu interaction with the bodily part is its oppo-
‘arshu ’llahu). And he criticizes site. Since it’s opposite, what is manifested
the proposition of the author of on that193 is the sought thing itself, not the
the ‘Awarif that the bodily heart shadow (zill). As it is said, Heart of my
is muttajawhir, consubstantial to faithful slave contains me ( Yasa‘uniy qalbu
the zikr. And he seems to argue in ‘abdiya ’l-mu’mini).194 This interaction is
a reductio ad absurdum syllogism: beyond gaze and thought (nazr, fikr).

1. The human heart is a phys- Warning on misinterpretation Warn-

ical thing made of flesh and ing! Don’t misinterpret this195 to mean
as such it cannot do zikr incarnationism (hulul) or selfplacementism
(tamakkun)196 , since believing in them is
2. Instead, it is he swt himself infidelity or heresy (kufr, zandaqa). Yes!
who is manifested within the Intellect of the world we live in (‘aql-i
bodily heart, in line with the ma‘ash) would not believe that one thing
hadith. itself (‘ain) appears into another thing via
3. Consequently, the proposi- 189
i.e. he swt
tion of the author of the 190
act of manifestation
191
‘Awarif that the bodily heart i.e., a mirror in the real world
192
is consubstantial to the zikr the mirror
193
bodily part
is reduced to absurdity. 194
hadith qudsi
195
interaction
188 196
merely write note on tamakkun, selfplacementism
1.21. MAKTUB 2.21 45

any other method except the methods of az ‘alam-i khalq). However, this counting
incarnationism or selfplacementism (hulul, is in an unqualified manner (beh hech ko-
tamakkun). However, that failure to be- dam).200 due to the formulation of its com-
lieve is due to defects in the intellect (qusur- position (hi’at tarkibiy). Because the part
i ‘aql). And due to drawing analogies of the of earth is the201 major support (‘umda) in
absent with the witnessed (qiyas-i gha’ib this interaction.
bar shahid). Fa-la takun mina ’l-qasirina,
so do not remain among the defective ones.
5. Wideness
4. World of origin Spiritual heart One has to reach the
conclusion that the all-gathering heart
A. Spiritual heart All-gathered reality
(that is in the world of command) is in-
(haqiqat-i jami‘a) is a thing of the world of
deed wide (wasa‘at) if one considers that
command.
the forms (suwar) of everything are mani-
fested within it.
B. Bodily heart On the other hand, the
bodily part is a thing of the world of empir-
ical things (‘alam-i khalq). Instead, that197 Bodily heart And,202 the bodily part203
has parts from both the world of empirical also turns from narrowness into wideness.
things and the world of command: The ma- And it expands enough to fit the size of the
jor part is from the world of the empirical object of seeking,204 who is limitless and
things and the minor part is from the world endless (namahdud, namuntahiy). This
of command. The one-in-all matter (hi’at-i knowledge has been given to me via the
wahdaniy) is produced here after both these method of unveiling (makshuf).
parts have been gathered together. This is
indeed an amazing wage. With respect to
both the world of command and the world Ma sewa may not enter the bodily
205
of empirical things, this amazing thing 198 , heart However, the narrowness of that
due to the heart’s nature of composition is like a narrow doorway that prevents the
(tarkib), it is: entrance of the ma sewa.206 It does not per-
mit even zikr to go inside the boundary of
1. disjoint (juda) from those worlds, and the pavillion (suradiqat),207 the object of
the zikr. And it refuses ascent to even a
2. lacking in any interrelationship (tana-
sub) or similitude (tashabbuh) with 200
And it is counted so
those worlds. 201
bodily heart’s
202
following that true heart
199 203
However, still then that is counted to be of the heart
204
from the world of empirical things (ma‘dud i.e., he swt
205
bodily heart
197 206
bodily heart And it is so restrictive is that doorway that
198
i.e. the bodily heart the following happens.
199 207
bodily heart of he swt
46 CHAPTER 1. MAKTUBS 2.1-2.25

mere taint of shadowness to remain beside Descent is darkness

the holy sanctuary.208
At the time of nuzul, darkness envelopes
that heart.
6. Absence of bechun
It is indeed a surprising mat-
A. Spiritual heart The first type of
ter that when the said213 heart
wideness (farakhiy)209 has the taint of chun,
returns in its mission to invite,
how. And so it210 is not worthy of being a
at that time, darkness envelopes.
seat for the biychun.
This is why the best of men
(sayyidu ’l-bashar) has said, Ver-
B. Bodily heart On the other hand, the ily, my heart darkens (Innahu la-
second type of wideness 211
has received a yughanu ‘ala qalbiy) 214 . How more
share (nasib) of the biychuniy. And so the would I narrate the difference?
chun may not be contained in there.212 How can one compare the dirt
with the lord of the lords?

Ascent and descent

C. One-in-all matter, hi’at-i
Yes! It goes against intuition, but that what
contains he swt is not the spiritual heart but wahdani
the bodily heart. O brother! Don’t consider this mudgha as
an insignificant (la yu‘ba) piece of flesh. On
Evolution: Ascent and descent the contrary, it is an impeccable pearl. The
treasures and mysteries of the world of em-
In the initial segment of its evolution, the pirical things (‘alam-i khalq) are kept in
salik does ‘uruj, i.e., ascends to he swt. And there. And the subtle and hidden myster-
in the later segment, the salik does nuzul, ies of the world of command (‘alam-i amr)
i.e., descends down to the creation to invite are buried (madfun) there. Numerous elect
the creation towards he swt. This descent interactions depend on this hi’at-i wahdani,
is to attain human attributes with the ul- one-in-all matter215 .
timate purpose of attaining the ability to
empathize with humans and to successfully
invite them. a. Ten parts

208 Initially the ten parts216 are purified

Both Amritsari and Naushahi says Sha’iba-i
zilliyat ra niz namiy mand keh gird-i an harim-i and cleansed (tazkiya, tasfiya) via the
muqaddas gardad jadhdhba-method and the suluk-method,
209
that belongs to the spiritual heart in the world
213
of command bodily
210 214
that spiritual heart hadith
211 215
that belongs to the mudgha, bodily part that constitutes the mudgha
212 216
i.e., in the the bodily heart of the body
1.21. MAKTUB 2.21 47

and via fana and baqa, and freed from at- individual (shakhs) is his gist (khulasa)
tachments with the ma sewa217 . and the center of the body, and
For example, the heart — it is made
to proceed from fluctuation (taqallub) to 4. gives it222 the name mudgha.
stability (tamkin). And the nafs — it is
On the reality of that mudgha, that what
brought from instigatingness (ammargi) to
can be expressed in speech is this. The rest
pacifiedness (itminan).
of the matters are relegated to he swt.
In the same way, the fire ingredient is
kept away from rebelliousness and disobedi-
ence (sarkashi, nafarmani). And the earth Purity of parts
ingredient is elevated (irtifa‘) from earthly
An imperfect (nakis) man may object say-
lowness (pastiy) and baseness (past) that is
ing that every man is composed (murakkab)
in its innate nature (fitrat).
of these ten ingredients (ajza).223 And
those ingredients also compose (tarkib),
b. Balancing and make hi’at-i wahdaniy.224
In the same manner, it218 brings the ex-
cessiveness and deficiency,219 within all its Imperfect man: Ingredients are im-
parts into a good balance and intermediate- pure In answer, I’d agree with them by
ness (behadd-i i‘tidal va tawassut). saying, Yes! Every man is composed of
these ten ingredients. However,225 those in-
gredients have not been
c. Composition
After then, by his sheer grace, he swt 1. purified and made holy (muzakka,
mutah-har)
1. puts those parts together into a com-
posite form (tarkib), and 2. freed from the filth (danas) of attach-
ments (ta‘alluqat) with the ma sewa,
2. forms it220 into an entified individual via jadhba and suluk.
(shakhs-i mu‘ayyan), and
Perfect man: Ingredients purified
3. transforms him221 into the perfect man On the other hand, in the case of the perfect
(insan-i kamil) where the heart of that men (insan-i kamil), their ingredients have
217
That happens when the salik traverses the sufi been made pure and chaste (pak, pakizeh)
suluk. The ten parts refer to the parts or elements via fana and baqa, as it has been explained
that compose the humans, namely, the five parts before.
of the ‘alam-i amr, i.e., qalb, ruh, sirr, khafi, akhfa
222
and the ten parts of the ‘alam-i khalq, i.e., nafs and that heart
223
the four elements refers to the ten lata’if cf. Banda Khalil
218 224
sufi suluk And that hi’at-i wahdaniy is present in every
219
i.e., imbalance man, not only in the perfect men only. So what is
220
that form the difference?
221 225
that individual for the common man
48 CHAPTER 1. MAKTUBS 2.1-2.25

Unification of parts now get ruled by one single

rule (beh yek hukm qarrar
Imperfect man: Parts are opposite
yafteh).
And in the cases of the rest of men,
1. those226 are in them in an opposite As the result, necessarily, his227
and distinct manner (mutabayyin, mu- hi’at-i wahdani is real (haqiqi)
tamayyiz). And not228 estimated (i‘tibariy).

2. for each ingredient, the rules and states Transformation: Analogy Mujaddid
(ahkam, ahwal) are distinct (muta- gives an analogy with medicine-making.
mayyiz).
This situation is analogous to
As a result, necessarily, they do not have
when different herbs are commin-
any part of the hi’at-i wahdani. And if they
gled together to make a medicine.
bring forth (paida) any hi’at, matter then it
Each of those different ingre-
is conceptual but not true (i‘tibariy ast, neh
dients are purified (rast sazad)
haqiqi).
and torn away (sahaq namud).
Each of the parts are thoroughly
Perfect man: Parts are transformed commingled together (mumtazij)
and unified On the other hand, because and compounded (mukhtalit) and
they have gone through a transformation, this hi’at-i wahdani is fixed.
the situation is different for the parts or in- Their differentiating characteris-
gredients of the perfect man tics (ahkam-i mutabayyina) go
On the other hand, the situation away and instead they take on one
is different for the parts or ingre- unique character. Ponder on it!
dients of the perfect man. Allah (S) knows it all.

1. Their parts (ajza) have gone

through distinction and
As close as the two limbs of a
differentiation (tamayyuz, bow or even nearer
tabayyun). A. As close as the two limbs of a bow
2. They have become commin-
All those perfections that have been estab-
gled (mumtazij) and com-
lished for the mudgha, they are on the sta-
pounded (mukhtalit).
tion of qaba qawsayni.
3. The mutual contrariety in
their rules and states has O brother! All those perfec-
gone away (ahkam va ahwal- tions that have been established
i mutamayyiz-i iyshan za’il for the mudgha, they are on the
gashteh) and instead they 227
the perfect man’s
226 228
ten parts merely
1.22. MAKTUB 2.22 49

station of qaba qawsayni, being additional thing appears in imag-

as close as the two limbs of a ination (takhayyul nayamadeh).
bow when it is drawn. Here229 , Therefore, there237 , the two limbs
one of the colors of the locus (qawsayni) disappear and nothing
of manifestation (mazhar)230 is save one color is found there238
imagined (mutawahham) to be in that is related to the station of aw
the manifested thing231 . How- adna.
ever, in this case, what is be- The interaction of this station239
ing manifested here is the proto- is unique. And all the pages240
type, not the232 shadow233 . And should be turned onto that241 .
that234 is its outward form (surat Then you would be able to arrive
bashad).235 . However, the mani- from qawsayniy onto aw adna.
fest person (shakhs-i zahir)236 is
not pure and unblemished from What we say is merely the
(pak, mubarra) the color of the allusion, hint and good news
mirror. Therefore, the two limbs (isharat, rumuz, basharat), in-
of the bow (qawsayn) are estab- stead it is like a storehouse of hid-
lished there. den treasures (kunuz). It is Al-
lah who inspires (Wa ’llahu sub-
hanahu ’l-mulhimu). Dua: Wa
B. Or even nearer ’l-sallallahu ta‘ala ‘ala sayyidina
What is beyond this station is the station muhammadin wa sahibihi, wa sal-
of aw adna. lama wa baraka.

And what is beyond this station 1.22 Maktub 2.22

is the station of aw adna, even
nearer. There the manifested To Mawlana Mahmud Sadiq Kashmiri
thing does not take on the color
of the locus of manifestation (za-
hir az mazhar rangiy nagerefteh
ast), and not even the idea of an Superiority of Sirhind
229 May Allah Almighty give you peace (Sal-
on the station of qaba qawsaini
230
i.e., one of the colors of the perfect man, since lamakumu ’llahu ta‘ala). All praise is to
that perfect man is that locus cf. Aftabi Allah! Peace on his elect devotees (Al-
231
i.e., Allah cf. Aftabi hamdu li-’llahi wa salamun ‘ala ‘ibadihi
232
mere ’lladhina ’stafa)! By the grace of Allah
233
of he swt
234 237
shadow on that station of aw adna
235 238
I.e., outward form of the prototype of he swt— on that station. And it is the color
239
This line, and this section, are very deep allegories of aw adna
236 240
the manifest person is the personality of the on one’s state
241
prototype, cf. Aftabi interaction
50 CHAPTER 1. MAKTUBS 2.1-2.25

swt, and as alms from his beloved (Bi- is blissful

‘inayati ’llahi ta‘ala wa subhanahu, wa bi- To the lovers and the poor ones,
sadaqati habibihi), ‘alaihi, wa ‘ala alihi, wa whatever they gulp down
’l-salawatu, wa ’l-salamu, wa ’l-tahiyyatu,
wa barakatu. Hani’an li-arbabi ’l-na‘im
The exalted city of Sirhind, it is said to be na‘imuha
the land where I was born. It used to be like Wa li-’l-‘ashiqi ’l-miskini ma yana-
a deep dark well. By the grace of he swt, jarra‘u
and the connectorhood of the rasul, he swt
has filled it up, made it like a high palace This is an additional nobility (sharafat) of
for my sake. And granted it superiority over this exalted city that my beloved son, who
most cities and provinces. is among the greatest friends,242 is taking
A nur, light is kept in that land for safe- his final rest here.
keeping that is collected from the light that After some time, it was revealed that
is ‘without attribute’ and ‘without how’ that said nur in safe-keeping is one of the
(biy-sifati, biy-kayfi). That is like the nur flames of one of the nurs in my heart
(dar rang-i nuriy) that gets lighted and ra- (anwar-i qalbiya). And it243 has been
diates (sati‘, lami‘) from the blessed soil of taken (iqtibas namudeh) from that244 . And
the holy Kaaba. That nur was revealed to lighted (afrukhteh) onto that piece of land.
me a few months before the passing away And it has been lighted in the way that
of my beloved son. I located it one end a lamp is lighted from a flame. Say,
of my house that I live in. That is such all comes from Allah. Allah is the nur
a nur towards which no dirt of attributes of the heavens and the earth (Qul, kullun
or modes (sifat, shan) has been thrown at. min ‘indi ’llahi. Allahu nuru ’l-samawati
And that is pure and unblemished (mu- wa ’l-ardi) 245 . Subhana rabbika rabbi ’l-
nazza, mubarra) from all attributes and ‘izzati ‘amma yasifuna, wa salamun ‘ala
modes (sifat, shan). ’l-mursalina wa ’l-hamdu li-’llahi rabbi ’l-
A desire took root in my mind that may ‘alamin) 246 .
that piece of land becomes my grave, and
may that nur gets lighted on the head of
my grave. I revealed this felicity to my el-
1.23 Maktub 2.23
dest son Hazrat Khwaja Muhammad Sadiq To Khwaja Muhammad ‘Abdullah
(quddisa sirruhu) who was the holder of my
hidden mysteries (sahib-i sirr). I also dis- Bismi ’llahi ’l-Rahman al-Rahim. All
cussed with him about that said nur and praise is to Allah, and peace be onto
my wish. By the way, that beloved son of
242
mine himself proceeded towards this felicity Khwaja Muhammad Sadiq who died in plague.
Mujaddid was planning to make him his sufi heir
before me, and in the land near that said 243
that flame
nur, was drowned in the sea of that nur. 244
nur in my heart
245
Q
Pleasantly, to the lords of bliss, all 246
Q
1.23. MAKTUB 2.23 51

his elect devotees (Alhamdu li-’llahi wa ’l- sunna and destruction of deviation (bid‘at).
salamun ‘ala ‘ibadihi ’lladhina ’stafa.) Those who have passed on (gozashtehgan)
have seen beauty in deviation. And have
estimated that some individual acts of it
Follow Sunna and reject bid‘at are beautiful. However, I do not agree with
them in this matter. On the contrary, I fail
(Sallamahumu ’l-lahu subhanahu ‘amma la-
to see any beauty in any individual act.249
yaliqu bi-janabihi).The advice that is being
And I refuse to believe that any part of de-
given to you, my beloved son, and the rest
viation is beautiful. And I fail to feel any-
of the beloveds is that you follow the illumi-
thing in there save darkness and muddiness.
nated sunna (‘ala sahibha al-salawatu wa ’l-
salamu wa ’l-tahiyyatu), and put aside the The rasul have said, All bedat is devi-
250
displeasing deviations (bid‘at-i namardiya). ation (Kullu bid‘atin dalalatun). And
These times, Islam has become rare-to- I am finding that during this strangeness
find, Muslims have become rare, and get- and weakness (ghurbat, da‘f) of Islam, it
ting rarer to find. It’s getting to the point is on taking up sunna that the preserva-
that there would be none present on the tion of Islam rests on. And its badness is is
surface of the earth to speak out the name linked with bedat, whichever bedat it may
Allah. Resurrection would take place among be. I consider bedat to be like an shovel
the worst people 247 . (kaland) that destroys the foundation of Is-
A royal falcon (shahbaz) is he who in lam, . On the other hand, I find sunna
the time that Islam is so rare, strength- as a flashing star (kawkab-i durukhshan)
ens the sunna, and destroys deviations that is guidance (hidayat) in the darkness of
(bid‘at). The propagation (tarwij) of be- the moonless night (shab-i daijur-i zilalat).
dat results in the destruction of the religion May Hazrat Haqq swt grants opportunity
(takhrib-i din). And honoring the devia- to the ulama of this age, so that they refuse
tor (ta‘zim-i mubtadi‘) tears down (hadm) to open their lips to say that there is beauty
Islam. You may have heard this hadith, present in a bedat. And they refuse to
He who honors a deviator, indeed he assists issue responsa (fatwa) to practice any be-
in the destruction of Islam (Man waqqara dat, even when that bedat appears to be as
sahiba bid‘atin, fa-qad a‘ana ‘ala hadmi ’l- full of light (roshn) as the daybreak of the
islami) 248 . Therefore, with a complete as- morning (falaq-i subh). Because there is a
piration (hamagiy-i himmat) and a deep greater scope for satanic deception in every
desire (tamamiy-i nahmat), one may focus practice save the sunna.
so that a sunna comes alive and a bedat In the past, Islam had strength. As a re-
is uprooted. This focus should be for all sult, it could carry the burden of the dark-
the time, especially at this time of weak- ness of bedat. Maybe some of those dark
ness of Islam when preserving the tradition things appeared to be full of light to them
of Islam depends on the propagation of the before the sharp brilliance (sha‘sha‘n) of Is-
247 249
hadith quoted in Farsi of bid‘at
248 250
hadith hadith
52 CHAPTER 1. MAKTUBS 2.1-2.25

lam. And that is why they gave the ruling Reject bid‘at sufi practices
of beauty to that thing even though actu-
If the sufis of this time do justice and come
ally that thing lacked beauty and light. But
to the correct path, and throw their glance
the current time is its opposite. This is time
onto the weakness of Islam and spread
of weakness of Islam. These days it is im-
of misinterpretations (afshaiy kidhb), then
possible for Islam to carry the burden of the
what they should do is refuse to follow their
darkness of bedat. So these times, the re-
pirs in what is beyond the sunna, and refuse
sponsa granted by the ulama of the earlier
to get used to newly-invented (mukhtara‘)
and later times should not be practiced in
matters in the pretext that it is the practice
law (mutamashsha). Because the rules for
of their own shaykhs. Indeed following the
each age is different.
sunna grants salvation, and produces good
In this time, due to the multiplicity of the and baraka. On the other hand, there is
manifestation (kathrat-i zuhur) of bedat, danger in following something apart from
the cosmos seems to be a sea of darkness. sunna. Nothing is incumbent on the mes-
And the lights of sunna looks strange and senger save the clear delivery of the mes-
odd (gharib, nadrat) in that sea of darkness. sage253 .
And that looks like sparkling lights from
fireflies of the night (kirmak-haiy shab).. Naqshbandi is sunna tariqa
Bedat practices are darkening that dark- May Hazrat Haqq swt grant our honorable
ness, and dimming the light of sunna. On pirs a good compensation on behalf of all of
the other hand, sunna practices are re- us. Because they did not point us, the later
ducing that darkness and brightening that ones, towards bid‘at acts. And by mak-
light. As the Quran says, Therefore, who- ing us follow them254 , cast us into darkness
ever wishes may deepen the darkness of the that destroys. They did not point us to-
sunna, and whoever wishes may brighten wards any path but the path of following
the light of sunna. Verily the gang of sa- the sunna. And they did not point towards
tans are harmed, and verily the party of any second way but the following of the
Allah is saved (Fa-man sha’a fayukthir zul- master of the sharia, and performing a strict
mati ’l-bid‘ati, wa man sha’a fayukthir nura (‘azimat) practice. Therefore, the way of
’l-sunnati, wa man sha’a fayukthir hizba doing (karkhaneh) of these masters is high
’l-shaytani, wa man sha’a fayukthir hizba (buland). And the front-yard of the house
’llahi. Ala! Inna hizba ’l-shaytani humu ’l- of their arrival (pish taq-i wusul-i iyshan) is
khasiruna. 251 Ala! Inna hizba ’llahi humu the most beneficial (mar naf‘).
’l-muflihun252 .) They are the ones who have kicked away
singing and dancing (sama’, raqs) by their
feet. And have cut ecstatic movements and
ecstatic dances (wajd, tawajud) into halves
251 253
Q Q
252 254
Q in their bid‘at acts
1.23. MAKTUB 2.23 53

by their index finger. What is unveiled and to widen (wasa‘at) the circle of negation, so
witnessed (makshuf, mash-hud) to the oth- that everything that is witnessed, unveiled,
ers is included within the ma sewa to these known, and imagined (mash-hud, makshuf,
masters. And what comes from knowledge ma‘lum, mutakhayyul) — all those get in-
(ma‘lum), and imagination (mutakhayyul) cluded under the la. And nothing comes
are fit to be negated to them. into notice (malhuz) or comes into gaze
The interactions of these masters are be- (manzur) for affirmation.
yond vision and cognition (did, danish), be- If in something gets manifested on the
yond what is known or imagined (ma‘lum, side of affirmation once-in-a-while,263 then
mutakhayyul), beyond self-disclosures and it should be returned for negation. Except
manifestations, and beyond what is un- for pronouncing the kalima or word Allah,
veiled and viewed (mukashafat, mu‘ayinat). nothing should be there on the side of af-
firmation. Therefore, in the other tariqas,
Purpose behind La ilaha illa ’llah the zikr of negation-affirmation is appropri-
ate for the state of the beginners. And the
Others,255 , take care to be on the side of illa zikr of Allah, which is the kalima of sheer
’llah or affirmation (ithbat) while these 256 affirmation (ithbat-i mahd), is needed after
masters aspire to negate the ma sewa257 that264 .
Those258 masters repeat the pleasant for- 265
, the purpose is to unveil the object of
mula (kalima-i tayyab) with the intention affirmation (mathbat-i makshuf )266 , via the
that the circle of ithbat, affirmation gets repetition of the kalima. And to establish
wider. And the entire cosmos that is cre- and settle (ithbat, istiqrar) that object.
ated on the fellowship of otherness (beh On the other hand, the tariqa of these
‘unwan-i ghairiyat),259 by the repetition 267
masters are their complete opposite as
of the kalima of tawhid, gets unveiled on a mirror-image (‘aks) is. First the268 do
the fellowship of Haqq-ness (beh ‘unwan-i ithbat. And second they negate that ith-
haqqiyat)260 . And261 sees (binand) every- bat. And also get that ithbat well-settled
thing as Haqq, and finds (yaband) every- 263
interpretive translation for fardan cf. Aftabi
thing as Haqq as well. 264
The initial zikr in the Naqshbandi tariqa is the
On the other hand, these262 masters are zikr of Allah, Allah, Allah. Later, in the advanced
its polar opposite. By repeating the sa- levels, the zikr changes to la ilaha illa ’llah. Mu-
cred formula la ilaha illa llah, they intend jaddid seems to be saying here that in the tariqas
other than Naqshbandi, i.e., Qadri or Chishti, this
255
i.e., non-Naqshbandi masters sequence is reversed. Shadili tariqa also seems to
256
Naqshbandi follow that Naqshbandi sequence. And many say
257
Ithbat is illa ’llah whereas nafi‘ is la ilaha cf. Shadili is the sister tariqa of Naqshbandi. How-
Aftabi ever, Since I have no personal experience with the
258
non-Naqshbandi other tariqas, I can not comment on it.
259 265
as the ghair or other than he swt For the Naqshbandis
260 266
i.e., gets unveiled as the Haqq, before the mathbat-i makshuf : lit., the object of affirma-
Naqshbandi salik tion that is unveiled, here that object refers to Allah
261 267
the salik Naqshbandi
262 268
Naqshbandi Naqshbandis
54 CHAPTER 1. MAKTUBS 2.1-2.25

(istiqrar). Therefore, in this Naqshbandi their activities. And none who follows his
tariqa, zikr of the name of the person269 is base instincts (bu ’l-hawasiy) may receive
appropriate in the initial stage. And the awareness of the reality of their interactions
zikr of negation-affirmation (nafiy-ithbat) (haqiqat-i mu‘amala).
forms its form after that. We have just discussed briefly on the
non-attainment of these279 masters (‘adam-
i husul-i iyn akabir), which is the same
Affirmation: ithbat as attainment (nafs-i husul) in that home-
Question: An imperfect man may comment stead (mawtin)280 . If I open up my lips on
that in that case, the masters in this270 what their masters attain (husul-i akabir-i
tariqa do not receive any part of station of iyshan), even the elect (khwas) would be in-
ithbat, affirmation and no ready cash comes cluded within the common people (‘awam).
to their lot save negation (nafiy).271 And the enders would be compelled to take
Answer: In their initial states (awa’il-i the lessons of Aleph and Beh like the begin-
hal), these 272 masters experience that what ners.
is ithbat for the others273 . However, due to
Yearning of Hafiz is not baseless
their high aspiration, the274 do not even no-
Has a rare story — an amazing
tice that 275 . Even that, they decide that
narration
that276 deserves to be negated, and so they
negate that. Instead they believe that what
is being sought to be affirmed (matlub-i Fariyad-i Hafiz iyn hameh akhir
mathbat)277 is beyond that, even more be- beh harzeh nist
yond. Ham qissa’-i gharib va hadith-i
‘ajib hast
Therefore, these278 attain what others
consider ithbat. Additionally, they also at-
tain the negation of the ithbat, which is Muraqaba
related (munasib) to the station of great-
ness (maqam-i kibriyaiy). No brainless Muraqaba, meditation of the holy per-
man may understand the meaning behind son281(ta‘ala va taqaddasa) that the oth-
ers have chosen is valueless and vain (az
269
zikr of ism-i dhat, i.e., Allah Allah Allah hayyaz-i i‘tibar saqit) to the282 . There is
270
Naqshbandi nothing for the meditator (muraqqib) to at-
271
How would you answer him?
272
Naqshbandi
tain from that type of meditation save a
273
i.e., for the other tariqas that are not Naqsh- shadow (zill) among the shadows. Almighty
bandi. And their non-Naqshbandi ithbat is a acts higher than this (Ta‘ala ’llahu ‘amma
watered-down version of what the Naqshbandis ex- yaf‘aluna ‘uluwwan kabira)!
perience
274 279
Naqshbandis Naqshbandi
275 280
watered-down ithbat i.e., the homestead of the non-Naqshbandis
276 281
non-Naqshbandi watered-down ithbat ithbat i.e., saliks from tariqas other than Naqshbandi
277
i.e., he swt tariqa
278 282
Naqshbandi masters Naqshbandis
1.23. MAKTUB 2.23 55

Focus on the dhat sider it sufficient283 . And instead, they have

gone down to the sifat, attributes. And
The holy person (dhat) of he swt, or even along with it, focus (malahaza) on attribu-
his names and attributes, they lie beyond tive names such as sami‘, basir, ‘alim, i.e.,
the boundaries of our comprehension or our hearer. seer, knower etc. Even more, while
muraqaba (hita’-i fikr va muraqaba-i ma). on the path of ascent (‘uruj), from sami‘,
Nothing save ignorance and bewilderment basir, ‘alim, they go towards the name Al-
(jahl, hairat) is attained from that station. lah. Why don’t they consider the name Al-
However, that is not that, which the oth- lah, which of the name of he swt’s body
ers consider ignorance and bewilderment. (tun-ha) sufficient? Why don’t they focus
And that, which the others consider, is in- their attention exclusively onto the sheerly
deed blameworthy. On the other hand, the one (ahadiyat-i) dhat? The absolutely true
ignorance and bewilderment of this home- message of the Quran (nass-i qat‘i) says, Is
stead (mawtin) is identical to sheer knowl- not Allah sufficient for his slave (A’laysa
edge and peace (ma‘rifat, itminan). How- ’llahu bikafi ‘abdahu)? 284 Additionally, this
ever, it’s not that knowledge and peace verse also has the same meaning, Say Al-
which would man understands. That hu- lah, and then forsake them (Qul Allahu,
man knowledge or peace has indeed a sort thumma dharhum) 285 .
of chun, howness — that has not received
a part of the beyond-howness (biy-chuniy).
There in that homestead (mawtin), what- Summary: Naqshbandi tariqa
ever we may establish, it would be beyond- is most high
how (biy-chun). It’s interpretation is that
— that could be called either ignorance In summary, the focus of the masters of
(jahl) or knowledge (ma‘rifat). He won’t this most high tariqa is high. They keep
understand who hasn’t suffered (Man lam no relationship with the frauds and dancers
yazaq lam yadri). (zarraqiy, raqqasiy). Because of this, the
end of the others gave been inserted into
their beginning. And the beginner of this
Zikr of attributes: Forbidden tariqa is like the ender of the other tariqas.
From the beginning, their journeying (safr)
Even more, these masters focus on the one- takes place within their established home-
in-numberness (ahadiyat) of the dhat. From land (watn-i muqarrar)286 . And their soli-
the divine names and attributes (ism, sifat), tude takes place within the congregation
they desire nothing but the dhat. And like (khalwat dar anjuman). And their ever-
the rest of the others, they do not descend continuing presence (dawam-i hudur) is
from the dhat down to the sifat. Or turn
283
their faces from the highest peak down to refers to Naqshbandis doing non-traditional
the base of the mountain (az dhuru beh ha- practices like loud zikr, zikr of sifat, e,g,, Haqq,
Hayy etc,
did). It’s amazing that a group from this 284
[Link].36
tribe, having taken up the zikr of the name 285
[Link]‘am.91
Allah (ism-i Allah) from them, don’t con- 286
inner realm cf. Aftabi
56 CHAPTER 1. MAKTUBS 2.1-2.25

like their cash-on-hand (naqd-i waqtishan). adab, they also attain the insertion of the
They are the ones who nurture the seek- end in the beginning. On the other hand,
ers (tarbiyat-i taliban) via their most high insertion of the end in the beginning can-
companionship (suhbat-i ‘aliya). And they not even be conceived for that beginner of
give perfection to the imperfect (takmil-i this tariqa who goes to an imperfect (naqis)
naqisan) via their noble face-turning (tawa- shaykh. So for that beginner, how can the
jjuh sharif). Their blessed gaze (nazr end be even conceived?
shan) heals the illness of the heart (shafiy-
i amrad-i qalbiya), and their good glance Out from the pitcher
(tafatishan) takes away diseases of the in- Comes out that same, which was
ner realm (dafi‘i ‘ilal-i ma‘nuwiya). One no- in it
ble face-turning from them does the work of
a hundred forty-day retreats (arba‘in), and Az kuzeh berun
one noble glance (iltafat-i shan) is equal to Haman taravad keh dar uw-st
hard practices for many years (barabar riya-
dat va mujahadat sanin). Tariqa of companions
Naqshbandis are amazing captains resurrected
of the caravan Note: Mujaddidi is the main flow of the
Via a secret path to the sanctuary Naqshbandi tariqa in which the companion-
they lead the caravan ship of the rasul has been resurrected. Here,
the Mujaddid is pointing out that his tariqa
Naqshbandi ‘ajib qafila-i salar-and is the most superior. Out of his perfect
keh barand az rah-i pinhan be- adab, he is calling this tariqa Naqshbandi,
haram qafila ra but adab requires us to call it Mujaddidi or
at least Naqshbandi-Mujaddidi to accentu-
ate that it is to him that this tariqa owes its
Quality of shaykh: Critical
excellence.
O trace of felicity! From this classification, O noble brother! The tariqa of these mas-
let none imagine that every teacher and stu- ters is the tariqa of the noble companions.
dent of the most high Naqshbandi tariqa The insertion of the end in the beginning in
attains these qualities (awsaf, shama’il). this tariqa, it is the trace (ta‘thir) of the
Never! Instead, these qualities are exclu- insertion that took place in the compan-
sive to the masters of the masters (akabir-i ionship of the supreme master. Because in
akabir) of this most high tariqa, i.e., those the initial instance of companionship with
masters who have taken their practice to the rasul, such a thing was attained that
the end of ends. the others could not attain even in the end.
However, the well-instructed beginners This effusion and blessing is that effusion
(mubtadiyan-i rashid) who keeps the rela- and blessing, which was manifested in the
tionship of discipleship (iradat) with these first era. Yes! Outwardly, the end is farther
masters properly (dorost) and observes the than the beginning. On the other hand,
1.24. MAKTUB 2.24 57

truly, the end is nearer to the beginning O beloved! What worth is there in what
than the middle. And it287 is colored by the slaves seek (arzu)? What he seeks is
the color of the beginning. Middlers may commensurate to his little understanding
not believe it! Let alone the middlers, I do (fahm). To witness the infinite beauty in
not know if most of the enders even have the mirror of the atom is a sort of weak
reached its reality. sight. What power does an atom has that
And peace be onto them who fol- it would be the mirror of that288 beauty?
low guidance, and cling to following What is witnessed in the mirror of the atom
the Mustafa. (Wa ’l-salamu ‘ala mani is merely one single shadow (zill) out of the
’ttaba‘a ’l-huda, wa ’ltazama mutaba‘ata ’l- infinite shadows of the said beauty.
mustafa), ‘Alaihi, wa ‘ala alihi ’l-salawatu, You may harbor the hope (arzu) that he
wa ’l-taslimatu ’l-‘uwla. Almighty should be sought even beyond the
beyond (wara’u ’l-wara). And he may be
searched outside the circle of the the outside
1.24 Maktub 2.24 and inside (afaq, anfus). The nisbat that
you presently have is beyond (fawqa) your
To Haji Muhammad Farakti hope.
All praise is to Allah! Peace on his elect Warning! Don’t make blind imitation
devotees (Alhamdu li-’llahi wa salamun ‘ala (taqlid) of others. And don’t lean (mil) to-
‘ibadihi ’lladhina ’stafa). wards earthly lowness (pastiy). And don’t
hope (tamanna) to go down from the high-
est peak (auj) to the bottom (hadid). The
Rabita
activities of these masters are lofty! Indeed,
The letter that you have written with Allah loves them who aspire high (Inna
pure intention and affection (kamal-i ikhlas, ’llaha yuhibbu ’l-ma‘liya ’l-himami) 289 .
mu‘addat) gave me much happiness. Ra- I seek from Allah (S) your well-being
bita or tasawwur would always keep you both physical and mental (Al-mas’ulu
connected to your own pir, and would be mina ’llahu subhanahu jam‘iyyatukumu ’l-
the medium of reflected effusions (wasta’- suriyyatu wa ’l-ma‘nawiyyatu). Wa ’l-
i fiyudh-i in‘akasiy). It’s a duty to ex- salam.
press gratefulness for this magnificent bliss
(ni‘amat-i ‘uzma).
Constriction (qabd) and expansion (bast)
are two wings to fly on this path. So don’t 1.25 Maktub 2.25
get saddened in constriction (dilgir) and
don’t get joyous (khush-hal) in expansion. To Khwaja Muhammad Sharfuddin Hus-
Instead, harbor the hope that you witness sain
the beauty of the infinite (jamal-i la yajal)
within every atom.
288
infinite
287 289
that end hadith often quoted in the Maktubat
58 CHAPTER 1. MAKTUBS 2.1-2.25

Sharia: It is all Zikr tahiyatu.

All praise is to Allah! Peace on his elect
devotees (Alhamdu li-’llahi wa salamun ‘ala
‘ibadihi ’lladhina ’stafa). Beloved son! The
noble letter, and the tributes (nadhr) that
you have sent via Mawlana ‘Abdur Rashid,
and Mawlana Jan Muhammad has arrived.
May Allah (S) grant you the good com-
pensation, in return (Jazakumu ’llahu sub-
hanahu khairan). I am delighted to learn
that you have become well.
O son! This respite (fursat) should be
considered a spoil of war. And wellness (si-
hat), and rest (faragh) are also spoils of war.
You should spend all your time in zikr. All
actions done according to the sharia is zikr,
even if it is buying or selling. Therefore, in
all actions, you may take note of the rules of
the sharia, so that all those turn into zikr.
Indeed, zikr means to leave out heedlessness
(ghaflat). So when in all actions you would
follow the positive instructions and prohibi-
tions, then you would become free of heed-
lessness towards the giver of those positive
instructions, and prohibitions. And you
would experience ever-continuing (dawam)
zikr.
This ever-continuing zikr is something
else than the yad dasht, i.e. holding in
remembrance, the practice of the Hazrat
Khwajas (qaddasa ’llahu ta‘ala asrarhum).
Because yad dasht is confined to the inner
realm (batin), but the said zikr goes on even
in the outer body (zahir). Indeed this zikr
is hard.
May Allah (S) grant us and you the op-
portunity to follow the giver of the sharia
(Wafaqana ’llahu subhanahu, wa iyyakum,
bimutaba‘ati sahibi ’l-shari‘ati), ‘alaihi wa
‘al alihi ’l-salawatu, wa ’l-salamu, wa ’l-
Chapter 2

Maktubs 2.26-2.50

2.1 Maktub 2.26 ful face-turnings that were given to his two
sons in the presence of their father by his
To the asylum of gnosis (irfan panah) Mirza instruction.1
Husamuddin Mian Shaykh Elahdad, when he claims to
Bismi ’llahi ’l-Rahman al-Rahim. All praise be obedient and loyal to his own pir, then
is to Allah, and peace be onto his elect devo- he should not have dared to do such a deed.
tees (Alhamdu li-’llahi wa ’l-salamun ‘ala Instead, he should have taken note of the
‘ibadihi ’lladhina ’stafa.) I’m became felic- above-mentioned final testament (wasiyat),
itous perusing your blessed letter that you and the results that were attained before.
had sent kindly via the carrier (qasid) of What you wrote, that may be true. How-
Kashmir. I am very pleased as it contained ever, in the letter that older son sent with
good news on the friends there. Jazakumu his younger, there were signs of perfect hu-
’llahu khairan. mility (kamal-i tawadu‘) and excessive seek-
Question: The elder son of the master, ing and longing for he swt (fart-i talab,
and Khwaja Jamaluddin Hussain — they shawq). The type of language that he used
both are unable to come to your service out in that letter, it is impossible to write in
of the shame of taking bayat (talqin) from such a language unless he was seeking he
Mian Shaykh Elahdad. Comment? swt insanely (biy-junun-i talab). Possibly,
Answer: Sir! So you are still saying after dispatching that letter, the state of his
such things even now — the bad smell of mind changed.
taking sides (janibdari) comes out of this. Dua: O our nurturer! Do not make our
And otherness and opposition (mubayyinat, hearts crooked after you have guided us.
mukhalifat) is estimated from such behav- Give us mercy from you. Verily, you grant
ior. Inna li-’llahi wa inna ilaihi raji’un. profusely without any return (Rabbana! La
The elder son of the master should have tuzigh qulubana ba‘da idh hadaytana. Wa-
honored the last testament (wasiyat) of his 1
At Khwaja Baqi bi-’llah’s instruction, the Mu-
father. And the son should be embarassed jaddid gave face-turnings on the two infant sons of
that he could not honor the two success- the Khwaja.

59
60 CHAPTER 2. MAKTUBS 2.26-2.50

hablana min ladunka rahmatan! Innaka not be overturned by newly-begun ideas.3

anta ’l-wah-hab). Comment?
Indeed, I am aware that the last tes- Answer: I consider “hameh uwst, all is
tament2 was not without wisdom (biy- he” as a newly begun idea (mubda‘ ). In-
hikmat). Its final result could have been stead hameh az uwst is the matter of ijma.
good (mahmud). However, I regret that the Even that, I say that all the blaming (mala-
longing (talab) that was seen in his letter, mat, shana‘at) that has been put onto the
if it gets destroyed, and it gets replaced by author of Fusus is due to this saying. Be-
the opposite thing. It is indeed saddening cause he used to say hameh uwst. The
to the friends and well-wishers. They really knowledge that I have attained so far and
should take countermeasures. Sir! If the job have written down is hameh az uw-st. And
is done by taking lessons only (mujarrad-i it4 follows the sharia, and intellect (‘aql).
talqin), then it would be blessed (mubarak). Additionally, it is approved by kashf and il-
But to me, teaching (talqin) of zikr is like ham.
the giving lessons of Aleph and Beh to chil- Dua: Rabbana ’ghfirlana dhunubana, wa
dren. By only this, if the job is done, or israfana fi amrina, wa thabbat aqdamana,
even mastered (mawluwiyyat), then what wa ’nsurna ‘ala ’l-qawmi ’l-kafirina.5 Wa
is there to worry about? Taking note of ’l-salam.
your favors, I hope that all would disavow
the competition of taking sides and instead
live together in harmony. How more would 2.3 Maktub 2.28
I stress? Wa ’l-salam.
To Mawlana Muhammad Sadiq Kashmiri
Let me begin with hamd, salawat, tablighi
’l-da‘wat! Your blessed letter arrived. I
2.2 Maktub 2.27 was delighted that it contained states that
I liked.
To Mawlana Muhammad Tahir Badakshi
Note: Most of the maktub has been left out
as that is abtruse ideas of zilliyat— a theory State of beyondness
that the Mujaddid repudiated later. Question: States of beyondness
After hamd, salawat, tablighi ’l-da‘awat! (wara’iyat) 6
has increased so much
Note: An abtruse theory of Akbarian sci- that the attributes are getting predicated
ence has been skipped. (haml-i sifat) onto him only when imposed
3
I.e., the questioner is claiming that hameh
uwst is ijma, and the Mujaddid’s hameh az uwst is
Tawhid: Newly-begun or ijma? a newly begun idea but the Mujaddid refutes him
4
i.e., that knowledge, which is dualism
You have also written, Question: That 5
[Link]-‘Imran.147
what has been established by ijma may 6
the state in which the salik feels, i.e., attains
the hal that Allah is beyond, and even more be-
2
of our shaykh Baqi bi-’llah yond, and he is absolutely incomparable
2.3. MAKTUB 2.28 61

(bitakalluf). And I am finding him beyond were given their knowledge of those13 . Such
everything (wara-i hameh).7 activities cast some into the idea of rein-
Answer: Strive (sa‘iy) so that such pred- carnation. No! Never! It is never that
ication of attributes (haml-i sifat) does not it14 attained a second body, instead their
take place 8 if you make efforts (bitakalluf). ruh alone was there. By he divinely given
Instead, you reach sheer bewilderment powers, that15 can activities like what the
(hairat-i sirf). body does. And casts crooked-hearted peo-
ple into error. On this station, there are
many matters to be discussed. And many
Watering the clay of Adam astonishing realities have been cast down.
In sha’a Allahu ta‘ala, it would be written
Question: It narrated in the Rashahat via
down somewhere. Current time is not co-
Baba Abriz9 , On the day of beginning of
operating.
eternity (ajall), when Haqq swt was mak-
ing the clay of Adam (gil-i adam), I was
pouring water into that clay. What does it Nizamuddin Khamush
mean?
Answer: In the way that the angels had Question: It is written in the Rashahat:
a part (dakhl) in the act of making the
1. A. Khwaja ‘Alauddin snatching
clay of Adam, in that same way, his spirit
Khwaja ‘Alauddin (QS) was displeased
(ruh) also had a part in it. And the task of
on Mawlana Nizamuddin Khamush,
pouring in the water was put onto that10 .
and so the Khwaja wanted to snatch
And11 was made aware of it after he had
away the nisbat of the Mawlana. So
been created physically, instead after he
Mawlana Nizamuddin sought refuge of
had attained perfection. It is proper that
holy spirit of that master16 (SLM). At
Hazrat Haqq swt gives a spirit (arwah-i mu-
that time, instruction (khitab) reached
jarrada) such power that working alone, it
Khwaja ‘Alauddin, Nizamuddin is my
can do the work of the body. The news that
protected one, and so none has any
some masters gave on their own hard ac-
right to intervene in this matter.
tivities (af‘al-i shaqqa) that had happened
ages before they found physical existence,
2. B. Khwaja Ahrar snatching When
they are also this type.12 Those activities
the Mawlana grew old, Hazrat Khwaja
were done by their ruh alone. And after
Ahrar (qs) snatched (salb) away the
they attained their physical bodies, they
Mawlana’s nisbat, and at that time,
7
i.e., after attributes, modes and crossing-overs the Mawlana exclaimed, Finding me
(sifat, shu’un, i‘tibarat c.f. Aftabi old, the Khwaja took away all I had,
8
even and made me a pauper. How can it
9
Abriz as per Naushahi, Tabriz as per Aftabi
13
translation activities
10 14
spirit of Adam that ruh
11 15
Adam ruh alone
12 16
of activities i.e. the rasul
62 CHAPTER 2. MAKTUBS 2.26-2.50

be true? When Hazrat Rasul (SLM) disa sirruhu) has said that mak-
has said that he is protecting one, ing one pauper means taking away
and so none has the power to put (salb) one’s iman. May Allah save
his hands into that one’s matter, how us from it (A‘adhana ’llahu sub-
would Hazrat Khwaja Ahrar (QS) in- hanahu minhu). This, i.e., the
tervene into it? snatching away of the iman is a
serious matter.
Answer: You may know that my
pir qibla17 did not like narrations Dua: O our nurturer! Do not make our
like this. And he was unsure of hearts crooked after you have guided us.
the snatching away of the nisbat Give us mercy from you. Verily, you grant
of Mawlana Nizamuddin. He used profusely without any return. (Rabbana!
to say that Mawlana ‘Abdur Rah- La tuzigh qulubana ba‘da idh hadaytana.
man Jami (QS) et. al. were Wahablana min ladunka rahmatan! Innaka
murids of Mawlana Sa‘aduddin anta ’l-wah-hab!)
Kashgari (QS). And he in turn
was the murid of Mawlana Niza-
muddin. Apart from them, he 2.4 Maktub 2.29
had many other murids. None of
them has narrated such a narra- To Shaykh Abdul Haqq Muhaddith Dihlawi
tion. None, good of bad, have
said such a thing on this matter. Note: Shaykh ‘Abdul-haqq Muhaddith
So from where, Mawlana Fakhrud- Dihlavi was a great scholar of hadith.
din ‘Ali has written such a mat-
ter? If this news were true, there Trials are blissful
would have been clear narrations.
If it were so, there are measures All praise is to Allah! Peace onto his
to take up. When it has not been elect devotees ( Alhamdu li-’llahi wa sala-
clearly described, instead it is a mun ‘ala ‘ibadihi ’lladhina ’stafa). Hon-
news from a single source, then ored sir! When problems come, although
certainly there is unsureness on its it brings pain, still there is the hope of
correctness. many acts of grace (karamat-ha) from he
swt in return. The greatest medium of
Even the other narrations of that help (amti‘a) in this world is worry or sad-
book are not so correct. Naqsh- ness (hazn). And the tastiest (gavartarin-i
bandi masters hold those narra- ni‘am) foods on this tablecloth (ma’ida) are
tions with suspicion. He (S) is pain (alam) and problems (musibat), which
all-knowing (Wa huwa sub-hanahu are like sugar cubes soaked with herbs and
a‘lamu)! Our Khwaja18 (qud- made bitter (talkh) by medicine (daru). For
17
i.e., Khwaja Baqi bi-’llah (QS) IAM) the sake of testing, he swt has employed
18
Baqi bi-’llah such tricks (hila) as trials (ibtila). Fe-
2.5. MAKTUB 2.30 63

licitous ones focus on the sweetness (ha- you peace, and keep you sustaining (Sal-
lawat), and bite away those bitter things as lamukumu ’llahu subhanahu wa abqakum).
sweets. Opposite to the jaundiced people Wa ’l-salam).
(safra’iyan), they find bitterness as sweet-
ness. Why would they not find it sweet?
For all the acts of the beloved are sweet. A 2.5 Maktub 2.30
sick man who is captivated by the ma sewa,
it is only he who finds it bitter. The felic- To Khwaja Muhammad Ashraf, Haji
itous ones—they find such a high measure Muhammad Farakti
of sweetness (halawat) and pleasure (ladhd-
hat) when their beloved gives pain (iylam),
they never can find that19 within his bliss- Rabita and Tasawwur
giving (in‘am). Yes! Pain and pleasure,
they both come from the beloved. How- Note: Rabita is the ethereal interconnection
ever, the nafs of the lover has no share in between the pir and the disciple, whereas
the pain but indeed he has a share in the tasawwur is the practice of visualizing the
bliss (ni‘amat). pir.23 Yes! That is indeed the technical
difference, even though these two terms are
Pleasantly, to the lords of bliss used as synonyms sometimes. In the Pure
All is blissful Mujaddidi tariqa, primary method of form-
ing a rabita is interacting with the pir, e.g.
Hani’an li-arbabi ’l-na‘imi attending meetings with him, listening to
na‘imuha his lectures, reading books that he wrote etc.,
i.e. suhbat. Tasawwur is there also as one
Dua for Shaykh ‘Abdul-haq of the many methods.
Bismi ’llahi ’l-Rahman al-Rahim. All
O Allah! Do not forbid us from their praise is to Allah, and peace be onto
wages20 . And do not put us into danger his elect devotees (Alhamdu li-’llahi wa ’l-
after them.21 . Your blessed existence in salamun ‘ala ‘ibadihi ’lladhina ’stafa.)
this time when Islam has become so for- Honorable brothers! The precious letter
eign — it is a spoil of war to the people of that you have sent me has been received.
Islam.22 (Allahumma la tahrimna ajrahum, I have come to know how your states are
wa la taftinna ba‘dahum. Wujud-i sharif- (kaifiyat-i ahwal). Khwaja Muhammad
i iyshan, dar iyn ghurbat-i islam, ahl-i is- Ashraf! On the predomination (zosh) of the
lam ra mughtanam ast). Allah (S) give transmission (nisbat) of rabita, you have
19
high a measure of pleasure written that it has become so strong that
20
i,e, the flow of knowledge in this world, and it overwhelms (istila) even he swt (khoda).
the return for their good deeds in upholding the
23
religion in the last world that Shaykh Abdul-haq conversation with Sufi master Muhammad
and other great ulama are earning by serving Islam Mamunur Rashid in his khanqa in Bhuigar circa
21
as the result of taking them away 2000 CE, also he has such a video lecture in the
22
referring to Shaykh Abdul-haq [Link]
64 CHAPTER 2. MAKTUBS 2.26-2.50

And it overwhelms so powerfully that in death of the mother of your children. Inna
salat, when you make prostration, you are li-’llahi wa inna ilaihi raji‘un. We have re-
finding it there.24 Or even see that.25 Even cited fatiha for her. While reciting it, I felt
if you try to negate it, it does not get that it was accepted.
negated.
And this felicity that is such a26 degree of
Sharia and shaykh
love (mahabbat-i atwar-i iyn dawlat), this is
what the seekers should desire. Maybe one Mawlana Haji Muhammad Azhar told me
person among a thousand attains that felic- that for two months, he has been experi-
ity. Possessor of such an interaction has the encing disturbances (futuri) in his concen-
receptivity (musta‘id) to attain a complete tration (mashguliy).31 The taste and sweet-
interconnection (tamm al-munasabat) with ness (dhawq, halawat) that was there before
the standing shaykh.27 , he succeeds in at- is no longer present.
tracting all the perfections of the standing Beloved! Unless there is lack (futuri) in
shaykh within a short time. any of these two matters, there is nothing
Why do you negate rabita? Yes, that28 is to worry about. They are:
the object towards which one does prostra-
tion, but that is not what one prostrates to. 1. Following of the master of the sharia,
If it were so, why are not the imam-niches the prophet (salam)
(mihrab) of the mosques negated?
2. Love and a sincere attitude (mahabbat,
Only the felicitous (sa‘adatmand) ones
ikhlas) towards one’s own shaykh
may manifest such a type (qism) of felic-
ity.29 In which, at all states, they always If these two are present properly then even
consider their focus (sahib) of rabita as if hundreds of thousands of darkness and
their own intermediary (mutawassit) and muddiness (zulmat, kudurat) are thrown in
keep their faces turned onto him at all mo- the inner realm, still then there is nothing
ments. They are totally unlike those luck- to worry about. Because he would not be
less ones who think that they do not need destroyed as the final result.
(mustaghni) their own pir, turn their faces On the other hand, he swt forbid (‘Iyad-
away from him, and instead interact with han ba-’llahu subhanahu), if there is any
others.30 lack (noqsan) in either one of these two,
Secondly, you have written about the then it would be the worst of the bad
things. That would still be32 even if he
24
i.e., finding that mental image of the pir there finds presence and meditative-state (hudur,
in the place of prostration
25
image
jam‘iyat), for that would be deceptive
26
high progress (istidraj) — their final result would
27
And as a result of that interconnection be badness. You may beg Hazrat Haqq swt
28
image of the pir solicitously, so that he grants you those two
29
of a deep rabita
30 31
i.e., focus their attention onto other pirs hop- in the meditative-state
32
ing to receive fayz from them a bad thing
2.6. MAKTUB 2.31 65

things, and keeps you firm on them. Be- out a good reason. Do not dream away36
cause those two things are the foundation like a rabbit.37 .
of all good deeds (milaku ’l-amri), and the Do not immerse yourself in fun and frolic.
mother of salvation (madaru ’l-najati). Instead, keep the remembrance of death,
Salam to you, and all the other broth- and the sight of the last world before your
ers, especially my old friend Mawlana Ab- eyes. Shun this world, and instead face the
dul Ghafur Samarqandi. last world. Only when there is a dire need,
engage with this world. Spend the rest of
your time on the matters of the last world.
2.6 Maktub 2.31 In short, make your heart free of all capti-
vation of the ma sewa. And keep your outer
To Khwaja Sharfuddin Hussain body shining (mutajalli ) through the rules
of the sharia. This is the work, all else is
a trap ( Kar-i iyn ast, va ghair iyn hameh
hech). Everything else is fine, and peace.
Religious advice
All praise is to Allah! Peace on his elect
devotees ( Alhamdu li-’llahi wa ’l-salamun 2.7 Maktub 2.32
‘ala ‘ibadihi ’lladhina ’stafa.)
Dear son, consider the respite33 a spoil of To Mirza Qalijullah
war (mughtanam). You should not spend
it in meaningless pursuits, instead spend
it in a way that pleases the Haqq. You When the inner realm gets
should pray the five times salats in a medi-
tative state (jam‘iyat), and in congregation
disturbed
(jama‘at), properly performing all its pil- After hamd, salawat, tablighi ’l-da‘awat!
lars (ta‘dil-i arkan). Your consoling letter arrived. Inna li-llahi
You should not let the night vigil (taha- wa inna ilaihi raji‘un. By help from Allah,
jjud ) prayer slip away from your hands.34 we are also well-pleased at his settlement
Do not give up35 praying for forgiveness (qada). I hope you would be well-pleased
(istighfar ) in the last hours of night, with- as well. And via dua and reciting fatiha,
33 assist38 .
that you have been given by he swt, i.e. your
lifetime, as a priceless opportunity as if Second, I am delighted to hear about
34
The general rule in all tariqas that all tariqa- your release from prison. Of the two painful
followers must take permission from their mur- matter, one has been mitigated. Li-’llahi
shids to do any nafl salat including tahajjud. But
36
in Naqshbandi tariqa, it is spiritually harmful for your life
37
a disciple to pray tahajjud without until he has The rabbit sleeps with its eyes open. All what
reached a sufficiently high level. At that point, his happens then is a dream to him, although it did
competent shaykh may give him ijazat, permission. happen. Instead, be constantly aware that you’d
c.f. maktub 2.57 die one day, and face he swt, and prepare for it
35 38
the practice of the dead
66 CHAPTER 2. MAKTUBS 2.26-2.50

subhanahu ’l-hamduw wa ’l-minnatu ‘ala Love of he swt

dhalik. Beloved is always loved by the
You have complained on the meditative- lover
state (jam‘iyat) of the batin, inner realm.
Yes! Outside commotion (tashattut-i zahir) Brother Muhammad Salih! You may know
does greatly disturb (ta’thir-i ‘azim) what that that the beloved is beloved in every
goes on in the inner realm (tasarruf-i batin). moment and state in the gaze (nazr) of
When you are sensing darkness within your the lover, instead in reality. Even when he
inner realm, try to mitigate the damage gives pain (iylam) he is still the beloved,
via repentance and the seeking of forgive- and when he gives bliss (in‘am) he is still
ness (tawba, istighfar). And when a terri- the beloved. For most of the friends of Al-
ble form (surat-i ha’ilah) is manifested, try lah who have been ennobled by the felicity
to cast it out via the formula of exaltation of love (bedawlat-i mahabbat musharraf),
(kalima-i tamjid), La hawla wa la quwwata that love increases more when they experi-
illa bi-’llahi ’l-‘aliyyu ’k-‘azim. For that ence pain than when they experience bliss.
time, repetition of the mu‘audhutain, two Or that love is equal in both instances. On
refuge-seeking suras39 is enough. the other hand, for a select few (dar nazr-
The rest of the matters deserve praising. i aqall), the interaction is the other way
Li-’llahi subhanahu ’l-hamdu wa ’l-minnatu around. I.e., those walis attain more love
da’imaw wa ‘ala kulli hali. Wa a‘udhu bi- when he swt gives them pain than when he
’llahi subhanahu min hali ahli ’l-nar. gives them bliss. A good faith towards the
These days I am physically weak, and so Beloved alludes towards this high felicity.
I could not write in detail. May Hazrat Even that, if the beloved puts a knife onto
Haqq swt grant us and you firm stand- the throat of the lover, and cuts off all his
ings on the wide boulevard of the Mustafan limbs, the lover still conceives (tasawwur)
sharia (Hazrat-i Haqq swt ma va shoma that it is idetical to his own rectification
ra bar jaddeh-i shari‘at-i mustfawiyyati ), and wholesomeness (salah).
‘ala sahib-ha al-salawatu wa ’l-salamu wa
When such a measure of good faith
’l-tahiyyatu, (istiqamat karamat farmayad ),
(husn-i zann) is realized, hatred (karahat)
Wa ’l-salam.
towards the act of the beloved goes away
from the sight of the lover. And the lover
receives the love of the person (mahabbat-i
2.8 Maktub 2.33 dhati) — a love that is specific to the lover
of the nurturer of the cosmos (makhsus beh
To Mawlana Muhammad Salih Kulabiy habib-i rabb al-‘alamin), and is free from
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi all relationships and crossing-overs (nisbat,
’lladhina ’stafa! i‘tibarat). At that time, that lover finds
more pleasure and joy (iltidhadh, farah)
when he swt gives him pain (iylam) than
39
Sura Falaq, and Nas when he gives him bliss (in‘am).
2.8. MAKTUB 2.33 67

I surmise that this station is above the one (masduq)43,44 .

station of good-pleasure (rida). Because on Allah should be glorified at all situa-
the station of good-pleasure, merely the ha- tions (Alhamdu li-’llahi rabbi ’l-‘alamina
tred towards the act of the beloved, when ‘ala kullu halin). That lover is included
he gives pain (karahat-i fa‘al-i iylam-i mah- among the praisers of the exalted lord (Wa
bub), goes away whereas here he addi- yasiru hadha ’l-muhibbu mina ’l-hamidina
tionally receives pleasure (ladhdhat). And lahu subhanahu). I surmise that praising
the more and higher he finds pain from is superior to gratefulness (maziyat-i hamd
the beloved, the more peace and pleasure az shukr) is because the bliss-giving by the
(farah, surur) that the lover finds. Vive la bliss-giver is observed in gratefulness (dar
difference between these two. shukr in‘am-i mun‘im malhuz ast). And
that45 is a quality (sift), instead an action
(fa‘al).
When, the beloved, in the gaze of the
On the other hand, within46 praising (dar
lover, instead within the nafs40 (dar nazr-i
hamd), the focus is onto the handsome-
muhibb bilkeh dar nafs-am), in every mo-
ness and beauty of the praised thing (husn,
ment and every state (hameh waqt, hal), is
jamal-i mahmud). And that beauty may
the beloved, as the result, necessarily, the
be related to the person, attributes, or
beloved, in all moments and in all states
acts (dhatiyan, wasfiyan, fi‘liyan)47 . Or
(hameh waqt, hal), in mystic vision and in
that beauty may be related to he swt’s
the nafs41 (dar waqi‘a va nafs-am), would
bliss-giving (in‘aman) or pain-giving (iyla-
be deserving of praise and actually praised
man). Because his pain-giving (iylaman),
(mahmud, mamduh).
like his bliss-giving (in‘aman), is handsome
(hasan).
Therefore, both when the beloved gives Therefore (Fa), it is within the praise-
pain and when he gives pleasure, the lover song (thana) (fi ’l-thana’iy) that praising
finds him worthy of praise(madih) and sings 43
because when the true lover expresses pleasure
praise-songs extolling the 42 (thanakhan-i at bad things happening to him, he is not faking it,
uw). It is for this reason that the true instead he is actually experiencing pleasure. As a
lover (al-muhibbu ’l-sadiqi) may be called real life example, I read in the biography of the
the truthful (sadiq) and the truth-realized late sufi saint of Bangladesh Khwaja Baba Enayet-
puri Naqshbandi-Mujaddidi that he never prayed
for his children. Once his child was very sick and
he was asked to pray for the child by his devotee,
and he answered that for his objects of his deepest
affection, e.g., his children, he would prefer that his
beloved does whatever his beloved wills instead of
he praying otherwise and trying to impose his own
will on his beloved, i.e., he swt
44
Saifuddin, p. 124
40 45
of the lover focusing onto bliss
41 46
of the lover the act of
42 47
beloved of the praised thing
68 CHAPTER 2. MAKTUBS 2.26-2.50

(yakunu ’l-hamdu) station of good-pleasure (rida). How to ra-

tionalize these?
1. gets grown more (ablagha)
Answer: These53 station of mahabbat
2. gets brought together more with re- and station of hubb, are beyond (wara)
spect to the degrees of handsomeness those two previous stations of mahab-
and beauty (ajma‘a li-’l-maratibi ’l- bat and hubb. Because those54 stations
husni wa ’l-jamali), and are composed of nisbats and crossing-overs
(mushtamil bar nisba wa i‘tibarat). And
3. abides in both the states of peace and they are in both undifferentiated and differ-
enmity (abqa fi ’l-halati ’l-sara’iy wa entiated manners (ijmalan, tafsilan). And
’l-darraiy). it is such even if that mahabbat is called
mahabbat-i dhati, and that hubb is con-
On the other hand, gratefulness is the op- ceived as hubb-i dhati. Because there it
posite of that 48 . Because even when that 49 is nothing but the way of looking55 (qat‘i
is defective (fa-innahu ma‘a qusurihi), still nazr) in observing the modes and crossing-
that50 sets down fast (sari‘u ’l-zawali). In- overs (az mulahaza-i shu’un, i‘tibarat). On
stead, that51 is on the path of destruction the other hand, this station is its opposite.
(wa ‘ala sharafi ’l-halaki). Because as soon It is devoid (mu‘arra) of all nisbats and
as prize-giving sets down and beneficence “channels of communication” (idafat)56 as
gets killed, that 52 also sets down (bi-zawali it has been described previously.
’l-in‘ami wa halaki ’l-ihsani).
What I have included in several maktubs
is that above the station of good-pleasure
Hubb, Mahabbat, Rida: Ranks (maqam-i ridha), there is no room for any-
Hubb, mahabbat: Mujaddid is differenti- one except the seal of the rasuls (slm), to
ating between these two terms. And I step on. I guess that it is a description of
need further research to understand what he this station, which is exclusive (makhsus)
means exactly and decide on an accuarate for the seal of the rasuls (SLM). Allah
translation. So I am leaving them in the teaches the realities of the matters, all of
transliterated form for now them.57
Question: You have written previously in
several maktubs that the station of good- 53
two newer stations, i.e., the
pleasure (rida) is above the station of ma- 54
two older
habbat and the station of hubb. On the 55
cf. Aftabi translation
other hand, now you are writing that this 56
that’s how Aftabi translates idafat interpre-
current station of mahabbat is above the tively
57
i.e. Mujaddid meant that none may step above
48
praising thet supreme level but the seal of the rasuls (slm).
49
praising However, there can be several sublevels within that
50
praising supreme level. And others may climb from a lower
51
praising sublevel within that supreme level to a higher sub-
52
praising level.
2.9. MAKTUB 2.34 69

Hatred in the zahir and good biy-haqa’iq-i khod). Therefore, necessar-

pleasure in the batin ily, they come onto the station of denial
(inkar).63
You should know that zahir being hateful And they earn deprivation (hirman kasb
does not contradict batin being well-pleased miynamayand).
(karahat-i zahir munafiy-i rida-i batin nist). Peace to him who walks onto the path
And apparent bitterness (mararat-i surat) of guidance and firmly follows the Mustafa
does not negate true sweetness (halawat-i (Wa ’l-salamu ‘ala mani ’ttaba’a ’l-huda,
haqiqat). Because the zahir and the outer wa ’ltazama mutaba‘ata ’l-mustafa).
form, surat of the perfect knower (zahir va
surat-i ‘arif-i kamil) have been derived from
human attributes (sifat-i bashariyat). And 2.9 Maktub 2.34
those two58 are kept in that way so that
that that59 To Nur Muhammad Tihari

1. becomes the dome that covers his per-

fections (qibab-i kamalat),
he swt: Neither Inside Nor
2. creates a situation for his testing Outside the World
(ibtila) and
All praise is to Allah! Peace onto his elect
3. keeps truth commingled with falsehood devotees (Alhamdu li-’llahi wa salamun ‘ala
(muhiq ba mubtil mumtazaj).60 ‘ibadihi ’lladhina ’stafa). You letter has
reached me. What you have written on at-
taining states profusely has come to light.
Perfect knower: Zahir vesus batin
You may know that in the way that Hazrat
The analogy that the zahir of that perfect
Haqq swt is not inside (dakhil) the cosmos
knower has with his batin — it is the same
(‘alam), in the same way, he is not outside
analogy that clothes have with the man
(kharij) the cosmos either. In the way he is
who wears those clothes. They61 estimate
disjoint (munfasil) from the cosmos, in that
this outer form of the gnostic (iyn surat-
same way, he is not joint (muttasil) with
i ‘arif) as hard (biy-basran) as the moun-
the cosmos.
tain (biy-basran dar rang-i koh), and equate
He swt indeed has many attributes but
it with their clothes (jamah). And they
the attributes of entrance, exit, disjunction
imagine (khiyal) that62 to be like their own
and conjunction (dukhul, khuruj, infisal, it-
essence-less outer forms (mithl-i suwwar-i
tisal) have been snatched away (maslub)
58
forms from him. So he swt has to be sought
59
i.e., that humanness of the zahir and surat as empty (khali) of these four attributes.
60
a commingling that is needed for the testing
63
that takes place in this world i.e., they deny that sainthood of the perfect
61
i.e., the people lacking insight gnostic as the result of putting down that outer
62
outer form form of the gnostic cf. Aftabi
70 CHAPTER 2. MAKTUBS 2.26-2.50

And it is outside (berun) these four at- Naqshbandi presence

tributes that his receipt (yaft) should be
You have written that you have attained
found (bayad yaft).
the nisbat of the presence, and that 67
Even if only a little bit of the color has grown overpowering (shumul-i nisbat-
(rangiy) of these attributes is commingled i hudur va istila-i an indiraj yafteh bud) —
(mumtazij),64 then that65 should be con- it is very good and blessed (nik va mubarak
ceived as a thing captivated by the shad- ast). This felicity that you have received in
ows and the analogies (gereftariy-i zilal, mere three months, if in other silsilas that
mithal). Instead, he swt may be sought as is attained in ten years, they count it as
beyond any analogy (bimithl) that is free a magnificent bliss (ni‘amat-i ‘uzma). And
of any dust particle of reflection (gardiy az conceive it as a magnanimous matter (amr-i
zilliyat). And an unqualified conjunction ‘azim). You may be grateful for this bliss.
(ittisal-i biychuniy) with that degree should I know that by your innate nature (fi-
be set up (ban martaba paida bayad kard). trat) your focus is high. And even when you
This felicity is the fruit of the compan- would be praised for this possessing such a
68
ionship (natija-i suhbat)66 . This may not state , your heart would still remain free
be explained via speech or writing. If it is of even a taint of pride — that is why I am
written down, who would realize it? Or who revealing this bliss. If you are grateful, I
would receive it? Remain diligent in your would increase it for you (La’in shakartum
69
work. Keep on wrtiting on your states, until la’azidatakum) .
we meet. Wa ’l-salam.
Disciple experiences Tawhid
You have written that the beginning stages
(peshgah) of tawhid has appeared. This
felicity is also blessed (mubarak). Accept
2.10 Maktub 2.35 that state with adab. When this state70
is predominant (ghalba), keep a keen fo-
To Khwaja Muhammad ‘Abdullah, son of cus onto the adab of the sharia and pi-
his pir ous activities (nik mura‘at). And be dili-
Bismi ’llahi ’l-Rahman al-Rahim. After gent in observing the duties of slavehood
praise to he swt, giving benediction to (huquq-i bandegi) properly . You may know
the blessed prophet and conveying invita- that if this game of magic (iyn sha‘bdeh)
tion (hamd, salawat, tablighi ’l-da‘wat), you is true and correct.71 , then it happens due
may know that your blessed letter has ar-
67
rived. And I am delighted to read it. nisbat
68
i.e., possessing such an exalted state as the
Naqshbandi presence
69
Q
64 70
with that he swt of tawhid
65 71
he swt i.e., if this vision of tawhid is a true vision.
66
of the kamil-i mukammil pir cf. Amritsari Because it could be also be a fake vision that is
2.10. MAKTUB 2.35 71

to the overpowering love for the beloved the completion (tamam) of the sayr ila ’llah
(bewasteh-i istila’-i mahabbat-i mahbub) becomes resplendant (jalwah) here. And
Because whatever that the said lover sees the release from the captivation to the shad-
and knows (biynad, danad) is the beloved. ows (khalasiy az gereftariy-i zilal) forms its
Except that beloved, he does not see any- form on this station in a complete (bilkul)
thing, or know anything. And from what- manner.
ever source he attains pleasure or tasting And at this time, a channel of commu-
(ladhdhat, dhauq), he relates that72 to his nication74 with the prototype of the proto-
own beloved. types (asl-i usul) is established for the lover.
In such a situation, that lover indeed And from being the person who points at
witnesses manyness (mash-hud-i muhibb (dal), 75 arrives on the station of the per-
kathrat ast) but as one single thing (be- son being pointed at (madlul). And he as-
‘unwan-i wahdat). Therefore, annihilation cends (‘uruj) from knowing (‘ilm) to direct
fails to realize in that homeland. Because realization (‘ain), and from ears (gush) to
within annihilation, witnessing of many- the lap (ghush). Then naked arrival (wasl-i
ness is uprooted completely (raf‘-i shuhud- ‘uryan) happens for him. This keeps hap-
i kathrat bilkul) due to the overpowering pening like this and like this, and still like
witnessing of one single thing (bewasteh-i this and like this (wa kadha).76 . There is no
istila-i shuhud-i wahid). This is still called room for saying anything but via hint and
annihilation because the manyness of con- allusion (ramz, isharat).77
tingent things is not witnessed (‘adam-i
shuhud-i kathrat-i mumkinat)73 .
‘Ainu ’l-yaqin
Reality of fana Son of my master (makhdumzadeh)! You
have asked me for a clarification on
On the other hand, the reality of fana is at- that.‘ainu ’l-yaqin Do you think that ‘ain is
tained at that time when for that lover, the able to enter within knowledge (‘ilm)? It is
manyness of the names, attributes, modes problematic. In order to make you aware,
and crossing-overs (asma, sifat, shu’un, what do I do? And what do I say? And
i‘tibarat) totally go away from the sight what measure do I take? I fail to under-
(nazar). And nothing but the absolutely stand. However, if, by your grace, you par-
one disengaged person (ahadiyat-i dhat-i don me , and instead of seeking knowledge
mujarrad) (swt) comes into notice or con-
sideration (malhuz, manzur). The reality of 74
channel of communication is the interpretive
translation for mu‘amala, c.f. Aftabi
75
engineered via excessive chanting, and imposition the lover
76
of vision of tawhid forcefully onto oneself In this way, from farness to nearness, and from
72
source nearness to nearerness, and on towards union in
73
because although that manyness goes away in a manner that is beyond idea and imagination cf.
some measure but still that manyness is not up- Aftabi
77
rooted completely and a little bit of that manyness And even that happens very briefly and indi-
remains cf. Aftabi rectly, c.f. Aftabi
72 CHAPTER 2. MAKTUBS 2.26-2.50

