Professional Documents
Culture Documents
From
From
From
From
The
jar,
All swallowed,
ocean-heart,
his
mouth
well done
GuIshan-i-Raz,
c.
832-836
(ans.
14).
rj!^,
THE
WRITTEN
IN
uU\^'^_jfiU^J-tx/\JiC
AWARIFU-L-MA'ARIF,
S/KtJTch
(otit of
Mahtnud bin
Companion
'AIT al Kashanl,
TRANSLATED FOR THE FIRST TIME OUT OF THE PERSIAN INTO ENGLISH,
Lieut.. Col. H.
WILBERFORCE CLARKE,
AU
rights reserred.
PREFACE.
HE
sources,
T"!
The
this note
introduction (pp.
(c)
The Gulshan-i-Raz.
Other sources,
{(i)
The
13).
(d)
(a)
ii.
whence
158).
The Misbahu-1-Hidayat
by
Mahmud
being a translation
(in
'Awarif-u-l-Ma'arif*
by
Shaikh Shahabu-d-Din 'Umar bin Muhammad-i-Sahrwardi
{6.
1451
d. 1234).
iii.
2.
(in
(pp. 159
168),
has
Arabic),
at
Sharward
and he died
He was a
He
devotion.
at
Baghdad.
author of
is
...
the 'Awarifu-1-Ma'arif-)
< in Arabic.
TT1
i
Hikmatu-l-Assar )
,,
and many other works.
.
The matter
rected, collected,
cor-
t That
and
is,
out of 343 pages of the Persian Text, 221 pages have been translated into English;
PREFACE.
jj
3,
and Persian
4.
iv v).
(pp.
by referring either
instance suffice
to
my
easily
may
p. 205.
Ode
Times
this
me.
What
Path
371.
and again
gone
(of love).
Behind the (pure) mirror (of the holy traveller's heart), me, they have kept like the
holden to
is
have said
I say
That, heart-bereft, not of myself, have
am
Let one
is
parrot.
What
the Teacher of eternity without beginning said : " Say "; I say.
give
me not
And am only
Scorn
but,
know
have the
pearl.
friends,
not
it.
me
great jewel,
of
Emerson
We do
(p.
201) says
not wish to
erotic
make
Haiiz himself
is
determined
it
to
of
defy
at the
much
Hanz.
all
head
of the
turban.
Nothing is too high, nothing too low for his occasion. Love is a leveller, and Allah becomes a
groom, and heaven a closet in his daring hymns to his mistress or to his cupbearer.
This boundless charter
is
in
Despite the fact that Emerson wholly fails to understand Hafiz as the mystic
immortal strangely he admires him. For at p. 239, he says
poet, divine,
You
shall not
book.
read newspapers, nor politics, nor novels, nor Montaigne, nor the newest French
PREFACE.
ii,
You may
read Plutarch, Plato, Plotinus' Hindu mythology and ethics. You may read
Chaucer, Shakespeare, Ben Johnson, Milton; read Collins and Gray; read Hafiz and
the Trouveurs
fact-books which all geniuses prize as raw material and as antidote to
verbiage and false poetry.
At the head
5.
of the various sections, the figures refer to the Persian text of the
Misbahu-1-Hidayat
Roman
figures to chapters.
Arabic
6.
dered
7.
To
sections
special notice,
me much
(of chapters).
help in this
difficult
pressure and
cumstances
in
it is
sufi.istic
January
i8gi.
cir-
is
solicited.
H.
CALCUTTA;
* See Clarke's
ren-
of harass
who
work.
WILBERFORCE CLARKE.
PREFACE.
Authorities on S^fi.ism.
1787
ii,
pp.
5053
131
150.
De
Bode's Bukhara.
History of
1829
Works
18.S6
Muhammadanism by
of Sir
W.
Jones,
ii,
C. Mills
vol.
i,
pp. 131
(p. 473).
Sind (chap,
viii).
earliest
vol.
ii,
pp. 382
426.
150.
150.
1857.
work on Sufi,ism.
Burton.
iii),
Lane.
1863
1868
1875
Notes on
1878
Islam
Muhammadanism
(p. 201),
200.
(p. 227),
C. E. Hughes.
Stobart.
This
PREFACE.
Name
911
of
Work.
Shaikh Junid-i-Baghdadi.
Abu
1037
Shaikh
1049
Abu-l-Kasim-i-'Ansari.
1166
Shaikh 'Abdu-1-Kadir-i-Gilani
Sina (Avicenna)
Makamatu-1-Krifin.
Malfuiat-i-Jalali.
Sharh-i-ghausiya va ghaira.
1230
1234
Asrar-Nama.
'Avvarifu-1-Ma'arif,*
otherwise called
Sahrwardi.
'Awanfu-1-Haka,ik.
1239
1273
Maulana jalalu-d-Din-i-Rumi
1292
Shaikh Sa'di-i-Shirazi
The Masnavi
....
'
Marghubu-1-Kulub.
Gulshan-i-raz.
1317
Sa'du-d-Din MahmQd-i-Shabistarl
<
Hakku-1-Yakin.
Risala-i-Shahid.
13S2
Istilahat-i-sufiya.f
1389
Khwaja Shamsu-d-Din-i-Hafiz
The Divan.
1492
Nuru-d-Din 'Abdu-r-Rahman-i-Jami
Lawa.ih.
1591
Maulana
Kasa,id.
1610
Kazi Nuru-1-lah-i-Shustari
Majalisu-1-Muminin.
1659
Mushahida-i-suluk va tarjuma-i-wasiti.
'Urfi
"
PREFACE.
Date.
<^
.
.0,0'
CONTENTS.
Pace.
From
Introduction
.....
dance)
^The choice
men
of the
'Ilm (knowledge)
.
'
of khilvat
.
26
29
makam
29
34.
34-
37
37
39
.39
Khilvat (retirement)
Conditions of khilvat
23
26
rotatory
Rules of sama'
.
.
-Sfhe khirka (the darvish-mantle)
Hal
i8^__ 23
....
(convent)
Dreams
l+^^^JI^-n
To
'3
(stage)
41
41
42
43
48
53
48
54
56
5S
56
60
65
65
6S
69
70
58
60
The
God)
'Ilm-i-kiyam
world
(knowledge
God's
of
.....
(knowledge
of the mystic
70
....
Nafs (essence)
Some
Jam'
(collected)
and tafraka
(disper-
sed)
Tajalli
(being veiled)
Wajd
Wakt
79
....
istitar
(rapture) and
wujud (existence)
(period) and nafas (moment)
Shuhud (being evident) and ghaibat
(being concealed)
Tajrid
(outward
separation)
79
82
82
84
85
85
87
and
.
87
83
-ib
SUFi.ISM.
Muhammad
Said
In Islam,
is
Nevertheless,
no monachism.*
623 A.D.,t
^in
forty-five
men
of
Makka
joined
themselves to as
community
of property,
(Mu-
and
tc
They took
{a)
(b)
(c)
name
of suff, a
^yo
^y^
the
in the early
of Islam.
(safi) pure.
name
Muhammad
During the
added the
of sufi, they
life
its
title of j^ij
(fakir),
joys.
is
my
glory.
exercises practised.
In
days
woollen.
Said
(safa) purity.J
Jl^
(e)
(suf) wool,
(d) \su!
To
the
Oj<o
'
[d.
first
greatest austerity.
In honour of
out his
own
teeth
The term
in his
ism
Muhammad, who,
;
and required
sufi
was
first
lost
two
of his teeth, he
drew
first
the time of
was sown
germed
budded
at the battle of
his followers to
"
SUFi.lSM.
VThose who
claim
"The
One
121
1,
it
as to
become
They
self-less.
ex-
At
God
my
In
greater than
am
Volume
is
no other
God than
1."
[b.
hushed
lover
any ?
I, is
there
d. 1282).
"
truth (God),
is
W.
is
the lover.
But, Thee,
have for
joy.
Jones says
a species of Persian poetry that consists almost wholly of a mystical religious allegory, though on a transient view it seems to contain only the sentiments of a wild and
There
is
voluptuous libertinism.
Admitting the danger of a poetical style in which the limits between vice and enthusiasm are
so minute as to be hardly distinguishable, we must beware of censuring it severely ; for an
ardent grateful piety is congenial to the undepraved nature of man, whose mind, sinking
under the magnitude of the sabject, and struggling to record its emotions, has recourse
to metaphors, extending sometimes beyond the bounds of cool reason.
Sufis believe
men differ infinitely in degree but not at all in kind from the divine spirit
whereof they are particles, and wherein they will ultimately be absorbed ; that the spirit
of God pervades the universe, ever present to His work and ever in substance; that He
alone is perfect benevolence, perfect truth, perfect beauty; that love for Him is true love,
That the
souls of
{'ishk-i-hakiki), while love of other objects is illusory love ('ishk-i-majazi) ; that all the
beauties of nature are faint resemblances like images in a mirror of the divine charms ; that,
from eternity without beginning to eternity without end, the supreme benevolence is occu-
that
men can
only attain
it
by performing
primal covenant between them and the Creator; that nothing has a pure absolute existence but mzwi or xpjWf; that material substances are no more than gay pictures presented continually to our minds by the sempiternal artist that we m ust beware of attachment
to such phantoms and attach ourselves exclusively to God, who truly exists in us as we
that we retain, even in this forlorn state of separation from our Besolely exist in Him
that sweet
loved, the idea of heavenly beauty and the remembrance of our primeval vows
music, gentle breezes, fragrant flowers, perpetually renew the primary idea, refresh our
fading memory, and melt us with tender affections; that wemust'cherish those affections,
and by abstracting our souls from vanity (that is, from all but God) approximate to this
essence, in our final union with which will consist our supreme beatitude.
;
Sprenger* says
The mysticism of the sufis is a hypertrophy of the religious feeling; and a monomania
which man blasphemously attempts to fathom the depths of the essence of God.
The mystics give up worldly affairs; devote themselves to austerity; and are a nuisance
-.
:
in
to
the world.
*
ciety,
See Preface
to
it
Abd-u-r-Razzak's Dictionary
Bengal, Volume
XXV,
of
1856
(p. 145).
its
grandeur.
So.
INTRODUCTION.
The
m)-sticism of:
marked the
the Zeoplatonists
(a)
^ufis
ib)
later
(c)
Rome.
fall of
the Khalifat.
Fathers
Because the noblest feelings of man are morbidly exalted by this disease
produced sublime poetry. Nothing can equal the beauty of the poems of
it
has
Muhyu-d-Din.
Hafiz.
Jalalu-d-Din-i-Rumi.
Sufi, ism
from Greece.
is
It is
Many
Sufi-poets profess
for
Maulana Jalalu-d-Dln-i-Rumi
(3.
goblet.
Modern
all
all is
remove d
and
his
emancipated
soul,
Li>^j-* (shari'at*)
The murid
This
ii
is
i.::^jJo
in
"effacement
in
the shaikh."
(tarikat)
The murid
of religious
man) he cannot
The shaikh
This
is
passeth the murid to the influence of the Pir (long since deceased)
in all things,
" efiacement
in
the Pir."
Some
and
then,
'
sOfMsm.
iii
ui^^;**
(ma'rifat)*
The murid hath attained to supernatural knowledge; and is, therein, equal
By the shaikh, he is led to Muhammad, whom, in all things, he seeth.
This
iv
is
"effacement
eiJua^
The murid
This
Many
is
in the
Prophet."
(truth)
Some make
to the angels.
eleven stages
i.;i^]y Muwafikat.
beareth enmity to the Friend's enemy
for the Friend (God).
to
muwanisat.
The murid fleeth from
things, he seeth.
all
The murid
cU* ma,il.
The murid inclineth
i.i
and love
v:^-j[)>'
mawaddat.
The murid engageth
all,
>^>3y
in
submission, in lamentation,
in affection,
and
chamber.
hawa.
ly*
and
and maketh
it
water
(soft).
i.;>J^ khuUat.
God; and
all
li^l ulfat.
The murid maketh
the limbs
full of
recollection of
of
and joined
aught
else void.
to laudable qualities.
shaghf.
The murid, through ardency of desire, rendeth the heart's veil ; and considereth the revealing of the mystery of love for God infidelity, save under the mastery of wajd (ecstasy).
i-Q
taym.
x>
and
walsh.
and becometh
intoxicated with
its
wine),
ijl-i^
ishk.
The murid
of God),
and the
soul in
in zikr (creation of
in fikr
(thought
non-existent.
Some consider
'ishk to
be
(a)
(6)
The
^hik-i-sadik
sufi
hal
tarikat
marifat
hakikat
(mystic) state.
the Path (to God).
(divine) knowledge,
truth.
Some
INTRODUCTION.
ahl-i-hakk
sDfF.ism
and the
They
imperfect in shari'at
The Kuran
is
(Ixxviii, i8)
These,
in life,
is
my
life,
says:
people
will rise
brutes.
From
By
this,
hell,
they mean
"O
of heart
and
is
our devotion.
Put us into heaven 'tis through th\ excellence; into hell, through thy justice."
sufis are divided into
The
ijJjLx
1.
God
who
are devout.
2.
This order believes that God is joined with every en(ittihadiya) the unionist.
lightened being ; that He is as flame, and the soul as charcoal (ready to flame); and that
the soul, by union with God, becometh God.
dJ.jUr^')
(wasiliya)
luilix
('ashakiya)
fu^iaJj
(talkiniya)
instructed.
(zakiya)
penetrated,
AA'I'^
ii.d^lj
For
full
fJ^lj
(wahidiya) solitary.
many
orders of the
sufis,
Art. "Soofies."
ii,
have been
men
as
famed
for
" Night
Among
into
the
day by
sufis,
his constant
to
God."
raptures of genius expatiating on an inexhaustible subject are deemed inby those who believe that the soul can wander in the region of imagination,
and unite with God.
The
spiration
The
original order
is
^Sy'-H
INTRODUCTION.
In sweetest strains, Jalalu-d-Din
Rumi
{b.
of desire.
Nuru-d-Din Abdu-r-Rahman-i-jami
in
every
[b.
line.
The
may be
called the
for
revealed.
most eminent sufis have been men of piety and of learning, whose
fame they sought not others have cloaked themselves in humito attain greatness, and fled from observation only to attract it.
Many
of the
self-denial attracted a
lity
To fame and
power,
is
man
In place of the usages of religion, sufis adopt the wild doctrines of their teacher
and embark on a sea of doubt under a murshid whom they deem superior to all other
men and worthy of confidence that is only adoration.
."
Some deny
" Good
saying
evil,
is all
God."
They exclaim
" The writer of our destiny is a fair Writer.
" Never wrote He that which was bad."
:
see
of
God.
They
when
he was
:
His beauty in the rose-cheek of lovely ones;
His power in the impious daring of Fir'aun (Pharoah).
soul's secret
to
be god."
wounded by an
assassin
when
maketh
say
art.
On
God, who
himself?
Be
not grieved
for
Sa'di
b.
1414, d, 1492.
shall
be.
shall
avenge
SUFi.ISM.
Of Abdu-l-Kadir-i-Gilani
d. 1239) says:
to our house-top
"I went
((5.
and saw
all
Muhyu-d-Dln 'Arabi
my
Weeping,
me swear never
to
" Go my son
tell
:
to
At Hamadan, our
lie
God,
the
till
gave
Kafila
and said
me
half
judgment day,
Makka).
;
and
God
that
{b.
(my inheritance)
shall
1166,
wished to
made
we meet."
had
in
replied
my garment."
left.
reply.
replied
"
He
of
replied
me and
said
'
He said
"How
Chief called
spoil, the
in
a garment."
"
Because
1 will
not be false to
my
mother, to
whom
He
They
To
did so. His followers were struck with the scene, and said
" Leader in guilt, thou hast been
At
am
this time,
those
in virtue,
and, on
who sought
my
If
?
my
age insensible of
be the same."
hand,
vowed repentance.
of age.
God ?
at
thou dost, to
"
me why
comest thou
If
(6) Sufis,
if
'
INTRODUCTION.
(through divine grace) to raise himself from this earthly house to the heavenly
to
exchange
The accomplished
hukama men
the
'ulama
are
of
wisdom.
knowledge.
the
first
many
religion.
dangers.
For false teachers and deceived seekers vainly pursue the desert vapour
wearied return, the dupe of their own imagination.
When
he
him
exists, to discover
Perfection,
The
who
is
shall discover,
jewel's price,
who
life in
(the perfect
and
rare.
is
impossible.
save he
who
is
perfect
is
and
fall
into error.
to be perfection.
it
Neither austerity nor devotion can exclude shaitan who seeketh Zahids in the
garb of religion. The only tilism whereby the good can be distinguished from the
bad
is
ma'rifat.
Said
Muhammad :
The
By
irrational zahid,
pious fools,
From alarm
my
God
accepteth not
be
of
no
parti-
cular faith.
their religion
and
to disclose the
mystery thereof
is
The murshid
by purifying
the spirit.
cleansing
Then
how
of exaltation
^v
If
till
heart.
|
anointing
the head.
soul.
man
by enlightening
and
changed
the grades
the murshid be not perfect and excellent, the murld wasteth his time.
end by being an impostor, or by regarding all sufis alike and condemning them.
seek relief in infidelity, doubting all that he hath heard or read; and regarding as fable the
accounts of holy men who have reached hakikat.
He
He
will
will
SUFi.lSM.
lO
The murshid
(a)
the
sometimes
is
dupe
of his
own
imagination.
deluder of his
own
followers.
his
advance
is
in
proportion to his
Hasan Sabah t Shaikhu-1-Jabal {i. 1071, fi. 1124) and his descendants were of
They filled Persia with murders and by their mysterious
power, made monarchs tremble.
God
is
ever renewing
Not a
all
leaf
sprouteth, not a sparrow falleth, not a thought occureth, without His impulsion.
way
Europeans can-
that
not realise.
God
is
Jahl) to
The
Iblis,
'Arif (the
knower
'Arif saith
created
If
things,
good and
patience
The
judgeth
jail is
sQfi
but
evil, is
God, evil
how can there be control
is
Only
naught.
If affliction
exist not,
how can
there be
disregardeth
at the heart,
with good
evil
In relation to
He
Jalalu-d-Din-i-Rumi
If
Not, like
all
Absolute existence.
The
choose good.
God
doth he cast his sins upon God but with Adam, crieth
"
Lord, black our faces we have made."
The
Kabil,
(Iblis,
and
evil,
making him
cry to God.
rites.
God judgeth
not
man
as
looketh.
(vi.
Prologue) saith
a lover be befouled
* The Murtaza Shahi (an order of sufis) make in clay an image of the murshid.
This, the murid keeps to prevent him from wandering ; and lo bring him into identity with the
murshid.
t The Historian of the Crusades calls him " the old man of the mountain."
From his name, (Al Hasan) is derived our word "assassin."
See Asiatic Researches, vol. xi, p. 423 ; Malcolm's History of Persia, vol. i,
p.
395;
vol.
ii,
p 416.
INTRODUOTFON.
The.
the world
j ,
sufi practiseth
;
All naught, he
by regarding
and giveth
life
it
Paradise, hell,
all
the
dogmas
the
spirit
whereof he
alone knows.
in
returneth to
and unification
with God.
This union, none can without faizu-1-lah (God's grace) reach; but to those who
fervently ask Him,
He
(a)
work out
to
God
(4)
own
all,
heaven,
given by prophets,
their salvation.
whereby
life,
to the highest
all
things
move and
exist
omnipresent,
all
dwelling
in,
and communing
the
(o)
Faryabi
d.
954.
(b)
Abu
1037.
Ali Sina
(c)
(d)
veil
Ghazzali
Ibn Rashid
and made
God
d.
II
iigy.
i.
i.
ii.
in
In man, the spark of being is identical with the Infinite Being; but, while he is
"contingent being," he is weighed down and held apart from Being by "Not-
being,"
whence
evil
proceedeth.
rises
Thus "Not-being"
The muslim doctrine of jabr (compulsion) driveth some to fanatical deeds some
some to regard the action and the existence of the Universe as the
;
to cry kismat;
By
divine illumination,
He
trieth to
shake
man
self, to
be an
illusion,
evil).
off this
God.
c 2
sTSfMsm.
12
true course
The
is
to ignore self
to
be passive that
Then
to
the One.
The
now
now
the down, the mole, and the brow are the world
curl,
in
jamal (beauty),
the curl are the types of mercy and of beauty; of vengeance and
The mysteries
and license
is
in
(a) annihilation,
(b)
effacement.
intoxication.
The
reason
curl
enchaineth hearts
states
;
of these words.
With its perfume, Adam's clay became leavened. Thus, the material world.
The down is the vestibule of almightiness, a verdant growth in the spirit-world,
the well-spring of life, the hidden secret, the first plural emanation, that veileth the
face of unity, the world of pure spirits that are nearest to God and the decoration of
souls.
The mole
stable,
is
is
is
all
phenomena.
Fixed and
by
epi-
phanies and darkened by the veil of plurality in the masjid, now in the inward and
now in the outward, now in the hell of lust, now in the heaven of zauk.
It is
the centre,
whence
is
drawn the
circle of
two worlds
and whence
is
Adam's
Which
is
Sometimes
sick
the heart
is
like
curl,
face.
mole.
fluttering
gleaming
dark
The cheek
is
hell of the
names
(of
aching
of heart
its
lip,
is
a wine-shop.
THE KHANKAH.
/^
Speaking
\I5.
^
,,
is un-intelligibility,
profit ariseth
faith in the
If
shaikh
(from the
His boundless blessings) beconieth, by means of the shaikh's society, revealed openly and
of
secretly.
The men
i
of the
the travellers.
ii
When
noon.
(convent).
5-
dwellers.
for
If,
some
khankah they
try to reach
it
some
corner.
(a)
(6)
(c)
The sunnat
is
that, to the
some food
or something as a
present.
In speech, they
make no presumption
For three days, for the business that they may have, beyond the visiting of the
they go not from the khankah until the inward form, from
living and of the dead,
the alteration caused by the accidents of travel, returneth, to its own ease, and they
become ready
When from
of the
When
they
may
If
the khankah, they wish to go out they prefer their request to the
men
khankah.
three days have passed,
their time be
The
engaged
in devotion,
no service
is
necessary.
(a)
'
(6)
regard.
(c)
affection,
(i)
expansion
of lace
if
stay.
(through joy).
and be present
SUFi.lSM.
->i
sufis).
may
If
its
possibly be vexed
and
effects
man
Kindliness to
is
the best of
manners
ill-naturedness
is
the result of
ill
nature.
If
to the
convent reach some one who hath no fitness therefor, him, after offering
fair words, they remove.
victuals,
The
ii.
suhbat
iii.
khilvat
,,
society),
khilvat).
The ahl-i-khidmat are "the beginners," who, out of love, come to the khankah.
They do them service, so that thereby they may become acceptable to the hearts of men
may acquire
of deeds and of stages, and may be regarded with the glance of mercy
and become a slipper out of the garment of alienation and of farlitness for kinship
;
ness.
They gain
its
advantages
become bound by
To
To
is
is
'ilm,
their lusts
may
best.
be bound.
Thus, has
Abu Yakub-i-Susi
The men
of the
said.
khankah have
acquired
Who
it is
not proper to do
of
human
them
things that appear ugly in the sight of people of desire and of love.
from the khankah is the allowance of their victuals; and the bequeather's conthat they should expend the allowance on the purposes of the Lords of desire,
and on the travellers of tarikat, that allowance is not lawful to the habituated, nor
to that crowd that, from deeds of body, have not reached the stages of the heart.
If
dition
is
he,
THE KHANKAH.
,-
If
it
livelihood).
If the men of the khankah be a brotherhood, and no shaikh be
present, they
choose, as occasion demandeth, one of these three ways:
If they be of the crowd of the strong and of travellers, and resolute
as to tawakkui (reliance on God), and as to patience, their sitting (in reliance) on the revealintr
(of God's aid) is worthy of their state.
Otherwise they should choose either kasb, or beggary, which they consider the
better.
The men
each other
from one to the heart of another, a foul deed should pass, they should
it
and with him not pass life in hypocrisy.
