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THE BOOK WAS

DRENCHED

[<OU_1 66210 |S

WHAT

MAN,

IS

AND

THE UNIVERSAL RELIGION OF MAN,


IN THE LIGHT OF ISLAM?

VOL.

I.

(Containing eight lectures on Spiritual


Philosophy of Islam.)

BY

SHAH MUHAMMAD

BADI-'UL-'ALAM.

PUBLISHED BY
MUNSHI MUHAMMAD YASIN
OF IZZATNAGAR, CHITTAGONG.
1914.

All Rights reserved

for

Printed by J. C. GHOSH, at the COTTON PRESS,


Mnhammad Vasin, 57 Harrison Road, Calcutta.

Munshi

DEDICATION.
This humble worklis most humbly and respectfully
Memory of Mahbub-i-Subhani, Gous-i-

dedicated to the

Gous-ul-A'zam,
Samdani, Qutb-i-Rabbani,
Hadrat,
of
Saiyad, Shaikh Abdul Oadir, Jilani, as a token
respect, gratitude and devotion, for the blessings the
author has derived from the Tariqah started by His
Holiness, promulgating

the

principles

of

Spiritual

philosophy.

MUHAMMAD

BADI-'UL-'ALAM.

j^ Jj ^/^-^
x-'
x
X

J vXl

,*

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^X

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x
A

Ix

*"

X > X

X X

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PREFACE.
What
peace,

the object

is

wealth,

of

Religion

power, physical

Is

it

happiness,

from

freedom

health,

disease, knowledge, wisdom, immortality, and lastly


oneness with the Great Allah ? If so, certainly Islam

promises to show you that they are

your grasp,

that the key to

possession.

The kingdom

Realise

it,

and

all

The tendency
to seek

all

of

in

you,

knowledge
is

Divinity

for

you,

in

in

your

within

you.

is

others will follow.


of

as

present age of Thought


a reward of belief. The soil

the

is

is
knowledge
Islam promises to fulfil
ready for sowing the seed.
all that are necessary to meet this demand.
Unlimited
are
and
for
human
happiness
Every
peace
every
being.
man can attain to Divine environment by a particular
Islam
it
indicates
practical method.
guides thr

seeker.

God

of Ibrahim, Jacob,

Moses Jesus, Krishna,

Buddha and Raja Ram Mohan Ray

Muhammad
ary

veil

(S. A. S.),

and He

has concealed

U away and

see

is

in

is

you.

Him from your

Hi* Holy Face.

the

An
view.

God

of

imagin-

Tear

Islam will guide

PREFACE.

VI

true path, as

you along the

XXx>
UJU*-

V c OjX&jJj

God

^uj>|U

"Those who have exerted


them on in the path to Me/'
Great
*

Allah

further

X4

4/X

4*<X

e.

i.

bays in the Holy Qoran

says

in

I^J^IA,

Me

to get

4^X X

X4
UJL*

the

XX

^liJl j

have guided

Holy Qoran

4*

^5X6*3
XX

/I

XXX

e.- "To-day
have perfected your religion for you
and have bestowed upon you all my favours and gifts,

i,

for you Islam (resignation and obedito


ence
Allah) as your icligion." Sura 5. Ruku I. Aya. 5

and have chosen


Again He
X

X4

>

^"^

X X

X 4>
-

says*

*+

4X

4>4

XX

Holy Qoran
X4X

-X

the

is

SS

4^

XX
X

X4XA X

X^AXXX

X 4X

*J

i.

e.

"

S'-iy

We

been sent down to

Abraham,

Ismail,

plight faith in God,

and

in

what has

and what has been sent down to


Isaac, Jacob and their descendants,
us,

PREFACE.

Vll

and what has been given

to Moses, Jesus, and what has


been given to other prophets, from their Lord. We do
not create any distinction between any of them. We

and followers'/' Sura 2. Ruku 16.


These extracts clearly show the aim and object

are their believers

of Islam.
Further, in the report of the proceedings of The
International Religious Congress of America, held at
Paris in July, 1913, we find the following
:

"Various speekers

in

the

Congress discussed the

desirability of a religion which, without mutilating their


intellect,

rational

or

causing separation

convictions,

may

between

furnish

unlimited

them
and

and

beliefs

with

prin-

the

final
progress
in
conditions
present
religion
were found wanting, and a code of morality was desired
which, in addition to what is taught by the gentle

ciples leading to
evolution of Man.

The

philosopher of Nazareth, may also include truths


vealed or discovered before or after his appearance/'
Again the Report says

re-

"Thus, to discover a religion based on truths revealed in the past, present and futur*e of Christ was

Dimply his blessed injunctions/'


Further on the report says.

"A

lively interest

was excited when the possibility


human race was discussed.

of a universal religion for the

Every religion was admitted to possess its own beauty


and excellence^ which could teach many lessons to
the people in the west. Missionary works on its present

PREFACE.

Vlll

was deprecated, and

lines

it

was averred

that

the

present
propagandist towards other
denominations of the world was not creditable, and
attitude

of the

needed reformation.'

exactly what is claimed and taught by Islam.


Islam claims to be "Christianity, Buddhism, Hinduism

This

and

is

other

combined,

religions

liberalized,

purified,

It claims to teach, not only


elevated and spiritualized."
theoretically, but also practically, to people of all stages
of society, by the shortest, and the most simple and

powerful method
The Universal faith in one Eternal God.
(1)

The

(2)

Universal worship

and devotion, and the

(3)

Final Evolution of Man, or merging in Divinity.


The Universal Ethics, and

(4)

The Universal Brotherhood

The

philosophical,

spiritual

Iblam have never been

placed

and

Mankind,

of

and enquiring Europe and America.

phases of

ethical

the

before

It is

enlightened
therefore the

desire of the author to place before the sincere, unbiased,

and right-minded public of occidental


enquiring,
continents the universal principles of Islam for which
it

is

suited

to

be the

"The Universal Religion

of

the world."

There are various methods or systems of the


teachings of

The

system to which the

spiritual

principles

practical

The
known as

of Islam.

humble author belongs,

iJLJo Tariqah-i-Qaderiyah, founded

is

by Gous-

PREFACE.
ul-A'zam Hadrat Shaikh Abdul Qadir Jilani (Q. A. S. A)
but lately reformed to suit the requirements of the
Rahman
age by Rev. Hazrat Moulana Mukhlisar
5

present

Surnamed Jahangir Shah, (Q. A.


system is at present known
"

S.

as

A.).

Hence

du-^Jk&l^

the

&L*L

Silsilah - i-Jahangiriyah?

Moulana Mukhlisar Rahman (Q. A.


in

1812 A. C. at Mirzakhil Sharif,

District

Chittagong

in

Bengal,

S. A.)

was born,

Parganah Satkania.
His father's
India.

in

name was Munshi Golam AH, who was

a pleader in the

local civil court.


Moulana was farely educated at home,
and when he entered the world, he went to Calcutta to
conduct a case. After finishing his business there, he

took his admission


to prosecute

the

highest

his

in

the Calcutta Madrasah and began

studies further.

degree and

honor

Ultimately he took
in Arabic Literature,

He gradually
Philosophy.
of
occupied the first place among the Musalman Ulema
the time.
Then he took his initiation in Suffism in the
Muhammadan Law and

hands of Hadrat Moulana Saiyad Imdad AH Sahib


Subordinate Judge (Q. A. S. A) of Bhagajpur, in Behar.
He made most extraordinary progress in spiritual
advancement and after about six months only he was
vested with Khelafat (Pir's viceroyahy) and ordered by

Chittagong and
guide the people there in the path to God.
The great Moulana therefore came back to his home
his

Pir to return to his

own home

in

of The
year 1850 A. C. and started the teaching
Thus was started the
Spiritual Philosophy of Islam.

in the

PREi-ACE.

pre-ent Dairah-Sharif of Mirzakhii, which is the Head


Quarter of The Silsilah-i-Jahangiriyah. In his life

time he also managed and imparted


students of a grand Madrasah.
After initiating thousands of
of the secret doctrines of Sufiism,

world and joined


Qaad, 1302 H.

lessons

to

the

people in the tenets


he left this physical

Creator on the I2th day of Zilcorresponding with 1885 A. C.

his
E.,

His only work is Sharh-i-Sadur in Persian language, in


which he has undermined the doctrines of Wahabi-i-sm.

