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From
The
jar,
All swallowed,
mouth
I
ocean-heart,
well done
GuIshan-i-Raz,
c.
832-836
(ans.
14).
rj!^,
uU\^'^_jfiU^J-tx/\JiC
THE
AWARIFU-L-MA'ARIF,
WRITTEN
IN
S/KtJTch
Mahtnud bin
'AIT al Kashanl,
Companion
TRANSLATED FOR THE FIRST TIME OUT OF THE PERSIAN INTO ENGLISH,
Lieut.. Col. H.
WILBERFORCE CLARKE,
ROYAL (late Bengal) engineers, LIFE-MEHBEK OF THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND; MEMBER OF THE ASIATIC SOCIETY OF BENGAL. AUTHOR OF "THE PERSIAN MANUAL;" FIRST TRANSL.\TOR (OUT OF THE PERSIAN) OF "THE BUSTAN-I-Sa'u! OF "the sikandar nama-i-nizami"; anu of "the divaN-i-hafiz." author of "notes on ElEPHANTS"; OF "THE SEXTANT;" OF "LO.VGITUUE BY LUNAR DISTANCES;" AND OF "the TRANSVERSE STRENGTH OF A RAILWAY-RAIL."
AU
rights reserred.
PREFACE.
T"!
HE
sources,
whence
this note
i
The
(a)
(d)
(c)
{(i)
introduction (pp.
13).
The Gulshan-i-Raz.
Other sources,
definition of sixty-nine terms used in sufi,ism (pp. 14
ii.
The
158).
The Misbahu-1-Hidayat
by
Mahmud
being a translation
'Awarif-u-l-Ma'arif*
{6.
1451
(pp. 159
168),
2.
Arabic),
ever before been translated into English. What is here given to Shaikh Shahabuthe Reader comprises more than a halft of the Misbahu-1-Hidayat. d-Din Muhammad-i-Sahrwardi {b. 1145, d. 1234), the son of Abu Najib, was born
has
;
at
Sharward
and he died
at
Baghdad.
devotion.
He was a He
author of
.
the 'Awarifu-1-Ma'arif-) < in Arabic. TT1 i Hikmatu-l-Assar ) ,, and many other works.
1
...
The matter
rected, collected,
cor-
t That
is,
out of 343 pages of the Persian Text, 221 pages have been translated into English;
and
jj
PREFACE.
3,
and Persian
(pp.
iv v).
4.
In Vol. IV (pp. 196-211) of the the view given of the work of HSfiz passages there given.
It is
Unless sufi.ism be understood, the Divan-i-Hafiz cannot be understood. works of Emerson (1882), wholly wrong
;
is
easily
may
by referring either
instance suffice
:
my
Let one
p. 205.
Ode
Oft have I said, I say it once more. stray from myself. I, a wanderer, do not
371.
:
Times
this
have said
and again
gone
Path
(of love).
am
is
holden to
me.
Behind the (pure) mirror (of the holy traveller's heart), me, they have kept like the
parrot.
What
What
I eat thistles as roses. Give me what you will And, according to my food I grow and I
:
the Teacher of eternity without beginning said : " Say "; I say.
give
Whether, the thorn I be or whether the rose, there is a sward-adorner (God). By whose hand as (it) cherished me, I grew.
but,
know
have the
pearl.
friends,
me
it.
not
great jewel,
of
Emerson
(p.
201) says
We do
not wish to
make
much
erotic
Hanz.
all
Haiiz himself
turban.
determined
it
to
defy
at the
head
of the
such hypocritical interpretation, and tears off his meddling dervis, and throws his glass after the
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
To this statement, would agree no one who had, Hafiz; and had understood him.
poet, divine,
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
:
You
shall not
read newspapers, nor politics, nor novels, nor Montaigne, nor the newest French
book.
PREFACE.
You may
ii,
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.
5.
At the head
Roman
Arabic
of the various sections, the figures refer to the Persian text of the
Misbahu-1-Hidayat
figures to chapters.
sections
(of chapters).
6.
To
special notice,
who
ren-
dered
7.
me much
help in this
work.
a tropical country, in leisure moments, amidst the
;
in
pressure and
cir-
cumstances
it is
solicited.
* See Clarke's
sufi.istic
H.
WILBERFORCE CLARKE.
CALCUTTA;
January
i8gi.
PREFACE.
Authorities on S^fi.ism.
1787
ii,
pp.
5053
131
150.
This
Descriptive Catalogue (pp. 34 45), Oriental Library of Tippfi Sultan, by C. Stewart. gives 115 excellent Persian works on Sufi.ism.
De
Bode's Bukhara.
History of
Muhammadanism by
C. Mills
(p. 473).
1829
vol.
i,
vol.
ii,
pp. 382
426.
Works
of Sir
W.
Jones,
ii,
pp. 131
150.
150.
1857.
18.S6
earliest
work on Sufi,ism.
Sind (chap,
viii).
Burton.
iii),
Lane.
1863
200.
1868
1875
Notes on
Muhammadanism
Stobart.
(p. 227),
C. E. Hughes.
1878
Islam
(p. 201),
PREFACE.
Name
of
Work.
911
Shaikh Junid-i-Baghdadi.
1037
Shaikh
Abu
Sina (Avicenna)
Makamatu-1-Krifin.
1049
Abu-l-Kasim-i-'Ansari.
Malfuiat-i-Jalali.
1166
Shaikh 'Abdu-1-Kadir-i-Gilani
Sharh-i-ghausiya va ghaira.
1230
Asrar-Nama.
1234
'Awanfu-1-Haka,ik.
1239
1273
Maulana jalalu-d-Din-i-Rumi
The Masnavi
Marghubu-1-Kulub.
Gulshan-i-raz.
1292
Shaikh Sa'di-i-Shirazi
....
.
'
1317
Sa'du-d-Din MahmQd-i-Shabistarl
<
Hakku-1-Yakin.
Risala-i-Shahid.
Istilahat-i-sufiya.f
13S2
1389
Khwaja Shamsu-d-Din-i-Hafiz
Nuru-d-Din 'Abdu-r-Rahman-i-Jami
The Divan.
1492
Lawa.ih.
1591
Maulana
'Urfi
Kasa,id.
1610
Kazi Nuru-1-lah-i-Shustari
Majalisu-1-Muminin.
1659
Mushahida-i-suluk va tarjuma-i-wasiti.
* See the Pieface, para. 1. t Arabic text (p. 167) edited by Dr. Aloys Sprenger, M.D., 1845, entitled technical terms o( the Sufis."
"
PREFACE.
Date.
-ib
.
.0,0'
<^
CONTENTS.
Pace.
From Introduction
i
.
To
'3
The being a shaikh The being a murid (disciple) Customs of the men of the khankah
.
.
l+^^^JI^-n
i8^__ 23
(convent)
....
.
23 26
26 29
.....
.
.
rotatory
29
34.
34-
37
37
39
41 42 48
^The choice
.39
.
41
.
' .
Dreams
of the
men
.
of khilvat
.
43 48
53
Hal
'Ilm (knowledge)
.
. .
makam
.
(stage)
54 56 5S 60 65 69
70
56
58 60 65 6S
God)
The
world
of
'Ilm-i-kiyam
'Ilm-i-hal
state)
(knowledge
God's
.
(knowledge
.....
....
.
70
of the mystic
Nafs (essence)
Some
Jam'
and tafraka
(disper-
sed)
Tajalli
(being veiled)
Wajd Wakt
....
.
79 79 82 82 83 85 87
istitar
wujud (existence) (period) and nafas (moment) Shuhud (being evident) and ghaibat
(being concealed)
.
84 85
87
Tajrid
(outward
separation)
.
and
.
SUFi.ISM.
Said
Muhammad
is
In Islam,
no monachism.*
^in
Nevertheless,
623 A.D.,t
;
forty-five
men
of
Makka
joined
themselves to as
(Mutc
community
of property,
and
They took
{a)
(b) (c)
the
name
of suff, a
in the early
Oj<o
(suf) wool,
days
of Islam.
^yo ^y^
Jl^
woollen.
(d) \su!
(e)
(safa) purity.J
(safi) pure.
To
the
name
of sufi, they
added the
joys.
title of j^ij
(fakir),
its
Said
Muhammad
is
my
glory.
During the
life
of
exercises practised.
In
[d.
first
greatest austerity.
In honour of
out his
Muhammad, who,
;
at the battle of
own
teeth
and required
his followers to
lost
two
of his teeth, he
drew
The term
in his
sufi
was
first
first
adopted by Abu Hashim, a Syrian Zahid {d. 780 A.D.) takya (convent). But some say that the seed of sufi,;
ism
the time of
"
SUFi.lSM.
VThose who
claim
:
it
as to
become
self-less.
They
ex-
I, is
any ?
"The
truth (God),
am
there
is
no other
God than
1."
One
121
1,
d. 1282).
At
!
was the woman Rabi'a mentioned by Ibn Khallikan go to the house-top, and to say:
;
[b.
"
God
hushed
;
is
the lover.
But, Thee,
have for
my
In
lover
joy.
Volume
There
is
W.
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
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
That the
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,
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.
it
its
grandeur.
*
ciety,
See Preface
to
Abd-u-r-Razzak's Dictionary
So.
Bengal, Volume
XXV,
of
1856
(p. 145).
INTRODUCTION.
The
(a)
m)-sticism of:
marked the
fall of
the Zeoplatonists
Rome.
the Khalifat.
ib)
(c)
^ufis
later
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
not due to the introduction of systems of philosophy from India, or the result of the development of Islam and is well worthy of the
;
Many
own sex, remarkable beauty or for talent, declaring that they are adoring the Creator whilst admiring His beautiful handiwork (corporeal or intellectual) ; and boasting that their love is the more pure in being unmixed with carnal sensuality, such as it must be if bestowed on inardent, although Platonic, attachment for individuals of their
Maulana Jalalu-d-Dln-i-Rumi
goblet.
(3.
all
all is
Kuran and in an express covenant on the day of eternity without beginning (the day of Alast) between the assemblage of the souls (of men) and the supreme soul (of God), wherefrom they were detached.
sufis believe in the
;
Modern
remove d
and
his
emancipated
:
soul,
Li>^j-* (shari'at*)
The murid
mind;
is
and the rites of Islam ever beareth his shaikh in him effaceth himself through meditation; maketh him his shield against evil thoughts; and regardeth his spirit as his guardian spirit.
(disciple) observeth the shar'
;
in
This
ii
"effacement
(tarikat)
in
the shaikh."
i.::^jJo
The murid
of religious
form, exchanging outward for inward worship. Without great piety, virtue, and fortitude (based on a knowledge of the dignity of the soul
of
man) he cannot
The shaikh
This
is
passeth the murid to the influence of the Pir (long since deceased)
the murid seeth the Pir.
in
and
then,
in all things,
" efiacement
the Pir."
Some
'
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
to the angels.
"effacement
(truth)
in the
Prophet."
things, he seeth.
i.i
all
Many
Some make
The murid
i.;i^]y Muwafikat. beareth enmity to the Friend's enemy for the Friend (God).
to
and love
all,
in
submission, in lamentation,
and
chamber.
ly*
hawa.
the heart in austerity
and
and maketh
aught
it
water
(soft).
all
the limbs
full of
recollection of
God; and
of
else void.
and joined
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).
x>
taym.
himself the slave of love,
and
walsh.
the heart's mirror before God's glory;
and becometh
intoxicated with
its
ishk.
The murid
in zikr (creation of
in fikr
(thought
of God),
and the
'ishk to
soul in
non-existent.
Some consider
(a) (6)
be
The
sufi
^hik-i-sadik
hal
tarikat
marifat
hakikat
Some
INTRODUCTION.
ahl-i-hakk
g
They
find that the tarikat (of the darvish)
is
sDfF.ism
and the
shari'at (of Islam)
is
imperfect in shari'at
The Kuran
These,
(Ixxviii, i8)
life,
says:
will rise
my
people
brutes.
From
these evils, repentance before death will free one. prayers, will show thee in dreams the evil Give thyself to a murshid (spiritual guide) who, by his As the lover delights in his beloved, so doth parts of thy character till they shall pass away.
the darvish in his murshid.
By
this,
they mean
"O
God, thou bargainest with none; for purity Be not heaven nor hell we adore Thee.
of heart
and
is
our devotion.
Put us into heaven 'tis through th\ excellence; into hell, through thy justice."
The
1.
God
who
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.
(wasiliya)
luilix
fu^iaJj
AA'I'^
('ashakiya)
(talkiniya)
instructed. penetrated,
(zakiya)
ii.d^lj
(wahidiya) solitary.
For
full
many
orders of the
sufis,
Art. "Soofies."
have been
men
as
famed
for
Of Ibrahim ibn Adham, they say "That holy man turned day into night;
:
" Night
into
day by
his constant
to
God."
Among
The
spiration
the
sufis,
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
original order
is
^Sy'-H
INTRODUCTION.
In sweetest strains, Jalalu-d-Din
Rumi
{b.
Nuru-d-Din Abdu-r-Rahman-i-jami
in
[b.
every
line.
The
may be
called the
for
revealed.
self-denial attracted a
lity
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
To fame and
power,
is
man
Traces of sufi-doctrine exist in every country in the theories of ancient Greece in the dream of the ignorant and of the learned in the modern philosophies of Europe in the shade of ease and in the hardship of the desert.
;
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
evil,
saying
is all
God."
They exclaim " The writer of our destiny is a fair Writer. " Never wrote He that which was bad."
All things in the world, they regard as the type
of
God.
They
see
:
His beauty in the rose-cheek of lovely ones; His power in the impious daring of Fir'aun (Pharoah).
when
be god."
maketh
say
when
he was
wounded by an
assassin
Lord of the land am I ; yet with my body no concern have I. Me, thou hast not struck; only an instrument of God, thou
himself?
art.
On
shall
God, who
I
shall
avenge
Be
not grieved
for
be.
Sa'di
b.
1414, d, 1492.
SUFi.ISM.
Of Abdu-l-Kadir-i-Gilani
d. 1239) says:
((5.
Muhyu-d-Dln 'Arabi
Makka). ; and
{b.
1166,
"I went
to our house-top
and saw
all
Descending, I told my mother that I must devote myself to proceed to Bagjidad to gain ma'rifat.
God
that
wished to
Weeping,
my
to
me swear never
lie
I
and said
till
gave
me
half
(my inheritance)
we meet."
made
" Go my son
to
God,
the
judgment day,
shall
At Hamadan, our
Kafila
I
had
replied
in
my garment."
left.
spoil, the
'
me and
said
replied
"
I
of
in
a garment."
He
He said "How
I
replied
Because
1 will
not be false to
my
mother, to
whom
am
at
my
age insensible of
He
did so. His followers were struck with the scene, and said
" Leader in guilt, thou hast been
;
in virtue,
be the same."
They
At
and, on
my
hand,
vowed repentance.
this time,
of age.
To
those
who sought
God ?
me why
comest thou
If
sufis are of two classes: Mutakallim (advocate, observer) if they desire human knowledge the usages of religion j and pursue them in the ordinary way.
if
(6) Sufis,
they practise austerity, and look to the inward purity of the soul.
'
INTRODUCTION.
After His prophets,
to
g
than the sSfi; because his desire
;
is
(through divine grace) to raise himself from this earthly house to the heavenly
and
exchange
The accomplished
the
are
hukama men
'ulama
of
wisdom. knowledge.
the
first
religion.
many
For false teachers and deceived seekers vainly pursue the desert vapour wearied return, the dupe of their own imagination.
and
(the perfect
is
rare.
When
he
exists, to discover
him
is
impossible.
Perfection,
who
shall discover,
save he
who
is
perfect
The
waste
jewel's price,
who
into error.
it
to be perfection.
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 :
irrational zahid,
The
God
accepteth not
By
pious fools,
my
From alarm
cular faith.
be
of
no
parti-
their religion
and
to disclose the
mystery thereof
is
The murshid
by purifying
cleansing
how
I
man
by enlightening
anointing
the head.
heart.
|
soul.
Then
:
;
changed
and
the grades
of exaltation
till
^v
If
the murshid be not perfect and excellent, the murld wasteth his time.
will
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
lO
SUFi.lSM.
The murshid
(a)
is
sometimes
own
followers.
the
dupe
of his
imagination.
deluder of his
own
He desireth to abolish the form of religion alloweth no name to come between him and God, and yet desireth to come between all other men and God destroyeth names reverenced by men in order to substitute his own name.
;
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
all
Not a
leaf
sprouteth, not a sparrow falleth, not a thought occureth, without His impulsion.
way
that
Europeans can-
God
is
(Iblis,
Kabil,
The
Iblis,
'Arif (the
choose good.
Not, like
doth he cast his sins upon God but with Adam, crieth " Lord, black our faces we have made."
'Arif saith
created
:
The
God
If
all
things,
good and
evil
but
evil, is
Only
Absolute existence.
evil-passion exist not,
is
naught.
If affliction
exist not,
how can
there be
patience
The
jail is
making him
cry to God.
The
judgeth
;
sQfi
disregardeth
rites.
God judgeth
not
as
man
at the heart,
He
evil,
looketh.
(vi.
Jalalu-d-Din-i-Rumi
If
Prologue) saith
with good
and
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
sufi practiseth
;
j ,
voluntary poverty, mortification, obedience, renunciation of and the precepts of the gospel as to forsaking family, position, wealth
All naught, he
and giveth
life
by regarding
alone knows.
in
it
Paradise, hell,
the
dogmas
;
the
spirit
whereof he
He Jongeth for death for then he Him findeth annihilation. On the unity of God, he meditateth
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
God
to
all,
to the highest
own
work out
their salvation.
all
(4)
God
life,
whereby
all
things
move and
exist
omnipresent,
veil
;
dwelling
and communing
the
The sufis (men of heart men looking behind the Greek mysticism popularised by
;
(o)
(b)
Faryabi
d.
954.
1037.
(c)
Ghazzali
Ibn Rashid
II
i.
Abu
:
Ali Sina
(d)
j
iigy.
to be the One, the Necessary Being, the only Cause (source of all action, good and evil), The world of phenomena and of man
like a mirror reflects being ; and, by borrowing particles of being, "contingent being" (which shares existence and non-existence).
rises
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.
Thus "Not-being"
to cry kismat;
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
;
By
divine illumination,
man
self, to
be an
illusion,
evil).
He
trieth to
shake
off this
God.
c 2
12
sTSfMsm.
The
the One.
true course
is
to ignore self
to
be passive that
to
Then
The
curl,
the down, the mole, and the brow are the world
now
in
jamal (beauty),
now
the curl are the types of mercy and of beauty; of vengeance and
of ecstatic vision cannot be interpreted
:
The mysteries
and license
(b)
is
in
(a) annihilation,
intoxication.
states
;
of these words.
The
reason
;
curl
enchaineth hearts
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
all
phenomena.
Fixed and
is
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
fluttering
is
the heart
curl,
like
face.
gleaming
dark
hell of the
mole.
The cheek
names
(of
is
names and qualities the manifestation of the seven (beauteous) God) and is as the seven verses (of the Fatiha). Know His face and down, ^verily thou knowest plurality and unity. The eye betokeneth frowns and coquetry, now holding aloof from its slave, now granting union. From it, proceed languishing intoxication, burning, plundering, and
manifestations of
;
aching
of heart
is
a wine-shop.
;
/^
\I5.
THE KHANKAH.
Speaking
of the shaikh to the degree of the hearer's understanding.
is un-intelligibility,
^
,,
profit ariseth
shaikh
(from the
His boundless blessings) beconieth, by means of the shaikh's society, revealed openly and
of
secretly.
(convent).
The men
i
of the
the travellers.
ii
dwellers.
When
noon.
corner.
If,
khankah they
try to reach
it
for
some
some
two rak'ats (of prayer) as salutation to the spot. salam (peace-wishing). haste to embracing and to Viand-shaking those present.
is
The sunnat
present.
that, to the
some food
or something as a
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
of the
When from
khankah.
the khankah, they wish to go out they prefer their request to the
men
When
they
if
may
If
stay.
their time be
engaged
in devotion,
no service
is
necessary.
:
The
'
(a)
(6)
(c)
(i)
expansion
of lace
(through joy).
and be present
->i
SUFi.lSM.
customs of sufis, reach the khankah, they If a traveller, unaccustomed to the should not look at him with contempt nor should they prevent him from entering. For many of the holy and pious are ignorant of the customs of this assembly (of
;
sufis).
If its
effects
through contempt injury reach them, their heart may injure faith and the world.
may
possibly be vexed
and
Kindliness to
nature.
If
man
is
the best of
manners
ill-naturedness
is
the result of
ill
to the
victuals,
convent reach some one who hath no fitness therefor, him, after offering fair words, they remove.
:
The
ii.
iii.
suhbat
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
best.
their lusts
may
said.
be bound.
Thus, has
Abu Yakub-i-Susi
of the
a portion, devotion and a service and aid each other respecting important matters of faith and of the world. Fitness for " service " is when a person hath by outward resemblance, and inward
;
The men
khankah have
acquired
hath not kinship with one of these two ways, him, " service " or with him to associate except in compassion.