If
stantly efface
When, outwardly
folded with hate,
is
hopeless
is
their good,
If
in-
in
it
and expected
and
their heart
is
their destruction.
it
make
wrong)
Then
to
of
just as doeth he
sin,
shall
of
being
present and of being collected (of the khankah) and shall have entered on the journey
returneth not to this circle. To re-enter, it is first
of separation and of being hidden,
;
necessary that he should present victuals, which the sufis call gharamat (fine).
When a person appeareth possessed of lust, with him they should strive to repel
the darkness of lust by the luminosity of the heart.
The
heartily
SUFi.lSM.
26
The
true sufi
he
is
who
and alloweth no
As
our allowance,
On
us this state.
g.
Doubtless, in subduing refractory lusts and in softening hard hearts, safar profiteth much.
the exercising of patience in calamities cause lust and nature to rest from pursuing
their
subduing
effect of hardness.
lusts,
is
and praying.
On dead
texture appear
from obstinacy to
faith.
of shari'at
(Muhammad) hath
of
the
objects
of the
hakikat
seekers of
and of
tarikat.
at the
made safar; but God's grace hath been their aid; and the noose of attraction hath
drawn them from the lowest to the highest stage, and conveyed them to the stage of
being a shaikh, the master of instruction.
Most shaikhs have made safar, some in the beginning, for the sake of receiving
some at the end, for giving profit; and some both in the beginning and at the
profit;
own
With
life,
He was
in safar
Whoever maketh
I.
and
safar
The advancing
of
in
a city
because
in this
His
faith,
never stayed
in
a place.
poses
(a)
(J)
many advantages
THE SAFAR.
He may
gy
advantages of
faith
and
of the world.
this sense.
is
In the glance of some serpents, God hath established a special quality whereby he, on
whom they glance, becometh destroyed. Wonder is it if, in the glance of His own special ones, God should have placed a virtue whereby they give the seeker on whom they
glance life and happiness according to his capacity
!
In the masjid of
at
Kh if at
he glanced
all
They said
What seekest
He
said
Slaves of
(c)
The
thou
God
The revealing of
and claims.
Because
in
many
at the
if
khankah
is
bitterness of separation
many
worthy of
benefits.
its
decorations
in safar,
him are
When,
seek.
Thus
existent, patience
and
riza.
become continuous and from his soul, a passion or an abomination appeareth, he knoweth that he hath not these two qualities. Up, he riseth in
and the claim of possessing them vanisheth.
search of them
in safar, calamities
(e)
The
who
This
mark
the
For
for the
of
do they turn
their face
is
2.
Making
except
here,
do
the person,
else-
may remain.
God from the books
Some of
to the people
The reading
necessary a friend
made
kibia of prosperi-
from God
(/)
(who are afflicted with this calamity of trial) the journeying for solitude
abandoning of acceptance (of the people) is of the requisites (of safar).
whom
of being chosen.
travellers
and
is,
who may
safar, yet to
every one
one
in solitude
Hence
is
aid.
power
it is
of
endurance against
not easy.
afflictions,
have
in
soHtnde
SUFi.lSM.
28
3.
him as
Greater
in
Abu
'
Abu
so that
all
shall
obey
and
'Abdu-1-lah said
Abu
one who,
of that
'Ali replied
make
Abdu-1-lah-i-Maruzi desired to
'AlI-i-Rabati asked.
Abu
greater.
is
related that
It is
power
the capacity of
is
compassion
ship,
safar)
Hadis.
in the
or
His companion-
safar.
I.
Be thou Amir.
'Abdu-1-lah took up his road-provisions
Abu
One
blanket over
Abu
When Abu
Do
Abu
'All to
'Ali said
it
am Amir
his load.
power hath
in
is
his glance
necessary."
over
The bidding
thus,
when bidding
The bidding
many
He
followers
his is
farewell to brothers.
For
head placed
his
5.
Abu
not.
Whoever
4.
and on
"
All night
rained.
should, as
Muhammad
it
Muhammad
is
for
ordered, bid
obligatory that
pray.
When the traveller taketh up his chattels, he should perform two rak'ats of prayand with them bid farewell.
In the Hadis is a tale by Anas bin Malik that Muhammad never alighted at a
stage without performing, at the time of departure, two rak'ats of prayer, after which^
er
he used to pray
God, increase
my
piety; pardon
my
sins; turn
me
towards good
just
Thou
as
wishest.
6.
say
When
litter,
or
ship,
he should
God who made subdued to us this steed. In the name of God. God
save with God, the great and powerful, is neither power
1 depend upon God
mand. Thou art the rider of all backs and the aider of all matter.
Praise be to
is
great.
nor com-
he should start early in the morning on the fifth day (Thurs7. From the stage,
day), because Ka'b-i-Malik relateth that, on that day, Muhammad generally began his
safar and despatched his troops.
8.
When
O God
of Shaitan, of
those that mislead ; of the wind, of those that blow ; of water, of those that flow
God,
I pray for the good of this stage and of its people; wiih Thee, I take shelter from the evil
of this stage and of its people.
:
SAMA*.
29
When
he alighteth, he should, by
way
offer
two rak'at
of prayer.
10.
The arranging
With
on
1.
When
it
some
Kuran
of the
make
should read
and should
O God
12.
in
it
hammad wished
Sama'
to enter
city,
and
rest
he should,
Makka, he used
first
possible, bathe
if
Of the number
the assembly for
of
(,/)
the
summoning
of the
dance of darvishes).
9.
is
kawwal
and
ilhan
this
(lilt).
(singer).
that this
custom
is
innovation, for
Of
the sahaba
,,
(b)
to bathe.
is
allowance.
fair
in
the time
the 'ulama
,,
ancient shaikhs
tabi'in
Some
of the
Sama'
To
is
it
and, since
it is
not op-
laudable.
(against sin),
weariness, sadness,
kab'z,
'
'
2.
traveller.
of nafs,
(for
(of
and,
God; decreaseth.
SUFi.lSM.
30
Then, by hearing sweet
lilts
(which moveth the claim of desire, and exciteth love's contest) appeareth to the hearer
and the door of inthe stoppings and the veilings arise and depart from before him
;
crease openeth.
3.
To men
whose
of the Path,
state
from
flight, from
God) to being
ning,
and
from
itself
shall
of the
''
first
it is
covenant
and
of the
crowd
of existences
may shake
and may
become
from
free.
Then, with swift flight, the soul cometh into propinquity to God the holy traslow travelling changeth to swift flight his laborious journey, to irresistible
and his being a lover to his being the beloved (of God).
attraction
;
veller's
Then,
The best
sorrow.
At
moment, doth he
in
of
deeds (prayer)
travel, as
is
for
time in a
way (which
for many
The cause
(a)
of
whereon hath
of
and
for
men
of the time
some
of
and
of sufis)
is
of sincerity,
sama'
is
is
on the
this tarik.
:
way
of prosperity
not lawful.
the
is
is
in years.
the manifestation of
wajd and
hal.
All this
is
and abhorrent
to
men
the chattels
of faith.
of these desires,
from
it
be-
hal.
inward purity,
tranquillity of heart.
At the end
They
said
Why
laid in the
sufis.
of his
life
saitia'.?
SAMA'.
He
said
They
said
said
hold sama'
He
31
soul, hear.
hear
proper to make sama' with sympathising friends and to hear one who
suffereth pain (of love for God), and who, for the sake solely of the next world,
It
is
speaketh.
is
many
travelleth
Wahy
saith
Once
easily beareth
joyfull)'
stages in a day.
:
in the desert,
at the
tent-door.
The
slave said
my
When
I
He
will
Hope
is
mine that
said
said
This slave hath ruined my property and my camels; and cast me on the dust of poverty.
My income used to be from the profit of these camels. But this slave hath a voice exceeding
sweet ; and he loaded the camels with heavy burdens ; and to the melody of Huda urged
them so that in one day they traversed three days' space. When they reached the last
Him, I will give to thee.
stage, they cast their loads and fe I dead.
:
till
my
my
When
and
he heard the slave's voice, he revolved his head and snapped his tether
Why
He
doth a person,
into agitation
said
who
is
in the
covenant
voice
fall
remained
of eternity without
Adam Am
light thereat,
Thus
and tumult.
When,
When
fell.
and
fall
into tumult.
mind
SUFi,lSM.
Buka (lamentation)
(,i)
{b)
is
two kinds
of
For buka
The buka
is
of joy is
filled
lust,
in love for
God, sama'
is
for
those
Although wajd
sama'
in
is
first
ones,"
it is
the
defect of " the last ones." Because wajd is the sign of resuming (after little losing) the
In sama', the wajid is the loser and the cause of the loss of the
state of witnessing.
hal of witnessing is the appearance of the qualities of wujud (existence).
;
The
qualities of
wujud are
(a) the
{b)
The
source of wajd
in
sama'
is
verified.
sweet melodies, the delight whereof is shared between the soul and the heart
and between the soul and the lust of the vain.
;
of the verified
pure melodies (whereby the soul alone is delighted) wherein the listening heart maketh
sama' in respect to the verified, and the nafs in respect to the vain.
(b) or
is
by assault
is
a strange state.
The sama'
the
of
for agitation
The hal of witnessing and the sama' of addresses (of God) appear not strange
man of constant witnessing and of perpetual sama', and therefore by them he
not agitated.
companion
Years
of
in Sahl's society,
was
and yet
the zikr
Kuran
other exercises
until
"From
Suddenly
I
He
hal turned to
life,
you, sacrifice,
will
him
he said
befallen.
fell.
to
is
SAMA.
33
agitated.
of
his
state.
He
It
They
said
If
He
said
"
said
what
is
power ?
When
ones."
He
said
in
of hai,
he suffereth
it
and
'the
left off.
Upon your
ear, they
Whoever hath
of
if all
my
is
in
mv
even as
it
The heart that is ever present with God, and rejecteth sama',
from every sound that reacheth him, the address of God.
Then
is
his
Whose sama'
is
is
He
Once
j^
'
Once
ten
what
is
Abu
'Usman-i-
is
no
lusts' tale
Baghdad :
cried out
When
is
Hidden
God; sometimes
Ten
He
sama'
is
understandeth
'
)^
for
of the (worthless)
wicked
man
of heart (a sufi)
Sa'tarbari.
said
He
:
fell
senseless.
From God,
When
heard asa'tarbari.
He
SUFi.lSM.
^.
Of the Amiru-1-Muminin
To
companions, he said
his
Know
They
ye what
said
conch saith ?
this
Nay.
He
said
It saith,
praise be to
God
O God
'Abdu-r-Rahman-i-Sa!imi says
Once
O God
verily living
is
To
me,
Abu 'Usman
said
this
ox saith
said :
Nay.
He
said
He
Men
saith Allah
Allah
(6)
The sons of truths. These in sama' hear the address of God to themselves.
The men of needs. These by means of the meanings of couplets that in sama' they
(c)
The
(a)
of heart,
is
their
The
first
rule of sama'
(a) If
(b) If
that, at
10.
its
cause
and
of sincere seekers)
is
In goodness
it
of concord,
If it
is
sincerity of resolution
rules of Sama'.
V.
The
God ;
the cause be
first
great gain.
lust,
and graces
it is
necessary, in
its
purification,
of practice.
{b)
(c)
by
sincerity of penitence.
seeking aid
of lust.
I
it is
they
the cause be
first lustful
^c
assembly.
If
sama' comprehend
i.
(a)
{b)
(c)
ii.
(a)
(b)
(c)
the
in
crowd
who
delighteth not
sama',
presence of one,
who
whom
it
is
necessary to be respectful,
falsely revealeth
At an assembly
nor voluntarily express either the shahkat (murmuring noise) or the za'k (calling out).
If
without the descending of wajd and of
let us flee to God for protection,
he manifesteth wajd and layeth claim to hal, it is verily the essence of hypocrisy and of sin, the foulest blameable act, and the most disgraceful of states.
hal,
renowned
knowledge
in
bin Najld
of
Aba
Nasr Abadi
Thus
it is,
said:
better than
is
an assembly whereat
all
is
a speaker
in
lawful song
and the
The explanation
many errors
of
evil is
motion
'Amr's reply
in
is
sama'
in
it, is
this, that
this
and
this.
(a)
(6)
(e)
whom God
is
in
of
gift.
false
wajd
lial.
in
sama'
Deceit
is
of the
is
men
of rectitude.
Thus
is
them
F 2
SUFi.lSM.
36
The way
not in sama'
from them,
Tawajud
is
this
way of wajd and of hal, but in the way of indulging the heart and batha person displayeth a weighed motion with weighed cadences, so that nafs (lust)
becometh rested from the labour of deeds ; and the heart from the labour of deliberation.
When,
not
ing
in
the true
lust,
Although
vain.
and the Lords of grandeur
Yet the vain thing which is aid to the search for God
This vain is verily a truth in the garb of the vain.
men
The mutawajid's
its
is
with the
resolution in tawajud
is
is
office of shaikhs.
is
it
of truths
no entrance
From them,
is all,
and pastime.
to sport
of breathing
when
cometh
the
power
strait,
if
of restraint
is
effaced.
consumeth.
It is
za'k.
One day
and
in
sama'
to
make
the
this, in
from us go far."
sama' the youth restrained himself from za'k. So, from the root of every hair
till one day he expressed a za'k, and at the same time his life.
The
condition of za'k
is
things
when
felt.
motion in sama'.
the voluntary za'k.
of hal,
of pro-
perty.
In casting the khirka to the singer, there should be advanced an intention void of
hypocrisy just as he
may
(in
The khirka
two kinds,
(a) khirka-i-
sahiha
(b)
mumazzaka
rent
is
of
THE KHIRKA.
The
If
(i)
as follows
off
be specially
it
it,
If his
(ii)
is
casting
in
may give
present, he
it
If
(iii)
Some
say
The
(a)
all
brothers,
the cause
is
his song.
(J) If
(c) If
(d) If
some
with
is
is
a sharer; otherwise he
all
is
portion-
less.
casting
it,
The
portionless
God) present a gift, and with it, those present are satisfied,
and the gift they give to the singer.
the khirka some one shall have resolved not again to go after his khirka,
every one
(e) If in
is
may go
off
is
When
the possessor of sama', through the impetuosity of ha! and the capture of
it, they divide among those present at sama'
control, rendeth on his body the khirka,
it
is
at the division,
consider
it fit)
the khirka).
The rending
by
of the khirka
;
but in
it,
made
they have
(of
If of
among those
rent, they
among
of
it
rend
among
those present
is
an Hadis
present,
verified,
it
would
custom of the
Mantle).
2.
the shaikh
V.
their
(if
those present.
contrariety.
khirka.
off the
but regarding
of
Umm-i-Kha-
SUFi.lSM.
Taking
it
Who intendeth
were
All
give
They
On
putting on this
He
silent.
it
to
Umm-i-Khalid
called
the midst
Umm-i-Khalid.
were marks
that blanket,
ed and said
said
in
and
Muhammad
(stripes)
it.
at
Umm-i-Khalid
this is
admirable (which
garment
is
the hadis).
of the khirka,
which
is
is far.
is
nefits
The
(a)
is
lawful
custom and the turning from natural things and sensual delights.
For, as in eatables, potables, and spouses lust hath delight in garments also, it delighteth
on
a garment, which hath become lust's custom, and in the particular form
putting
of
The
The changing
of
whereof
Then
is
(b)
The
resteth
change
the
in the
it
of
in
it,
is
Hadis.
resemblance in form)
and
of shaitans of
When a change of garment and an alteration of form appeareth in the murid, his equals
and associates depart from him.
For the khirka is the shadow of the shaikh's love and frighteneth shaitan from the
shadow of men of love as is in the Hadis.
For the murid, society of the good is necessary, that from them, he may take the colour of goodness.
Even
is
no colour
till
after the
removing of the
in-
digo.
(c)
The
which
is
So long as
the
mark
of
of his
sway outwardly,
inward sway.
the murid's interior becometh not worthy of the shaikh's sway, and the murid
and one of consummate excellence he becometh not out-
By
desire,
and
of acceptance)
of his end.
Even
is
the
mark
is
on
The
The ^irka
is
of
two kinds :^
(a)
(b)
blessing.
The khirka
of desire
When
the shaikh (with the penetration of the light of vision and with intelligence) looketh into the midst of the murid's state, and beholdeth the sincerity of his
desire for God, he indueth him with this khirka, so that he
may become
his ^iver of
and that the eye of his heart may become luminous by the blowing
the breeze of God's guidance, whereof the khirka is the bearer.
So did Ya'kub's eye, by the breeze of Yusuf's shirt, see.
glad tidings
The khirka
of
of blessing
This khirka
is
presented to him
who with
good
report.
That one who, through good opinion and resolVe for blessing by the khirka of
shaikhs, desireth this khirka, and is a seeker of the conditions of men of desire and
of putting oft the garment of his own desire for the shaikh's desire,
him, as regards
To
shariJit.
these two,
When
men
some add
of tarikat,
murid the
effects of holiness
clotheth
may be
3-
own khalifa, he
khil'at of holiness,
The choice
The
of acquisition to the
his
is
for evacuat-
number
of
this
The sunnat
is
choosing
proved.
is
for the choosing of the white garment, and, in the opinion of sufis,
But
for
those,
in
devotion,
SUFi.lSM.
.Q
is
best
is
greater than
Whenever
excellent,
Blue colour
The
ments.
Black
is
excellence.
is
is
is
sufi putteth
is fit
for
Not thus
is
is
man
of desire
trampled upon.
For them, the black garment is unfit, and since they have not wholly gained
freedom from lust, the white garment is also unfit; for them is fit the blue garment,
which is a mixture of light and darkness, of pureness and foulness.
In the flame of the candle are two portions one pure light, the other pure dark-
ness.
is
fit
lust
(nafs).
The men
of this
(a)
mubtadiyan (the first ones) whose state is the abandoning of will to the shaikh; and with
whom naught of garments, of goods and of other things is lawful save by the shaikh's
(A)
desire.
have no
will
muntahiyan
(c)
is
(the
will,
What
are absolute.
they choose
is
God's
will.
When
the true murid entrusteth the rein of his will to the shaikh, perfect posses-
sor of vision
and
to
he see that for a special garment the murld thirsteth and desireth,
and clotheth him with another garment.
is
for splendid
and
soft raiment,
if
Even so
in all his
it,
is
Some
he
he putteth on him
if
he
ho forbiddeth.
circumstances.
it
The
from
shaikh's have not ordered the murids change of raiment; their vision hath
hal,
its
manifestation.
KMILVAI.
^j
Shaikhs are
of
Khilvat (retirement).
V.
Keeping khilvat
Muhammad's
(retirement)
6.
in the
way
of the
sufIs
is
(society)
an innovation. In
and its excellence
;
Thus, by suhbat they have described the sahaba and by no other description
and outside the society of Muhammad, their description is naught, because their souls
were, by the grandeur of prophecy, described with rest, and, by the light of integrity
encompassed with purity hearts, were void of love for the world and solaced by
the vision of the beauty of certainty, and filled with love for God, with affection, with
purity, and with fidelity.
;
When
where suhbat
(society)
souls of the
;
and
in
companions came
beloved.
and
of
God sought
the
sauma' a (convent)
Though
in the
time of the sending of the sunnat, was no khilvat, yet before that
held
love for God, and sincerity of desire
esteemed khilvat used to go to the caves of Hara and there used to pass nights in
zikr and in devotion.
time,
is
to
is
speak
Muhammad and
of
meeting and
a stated time.
God
said
: " Keep
fast thirty
added.
During that time Musa consumed neither food nor drink; he was engaged in
worshipping God and for talking with Him became prepared.
Since, for propinquity to God and for talk with Him, Musa had need of khilvat,
;
so
have others.
Even so
his
in
the case of
being cut
Muhammad
from suhbat.
talk) with God.
off
retiring (to
separating himself from the people.
,, reducing his daily food.
constant zikr in desire's path in the beginning of divine impressions.
SUFi.lSM.
42
is
wajib (necessary).
of
it
difficult
is obscure;
save by the prophets, by the special ones, and by the holy
ones.
In the 'Awarifu-l-Ma'arif the Shaikhu-1-Islam saith
wished to appoint Adam to Hisown khiiafat, and to make him architect of this
world after he had, by his existence, made paradise prosperous, He gave to him a
composition of elements of earth, fit for this world ; and for forty mornings made them
"When God
ferment.
Every morning signifieth the existence of a quality that becometh the cause of his attachment
to this world ; and every attachment became his veil against beholding the glory of
kidam
Every veil
(eternity).
its
hikmat (philosophy)
is
is
the condition of
(of khilvat),
veil
should
God
and
of 'ilm,
of ma'rifat) return
(the
and, for
beginning should be verified and painted; the sight of its resolution, from inclination
to the world's impurity, be preserved; and the fountain of hikmat go running from its
heart and on its tongue.
The mark
The
The
of khilvat
is
revelation of hikmat
The
is
in
Khilvat is like unto a smith's forge whereon by the fire of austerity, lust
becometh fused, pure of nature's pollution delicate, and gleaming like unto a mirror;
and without (beyond, through) it, appeareth the form of the hidden and is a collection
of contrarieties of nafs (lust) and accustomed austerities:
;
Little eating.
talking.
Shunning the society
Perseverance
Denying thoughts.
Constant murakiba
The meaning
sites of effort.
of
man.
in zikr.
of
(fearful contemplation).
e:--=Li.j
(austerity)
is
CONDITIONS OF KHILVAT.
The Conditions of
V.
In the opinion of the sufis, khilvat
Khilvat.
7-
The being
is
43
God
is
for life.
is
The advantage
of
is that,
on the completing of
this period,
a person who to life's end keepeth his time engaged In devotion to God,
freedom from the people, that manifestation appeareth, beyond it, is no
If to
and
in
greater favour.
If this
his, it is
tise khilvat.
At
least
once a year, he should sit in khilvat, so that when, for forty days and
accustomed his nafs
Kuran) and
of rules,
he may be expectant that the order will not be extended to his former mixing
with people; that, in God's protection, his khilvat may be; and that his khilvat
may be the aider of the structure of the times of glory.
Only
Who
resolveth upon khilvat must purify his intention from the pollution of desire
world
and
No
object
ed the indigo
is
of
of khilvat.
of deeds.
is
God
As
intention
whatever
is
is
exterior to
Him
is
call-
is
Who
polluted
and
hath desire for that exterior to God, great and glorious of both worlds,
for fitness of
is
is
prayer to Him.
power
(the
and
Kuran),
02
suFi.iSM.
44
crowd
to that
If
whose desire
folly,
and
of pride.
In the purifying of the interior, in the cleansing of the heart, in affecting nafs,
freedom
effect.
When
by
(let
us flee to
God
for refuge).
Possibly out from his heart, he bindeth up the chattels of the shari'at and of prophecy considereth not the abandoning of laws, of orders, and of the lawful and un;
so
lawful
by the path
of retrogression,
The
it is
it
be-
of debt,
cancelling tryranny;
by
by making
hate, malice,
he should come
If,
and pure
to all
make
his heart.
in his
from his
it,
may be
When he
O God
by the
grace,
When
saith
free.
me make
let
me
enter
by
me
pass out.
By Thy
a conquering king.
and
In the
name
of
God by
God
;
the prophet of
God
my
sins
the grace of
God
praise be to God,
pardon
open
me
Then, with the desire of the presence of God, he performeth two rak'ats
and with khuzu' (humility of the heart and of the limbs).
with khushu'
of prayer
CONDITIONS OF KHILVAT.
In the
O God
of ours
on Thee
is
our reliance
in
in his
^e
in
Thee, our
shelter.
To God,
he
With himself he
reflecteth that
God
is in
"
tashahhud." *
he may be bound
outwardly and inwardly, offer himself
in
is
devotion and
in praise,
and
in
the raiment of
cending
Constant ablution.
i.
When
in himself lassitude, he should renew ablution, so that in his inoutward purity may be brightened, and be the aider of the heart's-
he seeth
luminosities.
Constant fasting.
ii.
Ever should he be
sunnat
may comprehend
his
times.
iii.
Little eating.
to relish (that
is
in
ritl.
If
he begin with a
The companions
more than a
ritl.
If
ritl,
he should
in
If
he
its
extent, he
restrict
ritl
ritl.
middle
weak
two nights
and the
He may
devour
all
on the
or
first,
on the
last,
night; or
some on
the
first
night
last night.
is
no
God
but
God
acknowledge
Muhammad to
SUFl.iSM.