He
li

is

Guddee hy his son and KhaHadrat Moulana Muhammad Abdul Hai,

succeeded in

fah Revd.

whose most humble

Any man

disciple

the author.

is

to

any of the present

enrol

himself or herself

woman, belonging

of the

religions
in this

or

his

world,

may

Tariqah and can take

initiation

in

its

practical

teachings.

The undersigned,
necessary

if

informations

required, will gladly


to the seekers on

regarding the details.


The author owes an

apology to the

supply

all

any point
readers

on

account of
(1)

Any

defect in the language

ed any literary display in

this

as he never intend-

volume, but his obiect

simply to place before the enquiring community of


the modern age the philosophical teachings of Islam
through the medium of intelligible English language.
is

(2)

Mistakes

in

the

printing

which was caused

on account of the fact that during the period this book

PREFACE.

XI

was going through the Press the author himself was a


to a severe attack of paralysis (from which he

victim

has by the grace of Providence now almost recovered)


and secondly, there was a series of attacks by cholera
in his family, which resulted in five deaths in nine days.

Want

of a proper method of transliteration


caused by the speediness with which the book
was carried through the press and the consequent
(3)

which

is

inability to arrange for specially

Address
IZZATNAGAR,
P.O. KALIPUR,

CHITTAGONG,
BENGAL, INDIA.

marked

letters.

'MUHAMMAD
J

BADI-'UL-'ALAM.

Abbreviations.
y

R.A.

Raziyallahu
with him

Anhu.

i.e.

May God

be pleased

A.S.
S,A.S.

'

Alaihis S0lam>
Sallallahu

'

He peace on him

i.e.

A lahi- wa-Sallam.

and happiness with him


O.A.S.A. Qaddsul/au Sirrahul Aziz.

i.e.

Be peace

i.e.

May God

'

purify his Soul

CONTENTS.
f.

Introduction

2.

What

is

Man

LECTURE.
1.

What

2.

Analyzation of

is

I.

Man ?
...
Human Character

the secret of

...

..

...

...

(1)

Animal Character

...

...

(2)

Satanic Character

...

...

...

(3)

Angelic Character
Divine Character

...

...

...

...

...

...

(4)
3.

Man's Original Character

4.

Two components
(1)
(2)

Body, and
Soul

of

Man
...

...

...

...

9
10

...

...

...

15

...

..

...

55

...

...

...

16

5.

Three of the Attributes of Divinity

...

...

19

6.

Definition of the Soul

...

...

...

22

...

...

..

23

...

...

...

...

...

...

8.

Whence has Man come


The secrets of the soul

9.

Two

classes of Souls

LECTURE
Opening
1.

2.

3.
4.
5.

6.
7.

...

...

25
28

II.
...

Where shall Man go ? Death ...


The Two Human Sensations ...
...
The Soul is immortal
The Soul returns to Creator
...
On what business Man has come to this
the world ? And Armies under the Soul
Ten Mental Faculties
...
The Mind
...
...

...

...

32

...

...

33

...

...

45

...

...

47

...

...

50

Station of
...

...

...

...

52

...

...

53

50

CONTENTS.

XIV
8.

The Functions

of

Ten Mental

LECTURE
...
Opening
1.
For what object

...

Man

is

faculties

...

created

3.

Different relations of the Soul with

4.

6.

...

5.
6.

...

70

...

75

Soul's

...

...

78

...

...

83

...

84

...

35

companion

in

the After-world

Maratibi Uruj-i-Sittah, or
Evolution
...

2.

...

of Ascent,

The Theory

Mankind divided into


Power of Man's Soul

...

or

of Spiritual
v. %

IV.

three classes

Revelation, Authority and

...

...

...

94
100

...

104

...

...

107

...

...

...

IIO

Knowledge

...

...

121

...

127

LECTURE

V.

...

...

The

Position of the Prophet of Islam


Tanazzulat-i-Sittah, or Six Strata of Descent, or
...
Theory of Devolution
...

LECTURE
...
...
Opening
Four divisions of Mankind
1.
Gous-ui-A^am
...

2,

stages

The necessity of Pir, or the Spiritual Guide


Man's connection with the Spiritual world
Direct Knowledge from Allah to Human Heart

Opening
1.

65
68

...

LECTURE

4.

...

...

...

Maratib-i-'uruj-i-Sittah, or Six

1.

6r

62

Nature of Man's Soul revealed


or Heart resembles a mirror

9.

2.

...
...

subordinates

The Qalb

8.

10.

...

...
...

its

...
Sleep and visions in sleep
Divine Revelations in Human Heart

7.

57

'

The

Principles of 'Ibadat

...

III.

2.

5.

...

Sonoe authenticated Miracles

%M 128

The
...

J-^Q

VI.
...

...

as classified

53

by Hadrat

...

...

^ ^

...

...

...

j6 O

xv

CONTENTS.

4.

Etherialization of a living Musalman Saint


Knowledge is a great obstacle in the path

5.

What

3.

Great Allah
6
7.

An

Illustration

4.
5.

Prophets...

6.

'Amal

7.

Zikr

8.

Divine manifestation

9.

Rules of Life

...
...

2.
3.

4.
5.

6.
7.
8.

184
19

...

...

193

...

195

...

19^

...

197

...
...

...

198

...

...

...

...

199

...

...

...

...

205

...

...

...

...

...

205
208

...

...

210

...

...

217

...

...

218

...

...

220

...

in

Physical Plane

...

LECTURE
j.

180

-.

Islam...

...

...

174

...

...

...

...

...

VII.

...
...
,..
Opening
1.
Fundamental Faith and Piactice of
2.
Tawhid or Divine Unity

Angels ...
Divine Books

166

...

...

...

LECTURE

3.

...

...

...

good fortune and misfortune?


Union and Separation Salvation and Fall
are man's

...

of the

Science and Religion

...

VIII.
...

Law of gravitation as explained by Islam


...
Law of Atomic Attraction
The Changing world Islamic View
...
The Physical Evolution
The Spiritual Evolution
...
Islam and Theosophy
Conclusion
...

...

...

221

...

...

222
224
226

...

...

...

...

...

...

...

...

235

ACKNOWLEDGMENT.
The humble author most gratefully acknowledges
the financial help he has received from Her Most Gracious Highness The Begum Sahibah of Bhopal in the
publication of this work, and he prays for the welfare
of

Her Highness both

in this

and the after-world.

MUHAMMAD
A

WORD TO THE

BADI-'UL-'ALAM.

READERS.

Readers are respectfully requested to go through


the preface carefully before they begin to read the book.

MUHAMMAD

BADI-'UL-'ALAM.

CORRIGENDA.

CORRIGENDA.

XV11I

21
x/v

4X

CORRIGENDA

XIX

city

231

9&io

is

the main cause and

of

teachings thod of teaching


the attrac- is the main cause

tion.

232
232

2O&2I

235

21 tO 27

simple me-

its

and
12

and

Society,

of attraction.

Society/
These two

lines

are foot notes.

(i)&(2). These
foot-notes
two
belong
234-

to

page

THE UNIVERSAL RELIGION,


OR ISLAM.
INTRODUCTION.
;

\V7 e

are the residents

of the street of our beloved

(Allah); and we never turn our face

to

world and

paradise.

^j}yjtf j}--^

We
destiny,

are
in

<JoLjL-^|

nightingales,
separation,

^j5 y La3 j/

JUJb

^xi

thrown down by the force

(in

this

physical

world)

of

from

Divine Garden.

We

are

birds,

We

living

on the branches of the Tree

of Divinity,
are jewels, kept concealed in the Safe
of Divine secrets.

INTRODUCTION.

In

heart

we always repeat

"

Hu

Hu,"

as

\ve

are

always anxious to give publicity to the secrets of the


Creator.