;
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,
and in it, be present one possessed of vision, If the khankah have no bequest according to the exigency of the time and their capacity, instructeth the murids.
;
THE KHANKAH.
If
,-
good to abandon kasb (acquisition) and to remain in beo-o-ary, he putteth them on tawakkui (reliance on Godj, and on the abandoning of the mean3 (of
he consider
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.
of the khankah should, outwardly and inwardly, observe concord to and should, at the time of eating, assemble at one table-cloth, so that outwardly they may not be separated that the blessing of outward association may penetrate into the heart that they may with each other pass life in love and purity and may, in their heart, give no power to alloy and counterfeit (evil thoughts).
The men
;
each other
If
stantly efface
from one to the heart of another, a foul deed should pass, they should it and with him not pass life in hypocrisy.
;
in-
is
When, outwardly
folded with hate,
If
hopeless
and
their heart
is
their good,
in
;
and expected
their destruction.
it
it
and that pardon it is not right that the aggrieved one should withhold. For, in respect to this, promise (of blessing) hath arrived. Outwardly and inwardly, they should strive to be in agreement with, and in equality to, each other; and to be in respect of all people free from impurity (of
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.
heartily
Because if the injured one had injurer and the injured both are in sin. opposed the lust of the injurer, the darkness of lust would, through the luminosity of the heart, have departed.
The
26
SUFi.lSM.
The
As
true sufi
is
he
who
and alloweth no
our allowance,
us this state.
On
eth much.
Doubtless, in subduing refractory lusts and in softening hard hearts, safar profit-
the exercising of patience in calamities cause lust and nature to rest from pursuing
effect of hardness.
is
subduing
lusts,
and praying.
by tanning, the effects of purity, of softness, and of delicacy of even so, by the tanning of safar, and by the departure of natural corruption and innate roughness, appear the purifying softness of devotion and change
skins,
;
On dead
texture appear
from obstinacy to
faith.
of shari'at
(Muhammad) hath
of
the
objects
of the
seekers of
hakikat
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.
profit;
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
own
Ibrahim Khwass used not to stay more than forty days course, he regarded his welfare of hal and of tawakkul.
a city
because
in this
With
life,
He was
and
His
never stayed
in
a place.
Whoever maketh
I.
safar
of
The advancing
(a)
(J)
poses
The acquiring of 'ilm (knowledge). The meeting of shaikhs and of brothers.
Because, on meeting
many advantages
men of salah and obtaining a glance from the Lords of prosperity accrue to seekers of tarikat.
*
THE SAFAR.
He may
be worthy of a happiness-giver's glance
faith
;
gy
and therefrom he may take up
advantages of
and
of the world.
is
this sense.
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
all
Kh if at
;
he glanced
:
Mina, Shaikh Ziya,u-d-Din Abu-n-Najibwas making the tawaf and in inquiring as to, and reflecting upon, their state made excess.
thou
He
(c)
said
Slaves of
God
seek.
The
bitterness of separation
from brothers and dear friends. For patience, in separation from one's abode and friends,
{d)
worthy of
many
benefits.
its
decorations
many
at the
Thus
khankah
through farness from accustomed things. he see not (by reason of his rest with desire) a
him are
;
existent, patience
and
riza.
When,
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
ty
who
kibia of prosperi-
This
the
mark
of being chosen.
For
travellers
for the
and
(who are afflicted with this calamity of trial) the journeying for solitude abandoning of acceptance (of the people) is of the requisites (of safar).
of
is
here,
do
do they turn
their face
;
from God
except
the person,
else-
whom
(/)
The reading
of the world and of verses of singularity and unity of from souls; and reading the signs of kudrat (power) and of hikmat (God's mystery) and the wonders of created and destined things so that thereby amplitude may appear to the power of thought; and proofs to the perfection of kudrat and of hikmat increase (in number).
2.
Making
one
in solitude
Hence
is
necessary a friend
who may
aid.
Some of
made
power
of
endurance against
afflictions,
have
in
soHtnde
safar, yet to
every one
it is
not easy.
28
3.
SUFi.lSM.
safar)
so that
all
shall
obey
him as
in
Hadis.
the capacity of
is
Greater
is
power
of that
one who,
and
compassion
It is
greater.
related that
Abu
'
Abdu-1-lah-i-Maruzi desired to
make
safar.
His companion-
ship,
Abu
'AlI-i-Rabati asked.
Abu
'Abdu-1-lah said
or
I.
Abu
Abu One
'Ali replied
Be thou Amir.
'Abdu-1-lah took up his road-provisions
night, in the desert,
it
;
and on
his
head placed
his load.
rained.
All night
Abu
blanket over
Abu
'All to
When Abu
Do
not.
'Ali said
Abu
"
am Amir
in
is
necessary."
Whoever
power hath
his glance
over
many
followers
his is
for
The bidding
farewell to brothers.
;
He
should, as
Muhammad
it
ordered, bid
farewell to the brothers (of the khankah) they should pray for him.
is
obligatory that
For
5.
thus,
when bidding
Muhammad
pray.
The bidding
er
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^
;
he used to pray
O
6.
God, increase
wishest.
my
piety; pardon
my
sins; turn
me
towards good
just
as
Thou
When
litter,
or
ship,
he should
is
say
Praise be to
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.
;
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*.
9
29
When
of prayer.
he alighteth, he should, by
way
offer
two rak'at
10.
The arranging
keep the staff, the water-holder, and the p-irdle because him is the sunnat. Abu Sa'id-i-Khazari relateth that Muhammad going from Madina to Makka, thus ordered.
himself, he should
;
With
1.
When
on
it
make
should read
;
some
Kuran
!
and should
O God
12.
in
it
and
fair
allowance.
he should,
first
if
possible, bathe
hammad wished
Makka, he used
to bathe.
Sama'
dance of darvishes).
Of the number
is
of
(b)
the
summoning
of the
kawwal
(singer).
,,
is
that this
custom
is
innovation, for
in
the time
Of
the 'ulama
,,
ancient shaikhs
tabi'in
this
Some
Sama'
1.
of the
and, since
it is
not op-
laudable.
:
companions of austerity and the T.ords of strife and despair appear on account of many deeds. Then, for the repelling of this calamity, modern shaikhs have made a spiritual comof sweet sounds, harmonious melodies and verses desireposition out of the sama exciting and made them eager for it at the time of need.
the soul and the heart of the
To
(against sin),
weariness, sadness,
'
kab'z,
'
2.
of nafs,
(of
and,
God; decreaseth.
30
Then, by hearing sweet
lilts
SUFi.lSM.
(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
of the Path,
whose
state
from
shall
it is
and
of the
first
covenant
may shake
from
itself
and may
and
of the
crowd
of existences
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,
in
moment, doth he
deeds (prayer)
travel, as
in years.
The best
sorrow.
of
is
for
of prosperity
and
for
some
sama'
is
of
not lawful.
of the time
At
time in a
is
the
way
of
men
and
of sufis)
is
on the
of sincerity,
whereon hath
this tarik.
:
The cause
(a)
of
wajd and
hal.
;
the chattels
All this
is
and abhorrent
to
men
of faith.
Every assembly the foundation whereof is on one cometh difficult the search for increase of ;
hal.
of these desires,
from
it
be-
inward purity,
tranquillity of heart.
laid in the
At the end
of his
:
life
They
said
Why
saitia'.?
SAMA'.
31
He
said
hold sama'
They
said
soul, hear.
He
It
said
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,
;
speaketh.
is
joyfull)'
many
saith
stages in a day.
:
Wahy
Once
in the desert,
met an Arab tribe; one of them took me to his tent. I saw a black slave bound and several camels dead
at the
The
slave said
my
Hope
is
mine that
my
When
I
said
will
till
He
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.
I
my
When
and
I
he heard the slave's voice, he revolved his head and snapped his tether
fell.
Why
doth a person,
who
is
voice
fall
into agitation
and tumult.
He
said
When,
in the
covenant
of eternity without
Adam Am
beginning and of misak, God said to the atoms of I not your God ? the sweetness of that address
remained
When
Thus
mind
light thereat,
and
fall
into tumult.
SUFi,lSM.
Buka (lamentation)
(,i)
is
of
two kinds
{b)
produced by fear, desire, joy, or wajd. when, from exceeding joy, one weepeth as when a son, or a beloved, long separated by seas, returneth. The buka of wajd is when a ray of the splendour of hakku-1-yakin (the truth of certainty) flasheth, and the blow of kidam (eternity) cometh upon hudus (calamities), the rest of the existence of the wajid (the enraptured one) riseth up and disappeareth in the dashing together of kidam and hudus. This state is manifested in the form of drops of tears.
of joy is
in love for
God, sama'
is
for
those
with
lust,
Although wajd
sama'
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
(a) the
{b)
wujud are
verified.
The
source of wajd
(a) either purely
sama'
is
of the verified
(b) or
sweet melodies, the delight whereof is shared between the soul and the heart and between the soul and the lust of the vain. ;
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.
is
For freedom from the veil of existence, the hal of witnessing sama' of addresses (of God) perpetual to "the last ones."
The sama'
the
of
for agitation
by assault
is
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
the zikr
of
Years
in Sahl's society,
was
and yet
Kuran
other exercises
life,
until
"From
Suddenly
I
you, sacrifice,
He
hal turned to
;
him
:
fell.
he said
befallen.
SAMA.
33
of
his
agitated.
He
"
said
It
:
:
what
is
They
If
power ?
He
said
Power is that when naught descendeth on a person but by the power by it changeth not.
of hai,
he suffereth
it
and
in
'the
ones."
When
:
left off.
He
said
Upon your
ear, they
if all
of
my
the musical instruments were gathered purpose and relieve naught of my pain.
in
mv
Whoever hath
was before sama'.
is
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
understandeth
Abu
'Usman-iis
his
Maghrib: hath said. The voice within himself need, even as Hassr hath said :^
sama'
no
Whose sama'
is
is
Hidden
is
lusts' tale
He
God; sometimes
Once
Baghdad :
Ten
j^
He
cried out
When
is
ten
?
'
)^
for
of the (worthless)
wicked
what
Once
man
of heart (a sufi)
Sa'tarbari.
said
He :
fell
senseless.
When
He
From God,
heard asa'tarbari.
^.
SUFi.lSM.
Of the Amiru-1-Muminin
To
his
companions, he said
Know
ye what
:
this
conch saith ?
They
said
Nay.
He
said
It saith,
praise be to
God
O God
:
O God
verily living
is
'Abdu-r-Rahman-i-Sa!imi says
Once
To
me,
Abu 'Usman
said
:
?
this
ox saith
said :
Nay.
He
said
He
saith Allah
Allah
Men
(a)
(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
hear heartily address themselves to sincerity of purpose,
God ;
(c)
The
lonely fukara.
is
of heart,
their
These have severed all worldly ties and calamities. sama' ; and nearest to safety (in God) they are.
The
The
first
rules of Sama'.
V.
10.
rule of sama'
is
that, at
sincerity of resolution
(a) If
(b) If
it
its
be lustful desire, shun it. the claim of sincerity, of desire, and of search for the increase of hal afld for comprehending the blessing (of God) be united, free from lust's impurities, the grace of such an assembly (despite the absence of a shaikh, or men of sama' of the brothers
of concord,
and
of sincere seekers)
is
great gain.
lust,
If it
it is
necessary, in
its
purification,
and graces
of practice.
it is
the cause be
first
by
sincerity of penitence.
of lust.
I
{b)
(c)
seeking aid
^c
the cause be
first lustful
they
If
assembly.
sama' comprehend
i.
ii.
crowd
is
who
delighteth not
sama',
(b)
(c)
whom
it
necessary to be respectful,
presence of one,
who
falsely revealeth
of sama', he who is present should sit with respect and gravity should keep restrained the parts of the body from excess of motion, especially in the presence of shaikhs should not become agitated with a little of the splendours of wajd should not affect intoxication with a little taste of the pure wine (of love for God);
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
in
knowledge
Abadi (who was a companion of Shibli, and shaikh of Khurasan delighted in sama'.
bin Najld
of
Aba
'Usman-i-Hairi, and had seen Junid) there chanced an assembly of concord. Him, on account of his exceeding sama', Abu 'Amr reproached.
Nasr Abadi
Thus
is
it is,
said:
is
a speaker
in
lawful song
and the
better than
an assembly whereat
:
all
evil is
motion
in
sama'
in
it, is
this
and
this.
of
'Amr's reply
is
this, that
(a)
of
wajd
in
sama'
is
whom God
in
gift.
(6)
false
lial.
Deceit
(e)
Breaking the confidence of followers the aid of holy men (salih) which
men
of rectitude.
Thus
is
them
F 2
36
The way
SUFi.lSM.
of true wajids is this : So long as they gain not fully the ardour of sama', they move motion issueth only when they cannot restrain it, even as the
not in sama'
from them,
Tawajud
When,
ing
is
this
in
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.
not
the true
lust,
Although
Thus, the heart vainly seeketh aid in search of God. in the shar', dancing may be among the lawful pleasures,
of truths
it
is
with the
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
is
The mutawajid's
its
resolution in tawajud
is
blessing) he gaineth a portion (of good) from his hal. Though this be permissible to " the first ones," it is unsuitable for the hal and the
office of shaikhs.
is
is all,
no entrance
to sport
and pastime.
From them,
when
the
power
of restraint
is
effaced.
of breathing
cometh
strait,
if
sama'
to
make
the
za'k.
One day
After
Junid forbade him saying "If after this, thou restrain not thyself,
:
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
felt.
when
of hal,
of pro-
In casting the khirka to the singer, there should be advanced an intention void of
hypocrisy just as he
ease to the singer.
may
(in
The khirka
two kinds,
is
of
(a) khirka-i(b)
mumazzaka
rent
THE KHIRKA.
The
(i)
is
as follows
off
If
in
casting
it
be specially
it,
(ii)
If his
present, he
may give
it
If
all
brothers,
the cause
his song.
Some
(a)
say
The
khirka belongeth to the assembly; because the source of wajd song but also the blessing of the assembly.
is
is
(J) If
with
all
a sharer; otherwise he
is
(c) If
is
portionless
(d) If
some
every one
(e) If in
may go
casting
off
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,
after his khirka
;
it,
The
is
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,
When
is
khirka.
at the division,
(of
rent, they
rend
(if
the shaikh
consider
among
it
The rending
If
of
among
an Hadis
but in
it,
they have
made
contrariety.
by
among those
verified,
it
would
Mantle).
A
their
custom of the
sway over the murids, the shaikhs have considered laudable which they have received no order from the sunnat except the hadis
lid.
but regarding
of
Umm-i-Kha-
SUFi.lSM.
in
It is related "^hat once to Muhammad they brought some raiment whereof was a small black blanket.
the midst
Taking
it
Who intendeth
All
I
were
give
silent.
it
He
said
to
Umm-i-Khalid.
They
called
Umm-i-Khalid
and
Muhammad
it.
On
that blanket,
were marks
(stripes)
at
ed and said
:
!
Umm-i-Khalid
this is
admirable (which
is
the hadis).
garment
of the khirka,
which
is
is far.
is
nefits
Although from the sunnat is no clear command, since the khirlja and not an obstacle to the sunnat, it is laudable.
following of the excellences of the Path
is
The
lawful
(a)
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 putting on of a garment, which hath become lust's custom, and in the particular form The
The changing
of
whereof
it
resteth
in
it,
Then
(b)
is
the
change
Hadis.
of
in the
The
and
of shaitans of
resemblance in form)
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.
is
Even
no colour
till
after the
removing of the
in-
digo.
(c)
The
of his
sway outwardly,
which
is
the
mark
of
inward sway.
So long as
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
Because the putting on of the to the murid is his acceptance by God. khirka is the mark of the shaikh's acceptance, which is the mark of God's acceptance. putting on the khirka by the shaikh possessed of love, the murid knoweth that God hath accepted him ; and his being united to the shaikh (by the bond of sincerity, of
desire,
and
of acceptance)
of his end.
the
mark
Even
on
The
and the shaikh's love for the murld. exalted states (hal) are the result of these two meanings (c and d) being wedded.
The ^irka
(a) (b)
is
of
two kinds :^
blessing.
The khirka
of desire
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
When
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
;
of
The khirka
This khirka
of blessing
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
shariJit.
by whose protection, he may gain kinship, and become worthy of the khirka of desire, which is forbidden save to the man of desire and to the Lords of sincerity of resolution.
men
of tarikat,
To
these two,
some add
When
effects of holiness
of acquisition to the
his
own khalifa, he
khil'at of holiness,
may be
and with the honour of his own favour, whereby order and the obeying of the people.
The choice
The
for evacuat-
number
of
The sunnat
this
is
for the choosing of the white garment, and, in the opinion of sufis,
choosing
is
proved.
But
for
those,
in
devotion,
.Q
SUFi.lSM.
is
best
is
greater than
Whenever
excellent,
is
is
excellence.
is
Blue colour
ments.
The
sufi putteth
Black
is fit
for
on the garment with that colour suitable to his hal. him who is sunk in the darkness of lust, and whose times are sur-
Not thus
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 darkness.
is
fit
lust
The men
(a)
of this
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
desire.
(A)
is
have no
(c)
will
muntahiyan
will.
(the
will,
are absolute.
What
they choose
God's
When
the true murid entrusteth the rein of his will to the shaikh, perfect posses;
sor of vision
and
to
him becometh submissive, the shaikh withdraweth him from and directeth him in all affairs of faith and of
he see that for a special garment the murld thirsteth and desireth, and clotheth him with another garment.
;
from
it
he
is
for splendid
and
soft raiment,
is
he putteth on him he
if
it,
ho forbiddeth.
Even so
in all his
circumstances.
The
Some
shaikh's have not ordered the murids change of raiment; their vision hath
its
manifestation.
KMILVAI.
Shaikhs are
like to physicians
;
^j
of
and of murids many are the diseases, each one have known, and that they have applied the remedy to. Their directions are on counsel and on rectitude and the foundation of the path salvation and prosperity.
;
Khilvat (retirement).
V.
6.
Keeping khilvat
(retirement)
in the
way
of the
sufIs
is
Muhammad's
(society)
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
souls of the
;
companions came
and
in
where suhbat
beloved.
(society)
God sought
the
sauma' a (convent)
and
Though
time,
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.
; ;
is
is
Muhammad and
;
speak
of
meeting and
God
added.
said
: " Keep
fast thirty
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
off
Muhammad
being cut
retiring (to separating himself from the people. ,, reducing his daily food.
constant zikr in desire's path in the beginning of divine impressions.
42
SUFi.lSM.
is
difficult
is obscure; save by the prophets, by the special ones, and by the holy
"When God
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
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
(eternity).
is the cause of farness from the hidden world; every farness, the cause of nearness to the material world till that time when the veil becometh heaped up, and this world's fitness, complete in Adam.
is
the condition of
hikmat (philosophy)
is
:
a
veil
(of khilvat),
should
(the
God
;
and
of ma'rifat) return
and, for
lift and a nearness (to God) appear, so that in lift, and refined human nature, from farness to summation of beauty and of glory; the essence it, the vision of the grandeur of eternity without
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
of khilvat
is
is
The
revelation of hikmat
in
The
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.
of
man.
(fearful contemplation).
The meaning
sites of effort.
of
e:--=Li.j
(austerity)
is
CONDITIONS OF KHILVAT.
43
The Conditions of
V.
In the opinion of the sufis, khilvat
is
7-
Khilvat.
The being
God
is
for life.
of
The advantage
is that,
on the completing of
this period,
and
in
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
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
of khilvat.
Who
resolveth upon khilvat must purify his intention from the pollution of desire
world
and
As
intention
is
No
object
is
God
whatever
is
exterior to
Him
is
call-
ed the indigo
of
Who
polluted
;
hath desire for that exterior to God, great and glorious of both worlds,
is
is
and
for fitness of
His intention should be restricted to propinquity to God by practising worship; and far from desire
:
and
power
(the
Kuran),
02
44
If
suFi.iSM.
to that
crowd
whose desire
from khilvat and austerity is the revelation of something of that desired be revealed, it is the
folly,
and
of pride.
In the purifying of the interior, in the cleansing of the heart, in affecting nafs,
freedom
effect.
becometh luminous and the outward form of some and true thoughts appear to him and over his the seeker of miracles thinketh that that is the lofty and far object nafs gain sway, of khilvat; and by the exalting of wicked shaitan becometh proud; and contemptu-
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;
lawful
so
by the path
of retrogression,
it
be-
The
of debt,
it is
by
cancelling tryranny;
hate, malice,
by making
he should come
If,
and pure
to all
make
his heart.
in his
it,
from his
may be
free.
:
me
pass out.
by the
right ingress,
let
me
enter
by
By Thy
grace,
me make
a conquering king.
and
In the
name
!
of
the prophet of
God by God
;
the grace of
God
praise be to God,
God
my
sins
pardon
open
me
with khushu'
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).
;
of prayer
CONDITIONS OF KHILVAT.
In the
first rak'at, after
of ours
!