^.6
The
(a)
for devotion.
(b)
scantiness
he
of food
is
of coarseness
wholly effective,
Little sleep.
iv.
By
He
and
of carelessness.
Little talking.
V,
The sage
no calamity he expecteth.
Whether the speech be beautiful or ugly, it is not void of calamity. For so long
as to perfect purification it shall not have reached, nafs hath in the revealing of beautiful speech a delight, wherefrom is expected the revealing of the qualities of pride and
Doubtless, ugly speech is followed by punishment.
the thickening of the veil.
Save by
Maryam and
In the tale of
of 'isa's speech.
of nafs
is
vi.
By
pect,
Even so
is
of 'Isa,
silent of talk.
The negation
of thoughts.
in
The meaning
of hadisu-n-nafs
is
is
this
is,
in
discrimination of thoughts
thought
is its
and
beloved.
is
for
its
connection with
is
ever expectant
CONDITIONS OF KHILVAT.
Whenever
.-
itself,
it cometh into
membrance, confirmeth past matters of things spoken, heard, seen, tasted touched
or giveth future news of hope and keepeth engaged the ear of the heart with hear;
ing
its
that
When
and as
soul and of
God
so
nafs.
nafs, silent
its
words.
The
vii.
perpetuality of deeds.
Outwardly and inwardly, he should keep himself arrayed in the garb of devotion.
Every moment in a work which at that time is most important and best, he should
be engaged. Thus who is "a first one" should limit himself to divine precepts, and
to the sunnat of prayer; and at other times to zikr.
Out
La
have chosen
:^
ilia llah
because
its
form
is
formed
ilaha
of
As
fana
to negation,
By
heart;
repeating this creed (La ilaha, &c., &c.) the form of tauhidr eposeth
its
At
root
is
To
after that,
The
it
nuous.
its
of the heart
its
aid
is
it,
zakir in zikr
in his
soul.
contipatli
;
meaning
At
become
effaced from the outward face of the heart, to the inward face of the heart
truth
joined.
is
this stage,
ance
is
the
of zikr)
its
of this is hal.
of divine
The meaning
Zikr, zakir
But
if
precepts
is
in
best.
zikr appcareth)
SUFi.lSM.
>8
the CTlory of the qualities (of God), the various spiritual truths, the subtleties of
by readings of various Kuranic
understanding and the truths of knowledge,
verses.
To "the
lity,
Because
whom
one," to
last
excellent,
form of prayer
this
is
may have become his innate quaand perfect, the act of prayer (salat).
is
comprehended :^
zikr.
tilawat reading.
khushu' humility
(of the
khuzu'
As long
as nafs
in
is
limbsV
heart).
obedience,
it,
perseverance
on account of
ing to reading
If
in
is
it,
The
is
it,
best
is
become joined
best.
an abhorrence should appear in nafs, the descending from prayfor reading in comparison with praying is easy.
For perseverance
in
If
languor
tions of
If
in
they
God
as to
in
to zikr
weighty and
is
best.
is
of varied signification.
upon the zikr of the tongue, best is assiduity in zikr of the heart
murakaba (fearful contemplation), that is, considering the manifesta-
fall
call
it
which
and
to the prayer-mat.
respect to his
own
state.
and senses
and
Thus from
nafs, fatigue
may depart
may advance
to deeds.
Verily
a
it is
work (whereby
it
The possessor
may be
the
devote
of the
V.
it
all his
nafs in
disclosed.
The dreams
felt (this
sometimes happens
(in
men
of Khilvat.
8.
to
men
of khilvat that,
from things
It,
some
^g
in the state of
being present
con-
(in
unconsciousness).
nawm
of
false.
Truth
absolute (alone).
Mukashafa
in
(in
like to
is
appeareth
is
manamat, nafs
is
never false
it
signifieth
and
some
in
gloomy thoughts
is
If this
meaning
fall
it,
it is
to the understanding
(a)
{b)
Once
Baghdad was
a darvish,
One day
in
Becoming
Much
That
penitent, he said
time
in reliance
night, in
of the soul."
who took
God
and he wished
and
to beg.
on God,
have passed
now
reject
An
invisible
When out
call
it
to
be even
came
is
so.
a part of prophecy.
khwab (dream)
that
Muhammad
beheld
true.
is
no falsehood;
for, to
is
a proof.
After separation from the body, the soul knoweth even of the small things heard
and seen
of this world.
The
soul's
the vision, in
it
ear.
SUFi.lSM.
5
2.
In
khwab
some
and
in
it,
form
fit
On
beasts
(a)
in
kuffar, disobedience
with him
in strife
and
its
meaning he
he see that he travelleth deserts and wastes, passeth over rivers and seas, asthe shaikh knoweth that he travelleth the
in the air, or passeth over the fire
cendeth
stages of lust
in
The
natures are
power giveth
it
over wastes,
,,
fiery,
fancy-garment of travelling
airy,
watery,
in the
and wild
(c^
If
is
is
kuffar.
(i)
If
and with
true shaikh
The
seeth to be
of a
in the air,
seas,
over
:-
Clayey
fire.
parsimony,
iniquity,
slothful ness,
darkness,
ignorance.
foulness
Watery
haste to society,
forgetfulness,
lusts,
inclination to sleep";
effect of society
Airy
inclination to lust,
great grief,
If it
(c)
qualities
heart's
fj
moon.
constellation.
In this,
is
pure falsehood
for
it is
not void of
the state of the soul's understanding, sensual thoughts join not with the
in
soulish* understanding
garment,
and the imaginary power clothe not the soul with the fancy-
is all
true.
some of the sensual thoughts join with the soulish* understanding and the
imaginary power clothe all with the fancy-garment, some are true, some false.
If
The dream
3.
Pure fancy, when sensual thoughts have superiority over the heart, whereby
is veiled from considering the hidden world.
In the state of
naum and
Each
one, the
Thus, that one who ever hath the thought of finding treasure, and who in
seeth that he hath found it or the austere one, who claimeth the people's
acceptance of him, and seeth in waki'a that he is their adored, the shaikh knoweth
khwab
is
lust's desire,
which on
its
beholder hath
become depicted.
If
he calleth
(a) in
(b)
in
it
vain desire
or
The
(i)
(it)
the being
immersed
From
is
void of
in zikr,
of others.
Then becometh
immersed
true waki'a,
in zikr
and capable
*
Ruhani,
of interpretation.
soulish.
SUFi.lSM.
-r,
5^
In all states, waki'a with iiaum
khwab
is
not proved.
evident that
in
waki'a and
i-mujarrad) in
It is
Free revelation
is
mukashafa
in
(a)
khwab
(b) in
manam,
is
felt.
attached to what
is
material
paradise,
hell,
,,
pen of creation.
seat.
is
is
(c)
be proved.
(b)
is
or
truth occurreth
because there
may
impossible
is
when
similitude, except
is
in the
an accidental form as
angels.
souls free from the body.
To Muhammad,
Jibra,il
used to appear
in
the
human
form, sometimes as a
'Umar:
Muhammad, and
Once a
desert-dweller
sat close to
and heard
him, knee
he disappeared,
Know
ye who
said
said
It
was
it
Islam, of faith
and
of
bounty he asked
Muhammad
Muhammad
said to the
companions
prophet.
Jibra,il
In this form,
Then
Of
knee.
this asker is ?
He
to
his reply.
When
They
with
to teach
of faith.
became known
result of
imaginary power
it
in
a differ-
(6)
attachment to
The semblance of angels and of free souls in the human form is an accidental
form.
The manifestation of their natural (spiritual) state is, save in the (lidden world,
impossible.
In every
make semblance
53
of the
human
form, as
is
instances
of Jerusalem,
columns
They asked Muhammad to give some news of a kafila near unto Sham.
The veil being lifted, Muhammad saw that the kafila had reached to a dis-
(i)
He
said
Even so it did.
Once at Madina, 'Umar Khattab was on the Mimbar reading the khutba
he had sent Sariya with an army to Nihazar.
(c)
Suddenly,
cried out
Sariya
in the
He
(go) to the
Sariya heard
went
The Shaikhu-I-Islam
telleth many a
The
after
true murid
mountain
Shaikh Shahabu-d-Din
tale like
of these revelations
mountain.
to the
'Umar
victory.
bin
Muhammad-i-Sahrwardi
unto these.
tion.
For
and
of the
sunnat of Islam,
this
kind of revelation
is
of the shari'at
not withheld.
for, in
its
daily prouder
If in the path of the true and the sincere, this kashf fall, it is a miracle
the cause of strengthening of certainty, and of increase of devotion.
P.
D.
xvii,
i,
for
it
is
4.
SUFi.lSM.
eA
On
(knowledge).
'ilm
II.
'Ilm
I.
a light from the candle of prophecy in the heart of the faithful slave where-
is
(a) to
(b)
(c)
'Ilm
is
and
his sense,
is
The
(a) of this
'Ilm
world
is
an
it,
is
'akl that
is
an
evil
evil.
is
and
The eye
from
a natural light,
'Akl
(b)
man
'akl (reason).
is
'akl
forms.
(a)
One
Its
meaning
is
ful.
(b)
One
For people
livelihood"
is
the created.
in respect of
of faith
and
Its
meaning
for seekers of
is
God and
of the
'akl of
Whenever
these two 'akls agree, they credit "the 'akl of livelihood;" and accordwhenever they disagree, they discredit it, and to it pay no atten-
tion.
Thus, to the seekers of God, the man of this world ascribe weak
is another 'akl.
'akl.
ii.
iv.
'ilm-i-tauhid,
knowledge
of the unity of
in respect of annihilation.
creation.
'ilm-i-ma'rifat,
God.
work
making
putting to death.
in respect of dispersing,
alive.
and
assembling,
reward.
of prohibitions.
punishment.
other things.
He know-
MLM.
Each one
e^
The
path
(a)
the
(b)
first
is
traveller of
"sage
the
In his 'ilm,
is,
without opposition,
in-
(c)
is
he had possessed
world."
of this
Of
knowledge
is his.
it into use.
For the decline of good deeds
he had had his heart with God ; and belief in the next
world, he would not have passed belo\y the doing of good deeds.
If
The sages
of
God
and
work
the
in
it,
is
in
of Islam, are
:^
first
sufis.
share (as
are
God
God.
of
of Islam
world, have
and employ
They
it.
(a)
(b)
The sages
of this
all
What
{a) the
(b)
(c)
threat
upon threat
of
God's wrath.
Muhammad
I
ye
They
and yet
to
cried
badness
said
'ilm,
lips
they had cut with fiery scissors. I asked saying : Who are
ordered for goodness, and prohibited from badness
Than
it is
ourselves proceeded.
God and
(Hadis.)
is
none
Hadis-l.
it
for
is
more
profitable
when
for
perament
is
is
firm
and quarters
of the
body
See
p.
free from
53 (foot note).
SUFI.ISM.
In
sick,
and that
the body
is
filled
own
its
whose temperament
expanding
of nafs
and
of
is
and
temperament
of
nor
world
nor a turner
from God.
temperament of the heart turneth in love to the world and the parts
become filled with low humours, 'ilm becometh the cause of increase of
pride, of haughtiness, of hate, and of the rest.
When
the
of existence
desire, of
of this
{b}
save
when
'ilm,
that sage
foot-bound
in
which
by
is
is
naught
whom
It is
the aid of
inflameth the
humility.
life
its
fire of
love
and
desire.
increaseth non-existence.
is
putting to death.
Thus have
Ali.
Profit
pride.
presumption,
haughtiness.
from
'ilm
men
who
and of
Abu
of
God
is
his
error.
On
I.
the knowing
ma'rifat-i-nahw
is
(of
word
or of
meaning)
acteth.
the recognising of every agent in detail, at the time of reading, without either delay
or consideration
ta'rif-i-nahw
is
and
its
use
To be
in its place.
by thought.
is
a blunder.
|
MA'RIFAT.
The
Ma'rifat of
nafs.
57
raa'rifat of
recognising of the nature and the quaUties of God in the form of detailed circumstances, of
accidents, of calamities, after that it shall (in the way of abridgment) have become known that
The
He
The
state)
the
is
profit
prohibition
,.
gift
God.
is
profit
contraction
expansion
If
who
of loss
And
in
prohibition
gift
contraction
expansion
at first
in the
Muta'arrif.
If he be wholly careless, and (despite his 'ilm) recognizeth not God in form,
means, in links and to means assigneth the effects of deeds him, they call
in
himself
Not
is
this
speech
'tis
and
in its
seaimmerseth
of consideration.
He knoweth not that his grieving is a proof of the truth of the denicr's speech
otherwise he would have recognized the Absolute Agent in the form of this denial and
;
when
at the very
exerciseth caution,
If
To
in detail
by
'ilm,
this appeareth,
beginning
him, they
call 'arif
a source of
in nafs,
:
it
is
known by abridged
'ilm)
loss.
may
SUFI.ISM.
eg
The
portion of
(i)
muta'arrif, patience
(c)
The
ghafil, detestation
ma'rifat of
every effect that he gaineth, he knoweth to be from the Absolute Agent (God).
that appeareth from the Absolute Agent, he knoweth to be result of a certain
i.
ii.
quality of His.
iii.
in the glory of
iv.
and
(to
from the
of existence.
more
God),
apparent,
the effects of
By
greater
ignorance,* 'ilm
This
is all
Then without
'Ilm
defective, but
'ilm, ma'rifat is
impossible
its
because ma'rifat
preface
'ilm
is
a matter of rap-
is 'ilm.
i.
ma'rifat-i-'ilm.
ii.
iii.
The
is
'ilm-i-ma'rifat-i-ma'rifat.
last
form
is
On
Makam
(stage).
I.
Makam
\J^
ler's foot;
stifis,
signifieth a
of his staying;
in
the
and declineth
in
way
not.
the traveller's
sway
in its
the traveller.
Makam
is
sway,
hal
is
(mauhab)
gift
a.
the
Void
no
have said
sufis
The
-r,
makam
no
is
an acquisition (kasb).
makam
makam
is
hal.
As
to hal
end makam, as :
Each one
tauba,
penitence.
muhasiba,
muralvaba,*
beginning a hal in change and in decline and when by propinit becometh makam, all the hal are lightened by makasib
the makam by mawahib (gifts).
are outward, the acquisitions inward in makam, the acquisitions are outward,
at the
is
and
all
The shaikhs
Hal
is
of
Khurasan have
said
The makams
are
tauba, penitence,
zuhd,
(a)
shaikhs urge
that hal
and
(J)
This
It is
weak
sabr,
and
patience,
{>-f~-0
others.
is
that so long as
is
effaced becometh.
which
austerity,
Some
it is
not
If
it
be
left,
it
Like lightning
becometh the liadisu-n-nafs.
appeareth,
left, it is
said that
if
hal be
left,
it
is
and
in hal
expireth,
la, ih
See
p. 69.
Its
source
is
they
it
tank
exploding,
badih
apparent.
SUFi.lSM.
6o
Its
manifestation
Thus hath
followed by concealment.
is
said
Abu 'Usman
Hairi.
riza is of all bals
amending
the
of a
makam
it
is
(which
hal
first
before ascending to a
his foot-place)
before the
is
Impossible
is
the
hal
and amendeth
advance
to a
higher hal.
Thence
it.
amending
of
any
makam,
of
it
makam
till
from a higher
it
makam the
amendeth.
advance to a higher makam before amending the makam (which is his footBut before advancing, there descendeth from the higher makam, a hal whereby
place).
his makam becometh true.
Hence his advance from makam to makam is by God's
sway and of His gift not of his own acquisition.
Impossible
is
to the lofty,
from the
lofty
to
the low,
no hal deacendeth.
In the Hadis,
is
On Tauhid
(unity of God),
I.
whose
anointed,
affairs,
become
firm
the eye
vision
(revelation), of seeing, of
zauk
(delight),
and
of
wajd (ecstasy).
Witness, do they bear that no person nor thing is worthy of being worshipped
save the one God, the God of unity, the Eternal, pure (void) of parent, of offspring, of
aid
pure (void) of resemblance, of equal, of wazir and of counsellor.
;
Ever
is
is
an opposition; nor
in
the government of
and known by
singularity.
Expelled from His holiness and purity, are the qualities of accidents,
of form, similitude, union, separation, association, descent, issue, entrance, change, dechne, alter-
ation,
and
translation.
gj^
From
free.
In description of
quence;
in praise of
Than
column
of
elo-
the offering of the senses, than the discussion of conjecture, loftier is the
understanding Him of the passing of imaginings and the happeninoof
;
understandings, void
is
grandeur
is
who
is
possessors of Sight.
thou say
If
He
The answer
is
where
He.
thou say
If
The answer
He time, when
is
thou say
If
Resemblance and
The answer
(By means
No
is
of)
limit hath
sufficiency
made
He how
this
limit,
He.
Within
He.
all
the inward
in
in
are comprehended
in the fold of
all
in
His eter-
nity without beginning, the collection of eternities without beginning only an accident
(hadis)
in
all
eternities
without
end, only
an event
(muhdas).
From whatever
jecture,
is
contained in reason,
exempted and
free
is
in
understanding,
in
muhdas
(accident),
SUFi.lSM.
62
of His existence
The aro-ument
Is
His existence
is
His witnessing.
of eternity without
Wahid
Who
beginning
is
is
ended, there
is
is
weakness.
Wahid
verily deceived
is
and
presumptuous.
Tauhid
is
tion.
whereof
will presently
be made),
But, possibly, at
its
separation,
tion, or
is
may be immersed
in
not a forbidder of
the other.
In this
collection;
and
as each collec-
the perfection of
is
tauhid.
ii.
iii.
iv.
Tauhid-i-imani
is
knowledge.
'ilmi
hali
hal.
ilahi
Godship.
(according to the urgency of the order of Kuranic verse 'and of the Hadis) the slave
verifieth to his heart, and confesseth with the tongue, as to the singularity of the description of Godship and to the unity of rights of the adored Lord.
When
This tauhid
nership
is
the
mukhbir (news-bringer) and the belief of sincerity is the khaoutward 'ilm and holding thereto is freedom from open part-
Profit from
bar (news).
Through
profit.
Tauhid
An
is
:^
'ilm of benefit
'ilm
which they
knowledge of
certainty).
This 'ilm-i-yakin is such that, in the beginning of the path of suff.ism, the slave knoweth, from
the desire of yakin (certainty), that the true existence and absolute Penfrtrator is none
save the Lord of the world.
6;J
In His zat (nature) and qualities, effaced and naught he (by 'ilm) regardeth his
own
zat
and
qualities.
The splendour
ence
and every
When
from the
ray,
he saineth
an
:^
a hearing.
'ilm.
a kudrat.
seeing.
desire.
of
'ilm
ism
its
preface
of the first
is
man
is
God.
and deeds.
This degree
of
seeing
desire
Thus
a hearing
God.
a kudrat
it
is
This tauhid-i-rasmi
is
meaning
of tauhid.
his
is
it is
a temperament
it is
is
one
of tasnim,
to
God
drink,
'
Hence, its possessor is often in zauk and joy because, by the effects of the temperament of hal, some of the darkness of his impressions becometh lifted. As in
some changes, he worketh according to the demand of his own 'ilm, and bindeth up,
but, in
in the midst, the existence of causes which are the links of the deeds of God
many a hal, by reason of the residue of the darkness of existence, he becometh
;
demand
In this tauhid,
Tauhid-i-hali
some
is
of his
of the
own
'ilm.
Save a little residue in the superiority of the rising of the light of tauhid, all
the darknesses of impressions of His existence vanish, and, in the light of his hal,
veiled and included (like to the being rolled together the light of the constellations
and the
becometh the
light of 'ilm-i-tauhid.
SUFi.lSM.
64
In the stage
his
of existence,
in
Wahid
of the
existence of
Wahid
(unity),
qualities of
not his
own
Wahid so much
quality.
This (act
of)
ocean of tauhid
of the
The
source of
(a)
most parts
pulsed
is
'ilmi
in jam' (union)
murakaba
(fearful contemplation).
sun in whose superiority of manifestaup and disappear from earth's surface) become re-
By
tion,
and
tauhid-i-hali
(b)
many
darkness
of
rise
By
tauhid-i-hali
(to disappear);
guished.
The
shirk
in this state,
is
possible no other
degree.
By
of darkness
this
moon
in
become
whose manifestation,
parts
some
humanity.
of the impressions of
The cause
left),
of existence of
some
is
:
On
the muw,ahhid's part not possible is the issuing of the arranging of deeds and the purifying of words; for this reason in the hal of his life, the right of tauhid (as is necessary 1
That whereby
is
in the eternity
Now,
in praise of eternity
end
So
that to-day
it
without beginning
He
is
became known
that in His
ow
and
thus,
is.
row
(the
is
of vision
and
for the
till
to-mor-
companions
of
g-
beholding (who have obtained freedom from the lestricted places of time
and of
abode), this promise is cash indeed (immediate).
The honour of His singularity and the wrath of His unity gave not power
His existence, to other existence.
The
right of tauhid
is
this
in
defect.
By
man
is
defective.
The
The preface
to pure 'ilm
is
10.
true faith.
So long as increase of faith descendeth not into the stages of the hearts of will,
the kafila of 'ilmu-1-yakin (the knowledge of certainty) taketh not down its chattels
of
staying in the heart the treading of the path by verification and by seeking the
;
by the guide
of love
is
and
of reverence;
For when the path with lofty degrees becometh closed, and yet the motive of
nafs turneth to decline and rolleth about in the seventh hell to the
is left,
desire
As
i-Majid,
to
have
and the circum.etances of the next world (as by the Kuranof prophecy have arrived), it is incumbent on every one
faith
in
the bridge
and
and
sirat, in
paradise and
and
dis-
Because
in
In
it,
its
sufficiency
What
fine
is
not the
in
it
the faith, which (from the prophets) to the hearts of nations (according to their purity)
hath reached.
Reason hath a
*
limit
it
hell,
it
falleth.
paradise, intercession.
suFi.iSM.
66
The
When
felt
is
things tasted.
touched,
,,
things seen.
heard.
smelt.
When
is in
is
the under.
standing of it
When he perceiveth something not existing (as things comprehended by the distraught),
not true is the understanding of it.
:
The
When,
passeth
its
it
When
the hidden
not,
The
limit of
When
wahm
it
purely imaginary.
may
after efiacement,
whom
(real) form.
(imagination)
is
perceived; as a sheep from seeing the wolf comprehendeth the sense of enmity not
perceived.
When
to error.
(the
soul)
torentenng.
issuing.
separation.
nearness.
Its
Its
union.
,,
is
The world
The
of
farness.
world of bodies.
beginneth imagining, he falleth into error.
limit of the
hikmat
signifies
is its.
For to a cause, the absolute Wise One hath bound every existing thing
dominion and of witnessing (the world material); and by means of that
cause, hath caused to pass the sunnat (the creation of that existence) not in this sense
that, without that cause, existence is impossible in God's power.
For the arrangement
of the world of hikmat, God hath joined existence to cause. Guardian over the world
of hikmat, they have made reason; to it not true (is) a power in the world of kudrat (t'^e
creating of something without the means of a cause).
existence of cause.
in the world of
Whenever out
reasonable
or ordereth as to
He knoweth
not that
Not reasonable
acceptance of
it
appointed time
is
its
not inexcused
is
what
is
in the
it
is
not
alteration.
un-reasonable.
possible
it is
67
As
the existence
Adam.
Havva.
'Is?.
When
it
sway
in
it,
To
is
Verily the imputation of ignorance he accepteth not; and knoweth not whence
is the source of error.
If in his own limit (the world of hikmat) he had stood, into
this error he would not have fallen
evident it would have been that from the gar;
ment
of
Possibly
if
words
find the
and name
faith.
delirium.
it
No knowledge
have the helpless ones. At them, the man of vision and the
Lords of explanation look with pity and, at the lowness of their reason and at the
poverty of their understanding, laugh.
Like a captive, they are in the world of hikmat
veiled from the world of kudrat.
;
Like
this
is
by chance, to
If,
it
embryo
in the
narrow place
of the
womb.
Outside the narrow place of the womb is another world, a great space, a great breadth, a sky,
a land, a sun, a moon, and other things.
the reasoning of
it
faith.
of the
hath written.