Since a long time past, I am receiving every morning,


from the spiritual world the glad tiding
:

That by the

eyes of heart do not see any


thing else, except your Friend (Allah); and whatever
you observe know it to be a manifestation of Him.
internal

WHAT
"

IS

MAN

who has known

known

his

Lordl'V)
So says the great Prophet of Islam.
Again, the Holy Quran says
" And to him
(man) We (Allah) are nearer than

his

Verily,

he,

his self, has

Jugular Vein."(

"

He (Allah) is with you, wherever you be."( 3 )


"I am going to place a Vicegerent (Hadrat Adtim
A. S.) on Earth."( )
"
I shall soon manifest

my own

signs in the Universe

and

in their (men's) ownselves> until the truth


evident to them."( 5 )

S/S *//

S*S

S/S

\^ )
/1JA^
\

S*/*f/

becomes

C)

THE UNIVERSAL RELIGION.

The Hadis Sharif and

Qorn
direct

the

passages of the Holy

quoted above clearly indicate that there is some


connection between Man and the Great Allah,

and that the knowledge of Man

the key to the know-

is

ledge of his Creator.

Now,

is nothing in the vast creation which i,s


than
you
your own self. So, while you are
of
ignorant
your own self, it is foolish to claim the

there

closer to

knowledge of things besides you.

Rum

poet Moulan
"

says

The

great philosopher-

You have become Moulavi

not aware of where you are, whence you are,

you

you are
and what

(learned), yet

are.'X

you say that you know your person, such a claim


because the knowledge of
groundless and irrelevent
If

is

your material body or physical appearance can not


serve as a key to the secret knowledge of the Great
Allah.

Even the

irrational

animals have such a know-

ledge of their physical persons. But never can it be said


that irrational animals possess the secrets of Divine
'

In possessing the external knowledge of


the head, the face, the hands, the feet and other limbs
of your body, you are by no means better than those

Knowledge.

animals.

they eat
feel

As for internal knowledge, feeling and willing,


when they feel hungry they fight when they

angry

and they seek the

satisfaction

of other

WHAT

IS

MAN.

animal passions, when

they feel the influence of those


passions, in the same manner as you do.
Man is called "the noblest of the creations/' ( 1 ) and

the Holy Qoran says, " I have given superiority and


excellence to children of Adam"; (*) and referring to the

Adam

creation of Hadrat
"

says

Verily

(A.

we proposed

Great Creator

the

S.),

Heavens

the trust to the

and the Earth, and the mountains, and they refused to


undertake the same, and were afraid thereof but Man
undertook it verily he was unjust to himself and was
;

ignorant of future responsibility."^) But in all elements


of animal composition irrational animals, as I have
explained, stand on the same level with you. Then,
where does the superiority of Man over other animals,
or creations,

lie ?

What

are his duties as the represen-

tative of the Great Allah

In order to ascertain and establish this superiority


of Man and his authority as the vicegerent of the Great

J*V

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THE UNIVERSAL RELIGION.

Creator,

points
(1)

(2)
(3)
(4)

oi the

it

necessary to

is

enquiries on following

What is the .secret of Man ?


Whence has Man come ?
Where shall Man go ?
On what business has Man comt*
world

to this station

(5)

What

(6)

Wherein

fall ?

make

is

the object of the creation of


lies

Man

Man's salvation, and wherein,

hi^

LECTURE-I.

WHAT

IS

THE SECRET OF MAN?

ANALYZATION OF HUMAN CHARACTER.


After a careful enquiry and deep meditation it will
be found that there are thousands of characters in the

Man. In fact all the characters of entire


creation are embodied in the character of Man. So Man
is an epitome of the whole universe.
Therefore Mouln
nature of

Rum

says

"An
dew

ocean of knowledge

is

concealed

in a

drop of
a human form

and a universe is lying latent in


of two yards length. "(' )
For the purpose of the present series of lectures,
I have
grouped them into following four classes
;

(1)

Animal character,

(2) Satanic character,

Angelic character and


(4) Divine character.
You should therefore examine which of the four
(3)

'

is your own original


and real character, and
which are auxiliary ones. If you can not make a most
searching analysis of these distinct characters, you can

characters

not seek your good fortune and salvation


/**v

L*^

L<+^

because each

T^

THE UNIVERSAL RELIGION.

of these four

characters requires a distinct and separate

system of nourishment for its development.


The nourishment for the development of Animal
Character lies in eating, sleeping, lighting and killing,

and

in

other

satisfying

animal

If

propensities.

you

think that you are only an animal and have no other


functions to discharge, then your plain duty is to keep
yourself engaged, day and night, in satisfying these

animal cravings, i. e. in eating, sleeping and fighting to


your heart's content &c.

The

nourishment

Satanic

for

cheating, intriguing and doing

think that you are originally

duty

is

to remain,

mischief to other

day and

creatures

Character

evils to

a satan,

lies

If

others.

in

you

then your plain

engaged in doing
God, and in misguiding
and to make yourself the
night,

of

the world by your intrigues


the army of Hell, so that
;

commander of

you may reign

there.

The nourishment
ing constantly

Angelic Character
engaged in submissive
for

dutiful services to the

Great Allah, and

vision of that vast, beautiful

remain-

prayers and
in the blissful

etherial creation,

known

and
and
the
propensities,
in
that
existence
no
of Satan, have
pure and

as "the Spiritual Region."


other animal passions and
intrigues

and

lies in

Anger, avarice,

lust

evil

If you think that you are originally


peaceful sphere.
an angel, then your plain duty is to pay no attention to
the cravings of the two preceding characters
but to
under
them
control
and
proper
keep
subjugation, and
;

ANALYZAtlON OF HUMAN CHARACTER.

to try always to revive the Angelic Character by means


faithful services, so that you
and
enchanting vision and commay enjoy the blissful
panionship of the Spiritual World, called the ei^A^

and

of peaceful prayers

Behcsht (paradise).
And the nourishment
acquiring

Divine attributes

ninety-nine

which

names

attributive

-oUL* Asmd-i-Sifdt or

Divine Character

for

^1

of

cU^I

lies in

are classified in the


Divinity,

called

Asmd-i-Hu,snd and

charming vision and companionAnimal, Satanic and


ship of, the Great Allah Himself.
Angelic characters have no access to that Holy, Sub-

in the love for,

and

in

lime and Divine environment.


If you think that you
have come from that Divine Personality or Essence,
then your plain duty is to pay no attention to the three

preceding characters, but to keep them under proper


and find out the way to the acquirement of the

control,

knowledge

of the

stages of existence

Great Allah,

in his

(1) of

namely
JUi| Af, dl (Actions)

(2) of

oUi^

(3) of

three spheres or

Sifdt (Attribute?) and

o|i Zdt (Essence).

By such a knowledge you

will

be able to enjoy the

and companionship of the Great Allah and to


acquire His attributes. On this point a poet-saint says
"Put your first step on your own self (by renouncing
your personality) and next step in the street of your
vision

Friend (Allah)."(')

THE UNIVERSAL RELIGION.

10

MAN'S ORIGINAL CHARACTER.


I

now

shall

try to

out your original

explain

character.

the method for finding

have already cited one

Hadis Sharif (Tradition) and some passages from the

OorAn Sharif

to prove the superiority of

Man

over the

entire creation.

Now

let

us

make an

whole question.

It is

Law-Maker

if

its

that

perfection,

for

analytical

found

in

examination of the

the laws

of

the

Great

any thing has a special attribute to


which it is superior to all others of

its class, having that attribute, its creation is especially


intended by the Great Creator for the utilization of that
I shall
explain this theory by an
particular attribute.

illustration.
is

created

Horse
simply

is

for

because. Ass
superior to Ass
th* purpose of carrying burdens;
;

Horse is created for the conveyance of swift


riders and warriors.
The most powerful Creator has
Horse
the
given
special attribute or qualification of
On the other
swift-running, Which is not given to Ass.
hand. Horse possesses also the capacity of carrying bur-

whereas,

dens

like Ass.

So Ass

but Horse

is

not superior to Horse

in

any

superior to Ass in swift-running.


Therefore Horse is created for swift-running. Again
when Horse loses that superior or special attribute of
respect

is

swift-running, he comes
used as the beast of

is

down

to the level of

burden.

This

is

Ass and

the

fall

or

death of Horse from his original character or attribute.

**

MAN'S ORIGINAL CHARACTER.