^e
O God
displayeth
on Thee
our reliance
in
in
Thee, our
shelter.
To God,
he
is in
"
tashahhud." *
With himself he
present, also the Prophet of God, so that with the bond of reverence, and is ever wishing within that he may,
is
reflecteth that
God
in
devotion and
in praise,
and
in
the raiment of
cending
Constant ablution.
he seeth
in himself lassitude, he should renew ablution, so that in his inoutward purity may be brightened, and be the aider of the heart's-
When
luminosities.
ii.
Constant fasting.
in fast, so that the blessing of the
Ever should he be
times.
iii.
sunnat
may comprehend
his
Little eating.
more than a
ritl.
If
he
restrict
to relish (that
is
in
its
extent, he
he begin with a
ritl.
ritl,
he should
in
If
ritl.
The companions
middle
weak
two nights
and the
He may
devour
all
on the
first,
or
on the
last,
night; or
some on
the
first
night
last night.
is
no
God
but
God
acknowledge
Muhammad to
^.6
SUFl.iSM.
The
he
(a)
(b)
of coarseness
scantiness
iv.
of food
is
wholly effective,
Little sleep.
So long as he is able he should not sleep. If sleep be overpowering, he should If it cannot be repelled and repel it by renewing ablut'ion, or by reading the Kuran. involuntarily sleep seizeth him, he should (when he returneth from sleep) renew ablution and be engaged in prayer.
Every sleep that is of necessity is the essence of devotion when thereby is attainable the repelling of lassitude of the senses and of nafs (which are the cause of
weariness of the soul of devotion and of the delight of worship).
By
and the expansion of the interior (which are Then, are his times immersed in devotion.
and in keeping the heart alive, ever keeping awake is by loosening the humours of the body, by weakening the points of forgetfuland
of carelessness.
Little talking.
He
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
silence, not attainable
is
In the tale of
of 'isa's speech. of nafs
is
Maryam and
Even so
of 'Isa,
silent of talk.
vi.
The negation
of thoughts.
in
By
pect,
and by the occupation of the heart he should repel the crowd of thoughts.
zikr
is,
discrimination of thoughts
in
thought
is
for
The meaning
of hadisu-n-nafs
is
this
its
is
connection with
ever expectant
and
beloved.
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; ;
and findeth its ears void of other speech and to it, by way of re-
ing
that
its
own speech rather than with hearing the speech of the the heart may ever be before it, and averse to aught save
to the confirmation of tauhid,
;
soul and of
nafs.
God
so
When
and as
words.
vii.
the possessor of khilvat persevereth in the heart as to negation of thouo-hts the source of hadisu-n-nafs berometh effaced
nafs, silent
its
The
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
have chosen
:^
La
because
its
ilaha
of
ilia llah
negation and of affirmation, so that at the time of is present (alive to God) and preserveth conformity between the heart and the tongue.
form
is
formed
As
fana
;
to negation,
he regardeth the existence of hadis wholly 'with the glance of kadim with the eye of baka.
in his
By
heart;
repeating this creed (La ilaha, &c., &c.) the form of tauhidr eposeth
root
is
its
its
soul.
is
At
nuous.
its
aid
contipatli
;
To
it
it,
after that,
tongue of languor findeth no reacheth a place where zikr becometh enjewelled in the heart.
at times of lassitude, Ihe zikr of the
;
The
zakir in zikr
At become
truth
is
this stage,
if
is
the
meaning
of zikr)
its
effaced from the outward face of the heart, to the inward face of the heart
joined.
The meaning
of this is hal.
Zikr, zakir
But
ance
in
of divine
precepts
best.
zikr appcareth)
Verily that speciality (that to "the first one" from assiduity in becometh acquired from reading the Kuran with other specialities as
>8
SUFi.lSM.
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,
last
is
one," to
whom
is
excellent,
Because
zikr.
may have become his innate quaand perfect, the act of prayer (salat).
this
form of prayer
comprehended :^
tilawat reading.
khushu' humility
(of the
(
limbsV
heart).
khuzu'
As long
as nafs
is
in
obedience,
in
it,
is
The
In
If
and
become joined
to the prayer-mat.
perseverance
it,
is
best.
on account of
is
ing to reading
If
best
an abhorrence should appear in nafs, the descending from prayfor reading in comparison with praying is easy.
it
to zikr
is
best.
is
For perseverance
weighty and
of varied signification.
languor
they
fall
which
tions of
If
call in
upon the zikr of the tongue, best is assiduity in zikr of the heart murakaba (fearful contemplation), that is, considering the manifesta-
God
respect to his
own
state.
as to
and senses
and
in
Thus from
to deeds.
may depart
may advance
nafs in
Verily
a
it is
work (whereby
the
The possessor
devote
may be
disclosed.
The dreams
In the midst of zikr,
felt (this
it
of the
V.
8.
men
to
of Khilvat.
of khilvat that,
sometimes happens
(in
men
It,
from things
^g
being present
(in
appeareth
in the state of
con-
unconsciousness).
;
is
like to
nawm
of
some
false.
manamat, nafs
is
is
and
in
some
absolute (alone).
Truth
Mukashafa
in
is
never false
it
signifieth
gloomy thoughts
it is
If this
(a)
{b)
meaning
fall
to the understanding
of the soul."
Once
Baghdad was
a darvish,
who took
God
and
One day
:
and he wished
to beg.
Becoming
Much
penitent, he said
in reliance
time
on God,
have passed
now
reject
That
night, in
invisible
to
An
In a certain place is deposited a blue rent khirka wherein messenger said are folded gold filings. Take it ; and expend upon thy need.
When out
it
be even
is
so.
a part of prophecy.
that
khwab (dream)
for, to
Muhammad
beheld
came
true.
is
no falsehood;
a proof.
After separation from the body, the soul knoweth even of the small things heard
and seen
of this world.
soul's
knowledge is not restricted to small matters in respect to the outward and the inward senses. Nay, from the use of the outward senses, gain occurreth. By From using things felt. it, in the free state from the body, it discovereth the form of
The
the vision, in
it
ear.
5
2.
SUFi.lSM.
In
khwab
some
and
in
it,
On
power of imagination, nafs putteth the garment and thus beholdeth it.
is
of a
form
fit
and wild
beasts
and with
is
kuffar.
in strife
;
The
(a)
(i) (c^
with him
and
its
meaning he
seeth to be
in
kuffar, disobedience
If
cendeth
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
stages of lust
If
in
watery,
power giveth
in the air,
it
fancy-garment of travelling
,,
over wastes,
seas,
over
fire.
The
natures are
:-
Clayey
parsimony,
slothful ness,
iniquity,
darkness,
foulness
ignorance.
Watery
haste to society,
forgetfulness,
lusts, effect of society
inclination to sleep";
Airy
inclination to lust,
great grief,
fj
heart's
qualities
moon.
constellation.
Every truth that is revealed to him, he seeth in a suitable fancy-garment. Hence, this is called: kashf-i-mukhayyal (fancied revelation).
In this,
is
pure falsehood
for
it is
not void of
in
the state of the soul's understanding, sensual thoughts join not with the
;
soulish* understanding
and the imaginary power clothe not the soul with the fancyis all
garment,
If
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.
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
imaginary power clotheth with the fancy-garment; the form of those thoughts is seen by the eyes of the imaginary power; and its deceit becometh clear.
khwab
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
;
is
lust's desire,
which on
its
beholder hath
become depicted.
If
he calleth
(a) in
(b)
it
vain desire
or
in
is
void of
From
The
(i)
immersed
in zikr,
(it)
and being hidden from things felt. and freedom of desire from the observance
of others.
becometh " fancied revelaand in God's presence, the ruh (soul) of revelation becometh transmitted into the form of the fancy of nafs.
Possibly, free fancy, in respect to the sincere man,
immersed
in zikr
Then becometh
true waki'a,
and capable
*
of interpretation.
Ruhani,
soulish.
5^
In all states, waki'a with iiaum
-r,
SUFi.lSM.
is
similitude, except
when
i-mujarrad) in
khwab
is
not proved.
may
be proved.
It is
evident that
in
waki'a and
is
manam,
;
truth occurreth
impossible
because there
is
Free revelation
(a)
is
in
mukashafa
(b) in
khwab
attached to what
is
or
material
pen of creation.
seat.
as possible events, necessary of acquirement, the form hidden world, have yet been manifested.
is
possible in
an accidental form as
angels.
souls free from the body.
To Muhammad,
Once a
Jibra,il
used to appear
in
the
human
form, sometimes as a
with
to
sat close to
him, knee
his reply.
Of
Islam, of faith
and
:
of
bounty he asked
Muhammad
and heard
When
Know
he disappeared, ye who
:
Muhammad
said to the
companions
this asker is ?
They
said
prophet.
He
said
It
was
Jibra,il
to teach
of faith.
In this form,
Then
it
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.
53
of the
way
make semblance
instances
human
form, as
is
:
when he returned from
of Jerusalem,
The infidels denied this tale and said If truly thou speakest, say how many columns there are in that remote masjid (of Jerusalem)? In hal, it became revealed from his gaze the world uprose he counted its
:
columns
(i)
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 distance of one stage from Makka.
He
(c)
said
after
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.
in the
Suddenly,
He
cried out
Sariya
(go) to the
mountain.
Sariya heard
went
to the
mountain
victory.
The Shaikhu-I-Islam
Shaikh Shahabu-d-Din
unto these.
'Umar
bin
Muhammad-i-Sahrwardi
telleth many a
The
tion.
tale like
true murid
of these revelations
is he whose khilvat is not weakened by the desire for semblances and miracles and whose spirit is not restricted to their acquisi,
For
and
of the shari'at
of the
sunnat of Islam,
this
kind of revelation
not withheld.
for, in
its
daily prouder
This kashf (revelation) is naught save deceit and further from the path of salvation.
;
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.
for
it
is
P.
D.
xvii,
i,
4.
eA
SUFi.lSM.
On
'Ilm
is
'ilm
(knowledge).
II.
I.
a light from the candle of prophecy in the heart of the faithful slave where-
(c)
'Ilm
his sense,
is
man
from
it,
is
and
is
'Akl
a natural light,
evil.
The
evil
(a) of this
(b)
world
is
an
'akl that
is
an
'Ilm
is
and
is
'akl
The eye
forms.
,
luminous with the light of guidance; and In its essence, it is one but it has two
;
(a)
One One
Its
meaning
meaning
is
ful.
(b)
in respect of
the created.
Its
is
For people
livelihood"
is
of faith
and
for seekers of
God and
of the
'akl of
Whenever
tion.
Thus, to the seekers of God, the man of this world ascribe weak is another 'akl.
'akl.
He know-
'ilm-i-tauhid,
knowledge
of the unity of
God.
in respect of dispersing,
ii.
'ilm-i-ma'rifat,
work
assembling,
reward.
iv.
making
alive.
punishment.
other things.
putting to death.
and
of prohibitions.
MLM.
e^
Each one
(a)
The
traveller of
the
path
is
is
the
"sage
In his 'ilm,
is,
without opposition,
in-
is
of this
world."
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.
he had possessed
is
The sages
of
;
God
and
God
in
the
work
of
God.
of Islam, are
:^
sufis.
share (as
are
:
The sages of the next world, despite their much as is needed) of the knowledge
(a)
(b)
world, have
it.
of Islam
and employ
They
The sages
not.
all
What
Through defect of faith, they are not secure from passing ed and detested. They are
:
{a) the
(b) (c)
companions of the left hand. wicked ones of men. sages of sin, upon whom have descended
threat
upon threat
of
God's wrath.
said
it is
Muhammad
I
lips
ye
They
to
cried
they had cut with fiery scissors. I asked saying : Who are ordered for goodness, and prohibited from badness
(Hadis.)
and yet
badness
ourselves proceeded.
God and
it
is
none
Hadis-l.
for
Than
'Ilm
'ilm,
is
more
profitable
when
for
perament
firm
and quarters
of the
body
free from
See
p.
53 (foot note).
g
and that
the body
In
are, as regards the
filled
SUFI.ISM.
sick,
whose temperament
is
its
own
is
expanding
of nafs
and
of
and
of
temperament
nor
world
nor a turner
from God.
When
desire, of
of existence
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.
the
;
of this
is
naught
'ilm,
which
when
that sage
in
by
whom
foot-bound
inflameth the
fire of
love
and
desire.
humility.
increaseth non-existence.
It is
the aid of
life
its
is
putting to death.
Thus have
presumption,
desire for the world.
haughtiness.
Profit
from
'ilm
who
Abu
men
God
is
his
and of
error.
On
the knowing
:
(of
word
or of
meaning)
acteth.
ma'rifat-i-nahw
is
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
in its place.
by thought.
is
To be
a blunder.
|
MA'RIFAT.
57
the ma'rifat of the
The
nafs.
raa'rifat of
Ma'rifat of
The
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
He
is
the
The
state)
:
in
of loss
who
is
God.
profit prohibition
,.
profit
prohibition
gift
gift
contraction expansion
contraction
expansion
And
at first
in the
he be careless of ma'rifat, and soon present (alive to it) becometh and form of different powers, recognizeth the Absolute Agent, him, they call
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
For instance, if he explaineth tauhid (the unity of God) and and another, in the way of denial, refuseth him, saying
in its
:
seaimmerseth
Not
is
this
speech
'tis
and
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
;
is
known by abridged
'ilm)
when
at the very
beginning
in nafs,
:
it
exerciseth caution,
If
him, they
call 'arif
in detail
To
a source of
loss.
;
by
'ilm,
this appeareth,
he knoweth that pride is a blameable quality in nafs and when in nafs he fleeth into the screen of humbling himself so that, recognising this
may
eg
SUFI.ISM.
The
portion of
(agreement) with God's decrees,
in respect of God. and perturbation.
muta'arrif, patience
(c)
ghafil, detestation
The
i.
ma'rifat of
ii.
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
quality of His.
in the glory of
iii.
iv.
every quality, he recogniseth God's purpose. God, he recogniseth in his own ma'rifat; and expelleth himself
from the
and
(to
of existence.
God),
more
apparent,
the effects of
greater
is generally acquired; the ma'rifat of subtlety becometh astonishment on astonishment increaseth and from the "arif ariseth the cry Increase in me astonishment at Thee.
By
ignorance,* 'ilm
This
is all
because ma'rifat
preface
is 'ilm.
is
a matter of rap-
defective, but
its
Then without
'Ilm
i. ii.
'ilm, ma'rifat is
impossible
'ilm
iii.
'ilm-i-ma'rifat-i-ma'rifat.
The
last
form
is
On
Makam
(stage).
from the upper world, sometimes descendeth upon the heart of the holyi traveller and goeth and cometh, until the divine attraction draweth him from the lowest to the loftiest stage.
In the opinion of
stifis,
Makam
signifieth a
in
the
way
\J^
ler's foot;
and declineth
in
not.
the traveller's
sway
in its
sway,
the traveller.
Makam
is
-r,
have said
is
a.
The
gift
(mauhab)
the
makam
no
an acquisition (kasb).
Void
is
makam
makam
is
no
hal.
As
to hal
;
and makam, the source of contention of holy shaikhs is that some and some makam. For all makams are at the beginning hal, and at the
tauba,
penitence.
calling one's self to account.
fearful contemplation.
end makam, as :
muhasiba, muralvaba,*
Each one
(acquisitions)
is
at the
and
all
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,
;
The shaikhs
Hal
is
of
Khurasan have
said
The makams
are
tauba, penitence,
sabr,
patience,
{>-f~-0
zuhd,
austerity,
|
and
others.
Some
(a)
shaikhs urge
that hal
is
If
it
and
(J)
effaced becometh.
it is
be
left,
it
it
appeareth,
that so long as
not
left, it is
which
not hal. Because resting demandeth permanency; that and expireth is not truly hal.
This
It is
is
said that
hal be
left,
it
is
Its
source
is
weak
and
in hal
expireth,
tank
badih
exploding,
apparent.
See
p. 69.
6o
Its
SUFi.lSM.
manifestation
is
followed by concealment.
Thus hath
said
Abu 'Usman
Hairi.
This hinteth at perpetual riza (contentment), and doubtless is unnecessary for hadisu-n-nafs.
the
amending
of a
makam
?
(which
is
his foot-place)
before ascending to a
is
before the
first
hal
is
advance
it.
to a
higher hal.
Thence
hal
and amendeth
the
amending
of of
any
it
makam
till
from a higher
it
makam the
amendeth.
makam,
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.
to the lofty,
from the
lofty
to
the low,
is
On Tauhid
with the wine of 'ilm
of
(unity of God),
I.
affairs,
become
the eye
whose
vision
anointed,
by the light of beauty of eternity without beginning hath become know, see and find by the path of 'ilm-i-yakin, established proof, of kashf
zauk
(delight),
(revelation), of seeing, of
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.
;
is
an opposition; nor
in
the government of
Ever
is
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^
the understanding of the reading of men's thoughts, the perfection of His beauty and the beauty of His perfection (un-connected with the beauty of His singularity) free; from the trouble of the clothing of zikrs, the grandeur of His eternity
From
free.
In description of
quence;
in praise of
Him, narrow is the power of the warriors of the pl;iin of Him, lame is the foot of the chiefs of the plain of ma'rifat.
elo-
Than
column
of
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
no guide save astonishment and perturbation in the splendour of the no path save blindness and ignorance to the vision of the
is
who
possessors of Sight.
If
thou say
He
where
The answer
is
He.
He time, when
7
If
thou say
The answer
is
If
thou say
Resemblance and
sufficiency
made
He how
The answer
(By means
is
of)
He.
Within
this
;
No
limit hath
He.
limit,
are comprehended
in the fold of
all
ginning and eternity without end folded in His beginning, dwelling (the universe)
;
eternity without beHis plain, are existence and beginnings the end; in His ending,
all
in
the inward
in
in
His eter-
nity without beginning, the collection of eternities without beginning only an accident
(hadis)
;
in
eternities
without
end, only
an event
(muhdas).
From whatever
jecture,
is
contained in reason,
free
is
in
understanding,
in
exempted and
muhdas
(accident),
62
SUFi.lSM.
The aro-ument
His witnessing.
of His existence
Is
His existence
is
of eternity without
beginning
is
weakness.
Wahid
Wahid
ended, there
is
Who
is
verily deceived
and
presumptuous.
Tauhid
tion.
is
will presently
be made),
But, possibly, at
its
may be immersed
In this
is
in
collection;
and
as each collec-
separation,
is
not a forbidder of
the perfection of
tauhid.
iii.
iv.
'ilmi
knowledge.
hal.
hali
ilahi
Godship.
Tauhid-i-imani
is
When
(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.
This tauhid
bar (news).
nership
;
is
the
Profit from
mukhbir (news-bringer) and the belief of sincerity is the khaoutward 'ilm and holding thereto is freedom from open partprofit.
Through
Tauhid
:^
from the heart of
'ilm
An
'ilm of benefit
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
ence
zat
and
qualities.
The splendour
;
and every
ray,
from the
When
he saineth
an
:^
a hearing.
seeing.
'ilm.
a kudrat. desire.
of
God.
a hearing
seeing
of
God.
a kudrat
desire
Thus
ism
and deeds.
degrees of tauhid of the
This degree
;
of the first
man
;
its
preface
This tauhid-i-rasmi
In
is
meaning
of tauhid.
;
mind, a rasm (impression) of the form of 'ilm-i-tauhid becometh painted he thence, in the midst of argument, since, in him is no effect from the hal-i-tauhid
a low degree of the tauhid-i-hali, wherefrom fellowa fountain wherefrom those near
a temperament
is
one
of tasnim,
to
God
drink,
'
is
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
some
of his of the
own
'ilm.
In this tauhid,
Tauhid-i-hali
is
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
light of the sun)
becometh the
light of 'ilm-i-tauhid.
64
In the stage
(unity),
his of existence,
in
SUFi.lSM.
of the
existence of
Wahid
becometh so immersed in jam' witnessing, naught cometh save the nature of the
the mu\v,ahhid
Wahid so much
This (act
of)
Wahid
not his
own
quality.
ocean of tauhid
source of
:
and
in jam' (union)
The
(a)
tauhid-i-hali
is
(b)
'ilmi
murakaba
(fearful contemplation).
By
tion,
most parts
darkness
rise
sun in whose superiority of manifestaup and disappear from earth's surface) become re-
pulsed
many
most of the hidden shirk (giving companions to God) ariseth and from the truth of pure tauhid (wherein all at once the effects and the impressions of existence vanish) to the special muw, ahhids in the hal of life sometimes the flash like unto flashing lightning becometh bright, and immediately is extin-
By
tauhid-i-hali
(to disappear);
guished.
The
shirk
in this state,
possible no other
degree.
By
moon
in
whose manifestation,
up-lifted (to disappear)
parts
of darkness
left),
become
some
of the impressions of
The cause
this
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
in the eternity
by His own nafs, not by the tauhid larity and qualified with praise.
without beginning of eternities without beginning of another, God is ever described with singu-
Now,
So
in praise of eternity
without beginning
He
1
is
and
thus,
end
that to-day
it
became known
that in His
ow
row
(the
is
till
to-morof
and
for the
companions
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
defect.
in
right of tauhid
is
this
By
man
is
defective.