(talab-i ‘ilm), seek state (talab-i hal), only I am only realizing that in this world, sev-
then I may find resolution to that problem. eral more people, apart from those few peo-
Sir! The two questions you have asked, ple, may be ennobled by this felicity but
they show hints of your high innate nature still they would not be given the knowl-
(buland fitrat). The question 1 is on the edge of the reality of this interaction (‘ilm
description of elect types of ‘ainu ’l-yaqin behaqiqat-i mu‘amala)80 . And its hidden
and it has been answered already. meaning (ta’wil) would not be unveiled onto
them.
In summary, those other people would at-
Ta’wil of mutashabihat verses tain the ta’wil of those mutashabihat verses
The answer to question 2 is even finer but they would not know what they have
(daqiqtar) than the answer to question 1, attained (nadanad keh cheh hasil darad).
and it is more hidden (pushidehtar). It Because the mutashabihat verses are81 the
deserves to be kept concealed (istitar) in- allusions
stead of being manifested (zuhur). And towards the interactions (kinayat az
disclosure of the knowledge of the mysti- mu‘amalat)82 . Therefore, it may be that
cal interpretation of the allegorical verses such interactions indeed happen with them
(Wa izhar-i ‘ilm-i ta’wil-i mutashabihat) is but the knowledge of such interactions are
allusion towards the interactions (kinayat not in their lot. I have witnessed such in-
az mu‘amalat)78 that is exclusive to the teractions indeed with respect to one person
prophets (AS) — the prophets communi- related to me, what would I say about the
cate that way with he swt. others? This question by you has made me
Maybe only a few people among the hopeful of this matter. Dua: Rabbana! At-
ummats have attained a portion of that mim lana nurana waghfir lana, innaka ‘ala
knowledge as followers and heirs (tab‘iyat, kulli shay’in qadir 83 . Wa ’l-salam.
warathat) of the prophets (AS). And in this
world the face-veil has been taken off from
their beautiful faces. However, I hope that 2.11 Maktub 2.36
it the later times a large number of ummats
would be ennobled by that felicity as follow- Note: Most of the maktub discusses the
ers of the prophets (AS)79 . virtues of the companions and counters the
Shia calumniation. And the last part dis-
78
Here mu‘amalat refers the hidden communica- cusses the virtue of the ahl-i bait, but they
tions that the prophets have with Allah, cf. Aftabi
79
Alludes towards eage, they are virtually as highly-ranked as
1. the Mujaddidi belief that the Mujaddid and the lesser nabis
his elect followers are the highest walis after 80
the companions i.e., this elect knowledge
81
merely
82
2. the hadith: Ulama of my ummat are like the here the term mu‘amalat, interactions refers to
prophets of the tribe of Israel which again al- the hidden communication that the prophets had
ludes that the most eminent ulama, e.g., the with Allah cf. Aftabi
83
Mujaddid and the preeminent saints of his lin- [Link].8
2.11. MAKTUB 2.36 73

being skipped. Only a few interesting por- Fa-yash-hadi ’l-thaqalani anni

tions are being translated here. rafidiy
Bismi ’llahi ’l-Rahman al-Rahim. Af-
ter praising he swt, offering benedictions Many people believe that the love of the
to the prophet, conveying the invitation progeny (al) of Muhammad is Shiism. If
hamd, salawat, tablighi ’l-dawati), you may one calls it Shiism, it is not the above-
know that the love of the dervishes, rabita mentioned Shiism84 . And it is not at all
and friendship (ulfat) with them, the ar- blameworthy. Instead, Shiism is blamewor-
dent desire to hear the sayings (raghbat-i thy because it blames the rest of the com-
istima‘) of this exalted tribe, and inclining panions, not because of its love85 . There-
towards the way of behavior of this exalted fore, the lovers of the ahl-i bait of the rasul
grade (mil beh awda‘ wa atwar-i iyn tabaqa- of Allah (salam) are the ahl-i sunna. Truly
i ‘aliya) — it is a magnanimous bliss from they are the troops (guroh) of the ahl-i bait.
he swt (ajall-i ni‘am-i khodawandi). Shias claim themselves to be the lovers
and the troops of the ahl-i bait. If they
Is Shiism love of people of the would not limit that love to only a few of the
ahl-i bait and hold enmity with the rest, but
household? instead would honor all the companions.86
Note: Many people mistakenly think that And hold that the problems, fights etc.
the difference between the Sunni and Shia that took place within them took place in
is that that the Shias love the ahl-i bait, good faith, then they would still be within
whereas the Sunnis don’t. This excerpt from the ahl-i sunnat, instead of being either
the maktub clarifies this issue. Shia or Khariji. In summary, Kharijism is
Many ignoramuses don’t consider the the lack of love for the ahl-i bait, whereas
mainstream Sunni congregation as lovers of Shiism is opposing the companions. On the
Hazrat ‘Ali (raj), instead they hold that it other hand, Sunnism is love of the ahl-i bait,
is only the Shias who love him. Love of and along with it, honoring the companions
Hazrat ‘Ali (raj) is not Shiism, instead re- — both at the same time.
jecting the three caliphs is Shiism. Indeed, A just and wise man (‘aqil-i munsif)
opposing the three caliphs is disliked and would never prefer opposing the compan-
culpable (madhmum, malam). As Imam ions over loving them. And instead would
Shafi‘i said, love them as the rasul (SLM) loved them,
as he (SLM) said,
If Shiism were the love of the 84
i.e., it is not a blameworthy form of Shiism.
progeny of Muhammad Instead it is only a metaphorical form of Shiism
Let the world be my witness, “I’m 85
i.e., its love of the progeny of Muhammad
a Shia” (SLM)
86
In the end of this maktub, the Mujaddid clar-
ifies that the ahl-i bait includes all the wives of the
Law kana rafdan hubbu ali rasul including Hazrat ‘A’isha, and the other pious
muhammadin wives of the rasul (slm), and several more
74 CHAPTER 2. MAKTUBS 2.26-2.50

Whomever loves them, he loves the middle ground.90 Instead, they, the
them due to his love for me, Shias, have chosen the side of excessiveness
and whomever holds enmity with (ifrat). And conceiving (angushteh) not be-
them, he holds enmity with ing excessive (ma wara-i ifrat) as deficiency
them due to his enmity with (tafrit). They have cast the91 kharij, out-
me (Man ahabbahum fa-bihubbiy side.92 And blamed them as kharijis.
ahabbahum, wa man abghadahum They93 are not aware that there is a mid-
fa-bibughdiy abghadahum).87 dleline (hadd) in-between excess (ifrat) and
deficit (tafrit). And that94 is the center of
Let’s come to the crux of the matter and reality (markaz-i haqq) and homestead of
ask that when the ahl-i sunna holds that truth (mawtin-i sidq). And that95 is the lot
love to be a part of their faith, how can of the ahl-i sunna. I proclaim my gratitude
one imagine that they do not love the ahl-i to Allah for keeping me with them (Shakara
bait? Instead, they believe that this love ’llahu ta‘ala sa‘yahum).
is part of the faith (iman) and final peace- Indeed, it is this ahl-i sunna that killed
fulness (salamatiy-i khatima)88 depends on the kharijis and uprooted the enemies of
the firmness of that love. the ahl-i bait. At that time, there was not
My father was a scholar of manifest and even a name or sign of the Shia. Even if it
non-manifest (zahir, batin) knowledge, he were, it was near nil. So, in their corrupt
frequently used to exhort towards the love (fasid) conception, they held the lovers of
of ahl-i bait. And he used to say that ahl-i bait to be the Shia. And as a result,
this love has a great right (madkhaliyatiy- they called the ahl-i sunna wa ’l-jam‘a Shia.
i ‘azim) in the salamatiy-i khatima, so one Even more surprising that some times they
should nurture that love carefully. I was include the ahl-i sunna within the Kharijis
present during his passing away, and when — when the ahl-i sunna does not love the
the final moment arrived, and his worldly ahl-i bait more than the limit. And some
sensation was going away, I reminded him other times, they call the lovers who are
that saying of his, and asked him about ahl-i sunna Shia when they come to know
that love. Even in that ‘time when one of the depth of their love. As a result, due to
forgets oneself’ (biy-khudiy), he said, I’m their ignorance, they conceive and estimate
drowned in the love of the ahl-i bait (Ghariq- high level friends (awliya-i ‘izam) of the ahl-
i mahabbat-i ahl-i bait-am). So I expressed i sunna Shia when they speak out their love
gratitude to God (khoda), ‘azza wa jalla. for the ahl-i bait, and express their love for
Love of the ahl-i bait is the capital- the progeny of Muhammad. At the same
stock (sarmayah) of the ahl-i sunna. The 90
in that love
opposers (mukhalifan)89 are fail to take 91
true ahl-i sunna
note (ghafil) of this. And are ignorant of 92
i.e., outside of the group who love the ahl-i
bait
87 93
hadith Shias
88 94
passing away with iman middleline
89 95
i.e., the Shia middleline
2.11. MAKTUB 2.36 75

time, they determine many honored ulama Ijtihad of rasul is error-free

of ahl-i sunna to be Khariji who forbid be-
Question: If the possibility of error lies in
ing excessive in that love, and take care to
ijtihadi matters, how can one have confi-
keep the honor of the three caliphs. Woe to
dence (wuthuq) in the rulings of the sharia
them, a thousand times for their unbridled
that are narrated from the rasul?
arrogance. May Allah save us from both ex-
cessiveness or deficiency in that love. Amin! Answer: The ijtihadi rulings of that era
in the second state99 (thaniy-i al-hal) has
become the rulings sent down from the
heavens (ahkam-i munazzila-i samawat).
Because it is impermissible for the prophets
Unveiling on ‘A’isha: Bestowal of
to persist in error (bar khata muqarrar
merit for meals
dashtan).
A few years ago, my habit used to be that After the settling down of the istinbat-
when food was cooked96 , I used to send it derived ijtihad (thubut-i ijtihad-i mustan-
as tributes specifically onto the holy spir- bitan) and the difference in their doctrines
its of the prophet’s family (makhsus beh (ikhtilaf-i ara’i iyshan), whatever ruling
ruhaniyat-i mutahhara-i ahl). Along with that was sent down from Haqq (JA), it
the merciful nabi, I used to include Hazrat would separate the correctness from error
‘Ali, Hazrat Fatima, Imam Hasan, and Hus- (sawab ra az khata) and distinguish the fol-
sain (AS). One night I saw in a dream, lowers of truth from the followers of false-
The merciful nabi was present. I presented hood.
salam to him but he ignored me, instead Therefore, the ijtihadi rulings established
turned the face onto another direction. And in the era of the rasul (slm) after wahy
he told me, I eat my meals in the house of was sent down — that distinguished cor-
‘Ayisha. And if one sends food for me, let rectness from falsehood (tamayyuz-i sawab
him send it to the house of ‘Ayisha. Then az khata’) — they became incontrovertible
I understood that the reason that the ra- and well-settled (qat‘iy al-thubut) and lost
sul did not face-turn onto me is that that I all predication of error (ihtimal-i khata). As
didn’t share the meal with Hazrat ‘Ayisha97 . the result, the rulings that realized well-
Since then, during the sending of the merit, settledness (beh thubut pivistand) in the
I included mother ‘Ayisha, instead, all the prophetic era, they became incontrovertible
other pious wives (azwaj-i mutahharat)98 as (qay‘iy) and well-preserved from any pred-
well since they are also ahl-i bait. And I ication of error (ihtimal-i khata mahfuz).
prayed via the connectorhood (tawassul) of Because they have been established by in-
the entire ahl-i bait. controvertible wahy from the beginning to
the end.
However, the purpose behind finding out
96
and served these rulings via ijtihad and istinbat is that
97
i.e., during the bestowal of merit of the meal,
99
I failed to mention her name rulings made by the prophets clarifying the
98
of the rasul wahy
76 CHAPTER 2. MAKTUBS 2.26-2.50

that the mujtahids and mustanbits attain my family, I would return it in the day
lofty degrees (darajat-i karamat hasil) re- of resurrection (Man sana‘a ila ahla
ceive high ranks. And commensurate to the baitiy birran, kafa’tuhu ‘alaihi yawma
difference in their degrees, the people of er- ’l-qiyamati).
ror and the people of correctness (nukhtiy,
musib), they both attain merit (thawab ya- 4. Dailamiy narrates from Ibn ‘Adiy that
band). Therefore, the mujtahids of that era the rasul said, He would be steadfast
have attained lofty degrees in the ijtihadi on the path who would be extreme in
matters of that age. Moreover, after wahy his love for my family and my compan-
was revealed, those rulings have become in- ions, (Athbatukum ‘ala sirati, ashad-
controvertible rulings (hukm-i qat‘i). dukum hubban li-ahli baitiy wa li-as-
On the other hand, after the age of wahy habiy)
is over, those ijtihadi matters have become
questionable (zann) matters instead. It’s a he swt (ilahi)! By the right of Bani
a duty to practice them but it is not re- Fatima
quired to believe in them. I.e., if one dis- May I end proclaiming iman
believes in them, one would not turn into Hear my cries or not
an infidel. Still, if it is the ijma of the mu- My two hands are on the hem of
jtahids, it is imperative to believe in them the clothes of progeny of ra-
as well. sul

Treat Ahl-i bait well Elahi! Be haqq-i baniy Fatima

Keh bar qawl-i iman kuniy kha-
I am ending this maktub by writing a gra- tima
cious epilogue on the excellence of the ahl-i Agar da‘watam radd kuniy dar
bait. qabul
Hadiths on the virtues of the ahl-i bait: Do dast-i man dar100 daman-i101
1. Dailami narrated from Abi Sa‘id that al-i rasul
rasul said, He who gives me pain on ac-
count of my family, Allah gets angry on Wa sallalahu ta‘ala ‘alaihi wa ‘alaihim
him (Ishtadda ghadabu ’llahi ‘ala man wa ‘ala jami‘i ikhwanihi mina ’l-anbiya’i
adhabiy fi ‘itratiy) wa ’l-mursalina wa mala’ikati ’l-kirami ’l-
muqarribina wa ‘ala sa’ir-i ‘ibadi ’llahi ’l-
2. Hakim narrates from Abi Huraira that salihina ’l-muqarribina.
the rasul said, After me, he who would
100
treat my family well, he is the best Both Amritsari and Naushahi says “Man
wa dast war daman-i al-i rasul” but that must
among you (Khairikum khairikum li- a copying mistake in the original handwritten
ahiy min ba‘diy) manuscripts
101
Steingass interprets daman as skirt, hem, foot
3. Ibn Abbas narrates from ‘Asakir that of a mountain. I.e. this line means “following them
the rasul said, He who would benefit obsequiously”
2.12. MAKTUB 2.37 77

2.12 Maktub 2.37 essarily, compassion and mercy (shafqat,

marhamat) arises in106 towards his servant
To ‘Abdul Hai who has compiled this no- and the master’s anger and pain (ghadb,
ble Maktubat.102 Bismi ’llahi ’l-Rahman al- azar) goes away.
Rahim. I am finding this pleasant kalima as the
key to the treasury of ninety-nine parts of
Pleasant kalima the mercy of Allah that has been kept as re-
serve for the last world.107 I am finding that
There is nothing more beneficial (nafi‘tar) there is nothing better than this holy kalima
than the kalima La ilaha illa ’llah in calm- for removing the darkness of infidelity and
ing down the anger (taskin-i ghadb) of the the muddiness of ascribing partners to he
rabb. Therefore, when the anger of the one swt (zulmat-i kufr, kudurat-i shirk).
who puts sinners into hellfire get pacified If one believes in this kalima and attains
by this kalima, lesser sins would certainly just a little bit of iman, even if he does
be pacified by that well. And why would the evil practice of infidelity and ascribing
not it be pacified? Via the repetition of partnership to divinity (kufr, shirk), still I
this holy kalima, the slave negates the ma hope that by the intercession (shafa‘at) of
sewa and turns the face away from all those this pleasant kalima, he would come out of
thing and instead makes the true object of the torture, and be saved from eternity in
worship (ma‘bud bar haqq) into his qibla of hell (khulud-i dozokh). It is like that that
attention (tawajjuh). for this ummat, the intercession of Muham-
The slaves get captivated by and mad the rasul of Allah (SLM) is most bene-
tunr their faces onto all different things ficial (anfa‘) and strongly effective in push-
(tawajjuhat-i shatta) and that is the cause ing away the penalties due to the rest of the
of anger. And if that 103 goes away, then the major sins (dafa‘-i ‘uqubat-i sa’ir-i kaba’ir).
anger also goes away — And there is not, so I am saying that the major sins of this
there is not (Wa laysa fa-laysa). You wit- ummat, because the earlier ummats used
ness it in the world of metaphors (‘alam-i to do only a few major sins, even that they
majaz)104 as well. used to commingle the rites of infidelity and
When a master gets dissatisfied onto a the wickedness of shirk (imtijaz-i rusum-i
servant of his, he gets angry on the ser- kufr, radha’il-i shirk) only rarely. There-
vant. If that servant, due to his own good fore, it is this ummat that is more needy
upbringing (husn-i nasha’h), returns from of intercession. Within the earlier ummats,
looking at the things that are other than there was one group who were persisting
(ma sewa) his own master, and instead fo- (musir) on infidelity while there was an-
cuses onto his master fully, i.e., puts him- other group who attained sincere (ikhlas)
self onto the hands105 , at that time, nec- iman and used to properly perform the du-
102
i.e., volume 2 ties (imtithal-i awamir) and stay far away
103
captivation
104 106
the real world cf. Aftabi the master
105 107
of the master cf. hadith
78 CHAPTER 2. MAKTUBS 2.26-2.50

of the prohibitions. ceding prophet (slm) has received the ep-

On the other hand, this ummat would ithet Prince of the emissaries (Sayyidu ’l-
have been destroyed for their sins if they anbiya) (slm). (Fa-ula’ika yubaddilu ’llahu
did not have intercessors like satyyi’atihim hasanatin wa kana ’llahu gha-
furan rahima) 110 . Yes! Arhamu ’l-rahimin
1. this pleasant kalima, and
is such. And Akramu ’l-karimin was such.
2. the final prophet.
To the generous lord
Ummat sins
no task is hard
And rabb forgives
Ummahu mudhribatun Ba kariman
wa rabbu ghafirun karha dushvar nist
For this ummat, he swt would need to spend
so much acts of erasing and forgiving (‘afw, This is easy for Allah(Wa kana dhalika ‘ala
ghufran) that I do not know if that much ’llahi yasira).111 Our lord! Forgive our sins
would be needed for all the previous um- and the extremism in our deeds, and make
mats added together. It seems that ninety- our feet steadfast, and help us against those
nine parts of the mercy has been kept in who stand against faith (Rabbana ’ghfirlana
reserve for this ummat. dhunubana, wa israfna fi amrina, wa thab-
bit aqdamana wa ’nsurna ‘ala ’l-qawmi ’l-
Needy of grace kafirina).112
Are the sinners
Keh mustahiqq-i karamat Excellence of pleasant kalima
Gonah karanand
Listen to the excellence of this kalima again.
When Rasul (salam) said, He who says La ilaha
1. Haqq swt loves to blot out and for- illa ’llah would enter paradise (Man qala La
give108 (‘afw, maghfirat) the most, and ilaha illa ’llahu dakhala ’l-jannata) Short-
sighted (kota-nazari) people get surprised
2. there is no other locus of application at this saying, and wonder, How can can
(muddah) for blotting out and forgiv- enter paradise by proclaiming La ilaha illa
ing anywhere else except this ummat ’llah only once? They are unaware of the
that is so full of defects baraka and excellence of this kalima.
as its necessary consequence, this is the I am feeling that if in exchange for recit-
best of the ummats (khair al-umam). Mor- ing this pleasant kalima only once, all the
ever, this pleasant kalima, which intercedes sins of the entire world were to be forgiven
for them, has become like the most ex- and the people of the world were to be
cellent (afdal) zikr109 . And their inter- 110
[Link].70
108 111
sins [Link]’.30
109 112
Hadith [Link]-‘Imran.147
2.12. MAKTUB 2.37 79

sent to paradise, there is room for it. Ad- spread this120 . (Allhumma la-tahrimna min
ditionally, it is being observed that if the barakati hadhihi ’l-kalimati ’l-tayyibati. Wa
baraka of this holy kalima were distributed thabbitna ‘alaiha. Wa amitna ‘ala tas-
to all the people of the world, it would be diqiha, wa hshurna ma‘a ’l-musaddiqina
enough for them for eternity of eternities laha. Wa adkhilna ’l-jannata bi-hurmatiha
(abad al-abad). And113 would keep their wa bi-hurmati muballighiha), ‘alaihimu ’l-
thirst quenched. salawatu wa ’l-taslimatu wa ’l-tahiyatu wa
Even more, to this pleasant (tayyiba) ’l-barakatu. When the faculties of see-
kalima, if the holy (muqaddasa) kalima ing and walking (nazar, qadam) weakens
muhammadu ’l-rasulu ’llah is added, the and aspiration (himmat) lessens, and only
message of tauhid is made to spread (tab- that interaction takes place, which is with
ligh). And risalat and walayat are brought the absent realm (mu‘amala beh ghaib-
near. The combination of these two kali- i sirf),121 at that time, that path can’t
mas brings together kamalat-i walayat and be crossed without the office of the no-
nubuwat. And114 are the guide on the ble kalima, La ilaha illa ’llah Muhammadu
path of these dual felicities. It is this115 , ’l-rasulu ’llah. There, if one recites that
which purifies walayat from the darkness of kalima only once, the salik, via the real-
the shadows (zulmat-i zilal). And brings116 ity of this kalima, one makes an122 foot-
to the higher degree (daraja-i ‘ulya) of step on that path. And via this footstep,
nubuwat117 . the salik proceeds far away from himself,
and attains such a nearness that every dot
O Allah! Do not forbid us from the
of that nearness is many times more and
baraka of this pleasant kalima. And keep
larger than the entire circle of contingent-
us steadfast onto it. And when we die,
ness (da’ira-i imkan). Therefore, it is via
allow us to be in a state that we are
written description that the excellence of
attesting its truth. And muster (hashr)
the zikr of this holy kalima can be realized.
us118 with those who attest this119 . And
The entire world is a small and worthless
grant us paradise by its reverence, and
thing when compared to it. Alas! If it
by the reverence of the missionaries who
were like a drop when compared with the
all-encompassing sea. However, the mag-
113
that baraka nificence (‘azmat) of this pleasant kalima is
114
these dual kalimas commensurate with the degree (darajat) of
115
second kalima its reciter. The higher is the degree of the
116
the salik
117
refers to the higher level of kamalat-i nubuwat
reciter, the more is the manifestation of the
that was granted to the Mujaddid. And via his magnificence (zuhur-i ‘azmat) of the reciter
connectorhood, to his high-level followers. On of this holy kalima.
the other hand, for all the masters of the non-
Mujaddidi tariqas, their ascent ended at the lower- More you see his beautiful face
level kamalat-i walayat
118 120
onto the plain of Hashr on the yawm al- kalima
121
qiyama, day of resurrection i.e., when one comes to the verge of death
119 122
kalima amazing
80 CHAPTER 2. MAKTUBS 2.26-2.50

125
more increases light of his beauty , indeed his outer realm (zahir-i uw) is
located far away (be-marahil juda’ aftadeh
Yaziduka wajhuhu husnan ast) from his inner realm (az batin). What
idha ma zidtahu nazarra has happened is that it126 has

I do not know if there can be any desire 1. come down from the last world to this
like it on the surface of the earth — that world, and
one stays in a corner of his house alone 2. founded an intimate connection (ikhti-
repeating this pleasant kalima and keeps lat) with the people.
on savoring its pleasure and finding con-
tentment (mutaladhdhidh, mahzuz). But 127

what can I do? All desires do not get

fulfilled, and there is no safety from the 1. Apparent and intermediary
128
heedlessness that grows out of commingling purpose Its purpose is that
with the common people. Rabbana! Atmim he129 attains (li-husul) a condi-
lana nurana waghfir lana innaka ‘ala kulli tional inter-relationship (munasabati
shay’in qadir 123 . Subhana rabbika rabbi ’l- ’l-mashrutati).130
‘izzati ‘amma yasifuna. Wa salamun ‘ala
2. Ultimate purpose So that he may
’l-mursalina. Wa ’l-hamdu li-’llahi rabbi ’l-
benefit the people, and the people may
‘alamina 124 . Wa ’l-salam.
benefit from him.131

Therefore, if132 talks about worldly mat-

2.13 Maktub 2.38 ters, or uses worldly intermediaries (asbab),
he may do so. And that would be noth-
To Haji Muhammad Yusuf Kashmiri
ing bad, instead good. That way, the right
of common people (huquq-i ‘ibad) would
All praise is to Allah! Peace onto his elect
not be dishonored, or the path of receiv-
devotees (Alhamdu li-’llahi wa salamun ‘ala
ing, or giving benefit would not be blocked.
‘ibadihi ’lladhina ’stafa).
Therefore, that master’s inner realm is bet-
Knowledge of he swt (ma‘rifat-i khoda)
ter than his outer realm. It is as if while
(jalla sultanahu) is forbidden for him whose
selling, he shows barley, but delivers cow-
inner realm (batin) contains love for this
dung instead.
world, even if it is in as little a measure as
125
the amount of a mustard seed. Or that in- For a master who has realized ma‘rifat, knowl-
ner realm contains even that little measure edge of he swt
126
that master’s inner realm
of attachment (ta‘alluq) with this world. 127
What is the purpose of the inner realm doing
Or that inner realm is instigated by even this?
that little measure of worldly instigations 128
apparent, and intermediary
129
(khatir). the master
130
with the people
123 131
[Link].8 as the ultimate purpose
124 132
[Link].180-2 that master
2.14. MAKTUB 2.39 81

On the other hand, the people who see 2. put one foot onto the people of the left
the outside think that that master is like and the other foot onto the people of
them. And they think that that mas- the right.
ter shows cow-dung, but delivers barley.
And they think that that master’s outer And as a result, that group, i.e. the sabiqin,
realm (zahir) is better than his inner realm has:
(batin). They guess that while that mas- 1. become the sabiqin, people who pre-
ter is showing that he has no attachment cede onto the plain of the prototype
(ta‘alluq), actually he is captivated. (maidan-i asl), and
Our lord! Open up133 between us, and
between our tribes clearly. Indeed, you 2. climbed above the shadows of
open up the best way. (Rabbana ’ftah contingent-level and shadows of
bainana, wa baina qawmina, bi-’l-haqqi. the necessary-level (zilal-i imkani,
Wa anta khairu ’l-fatihina). And peace be wujubi)
onto them who follow guidance, and stick
to following the Mustafa. (Wa ’l-salamu They134 do not seek anything except the
‘ala mani ’ttaba‘a ’l-huda, wa ’ltazama mu- dhat (ta‘ala va taqaddasa) from the name,
taba‘ata ’l-mustafa), ‘Alaihi, wa ‘ala alihi attribute, mode or crossing-over (ism, sift,
’l-salawatu, wa ’l-taslimatu ’l-‘uwla. sha’an, i‘tibar). People of the left are
the possessors of infidelity and wretched-
ness people (arbab-i kufr, shaqawat); peo-
ple of the right are the people of Islam
2.14 Maktub 2.39 and walayat. And the sabiqin are truly the
prophets (AS), and whoever else has been
To Sayyid ‘Abdul Baqi Shaharanpuri honored with this felicity via followership
Bismillahi ’l-rahmani ’l-rahim ( tab‘iyat). This felicity has been realized
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi in a greater measure (bishtar) by follower-
’lladhina ’stafa. Arshadaka ’llahu ta‘ala! ship (tab‘iyat), onto the major companions
of the prophets. And it has been realized in
a little measure (qillat) and rarely (nadrat)
Sabiqin onto those who were not companions —
You may learn that the people of the left but those people were also virtually within
(as-hab-i shimal) are the people of the dark the class of the companions, and annexed
veils (as-hab-i hujb-i zulmani). And the their perfections. Maybe it is for these peo-
people of the right (yamin) are the people ple that the rasul (slm) said, I cannot per-
of the lighted veils (ashab-i hujb-i nurani). ceive if the earlier ones are better or the
And the sabiqin are that group which has: later ones (La yadra awwaluhum khairun
am akhiruhum).135 At the same time, he
also said, The best era is my era (Khayru
1. crossed both the veils (hujb)
134
the sabiqin
133 135
the difference hadith
82 CHAPTER 2. MAKTUBS 2.26-2.50

’l-quruni qarniy).136 However, he said this at the front (shahsawar) of this matter, and
as an era, and that as a person (shakhs). Hazrat ‘Umar (RAD) is the backrider. I.e.,
Allah knows it all. he is the best backrider who rides cooper-
Note: The greatest awliya of all times ating (murafaqat) with the front-rider and
are the major disciples of the Mujaddid, shares his most excellent qualities (akhs-
both who took bayat and learned from him i awsaf). Note Here the Mujaddid draws
both directly in person, as well as indirectly analogy with horse-riding where two riders
via the silsila, i.e., via intermediary caliphs. are riding the horse. And the shahsawar
E.g., the sons and major caliphs of the Mu- rides in the front and controls the horse ac-
jaddid, and masters such as Mirza Mazhar, tively whereas the backrider (radif ) sits in
Ghulam Ali Abdullah al-Dihlawi et. al. And the back of the shahsawar passively.
also the future major disciples, e.g., the
Mahdi et. al. Yes the companions of the Exaltedness of Sabiqin
rasul are the very greatest, but many ma-
jor caliphs of the Mujaddid are higher than Proceeding to the gist of the matter, and
many of the tabi‘in. say that the sabiqin are beyond the rules
(ahkam) of139 the left and the right. And
they are above both bright and dark in-
Superiority of two shaykhs
teractions (mu‘amala-i nuraniy, zulmaniy).
It is an ijma of the Sunni congregation Their book is beyond both the books of the
that the two shaykhs are the most supe- right and the left. And their bookkeep-
rior after the prophets (AS). There is none ing (muhasaba) is beyond the bookkeep-
who precedes Abubakr (RAD). He precedes ings of both the right and the left. Their
all the preceders (asbaq-i sabiqin) of this doings (kar va bar) are unique (‘alahada).
ummat. And he has stepped before all And their flirtations and pampering (ghanz,
who are in the front (aqdam-i pishinan) dalal) are disjoint (judah). How would the
of this millat. It is via his connector- companions of the right, like the compan-
hood that Hazrat ‘Umar Faruq (RAD) has ions of the left, realize their perfections.
been honored by the felicity of superior- And the possessors of walayat are like the
ity (betawassul-i uw bedawlat-i afdaliyat common faithful. How would they get hold
musharraf gashteh). And it is via his137 of their mysteries?140
intermediaryness (tawassut) that he138 has The Quranic cut-off letters are allusions
climbed above all the rest. For this rea- to their mysteries (ramuz-i asrar). And the
son, Hazrat Faruq (RA) is called the caliph allegorical (mutashabih) verses are like the
of Hazrat Siddiq (RA). And within khutba, hidden storehouse of the degrees of their
he is mentioned as the caliph of the caliph acts of arrival (kunuz-i madarij-i wusul).
of the rasul of Allah (slm). It is as if Hazrat Having arrived on the prototype (wusul beh
Siddiq (RAD) is the horse-rider who rides asl), they have found relief (farigh) from the
136 139
hadith the people of both
137 140
i.e., Hazrat Abubakr’s (RAD) i.e., they all are deprived of the perfections and
138
Hazrat ‘Umar (RAD) mysteries of the sabiqin
2.15. MAKTUB 2.40 83

shadow. And the possessors of the shad- sharp brilliance of the blessed face of he swt
ows have been kept far away from their would burn up the creation until the end of
elect sanctuary (harim-i khass). They are his sight. (Inna li-’llahi sab‘ina alfa hijabin
the ones who are brought near (muqarrab). min nurin wa zulmatin. Law kushifat
And it is in their lot that tranquility and la’akhraqat sub-hatu wajhihi ma antaha
fragrance (rawh, rayhan) are. In con- ilaihi basaruhu min khalqihi.144 However,
trast to what the others would be on that that unveiling and piercing (kashf, kharq)
day, they would neither be worried on the refers to true piercing (kharq-i wujudiy),
the happenings of the day of the resurrec- which is impossible. I have written in
tion (qiyamat). Nor would they be afraid several risalas that all the veils get pierced
by the fear of that day, when the others from the face of he swt. It refers to removal
would be.141 O Allah! Put us among the from the sight. E.g., when he swt gives a
lovers.142 Because man is with him whome sharp eyesight to one, so that one is able to
he loves. (Allahumma ’ja‘alna min muhib- see everything behind a veil, then it is as if
biyihim fa-inna ’l-mar’a ma‘a man ahabba). the veil is pierced apparently. And that is
Bisadaqati sayyidi ’l-mursalina, ‘alaihi wa the same thing.
‘ala alihi, wa ‘alaihim, wa ‘ala alihim kullu So now it is known that what I have writ-
’l-salawati, wa ’l-taslimati, wa ’l-tahiyati, ten on the permissibility of veiling (jawaz-
wa ’l-barakati. i kharq-i hujub) does not oppose the sole
hadith (khabar-i ‘ahad) on the permissi-
bility of veiling. That piercing and this
2.15 Maktub 2.40 piercing are different. So do not remain
with the doubters. (Fa-la takun mina
To Mawlana Badruddin ’l-mumtazina). Wa ’l-salamu ‘ala mani
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’ttaba’a ’l-huda, wa ’l-tazama mutaba‘ata ’l-
’lladhina ’stafa. There are two ways that mustafa, ‘alaihi wa ‘ala alihi ’l-salawatu wa
the veil of names, attributes, modes, taslimatu ’l-‘ula.
crossing-overs (asma, sifat, shu’un,
i‘tibarat) may be pierced (kharq), either
apparently (shuhudiy) or truly (wujudiy). 2.16 Maktub 2.41
True piercing (kharq-i wujudiy) is impossi-
ble whereas apparent (shuhudiy) piercing is To Shaykh Farid Thaneswari
possible, instead indeed happens. However, Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
that143 piercing happens for only few — it ’lladhina ’stafa.
comes in the lot of the elect of the elect. By the grace of Allah (S), and via the
It comes in the hadith, Verily, there are connectorhood of his beloved nabi (SLM)
seventy thousand veils of light and darkness (Bi-‘inayatullahi sub-hanahu, wa sadaqati
for Allah. If they are taken off, then the habibihi) (‘alaihi wa ‘ala alihi ’l-sadaqu wa
’l-salam), while ascending (‘uruj) to the end
141
Refers to the [Link].2.286 of the ends, such a degree (martaba) would
142
of the rasul
143 144
true hadith
84 CHAPTER 2. MAKTUBS 2.26-2.50

come before that every atom in that home- Conventional suluk

stead (har dharra’-i an mawtin) is many Step A: Sayr-i afaqi
times larger than the entire circle of con-
1. Intention First, the salik rectifies the
tingentness (da’ira’i imkan). Therefore, via
intention (tashih-i niyat). And finds free-
suluk, if only a single atom there is crossed,
dom from desires (takhlis-i umniyat).
then a longer distance than many times the
length of the entire circle of contingentness
(da’ira’i imkan) is cut through. Therefore, 2. Action Second, the salik gets ab-
he who crosses the long path there, one may sorbed in the zikr of the Supreme Being
consider which degree does he cross? (dhikr-i ilahi) jalla sultanahu. And he gets
Now it is realized that before the degrees immersed in riyadat, arduous taming145
of Necessaryness (maratib-i wujub) and the and hard-to-do striving (riyadat-i shaqqa,
degrees above it, the circle of contingentness mujahadat-i shadida).
(da’ira’i imkan) is valueless. Alas! If it had
only that much worth that a drop of wa- 3. Result
ter has before the all-encompassing sea. So A. purification And as a result, the salik
necessarily, now it is established that by the attains purification (tazkiya). And his bad
strength of one’s own feet, none would be qualities (awsaf-i radhila) get transformed
able to reach the doorsteps of the beloved into beautiful character traits (akhlaq-i
. And would be unable to see him by one’s hasana). And he makes repentance and the
own eyes. return to he swt (tawba, inabat). And the
And none may bear the tributes to love of this world leaves his heart. And he
the king attains patience, he swt-reliance and well-
but his chariot pleasedness (sabr, tawakkul, rida).

Wa illa la yahmilu ataya ’l-maliki B. Witnessing Next, 146 witnesses

illa matayahu (mushshadah) the said meanings (ma‘aniy)
that he has attained in the imaginal
(mithal) world in accordance to their de-
2.17 Maktub 2.42 grees and sequence (tadrij, tartib). And
he sees (biynad) himself pure and cleansed
Sayr: Afaqi and anfusi (pak, musaffa) from human muddiness
(kudurat-i bashariyat) and his147 bad qual-
Bismi ’llahi ’l-Rahman al-Rahim. Alhamdu
ities (radha’il). At that point, his sayr-i
li-’llahi rabba ’l-‘alamina, wa ’l-salawatu wa
afaqi indeed gets completed.
’l-salamu ‘ala sayyidi ’l-mursalina, wa ‘ala
145
alihi ’l-kirami, wa as-habihi ’l-‘izami min riyadat originally meant taming the wild an-
yawmina hadha ila yawmi ’l-qiyami. imals into submission. Sufis use that word to
mean taming the wild nafs into submission to the
Precious son! May Allah make you happy Supreme Being
in both the worlds. Now listen with inner 146
the salik
awareness. 147
own
2.17. MAKTUB 2.42 85

Sidenote: Lights of latifas The purpose is that he attains a firm faith

(yaqin) in his own cleansing (safa). And he
A group in this tribe takes special caution
affirms (thabit) the knowledge of his own
(ihtiyat) onto this station.148 the imagi-
purification (‘ilmiy beh tazkiya-i khod).
nal (mithal) world. There, they have given
each one of these seven human latifas a cor-
respondence149 (qarar-dadeh-and) to one of Sayr-i afaqi: Misnomer
the lights (nuriy) from the lights that are re- In this sayr, when the salik,
lated (munasib) to that.150 And they have
held that for each latifa, when that imaginal 1. witnesses (mushahadah) his own states
light gets manifested onto it, it is the evi- (ahwal va atwar) in the imaginal world,
dence (‘alamat) that that latifa has become which is located within the beyond-
cleansed (safa). horizon world (az jumla’i afaq), at each
They 151
have started this sayr from the and every moment (sa‘atan fa-sa‘atan),
qalb, heart. And sequentially, they have and
reached the latifa of akhfa, which is the very
2. sees (miybinad) his own transforma-
last latifa.152
tion (intiqal) in that world from one
For example, they have held that the ev-
figure to another figure (hi‘atiy beh
idence of the cleansing (‘alamat-i safa) of
hi’atiy)
the heart of the salik is the that heart get-
ting manifested (zuhur-i an qalb) onto the it is said that he has done the sayr in the
imaginal level in the form (surat) of a red beyond-horizon (afaq) realm.
light (nur). And they have decided that the This sayr is actually
evidence of cleansing of the spirit (ruh) is
a yellow light, along that line of reasoning. 1. a sayr within the nafs of the salik, and
In summary, the purpose of the sayr-i afaqiy
2. the movement of howness (harkat kay-
is that that the salik witnesses the substitu-
fiyatiy) within his153 character traits
tion of his own qualities and the transforma-
and qualities (akhlaq, awsaf).
tion of his own character traits (tabaddul-i
awsaf va taghayyur-i akhlaq-i khod) onto However, due to his ability to see far afar
the mirror of the imaginal world. And he (durbiniy), he154 ambitiously focuses his
senses the going away of his own darkness gaze (matmah-i nazr) onto the afaq, world
and muddiness in that world (zawal-i zul- beyond the horizon, instead of the world
mat va kudurat-i khod dar an ‘alam ihsas). within the nafs. Consequently, this sayr is
148
It happens in the interactions of considered to be related to the afaq.
149
i.e., an one-to-one correspondence Those155 have decided that the comple-
150
latifa tion (tamam) of this sayr that is related to
151
Naqshbandis saliks the afaq, it is the completion of the sayr
152
i.e., via the well-known sequence of the Naqsh-
153
bandi suluk: 1. heart 2. ruh 3. sirr 4. khafi 5. the salik’s
154
akhfa of the ‘alam-i amr. Sayr of the ‘alam-i khalq the salik
155
follows it conventional saliks
86 CHAPTER 2. MAKTUBS 2.26-2.50

ila ’llah. And they have linked fana to this (zilal, ‘ukus) of the divine names.158 It is
sayr. And they have named this sayr by the not that the salik does sayr within his own
technical term (‘ibarat) suluk. nafs. Previously such things have been said
on the matter of sayr-i afaqi. I.e., that sayr-
i afaqi is the sayr in the afaq of the mirror,
Step 2: Sayr-i anfusi not truly159 . Actually, this sayr-i anfusi is
The sayr that takes place next, the people the sayr of the shadows of the names within
of that tribe have named it sayr-i anfusi. It the mirror (zilal-i asma ast dar maraya) of
is also called the sayr fi-’llah, within Allah. the nafs. So this sayr is also called the sayr
They establish baqa bi-’llah in this home- of the beloved within the lover (ma‘shuq dar
stead. And they keep the faith that on this ‘ashiq).
station, after jadhba, suluk gets to be at-
tained. The latifas of the salik have been Form on the mirror is far from
journey
1. made holy (tazkiya) in the first sayr, Prop of the form is made of light
and
Ayinah’i surat az safr dur ast
2. saved from human muddiness (az Kana padhiyraiy surat az nur ast
kudurat-i bashariyat warasteh-and).

At this point, it may be noted that there is Sayr fi-’llah

a comprehensive name (ism-i jami‘) that is
This sayr may be called sayr fi-’llah or
the rabb156 of the salik.
within Allah because it is said that via
And as the result157 :
this sayr, the seeker gets characterized (mu-
1. Those latifas attain the receptivity (qa- takhalliq) by the character of Allah. I.e.
biliyat) of becoming the mirrors onto from one character, he gets transformed
which (dar marayaiy iyn lata’if) the (intiqal) into another character. Because
shadows and reflections of that com- the locus of manifestation (mazhar) receives
prehensive name are manifested (zilal some of the attributes of the manifested
va ‘ukus-i ism-i jami‘ zahir kardand). thing (zahir) even if in a gross measure
(jumla). Therefore, it is as if the salik does
2. And as the result, this latifa becomes his suluk within (dar) the divine names.
the locus of self-disclosure (ta‘jalli) of This is the final verification on this station,
160
the parts of the comprehensive name. and the final correction of this saying.
It is hard to fathom what is the state of
This sayr has been called the sayr-i anfusiy the possessor of the station, and the inten-
because the nafs of the salik acts as the mir- tion of the speaker behind his speech. Ev-
ror onto which the shadows and reflections
158
via this sayr
156 159
i.e., origin of entification (mansha’i ta‘ayyun) i.e., not in the afaq, outside of the body
160
cf. Aftabi according to the shaykhs of the tariqas other
157
of this sayr than the Naqshbandi-Mujaddidi, c.f. Aftabi
2.17. MAKTUB 2.42 87

eryone speaks according to his own knowl- result, on the mirror of the mind (mar’at) of
edge and feeling. The speakers interprets that salik with a good character, one or the
his speech in one way, whereas the listener other of the divine attributes would be self-
may interpret that speech in another way. disclosed (tajalli). And one or other from
The sufi shaykhs may call it sayr-i anfusi the divine perfections would be manifested
instead sayr fi-’llah without any pressure (zuhur). So how would they be cut off? Or
(biy-takalluf), and fearlessly name it baqa how their end can be allowed?
bi-’llah considering it the station of arrival
and conjunction (wusul, ittisal).161 But it Atom be it small or the greatest
is hard for me to speak like that. Therefore, Won’t finish path in his life
with a lot of rectification and orientation to- Dharrah gar bas nik dar bas bad
wards the purpose (tashih, taujih), I had to bud
correct and rationalize their sayings. Some Gar cheh ‘umriy tag zand, dar
of that162 has been taken from their sayings, khod bud
and some others from163 ilham.
The saliks attain fana and baqa via this
Takhliya versus tajliya sayr-i afaqi and sayr-i anfusi. It is then
that that salik is called a wali. And they
Note: The Mujaddid rectifies sayr fi-’llah, know it be the end165 of perfection (nihayat-
and teaches us that there are two seg- i kamal).
ments within the sayr fi-’llah: Takhliya and
tajliya. And tajliya is more important. Sayr-i afaqi
Within the sayr-i afaqi, I164 attained
emptyness from my bad character traits Sayr 3: from Allah returning along
(takhliya-i radha’il). On the other hand, with Allah And after that, if a166 sayr
within this sayr-i anfusi, I was ornamented takes place, they consider it to be the sayr of
with my good character traits (tajliya’i the return (ruju‘iy), or sayr from Allah re-
akhlaq-i hamida). Takhliya, emptyness re- turning along with Allah (‘ani ’llah bi-’llah).
lates (munasib) to the station of fana, an-
nihilation whereas tajlih, ornamentation is Sayr 4: Within the things taking Al-
appropriate to the station of baqa, abiding- lah along The fourth sayr is also called
ness. They believe that this sayr-i anfusi sayr within the things taking Allah along
is endless. And they point out that this (fi ’l-ashya bi-’llah) and that is connected
would not end even if immortality (‘umr-i to the return (ruju‘). They have fixed these
abadi) is attained. They rule and say that two later sayrs for perfecting the disciples
the character traits and qualities (shama’il and guiding (takmil, irshad) them, likewise
va awsaf) of the beloved has no end. As a that the first two earlier sayrs were for at-
161
taining the167 own perfection and walayat.
onto Allah
162 165
rectification and orientation level
163 166
my own third
164 167
the Mujaddid master’s
88 CHAPTER 2. MAKTUBS 2.26-2.50

Hadith: Seventy thousand veils An- ila ’llah. Or it is to name sayr-i anfusi as
other group of sufi shaykhs has said that sayr fi ’llah. Instead, both of these sayrs are
hadith mentions seventy thousand veils, included within sayr ila ’llah. Sayr fi ’llah
Verily, for Allah, there are seventy thou- is a sayr that is located far beyond afaq and
sand veils of light and darkness (Inna li- anfus, it is beyond their beyond.
’llahi sab‘ina alfa hijabin min nurin wa zul-
matin) 168 They are pierced within the sayr-i
Sayr fi-’llah/anfusi is not endless
afaqi, i.e., within each one of the seven lat-
ifas, ten thousand veils are pierced. When Surprise! They171 have decided that sayr fi
that sayr comes to completion, then all the ’llah is sayr-i anfusi. They say that it172 is
veils are raised. And the salik realizes for endless (biy-nihayat). And it173 won’t be
himself (mutahaqqiq) the sayr fi-’llah and completed even in eternity, as it has been
reaches the station of arrival (wusul). narrated before. Therefore, since this sayr-
i anfusi is within the circle of contingent-
ness (da’ira’i imkan) like sayr-i afaqi, it is
Conventional suluk: End What has
impossible to cross the circle of contingent-
been written so far is what the masters
ness according to the above-mentioned rule.
of walayat attain within sayr and suluk.
Therefore, there is no alternative but to re-
And this is the comprehensive description
main forever deprived and harmed (hirman,
(noskha-i jami‘) of 169 obtaining perfec-
khusran). And fana would never be real-
tion and giving perfection (kamal, takmil).
ized, and attaining baqa may not even be
By his sheer grace, whatever he swt (kho-
conceived. So how would arrival, conjunc-
dawandi) (JS) has revealed (zahir) to me,
tion, nearness and perfection (wasl, ittisal,
and the manner I have been guided along
qurb, kamal) be ever attained?
the suluk and — I am writing all these
down. My purpose is discuss the gifts and Sub-hana’llah! It is indeed surprising
express gratitude. O wise and farsighted when these masters consider mirage the
men! Be forewarned (Fa‘tabiru ya uwliy ’l- same as water, sayr ila ’llah as sayr fi ’llah,
absar)!170 contingent realm (imkan) as the necessary
realm (wujub) and chuniy as biy-chuniy. If
so, how can worthless or lower-class peo-
Mujaddidi sayr ple be blamed? Or how can they be blem-
ished? What a calamity! How can they
Arshadaka ’llahu ta‘ala wa hadaka sawa’a call the anfus Haqq? Or how can they con-
’l-sirati ! Know that Hazrat Haqq (swt) is sider the sayr within that174 endless when
unqualified (biychun, biychegun). And like- that 175 indeed has an end and limitation
wise, he is beyond the horizon (wara’i afaq), (hadd, nihayat) ? They have determined
also beyond the anfus (wara’i anfus). So it
171
is meaningless to name sayr-i afaqi as sayr sufi shaykhs
172
sayr fi ’llah or sayr-i anfusi
168 173
hadith that sayr
169 174
their sadhana for anfus
170 175
[Link].2 anfus
2.17. MAKTUB 2.42 89

that within this sayr-i anfusi, the names and

Whatever is manifested in there, like the lo-
attributes of the Necessary are manifested cus of manifestation, all those are also qual-
(zuhur) onto the mirror of the salik. How- ified (chand va chun). Therefore, one must
ever, that manifestation is the manifesta- go beyond the afaq and the anfus to find
tion of one of the shadows of the names and him swt.
attributes, not of the prototypes. I would It is the same way with the circle of con-
write down its verification in the end of the
tingentness (da’ira-i imkan) as well. When
maktub, Allah willing. the dhat of he swt may not be contained
What should I do? When I havewithin it,178 within neither the afaq nor
the knowledge and conscientiousness the anfus, then his names and attributes
(tamayyuz), how would I allow such insults also may not be contained within it179 ei-
to the holy person of Allah (ta‘ala)? Or ther. Instead, what is manifested within
how would I make others partners within it180 are merely the shadows and reflec-
his own sovereignty? tions (zilal va ‘ukus) of the names and at-
Because I have attained many types of tributes instead. Even that, the mere indis-
initiations from them176 . And these mas- tinct shapes and images (shab-h, mithal) of
ters have plenty of right over me. Because those181 , instead the shadows and images
the rights (huquq) of Hazrat wajib al-wujud of the names and attributes (zilliyat-i asma
va sifat va mithaliyat iynha) — they are
(js) is far above all the rights that they have.
And the nurture by he swt (uw) (ta‘ala) is also beyond the afaq and anfus. In this
far above the all the nurturing by the oth- place, it182 is nothing more than follower-
ers. It is due to the beauty of the nurture ship (besh az ta‘biyat). And it183 is nothing
(husn-i tarbiyat-i uw) by he swt (ta‘ala) additional to getting compelled to be im-
that I have been saved from this machi- printed with the naqsh (ziyadeh az intiqash-
nation. And I have not included others i qudrat neh).184
within his sacred sovereignty. Alhamdu li- Whose manifestation is it? Or where
’llahi ’lladhi hadana li-hadha wa ma kunna is the self-disclosure (Zuhur kera, tajalli
li-nahtadiya 177 koja)? Because the names and attributes
(swt), like the dhat, are also unqualified
What the true sayr is like (biychun, biycheguneh), formless and lack-
ing any model (biyshab-h, biynamuneh).
he swt (uw) (ta‘ala) is unqualified (biy- Until you are thrown out of the afaq and
chun, biy-cheguneh). All that is branded
178
by the mark of howness or how-many-ness that circle of contingentness
179
that circle
(chuniy, chandiy) are negated from his holy 180
that circle
person (ta‘ala). Therefore, he may not 181
names and attributes
be contained onto the mirror of the afaq 182
that power
183
or within the room (mujaliy) of the anfus. that power
184
i.e., being the mere shadows of the prototypes
176
This line is in Naushahi but not in Aftabi of those names and attributes, let alone the proto-
translation, let me check Amritsari types themselves. it itself is beyond the afaq and
177
[Link]-A‘raf.43 anfus. IAM
90 CHAPTER 2. MAKTUBS 2.26-2.50

anfus, you would not understand the true brightness of the morning sun (falaq-i
meaning of shadowness of the names and sub-h) and
attributes of he swt (ma‘na-i zilliyat-i asma
va sifat-i uw) (ta‘ala). So how would you 2. the true interaction (mu‘amalat-i asl)
arrive onto the holy names and attributes is being understood as clearly as the
(Fa kayfa ’l-wusulu ila ’l-asma’i wa ’l-sifati bright moon of the night of the full
ta‘ala wa taqaddasa)? moon (qamar-i lailatu ’l-badr), and
It is surprising matter. On one hand, 3. the shadows are
my own unveiled things (makshufat) and
the ideas that believe in firmly (ma‘lumat-i a) getting crossed over completely
yaqiniyat-i khod) are contrary to what the (az zilal betamam begudharand),
sufi shaykhs taste (mudhaq) and what are and
unveiled (makshufat) to them. And if I de-
b) arising above estimation and illus-
scribe those unveilings, who would believe
tration (shab-h, mithal)
that? Or who would accept that? On the
other hand, if I fail to describe them and then where is the confusion (ishtebah
instead keep them hidden (tasattur), it is bekoja bud) or what is the vacillation (tad-
to accept the clothing of truth in the attire hbidhab)?
of falsehood (iltibas-i haqq va batil). And Hazrat Khwaja Baqi bi-’llah (quddisa sir-
it is to accept predicating Haqq (ta‘ala va ruhu) said, Proof that one’s states are au-
taqaddasa) with a quality, which is forbid- thentic is one attains the firm conviction
den to predicate him with. Consequently, that one has attained perfection (‘Alamat-i
due to necessity, I am revealing that which sihhat-i ahwal, husul-i yaqin ast bar kamal).
is true and appropriate for his holy per- Also, how do vacillation or confusion (tad-
son (janab-i quddus-i uw) (ta‘ala va taqad- hbidhab, ishtebah) form their forms? So
dasa). And I am snatching away what is that by the endless grace of he swt (uw,
inappropriate for his holy court (swt). I am ta‘ala), for me, these have happened:
not fearing (bak nadaram) opposition from
the others and I am not worried (ghomm 1. The realization of the excellence of the
nakhoram) about it. It would have been well-defined states (ittila‘ bar tafdil-i
a matter of worry if I were vacillating (tad- ahwal-i muqarrar) of these masters has
hbidhab danam) about my own interactions become possible, and the
(mu‘amalat-i khod). And I were unsure
(mushtabih) about the185 things unveiled to 2. knowledge of monism, unificationism,
me. encompassmentism and permeationism
On the other hand, when (tawhid, ittihad, ihata, sarayan) has
been unveiled, and
1. the reality of the activity (haqiqat-i 3. the realities of186 are unveiled onto or
kar) is getting unveiled as clearly as the witnessed by them (haqiqat-i makshuf
185 186
truth of the the marifat that
2.17. MAKTUB 2.42 91

va mash-hud) have been revealed, and sufi shaykhs would have been revealed nor
the would I discuss anything that opposes their
science. Because I am their lowly servant
4. subtle points (daqa’iq) of their knowl- (kamineh) collecting the skin of their felic-
edge have come to clarity (wuduh). ity. And the worthless one (radhileh) eating
the left-over from his tablecloth.
By the will of he swt (ma sha’ Allahu
ta‘ala), I stayed on that station for a long I am expressing again and again that they
time and attained the knowledge, more or have nurtured me in many methods, and
less, on all its matters. Finally, via the have benefited me in many ways. But what
grace of he swt (befadli khodawandi) (JS), can I do? The right of he swt (huquq-i kho-
it was revealed to me that all of it is playing dawandi) (JS) is far above the right due
magic (sha‘bdeh) with shadows and capti- to them. When the matter of the person
vation to shapes and images (gereftari beh and attributes of he swt are discussed and
shabh va mithal). And the object we seek it comes to be known that some of those are
is beyond the beyond (wara-i wara). And inappropriate for his holy person then to re-
what we intend (maqsud) is farther than main silent fearing opposition from others is
the far out (sewa-i sewa). far away from religiosity. On the station of
Therefore, necessarily, I turned at that worshipfulness and piety (bandegi, ta‘at), it
point, I turned my face away from all other is unbearable.
sides, and instead focused it onto the holy The opposition that the zahiri ulama
person (janab-i quddus) who is unqualified hold with the sufi shaykhs (rahimahullahu
(biychun). And I received relief from all sub-hanahu) on controversial matters, e.g.,
that which are branded by the mark of how- the matter of tawhid etc., are along the path
many-ness or howness (chandiy, chuniy). of consideration (nazr) and demonstrative
Verily, I turn my face solely onto him who proof (istidlal). On the other hand, I op-
has created the heavens and the earth. And pose them in the method of unveiling and
I am not among those who ascribe partners witnessing (rah-i kashf, shuhud). Zahiri
to him (Inni wajjahtu wajhiya li-’llazi fatara ulama say that the above-mentioned mat-
’l-samawati wa ’l-arda hanifan, wa ma ana ter188 are ugly. On the other hand, I say
mina ’l-mushrikin) 187 . If the interaction those matters are good provided they are
were not such, I would not have opened my ultimately crossed (‘ubur). I.e., those mat-
lip against them all the time (hargiz). And ters must be crossed189 .
I would not have opposed them based on
suspicion and estimation (zann, takhmin).
188
Morever, if this criticism were not related i.e., experiences of monism
189
For the salik, those experiences of tawhid de-
with the person and attributes of he swt or notes he has reached transformation on his path of
were not on the matter of his holyness and he swt-realization in some measure. But he needs
incomparability (taqdis, tanziya), then nei- to progress more and then he ultimately reaches the
ther anything against the unveilings of the state of separation after union (farq ba‘d al-jam‘),
where he experiences that the creator and his cre-
187
[Link]‘am.79 ation are separate
92 CHAPTER 2. MAKTUBS 2.26-2.50

Hal of wahdat-i wujud is not bad I sha’i iyn ahwal va ma‘arif) for them195 is
oppose Shaykh ‘Alaudawla on the matter their predominating affection and over-
of wahdat-i wujud. I am realizing that he powering love (ghalba-i mahabbat, istila-i
agrees with the opinion of the ulama. He hubb) for the Haqq.
considered those190 ugly although he has It196 is so extreme that not even a name
come on the path of kashf, unveiling191 . On or sign of the ma sewa comes in their consid-
the other hand, other possessors of kashf eration or sight (nazr, basir). And it erases
don’t consider that192 ugly. Because this and annihilates (mahw, mutlashi) the name
matter193 contains rare hal and astonishing or sign of the other and otherness (ghair,
marifat. In summary, it is not good to stay ghairiyat). At that time, due to the intoxi-
long on this homestead. And it is not beau- cation and predomination of the state (sukr,
tiful to remain content in these states and ghalba-i hal), they realize the ma sewa as
knowledge. nonexistent (ma‘dum). And they sees none
but Haqq existing. So what is falseness
here? Or where is the falseness? Instead, in
Are tawhidi sufi shaykhs fake? this homestead, there is only the predomi-
Note: The Mujaddid explains that the nation of truth and falsifying of falseness.
tawhidi sufi shaykhs actually experience all NOTE: I.e., those tawhidi masters spoke
is he (hameh ust). It is not that they are on their subjective experiences truthfully,
faking it. However, still all is He is not they were not making those up. Instead, it
true, instead tawhidis get a false experience is only that their unveilings of tawhid were
due to their excessive love for he swt. defective as those were colored by their hal
Question: If it is so then are all the194 sufi of sukr, intoxicatedness. IAM.
shaykhs false (batil)? Is the truth beyond These masters have sacrificed themselves
that what they have realized via unveiling and all others in the love of Haqq (ja). Even
and witnessing (kashf, shuhud)? that, they have not kept the name, sign
Answer: All that what cannot be pred- or mark of themselves or any one else left.
icated on the truth is indeed false. The Maybe untruth would flee at their sight. So
source of these states and knowledge (man- in the place, all is true and all is for the sake
of truth.
190
wujudi or tawhidi experiences
191 The scholars of the manifest knowledge,
i.e. Sh. ‘Alauddawla considered those experi-
ences of tawhid ugly although as a sufi , he should they possess only the external sight. How
have known better— those are neither good nor would they realize the reality of these mas-
bad but are only experiences. If those masters of ters? What would they understand save op-
tawhid came to those experiences via misinterpre- position in form (mukhalifat-i suri)? And
tation of Quran and hadith, yes it would have been
anti-sharia and so bad. Instead, they were merely
what would they receive of their perfect
subjective experiences as hal that many saliks ex- things? What is said is that there are many
perienced
192 195
monism or tawhid i.e., these states and knowledge denoting
193
of tawhid tawhid for those tawhidi sufi shaykhs
194 196
tawhidi their love
2.17. MAKTUB 2.42 93

perfect things apart from those states and no name, attribute, mode or crossing-over
marifats. And when compared to those, any longer remains. At that point, the
these states and marifats are like a drop of lighted veils get completely pierced for him
water to an all-encompassing ocean. (Fa-hina’idhin yatayassaru lahu kharqu ’l-
hujubi ’l-nuraniyati bitamamiha). And199
The sky comes below the throne is honored with the naked arrival (wasl-i
of he swt ‘uryani).
Still it comes above the surface of
the earth

Asman nisbat be-‘arsh amad fu- C. Discussion

rud
War neh bas ‘aliyast pesh khak-i However, very few people attain such an ar-
tur rival200 . And it’s rare to find a person who
has made such an arrival — indeed, he is a
most exalted being. Therefore, within the
Removing veils sayr-i afaqi, it cannot be determined if 201
A. Mainstream view half of the darkened veils are pierced. What
form would the piercing of the lighted veils
Let us proceed to the gist of the matter and take there?
say that what has been said on the matter of
removing the veils is this, Within the sayr-
i afaqi, both the lighted and darkened veils
get pierced completely as it has been passed Different levels of darkness Summary:
on (godhasht) before. I consider this claim There are different levels within the dark-
doubtful. ened veils and that creates confusion. For
example, the veils of the nafs are darker
B. Mujaddid’s unique insight than the veils of the heart. If in this place,
the veils that are less dark reveal themselves
On the other hand, I197 am finding that its as comparatively more lighted veil, then the
contrary has been established. And I am dark veils may be conceived as lighted veils.
witnessing that the piercing of the dark- However, dark veils are indeed dark and the
ened veils (kharq-i hujb-i zulmani) depends lighted veils are indeed lighted. Those with
on traversing all the levels of the contin- sharp sights do not commingle one with the
gent realm (tayy-i jami‘-i maratib-i imkan). other and create confusion (ishtebah). Dua:
And that gets possible via sayr-i afaqi and Dhalika fadlu ’llahi yu’tihi man yasha’u, wa
sayr-i anfusi. And the piercing of the ’llahu dhu ’l-fadli ’l-‘azim.
lighted veils (kharq-i hujb-i nurani) is linked
to the sayr of the names and attributes
199
of the Necessary. So that in the gaze198 , the salik
200
in which both the lighted and darkened veils
197
the Mujaddid get pierced completely
198 201
of the salik even
94 CHAPTER 2. MAKTUBS 2.26-2.50

Mujaddidi path stand firm (istiqamat) on this tariqa. And

pray to him for respite (fursat).204
NOTE: Sayr-i afaqi and anfusi are technical I said, This tariqa surely brings to arrival
terms and key terms and so should not be (albateh mawsil and). And the reason be-
translated. so are jadhba, suluk, tazkiya hind it is that on the first step of this tariqa,
tasfiya. jadhba is attained. And that jadhba is the
he swt has honored me with walking, i.e., front gate to205 arrival (dehliz-i wusul).
do the suluk (taslik) onto this Naqshbandi Barriers (mawaqi‘-i tawaqqufat) are the
path (tariq). And that path brings together
(jami‘) 1. waystations of206 suluk (manazil-i su-
luk) or
1. jadhba and suluk, and
2. homesteads of jadhba that do not con-
2. emptyness and ornamentedness tain suluk (mawatin-i jadhbatiy keh
(takhliya, tajliya) mutadamman-i suluk nabashad).