Before faith, whatever they have accepted, only by the eye, they see
the veil of humanity is not uplifted, only the eye revolveth.
so long as
To-day save by the power of inward taste (which meaneth faith), one cannot find
the ?auk (delight) of the limit of (this given by) the prophets.
There is a crowd in whom that power is not created and whose directing
and a crowd in whom this power is created.
and in
But, by the power of sickness of desire, they have been ruined
;
possible
is
im.
their
jp^late,
On
all
by
men
of
The
of faith,
it is
men
of
shari'at of
Muhammad and
his
creed
is
the seal (last) of the sent ones (prophets), trusted one of the Lord of both worlds
with so many thousands of troops of nations (holy ones, pure ones, martyred ones)
way
John
iii,
3.
suFi.iSM.
58
of
left
behind a trace
of
a strange surveyor claimeth that the path is not straight, and inviteth the people
his word should not be regarded and for its repelling, the aid of the
to another path,
true faith
of the
is
number
of ordinances
and
of requisites.
The men of deceit and of error are a crowd who outwardly wear the robe of Islam
and towards Islam inwardly keep concealed kufr and hate outwardly mix with the
men of Islam show themselves to the people as verified 'ulama and confirmed hukama
regard the
instruct in the eternity of this world and in the denial of the resurrection
and (because by the light of their
'ulama and the shaikhs of Islam as the enemy
'ilm their own hiding and dark places become discovered) render contemptuous their
;
form.
The God-like 'ulama are the stars of the sky of shari'at it, they ever keep preserved from the sway of shaitans of men. Their luminous breath like to the penetratino' meteor pelteth those (the shaitans of men) concealing and carrying off the
;
and
in the souls of
off of
the cutting
make
They
and
make
faith,
and by
of their faith
sure the arrow of treachery and of loss at the butt of faith and
man
to destruction.
of injuries.
Before the Lord of both worlds, no devotion hath such a lofty degree as the repelcrowd and the uplifting of the foundations of their deceit and hypocrisy.
ling of this
The men
(a)
ib)
men
by way
of deceit
and
error) are
'ilm (knowledge).
The men
men
kudrat (power).
of
of kudrat act
of slaughter
and
of rapine
of chastisement
and punishment
of denial
and
of banish-
ment.
The men
of 'ilm act:
by manifesting
Who, on one
warded
deceit, hypocrisy
and heresy.
is
by
it
ordered
by accepting
,
it
re-
ILM-I-KIYAM.
69
movings and
all
seeth
This sense
is
restings,
him.
Hence, the slave keepeth himself adorned, outwardly and inwardly, with the
garment of rules agreeing with the orders of God, and separated from the garment of
opposition (to Him).
This
is
in sufl,istic idiom,
they
call
'ilm-i-murakaba.*
Who
maketh
precious hals
Muhammad
his
it
God become
all
exalted
makams and
hath said.
Sahl Abdu-1-lah Tastarl mostly ordered his murids by this 'ilm of precept
said
and
i.
votion to
iv.
God
{b)
shuhud-i-hakk,
call
God's ordinance.
zaban,
the tongue,
(c)
fazilat,
excellence.
is
is
may
(6)
Yesterday
ii).
this,
and
that in
(i,
on himself.
kiyam,
Who
(a)
{a]
in respect of
till
the zikr of the heart at the time of motion limbs and resolution of
This they
His grace
'Ilm-i-kiyam
may
Him.
constantly ask
iii.
ii.
So
not.
may
dead
engaged
to-morrow
is
not born
to-day
and
is
in the
agonies of death.
of the future
is in
destruction.
be.
SUFi.lSM.
7o
The safety and the salvation of the people is in their being engaged in the ordinance of the time ('ilm-i-kiyam), with the practice of the pleasurable deed. Because,
in this hal, theirs
can be
breathing.
rest.
favour.
doing anything.
Than
strange
profitable.
is
in surety
constant favour.
Who
nections
'Ilm-i-hal
Of the
is
state).
6.
II.
'ilm-i-hal.
which consisteth
regarding the heart and considering the mystery of that state (which
in
is
and the Lord) by equalling the increase and the loss; by levelling powerfulness and
feebleness by the touch-stone of proof, so that by observing truths and by preserving rule
he
may
For, there
is
establish hal.
(6)
to
calamity
own
nafs,
according to
makam.
As
its
the time.
(a)
is
a rule,
when
a rule, the performance of thanks so long as the increase of the hal of riza
(a)
increaseth
(J)
and the folding of nafs in the folds of despair are not confirmed until the quality of
independence and of pride becometh not evident.
ceaseth is a rule asking God for help so that He may open the door of advance and of
increase; may preserve nafs from motion; ard (for desire of mcrease) may into the
slave's heart, bring a desire shauk-exciting, and a shauk, affliction-mi.\ing.
is
is
() of
(6) of
riza and
in
the stage
joy.
grief.
I
'ILM-I
In each of these
two
riza.
Who
HAL.
is
own state between him and the Lord, according to its rule,
according to every time and stage, is preserved ; and, to the maturity of perfection and to the
stage of men (devoted to God), reacheth.
Who is careless of it is not secure of the robbers of the Path. This is an employment wherein if
his life be expended, not discharged is its due.
regardeth the form of his
The holy
power
of
Some,
in their nafs,
know
this difference
of circumstances (joy
of
their hal.
Some
some
in
hours; some
in days.
it,
is
is
learned
in his hal
and
forgetteth
it
not
and, by
obedient to God.
He
said
Whose
state with
God
is
the abandoning of will and the negation of desire, ever regardeth this
and ever abandoneth design ; whenever in himself, he findeth
it ;
than
it,
no
is
made the
it is
because
hal.
'Ilm-i-yakin (the
The
knowledge
They
of certainty) signifieth
(a)
beyond the
ib)
through
Verily, not
veil,
of
zauk
(delight), not
by the guidance
of ^kl (reason)
the light of
faith.
yakin.
light
the
when
it
becometh
As long as a residue of
veil of humanity, it is the light of yakin.
ever the cloud of the qualities of humanity go rising from the soul of
Without the
existence
is,
Sometimes,
it
of hakikat (truth).
becometh scattered
and by way
of wajd,
its
whom
suddenly
SUFi.lSM.
72
the
flashing of hakikat, shining from outside the veil of the light of safety, manifested
and the cold-stricken one, like that one
through the veil of the light of yakin
;
Then
is
is
void of
:
i.
its
heat.
'ilm-i-yakin.
is
ii.
This
iii.
^inu-l-yakin.
is
Then
known,
verified
and evident.
(a)
in 'ilmu-1-yakin,
(6)
&inu-l-yakin,
(c)
it is
it is
in
the witnesser.
witnessed.
consequence of
the looker on.
looked
In the halof the residue of the composition, this sense (like lightning that
into flash
and
to
If
an hour
be
it
left,
cometh
to the perfect
way
of
Of yakin
(a)
(i)
the root
is
'ilmu-1-yakin.
many
Faith hath
is
yakin.
it,
What by way
yakin
because
Not
of doubt
adducing
(yakin;
all at
of
is
far
from
'ilm-i-
adducing
proof.
hal.
once, save by the rising of the sun of hakikat, becometh the darkness
removed.
NAFS.
73
Nafs (essence).
III. 2.
{b)
a thing) which
is
is
standing."
nafs-i-natika-i-insani (the
The
ma'rifat of nafs
is in all
meleon.
Momently appeareth a
Babil of existence
another sorcery-
in
the links
and conditions
of the
ma'rifat of God.
The recognising
it is
The names
God
of nafs are
and even
to a
knowledge
of
to the sub-
nafs (concupiscence).
imperious
reproaching
lawwama,
mutma.inna,
restful
nafs-i-ammara,
They
(a)
call nafs:
nafs-i-ammara
when obedient
sway,
to the heart's
its
is
existence.
nafs-i-lawwama.
In the middle
whereon
it
sway
it
becometh, while
ever reproacheth
is left
yet
some residue
itself,
nafs-i-mutma,inna.
At
when extirpated from it, become the veins of contention and of abhorrence
when from contention with the heart it gaineth rest, and becometh obedient to order
when to riza becometh changed its abhorrence.
the end,
In the beginning,
when
nafs
is
it
ever wisheth
draw to its own low dwelling the ruh (soul) and the heart from the lofty region
and ever giveth to itself in their sight the splendour of a new decoration. As a
broker, shaitan adorneth the worthless majesty of nafs and restless for it maketh
souls and hearts, so that he may make low the exalted soul, and polluted the purified
to
heart.
Thus have
said
Sahl Abdul.l-Iah.
Abu
Yazid.
Junid.
n^
SUFi.ISM.
and heart
to be one,
do so because
at the
end, they find nafs described with the description of rest and contentment (the specialities of the heart).
The
suspicion
is
that
Nafs-i-mutma,inna
is
They know
is
no difference.
not that
it is
verily nafs-i-
mutma,inna, which
is
ri'za
the
On some
The source
of the
blameable qualities
in
man
is
nafs
The blameable
hawa
1.
(desire).
Nafs desireth to advance as to its desires to place in its bosom the desires of
to bind on its waist the girdle of its consent with desire and to hold God in
partnership, as saith the Kalam-i-Majid.
;
nature
This quality departeth not save by austerity and by love for God.
2.
nifak (hypocrisy).
In
it,
is
its
interior
just
the contrary.
3.
riya (hypocrisy).
Ever
man's
sight,
it
may keep
itself
able qualities (though in God's sight through hypocrisy they are blameable)
abundance
of property
pride,
Whatever
though
in
independence.
is
God's sight
it
be laudable:-
fakr (poverty)
|
submission
humility
violence,
Laudable
1
in
God's sight
ye
This departeth not save by knowledge of the paltry worth of the people as Junid
and Abu Bakr Warak have said.
Nafs
is
good quality
fire
(light),
and con-
not con-
it
is
4.
The
it
should obey
orders
These
5.
orders,
God
should love
cautioneth His
its
own
slaves.
of
God.
its
its
it
not
in obli-
gation.
If
getteth
it
regardeth
it
it.
This
is
of the
number
of deadly sins as
Muhammad
is
entered
in the hadis.
6.
Whatever
chattels of
goods and
of desire
(in
it
gathereth,
it
letteth not
it
go save
the future).
;
for
envy
it
is
the
gathereth
for
it
seeth distinguished
SUFi.lSM.
76
7.
full
Nafs is ever in prolonged delights, and restricteth not itself. Never becometh
the stomach of its need.
It is like the moth that with the candle's light contenteth not itself; by underits heat it becometh not warned
becometh consumed.
As
it
its
and casteth
on the body
itself
8.
first
When
thoughts of
it
lust
and
of desire arrive,
become not
rest
its
putteth
it
it
there-
desire,
it
dis-
playeth celerity.
The sages have likened it to the spherical globe which they place
and smooth. It is ever in motion.
This departeth not save by patience.
a court, plain
in
Haste to fatigue.
9.
To
its
It
idea.
is
its
never convey
to its
it
purpose.
If it
From
this calamity
ordered thanks
10.
contrary to
(to
it
is
it.
God).
Negligence.
As towards
smooth
To
like
tanned skins.
each of these qualities of nafs, physicians of nafs (prophets and holy men,
These ten
mother
of qualities,
are derived.
The
roots
creation of nafs.
all
heat.
wetness,
I
cold.
dryness.
1
of the
RUH.
Ma'rifat-i-ruh
The
Not
accessible.
attainable,
77
is its
of its
understanding
lofty
is
that hath
It is
soul).
5-
of
It is
writing of
The Lords
its
qualities
by the scale
in-
understanding
a jewel that hath risen from the abyss of the ocean of grandeur
ble, is the
and
a simurgh
not possi-
conjecture.
of
and the Masters of hearts fwho are prefects of the mysand who have become free from the following of desire and
nafs) have grudged explanation save by hint.
of revelation
is
the great
first
and the
first
The
tion
prey that
will of the
entrusted to
the world
it
opened
fell
all
it
to His
was the
own
it
soul.
life,
dismissed
it
for
sway
in
it, it
might seek aid of the bounty of life might add to the parts of the universe might
convey the form of divine words from the establishment-place of collection (the Holy
Existence) to the place of separation, (the world) might give, with the essence of
abridgment, dignity in the essence of division. To it, God gave two glances of divine
;
blessing
The
:
(a)
One
ib)
The
first
for
other
beauty of hikmat.
signifieth reason,
result
its
is
its result is
wholly
nafs.
Every bounty, the aid whereof the soul of ncrease seeketh from the essence of
worthy of it, universal nafs becometh.
collection (God),
By reason
deed and
of
attri-
the
Then
all
created beings are the outcome of nafs and of rah (the soulj.
XVII, 87.
sOfI.ism.
^8
Nafs
the lasult of
is
ruli
(whereof creation
Since
it
He
qualities,
ruh, of order.
God
the hint)
is
self,
without any
is
is
clothed the God-like grace and the endless bounty of the soul, in the
all names, and with the qualities
honoured in the chief seat of creation.
When
and made
it
of
His
Adam,
became
the soul
reflected
and
in
it,
all
names and
the
Spread abroad
mandate
places,
in lofty
of his khilafat
came
"To Adam,
all
of decree-
ing.
Some
(a) of
(b)
By
names,
all
was
their stage.
{b)
Havva
(Eve)
Adam
like
is
ruh
nafs
in the
hidden world.
and
the effects of the marriage of nafs and ruh, and the attraction of male and of female,
became assigned
to
Adam and
Havva.
Like to their issuing from ruh and nafs, came into existence the atoms of progeny (which were a deposit in Adam's back-bone) by the union of Adam and Havva.
The
and
existence of
Adam
nafs.
and
Became produced
(a)
of the heart
{b}
of the
form
(c)
the birth
of the
exemplar becometh
(soul
and
nafs).
of the sons of
The Kuran,
ti, 31.
(in
sway
of the
male
form
and the
man).
(of
Jam'
(collected)
IV.
2.
tafraka signifies
dropping
confirming of devotion
vantages),
(c)
Because by reason of
in the souls of
to the
-q
and
of
God-
ship.
separating of
God from
creation.
creation.
tafraka to forms.
As long
as the soul
and tafraka
is
of
The
true Arif
ever joined
is
(a) to
(i)
In devotion,
(a) at his
(6)
(e)
written.
who
own
looketh
acquisition,
is
in tafraka.
Thus Abu
deeds,
All
Jam' signifies
own
is in
said.
tafraka signifies
the veiling and the concealment
zuhur va shuhud-i-hakk
of
God
in
existence of creation).
Tajalli signifieth
hid).
3.
God
SUFi.ISM.
8o
Istitar signifieth
Tajalli
Tajalli-i-zat.
1.
mark
Its
V^
of three kinds.
is
(if
(effacement) of
They
alli)
call
it
zat,
"falling into a
of
Musa,
whom
from God, he sought the appearance of zat,* he had not yet after fana
in conformity with the guidance 'let me see," at the time of the tajalli
the residue (which is
of the licrht of zat* on the Tur of the nafs of his existence,
the seeker of manifestation) of the qualities of his existence became effaced.
wholly separated; and after the
If from the residue of his existence, fana be
When
reached baka
fana of existence,
its
(God), he
seeth,
by the
light
This
is
Muhammad and
;
is
a draught
From
desire for this cup, they cause to drop a draught into the jaw of the soul of
This sense demandeth the exaltation of the wali (saint) above the nabi (prophet).
For the wali gaineth this rank not of himself, nay by the perfection of his fol-
Tajalli-i-sifat.
If
The
changeth not
of capacity,
(beauty)
will,
contrariety
3. Tajalli-i-af'al.
This signifies
y^
The
and blame
of their
evil,
of profit,
and
of loss
(of
the moderating of
one).
For the bare manifestation of divine deeds dismisseth to themselves the people
from the addition of deeds.
This
is
'
To
8l
come
in
order
tajalli-i-af'al.
i.
ii.
sifat.
iii.
zat.
effects of qualities
and, enfolded
They
call
in zat,
and
are qualities.
the shuhud-i-tajalli-i-af'al {the manifestation of the glory of deeds), the muhazira (the being present).
(a)
shuhud-i-tajalli-i-sifat
(i)
qualities), the
mukashifa
(the
manifestation).
shuhud-i-tajalli-i-zat
(c)
zat), the
mushahida
(the behold-
ing)-
They
call
mysteries,
mushahida,
souls.
Cometh
truly
is
is
standing
is
not effaced
and
in
it
be-
After beholding the effects of the flame of separation, and the violence of desire on
state, a party of the tribe of Majnun interceded with the tribe of Laila, they
Majnun's
said
"What would
it
be
The
"To
this extent
" ing
At
if,
last,
The
beauty?"
no harm.
of behohl-
L-aila."
Immediately
In short
is
of Laila's
his
glance
fell
on the
of Laila's tent.
senseless he
fell.
glory of
God
manifestation
is
(of
is
the cause of
SUFi.lSM.
82
When God
(a) in
in
(6)
becometh
glorilied
His own deeds, in them, the deeds of the people become veiled.
in it, the zat, the qualities, and deeds of the people become
His zat,
veiled.
For the welfare of the world of hikmat and for enlarging the effects of mercy on
His own special ones, the Absolute Wise one (God) leaveth the residue of the
qualities of lusts (which are the source of being veiled), so that, for them and for others,
may be mercy.
there
For them
by
that
may remain
may
For others
come
Some
of the
The
and that
istighfar of
shuhud
of jama' they
may
not be-
of profit.
have said
demand for this veil in order that he may not be immersed
and that, by him through the link of humanity, men may be bene-
Muhammad
in the sea of
is
sufis)
the
fited.
Wajd
Wujud
(rapture) and
IV.
Wajd
(waidan) slgnifieth
an event that from God
(a)
(existence).
4.
arriveth,
and turnelh
its
own form
to
great grief,
or to great joy.
(4)
state wherein
all
become
cut off;
and
his nature
The wajid
One who
veil of
sensual qualities
and
is,
by
his
own
exist-
Sometimes in the veil of his existence, appeareth an opening whence a ray from the light of
God's existence shineth and helpeth him. After that the veil becometh folded ; and
maujud (existence), lost.
Wajd
appearing
is
intermediate'
(of
Wujud
signifieth
the quality of
{c)
muhdas
When,
;
lost
shuhud
God), wujud
and naught.
(accident).
As Zu-n-Nun hath
wajid
dis-
maujud).
Kadim
(the
said.
of
wajd
is
net effaced, he
,
is
When
In
own
S3
is left
standing
he
is
wujud
the zat of
is
wholly effaced
maujud
and
(the existence
of the existence of God) not the zat of wajid (or the zat of the slave).
Wajid signifieth
One who is the disappearer
:
of his existence.
of the
maujud
of his
own
Who, by
Wajd
is
subdued,
The end
of
wajd
is
That
is
The wujud
of
of
Thus have
said
is
the condition
Abu-1-Husain-i-Nuri.
(a)
(b) Shibli.
of the addition of
tauhid
As wajd
is
is
wajd
to
self
is
(wajd-making,)
is
the preface
to
wajd.
Tawajud
signifies:
The asking
for,
V((i) tazakkur
of wajd,
by waj'
of
(repeating),
(b)
tafakkur (reflecting),
(c)
man
is
of
wajd
(in
motion and
mutawajid,
in this
up divine odours,
it is
in rest).
preparation; preparation
is
form of tawajud,
(is)
is
wholly
The
description of the
man
(i)
beginning is tawajud.
path
wajd.
(C)
acquisition
(n) of the
,,
in-
wujiid.
SUFMSM.
84
On Wakt
(period)
IV.
6.
three meanings.
that prevail
etli
over the
slave.
From exceeding
another
superiority of
lial,
hal.
So the possessor of the hal of kabz, with the superiority of the hal, is so impressed
and tilled that he findeth an impression neither from the passed bast, nor from the
All his time, he seeth the wakt-i-hal over the hal of others, according
coming bast.
to his own hal, is his own sway which thus becometh the source of error.
;
Every
own
hal,
he decreeth as to
its
truth
otherwise, as
to its falsity.
him who
is
wakt
is
general,
not.
its
traveller
"Son
When
of his time
they say
That, by God's
is
is
this
wakt and
is
the sufi."
"by
will,
of his
own
will,
he
is
seized
mean :
and
veiled.
Who
softness
qualities,
displayeth to
who
it
displayeth to
Bv
to
it,
qualities
gentleness
it
its
own
time, which
is
is
its
findeth
from
violence.
and wrathfulness.
who maketh,
enjoyeth
The present
with gentleness
it
over
ali
its
its
grace
repulsion
violence.
That
is
g-
such a one."
is
Being engaged
the past,
whom, by reason
lost
is
when wakt
time
at the
is
of credit,
in
wakt
is
to
own
life
save
and
to it
existent.
God and
is
for the
companions
of
tamkin,
wakt
this
is
constant
closed.
The possessor
wakt
of this
is
sway
of hal.
Some
The
wakt
in
wakt
in
Nafas signifieth
The succession
of love,
of hal of
which
is
like
If
off,
for a
moment from
natural
and rage,
The
it
consumeth with
between wakt
from
the violence of
Wakt
in
its
desire.
(in
in
Wakt
Shuhud (being
Shuhud
signifieth
:^
Being present.
thing
If
is
it
is
is
it,
it
is;
and that
heart).
it is shahid (witness) of
shahid of the people.
God
if
SUFl.iSM.
86
The way
of sufis
is
mashhud
to call the
is
of the unity of
God and
(6)
(c)
(,i)
Men
the companions, of
lords of
(J)
Ghaibat
is
heart
L'as
murakaba
mean
of
(a)
pre-
is
for ever
is
(fearful contemplation).
mushahida (manifestation).
(i)
(ii)
(a)
(b)
(elt.
ghaibat
of the
The stage of "the last ones" is outside the hal of ghaibat. For ghaibat is the hal
who hath not freed himself from the narrow place of existence nor reach-
of that one,
Men
of
of
the people
men
God.
To
the
man
shuhud
of
God from
the people
The observing
of rules
men
of
shuhad and
of laudable ghaibat
is
for
of talwin.
to
At the beginning of the superiority of hal, and at the time ol manifestation of the
good news of the morning of revelatioUj Shibll went before Junid and present, was
;
She wished
Shibli
Even
is
to
ghaib (hidden)
as Junid
be thou
was speaking
in
Junid said
thy place.
to her, Shlbli
wept.
To
his wife,
Now
The
Junid said
state of beginners
The
8?
is
in
shuhud ofthebeloved
from out
of
it,
in love for
tamkin
and reprovers yet beginners in love for Yusuf and in the shuhud of his beauty),
who, by the force of the hal of shuhud for him, were giha,ib from the senses and
were unaware of the cutting of their own hand (through the passion of love for him).
;
8.
Tajrid signifieth
Outw.irdlv abandoning the desires of this world and inwardly
the next world and of this world.
:
The
is
true mujarrad
one,
who
cause of tajarrud
is
and
is
is
nay the
propinquity to God.
become
in the place of
next world,
freed
exchanging and
trafficking.
is
on the performance of
his rights
Tafrid signifieth
the rejecting the increase of deeds of himself, and the concealing their appearance by re-
Tajrid
is
Because whenhe knoweth the grace of tajrid and of devotion (to be) God's favour
not his own deed nor his own acquisition, for it, he expecteth not compensation.
Nay, immersed in God's favour, he seeth his own existence.
Tajrid in form is not necessary to tajrid for possibly, in abandoning, he may be expectant of a compensation. So tafrid is not necessary to tajrid for possibly, in abandoning hope of compensation, he seeth himself in the acquisition of entrance (to God)
;
Mahv
(obliteration)
and
IV.
mahv
Isb'at
(confirmation).
9.
signifieth
Isbat signifieth
isbat.
SUFI.ISM.
gg
Mahv
(i)
the lowest
(2)
mahv
In opposition to every
Near
to each other,
blameable
of
qualities
and
of
dark deeds.
is
of zat.
an
is
isbat.
meaning
of
mahv
fana (effacement).
baka (permanency).
(obliteration).
isbat (confirmation).
The difference between mahv and fana between baka and isbat, one cannot comprehend save by the aid of the kind Friend, and of gracious faith.