The
The preface
10.
to pure 'ilm
is
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
;
impossible save by the foot of faith and of submission and and the effort in desire of advance, without preserving one's self from sin by the rope of God and by the sunnat of prophecy, is
is
by the guide
and
of reverence;
desire
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,
As
i-Majid,
to
and the circum.etances of the next world (as by the Kuranof prophecy have arrived), it is incumbent on every one
and
nakir, in the assembling
have
and
dis-
in
the bridge
and
sirat, in
paradise and
fine
its
Because
is
not the
What
the faith, which (from the prophets) to the hearts of nations (according to their purity)
hath reached.
Reason hath a
*
limit
it
it
falleth.
paradise, intercession.
66
The When
limit of the five senses
things
felt
suFi.iSM.
is
:
When
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
regardeth things comprehended of the outward senses. When the fancy is error. limit and trieth to comprehend things not perceived,
it
A
may
whom
purely imaginary.
not,
When wahm
the hidden
(real) form.
is
The
(imagination)
When
perceived.
perceived; as a sheep from seeing the wolf comprehendeth the sense of enmity not
When
to error.
(the
soul)
torIts
entenng. issuing.
separation. nearness.
,,
union.
farness.
limit of the
is its.
The world
The
of
hikmat
signifies
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
;
it
is
not
or ordereth as to
alteration.
is
He knoweth
acceptance of
it
not that
is
not inexcused
what
is
un-reasonable.
Not reasonable
appointed time
in the
Without the seed of the father, the the womb, and the pissino- of the
not.
,
67 As
the existence
:
possible
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
find the
faith.
Possibly
words
and name
it
delirium.
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.
;
No knowledge
Like
If,
this
is
embryo
in the
:
narrow place
of the
womb.
by chance, to
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.
narrow world of hikmat cannot save by faith gain the circumstances of the world of kudrat until man's soul from the narrow place of the womb of the world of hikmat cometh to the space of the world of ghaib and of kudrat; or by the death of nature and of will which they call "the second birth,"* even as 'Isa
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.
possible
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
;
; ;
is
im.
their
jp^late,
On
men
of
of faith,
by
men
of
incumbent to aid God Mustafa Muhammad); by destroying the vain; by repelling the deceit error; and by prohibiting the power of shaitans, man-in-f(>rm.
it is
:
The way
;
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)
John
iii,
3.
58
suFi.iSM.
of
hath gone on that highway and swept it of thorn, of rubbish, hath established knowledge of it and of its stages hath every pace hath established an alighting place at every stage
cion
;
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
of the
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
make
and by
;
the cutting
of their faith
make
sure the arrow of treachery and of loss at the butt of faith and
and
man
;
to destruction.
They
of injuries.
ling of this
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.
The men
(a)
ib)
men
of deceit
and
error) are
men
kudrat (power).
'ilm (knowledge).
The men
by way
of kudrat act
of slaughter
and
of rapine
of chastisement
and punishment
of denial
and
of banish-
ment.
The men
of 'ilm act:
deceit, hypocrisy
by manifesting
and heresy.
is
Who, on one
warded
;
by
it
ordered
by accepting
,
it
re-
ILM-I-KIYAM.
69
A
seeth
all
movings and
restings,
him.
This sense
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
;
it
his
all
exalted
makams and
precious hals
God become
Muhammad
said
hath said.
;
Sahl Abdu-1-lah Tastarl mostly ordered his murids by this 'ilm of precept
and
not.
,
'ilm-i-kiyam, that ye
may
ii.
may
and observer of you, see God. ever keep yourselves established in confirmity with dein respect of
Him.
iii.
constantly ask
God
;
His grace
(i,
ii).
iv.
death ; for, in these four things, are the good of and happiness inwardly and outwardly.
this,
and
'Ilm-i-kiyam
is
the zikr of the heart at the time of motion limbs and resolution of
:
kiyam,
shuhud-i-hakk,
on himself.
So
that in
may
be.
This they
{a]
(6)
God's ordinance.
the tongue,
excellence.
zaban,
(c)
fazilat,
dead
to-morrow
is
not born
to-day
is
in the
agonies of death.
is in
Who
is
engaged
and
of the future
destruction.
See pp. 59, 64, 86, 1 14. t To the end, is 'Abdu-1-lah's discourse.
7o
SUFi.lSM.
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
breathing.
can be
rest.
doing anything.
favour.
]
Than
strange
profitable.
is
in surety
Who
nections
;
'Ilm-i-hal
state).
6.
Of the
is
is
'ilm-i-hal.
which consisteth
in
regarding the heart and considering the mystery of that state (which
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
is
establish hal.
For, there
(a)
(6)
its
own
nafs,
according to
the time.
makam.
hal of riza, in respect to its nafs,
is
a rule,
As
to
:
calamity
(a)
increaseth
is
a rule, the performance of thanks so long as the increase of the hal of riza
(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
in
the stage
riza and
joy.
I
'ILM-I
HAL.
is
j
a rule for the
In each of these
two
riza.
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
Who
The holy
Some,
power
of
know
this difference
of circumstances (joy
thereby discriminate between their increase and decrease. Momently, in respect of a former moment they discover the difference
their hal.
of
Some
some
in
hours; some
in days.
Sahl Abdu-1-lah-i-Tastari hath said Safety, the slave gaineth not, save when he
:
is
learned
in his hal
and
forgetteth
it
not
and, by
it,
is
obedient to God.
:
He
said
God
is
Whose
state with
the abandoning of will and the negation of desire, ever regardeth this and ever abandoneth design ; whenever in himself, he findeth
it ;
it is
made the
because
than
it,
is
no
hal.
'Ilm-i-yakin (the
knowledge
of
of certainty) signifieth
(delight), not
The
zauk
by the guidance
of ^kl (reason)
They
(a) ib)
:
faith.
beyond the
through
veil,
the light of
yakin.
Verily, not
light
the
when
it
becometh
Without the
existence
is,
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
of hakikat (truth).
;
Sometimes,
it
becometh scattered
its
and by way
of wajd,
whom
suddenly
72
SUFi.lSM.
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.
ii.
^inu-l-yakin.
light in the sun's light.
iii.
Then
(a) (6)
(c)
in 'ilmu-1-yakin,
it is it is
known,
verified
and evident.
in
I
&inu-l-yakin,
consequence of
the looker on.
witnessed.
looked
In the halof the residue of the composition, this sense (like lightning that
into flash
cometh
and
to
If
and immediately expireth), appeareth not more than a moment those joined with God.
an hour
it
to the perfect
be
left,
way
of
Of yakin
(a)
the root
is
'ilmu-1-yakin.
(i)
Faith hath
many
is
yakin.
:
it,
What by way
yakin
;
of
is
far
from
'ilm-i-
because
(b) this
adducing
adducing
hal.
proof.
(yakin;
Not
of doubt
all at
once, save by the rising of the sun of hakikat, becometh the darkness
removed.
NAFS.
73
Nafs (essence).
III. 2.
a thing) which
is
is
standing."
{b)
nafs-i-natika-i-insani (the
human rational nafs) which is the abstract of the graces of the body, which they call the human natural soul, and a luminosity (which is bestowed on it from the lofty human soul) by which luminosity the body becometh the place of revelation of iniquity and of piety, as the Kuran hath said.
The
meleon.
ma'rifat of nafs
is in all
Momently appeareth a
Babil of existence
;
different colour ; hourly cometh forth another form. It is the Harut of the momently, another vanishing picture on water nafs expresseth, and beoinneth
another sorcery-
in
the links
and conditions
of the
The recognising
it is
to a
knowledge
of
to the sub-
God
:
and even
The names
of nafs are
nafs-i-ammara,
They
(a)
nafs-i-ammara
its
sway,
is
existence.
nafs-i-lawwama.
In the middle
when obedient
to the heart's
sway
it
becometh, while
itself,
is left
yet
some residue
whereon
it
ever reproacheth
nafs-i-mutma,inna.
At
the end,
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.
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
Abu
said
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 spe-
The
suspicion
is
that
is
is
no difference.
it is
Nafs-i-mutma,inna
They know
not that
verily nafs-i-
mutma,inna, which
robe of rest and of
is
ri'za
the
On some
The source
of the
qualities is ruh (the soul).
blameable qualities
in
man
is
nafs
The blameable
1.
hawa
(desire).
;
nature
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.
;
This quality departeth not save by austerity and by love for God.
nifak (hypocrisy).
its
2.
In
it,
is
many outward states, nafs is not concordant with man's being absent or his being present.
interior
just
the contrary.
3.
Ever
man's
sight,
it
may keep
violence,
itself
able qualities (though in God's sight through hypocrisy they are blameable)
abundance
pride,
of property
independence.
Whatever
though
in
is
God's sight
be laudable:-
Laudable
in
fakr (poverty)
|
submission
humility
1
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
fire
good quality
(light),
and con-
it
is
not con-
It is like unto an old woman detestable of appearance, who'adorneth herself with sumptuous apparel of varied colour and with henna. Only to boys, doth that decoration appear to be good to the wise, abhorrence increaseth.
;
4.
The
should obey
its
orders
should love
its
orders,
God
cautioneth His
own
slaves.
of
God.
5.
own beauteous qualities regardeth with contentment The paltry benefaction that from it occurreth to another,
;
it
not
in obli-
gation.
If
it
it
getteth
This
is
of the
number
of deadly sins as
Muhammad
is
entered
in the hadis.
6.
Whatever
goods and
of desire
(in
it
gathereth,
it
letteth not
go save
the
the future).
;
When this quality is strong in nafs, from it springeth envy breeding of miserliness for the property of others.
If it
for
envy
is
it
it
gathereth
for
Him, who with itself gaineth equality in affluence whom favour being refused, his d>an excellence, whom it regardeth as the cause of a
;
it
seeth distinguished
power of the light of yakin. This departeth not save under the
76
7.
SUFi.lSM.
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 underit
and casteth
itself
on the body
As
When
thoughts of
it
lust
and
of desire arrive,
it it
;
putteth
thereit
become not
its
desire,
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.
9.
in
a court, plain
Haste to fatigue.
;
its
nafs, fatigue of things quickly appeareth and to it showeth the false idea that being up-plucked from the present state and its being employed in a following will be its rest. state
To
It
never convey
it
to its
idea.
contrary to
its
purpose.
it.
If it
From
is
ordered thanks
10.
God).
Negligence.
desires is haste, so towards devotion and good deeds is slothfulness. This disease departeth not save by great austerity and rigorous effort, which fighteth nature by coldness and dryness and maketh it acceptable of order and gentle and
;
As towards
smooth
like
tanned skins.
To
each of these qualities of nafs, physicians of nafs (prophets and holy men,
These ten
are derived.
mother
of qualities,
The
roots
creation of nafs.
and the branches of lustful qualities are That is the four natures
:
of the
heat.
I
wetness,
I
cold.
dryness.
1
RUH.
77
Ma'rifat-i-ruh
The
that hath ma'rifat of the soul
soul).
of its
understanding
is
lofty
and
in-
accessible.
Not
attainable,
is its
It is
a simurgh
its nest on the Kaf (Caucasus) of majesty entereth not the dwelling of writing.
It is
of
understanding
a jewel that hath risen from the abyss of the ocean of grandeur
not possi-
ble, is the
writing of
its
qualities
by the scale
of
conjecture.
The Lords
of revelation
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.
the nearest evidence to God,
is
the great
all
and the
first
prey that
fell
was the
soul.
The
tion
;
will of the
it
to His
own
entrusted to
;
dismissed
it
for
sway
;
in
the world
opened
life,
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
:
(a)
ib)
One
The
for
other
beauty of hikmat.
its
The
first
result
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
custom of love-making became confirmed by the link of temperament; by means and by the hard of the midwife of of marriage, the races of worlds became existing Fate appeared in the apparent world.
;
Then
all
created beings are the outcome of nafs and of rah (the soulj.
XVII, 87.
t The male qualities are : the active deed and power. the passive deed and weakness. female
^8
Nafs
is
sOfI.ism.
the lasult of
ruli
is
;
ruh, of order.
self,
without any
the hint)
God
(whereof creation
Since
qualities,
it
is
is
He
clothed the God-like grace and the endless bounty of the soul, in the
of
His
and made
it
When
Adam,
the soul
became
reflected
and
in
it,
all
the
names and
Spread abroad
in lofty
places,
mandate
of his khilafat
came
"To Adam,
all
Some
(b)
(a) of
By
all
names,
was
their stage.
The existence in the material world : (a) of Adam became the stage of the form of
{b)
ruh
in the
hidden world.
of
Havva
(Eve)
is
nafs
Adam
like
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
nafs.
existence of
Adam
exemplar becometh
(in
and
Became produced
(a)
{b} (c)
the birth
male
of the heart
(soul
and
nafs).
of the
form
of the
Adam from the form of the universal soul. female from the form of universal nafs.
of the sons of
The Kuran,
ti, 31.
-q
Because by reason of
sway
of the
in the souls of
male
form
to the
(of
men and by its effects in creation, prophecy hath the attribute means of revealing the mystery of prophecy is the soul suitable
;
Jam'
jam' signifies
(i)
(collected)
:
tafraka signifies
the accepting of structures (creation). additions (worldly ad-
dropping
confirming of devotion
ship.
and
of
God-
vantages),
(c)
separating of
God from
creation.
Jam' without tafraka is impiousness tafraka without jam' is uselessness jam' with tafraka is the very truth, for it hath the order of jam' joined to souls, and of
; ;
tafraka to forms.
As long
as the soul
and tafraka
is
of
The
true Arif
is
ever joined
(a) to
(i)
ruh (which is the dwelling of mushahida) in the essence of jam.' to the body (which is the instrument of strife) in the makam of tafraka.
written.
In devotion,
(a) at his
(6)
(e)
who
looketh
own
acquisition,
is
in tafraka.
own
deeds,
is in
Thus Abu
All
:
said.
Jam' signifies
the veiling and the concealment of the people in the superiority of (revelation and manifestation of God).
zuhur va shuhud-i-hakk
V
of
God
in
existence of creation).
hid).
Tajalli signifieth
God
8o
Istitar signifieth
SUFi.ISM.
the revelation of the qualities of humanity. the cloud of the light of hakikat in
Tajalli
1.
is
of three kinds.
Tajalli-i-zat.
Its
mark
it
(if
V^
(effacement) of
zat,
of the holy traveller's existence something hath remained) is the fana and the annihilation of qualities in the glories of their lights.
They
alli)
call
"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 Ancient Existence display tajalli (a) with jalal, he is (on account of His glory, kudrat, and force) in khushu' and khuzu' (humility of heart and of limbs). of His mercy, grace and blessing) joyous and loving. (6) with jamal, he is (on account
:
The
(beauty)
;
changeth not
will,
contrariety
of capacity,
are evident sometimes outwardly jalal and sometimes the contrary thereto.
3. Tajalli-i-af'al.
This signifies
y^
The
of profit,
and
of loss
(of
the moderating of
and blame
of their
one).
For the bare manifestation of divine deeds dismisseth to themselves the people from the addition of deeds.
This
is
'
8l
in
To
come
order
tajalli-i-af'al.
ii.
iii.
sifat.
zat.
effects of qualities
and, enfolded
;
in zat,
are qualities.
and
They
(a)
call
the shuhud-i-tajalli-i-af'al {the manifestation of the glory of deeds), the muhazira (the being present).
(i)
shuhud-i-tajalli-i-sifat
manifestation).
qualities), the
mukashifa
(the
(c)
shuhud-i-tajalli-i-zat
ing)-
zat), the
mushahida
(the behold-
They
call
mysteries,
souls.
mushahida,
Cometh
(God)
is
truly
is
standing
So long as in the witnessed, the shahid (witnesser) cometh not left, His mushahida one cannot make.
not effaced
and
in
it
be-
Majnun's
said
:
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
"What would
it
be
if,
of Laila's
beauty?"
The
"To
no harm.
of behohl-
" ing
At
last,
of Laila's tent.
Immediately
In short
:
glance
fell
on the
senseless he
His being veiled
fell.
The
glory of
God
is
is
the cause of
manifestation
(of
82
SUFi.lSM.
When God
(a) in
(6)
becometh
glorilied
in
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,
there
may be mercy.
(the special ones),
the occupations of lusts, they
For them
that
by
may remain
may
For others
come
and that
of jama' they
of profit.
may
not be-
Some
The
of the
istighfar of
Muhammad
shuhud
;
in the sea of
fited.
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 benesufis)
is
the
Wajd
Wajd
(a)
(rapture) and
IV.
:
Wujud
4.
(existence).
(waidan) slgnifieth
an event that from God
or to great joy.
arriveth,
and turnelh
its
own form
cut off;
to
great grief,
his nature
(4)
state wherein
all
become
and
The wajid
One who
hath not yet come forth from the ence, veiled from iiod's existence.
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'
dis-
(of
maujud).
Wujud
signifieth
:
shuhud
of maujfid (the existerce of
God), wujud
lost
and naught.
the quality of
muhdas
(accident).
Kadim
(the
As Zu-n-Nun hath
said.
of
When,
wajid
;
out from his own existence, the possessor and standing in him, is wajd.
wajd
is
net effaced, he
,
is
S3
wujud
is
When
In
own
wholly effaced
and
standing
he
is
the zat of
maujud
(the existence
of the existence of God) not the zat of wajid (or the zat of the slave).
of his existence.
of his
own
maujud
wajd, becometh veiled from the seeinorof ihi in him joy cometh.
seeing the wajd of maujud (the existence of God), becometh deprived of from him descendeth the possibility of joy. the appearance of his own wajd,
Who, by
Wajd
established
is
subdued,
human wujud (existence) every wajd is like to a manjanik (catapult) by the attraction of the divine world, so that, when the fortress of wujud (existence) is it becometh the wajd of wujud.
of
of
The end
The wujud
of
wajd
is
That
is
is
wajd is the cause of the wajid's being deprived of existence, which the wujud of maujud (the existence of the existence of God).
said
:
the condition
Thus have
(a)
(b) Shibli.
Abu-1-Husain-i-Nuri.
of the addition of
is
wajd
to
self
is
As wajd
wajd.
is
(wajd-making,)
is
the preface
to
Tawajud
signifies:
for,
of wajd,
The asking
(b)
by waj'
of
V((i) tazakkur
(c)
tafakkur (reflecting),
man
of
wajd
(in
motion and
in rest).
is
preparation; preparation
is
mutawajid,
in this
form of tawajud,
(is)
wholly
in-
up divine odours,
it is
The
description of the
man
(n) of the
(i)
(C)
wujiid.
84
SUFMSM.
On Wakt
To wakt, sufis assign Wakt may mean
:
(period)
three meanings.
that prevail
etli
over the
From exceeding
another
hal.
superiority of
lial,
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.
wakt
is
general,
him who
is
not.
:
traveller
appeareth from the g^iaibat (the hidden) taketh by the superiority of from his own hal ; and maketh him submissive to iis own order.
is
this
wakt and
is
"Son
of his time
is
the sufi."
When
they say
"by
will,
mean :
and
veiled.
That, by God's
own
will,
he
is
seized
whoshoweth contentment, cometh In respect of the order of "other than God," and by its influence, is subdued. into strife (with God)
;
qualities,
it
Who
;
displayeth to
with gentleness
its
findeth
from
softness
who
displayeth to
violence.
qualities
gentleness
it
and wrathfulness.
enjoyeth
its its
who maketh,
is
grace
repulsion
violence.
Bv
own
is
time, which
g-
is
such a one."
That
is
Being engaged
the past,
in the performance of recitations of the present time, solicitude for a thino' (which at that time may be important and best) keepeth him engaged from mention o1 and from thintting of the future. Thus, his time, he loseth not.
is
in
is
to
whom, by reason
lost
;
wakt
own
;
life
save
at the
when wakt
is
existent.
for the
God and
is
companions
tamkin,
this
wakt
is
constant
and
to it
closed.
The possessor
of this
wakt
is
sway
of hal.
in
wakt is not powerful in him. Nay, he is powerful the sense that he keepeth all wakt engaged in important affairs.
In the second sense,
wakt
in
Some
The
wakt
of hal of
is
which
like
mushahida (manifestation), whereto is joined the life of hearts of men unto the succession of breaths, whereto is conditioned the perinanency
If
for a
moment from
off,
natural
the path of the heart, the succession of fresh breath be cut heat, it becometh inflamed if for a moment, from
;
from
the violence of
its
consumeth with
desire.
(in
:
The
the second sense) and nafas is this and of stoppage and an event in the pursuit, and the observing, of mushahida (manifestation) and of trhaibat (concealment). Nafas is a hal ever free from languor and stoppage. Hence they have said
Wakt
difference is a hal
between wakt
in
in
Wakt
Shuhud (being
Shuhud
signifieth
:^
is
Being present.
thing
If
is
it,
it
is;
and that
heart).
God
if
86
SUFl.iSM.