In this Mujaddidi tariqa, those two barri-

. On that homestead (mawtin),202 both
ers (mani‘) are not there. Because suluk
the cleansing (tasfiya) of the heart and pu-
happens 1. subsidiarily (tufayli) 2. concur-
rification (tazkiya) of the nafs are tightly
rently with jadhba. Therefore, neither pure
close to each other (muqtarin). And the
(khalis) suluk nor imperfect (abtar) jadhba
sayr-i anfus, on that station, contains sayr-
are here. For if they were there, they could
i afaq. Within the same tasfiya, there is
give rise to barriers on the way.
tazkiya. And within the same tajliya, there
is takhliya. There anfus is included within
the afaq. However, tajliya and jadhba are Naqshbandi tariqa is royal road This
by their innate natures proceed in front is such a tariqa that is like the royal road
(taqaddum dhati)203 . And tasfiya, by in- (shahi rah) of the prophets (as). These mas-
nate learning (sabaq-i dhati), proceed in ters have arrived on this path to reach the
front (taqaddum dhati) of tazkiya, but its waystations of arrival (manazil-i wusul)207
focus is always on anfus, not on afaq. As On this footstep, they have crossed the
a result, necessarily, in this Naqshbandi world beyond the horizon (afaq) and the
tariqa, the path is shorter (rah aqrab gasht) world within the anfus. On the second foot-
and the arrival is nearer (beh wusul nazdik- step, they have set their feet outside the
tar). afaq and anfus and risen above suluk and
jadhba. This is due to the reason that su-
Instead, I say that this tariqa definitively
luk ends in the end (nihayat) of sayr-i afaqi,
brings one to arrival (albateh mawsil). And
and jadhba ends at the end of sayr-i an-
it is impossible that one fails to arrive
fusi. Therefore, when the sayr-i afaqi and
(‘adam-i wusul) if one follows it. You may
ask Hazrat Haqq swt for the strength to 204
to follow this Mujaddidi tariqa
205
the hall of
202 206
of the Naqshbandi tariqa sheer
203 207
i.e., in front of takhliya and suluk intended destination cf. Aftabi
2.17. MAKTUB 2.42 95

the sayr-i anfusi get completed, the work of (tawassutshan) that I have opened my lips
jadhba and suluk also get completed. Af- on these concepts (maqula). And in tariqat,
ter that, neither suluk nor jadhba remain I have taken the lesson of Aleph and Beh.
present. Instead, it is via their holy and noble face-
Such discussion is not conducive or ap- turning (tawajjuh-i sharif-shan) that I have
propriate to the knowledge of either the attained the estate of scholarship (milk-i
madhdhub-salik or the salik-madhdhub. mawluwiyyat). If I possess any exoteric
Because for them there is no place to set theknowledge (‘ilm) then it is via their inter-
feet on after afaq and anfus. They believe mediaryness (tufayliy). And if I realize any
that if one has an infinite life, and spends esoteric knowledge (ma‘rifat), it is the trace
of their good glance (athar-i iltifat). It is
it entirely on the sayr-i anfusi, still it won’t
be completed. A master sang, from them that I have learned the method
of the tariqa of the insertion of the end into
An atom be it tiny or huge the beginning (tariq-i indiraj al-nihayat fi
Dances the whole life but its path ’l-bidayat). And the nisbat of jadhba from
won’t end the face of qayyumiyat208 (nisbat-i injid-
hab beh jihat-i qayymiyat), it is also from
Dharrah gar bas nik, va bas bad these masters that I have received. What I
bud have seen after a single glance (nazar) from
Garcheh ‘umriy tag zand, dar them, none may see them even after doing
khod bud forty day solitary retreats (chilleh/arba’in)
for many days. What I have attained via
as it has been passed on before. a single blessed sentence (kalamshan) from
Someone else has said, Self-disclosure them, others may not attain that even in
from the person (tajalli mina ’l-dhat) does many years.
not happen except in the form of the person
who receives the self-disclosure (mutajalla What Tabriz found in one glance
lahu). So that person who receives the self- of Shams-i Din
disclosure does not see anything but his own That hits by shame chilleh and
form in the mirror of Haqq. He does not see hard practices
Haqq and that seeing is not possible.
Ankeh beh Tabriz yaft yek nazr-i
Excellence of Naqshbandi Shams-i Din
masters 208
Qayyumiyat refers to the sublime rank of the
Qayyum that the Mujaddid was given, along with
You may know these on our honored pirs: three of his progeny. After the companions, the
They are the ones who were my path finders four qayyums are the greatest awliya, friends. All
(rahnumayan) towards he swt (khoda). It the other friends are below the rank of the four
Qayyums. Yes! The Mujaddid wrote that the
is via their blessed connectorship (tawassul) twelve imams of the ahl-i bait and Ghawthu ’l-
that my eyes have been opened on this path. ‘azam ‘Abdul-qadir Jilani were the greatest walis,
And it is via their blessed intermedaryness but that was in the earlier period of his life.
96 CHAPTER 2. MAKTUBS 2.26-2.50

ta‘aneh zand bar daheh sokhreh most of the tariqas. For this reason, they
konad bar chilleh have said, Our nisbat is above all the nis-
bats (Nisbat-i ma fawqa hameh nisbatha’st).
And how beautifully was it recited, Here nisbat means presence and awareness.
Naqshbandis are amazing captains
of the caravan Bewildered of beyond When the walis
Via a hidden path to the sanctu- possessing the higher walayat (walayat-i
ary they lead the caravan uwliya) have neither a place to set their feet
on (qadamgah) nor a place to pass through
Naqshbandiya ‘ajib qafila-i salar- (gudhargah), which are beyond the afaq
and and anfus and beyond suluk and jadhba,
keh barand az rah-i pinhan beh then necessarily, these masters have neither
haram qafila ra given any news beyond the afaq and an-
fus nor discussed anything apart from suluk
Sayr is better as it starts from anfus and jadhba. Due to their kamalat-i walayat,
they have said, After fana and baqa, what-
Because of their high innate nature ever that the people of Allah see, they see it
(‘uluww-i fitrat) and lofty aspiration within themselves. And whatever they hear,
(sumuww-i himmat), these209 begin their they hear it within themselves (Ahlu ’llah
tariqa from the sayr-i anfusi. And they cut ba‘d az fana va baqa har cheh mibinand, dar
through the sayr-i afaqi concurrently with khod mibinand. Va har cheh mishanasand,
that sayr210 (dar zaman-i an sayr). The dar khod shanasand). And their bewilder-
term safr dar watn alludes to that sayr211 . ment is also within themselves. Why don’t
In the tariqa of these masters, the path is you see within yourselves (Wa fi anfusikum,
the nearer (aqrab), and arrival (wusul) is afala tubsiruna)? 214
nearer (nazdiktar). The end of the sayr in
the other tariqas is the beginning of this212
sayr. For this reason, they have said, We Not attracted even to anfus
have inserted the end into the beginning
Thank he swt (Li-’llahi subhanahu wa ’l-
(Ma nihayat ra dar bidayat darj mikunim).
minnatu, )! although these masters have
not given any news beyond the anfus, nei-
Summary: Naqshbandi tariqa is high ther are they captivated to the anfus. They
In summary, the tariqa of these213 is far far wish that like the afaq, they also put the
higher than the other sufi tariqas. And their anfus under the la 215 , and negate it due
presence of awareness (hudur-i agahi) can to its otherness. Hazrat Khwaja Naqsh-
be said to be above the awareness of the band (quddisa sirruhu) has said, All that is
209
Naqshbandis seen, heard or known, all that is the other.
210
of the anfus They should be negated via the reality of
211
i.e., anfusiy
212 214
Naqshbandi [Link]-Dhariyat.21
213 215
Naqshbandi masters of the kalima of negation, i.e., La ilaha
2.17. MAKTUB 2.42 97

the kalima la (Har chand dideh shad, va and prefaces of the perfection of prophet-
shanideh shad, va danisteh shad, an hameh hood (mubadiy va muqaddamat-i kamalat-
ghair ast. Ba haqiqat-i kalima-i la, nafiy-i i nubuwat). And the hands of walayat
an bayad kard). come short of reaching the tall towering tree
(shajra-i buland, bala) of that.218
Indeed Naqshbandi but not
bandi 216 of the naqsh Sublime rank of kamalat-i nubuwat
Every moment they find an amaz- For the prophets (AS), most of their com-
ing naqsh panions and a few from their rest of the
Though Naqshbandi but still free ummat, they
from pure naqsh
Although pure from tablet of earth 1. have found the path towards that felic-
is our naqsh ity219 as the followers and heirs of their
own prophets.
Naqshbandanad waliy band beh 2. have cut through the far-out waysta-
har naqsh binad tions (qat‘ manazil-i bu‘d) and have
har chand bul-‘ajabiy naqsh-i di- stepped beyond jadhba and suluk, via
gar pesh arand this path where jadhba and suluk are
Naqshbandaniy va liyk az naqsh-i brought together (jami‘), and
pak
naqsh-i ma ham garcheh pak az 3. have come outside of the circle of shad-
lawh-i khak ows (da’ira’i zilal) completely (tamam-
i berun), and
Negation: Active versus passive Here 4. have cast the anfus in their backs like
is a mystery. You may know that negat- they have cast the afaq.
ing otherness (nafiy-i ghairiyat) is one
thing and otherness being negated (intifa- For others, tajalli-i dhati happens for as
i ghairiyat)217 is another thing — there is short a duration as a lightning (barqi). On
a gulf of difference between them. I say, the other hand, for them,220 it221 is ever-
For walayat, there is no room to set the feet continuing (da’imi).
(qadamgah) outside of 1. jadhba, 2. suluk, Instead, the interactions of these mas-
3. afaq, 4. anfus. Because beyond those ters are even beyond tajalli, regardless of
four pillars of walayat are those forewords whether that tajalli is lightning-like or not
216
lightning-like222 . Because tajalli gives hint
There is a word play here: naqsh means pat-
218
tern, bandi means captive and Naqshbandi is the i.e., that kamalat-i nubuwat. And that
proper name of the sufi tariqa kamalat-i nubuwat is so far far sublime that it is
217
nafiy-i ghairiyat is when the salik makes a con- way beyond the reach of walayat
219
scious volitional effort on his part to negate the of kamalat-i nubuwat
220
ghair from the screen of his mind, whereas,intifa-i the possessors of kamalat-i nubuwat
221
ghairiyat is when the ghair gets negated sponta- that tajalli-i dhati
222
neously IAM Aftabi translation says ever-continuing
98 CHAPTER 2. MAKTUBS 2.26-2.50

of shadowness (zilliyat) while for these mas- Then he realizes the ten stations. And
ters 223 , even one dot of the reflection is as all that that used to rest on the ten sta-
heavy as a mountain. tions come into his hands. Then necessarily,
what others normally get via sayr-i afaqi, he
Love gets that here, even without any strength-
ening (ma’unat) and differentiation (tafsil)
1. Method is love Method (kar) of by suluk or hard striving (mujahada).
these masters begin from the attraction and
love of he swt (jadhba, mahabbat-i ilahi)
(JS). When by the endless grace of he swt 2. Love makes marifat easy It hap-
(‘inayat-i biy-ghayat-i khodawandi, jalla pens because love desires obeyance (ita‘at)
sultanahu wa ‘azuma sha’anuhu), this love of the beloved. So when love becomes per-
keeps on increasing moment by moment and fect, obeyance turns complete. And he
gets overwhelming (istila) and produces po- obeys the beloved in as complete measure
tency and predomination (quwwat, ghalba), as human power allows him (be-andazeh-
then necessarily, love of the ma sewa wanes i quwwat-i bashari) — it is then that he
and the attachment of captivation to others attains the ten stations. And this sayr-
(ta‘alluq-i gereftari-i aghyar) weakens de- i mahbubi or sayr-i afaqi comes into his
gree (darajat) by degree. When, for the hands. Also the sayr-i afaqi comes into
possessor of this felicity, due to his over- completion. Because the truthful news-
powering love of he swt (istila-i mahabbat), giver (mukhbir-i sadiq) (SLM) has said,
Man is with him whom he loves (Al-mar’u
1. his love of the ma sewa completely sets ma‘a man ahabba) 225 . Via this sayr-i mah-
down. bubi, sayr-i afaqi comes into the hands, and
in the same way, sayr-i anfusi also ends and
2. And instead the love and captivation
gets completed.
of the holy person of he swt (ma-
habbat va gereftari-i janab-i quddus-i
khodawandi) sits down on the seat of 3. Beyond afaq and anfus When the
that224 beloved is beyond the afaq and anfus, then
due to his companionship, the lover should
then necessarily, also go beyond the afaq and anfus. So the226
also goes beyond the sayr-i anfusi to attain
1. his bad character traits and infe-
the felicity of fellowship (ma‘iyat). As they
rior qualities (awsaf-i radha’il, akhlaq-i
have attained the felicity of love, these mas-
radiya) get pierced completely, and
ters have nothing to do with either the afaq
2. instead praiseworthy character traits or the anfas. On the other hand, both the
get absorbed into him (mutahalli beh afaq and anfas follow (tabi‘) their activi-
akhlaq-i hamida). ties (kar va bar). And suluk and jadhba
223 225
of kamalat-i nubuwat hadith
224 226
love and captivation Mujaddidi salik
2.17. MAKTUB 2.42 99

are come out of their interactions (tufailiy-i 1. sayr, 2. suluk and jadhba, 3. cleans-
mu‘amalashan). ing and purification (tasfiya, tatahhir) is to
purify (tatahhir) the nafs from its bad char-
4. Capital-stock is obeying the sharia acter traits and dishonest qualities (akhlaq-
Capital-stock (sarmaya) of these masters is i radiya, awsaf-i radhila). And that nafs is
love (mahabbat). Consequently, they nec- the headman of all those bad qualities and
essarily obey (ita‘at) the beloved. And captivation (ra’is-i an dhama’im va geref-
obeying the beloved links to taking up tari). Therefore, there is no alternative to
(atiyan) of the sharia. That is the religion sayr-i anfusi. And there is no other way
that pleases he swt (din-i mardi’i uw ta‘ala). but to go from the contemptible (dhamima)
Therefore, the evidence of perfection of the qualities towards the praiseworthy quali-
love comes to be taking up the sharia. And ties.
that sharia depends on knowledge, prac-
tice and sincerity in intention (‘ilm, ‘aml, Sayr-i afaqi: Less critical
ikhlas).
Sayr-i afaqi is not the purpose. And no
particular function depends on it. Because
5. Sharia requires ikhlas That ikhlas captivation of the afaq happens due to cap-
may be pure to such a measure that ikhlas tivation of the anfus. If one loves anything,
forms its form in each saying and action. one does it due to one’s love for oneself. If
And it forms in every movement and still- one loves children or wealth, one loves them
ness (harkat, sukunat). This happens in the for their benefit (intifa‘) for oneself.
lot of the mukhlas, with a vowel mark for u Within the sayr-i anfusi, when one’s love
after the l. And the mukhlis 227 , how would for oneself (dustiy-i khod) sets down (za’il)
they realize its mystery? You may have due to predomination of the love (istila-i
heard the saying, The mukhlis are in great mahabbat) for Haqq (JA), and at that same
danger (Wa ’l-mukhlisuna ‘ala khatirin ‘az- time, one’s love for children and property
imin). also sets down. As the result, sayr-i anfusi is
most needed (daruri). And the sayr-i afaqi
Purpose: Purification of nafs gets cut through via the medium (tufayl)
of229 and along with it. For this reason, the
Sayr-i anfusi: More critical sayr of the prophets (‘alahi ’l-salam) was
Now let me proceed to the gist of the mat- limited to the anfus, and the afaq was cut
230
ter and say that the purpose behind the through concurrently .
227
Yes! Sayr-i afaqi is also good, if
Mukhlas, mukhlis: A mukhlas, with a vowel
mark for a after the l, is one who has been made 1. one is allowed the respite to cross it.
purified by he swt228 , And he is an elect whom he
And
swt has chooses by the method of election, ijtaba.
229
On the other hand, a mukhlis is not an elect, in- sayr-i anfusi
230
stead one who chooses to purifies himself via riya- i.e. yes, afaq was cut through, albeit in a
dat, mujahada, hard effort and practices. Instead smaller measure and secondarily. For the primary
of ijtaba, this method is called inabat emphasis on the sayr was the anfus
100 CHAPTER 2. MAKTUBS 2.26-2.50

2. bring it to conclusion without any Because by his own true feelings (wajdan-
problem or delay (biy-takhallul, i sahih-i khod), he is able to realize the var-
tawaqqafat). iegation of his own states (talwinat-i ahwal-i
khod). And via his conscience (beh tafar-
On the other hand, if one is not granted rus), he is able to know of his sickness and
the respite to cut them off, and instead dis- healing. Yes! There are plenty of knowl-
turbed by delays (beh tawaqqufat mubtala edge, marifat, self-disclosure and manifes-
sazanad) then it may be that that sayr-i tation (tajalli, zuhurat) within sayr-i afaqi
afaqi would but all that are shadows, and consoling one
with similar things (shab-h, mithal). Sayr-i
1. turn into a nonsensical thing anfusi itself is connected to the shadow (zi-
lal) — I have verified it in my maktubs and
2. be counted as a barrier on the way of risalas in detail. So sayr-i afaqi should be
attaining the sought thing. made to come down from (muta‘allaq) the
shadow of the shadow (zill al-zill). Because
In whatever measure that sayr-i afaqi is afaq itself is the shadow of the anfus and
cut through, it is a spoil of war. It is go- the mirror of the manifestation (zuhur).
ing to the good thing from the bad thing. You should know that 1. all those states
It is a magnificent bliss if one is granted of the anfus that are witnessed on the mir-
the respite to complete this sayr and step ror of the afaq, and 2. its cleanliness and or-
(kharamad) outside the circle of anfus. The namentation (safa, tajliya) that are felt, its
colors of the anfus, what is the need to see analogy is this: A person who, in a dream
all that on the mirror of the afaq? And or mystic vision (khab, waqi‘a), in the world
what is the need to witness the variegation of images (‘alam-i mithal), sees himself as
(talwinat)231 of the anfus onto the mirror the emperor or the pole of the age (qutb-i
of the afaq (talwinat-i anfus ra dar mar’at- waqt). However, in reality he is neither the
i afaq mushahadah)? I.e., in the way that emperor nor the pole. If he attains those
one comes to know of the cleanliness of his two ranks in the outside (kharij), he would
heart onto the mirror of the imaginal world be honored with those two ranks. Sum-
(‘alam-i mithal) and sees that232 as a red mary: By that dream or mystic vision, only
light. this much is estimated that he possesses the
Instead, why don’t they put their own receptivity to be the emperor or pole. How-
conscience (wajdan-i khod) to work? And ever, he has to try his best and only then
why don’t they relegate (hawala nakonad) that potential would transform into action.
the cleanliness (safa)233 onto that?234 There And from the ears it would come to the lap.
is a proverb, For a twelve-year old, what’s On the matter we are discussing, the
the need of a physician? purification and ornamentation of the nafs
231
rests on sayr-i anfusi. Whatever is observed
i.e., transformation cf. Aftabi
232
cleanliness within sayr-i afaqi, all that is merely the
233
of the heart preparedness and receptivity (isti‘dad, qa-
234
conscience biliyat) of tazkiya and tajliya. Until the
2.17. MAKTUB 2.42 101

salik O trace of felicity (sa‘adat-i athar)! Within

the sayr-i anfusi, when for the salik both
1. sees himself cleansed and purified
(muzakka, mutahhar) in the kharij via 1. the connection of knowledge and love
sayr-i anfusi (ta‘alluq-i ‘ilmiy va hubbiy) that was
related to the person of the salik (keh
2. by his own findings,235 finds himself beh dhat-i salik mansub budeh) and
cleansed (beh wajdan, khod ra musaffa
nabayad) 2. the captivation with himself (gereftari-
i dhat-i uw)
he would
they both go away, at that time, the cap-
tivation that the salik had with the oth-
1. remain deprived of attaining fana
ers (gereftari-i digaran) and their corollar-
2. be unable to realize the ten stations ies also weaken. Because those acts of cap-
(tahaqquq beh maqamat-i ‘ashra), and tivation with the others (gereftari-ha-i di-
garan) were the result of the salik’s capti-
3. be unable to bring into his hands any vation with himself (bewasteh-i gereftari-i
part of the states (abasteh) of the seven khod). They have been verified before.
latifas (atwar-i sab‘a) except the skin Therefore, it is now established that the
(post).236 sayr-i afaqi gets cut through at the same
time as sayr-i anfusi. And via this same
Therefore, necessarily, the sayr-i anfusi is sayr, the salik gets free of the captivation
included into the sayr ila-’llah. Also the to the self (khod) and the captivation to all
final station of the sayr ila ’llah, which is other things (digaran). Therefore, estimat-
the station of fana. It is linked with the ing from that verification the meanings of
completion (tamamiy) of the sayr-i anfusi. the sayr-i anfusi and sayr-i afaqi, get clear
Sayr fi-’llah is far beyond the sayr-i anfusi. without any hypocrisy (biy-takalluf). Be-
cause truly, sayr does take place in the anfus
and also sayr does take place in the afaq.
How would I reach the beloved? When the attachments with the nafs
When there are mountains, caves, in their various degrees (Cheh qat‘a
and trenches on the way ta‘alluqat-i anfus beh tadrij) are cut off
then it is sayr-i anfusi. And when, at
Kaifa ’l-wusulu ila su‘ada wa the same time and additionally, the at-
dunaha tachments (ta‘alluqat) of the afaq, which
Qulalu ’l-jibali wa dunahunna form their forms at the same time as sayr-i
khuyufu anfusi— they are also cut off then it is in-
235
deed sayr-i afaqi. Sayr-i afaqi and anfusi in
feelings cf. Aftabi
236
Man is composed of the seven latifas set in a the other tariqas are its opposite — for they
corporeal body. Here the Mujaddid seems to mean do need hypocrisy (takalluf) as it has been
the the latifas disengaged from the body narrated before. Yes! Where there is the
102 CHAPTER 2. MAKTUBS 2.26-2.50

truth, there there is no need of hypocrisy 4. And as the result, he242 attains tazkiya
(takalluf). Allahu sub-hanahu ’l-muwaffiqu. and tasfiya, which are linked with the
Listen! Listen! They talk about the completion (marbut beh tamamiy) of
manifestation of the names and attributes the sayr-i anfusi.
(zuhur-i asma va sifat) of the Necessary
(JS) onto the mirror of the salik within 5. Next takhliya, emptying243 forms its
the sayr-i anfusi. And they consider it as form. And the preparedness for tajliya
the BIVHUSITI and ornamentedness that is found
comes after emptynesss (tajliya ba‘d az
takhliya). Instead, in reality, that237 is nei- 6. At this point, the salik attains the wor-
ther the manifestation of the names and the thiness to be the244 manifestation of
attributes, nor ornamentation after emp- the names and attributes of the Nec-
tyness. Instead, that manifestation is the essary (shayan-i zuhur-i asma va sifat-i
manifestation of one of the mere shadows wajibi)
(zill) of the names and attributes. And
that238 is the 7. Therefore, within sayr-i anfusi,
takhliya is attained as well
1. causer of the attainment of takhliya
(muhassil-i takhliya) and 8. and that takhliya is dependent
(manut) on the purity (tazkiya,
2. facilitator of tazkiya (musah-hil-i tasfiya) of the nafs
tazkiya)
9. On the other hand, that takhliya,
Its detailed clarification (bayan) is this: which was imagined to be within sayr-i
afaqi, that was merely takhliya in form
1. The priority (sabqat) is from that side, (surat) but not in reality (haqiqat)
239
which is related to being the origin
(munasib-i mabda’iyat). 10. Instead, it is only within sayr-i an-
fusi that takhliya is attained and man-
2. I.e., first , one of the many shadows of ifestation can be conceived (husul-i
the object being sought (zilal-i matlub) takhliya, zuhur mutasawwur), as it has
gets manifested onto the mirror of the been passed on before.
salik via attainment (beh husul).
Note: Gusistan is breaking away from
3. And the purpose of that240 that
worldly things. On the other hand, paivas-
the darkness and muddiness (zulmat,
tan is the joining together with he swt.
kudurat)241 of the seeker goes away.
From this clarification, it is established
237
manifestation that:
238
manifestation
239 242
the side the seeker
240 243
manifestation is i.e., emptying of the batin
241 244
in the batin locus of
2.18. MAKTUB 2.43 103

1. Shadow-like paivastan, joining to- And until he gets freed, he does not receive
gether comes before the gusistan, (Ta narahiy niyabiy, ta niyabiy narahiy). I
breaking away (paivastan-i zilli bar do not know which one is prior in time.
gusastan muqaddam) I realize that the finding of the shadow
2. so that a shadow of the object being (yaft-i zill) is before attainment of the re-
sought does not get reflected onto the lease (rahidan) whereas the finding of the
mirror of the245 salik (zilliy az zilal- prototype (yaft-i asl) is after attainment of
i matlub dar mar‘at-i salik mun‘akis the release. So no confusion remains.
nashod),246 the breaking away from In the dawn, firstly the rays come out
something other than the object be- even before the sun rises, and as its result,
ing sought is not conceived (gusistan az secondly, the darkness is emptied (khali)
ghayr matlub mutasawwur nabashad) and the world gets full of light. And it is
after the darkness goes away and light is
. attained (zawal-i zulmat, husul-i safa), it is
On the other hand, joining together with then that the sun itself appears. Therefore,
the prototype247 happens after the attain- the shadow of the sun is manifested (zuhur-
ment of breaking away (paivastan beh asl i zill-i aftab) before the darkness goes away
ba‘d az husul-i gusistan). (zawal-i zulmat). And the sun itself rises
Therefore, among the sufi shaykhs, only after the darkness goes away. It is
1. Those who say that paivastan is prior, like this: It is cleaned and decorated, but
that saying should be interpreted to without a hint of his coming, the city is not
mean they meant the paivastan of the cleaned or decorated. So249it is better that
shadows. the emperor comes after.
So the truth is manifested, the quar-
2. On the other hand, those who say that rels are raised up, and the confusion goes
gusistan, breaking away is before the away. It is Allah (S) who inspires (Fa-
paivastan, saying should be interpreted zahara ’l-haqqu wa ’rtafa‘a ’l-naza‘u wa
to mean they meant the paivastan, zala ’l-ishtibahu. Wa ’llahu subhanahu ’l-
joining together of the prototypes (asl). mulhim).
Therefore, the contradiction between the
two groups are relegated onto the difference
in terminology.248
On this station, Shaykh Abu Sa‘id Khar- 2.18 Maktub 2.43
raz (qs) was speechless (mutawaqquf). He
said, Until he gets free, he does not receive. To Mawlana Muhammad Afzal
245
batin of the Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
246
and as its result ’lladhina ’stafa.
247
i.e., names and attributes (ism-sifat)
248
Maktub 1.147 discusses paivastan and gusiatn
249
in a greater detail the city is cleaned
104 CHAPTER 2. MAKTUBS 2.26-2.50

Explaining: Taste is received, Question on taste of receipt

but not receipt Question: A. When the ender receives his
sought thing, why does his taste of receipt
The sufi shaykhs of this most high tariqa go away? B. And when the beginner does
(qaddasa ’llahu ta‘ala asrarhum) have writ- not receive his sought thing, where does he
ten, In that presence (js), the taste is re- get his taste of receipt from?
ceived, but not the receipt (Dhawqi yaft ast,
neh yaft). This saying relates to the sta- Answer to part A: Going away of
tion of insertion of the end in the begin- taste of receipt
ning (indiraj-i nihayat dar bidayat). And
that is the homestead of the elect attraction The inner realm of the ender receives his
(mawtin-i jadhba-i khass) of these masters. sought thing, but it is after his attachment
with the outer realm (zahir) is cut off (kam-
In that station, there is no reality of the tar) that he is honored with that said fe-
yaft, receipt. For that reality is reserved licity251 . So necessarily, his inner realm
for the enders (muntahiy-an). Still, when a does not communicate with the outer realm.
taste of the end is inserted in the beginning, And the nisbat of his inner realm does not
a taste of receipt is possible there. However, affect his outer realm. And even though
when the salik advances from jadhba and his inner realm receives (yaft-i batin) it, his
from the beginning reaches the middle, the outside is unable to feel its taste and plea-
taste of receipt vanishes like the receipt it- sure (dhawq, multadh)252 .
self. I.e., neither the receipt is there nor the
taste of receipt. However, when he reaches Answer to part B: Receiving taste of
the extreme end (nihayat), then he again non-manifest realm
attains the receipt, but the taste of the re-
ceipt is not there. Therefore, for the ender, Now remains the matter of receiving the
when the taste of receipt is negated, neces- taste of the non-manifest realm (dhauq-i
sarily the pleasure and sweetness (iltidhadh, batin). And that taste would be biychuniy
halawat) in his lot is only a little. The en- since the inner realm has attained a share
der has crossed the tasting and sweetness (nasib) of world of biychuniy. On the other
253
in the first footstep. Finally, he hides in hand, would not come in the perception
the corner of the house of unsweetness and of the manifest realm (idrak-i zahir), which
tastelessness (biy-halawatiy, biy-mazagiy). is completely (sarasar) chuniy.
Hadith: Rasul of Allah used to be always As the result, in many instances, the
sad and worried (Kana rasulu ’llahu (salam) manifest realm negates the taste that the
mutawasila ’l-ahzani da’ima ’l-fikri).250 inner realm receives (zahir nafiy-i dhauq
251
of receipt
252
Feelings originate from the five sensory organs,
and those organs are physical things that are in the
outer realm of the salik. Cf. Aftabi
250 253
hadith that biychuniy taste
2.18. MAKTUB 2.43 105

az batin), and considers 254 unsweet (biy- to the biy-chun. Therefore, it is now es-
halawat) like itself. Because the receiving of tablished that both receipt and the taste of
the taste is different for chun and biychun. receipt (yaft, dhauq-i yaft) are attained in
So when even the outside of the ender does the non-manifest side of the ender (batin-
not keep any news of his inside, how would i muntahi). Summary: But since that
the outsides of the commoners would keep taste (dhauq) has a part of the biychuniy
any news of that255 inside? And what would world, that261 is not perceived in the mani-
come to lot of the256 save denial? The taste fest side. Instead, the manifest side denies
that the 257 fail to understand is the taste that taste (nafiy-i an dhauq). And although
of the manifest side (zahir) that is included the manifest side (zahir) keeps news (ittila‘)
within the chuniy world. of the receipt of the non-manifest side (yaft-
i batin), it is still unable to realize the taste
of that receipt in the receipt (dhauq-i an
Why commoners like singing It is for yaft dar yaft). Therefore, if one looks at
this reason that to the258 singing, dancing, the manifest side, it can be said that the
crying aloud and restlessness (sama‘, raqs, ender attains the receipt but loses the taste
saih, idtirab) — all these that are states of receip
of the manifest side and tastings of the
outer form (ahwal-i zahir, adhwaq-i surat)
Zahir fails to feel taste of receipt
— they are exalted in existence (‘aziz al-
wujud) and magnificent in measure (‘azim However, since that taste has a part of the
al-qadr). Even that, they consider tast- biychuniy world, that262 is not perceived by
ings and ecstasies (adhwaq, mawajid) lim- the zahir . Even that, the zahir denies
ited to singing and dancing. And they do that263 . But still, the zahir keeps news of
not think that the perfection of friendhood the receipt of the batin although it is unable
(kamalat-i walayat) could be something else to perceive the taste of that264 . However, if
but this.259 the zahir is observed in that way, it can be
said that the ender receives but he is de-
prived of the taste of the receipt265 .
Ender attains the receipt but
loses its taste Why beginners lose the receipt?
May Allah swt show the260 the straight The well-instructed beginners of this most
path. Truly, what the zahir is compared to high tariqa establish the taste of yaft, re-
the batin is like what the chun is compared ceipt but lose the receipt. Its reason is this:
254
The masters of this tariqa insert the taste
that taste
255 261
ender’s taste
256 262
commoners taste
257 263
commoners taste
258 264
commoners batin
259 265
singing and dancing Aftabi p. 117, -10 this section is missing from
260
commoners Naushahi, check Amritsari
106 CHAPTER 2. MAKTUBS 2.26-2.50

from the end (chashniy az intiha’) into the that well-instructed disciple (beh indaraj-i
batin of the well-instructed beginner. hawsalat-i murid-i rashid). And they nur-
And in the method of reflection (in‘akas), ture (tarbiyat) him through the channel of
those266 cast a ray of light (parto) of the the rabita of love (beh ‘alaqat-i irtibat-i
end into the beginning. At that time, the hubbiy) in the method of glancing and re-
zahir of the beginner forms a rabita (murta- flecting (beh iltifat, in‘akas).
bat) with his batin, and a clear channel of
communication267 (quwwat-i ta‘alluq) be-
Are Naqshbandi beginners
tween268 gets established. As its result, that
ray of the end (an parto-i nihayat) and the equals of other enders?
pleasure of friendhood (ladhdhat-i walayat) Some sufi shaykhs of the other silsilas (qad-
comes from his batin into his zahir. And269 dasa ’llahu ta‘ala asrarhum) are unsure on
colors the zahir by the color of the batin. the saying — indiraj-i nihayat dar bidayat,
As its result, the taste of receipt (dhauq-i insertion of the end into the beginning —
yaft) gets created (paida) in their zahir270 which has come out of these masters271 .
without their conscious choice (biy ikhti- They hesitate on the point that they hold
yar). So it is now decided that the begin- it improper to equate the beginner of this
ner does not get the reality of the receipt tariqa with the enders of the other tariqas.
(haqiqat-i yaft), instead he attains only the Surprise! Where did they find that this 272
taste of the receipt. of the beginner of this Naqshbandi tariqa
with the enders of the other tariqas? The
Rabita of love Naqshbandi masters have said nothing be-
yond indiraj-i nihayat dar bidayat, insertion
From this clarification, it can be known of the end into the beginning. Amd what
(ma‘lum) how high is the tariqa of the they said does not mean equality.
Naqshbandi masters (qas) and how sub- Instead, what they mean is that in this
lime (raf‘at) is their supreme (‘aliya) nis- tariqa, the shaykh who has reached the
bat. And the beauty of their nurture (husn- end gives (‘ata) the well-instructed begin-
i tarbiyat) and the perfection of the en- ner (mubtadi-i rashid) a taste (chashniy) of
deavor (kamal-i ihtimam) of these masters the felicity of the 273 own end (az dawlat-i
with the seekers and students (muridan, nihayat-i khod) in the method of reflection
taliban) could be understood (mafhum). (beh tariqa-i in‘akas) via his face-turning
On the first footstep, they give (‘ata miy- and charismata (tasarruf). It is as if274 puts
farmayad) the true seeker (talib-i sadiq) the salt of his own end into the beginning275 .
whatever that they have (ancheh khod ra So where is the equality (musawat)? Or
darand) by putting that into the breast of how can you be unsure (ishtebah)? Or how
266 271
Naqshbandi masters i.e., masters of this Naqshbandi tariqa
267 272
that is how Aftabi hz translates it in Bangla claim of equality
268 273
his zahir and batin shaykh’
269 274
that ray the shaykh
270 275
of the beginners of the disciple
2.18. MAKTUB 2.43 107

can you justify hesitation (taraddud) in its Question on Naqshbandi end

truth?
Some fanatic followers (muta‘assiban) of
other silsilas asked me, Question: Our
Naqshbandi end end280 arrives on the Haqq (S). A. If you281
want to call282 your beginning, where would
Indiraj : Magnificent felicity you go leaving Haqq? B. And what else can
That 276
indiraj is a magnificent felicity. become your end beyond Haqq?
The beginner in this tariqa, although he
does not have the property (hukm) of the Answer A: Where would
ender, still he is not deprived of the felicity Naqshbandis go leaving Haqq?
of the end. If it happens that a beginner We go from (az) Haqq into (beh) Haqq js.
does not receive the opportunity to com- And we flee from the taint of shadowness
plete the tariqa and to cross its waystations (az sha’iba-i zilliyat) and reach the proto-
and reach the end. still he would not be type of the prototype (asl al-asl). And turn-
deprived of the felicity of the end (dawlat-i ing our faces away from self-disclosed things
nihayat)277 that are contrary to one another (tajalliyat-
i i‘rad), we seek out the thing that itself
Ender: Difference with other tariqas makes the self-disclosure (mutajalli). And
crossing the manifestations (zuhurat), we
You may know that there is such a differ- wish for the manifested things within the
ence between the ender in this tariqa with very innermost part of our insides (abtan-i
the ender in the other tariqas. In the be- butun).
ginning of that end which has the matter of When there are different levels (maratib-i
the end commingled into, that278 would be mutafawta) within the innermost parts (ab-
better than all other ends. Therefore, the taniyyat)? We go from one innermost part
end of this279 would be the end of all ends to another innermost part. And from that
(nihayat al-nihayat). other innermost part, we set down our feet
onto a third innermost part. And this keeps
Saliy keh nakust on going as long as Allah wills.
Az baharash paidast
Answer B: What else beyond Haqq
Year that would go well can become Naqshbandi end ?
You sense it in spring
Preface: Naqshbandi sayr is biychun
276
Naqshbandi Although Hazrat Haqq swt is a truly sim-
277
If a disciple takes bayat, and starts the suluk, ple thing (basit-i haqiqi), still he is also all-
and by chance dies, he still crosses the rest of the embracing or wide (wasi‘). However, that
stations in the grave, and reaches perfection — I’ve
280
learned from my sufi shaykhs. i.e., the end for a silsila other than Naqshbandi
278 281
end Naqshbandis
279 282
Mujaddidi tariqa our end
108 CHAPTER 2. MAKTUBS 2.26-2.50

all-embracingness lacks length or breadth Haqq. But the end of them all are not uni-
as they are marks of contingentness and fied with the end of the prophets. Instead,
signs of newly-arrivedness (‘imarat-i imkan, those287 carry no interrelationship with one
‘alamat-i huduth). Instead, his wideness another. Therefore, it can also be that for
is unqualified (biychun, biycheguneh) like a group,288 such an end is possible, which is
his dhat. Consequently, the sayr that beyond the ends of these289 , but at the same
takes place within that all-embracingness time lower (dun) than those masters.290 So
(wasi‘at) is also unqualified. And although this is now established that everyone’s end
he who does the sayr possesses qualifiedness is Haqq (S) but those291 have differences in-
(chuniy, chandiy), it is by the power of un- between their degrees (tafawat-i darajati-
qualifiedness (biychuniy, biycheguniy) that him).
he cuts through the waystations of biychun.
And from chun, he283 reaches the biychun.
Interpretation 2: Shadow not proto-
type Or we can say this also that every-
Biychuniy sayr is mysterious Those one considers reaching Haqq (js) as one’s
brainless idiotic poor ones284 ! How would own end. At the same time, there are many
they fathom the reality of this interaction? who consider the shadows and manifesta-
Those who are captivated by the world of tions (zilal, zuhurat) of Haqq as Haqq him-
chun, how would they have any news of the self.292 However, there are differences in-
biychun? They criticize because they them- between the degrees of those shadows and
selves have failed to reach. And they boast manifestations.
because they themselves do not know.

Some brainless ones who do not Discussion on ends

even know themselves
Prefers defect imagining it to be Consequently, the ends of all the possessors
excellence of the ends is not the the same thing as
arrival (nafs al-amr va wusul) onto Haqq
Biy-khordiy chand ze khod biy- 287
two ends of these two groups, 1. the prophets
khabr and 2. the masters of the other silsilas, or for that
‘aib pasandand beh za‘am hunar matter, any silsila
288
of highly capable sufi masters, namely the
Naqshbandi masters
Interpretation 1: Different ends 289
non-Naqshbandi sufi masters. Aftabi wrote
285
Those are so ignorant that they don’t un- within brackets that it is the questioners but
derstand that the end of286 the prophets, I believe he made a mistake, instead that that
even the end of the final prophet, is the iyn, these, refers to non-Naqshbandi sufi masters.
Aftabi does make mistakes but they are small, very
283
finally rare and do not distort the main message
284 290
i.e., the questioners who made this question i.e., the prophets
291
on the Naqshbandi end ends of different individual saliks of those two
285
questioners groups, at the same time
286 292
all mistakenly
2.19. MAKTUB 2.44 109

although each of those293 believe that their Rubeh az hileh chasan begaslad
end is Haqq (S)294 . iyn silsilah ra
It may be that all these three take place
at the same time: Dua: Rabbana ’ghfirlana lana dhunubana
wa israfana fi amrina wa thabbat aqdamana
1. the beginning (ibtidaiy) of one295 wa ’nsurna ‘ala ’l-qawmi ’l-kafirina.300 Wa
group is the shadow and the manifes- ’salamu ‘ala mini ’ttab‘a ’l-huda.
tation of Haqq

2. that296 the end of that297 group as they 2.19 Maktub 2.44

claim to have the true interpretation
(beh za‘am-i haqqaniyat) Note: Most of this maktub discusses ideas
that the Mujaddid later rejected, e.g., zil-
3. a298 group arrives onto (wusul beh)
liyat etc. That part is skipped.
Haqq — who is beyond those shadows
To Muhammad Sadiq, the son of Haji
and manifestations (ma waraiy an zilal,
Muhammad Mu’min
zuhurat).

Why would that299 be far out (mustab‘ad)? All praise is to Allah! Peace onto his elect
And why should that deserve denial and devotees (Alhamdu li-’llahi wa salamun ‘ala
suspicion (inkar, ishtebah)? ‘ibadihi ’lladhina ’stafa).

If a faulty one blames this tribe

he swt forbid! I won’t say such a
No sin harms friend
thing Question: You have asked, When Allah
All the lions of the world are loves a servant, no sin may harm him—
chained in this chain what does it mean?
Can the teeth of jackal cut this Answer: You may know that when
chain? Hazrat Haqq swt loves a slave, no sin comes
out of him.
Qasiriy gar konad iyn qafila ra
ta‘an-i qusur A. Preservation from sins
Hasha ’llah! Keh bar aram beh
zaban iyn galeh ra Because friends of the Haqq (ja) are pre-
Hameh shiran-i jahan basteh iyn served (mahfuz) from committing sins, al-
silsilah and though it’s possible for them to sin. On
293
the other hand, the case of the prophets are
enders
294
although that ender is mistaken its opposite, for they are immune (ma‘sum)
295
i.e., first from sin, i.e., it is impossible for a sin to
296
beginning is come out (sudur) of them. Consequently,
297
second when sins do not come out of the friends,
298
third
299 300
prospect [Link]-‘Imran.147
110 CHAPTER 2. MAKTUBS 2.26-2.50

then surely those would not harm them. I.e. First segment: La ilaha illa
when no sin is not committed, it would not ’llah
cause any harm. It is indeed true and not
unknown to the wise. 1. La ilaha, station of negation,
maqam-i nafiy
B. Earlier sins As long as the salik remains onto the sta-
tion of negation (nafiy), he remains onto the
This saying may also be interpreted this
station of tariqat. When
way that sin refers to his earlier sins that
he had committed before he attained the
1. he would be completely relieved (bita-
degree of friendship (daraja’i walayat). Be-
mam farigh) from the station of nega-
cause indeed Islam destroys all the sins that
tion, and
one had committed beforehand.
The rest of the matters are on Al- 2. the ma sewa would be negated from his
lah. Rabbana la-tu’akhidhna innasina aw gaze
akhta’na.301 Wa ’l-salamu ‘alaikum wa ‘ala
mani ’ttaba’a ’l-huda, wa ’l-tazama mu- then he would
taba‘ata ’l-mustafa, ‘alaihi wa ‘ala alihi ’l-
salawatu wa taslimatu ’l-‘ula. 1. complete (tamam) the tariqat and

2. arrive onto the station of the fana.

2.20 Maktub 2.45
Summary: Cosmos is locus where ism/sifat 2. illa ’llah, Affirmation —ithbat of
self-discloses, but not his dhat. However, in kalima tayyab
3.122 Mujaddid rejects that and substitutes When the salik, after nafiy, 1. comes onto
a new theory. So read 3.122 instead. the station of ithbat, and 2. turns his face
from suluk to jadhba, then he gets 1. real-
ized by the degree of haqiqat and 2. gets
2.21 Maktub 2.46 qualified by baqa.
Next, this negation, affirmation (nafi‘,
To Mawlana ‘Abdul Hamid Bangali
ithbat), tariqat, haqiqat, suluk, jadhba —
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
they make true the name wali onto him.
’lladhina ’stafa.
And the nafs sheds its instigatingness (am-
margi) and instead attains pacifiedness (it-
Excellence of pleasant kalima minan).
Therefore, the perfection of friendship
Tariqat, haqiqat and shariat are included
(kamalat-i walayat) rests on the first seg-
within the holy kalima La ilaha illa ’llahu
ment of this pleasant kalima. And that
muhammadur rasulu ’llah.
first segment is the negation and affirma-
301
[Link].2.286 tion (nafiy, ithbat).
2.21. MAKTUB 2.46 111

Second segment: mate degree of nearness (nihayat-i maratib-

Muhammadur rasulullah i qurb) and the miraj for the faithful.
I am finding the second segment of this
Now remains second segment of this holy holy kalima as an endless sea (darya yaftam
kalima that establishes the rasul-hood of biy-kiran), and the first segment as a drop
the final prophet (slm). And this sec- when I compare them.
ond segment attains (muhassil) and perfects Yes! Before kamalat-i nubuwat, the per-
(mukammil) the sharia. fection of prophethood, kamalat-i walayat,
The sharia that was attained in the ini- the perfection of the friendship is worthless.
tial and middle stages was merely the outer What worth does an atom has before the
form of the sharia, and its name and facade sun?
(ism va rasm). True sharia is attained in
this homestead (mawtin), after the degree
of walayat is attained. Is walayat higher than
It is in this place that kamalat-i nubuwat, nubuwat?
which their perfect followers attain as heir
Sub-hanallah! It is a surprising matter
and follower, is attained. Tariqat and
that some people, due to their crooked
haqiqat, which are causes of the attainment
sight (kajbiniy)303 , consider walayat better
(muhassilan) of walayat, are also attained
than nubuwat. And consequently, they hold
here. It is said that those two are precon-
sharia, which is the pith of walayat, as its
ditions of attaining haqiqat-i shari‘at and
chaff. What other idea would they put up?
attaining kamalat-i nubuwat. Walayat is
Because their sight is focused onto the outer
analogous to cleansing (walayat hamchun
form (surat) of the sharia.
taharat)302 and sharia analogous to salat, in
Those who have brought only the chaff of
the context of the tariqat (shari‘at hamchun
the pith into their hands, they are the ones
salat dar tariqat). It is said that after a
who hold nubuwat small due to the 304 de-
perfect cleansing (taharat-i kamila), tariqat
fect of being face-turned onto the creation
takes away one’s true dirtiness (najasat-
(‘illat-i tawajjuh beh khalq). They con-
i haqiqi) whereas haqiqat take away one’s
sider this focus 305 imperfect like the focus
virtual dirtiness (najasat-i hukmi).
of the common people. Actually, they do
not know that as it is in kamalat-i walayat,
Second segment is greater So that af- the focus is onto Haqq during the time of
ter a perfect cleansing (taharat-i kamila), ascent (‘uruj) as well. Instead, the glance
one worthy of obeying the rules (shayan- (iltifat) that takes place within walayat, it is
i atiyan-i ahkam) of the sharia and attains merely the outer form of the perfection of
the receptivity (qabiliyat) of doing the salat the ascent that takes place on the station
— which is the pillar of the religion, the ulti- 303
i.e., wujudis. Because they propose that the
302
You need to clean your heart, so that your focus of the wali is onto he swt whereas the focus
intention is observing the sharia is to please he swt, of the nabi is onto mankind
304
instead of your nafs-this is the standard Mujaddidi nabi’s
305
understanding of the nabis
112 CHAPTER 2. MAKTUBS 2.26-2.50

of nubuwat. A little bit from that would be attention to the created beings to free them
described now. from the slavery (riqqiyat) of the ma sewa is
superior to to showing attention onto Haqq
to promote the nafs.
Perfection of nubuwat During the time
of descent (nuzul), as in walayat, the face
is onto Haqq. The sole difference is that
in walayat, it is by the zahir that the wali
For example, the case of one who is ab-
is face-turned onto the creation, but onto
sorbed in the zikr of he swt (ilahi) may be
the Haqq by the batin. And in descent,
considered. And during that period, he sees
the nabi is face-turned onto the creation
a blind man with a well in front of him. And
both by zahir and batin. And by his to-
if the blind man advances one more step, he
tality, invites the creation towards Haqq.
would fall into it. In such a situation, for
And this descent is more complete and more
the zikr-chanter, would it better for him to
perfect (atamm, akmal) than the descent of
continue his zikr? Or would it be better to
walayat. I have made verification (tahqiq)
save the blind man?
on it in my books and risalas.
This focus (tawajjuh) of the306 onto the
creation is not like the focus of the com-
mon people, as many assume. Instead, the
There is no doubt that it would better
focus of the common people onto the cre-
for him to save the blind man than than to
ation is a facet of their captivation onto the
continue do zikr. Because he swt is unneedy
ma sewa. On the other hand, when the elect
(ghaniy) of him and his zikr while that blind
of the elect (akhss-i khwas) focus onto the
man is the needy slave. And it is necessary
ma sewa, it is not due to that captivation.
to relieve his pain. Even more, if one is
Because they have given up (wada‘a) that
commanded (ma’mur) to do it, saving him
captivation onto the ma sewa on the first
would be like zikr to that one. Because then
footstep, and replaced that with captivation
one would be obeying the order (imtithal-i
towards the creator of the creation (khaliq-i
amr). In zikr, one right (haqq) is respected,
khalq).
which is the right of the master. And if he
Yes! These masters307 do focus (tawa-
is saved via order (amr), two rights are re-
jjuh) onto the created beings but it is for
spected, the right of man and the right of
the purpose of giving them guidance and
the master. On the contrary, doing zikr at
good-instruction (hidayat, irshad). They
that time could be included within sins. It
show the creation the way towards (rahna-
is for the reason that it is not good (mus-
muni) the creator of the creation (khaliq-i
tahsan) to do zikr at all times, instead in
khalq), and point (dalalat) them towards
many periods it is better not to chant zikr.
the good pleasure of the master (maradi-
E.g. in the forbidden days and time. At
i mawla). There is no doubt that showing
those times, not keeping fasts and not pray-
306
nabis ing salat is better than keeping fasts and
307
the elect of the elect praying salat.
2.21. MAKTUB 2.46 113

Zikr is whatever takes away the connector (wasila) of the zikr that
heedlessness is attained via respecting the boundaries
(mara‘at-i hudud) of the sharia. Because
You may know that zikr means removal of one may not respect the rules of the sharia
heedlessness (tard-i ghaflat) whatever type within all activities without a complete love
it may be. It does not mean repetition (mahabbat-i tamm) for the master of the
of the kalima of negation and affirmation. sharia. And this perfect love depends on the
Or repetition of the name of the person zikr of names and attributes. Therefore, in
(ism-i dhat), as it is thought. Instead, all the beginning, that type of zikr310 is needed.
the obeying of the positive instructions and Only then this type of zikr311 would be at-
refraining from the prohibitions (imtithal-i tained. However, the matter of divine grace
awamir, intiha az nawahi) of the sharia is is separate. If grace is there, neither a pre-
included within zikr. condition nor a connector (shart, wasila) is
Even that, buying and selling, marrying needed. Allah elects whomever he wills to-
and divorcing, if they are done respecting wards himself (Wa ’llahu yajtabi ilaihi man
the confines of the sharia, all that is con- yash’u).312
sidered as zikr. Because while doing those
actions, if the maker of the rules is remem-
bered, then where is the room for heedless- Supreme interaction
ness? However, when he is remembered via Let us proceed to the gist of the mat-
mentioning his names and attributes308 , it ter, and say, After these three interactions,
would create traces rapidly (sari‘ ’l-ta’thir) sharia, tariqa, haqiqa, there is a different
and love with the object of the zikr. And business (karbar) before which those inter-
bring the doer of the zikr near (qarib al- actions have no measure or interpretation
iysal) the object of that zikr. This situa- (i‘tidad, i‘tibar). Because what is attained
tion is the opposite of that zikr that is via on the level of the haqiqat of that form and
doing the positive instructions and refrain- which is related to the ithbat of the kalima
ing from prohibitions. In that, the above- illa ’llah — that is merely the form of that
mentioned qualities309 are there only a lit- interaction, and that interaction is its real-
tle. Still, a few such zikr-doers who do zikr ity. This is analogous to this: 1. In the
via following the sharia attain it rarely. It is beginning, the outer form of the sharia is
like when Khwaja Naqshband said, Hazrat attained by everyone but 2. after the real-
Mawlana Zaynuddin Tayibadi (qs) reached ity of the tariqa and haqiqa is attained, the
he swt on the path of knowledge (az rah-i reality of the form of that sharia is attained.
‘ilm bekhoda rasideh ast). You may ponder on the interaction 1.
Even more, the zikr that takes place whose form is the reality313 , and 2. whose
via names or attributes — that is merely
310
i.e., zikr of names and attributes or ism, sifat
308 311
i.e., when the zikr of he swt via zikr of divine i.e., zikr via observance of the sharia
312
names and attributes Quran
309 313
i.e., rapid creation of traces, love, attaining i.e., whose form is the reality of another thing
union fast cf. Aftabi cf. Aftabi
114 CHAPTER 2. MAKTUBS 2.26-2.50

preface is walayat. How can one talk about not limited to this world, The perfections
that314 ? And where is the room to discuss of the last world and the eternal pleasure
that? Even if it could be described, who (tana“umat-i sarmadi) are the fruits of the
would realize it, and who would understand sharia. Therefore, the sharia is like a holy
it? This interaction is the inheritance from tree. Both in this world and the last world,
the possessor of resoluteness (???) prophets the people of the world would keep on re-
that come into the lot of only the fewest of ceiving fruits and effusions from it. And
the few. Its prototype are the possessor of the world would keep on taking effusions
resoluteness prophets. And since they are (fawa’id) from it.
few, their corollaries (furu‘) would be few
as well.
Does zahir focus onto creation?
Question: From this clarification, it is
Step outside sharia?
proven that in kamalat-i nubuwat also, the
Question: From those marifats, it is imper- batin is with (be) Haqq and the zahir is with
ative that on some levels, the salik steps the creation. On the other hand, you have
outside the sharia, and ascends with (‘uruj) written in your maktubs and risalas, also
what is beyond the sharia— is it correct? it has been narrated before: On the station
Answer: Sharia is the practice of the of nubuwat that is the locus of giving in-
manifest realm (‘amal-i zahir) and those vitation, the entire face is focused onto the
matters are related to the batin, inner creation. How to resolve this contradiction?
realm. The zahir is always obligated to Answer: The above matters relate to as-
observe (mukallaf) the sharia whereas the cent (‘uruj). On the other hand, the sta-
batin is captivated by those interactions. tion of invitation (da‘wat) relates to com-
When this world is the place of practice, ing down (hubut). So during ascent, the
via external practice the batin gets immense batin is with Haqq whereas the zahir is with
help. the creation. The purpose is that the zahir
The progress of the batin is linked to tak- is fully face-turned towards the creation so
ing up the sharia. And that315 suspends that it can fully respect the right of the cre-
from the zahir. As a result, as long as they ation. And during the time of coming down
are in this world, both the zahir and the (hubut), that 316 is fully face-turned onto
batin have no alternative except the sharia. the creation. And in its totality, it points
The job of the zahir is to practice according the creation towards Haqq (JA). So there is
to the sharia. And the lot of the batin con- no contradiction.
sists of the fruits and results of the sharia. However, its realization (tahqiq) is this
This is for this reason that sharia is the that to face-turn onto the creation is truly
mother of all perfections, and the root (asl) to face-turn onto Haqq (swt). Whichever
of all stations. The fruit of the sharia is direction you turn your face to, there is
the face of Allah (Fa-ainama tuwallu fa-
314
amazing thing
315 316
sharia zahir
2.22. MAKTUB 2.47 115

thamma waj-hu ’llahi).317 What it does allow you the respite to stay in the compan-
not mean is that the contingent (mumkin) ionship for even a week. It does not seem
is identical to the Necessary swt. Or it is that your total companionship adds up to
the mirror for the Necessary swt.318 What even ten days. You should be ashamed in
power does a lowly contingent thing have the court of he swt. From a thousand days,
that it can identical to the Necessary? Or why could you not chose only a single day
realize the receptivity to be the mirror for for God (khoda) (‘azza wa jalla)? Or keep
him? Note: The rest of this maktub is yourself away from connecting to worldly
skipped as 1. it talks about deep philosoph- attachments (ta‘alluqat-i shatta)?
ical things that are hard to understand for he swt’s proof has been put on you (Hu-
me, and unless I understand it, I cannot jjat bar shoma dorost shadeh ast). Even
translate it. And 2. the Mujaddid talks on more, you yourself have felt that staying in
zilliyat-a theory that he ultimately rejected this companionship only for a hour is more
in the end of his life and replaced it with his better (beh) than staying in forty-day soli-
seven descent theory cf. maktub 3.122. Wa tary retreats of hard practices (arba‘inat-i
’l-salamu ‘ala mani ’ttaba‘a ’l-huda. mujahada). Still then, you have fled from
companionship, and have used tricks (hileh)
to keep yourself afar. You possess a superb
2.22 Maktub 2.47 receptivity (isti‘dad). But if you fail to ac-
tualize that potential (quwwat), what ben-
To Muhammad Qasim Badakhshi efit is there? Your receptivity is high, but
aspiration (himmat) is low. Like children,
you have rejected jewels and pearls, and in-
Companionship is critical stead have been pacified by broken pieces
of earthenware.
Bismi ’llahi ’l-Rahman al-Rahim. After
praise to he swt, giving benediction to the At dawn you would know it as
blessed prophet and conveying invitation clear as broad daylight
(hamd, salawat, tablighi ’l-da‘wat) to him, whom did you make love with at
Li-’llahi subhanahu ’l-hamd wa ’l-minnatu, night
you may know that by the grace of he swt
your words and sayings proves the warmth Beh waqt-i subh shud hamchu roz
of seeking he swt (hararat-i talb), and gives ma‘lumat
out the smell of a meditative-state (bu’iy keh ba keh bakhteh’iy ‘ishq dar
az jam‘iyat). I hope that this felicity is shab-i diyjur
the trace of the nearness of companion-
ship (athar-i qurb-i suhbat). Captivation 1. Come back to companionship All
of worthless worldly things (lata’il) did not the time has not passed yet. You need to
put your mind into the real thing (asl). And
317
[Link].2.115 the best practice on this task319 (‘umdah-
318
i.e., the mirror onto which the Necessary is
319
reflected of walking the sufi path of suluk
116 CHAPTER 2. MAKTUBS 2.26-2.50

i iyn kar) is to stay in the companionship away of beloved Muhammad Siddiq. Inna
of the possessors of the meditative-state li-’llahi wa inna ilaihi raji’un.
(suhbat-i arbab-i jam‘iyat). Beloved brother! To the faithful, Hazrat
Haqq is more precious and more beloved
2. Chant zikr If that felicity does not (‘aziz, mahbub) than everything, be it their
come to the hands, one should spend the wealth or lives. It is his exclusive job
whole time in the zikr of he swt (ilahi, jalla to give life or death. None else has any
shanuhu). It is essential to remain absorbed share (madkhali) in that job. Therefore,
in a zikr that has been taken from a fe- his act should be well-liked. Instead, the
licitous friend, and stay far away from all lovers find pleasure and comfort (ladhdhat,
deeds that takes one away from the zikr. ‘aish) in what the beloved does. So how
You should take caution regarding what the can I point you out towards taking up pa-
sharia considers halal or haram—it should tience? Because patience alludes towards
not be neglected. pain (karahat). Although the station of
contentment (rida) alludes to longing and
3. Pray salat You may hold it neces- happiness (raghb, surur), the degree of find-
sary to pray the five-times namaz in con- ing pleasure (martaba-i iltidhadh) is an-
gregation. Remain careful to observe the other matter.
pillars (rukn, arkan) of the namaz properly
as much as possible. Try to carry out the Love is that flame. When it starts
namaz in the preferred (mustahab) time. burning
Dua: O our nurturer! Fill up our light Burns away all but the beloved
fully, and forgive our sins, you are all- Wield the sword of La to kill all
powerful (Rabbana! Atmim lana nurana wa other than the Haqq
’gfirlana. Innaka ‘ala kulli shay’in qadir). Does anything remains after the
La?
Remains only illa ’lLah that holy
2.23 Maktub 2.48 person
Bravo! O love! Partnership has
To Muhammad Talib Badakhshi burned away
Bismi ’llahi ’l-Rahman al-Rahim. All
praise is to Allah, and peace be onto his ‘Ishq an sho‘leh ast kuw chun bar
elect devotees (Alhamdu li-’llahi wa sala- furukht
mun ‘ala ‘ibadihi ’lladhina ’stafa)! Har cheh juz ma‘shuq, baqi jumleh
sukht
Tigh-i la dar qatl-i ghair-i haqq
Take up patience in calamities
barand
Khwaja Muhammad Talib! Always re- Dar nagar zan pas keh ba‘d-i la
main desirous of him whom you are seeking cheh mand
(matlub). You have written on the passing Mand illa ’llahu baqi jumleh raft
2.24. MAKTUB 2.49 117

Shad bash, ai ‘ishq, sherkat suz member323 . Even more, 324 fails to attain
raft even a sign (nashnasad) of 325 . Instead326
remains always annihilated and drowned
Wa ’l-salamu ‘ala mani ’ttaba‘a ’l-huda. (mustahlak, mustaghriq) within the object
of seeking (matlub). When327 reaches such
2.24 Maktub 2.49 a state, he would cross one step on this
path. Try so that it is not less than one
To Khwaja-i Gada step, and you are not absorbed in seeing
and knowing the other (ghayr)328 .
Ball of opportunity and happiness
Forgetting ma sewa: Step 1 lies on the field to play with
None comes to the field. Where
The religious advice that has been given to
are the horsemen?
brother Khwaja Muhammad Ghada is this:
1. First, correct your articles of belief ac- Guiy tawfiq va sa‘adat dar miyan
cording to the science of Kalam (tas- afgandeh and
hih-i ‘aqaid-i kalamiya), Kasiy beh maidan dar namiy ayad
savaran ra cheh shad
2. second follow the rules of the sci-
ence of jurisprudence (atiyan-i ahkam-i From the outside, your attachments
fiqhiya), and then (ta‘alluqat) seems to be little. Still, since
you long for the interconnection, you may
3. third keep on doing the zikr of he swt include yourself among the possessors
all the time in the manner that you (arbab) of interconnections You may have
have been taught. heard this proverb, He who revels in his
The zikr should be overwhelming (istila) to own harm, he does not deserve compassion
that extent that nothing remains in the in- (nazr). Wa ’l-salam.
ner realm save the object of that zikr. And
all those attachments based on knowledge
or love (ta‘alluq-i ‘ilmi, hubbi) that was 2.25 Maktub 2.50
with the ma sewa, i.e., other than the object
To Mirza Shamsuddin
of that zikr (madhkur), they vanish.
At this point, the heart forgets the ma
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
sewa. And 320 no longer sees or recognizes
’lladhina ’stafa.
(did, danish) the other (ghayr)321 . Even
323
that, when reminded intentionally or force- the ma sewa
324
that heart
fully (takalluf, ta‘ammul), 322 fails to re- 325
the ma sewa
320 326
that heart that heart
321 327
i.e., all that is other than the Haqq, or the ma the salik
328
sewa, or the creation and get stuck. Instead you may make efforts
322
that heart to progress further
118 CHAPTER 2. MAKTUBS 2.26-2.50

Sharia: Form versus reality of the paradise. And vice versa, those who
are the possessors of the reality would be
Sharia has both a outer form (surat) and in-
satisfied with the reality of the paradise.
ner reality (haqiqat). The form of the sharia
Both the possessors of the form, and the
is taking up the rules of the sharia, after
possessors of the reality would enjoy the
forming faith in Allah and his rasul, and in
same fruit in paradise. However, the pos-
what the rasul has brought forth from him
sessor of the form would find one sort of
swt. And to take them up despite
pleasure (ladhdhat), and the possessor of
1. opposition (munaza‘at) from the insti- the reality would find another sort of plea-
gating nafs, and sure.
The pure wives of the rasul, the moth-
2. that nafs exceeding the limits accord- ers of the faithful, would stay in the
ing to its innate nature. same paradise with him, and eat the same
fruit. However, for each, there would be
In such a situation, if one attains iman, it
a unique pleasure and delight (iltidhadh,
is outward (surat) iman merely. And if it is
tanawwum). If it were not so, then the
doing the salat, it is outward salat merely.
mothers of the faithful would be higher than
And if it is taking up fasting, it is outward
everyone else after the rasul. And it would
fasting merely. Such is the case with the
also be imperative that if a person is higher
other rules of the sharia.
than a second person, then his wife would
The reason behind it is this — nafs is the
be higher than the second person’s wife, for
best part of the existence of man (‘umda’-
the reason that each wife would be living
i wujud-i insan) and that nafs is indicated
together with her husband.
by the term I. If it perseveres in infidelity
and denial (kufr, inkar), how can the real- This outer form (surat) of the sharia is
ity of faith and the reality of good deeds the precondition of istiqamat, firm stand-
be conceived there? It is an elect grace of ing. And that istiqamat is the surety
Alllah that he has accepted the mere form of success (mawjib-i falah), guarantor of
only, and given that that he has accepted last-worldly salvation (mustalazzim-i najat-
the mere form only, and329 given the good i ukhriy), and approver (musahhih) of en-
news of entrance into paradise, which is lo- trance into paradise, as it has been said be-
cus on which his good-pleasure falls. And fore.
it is also his act of grace that in order to When the outer form of the sharia is
build up iman, faith, he has made attesta- rectified (dorost) then common (‘amma)
tion (tasdiq) by the heart sufficient, and has walayat would be attained. Allah is the
not given the responsibility for the attrac- wali, friend of the faithful (Allahu waliyyu
tion from the nafs. ’llazina amanu)330 . It is after that that
However, there is both surat and haqiqat the salik, by grace of Allah swt, attains
are present within the paradise. Those are the capability to set foot onto the tariqa,
possessors of the form would enjoy the form and comes to the elect (khassa) walayat.
329 330
based on that form Quran, Baqara, 2.257
2.25. MAKTUB 2.50 119

And its nafs advances step by step from (nam, nishaneh) of the other would remain
ammargi to mutma’inna. However, you in his sight, it is then that he attains an-
may know that crossing the waystations nihilation (fana), the stations of tariqat are
of arrival (tayy-i manazil-i wusul), which cut through, and the sayr ila ’llah gets com-
happens by that elect friendhood (walayat- pleted.
i khassa), depends on the practice of the
sharia. Tariqa: Affirmation
Doing zikr of he swt (ilahi) (jalla sul-
tanuhu) that is a good practice on this Next, the stations of affirmation (ithbat)
path is included within the commands of begins that is called the sayr fi ’llah. This
the sharia. And refraining from forbidden is the station of abidingness (baqa), that
acts is a also a necessary act on this path. is the homestead (mawtin) of haqiqat, and
Observing the obligatory (fard) deeds draws the farthest destination (maqsud-i aqsa) of
one nearer to he swt. And the sharia also walayat. This tariqat and haqiqat, which is
commands to seek out a pir who is wise, fana and baqa, verifies the epithet wali for
guiding, and fit to become the wasila, con- the seeker. And his nafs-i ammara turns
nector. Search for a connector towards him into nafs-i mutma’inna. And that nafs re-
(Wabtaghu ilaihi wasila) 331 . frains from his own kufr and denial. And he
In summary, there is no alternative to gets well-pleased on the master (js), and in
the sharia, be it the form of the sharia, turn the master gets well-pleased on him.
or the reality of the sharia. Because the The unpleasant nature (karahat) that he
rulings of the sharia is the mother of all had in his own innate nature (jibillat) gets
the perfections of the walayat and nubuwat. pierced. Still, the sufi shaykhs keep saying,
The perfections of the walayat is the fruit Although the nafs arrives on the station of
of the forms of the sharia, and vice versa, mutma‘inna, still it does not refrain from
the kamalat-i nubuwat is the fruit of the rebelliousness (sarkashi).
haqiqat-i sharia. Insha’ Allah, it would be
Although it has become tranquil
clarified in detail soon.
Still it has not shed its innate na-
ture
Tariqa: Negation
Har chand keh mutma’inna gar-
Tariqat is the preface to walayat. Then pur- dad
pose in tariqat is the negate the ma sewa332 Har gaz ze sifat-i khod nagardad
And it is desired to negate to remove the
other and otherness (ghair, ghairiyat). By
the grace of Allah, when all other things
Greater jihad
would go away completely from the sight of It comes in the hadith, We are returning
the seeker, and neither a name, or a sign from the lesser jihad to the greater jihad
331
Quran, Ma’ida, 35 (Raja‘na mina ’l-jihadi ’l-asghar ila jihadi
332
i.e., everyone save he swt, the object being ’l-akbar). All interpret that greater jihad
sought as the jihad with the nafs.
120 CHAPTER 2. MAKTUBS 2.26-2.50

But what has been unveiled to me, and room for attributing it with rebelliousness
what I have found myself (wajdan-i khod) and insubordination (tughyan, sarkashi).
opposes this well-known interpretation. It On the other hand, after attaining itmi-
seems to me that after it has attained it- nan, there is no room (majal) to qualify
minan, pacification, no rebelliousness or in- that nafs with opposition and insubordina-
subordination (tughyan, sarkashiy) remains tion (mukhalafat, tughyan).
any longer within the nafs, for333 has stabi- This idea of mine goes against the de-
lized itself (mutamakkin) onto the station cided opinion of the sufi shaykhs (muqarrar-
of obeying (inqiyad).334 . i qawm). And so I have thought (mutala‘a)
a lot on this, looked at it with a sharp sight,
and traveled far and wide. Still, by the
Interpretation 1: Jihad against grace of Allah, I could not find any opposi-
self-stabilizing heart tion (mukhalifat, sarkashi) within the nafs-
i mutma’inna even for the amount of the
Instead, I335 is finding that 336 is the qalb-
head of a hair. Nor could I find anything
i mutamakkin, self-stabilizing heart, which
within that338 save annihilation or efface-
has forgotten the ma sewa. And I’m finding
ment (istihlak, idmihlal). After all, when
so both in the first glance, and also when
the nafs has sacrificed (fida) itself to its
I think about it deeply (did, danish) that
master, where is the room for opposition?
that the337 has advanced beyond the other
And when that339 is well-pleased on
and otherness (ghair, ghairiyat). And it has
Hazrat Haqq swt, and Hazrat swt is well-
become free from the confines of love of high
pleased on that340 as well, how would dis-
rank, authority, pleasure and pain (hubb-
obeying (tughyan) happen? Since that is
i jah, riyasat, ladhdhat, alam). So where
inconsistent with being well-pleased.341 on
is the opposition? And who would rebel
whom he swt has become well-pleased, in-
(sarkashi)?
deed he swt would never be displeased on
Prior to attaining pacifiedness (itminan),
him again.
if that nafs could oppose (tafawat) even for
the amount of the head of a hair, there was
333
the nafs-i mutma’inna Interpretation 2: Jihad against
334
Mujaddid is now changing his earlier position, body
I guess, on the basis of newer ilham-derived knowl-
edge. Because in maktub 1.41, he said that a little On the other hand, jihad-i akbar — Al-
bit of rebelliousness still remains within the nafs, lah (S) teaches the truth of the matter
even after it has become mutma’in. On the other
hand, in the Mabda’ va Ma‘ad, minha 13, he pro-
(Allahu subhanahu a‘lamu bi-haqiqati ’l-
posed that that the disobedience stems from the hali)— could refer to jihad against the
four bodily elements, including the bodily part i.e. qalab, body. And that body is composed
the heart but he did not mention the qalb-i muta-
338
makkin there nafs-i mutma’inna
335 339
the Mujaddid nafs
336 340
the adversary in that jihad nafs
337 341
nafs-i mutma’inna The man
2.25. MAKTUB 2.50 121

of the elements342 with opposing innate na- lows the qalb, heart since the qalb is at
tures (taba’i‘ mukhalifat). Innate nature of the forefront.
each one of them is different, each is the
other’s contrary. If it is sexual urge, it 2. However, there347 this interaction is re-
grows out of the body. And if it is anger, versed. There the qalb follows the
it is created out of it as well. Even the an- qalab, and the qalab is at the forefront.
imals who lack a rational nafs (nafs-i na-
tiqa) possess inferior qualities — can’t you 3. Consequently, when the order of this
take note of that ? Even they have sex- world would be disturbed, and the light
ual urge (shahwat), anger (ghadb), wicked- would shine on the last world, it is then
ness (sharah), covetousness (hirs). That that this jihad-i akbar would end, and
jihad would always keep going on. The this battle (qital) would come to an
pacification (itminan) of the nafs would not end.
stop this jihad.343 Neither would the self-
stabilizingness (tamkin) of the heart would
end this battle (qital).
Reality of Islam
When, by the grace of Allah subhanahu,
Purpose of greater jihad
the nafs graduates to the station of pacifica-
There are many benefits in keeping this ji- tion (itminan), and obeys the ruling (hukm)
had going on: of he swt (ilahi), it is then that that the
real Islam (islam-i haqiqi) becomes possi-
1. It makes the body become pure and ble, and the reality of the faith (haqiqat-i
holy (tanqiyah, tatahhir-i qalib). iman) forms its form.
After that point, whatever action (‘aml)
2. But its344 purpose is so that the per- that that person does, it is considered as
fections of that345 and interactions having the reality (haqiqat) of the sharia.
(mu‘amala) of the last world can get If he discharges the duty of salat, it is the
entirely linked to it.346 (beh asalat beh reality of the salat. Or if he observes the
uw tawand marbut gasht) fast, it is the reality of the fast. Or if he
observes the fast, it is the reality of the fast.
Because:
All the practices of the sharia become like
1. With respect to attaining the perfec- that.
tions of this world, the qalab, body fol- Therefore, tariqat and haqiqat are the
intermediary (mutawassut) between the
342
i.e., the four elements (‘anasir-i arbaya), fire, the shariat and the haqiqat-i shariat.
air, water, earth
343
because that jihad is against the body, neither
Until he348 reaches the elect friendship
against the nafs nor the heart (wilayat-i khassa), he would not reach from
344
ultimate
345 347
body in the last world
346 348
that body the salik
122 CHAPTER 2. MAKTUBS 2.26-2.50

metaphoric submission (islam-i majazi) to denial (inkar-i khod), it is the form of the
true submission (islam-i haqiqi).349 sharia. On the other hand, when that nafs
turns mutma’in, surrenders, and becomes
Muslim, it is the reality (haqiqat) of the
Perfection of prophethood sharia. In the same way, the difference be-
By the pure grace of Allah, when the salik tween kamalat-i walayat, which is the form
gets decorated by the haqiqat-i shariat, and and the kamalat-i nubuwat, which is the re-
attains haqiqi Islam, then he becomes the ality is in accordance with the qalab, body.
follower and heir of the prophets. And as
such, he becomes worthy enough to receive
Perfection of friendhood
the full share of the kamalat-i nubuwat, per-
fection of prophethood. On the station of walayat, the bodily parts
The outer form of the sharia can be do not refrain from opposition and rebel-
likened to the pleasant tree of the kamalat-i liousness (taghiyan, sarkashi). E.g., the
walayat. And the kamalat-i walayat is like part of fire in the body, even though
its fruit. And likewise haqiqat-i shariat is it attains pacification (itminan), it still
like the blessed tree of kamalat-i nubuwat, does not take back its claim to superiority
and kamalat-i nubuwat is like its fruit. I.e. (khairiyat) and highness (takabbur). Also,
kamalat-i walayat is the fruit of the form its part of earth does not get ashamed of
(surat)350 . And the kamalat-i nubuwat is its own beastliness and lowliness (khassat,
the fruit of reality (haqiqat) of that form 351 . dana’at). The other bodily parts are also
Therefore, necessarily, kamalat-i walayat is likewise.
the outer form of the kamalat-i nubuwat. On the other hand, on the station of
And vice versa 352 is the reality (haqa’iq) of kamalat-i nubuwat, the bodily parts do get
that outer form (suwwar)353 . well-balanced (i‘tidal), and as a result, re-
frains from excessiveness (ifrat) and im-
moderation (tafrit). Maybe it is for this
Nafs causes form and reality to reason, the rasul said, My satan has been
differ pacified (Aslama354 shaytani)355 .
You may know that it is due to the nafs that
the form of the sharia differs from the real- Body needs balancing
ity of the sharia. When the nafs-i ammara
is rebellious (tughyan) and remains in self- Just as satans exist in the external world
(afaq), they exist in the internal world (an-
349
Here I am translating Islam literally as sub-
354
mission instead of the proper name of a particular Aslama is often mistranslated here, and so the
religion. Because I feel that that is what is meant whole hadith translates as My satan has accepted
here Islam.. Actually, aslama is form 4 of the verb s-
350
of nubuwat l-m, and here it means “to become pacified.” Sufi
351
nubuwat Shaykh Banda Khalil also explained it. Cf. Banda
352
kamalat-nubuwat Khalil, Atmadarshane Satyadarshan
353 355
i.e., kamalat-i walayat hadith
2.25. MAKTUB 2.50 123

fus) as well.356 is the element (juz‘) of the (i‘tidal),361 . And after that 362 , those bad
fire, which claims goodness for his own self qualities may never come back into the nafs.
(khairiyyat-i khod), and always seeks self- Therefore, it is both possible and impossi-
magnification (takabbur). Those 357 are ble for bad qualities to come back into the
the worst of the bad qualities, and to re- nafs. Everyone has given news on their own
move these bad qualities of his own self stations. And they have discussed their own
is his duty as a Muslim. Therefore, it is feelings and receipt (yaft-i khod).
on the perfection of prophethood (kamalat-
i nubuwat) that the heart becomes self-
stabilizing (tamkin).358 , nafs gets pacified Jihad against body goes on
(itminan) and the bodily parts get well- Question: When the bodily parts get
balanced (i‘tidal). well-balanced (i‘tidal), and refrain from re-
On the other hand, the heart merely gets belliousness and insubordination (tughyan,
stable within 359 walayat, and the nafs gets sarkashiy) then what does jihad against
a little bit of pacification (itminan), even them mean? Or would jihad against them
that after a lot of effort. When I said, cease like it happened for363 the nafs when
Nafs gets a little bit peace, even that after a it became mutma’in, pacified? Answer:
lot of effort, I meant that after the bodily There is difference (farq) between the nafs-i
parts get balanced (ba‘d az i‘tidal-i ajzaiy mutma’inna in one hand and these364 parts
qalib) and the nafs attains itminan effort- on the other hand:
lessly (biy takalluf).
1. Nafs-i mutma’inna may not op-
As the reason behind the bodily parts
pose in any way Nafs-i mutma’inna
failing to attain balance, the friends of Allah
undergoes annihilation (istihlak) and
have said, Nafs-i mutma’inna may again at-
effacement (idmihlal). And it gets an-
tain 360 human qualities (sifat-i bashariyat).
nexed (mulhiq) to the ‘alam-i amr.
It has been said before. On the other
And that nafs is capable of perfect an-
hand, the itminan that the nafs attains af-
nihilation and intoxication (kamal-i is-
ter the bodily parts have become balanced
tihlak, sukr).