;
baka appeareth
{b)
isbat
Thus
mahv
the
zat,
(a)
is
not.
not necessary.
misdeeds
of natures
and
and
of beautiful
of the sins of
The fana of deeds and of qualities becometh not wholly acquired save after the
fana of zat; but their mahv is not restricted to the mahv of zat.
Mahv and isbat are generally (derived) from fana and baka; because they practise
not fana and baka, save
the
in
mahv
of
humanity and
in
mabk
tams
(abolishing),
(effacing),
of qualities.
zat.
,,
Tamkin
signifieth
(rest).
10.
by reason
c
'
Talwin
signifieth
and
its
by observing
times,
and bv the
manifestation.
is
of the
Then
talwin
is
of nafs.
who may
the world of qualities (of God), nor reached to (knowledge of) zat
because they
possible where
is
The Lords
because
in zat
to the
is
$0
possible.
is
of revelation of zat
stage of tamkin
of qualities
numbering
cometh
existence).
When, from the stage of the heart to the stage of the soul, the lieart arriveth,
from the stage of nafs to the stage of the heart, nafs emigrateth.
Talwin (which before was the heart's) becometh in this stage the accident
of
nafs through
kabz
(contraction)
bast (expansion)
fear
and hope.
By reason
The Aurad
On
I
declare no
The
is
own
own
The shahadat
crowd
faith
special
of
own
is
nafs,
every
not confession.
and questioned
of confession
is
is
is
it is
(of faith)
is
'amal (deedj
As every confessor
(a)
declare
taken as to his
of the
his
confession of shahadat
confession
is
2.
Although confession
in
men
are sub-
jected.
The tongue
relateth
The
relate
and
to
is
whose
faith,
it
i(
witnesseth.
other limbs are interpreters and witnesses of the heart, whose mystery they
of
whose
SUFi.lSM.
QO
This shahadat, they perform by the tongue of deed (not by the tongue of the
mouth).
Thus
all
The limb
that
men
it,
is
verification
is
by the heart
confession,
by the tongue
faith,
action
This signifieth
Not
of these
languid
confession, or deed
is
heart.
it
is
whom
is.
faith of
After the witnessing (shahadat) of witnesses the order in respect to one (against
whom, witnessing
is
made)
Bilal cast
down
is
kazi,
picious.
Once
To
it,
When
He
Bilal
he related this to
replied
in battle
prophet
Muhammad
How
one
paid no consideration
of the infidels
who presented
and separated
his
head from
the shahadat.
his body.
his confession
said
was from
How
Zuhd
in his heart
was no
faith ?
(austerity).
IX.
3.
Zuhd signifieth:^
away from
(i7)
{b)
the
its
desires.
and
of wara' (piety).
The holy traveller on the path to God at first forbiddeth his own nafs with the
elephant-goad of sincere penitence from falling into difficulties as to sins to it,
;
of piety, his
of this
and
ZUHD; FAKR.
gi
Therein, he seeth this world ugly and transitory, and therefrom turneth
next world, beautiful, and thereto inclineth.
the
:^
is
" the last ones," not the necessity of the truth of zuhd.
"the first ones," of the requisites of zuhd.
(a) for
(b)
In praise of zuhd, for the distinguishing of pretenders from the sincere, most of the
words
of shaikhs
i.
ii.
Change
,,
By the
the
and
own
is
the
first
zuhd
will
delights.
rank.
rank
is
of the will
own
It is
Zuhd
in
of the slave
iii.
for
by God's
and
to other holy
men
and
is in
will.
is
in
zahid hath laid on a sure foundation (God's will) the foundation of his
Lukman and
Thus, have
Benefit by hakikat
is
Shibli said
and so
is
it
in
the Hadis.
but
is
the
own work.
its
excellence, and of
in the
glance of
Fakr (poverty).
IX.
At the stage
of fakr (which
4.
till
of
sta<ye of
zuhd (austerity).
For one
fakr
is
who
of
truth.
name
illusory.
is
Since the
of lands (God),
man
of hakikat seeth
by
its
means
all
is
taking possession of no
92
siIfF.mjsvi.
The
fakr
men
(a) of
of hakikat
is
who have found only an impression of the truth of fakr; in whose hearts
meaning hath not become enjewelled is an accidental quality. By the accession
chattels they become changed, and of them regard themselves possessed.
spectators
its
of
For the sake of being numbered for excellence of fakr, and for desire of the good
next world, they shun wealth more than the man of wealth shunneth fakr.
of the
On
man
of
first
and its
Although to him fakr and wealth are one, the quality of
the form of wealth, as Niiri hath said.
said.
of
Who
is
independent
of the fakir is
of
Save
in
naught.
truth, as
of fukara
Those who regard as no property the world and its chattels. If it be in their power, they
give it away ; for it, in this and in the next world, they have no desire.
Those who regard not their own deeds and devotion, although from them they issue them
their own property they know not; and in return for it eitpect no reward.
Those who with these two qualities regard not as their own their own hal and makam.
All, they regard the favour of God.
Those who regard not as their own their own zat and existence, nor even their own self.
Their, zat is none, nor quality, nor hal, nor makam, nor deed. No trace have they
in the two worlds.
(J)
(c)
{d)
Need
is
This
is
Here
is
neither
have not.
The
He
is
is
jealous.
that,
in
own
sight,
in
every stage
(for
of strangers
keepeth
they are.
is
his foot-place
attained.
which
is
the
first
g^
The
prophet
tales of the
The source
8.
in respect of tajarrud
of this opposition
and
is
who
Marriage
is
necessary
from
whom
doning desire)
away from
(b) for
following desires
of adultery.
to the heart's
is
vain
and who
To
Why
He
said
wife
is fit
for
man;
Wherefore should
desire a
wife ?
Thus
Of
be lawful to desire a
To
.
my
He
thee,
said
What
They
men
said
say so and
say they
said
Tell
replied
When
divorce nafs,
it
will
so.
They say
He
is
wife.
Of
He
need
of marriage.
them that
since
am engaged
of hakikat,
it
in
is
enjoined observances,
known
in
that, at the
the sunnat
beginning
engage
not.
of
journeying,
of
shunning the
and
license of nature.
Marriage
is
the cause
and
of inclining
God).
See
p. 87.
SUFi.iSM.
g,
offspring aideth
to tranquillity of heart, to purity of time, to the delight of ease, to freedom for devotion,
and
to loftiness.
Submission to the heart's orders becometh easy to him who beareth the celibate
life
:
nafs becometh worthy of kindness
till
its
and
to
stubbornness,
it
forbidden.
Then
him God giveth a pure wife who shall be his aider in faith and in the
way that shall be the tranquillity of the heart, and his pre-
to
chattels of livelihood in a
long while I had thought of marriage but, to it for fear of time's distress I advanced not
between impulsion and repulsion, I hesitated ; at last when I had displayed perfect patience,
God gave me four concordant wives, each of whom voluntarily bestowed on me her property.
In the preferring of marriage to celibacy, the firm 'ulama have the 'ilm-i-sa'at (the
knowledge
The
in respect of the
(b)
Hukuk
whereby are preserved the prop of the body and the preservation of
and without which permanency of nafs is hindered.
requisites of nafs,
life,
Huzuz ("delights")
Whatever
The
of expansion),
when,
(a)
signify
(of desire) is in
firm 'ulama
of sufi,ism
know
that nafs
is
unworthy
of
and
is
When
under the sway of orders, nafs becometh quiet and the veins of its attachand concordance between it and
the heart, and it becometh worthy of delights and of kindness.
ment
y/
Then
The "delights"
become
its
"rights ;"
become
its
its
pain becometh
its
remedy.
When
by taking
its rest).
p. 73.
The
rights " are that, once every four nights, he should visit each wife.
his
When
ge
When the
it
is
woman
Such is the state of " the end ones," thereto the idea
"the beginning," or of the " middle, "reacheth not.
(wives).
of the
companions)
man
of
Many are the pretenders and the deceived ones, who, by doubt of this stage,
become proud lay down In the plain of license their own nafs free from incumbrance
and travel in the desert of destruction.
;
The
is
So long as to this stage he arriveth not, in the heart, he advanceth no excess as to marriage,
and no thought thereof, until, in the heart, the imaginary power showeth no sway. When
a thought of it appeareth, he denieth it by penitence to God and by seeking His
aid.
If it
If it
prayer and of
groaning, he returneth to
in the dust;
head
in fasting.
much knowledge.
Weeping and
his
he persevereth awhile
and uttereth
God
this prayer:
thought tormenteth me to commit this sin. Thy forgiveness for it, I ask ; before
repent; me, forgive and my repentance accept. Verily Thou art the Merciful,
and great Accepter of repentance.
O God
this
Thee,
If
it
depart not, he goeth to the shaikhs (living and dead) and to the brothers,
aid and desireth them to refer these matters to God.
and seeketh
If
to
The
rule of ta.ahhul
is
is
and
them
it
As
he should
as Ibn 'Abbas
becometh evident
and
live
world.
with her
saith.
I.
deeds and
in
is
Therefrom
SUFi.lSM.
96
(A)
the inflaming the fires of praised nature, and the wolves of dead nafs. For, when with
a nafs, nafs hath commerce, each (nafs), by kinship becometh the aider of the other.
In each (nafs), a delight cccurreth and the
of nature kindleth.
fire
For through
the superiority of nafs after being subdued.
never lonereth its head to the heart's devotion.
c)
When, by
its
will,
nafs
the aid of divine attraction the heart gathereth power and beneath its sway, nafs
itself like a powerless amir-in the hand of a powerful amir then, from itself, nafs
;
seeth
and by
subdued,
2.
This
vision
is
it
is
not the
of
its
light of vision
The
is
and
necessity
of its being
be followed.
in passion, nafs exceedeth moderation, and from the heart hath no reproof, it thlnketh
that this negligence is through the heart's weakness and its own power; and in the
heart's wishing to follow and in its own power (of being followed) reneweth vain desire.
nafs seeth
When
The
yakin
in
and
its
by the darkness
relieth
of doubt
to
is
own
Attachment
3.
of
deliberation
is
the result of
want
of reliance
on God's power.
is
the calamity
of the soul.
It
is
for
him
(desire) for
zauk
of
(delight),
dull.
To
the extent that he becometh attached to the net of beauty, verily changeable, effaceable,
and hadis (accidental), he becometh deprived of viewing the beauty (of God), whole,
eternal, permanent,
The
1.
lasting.
2.
and
his
becometh attainable
if,
at the time
and
Him
in
being engaged.
visible (outward)
beauty of the
This claim
When
is
payment
and
its
opposition to the
what
The source
When,
of error of this
of this
is
crowd
is
in that
TAWAKKUL.
gy
This idea is false ; for if it had not been the residue of nafs, the pleasure
a form (which is the stirrer of passion) would not have been special.
When
in
them
this desire
of the glance in
its
it,
that passion.
When
sway
possibly
Hence,
it
is
repeated
and
in
its effect
appeareth.
even with
Who,
in this
of
of
Tawakkul
(trusting to God).
IX.
Tawakkul
signifieth
Trusting one's
9.
affairs to the
confiding
in the
of daily victuals.
that one's
who
Tawakkul
is
this stage
first shall
and
of confiding)
is
This
(of trusting
is faith in
by good
deliberation
and by
fate.
that, to the
power
Even
is
no change.
is
and from
his
own
is
as have said
Zi3-n-Nun.
Hamadun-i-Kassar.
Sariy.
Sahl 'Abdu-1-Lah.
Junid.
Every stage hath a beginning and a prosperity suitable to its face and an end
and a calamity suitable to the back of the head except the stage of tawakkul, which
is all beginning or prosperity, and which never terminateth in end and calamity, which
;
signifieth
the tawakkul-i-'inayati (the tawakkul of favour) trust to the beauty of the will of the Ancient
One (God) ; not the tawakkul-ki-ifayat (the tawakkul of sufficiency) which is an enterer
that never returneth from tawakkul-i-'inayati.
The
is
SUFi.lSM.
gg
This
is
who
shall
unity of God).
Till
amending
In the
Khwass
makam by abandoning
of this
well known.
is
In one place, he never sojourned more than forty days; and used to take great precaution to
conceal his state from the people, so that their knowledge as to his tawakkul should not become a cause
Generally, in deserts and solitudes, alone, void of food and of inof the causes of his daily victuals.
formation, he travelled.
That crowd, in whose tawakkul the existence of causes is blameable, the existence of causes is the veil of their state, so that on them falleth not the glance of strangers and beneath the towered dome of causes, they are concealed from the glance of
;
others.
talk at night,
In tawakkul,
reth
who
He
said
If
said
By
They
presences (divine).
any disaster.
asked Junid
we make no
effort,
how
will
it
be?
we
will
sit in
said
said
for,
thought shall
w'e
take
Abandon
it is
thought.
in
The passage
f^
What
Thus
of
said
Then,
He
appearances and
They
He
at
If, in
is
An assembly
of
As to the force
mad) hath decided.
they are, in
the gospel.*
is
i^'.l'-k iju
what
we
practise.
will
ye have.
RIZa.
99
Riza (Contentment).
IX.
Riza signifieth
10.
and
the lifting up (and removing) of the abhorrence of kaza and kadr (fate
destiny)
and
it
is
folioweth not that abhorrence should not exist, nor that the bitter-
Thus hath
appeared
it
in
some
Muhammad,
certainty,"
whereby
be"
it
(fate
To
it
The makam
to
first
its
of riza
is
tener.
makam,
In this
men
requisites of
At
this, the
From yakin
to
in
its
it
became known
veyed to Paradise,
For, in ri?a and
is
makam
of holy travellers.
inaccessible pinnacle
is
The being
joined
yakin, they have established ruh (the soul) and joy, the
of Paradise.
(certainty),
is
of
of)
Rizvan hinteth.
born riza
So long as, by the light of yakin, the heart is not diffused and dissolved, by
the heart, appeareth not the containing of events, of calamities, and of joy.
As have
said
it
in
Zu-n-Nun,
Ravim,
Haris-i-Muhasibi.
The
own
is
makam
of riza)
is
the
will.
Ibn 'Ata observeth will, in whole; and in abandoning will in part, regardeth
its
excellence.
The source
of riza
Once
is
is its
necessary
the
source of abhorrence
is
Junid said
This
is
Shibli said
is
riza.
SUFl.lSM.
lOO
Abhorrence
is
of
two kinds
(Ij\
When
some
reply
is
and the
makam
of riza.
how can
is
of nature.
as riza
to the heart,
of existence
But makam
ment of the wish
makam ?
its
Only a
is
its
with
Even
nafs,
j,
Possibly in
The
(a)
is
is
which
is
In it, abhorrence of nafs is not blameable, save when the heart is the possessor of
yakin like unto a wide sea, sometimes calm, sometimes rough. When, from the source
of divine favour, the winds of circumstances resolve to blow, the heart's sea cometh
and therefrom, the excess (foam) of a wave plungeth upon the shore of
into tumult
By its means the effects of riza
and, in the flowing of nature, goeth flowing.
nafs
;
and
of rest
appear
in nafs
When
own
these winds take rest, the heart's sea ceaseth from boisterousness
to its
boundary, the bounty of 'ilm-i-yakin and of rest turneth its face and perturbation
;
and abhorrence
of nafs return.
speaketh.
The
of
which
is
God.
When the glance of the divine Rizvan taketh attachment to the heart, in it ap.
peareth riza. Then the mark of union of the divine Rizvan with the slave's heart is
with Him. Thus speaketh Sahl, 'Abdu-1-lah.
the union of the slave's parts
Since the slave's riza is the divine Rizvan 's need, union with the divine Rizvan
appeareth not in the place void of riza. Thus speaketh Rabi'a to Sufyan Suri.
of riza is the
The makam
travellers, as
Bashar Hafi
makam
of those joined to
God, not
jnakam
hath said.
in reply to Fazil
God, is what
riza of
There, where
is
that
all
sins
appear good.
Thus speak
J he Amiru-1-Muminin and Yahya
:
Ma'aj.
is
what
h^l
MUHABBAT.
makam
because when
into the
lOI
is
Agent,
all
deeds
all
fall
beloved.
in this, nor in the next, world separate from the slave, riza and muhabcontrary to fear and hope, which in the next world separate from him.
Neither
bat (love)
Muhabbat
X,
On
muhabbat,
the base of
all
is
is
noble makams.
Since muhabbat
mawahib
the foundation of
(love).
I.
is
essentially gift
all
call
(gifts).
Muhabbat
two kinds
is
and
is
of
i.
muhabbat-i-'amm.
khass.
ii.
Muhabbat-i-khass.
Muhabbat-i-'amm.
(a) the heart's inclination to considering
attentively the beauty of qualities.
moon
(6)
(c)
tire
zat, ascendeth.
istence.
((f)
(c)
age).
(f)
purity
and
and
of impurity
of grossness
of fineness
of lightness
in lightness.
and
of heaviness.
affecteth the heaviness and the lightfineness and the lightness of this wine
l.ke the
fineness, its heav.ness to l.ghtness,
to
grossness
its
changeth
ness of the cup
lightness.
and
soul that giveth to the eye fineness
and, on hearts and
lovers of zat drink this wine
In the cup of their souls, the
The
nafs,
SUFi.lSM.
102
It
(a)
(b)
hearts.
shauk
devotion nafs.
(c)
The
relish of this
wine affecteth
hearts
nafs
(b)
(c)
all
parts of existence.
It
giveth
beholding.
remembering.
deeds.
" to such a degree that, in nafs, the delight of devotion prevaileth over
all
natural
delights.
From
its
of the
cup becometh
in
the colour of this wine so effaced that discrimination remaineth not and the form of
unity appeareth.
Love effaceth
it
giveth
its
own
all
existence
colour
it
be established
in
the hal
tinguished.
Junid saith
Love
exchange
the lover.
Muhabbat
verily a link of the links of concord that bindeth the lover to the be-
is
is
Kudrat (God),
his zat.
In exchange, the attraction of love giveth him a zat that is worthy of the descripits own qualities ; and after that, his qualities (the enterer of that zat), become
tion of
changed.
Junid said
He
said not
For
the beloved
is
This hal
not,
is
the produce of
its
not
fit
to
of
his zat.
To
muhabbat and
resting
is
its
Though
end.
muhabbat
its
cause appeareth
a witness.
mark.
sign.
muhabbat, one cannot behold this. For the sake of distinguishing the sincere ones from the pretenders, we sum up the ten marks of the lover
of
God
1.
of
vealed to
Isa.
is
no
God
re-
MUHABBAT.
103
Possibly, in a heart divine love together with compassion (for the people)
may be
collected
Its
sor of
side.
He
2.
his glance
said
beautiful
woman, and
to
him
nor turn
For trying
Beside me,
is
one who
is
more
and more
perfect in beautv.
She
my
is
sister.
Back, he looked. Against him, with rebuke, the woman extended her tongue
O boaster when I beheld thee afar, I thought thou wast a wise man when thou camest
near, I thought thou wast a lover.
Now, thou art neither a wise man nor a lover.
:
3.
Means
of the
love
and be submissive.
and the devotion of the
;
Beloved.
4.
If
of the
number
him he should be
5. Filled
of
it
and
full of
never be wearied.
be his son, of
caution.
love,
and
exaltation.
The mention
own
degree
if,
In respect of orders
Beloved
that,
in the
Rabi'a.
Sahl 'Abdu-1-lah.
Ravim.
7.
be, not
another purpose.
in desire of
Abu
Bakr-i-Kattani.
Shibli.
8.
the Beloved)
little.
little
his
own devotion
(to
SUFi.lSM.
I04
Thus
g.
lovers
saith
of
sweat.
hal
10.
The beholding
of the
his
shauk.
In his nature, should be evoked a new shauk, astonishment, and
moment in beholding and in every breath in union with the Beloved.
As the degree of propinquity to the Beloved becometh greater, to
desire
every
and
and desire
the degree of
Even so endless is the Beloved's beauty and the lover's desire, endless.
Of many marks of love, these are a few impossible in a book is love's limitation
;
according to the abundance of marks in love's praise is contrariety of words. According to another description and mark, each one, according to his hal, describeth love.
Shauk
(desire).
X.
Shauk
signifieth
assault of the claim of delight on account of the Beloved in the lover's heart.
The
ence
Shauk
is
Hairi saith
the fruit of
According to love's
{b)
Its exist-
is
Abu 'Usman
(<j)
2.
muhabbat
(love)
division,
shauk
who
is
loveth
of
God, with
two kinds
Him
desireth union.
shauk of lovers of qualities the understanding through the Beloved's grace, mercy
and kindness.
the shauk of the lovers of zat through union with, and propinquity to, the Beloved.
This shauk from exceeding honour is like red sulphur rare of existence. Because
generally people are seekers of God's mercy, not of God Himself.
the
Said a
man
Thou
of heart (a sufi)
seest a
'Abdu-r-Rahman
thousand
Rahira
-l-Karim
,,
Merciful.
Generous One,
God.
SHAUK.
The seekers of
To the seekers
hell
hell,
Thus
The
many;
is
if
,05
few, the seekers of God.
Him even
the sight of
they be
if
by Fate they be
in
in paradise.
saith Bayizld.
hal of shauk
is
Some
shauk
it
conveyeth the
in
This denial would have been at the time when shauk was special
holding (the Beloved), which
Beloved, to special
men
is
not necessary
in desire of be-
union,
Not every one who gained a sight of the Beloved, with the Beloved attained the
not every one who became a joiner, gained the stage of propinquity
not every one who became near attained the limit of the degrees of propinquity not every one who gained that degree, lasting thereon remained.
fortune of union
The shauk
more
difficult
said.
In the
of
our
is
spirit.
Then,
in
this
In
desired
the Beloved
and
is
is
not desirous of
The shauk
is in
to,
world
some
is
of
beholding
(in
is
its
acquisition
difficult.
places,
shauk
is
is
and
as
in
life) it
The cause
the
makam
this
world
life
may be
of death's
beloved.
delay
is
is
of acquisition.
is
difficult.
The word
Mushahida
second meaning
is
appropriate.
whose acquisition
is in
SUFi.lSM.
Io6
7.
When
muhabbat-i-'amm (common
love),
states,
Sometimes in the tight grasp of kabz. God twisteth his heart so that therefrom
becometh expressed the refuse of the existence of delight (hazz) and the effect
thereof is shown in tears.
;
Sometimes
may
traveller)
Thus have
God
of devotion
and
of sincerity.
N uri.
signifieth
The
marks
said
Wasiti and
Kabz
in
establish the
extracting of delight (hazz) from the heart, for the sake of holding
and capturing
its
Bast signifieth
The
The cause
kabz
(a) of
is
of bast
is
nafs
The
state.
(b)
flashing of the heart with the splendour of the light of the state of joy.
and
The
result is the
expan-
Of the
many
is
tughyan
(ex-
ceeding iniquity).
to nafs; becometh admonished
through joy Cometh into exaltation ; and through its motion, becometh
raised a great darkness like to a cloud, layer on layer, wherefrom springeth kabz.
its
state
To repel this calamity, the heart should at the time of the descending of joy,
before listening to nafs, take shelter in God with truth and penitence, repent, so
that He may lower between it and nafs the veil of purity, and preserve it from attach;
ment
to nafs
and
Sometimes
Kabz
to tughyan.
to
"the
first
(contraction)
bast (expansion)
On
or bast
grief,
joy.
experiencing either grief or joy, they think that they experience either kabz
;
and
thus,
fall
into error.
of
kabz
bast
is
is
I07
fana;
in fana,
possible
(a) in
(b)
(c)
of occupations,
have turned.
Partners between "the first ones " and "the middle ones" are
(a) fear and hope according to faith.
(b) grief and joy
nature.
"The
last
ones" by putting
off
Fana*
signifieth
8.
Baka
signifieth:
Travelling to
ler travelleth
God
(fana) endeth
in God (baka, becometh verified when, after absolute fana, they give
an existence purified from the pollution of impurities, so that, in the world
of description (the material world), he advanceth in divine qualities.
Travelling
to the slave
with the
In the description of fana and baka, the contrarieties of the words of shaikhs agree
contrarieties of hal of the holy traveller.
each
According to his understanding and the amending of his hal, the shaikhs have answered
Fana
signifieth
less explained.
(fl)
(6)
(Lahiji in Gulshan-i-raz).
(c)
If it
man
is
effaced from
from effacement.
(Imam Ghazzali in Gulshan-i-raz.)