The way
of sufis
is
to call the
mashhud
L'as
heart
is
pre-
of the unity of
God and
mean
(6)
(c)
shuhud (singular) being present with God and hazir (present) with, God.
for ever
is
Men
(a)
(J)
of
the companions, of
(fearful contemplation).
mushahida (manifestation).
:
Ghaibat
(i)
(ii)
is
(a)
(b)
(elt.
ghaibat
middle ones; the ghaibat of his own existence; ghaibat and the beginning of fana (effacement).
of the
of that one,
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;
Men
of
of
:
the people
men
blameable ghaibat are hidden from the shuhud-i-hakk by the shahid of of laudable ghaibat are hidden from the shuhud-i-khalkby the shahid
God.
To
the
man
shuhud
of
God from
the people
The observing
of rules
of
shuhad and
of laudable ghaibat
is
for
men
to
God and for the established ones at rest is no For them is no gljaibat, laudable or blameable.
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
is
to
Junid said
ghaib (hidden)
be thou
in
thy place.
Even
as Junid
was speaking
to her, Shlbli
wept.
8?
To
The
his wife,
Junid said
Now
state of beginners
in
shuhud ofthebeloved
from out
of
it,
The
;
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).
(
;
Yusuf, had the degree of and in shuhud of him became not gha,ib from the senses as her companions
tale of
in love for
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,
is
who
nay the
cause of tajarrud
propinquity to God.
next world,
freed
is
and
is
in the place of
exchanging and
trafficking.
In all his devotions, by worship only his gaze to God, not on compensation nor on other desire.
on the performance of
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)
mahv
and
IV.
9.
Isb'at
(confirmation).
signifieth
Isbat signifieth
isbat.
gg
SUFI.ISM.
Mahv
(i)
the lowest
of
blameable
qualities
and
of
dark deeds.
(2)
In opposition to every
mahv
the
is
an
isbat.
Near
to each other,
is
meaning
of
mahv
(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.
;
zat,
not.
baka appeareth
isbat
is
not necessary.
Thus
the
and
of beautiful
mahv
misdeeds
of natures
and
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
in
the
mahv
:
of
humanity and
of qualities.
zat.
in
In the sense of mahv, they use sahk (grinding), the effacing the essence
mabk
tams
(abolishing),
,,
(effacing),
(rest).
Tamkin
c
'
signifieth
by reason
Talwin
signifieth
by observing
times,
and bv the
and
:
its
manifestation.
Possessor of talwin, they call not him, who shall not have passed beyond
qualities of the heart, for talwin
is
the qualities of nafs, nor reached to the world through the succession of varied states.
of the
Possessor of hal, they call not him, who is bound in the qualities
:
of nafs.
Then
talwin
is
who may
the world of qualities (of God), nor reached to (knowledge of) zat
because they
$0
possible where
numbering
is
possible.
to the
The Lords
stage of tamkin
of revelation of zat
;
because
in zat
is
have passed the limit of talwin and reached by reason of His unity change appeareth not.
one whose heart ascendeth from the stage of the forth from beneath the sway of the numbering and becometh a dweller in the open space of propinquity to Zat (God's
for that
;
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)
and hope.
By reason
So long as the custom of humanity is left, impossible is it that out of nature change should be wholly obliterated but change excludeth not the posses<;or of tamkin from the stage of resting.
;
The Aurad
On
I
declare
own
The
confession of shahadat
is
;
special
is
own
nafs,
every
confession
not confession.
(of faith)
is
As every confessor
taken as to his
own
faith
and questioned
is
The shahadat
is
of confession
Although confession
of the
crowd
of
'amal (deedj
jected.
is
the use of the limbs upon the orders of the shari'at. the use of the tongue
in
men
are sub-
The tongue
relateth
;
is
i(
and
to
whose
witnesseth.
The
relate
;
other limbs are interpreters and witnesses of the heart, whose mystery they
of
whose
QO
SUFi.lSM.
This shahadat, they perform by the tongue of deed (not by the tongue of the
mouth).
Thus
all
The limb
that
men
it,
is
faith,
action
verification
by the heart
confession,
by the tongue
This signifieth
Not
that the essence of faith
heart.
is
confession, or deed
is
of these
whom
languid
is.
is on outward things, the order in respect to the one (for whom witnessing is made) is dependent upon the shahadat of these two witnesses and to it opposition declineth.
faith of
After the witnessing (shahadat) of witnesses the order in respect to one (against
whom, witnessing
picious.
is
made)
is
kazi,
Once
Bilal cast
Bilal
down
in battle
of the infidels
who presented
his
the shahadat.
his body.
To
it,
paid no consideration
and separated
head from
When
He
O
he related this to
:
replied
prophet
his confession
Muhammad
How
said
How
in his heart
was no
faith ?
Zuhd
Zuhd signifieth:^
(i7)
(austerity).
IX.
3.
away from
the
its
{b)
and
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,
;
and maketh, with the polisher greed, so that therein may appear the verity
of delights
;
I
of piety, his
of this
and
ZUHD; FAKR.
Therein, he seeth this world ugly and transitory, and therefrom turneth next world, beautiful, and thereto inclineth.
;
gi
the
is
:^
" the last ones," not the necessity of the truth of zuhd. "the first ones," of the requisites of zuhd.
In praise of zuhd, for the distinguishing of pretenders from the sincere, most of the
words
of shaikhs
for
delights.
in
the
first
rank.
,,
rank
is
Change
of the will
of the slave
and
By the
iii.
own
the
zuhd
will
It is
and
to other holy
men
and
is in
own
by God's
will.
Zuhd
is
in
the
zahid hath laid on a sure foundation (God's will) the foundation of his
own work.
Thus, have
Lukman and
is
Shibli said
and so
is
it
in
the Hadis.
its
Benefit by hakikat
excellence, and of
in the
but
is
glance of
Fakr (poverty).
IX.
4.
At the stage
zuhd (austerity).
For one
fakr
is
of fakr (which
of
who
name
of
illusory. truth.
is
taking possession of no chattels despite desire ; its custom chattels, despite zuhd; its truth is the impossibility of taking chattels.
is
name
taking possession of no
Since the
of lands (God),
man
of hakikat seeth
by
its
means
all
92
The
fakr
:
siIfF.mjsvi.
(a) of
men
of hakikat
is
a natural quality which.^despite having, or not having, chattels^ If, in their power, be the whole world, free from taking it they
spectators
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.
its
of
of the
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.
the excellence of fakr
On
Fakr
man
of
(a) is
first
said. of
and its Although to him fakr and wealth are one, the quality of the form of wealth, as Niiri hath said.
" the end ones " equal to wealth. Because wealth cannot deny them the sense of fakr
(6)
Who
is
independent
naught.
of
Save
in
of the fakir is
of fukara
(J)
(c)
{d)
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.
Need
have not.
is
Here
is
neither
This
is
The
in
jealous.
keepeth
He
that,
own
sight,
they are.
every stage
(for
is
the
first
his foot-place
which
attained.
g^
The
tales of the
prophet
in respect of tajarrud
is
and
The source
Marriage
of this opposition
who
necessary
from
:
are expected,- weakness of piety, poorness of patience (as to aban;
whom
;
doning desire)
(b) for
of adultery.
away from
following desires
Tajarrud* and tafarrud are excellent for those who are in the flower of desire ; whose
:
is
vain
and who
To
Why
He
said
A
Thus
wife
is fit
for
man;
Wherefore should
desire a
wife ?
He
is
replied
Of
my
need
When
divorce nafs,
it
will
be lawful to desire a
wife.
To
.
Of
thee,
:
men
say so and
so.
He
said
What
say they
:
They
said
They say
of marriage.
He
said
Tell
them that
since
am engaged
it
in
enjoined observances,
in
the sunnat
engage
of
not.
of hakikat,
is
known
that, at the
beginning
and
journeying,
shunning the
of
Marriage
is
the cause
and
of inclining
descending from the height of resolution towards the world, after austerity and faithfulness
God).
See
p. 87.
g,
SUFi.iSM.
offspring aideth
and
to tranquillity of heart, to purity of time, to the delight of ease, to freedom for devotion,
As long as in respect to celibacy, and to strife against nafs,* he hath power, it is necessary for the celibate traveller to esteem as booty license of time, tranquillity of heart, so that he become not dull through solicitude for the wife.
Submission to the heart's orders becometh easy to him who beareth the celibate
life
:
till
its
and
to
it
stubbornness,
forbidden.
Then
to
chattels of livelihood in a
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-
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
(a)
(b)
of expansion),
when,
in respect of the
observance of limits of " rights," they may satisfy nafs ; taking " delight," they may give it the power of expansion.
:
Hukuk
The
life,
whereby are preserved the prop of the body and the preservation of and without which permanency of nafs is hindered.
signify
:
Huzuz ("delights")
Whatever
(of desire) is in
The
it
firm 'ulama
of sufi,ism
know
that nafs
is
unworthy
of
and
is
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.
When
ment
y/
Then
become
its
"rights ;"
its
its
pain becometh
its
remedy.
The "delights"
become
When
by taking
The
rights " are that, once every four nights, he should visit each wife.
ge
When the
When
and nafs) is the cause of increase then the delight of marriage for a nafs like this is excellent,
:
is
woman
(wives).
For the Amiru-1-Muminin (the wisest, most pious, most austere had four wives and seventeen mistresses.
of the
companions)
Such is the state of " the end ones," thereto the idea "the beginning," or of the " middle, "reacheth not.
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
he persevereth awhile
in fasting.
If it
prayer and of
much knowledge.
groaning, he returneth to
Weeping and
his
God
head
in the dust;
!
and uttereth
this prayer:
O God
Thee,
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.
this
I
If
it
and seeketh
If
depart not, he goeth to the shaikhs (living and dead) and to the brothers, aid and desireth them to refer these matters to God.
;
is
and
to
is
them
becometh evident
The
rule of ta.ahhul
world.
As
he should
live
with her
and
as Ibn 'Abbas
I.
saith.
is
Therefrom
deeds and
in
96
(A)
SUFi.lSM.
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
c) fire
of nature kindleth.
its
For through the superiority of nafs after being subdued. never lonereth its head to the heart's devotion.
seeth
will,
nafs
When, by
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
and by
and
of
necessity
The
When
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.
subdued,
not the
2.
This
vision
is
Solicitude as to daily victuals, which is the calamity of the heart yakin is the is the result of doubt); doubt is the calamity of yakin (certainty)
;
light of vision
The
is
yakin
in
and
its
by the darkness
of doubt
relieth
neither excess nor defect, void of doubt; and knoweth that the heart's sway (in solicitude for daily food) is the weakness of yakin ; and the want of reliance on God's pledge.
to
is
own
deliberation
is
the result of
want
of reliance
on God's power.
is
Attachment
It
is
of
the calamity
of the soul.
for
him
(desire) for
dull.
of
zauk
(delight),
and, as regards the violence of shauk and the delight of love, maketh him
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,
and
lasting.
The
1.
becometh attainable
if,
at the time
his
2.
in the way of desire, and of being engaged with the spouse. the other glance inwardly at God, from Him seeking aid for the repelling of calamity
and
in
Him
being engaged.
visible (outward)
crowd of deceived ones keep glancing at the friend and say In this spectacle-place, behold we the beauty of God
:
beauty of the
This claim
is
When
and
its
opposition to the
payment
what
The source
When,
of this
of error of this
crowd
is
in that
is
(unlawful) glance, they rest from passion's assault, they delight, not passion,
TAWAKKUL.
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.
gy
of the glance in
When
in
them
this desire
its
that passion.
When
sway
Hence,
is
repeated
and
in
it,
possibly
Who,
its effect
appeareth.
even with
of
of
Tawakkul
Tawakkul
signifieth
(trusting to God).
IX.
9.
:
Absolute Agent (God)
;
Trusting one's
affairs to the
confiding
in the
of daily victuals.
is
this stage
that one's
who
is
first shall
(of trusting
and
of confiding)
Tawakkul
by good
deliberation
and by
fate.
This
is faith in
the rank of yakin (certainty), the possessor whereof knoweth by fate (takdir), perfect of will, just of
is
no change.
that, to the
power
is
and from
his
own
Even
as have said
Sariy.
Zi3-n-Nun.
Junid.
Hamadun-i-Kassar.
Sahl 'Abdu-1-Lah.
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
gg
This
is
SUFi.lSM.
the tawakkul of that one
Till
who
;
shall
unity of God).
he reacheth this stage the mutawakkil, in amending his own makain, is in need of abandoning causes because, in his tawakkul. the belief of the existence of causes is blameable.
Therefore, in repelling causes, he ever striveth.
In the
amending
of this
makam by abandoning
Khwass
is
well known.
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.
they are, in
talk at night,
appearances and
of
presences (divine).
who
is
at
any disaster.
:
An assembly
If, in
asked Junid
we make no
effort,
how
will
it
be?
He
said
If
They
said
Then,
will
we
sit in
He
said
By
for,
will
ye have.
They
What
thought shall
:
w'e
take
He
said
Abandon
thought.
Thus
it is
in
the gospel.*
The passage
is
f^
i^'.l'-k iju
what
we
practise.
RIZa.
99
Riza (Contentment).
IX.
10.
Riza signifieth
the lifting up (and removing) of the abhorrence of kaza and kadr (fate the sweetening of the bitterness of their orders.
and
destiny)
and
is
folioweth not that abhorrence should not exist, nor that the bitter-
Thus hath
it
appeared
in
some
Muhammad,
whereby
it
With this difference, because he besought " the cometh known that to none arriveth save what in
(fate
certainty,"
be"
To
it
it
became known
joined
The makam
to
its
of riza
is
makam
The being
inaccessible pinnacle
tener.
makam,
in
to
yakin, they have established ruh (the soul) and joy, the
men
of Paradise.
of
At
this, the
of)
Rizvan hinteth.
it
From yakin
(certainty),
born riza
in
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
Zu-n-Nun, Ravim,
Haris-i-Muhasibi.
The
is
makam
of riza)
is
the
own
will.
its
Ibn 'Ata observeth will, in whole; and in abandoning will in part, regardeth
excellence.
The source
Once
of riza
is
is
is its
necessary
the
source of abhorrence
virtue, but in God).
doubt, and the narrowing of the breast is its necessary. * * (there is no power nor in Junid's society, Shibli uttered Lahaula *
Junid said
This
is
is
riza.
Shibli said
lOO
Abhorrence
(a)
(Ij\
SUFl.lSM.
is
of
two kinds
j,
is
and the
makam
of riza.
Possibly in
some
When
with
its
its
how can
makam ?
:
The
reply
is
Only a
But makam ment of the wish
of existence
is
through exceeding fineness and penetrating power, pervadeth all parts and thereby no suspicion of the desires of nature remaineth. mixed with kasb (acquisition) therefore is possible the suspicion of the tempera,
;
of nature.
is
Even
as riza
is
which
is
to the heart,
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.
In that hal of ignorance (the nature of nafs), 'ilm-i-yakin becometh non-existent nafs putteth on by loan the garment of the heart's feelings, and to (nafs), the heart
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.
The makam
travellers, as
of riza is the
makam
of those joined to
God, not
Bashar Hafi
in reply to Fazil
hath said.
riza of
God, is what
jnakam
? is
There, where
all
sins
appear good.
is
what
h^l
MUHABBAT.
Necessary for the
into the
lOI
because when
all
makam
deeds
fall
Agent,
all
beloved.
Neither
bat (love)
;
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.
Muhabbat
X,
I.
(love).
On
muhabbat,
all
is
the foundation of
is
the base of
noble makams.
is
Since muhabbat
essentially gift
all
call
mawahib
(gifts).
is
and
is
of
i. ii.
muhabbat-i-'amm.
khass.
Muhabbat-i-khass.
the soul's inclination to viewing the beauty of zat.
moon
zat, ascendeth.
(c)
((f)
a token that saith" Imitate what is pure ; bid farewell to what is not
pellucid." the best wine, sealed, tempered (by
(c)
age).
(f)
its being purified from defects) a wine (by reason of its temperament, a wine (by reason of in fineness, lightness all purity in purity; fineness possessed of desires) the porter of
purity
and
of impurity
;
of fineness
in lightness.
and
of grossness
of lightness
and
of heaviness.
affecteth the heaviness and the lightfineness and the lightness of this wine the its heav.ness to l.ghtness, l.ke changeth its grossness to fineness, ness of the cup and lightness. 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,
102
It
SUFi.lSM.
giveth the lightness
(a)
(b)
(c)
:
The
relish of this
wine affecteth
all
parts of existence.
It
giveth
beholding.
hearts nafs
remembering. deeds.
all
" to such a degree that, in nafs, the delight of devotion prevaileth over
delights.
natural
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
all
existence
;
it
be established
in
the hal
giveth
its
own
:
colour
tinguished.
Junid saith
Love
exchange
the lover.
/
Muhabbat
loved;
is
is
verily a link of the links of concord that bindeth the lover to the be-
an attraction of the attractions of the beloved, that draweth to himself the lover, and (to the degree that him to himself it draweth) effaceth something of his so that, first, from him it seizeth all his qualities and then snatcheth, existence,
Kudrat (God),
his zat.
tion of
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
changed.
Junid said
:
He
For
said not
not
fit
to
of
the beloved
his zat.
This hal
not,
its
is
the produce of
muhabbat and
is
its
Though
To
muhabbat
its
cause appeareth
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
of
God
1.
is
no
God
re-
vealed to
MUHABBAT.
Possibly, in a heart divine love together with compassion (for the people)
103
may be
collected
Its
sor of
side.
and to some that compassion may show (as) love. mark that it is compassion is this, that, if they leave free to choice the possesthese two qualities (divine love and compassion), he abandoneth the people's
;
2.
He
his glance
should not incline to any beauty that they may present from the beauty of the Beloved (God).
beautiful
to
him
nor turn
woman, and
For trying
She
:
is
Beside me,
sister.
one who
is
more
and more
perfect in beautv.
is
my
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
love
of the
number
full of
be his son, of
him he should be
5. Filled
caution.
love,
and
of
it
never be wearied.
exaltation.
and
The mention
degree
that,
if,
in the
own
In respect of orders
;
Beloved
and of prohibitions, he should preserve devotion and never oppose His order.
;
Sahl 'Abdu-1-lah.
Ravim.
In whatever he chooseth, his glance, in desire of the Beloved's consent, should
in desire of
:
7.
be, not
another purpose.
Abu
Bakr-i-Kattani.
Shibli.
8.
little
his
own devotion
(to
the Beloved)
I04
SUFi.lSM.
Thus
g.
saith
lovers
sweat.
and have the power of devouring (suffering) If he be in the makam of tamkin and if astonishment exceed not the soul's boundary, and prevent not the heart from arranging words and deeds, his soul in beholding is the more astonished as his heart in appearing before another is the more sensible. and, in the power of this hal, the thread If he have not the power of such tamkin of discrimination becometh snatched from his hand, he crieth out
;
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
;
every
the degree of
and
and desire
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
Shauk
The
signifieth
:
(desire).
X.
2.
assault of the claim of delight on account of the Beloved in the lover's heart.
Its exist-
ence
is
Abu 'Usman
Shauk
is
Hairi saith
the fruit of
muhabbat
division,
(love)
who
is
loveth
God, with
:
Him
desireth union.
According to love's
(<j)
shauk
of
two kinds
{b)
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
of heart (a sufi)
Thou
seest a
thousand
the slave of the most Merciful.
'Abdu-r-Rahman
Rahira -l-Karim
,,
Merciful.
SHAUK.
,05
few, the seekers of God.
many;
the sight of
Him even
if
by Fate they be
in
hell,
if
they be
in paradise.
Thus
The
hal of shauk
is
it
conveyeth the
;
messengers of the ka'ba of desire joined to perpetuality ever as long as love remaineth is shauk necessary.
Some
shauk
in
This denial would have been at the time when shauk was special
holding (the Beloved), which
is
in desire of be-
not necessary
Beloved, to special
men
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
said.
difficult
of these desires, according to the exaltation of its degrees, is much than the shauk of beholding, as some of the great ones of tarikat have
In the
of
is
our
spirit.
Hadis of Da,ud are words, the meaning whereof is the strengthener Because in hal when the glance is on the Beloved, shauk becometh (as
Then,
shall not
in
is
not desirous of
the Beloved
and
is
The shauk
is in
beholding
is
(in
its
acquisition
this
world
difficult.
In
some
is
places,
shauk
is
and
as
in
desired
life) it
may be
beloved.
is
The cause
the
of death's
delay
is
makam
world
of acquisition.
is
whose acquisition
is in
The word
Mushahida
second meaning
is
appropriate.
Io6
SUFi.lSM.
muhabbat-i-'amm (common
beyond the makam of and reacheth to the beginning of muhabbat-i-khass (special love), he entereth the crowd of the companions of heart and of the Lords of hal and upon his heart, descendeth the hal of kabz and of bast.
When
states,
(God) keepeth his heart, so that out from His own light, expandeth.
pursuant and expectant the Turner of hearts and it, with it He graspeth sensual delights
;
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
traveller)
in
God
and
may
establish the
said
marks
of devotion
Thus have
Wasiti and
N uri.