2. Body may still oppose On the other

356
That internal satan hand,365 taking up the rules of the
357
qualities
358
I feel tamkin should be translated as self-
sharia has been put on the body. And
stabilizing instead of stable. That comes from both the foundation of the sharia lies in so-
Arabic morphology — as tamkin is a form 4 verb— briety (sahw). Consequently, the bod-
and my experience on the sufi path. I still remem- ily parts have no interrelationship to
ber my sufi brother Rashid explaining in 1988, “At
361
that point, you’d no longer get disturbed when bad it is an advanced itminan
362
things happen”, i.e. your heart would stabilize it- advanced itminan
363
self the jihad against
359 364
kamalat-i bodily
360 365
the bad the duty of
124 CHAPTER 2. MAKTUBS 2.26-2.50

the qualities of annihilatedness or in- belief (i‘tiqad) leave no trace (a‘thar) there,
toxicatedness (istihlak, sukr). That and neither knowledge nor practice has any
what has been annihilated (mustahlak) rule (hukm) there.
may not oppose at all. This station is excellence in excellence
and grace in grace (fadl dar fadl, karam dar
Can there be any opposition at all? karam)368 . This station is far higher and
wider (a‘la, wasi‘at-i tamam) than the pre-
1. Qalab For a beneficial reason, he who vious stations. The light (nuraniyat) that
is sober (sahw), if he shows the appear- shines on this station, there was not even a
ance of opposition, he may do so. I trace of it on the previous station. This sta-
hope that by the grace of Allah, this tion is reserved (makhsus) for the prophets
opposition would not go above aban- possessing magnificence (anbiyaiy uwlu ’l-
doning the mustahab acts, and below ‘azam) (‘alaihi ’l-salam). And whomever
doing the lesser makruh. So even when Allah favors for being a follower and a heir.
a good balance (i‘tidal) is attained
within the qalab, it is still possible for
the jihad to continue. To the generous lord
no task is hard
2. Nafs-i mutma’inna On the other
hand, it is not permitted (ja’iz) or Ba kariman
366
proper to keep going on within the karha dushvar nist
nafs-i mutma’inna.

This matter has been verified (tahqiq) in Seeker always needs sharia
detail in the maktub in volume 1367 written Here, let none make a mistake and say that
to my beloved late son. Refer to it if you on this homestead the seeker attains free-
have any question. dom (istighna) from both the form and the
reality of the sharia. And he no longer needs
Perfection of possessors of to obey the rules of the sharia.
On the contrary, I would say sharia is
magnificence
the prototype (asl) of this task (kar) and
Next, by the pure grace of he swt (js), the foundation (buniyad) of this interaction
even the kamalat-i nubuwat — which is the (mu‘amala). The tree may be tall, and its
evidence and fruit (nata’ij, thamarat) of branches may be long. Or the wall may
haqiqat-i shariat — is completed, then one be high, and the house may be well-built.
no longer progresses (taraqqiyat) via good Still they may not be independent of their
deeds, instead one progresses solely via the root and foundation (asl, buniyad). Indi-
sheer grace and benevolence (mahd-i fadl, vidually, their neediness would still remain.
ihsan) of Hazrat Rahman (js). There credal A house, however high it is built, still it
366 368
for that jihad i.e., this superbly excellent station is granted
367
maktub 1.260 solely by the pure grace of he swt
2.25. MAKTUB 2.50 125

would never have any alternative but to re- it is a spoil of war, and a good news for the
main based on its basement. Its neediness residents there. Even better news it is to
would never go away. If by chance, a prob- them who get to know them.
lem take place in the basement, it would 2. Brother Shaykh Nur Muhammad re-
affect the house above as well. If the base- sides there as well. He is spending his time
ment is ruined, the upper floor would be in poverty and pain. Let a competition be-
ruined as well. So the sharia is needed at gin in that location. Because such two peo-
all times and situations. And all need to ple of Allah are have come together there,
follow it. like two stars of good fortune have come to-
gether. Wa ’l-salam.
Supreme station of rasul
When, by the grace of Allah, one pro-
gresses higher, and arrives on the station
of love (mahabbat), then another station
may come in front that is even higher. This
station is truly reserved (makhsus) for the
final prophet (salam). And to whomever
else Allah felicitates via this felicity. That
high house is so high that it seems narrow
due to the highness of its height. I found
Hazrat Siddiq (rad) there, As the heir, he
has entered up to its navel. And Hazrat
Faruq has found the way towards that fe-
licity. Among the mothers of the faithful,
I saw Hazrat Khadija, and Hazrat ‘A’isha
Siddiqa (radiya ’llahu ta‘ala ‘anhuma) there
along with the rasul due to the bondage of
marriage. The rest of the matters are on
Allah. O our rabb! Grant us mercy and
make our activities easy (Rabbana! Atina
min ladunka rahmatan, wa hayya’lana min
amrina rashada).
PS 1. Honored brother, aware of marifat
(akhi a‘zza, ma‘arif-i agahiy) Shaykh ‘Ab-
dul Hai has been in our companionship for
a long time. Now he is focusing towards his
native land. He has connection to you and
that place. Therefore, feeling a need, I am
letting you know of his states (ahwal) via a
few lines. Wherever people of Allah reside,
Chapter 3

Maktubs 2.51-2.75

3.1 Maktub 2.51 is neither ilham, nor cast down information

ilqa fi ’l-raw‘i, nor like conversations that
To Khwaja Muhammad Siddiq take place with the angels.
Note: Mujaddidis say that he swt directly Only that human being (bashar) who
spoke with the Mujaddid without any inter- is perfect and is able to bring together
mediary in-between. Maktub 3.87 further the world of command, world of empirical
clarifies how that does not mean prophet- things, spirit, nafs, intellect, imagination
hood. This maktub itself says that it is a (‘alam- amr, khalq, ruh, nafs, ‘aql, khiyal),
very sublime marifat. only such a perfect man could be addressed
All praise is to Allah! Peace onto his elect by such a title. Allah, by his mercy, elects
devotees (Alhamdu li-’llahi wa salamun ‘ala whomever he chooses . And Allah possesses
‘ibadihi ’lladhina ’stafa). magnificent bounties (Wa ’llahu yakhtassu
birahmatika man yasha’u wa ’llahu dhu ’l-
he swt speaking face-to-face fadlil ‘azim2 ).
For face-to-face (shifahan) speech, it is
O brother Siddiq! Spread this knowledge!
not necessary that the speaker is seen by
he swt may speak face-to-face (shifahan) to
the listener, as it’s possible that the listen-
humans (bashar) like did to a few individual
ers faculty of sight is weak, and he is inca-
prophets (afradin mina ’l-anbiya’i) (‘alai-
pable of bearing the sharpness and inten-
himu ’l-salawatu wa ’l-taslimatu). Such
sity (sha‘sha‘an) of the nur, light, of the
happened to some of the perfect ones among
speaker. The rasul (salam) was asked, How
them who come after them as their follower
did you see him? And he answered, He is
and heir (mutabi‘ihim bi-’l-taba‘iyati wa ’l-
nur, light. How could I see him (Nurun!
wirathati).
Anna a’rahu)?
He with him such conversations take
Additionally, in face-to-face conversation,
place more, he is called muhaddath as com-
the curtains are raised virtually, not neces-
mander of the faithful ‘Umar was. This1
1 2
conversation Baqara.105

127
128 CHAPTER 3. MAKTUBS 2.51-2.75

sarily truly. So understand! This is sublime What a beautiful saying he said who
knowledge. Only few people have have dis- said, O he swt! What have you given your
cussed this. Wa ’l-salamu ‘alaikum mani own friends? Those who recognized those4 ,
’ttaba‘a ’l-huda. found you, he swt. And until they found
you, he swt, they would fail to recognize
those 5 . I.e. recognizing those 6 and find-
3.2 Maktub 2.52 ing you, he swt, are not separate things.
However, in one context, recognizing them
To Khwaja Mahdi ‘Ali Kashmiri comes before, and in another context, re-
ceipt comes before. I,7 , likes that the side of
All praise is to Allah! Peace onto his elect he swt comes before.8 is the origin (mabda),
devotees (Alhamdu li-’llahi wa salamun ‘ala and as a result, it is better and more appro-
‘ibadihi ’lladhina ’stafa). priate to begin from him.
Peace be onto them who are with you (Al-
salamu ‘alaikum wa ‘ala man ladaykum).
Love of masters
Your generous letter oozing with the perfect
love and pure intention (kamal-i mahabbat, 3.3 Maktub 2.53
ikhlas) has arrived along with the tributes
To ‘Abdus Samad Sultanpuri
(hadaya). May Hazrat Haqq swt keep us
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
standing firm in love for this tribe, and put
’lladhina ’stafa.
us the plain of the mustering (hashr) with
them.
They are such a people that those who sit How to negate pride in good
with them are never wretched (la yashqa), deeds?
and their friends are never deprived (la
yuhrimu anisuhum)3 . You have asked me, Question: If I do hard
They sit with Allah, and when they are religious practice (riyadat), my nafs imag-
seen, Allah is remembered (dhukira). And ines itself to be unneedy, and fancies that
the ones who know them (‘arafahum) find there is none as wholesome (salih) as my-
(wajada) Allah. self. On the other hand, if an anti-sharia act
Their good glance is like medicine, and takes place by me, I consider myself needy
talking with them is cure. Their com- and lower (muhtaj, firotar). How to cure
panionship is a bright light and beauty it?
(diya’un, baha’un). Those who focused on Answer: O trace of opportunity (tawfiq-
their outwardly appearance found destruc- i athar)! Neediness and lowliness (ihtiaj,
tion. And on the other hand, those who 4
friends
saw their inner realms found life and suc- 5
friends
6
cess (aflaha). friends
7
the Mujaddid
3 8
hadith Because he swt
3.3. MAKTUB 2.53 129

firotniy) signify penitence (nadam) that has and your own good deeds as faulty (qasir).
appeared in your second stage (shaqq). It Even that, you may find them worthy of
is a magnificent bliss. cursing and rejection.
he swt forbid (‘Iyadhan bi-’llahi sub- The rasul (salam) said, Perhaps there
hanahu)! Immediately after doing the are many reciter of the Quran whom the
act held sinful by the sharia, if peni- Quran curses (Rubba talin lil-qur’ani wa ’l-
tence (nadamat) is not created as a branch qur’anu yal‘anuhu.11 He has also said, And
of repentance (tawba) along with that 9 ! many who fast attain nothing from their
And when you take up a sin, if you be- fasts except hunger and thirst (Wa kam
come well-pleased (multadhidh) and con- min sa’imin laysa lahu min siyamihi illa ’l-
tent (mahzuz)! zama’ wa ’l-ju‘u).12
Because finding pleasure in sin Do not presume that your good deeds are
(iltidhadh-i dhanb) causes finding hap- faultless. Instead, if you think a little, you
piness (asrar) in sin. And persistence in would able to see by the grace of he swt that
minor sins takes one to major sins. And all those are full of faults, even that that you
persistence in major sins leads one to the would not be able to sense even a smell of
door of infidelity. beauty in them. So where is the pride (‘ujb
You may be grateful for this magnificent koja)? And for whom is the fearlessness
bliss (ni‘amat-i ‘uzma)! That way more (istighna kera)?
penitence is created, and keeps you away Instead, when the vision of seeing the
from deeds that violate the sharia. Allah deeds as faulty would become overpower-
(S) said, If you show gratitude for them, I ing (istila’iy did-i qusur-i a‘mal), he would
would increase them for you (La’in shakar- be ashamed (sharmindeh) after doing good
tum la’a zidannakum) 10 . deeds instead of being haughty and fearless
Your initial state means that you are (mu‘jib, mustaghna).
haughty (‘ujb) after doing good deeds. This Deeds — a time may come when the vi-
haughtiness is like lethal poison and termi- sion of seeing them as faulty is created, and
nal disease, which destroys good deeds as they become worthy of acceptance before
the fire destroys the wood. That haughti- he swt. And at that time, one may try
ness arises because good deeds seem to be one’s best so that this vision is attained and
ornamented and beautifil (muzayyab, mus- haughtiness does not find a place. Save this,
tahsan) in the gaze of the doer. Therefore, all the efforts are in vain. Else whatever my
things get treated by their contrary things lord desires is better (Wa bidunihi khartu
(Fa-’l-mu‘alajatu bi-’l-addadi). ’l-qatadi. Illa an yasha’a rabbiy shay’an).
Therefore, you may consider your good The group for whom this vision of the
deeds as blameworthy (muttahim) and fo- deeds being faulty (did-i qusur-i a‘mal) hap-
cus on their hidden defects (qaba’yih-i pens in a perfect manner (beh wajh-i ka-
khafiya). And you may consider yourself mal), they think that their writer-angels on
9 11
repentance hadith
10 12
[Link].7 hadith
130 CHAPTER 3. MAKTUBS 2.51-2.75

the right are being idle and jobless because Who attains degree 1 The ulama of the
they lack any deed that would come into manifest knowledge (zahir), and those wor-
their books. On the other hand, their writ- shipers and ascetics (‘abid, zahid) whose in-
ers on the left are busy at work writing teractions have failed to reach the degree of
down ugly and defective deeds. When the pacification (itminan) of the nafs, they all
interaction of the gnostic reaches such limit, are partners in this degree of following. All
then he swt treats him the way he should of them are equal (barabar) in attaining the
be treated. outer form of the following (husul-i surat-i
ittiba‘).
Tip of the pen broke here
Can write no more on this matter
Form Since the nafs has not left its own
infidelity and denial (kufr, inkar) on this
Qalam iynja rasid
station (maqam), necessarily this degree
sir bashkast
(daraja) is the lot (makhsus) of the form
of the following (beh surat-i mutaba‘at).
Wa ’l-salamu ‘ala mani ’ttaba’a ’l-huda.

Benefit This formal following would also

3.4 Maktub 2.54 ordain (mawjib) salvation and freedom
(rastagariy) in the last world. And this
To Sayyid Shah Muhammad would protect from the torture of hell and
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi bring the good news of entrance into par-
’lladhina ’stafa. Following that master, adise.13 , it’s an act of perfect grace of he
which is the capital stock of the felicity swt that he is not giving any weight to the
of both this world and the last world — denial by the nafs, and he is considering be-
it has several degrees and levels (darajat, lief in the heart sufficient, and as a result,
maratib). he has made salvation rest on it.

he swt! You can accept tear of my

Following rasul: Seven degrees
eyes well
Degree 1 When you turn raindrops into
pearls
Definition The first degree is the degree
of the common people of Islam. And it is
taking up the rules of the sharia, and fol- Mitaniy keh dehiy ashk-i marra
lowing the illuminated sunna. It is after husn-i qabul
testifying the faith by the heart, and before Ay! Keh dharra sakhtehiy qatreh-
the pacification of the nafs (itminan). It is i baraniy ra
linked (marbut) to the degree of friendhood
(martaba-i walayat). 13
After all
3.4. MAKTUB 2.54 131

Degree 2 Reaches Haqiqat After that happens,

whatever followerhood that he becomes, it
The second degree of the following (mu- is the reality of the followerhood (haqiqat-i
taba‘at) is to follow the sayings and deeds mutaba‘at). If he discharges the duty of the
of the rasul (salam) that attached (ta‘alluq) salat, it would be the reality of the following
his inner realm.14 come from (muta‘allaq) there. If it is fasting, the same rule applies.
the stations of friendhood. They are re- And if it is zakat, it is the same way too.
forming the character (tahdhib-i akhlaq), And the same analogy goes on. In all the
driving away the depraved characteristics following of the rules of the sharia, the real-
(daf‘-i radha’il-i sifat) as well as healing the ity of the following (haqiqat-i ittiba‘) would
inner diseases and spiritual illness (izala-i come to be.
amrad-i batiniya va ‘ilal-i ma‘nuwiya).

Reality of Salat and Fast

Level of saliks This level of following
is specific to the saliks. They have taken Question: What is the haqiqat, reality of
the sufi tariqa from a standing (muqtada) salat and fast? Doing salat and fast are dis-
shaykh. And they are crossing the valleys tinguished acts. And so when those acts are
and deserts (wadiy, mafawiz) of the journey performed properly16 , it would be the real-
towards Allah (sayr ila ’llah). ity of the discharging of the duty (haqiqat-i
ada). So what do you mean by the form
(surat)? And what is the reality that is be-
Degree 3 yond it?17
Answer: The beginner possesses a nafs-i
The third degree of the following is to ammara. And by his essential nature (bi-’l-
follow the states, tastings and ecstasies dhat), he is a denier of the heavenly rules.
(ahwal, adhwaq, mawajid) of the rasul So he takes up the rules of the sharia in
(salam) that suspends from the station outer form (surat) only. On the other hand,
of the elect friendhood (maqam-i walayat- the nafs of the ender has become mutma’in.
i khassa). This station is bestowed And he accepts the rules of the sharia with a
uniquely to the possessors of friendhood good-pleasure and eagerness (rida, raghb).
(makhsus beh arbab-i walayat) who are Therefore, when he takes up the rules, it is
the attracted-wayfarer (madhdhub-i salik) held to be with haqiqat.
or the wayfarer-attracted (salik-i madhd-
hub). And when the degrees of friendhood
are finished, then the nafs turns peaceful Degree 4: What is Haqiqat
(mutma’in) and refrains from rebelliousness For example, both the hypocrite and the
and insubordination (tughyan, sarkashiy). Muslim offers salat. However, when the in-
Instead,15 comes back from denial to accep- ner realm of the hypocrite denies, it is only
tance, or from unbelief to Islam. the outer form (surat) of the salat that he
14 16
These matters i.e., according the rules of the sharia
15 17
that nafs that form
132 CHAPTER 3. MAKTUBS 2.51-2.75

does. On the other hand, when the inner true following (haqiqat-i ittiba‘).
realm of the Muslim obeys (inqiyad), he On the other hand, when they lack that
does the true (haqiqat) salat. Therefore, in type of perfection, sometimes they are
accordance with the acceptance or denial of clothed (mutalabbas) in the form of the
the inner realm, the salat gets to be true or sharia, and some other times they are made
false. to realize (mutahaqqaq) the reality of the
This degree is the degree of pacifiedness sharia.
(itminan) of the nafs, and taking up real-
ity of wholesome deeds (atiyan-i haqiqat- Ulama deeply-rooted in knowledge
i a‘mal-i salih). This18 after attaining the
perfection of the elect friendhood (walayat- I am now describing briefly how to recognize
i khassa), which hangs down from the third the deep-rooted ulama, so that a scholar
degree. This would be the fourth degree of of outer knowledge do not put on the fake
the following. identity of a deeply rooted scholar. And he
does not consider his own nafs-i ammara as
Degree 1 of the following is the outer
mutma’in.
form of this degree 4. And true follow-
A scholar deeply rooted in knowledge
ing is attained in this place. This de-
(‘alim-i rasikh) is he who has the tawil,
gree 4 of the following is the lot (makhsus)
mysterious interpretation of the allegories
of the ulama deeply-rooted in knowledge
(mutashabih) of the book and the sunna in
(ulama-i rasikhin). I am grateful to Al-
his lot. And he keeps a part (bahreh) of
lah for keeping me with them (Shakara
the mysteries of the broken letters (asrar-i
’llahu ta‘ala sa‘yahum)! Right after at-
huruf-i mukatta‘at) that are at the begin-
taining nafs-i mutma’inna, they are made
nings of the Quranic suras.
to realize (mutahaqqaq) this felicity of the
reality of the following (dawlat-i haqiqat-i The tawil of the mutashabihat are
mutaba‘at). The friends of Allah (qaddasa inscrutable mysteries (asrar-i ghamida).
’llahu ta‘ala asrarhum) indeed get a sort of Don’t think that yad, hand means power.
pacifiedness (itminan) of the nafs after the Or wajh, face means he himself. For that 21
stabilization (tamkin) of the heart. How- is included in manifest knowledge. These 22
ever, the perfect (kamal) pacifiedness of the keep no relationship with their true mean-
nafs is attained within19 the perfection of ing.
prophethood (kamalat-i nubuwat). The holder of these mysteries are the
prophets (salam). It is as if those23 are
As the heir20 , the ulama deeply rooted in
the allusions to the type of behavior that
knowledge receive a part of that perfection.
is meted out to the prophets. Allah may
Therefore, due to the perfect pacifiedness
guide anyone he chooses towards this felic-
of the nafs, those deeply-rooted ulama do
ity if that one is a follower and heir of the
attain the reality of the sharia, which is the
prophet (as).
18 21
takes place type of interpretation
19 22
i.e., as a part of interpretations
20 23
of the prophets deeply rooted ulama
3.4. MAKTUB 2.54 133

Degree 4: Via two methods dat and open up his lips to resurrect the
sunna? Instead, most of the ulama these
Attaining this degree24 of the following rests
days institute the practice (rawaj dehand)
on
of bedat, and erase sunna. They consider
1. pacification of the nafs, and broadly practiced (pahn-shadeh) bedat as
fulfilling the need of the creation. And so
2. arrival onto the true following (wusul they give responsa (fatwa) declaring bedat
behaqiqat-i mutaba‘at) of the master to be permissible (ja’iz) or even beautiful
of the sharia. (istihsan). And point the people towards
bedat. Can you answer? If wrongness
And this degree is often possible even (dalalat) gets widespread (shuyu‘) or falsity
without the intermediation (biy-tawassut) (batil) gets generally accepted (muta‘araf)
fana and baqa, and without the wasila or and practiced (ta‘amul), would they still
connectorhood (biy-tawassul) of suluk or rule it being permissible? Are they not
jadhdhba. Instead, it may be even that nei- aware that being broadly (pahn) practiced
ther any state or ecstasy (ahwal, mawajid) (ta‘amul) is not a proof of being istihsan?
nor any self-disclosure or manifestation (ta-
jalliyat, zuhurat) appear.
However, still that felicity25 is the ready Proof of permission
cash on hand (naqd-i waqt). That practice is proof which has been
On the other hand, reaching this felicity
via the path of walayat is nearer (aqrab) 1. the practice of the first era, i.e., the
than the other path. In my opinion, that practice of the rasul and the compan-
said other path is the firm following (ilti- ions, or
zam) of the illuminated sunna of the mas-
ter of the sharia (salam) and refraining from 2. established by the ijma.
bedat in name or form (ism va rasm). Un-
til one would refrain from the practice ofIt is recorded in the Al-Fatawaiy Ghiyasiya
beautiful (hasana) bedat the same way as that Shaikhu ’l-Islam Shahid has said, We
do not accept that which the shaykhs of
the ugly (sayyiyah) bedat, the smell of that
Balkh has given responsa as beautiful (is-
felicity would not enter nostrils of his being.
tihsan)27 . Instead, we go by the sayings
However, these days it is very hard26 . Be-
of companions of the early generation (La
cause the whole world is drowned in the sea
ta’khudhu bi-’stihsani masha’ikhi Balkha.
of bedat, and finds comfort in the darkness
of bedat. Wa innama na’khudhu biqawli ashabina
mutaqaddimina, rahima ’llahu subhanahu).
Because practice of some city does not prove
Bedat is bad Is there any such brave
its permissibility (jawaz).
hero who breathes heavy to remove the be-
Instead, the proof of permission is that
24
degree 4 what has been passed on from the first
25
of the degree 3
26 27
to avoid bedat that strictly istihsan means mustahab
134 CHAPTER 3. MAKTUBS 2.51-2.75

generation sequentially. And through that wa ’l-tahiyyatu.

the support of the rasul is proven. There-
fore, that proof may be compared with the
sharia.
Degree 5: Godgifted perfections
On the other hand, if such a proof does
not come via a lineage, then their practice28 Degree 5 of following is following those per-
is not the proof. However, what all the fections of that master (slm) where knowl-
Muslims of each era in every city through- edge and practice (‘ilm, ‘aml) have no right.
out the entire world practice is an ijma. Instead, attaining those is linked to sheer
And ijma is indeed a proof. Take note! divine grace (fadl, ihsan-i khodawandiy)
Look! If they introduce selling wine and in- (js). And this degree is lofty (‘ala). So lofty
terest (riba), responsa (fatwa) could never that the earlier degrees keep no connection
be given making it halal. There is no doubt to them. These perfections are he swt-
that it is beyond human power to introduce gifted (khass) to the prophets who are pos-
it to all cities and countries. And to deter- sessors of magnificence. Along with them,
mine that everywhere on the globe they are Allah grants them to whomever he wishes
carrying on the same practice. as exclusive gifts, their follower and heir
Now what is left is the practice of the first (warathat)).
era, i.e., the era of the companions. That
practice has truly the support of the rasul
and is included within sunna. So where is
the bedat and where is the beauty in that Degree 6: Belovedness
29
? For the generous companions, the com-
Degree 6 of the following is following the ra-
panionship of Hazrat the best of men was
sul in the perfections that are in the lot of
enough in order to attain all the perfec-
the station of belovedness (mahbubuiyat) of
tions. And among the ulama of the later era
the rasul. In the degree 5, there was effusion
(salf), he who has been included within the
of perfection exclusively via grace (ifada’-i
deeply rooted ulama, he has attained the fe-
kamalat beh mujarrad-i fadl va ihsan). In
licity of deep-rootedness (dawlat-i rusukh)
the same way, the perfections of this degree
even without taking up the sufi tariqa, and
6 are attained via sheer love (mahabbat)
even without cutting through the path via
that is even above grace (tafaddul va ih-
suluk and jadhdhba, only via sticking (ilti-
san). Fewest of the few have attained the
zam) to the illuminated sunna of the rasul
following of this degree. Except the first de-
firmly, and putting aside the disliked be-
gree, all of these five degrees so far30 hang
dat. Dua: Allahumma thabbitna ‘ala mu-
down from (ta‘alluq) the stations of ascent
taba‘ati ’l-sunnati, wa jannibna ‘ala irtik-
(‘uruj). And attaining these 31 are linked to
abi ’l-bid‘ati, bihurmati sahibi ’l-sunnati,
rising high (beh su‘ud marbut).
‘alaihi wa ‘ala alihi ’l-salawatu wa ’l-salamu

28 30
alone i.e., degrees 2-6
29 31
bedat degrees
3.4. MAKTUB 2.54 135

Degree 7: Descent relationship (nisbat) is unification (ittihad),

there cannot be any room for a relationship
Degree 7 of following is attached (ta‘alluq) of apartness (tughayr).
to descent (nuzul) and going down (hubut).
It’s an amazing interaction. As much as
This seventh degree of following puts to-
I look onto this station with a sharp sight,
gether all the previous degrees. Because in
the more it seems that neither anything of
this homestead of descent (mawtin-i nuzul),
the relationship of followerhood (tab‘iyat)
descent is the same as attestation (tas-
comes into sight, nor does a true distinction
diq) of the heart. And it is also stabil-
(imtiyaz) between the leader being followed
ity (tamkin) of the heart. And it is also
and follower. Only that the follower consid-
pacifiedness (itminan) of the nafs. And
ers himself as the left-over-eater (tufayliy)
also a good balance between the parts of
of the leader being followed, and finds him-
the frame (i‘tidal-i ajzaiy qalib). The re-
self as the heir of his own prophet. ‘Alaihi
sult is that those32 take a fast from re-
wa ‘ala jami‘i ’l-anbiya’i mina ’l-salawati
belliousness and insubordination (tughyan,
afdaluha, wa mina ’l-taslimati akmaluha.
sarkashiy). It is as if each of the earlier de-
It is indeed true that the follower is one
grees was a part (ajza) of this followership
thing, and the left-over-eater (tufayli) cum
(mutaba‘at)33 degree, and this degree is like
heir is another thing. However, both are
the union (kull) of all those34 parts. On this
in the class of followerhood (tab‘iyat). In
station (maqam), such a similarity (shaba-
the gross sight, the follower needs to keep
hat) is created between the follower and
a distance with his leader (matbu‘). On
the leader being followed (matbu‘) that it is
the other hand, the left-over-eater-cum-heir
said that the name followerhood (tab‘iyat)
need not keep any distance. Follower eats
that is in-between them goes away. And
the left-over. And the left-over-eater (tu-
the distinction (imtiyaz) between them van-
fayli ) sits in the same place of eating.
ishes.
In summary, all the felicity that comes36 ,
Even more, I am realizing that whatever
all that come for the prophets. It is the
the follower is taking, like the leader being
good fortune to the ummats that they find
followed he is taking that from the proto-
that favor via the intermediation of the
type (beh asl)35 . It is as if both are drinking
prophets. And they eat the left-overs of
water from the same fount. And both are
their prophets.
sitting on the same lap, lying on the same
bed, and both are as conjoined as milk is
Caravan he is in
with milk sugar.
Even if I can’t go there
Where is the follower? Who is the leader This is enough that I hear
being followed (matbu‘)? And what is the Sound from afar
act of following (tab‘iyat)? There where the
32
parts Dar qafila’iy keh uwst danam
33
seventh narsam
34
earlier
35 36
directly From Allah to man
136 CHAPTER 3. MAKTUBS 2.51-2.75

Iyn bas keh rasad ze dur bang wa ’l-salamu wa ’l-barakatu wa ’l-tahiyatu,

jarsam wa ‘ala jami‘i ’l-ikhwanihi mina ’l-anbiya’i
wa ’l-mursalina wa ’l-mala’ikati ’l-‘izami
Perfect follower wa ‘ala jami‘i atba’ihim ila yawmi ’l-qiyami

That person is the perfect follower (tabi‘-i

kamil) who is resplendent from following all 3.5 Maktub 2.55
these seven degrees. He who follows some
of these degrees and fails to follow some To Makhdum zadeh Khwaja Muhammad
others, he is only a partial follower (tabi‘ Sa‘id and Khwaja Muhammad Ma‘sum
fi ’l-jumla). However, there are differences Bismi ’llahi ’l-rahmani ’l-rahim. Alhamdu
between the37 as well. The ulama of the li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina
manifest knowledge are satisfied by the first ’stafa.
degree of the following only. Alas! If they
were able to complete even that completely!
They have limited the following to the Quran brings together all
form of the sharia. And they refuse to con- sharias
sider anything else beyond that38 . And they
hold the sufi tariqas are incapable (biykar) The Quran full of wisdom brings together
to be connectors to the arrival onto the (jami‘) all the rules (ahkam) of the sharia.
degrees of the following (wasila’-i wusul-i Instead, brings together all the sharias that
darajat-i mutaba‘at).39 Most of their ulama came before.
refuse to hold anyone as their pir or foreman Summary: Some of the rules of this
(muqtada) save books like Hidaya, Baz- sharia are understood to be of these types
dawiy etc. (qism): A. direct expressions (‘ibarat) from
the plain texts (nass), B. allusions (isharat)
For that worm hiding within stone from the plain text, C. pointed out (dalalat)
His ground and sky are the same from the plain text, D. stands out (iqtida)
from the plain text etc. Both the common-
Cho an kirmi keh dar sangiy nihan ers and the elect of the lexicologists (ahl-i
ast lughat) agree on it.
Zamin va asman-i uw haman ast And the other type (qism)40 is of the sort
(qabil) that could 41 be understood via ijti-
May Allah S make us realize the reality of had and istinbat42 . Only the imams of the
the emulation of the deeds that pleases the mujtahids may understand that 43 .
Mustafa (Haqqaqana ’llahu subhanahu wa
40
iyakum bihaqiqati ’l-mutaba‘ati ’l-mardiyati i.e., the second type, i.e. of the type that is
’l-mustafawiyati ), ‘ala sahibha ’l-salawatu apart from direct expression from the Quran
41
only
37 42
partial followers method of research, lit., istinbat is coining of
38
form a new word from an old Arabic root according to
39
Aftabi has this extra line, but not Naushahi: an Arabic pattern cf. Hava
43
Instead, they consider it to be fruitless and in vain. qism, type
3.5. MAKTUB 2.55 137

Most agree (beh qawl-i jamhur) that that Although these rulings are taken from the
master 44 was one45 . So were the honor- book, still since their manifestors (muzhir)
able companions, and the mujtahids from are the prophets, those are held to be re-
the rest of the Muhammadan ummat. lated to the sunna. Because sunna or ha-
In the era of the rasul, the ijtihad-derived dith are their manifestor.
rules did not waver between error and cor- Therefore, necessarily, these rules are re-
rectness for that was the age of direct reve- lated to qiyas because their manifestor is
lation (wahy). Instead, by incontrovertible qiyas. Therefore, both sunna and qiyas
(qat‘i) revelation, that which is true and manifest rules (hukm).
correct could be distinguished from mistake However, there are many differences be-
of the mistake-maker (khataiy mukhtiy). tween these two manifestors.
And truth and falsehood were not commin-
1. Manifestor 1 Qiyas Based on ijtihad,
gled together (mumtazaj).
personal interpretation in which there
That was opposite of the rules that came is possibility of error.
after the end of the age of the revelation.
The mujtahids derived them via the method 2. Manifestor 2 Sunna It has received
of istinbat. That is why the ijtihad-derived the help of divine notification where
rules which were decided in the era of rev- there is no room for error.
elation are bound to be firmly believed
This second type48 , is like the prototype
(mawjib-i yaqin). And those should be
(asl). It itself can reveal rulings. However,
practiced and believed dogmatically (mufid-
truly what establishes the rules is the Quran
i ‘aml, i‘tiqad). On the other hand, those
full of wisdom.
which came after the age of direct revela-
You may know on rulings derived via ijti-
tion, they are necessarily subject to suspi-
had, others are allowed to harbor a differ-
cion (zann). Those rules are beneficial prac-
ence of opinion with the prophets, if those
tices, but we are not required to hold them
others themselves have reached the degree
as articles of belief (neh mawjib-i i‘tiqad).
(darajat) of ijtihad. None may oppose those
And the third type (qism) of the Quranic rulings that are 1. expressions (‘ibarat), 2.
rulings are of the type that human power is allusions (isharat), 3. pointed out (dalalat)
incapable of understanding. Unless those46 from the nass. So all the ummats must fol-
are notified (i‘lam) on behalf of the one who low them. On the other hand, in ijtihadi
put down the rulings, 47 , understand them matters, the mujtahids of this ummat are
may not even be conceived. Attaining these not required to follow the prophet (salam).
notifications is exclusive (makhsus) to the Instead, it is correct for them to follow their
prophets. Except the prophets, such notifi- own judgment. However, there is a fine
cations do not happen to anyone. matter here.
You may know these:49 . They follow
44
the rasul the sharia of a “possessor of magnificence”
45
such mujtahid imam
46 48
rules of manifestor, i.e., sunna or hadith
47 49
i.e., he swt There are tab‘i, follower prophets
138 CHAPTER 3. MAKTUBS 2.51-2.75

prophet.50 , it is imperative to follow those had. Because that ijtihad is based on judg-
rulings that have been established from the ment (rayy) and judgment may be correct
books and leaves (sahifa) of their “posses- or incorrect. But there is no such suspi-
sor of magnificence” prophets via ‘ibarat, cion within i‘lam, notification from he swt.
isharat, dalalat etc. On the other hand,51 Therefore, it is improper to harbor a suspi-
are not bound to follow those rulings that cion in it. Instead, what is correct is that if
are established by ijtihad or sunna 52 . a ruling is halal to he swt, it may never be
Let alone the prophets, even the muj- haram, and vice versa. Comment?
tahid imams of an ummat are not bound Answer: It may be that a thing is halal
to follow the other prophets in the mat- for one community, and that thing is haram
ter of rules as it has been just been ex- for another community. So what the posses-
plained. So how would a follower prophet sor of magnificence prophet has been noti-
be bound? Also, in the matter of rules de- fied as halal, that same thing has been no-
rived via sunna of the prophets, the follower tified as haram for another prophet. Both
prophets know them from he swt via the these halal and haram are taken from their
same method that the possessors of mag- pages (sahifa). It is like when a mujtahid
nificence come to know. So why does the derives two different rulings from the same
follower prophet need follow there? place. Some are calling it halal and some
Instead, there is not even any room for others haram.
following there. Because rulings differ with
respect to time and place. The same thing
may be halal some times, and that same
thing may be haram in some other times. Question on Notification
Therefore, the thing that the possessor
magnificence prophet is notified as halal, Question: That above-mentioned contra-
that same thing is notified as haram for an- dictory rulings may possibly take place
other [Link] that halal and haram within ijtihad because that is based on opin-
are taken from their pages (sahifa). This is ions (rayy) and opinions may be correct or
analogous to when from the same place two incorrect. On the other hand, there is no
mujtahid imams derive two different rul- such possibility within i‘lam from he swt
ings. Some call it halal, and some other and so it is improper to harbor suspicion
call it haram. on its correctness. Comment?
Answer: It may be that something is ha-
lal for one community whereas haram for
Question on two types of rulings
another community. Therefore, divine rul-
Question: Those above-mentioned two ings for the same matter may be different
types of rulings may take place within ijti- for different communities, there is nothing
50
wrong with it. On the other hand, it does
And for those follower prophets
51
the follower prophets not come true in the case of the ummat of
52
of the possessor of magnificence prophet they the last prophet uniquely. Because all the
follow people of the world are subject to the same
3.5. MAKTUB 2.55 139

ruling of this 53 sharia. In this case, in the different rules for different communities, as
same type of incident, the order of Allah is it has been explained before.
the same, not different.

Question on permissibility
Question: A possessor of magnificence
prophet rules it permissible and a second Therefore, in the previous sharias, the
prophet who is his follower (mutabi‘) rules follower prophets may not oppose those
it impermissible, then the second ruling rules (ahkam) that have been understood
would abrogate the first ruling. However, in the lexical meaning from the books and
that54 is not permissible as none but a pages (suhf) of the possessor of magnifi-
possessor of magnificence prophet has the cence prophets . Because those rules were
power to abrogate. Comment? sent down to all the inhabitants of the
Answer: Abrogation (nasakh) is to be world. As the result, whichever follower
imperative when the second ruling is a prophet invites whichever community, those
general55 (hukm) onto all the people of prophets may not preach against those
the world. At that time, the first ruling rules. If it is halal, it is halal for every-
that was specific to a particular commu- one. And if it is haram, it is haram for
nity would be nullified. On the other hand, everyone as well. Until a second possessor
when the second ruling is not general, in- of magnificence prophet comes and removes
stead it rules that thing impermissible only that rule. It is only then that it is abro-
for a specific community then it carries no gated. Therefore, those rules that are taken
conflict with the first. from their books and pages lexically, they
are those that get abrogated. On the other
Difference: wahy versus i‘lam hand, the rules that are established via ijti-
had or i‘lam, notification, and which are re-
One mujtahid rules a matter halal and a lated to sunna or ijtihad, they cannot be
second mujtahid rules that same matter conceived to be abrogated. Because these
haram — can’t you see this? There is noth- are rules are for a specific group, but not
ing to be abrogated here. However, there is for the others. Therefore, no prophets ijti-
a big difference between these cases because had or sunna may replace another prophet’s
one is a matter of interpretation (rayy) ijtihad or sunna. For one is for a specific
and another is divine notification (il‘am). ummat and the other is for another um-
Within interpretation, there is the possibil- mat. If this duality was for all the people
ity of several different rulings. On the other of the world or for a specific ummat, then
hand, within notification, there is no such it would surely be abrogated. It is like our
possibility. However, it is possible to have sharia, which is incumbent to all the people
53
Muhammadan of the world. Its second ruling abrogates the
54
second ruling first ruling, and the sunnas of our prophet
55
ruling abrogates the sunnas of the earlier prophets
140 CHAPTER 3. MAKTUBS 2.51-2.75

Jesus following Hanafi school Can the teeth of jackal cut this
chain?
After his56 coming (nuzul), Hazrat Jesus
would obey this sharia, and follow the Qasiriy gar konad iyn qafila ra
Muhammadan sunna. Because it’s im- ta‘an-i qusur
proper to abrogate (mansukh) this sharia. Hasha ’llah! Keh bar aram beh
Maybe the ulama of the manifest knowl- zaban iyn galeh ra
edge would deny the rulings of Hazrat Jesus Hameh shiran-i jahan basteh iyn
(‘alaihi wa ’l-salam), and conclude that his silsilah and
rulings oppose the book and the sunna. Be- Rubeh az hileh chasan begaslad
cause his thinking in ijtihad would be very iyn silsilah ra
fine and inscrutably deep (kamal-i daqqat,
ghamud-i ma’khuz). And analogy for Jesus By the intermediaryness of this very interre-
the spirit (ruh) of Allah (‘alaihi ’l-salam) is lationship that he keeps with Hazrat Ruhu
the Great Imam the Kufi (rahmatu ’llahi ’llah, he could attain this high honor that
‘alaihi) who attained a high degree in ijti- Hazrat Khwaja Muhammad Parsa wrote
had and istinbat 57 . via the blessings of about. He wrote in the Fusul Sitta, Af-
piety and abstinence, and the felicity of fol- ter his descent, Hazrat Jesus (‘Isa) would
lowing the sunna (barkat-i wara’, taqwa, practice according to the school of Abu Han-
dawlat-i mutaba‘at-i sunna). All others are ifa. I.e., the ijtihad of Imam Hazrat Jesus
incapable and come short in understanding would be along the same line as the ijtihad
this. of Imam ‘Azam58 , since the level of 59 is far
Having realized the fineness of his knowl- too high to follow the ulama of an ummat.
edge, Imam Shafi‘i said in smiling face, All
the fuqaha, jurists are the family-members
of Abu Hanifa who depend on him for sup- Superiority of Hanafi school
port (Al-fuqaha’u kulluhum ‘iyalu Abi Han- I am saying without the slightest pressure
ifata). (takalluf) or partisanship (ta‘assub) that I
This news is for the arrogance of the am seeing the light of this Hanafi school as
short-sighted ones. Also for them who put a vast ocean (darya-i ‘azim), and the other
their own faults onto others. schools like like ponds (hiyad) and creeks
(jadawil). In the external eyes even, I am
If a faulty one blames this caravan seeing that a large section of the Muslim
he swt forbid! I won’t say such a ummat follows Abu Hanifah. Yes! The
thing number of followers of this school is so
All the lions of the world are many. Also, this school is excellent (mu-
chained in this chain tamayyiz) in root and branches, i.e., fun-
56
damentally. And their method of research
second
57 58
method of research cf. Aftabi, lit., istinbat is but not that that Hazrat Jesus would follow
coining of a new word from an old Arabic root ac- the Imam cf. Aftabi
59
cording to an Arabic pattern cf. Hava Hazrat Jesus
3.5. MAKTUB 2.55 141

(istinbat) is unique (‘alahadeh)— all theses lam. They want to put out the light of Al-
prove that they are true. lah by blowing breath over it (Yuriduna yuzfi
It is a surprising thing! Imam Abu Hanifa nura ’llahi bi-afwahihim)66 .
has put his feet before all in following the If they think that these great masters
sunna. of the religion follow their own judgments
(ashab-i ra’iy), i.e., if they, in their cor-
1. The hadiths with defective chains of rupt idea, believe that67 used to issue rul-
transmission (mursal)60 , ings according to his personal judgments
a) 61
, he considers them as worthy of without paying any heed to the book and
following as the hadiths with valid the sunna, then the school (madhdhab) of
chains (musnad) are, and Muslims that is the highest in its number
of followers gets lost and deviated (dall,
b) he gives even those62 more weight
mubtadi‘). Even that, those followers go
than his own juridical opinion
out of the boundaries of Islam. Only peo-
(ra’iy), and
ple who believe that are people so ignorant
2. he considers the63 sayings (qawl) of the (jahil) that they don’t even have a clue on
companions, due to their companion- how ignorant they actually are. Or they
ship with the best of men, more worthy are zindiqs68 whose intention is to cut away
than his own64 opinions (ra’iy). (shatr) the most numerous part of the re-
ligious community. Or they are a few im-
The others are not like that. Even then, perfect ones who have memorized a few ha-
his opposite party call him a follower of diths, guess that the whole sharia in con-
his own opinion (sahib-i ra’y). And they tained therein, imagine that there is noth-
apply insulting epithets to him, although ing beyond what they know, and deny all
they all acknowledge the perfection of his that what they are unable to prove.
knowledge, and the plenitude (wufur) of
his he swtfearingness and abstinence (wara‘, For that worm hiding within stone
taqwa). His ground and sky are the same
May Allah swt grants them the oppor-
tunity so that they do not give pain to Cho an kirmi keh dar sangiy nihan
the captain of the religion (ra’is-i din) and ast
the commander of the Muslims (ra’iys-i Zamin va asman-i uw haman ast
muslimin). And they do not sadden the
66
largest community (sawad-i a‘zam)65 in Is- Quran, Tawba, 32
67
Abu Hanifa
60 68
mursal hadiths miss the name of the compan- Zindiq meaning heretic is the Arabicized
ion spelling for the Farsi word zindik. Literally, it
61
Imam Abu Hanifa means a dualist. Then it came to mean the fire-
62
weak hadiths worshippers as they proposed two deities, Ahur
63
mere Mazda who creates good and Ahriman who creates
64
juridical evil. Finally, in Islamic sciences, it came to mean
65
i.e., the Hanafi school, as most Muslims follow one who maintains some affiliation with Islam but
this madhdhab denies it in a major teaching, i.e., a heretic.
142 CHAPTER 3. MAKTUBS 2.51-2.75

Alas! A thousand times alas! At their four basis, there is no other basis to estab-
ugly partisanship, and corrupt way of view- lish the rulings of the sharia. Ilham may
ing! It is Hazrat Imam Abu Hanifa is not establish halal or haram. And the un-
the founder (baniy) of the science of fiqh. veilings of the possessors of the inner realm
And he possessed three-fourth of the sci- (arbab-i batin), i.e., the sufis cannot deter-
ence of fiqh. It is the rest, i.e., one-fourth mine fard or sunna.
that the rest of the imams share with him.
Therefore, Abu Hanifa is the master of
the household (sahib-i khaneh) of fiqh, and Elect friendship
all the rest are like his supported depen-
Possessors of the elect friendship (arbab-i
dents (‘iyal). Although I am a firm follower
walayat-i khassa) are equal to the common
of this school, still I have a personal love
faithful in following the mujtahids. How-
(mahabbat-i dhati) with Imam Shafi‘i, and
ever, they have superiority in other matters.
I hold him a major master. For this reason,
Their unveiling and inspiration (kashf, il-
in some supererogatory deeds (a‘mal-i nafi-
ham) neither increase their superiority, nor
lah), I follow (taqlid) his school. But what
do those cast them out of the boundary of
would I do? Although all the other have
following (taqlid). In following the muj-
plethora of knowledge and perfect piety
tahids in research-derived rulings (taqlid-i
(wufur-i ‘ilm, kamal-i taqwa), still I an find-
mujtahidan dar ahkam-i ijtihadiya), Hazrat
ing them like boys before Imam Abu Han-
Dhu ’l-nun Misri, Bayazid Bistami, Juna’id
ifa. All the rest rest on Allah (S).
Baghdadi, Abubakr Shibly (quddisa sir-
ruhum) are equal to the common faithful,
Marifat may not overrule e.g., Za’id, Amr, Bakr, Khalid etc.
sharia See! In other matters, these mas-
70
ters may have superiority. They are the
Let me proceed to the gist of the matter ones who possess unveiling and witness-
now, and say that differences (ikhtilaf) be- ing (kashf, mushahada). And they are the
tween rulings from ijtihad do not necessi- ones who possess self-disclosure and man-
tate abrogating the previous rulings even if ifestation (tajalli, zuhur). They are that
the prophets themselves make those rulings. group who have been liberated from the
On the other hand, if69 happen in the rul- love of the ma sewa due to the overpowering
ings from the Quran and the hadith, such love for the true beloved (istila-i mahabbat-
abrogation would indeed take place, as it i mahbub-i haqiqi). And they have been
has been narrated before. Therefore, it is freed from looking at or knowing (did, dan-
established that the book and the sunna ish) about the other or otherness (ghair,
alone should be considered in establishing ghairiyat). If they have attained (hasil)
the rulings of the sharia. However, the qiyas anything, it is him whom they have at-
of the mujtahids and the ijma of the ummat tained. And if they have arrived on (wasil)
can also establish rulings. Apart from those
70
i.e., the possessors of the elect friendship
69
such differences (arbab-i walayat-i khassa)
3.5. MAKTUB 2.55 143

anything, it is him whom they have arrived Khidr and beyond-worldly knowledge
on. They are within the cosmos (dar ‘alam)
Khwaja Muhammad Parsa (quddisa sir-
but outside (biy ‘alam) the cosmos. They
ruhu) has written, Regarding receiving ben-
are with themselves but without themselves
efit from the knowledge of the ethereal
(ba khod, biy khod)71 .
realm, Hazrat Khidr is my intermediary
If they live, it is for he swt that they (Dar ifada’-i ‘ulum-i ladunniy, ruhaniyat-
live (Agar miy ziynad, baraiy uw miy ziy- i Hadrat Khidr mutawassut ast). By this
nad). And if they die, it is he swt that they saying of him, it seems to me that it relates
die for (Agar miy miyrand, baraiy uw miy to the beginning or the mid-level. But the
miyrand). interaction (mu‘amala) of the enders are an-
Due to the predomination of love other thing, as I have witnessed it via clear
(ghalba-i mahabbat), the beginners among unveiling (kashfu ’l-sarihu).
them witness (mushahadah) their sought And what has been narrated from Hazrat
thing (matlub) in the mirror of every atom Shaykh Abdul Qadir Jilani strengthens
(mar’at-i har dharrah) of the world. And that. It is said that once Hazrat Shaykh
they find (miy yaband) that every atom Abdul Qadir (quddisa sirruhu) climbed up
brings together (jami‘) all the perfections onto his podium (minbar) and started lec-
of the divine names and attributes. turing. At that time, Hazrat Khidr was
What sign (nishan) would I give to their crossing that area. At that time, Hazrat
enders? They themselves have no sign. Shaykh said, O Israelite! Come and listen
They forget the ma sewa at the very first to the words of the Muhammadan. From
footstep. What would I say on their sec- this saying of him, it seems that Hazrat
ond footstep? For they are beyond (berun) Khwaja Khidr is not a Muhammadan, he
the beyond-the-horizon (afaq) realm and is from a previous community.
the inside-the-self (anfus) realm. They When it is such (chun chenin bashad),
are the ones who receive ilham and they how would he be a intermediary (wasta) for
are the ones with whom he swt speaks the Muhammadans? So now it is realized
(kalam). The master of their masters that that knowledge72 is something else. It
(akabir-i akabir-i iyshan) take knowledge is beyond the rulings of the sharia (ahkam-i
and mysteries (asrar) without any inter- shari‘at) that is reserved (makhsus) for the
mediateness (biy-tawassut) from the pro- people of Allah.
totype (asl). It is like the mujtahids who
follow their own judgments and interpreta-
tions (ra’iy, ijtihad). And likewise, in their Marifat: Fruit of sharia
own marifats and ecstasies (mawajid), they Indeed, those said marifats are the fruits
follow their own ilham and insight (firasat). of the rules of this sharia. The purpose
for planting a tree is to harvest the fruit.
71
This line is missing from both Amritsari and So as long as the tree is on its feet, it will
Naushahi, but it is in Aftabi translation, They have
72
sobriety but at the same time, they have also lost i.e., ‘ilm-i ladunniy, he swt-given knowledge
themselves that is beyond-worldly
144 CHAPTER 3. MAKTUBS 2.51-2.75

bear fruit. And when its root is cut, there pleasure of Allah, and get told to forsake
would be no fruit. A complete idiot is that that. Again in some other times, they real-
man who expects to pick the fruit even after ize sleeping to be better than staying awake.
cutting off the tree. Instead, the more one
would tend the tree, the more fruit would
grow on that. Although the purpose is the he swt communicates via ilham
fruit, still it comes off the tree. The dis- Every rule of the sharia is limited to a spe-
tinction between one who firmly observes cific time (waqt). On the other hand, the
the sharia and another who neglects it — it rules derived via ilham is for all the time.
can be determined by this analogy. He who So when these masters act according to di-
takes up the sharia realizes marifat. The vine commands, then indeed their nafl, su-
more one follows the sharia, the more one pererogatory acts are like the fard, obliga-
realizes the marifat. And he who neglects73 , tory acts of the commoners.
he is deprived of the marifat. For example, an act for someone may be
nafl by the command of the sharia but that
Marifat perfects the sharia same act may be fard by ilham for some-
74
one else. So the commoners may sometime
may believe that he has attained the mar- do nafl worship and some other time mubah
ifat in his perverted knowledge, still actu- deed. On the other hand, when these mas-
ally he has attained nothing at all. That is ters do all their deeds by the instruction
a type of deceptive progress (istidraj) like from Allah, all those deeds are done as
what the yogis, sanyasin and Brahmins get. fard. The highness of these masters can be
All the haqiqat, reality that the sharia re- guessed from this.
fuses to accept is surely misguidance (zan-
daqa, ilhad).
Therefore, it is proper and fitting (rav- Need for Ilham
ast) that the elect of the people of Allah re-
The ulama of the manifest knowledge
alize some mysteries and subtle things (as-
has held that the news of the absent
rar, daqa’iq) from the marifat or knowl-
realm (ghaib) comes from the news of the
edge of the person, attributes and activities
prophets. And they hold none else to be
(dhat, sifat, af‘al) of he swt. The external
peer to the prophets. This is incompatible
sharia is silent on these marifats.
to being the heir. Many true knowledge is
These masters75 find the permission
negated by this.
(idhn) or lack of permission of Allah is every
Yes! All the rulings of the sharia are
movement and stillness (harkat, sakanat).
based on the four proofs (dalil)76 . Ilham has
And come to know of his pleasure (mardi)
no place there. On the other hand, the reli-
or displeasure. Some times they find do-
gion has many things to do beyond the out-
ing supererogatory salat against the good
ward rulings of the sharia. In those places,
73
following the sharia the fifth proof is ilham. Instead, it can be
74
He who neglects the sharia
75 76
of marifat Quran, hadith, ijma, qiyas
3.6. MAKTUB 2.56 145

said that it is the third proof. That is, af- Difference: Ijtihad and ilham
ter 1. the Quran and 2. the hadith, it is 3.
There is a distinct difference between ijti-
ilham that may be considered. This proof
had and ilham. Ilham is a matter of opinion
would remain until the end of the world. So
and opinion rests on the creator. There is
how can you equate these masters with the
a sort of originality (asalat) in ilham that
others?
is not there in ijtihad. What the prophets
It is possible that others are doing much receive is i‘lam, notification. And ilham
worship but that is being against the good is similar to that i‘lam, Quran and hadith
pleasure of Allah. On the other hand, these come from that80 , as it has been described
masters sometimes are not worshiping but before. However, ilham is subject to suspi-
even that is creating good pleasure in he cion whereas the said i‘lam is definitive.
swt. I.e., To he swt, they leaving out wor- Rabbana! Atina milladunka rahmatan,
shiping is more liked than the others wor- wa hayya’ lana min amrina rashada 81 )! Wa
shiping. But the common people point ’l-salamu ‘ala mani ‘ttaba‘a ’l-huda.
out towards the opposite path. They con-
sider77 as the abid, pious and those78 as the
cheaters (makkar). 3.6 Maktub 2.56
To Mawlana ‘Abdul Qadir Ambali

Ilham illuminates hidden

perfections
Sins into merits
Question: When the religion has been per- Bismi ’llahi ’l-rahmani ’l-rahim. Allah
fected by the book and sunna, then after swt said, They are those whose sins Allah
the perfection, what is the need for ilham? turns into merits (Ula’ika yubaddilu ’llahu
What imperfection (noqsan) remains that sayyi’atihim hasanatin) 82 . By the grace of
needs to be perfected by ilham? Allah (S) as alms from his beloved (salam),
Answer: Ilham brings to light the hid- the interaction of the dervish reaches such
den perfections of the religion. It does not a place that the ugly (saiyyi’a) deeds for
establish additional perfections in the re- the others turn into beautiful deeds for him.
ligion. It is like ijtihad, which manifests And what are despicable deeds (radhila)
the rules79 . In the same way, ilham shows for the others turn into praiseworthy deeds
the fine points and mysteries (daqa’iq, as- (hamida) for him. For example, showing-
rar). Most people fall short of understand- off or bragging (riya, sum‘a), which is a sin
ing those. (saiyyi’at) or bad quality (radha’il), may be
considered. It becomes beautiful (husn) for
77 80
the worshipers i‘lam
78 81
not worshiping [Link].10
79 82
of the sharia [Link].7
146 CHAPTER 3. MAKTUBS 2.51-2.75

him and a deed that shows gratefulness and priding himself, elevating himself, or be-
praise (shukr, hamd) of he swt. ing haughty (ishtihar, iftikhar, raf‘at, ‘aza-
Because that dervish has wrested away mat). Instead, it is to manifest the bliss-
from himself (az khod maslub) all sorts of ful things (izhar-i ni‘amat) from the Haqq
haughtiness and greatness (‘azamat, kib- swt and to spread the news of the beau-
riyaiy). And instead he has put himself into tiful conduct (i‘lam-i ihsan) from he swt
a relationship with the holy person of he swt by which that dervish has been treated.
(janab-i quddus-i khodavandi). And he has Instead, when that dervish shows-off and
thrown all sorts of beauty, grace, good and boasts, it is as if he is praising and show-
perfection (husn, jamal, khair, kamal) far ing gratefulness (hamd, shukr) to the Haqq
away from himself. Instead, he has specified (S). And those bad actions transform into
(makhsus) them uniquely for Allah. And he praise (az radhalat beh mahmudat). Onto
finds nothing in himself but defect, imper- the same line of reasoning are the rest of
fection and nothingness (sharr, naqs, hech). the qualities. Fa’ula’ika yubaddilu ’llahu
And he sees nothing in himself but submis- sayya’atihim hasanatin wa kana ’llahu gha-
siveness, neediness and brokenness (dhull, fura rahima 90 . Wa ’l-salam.
iftiqar, inkisar).
If in the future, just a little part from
magnificence and greatness (‘azimat, kib-
3.7 Maktub 2.57
riyaiy) is face-turned onto (mutawajjuh) To Mulla Ghazi Na’ib
him, he considers that83 as a ladder. And Bismillahi ’l-rahmani ’l-rahim
it84 takes him above, to him85 who de- Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
serves86 magnificence and greatness. It is ’lladhina ’stafa. Arshadaka ’llahu ta‘ala!
the same case with beauty, good and per-
fection (jamal, khair, kamal) etc. — for him
those qualities are also steps87 . And apart Zikr of Allah is better than
from that88 , he gains nothing from those89 . salawat
Things given in trust for safe-keeping
For a few days, I was preoccupied in recit-
(amanat) should be returned to the peo-
ing salawat to the best of men (slm). And
ple of trust. Therefore, when he does what
I was saluting (darud) him via many dif-
seems to be showing-off or boasting (surat-i
ferent genera and types (anwa‘, aqsam) of
riya va sum‘a) his intention is not bragging,
salawat. And I found that they gave imme-
83 diate results. And I found path towards the
part
84
that part or ladder fine points within the mysteries of the elect
85
he swt Muhammadan friendhood (daqa’iq-i asrar-i
86
true walayat-i khassa-i muhammadi)91 . It went
87
via which he progresses, as he did via magnif- on like that for a while but incidentally, a
icence and greatness
88 90
progress [Link].70
89 91
qualities, i.e., those gifted qualities fail to or the greater friendhood (walayat-i qubra) cf.
grant greatness to him indeed Aftabi
3.7. MAKTUB 2.57 147

day came when I was found no opportunity the envoy (paygambar)97 since he98 is the
to do this practice, and I cut short (iqtisar) founder of that practice. The merit of the
the scheduled time (muwaqqat). And a de- doer does not get lessened by it at all.
sire arose in my mind that I substitute it
with tasbih, taqdis, tahlil.92 I thought that
Accepted zikr
there must be some hidden mystery in this,
let me wait and see what comes up. You may know that every zikr does not have
Finally, by the grace (‘inayat) of Allah this degree (rutba). Only that zikr, which
swt, I learned that for that time, it is bet- is worthy of acceptance, is specified by that
ter to chant zikr than to send salawat, for excellence. Salawat is better than that zikr,
both the sender and him whom that salawat which is not like that. And via that99 , one
is being sent to, i.e., the receiver (mursil, would receive more baraka. On the other
mursal). Because, hand, the zikr, which is

1. Sender It is narrated in a sacred ha- 1. taken from a shaykh who is perfect in

dith, He who is too absorbed in zikr perfection-giving (kamil-i mukammil),
to ask me, I give him better things and
(Man shagalahu dhikri ‘an mus’alatiy,
a‘taituhu afdala ma) 93 . 2. according to the rules of the tariqa, one
can continue (mudawamat) that100
2. Receiver when this zikr is taken from
the nabis (AS), then the same way that this zikr is better than reciting salawat. Be-
the zikr-chanter gets the merit, in that cause this zikr is the connector (wasila) to
same way his nabi (AS) also gets that that zikr 101 . Until one would not do this
merit. zikr, one would not reach that zikr 102 .

The rasul said, He who would establish a Supererogatory worship forbidden

beautiful practice in Islam, he would re- Note: This is a rule in our branch of the
ceive its merit for himself and all else who Naqshbandi tariqa not to do any nafl salat
would practice it. (Man sanna94 sunnatan without the shaykh’s permission, which he
hasanatan, fa-lahu ajruha wa ajru man gives only at advanced level. This sec-
‘amila biha) 95 . tion explains why. Also study Tafsir al-
Any good deed that the ummat does, Mazhari, last juz‘, where Khwaja Bahaud-
96
it gets the merit from that deed, So does
97
of that ummat
92 98
Tasbih is reciting Sub-hana ’llah taqdis is Sub- that envoy
99
hana maliku ’l-quddus, tahlil is reciting La hawla wa salawat
100
la quwwata illa bi-’llah zikr
93 101
hadith i.e., that maqbul zikr
94 102
fi ’l-Islam i.e., until the salik would do this zikr that he
95
hadith has taken from his sufi shaykh, he would not trans-
96
the ummat form himself to reach that maqbul, accepted zikr
148 CHAPTER 3. MAKTUBS 2.51-2.75

din explains this matter prohibition of su- 2. A perfect ummat may not reach the
pererogatory worships.103 degree of a envoy (paygambar) even if
It is for this reason that sufi shaykhs none follows him or accepts his invita-
(masha’ikh) of this tariqa (qaddasa ’llahu tion. Because every envoy is basically
ta‘ala asrarhum) do not permit the begin- a missionary (sahib-i da‘wat) and in-
ner any practice apart from chanting zikr. structed (ma’mur) to spread (tabligh)
Instead they shorten the practice to fard the sharia. Denial of the ummat fails to
and wajib only and forbid (mana‘) nafl mat- create a defect in his mission of invita-
ters104 . tion and conveyance (da‘wat, tabligh).

Missionaries: Excellence It is a clear

Nabis are supreme saying that no perfection reaches the degree
This clarification clarifies that even when of the mission of invitation and conveyance
one perfect individual (fard-i kamil) from (rutba’i da‘wat, tabligh). You might have
the ummat progresses and reaches the ul- heard these hadiths,
timate degree of perfection, still that one
won’t be able to be equal to his own prophet 1. Verily, the most beloved before Allah
(AS). Because, is one who makes Allah beloved before
his slaves (Fa-inna ahabba ’l-‘ibadihi
1. Whatever perfection that105 has at- ’llahi ila ’llahi). Or,
tained, he has attained it via following
2. One who makes Allah love his slaves,
the sharia of that prophet (AS). Conse-
and makes his slaves love Allah, they
quently, all these perfections are estab-
are the callers and missionaries (Man
lished in that envoy (paygambar). And
habbaba ’llahi ila ‘ibadihi, wa habbaba
the perfections of the other followers of
‘ibadu ’llahi, wa huwa al-da‘iy wa ’l-
the envoy has been added to it. Addi-
muballighu). Or,
tionally, the envoy (AS) has his own
unique perfections. 3. On the day of resurrection in the fu-
103 ture, the ink of the ulama would be
Tafsir al-Mazhari has a story where Kh Amir
Kulal told Kh Bahauddin, It is better to eat than measured against the blood of the
to fast when that fast satiates the nafs shahids on the path of Allah, and the
104
This rule means the beginner of the Naqsh- side of the ink in the balance would be
bandi tariqa may not do any nafl salat, only fard, heavier106 .
wajib, or sunnat-i mu‘aqqada salat, even the taha-
jjud salat. Instead, they should concentrate on pu-
rifying the heart via zikr, muraqaba and other prac-
Those above-mentioned felicities are im-
tices suggested by the shaykh. Once the initiate possible for the ummat. Whatever that
attains a higher level, his teaching shaykh would the ummat receive, they receive it deriva-
permit it. This is in contrast to the method in tively107 . The trunk (asl) is the trunk and
other tariqas where they attain the nearness via
106
nafl salat hadith quoted in Farsi
105 107
the ummat lit., as tufayliy and dimni
3.8. MAKTUB 2.58 149

the branch branches out (mustinbat) of the ficiency that negates unbounded excellence
trunk. (Li’anna fi ’l-iqtisari qusuran yunafi itlaqa
From this narration, the excellence of the ’l-fadli ). So understand, and do not remain
missionaries (da‘iyan, muballighan) of this with the defective ones. (Fa-afhum wa la
ummat may be realized. However, just as takun mina ’l-qasirin).
there are higher and lower degrees within Yes! Although the zahir is superior
the acts of calling and conveyance (da‘wat, (‘umda) and it is the means of salvation, full
tabligh), in the same way, there are degrees of baraka and comprehensively beneficial
(darajat) within the offices of the callers (manat-i najat, kathir al-barkat, ‘umum al-
and missionaries (da‘iyan, muballighan). manfa‘at), still its perfection depends on
The ulama specializes in the conveyance the batin. Zahir, without the batin, is in-
of the external facet (tabligh-i zahir) and complete, whereas the batin, without the
on the other hand, the sufis take up the zahir, is useless (na-farjam). On the other
internal facet (batin). That sufi who is an hand, he who has brought together both
alim as well a sufi (‘alim-i sufiy)— he is a the zahir and batin is as rare as the touch-
touchstone. Because he is worthy to act stone. Rabbana! Atmim lana nurana, wa
as a missionary (tabligh) and invite people ’gfir lana. Innaka ‘ala kulli shay’in qadir110 .
(da‘wat). And he is the heir and follower of Al-salamu ‘alaikum wa ‘ala mani ’ttaba‘a ’l-
the prophets (as). huda.
Hadith-scholars of this ummat — who
convey (tabligh) the hadiths of the
prophet— many consider them to be the
most excellent (afdal). If one means it in 3.8 Maktub 2.58
the absolute sense (mutlaqan), I am not so
sure. But when compared to those who con- To Khvaja Muhammad Taqi
vey the manifest knowledge (muballighan- Alhamdu li-’llahi rabbi ’l-‘alamina, wa
i zahir) — yes, it can be said. On ’l-salawatu wa ’l-salamu ‘ala sayyidi ’l-
the other hand, absolute superiority (fadl- mursalina wa ‘ala alihi ’l-tahirina. I am
i mutlaq) belongs to the comprehensive delighted to peruse the blessed letter you
missionary (muballigh-i jami‘) who conveys have sent due to your good upbringing, and
(tabligh) both external and internal (zahir, highness of your innate nature (fitrat). Sal-
batin) bodies of knowledge and gives invita- lamakumu ’llahu ta‘ala.
tion (da‘wat) in both external and internal
methods108 . Because cutting short109 is de-
108
i.e., gives invitation both externally via speech Kumun buruz tanasukh
and writings and internally via spiritual energetic
attraction. Khwaja ‘Ubaidullah Ahrar used to say, Note: coming out in the open or being hid-
How would one benefit from our talks if he can’t den (buruz, kumun)
benefit from our silence?
109
to solely the external sharia while ignoring the
110
internal sharia, which is the sufi path or tariqa [Link].8
150 CHAPTER 3. MAKTUBS 2.51-2.75

Vision of Ibn Arabi among your grandfathers. He

asked him116 , How many years ago
You have written that Hazrat Muhyiud-
did you die? He117 answered,
din Ibnu ’l-‘Arabi narrated a hadith in
My death took place more than
the Futuhat-i Makkiya where the prophet
forty thousand years ago. He118
(SLM) said, Verily Allah created a hun-
said in surpise, It has not even
dred thousand Adams (Inna ’llaha kha-
been seven thousand years up to
laqa mi’ata alfi Adama). Along with it,
now since the creation of Adam
the shaykh described several witnessings of
(AS) the fore-father of man. He119
the world of images (mushahadat-i ‘alam-i
replied120 , Which Adam are you
mithal):
talking about? Your Adam121 has
He111 was doing tawaf, circumam- indeed been created seven thousand
bulation of the magnificent Kaaba years ago.122
with a group of people whom he
The Shaykh added, At that point, I remem-
didn’t know. And it appeared that
bered that hadith. And that what has been
during the tawaf all recited two
narrated before123 supports that hadith.
Arabic poems and one of them
was:
Vision: Mujaddid’s
Indeed we’re doing tawaf
interpretation
like you are doing
tawaf Sir! By the grace of he swt (‘inayat-i kho-
Going around this house dawandi), what has been manifested to me
altogether is this:124

Laqad tufna kama 1. Ancient Adams of world of im-

tuftum sininan ages All these Adams that were there
Bihadha ’l-baiti turran before the creation of Hazrat Adam
ajma‘ina 116
that tawaf-doer
117
tawaf-doer
118
When he112 heard this couplet, Ibn Arabi
119
this idea floated in his mind that tawaf-doer
120
to Ibn Arabi
those113 are substitutes (abdal)114 121
Here, the word adam has a double meaning. In
of the world of images. As soon first context, i.e., your Adam, it means the prophet
as this thought came up, one of Adam, and in the second context, it means ‘adam,
those115 said to him, I am one nonexistence.—IAM
122
but we, who are doing tawaf as ‘adam, nonex-
111
Ibn Arabi istence, have been doing from a time even before
112
Ibn Arabi that
113 123
tawaf-doers i.e., this vision of Ibn Arabi
114 124
like guards cf. Aftabi This is a unique teaching of the Mujaddid that
115
tawaf-doers he seems to have learned via ilham
3.8. MAKTUB 2.58 151

(AS), they used to exist in the world of place (waqa‘a). Even that, in a man-
images (mithal), not in the witnessed ner appropriate to that world of images
world (‘alam-i shahadat). (munasib-i an ‘alam-i mithal), children
were born (tawalud) to and the lineage
2. True Adam of witnessed world He continued (tanasul) for those.132
who is the true Hazrat Adam (AS), he
exists in the witnessed world (‘alam-i 7. Imaginal Adams attain imaginal
shahadat). It is he who attained the perfections And also those133 at-
deputyhood (khilafat) on the land (za- tained formal and mental perfections
min), and became the object of pros- related to that world134 (kamalat-i suri,
tration (masjud) of the angels. ma‘nawi munasib-i an ‘alam). And
they became deserving of torture of
3. Many latifas within Adam’s real- merit (shayan-i ‘adhab va thawab).
ity Since Adam (AS) had been cre- Even that, the day of resurrection
ated comprehensively (jam‘iyat), there (qiyamat) ocurred for them. And peo-
was many (besiyar) latifas and quali- ple of paradise entered paradise, and
ties (awsaf) within125 reality. people of hell entered hell.
4. Latifas attain existence Since a 8. Drama repeated in many stages
long time before126 birth, in ev- After this135 ended, if Allah willed,
ery age (waqt), one of attributes one of the attributes of that136 , along
or latifas (sifat ya lata’if) of127 at- with some other latifa, appeared in
tained existence in the imaginal world that world of images. And activities
(‘alam-i mithal) powered by he swt’s like that happened in the first stage
power of existence-giving (b-iyjad-i used to happen even in that second
khodawandi) (JS). stage. When the second stage ended,
the third stage used to begin. And
5. Imaginal Adams appear as true when that137 ended, the fourth stage
Adam It is that it128 appeared in the used to begin. By the will of Allah
outward form (surat) of Adam (AS), ta‘ala, this method kept on repeating.
and received the name.129
9. True Adam appeared after this
6. Imaginal Adams carried on activ- drama When the stages of his138 imag-
ities of true Adam It is via the inter- inal manifestations (zuhurat-i mithali),
mediation of those130 that the activities which suspended from his139 attributes
(kar va bar) of that true Adam131 took 132
imaginal Adams
125 133
Adam’s imaginal Adams
126 134
true Adam’s of images
127 135
the true Adam above-mentioned drama
128 136
imaginal Adam imaginal Adam
129 137
Adam third stage
130 138
imaginal Adams Adam’s
131 139
the true, i.e., the nabi Hazrat Adam (AS) Adam’s
152 CHAPTER 3. MAKTUBS 2.51-2.75

and latifas, were completed (tamam forms and things similar to the mag-
gashteh), then that comprehensive nificent Kaaba in that world of images.
140
list (nuskha-i jam‘iyat) came into And that is the qibla for the residents
existence in this witnessed world of that world.
141
by he swt’s bringing-into-existence
(b-iyjad-i khodawandi)(JS). And by
the grace of he swt (be-fadl-i kho- Analysis: All are manifested
dawandi)(JS), it142 attained greatness
and honor (mu‘azzaz, mukarram).
from true Adam
I threw the sharpest gaze into this matter,
10. True Adam is far more exalted and made research (ferestadeh, ta‘ammuq),
than imaginal Adams Even if there still I failed to see any second Adam in
were a hundred thousand143 Adams, this world of witnessing (‘alam-i shahadat).
still those 144 are like the parts (ajza) of So I realized that this152 is nothing but
this145 . And those146 are like the hands magical activities of the world of images
and feet of the being (wujud)147 . And (sha‘bdehbaziyha-i ‘alam-i mithal).
they are like the prefaces and prophe-
That imaginal body (badan-i mithaliy)
cies (mubadiy, muqaddamat) of148 .
said, I am your grandfather. More than
11. Grandfather The grandfather of the forty thousand years has passed since my
great shaykh (shaykh-i bozorg)(QS) death. This is the strongest proof that the
who died forty thousand years ago,149 earlier Adams (adamha-i pesh) were the
he was a latifa of that shaykh150 in the manifestation (zuhurat) of the 153
attributes
world of images (‘alam-i mithal). And and latifas of this Adam (AS) . It is not
154
at the same time, he who found exis- that those were created as separate and
tence in the witnessed world (‘alam-i distinct (‘alahideh, mubayn) from this155
156
shahadat) and did tawaf of the noble Adam. Because if those were indeed sep-
house of Allah, he did it in that world arate, what 157
relationship would they have
151
of images as well . Because there are with this Adam? And how would he be
the grandfather? It has not yet been seven
140
i.e., the true Hazrat Adam (AS) thousand years since the creation of this158
141
faculty of Adam. So where is the room for forty thou-
142
that comprehensive list, i.e., the true Adam
143
imaginal sand years to pass?
144
imaginal Adams
145 152
true Adam (AS) vision
146 153
bodily parts This Adam means the true earthly prophet
147
of the true Adam Adam (AS) whereas those Adams mean the earlier
148
the true Adam mithaliy, imaginal Adams
149 154
in that dream earlier Adams
150 155
Ibn Arabi true
151 156
i.e., Hazrat Ibn Arabi (QS) did tawaf in the earlier Adams
157
vision (waqi‘a) or dream, and visions/dreams take true
158
place in the world of images true earthly
3.8. MAKTUB 2.58 153

Reincarnation is false nafs no longer need to look towards that163 .