There

is

who

believe

that

Man

exists after his physical death ; therefore


has, during his physical existence in this material

nothing of

Man

a class of philosophers

world, no other object except the attainment of pleasure


in its various forms and the gratification of animal desires.
This is called the
Philosophy of ancient

Epicurian

They summed up the

Greeks.
in

thf*

sentence

"eat,

drink

total of their existence

The
and be merry".
America
and
Europe

materialistic tendencies of present

almost amount to the same creed.


believers

of such

Although in Asia,
a philosophy, as a class, do not exist

at the present age, yet

occasionally

who

we come

across individual persons

profess such a faith.

another class of philosophers who think


that man is created for fighting with, and dominating,
others, like Tatars, Kurds and Turks of the ancient age,

There

is

and The Balkan nations of the present time,


name of civilization and humanity.

in

the

Both of these notions are groundless and incorrect.


if these be the objects of Man's existence in

Because

world and the cause of his superiority, he is inferior


to many animals in these respects The Bull possesses
more .power of eating than Man and Lion, Tiger and
this

other ferocious animals have gut more physical strength


So in these attributes these
and anger than Man.

animals are superior to

Man.

And

evidently contradictory to the 'original

'Man
these

is

the noblest of the creation.

attributes,

though

in

this conclusion

hypothesis

Yet

an inferior

Man

is

that

possesses

degree,

and,

12

THE UNIVERSAL RELIGION.

stands at a

lower level than

Therefore

Man

is

many

irrational animals.

not created for eating,

and

righting

satisfying other animal attributes.

Hence, there must be something else for which


is

Man

universally recognized as the noblest of the creation

and

this

"something

else,"

according to

modern

philoso-

phers of materialistic school, is Reason, the special property of Man, not possessed by any other class of
animals, in the entire world.

But Musalman Sufi

Philosophers of

spiritualistic

say that this "some thing else" is the Human


Soul, the special gift of the Great Allah to Man, and

school

the

s^JU) Aindnat (Trust)

alluded

to

the

in

Holy

Qoran, not given to any other animal, or any thing else,


in the whole creation.
This Soul has come from the
highest essence of Divinity and is the medium between
Man and the Great Allah, which will be explained hereafter.

The

relative position of Soul

explained

in the

and Reason

will also

be

lectures.

succeeding
This "Human'Soul" must be distinguished from the
"Animal Spirit" which will be also explained hereafter.

The "Reason" according

to

Islamic school

of philo-

only a part of the "Thought" which includes


sophy,
the "five internal senses," by which food is supplied to
is

the "Intellect", which again

is

only an attendant or

attribute of Soul.

Then comes

Man ?" The

the question

reply

is, it is

"Why

Intellect is

bestowed on him

given

to

for his guid-

MAN'S ORIGINAL CHARACTER.

13

ance, to serve him as a minister, by the help of which


he may save himself from the influence of passion?,

anger, and other animal and satanic propensities, and to


acquire the knowledge of the secrets of Creation, and of

Thus Intellect is the special


and character of Human Soul. By the authoof this Soul and the light of this Intellect Man can

the Essence of the Creator.


attribute
rity

command
says

the

entire

Universe, as

the

Qoran

Sharif

"Do you not

see that

God has placed

every thing

Heavens and on Earth under your command, and has


bestowed on you all His favours, open and secret?" 1
in

The

existence of Soul

one doubts

his

own

is

evident to every one.


No
But his existence does

existence.

not depend

upon the existence of his material body


because even a dead man has his material body. But it
then

an inanimate

represents

object,

any one shuts

If
decomposition.
himself and the entire material

realises his

cious of

own

what

is

liable

to

rapid

eyes and forgets


world, even then he
his

existence, although he is totally uncongoing on in the material* world. If any

his attention in this way, he is sure to


understand something of the spiritual world and he
shall realize and believe, even without any practical

one concentrates

L-

THE UNIVERSAL RELIGION.

14

training in the school of spiritual philosophy, the probability of the existence of Soul after the body is taken

away from it.


Now, when

the superiority of

Man

over other crea-

on account of the Soul, which is not possessed


by any thing else, he is created for the utilization of the
powers of that Soul and, as the Soul has come from
tions

is

Divine Essence,

Man's original character is therefore,


Musalman Doctors of Siifiism, that of

according to all
the Great Allah Himself.

which he

is

on

common

His other three characters, in

level with other classes of crea-

tions, are, therefore, called the 'auxiliary characters/

Now, the question may

'"Why these auxiliary


characters ase given to you ?" It is absurd and foolish to
suppose that they are given to you for no purpose at all.
Of their connection with you, one of the two alternative
cases

is

arise

sure to arise

(1) Either these characters are intended to be your


master and to keep you (your soul) under their com-

mand and make you

serve their objects

or

are intended to be their master and to

(2) you
them employed

in

keep

your service for the accomplishment

of your objects.

Undoubtedly you should choose the latter situation,


and then, during the journey you have before you, you
should make some of them your conveyance and others,
your arms; so that during the few days of your sojourn
in this

world you

and through

may employ them

their help

you may

as your instruments,
secure and sow here the

MAN'S ORIGINAL CHARACTER.

1$

seed of your good fortune or salvation in the after world.


When your journey through this world is successfully
terminated and you reach in safety your destination
wherein lies your good
the station of permanent rest
fortune, you may dispense with their services.

You may ask -" What


This has been

rest/'

of permanent

station

is this

subject of complicated discuss-

and controversies not only among the professors

sions

of different

of different schools in
enter

into

but also

religions,

Islam.

among

It

is

the theologians

not

any controversial discussion of

my

desire

to

this particular

branch of the subject; but I would simply mention here


the view held by Sufis. They divide this station of per-

manent

rest

(believers),

into

and

two stages: one


the

other

for

Mu'rninm

for general

the

students

special

(devotees) of the spiritual philosophy of Islam.

the

firbt

it

In

the

means

v^i^ix^ Bihisht (paradise), or a


rest and blissful
enjoyment of

stage,
place for the peaceful
Soul and in the second,

it means the
Holy, Sublime
and Divine Sphere about the highest Essence of the
Great Allah Himself.
If you want to raise yourself from the statuses of
Animal, Satan and Angel to that of perfect Man or
;

necessary that you should know


these different characters you are composed
Divinity,

it is

all

about

of,

so that

you may know something of your


consider

themselves

physical

or

Self.
Those who
on
account
of their
perfect men,

intellectual

vigor,

secrets of different internal

without

components

knowing

the

in the nature of

THE UNIVERSAL RELIGION.

16

Man, are surely unfortunate, and are in total darkness


and the creation of Man.

as to the real object of religion

TWO COMPONENTS OF MAN.


The
self is

step in acquiring the knowledge of your


to know that Man is mainly composed of two
first

components
(1)
(2)

The
The

namely

external matter or physical


internal essence or Soul.

The former
latter,

by

can be

by external

seen

internal light only.

Body; and
eyes, but the

This internal essence can

by external eyes and your own secret is


Essence, called the Soul. This Soul is the Commander or Ruler of all other elements in you, which
not be seen

this

stand in the position of

Man, to know
he should

its

servants and attendants. For


it is necessary that
the details in the construction

his person thoroughly,

first of all

know

of his Body. Therefore, 1 shall at first briefly explain


the physical construction of the first component in Man,
the Body, and r shall explain the second component, the
Soul, and

its

propertied latterly.

There are many


Man's body.

wonders

in

the

composition of

Even every organ of the Body,

external

and internal, possesses innumerable wonders and secrets.


There are several thousand veins, arteries and bones in
Man's body, every one of which is made in different
shapes, with different attributes,

for

and you are ignorant of all of them.

different

objects

What you know

is

THE COMPONENTS OF MAN-

I/

made for catching, the feet for walkfor


the
ing,
tongue
speaking, and so on. But you
bhould also know that the eye is, according to Musalman
opticians of old school, made often otJuJft tabqdt (layers).
that the hands are

If any one of these ten layers gets out of order, the sight
becomes defective. You do not know for what purpose
each of these layers is made, and why sight depends on
the combined actions of all of them.
The dimension of

the eye is known to you


but why such a shape is given
the eye is certainly to you a mystery. The special
branch of optical science formed the subject of anxious
;

to

researches during the days of Kheldfat at Bagdad, and the


palmy days of tisalm&ns in Spain. European opticians

of

modern school give

also

interesting

descriptions of

this subject.