:
Kabz
signifieth
The
extracting of delight (hazz) from the heart, for the sake of holding
state of joy (surur).
and capturing
its
Bast signifieth
The
flashing of the heart with the splendour of the light of the state of joy.
:
The cause
(a) of
kabz
state.
is
nafs
and
The
is
(b)
of bast
The
result is the
expan-
Of the
many
is
tughyan
(ex-
ceeding iniquity).
In the state of the descending of joy, the heart listeneth
of
its
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. 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
to tughyan.
Sometimes
Kabz
to
"the
first
(contraction)
bast (expansion)
joy.
On
or bast
;
experiencing either grief or joy, they think that they experience either kabz
and
thus,
fall
into error.
I07
in fana,
kabz
is
bast
is
fana;
(c)
them, "the first ones " share not. from them, "the last ones " having issued from the sway them, " the middle ones " have as their hal.
:
of occupations,
have turned.
In the place of kabz and of bast (a) " the first ones" have khauf (fear of God), and rija (hope in God). " have fana (effacement) and baka (permanency). (b) "the last ones
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
except when to the heart's stage shall and to it (nafs1 become revealed the qualities of the heart and grief and joy become changed to kabz and bast and thereby kabz and bast become left in their nafs and are never removed.
bast, neither fear nor hope, neither grief nor joy
Fana*
signifieth
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
less explained.
Fana
signifieth
(fl)
(6)
spiritual resurrecthe death of passion, of self-will, of self-consciousness, producing the tion to eternal life (baka). man's real essence (God). the thinking away of self; the emerging from self that veileth
(Lahiji in Gulshan-i-raz).
(c)
man
is
effaced from
self,
so that he
is
is
If it
body, nor of things outward and inward. Lord and then in his Lord. occur to him that he is effaced from self, it
From
is
these, he
rapt, journeying
highest state
is
a defect.
The
lo
be effaced
io8
sJfi.ism.
Some have
Fana
signifieth
:
saiu
Baka
the
signifieth
:
The
sense
is
a requisite
(a) the
fana of contrarieties
decline of worldly
lights.
baka
of concordances.
of
of the
makam
of penitence
of
Nasuh.
(A)
de-
permanency
,,
pleasure in
in
,j
Ziihd (austerity.
and
(d)
decline
blameable
,,
laudable
qualities.
qualities.
concealment of things.
presence of God.
intoxication of hal.
Fana
(a)
is
of
Outward
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
of others, seeth he deed, or desire, or will
In himself,
no
will for
manifestation of
delight.
save the deed, the desire and the will of God. any deed remameth ; he plungeth into no work and, from the free divine deeds without the pollution of deeds of other than God, gaineth
;
Some
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,
(i)
Inward fana.
This
is
and
of zat.
The
Ancient One is immersed sometimes in the fana of his own qualities and, sometimes, in the manifestation of the effects and of the grandeur of the Ancient
qualities of the
One.
Immersed
of
in
is
immersed
in the
Wujud
(the
Absolute Existence,
his heart
God) until
existence of
God when
becometh cleansed
and thoughts.
God knoweth
one who,
In
that, in
is
connection with that one who shall not yet have passed the and not shirk in connection with that shirk (infidelity)
;
this
makam,
some,
is
the
it
requisite.
To
may chance
his
Therein
in
is
contained fana.
:
The presence
of his
is
present
in
forth
may be
at a time
when he
;
shall
festation of ^at
and
of qualities
and
shall
(d) the
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.
1.
it
trans-
(Gulshan-i-raz,
120.)
^
AURAD.
of fana to sobriety.
lop
He who
(of fana).
is in
Muslim bin Yasar was in prayer in the masjid columns fell. Of the circumstance, all the people
masjid
felt it not.
of Bisra,
of its
of the bazar
in the
The baka
that is in support of outward fana is this : After fana of desire and of will, God maketh the slave, master of desire and of will, and in absolute sway of the rein (of guidance;. Whatever he desireth, he doeth with the 'will and the desire of God. Even so the giver up of absolute will is in the degree of the degrees of fana ; the giver up of will wholly in affairs (until he is allowed) and partly in them (until he first returneth in heart to God) is in the degree of the makam of fana.
The baka
The
zat
that
is
in
is this
and the
qualities of fana
place of manifestation
the
it,
the veil
Becometh
fana,
neither
is
God
the
God
is
the veil
; nor creation, the veil of God. To the possessor of of creation, as to those who have not reached the stage of fana,
veil of
creation
its
own makam,
of baka.
without
one
(the veil of the Creator) being the veil of the other (the created).
of fana
and
In fana,
he
is
baki (lasting)
in
Outward fana
is
Companions
of hal.
Inward fana
is
free
and, from the society of the heart, have joined the society of the converter of hearts (God).
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)
he heareth the cry of prayer, he should answer the mu,azzin, he should repeat except in
:
whatever
When
he should say
is
:
virtue but in
There
no power nor
God
no
rally
SUFi.lSM.
In every azan, he should observe this rule
;
in the
say
:
!
O God
Thy day,
!
the back of
through
Thy
mercy,
Thy night, and the sound of Thy prayer. me forgive, and my parents, and all the faith.
When
Welcome
the
God
bless ye
in
my
declare-
is
Muhammad
paradise
the
sirat
fire
true.
(of hell
(the
bridge)
book
(of record)
(of
intercession
1
Muhammad)
!
cause (the dead) to rise from the grave. God to Thee, I entrust this declaration for the day of my need. O God for its sake, stop my sin ; forgive my sin; make heavy my balance; make me deserving of safety ; and forgive me my faults through Thy mercy, O Merciful of the merciful
God
will
cule
Ikhlas
112.
:^
istighfar.
ask pardon of
God
for
my
sin; to
my God.
his house,
to
go to the masjid.
On
O God
by the
true ingress,
make me enter
by the
true egress,
make me pass
out.
sunnat, prescribed
nafl,
voluntary
AURAD.
lit
On
the
way
to the masjid,
By
Thee,
he should utter this prayer : by the beggars towards Thee, by this my going and coming out
to
pray to Thee,
O God
With
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
sins.
On going
vance
In the
and planting
!
his foot
and say
name
of
me
forgive
God, to God be praise peace and blessing on the prophet and open me the door of mercy.
in the
God
God,
When
masjid and giveth the saluDominion, His praise. His In His hand, is good;
;
There
Whom
is
no partner.
life,
He
all
giveth
kings,
and taketh
and
is
over
He is
:
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
namest
of
God
and say
O God
bless
Muhammad, Thy
senger; and this descendant of Muhammad with blessing such as is Thy the means and the blessed degreej that Thou promisedest. Bless his brethren the prophets, the true ones, the martyrs, the pious ones.
mesGive him
God to the day of faith (the judgment-day) our among the ancient ones.
!
chief
Muhammad bless
last generations.
O God
among
the souls
his
body among
the bodies
and
bestow
Thy
mercy.
(in zikr
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.
;
The Lords
its
of
this
time
;
on
in
and
this rule
by reading without
defect,
Salam
signifies
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,
;
1
This
is
given
in
chapter
vii,
12
sufis.
SUFi.lSM.
When, by anticipation, he shall have preferred a prayer, best it is that in the masiid, he should sit; be assiduous in zikr and in reading; and utter naught till he
preferreth the prayer of sun-rise.
On
and that he
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.
till
the
sun ascendeth.
till
God
is
dearer to
me
than one
who
He
The
Suratu-l-Fatiha
AURAD.
Till
in
,,2
praying.
azkar
(zikrs).
Then he
that
i.
is
obligatory,
is,
the Suratu-!-Fatiha
ii.
iii.
Falak*
Nas*
iv.
V.
vi.
vii.
Ayatu
glory to
Chapter,
i
,,,
ni
112
100
2V. 255
but in
God
God
God
is
great
there
is
upon
send
Thy
blessing
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!
repeating subhan allah, glory to God. astagbfir-ul-lah, I ask God to forgive me. istig^ifar tilawat, reading the Kuran.
till
Then,
in the
in
it
he en-
gageth.
If
God
shall
being engaged
in devotion,
If stil
1
till
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.
in
;
siduous in deeds.
he have power for deeds, and no langour enter his soul, If not, he should rest himself for a while.
he should be as-
* Together, these two are called ma'uzatain, the two ma'uz " shelter in
God."
;i< the
tasbih.
4th \he
5'/i
takbir.
2nd
3rd
tahmid.
tahlil.
hawla.
Zuha
jj.
SUFl.lSIVI.
Deeds are
(a)
of
:
two kinds
outward
God's name.
salat, prayer.
tilawat, reading.
zikr, repeating
(b)
inward
miihazira, being present before God. murakiba,* fearful contemplation, muhasiba, calling one's self to account.
The arranging
of
deeds
is in
this wise.
;
As long
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 fearful
contemplation.
If,
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
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
;
in zikr
and
tilawat,
be
When
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.
It is
laudable
if,
of the
morn,
he utter a prayer.
The
the Suratu-1-Fatiha
tasbih,
255.
God
is
great.
is
There
AURAD.
Ji-
lt is an excellence if, here, he should utter the ayat (verses) and the prayers previously mentioned after the salat of the morn.
make
'asr (afternoon).
his time in
for that
When
'asr cometh,
and readeth :
in the
,.
ist
99.
loo.
loi.
2nd
3rd
4th
Adiyat
Kari'a
i>
Takasur
102.
When
naught
is
he performeth the ordinance of 'asr no time remaineth for the salat of it is the time of zikr and of tilawat. At this time, more excellent than the society of :^
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
In the
name
of
pleaseth;
God
is
my
sufficiency; there
I
is
;
virtue but in
God
go out
makest go
out.
He
uttereth
:
Chapter.
i.
the Suratu-I-Fatiha
Falak
113.
114.
Nas
Between
(a)
'asr (afternoon)
:
is
There is no god but God, who is single, whose partner His the praise ; powerful is He over all things.
the tasbih.t
none; His
is
the dominion
(b)
tahmid.
tahlil.
(c)
takbir.
to
Glory
God, and
to
to
to
Him,
praise;
ask
forgiveness of God.
(d)
There
is
no god but
God
The
significations are
t See
p. 113.
zilzal
the earthquake,
adiyat
kari"a
takasur
emulous desire
of multiplying.
Il6
(e)
SUFI.ISM.
O
I
his offspring,
(/)
(g)
save who
al, the
Ancient
is
offer.
:
[h)
Whatever pleaseth God there is no power but in God, the great, no god the EternaJ, the Ancient, penitence, I offer. Whatever pleaseth God ; there is no power but in God.
the mighty
save who
and at the ending, of day, he should say: God me Thou createdest, guidedest, fedest, quenchedst, causedest to die, causedest to live: Thou art my God save Thou none is mine; save Thou is no God single, Thou art;
;
;
no partner
is
Thine.
,,
no power save in God from God, are all favours in the hand of God, is all good save God, none wardeth off sin.
is
: :
kibla,
be ready
approach of night.
sun setteth, he should utter:
is
Till the
(a)
(6) (c)
obligatory.
,,
tasbih.
istig^ifar.
At
sun-set, in
the Suratu-l-Shams
Lail
Falak 113.
Nas
the face of
114.
God
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-
Kafirun 109.
Ikljlas
2nd
"
112.
He reneweth
Welcome
welcome
to the
two
'isha
ing of being
If
in
therein he see increase of safety of faith, of perfection, of sincerity, and of tran(of all the
quillity, he
may go to his own corner; and between maghrib and 'isha) may utter
:
Chapter,
(a) \Vith
two rak'ats
85.
the Suratu-1-Buruj
Tarik
86.
AURAD.
(b)
ny
Chapter
2 112.
2 11 2. v.
i
the Suratu-l-Bakara,*
16.
(c)
255.
it is if he unite [6) and (c) with [a). After performing the enjoined duty of 'isha and the two rak'ats of the sunnat he goeth to his dwelling or to his khilvat-place.
Well
the Suratu-1-Lukman
31.
,,
Yasin
36.
44.
If
Dukhan Mulk
67.
the Ayatu-l-KursiJ
v.
255.
Suratu-1-Hadid
Hashrll
57.
59.
rak'ats,-
and uttereth
in
nafs,
is
engaged
own
When
stated
;
(as to purity
and to
zikr)
be as before
it
make
the tahajjud, he
maketh
standing
as before stated.
Some
observing of the beauty of perfection of rule) cording to rules, the portion only of 'abids.
may not have found the collyrium for may regard the repairing of times
of stages
the
ac-
of
it
for the
Lords
and
for the
Companions
of
is
the
mark
of
him who,
in
search
of,"
and
in
is
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
to
God
is
God
the
One,"
For this tribe that hath come to reason, which passage in the Kuran I have been unable t This is to be repeated fifteen times.
X
II
to identify.
And
The
end.
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.
of
it
flattering.
|
kiss).
recogniseth
its
great prosperity.
Clearly beholding
(b)
God
is
because baki is not contained in fani. next world, promised to the faithful (muslim) and denied to the kafir.
The
God
eye of faith and with the glance of vision. the next world, with the glance of sight and of vision (as in the Hadis).
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
is
this
In his
own
belief,
and as
to this, belief
is
diverse.
In this world, a
(a)
(b)
crowd
:
;
know by
'ilm-i-yakin
of their 'ainu-l-yakin
is
hakku-1-yakin
Hence
" In
This
is faith.
of the
and used
"
to say
:
an hour,
That
come."
it
When
Amiru-1-Muminim
"
If
rent were
all
my
(of
vakin."
The
is its
(a)
{b)
error of the
:
error
obligation to God's word" Him, the eye understood not." the idea of the next world (founded) on this world.
MUHAMMAD.
As
to
119
(a)
it,
Seeing
(difficult).
The
As
to
{&)
of this world, the seeing of the next world hath
?
With seeing
no connection.
What
The mistake
is this,
that the crowd thought that even as in this world so in the five following conditions are necessary : an air. a splendour-light.
a side. description.
quality.
surrounding of
light.
own
from
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.
;
his
To-day, the
its
affairs of the
next world gaineth that one, who, from the world and
He
(a) in heart, in
(b) in
the next world, in the hidden world, dwelling in kudrat. body, in this world, in the world of shahadat and of hikmat.
itself to credit.
is
for
Despite
for
it,
this, for
them
also
is
a promise, which
is
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).
The promise
the cash of saints.
of saints
is
his
own
hal,
Muhammad
Makam-i-Mahmud, the
In
it,
praised
makam.
In this sense, the signifier is the
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
The perfection of prophecy in Muhammad's mission placed, on the door of other prophecy, the seal of decline. After him, closed became the path of prophecy and
;
all
Who
crowd of
infidels.
enemy
of the
they should
from the miracles* other than by the prophets, something becometh apparent, call deceit, not miraclef (of the prophets).
go by the Nil-bank
as
went
and
Not
to his people
daily, in his
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,
;
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
is
of mani-
To
For
power
of yakin
is in
perfection)
is
of the effects of
come
(of
the tale of
karamat
khwarik-i-'adat
On
on the part
of
modern shaikhs,
often,
des-
is
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
something became disclosed to those, for whom was no continuance of manifestation, by it, they become impressed and the power of their yakin, greater.
When
As
wahy
To them,
either in
khwab
is
or in wakefulness,
true
inspiration
khwab
(sleep,
Ma'rifat-i-dil
The
and
its sio-ni-
fication abstruse
by reason
of perfection.
of the continuance of
its
power
in
and
its
advancement
in the
degrees
Hence
>-:L5
they call
it
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,
qualities
in
the limits of
number and
in
the
number
of limit,
are not
its
and
its
hals.
In limiting and numbering it, whoever spake establishing of the limit of understanding and the
knoweth of very truth, that the making it dear becometh not the
portion of his
own
capacity.
In the ocean of ma'rifat-i-dil thousands of divers of the seas of ma'arifat have its abyss, none hath reached, or renounced its rarities and wonders. (Jived
J
From
it,
to
whom
fell
to the heart.
it,
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
the result of
its
(the heart's)
God
(is)
24
i.\,
14.
122
Its
SUFi.lSM.
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
intervened between the sea of ruh and the sea of nafs inclined; and between them became the hinderer of contention.
Barzakh,
it
to both
That the
it
heart's form
it
is
proved thus
it
Wherever
it
allieth itself
wherever
it,
intertwineth.
is it.
is its
Not without a chosen one, nor a beloved, nor a heart-adorner, ever base on love, and love's existence on it.
Firm
is
the throne of the Merciful. The throne In their existence, the heart is like unto world the heart is the throne of the least in the heart of the greatest in the great
;
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
;
of
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.
:
Between
this truth
and
its
be-
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-
crrace-
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
aspect of grossness.
Even
so,
by
affinity,
its
form of grace
intrusteth to the
Even so
the throne
;
form
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.
;
;
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
(6)
:
,2-1
form
form.
of prosperity, opposition as to
of creation
is
God between
Of
the heart
its
great-
Muhammad
(i)
lamp
is
kindled.
This
is
mushin.
(ii)
(iii)
crite.
dark, head-lowered.
This is the heart of the kafir. addicted to hesitation between kufr and faith. This
is
is
(iv)
the heart, inclined, possessed of sides, whereof one side other, of hypocrisy.
and the
In
it,
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.
of these
Whichever
two
is
The source
between ruh and
of contrariety of
is
nafs.
;
To its own
they are.
lofty
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-
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 beginit
ing arrive and give to ruh (the soul) the aid of grace, whereby
gathereth strength
conquereth nafs
of
advanceth from the descending-place and, turned wholly away from nafs and
;
God
then
is
dil (the
makam
and
whereof
makam
of ruh
Then
Such
and kufr
If,
following
from
its
dwelling (which
it is).
is
the
makam
of dil
is
(whose child
(infidelity).
otherwise, be the state and the effect of misery and the hardness of eternity
to dil
and nafs
victorious, so that
it
124
gathereth strengt!., and, to
its
SUFi.lSM.
own
ruh
descendeth
the place
from
its
;
own makam
is
its
own makam
of nafs
and, in nature's
firm
becometh
Such
who
is
lowered of
heart, black
with kufr,
altogether seized.
If,
on either
(a)
side,
if
dil is
generally:
towards
to nafs,
nafs be powerful
Such
(b)
is
to
ruh
be powerful.
Such a heart
hypocrisy.
inclined
one
towards
MaVifat-i-murrd va murad va salik va majzub. Deep knowledge of the murld (the follower, the lover, the disciple), of the murad (the followed, the beloved, the shaikh), of the holy traveller, and of the
attracted one.
III. 9.
Sufis assign
two meanings :
(the disciple).
(
,,
murad,
followed,
beloved
murshid).
The murid
The eye own
(disciple)
is
The
murad
and gazeth at his ; nature; and never resteth (the followed) and of propinquity to God.
of guidance, the see-er
in his
worlds, hath
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,
Thus say
Abu 'Usman
Hairi.
The murad
to
is
called
muktada
(the followed)
because
The power
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
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
(the soul)
is
(revelation)
and
of
yakin (certainty)
and
MA'RlFAT-l-MURiD.
Ije
is)
Or
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.
(b)
The
truths of
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.
To
The
him
in
For
this reason,
more than
its
good
is
The
wherein
is
like
unto an
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
At
last,
off
from
;
itself
ment
and conveyeth
to the
per-
fection of capacity.
On
of flying
the contrary,
if
bird, that
hath
of the existence
becometh corrupted.
so,
if
the egg
(who shall have attained to the degree of perfecting imperfect ones; and in whom, are joined together the travelling on, and the flying on, the Path, and attraction) the sincere murid make obedient his
Even
own
existence
the
"God
created
Adam
in
His
own
;
form," issueth
flieth in
and reacheth
beneath the sway of the imperfect holy traveller, or of the imperfect attracted
capacity of the perfecting of
of
of
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.
after union of the
126
So, in the
vice)
sp'.ritual
SUFi.lSM.
world, the mystery of the hakikatof
man
(which
of love;
is
purely sermiirid's
and the
This
is
Though
father,
in the
is
yet, in hikmat,
is
prohibited just as
possible (as
is
of
in
hikmat,
difficult.
may be expected
as in the birth of
who
(in
If an attracted one become master of revelation, not through the directing consummately perfect shaikh, not secure are others from calamity.
of a
murid
is
who
is
(God-) attracted.
murad
who
is
is
is
the traveller.
Among
Whose
of
them, restricted
preceding
is
lover;
whose
preceding
is
beloved.
is
The Kuranic
the beloved.
Divine
will,
is
the condition
(of
acceptance) of guidance
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
to the lofty
makam.
They ascend
from the
degree.
degree.
ist
to the
2nd.
3rd. 4th.
all
2nd
3rd
the
makams.
flight;
joineth,
labour with
MA'RiFAT-l-MURiD.
In
this
127
of khilafat
;
honour
of
being a shaikh
for the lovers the mandate and order power over the murid.
give the
For
this
degree
is
the middle
makam
(a)
(b)
In this
makam,
is
he conveyeth
it
to the material
God's mercy from the hidden world world and to the people.
When
by the
aid of attrac-
makam
is
of all
makams.
for
common
who have
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.