From
is
self,
so that he
these, he
a defect.
is
The
is
rapt, journeying
highest state
is
lo
first to his
be effaced
sJfi.ism.
io8
Some have
Fana
signifieth
saiu
Baka
(a) the
fana of contrarieties
(A)
decline of worldly
the
signifieth
baka
The
sense
of the
of concordances.
a requisite
is
makam
of penitence
of
Nasuh.
permanency
de-
and
permanency
God.
permanency
presence of God.
,,
decline
(d)
blameable
of
concealment of things.
terity.
in
laudable
,,
intoxication of hal.
rifying of nafs.
of
is
(a)
of
Ziihd (aus-
,j
qualities.
qualities.
Fana
pleasure in
lights.
of
Outward
fana.
This is the fana of deeds and is the glory of divine deeds. The possessor of this fana becometh so immersed m divine deeds that, neither on the part of himself nor on the part
In himself,
no
will for
manifestation of
delight.
holy travellers have remained in this makam, wherein they have neither eaten nor
drunk, till God hath appointed over them one who (with eatables, potables, and other
things) might support them,
Some
(i)
Inward fana.
This
is
and
The
of zat.
One.
Immersed
of
in
Wujud
existence of
God knoweth
(the
God when
In
this
requisite.
makam,
To
some,
Therein
in
is
is
the
it
is
immersed
in the
and thoughts.
may chance
his
God) until
becometh cleansed
The presence
contained fana.
forth
is
his heart
connection with that one who shall not yet have passed the
and not shirk in connection with that
shirk (infidelity)
that, in
one who,
Absolute Existence,
of his
is
present
immersed
what goeth
is
in
may be
festation of ^at
at a time
and
when he
of qualities
and
shall
shall
proximity to the light of lights wherein the flame of eternal love burneth, ere
formeth ; consuming self, ere it quickeneth the lover with the embrace of tnion.
(d) the
(Gulshan-i-raz,
1.
120.)
^
it
trans-
AURAD.
of fana to sobriety.
He who
(of fana).
lop
is in
of Bisra,
of the bazar
knew, yet he
of its
in the
felt it not.
The baka
The baka
The
zat
that
in
is
and the
place of manifestation
in
the
is this
qualities of fana
it,
the veil
Becometh
fana,
neither
God
creation
is
is
God
the
the veil
veil of
creation
he
its
own makam,
without
(the veil of the Creator) being the veil of the other (the created).
one
is
baki (lasting)
in
of fana
and
of baka.
In fana,
Outward fana
the portion of the Lords of heart and of the
is
Companions
of hal.
Inward fana
special to the noble ones,
is
free
The aurad
VII.
(prayers).
7.
Before the crepuscule, the seeker should have completed his ablution, and should
be sitting before the kibla in expectation of the prayer of morn.
When
he
saith,
(a)
(J)
When
he should say
There
is
no power nor
virtue but in
God
whatever
no
SUFi.lSM.
In every azan, he should observe this rule
rally
say
in the
O God
When
Thy day,
the back of
Thy
through
mercy,
Welcome
to
the
God
bless ye
in
my
declare-
that there
is
,,
Muhammad
the
sirat
paradise
"s
(of hell
fire
true.
bridge)
(the
book
(of record)
intercession
1
(of
Muhammad)
God
will
cule
Ikhlas
112.
:^
the Kalima-i-tasbih.
istighfar.
ask pardon of
God
for
my
sin; to
his house,
go to the masjid.
On
O God
by the
true ingress,
make me enter
sunnat, prescribed
nafl,
to
my God.
voluntary
by the
true egress,
make me pass
out.
AURAD.
On
way
the
By
Thee,
to the masjid,
With
lit
pray to Thee,
O God
to
and hypocrisy, I have not issued. To avoid Thy curse and to meet Thy blessing,
have I come out. To save me from hell-fire and to forgive me my sin, I pray to Thee,
evil
for
On going
vance
and say
name
In the
me
When
of
forgive
sins.
and planting
his foot
in the
of
God
God,
There
Whom
is
life,
He
giveth
and taketh
all
kings,
He is
over
and
is
is
no partner.
powerful.
There is no god but God, the One. Sincerity is His promise; victory. His slave; popular.
His army. There is no god but God, the master of grace. To Him, be praise. There
is no god but God, save Him, we worship none.
Who have faith in Him are saved.
Then he should
O God
bless
Muhammad, Thy
namest
of
God
and say
Muhammad bless
last generations.
O God
chief
mesGive him
will.
bestow
all
among
the souls
Thy
his
body among
the bodies
and
mercy.
His two hands, he uplifteth and of the above traditional prayer of the prophet
whereof, after this a single section will pass) he uttereth as he wisheth.
;
(in zikr
The Lords
its
of
time
this
this rule
and
on
in
by negation of lusts,
abandoning words,
assiduity
Salam
defect,
in zikr,
signifies
by reading without
Peace (be) on thee, O prophet, and the mercy of God and His blessing ; peace on us and the
devout slaves of God peace on you and the mercy of God and His blessing
Every prayer must conclude with this salutation,
;
This
is
given
in
chapter
vii,
SUFi.lSM.
12
sufis.
the condition that, sitting, in that place, there shall be no thought of calamity
shall be void of the causes of defect of deeds and of states.
On
and that he
till
the
than one
who
sun ascendeth.
He
till
The
Suratu-l-Fatiha
God
(lives).
is
dearer to
me
AURAD.
near sun-rise he should be assiduous
Till
in
reading.
azkar
praying.
Then he
that
(zikrs).
ii.
Falak*
iii.
Nas*
iv.
V.
Ikhlas
Kafirun
Kursi
Ayatu
vi.
glory to
vii.
is
obligatory,
is,
.......,
......
........
...
...........
.......
the Suratu-!-Fatiha
i.
,,2
but in
God
God
O God
O God
O God
praise to
Chapter,
upon
God
send
is
Thy
great
there
blessing
is
,,,
ni
112
100
2V. 255
and female
towards me and them, do so, soon or late, in this and in the next world, asbefitteth
Thee ; towards us, do not as befitteth us, for Thou art the gentle Pardoner, the gene!
in the tasbih,
till
Then,
in the
in
it
he en-
gageth.
If
God
in devotion,
If stil
have given him the bounty of leisure, he should regard as booty the
worship of God should without defect be assiduous in deeds and
the time of the prayer of zuhaj cometh, when he performeth it.
shall
being engaged
till
in
he should be as-
siduous in deeds.
* Together, these two are called ma'uzatain, the two ma'uz " shelter in
;i< the
2nd
3rd
Zuha
tasbih.
4th \he
takbir.
tahmid.
5'/i
hawla.
tahlil.
God."
SUFl.lSIVI.
jj.
Deeds are
two kinds
of
outward
(a)
salat, prayer.
tilawat, reading.
zikr, repeating
inward
(b)
God's name.
The arranging
of
deeds
As long
this wise.
is in
unite outward deeds with inward deeds and in order advance salat, tilawat, and
zikr on the condition of the heart being present with God, and of its being in fear;
ful
contemplation.
through languor union with an inward deed (muhazira, murakiba) be imposhe should be content with an outward deed.
Murakiba is that contemplative state wherein he ever regardeth God, his preserver
and watcher: and this is the essence of zikr.
and temptations and thoughts prevail,
If, in respect of murakiba, he be languid
he should awhile rest himself in sleep so that nafs may rest from languor and torment and, again, with joy may turn to deeds. Otherwise, through sorrow, nafs, with
If,
sible,
heart
complaineth
prevaileth
over
it
and therein
Before the declining of the sun (from the meridian), he should be awake for an
hour, to arrange for ablution, so that at the time of noon, he may have finished his
ablution
When
in zikr
and
tilawat,
be
four rak'ats,
one salutation,
After that
he performeth the sunnat of zuhr.
sitteth expectant of the jama'at..
engageth in tasbih, and in istighfar.
laudable
It is
if,
he utter a prayer.
The
he uttereth
Chapter,
the Suratu-1-Fatiha
Ayatu-Kursi
2
Glory to God.
tahmid. Praise
takbir,
God
tahlil,
There
255.
tasbih,
is
great.
is
of the
morn,
AURAD.
Ji-
for that
is
make
'asr (afternoon).
his time in
devotion.
When
'asr cometh,
and readeth :
Chapter.
in the
ist
99.
,.
2nd
Adiyat
3rd
loi.
4th
Kari'a
i>
Takasur
102.
loo.
When
naught
is
a learned zahid, possessed of zuhd, for the blessing of whose breathings he may borrow the
splendours of advantages ; and in respect to abandoning the world, to perpetuity of
devotion and of desire, may increase his resolution.
When
name
In the
of
virtue but in
makest go
He
God
pleaseth;
God
is
my
sufficiency; there
go out
is
;
no power nor
and me, Thou
out.
uttereth
Chapter.
the Suratu-I-Fatiha
i.
Falak
113.
Nas
114.
Between
'asr (afternoon)
(b)
(c)
is
none; His
The
the dominion
the tasbih.t
tahmid.
tahlil.
takbir.
Glory
to
God, and
to
to
forgiveness of God.
(d)
is
There
is
no god but
significations are
zilzal
God
t See
the earthquake,
kari"a
takasur
emulous desire
adiyat
striking,
of multiplying.
p. 113.
to
Him,
praise;
ask
Il6
SUFI.ISM.
(e)
(/)
his offspring,
send benediction.
is no God, the Etern
save who
(g)
al, the
Ancient
offer.
:
the mighty
save who
is
[h)
no partner
Thine.
is
,,
,,
,,
is
kibla,
be ready
approach of night.
for the
Till the
(6)
(c)
At
(a)
tasbih.
,,
istig^ifar.
sun-set, in
is
obligatory.
Chapter,
the Suratu-l-Shams
God
91.
Lail
92.
'
Falak 113.
Nas
114.
the face of
Thy
night this
is,
of
Thy
day.
Between the azan (of sunset) and the .ikamat, as his time
formeth two ruak'ats of the sunnat and uttereth :
is little,
he quickly per-
Chapter,
in the ist nik'at, the Suratu-I-
2nd
He reneweth
Welcome
"
Ikljlas
If
in
112.
ing of being
Kafirun 109.
two
welcome
'isha
to the
quillity, he
Chapter,
(a) \Vith
two rak'ats
the Suratu-1-Buruj
85.
Tarik
86.
ny
AURAD.
(b)
Chapter
the Suratu-l-Bakara,*
(c)
Ikhlast
,,
the Ayatu-I-KursiJ
v.
16.
112.
255.
Suratu-1-Ikh'ast
11 2.
Well
C-hapter.
the Suratu-1-Lukman
31.
Yasin
36.
,,
Dukhan
Mulk
67.
44.
If
Chapter.
the Ayatu-l-KursiJ
Suratu-1-Hadid
v.
255.
57.
Hashrll
59.
rak'ats,-
and uttereth
nafs,
When
stated
is
engaged
to
in
(as to purity
make
and to
the tahajjud, he
zikr)
own
be as before
maketh
it
standing
as before stated.
Some
the
ac-
of
it
for the
Lords
of stages
and
Companions
of
is
for the
union.
Possibly this
sincere
is
the
mark
of
him who,
in
search
of,"
and
in
That he regardeth not much the expenditure of his own times and the being immersed in deeds and in devotion and becometh not vexed.
;
" Your
God
is
God
the
One,"
to
II
And
The
beginning.
end.
to identify.
Il8
SUFi.lSM.
For when, in respect of its Beloved, true love gaineth the opportunity of happiness and of meeting and the possibilities of the good fortune of prayer and, in His
presence, hath the power
;
of weeping.
it
recogniseth
its
of
flattering.
|
kiss).
great prosperity.
Clearly beholding
God
is
(b)
The
God
In the matter of seeing, the purport of this resemblance is the glance of the next
world with the glance of vision in this world not the (vain) resemblance of God
(possessed of glory) to the moon (void of glory) because this spectacle resembleth no
other spectacle.
The
own
In his
belief,
this
is
and as
to this, belief
is
diverse.
crowd
In this world, a
(a)
know by
(b)
Hence
" In
This
and used
"
'ilm-i-yakin
of their 'ainu-l-yakin
is faith.
That
for
an hour,
The
rent were
(a)
{b)
all
error of the
error
of the
come."
is its
If
what he said :
my heart, my God, I saw."
is
hakku-1-yakin
said he
to say
When
it
Amiru-1-Muminim
my
(of
vakin."
MUHAMMAD.
As
to
Seeing
it,
As
to
119
(a)
is one thing (possible), understanding another
one cannot comprehend.
(difficult).
The
{&)
With seeing
What
The mistake
is this,
no connection.
a side.
description.
an air.
a splendour-light.
quality.
surrounding of
light.
Vain imaginings, are all these fancies and great is this error that, in respect of
hal and makam, a person conjectureth in a degree superior thereto.
;
own
To-day, the
from
its
He
affairs of the
his
next world gaineth that one, who, from the world and
(a) in heart, in
(b) in
itself to credit.
is
for
of cash to-day.
Despite
this, for
them
also
is
a promise, which
is
and
cash reacheth the Absolute Banker (whose promise is not the cash of another
and that is, Muhammad, whose cash is the promise of other prophets).
for
it,
The promise
of saints
is
According to
whereof is the
his
own
hal,
Makam-i-Mahmud, the
In
it,
Muhammad
praised
makam.
is
word
The witnessing
of prophecy; and
its
ending (with
Muhammad).
1.8.
Through the witnessing by God and the proving by endless miracles, people
faith have had faith in Muhammad's mission
and in the demand of the traditions
;
of
of
120
SUFI.ISM.
faith,
whereby
all
all
Who
infidels.
enemy
of the
from the miracles* other than by the prophets, something becometh apparent,
call deceit, not miraclef (of the prophets).
If
it,
crowd of
is
they should
went
Not
and
go by the Nil-bank
to
as
crowd of miracles (of the prophets) was this, though doubtless to him
it appeared as the essence of power.
Nay, it was divine deceit that
own kufr, he might become more firm and, from the acceptance of faith,
of the
to his people
daily, in his
more
astray.
Possibly, by the blessing of following Muhammad, some of the miracles other than
by the prophets may be revealed to the auliya (saints) and to them they may be
a blessing, whereby greater may become their yakin.
;
Not necessary
is
it
be manifested by miracles (of the prophets). Because it is possible that the rank and
the hal of the master of miracle may be lower than the rank and the hal of him, who
is not master of miracle.
By reason
festation
To
is
of mani-
power
of yakin
is in
the tale of
perfection)
is
uo need
of the effects of
For
karamat
khwarik-i-'adat
On
come
(of
is
on the part
of
modern shaikhs,
often,
des-
The cause is that, mention whereof hath passed. Nay, in their opinion, through
beholding the lights of absolute kudrat through hikmat, the glance of their vision is
neither strange nor rare and, in the strengthening of their yakin, is no excess of
;
effect.
^loLc
<j;!j^
toU)/
MA'RIFAT-I-DIL.
,2j
When
As
To them,
khwab
either in
is
wahy
khwab
inspiration
dream).
(sleep,
Ma'rifat-i-dil
in.
The
or in wakefulness,
true
6.
and
its sio-ni-
fication abstruse
by reason
of the continuance of
power
its
in
and
its
advancement
in the
degrees
of perfection.
Hence
they call
it
>-:L5
kullab (a cheat).
is the gift of God and His gifts are boundless, endless are the power and
the advance of the heart in degrees of perfection and in ascents of the beauty and of
the grandeur of eternity without beginning.
Since hal
Contained,
and
qualities
its
in
the limits of
number and
portion of his
number
the
in
of limit,
are not
its
hals.
own
capacity.
From
it,
to
whom
fell
it,
to the heart.
The meaning of dil (the heart) is that point, wherefrom the circle of existence
came^into motion and wherewith it found perfection. With it, is joined the mystery
of eternity without beginning and in it, the source of sight reached the limit of vision, and therewith glorified became.
;
The beauty and the grandeur of the aspect of baki the throne of the Merciful the stage of the
Kuran and of the Furkan Barzakh.* between the being absent and the being present riih (the soul)
and nafs; the seas of the country and of dominion; the observer and the observed of the king; the
lover and the beloved of God the bearer of the load and the lor.d of the mystery of the deposit of
;
God's grace
all
are
its
(is)
the result of
its
(the heart's)
iii,
24
i.\,
14.
God
(is)
SUFi.lSM.
122
Its
form
(is)
and
its
vision
light of beholding.
When, free from the soul, became nafs, on both sides love and contention apnafs), was born the heart's form
peared. From the marriage of the two loves (ruh and
;
like to
Barzakh,
That the
heart's form
Wherever
it
it
it
it
allieth itself
is
to both
proved thus
wherever
it
it,
intertwineth.
is its
is
it
is it.
Firm
even as
Included, beneath the sway of the throne's surrounding, are all hearts,
the sway of the greatest ruh (God), are the parts of ruh and, in the sway of universal nafs, the parts of nafs.
in
A form and a truth, hath the heart ever as hath the throne. Its form is that piece
cone that in the left side of the body, is a deposit its truth is that divine grace
mention whereof hath been made.
:
of
Between
this truth
and
its
cause the heart's truth is purely grace, and its form the essence of grossness.
tween absolute grossness and grace, resemblance is in no way.
be-
Be-
rational nafs and the animal ruh (which have, each, a face to the world of
and a face to the world of grossness) intervene between the heart's form and
so that every trace (that may issue from the heart's truth) may first reach
its truth,
nafs may by affinity take its aspect of grace and may, to the animal ruh, convey its
The
crrace-
aspect of grossness.
Even
so,
by
affinity,
its
form of grace
intrusteth to the
the grace of mercy first is from God becometh spread upon the truth of
reacheth from it to all thrones joineth by their means to the throne's
and, hence, reacheth the quarters of the material world.
Even so
the throne
form
The
form
is
to
its
truth.
its
other bodies.
So
is
its truth.
(
MA'RlFAT-1-DIL.
All hearts find bounty from the throne
(a) its truth
form.
of prosperity, opposition as to
Muhammad
of creation
is
(i)
form
(6)
,2-1
God between
Of
the heart
its
great-
lamp
is
kindled.
This
is
mushin.
dark, head-lowered.
(ii)
(iii)
is
crite.
(iv)
In
it,
is
and the
are the aid of faith from the holy world, and the purification like to freshness
and in it, are the aid of hypocrisy from the world of
and a stain like a wound that increaseth from purulence and ichorous pus.
Whichever
The source
of these
two
is
of contrariety of
is
nafs.
To its own
world, ruh wisheth to draw nafs and nafs, rulj. Ever in this contention
Sometimes ruh prevaileth and draweth nafs from the low centre to the
makam, sometimes nafs prevaileth, and draweth ruh from the summit of per;
they are.
lofty
Ever obedient to that side that prevaileth is the heart until when dominion
becometh established wholly on one. In following it, the heart accepteth contentment.
On
If
the happiness of eternity without end and the favour of eternity without begin-
ing arrive and give to ruh (the soul) the aid of grace, whereby
conquereth nafs
of
makam
of ruh
Then
makam
and
Such
If,
is
God
then
whereof
is
dil (the
following
dil
and kufr
gathereth strength
it
makam
of dil
is
from
its
(whose child
dwelling (which
the
is
it is).
(infidelity).
otherwise, be the state and the effect of misery and the hardness of eternity
to dil
and nafs
victorious, so that
it
SUFi.lSM.
124
gathereth strengt!., and, to
from
its
of nafs
own makam
own
and, in nature's
Such
its
soil,
becometh
firm
is
who
its
ruh
descendeth
own makam
the place
nafs.
is
lowered of
heart, black
with kufr,
altogether seized.
If,
on either
side,
(a)
to nafs,
(b)
to
Such
ruh
nafs be powerful
if
is
dil
generally:
dil is
Such a heart
is
if
be powerful.
ruli
inclined
one
towards
towards
hypocrisy.
attracted one.
III. 9.
two meanings :
Sufis assign
murad,
,,
The murid
The eye
own
followed,
(disciple)
is
of his vision
defect.
The
(the disciple).
beloved
murshid).
fire
murad
in his
Impressed with the travelling of the man of desire, whoever was; and, in the two'
a desire other than God, or resteth a moment from desire for the
for him, illusory is the name of desire.
murad,
worlds, hath
Thus say
Abu 'Usman
The murad
is
called
muktada
(the followed)
because
sway (over murids) hath reached to the degree of perfecting imperfect ones
the diversity of ways of capacity to the ways of directing and of instructing with the
The power
to
Hairi.
of his
Like this is the person, or the holy traveller, (who is) the attracted one, who,
with the foot of travelling, hath traversed all the deserts and the dangerous places of
sensual qualities; and then, with the aid of divine attraction, passed from the degrees
of
(revelation)
and
of
yakin (certainty)
and
(the soul)
is
MA'RlFAT-l-MURiD.
Or
Ije
the holy traveller,
is)
who
first,
with the power of attractions, hath traversed the plain of the makams, reached
to the
world of revelation and of beholding; and then, with the foot of travellino-,
beheld
the stages and the halting-places
and found, in the form of 'ilm, the truth of hal.
;
To
these two,
is
(a
followed).
Neither of the two following hath the right of the dignity of being a shaikh.
(a) Tlie imperfect holy traveller, who from the strait place of effort to the
plain of manifestation, hath not reached.
The
(b)
imperfect attracted one, who, in respect to the subtleties of holy travelling and to
the
makams, of stages, and of dreadful places, hath not gained knowledo-e.
truths of
To
The
For
this reason,
The
wherein
more than
its
good
is
him
in
unto an
like
is
eo-g,
If it be worthy of the power and of the impressing of the blessing and of the
protection of a matured bird (wherein the vehemence of the power of begetting is overpowering), while in the egg, the power of the spiritual life and the specialities of its
ment
At
last,
off
from
itself
and conveyeth
to the
per-
bird, that
hath
itself
fection of capacity.
On
the contrary,
if
becometh corrupted.
Even
the egg
in the
is
of the existence
own
so,
if
existence
the
bird of truth,
"God
flieth in
created
Adam
in
His
own
form," issueth
;
and reacheth
beneath the sway of the imperfect holy traveller, or of the imperfect attracted
of
perfection.
Even
sunnat
is
so, in
demand
of God's
this
permanency
two producers with the bond of lust, by the means
and passive; and by the impressing and the impression.
of species, except
of the deed, active
SUFi.lSM.
126
So, in the
vice)
sp'.ritual
man
(which
purely ser-
is
This
Though
father,
in the
yet, in hikmat,
is
it
of love;
and the
miirid's
is
is
prohibited just as
is
hikmat,
possible (as
it is
is
of
in
difficult.
who
(in
may be expected
as in the birth of
of a
who
the traveller,
is
murid
is
(God-) attracted.
murad
who
is
is
Among
them, restricted
Whose
is
the traveller.
The Kuranic
is
is
preceding
is
preceding
is
beloved.
is
lover;
whose
the beloved.
Divine
will,
acceptance) of guidance
is
is
is
the condition
(of
degrees, are the guidance of the hal of the lover, and the travelling of lovers in the
regions of makams.
Until he fulfilleth the lowest
They ascend
degree.
from the
to the lofty
makam.
ist
degree.
to the
2nd.
2nd
3rd.
3rd
4th.
travelling
in
all
flight;
the
makams.
joineth,
labour with
'
MA'RiFAT-l-MURiD.
In
honour
of
For
being a shaikh
this
(a)
(b)
degree
is
the middle
makam
of khilafat
give the
In this
makam,
latter,
When
he conveyeth
of
to the material
it
is
127
this
makam
in
is
aid of attrac-
of all
by the
for
is
common
lovers,
who have
makams.
world of kashf; whose travelling is in the removing of the darkness of the qualities of
nafs and from whom, in every makam, becometh effaced the darkness of a certain
quality till that time when by this effacing, their nafs gaineth, with divine light, full
;
refulgence.
As
is a darkness (which, in the makam of sinand delight in the world is a darkness (which, m
and poverty of trust on the surety of
of austerity, becometh effaced)
God is a darkness (which, in the makam of riza, ariseth and departeth)
makam
provision of
nature
;
accordingly, in every
from the
veil of darkness,
By reason
istence
and
all
makams, of travelling,
from them are the dark-
and cut
off
despite delight
world
(in
the world)
reliant
of nature.
of creation
was
To none save to him, did they give the honour robe of being "a beloved."