Your ignorance

of all these wonderful

and ingenious

not a matter of curiosity. You do not


arrangements
know for what purpose the different internal organs
is

the

the Jta*b
J^. jigar (liver),
sahrah (bile), the jul/ kulyah, (kid-

the t^JS qalb (heart),

'

tihfil (spleen),

the

sJtj

ney) and other organs

your Body.

are placed at different quarters of


Musalman Doctors of Medical

According to

Science, the functions of the liver

is

of food from the bowels and reduce

and also to render it


quality
for the entire system of body.
;

fit

to
it

draw the essence


one colour and

to

to serve as nourishment

In the liver this essence

after which a sedipurified and formed into blood


in
the liver, called
blood
stands
underneath
the
ment

is

THE UNIVERSAL RELIGION.

l8

Muhammadan

soudd (maniac germ) in

)jy

The spleen draws

phraseology.

medical

that soud& from

the

Then a yellow foam is gathered over the blood


liver.
The duty of the bile
called Lk^ safrti (bilious germ).
is to

extract or

At
mains

expunge that

safra from the blood.

coming out of the liver, reand acquous. The heart expunges the
watery portion from the blood. At this stage, the pure
blood, free from maniac, bilious and watery germs, is
this stage,

the blood,

thin

circulated throughout the entire system.


If biles gets out of order, safni (bilious germ) remains in the blood, which generates bilious diseases like

jaundice &c.
spleen gets out of natural order, souda (concupiscence or maniac matter) remains in the blood, producing
mental complications, such as melancholia, mania and
If

other brain diseases of the class of insanity.

kidney becomes disordered, water remains in the


blood, which generates dropsy and similar watery diseases
If

in

human Body.
Similarly, every one of both the external

nal organs of

Man

is

created

for

and

particular

inter-

object,

without which the system of human Body becomes defective, and the physical machinery gets out of natural
order, the details of which need not be entered into here.

The knowledge of these details of the composition


human Body is embodied in Muhammadan Medical
Jurisprudence, called ^fiJ JU Ilm-i-Tashrih! (Science

of

of Anatomy).

THREE OF THE ATTRIBUTES GF DIVINITY.


It

is

wonderful

19

and interesting science.

But

people do not generally care to acquire its knowledge.


Few men that learn it do so for its use in medical
science, which enriches only a limited sphere, but never
out of any religious motive.

My
body

is

sands

object in describing some of the organs of

human

simply to enlighten you on the fact that thouof workers of different occupations are all

employed within you, in your service, for your ease and


comfort, and you are enjoying the sound sle^p of

None

of these workers takes any rest in


and
your service,
yet you are utterly unacquainted with
nor
have
them
even
you ever cared to express a word
ignorance.

of gratitude to

One Who

has sent them for your service.

any man

lends you his servant to help you in your


works for a day, you will not forget this favour in your
If

and will ever remain grateful to him. But


life,
do
nofc
even remember Him Who has kept so many
you
thousand servants engaged, day and night, in your
service, without a moment's rest, during your whole life,
whole

'much

less to

be grateful to Him.

THREE OF THE ATTRIBUTES OF DIVINITY.


any one takes the trouble of entering deeply into
this subject, for learning the wonders and secrets of this
Creation, he will inevitably come to the following three
If

conclusions

THE UNIVERSAL

2O

RELIGION.

That the Maker of the human body

1.

is

the most

powerful and perfect worker, whose working capabilities


admit of no defect. He is powerful to do whatever He
So the Holy Qorari says
wishes.
:

"He

is

Nothing

man

is

1
doing whatever He wishes".
more astonishing in this world than that a

capable of

should be created out of a drop of impure water.


Who can do this, to recreate a man after his

For One,

the day of

death, in

So He

easier.

is

Qiyamat

called

fjUa*

(Resurrection),
ji>t3

is

far

Qddir-i-Mutlaq

(Omnipotent).

That He is a great J(x 'Alim (Wise or Learned);


2.
and that His wisdom and knowledge is of such a nature
and so far-reaching, that He penetrates into every thing
and is cognizant of the minutest incident and action
The creation
that takes place in the whole Creation.
philosophic and scientific
works would have been impossible, unless their Creator
So He
possessed unlimited and faultless knowledge.

of such faultless, wonderful,

is

called
3.

^^\

That

^Lc

He

is

*Alim-ul-Gaib (Omniscient).

^\

Rahim (Kind and

Merciful)*

His kindness, mercy and generosity for His creatures


are unlimited and infinite.
Nothing is withheld from

Man

necessary for the completeness of human


composition, external and internal. The three vital
that

is

THREE OF THE ATTRIBUTES OF DIVINITY.


organs, the indispensable

namely

liver,

Besides, a second class

which though not


hands,

feet,

necessities

heart and brain

vital,

21

animal

of

life,

are bestowed on him.

of organs are given to him,


are very useful to him
such as,
;

And

tongue, eyes &c.

lastly,

a third class

of things are also given to him, which are neither vital


nor useful, but simply enhance his beauty and grandeur

such as blackness of hair, 1 redness of

lips, oblique figure


arches of eye-brows, roundness of head &c.
favours are bestowed not on Man alone, but also

of eyes,

Such

on other beings.
have

Even

wasps, mosquitos and flies


and adorned with all that are

been

supplied
necessary for life, use and beauty.
4

^^.]J\

So He

is called

the

xx x
+sy]

Arham-ur-Rdhimin (The most

merciful

of all mercifuls).

So a minute

analytical examination of the details of


is a key to the knowledge

Man's physical composition


of

oUu> Sif&t

(attributes) of

the

value and merit of the Science of

more on the

fact that

it

Anatomy

is

The

based far

leads to the knowledge of the

attributes of the Great Allah than

consideration that

Great Allah.

on the insignificant

an important factor and indisfor the development of Medical

it is

pensable

necessity

Science.

The more you become conversant and

familiar

with poetical, philosophical and literary works, and w^th


arts, the more you feel admiration for the

works on
abilities

of poets, philosophers,
i.

This

is

an Asiatic

authors
idea.

and

artists.

22

THE UNIVERSAL RELIGION.

more you may become conversant and


knowledge of the beauties and wonders
of the Creation, the more shall it lead
you to the knowSimilarly,

the

familiar with the

ledge of the attributes of the Great Creator. This is a


chapter of the knowledge of Man, comprising, of course,

only an unimportant and small sphere, as


to

the

Body which

it

refers

only

perishable and is merely a conveyance, the rider of which is the Soul.


But so fer must be mentioned that the acquirement
of the

of

knowledge

though nothing

is

is

your

self is

closer to

not an easy task, al-

you than your

own

person.

DEFINITION OF THE SOUL.


Before I carry you through the chapter relating to
the properties of the Soul, I consider it desirable to
I use the word
give you a rough definition of the Soul.
*

rough,' because, neither the Great Allah nor

Messenger has defined

His Chief

any clear and appropriate


language. The soul is therefore roughly defined as
*
the internal essence or psycic germ and indestructible
or imperishable reality or existence of Divine nature
in

Man.

The main seat of


is known as

flesh

which

flesh,

which

dead men,
veyance.
world,

it

is
is

this
'

Soul

Heart.

in

that

piece of

But the heart of

possessed even by irrational animals and


not the Soul itself, but is simply its conit belongs to the visible or material
the technical phraseology of Sufis

Because,

called

in

in

WHENCE HAS MAN COME?


JLc

*Alam-i-Shah&dat

(visible world).

23

But the

Soul does not belong to 'Alam-i-Shah&dat. It has come


J*\~** Mus&fir (Travellei), and has joined the

here as a

body for some


organs of the Body are its
physical

Soul

particular
soldiers

object.

All

and attendants.

the

The

the King or Ruler of this Kingdom, the Body.


of the knowledge and the realization

is

The acquirement

of the vision of the Great Allah are the duties of that

King
of

The

or Ruler.

the duties of

lie

with

mainly

^JjJo
this
*}

(commands and

cares

and troubles

in the discharge

Bandegi (prayer and service)


Soul.