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)
\^
As
the
nature
;
makam
provision of
accordingly, in every
makam, a darkness becometh effaced till all the darknesses of crowd of the crowd of makams) arise and depart and
;
from the
veil of darkness,
By reason
istence
and
and cut
off
despite delight
(in
the world)
reliant
makams separate from all zahids they are on God, despite attention to the chattels of the
;
world
and contented with God, despite abhorred sins Because on God is their existence not on themselves.
;
of nature.
The absolute murad (the followed, the mahbub (beloved) is Muhammad, the Sayyid
The purpose
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.
128
SUFi.lSM.
of
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,
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
As Musa was a murid (lover), he said :-"0 God open me my heart." As Muhammad was a murad (beloved), to him, God said :-" Thy heart, opened we
not
"
Musa
said
" Let
me
see."
Came
"
the answer
shall never see."
Me, thou
To Muhammad, God
At thy God,
said
is
Muhammad even
as, in
is
As the magnet giveth its own quality (the attraction of and beloved one, so that it can attract another (piece
attracted one, the speciality of every attracter permeateth.
attracted
its
iron
so, in
own
of
From
the
magnet
is
of
love
for the
the
ruh
(soul)
Muhammad
From
(which
the
first
quarters
and regions
of
the
world, to
himself
Muhammad drew
of that speciality
whom
found a portion
To
himself, he
drew the
womb
womb, from
that speciality became transported of the murid the shaikhs and of the firm 'ulma, to the murad, the chain (of attachment) became arranged and every murid, a murad
;
became.
Such
is
Muhammad.
r'T.KAD.
,2^
perfection of following and by the link of union with the souls of shaikhs, whoever gained union with the soul of Muhammad in him, appeared love for God and the degree of being a beloved (of God) and of being a murad.
By
'
Muhammad
God
For, according to arrangement, the souls of shaikhs are united with the soul of thereby, in all permeate love, following (the followed), and love for
;
soul with the soul of the consummately perfect shaikh, (who have slipped out from his own desire and gained from another shaikh, the heritage of love for God) uniteth not, never reacheth the degree of being a beloved (of God), nor gaineth the makam of sway over another (the murid).
shall
;
I'tikad (belief),
the place whence it is taken, and the binding of one's self to the true faith.
I. I.
The words
i'tikad
and
ittihad signify
Its place
of origin, in the
beginning of
hal, is
and the continuance of the following of impressions as which, by the passing of time, becometh the cause :
;
news
pure nafs,
of iniquities of ideas
and
fancies.
In their mind, the form of those beliefs becometh, like the (imperishable) sculpture on stone,
that, in
it,
impossible.
Whom,
faith,
own-
Of them,
of its
is
its
own
idea,
own
religion
its
and
(of
deniers) from,
If
own
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
,3o
SUFi.lSM.
From
state.
this contrariety in the happy the ancient to the modern ones, hath arrived
Gradually, in
became
by way
of heritage
(Eon
after oeon,
limit of enmity,
and ended
reached the
Then wherever,
eth to bestow faith upon the slave customs, and manners; conveyeth him to the purity of the it releaseth him first from effects, his heart the root of obstinacy and of desire; till he befirst creation ; teareth up from manifestation of cometh worthy of the form of true faith and clear to him becometh the
;
the pure
God.
of
wahly
become
the blessing of the effects of descent In the time of the society of Muhammad, by the nafs of the people had (revelation), and of the ray of light of prophecy eradicated from the darkness of customs and hearts, purified from the pollu;
from this world, turned tion of nature and from the impurity of desire, turned away beheld through the veil to the next world, seekers of God, with the light of faith, had
the form of the hidden.
from the
ills
of desire.
One
of purity,
of heart, of opinion, of
tongue were
all.
When
became
and the
light
concealed
in the veil of
grandeur,
by the
light of
By
forth
the sun's being veiled and hidden, it again cast its shadow; and, from the concealed ambush, came the darkness of its desire.
by
little,
Hearts turned their face from the moderation of steadfastness to turning aside; appeared and open to shaitan, be;
came
li^ht of
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
;
Who
is
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.
For, the associate of answer,
131
that
is
through sincerity
and perturbation.
of contention
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
Its
root
His
mercy.
mark By the
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
who
firka-i-najiya.*
knowledge of God's ordinance).
II.
3-
'Ilm-i-fanza (the
That
'ilm,
is
for all
is,
in the
Some have
(a)
said
it is
:^
to
God
is
in
devotion
necessary, so practice
is
necessary for
the 'ilm-i-khlas.
(b)
the
power
of ikhlas.
Then
(c)
the
'ilm-i-ikhlas is
it
Dependent on
the 'ilm-i-wakt
it is
dependent on the 'ilm of the qualities of nafs. whatever may be a necessity is on it also necessary. (period) or the knowing in what thing (deeds or words)
;
(d)
or the
knowing the
hal (that
is
may be between
the slave and the Lord God), and the rule which
its
attached thereto
is
the sources o the acts of thoughts and the goodness and evilness of acts.
All this
is
fazilat (excellence),
is
Not lawful
'ilm-i-fariza
be one
lawful to muslims,
abandoning.
This
is
the
name
of
an Arab
tribe.
1^2
SUFi.lSM.
What Muhammad
all
hath said
is
enjoined to
ail
muslims
the
knowing
of
it is
to
muslims impossible.
for
these 'ilms
not lawful
is
unbearable
Most
true
is
The kaul
It is
i.
of
the kalima-1-shahadatain,
ii.
iii.
iv.
alms.
dream.
pilgrimage.
(purchase).
(sale).
V. It is
hajj
the 'ilm-i-bay'
shara
tilak
(divorce).
(marriage). nikah Enjoined on high and low, is the knowing all reasonable men, possible.
of these
is,
for
The
Sahrwardi
(totality
of
all
kauls
is
the)
kaul
of
Shaikh Shahabu-d-Din
and
'Umar-i-
It is
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
of
two kinds
(a) the
comprehender
of the chosen
common people,
the 'ilm-i-nikah.
the 'ilm-i-mubani-i-islam.
bay'.
shara.
all
tilakat.
muslims by reason of
necessity,
need.
(A)
'ilm-i-ikhlas (sincerity).
and other
khwatir (thoughts).
of
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.
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
'
We
the
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.
Came
this
to
ay at
limit, nafs,
Save
its
God
troubleth not.
the ordinance
is
by
it
not ordered
and
for the
aban-
not reproved.
restrain
Whoever can
The
ordinance,
shaikhs,
impure thoughts,
on him,
is
who have made yakin of something and reckoned have spoken according to their own state.
is
God's
This limit
the comprehender.
according to their
own
hal,
Those 'ilms, which others have mentioned reckoned God's ordinance, they have called
and
wirasat (heritage).
The
hal of
III. ID.
man.
of three kinds
:
The wasil (those joined to God) and the kamil (the The cUlj (wasil) are the mukarrab (those near
(those
perfect).
to
God) andthesabik
Ivj
The Kuran
ii.
The ^^
in faith)
lo ii
8
holy travellers of tarik (the path) of perfection. ; the ashab-i-yamin (companions of the right hand)
dwellers of the essence of defect.
;
left
hand)
The men
(a)
of
The
God sent to the people ones; and whose existence He made the link of the hidden and the material world to invite people to Him, and to keep prosperous the realms of God and of the angels.
whom,
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
fish of
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
perfecting (the imperfect ones) in reference to inviting the people (to Islam) passed
124
not
;
suFi,iSM.
fana (eflfacement),
who became immersed in the sea of jam' who became naught so that
baka
(collected)
neither
;
and in the belly of the fish of news nor trace of them reached
the thread
of the inhabitants of the
land
and
to
whom after
of perfecting
The men
(a)
(6)
two kinds
next world.
The
of the face of
God.
paradise,
The
seekers of
God
are
(a)
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
in the observance of the meaning of ikhlas (sincerity) and in the preservation of the rule of sidk (truth), have expended much effort ; who in the concealing of their devotion and in the veiling of their almsgiving from the people's glance regard necessary great effort; who neglect not the minutest matter of holy deeds; who
all
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.
sinner
is
As .the
full of
caution, as to revealing his sins, so (lest there be suspicion of hypodo they practise hypocrisy that the order of ikhlas
may suffer no injury. Although they are precious of wujud and exalted
is
of hal, yet from their glance not wholly rent left veiled from beholding the beauty of tauhid essence of tafrld (inward solitude), because the concealing of (the unity of God) and the their hal from the people's glance is known and allowed in the sight of the deeds and of people and of themselves, who are the forbidders of the sense of tauhid. Nafs is of the crowd of strangers. As long as on their o\\ n hal, they keep their glance,
not wholly have they expelled strangers, from the viewing of their
hals.
The
this
:
difference
between
the
mutasawwifa
or
sufiya
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
of egotism.
If
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.
or sufiya
The mutasawwifa
are
jr
The seekers
crowds
i^j (zuhhad,
[;^ (fukara,
|.'i>^
fakir), fakirs.
(khuddam,
khadim), servants
of
God. God.
-i^^
('ubbad,
the light of faith and of certainty behold the beauty of the next world clearly see this world in the form of uo-liness turn their desire from inclining to the worthless decoration of the fani (perishable) and incline to the true beauty of the baki (imperishable).
;
The zuhhad
are those
who with
Against the
is
^y'
(sufiya), the
is,
opposing of
of his
this
crowd
is
by the delight
own
nafs, veiled
makam
of delight of nafs.
zat,
By beholding the beauty of eternity without beginning and the love of eternal the sufi is veiled from both worlds.
As
he
next world,
his delight.
The Hadis
Unlawful
.
saith
is
this
world
(of this
world)
wherefrom
is
The
who
who
in
The cause
(!)
is
day
of judgment).
For
necessary
ful
(ii)
deeds,
of excelling
the hope of excellence of reward and Glad tidings, brought Jibra,il one day to
on entering paradise.
:
Muhammad
will
"
By
half a
day (equal
to five
hundred years),
ummat (tribe)
the sake of
enter para-
and
of
freedom
of
mind for
much devo-
and
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.
136
SUFi.lSM.
fakr, is a
makam
superior to the
makam
of the
malamatiya
Though
the degree
is
fakir,
makam of fakr is included in his makam. The cause is that, for of the makam of fakr is of the crowd of enjoined conditions ; every
its
purity he rendeth
and
own makam.
of the sufi,
is
In the
makam
his part,
On On
himself.
and the absence of possession, of all deeds, hals, and makams. he beholdeth no deed, no hal, no makam; and regardeth them not special Nay, himself of himself he seeth not.
to
Then
his, is
(existence).
no wujud
zat
(essence).
quality.
He
is
mahv
is
in
mahv
(obliteration in obliteration)
fana
in
fana
(effacement
in
effacement).
Such
in
What,
is
fakr.
The
because
superiority
of
the
makam
makam
The
of the
fakir
is
The
fakir
is
;
ruled
in
by the
desire of fakr
and
sufi
hath no special
desire
is
desire
God his
by
his
the
of fakr
and
its
way, God.
it
becometh not
veiled
own
desire
and
and
of quality
is
the sufi
who
is
is
the
Abu Al 'Abbas-i-Nihavandi
The end
of fakr is the
saith
of
beginning
tasawwuf.
Some
J As By
of the shaikhs
have said
:
to',
cautious of wealth, should be the fakir as the wealthy one of fakr. the entrance of wealth, the fakir feareth that fakr may become abhorrent
him
by the
may become
abhorrent to him.
Ibrahim refused, saying " With ten thousand dirans, thou wishest to efface, from. " the record-book of fukara, our nam."
1
I37
is this
:
fakr.
is
zuhd.
Thus
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
its sign.
The meaning
of
zuhd
is
the expending of
away from
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,
and
thus,
of the
may be
and
of
concealed.
The kernel
of the sufis
;
zuhd
is
is
The custom
is
of fakr
the choice of
some
of the shaikhs
and
in
it,
their purpose
the following
abandoning
tongue
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
in
their
in acquisition,
in
money,
their glance is
on God.
in
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).
On
crowd
this
makam, appeared
of the shaikh.
similitude in
respect to the
of the
khadim and
In respect to the
khadim, they
The
difference
is
this
The khadim
shaikh
is in
the
makam
to God).
138
sDn.isM.
In the choice of service, the purpose of the
khadim
is
world
is
the khadim.
in his
Standing
the purpose of
God not
own purpose
is
the shaikh.
those,
of
display assiduity for the sake of the reward of the Nil of the next world.
sufi,
is
Existent in the
for
God, not
reward
this
'ibadat (devotion)
is
possi-
Between the 'ubbad and the fukara, the difference With the existence of (despite) wealth, a person may
service of God).
is
this^
Then,
(6)
it
became manifest
God) are
three crowds.
six
Each one
(a)
{b)
.
of these nine
JJax< (mubtil),
abolisher.
To
is
who,
by following Muhammad,
The
this
and
falsely
to himself
wahy
(revelation).
Him, they
,_jiJI-
call
(mutanabbi), "one who calleth himself a prophet." After the expiration of the time of mission, in the brain of a jama
the bird of this desire wished to lay an egg.
In the end, to the
'at
(assembly),
wind
of destruction,
fell
into hell.
To
the
sufIs,
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
man
their
of hakikat.
is the portion of the common folk, whose glance is outward things. Loftier than that is the hal of the special folk and of the For they (the common folk) give attention to outward customs, while solicitude for viewing the inward presence is not great.
<u^U* mubahiya.
To
fier is
the majzuban-i-wasil (the joined attracted ones), the similitude of the veria crowd of the
men
of suluk,
;
qualities of nafs
whose travelling is yet in the traversing of the stages of the and whose existence, from the burning of desire's ardour, is in agitation
and perturbation.
In the
makam
morn
of the
manifestation of
zat, of resting,
and
of dwelling,
sometimes a
;
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
fire
and
to their heart,
give
of search, agitation,
shauk of the
soul,
When
that lightning expireth and that breath ceaseth, the manifestation of the
and the shauk return and the holy drawn out from the clothing of his own qualities, and to
;
be immersed
in
may
rest
of his existence.
When
his interior
makam, and sometimes it descendeth on him, becometh wholly informed and desirous of this makam.
become
his
To
the joined attracted ones, the similitude of the abolisher is a crowd, who lay claim to being immersed in the sea of fana, and to being annihilated in the essence of tauhid who, to themselves, assign not any moving or any resting. They say our moving is like unto the moving of doors, which without a mover is impossible. Though this sense is true, it is not the hal of that jama'at (assembly).
:
From
(6)
(c)
purpose
for sins.
is
(a) the
framing of excuse
it
assigning of
to desire for
God.
The
by Hasan Saba
Shaiyjau-l-jabal.
140
This crowd, they call
"J^j (zanadika zanadik,
SUFi.lSM.
sing, zandik)
infidels.
for
To
:
its
A
He
The
of the
connection of
motion
door with
God
is
as the connection
said
If
If
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
and of causing to fall from himself reproach together with and religion, he is of the crowd of zanadika.
To
is
sideration.
Much
of their effort
;
bonds
of rules of association
;
show not much conruining customs and habits, and in loosening the the source of their hal is naught save freedom of heart and
of the people's glance,
in
No
and on their part, appeareth neither the gazing at the usages of the zuhhad and the 'ubbad, nor the issuing of acts of nawafil and of devotion. bond do they make for the resolution of deeds; they persevere only for the performance of the enjoined ordinances; not ascribed to them is the amassing of the chattels of the
disposition of heart
world
Them, they
iJjAxlJf
(kalandariya)
kalandars.
of hypocrisy, this
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.
(excellences)
The crowd,
halter of Islam
;
at this
off
their
neck the
mentioned
is
qualities.
fit is
name
of
kalandariya
illusory;
the
name
To
sincerity,
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
141
To
the zuhhad, the similitude of the verifier is a crowd whose delight hath not wholly been expended away from the world
it
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
may be obscure
away from the world and that they themselves, by abandoning wealth, have purchased rank. They think that (since outwardly they are nnt engaged in desire for the (b) to themselves. world's chattels) they have wholly turned from the world.
(a) to
They
call
To
is
He whose
exterior
is
and whose
;
interior
is
desirous of the
hakikat of fakr.
Yet hath he
ever prefer-
To
is
is,
He
painted according to the custom of fakr; and whose interior bakikat (truth), void of information. purely the revealing of claim, of mandate,
as to
its
His purpose
him).
and
Him, they
*j|/
call
To
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,
some of his powers fall into the place of merit. At another time, by reason of the superiority of nafs, his service is mixed with desire and hypocrisy. The crowd who are not in the place of merit, he preferreth, with the expectation of laudation, to full service; and some, who are worthy of service, he excludeth.
142
SOFi.lSM.
To
the
khuddam, the
in service
is
Nay,
the people's service, he hath
He who
tels.
it.
hath no resolution
next world.
attract bequests and chatthe acquisition of his design, he see not effected his purpose, he abandoneth
may
Then
fi
is his
numerous followers and apand companies, he may seek precedence and glori-
on
his
own
delight.
To
is
He, who'desireth
his
in
devotion
pretensions of nature, and of the want of purification of nafs, languor momently falleth
{b)
Or he who
difficulty.
on deeds, or prayers, and on devotion. hath not yet found the delights of devotion
and who,
in
Him, they
o.i*x<
call
(muta'abbid), devout.
To
that
one
of the
crowd
is
in
devotion
is
(of
him)
faith as to the
reward
So long as he
own
devotion,
in
it
he remaineth not.
(of prophecy),
and
of sincere lovers, the
Known
it is
men
of investigation
the beloved.
its
Who
sign
is
that,
is
distempered.
Verily, such a one
is
he loveth
the Beloved
regardeth
Him
and the
not, really
and
truly.
design of nafs
free from the sickness of hawa (desire) and the and pure of the impurities of existence, desire themselves for the sake of the Beloved, not the Beloved for the sake of themselves desire for His sake the sacrifice of their own existence, not, for themselves, His existence knd prefer to
Sincere lovers,
(lust),
ADAB OF MUHAMMAD.
their
I^
is
purpose,
nay,
may be
and
no purpose
theirs
save the
Beloved's
purpose.
As
loved
is
the beloved.
it is
Manifest,
to the
man
of faith
of yakin that
Muhammad
is
the beloved of
love for
God and
Then demandeth
be, necessary
God
Muhammad.
that
When
of
it
became known
is
the observance
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 preservation of the magnificence of his mission.
of
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.
Then
as long as
is left
is
in truth, his
form
is
present
and
life for
souls
and
for nafs.
The
verifier of
word.
is in
is
the shari'at
of the
this
way
life.
life,
in
another
way
it
acceptance of
Muhammad
live.
calls the
live (in
Thus, for the nations, his shari'at and sunnat are life-giving and life-accepting.
The source
of
of adab,
and the perfecting of love's conditions, the beloved, and the contemplating of hearts.
As, in
all
is
his hals,
formed,
so
Muhammad
in
respect to his
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
his
is
Without
144
suFi.iSM.
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
Who
Let us flee to
God
is
for shelter.
Another adab
After establishing the rule of belief, and after perfect following of his sunnat and
tarikat,
effort
;
it is
in
make every
in
it
and should
verily
know
cannot gain save by observing the sunnat and the nawafil (works
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
;
He
The
nawafil.
is
At the inn
distributed
of the
sunnats,
by
Muhammad's
whose
aid,
and
of yakin.
:
of shaikh).
Who
are,
outwardly and inwardly, the offspring and the heirs of 'ilm (knowall, for the sake of love for Muhammad, he should love and
he should associate the reverencing of Muhammad with the reverencing of God devotion to him, the requisite of devotion to God.
and
Not
true,
in
nor acceptable,
is
faith in
God and
in
His Unity,
without association
with faith
Muhammad, and
Not the
God,
is
is fit.*
is
M5
the honouring of him, the essence of the honouring of to him the essence of devotion to God.
call
They
God
devotion
Who
submitted to
with
Muhammad,
Kuran).
submitted to
God;
with thee
who made
bai'at
bai'at
made
God
(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.
I
ta'zim,
reverence.
taslimat, salutations.
tamkin, honour.
Ad^b
(duties,
The preservation
perfect, greater
is its
of
adab
is
both love's
fruit
is
more evident
and also its seed. As love is more adab towards the beloved as him greater is the glance of the be
Then every
slave, in
for
God
;
Him
shall be firmer, his solicitude is and more powerful for the puri-
may
represent to his
God
(not in the
is
garment
of the sinner).
Although
his propinquity to
God
of servants
and
is
more
difficult
of
God.
1.
In the Hadis,
said
When,
God
he was.
Then
if
al
another he
to
slave! at
whom lookest thou ? Than I, who is better ? O son of Adam thy face; for to thee better than that whereat thou lookest, am I.
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.
Though propinquity
power
to the
ing the
of conversing with,
Once Mahmud
(of
Ghuzni; desired
(to
1^6
sun.iSM.
he was present, he saw
that,
When
He
on a
nail,
before him,
rent postin
asked, saying
replied
:
What
is
this?
Ayaz
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
When
proud.