Or remains needy (ihtiyaj) on it. For if the
Only those with sick hearts misinterpret nafs did remain needy, it would need to get
these narrations as tanasukh, reincarna- resurrected along with that164 .
tion. Possibly they propose that this
world is ancient (qidam-i ‘alam qa’il), and
deny the greater resurrection (qiyamat-i
Reincarnationists Deny Resurrection
kubra). Some irreligious (malahid) people
They165 believe in the same way that the
have fraudulently put themselves onto the
faylasufs do. For those faylasufs deny bod-
throne (masnad) of the shaykh. And they
ily resurrection (bejasad hashr). Instead
rule that reincarnation is permissible.
they believe that the torture or bliss (‘ad-
They159 think that until the nafs at- hab, thawab) is spiritual (ruhani). Actu-
tains perfection, man has no alternative ally, what they166 believe in is even worse
but reincarnation. They say, It is only than what the faylasufs believe in (i‘tiqad-i
when the nafs realizes perfection, it gets falasafa). Because while the faylasufs deny
respite from endless fluctuation (taqallub-i bodily resurrection (hashr-i ajsad), still167
abadan)160 , instead from endless intercon- it is onto the ruh that they establish tor-
nection (ta‘alluq-i abadan) with the body. ture or prize (‘adhab, thawab-i ruhani). On
Because it161 realizes the purpose behind its the other hand, they168 establish reincarna-
creation, when it reaches the ultimate limit tion, but at the same time, they deny any
of perfection (hadd-i kamal). This saying last-worldly punishment. To them, worldly
of theirs162 is clear infidelity (kufr-i sarih). punishment is the only punishment, and it
And denying that what has been estab- is done to reform (tahdhib) the nafs.
lished in the religion via numerous proofs.
If everyone reaches ultimate limit of perfec-
tion as the final result, then who is the hell
for? Or who would suffer punishment? This Explaining miracles without
saying of theirs results in denying the hell, reincarnation
and disbelieving in the last-worldly torture
(‘adhab-i ukhriy). Instead, by denying the Question: It is narrated from Hazrat ‘Ali
resurrection of the body, they conceive that (KW) and also from some other walis of Al-
the body is a weapon through which they lah that even before they had attained their
attain perfection. And so if all the naf- earthly bodies (wujud-i ‘unsuri), they did
ses reaches the ultimate limit of perfection many strange practices and amazing acts
(hadd-i kamal) as the final result, then the (a‘mal-i ghariba, af‘al-i ‘ajiba) in this world.
163
body
159 164
i.e., those reincarnationists body
160 165
i.e., endless ever-repeating chain of events of those reincarnationists
166
life, death and rebirth in the reincarnated form reincarnationists
161 167
nafs at least
162 168
i.e., of those reincarnationists reincarnationists
154 CHAPTER 3. MAKTUBS 2.51-2.75

If reincarnation is not permitted, how did what is there to be surprised about? Or

those happen169 where is the need for a separate body?
Answer: Those activities were performed
by the spirits (ruh) of these masters. By 2. Multiple presence is not
the will of Allah, their spirits were embod- reincarnation
ied as bodies (mutajassid b-ajsad) and did
those. The spirit that was interconnected It is narrated on many walis of Allah that
(ta‘alluq) to them170 was not from a differ- at the same moment, they were present in
ent body, which had taken on an interrela- many different locations. And did many dif-
tionship with the spirit.171 Tanasukh means ferent types of activities — these are such a
that the ruh establishes an interconnection type of incidents. In these cases, their lat-
(ta‘alluq) with, i.e., enters within, a sec- ifas took the forms of different bodies, and
ond body (bejasad-i digar). And the second did many different types of activities. E.g.,
body was separate (mubaiyn, mughaiyr) maybe a master lives in India, and he has
from that ruh before (pesh) the establish- never left it to go somewhere else, but a
ment of that interconnection. On the other group of people came from the magnificent
hand, what is happening here is that the Mecca and said We have seen that master
ruh is embodying itself with a body (mu- within the noble Kaaba and we have made
tajassid bejasad). So how would it be a such a conversation with him. On the other
reincarnation? hand, another group said, We have seen
him in Rome. And a third group said, We
have met him in Baghdad. This is the case
1. Changing forms is not of his latifas taking on different forms. In
reincarnation many cases, the master is not even aware of
these. Due to this, he says, You are putting
Jinns appear in many shapes or forms (mu- false blames onto me. I have never come
tashakkil be-ashkal). And at that time, out of my home, never seen the noble sanc-
that body performs actions commensurate tuary of Kaaba, and never been to Rome
to that form—there is no reincarnation or or Baghdad. I even do not know who you
incarnation (tanasukh, hulul) there. By are. In many cases, people in jeopardy seek
the permission of Allah, the jinn is able assistance from living or dead saints. And
to change their forms in this manner. And they clearly see that the form of that saint
amazing deeds are done by those forms at arrives there, and ward off his jeopardy. In
that time. In that case, if Allah allows many cases, that saint is indeed aware of it,
the spirits of the perfect ones such abilities, and in many other cases, he is unaware.
169
Needs further research on the practices of For all he is the primary sadhana
Hazrat Ali that the Mujaddid is referring to? For us it is a falsity
170
Hz. Ali or other masters
171
If it were so, yes, it would be reincarnation,
but instead, those were the spirits if Hz. Ali or Az ma va shoma behaneh bar
other masters indeed sakhteh and
3.8. MAKTUB 2.58 155

All these are also the latifas of that saint new creation.
taking up different forms. Taking up the
forms (tashakkul), sometimes they take
place in the world of witnessing (shahadat),
and some other time, they take place in the 4. Kumun buruz reincarnation: Not
imaginal world (‘alam-i mithal). It is like needed
when in the same night, a thousand peo-
Note: A super-fast and easy method to
ple in different ways sees the rasul in their
progress on the sufi path is this: Project-
dreams. And receive effusion and baraka
ing perfections onto disciples. And great
from him. This is his attributes and lat-
Naqshbandi-Mujaddidi masters are good in
ifas taking up different forms within the
it including my own shaykhs.
imaginal world. This is the method that
the disciples benefit from the forms of their The sufi shayhs who are straight-standing
shaykhs in the world of images. And get in their states (mustaqim al-ahwal), they
their problems resolved. have never opened up their lips on the terms
kumun, buruz. And they have never put
the imperfect ones into jeopardy or discord
3. Kumun or buruz is not (bala, fitna).172
reincarnation
In my opinion, there is no need for ku-
Some sufi shaykhs have spoken on kumun mun, buruz or reincarnation. Because if a
and buruz — those are unrelated to rein- perfect one wants to nurture an imperfect
carnation (tanasukh). Because in reincar- one into perfection, then without making
nation, the nafs suspends from a second buruz into him, by his he swt-given power
body (badan-i thani) it may keep on liv- (aqdar-i khodawandi) (JS), he can throw re-
ing (thubut-i hayat), and that it may attain flections of his own perfect attributes onto
sensation and movement (hiss, harakat). his imperfect disciple. And by his own face-
On the other hand, in buruz, the intercon- turning and good glance (tawajjuh, ilti-
nection (ta‘alluq) is not keep him living, but fat),173 may grant that reflection fixedness
instead the nafs establishes a relationship and settledness (thabit, istiqrar) there. So
with the second body so that that body that that imperfect disciple may attain per-
may attain perfection (kamalat). It is not fection. And turning away from his bad
merely to resurrect him, instead it is to en- attributes, the disciple may face-turn onto
able him to attain higher degrees. An anal- praiseworthy attributes. There is no need
ogy is when a jinn establishes a relationship of the intermediation of kumun or buruz
with one and appears within one’s body. It here. Dua: Dhalika fadlu ’llahi yu’tihi man
is not to resurrect one because one’s body yasha’u, wa ’llahu dhu ’l-fadli ’l-‘azim
was already alive, and possessed possessed
the faculties of perception and movement. 172
as its result, i.e., if the shaykhs spoke on them,
Instead, when by this entrance, that jinn’s the imperfect ones could misinterpret the allegories
movements and states of stillness get un- in their sayings and get into heresies
veiled (zuhur-i harkat, sukunat), it makes a 173
the perfect shaykh
156 CHAPTER 3. MAKTUBS 2.51-2.75

5. Transportation of spirit or nafs is 1. Perfect ones do not need a rein-

not reincarnation carnated body The perfect ones are not
showmen or magicians. After attaining per-
Another group of sufi shaykhs proposes the fection. they prefer to get disengaged from
transportation of the spirits (naql-i arwah). the body (tajarrud az abdan) instead of be-
They say that after it realizes perfection, ing attached to the body (ta‘alluq ba’bdan).
the spirit attains such a power that if it Because their purpose in being attached to
wills, it may leave his own body and in- the body has been attained.
stead enter another body. It is said that
for a master who had such ability, when a 2. Reincarnated body must fol-
young man who was his neighbor died, then low the rules of barzakh, and that
that master left his own old body and in- is impossible Second, if the spirit gets
stead entered the body of that young man. transported, the first body would be put
At that instant, his first body died and the to death. And the second body would
second body became alive. This story seems be brought to life (imatat-i badan-i awwal,
to establish reincarnation. I.e. the second ihya-i badan-i thani). In that case, the sec-
body was interconnected with the ruh in ond body has no alternative but to follow
order to put life into that body. The sole the rules of the the barzakh174 i.e., the grave
difference is that that reincarnationists call And he has no leeway but to experience
that nafs imperfect. And establishes that the torture or reward (‘adhab, thawab) of
reincarnation (tanasukh) to make that nafs the grave. And when the second body is
perfect (takmil-i nafs). On the other hand, brought to life, then resurrection (hashr)
those who propose the tranportation of the takes place for them in this world.
ruh, they consider that ruh perfect, and es-
tablishes that transportation after attaining
perfection. Reincarnationists are misguided I
guess that those who believe in the trans-
To me, transportation (naql) is a far portation of the spirit (naql-i ruh), they do
smaller matter than reincarnation (tana- not seem to admit the torture or reward
sukh). Because they propose reincarnation in the grave. Or believe in the resurrec-
for the attainment of perfection for the naf- tion. Alas! A thousand times alas! Such
ses (takmil-i nufus) although this idea of frauds are sitting on the throne (masnad) of
theirs is baseless. And they assume that the the shaykh and are in the forefront (muq-
spirit gets transported (naql-i ruh) after it tada) of the Muslims. They are misguided
attains perfection, although no perfection is themselve and are misguiding others as well
actually attained. (Dallu fa-dallu). Dua: O Lord! After guid-
When they have fixed changing of bodies ing us, do not misguide our hearts, instead
(tabaddul-i abdan) for the sake of attaining bestow on us mercy from you. Indeed, you
perfection then after perfection has been at- bestow even on them175 . (Rabbana! La
tained, what is the need to be reincarnated 174
.
into a second body? 175
who do not deserve it
3.8. MAKTUB 2.58 157

tuzigh qulubana, ba‘da idh-hadaitana, wa- ous states and stations (kayfiyat-i ahwal va
hab lana, min ladunka, rahmatan. Inna- maqamat-i salik ra khiyal ast) of the salik
ka anta ’l-wah-habu).176 Wa ’l-salamu ‘ala
mani ‘ttaba‘a ’l-huda. 1. That form of the saliks may appear (ta-
sawwur) in it180

Epilogue: Clarifying some 2. It181 is able to make the saliks into pos-
ideas on the world of images sessors of knowledge (arbab-i ‘ilm mis-
azand), and
Idea 1. World of images is spacioue
You may know that the world of images 3. aware of those states and stations.
is more spacious (farakhtar) than all the
worlds. All that is in all the worlds, If imagination is negated or cut short (Agar
their forms (surat) are in the world of im- khiyal neh bud ya kot-hi konad), then igno-
ages. Even that, concepts and meanings rance is mandated (jahl lazim bud). Due
(ma‘qulat, ma‘aniy) are there as forms. It to this reason, above the degree of the
is said that Haqq (ja) has no image (mith- shadow (fawqa martaba-i zilal), there is ig-
liy), but he indeed has analogies (mithal). norance and bewilderment (jahl, hairat).
Wa li-’llahi ’l-mathalu ’l-‘ala.177 The ideas Because imagination may go up (tag va
in the microcosm, i.e., the human body, are puiy-i khiyal) only to the degrees of shad-
like signs of the world of images.178 ows (maratib-i zilal). There where is no
I have written in my maktubs that on the shadow, imagination (khiyal) has no place
degree of sheer incomparability (martaba-i there.
tanziya-i sirf), in the way there is no im- Therefore, when the form of he swt’s in-
age (mithl) for Haqq, there is no analogy comparability (surat-i tanzihi) is not in the
(mithal) for him there either. So do not world of images, as it has been narrated be-
strike any analogy for Allah (Fa-la tadribu fore, how can that form of incomparabil-
’llahi ’l-amthala).179 ity (surat-i tanzihi) come into imagination?
When we imagine, that imagination Because imagination (khiyal) is merely a
(khiyal)is a thing in our microcosm (‘alam-i ray from the world of images (parto-i ‘alam-
saghir) or our body. And it is a specimen i mithal). Therefore, nothing is gained
of the world of images (namuna-i ‘alam- there182 save ignorance and bewilderment
i mithal). Because it is in imagination (jahl, hairat). Also where there is no knowl-
(khiyal) that the form of a thing forms (dar edge, there is no conversation (Har ja ‘ilm
khiyal surat mutasawwur ast). Imagina- nabud, goft va gu nabud). Their sign (nis-
tion is such a thing that regarding the vari- han) is the saying, He who has known Al-
lah, his tongue has been tied up (Man ‘arafa
176
[Link]-Imran.3.8 ’llahu, kalla lisanuhu).
177
[Link].60
178 180
This line is not in the Naushahi text but in imagination
181
the Aftabi translation that imagination
179 182
[Link].74 within the world of tanzih
158 CHAPTER 3. MAKTUBS 2.51-2.75

On the other hand, wherever there is And one would be relieved from
knowledge, there is discussion (Har ja ‘ilm the defects of imagination (kha-
bud, goft va guw bud). That place may be lasiy az khat-i khiyal), when one
described by the saying, He who has known would put behind sayr-i afaqi as
Allah, his tongue has been lengthened (Man he has done to sayr-i anfusi. And
‘arafa ’llahu, tala lisanuhu). proceed further. And run out of
Its clarification is this: the external world and internal
world (afaq, anfus) to the beyond.
Therefore, in the world of the
shadows (dar-i zilal), the tongue For most of the walis of Allah, these
is lengthened, but it is shut off things are attained after their death. Be-
(gangiy-i zaban) above the degrees cause as long as they are alive, imagina-
of shadows (fawqa maratib-i zi- tion (khiyal) is attached to their coat-tails
lal) — regardless of whether that (damangir-shan) to them. Only few walis
shadow is the shadow of an act, of Allah
or shadow of an attribute, or the
shadow of a name, or the shadow 1. attain this felicity while they remain in
of the named one (fa‘al, sift, ism, this world,
musamma).
2. get freed from the clutch of the pre-
The imagined thing183 is derived domination of imagination (sultan-i
from shadows and is the caused khiyal) while their earthly life still re-
object (ma‘lul). And it has been mains
made defective by the defect of
fakeness (be-‘illat-i ja‘al-i majhul). 3. accept their sought thing onto their
And that184 is185 the trace and laps without any fakeness or made-up-
sign of the sought thing (athar va ness (biy-naht, ja‘al).
alamat-i matlub). Therefore, it
It is at that point that in the case of these
only assists in attaining ‘ilmu ’l-
masters, lightning-like self-disclosure of the
yaqin.186
person (tajalli-i dhati-i barqiy) becomes
On the other hand, ‘aiynul yaqin ever-abiding (da’imi). And the naked ar-
and haqqu ’l-yaqin 187 — they are rival (wasl-i ‘uryan) gives out a ray.
beyond imagination and shadow-
ness (ma wara-i khiyal, zilal). Pleasantly, to the lords of bliss, all
183
lit., that which is within the compass of imag- is blissful
ination (makhut-i khiyal) To the lovers and the poor ones,
184
imagined thing whatever they gulp down
185
merely
186
but no more, i.e., it doesn’t help in attaining Hani’an li-arbabi ’l-na‘im
‘ainu ’l-yaqin or haqqu ’l-yaqin
187
Amritsari and Naushahi both say ‘iyn va haqq. na‘imuha
Amritsari note explains it. Aftabi translation says Wa li-’l-‘ashiqi ’l-miskini ma yana-
witnessed and firm (prottokhkho o drirho) jarra‘u
3.8. MAKTUB 2.58 159

Idea 2: Dreams are unreliable they are manifested in the imaginal

world194 . That imaginal manifesta-
Question: Some ones may see, in dreams
tion (zuhur-i mithaliy) is the weak-
and mystic visions (waqi‘at), as images and
est form of manifestation (ad‘af-i zuhu-
imaginations (mithal, khiyal) that one has
rat). And it happens195 in accordance
become an emperor with many servants,
with its potency.
door-guards etc. And other ones may see
that one has become the pole (qutb), and The seekers on this path may see many
the entire cosmos has turned its face to- mystic visions (waqi‘ani), where they find
wards one. On the other hand, in the world themselves onto high stations, or receive the
of wakefulness that is188 outside (‘alam-i ranks of high level friends (arbab-i walayat).
yaqazat, afaqat), i.e., the world of witness- If those incidents are manifested in the wit-
ing (shahadat), none of these perfections nessed world (‘alam-i shahadat), it is indeed
are manifesting. These visions, are they a fine felicity (dawlatiy ast ‘azim). On the
true in any way or are totally baseless? other hand, if they are not manifested,196
Answer: Those visions (ruwiyat) indeed and instead they stop as manifestations of
have some taints of truth in them. Its clar- images197 (zuhur-i mithal) — it is valueless.
ification is that— those dreamers indeed This is a dangerous trap. A weaver or a
possess the capability (ma‘na) to become hair-cutter may see themselves as emperors
the emperor or the pole. However, this ca- in dreams. But they do not gain anything
pability is weak (da‘if), too weak to be man- by that dream, instead they fall in the way
ifested in the world of witnessing (shaha- of harm. Therefore, one may not rely on
dat). dreams. On the other hand, what is pos-
So those189 have no alternative but to fol- sible in the witnessed world, that is indeed
low either one of these two paths: his.
1. Potency By the grace of Allah, po- Sun’s servant am I
tency (quwwat) is created in them,190 So let me tell its story
And those191 grow potent enough to be Neither night, nor night-
manifested in the world of witnessing. worshipper am I
And by the power of Allah, those192 be- Which dream or story of night can
come the emperor or pole of the time I say?
(qutb-i waqt).

2. Impotency On the other hand, if Cho golam-i aftab ham

those193 fail to grow that potent, Ham ze aftab goiym
Neh shabam, neh shab porostam
188
the world Keh hadith-i khvab goiym
189
visions
190 194
i.e., in those visions merely
191 195
visions i.e., each individual vision is manifested
192 196
dreamers there
193 197
visions merely
160 CHAPTER 3. MAKTUBS 2.51-2.75

3. Dreams in Naqshbandi tariqa derstanding (ma‘qul, mafhum) goes under

the la. And so on. You have also writ-
It is for that reason that the Naqshbandi ten that you are experiencing this meaning
masters do not give any value to mystic with imposition (beh takalluf). I,199 , hope
visions (waqi‘at), and do not pay any im- that it would come without imposition (biy
portance to interpreting (i‘tibar) the mystic takalluf) as well.
visions of the saliks— it has no particular
benefit. Its interpretation is that only that
is valuable which is attained while awake. What is understood is ma sewa
The presence that is absence (hudur keh
Trace of nobility (najabat-i athar)! All that
gha’ibat)198 is valueless to them. It is
which comes via intellect (‘aql) or imagina-
for this reason that the forgetting (nisyan)
tion (wahm), instead via witnessing or un-
of the ma sewa, in their cases, is ever-
veiling (shuhud, kashf), be they external or
continuing (da’imi ). And the presence of
internal (afaqi, anfusi), all those are within
the absent (hudur-i ghaib) gets negated
the circle of ma sewa, otherness and they
from their hearts at each moment.
are types of fun and frolic. They are noth-
Yes! Into whose beginning the end has
ing else but captivation to games of magic
been inserted, would these perfections be
(sha‘ab-dha baziy).
impossible for them? Rabbana ’ghfirlana
For this captivation to set down (zawal-i
dhunubana wa israfana fi amrina, wa thab-
iyn gereftariy), if it needs imposition (beh
bit aqdamana wa ’nsurna ‘ala ’l-qawmu ’k-
takalluf),200 it is included within tariqat.
kafirina. Wa ’l-salam.
And it is a type of knowledge of certainty
(‘ilmu ’l-yaqin). After then (Ba‘da ’l-lataiya
wa ’llatiy),201 this felicity happens without
3.9 Maktub 2.59 any imposition (biy-takalluf). Or202 from
negation reaches the absence (intifa) of the
To Khwaja Muhammad ‘Abdullah, son of
ma sewa (az nafiy beh intafaiy ma sewa).203
Khwaja Baqi bi-’llah
And at that point, the salik attains freedom
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
from the narrowness (diq) of tariqat, goes
’lladhina ’stafa. Delight to my eyes (qur-
out from the alley (kucheh) of knowledge,
ratu ’l-‘ainiy)! I have received the noble let-
and realizes the felicity of fana. It is easy
ter that you sent. You have written there,
By the grace of Hazrat Haqq swt, those dis- 199
the Mujaddid
200
plays of magic (shu‘bada) that were being i.e., the salik need to make conscious efforts to
seen before have gone away. Nothing of that put down the captivation
201
the salik may progress up to a point where
type remains. I aspire so that from the side 202
in other words
of affirmation nothing comes to the hands. 203
I.e., it used to be that the salik had to make
And all that I realize via intellect or un- conscious efforts to negate, but now he has pro-
gressed to a more advanced level where there is a
198
the temporary presence that stays for merely spontaneous absence of the ma sewa, or in simpler
a moment and then gets immediately followed by words, the salik finds the formerly hard-to-do nega-
absence tion way easier
3.10. MAKTUB 2.60 161

to say these but very hard to reach. How- Shia

ever, it is easy for him to whom Allah has
All praise is to Allah, and peace be onto his
made it easy.
elect devotees (Alhamdu li-’llahi wa sala-
Activities (kar va bar) connected with mun ‘ala ‘ibadihi ’lladhina ’stafa).
haqiqat, those come even farther ahead. I attained the felicity of reading your let-
Those come after crossing negation (nafiy), ter. You have written about
or instead after negating the station of affir-
mation (intifa-i maqam-i ithbat), even be- 1. correctness of the caliphate of the great
yond ‘ilm, ‘ain204 that comes after. truth-realizer (siddiq-i akbar), which
has been established by the ijma of the
masters of the first and the best gener-
Haqiqat is far above tariqat ation

Know that tariqat is valueless before 2. superiority of the four caliphs being
haqiqat. And ithbat before nafiy. Because in line with the sequence of their
nafiy is connected to the contingent things caliphates
(mumkinat) whereas ithbat is connected to 3. keeping quiet on the fights between the
the Necessary, wajib, ta‘ala. In my gaze companions
(nazr), nafiy comes as a drop when com-
pared to ithbat. I am delighted on reading on the proofs
When one attains the above-mentioned you have received, and all the rest you have
( nafiy va ithbat), one reaches the elect written. Holding such a belief on the Shia
friendhood (walayat-i khassa). After at- community is sufficient. And that belief is
taining the elect friendhood (walayat-i the same as the opinion of the mainstream
khassa), there is either ascent or descent. Sunnis.
However, for this ‘uruj, there must be nuzul. Sir! Discussion of imamat is merely a
Rabbana! Atmim lana nurana, wa ’gfir branch (furu‘), not the trunk (asl) of the
lana. Innaka ‘ala kulli shay’in qadir205 . sharia. The necessary matters of the re-
Al-salamu ‘alaikum wa ‘ala sa’iri mani ligion are those concerning articles of the
’ttaba‘a ’l-huda, wa ’l-tazama mutaba‘ata ’l- faith (i‘tiqad) and practice. These two sci-
mustafa, ‘alaihi ’l-salawatu wa ’l-salam. ences would provide surety for that knowl-
edge. They are
1. the science of Kalam, and
3.10 Maktub 2.60 2. the science of fiqh, jurisprudence

To Muhammad Taqi .
Leaving out the necessary matters, and
instead taking up unnecessary matters, it
204
i.e., ‘ilm, ‘ain al-yaqin is to spend your life in vain. It comes in
205
[Link].8 the hadith, A sign that he swt has turned
162 CHAPTER 3. MAKTUBS 2.51-2.75

his face away from a slave is that slave gets be believed that the message that the rasul
preoccupied in what does not concern the (salam) brought forth from the Haqq swt is
slave (‘Alamatu i‘radihi ta‘ala ‘ani ’l-‘abdi also true.
’shtighaluhu bi ma la ya‘niyhi)). This news has been communicated to us
If discussion about imamat were a neces- via a faithful (daruriyat) method and via
sary matter (daruriyat) in the religion and narrations by numerous people (tawatir).
the trunk (asl) of the sharia — like what the And the news is on
Shias think — then Hazrat Haqq swt would
have instructed on it within his own noble 1. mustering and resurrection (hashr,
book (kitab-i majid-i khod). And he would nashr)
have determined (ta‘ayyun) it, appointed a
successor (istikhilaf), and selected an indi- 2. torment (‘adhab) and merit in the last
vidual (tashkhis) as the caliph. world that would be ever-continuing
And Hazrat the envoy (paygambar) (thawab-i akhiriy va da’imi), and
(‘alaihi ’l-salawatu wa ’l-taslimatu) would
have instructed towards one unique person 3. all the rest that has been heard.206
being the caliph. And he would have made
We must believe that they are all true, and
one unique person the caliph by specifica-
there is no way that these would not hap-
tion (tansis) and open declaration (tasrih).
pen. If such a belief is not there, there
However, when the book and the sunna
would be no salvation.
do not give any any instruction on it, it is
understood that the discussion of imamat
is redundant (fudul) to the religion, not the 2. Practice
trunk (usul) of the religion. It is only one
Second, there is no alternative from tak-
who talk too much (fuduliy) who gets pre-
ing up the rulings of the science of ju-
occupied in talking about redundant things.
risprudence (ahkam-i fiqhiya). And there
is no leeway from obeying the fard, wajib,
Necessary: Creed Practice sunna, mustahab. One must take heed of
Sufism what the sharia considers as halal or haram.
And cautiously respect the confines of that
Sharia has so many necessary matters in it sharia. Only then one would attain success
that there is no time to discuss redundant and salvation from the punishment of the
matters. last world.

1. Creed: 3. Sufism
First, there is no alternative to rectifying
When the creed and practice would be rec-
one’s articles of faith (i‘tiqad). Those arti-
tified, the step of taking up a sufi tariqa
cles are related to the 1. person (dhat) 2.
would come up. And it is at that point that
attributes (sifat) and 3. acts (af‘al) of the
Necessary (jalla sultanahu). It should also 206
from the rasul
3.11. MAKTUB 2.61 163

one may aspire to attain the perfections of conduct the return of beautiful conduct (Hal
the friendhood (kamalat-i walayat). jaza-u ’l-ihsani illa ’l-ihsanu)? 209
Discussing the matter of the imamate, Keep on respecting the way of practice
when compared to the essential matters of (atwar, awda‘) of the late master, Allah give
the religion, is like things to throw away him mercy (marhum). Respect his states
(matruh) on the street. In summary, when and times (ahwal, awqat).
the opposing people have started to get ex- Do not change (mara‘at) the method
treme (ghuluw) on this matter, and bad- (tariqa) of zikr, the circle (halqa) of zikr,
mouthing the companions of the best of and the practice of face-turning (tawajjuh).
men, I am compelled to write out a long And observe (mar‘i) every moment and
preface against them. Because it is an es- state. Remain absorbed (mashgul) in the
sential matter of the religion to remove con- method of zikr and the circle (halqa).210
fusing matters from it. Wa ’l-salam. That way there would be no deficit (qusur),
and the friends would get into a meditative-
state (jam‘a), and get annihilated (faniy)
3.11 Maktub 2.61 into one another. It is only then that
companionship would benefit. Previously,
To friends of Mawlana Ahmad Barqi I wrote that by chance if the said late
Mawlana went onto a journey, he should put
Shaykh Hasan in his place. Destiny made
Advice to friends of a khalifa this journey its intention.
Even now when I am looking at it again
Bismi ’llahi ’l-rahmani ’l-rahim. After and again, I’m finding that Shaykh Hasan
praising he swt, offering benedictions to has been selected for this task. May none
the prophet, conveying the invitation hamd, of the friends find it hard. Because it does
salawat, tablighi ’l-dawati) I am offering so- not depend on our or their desire — in-
lace to the late Mawlana Ahmad. For the stead it is imperative that we all obey. The
Muslims of this age, the said Mawlana was tariqa of Shaykh Hasan relates more to the
a lighthouse (nishani) towards Allah and a tariqa of the late Mawlana.211 The nisbat
mercy from him. O Allah! Do not deprive the Mawlana received the last time he was
us from his207 merits (thawab), and do not here, Mawlana Hasan also received a share.
allow us to fall into jeopardy now that he is The other friends did not receive any
gone. significant portion of that212 although
I am soliciting assistance from the friends they have received unveiling and witness-
for those who have left.208 The sincere ing (kushuf, shuhud), and have attained
friends of the late Mawlana must help his monism and unificationism (tawhid, itti-
children and family. Try so that his chil- had). However, the above-mentioned felic-
dren receive education, and get decorated
209
by the science of the sharia. Is not beautiful [Link].6
210
of muraqaba, sit down meditation in a group
207 211
the late Mawlana’s Ahmad
208 212
this world nisbat
164 CHAPTER 3. MAKTUBS 2.51-2.75

ity is something else, and this business (kar- mal). These two powerful enemies, nafs and
bar) is something else. They213 refuse to satan, they are lying in wait. So let it not
buy these unveilings (kushuf) etc for even happen that they throw him away from the
one grain of barley. Even more, they seek path, and make him hopeless and ruined
forgiveness from monism and unificationism (khatib, khasir).
(tawhid, ittihad).
Summary: The friends should not delay
The gist of my saying to you is this
in putting Shaykh Hasan in the forefront
You are a child and this house is
(taqdim). And accept him as the head of
gaudy
the circle, and get immersed in their own
tasks.
May brother Khwaja Wayis may explain
Hameh indiraj-i man beh to iyn
it to the friends and instruct them to get im-
ast
mersed (mashgul) in the circle.214 That way
Keh to tifliy va khaneh rangin ast
a desire would arise in the mind of Shaykh
Hasan. In turn, Shaykh Hasan should keep
a friendly relationship with those with the
India is far away from where you live. Only
same pir (ham pir gan), and keep the broth-
a single caravan comes and goes, and brings
erly love intact. And he should not leave
and takes news. Keep on writing on your
out discussion of the books of jurisprudence
states (ahwal). If you cannot come, at least
(fiqh), spread the rules of the sharia, en-
do not forget to write.
courage the practice of illuminated sunna
(sunnat-i saniya), and warn on deviations. Mian Shaykh Yusuf is close to us. He
He should not leave out the habit of crying was here for a long time. He has taken in
before he swt with solicitousness (iltija), hu- a lot of effusion (fawaiyd), and has realized
mility (tadarru‘) and lowliness (zariy). (ittila‘) the reality of fana. Resolving to
The purpose would be so that the insti- return, he went back home. He is a sincere
gating soul (nafs-i ammara) may not take (musta‘id) man and a true friend (sadiq al-
advantage of his215 lordship (riyasat) and ikhlas). Allah grants opportunities (Allahu
foremanhood (taqaddum) and cast him into subhanahu muwaffaqu).
ruin (muhlaka) or makes him bad (kharab) Since you are far away, I am warning you.
and disfigured (abtar). Take heed! You may consider being high-
And what he216 should do is this: At all ranking (riyasat) as lethal poison, and al-
times, he should consider himself defective ways remain fearful and trembling (tarsan,
(qasir) and imperfect (naqis), and take care larzan), lest you start enjoying the pleasure
to proceed towards perfection (talib-i ka- of being high-ranking, and as the result, get
thrown into eternal damnation.
213
i.e., the saliks with the advanced level of du- Rabbana ’ghfirlana dhunubana, wa is-
alism like Mawlana Ahmad or Hasan
214
of muraqaba rafana fi amrina, wa thabbit aqramana fi
215
Shaykh Hasan’s amrina, wa thabbat aqdamana, wa ’nsurna
216
Shaykh Hasan ‘ala ’l-qawmi ’l-kafirina.
3.12. MAKTUB 2.62 165

3.12 Maktub 2.62 ing to this tariqa, due to defective sights

(qusur-i nazr) have brought in many newly-
To Khan-i Khanan begun (bid‘at) practices into this tariqa.
All praise is to Allah, and peace be onto his And trying to attract the common peo-
elect devotees (Alhamdu li-’llahi wa sala- ple by that addition newly begun practices
mun ‘ala ‘ibadihi ’lladhina ’stafa). I am (‘alaqa-i irtikab-i bid‘at). They understand
asking Hazrat Haqq swt for your outer and it as perfecting (takmil) the tariqa.
inner development (taraqqi). No! Never! Instead, they are destroying
Because your good and wholesomeness and ruining (takhrib, tadi‘iy) this sublime
(khairiyat va salah) contains peacefulness tariqa. They have failed to reach the reality
and comfort (jam‘iyat, rafahiyat) for a large of the method (mu‘amala) of the masters of
community of Muslims. Therefore, pray- this tariqa. May Allah guide them towards
ing for you is the same as praying for all of the straight path (Hadanahumu ’llahu sub-
them. hanahu sawa’a ’l-sirat).
May Allah (S) save you from that what is Since people (ahl) of this sublime silsila
inappropriate for your state, in the measure are so few, the disciples and lovers (murid,
of the reverence that the prince of the mes- muhibb) of this silsila must necessarily as-
sengers possesses (Sallamakumu ’l-lahu sub- sist (imdad, i‘anat) the caliphs of these mas-
hanahu ‘an ma yaliqu bihalikum bihurmati ters, and help its caliphs and seekers. Since
’l-sayyidi ’l-mursalina). ‘alaihi wa ‘alai- man is social by his innate nature (madaniy
him, wa ‘ala ali kulli, mina ’l-salawati af- al-tab‘). And every one turns towards one’s
daluha wa mina ’l-taslimati akmaluha. I am own people for comfort and ease. As Allah
well-aware that you harbor a complete and has said, O rasul! Allah and your followers
perfect love (mahabbat), discipleship (ira- are enough for you (Ya ayyiha ’l-nabiyyi!
dat)217 and sincerity (ikhlas) towards the Hasbuka ’llahu wa mani ’ttaba‘aka mina ’l-
masters of the sublime Naqshbandi tariqa mu’minina218 ).
(qaddasa ’llahu ta‘ala asrarhum). And it is
due to that that I am giving you this incon-
venience. Help the sufis with money
When Allah has given the believers right
Keep Naqshbandi tariqa pure (dakhl) in the problems (kifayat-i muhim-
mat) of the best of men, the rasul, what
Honored sir (makhduma mukarrama)! In can be said of the others?
this country, the followers of this sublime Most of the wealthy men of this think
silsila number only a few. Since newly- that dervishes don’t need much money—
begun practices (bid‘at) have spread, the actually, it is not like that. Never! Need is
people of this country have little connection integral (dhati) to man, instead integral to
with the masters of this tariqa, who strictly all contingent beings (mumkinat), instead
follow the sunna. As a result, many belong- beauty (khubiy) of man lies in his need.
217 218
i.e., you yourself are a Naqshbandi disciple [Link].
166 CHAPTER 3. MAKTUBS 2.51-2.75

His triflingness (dhull) and slaveness (ban- not created this in vain. (Rabbana! Ma
degi) is created in this way. Because to- khalaqta hadha batila).224
morrow, if need goes away from man, fear-
lessness (istighna) would be created in him,
and his sin and oppression would exceed Nobility of Mir Muhammad
any limit, and he would do nothing else but Nu’man
disobeying. As Allah said, Verily man ex-
My esteemed brother Mir Muhammad
ceeds the limits, when he sees himself as
Nu‘man is the asylum of the noble ones
self-sufficientInna ’l-insana layatgha. An
(sayadat-panah), and is aware of realities
ra’ahu ’staghna219 Q.‘Alaq.6-7)
and esoteric ideas (haqa’iq va ma‘arif-i
Gist of the matter: The fakirs are free agah). He is like a spoil of war for that
from the captivation of the ma sewa. That region. And his dua and face-turnings
is why they put their need for the occasions are touchstones. I guess that your felicity
(sabab)220 onto the maker of the occasions stands by effusion and blessing of his face-
(musabbib al-asbab). And they recognize the turnings. I am finding him as your helper
worldly felicity to be coming from the table- in both presence and absence.
spread of blissful gifts from he swt (khwan-i It was over a year ago that he wrote
ni‘amat). And they hold he swt to be the me secretly on the matter of your beauties
true giver and denier (mu‘ta, mani‘). (khubiyha). And he communicated on the
love and sincerity (mahabbat, ikhlas) that
you have for me. He also wrote that the
Occasions governorship (subedariy) of this area was
They221 bring in the occasions in-between. put on someone else. This is the time of
Because there is wisdom in this bringing-in. faceturning (tawajjuh) and assistance.
And also those222 are needed to make things While reading the letter, I focused onto
wholesome (wasta’-i hikam va masalih). you, and found you receiving high honor
The fakirs also hold that beauty and ug- (rafi‘ al-qadr). Right at that time, someone
liness stem from the occasions. was going to you. In answer, I wrote that
As a result, these masters show grateful- I am finding Khan-i Khanan as possessing
ness and complaints (shukr, shekayat) to high ranks. The rest of the matters are with
those occasions, and recognize good or bad Allah (Wa ’l-amru ‘indallahi subhanahu).
(nik, bad) from that those223 apparently.
Because if those occasions have no place
(dakhil), this false business (karkhaneh-i 3.13 Maktub 2.63
batil) is ruined. O our nurturer! You have
To Nur Muhammad Ambali
219
( Bismi ’llahi ’l-Rahman al-Rahim. Let me
220
i.e., worldly intermediaries offer praise to he swt, benediction to the
221
these fakirs blessed prophet and convey invitation to he
222
occasions
223 224
occasions Q
3.14. MAKTUB 2.64 167

swt (hamd, salawat, tablighi ’l-da‘wat). I What news does he have on how
am delighted to receive your noble letter things are, or what things
that you have sent out of your generosity are?
via my noble brother. You have asked me
this. Ageh az khvavishtan chunist janin
Ki khabr darad az chunan va
chenin
Second pir
Woe to the disciple who sits idle putting
Question: When the shaykh is alive, is it his faith on such a pir, and refuses to go
permissible that the seeker goes to a second to a second pir, and as a result, fails to
pir to seek the Haqq (JA)? learn the path to he swt (jalla shanuhu).
Answer: You may know that the object This is a satanic deception that appeared
of seeking (maqsud) is the Haqq (S), and as the life of a imperfect pir, and has kept
the pir is merely the connector (wasila) to the seeker away from Haqq (S).. Therefore,
arrive onto the holy person (wusul-i janab- wherever the seeker finds guidance (rushd),
i quddus) of Haqq ta‘ala. Therefore, if a and peace of heart (jam‘iyat-i dil), he may
seeker sees his own guidance (rushd) with a go there immediately, and seek the refuge of
second pir, and his heart (dil) finds union he swt from satanic instigations (waswas-i
(jam‘a) with the Haqq (S) in that second shaytani).
pir’s companionship, it is allowed that while
the first pir is alive, and even without his
permission, the seeker goes to that second 3.14 Maktub 2.64
pir, and gets guidance (rushd) from him.
However, the seeker should not speak ill of To Muhammad Mu’min, the son of Khwaja
(inkar) the first pir, and still remember well ‘Ali Khan
of him. Bismi ’llahir ’l-rahmani ’l-rahim. May Al-
Since there is nothing but outer rules and lah save you from that what is inappropri-
habits (rasm, ‘adat) in today’s pir-muridi ate for you (Sallamahumu ’l-lahu subhanahu
system, it may be needed.225 Most of the ‘an ma yaliqu bihalikum).
pirs of this age have no news of their own
selves (khod), and are unable to distin- Think positive
guish between faith and faithlessness (iman,
kufr). How can they have any news on he Hadith: World is a prison for the believer
(jalla shanuhu)? Or any knowledge on the (Al-dunya sijnu ’l-mu’mini).226 When this
path towards which they can point the dis- world is a prison for the believer, he feels227
ciple? here as in a prison. Therefore, refuse to let
your heart turn narrow (dil tangi nabashad)
Fetus in the womb, himself is un- when situations turn,228 or get taken over
aware 226
hadith
227
pain
225 228
i.e., going to a second pir bad
168 CHAPTER 3. MAKTUBS 2.51-2.75

(dil gir nabashad), when your hope is not Yes! Your intention indeed may be hon-
fulfilled. So verily there is ease with hard- est but still have you not heard this hadith,
ship, verily there is ease with hardship ( Fa- Good deeds of the common pious are like the
inna ma‘a ’l-‘usri yusra, inna ma‘a ’l-‘usri sins of the near ones ( Hasanatu ’l-abrari
yusra)229 . Therefore, as Allah said, with sayyi’atu ’l-muqarribina)?230
one instance of narrowness (tangi), there Anyway, always remain mindful of the
are two instances of spaciousness (farakhi). states of the inner realm (mutawajjuh-
Here he swt meant 1. the instance of spa- i ahwal-i batin). Recognize the tufayliy
ciousness of this world and 2. the last world. as needed (daruriy) but take ‘the needed
things only in the needed measure (Al-
daruratu tuqaddiru bi-qadriha).’Li-’llahi
To the generous lord
subhanahu ’l-hamdu wa ’l-minnatu.
no task is hard
Although the fakirs here have no known
Ba kariman income, still, by the grace of he swt, they
karha dushvar nist are getting by without any strain or ef-
fort (biy-sa‘i, biy-koshesh) instead easily
PS Beloved Mir Sayyid ‘Abdul Baqi will in- and leisurely (befaraghat, wus‘at). What
form you verbally on the rest of what is hap- is coming in is more that what is needed.
pening here. Remembering your generosity, The new day and the new income is favor-
he is going there to meet you. Wa ’l-salam. able to us. The rest of the matters in this
area deserve praising he swt.
A few months ago, plague (waba) re-
3.15 Maktub 2.65 turned. He whose death came, he died.
Now it has gone away. Subhanahu ’llahu
To Mawlana Muhammad Hashim Khadim
’l-hamdu wa ’l-minnatu li-jami‘i ’l-nama’i.
Bismillahi ’l-rahmani ’l-rahim. Let me offer
Wa ’l-salamu.
praise to he swt, benediction to the blessed
prophet and convey invitation to he swt
(hamd, salawat, tablighi ’l-da‘wat).
For such a long time, you have not writ-
ten me any good news on the states of
your inner realm (ahwal-i batin-i khod) that
3.16 Maktub 2.66
brought me pleasure. This world and all the
matters of this world are ‘devoid of benefit To Khan-i Khanan, in Arabic
(lata’il).’ This world and all that are in it Bismi ’llahi ’l-rahmani ’l-rahim. All praise
are not so precious that one gives up the is to Allah, and peace be onto his elect
thought of the states of the last world for devotees (Alhamdu li-’llahi wa salamun ‘ala
it, and instead gets occupied in this mean- ‘ibadihi ’lladhina ’stafa).
ingless pursuit.
229 230
Q hadith
3.16. MAKTUB 2.66 169

Repentance and return 4. The final prophet, prince of the messen-

(inabat) gers (khatmu ’l-nabiyyin, sayyidu ’l-anbiya)
(slm) has said, Verily my heart darkens,
When this valuable life has been spent in and verily I seek forgiveness from Allah, in
disobedience, bad deeds, errors and mean- day and night, seventy times.234 (Innahu
ingless works (ma‘asiy, dhallat, taqsirat, layughanu ‘ala qalbiy. Wa inni la-’staghfiry
hafawat), then it is better to talk about re- ’llaha fi ’l-yawmi wa ’l-lailatin sab‘ina mar-
pentance and returning to he swt (tawba, ratan).235
inabat), and to converse on abstinence and
piety (wara‘, taqwa). As Allah swt says, Expiation for sins against Allah
Therefore, if the sins are connected to
1. And repent and return to Allah al- the rights of Allah (haqqu ’llah) (ta‘ala),
together. O faithful! That way, you but not to the violation of human be-
would be successfull (Wa tubu ila ’llahi ings and their rights (mazalimi ’l-‘ibadi
jami‘an ayyuha ’l-mu’minuna, la‘allakum wa huquqihim), one must repent (tawba)
tuflihun).231 from them by regret (al-nadam), seeking
of forgiveness (al-istighfar), cries of wist-
fulness (al-tahassur), and giving excuses
2. O those who believe! Return to Allah (i‘tidhar) to Allah (‘azza wa jalla) etc., e.g.,
with a firm repentance. Return with pu- fornication or adultery (al-zina), drinking
rity. He would forgive your sins. And he wine (shurbi ’l-khamri), listening to mu-
would grant you paradise on whose bottom sical instruments (sama‘i ’l-malahiy), leer-
rivers flow. (Iyya ayyuha ’llazina amanu! ing at foreign women (al-nazari ila ghairi
Tubu ila ’llahi tawbatan nasuhan, ‘asa rab- mahramin), touching the scripture with-
bukum. an yukaffira ‘ankum sayyi’atikum, out ablution (massi ’l-mus-hafi bighayri
wa yadkhilakum jannatin tajri min tahtiha wudi’in), deviant articles of faith (i‘tiqadi
’l-anhar‘u).232 bid‘atin), etc. Take note! If an obliga-
tory (fard) act is left out, in the time of
repentance, there is no alternative but to
3. And reject the manifest sins, and the
discharge that duty.
nonmanifest sins as well (Wa dharu za-
hira ’l-ithmi, wa batinahu).233 Therefore,
to make tawba from sins is wajib. Instead, Expiation for sins against man On the
“personally obligatory (fard-i ‘ain)” for ev- other hand, if the sins happen because the
eryone. That someone from mankind is un- sinner oppressed someone, then its tawba is
needy cannot even be imagined, since even to make restitution of the thing taken by
the prophets are not unneedy of tawba. repression. 236
Or it is to make it halal from
(Lam yastaghnu ‘ani ’l-tawbata ) him. Or to treat him beautifully (ihsan),
234
i.e., numerous times
231 235
Q hadith
232 236
[Link].8 i.e., by paying a fair and mutually agreed upon
233
[Link]‘am.12 compensation to him, when it is impossible to re-
170 CHAPTER 3. MAKTUBS 2.51-2.75

or to make dua for him. In case that the 6. Rasul (SLM) said, If one does a sinful
owner of that property or good name has act, and then feels remorse, then that re-
died, then you mnay make seek forgiveness morse become its expiation (kaffara).
for his departed soul, or treat him beau-
tifully (ihsan).237 Or make restitution for 7. Rasul (SLM) said, when man says, O
that property to his children or heirs. You God (khoda)! I am seeking forgiveness from
are to make tawba by doing these. If his you, and I am returning to you, then repeats
heirs are not found, then the amount of his that sinful act for the second time, and says
property or damage should be given to the the same thing again, and then repeats these
poor in the intention for that owner, or in for the third time, then his fourth seeking of
his name who have given pain without any forgiveness would be written up as a major
justification. sin

8. Rasul (SLM) said,Procrastinators are

5. Hazrat ‘Ali (karama ’llahu wajjahu) ruined. i.e., those who say that they would
narrated, I have heard Hazrat Abubakr to make repentance (tawba) soon, but does
say, and he is indeed a truthful man, that not do it.
the rasul said, If a devotee does any sin,
and then he stands, and does ablution and 9. Hazrat Luqman made a last testament
salat, and seeks forgiveness from Allah for to his son, Son! Don’t delay your tawba un-
that sin then it gets incumbent on Allah til tomorrow. Because death could come to
that Allah forgives that sinner. Because Al- you all on a sudden.
lah has said, He who does a bad deed and
then seeks forgiveness from Allah (ta‘ala), 10. Imam Mujahid said, He who does not
he would find Allah (ta‘ala) as forgiving and make tawba in the morning and in the
merciful (ghafuru ’l-rahim). evening, he is included among the oppres-
sors (zalimun).
turn it. Here let me quote this story from the
life of Mujaddidi saint ‘Abdus-salam. His mosque
community was overflowing. So they wanted to
11. Imam ‘Abdullah ibn Mubarak said,
buy the property of his next door Hindu neighbor To return haram property worth even a
and expand the mosque building, but he refused to penny is better than giving a hundred pen-
sell. Once some one suggested, Let us the people nies in charity
of the neighborhood get together, and take over that
Hindu’s land by force. But let us not be unfair, in-
stead give him a good amount as the fair price. But 12. Some said, To return six mithqal of
the sufi saint refused. He said, Sharia requires that silver is better to Allah than six hundred ac-
these transactions are voluntary. If you forcibly cepted Hajj
take over a property, even if you pay a fair compen- Dua: O our lord! We have oppressed our
sation, still it is theft. C.f. Sufi Golam Muhiuddin,
Sublus Salam, Dhaka: Narinda Khanqa-i Mujad- nafses. And unless you forgive us and show
didi us mercy, we would be included among the
237
by saying good things about him ruined (Rabbana zalamna anfusana wa in
3.16. MAKTUB 2.66 171

lam yagfirlana wa tarhamna lanakunanna 3. Be saved from calling anyone bad

mina ’l-khasirina)!238 names

4. Lower your eyes from the haram

13. Rasul said that Allah said, O my
slaves, Observe that what I have made oblig- 5. Speak the truth
atory (fard), you would be the best worship-
per. And abstain from that what I have for- 6. Learn of the blessings of Allah onto
bidden, and you would be the best abstainer. oneself
And remain content with what I have pro-
vided (rizq) you, you would be the richest 7. Spend one’s own wealth on the honest
path
14. Rasul said to Hazrat Abu Huraira 8. Not to desire highness or vanity onto
rad), Be abstinent, and you would be the oneself
best worshipper (Kun wari’an takun a‘bada
’l-nasi). 9. Preserve the salat

10. Remain firmly within the Sunni con-

15 Hazrat Hasan Basri said, A single par- gregation.
ticle (dharra) of abstinence is better than a
hundred measure (mithqal) of salat and fast. Dua: O our nurturer! Fill up our light
fully, and forgive our sins. Verily you are
16. Tomorrow those who would sit with all-powerful (Rabbana! Atmim lana nu-
Allah would be the abstinent and renun- rana. Wa ’gfirlana. Innaka ‘ala kulli shay’in
ciant (wara‘i, zuhdi). qadir).
Noble sir (Makhduma mukarrama)! If re-
pentance from all sins is attained, and ab-
17. Allah swt sent Hazrat Moses wahy,
stinence from all haram and questionable
There is nothing as effective as abstinence
things is realized, it would be a magnificent
that beings one near me.
bliss and a magnanimous felicity (ni‘matiy-
st ‘uzma, dawlatiy-st quswa). Else repen-
18. Ten practices Ulama of the knowl- tance from a few sins and abstinence from a
edge of Allah (swt), many of them said, No few haram things would be enough. Maybe
abstinence is conmplete until he makes ten its baraka and light would penetrate others
practices obligatory for himself. They are: and grant the opportunity (tawfiq) to make
tawba from and abstain from all haram
1. Preserve your tongue from back-biting and forbidden things. If you cannot ob-
(ghibat) tain all of it, you do not need to reject all
of it either. Dua: Allahumma! Waffiqna
2. Refrain from holding a bad opinion on
li-mardatika, wa thabbitna ‘ala dinika, wa
anyone
‘ala ta‘atika, bisadaqati sayyidi ’l-mursalina
238
[Link]-A‘raf.23 wa qa’idi ’l-ghurri ’l-muhajjilina. ‘alaihi wa
172 CHAPTER 3. MAKTUBS 2.51-2.75

‘alaihim, wa ‘ala ali kullin mina ’l-salawati Articles of belief of Sunni

’l-afdaluha wa mina ’l-taslimati akmaluha. congregation

O trace of felicity and nobility (sa‘adat va

najabat-i athar)! For every man, there
3.17 Maktub 2.67 is no alternative but to rectify his creed
(tashih-i i‘tiqad) according to the decisions
To Khan-i Jahan of the the sect of salvation (firqa’i naziya),
Bismillahi ’l-Rahmani ’l-Rahim. All praise which is the mainstream Sunni congrega-
is to Allah, and peace be onto his elect tion (ahl-i sunna wa ’l-jama‘at), ridwanul-
devotees (Alhamdu li-’llahi wa salamun ‘ala lahi ta‘ala ‘alaihim ajma’in. And that is the
‘ibadihi ’lladhina ’stafa largest congregation (sawad-i a‘zam) hav-
ing the largest number of followers. Only
The noble letter (sahifa’i sharif) that
then that his success and salvation in the
you have sent out of your great generos-
last world (falah, najat-i ukhriy) could be
ity and blessed focus (karam, iltifat) has
conceived. Because filthy beliefs (khubth-
reached me. Al-hamdu li-’llahi sub-hanahu
i i‘tiqad) that are contrary to the beliefs
This is the age when people are very sus-
of the mainstream Sunni congregation are
picious. wealthy and felicitous men really
lethal poison that would take one to end-
suspect.239 And you are a wealthy and fe-
less death and eternal damnation (mawt-i
licitous man. And you have no relation-
abadiy, adhab-i sarmadi). If there is negli-
ship with the poor fakirs. Still, keeping
gence in the practice, there is still hope for
in line with the civility that comes from
forgiveness. On the other hand, negligence
your high birth and upbringing, you have
is creed (i‘tiqad) has no room for forgive-
shown a tremendous level of politeness and
ness. Verily, Allah would not forgive one
trust in them. It is indeed a magnificent
who makes a partner of him, except for this
bliss that multiple relationships (ta‘alluqat-
one, he would forgive anyone he wills (Inna
i shatta)240 has not been barriers against
’llaha la yaghfiru an yushraka bihi wa yagh-
you attaining that felicity. And a focus that
firu ma duna dhalika li-man yasha’u).243 I
is dispersed (tawajjuhat-i paragandeh)241
am now describing the aqida of the Sunni
have not kept you away from loving them.
community in brief. It is necessary to rec-
You should be grateful for this grant. And
tify your own articles of belief (mu‘taqadat)
you should remain hopeful. Because the ra-
according to it. And it should be prayed
sul said, He is with them whom he loves (Al-
to Hazrat Haqq swt humbly (betadarru‘,
mar’u ma‘a man ahabba).242
zariy) so that he keeps you standing stead-
fast (istiqamat) on this felicity.
239
the men of Allah
240
with many things of this world, instead of a
single-minded focus om he swt
241
onto many different things
242 243
hadith Quran
3.17. MAKTUB 2.67 173

1. Existence These attributes are ancient and beginning-

less (qadim, ajall). And they abide (qa’im)
Know that Allah (ta‘ala) is existent by his
with the holy person (hazrat-i dhat) swt.
own ancient (qadim) dhat. On the other
All the dishonest and imperfect at-
hand, the rest of the things exist by his
tributes are disengaged from his dhat (swt).
(swt) existence-giving (iyjad). And they
Yes, his attributes indeed suspend from
have come from nonexistence into existence
newly-arrived things, but that has failed to
(az ‘adam bewujud) via his act of creation
create any change in the ancientness of his
(takhliq). Therefore, he swt is ancient and
attributes (ta‘alluqat-i hawadith dar qidm-
beginningless (qadim, azaliy). On the other
i sifat kh-l-l nakonad). And in the same
hand, the things are newly arrived and have
way, the newly-arrivedness of the suspended
appeared newly (hadith, nu-padid).
things (huduth-i muta‘alliq) is not a bar-
Whatever that is ancient and beginning-
rier to their beginninglessness (mani‘-i aza-
less (qadim, azaliy) is ever-abiding and end-
liyat).
less (baqi, abadiy). On the other hand, that
Faylasufs due to their stupidity and Mu-
which is newly arrived and have come new
tazilas due to their blindness — they have
(hadith, nu-amadeh) is on the path of be-
put the newly-arrivedness of the suspended
ing annihilated and destroyed (faniy, mus-
things (huduth-i muta‘allaq) onto the one
tahlik), i.e., it is always facing the prospect
who suspends (muta‘alliq).244 And they
of getting set down (sharaf-i zawal).
negate the attributes of perfection (sifat-i
kamilah). As the result, they do not believe
2. Uniqueness that he swt knows the particulars (juz’iyat)
He swt is unique (yeganeh). And he has as that necessitates change (taghayyur).245
no partner (sharik), in the necessaryness of And that change would be a sign of the
existence (wujub-i wujud) nor in having the newly-arrivedness.246 They do not know
right to be worshipped (istihaqq-i ‘ibadat). that the attributes are beginningless (aza-
Except for him, none is fit for necessaryness liy). And the suspensions via which the
and existentness (wujub, wujud). And none newly-arrived-things suspend from the at-
deserves or has the right to be worshipped tributes, they are those suspensions are new
(nashayad, istihaqq-i ‘ibadat). instead.