All

orders

comprising
Amr-i-mtfruff and Nehi-i-Munkar

prohibitions) of

\~_r?\

& Shari'at

(doc-

dogmatic Isl&m), and all <_>Lj saw&b (rewards


virtues) and all ^\c azdb (punishments for sins),

trines of
for

and

all

are

intended

good fortunes and misfortunes


for

this

Soul.

in the after-world,

In all these matters the

subordinate to the Soul. Therefore, the knowof


the attributes and secrets of the Soul is the
ledge

Body

is

key to the knowledge of the attributes and secrets


the Great Allah.

WHENCE HAS MAN COME


known that Man
The Body, and
The Soul,

After you have


(1)

(2)

is

composed

of-

of

THE UNIVERSAL RELIGION.

24

and that the former is subordinate to the latter, and


after you have known something of the details of the
composition of the Body, your next step
the knowledge of the Soul.

already said that

and

it is

is

to acquire

In defining the Soul

have

an "etherial essence, an impalpable

indestructible reality or existence of Divine nature/'

Now

which may appear


astounding to many of you, that the original mine of
this Soul is the Holy Personality or Essence of the
I

you on the

enlighten

fact,

Great Allah Himself.

The word

personality is not intended here to mean


any Physical Body' but simply to imply "the bodiless,
nameless and attributeless Divine Existence." The
'

'

'

Soul has come from such an Essence of the Great Diviin the Qoran
nity, as the Great Allah Himself says
Sharif
"

When

creating

Lord

your

man

ed his Body
then do prostrate

The existence

the

angels, 'verily, I

the

of you before him." 1


of the Soul has already been ascer-

secrets

ot

Your next step therefore is to


the Soul.
Then you should
*;Jtsoi/
*

'
DLAM

am

all

tained and established.


ascertain

told

out of clay, and when I shall have organizand breathed the soul into him from Myself,

II

A.J/

JtCL>

,^*M

..r/

A.

' ^

A/x

(l)

*4
JO*.^
:

Vii-JCUt>

THE SECRETS OF THE SOUL.


know

the attendants under

its

command, and

^5
its

rela-

attendants and their respective duties.


Having proceeded so far, you shall have to acquire the
knowledge of the properties of the Soul, and then to
with

tion

determine

thobe

how by means

comes capable

of this

knowledge Man beand sublime know-

of acquiring the holy

ledge of the Great Allah Himself.

THE SECRETS OF THE


What
properties

is
it

really
is

this

not

Soul

SOUL.

and what are

permitted

its

secret

by ci~*> +& Sharl'at

(Code of the Procedure of dogmatic doctrines of Islam)


to divulge in a public manner.
It is on this
account
the Great Messenger of Islam has not given
and open explanation of the inherent properties of the Soul.
He, however, imparted secret practical
lessons on this subject to some of his select disciples,
that

any

even

clear

amongst whom conspicuous were


1.
Hadrat Abubakar Siddiq, (R. A.)
Hadrat 'Omar Fdruq, (R. A.)
2.
Hadrat 'Osmdn Gan^ (R. A.)
3.
'AH Martuzd, (R. A.)
Hadrat
4:
Imdm Hasan, (R. A.)
Hadrat
5.
6.
Hadrat Imdm Husain, (R. A.)
Hadrat Wats Qarani, (R. A.)
7.
8.
Hadrat Abu Hurairah (R. A.)
Regarding the fourth of these eminent teachers of
the Great Prophet has said

IslA,m,

26

THE UNIVERSAL RELIGION.

am

"1
its

the fortified town of knowledge and Ali is

gate."

The

spiritual teachers of the present age also follow


Great Prophet in imparting practical spiritual lessons of higher order in secret to select and qualified

tfceir

disciples only.

The only explanation

as to the properties of the Soul

Qoran Sharif is to be found in the passage


the Great Allah addressing His Great Messen-

given in the

wherein
ger says

ask you about the Soul. Tell them, 'the


*
from the commands of my Lord/
will

"They

Soul

is

So the Great Prophet was not directed to give a


of the Soul, beyond saying that it

clearer explanation

commands

belongs to the class of the


Providence.

There
runs thu?
"

His

is

another passage

mighty

the Holy Qoran which

in

Are not the worlds of


?

of the

and of commands

creations

"8

From

these

extracts

is

it

evident

that

L Jl
s'

&

*/*

&JkV
pLal)

SS

U|

THE SECRETS OF THE

%T

SOUL.

"Alam-i-Khalq (world of material creations) and y*|

J.et

'Alam-i-Amr (world of commands) are two different


worlds or spheres.
What comprises objects that are
of
measurement
Jle
and division is called
capable
jfiA.

'Alam-i-Khalq.

But the Soul of

and

Hence

indivisible.

in

Man

this sense

is

immeasurable

is

it

not included

'Alam-i-Khalq (world of material creations). In


other words, it is not a created material being. But
in

something which is created with the quality


and indivisible.
immeasurable
being

the Soul
of

is

Hence
(created)

this

in

with

the

and

immeasurable

sense

it

the ATakhl&q
characteristic of being

is

peculiar

among
But

have already
explained to you that the Soul belongs to the world of
commands and not to the world of creations of divisible
indivisible.

and measurable nature

because, the world of

commands

comprises things which do not possess the capacity of


and measurement.

division

There
the Soul
existent).

is
is

class of philosophers

who

believe that

and self^j3 qadim (independent, eternal


But such a notion is incorrect and is not

sanctioned by Islam.

another class of philosophers whose theory


that the Soul is an attribute. This also is not accepted

There

is

is

Because the attribute can not stand by itself


which it is always dependent.
But the Soul is the master in Man, and is not dependent
on any thing. So the Soul can not be an attribute.

by Islam.

without a substance on

THE UNIVERSAL RELIGION.

28

There
the Soul

Hence

a third class of philosophers who say that


only a composition of heart and blood.

is
is

a physical matter.

is

it

because matter
is

is

This

immeasurable and

known

is

also incorrect

indivisible.

THE TWO CLASSES OF


The Soul

is

measurable and divisible and the Soul

as

SOULS.

Ruk

in

Islamic Philo-

sophy and as s^] Atmd in Hindu Philosophy. Man


has two souls namely
1.
^3%=* r y) Riih-i-Haiw&ni (the Animal Spirit)
r

and

or sfWil J'ib-Atm&\
2.

^JLJ)

Ruh-t-Insdni (the

*f*RF9Tl

The former

Man
is

is

Soul) or

Param-AtmA.

common

to

all

classes of animals including

while the latter especially belongs to Man, and


a gift to him from his Great Creator. Referring to
;

this Rfth the

Qor&n

that

Human

Himself says in the. Holy


breathed Soul from Himself into the

Great Allah

He

body of Hadrat
or

Human

Adam

(A.

It is this

S.).

Ruh-i-Ins&ni

Soul, that possesses the capacity of acquiring

the knowledge and enjoying the vision of the Great


Allah.
rational

The

irrational

animals,

as

distinguished
this Soul.

animals (men) do not possess

from
It is

neither substance nor attribute, but an etherial essence

of Divine nature.

It is

very

difficult to

understand

its

THE T\\O CLASSES OF SOULS.

2&

Intellect can not comprehend


thoroughly.
and language can not describe it. Shari 'at (dogmatic
Iblam) does not permit a free and open explanation of its

properties
it,

are unnecessary for the students of


the subjects of

properties,

as they

Shari

Such explanations form

'at.

instructions to those select disciples of e^JuJb


(esoteric

or

internal

learning)

in the practical

Tariqat

only who have made

lessons

of this

wonderful
progress
philosophy and in spiritual advancement which is the
only path to Divine knowledge.
Even for the beginners in the school of practical

fair

spiritual philosophy, or

SAfiism, a knowledge of these

secret doctrines is unnecessary.

Elementary lessons

in,

this school are

Irddat (Faith);

1.

oj| ;

2.

ci~*# Bai at (to plight faith

His prophets
to accept
3.

him

in

Allah and in

the hands of a jj Peer and

as Spiritual Guide);

ci^>U Reyadat

(practical

denial, resignation
If after

in

and

and

exertions in

self-

spiritualization).

through these three stages, any ardent

passing
seeker of Divine knowledge continues his fiery zeal, the
Great Allah Himself leads the way and guides him on

says

He has promised in His Holy Qoran which,


"Those who have exerted to get Me, guide them

on

the path to Me". 1

to Himself, as

in

(I)

THE UNIVERSAL RELIGION.