(Muhammad),
news.
Of
his
in
Although
reason
(a) of
(6)
(c)
inclining to God,
dimness
of sight, yet
by
(d)
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,
of
worship
Opposed
back
of
God
of Lords,
what
3.
The
word
it,
of
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
ear's listening to the
olive
and knoweth his own tongue means whereby God conveyeth to his ear His own word bush. He conveyed to Musa His own ancient address.
;
or another's tongue
as,
by the (burning)
The purifying
doning
of the subtleties of
of nafs,
is
and
if
its
purport
ayat
When
the
Kuran
is
being read, to
it
listen
and
refer
4.
The adab
of asking
and
of address.
is
bitions, the
farther, nearer
to adab.
^
ADAB OF GOD.
In asking the
,y
red, out of
Pardoner (God) and (seeking) mercy from the form of order, the words of prayer, saying
:
his tribe,
Ibrahim prefer-
but, the
art.
He
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
art.
He
said not
Them, torment
not
of order,
;
Ayub kept
his desire of
afflicted
He
said not
On
In
answer
God's address
told the
Art Thou
'Isa said
Verily,
He who
Me
and
My
mother? "
Thou
to the people.
5.
Concealing nafs
in
in
existence
favour of
Muhammad
At the
said
I
earth,
glanced
He
I
said
saw.
not
By
own
existence
and
6.
The preserving
When
God
its
and
is
desposited aught,
reveal-
Otherwise, far from the degree of propinquity, he goeth and becometh the place
of
punishment.
j,g
In the
SUFI.ISM.
Hadis
of secrets
is
The betraying
kufr.
7.
The observing
of asking.
the times
praying.
This sense
is
of the times
is
asking.
In the times of wrath, of severity,
and
of
is
the
season
of being silent.
Who
time of being
his
is
silent
who,
at the
of prayer,
the
slave
he be
makams
not
possible
is
it
that
on the carpet
of joy,
trifling matters,
of
God's
One
Him, thou
ignoble
is
this
I
world
God
is
noble
noble
is
the ignoble,
he be at the end of propinquity, and in respect to joy permitted by God, in praying and asking.
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
,q
until
thattime when
to another degree in propinquity (to Himself), superior to that and, in the asking of mean matters, permitted him saying
:
Musa
if it
be the
salt of
body).
When
O God
Known,
wakt
hal.
on
me
is
it
became
that there
is
(period).
makam.
Hence,
All
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.
as to
Whoever guardeth
is
that,
from observ-
God
should
fall
and in the immersion in the essence of jam'. demandeth change of wujud and acquireth duality.
In the hal of fana, the slave's existence (the
demander
of
plucked.
Hence
God
is
the kaul
Saith
Necessary
is
adab
for
destruction for
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
;
he can choose.
The explanation
The
qualities
is
:
;
the glory of
is
names and
of
demandeth existence;
adab
necessary.
Junid saith
When
is this
When
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.
is
serving of adab
some
adab.
of his sahaba,
extended
denying
adab
is
150
SUFi.lSM.
cious thigh
sitting with
Abu Bakr
Suddenly 'Usman approached Muhammad, covered Him, whom the angels regard I must regard.
Though
lower
'Usman's esteem
hal.
<iiya3U
(muta-
sawwifa)
in
(a)
amending
on
i_-'
'.
(mutasabbib).
;
(b)
(c)
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
;
time)
now
in
kasb,
now
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
Aba
nights, in the
Ja'far-i-Haddad (Junid's murshid) used to go forth, every two or three first two watches (of the night); and to the extent of his need, at doors,
used to beg.
In the beginning of hal, to hold forth the
Abu
Sa'id-i-Kharaz used,
:
necessitous
hand
of
(of
God
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.
it is
related that
in
one day
I
Muhammad
meet.
Who
in
one thing
will join
me, him,
Paradise,
will
ADAB-l-MA'iSHAT.
I
,^j
said
O
He
{d)
prophet of
God
will.
said
Of
Terrifying.
it is
In the Hadis,
said
Urge
till
God
permitteth
till
thy cheek.
The adab
So long
of the
beggar
is
as no necessity ariseth, he should not enter upon beggary. As long as he hath power, be maketh nafs desirous of patience of its handfuis till from the hidden, the door openeth.
in places of need,
When,
by giving
all
exterior to
God
is
acquired.
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
thy livelihood
He
replied
:
the (filthy) pig,
my
Some
(i)
(ii)
(iii)
He
of these things
heart.
Some
hending
is
own
'ilm
and desire
God because in His 'ilm, they know that in their affairs, more comprethan their own 'ilm attachment to their affairs,
; ;
they
is
They
their
call
taking
seeth that,
income"; because from the income received gratuitously from the hidden. Although he from the hidden is gratuitous income without their nafs being desirous,
is
it,
they accept
even
if,
in
need
of
it
they be not.
in
Some
own
nafs.
,-2
SUFi.lSM.
Some
are slovv in taking, not in giving; because in giving they less regard the
pleasure of nafs.
Some
will
God,
in giving, their
own
will
and
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
is
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.
makam
of
Ashab
their
own
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
is
long as he
is
own
habits, for
makam
of freedom.
to eat
no food unless,
in
dream
to
Then he used
[b)
to take
it.
Hamad
take.
To one
of the
crowd of his own murids, Shaikh Abdu-1-Kadir-i-Hibli sent, despite was absent, saying
:
In thy presence,
certain
one hath a desposit; thence, some gold and some food thou
That murid came before the shaikh and said Rule over the deposit, how is it lawful for me to
decision that
it is
exercise
If
not
fit
(to
do
so).
With compulsion,
(to
from the master of the deposit arrived a letter saying Immediately so much gold and so much food, take up from the deposit and take to Abdu-1after that,
;
Kadir.
>
SALAT.
^53
Its
Then
(to his
order) the
of the fukara.
The
truth of gratuitous
or not; whether
wishfulness.
income
is
this
should take
it
it, not from the people-whether its cause be the hand of man be known or not- on the condition that in its preface there be no'
The Shaikhu-1-Islam
said
:
wish to
make a
f^xed quantity of a daily allowance that they should bring for thy use : "Sinister, is what is known."
but
The Shaikh
This,
said
not
we say
God
willeth for
us, in
it.
it
we regard.
Salat (prayer).
VII.
5-
its
a person wisheth to begin the salat (namaz, prayer), its sunnat preface, if it be an enjoined ordinance, he should prefer the ikamat.*
When
is
that
in
except
in
in
heart,
should
God; and
The azan
(a)
(b)
the ikamat.
,.
4 takbir 4 Shahadat
2 of
God
,,
2
(c)
Muhammad
falah
2
4 Hayy-i-'ala 2
2
for salat
ikamat.
(d)
(e) 2
takbir
tahlil
(/) 2
tahlil.
As
The
(ij
is
shi'a
muslims say
il
(d)
Hayy-i-'ala khair
'amal
(rise for
Either one (or two) shahadat of the vilayat (waliship) of Ali after the two shahadats o(
Muhammad.
154
suFi.iSM.
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.
in
his heart,
if
he urge
it
also
:
orally
it
should be continuous as
morn."
the
namaz
(prayer) of
morn.
He
"
I
should say
Allahu Akbar,
first
God
is
greatest,
so that the
may
hands.
With the
the end
end
of
the
In
<)JJI,
in the
zamma
(ra),
of the
In
jaJ'I
(alif)
between the
(ba)
and the
but maketh
it
niajzum.
In letting
tion, dignity,
fall
may be
with delibera-
and khushu'
At the time of
takbir,
appear contemptible and feeble he should not lial. Thus, may he come into the sadik (the sincere ones) and draw not on himself the line of false-
hood.
The most
Of every
is
the
first
a chosen part
the
first
takbir.
is
resolution
is
the
life
of practice.
its
is
order
is
defective,
through the beholding of shaitan, through error or neglect, practice becometh resolution hath no great effect.
From Ibn
Salim,
is
Abu Nasr
God,
for
Siraj quoteth
;
Resolution
to
otherwise
if it
is
destroyed whatever
is
added
to the
be to
God and
for
God.
way between
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,
;
SALAT.
the fore-finger and the middle-finger on the
left
;
,53
should seize with the three should lower his head should keep
wrist
;
;
other fingers both sides of the end of the wrist his glance on the place of prostration should stand so that his stature may be firm and erect should not bend his knees should keep his feet apart to the extent of
;
;
;
four fingers
lift
a foot
keep his feet should not place one foot on the other.
;
should
make
effort to
should not
In the shari'at,
zaghn
and safd
are prohibited.
To Him, who
created the heaven and the earth, obedient and faithful, of the crowd of mushrik (believe's in partnership with God) are we
my
;
face,
turn
not
verily,
my
prayer,
my
:
devotion,
my
life,
my
we are commanded
of the
crowd
(if
prolonging
If
it)
he have the power of prolonging the reading, he should, after reading the ayat prayer istiftah (asking aid)
:
To
To
Auspicious is Thy name, lofty Thy rank ; save God Thou art king; there is no God but Thou my Lord ; Thy Thou, is no God. slave, I am ; I have oppressed my nafs ; I confess my sins ; my sins, forgive. Verily none forgiveth sins save Thou; lead me to goodness of heart; to goodness of heart, verily none leadeth save Thou pass over my sins ; over sins, verily none passeth save Thou I stand in service of Thee; by Thee, 1 stand ; in Thy hands, is all good and evil none. Thee, I cry ; to Thee, I approach ; Thee I extol of Thee, I ask forgiveness to Thee, I
Thee,
O God glory
to Thee, praise
!
flee to
God.
In the
name of God,
compassionate.
After
if
this,
between them
there be an Imam, he should delay awhile and slowly utter O God between me and my sins, place distance as distance. Thou hast placed between the east and the west; cleanse me from my sins as, out of the filthy garment. Thou hast made the white garment. O God with water, with snow, with hail, wash out my
! !
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 tongue, their meanings with the desire of being present (conscious), he should 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.
1-6
SUFi.ISM.
In respect to the hearing together the
word
of
full
of
presence
(consciousness) and the Lords of propinquity, are comprehenders of three hals, only
This
is
is
may
stand
the place of
its liadis.
ii.
This
the special
power of the
may
iii.
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
is
One
ly
day, Muslim bin Yasar was offering prayer in the masjid of Bisra.
fell,
Suddenin
a column
and
it
of the
fall
thereof
all
knew
but he,
the
masjid,
knew
of
naught.
;
to the ruku'
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.
;
body
(hips
When
he establisheth himself
the greatest,
in
To my God,
If
glory;
Him,
praise.
he say
it
ten times,
:
it is full.
Then, he saith
God
to
Thee,
bow;
to Thee,
make humble my
limbs; to Thee,
incline; to
Thee
applied are
my
ear,
my
eye,
my
flesh,
my
limbs,
and tendons.
for these significations
Restricted to
it,
he should keep
all
his spirit
become
When When
his head,
heareth.
he saith
Him, who
Him, God
O God
After that,
to Thee
utter the prayer of
if it
be
in
kunut.*
God guide
!
us whereto
Thou
wishest to guide
protect us whereto
Thou
wishest to pro-
to love;
make
auspicious to us what
Thou
The
up-lifting of both
face, at
a distance
of
'
foot,
palm
upwards, parallel
to the prayer-mat.
SALAT.
bast bestowed.
jr^
of
evil
what
;
Muhammad,
Merciful.
prophets
forgive
have neglected ; give benediction to and pity, for Thou art the Most
The Hadis
at.
Him, who
Then
That
He
placeth on
the prayer-mat
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,
I
it is full.
Then he
I
saith
To Thee,
have;
to
Thee,
bow.
Auspicious,
is
God
crowd
in
sujud seeth
its
own
is
By reason
crowd
the custom of
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,
the obliterating of the
like to
the sun's light; and seeth itself entered in sujud into the spaciousness of fana on the border of the sheet of the grandeur of God.
in
shadow
By
zal
;
is
in
it is
not impressed with the form of the grandeur plucked forth from the garment of submission.
of
crowd
Besides these two crowds of the manifestations of the mysteries of sujud, is a (in which, for the sake of prolonging prayer, and of the loftiness of being de-
fear).
This crowd
(a)
(6)
is
in
heart
in soul
and in nafs submissive through the manifestation of the and with head uplifted and exalted, through the viewing
fire of
grandeur
(of
God)
158
SUFi.lSM.
Then, he uplifteth his head from sujud and uttereth the takbir
the left foot
his
;
sitteth erect
;
on
uplifteth the right foot so that its toes are opposite the kibla
effort of joining, or of separating,
placeth
;
them
and
saith
God
me
my
sins.
Again
wisheth to
last
it
he raiseth
his head.
If
again he
In the
tashshahud
(p. 45),
left foot
near the
tip of the
hand, except the forefinger; keepeth expanded from the palm the fingers of the
hand
and
saith
I
prophet
God
of
to thee, salutation
of
peace
is
God,
salutation.
mad
Verily,
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
O God
and
his offspring.
and honourable. O God me forgive what is past, last, secret, and open and what Thou knoweth more than I. Verily Thou art the first and the last. There is no God save Thou.
Thou
art glorious
When,
finger,
to
(illa-1-lah),
At the end
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 salat are
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
KADiRlS.
'59
The
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.!
,6o
In the centre of the rose,
of is
:
SUFI.ISM.
is
,_;
\J
(S
f
power
of spiritual vision.
God
(the
Kuran
i.
4).
The
that
rose
is
Muhammad gave
In the
lines of the
hair,
emblematic of the
felt
khirka
faithful lovers.
two
^ and
:
arc the
first
letters of the
37.
is
The
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
Then all present exclaimed " The shaikh is our rose !"
:
The
As appointed by
Kadiris
is
murfd.
97-ioi
as follows
The murid
sitteth
in the right
hand
and
thus:
brilliant in
of
an active mind,
heart, of a
in
approach to
acquire
meek demeanour, of serious deportment, knowledge, prepared to teach others who are ignorant, disposed
good
uf a
mind easy
to
tu trouble
no one,
It is
though they trouble him. incumbent on him to speak only of those things which belong to his faith ; to be generous of his means; to avoid what is forbidden and wrong; to be careful in refraining from what is doubtful ; to aid those who are strangers ; to be a parent to the fatherless ;
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).
* 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,
This ceremonial
is
to divulge.
THE
to be of a pleasant
BAl'AT.
spirit
,g,
;
to be agree-
able
and happy.
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
;
in
deed.
Having uttered this counsel, the shaikh, holding the murid's hand Kuran
:
in his
own
re-
Suratu-1-Fatiha.
X.
xlviii.
,,
xxxiv.
xxxvii.
,,
182nd verse).
:
Then
me, Thou,
all
like to
whom
is
none
other.
"To Him,
repent of
my sins; Him,
and
to
my
repentance, to lead
me
have mercy on
"oath of
fealty, the
oath which
Muhammad
;
those who repent of their sins. Accept my administered to the ashabs (companions)."
Then
bound
to offer
any
one.
association with
waste
their
means, not
to
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
their devotions, to give
up
any
These
I
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
true path.
in
mind
in this
world and
in
the next.
;
The Prophet
Gilani,
1
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-
True Path
is in
yours
it, I
The murld
1
replieth
:
my
:
also accept
you (as
murshid).
therefore
l62
SUFl.lSM.
Then
him
;
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
;
The murid
This act
is
all
by the hand).
pardon
of the sins of the
The shaikh
"The
offereth
up the
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
before
Him, so
hath the murid by his acceptance of this bai'at (giving of the hand) sub-
mitted to
my
rule."
Our shaikh
It is
sit in
the post of pillage, nor to gird on the sword of benevolence until he becometh qualified
qualities
of person.
THE
The ceremony may be varied
BAI'AT.
:
163
as follows
When
is
received in an assembly
thereof.
his hand,
is
his
ear-
time
in khilvat
and
According
Ya
,.
Allah
O
,,
Hu
Hakk Hayy Kayyum
Kahhar
(chilla)
.
God. He.
Just ,, Living
,,
,,
One.
,,
Existing
Avenging
This exercise
city.
When
murid
he reacheth the
last
makam
kuchak.
and
is fit
for admission.
During
this novitiate,
they
call the
The murid liveth in the world and gaineth his livelihood. only to his takya convent and trusteth to God for his support.
The shaikh
Number
JsLie
Station
40
360
28
12
^t dime
y globe
4a..jj
degree
stage
circle
4
1
jy*
j^b
JU
world
3,000
(j^j)
Kuranic verse
letter
.
s:i<j:L,
hour
24
4
J>j^
J-^
section
164
SUFi.lSM.
The
through
:
power
of
the
inward soul)
tawajjuh, turning the face devoutly in prayer to God. murakiba, fearful contemplation of God. self-abandonment to pious reflection, tasarruf,
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
:
zikr)
when
in solitude.
society.
x.xiv. 37).
God (Kuran,
Tarikat
is
composed
of
THE DAUR.
,^^ 'OS
VaHu
Hakk
Hayy Kayyum Kahhar
He.
Just Living Existing
One.
,,
Avenging
These names
(a) sab'
(b)
(asma-i-ilahi) refer to
sama
anvar-i-ilahi
divine splendours).
The
on
their heels,
in
make
slight
(b)
movements
head and
of the
body.
to right
left, left
and
incline the
body forwards
eyes
and rearwards
(c) or,
seated, they begin these motions in measured cadence with a staid countenance closed, or fixed upon the ground ; and continue them on foot.
is
The
of
wood
and
is
The daur
step
(rotatory dance).
increasing at every
the first
utter
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
arms
;
intertwine
their
and unceasingly
pleases.
Ya
Allah!
Ya Hu
till
They do
not stop
strength
is
exhausted.
To
the Shaikh seated before the kibla, the darvishes offer praise.
four senior darvishes approach the shaikh; embrace each other; and place
left.
The The
beard
;
to
the tablet
putteth his hands over his face and kneeling before the shaikh, kisseth his hand and taketh his place on thepustin
is
inscribed
The
circle
all
chant together
I
the Takbir.
Fatiha.
Allahu Akbar.
The
Kuran.i.
the
words
breast,
Balancing themselves from side to side and placing their hands on their face, abdomen, and knee the darvishes exclaim
Allah
66
SUFi.lSM.
One
of the darvishes
the
Hamd-i-Muhammad.
while the other
claim
Allah
darvishes,
moving
their
body
to
and
fro,
continue
to
ex-
rise,
approach each other, press their elbows against each the right foot being and then from left to right
of cadence.
In the midst,
they
cry
Ya
Allah!
Ya Hu,
perspire
One
them by example.
this
During
against the
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
Allah!
YaHu!
from sheer exhaustion, the shaikh, making violent motions,
them anew.
senior darvishes take his place, double the quickness of the step and the
all
The two
dance
till
entirely exhausted.
Halat (Ecstasy).
Two
darvishes take
down from
niches cutlasses
and present
them
to his mouth,
to the darvishes,
who
lick
Others
If
they
under
murmur
or a
THE SAMA'.
Some minutes
after this, the shaikh visiteh each
;
jg
breatheth upon his wounds
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
bowed,
(nine
to thirteen)
sit
the sama'.
Thus
for half
they remain
on sheep-skins on the floor at equal an hour, arms folded, eyes closed, head
in
profound meditation.
of
God.
The shaikh on a seat, on a small carpet, breaketh silence by a hymn in honour Then he inviteth the assembly (majlis) to chaunt with him the fatiha*:
" Let us chaunt the fatiha,
name of God ; in honour of the blessed religion Mustafa, the greatest, most august, magnificent of all heavenly envoys; in memory of the first four Khulafa : of the sainted Fatima ; of chaste Khadija : of the Imams Hasan and Husain ; of all the martyrs of the memorable day, (battle of Karbala, 680 A.D.) ; of the ten evangelical disciples, the virtuous sponsors of our Prophet ; of all his zealous and faithful disciples ; of all the imams, mujtahids, of
in glorifying the holy
Muhammad
all
the 'ulama, of
all
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
majestic and clement sovereign of the Islam Faith, for the prosperity of the
of the Shaikhu-1-Islam,
our Order, for the preservation of the reigning Sultan, the very Grand Vazir
and
of all the
Muhammadan
all
soldiery
and
Makka.
for the
all
all
the pirs, of
the shaikhs,
and
other Orders
for all
sex, of the east and of the west, for the all muslims of maintenance of all prosperity, for preventing all adversity, for the accomplishment of for the success of praiseworthy enterprise. vows, and " Finally, let us ask God to deign to preserve in us the gift of His grace, and the fire of His
love."
After
this, all
chaunt together
This being ended, the darvishey, standing head bowed, slowly approach.
arms folded,
The
shaikh reciteth
first
l6S
SUFMSM.
The
first
is inscribed the founder's name; advancing by two leaps to the shaikh's right side he turneth to him, saluteth him, and beginneth to dance.
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 * * of 'Usman, Sultan, son of a Sultan, grandson of a Sultan
and
ful,
in the east
friends of our
Order
The
fatiha
chaunted
GoTernment
o India Central
Priming
Office.
No.
lOO D.
0.s-s-9i. 1,004.