3. Perfection 4. Freedom from imperfection

He swt has all the perfect attributes (sifat-i All the imperfect attributes are negated
kamila). He has some attributes that are from his holy person. And he is disen-
ancient (qadim) and beginningless (ajall), gaged (munazzuh) from the attributes and
i.e., 1. livingness (hayat), 2. knowing- inseparable things of matters, bodies and
ness (‘ilm), 3. power (qudrat), 4. desir- accidents (sifat, lawazim-i jawahir, ajsam,
ingness (iradat), 5. hearingness (sama‘), 244
i.e., he swt
6. seeingness (basr), 7. speakingness 245
within he swt’s knowledge
(kalam), 8. engenderingness (takwin). 246
of that knowledge
174 CHAPTER 3. MAKTUBS 2.51-2.75

a‘rad). There247 there is no room for any mirror that the mirror has with the other
time, place or direction (zaman, makan. ji- things that are in front it. It is only that
hat) as they all are his creation. that there is a difference in their receptiv-
People without knowledge (biy-khabr)248 ities (qabuliyat). The mirror has received
say that he is above the ‘arsh, and the the form of that person while others lack
upwards direction. Now ‘arsh and every- that receeptivity.
thing else are created things and newly ar-
rived things and created things (hadith, 5. Not a body
makhluq). What power does a created
thing or a newly arrived thing (hadith, He swt is neither a body nor bodily (jism,
makhluq) has that it can be the home of the jismani nist). Neither is he matter nor ac-
ancient creator (makan-i khaliq-i qadim) cident (jawhar, ‘ard). Neither is he limited
and be its (muqarrar)? It is only this that (mahdud) nor one who has arrived in the
the ‘arsh is the noblest in the creation, and extreme end (mutanahi). Neither is he long
its brightness and cleanliness (nuraniyat, nor broad (ta’il, ‘arid). Neither is he tall nor
safa) is more than all the contingent things. short (daraz, kutah). Neither is he wide,
Therefore, it is like a mirror onto which nor narrow (pahn, tang), instead he is wide
the magnificence and highness of the cre- (wasi‘) but not with such a wideness that
ator has been manifested (zuhur-i ‘azamat-i comes into our understanding (fahm). He
kibriya’i khaliq). It is due to this manifes- is all-encompassing (muhit) but not with
tation that it is called the ‘arsh, throne of such an encompassment that we can per-
Allah. Else, the ‘arsh and everything else ceive (mudrak). He is near (qarib) but not
are equal in their relationship to he swt, as with such nearness that we can comprehend
they are all created things (makhluq). The (muta‘aqqil). He is with us (ba ma) but
sole difference is that the ‘arsh has the “re- not with such an withness (ma‘iyat) that we
ceptivity to be his mirror (qabiliyat-i na- know about (muta‘arrif). We believe that
mayandgi)” while all other things don’t. he is wide, all-encompassing, near and with
If a person’s form (surat) is seen within a us (wasi‘, muhit, qarib, ba ma). However,
mirror, it can’t be said that that person is we do not know the how (kaifiyat) these at-
within the mirror. Instead, it is that that tributes are. And if we interpret these as
person has the same relationship with the we understand these terms, it would wrong
as it would be stepping within the sect of
247
i.e, there in the holy person of he swt the corporealists (madh-hab-i mujassima).
248
i.e., the modern day pseudo-salafis. And this
does not apply to the incident when the rasul
(SLM) pointed to the heavens when an old woman [Link]-unification
asked him where Allah is. Because it’s the habit
of men of he swt to speak to each individual in He swt is not unified (muttahid) with any-
accordance to his receptivity. Wahhabis misinter- thing. Neither is anything unified with him.
pret and twist that hadith to mean that Allah is
a body—they are wrong. If the rasul were speak- And he swt does not incarnate (hulul) into
ing to people with knowledge, he would have day anything. Neither is anything incarnated
explained it deeper. (hal) into him. To be a part or a frac-
3.17. MAKTUB 2.67 175

tion (taba“ud, tajazziy) of anything is im- even if that name is perfectly meaningful.
possible (muhal) for his holy person swt Therefore, he can be called jawad, donor as
(janab-i quddus). And for something else it comes in the sharia, but not sakhi, giver
to be mixed or dissolved (tarkib, tahlil) into as it does not.
that hazrat is forbidden (mamnu‘). There
is none who is like (mithl) or equal (ku-
7. Speech
fuw) unto him. He has neither any wife
nor any children. His person and attributes Quran is the speech of God (khoda) (JS),
(dhat, sifat) are unqualified (biychun, biy- which has been clothed with the attire of
cheguneh). And without any image or spec- letters (harf) and sound (sawt), and sent
imen (biy-shabh, namuneh). We only know down onto our message-bearer (SLM). And
that much that he “is (hast)”. And he is with this, he has given us instruction and
qualified (muttasif) in the way that he has prohibitions. We express what we want to
praised himself. However, he swt is dis- say by the implements of the pen and the
engaged from and rises above (munazzah, tongue clothing them in letters and sounds.
muta‘ala) whatever from that249 comes in And we bring forth our hidden intentions
our understanding and perception (fahm, in the open courtyard (‘arsa). In that
idrak). It has been said before: Sight may same way, Hazrat Haqq swt has clothed
not perceive him (La tudrikuhu ’l-absar).250 his own speech in the attire of letters and
251
. sounds without the intermediation of pen
and tongue by the perfection of his own
Those who see far into court of power. And sent it to his own devotees.
Alast And in the same way, he swt has revealed
Say he is (hast) and do not step his hidden positive commands and prohibi-
forward tions (awamir, nawahi) via those letters and
sounds. And brought them as resplendent
Durbinan-i bargah-i Alast onto the podium of public announcement
bish az iyn pai nabardehand keh (minassa-i zuhur jalwa dadeh). Therefore,
hast both of those two types of speech are the
speech of Haqq swt. I.e., both his hidden
You may know that the names of Allah are and verbal sayings (kalam-i nafsiy, lafziy),
tawfiqi. I.e., subject (mawfiq) to listening both of these sayings can be said to be the
from the master of the the sharia. Only sayings of Haqq swt. It is in the same way
that name can be applied to him swt that that both our hidden sayings and sayings
has been applied to Hazrat Haqq swt in the that are spoken out, both are our ideas.
sharia. And vice versa, that what has not It is not that the first one, i.e., ideas in
been applied may not be applied to him swt, the mind are the true speech (kalam-i naf-
249
siy) whereas the second one, i.e., the ideas
qualification
250
Q that are spoken out are merely metaphori-
251
It seems that the Mujaddid is pointing out cal speech. Negating the spoken out saying
that ittihad is the same as hulul (kalam-i lafzi) of Haqq, and saying that it
176 CHAPTER 3. MAKTUBS 2.51-2.75

is not the word of Haqq — it is infidelity by his predestination (taqdir-i uw). How-
(kufr). ever, he swt is pleased by good acts but
Likewise, the books and pages (kutub, displeased by bad acts. Although they both
suhuf) that were revealed to the earlier take place by his swt desire (iradat) and
prophets are also the speech of Allah, And will (mashiyyat). You may know that to
whatever that is in the Quran and in those relate only the bad acts onto him is lack
books and pages are also the rules of God of adab with he swt. So such relation may
(ahkam-i khodawand) (JS). He has pre- not be given, and it is improper to say that
scribed them to his devotees in accordance he swt is the creator of badness. Instead,
to each age (muwafiq har waqt). what should be said is that he is the cre-
ator of both good and bad. It is in the same
8. Vision way that he should be described as the cre-
ator of both good and bad, not as the cre-
It is indeed true that the faithful would ator of feces or pig, alone. It should be said
see Hazrat Haqq swt in paradise without that way to preserve his honor. Since the
direction (biy-jihat), without being face- Mutazilas believe in two creators, they pro-
to-face (biy-muqabila), without how (biy- pose that man is the creator of his own ac-
kayf), without circumscribing (biy-ihata). tion. And relegate the goodness or badness
We bring faith into this last-worldly vision, of acts onto man although both the sharia
but we refuse to get preoccupied into its and knowledge denies them. Take note! the
howness (kayfiyat). Since the vision of he ulama of the people of truth grant the power
swt is howless (biy-chun), in this lifetime, (qudrat) of man a right in man’s acts. And
its reality would not appear to the people they establish acquisition (kasb).254 Be-
of [Link] belief in it, nothing would cause there is a distinct difference between
come to their lot. the tremors of a Parkinson sufferer and voli-
Woe to the faylasufs, the Mu‘tazilas, and tional shaking of a healthy man. Human ac-
all other deviant sects, who due to depriva- quisition (iktisab) has no right in the tremor
tion (hirman) and blindness, deny the last- of a sick man. On the other hand, man has a
worldly vision. And compare the absent right in the action when he shakes his hand
(gha’ib) with the witnessed (shahid). Even by his own volition. It is due to this dif-
that they fail to get ennobled with the fe- ference that man would be subject to being
licity of having faith in this.252 taken on (mu’akhadha).255 And he would
face merit or torture.
9. Acts Most people hesitate on the matter of
power and free choice (qudrat, ikhtiyar) of
In the way that he swt is the creator
man. They conceive man as unable and in-
(khaliq) of man, in that same way, he is
capable (madtur, ‘ajiz) as they have failed
also the creator of their acts (af‘al), for both
good and bad acts. All these253 happen 254
I.e., the ulama say that man acquires the acts
252
vision that are created by Haqq swt
253 255
acts on the day of judgment
3.17. MAKTUB 2.67 177

to realize the true meaning of the saying of 10. Prophets

the ulama. To establish man’s power and
Nabis (anbiya) have been sent by Haqq JS
and free choice in man does not mean that
to the creation, so that they may invite the
man can do whatever he wants. Or he can
creation to him JS, and bring them back
keep himself away from doing things that he
from misguidance (dall) to the path. Who-
does not want to do. Because that would be
ever accepts their invitation, the nabis give
far from the idea that man is the slave. In-
those accepting ones the good news of par-
stead, it means that man has been given the
adise. And vice versa, whoever rejects their
ability to do what he has been prescribed
invitation, the nabis threaten them with
(mukallaf) with. E.g., the five times salat—
the punishment of hell. All that the nabis
he can discharge its duty. Also he is able to
spread from Haqq JA, and notify, all that
pay the one-fortieth part zakat. He is ca-
is true — there is no taint of inaccuracy in
pable of fasting for one month within the
their truth.
twelve months. And he is able to perform
hajj only once in the lifetime, even that id The final prophet Muhammad the rasul
he has travel money and transport. The of Allah SLM, his religion (din) abrogates
rest of rules of the sharia should be inter- all previous religions. His book is better
preted as such. Due to the perfection of his than all previous books. There is none
mercy, Hazrat swt has granted (ri‘ayat) eas- who would abrogate his sharia — instead it
iness and lack of hardship (suhulat, asaniy) would stand until resurrection. When Jesus
in those considering the weakness and in- would come down,258 he would practice ac-
ability of man. Allah swt said, Allah de- cording to the Muhammadan sharia. And
sires ease for you, and he does not desire remain within the fellowship of the Muham-
hardship onto you (Yuridu ’llahu bikumu madan ummat.
’l-yusra, wa la yuridu bikumu ’l-‘usra).256
I.e., God (khoda) swt does want ease on 11. Resurrection
you, and does not want to make it hard
Whatever news that he (SLM) has given on
onto you. Morever, he swt has said, Al-
the states of the last world, all that is true.
lah wants to make it easy on you, and he
E.g., torture in the grave, the constriction
has created man as weaklings (Yuridu ’llahu
in there, the questioning by the recorder
anna yukhaffifa ‘ankum, wa khuliq ’l-insanu
of good deeds and bad deeds (munkar,
da‘ifan).257 I.e., the desire of God (khoda)
nakir) in there, the annihilation of the world
swt is that he makes the duties that are
(fana-i ‘alam), the piercing of the heavens
hard easy for you. Because man has been
(inshiqaq-i samawat), the scattering of the
created as weaklings. And so he lacks the
stars (intishar-i kawakib), rising of the land
patience to keep away from things he de-
and the mountains and they getting bro-
sires. And is unable to bear the hard re-
ken into pieces (bardashtan-i zamin, koh-ha
sponsibilities.
pareh pareh shadan), the day of mustering
and resurrection (hashr, nashr), return of
256
[Link].185
257 258
[Link].28 in his second coming
178 CHAPTER 3. MAKTUBS 2.51-2.75

the spirits into the bodies, the earthquake 14. Paradise and hell
of the hour (zilzilat-i sa‘at), the fright of the
Paradise has been built for giving bliss to
day of resurrection (hawl-i qiyamat), the ac-
the faithful (tan‘im-i mu’minan) whereas
counting of the deeds, the witness-giving of
hell for torturing the faithless (ta‘dhib-i
the bodily parts for the deeds that they did,
kafiran). Both are the creation of Al-
each person’s record of good deeds being
lah — they would remain for eternity and
flown onto the right hand, and the record
would never come to an end. After the ac-
of the bad deeds onto the left hand, and
counting is done, the faithful would enter
the weighing of the good and bad deeds in
paradise— they would remain there forever,
the scale to measure which one among the
they would never be thrown out. In the
sides of the good deeds or bad deeds is more
same way, the infidels would go to hell, they
and which one is less. If the side of the good
would remain there forever and suffer tor-
deeds is heavier, it is the evidence of salva-
ture for eternity. Their torture would never
tion. On the other hand, if it is lighter, it is
be lessened. As Allah swt said, Their tor-
evidence of harm. However, the heaviness
ture would not be reduced, and they would
or lightness of the sides are the opposite of
not be given any respite (La yukhaffafu ‘an-
the earthly balance. There if the side of the
humu ’l-adhabu wa la hum yunzaruna).261
balance rises higher, it is the sign of it being
He whose inner realm contains even an
heavier. On the other hand, if it goes down
atom of iman, if he has a lot of sins, he
lower, it is lighter.
may be taken to hell and tortured commen-
surate to his sins, still finally he would be
12. Intercession brought out of hell. When he would remain
It is established that first is the intercession in hell, his face would not turn black like
(shafa‘at) of the prophets (AS), and second the the infidels. And he would not be put
is the intercession of the pious ones, by per- in chain or handcuff etc. like what would be
mission of the owner of the day of resur- done for the infidels. He would be treated
rection (maliki yawmi ’l-din).259 The rasul this way out of respect for his iman.
(SLM) said, My intercession would be there
for the ones in my ummat with major sins 15. Angels
(Shafa‘ati li-ahli ’l-kaba’ir min ummati).260
Angels are the honored slaves of God
(khodawand) (JA). Disobeying the order
13. Bridge of God (khoda) (JA) is impermissible for
Bridge (sirat) would be located on the sur- them. They do whatever they are ordered.
face of the hell. Believers would cross it and They are pure from sexual relationships
go to paradise whereas the infidels would (janashub). Being father or mother or cre-
misstep and fall into hell. It is indeed true ating a lineage does not happen for them.
and established (haqq, thabit). Haqq swt has elected some of them for
carrying messages (risalat). They are the
259
[Link].3
260 261
hadith [Link].2.162
3.17. MAKTUB 2.67 179

ones who have brought the books and pages of perfection. Iman of the common faithful
(kitab, sahifa) for the prophets (AS). Be- people is unable to reach even its flanks.
cause they are well-preserved from errors Although both of these imans are equal as
and omission and machinations and ruses iman and belief,263 still that iman,264 due to
of the Satan. Whatever they have brought it being annexed to worshipful acts (ta‘at),
from Haqq swt is true and correct — there has created another reality. It is as if the
is no doubt in it. These masters are always iman of all the others may not equal even
fearful of the greatness and majesty (‘az- a branch of that prophetic iman. And as if
mat, jalal) of he swt. They have no other both the imans lack any similarity or part-
job but to obey his commands. nership (mumathalat, musharakat).
The reason is this:

16. Iman Although the common man shares

the same iman with the prophets
Faith (iman) is attesting by the heart (AS) as humans, still the perfec-
(tasdiq-i qalbiy) and pronouncing verbally tion of the prophets has reached
(iqrar-i lisaniy) the matters of religion, to the highest degree (darajat-i
which have reached us via many different ‘ulya) and has established a dif-
lines of transmission (beh tawatir), and are ferent reality. It is as if they have
required (darurat), in a summary form or gone up from having shared reali-
a detailed form. Bodily practice is not in- ties. Even that, they are the ones
cluded within this iman, but it makes the who are humans and the common
iman perfect and beautifies it. people are like monkeys.
Great Imam the Kufan (AR)262 has said,
Iman neither increases nor decreases. Be- Hazrat the Great Imam (AR) has said,
cause attestation by the heart (tasdiq-i I am truly a faithful person (Ana mu’munu
qalb) refers to firm faith (yaqin) and obedi- haqqan) while Hazrat Imam Shafi‘i has said,
ence (idh‘an) by the heart in which there is I am a faithful person Allah willing (Ana
no room for either an increase or a decrease. mu’minu insha’ ’llahu ta‘ala). Both of
And that, which increases or decreases, is them have their rationalizations. With re-
within the circle of unsureness or illusion spect to the iman at the present time, it can
(zann, wahm). Perfection or imperfection be said, Ana mu’minu haqqan whereas with
in iman is commensurate to pious acts or respect to iman at the time of death, it can
beautiful acts (ta‘at, hasnat). The more are be said, Ana mu’minu insha’ ’llahu ta‘ala).
the pious acts, the more is the perfection in Still, whatever the interpretation may be, it
the iman. Iman of the common people is is better not to say Insha’ ’llahu ta‘ala with
not like the iman of the prophets (AS). Be- respect to iman.
cause their iman, having been fortified by 263
c.f., Hanafi madh-hab belief that iman of ev-
their pious acts, has reached the pinnacle eryone is equal in amount, although their bright-
ness may vary IAM
262 264
i.e., Hazrat Imam Abu Hanifa of the prophets
180 CHAPTER 3. MAKTUBS 2.51-2.75

17. Sins do not negate iman if due to his sins, he does not receive mercy
at first, he would surely find it finally.
If a faithful person does sins, even if they Dua O our nurturer! After guiding us,
are major sins, he does not come out of do not misguide our hearts, instead be-
iman or gets into the circle of infidelity. It stow on us mercy from you. Indeed, you
is said that once the great imam was sit- bestow even onto them.265 (Allahumma
ting with a group of great ulama. Someone thabbitna ‘ala mu‘taqadati ahli ’l-sunnati
came and asked, What do you say about that wa ’l-jama‘ati, wa amitna fi zumratihim,
sinful faithful man who kills his own father wa ’hsharna ma‘ahum. Rabbana! La
unjustly, cuts his head off, and fill us the tuzigh qulubana, ba‘da idh-hadaitana, wa-
cranium with wine, and drinks it. Next he hab lana, min ladunka, rahmatan. Inna-ka
does adultery with his own mother. Is that anta ’l-wah-habu).266
person faithful or infidel? Ulama misunder-
stood his case and made many extravagant
19. Caliphate and Imamate
remarks. At that point, the great imam an-
swered, That man is indeed faithful. He has Discussion of caliphate and imamate are not
not left the circle of iman due to sin. The the trunks of the religion (usul-i din) to the
other ulama found his decision hard to ac- Sunni community, I am grateful to Allah
cept and they started blaming him. How- almighty for keeping me with them (Shaka
ever, the remark of the great imam was cor- ’llahu ta‘ala sa‘yahum) — it does not have a
rect, and finally they had to accept it. connection to beliefs. Still, since the Shias
are going to far (ghuluw) in this matter,
and doing excessiveness (ifrat, tafrit), out of
18. Sinful believers necessity, the ulama of the people of truth
If the sinful person of faith does get the op- (RA), has annexed this discussion to the
portunity to make repentance (tawba) even science of kalam. And have clarified the
a moment before his final moment, then truth of the matter. After Hazrat the final
there is high hope that he would find sal- rasul (SLM), the true imam and the abso-
vation. Because there is a promise of ac- lute caliph was Hazrat Abubakr the truth-
cepting repentance. On the other hand, if realizer (Siddiq) (RA), next was Hazrat
the he does not find the felicity of repen- ‘Umar Faruq (RA), next was Hazrat ‘Uth-
tance, then his case is relegated to Allah man the possessor of the two lights (dhu ’l-
swt. If he wants, he may forgive that sin- nurain) (RA), and next was Hazrat ‘Ali bin
ner and send him to paradise. Or he may Abu Talib (RA). Their relative excellence
save him after he has tortured the sinner in are in line with their sequence in caliphate.
hell for the amount of the sin, and save him The excellence of the two shaykhs have
after it. Therefore, that sinner’s final desti- been established by the ijma of the compan-
nation is paradise. Because being deprived ions and the followers (tabi‘in)—high level
of the mercy of Allah swt is specific for the imams have narrated this. Imam Shafi‘i
infidels. He who has even an atom of iman 265
who do not deserve it
in him, he may hope for mercy. However, 266
[Link]-Imran.3.8
3.17. MAKTUB 2.67 181

is one of them. Shaykh Abu ’l-Hasan Al- Shaykh Abdul-qadir Jilani (QS) has placed
‘Ash‘ari, who is a leading figure (ra’is) of Hazrat A’isha Siddiqa (RA) in the fore-
the Sunni community has said, Superior- front, in his book Ghunya. As for me, I
ity of the two shaykhs over the rest of the believe that Hazrat A’isha is superior with
ummat is definitive (qat‘i). That the two respect to knowledge whereas Hazrat Fa-
shaykhs are the most excellent among the tima is in the forefront with respect to piety
companions— none but the ignorant or the (zuhd, taqwa, inqita‘). It is for this reason
fanatically partisan ones (jahil, muta‘assab) that Hazrat Fatima is called batul, which is
would deny it. Hazrat ‘Ali has said, He term signifying a plenitude of the quality of
who gives me superiority over Abubakr or being cut off this world (inqita‘). Hazrat
‘Umar, he is a slanderer (muftari). I would A’isha Siddiqa was the person from whom
whip him as a slanderer is whipped. the companions sought responsa (fatwa).
Hazrat Shaykh ‘Abdul-qadir Jilani (QS) When the companions had a hard prob-
has narrated this hadith in his book Ghu- lem, its solution used to come from Hazrat
niyatu ’l-Talibin where the rasul (SLM) A’isha (RA).
said,

I ascended up to the heavens and 20. Strifes had pure intentions

prayed to he swt (parvardegar- The battles and strifes (muharabat, mu-
i khod), The caliph after me naza‘at) that took place between the hon-
should be ‘Ali. Angels an- orable companions (RAD), e.g., the bat-
swered, O Muhammad! Whatever tle of the camel and the battle of Siffin,
God (khoda) wants, that happens. they took place with a purely pious inten-
Caliph after you is Abubakr. tion. And they were far away from ap-
petites and partisanship (hawa, ta‘assub).
He has also said in that book that Hazrat
Because the nafses of these masters were
‘Ali (RA) narrated, Prophet of God (khoda)
purified (muzakka) of the appetites (hawa)
did not leave this world before making an
and partisanship via the companionship of
oath with me that after my departure (fawt)
the best of men (SAS). And were pure (pak)
Abubakr would be the caliph. And af-
from avarice and bad intention (hirs, kineh).
ter him, ‘Umar, after him, ‘Uthman and
If they made peace, they did it for the sake
after him it would be me267 who would
of Haqq. And vice versa, if they did quarrels
be the caliph (radiya ’llahu ta‘ala ‘anhum
and disputes, still they did it for the sake
ajma‘in). Imam Hasan (RA) is supe-
of Haqq. Each faction among them acted
rior to Imam Hussein (RA). With respect
in accordance to each one’s ijtihad. And
to knowledge and ijtihad, the mainstream
instead of blaming the opposing faction of
Sunni ulama has granted superiority to
greed and partisanship (bi-sha’iba-i hawa,
Hazrat A’isha Siddiqa (RA) over Hazrat Fa-
ta‘assub), they took responsibility for their
tima (RA) but with respect to knowledge
own actions.
and ijtuhad. On the other hand, Hazrat
Among them, those who were correct in
267
i.e., Hazrat Amiru ’l-Mu’minin ‘Ali (RA) their ijtihad, they received two measures
182 CHAPTER 3. MAKTUBS 2.51-2.75

of good merit, even ten measures in some 21. Signs of the day of judgment
opinions. On the other hand, those who
were wrong still received one measure of The signs of the day of judgment that the
merit. The ulama has said that on those truthful news-giver (SLM) has relayed is
battles, the party of Hazrat ‘Ali (karama true. It would not differ. E.g., rising of
’llahu ta‘ala wajjahu) were on the truth, the sun from the east that is other than the
and vice versa, the ijtihad of the opposing normal practice, the appearance of Hazrat
party was wrong. Still then, they are not Mahdi (AR), descent of the Hazrat the
the object of scorn or ridicule. So where is spirit (ruh) of Allah (AS), the coming out
the room for calling them infidels or nonob- (khuruj) of the Dajjal, the appearance of
servant (kafir, fasiq)? Even Hazrat ‘Ali the Yajuj and Majuj, the coming out of the
(RA) has said, Our brothers have rebelled Dabbatu ’l-‘Ard, and the smoke that would
against us. They are neither infidels nor be found in the heavens, encircle the entire
nonobservant (kafir, fasiq). Because they mankind, and torture them severely. Man
follow their own ta’wil, interpretation. And would be in agony, and would cry out, O
that prevents them from being classified as he swt (parwardegar)! Take away our tor-
kafir or fasiq. ture — we would believe. The very last sign
would be the fire that would come out of the
Our message-bearer has said, May you be island named ‘Adan. A group of ignoramus
saved from whatever takes place between my think that someone in India who claimed to
companions (Iyyakum wa ma shajara bayna be the Mahdi269 was the promised Mahdi.
as-habiy). I.e., do not talk about those. Therefore, they think that the Mahdi is
Therefore all the companions of the prophet came and went away—they indicate a grave
must be honored, and all must be be con- in Farah as his grave. On the other hand,
sidered pious. And none should be said to correct hadiths that have been classified as
be bad or held be bad (bad). The disputes mashhur or even mutwatir, they prove that
that took place within them, those should that group is lying. Because the signs that
be held as better than others being at war. the rasul gave regarding the Mahdi are ab-
This is the path of salvation. Because when sent in that claimant. It come in the hadith
we love the honored companions, we love of the nabi (SLM),
then due to our love for the prophet (SLM).
On the other hand, when we hate them, we 1. When the Mahdi would appear, there
hate them for our hate for the rasul as well. would be cloud over his head. And
As a master once said, One would not attain on that cloud, there would be an an-
iman on a rasul until one honors his com- gel who would cry out, This person is
panions (Ma amana bi-rasuli ’llahi man lam the Mahdi. Follow him.270
yuwaqqar ashabahu).268
2. Four people became the owner of the
entire world. Two of them were
269
Sayyid Muhammad Jaunpuri
268 270
sufi saying Hadith in Farsi
3.17. MAKTUB 2.67 183

faithful people and two were infi- among them, all those are dwellers of the
dels. Zulqarnain, i.e., Alexander and hell. And very soon, my ummat would be
prophet Solomon (AS) were faithful divided into seventy-three factions. In the
people whereas Nimrod and Nebuchad- same way, except one single faction, all of
nezzar were infidels. There would them would go to hell. It was asked, Which
be a fifth person from my ahl-i bait one is that saved sect?. He (SLM) an-
who would be the owner of the whole swered, It is that faction, those people who
world—he would be Mahdi (AS). would follow the path that I and my com-
panions follow. That saved sect is the sect
3. Until God (khoda) swt send a man if the people of sunna, who firmly follow the
from my ahl-i bait whose name would rasul and his companions.
be like mine, and whose father’s name
Dua: O Allah! Keep us steadfast onto
would be like my father, the world
the credal dogma (‘aqida) of the Sunni con-
would not be destroyed. He would fill
gregation, and put us into their group, and
up the entire world with justice just as
make our mustering (hashr) with them. O
it was filled up with oppression before.
our nurturer! After guiding us, do not
4. Companions of the case (ashab-i qahf) misguide our hearts, instead bestow on
would assist Mahdi (AS), Hazrat Jesus us mercy from you. Indeed, you bestow
would come down in his time. Andthe without expecting a return. (Allahumma
Mahdi would assist Hazrat jesus (AS) thabbitna ‘ala mu‘taqadati ahli ’l-sunnati
is his battle against the Dajjal. Dur- wa ’l-jama‘ati, wa amitna fi zumratihim,
ing the reign of Mahdi, there would wa ’hsharna ma‘ahum. Rabbana! La
be solar eclipse on the fourteenth of tuzigh qulubana, ba‘da idh-hadaitana, wa-
Ramzan, and a lunar eclipse near the hab lana, min ladunka, rahmatan. Inna-ka
first, which is abnormal and contra- anta ’l-wah-habu).272
dicts astrological calculations.
Now one may consider with a sense of jus- B. Practice
tice if those signs are present in that dead
man?271 Apart from these, there are many After purifying the creed, there is no al-
more signs that the rasul (SLM) talked ternative but to observing the rules of the
about. Shaykh Ibn Hajr Makki wrote a sharia, and abstaining from prohibitions —
risala on this where he described almost two it suspends from practice. You should pray
hundred signs. Despite the presence of such the five times a day salat without negligence
clear signs, if one gets misguided then it (biy-futur). And discharging the duties of
is nothing but sheer stupidity. May Allah its pillars (ta‘dil-i arkan). And in congrega-
grant them guidance. tion. The distinction between Islam and in-
The message-bearer (SLM) has informed fidelity is in this very salat. When the salat
us, Israelites have been divided into seventy- would be observed according to the sunna,
one factions. And save one single faction then the firm rope (habl-i matin) of the reli-
271 272
who is claiming to be the Mahdi [Link]-Imran.3.8
184 CHAPTER 3. MAKTUBS 2.51-2.75

gion of Islam would come to the hands. Be- and rebelliousness (israr, tamarrud) may
cause that273 is the second one of the five cast him out of Islam into the enemy camp.
pillars (wusul) of Islam. First pillar is to O our nurturer! Give us blessing from you,
establish a firm faith in God (khoda) (JS) and make our works easy (Rabbana! Atina
and his rasul (slm), the second is salat, the milladunka rahmatan, wa hayya’ lana min
third is discharging the duty (ada) of za- amrina rashada!).274
kat, the fourth is observing the fasts during
the days of the month of Ramzan, and the
fifth is the Hajj of the house of Allah. The
Epilogue
first pillar suspends from iman, the other Elect felicity
four suspend from the practice (‘aml). And
the most comprehensive one of all acts of Many are unaware of the elect felicity that
worship (jami‘tarin-i jam‘i ‘ibadat) and the Hazrat Haqq swt has granted you. Even
best (fadil-tarin) one among these acts is that you may not have been aware of it.
salat. And that is this,
On the day of resurrection, the account- The reigning emperor (padishah-
ing would begin (ibtida’iy muhasaba) from i waqt) has been Muslim for
salat. If the salat if correct (dorost) then seven generations. He follows the
by the grace of he swt (bi-‘inayatallahi sub- Sunni congregation and the Hanafi
hanahu), the other accounting would come school. Now the era of the day
easy (besuhulat). You have to refrain from of resurrection is near, and the
acts forbidden in the sharia as much as pos- era of prophets is far. And due
sible. You should consider things that the to that, for some time, some stu-
master (JS) dislikes (namardiyat-i mawla) dents of sharia have been doing
as lethal poison. And you should keep this as their conscience is filthy
your own errors (taqsirat) floating before (khubth-i batin). And they are
your eyes (dar nazar), and you need to re- greedy. They are trying to get
gret (khajl) them, be ashamed (munfa‘il) near the courtiers and the sultans
of them, and be remorseful (nadamat) for (salatin). And keep them in good
them, and lament (hasrat) for them. This humor (khoshamod) them. And
is the path of servitude (bandegi). Allah as its result, have created confu-
grants opportunities (Wa ’llahu muwaffiqu). sion (tashkik) within the clear re-
He who fearlessly (biy-tahashi) ligion (din-i matin). And brought
acts against what pleases his mas- some unsureness into it. And
ter (namardiyat-i mawla-i khod) (jalla by it, a few pure-hearted and
jalaluhu), and does not become confused, also stupid people have been mis-
regretful and ashamed (tashwir, khadhalat, guided. Since the mighty emperor
infi‘al) for it, he is haughty (marid) and listens to what you say, and ac-
rebellious (mutamarrid). His disobedience cepts that, it is a great opportu-
273 274
salat [Link].10
3.17. MAKTUB 2.67 185

nity. Directly or indirectly, you on our behalf to the Haqq (swt). And bring
may canvass on the true speech, us near God (khoda) swt. Actually, they are
i.e, the speech of Islam, which so stupid. How have they understood that
is conducive to the creed of the these inanimate things possess the power to
Sunni congregation (I am greate- intercede. Or Haqq swt may accept the in-
ful to Allah that he has kept me tercessions of his rivals who are actually his
within it, Shakara ’llahu ta‘ala enemies, for the worshippers of those rivals.
sa‘yahum). And as much as pos- Its analogy is this:
sible, present the sayings of the
people of truth before the em- A group of rebels declare war
peror. Instead, always keep try- against the emperor. And stupid
ing so that you create a closeness people help them in the purpose
(taqrib) with the emperor. And that in times of problem, they
at every opportunity, you may dis- would intercede for them before
cuss regarding the congregation the emperor. And via their inter-
(madhdhab) and millat.275 cession, the people would get near
the emperor.
It is then that the reality of Islam would be
revealed. And the falsities would be clari- The worshippers, they are so stupid that
fied. they serve the rebels hoping that via the in-
tercession of the rebels, the emperor would
forgive them. And grant the rebels his near-
Unbelief is bad ness. Instead, why don’t they serve the
Unbelief (kufr) in itself manifestly a false rightful emperor? And defeat the rebels?
thing (zahir az batilan). No intelligent man So that they they draw nearer to the em-
likes it. Therefore, its falseness should be peror, get on the true path, and attain
revealed fearlessly. And their false gods peace and prosperity.
should be put down without any delay. He
alone is the true object of worship who is These stupid ones pick up a stone
creator of the heavens and the earth. Have by their hands. And build an idol
you ever heard that the false gods of the in- with it. And worship it all year
fidels have created a single mosquito even? round. And harbor the hope that
If all their gods get together in one place, it would fulfill all their aspirations
and then a swarm of mosquito bite them for both this and the last world.
and give them pain, still they won’t be save In summary, the religion of the infidels is
themselves. If so, how would they be able manifest falsity. And those among the Mus-
to save others? lims who have fallen astray from the true
Looking at the ugliness of this matter, path, and the straight road, they are peo-
the infidels say, These idols would intercede ple who follow their caprices and deviations
275
i.e., the Sunni congregation and the people of (hawa, bid‘at). On the other hand, that
Islam straight path is the path of the rasul (SLM).
186 CHAPTER 3. MAKTUBS 2.51-2.75

And the path of his well-instructed caliphs your teeth. And keep yourselves
(RAD). away from newly-originated prac-
tices (muhdathat). Because every
Sunni is sect of salvation newly-originated practice (bid‘at)
is error. That what would be
Hazrat Shaykh Abdul-qadir Jilani (QS) has newly started after me should be
said in his book Ghunyatu ’l-talibin, rejected.
Prinipal among the deviant sects
Consequently, the sects that have newly be-
are nine. They are:
gun after the era of the rasul (SLM) and his
1. Khariji well-instructed caliphs should not be con-
sidered. They are valueless.
2. Shia
We should express gratefulness to Haqq
3. Mutazila swt that by his infinite grace, he has in-
4. Murji’a cluded us within the sect of salvation (firqa’i
5. Corporealists (mushabbiha) naziya) — it is it who is the mainstream
Sunni congregation (ahl-i sunnat wa ’l-
6. Jahmiya jama‘at). And he swt has not included us
7. Darariya within the deviant sects. And has not cast
us into their wrong beliefs.
8. Najjariya
And he has not put us within that sect,277
9. Kilabiya which make man a partner in the attribute
They were not there in the time of the rasul unique to Haqq swt.278 And say that man
(SLM). Neither were they there in the era of creates his own action. They deny the last-
Hazrat Abubakr, ‘Umar, ‘Uthamn and ‘Ali worldly vision which is the capital-stock
(RAD). After the passing away of the seven (sarmayah) of the felicity of the last world
followers and jurists (tabi‘in, fuqaha),276 and this world. And negate the attributes
this dispute and factionalism between the of perfection of the necessary person swt.
sects have started. Hazrat Rasul (SLM) has We should also express gratefulness that
said, he swt has not put us within the two sects279
who hold enmity with the companions of
He who would come after me the rasul (SLM). And hold a bad attitude
would see many kinds of fac- towards the masters of the sharia. And
tionalism. At that time, would consider them enemies to one another, and
should hold on to my sunna, and holders of hidden enmity. Allah swt has
the sunna of my my four caliphs said that they love one another.280 How-
firmly. And hold onto it by 277
Mutazila sect
276 278
1. Sa‘id ibn Musayyib 2. Urwah ibn Zubayr namely, the attribute of engenderingness (tak-
3. Qasim ibn Muhammad 4. Abubakr ibn ‘Abdur win)
279
Rahman 5. Kharija ibn Zayd 6. ‘Abdullah ibn namely, Shia and Khariji IAM
280
‘Abdullah 7. Sulaiman ibn Isyar, c.f. Aftabi ruhama’u baynahum, c.f., Quran.48.29
3.18. MAKTUB 2.68 187

ever, these two sects claim that they hold Although writing more would be better,
enmity and jealousy to one another. Thus what more would I write? Wa ’llahu sub-
they are going against the holy word of Al- hanahu ’l-muwaffiqu.
lah swt. May Allah grant them the oppor-
tunity to do good deeds. And show them
the straight path. We also express our grat- 3.18 Maktub 2.68
itude that he swt has not put us into that
sect who establish direction and location (ji- To Khwaja Sharfuddin Hussain
hat, makan) for him. And consider him swt Bismi ’llahi ’l-rahim, guided us onto this,
to be a body, or bodily (jism, jismani). Or and we would not have been guided had Al-
establish the qualities of newly-arrivedness lah not guided us. Verily, the rasuls from
or contingentness (‘imarat-i huduth, imkan) our nurturer came with the truth (Alhamdu
within the beginningless or necessary per- li-’llahi ’llazi hadana li-hadha, wa ma kunna
son (wajib-i qadim) swt. li-nahtadiya, law la an hadana ’llahu, la-
qad ja’at rusulu rabbuna bi-’l-haqqi), ‘alai-
himu ’l-salawatu, wa ’l-tahiyyatu, wa ’l-
Mission to the Sultan taslimatu, wa ’l-barakatu.
Note: First part of the maktub is
In summary, you know the sultan is like the
skipped—it contained description of some
soul and the other men are like the body.
signs of the end of times, e.g., a comet with
If the soul is wholesome (salih), the body
two horns that has appeared
is also wholesome. On the other hand, if
the soul is corrupt (fasid), the is body also
corrupt. Therefore, in trying to rectify the Bravery in times of war
sultan lies trying to rectify all the progeny
of Adam. And the rectification in the con- This is the time when infidelity and infidels
veyance of the message of Islam, however it have become overpowering and Islam and
is done, is appropriate for this time. Muslims have grown weak. This is such a
Along with the message of Islam, all the time that that master (SLM) has congrat-
time you should also bring the creed of the ulated the strange ones (ghurba) within the
mainstream Sunni congregation into their people of Islam (ghurbaiy ahl-i Islam) and
ears. And you should put down the oppos- has given them good news. And he further
ing sect.281 If this felicity is realized, the said, ‘Ibadatu fi ’l-harji ka-hijratin ilayya.
magnificent inheritance from the prophets I.e., doing worship (‘ibadat) in tines of op-
would come into the hands. When you have pression (harj) is tantamount to coming to
282
attained this felicity effortlessly, you should me making hijrat.
respect it as valuable. You know that if the soldiers shows a lit-
tle bravery when the problems are predom-
281
i.e., put down those Shia beliefs and prac- inating, it is considered a lot. On the other
tices that opposes the Sunni tradition, e.g., bad-
282
mouthing the companions. Instead of Shia as a i.e., preserving the religion in times of trouble
people. is as meritorious as making hijrat
188 CHAPTER 3. MAKTUBS 2.51-2.75

hand, in comparison, making military ma- happens by the will of Allah (S) (La bali ’l-
neuvers that are a thousand times more is nafi‘u wa ’l-darru huwa ’llahu subhanahu).
worthless in the time when the strife has He swt has not kept anyone’s life or death
died down. peace. Therefore, this very time within any star. What is understood from
of calamity is the time to do good deeds the noble speech (kalam-i majid) is that
and get them accepted. In this time, one there are only three matters that relate to
may surrender himself wholly to the plea- the stars.
sure of Haqq swt. And one should choose
nothing but the following of the illuminated 1. As he swt has said, And they find di-
sunna, if one hopes to be mustered with the rection through the stars (Wa bi ’l-
accepted ones (ba maqbulan mahs-hur).283 najami huwa yahtaduna),284 path is
Companions of the cave made only one act found through the stars in journeys.
of emigration (hijrat) when strifes were pre-
dominating, and attained a supreme degree 2. Second, he swt has said, Verily, I have
(daraja’i ‘uliya) as its result. And you in- decorated the heavens and the earth by
deed are a Muhammadan and within the stars, and made those into stones for
best ummat. So do not waste your time in the satans (Wa laqad rabbana ’l-sama’a
fun and frolic. And don’t get pacified by ’l-dunya bimasabiha, wa ja‘alnaha ru-
walnuts and raisins like children do. juma li-’l-shayatini).285 I.e., the second
benefit from the stars is that the heav-
Gave you direction to the treasury ens that are near us are decorated by
you seek them.
If we do not reach it still you de-
3. And the third benefit is that that they
serve to reach it
are like stones to drive away the satans,
so that satan may not secretly abduct
Dadim tora ze ganz-i maqsud heavenly news and hear those.
niyshan
Gar ma narasidim to shayad be- Any purpose beyond these three pur-
rasiy poses has not been established.286 Instead
they are illusion and imaginations (awham,
khiyalat). Verily imagination may not get
Benefits from stars enriched by truth at all (Inna (inna ’l-zanna
The bright pillar that was seen before this la-yughniy mina ’l-haqqi shay’an).287 In-
meteor appeared, no darkness or muddiness deed it is said (Bal nuqulu), Verily some
(zulmat, kudurat) was seen in it. Instead, of the uncertain things are tantamount to
what was seen there was good and baraka sins (Inna ba‘da ’l-zanna ithmun).288
(khair, baraka). However, there was indeed 284
[Link].6
a taint (sha’iba) of muddiness within this 285
[Link].5
286
meteor. However, benefit or harm, both by the Quran and hadith
287
[Link].36
283 288
onto the plain of Hashr [Link].12
3.19. MAKTUB 2.69 189

Now is end of time housesWa ’l-zamu fiha ajwafa buyu-

tikum.
Beloved son! I am writing again and again
that it is the time to repent, seek forgive- You should know that in the mean time,
ness and put aside this world (tawba, istigh- the infidels from the land of war (daru ’l-
far, tark-i dunya) for this is the era of dis- harb) have persecuted the Muslim peoples
cord and corruption (fitna, fasad) — they and cities around Nagarkot severely. May
are raining down from the sky, and getting Allah destroy them (Khadhalahumu ’llahu
dispersed all over the world. subhanahu)! In this end of times, many
The rasul, the truthful giver of news such bad-smelling flowers would keep on
(mukhbir-i sadiq) (salam), has prophesied, blooming.
May Allah keep us, you and all the faith-
1. Before the day of resurrection, calami- ful fixed on the following of the prince of the
ties would come upon the world, as if messengers (Thabbatana ’llahu subhanahu,
that is like a part of the night of op- wa iyyakum, wa jami‘al mu’minina, ‘ala
pression (qita‘i ’l-laili ’l-muzlimi ). In mutaba‘ati sayyidi ’l-mursalina), ‘alaihi wa
that era, man would wake up as a faith- alaihimu ’l-salawatu wa ’l-taslimatu, and
ful person in the morning but would onto all his progeny, and onto the angels
become faithless in the evening. Or who have been drawn near (wa ‘ala ali
would be a faithful person in the morn- kullin, wa ‘ala ’l-mala’ikati ’l-muqarribina).
ing, but would wake up as a faithless
person in the morning. In that era, one
who is sitting would be better than one 3.19 Maktub 2.69
who is standing. Or one who is going
To Muhammad Murad Badakhshi
all around would be better than one
Bismi ’llahi ’l-rahim All praise is to Al-
who is moving rapidly. At that point,
lah, and peace be onto his elect devotees
break your arrows and bows. Cut off
(Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
the bowstrings and break the swords
’lladhina ’stafa).
by stones. If one comes against you,289
then treat him as if he is the better one
of the two sons of Adam.290 Salat: How to pray
The noble letter you sent has arrived. I
2. In another narration, the companions
am delighted to note that it contained the
asked, O rasul of Allah! What would
fixedness and firm standing (thubut, is-
you have ordered us in that era? And
tiqamat) of the friends. May Allah (S)
he replied, Remain tightly bound within
increase that fixedness and firm standing
your own houses ( Kunu ahlasa buyu-
(Zadakumu ’llahu subhanahu thabatan wa
tikum). Another narration says, Stay
’stiqamatan).
housed within the belly of your own
You have written, What I was instructed
289
i.e., to persecute you (ma’mur) to do I have been doing that with
290
hadith a group of friends who have entered into
190 CHAPTER 3. MAKTUBS 2.51-2.75

(dakhil) the tariqa. The five times salat is Law mitta ‘ala dhalika, lamittu ‘ala
being recited in a jamat of fifty or sixty peo- ghairi dini muhammadin).293
ple. I am expressing my gratefulness to
Allah swt for this (Hamdan li-’llahi sub- 4. The rasul said, That salat is not salat
hanahu ‘ala dhalika). in which one does not sit between
the two prostrations, or one fails to
What a magnanimous blessing of he swt
straighten one’s back within it, or to
it is! When the inner realm gets immersed
remain motionless.294
in the zikr of he swt (ilahi) (jalla shanuhu)!
And the outer body (zahir) shines with the 5. Once the rasul was passing by one
rulings of the sharia! doing the salat, and noted that one
Nowadays most people are lax in dis- was not observing its rules and pillars
charging the duty of salat, and do not do (ahkam, arkan), standing (qawma), sit
its pillars with peace (tamaniyat). Or in a ting (jalsa), etc. The prophet said to
manner that discharges the duties of those him, If you die like this, you would not
pillars (ta‘dil-i arkan). So I am compelled be counted as my ummat on the day of
to stress it to the friends. Now listen: resurrection. In another narration, If
you die like this, you would not die on
1. The truthful news-giver (mukhbir-i the Muhammadan religion.
sadiq) (salam) has said, The biggest
6. Hazrat Abu Huraira (radiya ’llahu
thief is he who steals from his own
ta‘ala ‘anhu) narrated, One has been
salat. The companions answered, O
doing salat for sixty years, but none of
the rasul of Allah! How would he steal
them has been accepted. That one is
from his own salat? The rasul replied,
the one who does not do one’s bowing
He fails to do the bowing and prostra-
and prostration completely.
tion completely within his salat.291
7. It is said that Zayd, the son Wahhab,
2. The rasul, also said, God (khoda) does saw one man doing salat but not be-
not look at one’s salat when one one ing complete in his bowing and pros-
does not straighten out one’s back be- tration. He asked that man, How long
tween the bow and the prostration.292 have you been doing salat like that?
That man answered, For forty years.
3. Another time, the rasul saw one man He295 commented, You have not done
doing the salat but failing to do the any salat for all these forty years. If
bowing and prostration completely. you die in this state, you would fail to
And he told the man Are you not die on the sunna of the rasul.
afraid? If you die like this, verily you
would die on something other than the It is said that when a faithful worshiper
Muhammadan religion (Ama takhafu? does salat and does bowing and prostration
293
hadith
291 294
hadith quoted in Farsi All these hadiths are quoted in Farsi
292 295
hadith in Farsi Zayd
3.19. MAKTUB 2.69 191

properly, that salat becomes full of joy and salat. Our lord! Give us blessing from you,
light (nurani). The angels carry it up to and make our works easy (Rabbana! Atina
the heavens. And that salat makes good milladunka rahmatan, wa hayya’ lana min
dua for the reader, and says, May Allah pre- amrina rashada!297 )
serve you as you have preserved me (Hafid- Note: A section on the proper intention
haka ’llahu subhanahu kama hafidhtaniy)! for jihad has been skipped as it 1. could
On the other hand, if he does not per- be twisted and misinterpreted by Wahhabi
form the salat well, it turns dark (zulmani). hirabi terrorists, and 2. needs further his-
The angels hate it, and refuses to take it torical research on the infidel invasion of
to the heavens. And salat makes bad dua Nagarkot.
for the salat that has been done, and says,
May Allah ruin you as you have ruined me Tahajjud
(Dayya‘aka ’llahu ta‘ala kama dayya‘tiy).
Therefore, salat should be practiced per- Friends are being advised to cling to the
fectly (tamam), and its pillars should be salat of tahajjud — it is a required part of
done properly (ta‘dil-i arkan). Bowing, the path (tariq). You have been told it in
prostration, standing, sitting (ruku‘, sujud, presence as well. Now if it is hard on you,
qawma, jalsa), they all should be done prop- and waking up against the habit becomes
erly and completely. Especially, you should impossible, you may charge some servants
also instruct all others to do these with to this task so that they wake you up at that
composure, and grace (tama’aniyat) so that time regardless of whether you want to or
the rights of all the pillars are discharged refuse to, and does not allow you to remain
(ta‘dil-i arkan). Indeed it is imperative to in the sleep of heedlessness. If you do like
instruct towards it. Because most people this for a few days, it may be hoped that
are deprived of this felicity, and this way of without any this felicity would turn into a
doing has become obsolete (matruk). The spontaneous practice.298
rasul said in a hadith, He who resurrects a
dead sunna, he earns the merit of a hundred Food
shahids.296 One should be cautious of the food one eats.
You may also know that within the salat What need is there that wherever, whatever
in a congregation, you must straighten out one brings, one have to eat it immediately?
the lines. So that it does not happen that And why does one need not inquire if it is
one stands breaks the line by standing be- halal or haram in the sharia? It is meaning-
fore that line or after it, instead all are less to act like that as man is not so inde-
along the straight line. Because the ra- pendent that he can do whatever he pleases.
sul would first straighten out the lines, and
297
then second tie the hands (tahrima) for [Link].10
298
Sufis must take ijazat from their standing
salat. He said that straightening out the shaykhs to start tahajjud or any other nafl salat.
lines is a part of establishing (iqamat) the In Mujaddidi tariqa, ijazat for tahajjud is not given
untill the salik has reached a very high level. Else
296
quoted in the Farsi translation it would be harmful. C.f. maktub 2.57.
192 CHAPTER 3. MAKTUBS 2.51-2.75

Indeed, he has an owner (mawla) who has It comes in a Mustafan hadith, While
given him the duty to observe the owner’s traveling, if one stops in a waystation and
positive orders and prohibitions. And via gets down from his transport, one may re-
the prophets who are mercy to the inhabi- cite this dua, I seek refuge of Allah from
tants of the world (‘alimiyan), that owner all possible harm from what he has cre-
has notified man on what pleases or dis- ated (A‘udhu bikalimati ’llahi ’l-tammatin
pleases the owner. Indeed, he299 is totally min sharri ma khalaqa). Then as long
luckless who desires things that oppose the as he stays in that waystation, he would
liking of his own owner. And without his not face any harm (Man nazala manzilan,
owner’s permission, puts his hands into that thumma qala, A‘udhu bikalimati ’llahi ’l-
owner’s sovereignty and right (mulk, milk). tammatin min sharri ma khalaqa, layadur-
Shame on you! You people respect the ruhu shay’un hatta artahala min manzilihi
liking of your worldly master, do not tol- dhalika).
erate even a slight disrespect. But what Peace to him who walks onto the path of
about the true master? He has given a firm guidance (Wa ’l-salamu ‘ala mani ’ttaba’a
warning to refrain from doing acts he de- ’l-huda).
tests, but none respects that warning. Is it
acting like a Muslim or an infidel? Think
about it. Time is not all gone yet. It is 3.20 Maktub 2.70
still possible to compensate for the past.
He who has returned from sin, it is as if To Mawlana Abdul Wahid Kabuli
he has no sin (Al-ta’ibu mina ’l-dhanbi ka-
man la-dhanbi lahu)— it is a good news to
the sinners. Despite this, if one keeps on Reality of Kaaba
doing (musir) sins, and is satisfied by it,
then one surely is a hypocrite (munafiq). In the human body, the heart is the speci-
His Islam that is in appearance only, and men (namuna) of the throne (‘arsh) of Rah-
it would not save him from punishment, or man (JS), and similarly, manifestation of
negate his torment. How would I stress it his heart is a model (anmudhaj) of the
any more? A sign is enough for the wise. manifestation of the throne. Similarly, in
the human body, there is the signpost (nis-
haneh) of the house of Allah. And that
Dua against danger: signpost is in-between (dar miyan), foreign
to north or south, and possesses a nearer
Second, to attain peace ease and security
nearness.300 The prototypal (bi-’l-asalat)
(aman) at a place or time when the en-
possessors of this magnificent felicity are
emy is predominant (istila’iy a‘da), recit-
the prophets (anbiya) (AS). And also many
ing Sura Li’iylafi is well-tested (mujarrab).
of their ummats also attain that felicity in
You should recite it at least eleven times a
the method of followerhood and inheritance
day.
300
interpretive translation for beh husn-i sabqat
299
that man yiganeh cf. Aftabi
3.20. MAKTUB 2.70 193

(tab‘iyat, warathat).301 The companions of the flow of Allah comes, the flow of Jesus
the prophets (AS) attained that profusely gets canceled (Idha ja’a nahru ’llahi batalu
due to the baraka of their companionship of nahru ‘iysa) — this saying gets to become
the prophets. However, after the age of the the banner for this station.
companions, little of this nisbat remains. Possessors of this felicity are on the
straight path, which is in front of the sought
thing (wusul-i matlub-i mahadhi aftadeh
Kaaba: Mujaddid is ast) and facing it (barabar). One who is
co-possessor on the left or right of this felicity,302 he has
Note: This section alludes to the high rank instead reached a shadow (zill). Although
of the Mujaddid. Mujaddidis belive that there are differences between the shadows,
the Kaaba came to visit the Mujaddid, in but all those are branded by the mark of
Sirhind. And his well, which is now next to shadowness (bedagh-i zilliyat muttasim).
the shrine building— became filled up with Separation with lover even if little
Zamzam water. We Mujaddidis, even toi- is not little
day, drink that water as if Zqamzam water. Inside eyes even if half a hair it is
After the centuries under consideration, too much
if one attains this nisbat as the follower and
heir, it would be a spoil of war. And be Faraq-i dost andak ast andak nist
like a touchstone. And this person is in- Darun-i dideh agar nim mu’st be-
cluded within the assembly of the honored siyar ast
companions (dakhil-i zumra-i ashab-i ki-
He who turns away from the straight path
ram), and within the people in the forefront
even by a minute amount (khurd), the more
(sabiqin). Possessors of this high nisbat
he goes, he goes farther away. And he finds
have been distinguished to attain the felic-
himself farther away from arrival onto the
ity of the center of the sought thing (dawlat-
intended destination (wusul beh matlub).
i markaz-i matlub). Although in that center
(dar nafs-i markaz), there are degrees, still O Arab! I fear you won’t reach
those possessors have been honored with Kaaba
the felicity of being the foreman (dawlat-i Path you are on goes towards
sabqat musharraf ast). What more would Turkistan
I divulge from this mystery? How would I
explain this mystery any more? Narsam narsiy beh ka‘ba’iy ‘Ara-
When by the grace of Allah (subhanahu), biy
this high nisbat is manifested, all the past Kayin rah keh to miyrawiy beh
nisbats set down, and not even a sign or Turkistan ast
evidence (nam, nishan) of this nisbat re- Thabbatana ’llahu subhanahu ‘ala ’l-sirati
mains, be it the nisbat of the heart or be ’l-mustaqimi. Wa ’l-salamu ‘ala mani
it any other nisbat, then the saying, When ’ttaba‘a ’l-huda.
301 302
Refers to the Mujaddid even a little bit
194 CHAPTER 3. MAKTUBS 2.51-2.75

3.21 Maktub 2.71 darad). Therefore, necessarily, this station

has length and breadth.304
To Khwaja Muhammad Sa‘id
Intoxication On that station, a little bit
of the earlier intoxication remains within
the salik. And as the result, he finds the
Kalima: Interrelationship with second kalima as an all-encompassing sea.
nubuwat, walayat And he considers the first kalima, in com-
parison, as a point. Because some of that
Kalima 1: La ilaha illa ’llah La ilaha intoxication remained in me, I also wrote
illa ’llah Muhammadu ’l-rasulu ’llah— its previously that the second kalima is like a
first kalima contains affirmation of the de- sea while the first kalima is a point com-
gree of necessariness (ithbat-i martaba-i pared to that.305
wujub) (ta‘alat wa taqaddasat). The degree On that station, the author of Futuhat-i
of necessariness manifesting itself in the Makkiya said,306
imaginal form in the form of a point (zuhur-
i martaba-i wujub dar surat-i mithali beh Muhammadan comprehensiveness
surat-i nuqta) — it is nearer than the mani- is more comprehensive than the
festation of that degree (aqrab ast az zuhur- endless (biy-payan) comprehen-
i an martaba) that is witnessed in the form siveness of the ever-living (Jam‘a
of length and breadth (beh surat-i ta’wil va muhammadi ajma‘ ast az jam‘a-
‘arid mash-hud gardad), although on that i biy-payan al-hayy, jalla sul-
degree (martaba) there is no room for either tanuhu).
a point or a circle (nuqta, da’ira), or length, When by the grace of he swt (bi‘inayati kho-
breadth or depth (tawil, ‘ard, ‘umq). As dawandi) (js),
the result, necessarily, the thing, which is
affirmed (muthbat)303 appears in the form 1. unqualified all-embracingness of the
of a point, in unveiling (beh surat-i kashfi). degree of necessaryness (wasa‘at-i biy-
chuniy-i martaba-i wujub) (ta‘ala va
taqaddasat) casts its ray (parto an-
Kalima 2: Muhammadu ’l-rasulu dazad)
’llah On the other hand, the kalima
2. and the unqualified encompassment of
Muhammadu ’l-rasulu ’llah — this station
that holy degree (ihata-i biy-kayfiy-i an
has length and breadth in the gaze of unveil-
martaba-i muqaddasa) gets manifested
ing (dar nazar kashfi). This kalima relates
(zahir miygardad)
to the mission of the prophets to invite the
304
creation (munbi az dawat-i khalq) — a cre- so that the prophets may relate to creation in
order to evangelize them
ation that is connected to physical bodies 305
first kalima
and matters (beh ajsam va jawahir ta‘alluq 306
Yes! This saying of Ibn Arabi anti-sharia but
it’s excusable as he said it due to intoxication. And
303
i.e. the Necessary as a sufi, the Mujaddid understood it
3.22. MAKTUB 2.72 195

then the salik finds that maktubs that the first kalima relates to the
station of walayat. And the second kalima
1. what was found as a point before, now relates to the station of nubuwat.309 Intoxi-
it is found as an endless sea (darya-i cation is also a magnificent boon, if the salik
biy-payan) is granted sobriety later. And he is brought
2. what was found as an endless sea be- from infidelity of the tariqa (kufr-i tariqat)
fore, now it is found as smaller than a into true Islam (Islam-i haqiqat).
molecule. Rabbana! La tu’akhidhna in nasina wa
akhta’na 310 Bi-sadaqati habibika muham-
madin, ‘alaihi wa ‘ala alihi ’l-salawatu wa
Nubuwat is higher than walayat Now
’l-salamu, wa yarhamu ’llahu ‘abadan qala
let none think that walayat is more excel-
aminan.
lent (afdal) than nubuwat because walayat
is relates to the first kalima whereas
nubuwat relates to the second kalima. In-
stead, I would say that nubuwat is attain- 3.22 Maktub 2.72
ing both the kalimas. In nubuwat, the
ascent relates to the first kalima whereas To Khwaja Muhammad Ma‘sum
the descent relates to the second kalima. Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
Therefore, what is attained on the station ’lladhina ’stafa.
of nubuwat is both the kalimas brought
together (majmu‘). It is not that the
second kalima is attained on the station Kaaba: Self-disclosure and
of nubuwat, which many imagine. And manifestation
they say that the first kalima is specific to
walayat. It is not like what they think. Yes! Manifestation of the throne (‘arsh)
Instead, both the kalimas are attained on is indeed above all manifestation. How-
the station of walayat and the station ever, the interaction that is linked to the
of nubuwat as ascent and descent (‘uruj, holy house of Allah (baitu ’llah-i muqad-
nuzul). Summary: The station of walayat is das) is above all manifestations and self-
the shadow of the station of nubuwat. And disclosures. There it is embarrassing even
the perfections of walayat are the shadows to mention zuhur and tajalli, for those are
of the perfections of nubuwat. like the circumference of the circle while this
interaction311 is like the center of that cir-
Ibn Arabi: Intoxicated and excusable cle. There is no doubt that although the cir-
However, whatever is said on the station of cumference is wide, it is the shadow of the
intoxication may be excused. I myself am center. It is as if that point has spread its
also their partner onto that307 intoxication.
309
And when I was on it,308 I wrote in several because I was overwhelmed by my intoxicating
hal
307 310
station of [Link].2.286
308 311
station of intoxication i.e., interaction of the holy Kaaba cf. Aftabi
196 CHAPTER 3. MAKTUBS 2.51-2.75

shadow. And hundreds of points have come for those on the side (atraf) but to get an-
out.312 And created the circumference. nexed (lahuq) to the center.
In the matter we are discussing, the word The path that reaches the center is the
point (nuqta) is interpreted to be near the straight path. Without that path, the path
things (aqrab-i ashya). Else the center- to the object of seeking cannot be found.
point is also lost there like the circle. There Alas! When would I visit the magnificent
is no room there, for neither the mani- Kaaba? As Allah swt has said,
fest (zahir) nor the locus of manifestation
(mazhar), also for neither the prototype nor Verily the first house set up for314
the shadow (asl, zill). Because like the man is in blessed Mecca. And that
shadow, even the prototype gets left aside is guidance for the world. In it
on the path that is towards that exalted are clear sign, which is the sta-
house. tion of Ibrahim. He who enters it
would be safe. Man’s duty to Al-
What can I tell you about that lah is to make hajj to the house
bird? for him who can. And he who
That lives in the same nest as the denies it would not be able to
phoenix harm. Indeed, Allah is unneedy of
The name phoenix is known to all the cosmos. (Inna awwala baitin
But none knows the name of my wudi‘a li-’l-nasi ’llazi bi-bakkata
bird mubaraka. Wa hudan li-‘alamina.
Fihi ayatun byyanatun maqamu
Cheh go’iym ba to az morghi nis-
ibrahima. Wa man dakhalhu kana
haneh
aminan. Wa li-’llahi ‘ala ’l-nasi hi-
Keh ba ‘anqa bud ham ashyaneh
jju ’l-baiti mani ’stata‘a ilaihi sabi-
Ze ‘anqa hast namiy pesh mardam
lan wa man kafara. Fa-inna ’llaha
Ze morgh-i man bud an nam ham
ghaniyyun ‘ani ’l-‘alamina).315 .
gom

Yearning for Kaaba Wishing for Hajj

Within the Kaaba of the nabis of the Note: Mujaddid was never able to make
tribe of Israel (‘ala nabina wa ‘alaihim al- the hajj, so we Mujaddidis believe that the
salawatu wa ’l-tahiyatu),313 there used to Kaaba came to visit him in Sirhind. And
be a stone. Its perfections and manifesta- the well next to what is now his grave was
tions (kamalat, zuhurat) have finally come filled with the water of Zamzam.
upon (ruju‘) the perfections of this magnif- Although by the grace of Allah, I have
icent Kaaba, and has been annexed (mul- been annexed (ilhaq) to the haqiqat of
haq) to it. Because there is no alternative Kaaba. And I have attained immeasurable
312
progress (taraqqiyat) Still the form longs to
as shadows from that center-point
313 314
i.e., the holy house (baitul muqaddas) in the good of
315
Jerusalem [Link]-Imran.96-97
3.23. MAKTUB 2.73 197

meet the form316 Hajj has become fard for and the world of subtle things (‘alam-i
me. And the path is safe as well, since peace amr). You may consider the world of empir-
is predominating. And I have plenty of de- ical things (‘alam-i amr) as its form or out-
sire to carry out that fard. But I’m pro- side (surat, zahir). And the world of subtle
crastinating (taswif) more and more. The things (‘alam-i amr) as its reality or inside
result of istikhara is not supporting Hajj. (haqiqat, batin).
As much as I am focusing on it with concen-
tration, no path is opening up to go there.
And I am not seeing myself reaching the
What sufis say
noble Kaaba. What to do? They317 consider the fixed entities (a‘yan-i
Because such excuses do not work for pro- thabita) to be the realities of the contingent
crastinating on fulfilling obligation (fard). things (haqa’iq-i mumkinat). Because
In any case, to discharge the duty of car-
rying out the obligation (fard) of Hajj, 1. the contingent things are shadows of
by the grace of Allah swt, I should leave those 318 entities (mumkinat zilal-i an
the house . And make my best effort a‘yan and). And
to cross the path. If I succeed in reach-
ing, it would a magnificent boon. And in- 2. those319 entities are the essences of
stead, if I get left on the path, then I hope these320 things (an a‘yan u’sul-i iynha-
that it would be ready cash-on-hand. Wa st).
’llahu subhanahu a‘lamu bihaqa’iqi ’l-umuri
The sufis say so because whether you call
kulliha. Dua: Wa ’l-sallallahu ta‘ala ‘ala
those321 realities or essences (cheh haqiqat
sayyidina muhammadin, wa alihi, wa sah-
va mahiyat)322 of the contingent things,
bihi ajma‘ina, wa sallama wa baraka, wa
those323 are those same shadows of the
‘ala jami‘i ’l-anbiya’i, wa ’l-mursalina, wa
‘ayan (haman zilal-i ‘ayan and), which have
’l-mala’ikati ’l-muqarribina ajma‘ina.
become contingent things by those shad-
ows (cheh haqiqat va mahiyat-i mumkinat,
3.23 Maktub 2.73 haman zilal-i a‘yan ast — keh mumkinat
beh an zilal gozashteh).324 And as the325
To Khwaja Muhammad Ma‘sum 317
It seems that the Mujaddid is referring to the
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi interpretation of Ibn Arabi according to the Wujudi
’lladhina ’stafa. school of Jami etc. by the term sufi
318
fixed
319
fixed
Perfect man: Zahir versus 320
contingent
321
batin 322
‘ayan
shows that Mujaddid uses haqiqat and mahiya
Man is the union (majmu‘) of both the as synonyms
323
world of empirical things (‘alam-i khalq) ‘ayan
324
i.e., the ‘ayan which are opposite those shad-
316
I.e., the Mujaddid wants to meet the Kaaba ows
325
physically final
198 CHAPTER 3. MAKTUBS 2.51-2.75

result, realized shadow existence (wujud-i metaphorically. Because the haqiqat of the
zilli). contingent things must be from the contin-
Sufis hold that there are some enti- gent world (‘alam-i imkan), instead of from
ties (‘ayan) there, which have established the degree of necessaryness (martaba’i wu-
ta‘ayyun-i wujubi — Indeed, those entities jub). It is as if the asl of everything is its
are different (bekhilaf). And those entities haqiqat.
are above the levels of contingentness (fawqi
maratib-i imkan). Because those entities
(‘ayan) are opposite to the realities of the Sufis are ka’in and ba’in
created things (haqa’iq-i mumkinat). Take Sufis say,Sufis are ka’in and ba’in. What
note! Those realities are the shadows of the it means is that they are outwardly with
original ‘ayan by which that thing has been the creation (beh zahir ba khalq) and in-
created, and created shadow existence. wardly disjoint from it (beh batin ba iyshan
Note: This is zilliyat and the Mujaddid juda), instead with Haqq swt. They inter-
explains it better elsewhere. So please study pret zahir as ‘alam-i khalq, and batin as
my annotated translation of maktubs of zil- ‘alam-i amr. They say that this station,
liyat where Ibn Arabi is contrasted with the in which there is focus onto both the two
Mujaddid: 1. maktub 1.234 and 2.1. How- sides concurrently,330 as a very high station.
ever, he rejected zilliyat at the end of life in And they consider it as the station of mak-
3.122 and proposed a new theory of seven ing others perfect and giving them guidance
entifications. (takmil, irshad). And they think that it
They326 call the ‘ayan-i thabita as is the degree of giving invitation (martaba-
haqiqat-i mumkinat. They do so because i dawat). I have received an elect marifat
they here:
1. establish necessariness there327 , and
1. There is a person who is the
328
2. consider them to be on the degree of elect of the elects (akhss-i
necessariness (martaba-i wujbi). khwass)

Because they consider the two ta‘ayyuns, 2. To that elect one, the en-
wahdat and wahidiyyat, which are on the tire ‘alam-i khalq and ‘alam-i
degree of ‘ayan-i thabita, as ta‘ayyun-i wu- amr are like that one’s form
jubi. Also they consider the other three and appearance (surat, za-
ta‘ayyuns, i.e., ruhi, mithali and hissi,329 as hir)
contingent (imkani) entifications. 3. That elect one’s reality and
Therefore, ta‘ayyun-i wujubi may be inside (haqiqat, batin) is
called the haqiqat of ta‘ayyun-i imkani only
a) that divine name, which
326
i.e., wujudi sufis is that one’s origin of
327
i.e., ‘ayan-i thabita are on the wujubi degree
328 330
the ‘ayan interpretive translation for jam‘a baina ’l-
329
i.e., ta‘ayyun-i jasadi tawajjuhain c.f. Aftabi
3.23. MAKTUB 2.73 199

entification (mabda’i sabil-i ‘uruj), his say-

ta‘ayyun) ing I (ana) gets united
b) and along with it, (muntabaq) with the de-
the other names and grees above that name,
crossing-overs (asma, which is the prototype
shu‘unat), which are like (asl) of333
the prototype (asl) of d) and next, according
that name331 to the said rule, he
c) Even that, the haqiqat sequentially finds union
of the elect one reaches (intabaq) with that
that332 the Hazrat name
person, which is dis- e) and he reaches the dis-
engaged from modes engaged one-in-number
and crossing-overs (inta- person (ahadiyat-i mu-
hat ila hadrati ’l-dhati jarrada).
’l-mujarradati ‘ani ’l- 5. At that time, all the above-
shu’uni wa ’l-i‘tibarati) mentioned degrees (iyn
4. This arif who has com- hameh-i maratib) — with
pleted marifat (‘arif-i tamm which his saying I (ana)
al-ma‘rifat), when he became united (intibaq) —
those 334 become his haqiqat.
a) he crosses (tayy) all
the levels of contingent- 6. In that way, his ‘alam-i amr,
ness (jami‘-i maratib-i like his ‘alam-i khalq, also
imkaniya) and arrives on gets to be like the form of
the prototype of that that haqiqat. And this form
name, i.e., the name, is like the clothes of that
which is his qayyum, haqiqat, like a person wear-
b) and his saying I (ana) ing those clothes.335
gets uprooted from 7. On the other hand, in the
the contingent levels cases of all other people,
(maratib-i imkaniya), their saying of I are put on
and instead conforms the ‘alam-i amr and ‘alam-
to the rules related to i khalq. Therefore, their
that name (ba an ism surat and haqiqat are indeed
muntabaq) 333
the name
c) and ascending sequen- 334
degrees
335
tially (beh tartib bar By the above-mentioned narration, it is under-
stood that an arif who has realized perfect marifat,
331
i.e., the name which is the origin of entification when he says I, it indicates the disengaged oneahad-
332
level of i mujarrada instead of that arif himself, c.f. Aftabi
200 CHAPTER 3. MAKTUBS 2.51-2.75

these ‘alam-i amr and ‘alam-i Haqiqat of perfect gnostic is

khalq. And the names, which sublime
are the origins of entification
of those people, those names Therefore, it is verified (muhaqqaq) that
are nothing but the qayyum the form alone (mujarrad-i surat) for this
of those people. gnostic is the summation (majmu‘) of the
form and reality for the others. And when
compared to his reality, that surat of this
How can a divine name be gnostic is like a set of clothes that he wears.
Therefore, how would all others find his
arif ’s reality? haqiqat? Or what would they understand
Question: However much that the arif finds of that?338 Those all others, what would
perfection in marifat, he is still in the genus they conceive of that perfect man except
of contingent things. And from contingent- as a possessesor both surat and haqiqat, as
ness, he does not get re-qualified with nec- they are. This hadith alludes to these,339
essaryness. On the other hand, the name When they are seen, Allah is remembered
that is his qaiyyum is on the degree of nec- (Idha ru’uw dhukira ’llahu sub-hanahu).340
essariness (martaba-i wujub). So how can he swt (ilahi)! How have you made your
that name be his reality (haqiqat) and his friends (dostan)! Whoever recognizes them,
part (juzv)? finds you, and vice versa, he who fails to
Answer: That name becomes the reality find you, fails to recognize them.
336
of apparently (beh i‘tibar-i shuhud), but
not ontologically (wujud). So there is no
bar. It is like what is said on the the mat- Focus: Haqq or dual
ter of baqa bi-’llah. However, this shuhud I have written in a few maktubs and risalas
is not merely conceptual (takhayyul). In- that when the arif who has attained mar-
deed, plenty of benefit and results come ifat completely returns to give invitation,
from this337 . he turns his face onto the creation in total-
ity — it is not that his zahir is onto the
Yearning of Hafiz is not in vain creation but batin is onto Haqq swt. In-
Amazing story astonishing narra- stead, what is meant by totality (kulliyat)
tion is there indeed is that he is face-turned onto both of these
two, i.e., both the world of creation (‘alam-i
khalq) and the world of command (‘alam-i
Fariyad-i Hafiz iyn hameh beh amr ), for the purpose of giving invitation
akhir harzeh nist — as the people of the tribe already know.
Ham qissa-i gharib va hadith-i Previously I interpreted this in another way
‘ajib hast
338
haqiqat
336 339
the arif perfect gnostics
337 340
shuhud even hadith
3.24. MAKTUB 2.74 201

but now I think it I made an error.341 ate. On the other hand, distance may be
Therefore, regardless of the method that appropriate in the case of others who need
it happens, in the time of return (ruju‘), the face-turning (beh tawajjuh muhtaj and).
perfect knower (‘arif-i kamil) is face-turned Have you seen anyone who turns his face
in totality in the direction (beh janib) of onto himself? Therefore, the thing that is
the creation. Consequently, for him whose nearer than one’s own self, there is no way
one face is towards the creation and the to face-turn onto it. Therefore, not face-
other face is towards the Haqq (ja), he is on turning is an elect perfection of that sa-
the middle part of the journey (tawassut-i lik,346 although shortsighted ones may hold
sayr). that 347 as a defect. And those348 may
consider face-turning more perfect than not
Dual focus: Higher Take note that face-turning.
this salik342 is higher (bulandtar) than that
349
person who is face-turned exclusively onto Conclusion May grant those a sense
Haqq (ja). Because that 343
person is lack- of justice, so that they refrain from judging
ing in discharging his duties towards the by their rank ignorance, and as a result, do
creation whereas this344 salik in discharging not rule excellence as defect.
both the duties, the duty towards the cre-
ation and the duty towards the Haqq swt,
as much as he can. Additionally, this salik 3.24 Maktub 2.74
is inviting the creation towards the creator.
To Khwaja Shaykh Hashim
And therefore, this salik is more perfect (ak-
mal) than him.345
May Allah (S) keep you safe from
that what is inappropriate for you (Salla-
Lack of face-turning: A perfection mukumu ’llahu subhanahu amma la-yaliqu
You may know that turning the face onto bijanabikum)!
Haqq signifies distance. And in the case of
this gnostic, distance (bu‘d) is inappropri-
Tafsir: Two generous verses
341
Mujaddid mentioned, haqiqat, batin, ism,
qayyum etc. Here I am skipping one or two lines 1. Allah (tabaraka wa ta‘azama wa
as they would interrupt the flow for the reader. ta‘ala) has said, Then we have made
342
i.e., this dual focus salik who is partially focus- them heirs to the book350 whom I have
ing (mutawajjuh) onto the creation in order to give chosen from my worshipers (Thumma
invitation, and partially focusing onto the Haqq
343 346
Haqq-focused Because turning the face onto he swt implies
344
dual focus that he was distant from he swt to begin with. So
345
i.e., additional to his normal duties to the when the salik was close to begin with, he does not
Haqq and the creation, this dual focus salik is doing turn his face anew.
347
one more task — he is inviting the creation towards not face-turning
348
the creator. Therefore, this dual focus salik is bet- shortsighted ones
349
ter than he who focuses singularly onto the Haqq shortsighted ones
350
but doesn’t preach to the creation Quran
202 CHAPTER 3. MAKTUBS 2.51-2.75

awrathna ’l-kitaba ’llazina ’stafayna of incomparability (martaba-i tanzih), in

min ‘ibadina) Among them, many have the world of images (‘alam-i mithal) then
oppressed their nafses, and on the that form must be comprehensive (jami‘).
other hand, many are in the middle Therefore, man who is comprehensive ex-
state (muqtasidun), and many are in ists in that354 form. For no other form has
the forefront (sabiqun) in doing good that receptivity (qabiliyat) so that it could
deeds, by the command of Allah swt. be the image (tamaththal) for that sanc-
tified (muqaddas) degree of tanzih in the
2. Allah (ta‘ala) has also said, Verily, world of images. Or it could be the mirror
I put the thing held in trust before for that355 . That is the reason that man is
the heaven, the land, and the moun- fit for the caliphate of he swt (shayan-i khi-
tain. Then they refused to bear it, and lafat). Because unless it is created in the
felt fear from it, but it was man who form of the first thing, the second thing does
borne it. Indeed, he is very oppressive not become worthy of being the caliph of
and ignorant (Inna ‘aradna ’l-amanata that first thing (shayan-i khilafat). Because
‘ala ’l-samawati wa ’l-ardi, wa ’l-jibali. the caliph of a thing is the representative of
Fa-a baina ayy yahmilna wa ashfaqna the thing (khalf-i shayy) and the deputy of
minha, wa hamalha ’l-insanu, innahu the master (na’ib-i munab)356 who is that
kana zaluman jahula).351 thing. Therefore, when man has become
the caliph of Rahman, necessarily it is he
As for the interpretation of these two verses, who has been selected to bear the burden
whatever that Allah desires is true, while of the object held in trust (tahammul-i bar-i
we interpret it according to what has been amanat ra muta‘ayyun shad).
revealed to us. O our nurturer! Do not
take on us, if we make mistakes (Rabbana! And none may bear the tributes to
La tu’akizna in nasina aw akhta’na).352 the king
but his chariot
Hadith of Adam Wa illa la yahmilu ‘ataya ’l-maliki
You may know that Verily Allah has cre- illa matayahu
ated Adam is his form (Inna ’llaha kha-
laqa ’l-adama fi suratihi).353 He (ta‘ala) The heavens, the land or the mountains,
is disengaged (munazzah) from and rises where would they find the comprehensive-
(muta‘ala) above any form (surat). So, the ness (jam‘iyat) — so that they could get
creation of Adam in the form of him swt created in his form? Or get worthy of bear-
can be taken in the meaning that if a form ing the burden of the object held on trust
could be determined (fard) for the degree (amanat) of he swt swt? I am feeling that if
by divine decree, if the burden of this trust
351
Quran
352 354
[Link].2.286 comprehensive
353 355
hadith: Bukhari, Muslim, Mishkat, chapter al- degree
356
islam Aftabi says qa’im-i moqam
3.24. MAKTUB 2.74 203

is put on the sky, the earth or the moun- Even that, he has not left the existence
tain, they would get break into pieces. And (yubqi) of the nafs, or even any rule related
not even a sign of them would remain. (tawabi‘i) to its existence, according to the
traces, but not according to the rules (atha-
ran, wa la hukman). If he had not oppressed
Rank of Qayyum himself in such a way, he would not have
been fit to bear the burden of the amanat of
I believe that qayyumiyat, i.e., the ability he swt. He is ignorant possessing a lot of ig-
to preserve that amanat, is specified with norance (jahulan kathir al-jahl). Even that,
a supremely perfect individual within hu- he lacks even any knowledge or perception
manity (bekummal-i afrad-i insan). I.e., (‘ilm, idrak) of the sought thing. Instead,
the perfect man’s interactions reach a point he is incapable of perceiving him, and igno-
that Almighty makes him the qayyum357 of rant of the knowledge of the sought thing
all the things with the ruling making him (‘ajz ‘ani ’l-idraki, jahl ‘ani ‘ilmi).
worthy of the caliphate of the Almighty,
This incompetence and ignorance (‘ajz,
and carry the burden of his amanat. And
jahl) is that homestead is the perfection of
it is via the intermediaryness (tawassut)
marifat there. Because he who is more ig-
of the qayyum that Almighty gives all the
norant, there he attains more marifat (aj-
things (ashya) attainment of benefit, exis-
halahum a‘rafahum). And there is no doubt
tence, abidingness (ifadah, wujud, baqa),
that he who attains more marifat, he is
and the rest of the perfections, both mani-
more fit to bear the burden of the amanat.
fest and non-manifest (zahiri, batini). If it
It is as if these two qualities361 are qualifi-
is the angels, they make him the wasila.358 .
cations for being fit to carry the burden of
And if it is the jinn or man, they fix them-
amanat.
selves (mutashabbith) onto him. Truly, ev-
erything is face-turned onto him. It is as
if everything is looking (nagaran) towards Qayyum is Vizier This gnostic who has
him, regardless of whether they are aware been honored with the office of the qayyum
of it or not. Allah swt has said, Verily, he359 of the things (mansab-i qayyumiyat-i
is oppressive and ignorant (Innahu kana za- ashya), he is like the vizier (wazir). It is
luman jahula).360 I.e., he has oppressed his as if the important matters (muhimmat) of
own nafs. the creation have been put onto him. In-
357 deed the sultan is the giver of bliss, but
lit., one who make things stand or abide.
Qayyum has a technical meaning in the Mujaddidi that bliss is linked via the intermediation of
tradition. It is written in our books, e.g., Raw- the vizier. The highest figure (ra’is) in this
datu ’l-Qayyumia that he swt created a rank named felicity is the father of man Hazrat Adam
qayyum for four people, the Mujaddid and three (AS). And this supreme rank (mansab) is
of his descendants. The qayyums are below the
truly reserved for the possessors of magnif-
prophets but above all the awliya.
358
lit., become his mutawassil icence (ulu ’l-‘azam) prophets (AS). As the
359
man
360 361
Q oppression and ignorance
204 CHAPTER 3. MAKTUBS 2.51-2.75

follower and heir of these prophets, many is for understanding others (fuhmat-i di-
others362 also receive it. gar).367 So there is a gulf of difference be-
tween these two (Shattana ma bainahuma).
To the generous lord The primary figure on this citcle368 of khul-
no task is hard lat is Hazrat Abraham Khalilur Rahman
(AS) although all others may attain this
Ba kariman station as well.369
karha dushvar nist
Group 3: Mahabbat Above the sta-
Group 1: Qaiyyum The first group of tion of khullat is the station of mahabbat.
the heirs to the Quran selected from the And the third group who are the preced-
slaves of he swt, are those who have op- ers in good deeds (sabiq bi ’l-khayrat), it
pressed their own nafses.363 They are those is that group who are honored with that
who have received the rank of the qayyum. sublime station.370 Friend and close com-
panion (yar, nadim) are different, and the
lover and beloved (muhib, mahbub) are
Group 2: Khullat The second group different.371 The mysterious things and
among those selected ones (bargazidgan) interactions (asrar, mu‘amala) that take
are called the middlers (muqtasid). And place (miygozarad) between the lover and
they have been honored with the felicity of the beloved (muhib, mahbub) — friends
intimate friendship (khullat). And as a re- and close companions (yar, nadim) have no
sult, they have attained the ability to be- right of possession (madkhal) in them.
come the However, if the fellowship is perfect (dar
waqt-i kamal-i uns va ulfat), the hidden
1. possessor of mysteries and mysteries of love (asrar-i khafiyya-i mahab-
bat) may be discussed before that magnan-
2. people who advise (sahib-i sirr, ahl-i
imous friend (jalil-i jalil al-qadr). Also, he
mashurah).
can be made into the pot of the secrets be-
tween the lover and the beloved (fakhram-i
Although the interactions and activities
asrar-i muhibb va mahbub).
(mu‘amalat, kar va bar) of the emperor are
The head of the circle of the lovers (ser-i
linked to the vizier, still those364 are close
halqa-i muhibban) of this group is Hazrat
companions and possessors of fellowship
Kalimu ’llah (AS). And the head of the
and friendship (khalil-i nadim, sahib-i uns,
ulfat). They365 are for their own happiness 367
resolving the dangers and interactions for all
366 cf. Aftabi
(farahat-i khod). And vice versa, that
368
i.e., station
362 369
e.g., the Mujaddid It suggests that the Mujaddid received the sta-
363
i.e., have realized fana-i nafs cf. Aftabi tion of khullat also
364 370
of the second group of mahabbat
365 371
i.e., these friends i.e., there is a gulf of difference between those
366
vizier two
3.25. MAKTUB 2.75 205

band of the beloveds (ser-i gardeh-i mah- praying. To take the medicine, and to stay
buban) is Hazrat the seal of the rasul (slm). away from what the doctor has forbidden is
And as their follower and heir, others may the job of the patient, all others are noth-
also attain these two stations. The stations ing but incidental things. The true meaning
above the station of mahabbat, their dis- of the interaction (haqiqat-i mu‘amala’) is
cussion has been made in another maktub. that that whatever one receives from one’s
Hazrat Muhammad (slm) is the highest in true beloved (mahbub-i haqiqi), one should
that place as well. Those stations are in- accept it as a gift joyfully (ba kushadgi)
cluded within the stations of the preceders putting the fore-head to the ground (zabin)
(sabiq). And they are the third group of with an applaud (ba-afrakhiy) in his heart.
the heirs to the holy Quran. Instead, one would get pleasure (mutalad-
O our nurturer! Grant us mercy from hdhidh) from it. If being ashamed and bad-
you, and make our works easy (Rabbana! named (raswa ’iy, biy-namusiy) is the inten-
Atina min ladunka rahmatan wa hayyi’u tion (murad) of the beloved, it should be
lana min amrina rashada)! Salam onto better than name and fame (namus, nam)
them who obey the guidance (Wa ’l-salamu to the lover although that name and fame
‘ala mani ’ttaba‘a ’l-huda). are the intentions (murad) of the lover’s
nafs. If this meaning is not attained by the
lover then his love is imperfect (naqis), in-
3.25 Maktub 2.75 stead it is a lie (kadhib).