3O

Until a student finishes his entire course of Reyadat


exertions)

(practical

the

secret

it

properties of

is

unwise to explain to him


Soul as they are not

Human

ordinarily comprehensible to beginners and there

apprehension

of

misguidance

for

want

of

is

proper con-

In his primary course the student should also


the armies and attendants he has to command,

ception.

know

impossible for him to carry on the


Jiktid ,'crusade) of life to a successful issue.

without which

For

it is

lovers, if

you know, there

is

a higher world than

this visible creation.

If

you want to know the attributes of God, look

Adam,

or

Man,

When you
will find

at

as His perfect manifestation.

will denounce your self unto


you, you
entrance into the inner sphere of Divine Love.

THE TWO CLASSES OF

SOULS.

31

If you play on Ckung (a musical instrument) the


tune of Love, you will hear from the sounds of its

strings

Jo
JJ

That by the

internal eye of your heart

do not see

and whatany
except your Friend (Allah)
ever you observe know it to be a manifestation of Him,
thing else

LECTURE

Holy Music

is

reaching

\\hich sings "There

My

>

soul,

is

my

II.

ear from every direction,

nothing else

except one God/'

being unable to see your face,

like a dove, since

many

years,

the incessent

is

making

sound of

ku/'

"kti

O zahid (orthodox) give up the idea of two (existence)


and come on in the path of Love with the unflinching
soul and unwavering faith (of the unity of Divinity).

If

your spiritual ear has not turned out deaf, surely


hear from every direction

will

WHERE SHALL MAN GO

DEATH.

33

That by the internal light, or eye, of your heart


do not see any tning else, except your Friend (Allah).
Whatever you observe know it to be a manifestation of
Him.

WHERE SHALL MAN GO

DEATH.

The existence of Man with his physical body, in this


To
material world, terminates with his physical death.
make you understand the real meaning of death, it is
necessary to give a clearer explanation of the two souls

mentioned

in the prec-

ding lecture, namely

RCih-i-Htuwtinl (Animal Spirit) and

JLJ)

^yLj^x _ y
,

Ruk-t-

Jnsanl (Human Soul).


According to Musalman Doctors
Medical Science and Mental Philosophy, that piece

,of

of flesh in animal body,


the mine or battery of

which

^l^v

This

Spirit).

existent, but

is

is

known

as

'heart',

is

-yRtik-i-Haiwani (Anim-al

Ruh

or Spirit is not independent or selfsimply the resultant heat or bpark caused

by the internal chemical composition of animal, which


has acquired a 'normal nature'. This spark or Ru?i-i-

Haiwani generates movements


3

in"

the system of animal

THE UNIVERSAL RELIGION.

34

body. When it reaches brain its heat diminishes, and


all the organs of five senses receive their respective
in
powers from the spark or heat thus tempered down
the brain.
shall further explain this theory

If

you

room

light a

shall

lamp

in

a dark room,
receive

instantly

and

all

by an

illustration.

the walls of the

reflect light.

So

t>y

organs of five senses


If any of
receive their powers from Ruh~i~Halwdnt,

the grace of Providence

all

the

the arteries, nerves or veins, through which the animal


heat runs from the main battery of Ruh-i-Haiwani to
the entire physical system of the Body, is blocked in
any organ of that Body and the passage of animal heat

stopped, that particular organ becomes paralysed and


incapable of any movement or action. For example

is

the

fire

of a burning

lamp re*emblrs Rilk-t-Haiwant

the wick resembles the

animal food.

heart

you take out

If

the

oil

oil

the

the

resembles

lamp goes out

you stop food, the normal nature of


Ruk-i-Haiwani terminates, and the animal dies. If
similarly,

if

there be an overflow of

out

similarly,

if

oil

to the wick,

the stomach, also the animal dies.

capacity to

draw

the heart,, in the


special cause,

the lamp goes

there be an overburden of food

the

wick loses

If the

its

lamp goes out similarly, if


natural course of time, or for any

oil,

loses its capacity to

food, the animal dies.

If

draw the essence of

you throw something on the

burning wick, the lamp goes out, although the

oil ctf

WHERE SHALL MAN GO? DEATH.

35

the lamp

is in
sufficient quantity and the wick is in
proper order
similarly, if an animal receives a severe
blow on some vital organ, the animal instantly dies,
although all the vital organs of that animal are in perfect
;

and there

order,

a sufficient quantity of food

is

in the

stomach.
If

Ruh-i-Haiwani

older,

is in its

normal nature and perfect

and commands movements of


of the body,

organs

it

the

all

different

becomes capable, by the grace of

the Almighty, of receiving light from the angelic world.


If, however, on account of excessive heat or cold, or any

other cause, this Rtih loses

normal nature,

its

As

also its capacity to receive such lights

a mirror possesses its normal quality it


But
reflection of things placed before it.

reflections.

receiving

out,

reflections

are not

rational conclusion
quality.

Similarly,

is
if

loses

have ceased to

it

incorrect

because

mirror.

Ruh-i-Haiwant

loses its. normal nature or character,

command

capacity of
it is

that the mirror has lost

the

the

that mirror

exist,

the

in

visible

for instance,

if

the

In the latter case,

to conclude that the things


their

it

loses

receives

it

becomes rusted and worn

it

of

its

The

normal

an animal

loses

also

its

over the movements of the organs of the body


and therefore it becomes also deprived

of that animal

of the capacity ot receiving lights from the angelic


This is called Animal Death and at this stage
world.
;

'Ruh'i-Haiwani
terminates

also

dies

and beyond

out.

Here Ruh-i-Haiwani

this stage

it

has no existence.

THE UNIVERSAL RELIGION.

36

The Agent who concentrates


the Ruh-i-Haiwani lose

its

these causes which

all

make

normal nature, resulting

animal death,is a created being


Great Allah, called the

among

in

the creations of the

Malak-ul-Mout or
c^J! cjCU
JjjL LC 'Azrail (angel of death). People know him by
but to know him perfectly requires the
his name
;

practical training of highest order in spiritual philosophy,

or Sufiism.

So

far

But human

have explained to you simple animal death.


death

is

of a different nature

because, as

have already explained, besides Rfik-i-Haiwam(&mm;\\


Spirit) Man has another Rtik, called Ruh-i-Insanec
I

(Human Soul). I have told you that Ruh-i-Haiwani is


a heat or spark, not a matter yet it has a form. But
RAh-i-lnsant has no form and is single and perfectly in;

So

divisible.

this

Rfik alone can acquire the knowledge

of the Great Allah,

Who

is

also Single

and

Indivisible.

Nothing which is divisible can acquire the knowledge


I
shall cite a rough
of indivisible Allah.
example.

Though

it

does not bear resemblance in

possesses similarity in

many important

all its

bearing,

and

features,

it

will

give you a fair idea of their respective connections and


For example take a burning lamp. The
situations.
:

wick uf the lamp resembles the


resembles the Rfih-i-Haiwani

human body
and the

light

the

fire

which

illuminates the environment resembles the R&h-i-Insani.

The

is correct only with


regard to different
or
of
fineness
thinness
but
it is incorrect with
stages

illustration

WHERE SHALL MAN GO? DEATH.

37

In
regard to the dependency of the one on the other.
first case the light of the lamp is dependent on the

the

of the lamp, and this light ceases to exist with the


whereas the RAh-i-lnsant is not
extinction of the fire
fire

dependent on the Rdh-i-Haiwam, but on the other hand,


former does exist even after the latter ceases to

the

The
we assume

exist.

than the
effect

becomes

and complete if
and thinner

finer

is

the lamp, is the cause, and its fire the


that the latter is dependent on the former

and not the former on the

From another
rider

perfect

that the light, which

fire of

and

illustration

latter.

point of view, the

Ruhi-lnsani

is

the

the Ruhi-Haiwani, its arm, and the Body its conWhen the normal nature of Ruhi-Haiwani is

veyance.
lost, the

nues to

body of Man dies

exit.