Even to the tabi'in advance from the makam of being a lover to being a beloved is only
by implicitly following
Muhammad.
\^
SUFi.lSM.
128
Then from Muhammad came the address in respect of Musa, who had the degree
"a lover (of God) " and who wished to be " a beloved (of God)."
When 'isa desired this degree, at a time when He was desirous of Muhammad
God kept him detained some years in the sky, till after the mission of Muhammad,
of
being
so that
by God's order He might descend (to earth), and (by reviving the faith of
Muhammad and by following the sunnat of prophecy) reach the makam
of being "a beloved (of God)."
God, none reacheth by being a
^'
lover,
only
by being a beloved
God, none
Abu
'All
Dakkak hath
said
Musa
said
" Let
Came
"
me
not
"
see."
the answer
Me, thou
To Muhammad, God
At thy God,
said
One (God)
Muhammad even
as, in
is
is
iron) to its
of)
iron
own
attracted
so, in
its
own
From
the
Muhammad
magnet
(which
is
of
the
love
first
for the
the
ruh
(soul)
of
From
the
quarters
and regions
of
the
world, to
whom
himself
Muhammad drew
found a portion
of that speciality
To
himself, he
drew the
womb
after
womb, from
became.
Such
is
Muhammad.
r'T.KAD.
,2^
By
'
Muhammad
God
The murid, whose
the place whence it is taken, and the binding of one's self to the true faith.
I'tikad (belief),
I.
The words
i'tikad
and
ittihad signify
I.
Its place
news
of origin, in the
beginning of
hal, is
of iniquities of ideas
and
in children's
pure nafs,
fancies.
In their mind, the form of those beliefs becometh, like the (imperishable) sculpture on stone,
that, in
it,
impossible.
Whom,
faith,
the
good
own-
Of them,
own
of its
is
deniers) from,
If
religion
its
own
and
its
own
idea,
(of
circle of following.
verily they look, they see themselves even so in the degree of following their
own Imams and 'Ulama, from whom by reason of good opinion (and by the fancy of
goodness of that opinion), they may have accepted arguments; from whom fancies
and understandings may have issued and with whom, the thought of yakin and by
the abundance of verification, they may have become pleased.
;
By reason
nafs
is
of diversity of opinion,
is
human
of
SUFi.lSM.
,3o
From
state.
Gradually, in
(Eon
by way
became
of heritage
after oeon,
limit of enmity,
it,
it
reached the
and ended
Then wherever,
the pure
of
God.
wahly
become
from the
ills
One
of heart, of opinion, of
When
of purity,
of desire.
concealed
tongue were
became
in the veil of
by the
light of
all.
grandeur,
and the
light
its light.
the sun's being veiled and hidden, it again cast its shadow; and,
from the concealed ambush, came the darkness of its desire.
By
forth
little
by
little,
Hearts turned their face from the moderation of steadfastness to turning aside;
appeared and open to shaitan, be-
came
Accordincr to the distance from the time of prophecy and of being veiled, the
innocence daily became greater through the darkness of the descendings of
li^ht of
Who
is
first
crowd
of the
"com-
panions"; should turn his heart from love for the world, so that, by the light of yakin,
the eye of his vision may be opened and to him may be discovered the pure God.
;
the complaining
keeping one's
self
l'TIKAD,-ILM-|.FARiZA.
131
that
is
through sincerity
and perturbation.
To whom, God gave the favour of change of desire away from the world, the
He plucked up from his heart and made it the glancing place of
of contention
root
His
mercy.
mark
By the
Its
is this
glance of mercy, he becometh not joined with the veiled ones ; nor with them treadeth
the path of contention.
This is of the specialities of the sufis, whose hearts have wholly turned to the
whose
ecstasy of the sweetness of love (for God) away from the love for the world
and who, with the glance of roercy,
veins of contention have become extirpated
;
have gazed at the commonality of the people, gained safety from enmity, and
are entitled
'Ilm-i-fanza (the
That
who
firka-i-najiya.*
'ilm,
is
3-
for all
is,
in the
Some have
(a)
said
it is
:^
God
to
is
is
necessary, so practice
is
in
devotion
necessary for
the 'ilm-i-khlas.
the 'ilm-i-afat-i-ikhlas (the calamities of sincerity)
(b)
revelation whereof
Then
the
the 'ilm-i-wakt
it is
(d)
the
power
of ikhlas.
'ilm-i-ikhlas is
Dependent on
(c)
is
it
or the
knowing the
hal (that
the slave and the Lord God), and the rule which
its
is
may be between
attached thereto
is
the sources o the acts of thoughts and the goodness and evilness of acts.
All this
is
Not lawful
fazilat (excellence),
is
lawful to muslims,
If
'ilm-i-fariza
abandoning.
This
is
the
name
of
an Arab
tribe.
be one
SUFi.lSM.
1^2
What Muhammad
all
hath said
is
enjoined to
ail
muslims
the
knowing
of
it is
to
muslims impossible.
these 'ilms
for
not lawful
is
unbearable
trouble.
Most
true
The kaul
It is
is
of
the kalima-1-shahadatain,
i.
ii.
iii.
iv.
V.
salat.
zakat
saum
prayer.
pilgrimage.
alms.
dream.
hajj
(purchase).
the 'ilm-i-bay'
It is
shara
(sale).
tilak
(divorce).
(marriage).
nikah
The
(totality
of
all
kauls
is
the)
of these
kaul
Shaikh Shahabu-d-Din
of
is,
for
'Umar-i-
Sahrwardi
It is
and
of prohibitions (of
God).
ing,
Because though the slave is ordered as to doing, and prohibited against abandonthem, incumbent on him is their 'ilm, so that the practice of them may be estab-
lished.
The
(a) the
comprehender
of the chosen
bay'.
shara.
all
of
two kinds
the 'ilm-i-nikah.
the 'ilm-i-mubani-i-islam.
common people,
muslims by reason of
tilakat.
requisites,
necessity,
need.
(A)
'ilm-i-ikhlas (sincerity).
and other
khwatir (thoughts).
These are enjoined on some special folk, who have the capacity and the power
them; and not enjoined on common folk who have not the power.
of
knowing
For some special ones, whose capacity is fit, these 'ilms are of thp number
God's ordinances. By them, they are ordered and prohibited.
of
of the
We
'
have the power not to bring into action impure thoughts ; impure thoughts, we have
not
power to prevent. If as regards them, go a reckoning and a requital, difficult
is the
work.
the
Came
this
Save
to
ay at
its
limit, nafs,
God
of
it
the ordinance
is
by
it
not ordered
and
for the
restrain
impure thoughts,
on him,
is
shaikhs,
ordinance,
aban-
not reproved.
Whoever can
The
troubleth not.
This limit
it
God's
the comprehender.
is
according to their
own
hal,
and
wirasat (heritage).
The
hal of
III.
man.
ID.
i.
(those
ii.
The ^^
of three kinds
to
God) andthesabik
in faith)
The men
(a)
The
^'
lo ii
hand)
The Kuran
Ivj
perfect).
left
(ambiya), prophets,
after
{b)
The
iij-'ai*
Muhammad, have
by
Muhammad.
to
whom,
immersed
essence of jam' (collected), and in the abyss of tauhid (unity of God), the grace
of eternity without beginning bestowed freedom and salvation from the belly of the
in the
fana (effacement) to the shore of tafraka (dispersed) and to the plain of baka
(permanency), so that, to salvation and to degrees, they might guide the people.
(c) The jama 'at (crowd), to whom, after arrival at the degree of perfection, the trust of
fish of
perfecting (the imperfect ones) in reference to inviting the people (to Islam) passed
suFi,iSM.
124
not
neither
;
(a)
The
The
whom after
paradise,
seekers of
(a)
to
God
are
the thread
(6)
and
and
power
land
of perfecting
The men
(collected)
fana (eflfacement),
two kinds
of the face of
God.
next world.
These are that crow-d that have gained freedom from some of the qualities of nafs;
become qualified with some of the hals and some of the qualities of the sufis and
become the beholder of the excess of their hal.
Yet w^ith the proud trailing residue of the qualities of nafs are they left distressed ; and
therefore deprived of the acquisition of the end of the man of propinquity to God and of
sufiya (sufijism).
{b)
The
regard an enjoined duty all the excellences and the nawafil ; whose religious order is at
times the verifier of the sense of ikhlas; and whose taste is for the singularity of
God's glance upon their deeds and hals.
all
As .the
sinner
is
full of
caution, as to revealing his sins, so (lest there be suspicion of hypodo they practise hypocrisy that the order of ikhlas
not wholly have they expelled strangers, from the viewing of their
The
this
difference
between
the
mutasawwifa
or
sufiya
hals.
is
From the malamatiya, the attraction of the grace of the Ancient One hath wholly uptom the
existence of sufiya ; and from the glance of their witnessing uplifted the veil of creation
and
In
If
of egotism.
making their devotion, in issuing their alms, the malamatiya see not in the midst themThey are secure from the knowledge of the people's glance; and
selves and the people.
bound to the concealing neither of their deeds nor of their hal.
good they see in revealing their devotion, they reveal it; otherwise, they conceal it.
The mutasawwifa
or sufiya
are
is:
jr
The seekers
i^j (zuhhad,
[;^ (fukara,
-i^^
fakir), fakirs.
(khuddam,
|.'i>^
('ubbad,
The zuhhad
crowds
khadim), servants
God.
of
God.
who with
are those
Against the
^y'
(sufiya), the
zat,
makam
the
is,
opposing of
by the delight
of his
crowd
this
own
nafs, veiled
is
of delight of nafs.
By beholding the beauty of eternity without beginning and the love of eternal
the sufi is veiled from both worlds.
As
next world,
The Hadis
saith
Unlawful
The
is
is
this
world
is
wherefrom
world)
he
his delight.
is
is
who
The cause
is
necessary
ful
is
objects.
:
day
of judgment).
For
deeds,
By
in
of excelling
(ii)
"
who
(!)
(of this
half a
day (equal
to five
Muhammad
hundred years),
will
on entering paradise.
:
ummat (tribe)
enter para-
and
and
of
freedom
of
mind for
the sake of
much devo-
Against the malamatiya and the mutasawwifa, the opposing of the fakir is
Because the fakir is the seeker of paradise and is desirous of his own delight. They (the
malamatiya and the mutasawwifa) are the seekers of God and desirous of propinquity to
Him.
SUFi.lSM.
136
fakr, is a
makam
superior to the
Though
the degree
is
makam
of the
malamatiya
fakir,
makam
In the
On
On
his part,
and
of the sufi,
is
to
his, is
no wujud
(existence).
zat
quality.
He
purity he rendeth
himself.
Then
its
own makam.
is
(essence).
mahv
in
mahv
(obliteration in obliteration)
fana
in
fana
(effacement
in
effacement).
Such
in
is
What,
is
fakr.
The
superiority
of
makam
the
makam
of the
fakir
is
because
The
fakir
is
ruled
desire
in
by the
desire of fakr
and
The
sufi
hath no special
God his
desire
is
the
and
of fakr
and
way,
God.
its
of quality
is
it
becometh not
the sufi
who
is
veiled
by
his
own
desire
is
and
the
fakir.
Abu Al 'Abbas-i-Nihavandi
The end
Some
J As
By
of fakr is the
of the shaikhs
saith
beginning
have said
of
tasawwuf.
may become
to',
him
by the
abhorrent to him.
to accept them.
Ibrahim refused, saying " With ten thousand dirans, thou wishest to efface, from.
" the record-book of fukara, our nam."
1
is
is this
fakr.
is
his delight
I37
Thus
zuhd.
is
turned.
Fakr hath a custom, the want of property. Its truth is the expelling of qualities
from orders and the denying to one's self the choice of a thing.
;
Fakr
is
away from
The meaning
its sign.
of
zuhd
the expending of
is
the world.
When, beneath the towers of pomp, God wisheth to veil, from the glance of
some of His saints. He outwardly clotheth them with the garment of the
wealthy one (which is the form of desire), so that them, the outward people may restrangers,
The kernel
and
in
it,
and
The custom
their purpose
tongue
may be
is
and
zuhd
of
of fakr
is
is
of the
the choice of
the following
thus,
concealed.
some
of the shaikhs
abandoning
of hal.
is
The khuddam are those, who choose the service of fukara and of the seekers of
God who, after the performance of the ordinances of God, have expended their time
;
ceasing to labour, and in making tranquil the heart as to solicitude for matters of
livelihood and for capacity for the next world who prefer this service to nawafil, and
in
who
their
in
in acquisition,
in
money,
their glance is
on God.
money, they regard the people the link of God's giving to them, and
giving money, they regard them as the means of their acceptance (with God).
In taking
On
crowd
of the
hal of the
this
khadim and
makam, appeared
of the shaikh.
similitude in
respect to the
In respect to the
The
difference
The khadim
shaikh
is
this
is in
the
makam
in
to God).
khadim, they
sDn.isM.
138
world
Standing
in
the purpose of
those,
is
God not
khadim
is
the khadim.
own purpose
in his
is
the shaikh.
of
display assiduity for the sake of the reward of the Nil of the next world.
navvafil,
Existent in the
sufi,
is
for
God, not
for the
reward
is
this
With
'ibadat (devotion)
is
possi-
ble.
is
this^
service of God).
Then,
it
became manifest
(6)
Each one
of these nine
(a)
{b)
JJax< (mubtil),
To
God) are
three crowds.
six
abolisher.
The
is
this
Him, they
is
by following Muhammad,
wahy
who,
and
falsely
to himself
(revelation).
call
To
the
sufIs,
fell
wind
'at
(assembly),
of destruction,
into hell.
is
mutasawwifa, who are exceedingly informed and desirous of the hal of the sufis ; and by the
residue of their attachments to the qualities of nafs are detained from the maturity of
purpose and forbidden it.
To
is
a jama'at (assembly), who in life reveal themselves sufis ; who are void of tho power of their
belief, deeds, and hal ; and who, having taken off from theirneck the halter of devotion,
graze free from encumbrance in the meadow of revelation,
I
^g
They say^
the binding to the orders of the shari'at
restricted to
man
their
of hakikat.
<u^U* mubahiya.
To
the majzuban-i-wasil (the joined attracted ones), the similitude of the veri-
fier is
a crowd of the
men
of suluk,
qualities of nafs
and perturbation.
In the
makam
manifestation of
zat, of resting,
and
of dwelling,
sometimes a
morn
of the
place of fana, a breath of the breathings of union joineth the perfume-place of their
heart.
So, in the flashing of the lights of lightning, the darkness of the qualities of their
nafs
becometh folded
give
fire
and
When
to their heart,
of search, agitation,
shauk of the
soul,
that lightning expireth and that breath ceaseth, the manifestation of the
be immersed
When
his interior
in
may
rest
of his existence.
become
his
To
From
(a) the
purpose
framing of excuse
is
for sins.
to desire for
God.
(6)
assigning of
(c)
The
it
Shaiyjau-l-jabal.
by Hasan Saba
SUFi.lSM.
140
This crowd, they call
"J^j (zanadika zanadik,
To
sing, zandik)
of the
He
said
If
The
motion
of the
infidels.
:
my deed with the desire
mover.
connection of
door with
its
for
God
is
as the connection
who preserveth the sources of the sharia't and the limits of orders of
worship, he is of the crowd of the sadik (sincere).
he be one who, in opposition of the rules of the shar', hath no fear of falling into destruction, he speaketh so that he may make apparent the way of assigning his deeds to God,
the speaker be one
If
To
Much
sideration.
bonds
is
show not much conruining customs and habits, and in loosening the
the source of their hal is naught save freedom of heart and
of their effort
of rules of association
is
in
No
world
Them, they
iJjAxlJf
(kalandariya)
kalandars.
of hypocrisy, this
all faza,il
(excellences)
is
of supererogation)
but keep them concealed from the people's gaze,
the kalandariya pass not beyond the fara.iz (enjoined ordinances) ; and, as regards the revealing, or the concealing, of their deeds from the people's gaze, are unfettered.
The crowd,
halter of Islam
at this
To
name
of
of these
mentioned
kalandariya
their
neck the
qualities.
illusory;
is
off
fit is
the
name
sincerity,
is
and greatly
strive in revealing
iniquity.
From
By
this, our purpose is the reproach of the people, and the taking away of
the
glance (of approval) of man ; no need of the people's devotion, hath God.
their sin, un-injured they consider the sin restricted to the people's injury, and
de-
votion
among
laudable actions.
I
To
141
To
is
a jama'at (assembly), who (for the acceptance of the people) abandon the world's decoration
;
from off all the world's chattels, take up their heart ; and thereby desire the acquisition
of rank among men.
It is
They
may be obscure
some.
To
call
He whose
exterior
is
hakikat of fakr.
is
Yet hath he
and whose
interior
is
desirous of the
ever prefer-
To
He
whose exterior
is
His purpose
is
is
and
is,
as to
its
him).
Him, they
*j|/
To
call
is
He, who ever remaineth standing in the service of the slaves of God who, in his heart,
wisheth to do them service unmixed with the suspicion of worldly design or rank ; and
ever to free his resolution from doubts of inclination and of desire.
Yet to the hakikat (truth) of zuhd, he shall not have reached.
At one time by reason of the superiority of the light of faith and by the concealing of nafs,
;
142
SOFi.lSM.
To
khuddam, the
the
He who
hath no resolution
in service
If, in
for the
is
Nay,
next world.
may
attract bequests and chatthe acquisition of his design, he see not effected his purpose, he abandoneth
it.
Then
is his
fi
numerous followers and apand companies, he may seek precedence and glori-
is
on
his
own
delight.
pjjsr>--~*
To
He, who'desireth
his
is
devotion
in
pretensions of nature, and of the want of purification of nafs, languor momently falleth
{b)
Or he who
and who,
in
difficulty.
Him, they
o.i*x<
To
call
(muta'abbid), devout.
that
one
of the
crowd
in
faith as to the
So long as he
devotion
reward
is
own
devotion,
it is
Who
in
it
is
he remaineth not.
(of prophecy),
VI.
3-
men
of investigation
him)
(of
and
the beloved.
its
sign
is
that,
is
distempered.
Verily, such a one
the Beloved
is
regardeth
not, really
and
Him
he loveth
and the
truly.
Sincere lovers,
design of nafs
(lust),
ADAB OF MUHAMMAD.
own purpose His
their
purpose,
nay,
no purpose
I^
is
theirs
save the
Beloved's
purpose.
As
loved
may be
the beloved.
is
Manifest,
to the
it is
man
of faith
and
of yakin that
When
it
Muhammad
the beloved of
is
Then demandeth
God and
love for
God
Muhammad.
became known
that
be, necessary
the observance
is
adab to the beloved (Muhammad), to men of faith (especially to the Lords of revelation and of beholding), were requisite the observance of adab to him, and the preservof
Though in form and body, Muhammad is hidden and concealed from the glance
outward beholders, in quality and spirituality, he is clear and revealed to the
Lords of vision. The form of his shari'at is the mould of his spirituality.
of
Then
as long as
is left
is
Though
the means
live (in
is
life for
in truth, his
souls
and
form
is
present
The
for nafs.
and
verifier of
word.
the shari'at
of the
is in
way
this
acceptance of
life.
Muhammad
calls the
life,
in
another
way
it
live.
Thus, for the nations, his shari'at and sunnat are life-giving and life-accepting.
The source
of
of adab,
As, in
formed,
so
all
his hals,
is
Muhammad
in
respect to his
in-
own
Towards Muhammad, the beholding of his form of grandeur and of dignity may
ever be the guide to the preservation of adab towards him, he may be ashamed of
opposition, secretly or openly and of the subtleties of the adab of his society, he may
;
let
go no subtlety whatever.
The
is
this
In his heart, he should not conceive that to any created being should be possible that perfection,
rank, and loftiness of degree that are Muhammad's; that to God, any travellers can find the path
except by his guidance ; that to any Wall, should be the power of perfecting and directing another save
by borrowing from the light of his power ; that to a makam, should reach an arriver, who may be independent of his aid, although in his stage of propinquity, he may have attained to perfection.
all
existing things
Without
his
is
suFi.iSM.
144
Who
by Shaitan's deceit becometh haughty and proud, and in whose mind the
power and of wealth gathereth becometh doubtless the rejected of uluhiyat
God), and the banished of the court of rububiyat (God); and, wrapped with groans,
returneth from the makam of propinquity (to God) to farness (from Him).
idea of
Let us flee to
God
Another adab
is
for shelter.
After establishing the rule of belief, and after perfect following of his sunnat and
tarikat,
effort
it is
in
it
in
of being a beloved he
make every
and should
verily
know
cannot gain save by observing the sunnat and the nawafil (works
of supererogation).
He
should not imagine that fulness of nawafil is the degree of lovers and of muindependent of it, is the beloved or the murad, for whom the performance of the
enjoined ordinances is sufficient.
rids
The
is
nawafil.
At the inn
of the
sunnats,
distributed
soil of nafs
and
Muhammad's
of
by
whose
aid,
of yakin.
'ulama
musha.ikh (plural
Who
are,
of shaikh).
outwardly and inwardly, the offspring and the heirs of 'ilm (knowall, for the sake of love for Muhammad, he should love
and
oliicj belief,
Jy kaul,
J" deed,
Not
true,
with faith
in
Not the
nor acceptable,
Muhammad, and
is
faith in
God and
in
His Unity,
and
without association
God,
is
is
is fit.*
M5
They
Who
Muhammad,
submitted to
made
God
with
God;
submitted to
with thee
God
who made
devotion
bai'at
bai'at
Kuran).
(see the
As in speaking and in books, they mention the name of God with magnifying
and reverencing, so should they merition the name of Muhammad
with salawat, benedictions.
ta'zim,
taslimat, salutations.
Ad^b
(duties,
The preservation
perfect, greater
is
adab
is
2.
both love's
fruit
is its
of
reverence.
tamkin, honour.
more evident
loved's love.
Then every
slave, in
for
God
Him
Although
God
his propinquity to
(not in the
God
garment
may
represent to his
of the sinner).
is
of servants
and
is
more
difficult
1.
of
God.
In the Hadis,
When,
it is
said
God
Then
he was.
if
al
slave! at
Though propinquity
another he
to
me
turn
King (God) and his honouring and through gainand travelling in, God, the slave should not forget
his own (low) degree, nor transgress beyond the limit of service and of the revealing
of his fakr and misery
that to rebellion he become not addicted.
2.
ing the
power
to the
of conversing with,
Once Mahmud
(of
Ghuzni; desired
(to
sun.iSM.
1^6
When
on a
that,
before him,
nail,
rent postin
He
asked, saying
Ayaz
replied
When
What
is
this?
hand of power threaded me on the thread of service, it drew from off my head this
garment of poverty, and clothed me with the honour-robe of liberality.
Them, for repelling forgetfulness and forbidding disobedience (the requisites of the nafs of
man), I arranged before my face, so that at them, momently, 1 might look ; (by repeating and calling to mind) recollect past events; my own (former) degree (of poverty)
forget not; and of the cap (of sovereignty), of the bejewelled girdle, and of the goldwoven cloth (which, through the graciousness of the king, I have obtained) become not
the
proud.
Of
news.
his
Although
in
(Muhammad),
inclining to God,
of
dimness
of sight, yet
by
of
reason
abundance of descent of hal,
the delight of the sama' o( God's word,
zauk (delight) at the sources of propinquity,
3,
intoxication of the heart from drinking cups of tauhid,
(a) of
(6)
(c)
(d)
worship
Opposed
back
of its
of
God
3.
(of
of Lords,
what
word of God, and truly hearing orders and prohibiabandoning of listening to the hadis of nafs. The hearing of the
God worketh in that way that whenever on his own tongue, or on another's
The
word
of
or another's tongue
of the subtleties of
olive
The purifying
doning
4.
When
the
The adab
bitions, the
Kuran
is
being read, to
of asking
and
it
is
attainable
listen
of address.
is
and
refer
and
if
its
as,
by the (burning)
of nafs,
purport
is
ayat
farther, nearer
it is
to adab.
^
ADAB OF GOD.
In asking the
red, out of
He
,y
Ibrahim prefer-
his tribe,
but, the
art.