To Mirza Muzaffar Khan If greediness is what the sultan of

May Allah (S) keep you safe from that what religion seeks from me
is inappropriate for you (Sallamukumu I’d throw dirt on the head of pa-
’llahu subhanahu amma la-yaliqu bijan- tience after this
abikum)!
Gar tam‘a khvahed az man sultan-
i din
Calamities: Expiation for sins Khak bar farq-i qina‘at ba‘d az iyn
For the friends, the worldly adversities and
calamities (mihan, balayyat) they face are Janab Shari‘at Ma‘ab has returned from
expiation (kaffara) for their own sins (zal- service. He narrated the states of that
lat). You should keep on seeking wellness travel and the difficulr situation of the trav-
(‘afwu, ‘afiyat) with humility, lowliness, elers. Fatiha for their composure and well-
solicitousness, and brokenness (tadarru‘, being have been recited.
zariy, iltija, inkisar) from the holy person of O our nurturer! Do not take on us if
he swt, until the time that a sign that the we forget or. O our nurturer! And do
prayers have been accepted comes, and the not put onto us a burden as you have bur-
calamity goes away. Although your friends dened those before us. Our nurturer! And
and well-wishers are indeed praying, still he do not put onto us a burden that we lack
who is facing the danger is the fittest for the strength to bear. And blot out our
206 CHAPTER 3. MAKTUBS 2.51-2.75

sins, forgive us, have mercy onto us, and

since you are our protector, and as a result,
help us against those who stand against
faith. (Rabbana! La tu’akizna in nasina
aw akhta’na. Rabbana! Wa la tahmil
‘alaina isran kama hamaltahu ‘ala ’llazina
min qablina. Rabbana! Wa la tuhammilna
ma la takatalana-bihi. Wa‘fu ‘anna, wa
’gfirlana, wa ’rhamna, anta mawlana, fa-
’nsurna ‘ala ’l-qawmi ’l-kafirina).372 Sub-
hana rabbika rabbi ’l-‘izzati ‘amma yasi-
funa. Wa salamun ‘ala ’l-mursalina. Wa
’l-hamdu li-’llahi rabbi ’l-‘alamina.373 Wa
’l-salam.

372
[Link].2.286
373
[Link].180-2
Chapter 4

Maktubs 2.76-2.99

4.1 Maktub 2.76 samawati wa ’l-arda fi sittati ayyamin. Wa

kana ‘arshshahu ‘ala ’l-ma’i) 4 . Instead, it
Throne: Reality is understood from this generous verse that
water was created even before them. There-
To Mawlana Farrukh Hussain fore, just as the noble throne is not from
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi the genus of the earth (jins-i ard), it is not
’lladhina ’stafa. from the genus of the heavens either. It is
because the throne has the full share (hazz-
i wafir) of the world of command, but that5
Throne
do not. In summary, when that6 has more
The noble throne is an amazing artisanry relationship with the heavens (asman) than
(masnu‘at) of Haqq (S). Within the macro- the land (zamin), then that 7 is counted to
cosm (‘alam-i kabir),1 is a barzakh in- be within the genus of the heavens. There-
between the world of creation (khalq) and fore, that8 is beyond the rules of both the
the world of command (amr). And it2 pos- heavens and land.
sesses the colors of both the sides. The
world of creation, i.e., the land, moun-
Kursi Now remains the discussion on the
tain and heavens (zamin, koh, asman), have
kursi. Allah swt stated, Stretches his kursi
been created within six days. It is as Allah
over the heavens and the earth ( Wasa‘a kur-
has said, The earth has been created within
siyuhu ’l-samawati wa ’l-arda).9 This verse
two days (Khalaqa ’l-arda fi yawmain).3 The
shows that the kursi is separate (juda) from
throne was created even before them. As
the heavens. And it is wider than them
Allah swt has said, He is he who created
the heavens and the earth within six days. 4
Q
And his throne was on water (Khalaqa ’l- 5
earth or heavens
6
throne
1 7
this throne throne
2 8
this throne throne
3 9
Quran Quran

207
208 CHAPTER 4. MAKTUBS 2.76-2.99

all. There is no doubt that the kursi is Heart contains he swt

not within the world of command, and it
is said to be below the arsh whereas the Also, the second question is resolved. And
interactions of the world of command are this 11 is a knowledge unique to me.
above the arsh. Kursi — when it is included Question 2: It comes in a sacred ha-
within the world of creation (khalq), and it dith, Earth and heavens may not contain
has been created separately from the heav- me but the heart of the faithful worshipper
ens. then its creation should be beyond the (La yasa‘uni ardi wa la sama‘iy lakin qalbu
above-mentioned six days. However, there ‘abdiya ’l-mu’mini).12 This hadith estab-
is no bar to it because the entire creation lishes that the more complete manifestation
was not created within those dix days. E.g., is unique to the heart of the faithful wor-
water is a thing of the world of creation but shipper (zuhur-i atamm makhsus bi-qalbi
it has been created outside these six days, ‘abdi mu’min). And this felicity does not
it was earlier that these six days, which has come into the lot of anything else.13 On the
been nararted earlier. Since I have not been other hand, what you wrote in the Maktu-
able to learn on the heart well up to now, bat 14 goes against it. And there you wrote,
I have left its detailed description for an- The more complete manifestation (zuhur-i
other time. I am hoping for the grace of he atamm) took place above the throne (‘arsh).
swt. O my nurturer! Increase my knowl- And the manifestation of the heart is merely
edge (Rabbi! Jidni ‘ilma).10 a flash (lam‘a) of that light.15 Comment?16
Answer 2: It is realized from the earlier
How were days distinguished? verifications that the traces and the rules
(athar va ahkam) of the noble arsh are dif-
This clarification clarifies two hard ques- ferent from the traces and the rules of the
tions. Question 1: When there were neither land and the heavens (ard, samawat). And
heaven nor land (zamin), how were the days as its result, while that heart can not be
distinguished? I.e., how was Sunday sepa- contained within the heavens and the land,
rated from Monday, Tuesday from Wednes- that17 may indeed be contained within the
day or Thursday from Friday? arsh. Yes! The heavens, the land and what-
Answer 1: Because time was created and ever that are within them, none of them
the days appeared when the Arsh was cre- has the receptivity (qabiliyat) for that that
ated, which was even before the creation of
the land and the heavens. So the question is 11
resolution
now resolved. It is not that the sunrise and 12
hadith
13
sunset are needed to distinguish the days. but that heart
14
Because as it has been narrated in hadith, earlier
15
i.e., light of the more complete manifestation
there is no sunrise and sunset in the par- above the arsh
adise but there is indeed separation between 16
O you Imam-i Rabbani! So how do you ratio-
the days. nalize this contradiction between that hadith and
what you wrote earlier?
10 17
Q heart
4.1. MAKTUB 2.76 209

type of wideness (wasa‘at)18 . Indeed, it is would remain. On the other hand, the
the heart that is fit to receive this felic- heart of man, which is colored in the that
ity,19 . Take note: The heart is limited in color,24 would remain abiding (baqi), and
its wideness when compared with the land would not turn into sheer nothing (la-shay
and the heavens, but not when compared mahd). It is likewise with the manifesta-
with the rest of the creation. Because if20 tions (zuhur) that suspend from what is be-
were not 21 that way, the noble arsh could yond the throne (fawqa beh ma wara-i ‘arsh
be included within22 , and as its result, the ta‘alluq darad), which is the world of sheer-
opposite meaning could be held for the ha- ness (‘alam-i sirf).25 The same comparison
dith.23 Therefore, the second criticism is holds when any degree or martaba is com-
also resolved. pared with the martaba above. And this
rule goes on until the end point of the world
Heart: Superiorities of command (‘alam-i amr). However, when
this circle ends, the salik experiences be-
1. Abides forever wilderment and ignorance (hayrani, jahl).
If marifat is attained there, it is in an un-
You may learn that the earth (ard), heavens
qualified manner. And that marifat is not
(samawat) and all that is in there, if all that
within the realm of newly arrived (hadith)
were thrown before the noble throne (‘arsh-i
knowledge.26
majid), which is the locus of complete man-
ifestation (mahall-i zuhur-i tamm) of he Now I am describing a little on the excel-
swt, without any delay they would become lence of man and his heart.
nothing, and get erased (nachiz, mudma-
hal). Even that, not even a trace of them
When you said on defects of wine
18
to contain the heart Now tell us about its virtues
19
i.e., the felicity of being the ( mazhar) the lo-
cus of manifestation of he swt
20
the heart
21
limited in
22
the rest of the creation
‘Aibiy jumleh begoftiy
23
Since the arsh is a thing of the world of cre- hunarash niz begoiy
ation, the heart must be unlimited in wideness with
respect to the rest of the creation apart from the 24
of the throne
arsh. Because 25
when those manifestations are compared with
1. If the heart was limited in that way, some- the higher-level things of the ‘alam-i amr. Here
thing else from the world of creation could note that Aftabi interprets ‘alam-i sirf here as
contain it. ‘alam-i amr
26
i.e., when the circle of contingentness, da’ira’i
2. And then he swt’s saying in the hadith that
imkan ends, and the salik is on the border of the
nothing can contain him but the heart of the
realm of necessariness, he gets bewildered and con-
faithful would be falsified.
fused. And he fails to get any understanding of
3. So the proposition that the heart is limited is what he swt is like. If he gets any knowledge any
reduced to absurdity. knowledge, it is in an unqualified manner. And
that knowledge is not at all like human knowledge.
210 CHAPTER 4. MAKTUBS 2.76-2.99

2. Has knowledge and perception 2. the arsh, which is like the heart of the
cosmos,
The noble throne, although it is all-
embracing (awsa‘) and the locus of the com- are deprived of that effusion and baraka.
plete manifestation (mazhar-i atamm), still
it itself lacks the knowledge or perception
(‘ilm-i husuli, shu‘ur) to attain that felic- 4. Possesses perfection of earth
ity.27 On the other hand, the human heart The element earth (ard) is
is its opposite. The heart possesses percep-
tion (shu‘ur). And it has been filled and or- 1. truly the gist (khulasa) of all creation
namented (ma‘mur, muzayyat) with knowl-
edge (‘ilm, ma‘rifat). 2. although it is far (duriy), still it is
nearest to the manifestation (aqrab-i
3. Gets effusion from hi’at-i wahdani zuhur).

And28 has another superiority—let me de- And so the perfections of that31 permeate
scribe it. So listen with inner awareness: (sarayat) the amalgam that is the micro-
The amalgam that is man (majmu‘-i in- cosm (dar majmu‘a-i ‘alam-i saghir).32
san) or microcosm (‘alam-i saghir), is com- On the other hand, the macrocosm
posed (murakkab) of world of creation and (‘alam-i kabir) truly lacks this amalgam
world of command (‘alam-i khalq, ‘alam- (majmu‘a). And so those said perfect
i amr). However, he29 still contains true things do not permeate (sarayat) that
(haqiqi) hi’at-i wahdani that is ruled by place.33 Therefore, these perfections and
traces and rules (keh athar va ahkam). On excellences of this34 are present in man al-
the other hand, that hi’at-i wahdani is not though not within the noble arsh.
there within the macrocosm. If there is any,
it is merely conceptual (i‘tibari)).30 There- Superiority: Partial for heart—
fore, all the effusion that comprehensive for throne You may
know that these excellences and perfections
1. man receives through this road of hi’at-
that are established for the heart, when one
i wahdani
throws one’s gaze into them, then one re-
2. man’s heart receives via human inter- alizes that this superiority of the heart is
mediation (betawassut-i uw) merely partial (juz’iy). On the other hand,
comprehensive (kulliy) superiority is real-
, both ized only within the manifestation (zuhur)
of the arsh. An analogy between the arsh
1. the cosmos, and and the heart is this:
27 31
felicity of the complete manifestation element earth
28 32
the throne i.e., the human body
29 33
man i.e., macrocosm (‘alam-i kabir)
30 34
but not true cf. Aftabi element earth
4.2. MAKTUB 2.77 211

A big fire that illuminates a vast Answer: You may know it and be aware
plain. A lamp (mash‘al) is lit that you have criticized the sufi shaykhs in a
from that fire. Some lighted displeasing way with meaningless talk. And
things,35 which are not already its true cause is that you have failed to reach
within that36 , are added to it. the purpose of those masters.
And as the result, that37 increases
its brightness.
Tawhid-i shuhudi
There is no doubt that these additional Note: All sufis need to experi-
things (ziyadatiy) only establishes the par- ence tawhid. i.e., all sufi masters
tial (juz’iy) superiority.38 Wa ’llahu sub- experience tawhid, i.e., tawhid-i
hanahu a‘lamu bihaqa’iqi ’l-umuri kullaha. shuhudi. Many also experience
Dua: O our nurturer! Fill up our light tawhid-i ‘ilmi in addition. Ibn
fully, and forgive our sins. Verily you Arabi’s system is one type of sci-
are all-powerful (Rabbana! Atmim lana entific tawhid-i ‘ilmi, but possi-
nurana. Wa ’gfirlana. Innaka ‘ala kulli bly there can be other sciences of
shay’in qadir). Alhamdu li-’llahi rabba ’l- tawhid-i ‘ilmi.
‘alamina, wa ’l-salawatu wa ’l-salamu ‘ala All sufi masters experience tawhid
sayyidi ’l-mursalina, wa ‘ala alihi ’l-kirami, for that experience is essential for
wa as-habihi ’l-‘izami min yawmina hadha fana. At that point, the salik ex-
ila yawmi ’l-qiyami. perience, instead witnesses that he
swt is the true actor behind every
act.
4.2 Maktub 2.77
Tawhid-i shuhudi is seeing one (yeki ra
To Mawlana Hasan Barqi, answering his let- didan). It is linked to forgetting the ma
ter sewa. And it is an esential (daruri) mat-
All praise is to Allah! Peace on his elect ter in the tariqa of these sufi masters (qs).
devotees (Alhamdu li-’llahi wa salamun ‘ala And until that40 takes place, one would
‘ibadihi ’lladhina ’stafa). Brother Shaykh not be relieved (khalasiy) of captivation to
Hasan! May Allah make your state ahsan, the others (gereftari-i aghyar). However,
most beautiful. I have received your blessed you have made fun of that felicity and the
letter. I am delighted as it carried the fra- possessors of such felicity. The witnessing
grance of following the sharia and a firm and the vision (shuhud, ruwyat) that are
standing on it (tasharru‘, istiqamat).39 mentioned in the books of the sufi mas-
35
e.g., a sky lantern, cf. Aftabi ters qs — that means unqualified presence
36
fire (hudur-i biychuniy). And that41 is related
37
sky lantern to the degree of incomparability (munasib-i
38
of the heart
39 40
Now the disciple writes some meaningless tawhid-i shuhudi
41
pseudo-marifats proposing all in one. unqualified presence
212 CHAPTER 4. MAKTUBS 2.76-2.99

martaba-i tanziyya). And it is beyond the You might have seen in my maktubs
boundaries of perception (hita-i idrak). Be- and risalas how the matter of tawhid-i
cause perception is within the world of how shuhudi has been written, and how that
(‘alam-i chun). In this world, the felicity matter has been established to be es-
of that42 is reserved for the batin. On the sential for this path. You should habe
other hand, for the zahir, there is no alter- asked on this matter, and question re-
native but the seeing of two, in this world. spectfully. That47 is such a flower that
For this reason, it is said that just as has bloomed after the passing away (mu-
there are both polytheist and monothe- farraqat) the Marhum Mawlana Ahmad
ist (mushrik, muwahhid) in the macro- (‘alaihi ’l-rahmatu). When he was liv-
cosm (‘alam-i kabir), they both are also ing, such a saying never came out of your
brought together (jam‘a) within the micro- tongue. It is good that you have written,
cosm (‘alam-i saghir).43 Therefore, if the and you are being warned. Write on that
batin of the perfect people is absorbed in also what would be manifested after this.
God (khoda) (JA), and the zahir is ab- Don’t worry if those are true or false, don’t
sorbed in taking care of his family, there worry if those are true or false. It it is true,
is no harm in it. Ones who fail to under- it would be the cause of happiness. And if
stand this, only they criticize this. Warn- false, it the cause of warning. Anyway, in
ing! Don’t talk like that.44 all situations, don’t neglect to write letters.
Instead, fear the “anger of otherness” At the end of the year, your letter comes
from he swt (ghayrat-i khodawandi).45 The with the caravan. It is absolutely essential
lying pirs of this age have put you into to take necessary advice once at the end of
confusion. So keep your focus onto the the year. And if you don’t write on your
masters.46 Yes! If you criticize the newly own states, and ask nothing at all, the path
brought or invented matters of the followers of discussion does not open up.
of bedat (muhdathat, mukhtara‘at-i mub-
tad‘iyan), there is room for it. On the other
hand, it is really bad to criticize those that Heart—Zahiri or Batini?
are settled technical terms of the sufi tribe
(muqarrar-i qawm). Because without those Question: Is the heart a zahiri thing? Or a
terms, one may not speak properly (namu- batini thing?
nasib) on this path. Answer: The matter of the zahir and
batin of the salik has been written in detail
42
unqualified presence in another maktub.48 I would write Mulla
43
i.e., the human body ‘Abdul Hayy to send its copy to you, and
44
i.e., like the tawhidi speech that you have you may read it there.
made in the beginning of this letter. Note: That
speech has been omitted in this translation
45 47
ghayrat is the specific type of anger that he criticism
48
swt shows when one violates his sanctity In the course of my study, Allah willing I’d
46
i.e. of our Naqshbandi tariqa instead of those find the reference. Does anyone know it? Shoot me
tawhidi fake masters an email.
4.2. MAKTUB 2.77 213

Recognizing stages without yar) within it, And some of them are higher
self-disclosure or unveiling than the others (ba‘duha fawqa ba‘din).
What has been described is only the first
Question: There are tariqas, which lack any
footstep of the end stage (qadm-i awwal
self-disclosure or unveiling (tajalli, kashf).
dar nihayat). And it is Allah swt who
How would the salik recognize when he has
grants opportunities (Wa ’llahu subhanahu
reached the middle or the end there?
’l-muwaffiqu).
Answer:
1. Via the shaykh Although that sa- Marifat of sharia is sublime
lik keeps no news of his own state, he
still is in the service of a sufi shaykh You have written that what gives peace to
who is perfect in perfection-giving (pir- yourself is the marifat of the sharia. Every
i kamil-i mukammil ). And that sufi ruling of the sharia is like a gate that brings
shaykh has the knowledge on the path, one to the city of the sought thing (muwsil,
shows the path, and it is in the ser- shahr-i maqsud). And it gives sign towards
vice of that sufi shaykh that the sa- that emperor without any sign. It is as if
lik remains . In that situation, the that the following poem is always floating
knowledge of that sufi shaykh is enough before my eyes.
for that salik. And it is via that We are going to a far away land
sufi shaykh’s instruction that the sa- Mind refuses to fix onto fun and
lik comes to know on the middle and frolic
end stages. One who is beyond cosmos
2. Via disciples Or that kamil pir could We are going there to him
give him ijazat to make disciples, and
Ma beh safr miravim
then the the states of the disciples
‘Azam tamasha kar-ast
would be the mirror for his own perfec-
Ma bar-i uw miravim
tions. He could see his own perfections
Kaz hameh ‘alam-i varast
or imperfections 49 onto those.50
3. Via his own hal Another sign of at- Answer: Your above-mentioned marifat is
taining the marifat of the end is that priceless and lofty. It is most promising.
the salik would become empty and I am very delighted reading it. And the
clean (khali, saf) of the ma sewa. And agony that I had went away. May Allah
his breast would be free of all inten- swt fulfils your heart’s desire on this path.
tions.51
Teaching tariqa to non-observant
However, take note that the end stage
(nihayat) has many degrees (maratib-i besi- Note: Yes! You can teach the tariqa even
49
reflected to the non-observant, although the standard
50
states rule is that tariqa should to be taught to
51
i.e., all intentions except he swt the observant to make their practice of the
214 CHAPTER 4. MAKTUBS 2.76-2.99

sharia perfect. Because by the baraka of the 4.3 Maktub 2.78

tariqa, insha’ Allah, they would become ob-
servant. To Darab Khan
Question: Some people come to learn the
tariqa but they use proceeds of interest in All praise is onto Allah, and peace be
their food and clothing. And say, We rectify onto his elect devotees (Alhamdu li-’llahi
that using tricks (hila). Is it proper to teach wa salamun ‘ala ‘ibadihi ’lladhina ’stafa).
them the tariqa?
Answer: Yes do teach them the tariqa. Love with Naqshbandi masters
However, at the same time, encourage them
to refrain from haram. Maybe by the Yes! Your family has indeed been blessed
baraka of the tariqa, they would stay away with plenty of wealth (dawlat-i khushgar).
from those questionable (mushtabih) prac- But I am sensing that it has been favored
tices. with a felicity that is far more precious.
Question: Two white signs that appeared And that is despite being rich (wujud-i
in the east one after the other, you have asbab-i ghina), and having many reasons to
asked about those. be haughty (wujud-i mavaddi istighna), still
you act needy before the fakirs (niyazmandi
Answer: After asking my other friends,
ast ba fuqara), and serve this sublime grade
I have written a maktub on it. I will tell
(khidmatgari ast ba iyn tabaqa’-i ‘aliya).
Mulla Abdul Hayy. Insha’ Allah, he would
That is the sign that you truly love this ex-
send you its copy.
alted tribe (mabni az mahabbat va ikhlas-i
iyn ta’ifa’-i ‘aliya), and evidence that you
possess a deep affection towards this saved
Sending merits sect (mush‘ir az ma‘waddat va ikhtisas-i iyn
firqa’-i naziya). For the lovers of this tribe,
Question: After recitation of the Quran, the good news He is with him whom he loves
performing nafl salat, and chanting tasbih (Al-mar’u ma‘a man ahabba)53 is enough.
or tahlil,52 what is better? To give its merit And for their companions, the happy news,
onto parents, teacher and friends, or not. This is the group those who sit with whom
Answer: Giving is better, because that are never of a bad nature (Hum qawmun la-
benefits both oneself and the other. On yashqa jalisuhum)54 is sufficient.
the other hand, if it is not given, it bene- When, by the grace of he swt, this
fits only oneself. Additionally, may be that love55 becomes so overpowering and pre-
deed would be accepted via the wasila of dominating, (istila’, ghalib) that all these
the others. Wa ’l-salam. situations (abasteh) are revealed for the sa-
lik:
52 53
Tashbih is reciting sub-hana maliku ’l-quddus, hadith
54
and tahlil is reciting la hawla wa la quwwata illa hadith
55
bi-’llah keeps on increasing, and ultimately
4.3. MAKTUB 2.78 215

1. Save this love (mahabbat), nothing re- 3. Third, that fana58 in turn turns into
mains in the salik’s inner realm (batin), baqa bi-’llah
and
4. Fourth, the salik attains walayat
2. all other captivations (gereftari) com-
pletely leave the salik’s heart (dil), and In summary, if in the beginning, without
any intermediary (tawassut), love and at-
3. all the corollaries (lawazim) to this love traction (mahabbat, injidhab) from the true
are revealed, i.e., he56 beloved comes to one’s hands, then it is a
precious felicity, via which fana and baqa
a) obeys the beloved (ita‘at-i mah- are realized. Else there is no alternative
bub) to the intermediaryhood (mutawassut) of a
b) remains fixed onto the desires of shaykh who is kamil-i mukammil, perfect in
the beloved (be-murad-i uw barpa perfection-giving.
budan’st)
1. First, the seeker must annihilate his
c) gets characterized by character own desires within the desire of that
traits and qualities of the beloved intermediary,59 , and be annihilated
(be- akhlaq va awsaf-i uw mu- (fani) in him.
takhalliq)
2. 60 ,
— it is at that point that that salik attains
fana’, annihilation, in his beloved (mah- a) Salik’s fana fi-’llah expands
57
bub) b) Salik attains freedom from the at-
traction of the ma sewa
What are the steps on this path of c) Salik arrives onto the level of
suluk? walayat
1. First, the beginning step on this path
is fana fi ’l-shaykh People of the constitution of fire
revel in sugar
2. Second, this fana fi ’l-shaykh turns into People of the constitution of black
the connector (wasila) to fana fi ’l-llah bile! Blind are they
56
the salik Bar shakr ghaltid’iy safra’iyan
57
initially he has fana in his shaykh and ulti-
mately that leads to fana in Allah. In the sufi Az bara’iy kuriy’i suda’iyan
path, the deeper the salik has fana in his shaykh,
the deeper in his fana in Allah. When I was on the This discussion has been made to encour-
station of fana fis shaykh, my teacher Shaykh Ma- age the seekers, and hopeful friends. Allah
mun told me, When you finish this station, tariqa is (S) gives opportunities. PS The carrier of
completed. And you would become a wali of Allah.
58
I.e., I’d establish a strong rabita or connection to fi ’l-llah
59
the shaykh, and via that rabita, all the perfections i.e. his own pir
60
of the shaykh would flow into me. Second
216 CHAPTER 4. MAKTUBS 2.76-2.99

this letter Muhammad Qasim is the son of a Metaphorical (majazi) Islam is62 to
master, and he served the fakirs for a long metaphorical faithlessness (kufr-i majazi).
time. He was raised in the lap of his el- And in that same way, metaphorical (ma-
der brother with affection, he can not bear jazi) soberness is63 to metaphorical intoxi-
pain much. He is hoping for a job from you. cation.
It would be a great favor if you’d include Tashbih, similarity is kufr-i tariqat, and
him in your staff, and look at him favor- vice-versa, tanzih is the Islam-i tariqat.
ably. What more would I bother you with? Tashbih is different from tanzih, and in the
Wa ’l-salam. same way, kufr-i tariqat is different from
Islam-i tariqat.
To the tribe that has chosen to bring to-
4.4 Maktub 2.79 gether (jam‘a) tashbih and tanzih, and con-
sider it to be perfection, their tanzih is a
To Shaykh Hasan Barqiy type of tashbih. It is only that it64 is show-
ing itself as tanzih. Else what power does
All praise is to Allah! Peace onto his elect tashbih has that it could be brought to-
devotees (Alhamdu li-’llahi wa salamun ‘ala gether with true tanzih? Or that65 does not
‘ibadihi ’lladhina ’stafa). get erased or become nothing before the in-
tense brilliance (sha‘sha‘an) of tanzih?
Experiential Islam is superior Yes! Wherever the sun blazes
to experiential faithlessness Does the star Shoha have any way
but to stay hidden?
The risala that you wrote and gave to
Mawlana ‘Abdul Hai to show me, he did not
Bale! Har ja shod mahr ashkara
show it to me for all these days. Instead, he
Shoha ra nehan budan cheh yara
presented it on the day day Mawlana Babu
was going. Seeing it, I was well-pleased.
May Hazrat Haqq swt ennoble us by the
Because it contained allusions towards
reality of the real Islam (Hazrat Haqq
turning away from faithlessness (kufr) and
swt beh haqiqat-i Islam-i haqiqi mushar-
proceeding towards pacifiedness (Islam)61 .
raf garnanad). Bi-’l-nabiyyi wa alihi ’l-
All that is in the kufr-i tariqat is intoxi-
amjadi, ‘alaihi wa ‘alaihim al-salawatu wa
cation (sukr), and vice-versa, all that is in
’l-taslimatu.
the Islam-i tariqat is soberness (sahw).
Since Mawlana Babu was going, a few
61
1. i.e., Shaykh Hasan is no longer experienc- words were written in brief. Wa ’l-salamu
ing kufr-i tariqat, i.e., states (ahwal) that are anti- ‘alaikum wa ‘ala man ladaykym.
sharia and instead experiencing states that are in
62
line with Islam. 2. Note that the word Islam has a superior
63
double meaning here: A. Islam as defined by the ex- superior
64
ternal sharia, and B. the state of pacifiedness, which i.e., what they call tanzih but actually it is
is its literal meaning as a masdar, verbal noun of tashbih
65
the root s-l-m tashbih
4.5. MAKTUB 2.80 217

4.5 Maktub 2.80 things identical to the Necessary. Instead,

they do not find (miy yabad) the contingent
To Shaykh Hamid Tihari things at all, instead they do not witness
(mash-hud) anything except the Necessary.
All praise is to Allah! Peace onto his elect In this context, that expression means
devotees (Alhamdu li-’llahi wa salamun ‘ala that
‘ibadihi ’lladhina ’stafa).
1. The distinction and duality (imtiyaz,
ithnaniyat) between he swt (Khoda)
Explaining: Whom you know
swt and Muhammad (slm) that you at-
as Muhammad, he is to us he tain, before us67
swt
a) Neither that distinction (imtiyaz)
The noble letter that you wrote with the is established
perfect love and purity of intention (kamal-
i mahabbat, ikhlas) and plenitude of affec- b) nor any otherness (mughaiyyirat
tion and election (wufur-i muwaddat, ikhti- neh).
sas) arrived. And gave me a lot of joy. May
Hazrat Haqq swt keep you standing on this 2. And instead, we find those two that
felicity as the lovers of every group would are disengaged (munazzuh) from each
be with that group. For the rasul said, Man other are identical (‘iyn) to each other.
would be with him whom he loves (Al-mar’u
To them,68 when there is no distinction or
ma‘a man ahabba).66
otherness (imtiyaz, mughayyirat) between
Question: You asked about that what is
he swt and the of the contingent things
written in ‘Ainu ’l-Qudat’s book Tamhidat.
(mumkinat), or when they find that he swt
He said, Whom you know as God (khoda)
is not distinct from the creation at all, how
(ja), to us he is Muhammad (SLM). And
would they find a distinction with respect to
whom you know as Muhammad (SLM), to
Muhammad (SLM)? Because Muhammad
us he is he swt (JA) (Shoma keh khoda (JA)
the rasul of Allah (salam) is the locus of
miydanid, nazde ma Muhammad (salam)
manifestation of all the perfections of he swt
ast, va Shoma keh Muhammad (slm) miy-
(mazhar-i atamm-i kamalat-i uw).
danid, nazde ma khoda (ja) ast).
Such a witnessing69 happens on the de-
Answer: Sir! Such sayings denote tawhid
gree of bringing together (martaba-i jam‘a).
or ittihad. And they come out of the sufi
However, when the salik
shaykhs on the state of predominating in-
toxication that is on the degree of bringing
1. goes higher (buland) from this sta-
together (ghalba-i sukr keh martaba-i jam‘a
tion,70
ast). At that time, distinction and dual-
ity (imtiyaz, ithnaniyat) goes out of their 67
tawhidis
68
sight (nazar). And they find the contingent tawhidis
69
of tawhid
66 70
hadith of jam‘a
218 CHAPTER 4. MAKTUBS 2.76-2.99

2. returns from the excessiveness of intox- Advice

ication (az ifrat-i sukr baz gashayad),
I am being afraid that the good friends
and
would get absorbed in the pomps of this
3. as the result, opens up his eyes bad world (mudhdhakhrafat-i dunya’-iy
(chashm),71 daniyya) that are in the outside fresh and
sweet (tarawat va halawat bezahir) like chil-
then he finds Muhammad (slm) as the ser- dren get tempted (tiflan farifteh gardand).
vant and recognizes him as the rasul of he And following instruction from our mortal
swt, which he knew in the beginning. You enemy the satan, they progress from neutral
may have heard the expression, End—it is (mubah) to questionable (mushtabih), and
returning to the beginning (Al-nihayatu hiya from there onto haram acts, and as a result,
’l-ruju‘u ila ’l-bidayati). You may know become disappointed and ashamed (khad-
that the beginner and the ender are the hil, sharmindeh) before their own master
same in the outer eyes . This is his face- (mawla-i khod) jalla sultanahu. Instead,
covering. one may place a firm footstep onto repent-
ing and returning (tawba, inabat) to he swt,
How can the lowly earth relate? and consider things forbidden by the sharia
To the holy world as lethal poison (thamm-i qatil).

Cheh nisbat-i khak ra ba ‘alam-i My last will to you is this

pak You are a child and the house is
gaudy
The ending degree, when it may not com-
Hameh andarz-i72 -i man be-to iyn
pared to the middle degree even, how can
ast
it be compared with the beginning degree?
Keh to tifliy va khaneh rangin ast
Dua: O our nurturer! Fill up our light
fully, and forgive our sins, you are all-
It is a special grace of Hazrat-i Haqq swt
powerful (Rabbana! Atmim lana nurana wa
that he has broadened the circle of permis-
’gfirlana. Innaka ‘ala kulli shay’in qadir).
sible things (mubah). Luckless is he who
Wa ’l-salam.
due to the narrowness of his mind con-
siders this broadness as narrowness, and
steps out of this broad circle, and as a re-
4.6 Maktub 2.81 sult, violates the boundary of the sharia,
To Muhammad Murad Qurbikiy and arrives onto questionable and forbid-
den (mushtabih, muharram) things. You
All praise is to Allah, and peace be onto should respect the boundaries of the sharia
his elect devotees (Alhamdu li-’llahi wa 72
Amritsari in-line note say andarz means nasi-
salamun ‘ala ‘ibadihi ’lladhina ’stafa). hat, Aftabi follows that but Steingass says testa-
ment or last will, and I think that’s more appropri-
71
of wisdom ate
4.7. MAKTUB 2.82 219

so that they are not violated (tajawuz) even inabat), and has taken the tariqa. I ask
by the amount of the head of a hair. There Hazrat Haqq swt that he keeps him fixed
are many who pray salat, and keep the and standing firm (thabit, istiqamat) on it.
fast as a matter of mannerism and habit Salam onto you and the rest of the broth-
(rasm, ‘adat). On the other hand, abstinent ers (Al-salamu ‘alaikum wa ‘ala sa’ir-i ’l-
(parhezgar) people who honor the confines ikhwaniy).
of the sharia are the fewest of the few. This
very abstinence73 is the criterion that sepa-
rates truth from falsehood. Both does fast- 4.7 Maktub 2.82
ing and salat in the outer form (besurat).74
The rasul said, War‘a, abstinence is To Khwaja Sharfuddin Hussain
the foundation of your religion ( Milaku
dinikumu ’l-wara‘u).75 He also said, Do not All praise is to Allah! Peace onto his elect
compare anything to ri‘a, abstinence ( La devotees (Alhamduli-’llahi wa salamun ‘ala
ta‘dil bi-’l-ri‘ati shay’an).76 ‘ibadihi ’lladhina ’stafa).
The friends, in whatever degree tasty and
delicious is the food you eat, and in what-
ever degree elegant is the clothes you wear, Follow sharia
the real pleasure and benefit (iltidhadh, in- O Allah! Make this world small in our eyes,
tifa‘) is in the food the fakirs eat, and the and make the last world big in our hearts,
clothes that they wear. The great one who in the measure of the reverence that your
has given those to the kings, it is that very beloved possesses (Allahumma saghghiri ’l-
same one who has given them to the fakirs. dunya bia‘yunina, wa kabbiri ’l-akhirata fi
There lies a gulf of difference between this qulubina bihurmati habibika), ‘alaihi wa
and that. Because that is far from the good- ‘ala alihi ’l-salawatu wa ’l-salam.
pleasure of the master whereas this is very Beloved son! Be forewarned! Do not long
near his good-pleasure. Even more, taking for things of things of worldly ostentation
the account (hisab) of that would be very (muzkharafat duniyawiyyi), or get seduced
tough whereas taking the account of this (farifteh) by the pomp that is doomed to
would be very easy. be annihilated (tumturaqat fani). Instead,
O our nurturer! Grant us mercy from strive so that, in movement or stillness
you, and make our works easy (Rabbana! (harakat, sakanat), those77 comply with the
Atina min ladunka rahmatan wa hayyi’u illuminated sharia, and your life is lived ac-
lana min amrina rashada)! cording to that.78
Beloved Sultan Murad has received the
opportunity to repent and return (tawba,
1. First, you should correct your creed
73
i.e., abstaining from forbidden things (tashih-i i‘tiqad) according to the
74
but it is only the abstinent who succeed in standing decisions of the ulama of the
doing them in the true inner form, and the rest fail
75 77
hadith i.e., all your actions
76 78
hadith sharia
220 CHAPTER 4. MAKTUBS 2.76-2.99

Sunni community (bemuqtada’-i ara’- of vanity, and as such, deserving of accep-

i ‘ulama-i ahl-i sunnat), I am grate- tance.
ful to Allah for keeping me with them In summary, there is no alternative to
(shakara ’llahu ta‘ala sa‘yahum). It is observing the rules of the sharia meticu-
essential (daruri). lously. That way one may save oneself of
the harm caused by this world. Even if you
2. Second, you should practice according fail to reject this world truly (behaqiqat),
to the stipulations of the fiqh, the sci- still do not neglect to reject it virtually
ence of jurisprudence. (hukmi). And it80 means that in speech and
action, one meticulously observes (iltizam)
You should observe the fara’id, obligatory
the sharia.
actions completely (ihtimam-i tamam).
And it is Allah swt who grants opportu-
And be mindful (ihtiyat) of what is ha-
nities (Wa ’llahu subhanahu ’l-muwaffiqu).
lal and haram. Before fara’id worship,
Peace to him who walks onto the path of
nafila, voluntary acts of worship are as val-
guidance (Wa ’l-salamu ‘ala mani ’ttaba’a
ueless as things thrown away on the street.
’l-huda).
Most people of this time take up voluntary
acts (tarwiz-i nawafil), and leave out the
obligatory acts (takhrib-i fara’id). They
rigorously observe the voluntary worship 4.8 Maktub 2.83
(‘ibadat-i nawafil), but hold the obligatory
To Mir Mahmud
acts of worship (fara’id) valueless.
O beloved son! All praise is to Allah! Peace
At various times, they spend a lot of
onto his elect devotees (Alhamdu li-’llahi
money, and give that the deserving, and the
wa salamun ‘ala ‘ibadihi ’lladhina ’stafa).
undeserving. But it is hard for them to give
The way that the fakirs are here deserve
even a farthing to a deserving candidate as
praise. I’m asking Allah (S) for your peace
zakat. They must not be aware that to pay
(salamat), wellness (‘afiyat), firmness (tha-
one farthing (jitl) in zakat is more meritori-
batukum), and firm standing (istiqamat)
ous than spending lacs in voluntary charity.
onto the wide boulevard of the Mustafan
Because while paying out zakat, there is no
sharia.
intention apart from complying with the or-
der (imtithal) of the master. On the other
hand, voluntary charity often stems from Companionship is critical
the appetites (hawa) of the nafs.
This why there is no place for showing- O honored brother (Akhi a‘azzi)! The
off (riya) in fard, but it indeed has a place tariqa you have taken from me, it has
in nafl. It is for this reason that it is bet- not borne much blessing, or fruit (barakat,
ter to discharge the duty of zakat publicly thamarat) due to our limited companion-
while it is better to give out voluntary char- ship. For staying in the companionship of
ity privately—that way that79 would be free the pir is the primary source (asl-i ‘azim)
79 80
voluntary act this virtual rejection
4.9. MAKTUB 2.84 221

before these81 masters. Still, the rabita the cause of this discussion. Salam onto
of love (irtibat-i hubbi) that is an inte- you, and all the rest who obeys the guid-
gral part of teaching the tariqa (lawazim- ance, and sticks to following the Mustafa
i ta‘allum-i tariqa), if only a little bit of (Wa ’l-salamu ‘alaikum, wa ‘ala sa’iri mani
that remains, that by itself is a magnifi- ’ttaba‘a ’l-huda, wa ’l-tazama muta ba‘ata
cent felicity (dawlat-i ‘azim). For, he would ’l-mustafa), ‘alaihi wa ‘ala alihi ’l-salawatu
be with him whom he loves (Li-anna ’l- wa ’l-salam).
mar’a ma‘a man ahabba).82 The magnifi-
cent blessing (barkat-i uwla) that the well-
instructed beginners (mubtadi-iy rashid) of 4.9 Maktub 2.84
this sublime tariqa receive at the first in-
stance of companionship (suhbat-i awwal) To Shaykh ‘Abdul Hamid All praise is to
is the ever-continuing face-turning of the Allah! Peace onto his elect devotees (Al-
heart (dawam-i tawajjuh-i qalb) onto the hamdu li-’llahi wa salamun ‘ala ‘ibadihi
true object of seeking (jalla sultanuhu), i.e. ’lladhina ’stafa).
he swt.
Communicate with your
Forgetting ma sewa shaykh when long-distance
After a little while, this ever-continuing Straightforward brother Mian Shaykh
face-turning turns into forgetting the ma Hamid! You have started to act strangely.
sewa. Even that, if that seeker lives for even You don’t even bother to send any salam,
a thousand years, still no thought but the or news. In the last seven or eight years,
thought of Haqq (S) arises in his heart. Be- only one single letter came from you, even
cause he truly forgets all that is ma sewa. that was incomplete. The letters that go
Even when reminded purposefully, he does to you from my side, I’m not sure if you
not remember. even receive them.
When beloved brother Shaykh ‘Abdul
When this nisbat is attained, he puts the
Hai returned home, he was told to meet
first step on this path. Next are the sec-
you, learn how you are, and let us know.
ond, third, and fourth steps, and so on, as
Shaykh ‘Abdul Hai remained at our service
long as Allah wills. What would I write
for about five years. He was in charge of
about the those steps? A little points out
most activities here. His thirst has been
towards a lot, and within a drop of water,
quenched by this fakir’s knowledge, outer
one would get the news of an endless ocean.
and inner. And he is well-aware of the
My purpose is to encourage your friends.
states (ahwal) of jadhba and suluk. I have
May Hazrat Haqq swt actualize that.
told him to stay in your home for a few
Mian ‘Abdul-‘Azim! Discussing your love
days, and discuss knowledge appropriate to
and pure intention (mahabbat, ikhlas) is
the time and place. Share your past, and
81
Naqshbandi present states, and ecstasies (ahwal, mawa-
82
hadith jid) to him. You may trust in the religious
222 CHAPTER 4. MAKTUBS 2.76-2.99

advice he makes. The rest of the matters, matters of the Maktubat, he has asked ques-
he would share that in person, insha’ Al- tions as much as he could, and received clar-
lah. Wa ’l-salamu ‘alaikum ‘ala sa’iri mani ifications. he swt grants opportunities. You
’ttaba’a ’l-huda may learn from him what is happening, in
detail. Writing more would be too much.
Wa ’l-salam.
4.10 Maktub 2.85
To Shaykh Nur Muhammad 4.11 Maktub 2.86
To Shaykh Tahir Badakhshi

Keep in touch with your senior

sufi brothers
Focus on he swt
All praise is to Allah! Peace onto his elect
devotees (Alhamdu li-’llahi wa salamun ‘ala All praise is to Allah! Peace onto his
‘ibadihi ’lladhina ’stafa). The way that the elect devotees (Alhamdu li-’llahi wa sala-
fakirs here are deserves praising he swt. I mun ‘ala ‘ibadihi ’lladhina ’stafa). Hon-
ask Allah (S) so that he keeps you stand- ored brother! I’ve received your blessed let-
ing firm (istiqamat). Brother Mian Shaykh ter. I’m pleased to learn on the states and
‘Abdul Hai is from the same country, and knowledge that you wrote. What a felic-
even the same city, i.e., he is your neighbor. ity would that be, if the loving and pious
He is an amazing record of knowledge of the friends (muhubban, mukhlisan) take their
absent realm (nuskha’-i ‘ulum va ma‘arif-i hands off of all matters, and instead turn
ghaibiya). He is safekeeping many of the re- their faces onto the holy person of he swt,
quired matters (chiz-ha-i daruriya) of this and having kicked away the ma sewa, pro-
path. To meet him is a spoil of war for ceed towards that holy person in totality?
the friends far away. Because he has ar- Brother Shaykh ‘Abdul Hai would tell in
rived newly83 , and so has many new news. detail what is happening here. He has many
With him are signposts (nishan) of fana and verbal and written knowledge. So I have not
baqa, and clarification (bayan) of jadhdhba written any of those matters. May Allah
and suluk. He knows (muta‘arrif) what is swt make the end of all matters good, by
beyond the well-known fana and baqa, and the prophet, and his noble progeny, ‘alaihi,
is aware (agah) what goes on after the well- wa ‘alaihim, al-salawatu, wa ’l-taslimatu,
defined (muqarrar) jadhdhba and suluk. In- atammuha wa akmaluha.
stead, it can be said that he is aware of
what lies beyond them. He has heard most
knowledge of the absent realm (ma‘arif-i 4.12 Maktub 2.87
ghaibiya) of the Maktubat. The complicated
To Fatah Khan Afghan
83
from Sirhind
4.12. MAKTUB 2.87 223

All praise is to Allah! Peace onto his elect the harams, the hated acts (karahat), and
devotees (Alhamdu li-’llahi wa salamun ‘ala everything else. You may consider the rest
‘ibadihi ’lladhina ’stafa). I have received of the rules of the sharia equal.86
the letter you wrote that signified a per- The ulama say that to return half a dang
fect love, and sincerity (kamal-i mahabbat, back to one from whom it was taken in vi-
ikhlas) to us, the fakirs. May Hazrat Haqq olation of the sharia, it is better than giv-
swt keep you standing firm (istiqamat) on ing two hundred dirhams away in charity.
these. They also say, Even if one has done good
deeds equal to the prophets, but another has
Step 1: Sunna a claim of even half a dang on one, then un-
til that claim is paid back, one is held back
The advice given to the fortunate friends from paradise.
is this, Follow the illuminated sunna, and
stay away from disliked deviations (bid‘at-
i na-mardi). It says in the hadith, He
who resurrects a dead sunna, he receives
the merit of a hundred shahids ( quoted in Step 2: Sufism
the Farsi translation). So can you estimate
how much is the merit, if you resurrect a84 In summary, having adorned the outer body
obligatory, or incumbent (fard, wajib) prac- with the rules of the sharia, you may fo-
tice? Within the salat, performing the pil- cus on the inner realm. So that the in-
lars properly (ta‘dil-i arkan) is ner realm is not associated with heedless-
ness (ghaflat). Without help from the in-
1. incumbent (wajib) according to most ner realm, it is hard to be adorned with
of the Hanafi ulama, the rules of the sharia. The ulama gives
2. obligatory (fard) according to Imam responsa (fatwa), the pious put that into
Abu Yusuf (rad), and Imam Shafi‘i work. Once the inner realm is sound, the
(rad), but outer realm turns sound. On the other
hand, he who busy with the inner realm,
3. 85 sunna (sunnat-i mu‘aqqada) to the but does not pay heed to the outer realm,
rest of the Hanafi ulama. he is an apostate (mulhid). His inner states
(ahwal-i batin) must be a deception (is-
But most people skip this practice. If one tidraj). The sign that the state of the inner
resurrects this single practice, one would get realm is true (‘alamat-i saht-i hal-i batin)
the merit of more than a hundred shahids is that the outer body is adorned with the
who have laid down their lives on the path rules of the sharia. This is the path towards
of Allah swt. standing firm (istiqamat). It is Allah swt
Along the same line of reasoning are the who grants the opportunity. Wa ’l-salam.
rest of the rules of the sharia, on the halals,
84
dead
85 86
stressed in merit to follow
224 CHAPTER 4. MAKTUBS 2.76-2.99

4.13 Maktub 2.88 it would increase or decrease. So why get

disturbed? At most, you may pray for de-
To Mulla Badi‘uddin liverance from the calamity, and seek refuge
from pain, as he swt desires callings. For
All praise is to Allah! Peace onto his elect your lord has said, Call on me, I will an-
devotees (Alhamdu li-’llahi wa salamun ‘ala swer you (Qala rabbukumu d’uniy astajibu
‘ibadihi ’lladhina ’stafa)! lakum).90 Mawlana ‘Abdur Rashid came
and gave me a run-down on what is hap-
Plague pening there.
May Allah (S) cure you from this
An accepted slave (bandeh-i maqbul) is he calamity, in body and mind (‘Afakumu
who is well-pleased by the action (fa‘l) of ’llahu subhanahu ‘ani ’l-baliyati ’l-zahirati
his master. On the other hand, he who fol- wa ’l-batinati). Amin! Wa ’l-salam,
lows his own good-pleasure is his own slave.
When his master puts a knife to the throat
(halqum) of his own slave,87 even then he 4.14 Maktub 2.89
is joyful and happy (shadan, khvandan).
Even that, he finds his own pleasure (mardi- To Sayyid Mir Muhibbullah
i khod) in that said action. Even more, he
gets well-pleased (mutaladhdhidh) in it. All praise is to Allah (S), who has
he swt forbid (‘Iyadhan bi-’llahi sub- kept us and you firm on the wide boule-
hanahu)! If he hates (karahat) the master’s vard of your noble fathers, by the grace
act (fa‘l), or88 his breast tightens! Because, of his beloved, the prince of the mor-
in that case, he comes out of the boundaries tals (Alhamdu li-’llahi thabbatana ’llahu
of slavehood (da’ira-i bandegi). subhanahu, wa iyyakum, ‘ala jaddati
And he gets driven out (matrud), and re- aba’ikumu ’l-kirami, bi-sadaqati habibihi
moved far away (mahjur) from the near- sayyidi ’l-anami), ‘alaihi wa ‘ala alaihimu
ness of the master (qurb-i mawla). When ’l-salawatu wa ’l-salamu).
plague (ta‘un) is the desire of he swt then
it should be considered as one’s own de- Advice
sire, and one should be happy and cheerful
(shadan, khurram) in it. The fakirs in this area, in the way they
So don’t89 raise your eyebrows, or let your are, in the shape they are, all that deserve
heart get narrow when plague takes over praising Allah (S). Al-hamdu wa ’l-minnatu
(istila). Instead, when it is the act of the da’iman wa ‘ala nabiyyihi wa ’l-salawatu
beloved, you may may find pleasure (muta- wa ’l-tahiyyatu sarmadan. I ask Allah (S)
ladhdhidh) in it. For everyone’s lifespan is for your wholesomeness (salamat), freedom
predetermined, there is no possibility that from illness (‘afiyat), fixedness (thabbat),
and standing firm (istiqamat) on the path
87
i.e., a slave who is fully devoted to his master of he swt.
88
even only that
89 90
even [Link]’min.40.60
4.15. MAKTUB 2.90 225

Esteemed Sir! The period of time in Creation is he swt’s family

which one may do 91 works (awqat-i kar) is
The rasul has said, Created beings are
passing away, lifetime has shortened by the
members of Allah’s household who depend
period of time that has passed away, and
on him for their support (Al-khulqu ‘iyalu
the predetermined time of death in coming
’llahi).92 The most beloved to Allah is he
closer. If one fails to take heed now, then
who treats his household-members grace-
tomorrow one would attain nothing except
fully (ahsana). That is, Hazrat Haqq swt
regret and shame.
himself has taken on the the duty of pro-
Take heed so that this short lifetime is viding for the created beings. So the cre-
passed according to the illuminated sharia. ated beings are like his family members who
For only then one may hope for salvation depend on him for support (‘iyal). If one
in the last world. This is the time of work, sympathizes with another one’s family, and
the time for enjoyment is in the future, and takes on its responsibility, then one would
that would be the fruit of this work. Tak- become a beloved of the head of the fam-
ing off for enjoyment in time of work only ily. For that one lessened the burden of the
destroys the crop, and deprives one of the head of the family, and took his pain onto
harvest. How much more would I give you oneself.
pain? May you realize outer and inner fe- PS This is why I am gathering up the
licity. Wa ’l-salam. courage to give you this pain, and tell you
that Hafiz Hamid is a wholesome man, and
a qari of the Quran. He has many depen-
dents. They have made him disturbed, for
4.15 Maktub 2.90 he is being unable to honor their needs.
So I’m pleading to your generosity (karam)
To Mirza ‘Arab Khan for assistance (imdad) and favor (i‘anat) for
them. For charitable people, a pretext (ba-
haneh) is enough.
All praise is to Allah! Peace onto his elect
devotees (Alhamdu li-’llahi wa salamun ‘ala
‘ibadihi ’lladhina ’stafa). 4.16 Maktub 2.91
May Allah (S) help you, and make
you prevail over your enemies, both outer To Hazrat Khwaja Muhammad Sa‘id
and inner, and save you from all calami-
ties bodily, or mental (Ayyadakumu ’llahu
subhanahu, wa nasarakum ‘ala ghada’i
Mystery of qaba qawsayn
’l-‘afaqiyyati, wa anfusiyyati, wa na-
jakum ‘ani ’l-baliyati ’l-jasadiyati wa ’l- This maktub is skipped as 1, its too abtruse
ma‘nawiyati). 2. It refers to zilliyat that has been rejected
by the Mujaddid later
91 92
good hadith
226 CHAPTER 4. MAKTUBS 2.76-2.99

4.17 Maktub 2.92 third person attain deceptive progress (is-

tidraj).94
To Sayyid Mir Muhammad Nu‘man That cleanliness (safa) of the nafs has
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi made him devote himself entirely (mub-
’lladhina ’stafa tala) into the unveilings of the absent things
(kashf-i mughaiyyibat) and made him lose
the way. This Quranic verse is a sign to-
wards their situation, They imagine that
Walayat means nearness, not they are onto a path. Warning! They are
manifestation of charismatic the liars. Satan has prevailed over them and
acts made them forget he swt. They are the gang
of Satan. Verily the gang of Satans are ru-
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ined (Wa yahsabuna annahum ‘ala shay’in.
’lladhina ’stafa Sayyid (siyadat mab)! Pre- Ala! Innahum humu ’l-kadhibun. Astah-
cious brother Mir Muhammad Nu’man! Be wadha ‘alaihimu ’l-shaitanu fa-’ansahum
happy! dhikra ’llahi uwla’ika hizbu ’l-shaitani. Ala!
You may know that manifestation of Inna hizba ’l-shaytani humu ’l-khasirun).95
breakings (zuhur-i khawariq) and charis- The above-mentioned first and second per-
matic acts (karamat) are not a intrinsic part son have attained the nearness of Allah—
(shart) of walayat. In the same way that they are the walis of Allah, unveilings of the
the ulama are not bound to attain khawariq absent realm do not increase their wali-ness.
and karamat, neither are the walis bound to On the other hand, absence of that unveil-
show such things. ing does not harm them at all either. Their
It’s because walayat means the nearness degrees of walayat are is in accordance with
of he swt (qurb-i ilahi) (JS) that he grants their sequence of nearness. In many cases,
to his walis who have forgotten the ma sewa. he who has not received is better (afdal)
He may grant such nearness to someone than he who has received unveilings of the
without giving that one cognizance of the absent forms (kashf-i suwar-i ghaibiy). And
news of the absent thing and prophecies.93 he96 has his feet in the front (peshqadam)
Or he may grant such nearness to a sec- due to the excellence of nearness (maziyat-i
ond person but at the same time he also qurbiy) that he has attained.
give that person cognizance of the news of
the absent thing and prophecies. And to a
third person but he does not give anything Stronger iman may mean no
from that nearness but does give the news karamat
of the absent thing and prophecies. This
The author of the ‘Awarif who is before
93
that’s how Aftabi translated this, however, the all and whom everyone obey defer to, he
Naushahi manuscript says ahwal-i mughayyabat-
94
i muhdathat, instead of ahwal-i mughayyabat va for he attains only the purification of the nafs
95
muhdathat, which seems to be what Aftabi trans- [Link].18-19
96
lated. I believe that Aftabi is correct here that non-receiver
4.17. MAKTUB 2.92 227

has explained it in detail in his book the 2. Firasat of the people of star-
‘Awarif. If someone disbelieves, one may vation100 and people of tam-
refer there. After a discussion of karamat ing.101
and breakings of habit (khawariq), it is nar-
rated that all these karamats and khawariqs A. Firasat of arifs
are gifts of the divine mercy. In many cases,
he grants it to some group, and also grants For them who have attained mar-
them unveiling. And some other times, he ifat, firasat suspends from:
does not give someone from a higher-level 1. identifying the receptivity
group any of those karamats. Because he (isti‘dad) of the seekers
gives it to strengthen (taqwiyyat) yaqin. So
he who has been given sheer (sirf) yaqin, for 2. identifying the friends of
him there is no need of that karamat. Haqq who have arrived on
the presence102 of bringing-
All these karamats are from (dun) the
together (hadrat-i jam‘a-i
zikr of the name of the person (ism-i
wasil).
dhat).97 And made of the same substance
as the the heart (tajawwhur-i qalb), as it
has been narrated previously.98 B. Firasat of people of hard
practices
On the other hand, the firasat of
Khwaja Ansari on karamat the people of taming (ahl-i riya-
dat) and the masters of starva-
Imam of this tribe99 Khwaja Abdullah tion (arbab-i ju‘) relates to un-
Ansari who has received the title of veilings of forms and states of ab-
Shaykhu ’l-Islam, he wrote in his book Man- sent things (kashf-i suwar, ahwal-i
azil al-Sa’irin, mughayyibat) that suspend from
the creation.

Firasat Common people’s view on

karamat
Firasat has two types,
The majority of the people (ak-
thar az khala’iq) are cut-off (in-
1. Firasat of those who have re- 100
i.e., ahl-i ju‘, people of starvation refers to
alized marifat, and
them who do extensive fasting in order to progress
spiritually
97 101
Naushahi says dhikr-i dhat whereas Aftabi i.e., ahl-i riyadat, people who practice ar-
says ism-i dhat, I agree with Aftabi duous, hard-to-do practices to evolve spiritually
98
I think my translation is more accurate here Riyada refers to taming a wild beast. Sufis use this
than Aftabi who says, And the heart is lower than term to mean practices to tame the nafs-i ammara
being colored by the color of that zikr into a pacified state (itminan)
99 102
ta’ifa, i.e., the sufis i.e. station cf. Aftabi
228 CHAPTER 4. MAKTUBS 2.76-2.99

qita‘) from the holy person (janab- ahwal-i makhluqat)?104

i quddus) of Haqq (JA). And their
minds are preoccupied with this Common people! They deny
world. As a result, their hearts (takdhib) the firasat of the peo-
are focused onto unveilings of the ple of marifat — a people who
forms (ma’il bekashf-i suwar) and suspend (ta‘alluq) from the per-
news of the absent things of the son, attributes and acts of the
creation (akhbar az mughayyibat- Necessary (ja).105 And via this
i makhluqat). To them, this corrupt reasoning of their own
is magnificent task. They think (qiyas-i fasid-i khod), this assem-
that they are the people of Allah bly remains deprived of the correct
and his elect. They are about- knowledge of these masters.
face (i‘rad) from the unveilings of
Common people! Do they not
the people of reality (kashf-i ahl-i
know that Hazrat Haqq swt
haqiqat). Instead, they blame the
has preserved106 these masters
people of reality who give them
from focusing onto the creation
the news from Hazrat Haqq.
(malahaza-i khalq)? And has re-
And on them they say,103 served them for his own holy per-
son (JA)? And has kept them
away from focusing onto the ma
If these masters were sewa?
indeed the people of
Haqq — as they claim With respect to their preserva-
— they would give us tion and otherness107 (az jihat-i
the news of the absent hifazat-i108 iyshan va ghairatiy keh
states (ahwal-i ghaibiy) bar iyshan darad), if they109 were
for us and the rest of the face-turned110 onto the states of
created things. When 104
i.e., unveilings on the matter of the person and
they lack the power to the attributes of the Necessary c.f. Aftabi
get unveilings on our 105
i.e., a people who have attained haqiqat, cf.
own states (qudrat bar Aftabi
106
kashf-i ahwal-i ma), how I’m reading it as hifazat in accordance with
the Aftabi translation though Naushahi text says
would they have the himayat
power to get unveil- 107
i.e., A. the preservation of these masters from
ings on matters that are focusing onto the creation and B. the otherness
higher than the states these masters have with the common people
108
of the creation (kashf- Again, I’m reading himayat as hifazat in ac-
cordance with the Aftabi translation
i umur keh a‘la ast az 109
those masters
110
Naushahi text says muta‘arrad, but I am read-
103
i.e., on the people of reality those common ing it as mutawajjuh in accordance with the Aftabi
people say translation
4.17. MAKTUB 2.92 229

the creation (beh ahwal-i khalq), other or not? Or if the truth and falsehood
they would no longer have the are commingled (ikhtilat) together or not?
fitness to remain in the presence In this world, it is better that truth and
of the all-holy person (salahiyat-i falsehood stay commingled together. And
hudur-i janab-i quddus).111 there is no need to know who is a wali or
not. Indeed there are many walis of Allah
He112 has said many such things. who do not know of themselves being walis.
So it is not necessary for others to know
it. On the other hand, there is no alter-
Ibn Arabi on karamat native for the nabis but to show breakings
I have heard from my pir-i qibla that (khawariq), so that the nabi is distinguished
113 114

Ibn Arabi (qs) wrote, from the non-nabi. So it is imperative for

the nabis to know that they are nabis.
There are many honorable friends On the other hand, when the walis would
of Allah via whom many kara- call towards the sharia of their own nabis,
mats and breakings (khawariq) the miracles (mu’jiza) of the nabi would be
were manifested. At their final enough for them. However, when the wali
breath, they regretted the mani- would invite towards a path other than the
festation of these karamats, and sharia of his own nabi, he would have no
wished, How I wish that these alternative but charismatic acts (karamat).
breakings were not manifested by And when his mission of invitation is lim-
me. ited to his nabi’s sharia, there is no need for
karamat.
Therefore, if there were superiority in a
larger number of karamats, that regret is
meaningless.
Mission: Ulama versus wali The
ulama of the manifest knowledge invite
Walis don’t need to show towards the manifest (zahir) side of the
karamat sharia. On the other hand, the walis of Al-
lah invite towards both the zahir and batin
Question: If manifestation of breakings
of the sharia.
(zuhur-i khawariq) is not a precondition of
walayat then how would one distinguish be- First, they tell their disciples (murid,
tween the wali and one who is not? Or how talib) to make repentance and return
would one separate the truth from false- (tawba, inabat) and encourage them to fol-
hood? Answer: Who cares if the wali and low the rules of the sharia.
the commoner are distinguished from each Second, they show the way towards the
111
zikr of Allah. And they stress to remain
Khwaja Ansari’s speech ends here, c.f., Aftabi
112
Khwaja Ansari drowned in the zikr of Allah at all times.
113
the Mujaddid So that this zikr attains predomination and
114
Khwaja Baqi bi-’Llah (qs) nothing remains within the heart save the
230 CHAPTER 4. MAKTUBS 2.76-2.99

object of zikr.115 And finally it is as if they For most people, resurrecting the
forget everything but Allah. Even if he is dead people is valuable. So the
reminded intentionally, still he fails to re- people of Allah have turned their
member. faces away from that resurrection
of the spirit (ihya’i ruhi), and in-
Pir-murid relationship versus kara- stead they have focused on res-
mat It is indeed true that this mis- urrecting the dead hearts of the
sion of invitation for the walis suspends seeker (dil-i murdeh-i talib).
(muta‘allaq) from both external and inter-
Note: In Naqshbandi-Mujaddidi tariqa, the
nal (zahir, batin) sharia. And there is no
very first step is to resurrect the hearts dead
need for karamat for this mission. This is
from the absence of zikr. So soon after
the meaning of pir-murid relationship — it
bayat with a competent shaykh, the heart
has no relationship with karamat.
comes alive, i.e., starts to chant zikr by it-
self spontaneously, And the disciple would
Disciples feel pir’s karamat I can also feel it physically, his heart would vibrate,
say that the well-instructed disciple and as its said in the Quran, Verily, when the
prepared student (murid-i rashid, talib-i mu’min does zikr of Allah, his heart does
musta‘id) senses the karamat and khawariq wajilat, vibrate ([Link]‘ara.2).
of his pir at every moment while he walks
the spiritual path (suluk-i tariq) and seeks
Resurrection of hearts: Precious
the pir’s help in the interactions of the ab-
The truth of the matter is that when com-
sent realm (mu‘amalat-i ghaibi). And pirs
pared with resurrecting the heart, resur-
have no need to show karamats to the other
recting the body is comparable to the trash
people.116 On the other hand, at all times,
that you throw away on the street. And if
the disciples find karamat within karamat.
one looks at this direction, resurrecting the
How would the disciples fail to feel the kara-
body is worthless. Because if the body is
mat of the pir? It is he who has granted life
resurrected, it lives for a few days only, but
to the dead hearts of the disciples, and has
it the heart is resurrected, it would live for-
made them reach the level of witnessing and
ever. Instead, I’d say that truly the blessed
unveiling (mushahada, mukashafa).
bodies of the people of Allah are the great-
est karamats. And that they are inviting
Pir resurrects dead hearts For com- the creation towards Haqq (JS) itself is a
mon people, resurrecting the dead ia mag- blessing from the blessings of Haqq (JS).
nanimous act. On the other hand, for the And the resurrection of the dead hearts are
elect, resurrecting the heart and the spirit magnificent signs (ayat-haiy ‘uzma).
is the loftiest proof. Khwaja Muhammad
Parsa (qs) has written in his book Risala-i
Qudsiya, High value of the walis
115
i.e., Allah They are the cause of security for the peo-
116
i.e., people other than their own disciples ple of the earth (aman-i ahl-i ard), and the
4.17. MAKTUB 2.92 231

spoil of war for the time (ghanimat-i roz- Whose face doesn’t face welfare
gar). These hadiths signify their greatness, Seeing face of nabi won’t give him
profit
1. It is via their wasila that rain comes
and provisions (rizq) are given (Hum Har keh uw ruwiy behbud nadasht
yumtaruna wa hum yurzaquna).117 Didan-i ruwiy nabiy sud nadasht

2. Their speech is like medicine, and their

gazes are cures. They sit with Al- New sultan
lah. Those who sit with them never In your letter, you have discussed good
have a wretched. And those who love upbringing (husn-i nasha’), devotion to he
them are never deprived. (Kalam- swt (khoda-talbiy), justice (‘adalat), obser-
shan dawa-st va nazr-shan shifa. Hum vance of the rules of the sharia (iltizam-
julasa’u ’llahi wa hum qawmun la i ahkam-i sharia) etc. Having learned it,
yashqa jalisuhum. Wa la yakhibu I’ve been well-pleased. This ardent desire
118
anisuhum). (dhauq) grew in my mind that in the way
that Haqq swt has lighted up the world by
The criterion for differentiating between the justice (‘adl, ‘adalat) of the reigning em-
true and false119 is this: peror (padishah-i waqt), in that same way
may he give the Muhammadan sharia and
If he120 firmly stands (istiqamat)
community (millat) patronage and honor
on the sharia and in his gather-
(nusrat, ‘izzat).
ing, the hearts of the seekers find
O beloved! According to the saying The
focus and get face-turned (ma’il,
sharia is below the sword (Al-shar‘u tahta
tawajjuh) onto Hazrat Haqq swt.
’l-saifi), conveyance the sharia is linked to
And the seekers lose all desire for
(marbut) positive effort (husn-i ihtimam) of
ma sewa then you may decide that
the magnificent sultans (salatin-i ‘izzam).
that he is true and counted as a
For some time, this has been weak and so
wali more or less.
necessarily Islam became weak. The infi-
Additionally, these signs are only for him121 dels of India has been destroying mosques in
who has a connection (munasibat). On the in an unrestricted manner and establishing
other hand, he who has no such connection their temples there. In Thaneswar, within
(biy-munasib), he is deprived completely the reservoir (haud) of Kurukshetra, there
and in an unbounded manner (mahd-i used to be a masjid and the shrine of a saint.
mahrum-i mutlaq). It has been demolished and its place, a large
temple has been constructed. The infidels
117
hadith has been openly practicing their religion
118
hadith, this same hadith is quoited also in farsi but the Muslims are unable to spread the
translation in a maktub in volume 1
119
walis
rules of Islam. On the day of the eleventh
120
the wali of the lunar month, Hindus fast and so they
121
the wali remain cautious so that no Muslim may
232 CHAPTER 4. MAKTUBS 2.76-2.99

cook or sell food in the market within the Bahauddin Naqshband (qs) said after the
kingdom of Islam. On the other hand, in death of Timur, Timur died and carried
the holy month of Ramzan, they openly iman (Timur murd va iman burd).
cook and sell food. Due to the weakness
of Islam, no Muslim is able to forbid them.
It a matter of crying out Alas for a hun- Prostrating before Sultan
dred thousand times that our religion and
the fakirs are in such a bad shape. If the You may know the answer, While reciting
reigning emperor gave honor, Islam would the sermon of the Juma day prayer, it is
increase. The ulama and the sufis would be only after stepping down to a lower level
honored by the sultan. And via help and that the sermonizer recites the names of the
power (taqwiyat) of the sultan, they would sultans, what does that mean? Its purpose
spread the sharia. is for the magnificent sultans to show hu-
mility (tawadu‘) before the rasul and the
well-instructed caliphs. Because it is not
Timur respected walis permissible to pronounce the name of the
I’ve heard that once the sahib-qiran 122 Amir sultan with the names of the masters of the
Timur Gurgan (‘alaihi ’r-rahmatu) was go- religion. Shakarallahu ta‘ala sa‘yahum.
ing on an alley in Bukhara. It happened O brother! Sijda, prostration means to
that the on that path, the khadims of the put the forehead onto the ground, which is
noble khanqa of Hazrat Khwaja Naqsh- the extreme of brokenness and humbling of
band (qs) were dusting the blankets of the oneself (nihayat-i inkisar, tadhallul). For
khanqa. At that time, Amir Timur stood in this reason, it is specific towards wajibu ’l-
that alley for a little while as good Islamic wujud and impermissible towards the oth-
upbringing so that the dust of the khanqa ers. It is narrated in the hadith124 that
covers his body as perfume of ambergris once our prophet was going and a Bedouin
(‘abir) and sandalwood dust. As a result, came to him and sought to see a miracle
he was honored with the felicity of the ef- (mu’jiza). If so, he would proclaim faith.
fusion and baraka of the dervishes. As the The prophet told him, Go tell that tree
ultimate result of such humility (tawadu‘, that the rasul is calling you. As soon as
firotaniy) before the people (ahl) of Al- he said it, the tree moved from its place
lah, he had a beautiful ending (husn-i kha- and came to the service of the rasul. When
tima).123 It is narrated that Hazrat Khwaja the Bedouin witnessed it, he accepted Is-
122
lit., lord of the happy conjunction, i.e., fortu- lam and said, O the rasul of Allah, allow
nate and invincible hero (sahib-qiran), is the title of me to prostrate to you. In answer, the rasul
Amir Timur. Yes, he is considered a mass-murderer said, It’s not allowed (ja’iz) to prostrate to
by the Western historians but he revered as a na- anyone but God (khoda) (JS). Had I kept
tional hero in Uzbekistan, i.e., their version of the
sijda permissible for anyone but Haqq (JS),
history is different than the Western version. Also
note that Imam-i Rabbani adds the honorific rah- I’d instruct wives, Make sijda to your hus-
matu ’llahi ‘alaihi after his name
123 124
i.e., he died with iman quoted in Farsi
4.18. MAKTUB 2.93 233

bands.125 4.18 Maktub 2.93

Many masters of the science jurispru- To Hashim Badakhshi
dence (fuqaha) have permitted making si- Note: The first section is on the Latifas of
jda to the sultan. However, the sul- batin. And that section is skipped as it is
tans should show humility (tawadu‘) be- too abtruse, i.e., I could not understand it.
fore Hazrat Haqq (JS) on this matter.
And should not prescribe utmost broken-
ness and humbling of oneself (nihayat-i Latifas of zahir
inkisar, tadhallul) for anyone else but he You may know that what is left127 is this
swt. By his mercy. Hazrat Haqq swt has zahir. It fully faces the creation (khalq).
made a group of people of the world to Pious or worshipful acts according to sharia
serve (musakhkhar) them and need (muh- (ta‘at, ‘ibadat-i shari‘a) are linked (marbut)
taj) them. Therefore they should express to it. And the interaction of invitation and
gratitude for this magnificent bliss. And making other perfect (mu‘amala-i da‘wat,
relegate such an obsequiousness (tawadu‘) takmil) suspends (manut) from it.
that signifies a perfect incapacity and bro-
The batin of such a perfected knower
kenness (‘ajz, inkisar) to he swt the holy
(‘arif-i sahib-i takmil) suspends from either
being (janab-i quddus-i uw) (ta‘ala), and
the levels of the contingentness (maratib-
not to make anyone else a partner in this.
i imkan) or the stations of necessariness
Although a few ulama have kept it per- (maqamat-i wujub). However, in either
missible, still the sultans should not per- case, that batin is face-turned as the za-
mit it out of the beauty of humility (husn- hir (mutawajjuh-i zahir). I.e., whichever di-
i tawadu‘). Because as the Quran pro- rection does his zahir face, his batin faces
claimed, Is not beautiful conduct the return that same direction. The purpose is so that
for beautiful conduct (Hal jaza’u ’l-ihsani he may bring the worshipers of he swt to
illa ’l-ihsanu?126 ) Since the reigning em- perfection, nurture them, and bring them
peror (padishah-i waqt) has come back to to completion (takmil, tarbiyat, tatmim-i
the capital after traveling abroad, by the ‘ibad).128 )
will of Allah, I may soon come to the capi- For a perfected ‘arif, knower who is ab-
tal. The rest of the matters should be dis- sorbed in giving invitation and perfection
cussed when we meet. Wa ’l-salamu ‘ala to others, such a focus of his batin re-
mani ‘ttaba‘a ’l-huda. Wa ’l-tazama mu- mains present until the moment that ending
taba‘ata ’l-mustafa. ‘Alaihi wa ‘ala alihi al- takes over129 (zaman-i bulugh-i ajl), which
salawatu wa ’l-taslimatu ’l-‘ula. is the last station for invitation (muntahaiy
127
i.e., the latifas that are left of all the latifas of
the salik
128
Naushahi manuscript says ‘ibadat but that
must be a copying mistake, so I corrected it to ‘ibad.
125
This hadith is quoted in Farsi Let me check Amritsari manuscript
126 129
[Link].4 i.e., he is on the verge of death
234 CHAPTER 4. MAKTUBS 2.76-2.99

maqam-i da‘wat). When the appointed Station where defects appear

time of ending (ajl) arrives, and he ascends falsely
the bridge of death (jasr-i mawt), and he
sets his feet onto the path of arrival to Note: Mujaddid discusses the high station
the beloved (kuwiy wasl-i mahbub), at that of unreal appearance of defects. Part of it
point he is honored with the felicity of ar- has been skipped that discusses abtruse the-
rival and conjunction, without competing ories.
with the others (bedawlat-i wasl va ittisal A possessor of this station, like the rest
biy-muzahamat-i aghyar).130 of men, is
Dua: O our nurturer! Fill up our light 1. still a human being (dar bashariyat
fully, and forgive our sins, you are all- musharikat) and as such, he is com-
powerful (Rabbana! Atmim lana nurana wa parable to the others (ba digaran
’gfirlana. Innaka ‘ala kulli shay’in qadir). musahim) and
Wa ’l-salawatu wa ’l-salamu wa ’l-
2. with respect to the appearance of
tahiyyatu wa barakatu, ‘ala khairi ’l-khalqi
human attributes (dar sudur-i sifat-i
’llahu, wa ‘ala ikhwanihi ’l-kirami, wa ‘ala
bashariyat), he is comparable to the
alihi wa sahbihi ’l-‘izami ila yawmi ’l-
others (ba digaran musahim), as well.
qiyami.
Nevertheless, his human qualities (sifat-i
bashariyat), they

1. are manifested (zuhur) from him (az

4.19 Maktub 2.94 vei), and others like him (abna-i jins-i
vei), merely accidentally (aradi), and
Note: The knowledge in most of this mak-
2. come to him from his neighbors (aza
tub is based on zilliyat, a realization that he
mujavir amadeh ast).
later rejected. So that has been skipped. So
only the last part has been translated. On the other hand, for all others, those hu-
Bismi ’llahi ’l-Rahman al-Rahim. Al- man qualities are
hamdu li-’llahi rabba ’l-‘alamina, wa ’l-
1. their own or essential (dhati) and
salawatu wa ’l-salamu ‘ala sayyidi ’l-
mursalina, wa ‘ala alihi ’l-kirami, wa as- 2. prototypal (asli).
habihi ’l-‘izami min yawmina hadha ila
yawmi ’l-qiyami. So there is a tremendous difference be-
tween these two groups (shattana ma
bainahuma).131 .
130
Needs more meditation to find out what the The common people see the elect of
Mujaddid means by without competing with the oth- the elect as equals in their exoteric eyes
ers (bedawlat-i wasl va ittisal biy-muzahamat-i agh-
131
yar). But I feel it means that it happens in a per- i.e., between 1. the possessors of this station
sonal one-to-one basis. Allah (S) knows best. in one hand and 2. the others in the other hand
4.19. MAKTUB 2.94 235

(musharikat-i suriy). And they132 view (ta- that (dar rang-i an ast): Someone wears red
sawwur) those elect, actually the elect of colored clothing (labis-i libas-i surkh ast).
the elect to be like themselves. And as the And so he looks like a red man (mujawir-
result, they deny (inkar) those elect and i surkh) due to the red color of his clothing
criticize them dishonestly (i‘tirad). And (beh surkhiy libas).
as the ultimate result, they get deprived Stupid people (iblihan) would not to able
(mahrum). to distinguish (tamayyuz) these two situ-
These Quranic verses are signs to their ations, and so they would rule that that
states man is red although that is going against
the truth of the matter.
1. They said, Will man shown us the
way then? Then they denied (Fa-qalu
abasharun yahdunana. Fa-kafaru).133 He who knows it as a fairy tale,
it’s a fairy tale
2. They inquired, What has happened for and he who sees it as ready wealth,
this rasul? He eats, drinks and walks he’s a true man
the market? (Wa qalu ma hadha ’l- The water of Nile, to the Egyp-
rasuli. Ya’kulu ’l-ta‘ama, wa yamshiy tians, seemed to be blood
fiy ’l-aswaqi).134 For the tribe of Moses, it was not
By the grace of Allah, all the human at- blood, it was water
tributes that I am seeing within myself, I
am finding that that the subject of those
Har kasi afsaneh khajwanad, af-
attributes is that adjacent nonexistence
saneh ast
(‘adam-i mujawir ). And that nonexistence
va ankeh didash naqd-i khod, mar-
has permeated (sarayat) the body entirely
daneh ast
(dar kulliyat).
Ab-i nil ast va be-qibti khun na-
On the other hand, I am finding myself
mud
completely and perfectly (betamam, kamal)
Qawm-i musa ra neh khun bud, ab
pure and unblemished (pak, mubarra) from
bud
those human attributes. And I am failing
to sense even an atom of those attributes
within myself. For this, I am expressing O Lord! After guiding us, do not misguide
eulogies and gratefulness (hamd, minnat) our hearts, instead bestow on us mercy from
to Allah Li-’llahi subhanahu al-hamdu wa you. Indeed, you bestow even on them.135
’l-minnatu ‘ala dhalik. (Rabbana! La tuzigh qulubana, ba‘da idh-
These attributes (iyn sifat) that are be- hadaitana, wahab lana, min ladunka, rah-
ing manifested (zahir mishod) by the reason matan. Inna-ka anta ’l-wah-habu).136 Wa
of adjacency (beh sabab-i mujawir) are like ’l-salamu ‘ala mani ‘ttaba‘a ’l-huda.
132
i.e., those common people
133 135
[Link].6 who do not deserve it
134 136
[Link].7 [Link]-Imran.3.8
236 CHAPTER 4. MAKTUBS 2.76-2.99

4.20 Maktub 2.95 fore, the hatred (enkar) that grows out of of
distinguishment (nashi az tamayyuz) does
To Maqsud Ali Tabrizi not exist (ma‘dum) for him. It is as if he
Bismi ’llahi ’l-Rahman al-Rahim. Alhamdu has a treaty of friendship (sulh) with all.
li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina And he finds all to be onto the straight
’stafa. I have received your blessed letter. path (sirat-i mustaqim). And he keeps on
There you have sought interpretations of reciting this verse, There is no grazing ani-
some sufi sayings. mal except that whom he has grabbed by the
Sir! The place and time is inappropriate lock of its hair. Verily my lord is onto the
for discussion. Still, since there is no al- straight path (Ma min dabbatin illa huwa
ternative but to answer the question, due akhidhun bina siyatiha. Inna rabbi ‘ala sir-
to dire necessity, I am writing down a few atin mustaqim).137
words.
Monism: Experienced on station
Infidelity of the tariqa: of bringing together He138 may some-
Definition times consider the locus of manifestation
(mazhar) as the manifested thing (zahir).139
The summarized answer to those questions
And as the result, he conceives the created
is this: Just as there are kufr and Islam
thing (khalq) identical to the Haqq, and the
within the sharia, likewise there are kufr
nurtured thing (marbub) as the nurturer
and Islam within the tariqa as well. Within
(rabb). All these flowers bloom in the de-
the sharia, kufr is evil and imperfection
gree of bringing-together (martaba-i jam‘a).
(shararat, naqs) while Islam is good and
And it is on this degree that Mansur Hallaj
perfection (khair, kamal). And likewise,
said,
within tariqa, kufr is imperfection while Is-
lam is perfection. I am an infidel in the religion of Al-
Kufr-i tariqat means arriving onto the lah And infidelity is a duty
station of bringing-together (jam‘a), which to me
is the locus of hiddenness (muhill-i isti- Though all else say it is ugly
tar). In this homestead, truth and false- In the religion of Islam
ness (haqq, batil) may not be distinguished
(tamayyuz). Because in this homestead,
the salik witnesses the beauty of the oneness Kafartu be-din-i Allahi wa ’l-kufru
of the beloved (jamal-i wahdat-i mahbub) wajibun
in both the mirrors — the mirror of beauty 137
[Link].56
and the mirror of evil (marayaiy jamila va 138
the salik
139
radhila). And consequently, he does not he swt is manifested in the world, i.e., this
witness good or bad (khair, sharr), perfec- world is the locus of manifestation of he swt, and
the things of this world are the manifested things.
tion or imperfection as anything else but And sometimes the salik may be confused into
the loci of manifestation or shadows (maza- thinking that this world is he swt itself, and that is
hir, zilal) of that oneness (wahdat). There- an error.
4.20. MAKTUB 2.95 237

Ladayya wa ‘inda ’l-muslimina sus the false (haqq, batil) and good versus
qabihun bad (khair, sharr) get distinguished.

Infidelity of tariqa: Good Interrelationship with Islam of sharia

140
This infidelity (kufr) of the tariqa is to- This Islam of the tariqa has a complete in-
tally related (munasabat-i tamam) to the terrelationship (munasabat-i tamam) with
infidelity of the sharia. Still, the infi- the Islam of sharia. Instead, when this Is-
del of the sharia is rejected and he de- lam of the sharia reaches perfection (beh ka-
serves torture141 (mardud, mustahiq-i ‘ad- mal rasad), It finds the relationship of unifi-
hab) whereas the infidel of the tariqa is ac- cation (ittihad) with this Islam.145 Instead,
cepted and is the rightful possessor of high both Islams are Islam of the sharia. The
degrees (maqbul, mustajib-i darajat). only difference (farq) is that one is the za-
hir of the sharia and the other is the batin
of the sharia.146 And that one is the form
Why is infidelity of tariqa good Be- of the sharia while the other is the reality
cause this infidelity and concealment (kufr, of the sharia.
istitar) grows out of the predominating love
for the true beloved (ghalba-i mahabbat-i
mahbub-i haqiqi) — a love that destroys Infidelity of tariqa: Good The degree
everything but the beloved. That is why of the infidelity of the tariqa (kufr-i tariqat)
this142 is accepted. On the other hand, that is higher than the Islam of the outer form
infidelity143 gets created out of overpower- of the sharia (Islam-i surat-i shari‘at), al-
ing ignorance and disobedience (istila’i jahl, though that147 is lower that the Islam-i
tamarrud). So necessarily, that must be re- haqiqat-i shari‘at.
jected.
The sky comes below the throne
Islam of the tariqa of he swt
Still it comes above the surface of
Islam of the tariqa refers to the station of
the earth
getting separated after having been brought
together (farq ba‘d al-jam‘), which is the
homestead of distinguishment (mawtin-i Asman nisbat be-‘arsh amad fu-
tamayyuz).144 In this place, the true ver- rud
140
many sufi masters have said nonsensical and
War neh bas ‘aliyast pesh khak-i
anti-sharia sayings, e.g., Mansur Hallaj said Ana tur
’l-haqq being predominated by their hal
141 145
i.e., in hellfire in the last world i.e., becomes one and the same with the Islam
142
i.e., infidelity of the tariqa of the tariqa
143 146
i.e., infidelity of the sharia i.e., Islam of the sharia is the zahir, and vice
144
between the goodness and the badness of the versa Islam of the tariqa is the batin
147
things i.e., the degree of the kufr-i tariqat
238 CHAPTER 4. MAKTUBS 2.76-2.99

Ecstatic utterences 3. the apparent (zahir) meaning of one’s

sayings should be discarded
Among the sufi shaykhs (qaddasa ’llahu
ta‘ala asrarhum), whoever have made ec- On the other hand, it is a different case for
static utterances (shat-hiyat), they all one who
were on the station of infidelity of the
tariqa (kufr-i tariqat), which is the home- 1. does not attain these states and
stead of intoxication and nondistinguish-
2. fails to arrive onto even the first degree
ment (mawtin-i sukr, biy-tamayyuziy).
of perfection.
On the other hand, the masters who have
been ennobled by the felicity of the real- If he
ity (haqiqat) of Islam are pure and unblem-
ished (pak, mubarra) from such utterances. 1. says such sayings,
Both in zahir and batin, they stand (iqtida)
behind the nabis (AS) and follow (mutabi‘) 2. considers everything to be on the true
them. Therefore, if one and straight path, and

1. makes ecstatic utterances (shat-hiyat), 3. does not differentiate between truth

and falsehood
2. remains on the station of treaty of
friendship with all (sulh-i kul), then he is an apostate (mulhid) and zindiq
whose purpose is to falsify (ibtal) the sharia
3. holds that everyone is on the straight and negate the calling of the nabis (rafa‘at-i
path (sirat-i mustaqim), anbiya)(as) who are mercy to the residents
of the world.
4. does not establish distinction between
Consequently, now it is known that these
the Haqq and the creation, and
anti-sharia sayings may come out of both
5. does not propose dualism (thanawiyat) the truthful and the false ones. However,
for the righteous148 , it was the elixir of life,
, it is then that one while for the false ones,149 it was lethal poi-
1. reaches the station of bringing together son. It is analogous to the water from the
(jam‘a) and Nile. It was was sweet-to-drink water (ab-
i khushgar) but for the Egyptians, it was
2. realizes (mutahaqqiq) kufr-i tariqat, undrinkable blood.
and
3. forgets the ma sewa. Not literally This is place where one
may slip. A large number of Muslims have
Then it can be deduced that that literally followed those sayings of the intox-
icated masters (taqlid-i sokhnan-i akabir-i
1. one is an accepted (maqbul) person, sukr) and as the result, they have veered
2. one’s sayings grow out of intoxication 148
i.e., Israelites
(nashi az sukr), and 149
i.e., Pharaonic gang or Egyptians
4.21. MAKTUB 2.96 239

away from the straight path and have been min amrina rashada. Wa ’l-salamu ‘ala
cast away onto the narrow alley of error and mani ’ttaba‘ ’l-huda.
destruction (dalalat, khesarat). And they
have destroyed their own religion. They
are unaware that there are many precondi- 4.21 Maktub 2.96
tions (shart) before such sayings would be
accepted before he swt. Those precondi- Skipped as it’s only anti-Shia rhetoric
tions are present in people of intoxication
(sukr), but only in them. And the most crit-
ical precondition is to forget the ma sewa, 4.22 Maktub 2.97
i.e., everything that is other than Haqq —
To Khwaja Hashim Kashmiri
it is the front yard (dehliz) of acceptance.
The criterion for distinguishing (masdaq-i
Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi
imtiyaz) the people who are right (muhiq)
’lladhina ’stafa. Question: What is the
from who are false (mubtil) is if they stand
meaning of this saying, narrated in maktub
firrmly (istiqamat) on the sharia. He who is
2.6,
right would not differ from the sharia even
by the amount of the head of a hair even I guess that the purpose of my cre-
with intoxication or nondistinction (sukr, ation is this: Walayat-i Muham-
biy-tamiziy). madi gets colored in the color of
walayat-i Ibrahimi. And the hand-
Criterion: Sharia 150 although he used someness of the malahat(husn-
to say Ana ’l-haqq, still every night, Hazrat i malahat) of this walayat gets
Mansur Hallaj (qs) used to pray five hun- commingled (mumtazaj)with the
dred cycles of supererogatory salat in the beauty of the sabahat (jamal-i
jail even with his legs weighed down by sabahat) of that walayat. And
heavy shackles. And he refused to eat the by this coloring and commingling
food that reached him via the oppressors (insibagh, imtizaj), the station of
although it was halal. On the other hand, Muhammadan belovedness reaches
observing the rules of the sharia alone is the highest degree (daraja-i ‘ulya).
as heavy as the Mount Qaf for the falsi-
fiers (mubtil). It says in the Quran, The You may know that the positions (mansab)
matter that you are calling the idolaters to- of the matchmaker and hair-dresser (dal-
wards, it is too big for them (Kabura ‘ala lalgi, mashatgi) are not forbidden (mamnu‘)
’l-mushrikina ma tad‘uhum ilaihi) 151 — and or bad (mahdhur). Matchmaker (dallal,
that is a sign towards their state. Rabbana mashat), by creating a channel of commu-
atina milladunka rahmatan wa hayya’lana nication between two beloveds, brings to-
150
gether two beloveds possessing beauty and
The Naushahi manuscript calls him as Mansur
but I am adding the honorifics as the Mujaddid held
perfection (mahbub-i sahib-i jamal, kamal
him as a high-level wali ra). And they increase each others beauty.
151
[Link].13 For that matchmaker, it is his perfection of
240 CHAPTER 4. MAKTUBS 2.76-2.99

service (kamal-i khidmatgariy) and a high As Hazrat Ibn ‘Abbas said that the paci-
felicity (nihayat-i sharaf). In this meaning, fication of Hazrat ‘Umar (islam-i hadrat-i
the honor of those two beautiful people are Faruq)153 is the occasion of revelation of
not lessened. this verse. It is an axiomatic saying that by
In the same way, hairdressing increases service from small and lower-level (asaghir,
the beauties (husn va jamal) of those two asafil) people, the degrees (martaba) of
possessors of perfection. And creates ad- great and higher-level people go up. If one
ditional freshness and beauty (tarawat, zi- fails to find a way to this axiomatically true
nat). This is a felicity and honor (sa‘adat) matter, then what is the defect in the de-
for that hair-dresser. This does not lessen scription? Sultans and courtiers, for beau-
the honor any of those two. tification and pomp (tajammul. tasalluf),
need servants. They know that they need
On that side, your perfection the servants for make their own high-ranks
would not take a loss perfect. By this, their honor is not lessened,
On this side, my wage would be both patricians and plebians know this. Be-
high ing unable to differentiate between being
benefited by lower-ranked people vis-a-vis
Az an taraf napadhirad kamal-i to getting help from higher-ranked people is
noqsan the cause of this confusion. So now it is
Wa zin tarf sharaf-i rozgar-i man clear that the former brings one to perfec-
bashad tion and the later decreases honor. There-
fore, the first one is permissible (mujawwuz)
Summary: Masters receiving benefit (in- and the second one is forbidden (mumtani‘).
tifa‘, istifada) from slaves and servants
It is Allah who inspires with the cor-
(ghilman, khadama) is never forbidden
rect knowledge (Wa ’llahu subhanahu ’l-
(mamnu‘) or improper (mahdhur), and
mulhimu li-’l-sawabi). Rabbana! Atina mil-
does not cause defect or loss to those mas-
ladunka rahmatan, wa hayyi’ lana min am-
ters (mustalazzim-i qusur, noqsan). In-
rina rashada!154 ) Wa ’l-salamu ‘ala mani
stead, their honor increases by the service
‘ttaba‘a ’l-huda.
(khidmat). He who is luckless, he is unable
to receive benefit from servants. To receive
benefit from equals, or to seek assistance
(muntafi‘, mutamatti‘) from them is what 4.23 Maktub 2.98
lessens the respect (noqsan). And getting
help and benefit (istimdad, istifada) from This maktub is skipped as it talks about
equals is insulting (noqsan). As Allah swt zilliyat, which the Mujaddid disavowed in
said, O you nabi! Allah suffices for you, and the end of his life in maktub 3.122.
whoever follows you aming the faithful (Ya
153
ayyuha ’l-nabiyyu! Hasbuka ’llahu wa mani Here, it seems that word islam is being as a
’ttaba‘aka mina ’l-mu’minina).152 masdar, verbal noun, meaning pacification instead
of the proper noun of the name of a religion
152 154
[Link]‘am.46 [Link].10
4.24. MAKTUB 2.99 241

4.24 Maktub 2.99 bemaqamat-i a‘la) — oftentimes it is like

that when the poor ones and needy ones
To Mir Muhammad Nu’man (fuqara, muhtajan) go to the door of
the magnificent mansions of the rich ones
Bismi ’llahi ’r-rahmani ’r-rahim All (arbab-i ni‘am) in order to solicit for their
praise is to Allah! Peace onto his elect own needs and to beg for alms. The low
devotees (Alhamdu li-’llahi wa salamun ‘ala ones arriving there (wusul-i asafil) in that
‘ibadihi ’lladhina ’stafa). manner—to interpret it as equality or part-
nership (musawat, shirkat) is stupid.
Salik on station of nabi On the other hand, oftentimes such ar-
rival is for the sake of travel and in-
Note: Mujaddid is defending against false spection. E.g., it maybe that via some-
charges by blamers, who blamed the Mujad- one’s medium or connectorhood (wasa’it,
did allegedly claiming equality with Hazrat wasa’il), one goes to visit magnificent
Abubakr. In a private letter to his mentor mansions of courtiers and sultans (sayr-i
on his own sufi wayfaring (suluk), he wrote amakin-i khassa-i umara va salatin). This
about himself reaching a station higher than may appear to be fun and frolic but ac-
Hz Abubakr in a mystic vision, but that tually it is so that the desire grows in
letter became public when it was published one’s mind to grow high (‘uluww) like them.
later in the Maktubat. And his enemies So from this arrival, how can one imag-
twisted it and falsely claimed that the Mu- ine equality (tuwahhum-i musawat az iyn
jaddid meant that superiority in real life. wusul cheh gunjaish darad)? Or how can
Question: On many instances, the sa- one conceive partnership in this journey
lik, while in ascent (‘uruj), finds himself (takhayyul-i shirkat az iyn sayr)? E.g., if
onto the station of the companions of the servants go to the private rooms of the mas-
prophets (AS), who are superior to any sa- ters (wusul-i khadiman b-amkina’i khassa’i
lik by ijma. Even that, he finds himself onto makhduman) to offer services, it is not at
the station of the prophets. What is its re- all improper—it is not unknown to anyone
ality? small or big (wadi‘, sharif). On the other
From this, many people get the illu- hand, he is quite stupid (balhiy) who imag-
sion(tuwahham) that that salik is equal ines that by this arrival, one becomes an
(musawat) to the possessors of those sta- equal or a partner (tuwahham-i musawat,
tions. Or imagines (takhayyul) that he shirkat az iyn wusul) of the master.
shares (shirkat) those stations with the E.g., every drummer or swordsman —
possessors of those stations. From this they stay with the king, and are present
appearence of illusion and imagination in the most elect places (akhass-i amkina)
(tawahhum, takhayyul), many deny (radd) along with him. Only a madman may imag-
and speak ill (ta‘an) of them. Can you ex- ine from this that he has become an partner
plain? from this. from this journey and amuse-
Answer: Low ones arriving onto the ment (takhayyul-i shirkat az iyn sayr va
station of the high ones (wusul-i asafil tamasha).
242 CHAPTER 4. MAKTUBS 2.76-2.99

What would I say on the problem prophets (shirkat dar nubuwat, musawat b-
of sorrowful? ambiya) (AS).
It comes to him from the sorrow
of the beloved Superiority of two shaykhs The supe-
riority of the two shaykhs (AR, i.e., ‘alaihim
Bala’iy dardmandan al-ridwan) has been established via ijma of
Az dar va delvar miy ayad the companions and followers (tabi‘in). The
great masters of this ummat have narrated
Blamers this. And one of them is Imam Shafi‘i. In-
stead, every companions is superior to the
If one searches for an excuse to insult the rest of the ummat. Because there is no com-
poor (gharib) ones, or seeks a path to blame parison to the superiority of the companion-
(malamat) them, may Hazrat Haqq swt ship of the rasul (SLM).
grant that one a sense of justice (insaf). In- When Islam was weak and the Muslims
stead, such a blamer may take the other were few in number, whatever that the com-
path of saving the poor and weak ones panions did to assist the religion of Islam,
from damage and blame (daf‘-i sharr, raf‘- even if it were little, still it would not equal
i malamat). And as a Muslim, one should that little assistance. That is why the ra-
preserve (hifz-i ‘ird) their honor155 They156 sul has said, If one of you gives Uhud-
have no alternative but to be in either of mountainfull gold in charity, still it does not
these two camps: equal a companion giving one mudd,159 or
even half a mudd of barley in charity.160
Camp A: Blamers believe salik
believes he is equal to he swt Superiority of Abubakr The reason
If the 157
believe (i‘tiqad darand) that the why Hazrat Abubakr Siddiq (rad) is the
possessor of such a state (sahib-i hal) ac- most superior is that he preceded the pre-
tuallly believes (mu‘taqad), he is indeed ceders (asbaq-i sabiqin) in believing in and
an equal and a partner (musawat, shirkat) accepting the religion of Islam. And he was
of the possessors of such sublime states before all others in spending his entire life
(arbab-i maqamat-i ‘ala), then he158 should and plenty of wealth, and serving the prince
be considered an infidel and irrerligious of the rasuls (salam). For this reason, this
man (kafir, zindiq). And he should be rec- verse was revealed,
ognized as one outside the people of the
people of Islam (jumra-i ahl-i Islam). Be- Do not equate those among you
cause it is infidelity (kufr) to hold oneself who have donated and com-
a partner in prophethood or equal to the bated before the conquest to
the ones who have donated and
155
i.e., of those poor ones
156 159
those blamers Mudd is a measure of weights roughly equal to
157
blamers two pounds or one kilogram
158 160
that blamer [Link]
4.24. MAKTUB 2.99 243

combated afterwards—the former ity is Hazrat Abubakr Siddiq (RA). Be-

have higher degrees. (La yastawiy cause he was the preceder of the preced-
minkun man yanfaqa min qabli ’l- ers (asbaq-i sabiqin) in assisting the ra-
fat-hi, wa qatala. Ula’ika a‘zamu sul and the sharia. He did it by spending
darajatan mina ’lladhina anfaqu plenty of money, fighting combats and prac-
min ba‘du, qatalu, wa kullan. Wa ticing hard spiritual practices (muqatala,
‘ada ’llahu ’l-husna).161 mujahada-i shadida), not paying heed to
his own honor, resolving quarrels (rafa‘-i
I.e., those who donated and combated the fasad) etc. in the matter of strengthen-
attackers before the conquest of Mecca, ing the religion and assisting the prince
they have higher degrees (martaba) than of the emissaries (az jaht-i ta‘iyd-i din va
those who have donated and fought after- nusrat-i sayyidul mursalin) (slm). There-
wards. However, Allah has promised the su- fore, he is greater than all others by una-
perior thing, i.e., paradise, to both of them. nimity (musallam).
There is one group who, seeing the praise
for all the companions, hesitate on the su-
periority of Hazrat Siddiq (rad). They do ‘Umar The rasul prayed that via the
not know that if praise proved superior- assistance of ‘Umar, Islam prodominates
ity then many individuals in this ummat and attains high honor (‘izzat). Even that
who have been praised, they would be su- Haqq swt himself found ‘Umar sufficient to
perior to those who have not received such help his holy beloved (slm) in this world.
praise from the rasul (slm). Therefore, it E.g., Allah said, O nabi! For you, Allah
is learned that the cause of superiority is and the faithful who follow you are sufficient
something else but this162 . I believe that (Ya ayyuhan ’l-nabiuyyu! Hasbuka ’llahu
that cause is precede others in helping the wa mani ’ttaba‘aka mina ’l-mu’minina).163
religion of Islam, and being in the forefront Hazrat Imam Ibn ‘Abbas (RA) said that
in spending one’s life and property. When ‘Umar accepting Islam was the occasion of
the message-bearer has preceded all others revealation for this verse. Therefore, it is
in this matter of religion (din), he is indeed clear that after Hazrat Siddiq, it is Hazrat
the most superior. In the same way, among ‘Umar who is the most superior. It is for
the rest who precede the others in this mat- this reason that the companions and the fol-
ter of religion, he is superior to the others. lowers have been unanimous in the superi-
In the matters of the religion, they are like ority of the two great obynes. Additionally,
the teachers (ustadh, mu‘allim) of the fol- Hazrat ‘Ali has said, Hazrat Abubakr and
lowers. The followers benefit from the light Hazrat ‘Umar are the most superior (afdal)
of the preceders. And take in their effusion of this ummat. If anyone give me superior-
and baraka. ity over them is a false blamer (muftariy).
Within this ummat, after our rasul And I would whip him as a false blamer.
(slm), who received this magnificent felic- I have explained this topic in my books in
detail. There is no room to write more here.
161
[Link].10
162 163
praise [Link].64
244 CHAPTER 4. MAKTUBS 2.76-2.99

He who considers himself equal to the com- israfana fi amrina, wa thabbit aqdamana,
panions of the prophet, he is quite stupid wa ’nsurna ‘ala ’l-qawmi ’l-kafirina).168
(balhiy). Even more, he who puts himself
within the preceders (sabiqan), he is igno-
rant of the hadith and sayings (athar) of Camp B: Blamers believe salik does
the companions. However, you may know not believe he is equal to he swt
that the felicity of precedinghood (dawlat-i Now let us proceed to the gist of the mat-
sabiqin) is reserved for the first era (qarn-i ter, and discuss on camp B. On the other
awwal). I.e., reserved for those who have hand, the blamers onto the salik with such
been made felicitous by the felicity of the a state (abasteh),169 if they do not believe
companionship of the generous nabi (SLM). in partnership (shirk), and do not consider
It does not happen in all other eras. I.e., the that salik as an infidel, then what is the
followers of the prophet’s era do not precede state (abasteh) of that salik? It has no al-
the earlier ones of that era. On the other ternative but to be either of these two:
hand, the followers of any other era can pre-
cede the earlier ones of that era.164
May Hazrat Haqq swt give the blamers A. Dishonest description Either what
the eyes to see. So that they are able to see that salik is reporting should be held to
the ugliness of blaming other faithful Mus- be a lie. But this is a dishonest concep-
lims via speculation. And due to their jeal- tion, putting which on a Muslim violates
ousy and partisanship, call other Muslims the sharia.170
infidels or deviant (gomrah). What is the
treatment for this? If they do not deserve
being called infidel or deviant, then those165 B. True description Or on the other
would instead fall onto them.166 And the hand, if that salik is not held to be a liar
strike of infidelity would fall upon the ex- and is not considered to believe in equal-
ecutioner. It is narrated in the prophet’s ity, then what is the reason behind blaming
hadith as well.167 . him? What is truly happening171 should be
O our nurturer, forgive our sins, and the put forward honestly. One who describes
excesses in our deeds, and keep our feet true happenings may not be blamed, and
firm, and help us against the horde of in- he should not be said to be bad.
fidels (Rabbana ’ghfirlana dhunubana, wa 168
[Link].3.147
169
i.e., the blamers of that camp B
164 170
Mujaddid was higher than the earlier ones of i.e., holding the belief that that salik is com-
the Muhammadan community except for the com- mitting the sin of lying. However, it is holding a
panions and the prophets. negative opinion on a Muslim, and holding a neg-
165
epithets ative opinion on a Muslim violates the sharia as
166
the blamers sharia commands Muslims to hold a positive opin-
167
Refers to the well-known hadith that if one call ion on others
171
a second person an infidel and that second person i.e., the salik is truly experiencing that hal,
is truly not that, then it is accuser who would be regardless of whether that hal represents the truth
the infidel or not
4.24. MAKTUB 2.99 245

1. Reason for publicizing salik makes a few breaths (dam) and as its
result, the heat of his mind calms down and
Question 1: Why are you creating a com-
his nafs finds peace.
motion (fitna?) by divulging such unpleas-
ant states?172 ?
Answer: There are many instances when Fake sufis
the sufi shaykhs divulged such states. And
On the other hand, he who describes such
it is their oft-repeating habit (‘adat-i mus-
states in the purpose of publicizing and
tamarra). This is not the first bottle-
announcing himself and attracting people
breaking173 in Islam. This matter does not
(shuhrat, qabul-i khalq) to himself, he is
lack good intention and honest desire (biy-
making false claims and is a bad person.
niyyat-i haqqaniya, biy-irada-i sadiqa).
In his case, such states (abasteh) bring him
lethal damage, and takes him to ruin. O
A. Shaykh’s opinion Sometimes, the our nurturer, do not deform our hearts hav-
purpose of bringing open such he swt-given ing guided us, instead give us mercy from
states (ahwal-i mawhub) before one’s own you. You give in abundance (Rabbana! La
shaykh in tariqa is to learn their opinion on tuzigh qulubana ba‘da idh hadaitana, wah-
them. I.e., if they 174 are true or false. And ablana milldunka rahmatan, innaka anta ’l-
the pir informs how good or bad is that.175 wah-hab).177 I don’t claim that my nafs is
And interprets its meaning (ta‘bir, ta’wil). pure. Indeed, the nafs exhorts strongly to-
wards dishonest deeds. Except him whom
B. Encouragement Some other times, it my nurturer saves by his grace. Verily
is written to encourage the seeker (tahris, my nurturer is all-forgiving, compassion-
targhib). ate (Wa ma ubarri’u nafsiy. Inna ’l-nafsa
la’ammaratun ya su’iy illa ma rahima rab-
biy. Inna rabbi la-ghafuru ’l-rahim).178
C. Hal Still some other times, it has no
purpose, instead such talks are spoken due
to intoxicatedness and predomination of the 2. Why does a nabi or wali
state (sukr, ghalba-i hal).176 So that the
face problems?
172
e.g., such as reaching the station of Hz
Abubakr. Because people not in the sufi path may What’s the reason that the nabis (as)
misinterpret this mystic vision. Would it not have and walis (ar) get swamped with prob-
been more prudent keep this vision unpublished?. lems (bala, musibat mubtala bashand) in
Irshad Alam’s comment: Originally that letter was this world? And get caught up by prob-
a private letter to his pir in the sufi path, Khwaja
Baqi bi-’llah. Many years later, when the Maktu- lems and pain (bishtar balayat, mihn)
bat volume 1 was complied by his disciples, they more179 ? As it is said, indeed those men
included it in that book. treated most severely with problems are
173
i.e., a new thing
174 177
those states [Link]-Imran.8
175 178
state [Link]-Imran.53
176 179
i.e., under pressure of the hal i.e., more than the commoners
246 CHAPTER 4. MAKTUBS 2.76-2.99

the prophets, next the walis, and so on180 are near him swt (mahbuban, khawass-i
(Inna ashadda ’l-nasi bala’a ’l-anbiya’u, muqarraban). If so, how to justify awarding
thumma ’l-awliya’u, thumma ’l-amthalu fa- problems (balayat, mihan) to the beloved
’l-amthalu). It is as Hazrat Haqq (swt) said ones (mahbuban)? Or to put them into
in his noble book, The problems that come pain (azar)? Enemies are in delight and
to you, they come as your hands earned bliss (naz, tana“um) while the friends are in
them (Wa ma asabakum min musibatin fa- pain and problems (balayat, mihan muqim)
bima kasabat aidiykum).181 So it is realized — how can it be?
from this generous verse that the more one
sins, the more problems come to one — like
it is said that the most serious problems Answer to question 2: Pain is
come to the prophets (AS), next to the walis temporary Answer: May Allah swt in-
(AR), and next to the others commensurate structs you well. And guide you towards
to how good they are. the straight path (Arshadaka ’llahu ta‘ala
hadaka ’l-sawa’a ’l-sirati). You may know
Question 2 Part A: How can sinless that this world has not been created for
ones suffer? However, Allah has said in pleasure (tana“um, taladhdhudh). Instead,
his word full of wisdom, The problems that it is the last world that has been created
come to you, they come as your hands have for bliss and pleasure (tana“um, taladhd-
earned them (Ma asabaka min musibatin, hudh). Therefore, when this world and the
fa-bima kasabat aidiykum).182 From this last world are like two wives of the same
generous verse, it is realized that the more husband, and opposite (darriyat, naqadat)
sins one does, the more problems come to to each other, then necessarily, being well-
him. In that case, respite183 should come pleased (rida) onto one mandates being dis-
to everyone except the prophets (AS) and pleased (sakhat) onto the other. And be-
the walis (AR) of Allah — but not to the ing pleased in one mandates of being in
prophets (AS) and the walis (AR) them- pain (taladhdhudh, ta’allum) in the other.
selves. Therefore, he who would enjoy pleasure and
bliss (mutaladhdhidh, mutana“im) in this
world, he would be in pain and ashamed
Question 2 Part B: How can he
(muta’allim, mutanaddim)in the last world.
swt give pain to his beloveds? Sec-
On the other hand, the more one would
ond, these masters, either by themselves
be overwhelmed with pain and problems
or by followership (aslan, taba‘an),184 are
(balayat, mihan bishtar mubtala) in this
beloveds of the Haqq (ja). And Almighty
world, the more one would feel and expe-
elects from the elect among them who
rience (mahzuz, masbardar) bliss and plea-
180
commensurate to their goodness cf. Aftabi sure (tana“umat, taladhdhudhat) in the
181
[Link].3 last world. Compared with the last world,
182
Q
183
from severe problems the life of this world is very short. The com-
184
either that master himself is a saint, or he is parison of the ocean with a drop — even
the disciple of a saint that is negated in this. That which has
4.24. MAKTUB 2.99 247

an end, how can that be compared with Why does not he swt give his friends
the endless? Therefore, necessarily, in his bliss in both?
infinite grace, Haqq swt gives his friends
Question: Hazrat Haqq swt is all-powerful
pain for just a few days.185 And then keep
over everything. He can do whatever he
them content within bliss until the end of
wants. He can give his friends bliss and
time (tana“umat-i abadiy). On the other
pleasure (taladhdhudhat, tama“umat) in
hand, he (swt) gives his enemies temporary
both the worlds, so that one of them does
pleasure for a few days (betaladhdhudhat-i
not become the cause of pain or pleasure for
qalila mahzuz).186 And then would place
the other one. Comment?
them into tremendous pain (ta’allumat-i
kathira).
Answer 1: Purpose is appreciation
Answer: There are several reasons behind
Infidel begger it. First, unless they suffer a few days pain
Question: The infidel begger is deprived in and problems (balayat, mihn) of this world,
both this world and the last world. His pain they would not appreciate the value of ever-
in this world, why did it fail to grant him abiding pleasure and contentment (talad-
pleasure (taladhdhudh) in the last world? hdhudhat, tana“umat-i abadi). And they
Answer: The infidel is the enemy of he would fail to properly feel the bliss of ever-
swt (JS) (dushman-i khoda). He deserves abiding good health and wellness (ni‘amat-
ever-abiding torture (mustahaqq-i adhab-i i siht va ‘afiyat-i da’imi). Therefore the
da’imi). In this world, he is relieved of purpose of temporary pain is receiving the
the torture and kept in a good situation perfection of ever-abiding pleasure (tahsil-i
(tana“um, taladhdhudh) — it itself is the kamal-i taladhdhudh-i da’imi). This is the
grace (ihsan) of he swt. It is for this rea- grace of Allah that appears as his anger to
son that this world has been declared as the the common people. Many find guidance
paradise for the infidels. In summary, he in this, and many find misguidance in this
swt has freed many of them from torture (Yudilli bihi kathiran wa yahdi bihi kathi-
in this world, and even more, has granted ran).187
them pleasing lives (taladhdhudhat). On
the other hand, for some others, he has Answer 2: Pain is pleasure to masters
freed them for torture only, but has not Second, although those problems, painful
given them pleasing lives (taladhdhudhat). things (balayat, mihn) are occasions (as-
That that infidel has been relieved of the bab) of pain to the commoners, still to
torture and granted respite—that is enough these masters, since they come from the
for him. In all of them, there is wisdom and unbounded beauty (jamil-i mutlaq) (JS),
his rectification (Likulli dhalika hikamun wa then they are the occasions of pleasure
masalihu). (asbab-i iltidhadh-i shan) to them indeed.
From problems, they get that same pleasure
185
when he does give pain to his beloveds
186 187
in the method of strategy (hikmat) cf. Aftabi Q
248 CHAPTER 4. MAKTUBS 2.76-2.99

(az balaha hamiyn ladhdhat) that they get Friends: Happy in pain Therefore,
from bliss (ni‘amat/na‘ma). Instead, they the friends of he swt (ta‘ala), they receive
feel even more pleasure (bishtar mahzuz) pleasure (mustaladhdhidh) in this world.
within problems (balaha). Because those And become happy (mahzuz, masbardar)
are the intention of the beloved singularly in the last world as well. Their this-worldly
(khalis-i marad-i mahbub). On the other pleasure (ladhdhat) does not conflict (zang)
hand, bliss (ni‘amat) lacks that singular- with last-worldly happiness (hazz-i akhi-
ity (khulus). Because everyone’s nafs de- rat). The pleasure that cnflicts with the last
sires bliss, and seeks relief from problems. world is another type of pleasure, which is
Therefore, to these masters, problems are attained by the common people. O he swt
prefered before bliss (ni‘amat). And they (ilahi)! How have you made your friends?
get more pleasure (iltidhadh) from prob- What is the cause of pain (sabab-i ta’allum)
lems. Even that, they feel that that the to the others causes them pleasure (sabab-i
only things that give them pleasure are iltidhadh). And what is calamity (zahmat)
problems (balayat, masa’ib). to all the others is mercy (rahmat) to them.
Again, that what is pain to the others is bliss
(ni‘amat) to them.
Saltiness is precious Common man is happy (shadi) in happi-
If he swt did not keep this saltiness within ness, and sorrowful is sorrow (ghamm). On
this world, they would not buy this188 for the other hand, while these masters are still
even a single grain of barley. And if this happy in happiness but they are happy even
sweetness were not within this,189 this world in sorrow (ghamm) as well. Because their
would have been a meaningless thing. As a focus has been uprooted from the specifi-
poet said, ties of good or bad deeds (af‘al-i jamila va
radhila). And instead that focus have been
concentrated onto the beauty of the doer
From your love, this is my desire (jamal-i fa‘il) of those deeds, who is the
In pangs and pain, I keep on suf- real and the unboundedly beautiful (jamil-
fering i mutlaq). And due to the love for that
Else under the heavens, means of doer, all his deeds have become beloved
happiness (mahbub) and pleasure-giving (iltidhadh).
Are they few? Is your gift any- Therefore, whatever in the cosmos (‘alam)
thing small? that proceeds from the will of that beloved
(bemurad-i mahbub) (JS), even if it causes
Ghard az ‘ishq-i to-am chashniy-i them pain and hurt (iylam, idtirab) still it
dard va ghamm ast gives them pleasure (sabab-i iltidhadh).
Warneh zir-i falak asbab-i
tana“um cheh kam ast
Bliss of pain is tremendous O he
188
earthly world swt (khodawand)! It is your act of grace
189
pain and charity (fadl, karamat) that you have
4.24. MAKTUB 2.99 249

covered up such a hidden felicity (dawlat-i get distinguished (mutamayyiz) from each
khafiya) and likable bliss (ni‘amat) from the other. And the rule of proving (ikhtibar)
evil eyes of others. And instead you have and assaying (azma’ish) would be falsified.
given it to your own friends. And at all — And that would be inconsistent with
times, having kept them standing (qa’im) faith in the absent (munafiy-i iman ba-
on your own desire, and as its result, made ghayb). Morever, the felicity of this world
them content and pleased (mahzuz, mu- and the last world are contained within
taladhdhudh). You have taken the dis- that.193 As Allah swt said,
liked and painful things (karahat, ta’allum),
that are the lot of the others, away from 1. Those who believe in the absent (allad-
them.190 Narrowness and brokenness (tang, hina yu’minuna bi ’l-ghaibi)194
raswaniy), which are defects (‘aib) for the
others — you have made them beauty and 2. And to know Allah, who assists him
perfection (jamal, kamal) for this most high and his rasul, while absent. Verily, Al-
tribe191 (jamal, kamal-i iyn ta’ifa-i ‘aliya). lah is strong and beyond access (Wa li-
And within the unfulfillment of desire it- ya‘lama ’llahu man yansuruhu wa rusu-
self (dar ‘iyn-i namaradiy-i murad), you lahu bi-’l-ghaibi. Inna ’llaha qawwi-
have inserted fulfulment of desire as ob- wun ‘azizun)195
ject held in trust (wadi‘at). In opposition
—these allude to the above-mentioned mat-
to the rule that is universal for all others
ters.
(bar ‘aks-i digaran), you have made such
earthly pleasure and happiness (ladhdhat)
for them as the cause of progress (sabab-i Nondistinction is he swt’s wisdom
taraqqiyat) and delights (huzuz) in the last Therefore, he swt has thrown sand into
world (huzuz-i akhirat).Dua Dhalika fadlu the eyes of the enemy196 , and has put
’llahi yu’tihi man yasha’u, wa ’llahu dhu ’l- what seems to be problems and calamities
fadli ’l-‘azim.192 (mihn va balaya) onto his friends, so that
the method of testing (ibtila) and assaying
(azma’ish) is completed (tamam). And his
Answer 3: Testing This world is a test- friends get well-pleased (mutaladhdhidh) in
ing ground (dar-i ibtila). Truth is commin- that very problem. On the other hand, sand
gled with falsehood (haqq ba-batil mum- has been thrown into the inner eyes (kur-i
tazij) here, and the truthful ones are com- batin) of the enemy is blind (kha’ib-i khak
mingled in with the false ones (muhiq ba-
193
mubtil mukhtalit). Therefore, if he swt does faith in the absent
194
Q
not give pain and problems (mihan, bala) 195
Q
onto his friends (dustan), instead only onto 196
Refers to Quran which talks about an incident
his enemies, then friend and enemy would in the battle of Badr where the rasul threw a hand-
ful of sand towards the Meccan invaders, which that
190
i.e., your friends made them unable to see. Quran also says that it
191
i.e. Naqshbandi-Mujaddidi tariqa was not the rasul but he swt/Allah himself who
192
[Link].21 threw that sand
250 CHAPTER 4. MAKTUBS 2.76-2.99

bud). As the Quran says, Many find guid- (qudrat) concealed (mastur) behind his wis-
ance in this, and many find misguidance dom and habit. And he has made occasions
in this (Yudilli bihi kathiran wa yahdi bihi and means (asbab, ‘ilal) the curtain over his
kathiran).197 holy person (rupush-i janab-i quds). There-
fore, he has no alternative (nachar nabud)
Rasul also was not distinguished but to give this-worldly problems (naqadat-
The interrelationship of the prophets (AS) i dunya) to his friends. It is so that the bliss
with the infidels was the same. Because the of the last world (tana“umat-i akhirat) is
infidels had such an interaction (mu‘amala) happy and peaceful to them. This has also
with the prophets (AS) that sometimes one been hinted in the answer to the original
side won and another time, the other side question that came before.
won. In the battle of Badr, the Muslims
won, whereas in the battle of Uhud, the Epilogue: Why does he swt give pain
infidels predominated. Allah swt said, If to his friends?
you have received injuries, then they also re-
Let us come to the head of the matter. And
ceived similar injuries. Among the people,
write out the answer as the epilogue to that
we are recirculating these days so that Allah
original question.200
may find the faithful, and so that there are
witnesses to it among you. And Allah does
not love the oppressors. And Allah does not Reason A: Problems expiate sins Yes!
delete them who believe, instead destroys The cause of pain and problems (bala, musi-
the infidel. (In yamsaskum qarhun, fa- bat) is the earning of sins and bad deeds
qad massa ’l-qawma qarhun mithluhu. Wa (kasb-i dhunub, sayyi’at). Although sin
tilka ’l-ayyamu tudawiluha bayna ’l-nasi. is the cause of problems, still through the
Wa li-ya‘lama ’llahu ’llazina amanu. Wa coming of calamities and problems (darud-
yattakhiza minkum shuhada’a. Wa ’llahu i bala, musibat) sins are expiated (kaf-
la-yuhibbu ’l-zalimina. Wa la-yumahhisa fara). And the darkness of sins get removed
’llahu ’llazina amanu, wa yamhaqa ’l- (nudhul-i zulmat-i an dhunub). So it is an
kafirina).198 act of grace of he swt that he brings prob-
lems to his friends. That way their sins are
expiated (mukaffir-i an sayyi’at). And the
Answer 4: Against wisdom and habit
darkness of those sins are set down (mudhil-
Yes! Haqq swt is powerful (qadir) over all
i zulmat-i an). Don’t equate the sins of the
things in all matters. And he is can (tuwan)
friends with the sins of the enemies. You
give happiness and bliss (naz, tana‘u‘um)
may have heard the hadith, Good deeds of
both here and there.199 Still it is against
his wisdom and habit (hikmat, ‘adat) to do 200
Original question: Hazrat Haqq swt is all-
so. Instead, Haqq prefers to keeps his power powerful over everything. He can do whatever he
wants. He can give his friends bliss and pleasure
197
[Link].2.26 (taladhdhudhat, tama“umat) in both the worlds,
198
[Link]-‘Imran.140-141 so that one of them does not become the cause of
199
in this world and the last world pain or pleasure for the other one.201
4.24. MAKTUB 2.99 251

the common pious are like the sins of the last pain. He would suffer no more pain
near ones (Hasanatu ’l-abrari sayyi’atu ’l- after this (Pedar-i tora, hamiyn mehnat-st
muqarribina).202 Therefore, if any sin or wa bas. Wa bishtar hech makardiy waqi‘
disobedience (dhanb, ‘isyan) comes from nist).205 It is a felicity that such a severe
them, it is not like the others causing that and ever-abiding torture (adhab-i ashadda,
sin or disobedience. Possibly that happens abqa) gets taken off in lieu of a few days
as an unintentional error or omission. As suffering.
Allah said, And verily we took oath from
Adam before but he forgot it. And I failed to
find firmness in him (Wa laqad ‘ahidna ila Answer C: Beloveds are given pain to
Adama min qablu fa-nasiya. Wa lam nazid- expiate sins Such treatment is meted out
lahu ‘azman).203 So an excess in problems to friends, not to the others.206 For those
(bala, masa’ib) is the sign of expiation for others, this worldly sins are not properly ex-
sins (kaffarat-i sayyi’at), not excessive earn- piated, instead remains for the last world.
ing of sins (kathrat-i kasb-i sayyi’at). He Therefore, necessarily, his friends are given
puts problems onto friends so that their sins a plenitude of problems as they are more de-
are expiated even more. And he takes them serving of problems (bala).207 On the other
away as purified and sanctified (pak, pak- hand, the others don’t deserve this felicity
izeh). And he keeps them preserved from as their sins are major. And they refuse to
the pain of the last world (mihan-i ukhriy cry to he swt, act submissively, seek his for-
mahfuz). giveness or act as if broken (iltija, tadarru‘,
istighfar, inkisar), instead they keep on sin-
ning more and more (tahsil-i dhunub). Nei-
Answer B: Suffering is sunna It is ther are they empty of disobdience (tamar-
narrated that while the rasul (SLM) was rud). Even that, they chide and ignore
suffering the pangs of death (sakarati ’l- (istihza, istinkar) the signs from he swt
mawt), seeing the uncomfortableness (biy- (be-ayat-i khodawandi) (js). Penance for a
arami, biy-qarari) of that master (SLM), sin is proportionate to the gravity of the
Hazrat Fatima (RA) was also uncomfort- sin. If the sin is small, the penance is
able (biy-aram, biy-qarar). It was due to small. And that sinner begs and cries (mul-
her perfect mercy and compassion (kamal-i taji, mutadarriy) to he swt. Therefore,
shafqat, mehrbani) she had for that hazrat. his penance is accepted (qabil-i kaffarat) by
After all, the rasul said on her, Fatima worldly problems (bala-i duniyawiyy). On
is like a part from my body (Al-Fatimatu the other hand, if the sin is severe, and
badu‘attun minniy).204 When the rasul wit- at the same time that sinner acts disobedi-
nessed her disturbance (idtirab, iltihab), he ently and haughtily (mutammir, mutakab-
consoled her by saying, For your father, this bir), then the penance for that man’s sins
is the only suffering, and that is it is the takes place in the last world. And that
202 205
hadith hadith in Farsi
203 206
[Link].115 i.e., other than his friends
204 207
hadith as he swt’s beloveds deserve expiation of sins
252 CHAPTER 4. MAKTUBS 2.76-2.99

penance is severe and ever-abiding (ashadd, (da’imi), in his gaze (nazr) the worldly
adwam). Allah has not oppressed them. In- problems that are for a few days only are
stead, they oppressed themselves (Wa ma estimated to be trivial.
zalamahu ’llahu, wa lakin kanu anfusahum Instead, this pain is tantamount to bliss
yazlimuna.208 (rahat) to them as it is the pain of tem-
porary labor that causes ever-abiding bliss
Problems given as blessings in dis- (rahat). Don’t pay heed to what those212
guise Question: You have written that people say, for problems are the faithful wit-
many say bad things (istihza, sukhriya) and ness (‘adl) to love. Those whose inner eyes
say, Why does Hazrat Haqq (swt) give prob- (kur-i batinan) fail to see that love, what
lems (mehnat, bala) to his friends? Instead, can be done?213 What is the alternative
why does he swt not keep them in happiness but to turn the face away from the ignorant
(naz, tana“um) instead? (jahilan)? And not to pay heed to what
Answer: By saying that, they mean to they say? Hold your patience well (Fa-’sbir
deny their friendhood.209 The infidels used sabiran jamila).215
to say the same thing on our rasul (SLM)
as well. E.g., they used to say, What a ra-
sul is he? He eats and drinks, and goes Answer B: Problems are lashing of
to the bazar. Why do not angels descend whip Answer B: These problems are the
to him, who would show fear for him?210 lashing of the whip from the beloved
Or why hasn’t wealth be thrown at him? (taziyaneh-i mahbub) that forbids the lover
Or why has not been an orchard for him? (muhibb) from focusing (iltifat) onto the
From which he would eat. (Wa qalu ma li- ma sewa of the holy person of the beloved.
hadha ’l-rasuli ya’kulu ’l-ta‘ama wa yamshi Instead, these makes him totally turn
fi ’l-aswaqi. Law la unzila ilaihi malakun, his face onto the holy person of the
fa-yakuna ma‘ahu nadiran aw yulqa ilaihi beloved (bekulliyat mutawajjuh-i janab-i
kanzun, aw takunu lahu jannatun, ya’kulu quds-i mahbub). Therefore, those who are
min-ha).211 worthy to be put into problems are the
They say such as they deny the last friends. And these problems make the
world, and the ever-abiding torture and re- penance (mukaffir) for216 for the acquisition
ward of the last world (inkar-i adhab va of the sin of focusing (kasb-i sayyi’a-i iltifat)
thawab-i da’imi). And instead they rely onto the ma sewa. Others are unfit to attain
on the ephemeral pleasure (taladhdhudhat- this felicity. Why would they217 be force-
i fani) of this world and consider it valuable. fully (bezur) bought to the beloved? After
He who has faith in the last world, and be- all, whomever Allah (ja) wants, he brings
lieves its torture and reward as ever-abiding 212
common
208 213
[Link].33 Aftabi has one more line, if they estimate that
209
i.e., they establish that those friends are not this214 is the barrier to love
215
friends at all, c.f. Aftabi [Link]‘arij.5
210 216
i.e., show divine wrath onto his enemies the friends
211 217
[Link].7-8 i.e., those who are not friends
4.24. MAKTUB 2.99 253

that218 to the beloved, even if by force or How does pain benefit friends?
by lashing (be-zur va darb). And makes
him219 a beloved (mahbub). Question: There are times when put into
problems, restlessness and pain (idtirab,
On the other hand, whom Allah does not kurhiy) are created even in friends. What
want, Allah forsakes him and doesn’t apply are its causes?
force onto him. Even then, if he is to possess
eternal felicity (sa‘adat-i abadiy-dar), then
he would strike his hands and feet on the Cause 1. Pain is Needed for jihad
path of inabat, return.220 And by the grace with nafs Answer 1: That pain and
(fadi, ‘inayat) of he swt, he would reach the restlesness (kurhiy, idtirab) of theirs is ex-
destination. Else he knows, and his prac- ternal (suriy) that comes from their hu-
tice knows.221 O Allah! Do not relegate me man nature (muqtadaiy tinat-i bashariyat).
to myself even for a moment (Allahumma Due to some particular wisdom and method
takilniy ila nafsiy tarfata ‘ainin)! of purification (hikam, masalih), that223
has been made to abide (abqa) within
So now it is known that murad expe- them.224 Because without it, the jihad and
rience more problems than murids. For enmity (mu‘adat) with the nafs may not be
this reason, the head of the murads Hazrat conceived (mutasawwur). You may have
Muhammad (slm) said, No nabi has been heard about the restlessness and discom-
more tormented like I have been tormented fort (biyqarariy, biy-aramiy) that came out
(Ma uwziya nabiyun mithla ma uwzitu).222 of the master of this world and the last
Therefore, problems are like the match- world while suffering the agony of death
maker (dallal). So by pointing towards the (sakharati ’l-mawt). That was the left-over
path beautifully, he brings the friend to the (baqiya) of his jihad with his nafs. So that
friend. And purifies him (pak) him from the final prophet makes his final journey
looking at the others. It is so surprising (khatima-i khatim al-rasul) (SLM) carrying
that if the lovers receives a huge amount of out jihad with the enemies of he swt (bar ji-
money (kardarha), they purchase problems had ba-dushmanan-i khoda). It seems that
by that but at the same time, the others his human attributes (sifat-i bashariyat)
try to remove those problems even for that have been uprooted by the root. And his
huge amount of money. nafs has atained perfect obeyance (kamal-
i inqiyad). And has turned truly peaceful
(haqiqat-i itminan) and has become pure
218
sought one and purified (pak, pakizeh). Therefore, it
219
that sought one is now established that problems are the
220
as a swimmer does. Mujaddid several times
matchmakers in the bazaar of love (dallal-
used this analogy that one only makes a minimal
effort by moving them along the current and he i bazar-i mahabbat). He who has no love
would succeed. He would not need to make hard in him, what would he do with a match-
efforts
221 223
I.e., he would attain nothing. cf. Aftabi pain
222 224
hadith by Anas the human beings
254 CHAPTER 4. MAKTUBS 2.76-2.99

maker? Or what worth or price does the Fana and baqa are shuhudiy, i.e., hap-
matchmaker has to him? pens apparently but does not happen wu-
judiy, existentially. Slave does not turn into
Cause 2: Pain differentiates lovers nothing (nachiz). And does not unify (mut-
That225 differentiates (mutamayiz) the true tahid) with Haqq (swt). Slave (‘abd) is al-
lover (muhibb-i sadiq) from the false ways the slave, and master (rabb) is always
claimant. I.e., if he is true, he receives plea- the master.
sure (multadhdh) and fulfillment (mahzuz)
in problems. On the other hand, if he is A. False fana and baqa They are
a false claimant, he only gets pain from zindiqs who interpret fana and baqa exis-
(kurh, tallum) problems. Except the true tentially (wujudi). And they believe:
lover, none would be able to realize this.
It is he who can realize the difference be- Slave goes over his own existen-
tween true feeling of pain (haqiqat-i kurh, tial entifications (raf‘i ta‘ayyunat-
ta’allum) from the feeling of pain that is i wujudi-i khod) and unifies (mut-
in appearence (surat) only. And he is able tahid migardad) with his own pro-
to differentiate the true human attribute totype (asl-i khod) that is beyond
(haqiqat-i sifat-i bashariyat) from the ap- entification and ties (munazzah az
pearent human attributes (surat). Walis ta‘ayyunat va quyud-ast). And he
can recognize walis (Al-waliyyu ya‘rifu ’l- himself becomes nothing (nachiz)
waliyya) — this saying is an allusion to- and abides (baqa) with his own
wards that. Allah (S) is the guide towards master (rabb-i khod). It’s analogy
the well-guided path (Wa ’lahu sub-hanahu is this:
’l-hadiy ila sabili ’l-rashadi).226
A drop of water gets
annihilated (fani) and
Fana baqa
merges (mulhiqq) in the
You have asked on the topic of fana and sea. And it cuts it-
baqa. What they mean, I have explained self loose from its own
it in my maktubs and risalas many times ties (az qa’id-i khod)227
before. If any confusion still remains, then And it merges in the sea
it has no treatment but to appear face-to- of unboundedness (be-
face. It is impossible to write out all the in- mutlaq muttahid gar-
terpretations (haqiqat). Even if it could be dand).228
done, it would not wise. Who understands
what? And fails to understand what? — May Allah save us from such corrupt belief
these can’t be foreseen. of theirs (A‘adhana ’llahu sub-hanahu ‘an
mu‘taqadatihim al-shu’i).
225
pain
226 227
There is a question on zilliyat here that is i.e., ties of of ta‘ayyun cf. Aftabi
228
skipped. From the Nur manuscript, 128.3-end of Irshad Alam’s comment: That is the final des-
page tination of the yogis cf. Autobiography of a Yogi
4.24. MAKTUB 2.99 255

B. True fana and baqa True (haqiqat) him whom he loves (Al-mar‘u ma‘a man
fana is forgetting that is his ma sewa, not ahaba).233 This keeps on going until the
getting captivated to the other, and and pu- manuscript gets completed.234 That sayr is
rifying the expanse of the breast from all of beyond the sayrs of the afaq and anfus.
one’s own desires and wants (muradat va Take note that many have called sayr-
khasta-ha-i khod). It229 relates to the sta- i anfusi as the sayr fi-’llah. However, the
tion of slavehood (bandegi). On the other sayr that was talked about before is not
hand, what relates to the station of baqa that sayr. Because this sayr of theirs is
is that the slave stands (qa’im) according husuli, need to be earned , whereas that
to the desires (muradat) of his own mas- sayr is wusuli, related to arrival.235 The dif-
ter (JS). And that slave finds that his de- ference between husuli and wusuli has been
sires are the same as the slave’s own desires. explained in detail in many maktubs, look
However, that230 is after the witnesing of it up there.236
the internal signs (shuhud-i ayat-i anfusi).

Aqrabiyat, kamalat-i nubuwat etc.

Sayr beyond anfus
You have asked about the aqrabiyat of the
Question: You asked about the 231 , sayr
dhat and sifat of he swt — a meeting is
that is beyond (berun) the nafses. Which
needed to explain it. I do not find it pru-
sayr is that? Because what I see is that the
dent to write. If I write, it would be incom-
sayr in the ten latifas of the ‘alam-i khalq
prehensible. I guess that you won’t be able
and ‘alam-i amr, then on the sayr within
to understand it. When we meet in person,
the unified matter (hi’at-i wahdani), they
if you can understand through my verbal
both seem to be within the sayr-i anfusi.
explanation, that would also be enough.
So where is the sayr beyond (ma wara) the
anfus?
Answer: You may know that the an- Sayr on the station of kamalat-
fus, like the afaq, is the shadow (zi- i nubuwat On kamalat-i marataba-i
lal) of the names of he swt (ilahi) (JS). nubuwat, you have asked: Question: Fana,
When the shadow, by the grace of he baqa, tajalli, mabda-i ta‘ayyun — all hap-
swt (khodawandi) (JS), forgets itself (fara- pens on the degrees of perfection of the
mush), and focuses onto its own prototype three friendhoods (maratib-i kamalat-i tha-
(mutawajuh-i asl-i khod), and grows love lathah). If so, how does sayr takes place on
(mahabat) with that prototype, then it232 the degrees of kamalat-i nubuwat?
finds itself as the prototype. And when it
says I, that I refers to that prototype. It 233
hadith
234
happens according to the hadith, He is with i.e., until the shadows end
235
I.e., sayr beyond anfus is not sayr fi-’llah. Be-
229
that true fana cause this sayr of theirs is sayr fi-’llah, which is
230
baqa husuli, i.e., needs to be earned whereas sayr berun
231
sayr-i anfusi anfus is wusuli, i.e., freely given on arrival
232 236
that shadow maktub 1.302 cf. Aftabi
 256 CHAPTER 4. MAKTUBS 2.76-2.99

Answer: You may know that on the de- ihi wa ’l-salawatu wa ’l-tahiyyatu ‘ala ra-
grees of ascent (maratib-i ‘uruj), as long as sulihi da’iman wa sarmadan, wa ‘ala alihi
the degrees retain distinction (tamayyuz) ’l-kirami wa ’s-habihi ’l-‘izami ila yawmi ’l-
with one another, i.e., from one proto- qiyami. Wa ’l-salamu ‘ala mani ’ttaba’a ’l-
type (asl), one may reach another asl, as huda, wa ’ltazama mutaba‘ata ’l-mustafa.
long those perfection remain within the cir- ‘Alaihi wa ‘ala alihi al-salawatu wa ’l-
cle of walayat. On the other hand, when salam.
this distinction goes away, the differentia-
tion (tafsil) is removed, and the transac-
tion takes place with undifferentiation and
sheer expansion (mu‘amalah beh ijmal va
basatat-i sirf), it is then that the degree of
kamalat-i nubuwat starts. Although wide-
ness (wasa‘at) is there, as Indeed he swt
is wide and wise (Inna ’llaha wasi‘un ‘al-
imun).237 still that wideness is a different
wideness, and the distinction (tamayyuz)
that is there is a different distinction. More
that this— what can be written? Or be un-
derstood? O our rabb! Grant us mercy and
make our activities easy (Rabbana! Atina
min ladunka rahmatan, wa hayya’lana min
amrina rashada).
You have asked on some mysteries of the
salat. Its answer is kept for another time.
Now the time is narrow. From the age, and
from the residents of the age, a little time
has been stolen to write a little. Have mercy
for me. And don’t ask too much fearlessly.
Dua: Our lord! Forgive our sins and
the extremism in our deeds, and make our
feet steadfast, and help us against those
who stand against faith .(Rabbana ’ghfir-
lana dhunubana, wa israfna fi amrina, wa
thabbit aqdamana wa ’nsurna ‘ala ’l-qawmi
’l-kafirina).238
Al-hamdu rabbi ’l-‘alamina wa ’l-minnatu
awalan wa akhiran da’iman wa ‘ala nabiyy-
237
Q
238
[Link]-‘Imran.147

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