:^
said not
forgive.
In the desire of repelling torments from nations, and of asking pardon from
God
he kept out from the form of order his address, saying:
Them, if Thou torment they are Thy slaves; them, if Thou forgive, the precious Wise One,
Thou
He
art.
said not
Them, torment
not
He
said not
On
In
'Isa said
Ayub kept
his desire of
recovery
Thou art.
God's address
He who
told the
Me
and
My
mother? "
Verily,
5.
to
Art Thou
in
of order,
afflicted
answer
Thou
Concealing nafs
in
to the people.
own
when he mentioneth a
existence
favour of
Muhammad
said
At the
earth,
said
not
He
I
By
glanced
saw.
own
existence
and
and
6.
The preserving
When
of deposit
is
desposited aught,
God
its
reveal-
Otherwise, far from the degree of propinquity, he goeth and becometh the place
of
punishment.
SUFI.ISM.
j,g
In the
Hadis
The betraying
7.
of secrets
The observing
kufr.
is
the times
of asking.
This sense
of resting.
praying.
is
keeping quiet.
of the times
mercy
is
for praying.
asking.
and
season
of
is
the
of being silent.
Who
time of being
At the time
and makam.
If
he be
the
of prayer,
silent, is vociferous,
is
silent
who,
at the
his
slave
makams
not
possible
is
it
that
on the carpet
of joy,
trifling matters,
of
God's
grandeur.
One
If
Him, thou
ignoble
is
this
the ignoble,
world
God
is
noble
noble
is
it
is
used not to seek from God worldly needs; otherwise, the need of the
ADAB OF GOD.
of asking trifling matters in the veil of grandeur
Musa
until
,q
thattime when
if it
be the
salt of
body).
When
O God
Known,
wakt
it
on
me
became
that there
is
is
(period).
hal.
makam.
Hence,
is
the kaul of
adab is tasawwuf for adab is all wakt, hal, and makam. Who performed the adab of
wakt reached the pinnacle of manliness; who wasted the adab was far from propinquity (to God) and rejected of His acceptance.
All
Whoever guardeth
as to
is
that,
from observ-
God
should
plucked.
Hence
Saith
God
adab
is
for
destruction for
of
The explanation
is
he can choose.
Junid saith
When
him who observeth kiyam in My name and with love for Me necessary
him to whom is revealed the truth of My zat. Adab or 'atab (destruc
The
demander
the kaul
Necessary
is
fall
demandeth existence;
the glory of
adab
is
names and
of
necessary.
is this
the lover becometh fani in the beloved, and the twofold custom ariseth (to depart!
Nay, in a hal such as this, the obthe way of adab becometh the change of existence.
When
serving of adab
is
denying
some
adab
is
adab.
of his sahaba,
extended
SUFi.lSM.
150
Abu Bakr
sitting with
cious thigh
Though
in Muhammad's opinion
yet comMuhammad, Abu Bakr, and 'Umar) it was
'Usman's esteem
hal.
7.
sawwifa)
in
(a)
(b)
<iiya3U
(muta-
i_-'
'.
amending
on
(mutasabbib).
Some, through power of hal and denial of will, suffice themselves with the surety of God
on Him, rely and in no way seek reliance on daily distributed food (through man's
effort).
These are called JSJm (mutawakkil).
Some strive in kasb (acquisition); some in beggary; some (for the amending of their
(c)
time)
now
in
now
kasb,
in
beggary.
Ibrahim Adham, sometimes for the maintenance of the saliaba, used to obtain a
morsel of lawful food by watching over sown fields, or by reaping; and sometimes
when alone, at the time of need and to its extent, used to travel the path of beggary.
Awhile, he was a dweller
three nights
in
the jam' (masjid) at Bisra and used to break his fast every
fast,
he used to come
forth,
and
to take
self.
Aba
nights, in the
used to beg.
In the beginning of hal,
to hold forth the
hand
of
(of
God
Abu
Sa'id-i-Kharaz used,
necessitous
"
!
So long as the necessity for concord was not complete, they have not seen this
crowd in beggary whereof they are full of caution. Because of it the shari'at hath
cautioned them in the way of inciting and of terrifying.
[a]
Inciting.
Who
in
one thing
will join
it is
related that
me, him,
in
one day
Paradise,
Muhammad
will
meet.
ADAB-l-MA'iSHAT.
I
said
O
He
God
prophet of
said
Of
,^j
will.
Terrifying.
{d)
In the Hadis,
Urge
it is
said
God
till
permitteth
till
thy cheek.
The adab
of the
beggar
is
So long
When,
in places of need,
exterior to
God
by giving
all
acquired.
is
The second crowd J{ji* (mutawakkil) on account of perfection of being engaged with Him, viewing the grandeur of tauhid and the light of yakin, seek the
causing in no cause of the causes of daily food and from no created beino-, seek aid
so that the Causer of causes (God) may as He desireth convey to them daily food.
One
He
Yazid
my
own
'ilm
is
is
income"; because
from the income received gratuitously from the hidden. Although he
from the hidden is gratuitous income without their nafs being desirous,
call
taking
they accept
Some
they
seeth that,
and desire
their
He
heart.
They
power of patience,
erasing of desire from the
(iii)
hending
(ii)
Some
of these things
(i)
thy livelihood
replied
Some
is
is
it,
even
if,
in
need
of
it
they be not.
own
nafs.
in
SUFi.lSM.
,-2
Some
are slovv in taking, not in giving; because in giving they less regard the
pleasure of nafs.
Some
will
of
God,
in giving, their
own
and
will
act.
Some are slow neither in taking nor in giving; because their existence is annihilated in the light of tauhid, their giving in divine causes, is their safety from the calamity of desire. In the world, the existence of this crowd is more precious and less
often found than (rare) red sulphur.
The adab
of:
mutawakkil.
this, that before arrival at the degree of the glory of zat, of qualities, and of
deeds (which are the source of glories), they haste to taking gratuitous income and to
o-ivino- it without the connection of a new permission, or of a ready knowledge.
is
makam
Ashab
In respect to the
own
their
of
By the residence of the veil of seduction, the truth of the shaikh's hal may appear to him obscure but at the time of examination (the fact) that the cash of his hal
is counterfeit is not concealed to the assayer of vision.
;
As
him
long as he
is
makam
is
own
habits, for
of freedom.
to eat
no food unless,
in
dream
Then he used
To one
of the
to take
to
[b)
Hamad
take.
it.
In thy presence,
certain
one hath a desposit; thence, some gold and some food thou
With compulsion,
it is
not
fit
(to
do
exercise
If
so).
(to
Kadir.
>
SALAT.
^53
quantity was exactly as the shaikh had stated.
Its
Then
in
The
truth of gratuitous
income
(to his
order) the
is
this
of the fukara.
should take
or not; whether
it
wishfulness.
The Shaikhu-1-Islam
said
wish to
make a
but
The Shaikh
said
we say
This,
not
God
willeth for
us, in
it.
it
we regard.
Salat (prayer).
VII.
5-
When
its
is
except
in
in
is
that
in
and
in
in
heart,
God; and
of nafs
should
The azan
(a)
4 takbir
(b)
4 Shahadat
(c)
the ikamat.
,.
2 of
God
Muhammad
4 Hayy-i-'ala 2
2
,,
for salat
falah
(d)
(e) 2
takbir
(/) 2
tahlil
ikamat.
tahlil.
As
The
(d)
(ij
shi'a
muslims say
Hayy-i-'ala khair
is
il
'amal
(rise for
Either one (or two) shahadat of the vilayat (waliship) of Ali after the two shahadats o(
Muhammad.
suFi.iSM.
154
Both hands, he should uplift in such a way that the two palms are level with (and
parallel to) the two shoulders, the two thumbs near to the two lobes of the ear, and
the finger-tips level with the the ears.
he urge
if
He
morn.
"
it
orally
also
should say
his heart,
in
should be continuous as
it
the
in
namaz
(prayer) of
morn."
iJUl
Allahu Akbar,
so that the
<)JJI,
In
jaJ'I
may
the end
end
of
the
In
greatest,
is
first
With the
hands.
God
(alif)
between the
(ba)
alif)
zamma
in the
and the
of the
but maketh
(ra),
it
niajzum.
In letting
fall
and khushu'
tion, dignity,
At the time of
may be
with delibera-
(humility).
takbir,
hood.
The most
Of every
is
a chosen part
is
is
is
the
first
is
resolution
the
is
first
the
takbir.
life
of practice.
its
order
is
defective,
From Ibn
Salim,
Resolution
is
to
Abu Nasr
God,
for
Siraj quoteth
otherwise
if it
is
be to
destroyed whatever
God and
for
is
added
to the
God.
After the takbir, and the falling of the hands, he should advance h's hands midhis breast and his navel
should place the right hand on t^ie left hand,
way between
SALAT.
the fore-finger and the middle-finger on the
,53
left
four fingers
lift
a foot
make
effort to
zaghn
In the shari'at,
and safd
should not
are prohibited.
To Him, who
belief,
my
prayer,
we are commanded
my
:
devotion,
of the
crowd
prolonging
If
it)
my
life,
my
;
face,
turn
not
verily,
my
(if
he have the power of prolonging the reading, he should, after reading the ayat
prayer istiftah (asking aid)
To
O God glory
Thee,
to Thee, praise
To
flee to
God.
In the
name of God,
compassionate.
After
this,
between them
if
sins.
This prayer, he should (if alone) utter before the Fatiha. In uttering, in praying,
urgeth on
he should be fully present (conscious). The words of the Kuran that he
he should
(conscious),
present
being
of
their
meanings
with
the
desire
tongue,
his
comprehend.
Thus, the speech of the tongue (which is the interpreter of the heart) may be the
For the credit of the heart's speech is not the
author of the speech of the heart.
the heart's
If the tongue's speech be not the author and the interpreter of
tongue's.
nor the
speech, the prayer-utterer is neither the speaker in the way of needs to God,
hearer
in
the
way
of
understanding Him.
SUFi.ISM.
1-6
word
of
presence
of
full
(consciousness) and the Lords of propinquity, are comprehenders of three hals, only
heart, so that
stand
the place of
This
is
its liadis.
may
it
in
This
is
power of the
the special
Regarding the pomp of the Speaker (God) from the world of jabarut. This is the special
power of the ruh (the soul), so that it may protect men from turning to other than God;
and may reach a place where the soul is so immersed in the sea of shuhud that the
prayer-utterer
One
is
day, Muslim bin Yasar was offering prayer in the masjid of Bisra.
a column
and
fell,
knew
masjid,
may
it
iii.
ly
i.
of
it
of the
thereof
fall
all
knew
Sudden-
but he,
in
the
naught.
to the ruku'
the hips).
In the ruku', he should keep his stature well-bowed, the neck and the back straight; should
place the palms of the two hands, with extension of the fingers, on the two knees; should
not bend the knees should keep in the state
downwards), and his glance on the feet.
;
When
he establisheth himself
To my God,
If
he say
ten times,
it
Then, he saith
the greatest,
God
to
Him,
(hips
praise.
it is full.
Thee,
applied are
Restricted to
in
glory;
body
it,
my
bow;
ear,
my
to Thee,
eye,
my
make humble my
flesh,
he should keep
all
my
limbs,
his spirit
limbs; to Thee,
incline; to
Thee
and tendons.
become
When
Him, who
When
praiseth
Him, God
his head,
O God
After that,
he saith
if it
be
in
heareth.
to Thee
kunut.*
God guide
!
us whereto
The
up-lifting of both
upwards, parallel
Thou
wishest to guide
protect us whereto
to love;
to the prayer-mat.
make
Thou
wishest to pro-
auspicious to us what
face, at
a distance
of
'
foot,
Thou
palm
SALAT.
Save me from the
bast bestowed.
Muhammad,
the
noblest
of the
evil
jr^
of
prophets
what
;
forgive
Merciful.
The Hadis
Him, who
Then
the prayer-mat
That
first
He
at.
placeth on
is
He placeth on the ground first the knee, then the hand, the forehead, and the nose
keepeth open the eyes, and his glance on the tip of his nose placeth on the pvayermat his two bare palms keepeth the head right between the two hands placeth on
the prayer-mat his hands parallel to the shoulder and the tip of the elbow against his
side holdeth joined together the fingers opposite the kibla extendeth on the prayermat the wrist and saith three times
To my God, the loftiest, glory and praise to Him.
:
If
he say
it
ten times,
To Thee,
Then he
it is full.
saith
I
have;
to
Thee,
bow.
Auspicious,
is
God
crowd
in
sujud seeth
its
own
fana.
By reason
is
the custom of
crowd
is
its hal.
A crowd of the men of revelation and of beholding, in the state of sujud becometh
described with the truth of fana; in the light of the shuhud of the zat of Wahid (God
the One), seeth the existence of created beings, high and low, obliterated,
shadow
like to
By
zal
in
in
is
it is
of
crowd
This crowd
is
heart
(a)
in
(6)
in soul
fear).
fire of
grandeur
(of
God)
SUFi.lSM.
158
Then, he uplifteth his head from sujud and uttereth the takbir
the left foot
his
saith
on
sitteth erect
placeth
them
and
God
Again
wisheth to
last
uplifteth the right foot so that its toes are opposite the kibla
near the
it
my
he raiseth
sins.
his head.
If
again he
rise, for
tashshahud
me
(p. 45),
tip of the
left foot
In the
of the right
hand, except the forefinger; keepeth expanded from the palm the fingers of the
hand
and
saith
prophet
God
peace
mad
of
to thee, salutation
God,
of
salutation.
no God but God ; I declare that Muhammad is His slave and His proon Muhammad and his offspring, bestow Thy benediction; on Muhamand his offspring, have mercy ; Muhammad and his offspring, congratulate as Thou
left
O God
is
and
his offspring.
Verily,
Thou
art glorious
When,
finger,
At the end
to
(illa-1-lah),
of tashshahud (p. 45), for loosening the knot of the ihram (p. 154), he
(p. in); turneth his face to the right side, so that the
may
salam
(p. Ill),
he bringeth into his heart those present of the angels, of the faithful jinn and
men
left side,
III).
Of this form, motion, resting, words, and deeds (which in the form
mentioned) are some enjoined ordinances and some sunnats.*
in
7,
section 6,
1
of salat are
KADiRlS.
The
'59
Sg 93.)
Every tarik (path) hath its sign the sign of the Kadiris is a rose which is green,
(the Living one) was manifested in green colour to one
because the word
of the
;
shaikhs.
It
hath
White
rings.!
SUFI.ISM.
,6o
In the centre of the rose,
of is
is
,_;
\J
gentleness of disposition.
(S
power
of spiritual vision.
The
rose
is
Muhammad gave
two
lines of the
The
(the
Kuran
that
In the
God
i.
4).
hair,
emblematic of the
felt
khirka
faithful lovers.
^ and
arc the
first
letters of the
37.
is
as follows
Shaikh 'Abdu-1-Kadir Gilani, unde' the direction of Khzir (Elias), proceeded to Baghdad.
When he arrrved. Shaikh 'Ali,u-l-Vahidi-al-Kadiri sent him a cup full of water, which meant
the Baghdad being full of holy men, there was no room for him.
Whereupon 'Abdu-1-Kadir put a rose into the cup, which meant that Baghdad would find
a place for him.
The
As appointed by
Kadiris
is
as follows
The murid
its
It is
sitteth
of
and
in the right
hand
thus:
an active mind,
brilliant in
of a
acquire
97-ioi
God,
murfd.
good
heart, of a
in
uf a
approach to
mind easy
tu trouble
to
no one,
* The two thumbs must be raised against each other. This is the bai'at, the pledge.
The bai'at (the giving of the hand) of the murid taketh place several years after his admission to
Order of Darvishes. The period dependeth on the shaikh (murshid) and on the degree of know,
the
ledge (ma'rifat) and acquisition (kasbl of the murid.
The shaikh, or the murid, is held to see in a vision either the Prophet 'Ali or the Pir (founder of
the Order).
This ceremonial
is
to divulge.
THE
to be of a pleasant
BAl'AT.
,g,
spirit
to be agree-
and happy.
able
Even
not to expose his secrets to others, nor to divulge them ; to be gentle in conduct and in intercourse; to be bountiful of his benefits, kind in language, few in
words ; to be patient with the ignorant, and to refrain from doing them an y wrong to
show respect to great and small; to be faithful to those who confide in him, and to keep
aloof from all duplicity; to be strict in his religious duties; to refrain from sloth and
in poverty,
slumber; to speak ill of no one; to be sedate, easily satisfied, and thankful for benefits
bestowed; to be much in prayer and fasting, truthful of tongue, permanent in abode
to curse no one; to be without calumny, hatred, of a grave heart, and careful of the perfect performance of the religious duties of the Order; and to be as correct in thought as
;
deed.
in
Having uttered this counsel, the shaikh, holding the murid's hand
Kuran
xlviii.
,,
xxxiv.
Yunas.
Fath (first lo verses).
Ahzab (the 56th verse).
xxxvii.
,,
"To Him,
repent of
my sins; Him,
and
"oath of
fealty, the
to
me, Thou,
have mercy on
oath which
any
lieve
waste
any
I
bound
up
like to
whom
Muhammad
These
re-
182nd verse).
Then
own
Suratu-1-Fatiha.
i.
X.
Then
in his
is
none
my
other.
repentance, to lead
me
alms and religious advice, to disbeGod (Father, Son and Holy Ghost), to abjure wine, not to
commit adultery, not to kill forbidden food, not to calumniate
to offer
association with
their
means, not
to
one.
command you
dead body
is
submissive
in the
hands
of
Rebel not against what you know halh been commanded thee of God; commit not what is
forbidden; make no innovations in your prayers; commit no sins, distinguish between
the
The Prophet
true path.
mind
in
in this
world and
in
the next.
our prophet, and the Shaikh 'Abdu-1-Kadir-i-Gilani is our Pir (founder) the
oath of fealty is the oath of God ; this hand is the hand of Shaikh 'Abdu-l-Kadir-i-
Gilani,
1
is
The murld
1
replieth
also accept
you (as
my
therefore
murshid).
True Path
is in
yours
it,
SUFl.lSM.
l62
the shaikn pronounceth the zikr, which the murid repeateth three times after
and directeth him to recite with him the Fatiha (Kuran i.) and, the saiat va
Then
him
The murid
This act
is
The shaikh
offereth
all
by the hand).
up the
pardon
acceptance of this initiation by the murid is a source of future advantage to him. The
prayer which we have offered for him is for the submission of his body to his spiritual
will, just as when the angels, before addressing the Creator, prostrate themselves humbly
"The
before
Him, so
mitted to
Our shaikh
my
hath the murid by his acceptance of this bai'at (giving of the hand) sub-
rule."
It is
sit in
the post of pillage, nor to gird on the sword of benevolence until he becometh qualified
of person.
qualities
THE
The ceremony may be varied
When
BAI'AT.
as follows
163
received in an assembly
is
thereof.
his hand,
his
ear-
to spend
mushahida (manifestations).
According
is
his
time
in khilvat
and
Ya
,.
Allah
Hu
,,
Hakk
Hayy
Kayyum
,,
Kahhar
,,
This exercise
(chilla)
God.
He.
Just
,, Living
One.
,,
Existing
Avenging
city.
When
he reacheth the
murid
kuchak.
last
and
makam
is fit
for admission.
During
this novitiate,
The shaikh
they
call the
Number
Station
40
4a..jj
degree
360
jy*
stage
JsLie
j^b
circle
y globe
JU
world
12
(j^j)
hour
24
J>j^
section
s:i<j:L,
J-^
28
^t dime
Kuranic verse
letter
3,000
SUFi.lSM.
164
The
through
power
of
the
inward soul)
is
The exercise of this power is called kuwwat-i-iradi (the power of the will) which
traced to divine power, man's soul being connected with the supreme Soul (God).
There are three
zikrs
Tarikat
is
composed
zikr)
when
in solitude.
society.
God (Kuran,
of
x.xiv. 37).
THE DAUR.
VaHu
He.
Hakk
Hayy
Kayyum
Kahhar
Just
Living
Existing
,,
Avenging
These names
(a) sab'
The
anvar-i-ilahi
(b)
One.
(asma-i-ilahi) refer to
sama
divine splendours).
(a)
their heels,
slight
movements
of the
head and
of the
(b)
,^^
'OS
sit
in
make
body.
left, left
to right
and
incline the
body forwards
and rearwards
(c) or,
The
seated, they begin these motions in measured cadence with a staid countenance
closed, or fixed upon the ground ; and continue them on foot.
is
of
wood
eyes
and
is
The daur
(rotatory dance).
The Darvishes holding each other by the hand put forward the right foot,
the strength of the movement of the body.
They uncover their hands, take off their turbans ; form a second circle within
step
their
arms
Ya
Allah!
They do
To
Ya Hu
not stop
till
and unceasingly
intertwine
utter
strength
is
exhausted.
pleases.
the Shaikh seated before the kibla, the darvishes offer praise.
The
The
four senior darvishes approach the shaikh; embrace each other; and place
left.
to
the tablet
;
beard
increasing at every
the first
is
inscribed
The
circle
all
chant together
the Takbir.
Fatiha.
Allahu Akbar.
The
the
Kuran.i.
words
Balancing themselves from side to side and placing their hands on their face,
abdomen, and knee the darvishes exclaim
breast,
Allah
66
SUFi.lSM.
One
of the darvishes
the
Hamd-i-Muhammad.
while the other
moving
darvishes,
their
body
to
and
fro,
continue
to
ex-
claim
Allah
rise,
cry
measure and
of cadence.
In the midst,
they
Ya
Allah!
Ya Hu,
perspire
great drops.
During
this
hymn, the darvishes take off their turbans bear their shoulders
and compass the hall at a measured pace, striking their feet
and all at once springing up and exclaiming:
;
Ya
floor,
YaHu!
Allah!
One
them by example.
them anew.
The two
senior darvishes take his place, double the quickness of the step and the
all
dance
till
entirely exhausted.
Halat (Ecstasy).
Two
darvishes take
down from
niches cutlasses
and present
them
to his mouth,
to the darvishes,
who
Others
If
they
under
lick
murmur
or a
THE SAMA'.
Some minutes
jg
rubbeth them with saliva, reciteth prayers, and promiseth speedy cure.
It
is
is
to be seen of their
wounds
They call the red hot irons gul (the red rose), because the use of them is as
agreeable to the soul of the darvish as the perfume of the rose is to the voluptuary.
The dance of
The darvishes
(nine
to thirteen)
Thus
bowed,
of
they remain
in
sit
for half
the sama'.
profound meditation.
God.
all
the 'ulama, of
all
Muhammad
the auliya, of
all
the holy
women
of Islam.
" Let us chaunt in honour of Hazrat-i-Maulana, the founder of our Order, of Hazrat-iSultanu-l-'Ulama (his father), of Sayyid Burhanu-d-Din (his teacher), of Shaikh Shamsud-Din (his consecrator), of Valida Sultan (his mother), of Muhammad 'Aliu-d-Din (his
son and vicar), of all the successors, of all the shaikhs, of all the darvishes, and all the
protectors of our Order, to whom the Omnipotent designeth to give peace and mercy.
" Let us pray for the constant prosperity of our society ; for the preservation of the verv learned
of
our Order, for the preservation of the reigning Sultan, the very
Grand Vazir
majestic and clement sovereign of the Islam Faith, for the prosperity of the
and
to
of the Shaikhu-1-Islam,
and
of all the
Muhammadan
and
soldiery
Makka.
for the
all
other Orders
all
the pirs, of
all
the shaikhs,
and
good people.
one and of the other
for all
love."
After
this, all
chaunt together
The
shaikh reciteth
first
arms folded,
SUFMSM.
l6S
The
first
The dance
left heel, in
in
Interrupted by two short pauses, during which the shaikh reciteth prayers, the
dance lasteth for two hours.
Towards the close, the shaikh joineth in the dance then returning to his seat,
he reciteth Persian verses for the prosperity of religion and of the state and saith
;
Let us pray for the Sovereign of the muslim and most august of Monarchs of the house
*
*
and
ful,
The
fatiha
is
chaunted
GoTernment
friends of our
Order
in the east
o India Central
Priming
Office.
No.
lOO D.
0.s-s-9i. 1,004.