The death

It

but Ruhi-lnsani
its

be a cause for the annihilation of

veyance, the body,

conti-

conveyance and arm.


conveyance and arm can never

simply loses

or loss of the

still

its

This con-

rider.

given to the rider, the Ruhi-lnsani,


simply to help him in acquiring the love and knowledge
of the Great Allah.
Let this 'love and knowledge' of
is

the Creator represent a game.


the lo'ss of conveyance and

hunter
their

rather

it is

If

arm

the

game

is

bagged,

not injurious to the


beneficial to him, as he gets rid of
is

burden and

care.
Referring to this class of death
the great propagator of Islam says

"For a Mu'min (Believer)


present."

death

is

valuable

THE UNIVERSAL RELIGION.

But

if,

on the other hand, the conveyance and arm

are lost before the

afflictions

is

and troubles caused by such a

of

stage

secured, undoubtedly such a


and injurious to the hunter. The

game

loss is very deplorable

loss is the first

in

(punishment

azab-i-qabar

epljo:

the

tomb).

Suppose your hands and


and have lost their vitality.
practically

dead

feet

In

have become paralysed


such

case

they are

The death

yet your Self does exist.

your hands and feet does not cause the annihilation


of your Self.
Because they are not your Self, but are
of

instruments and arms

for your use.


Similarly, neither
back
nor
nor
your
your bowel,
any other part of your

If your entire body is paralysed


even then your Self does exist. The total paralysis of

body,

is

your

Self.

your entire body is only called your ''physical death."


Therefore the death of your body does not necessarily
cause the death of your Self.

man sixty years old. Now


of
his
the
stage
components of his physical
age,
are not the same which his body had while he was

Again, take for instance, a


at

this

body

six months age.


During this sixty years
has
various
body
changes. So his original
undergone
is lost.
Yet
the
Man
exists and his Self is the
body

an infant of
his

same.

Therefore

it

It is

physical body.

body

perishes

exist.

And

this

this

is

clear that your Self

something

Something

else

else'

Self of yours,

is

is

and even
(your

your

not your
if

your

Self) does

'secret',

your

WHERE SHALL MAN GO? DEATH.

39

Impalpable and indestructible reality/ your 'etherial


Essence of Divine Nature,' which we have called
"LJ) -,.j Rtihi-lnsani

(Human

Soul).

Regarding "death" the great mystic-poet and


philosopher

Me

"(Addressir g

Had

rat

Rumi

ulana Jalaluddin

'AH (A.

his
S.)

antogonist
said

"Although

with open eyes day and night


any enmity for him."
'Because, death

is

says
the

in
I

yet

as pleasant to

me

sufi-

battle-field,

see

my enemy

do not entertain

as

my life

and

/. e.
my
inseparably blended with my revival.
I shall revive to life
after
death
immediately
my
again."*

death

is

"Apparently though it is death, in reality


and apparently though it is destruction, in

it

is

life

reality

it is

existence." 3

"As the
for

birth of

an infant from

and

proceeding
so death takes

anew

to,

its

mother's

for flourishing in,

man from

the

womb

is

another world

limited

sphere

of

THE UNIVERSAL RELIGION.

4O
material

world

the

to

unlimited region

of spiritual

111

plane.

O my

"Kill me,

such a killing

preserver, while chastising

shall secure

immortal

"Undoubtedly my real
I remain in
separation from

life lies

shall

"Had not
(material

me

as by

life."*

my death how long


my home ?" 3
in

there been a migration from this residence


would not have been said (in the
it

world),

Holy Qoran)...'We shall all return to Him/'*


"One, who comes back to his own town, is returner
from the vareities of the manifestations of the material

world to the Unity of Divine Essence."

ijiJ

O-jJ

00*.

f)

WHERE SHALL MAN GO? DEAtH.

4*

Again in another chapter the great Moulana says


"Death of body in the devotion of Lord leads to real
:

life.

and

Troubles of the Body contributes to the strength


stability of the Soul."

"Death of every man, O my son, bears his own


colour as a transparent mirror reflects the colour of tie
;

thing placed before

"Before a

it."

Turk a mirror represents

appearance, while before an African


mirror will reflect a dark figure."

beautiful

negro the same

;)

"You, who fear death,


mindful,
It is

O my

fear yourself,

fact

Be

soul (beloved)."*

your own bad appearance, not

of death, that you fear

death like

in

as your soul

is

the appearance
like a tree and

5
its leaf."

tjL}

THE UNIVERSAL RELIGION.

42

People go to market alike but one returns happy


and another afflicted."
but half of
''Similarly, all of us meet death alike
*

come

out loser, and half gainer." 2


Regarding the death of Hadrat Belal (R. A.), who
was a favourite disciple of the Great Prophet and whose
us

duty was to

call

Moulana says

^3! Azan

(call to prayers),

the famous

"vVhen Belal became lean and bent down

moon on account

or his old age

like a

and symptoms

new

of death

appeared on his face."


"His wife saw him and exclaimed 'Oh, this is horrible!'
But Belal replied her saying 'This is beautiful."*
"Up to this time I was in a horrible state on account
:i

of being alive.
is

death, and

what

What
it is

shall

?""

you know how pleasant

__
o

WHERE SHALL MAN GO? DEATH.


"He was speaking

thus,

and during

appearance was flashing light


1
Guiburg and Lala"

"The

separation/

He

my charm

replied

'No

no,

Nargis,

his speech."*

(beloved),
it is

his

and eyes, besides

face

were testifying the truth of

"His wife said 'O

speech

like flowers called

brilliant colour of his

his lights,

his

43

it

is

time for

time for Union.""*

"His wife said 'To-night you are going to a foreign


and are going to be separated from your relatives

region,

for ever.

"He
happy

"4

replied 'No no,

to its

my

soul, rather, returns

own home from

to-night
a foreign country ?"'
r>

'

( )

THE UNIVERSAL RELIGION.

44

"Then asked

his wife

in the

?'

evening again
of the Great Allah.'" 1

"The
if

'Where

He

shall

your face

see

the special privacy

replied 'In

sphere is alwavs in yourself,


towards the higher or spiritual world, not

special Divine

you look

towards the lower or material world."*


from

"In that sphere reflects the Divine light,

Lord of the world, as a diamond

the

shedb lusture on

the ring." 3

"This material world became too


for

prophets

kings

so

went to the

they

a sphere

limited
spiritual

world

of that holy region." 4

U/
X

fij

(a*f

C^jj ^) V^

if

( )

()

jail

*&

ij

like

THE TWO HUMAN SENSATIONS.

45

THE TWO HUMAN SENSATIONS.


You have two

classes

may be

of attributes which

called sensations or feelings:


(i).

Sensations which occur

nates with your physical death

physical pains
(2).

&c

connection

in

Body, and can not occur without

it,

with the

and which termi-

such as hunger,

thirst,

and

Sensations which have no connection with the

Body, and can occur without

it,

and which continues

such as the pleasures


even, after your physical death
derived from the knowledge and vision of the charming
and blissful beauties of the Spiritual World and Divine
;

The Body and

Region.
it

have no access

The

latter

is

Ruhi-Insani, which
death,
the

and which

is

with

Sublime and Holy Sphere.

special

attribute of

interminable
be

will

your

your Self or

with

your physical
companion even in

These are called


oUS'j Baqiyati-Swalihat (good and permanent

spiritual

e^-aaJU?

the

connected

the sensations

to that

world,

after

death.

companions).

your Ruhi-Insani or Soul can not acquire the


knowledge and enjoy the vision of the Great Allah in
If

this pliysical world, while

this

v^S^

formryour

with

the

Body,
Hijab (barrier of view or blindness) shall
special

your companion
fall

misfortune,
Sharif says

staying here

in

or

attribute,

the
hell,

and

after-world.

regarding

shall

This

continue to be
is

your real
which the Qoran

THE UNIVERSAL RELIGION.

4-C

the

"One, who is blind in this world (from the vision of


Great Allah), shall also be blind in the afterworld,

and

is

a stray wanderer from the path of salvation."

Now, you have


Insani

of

soul

Man

(Ruhi-

and not Ruhi-Haiwani) is independent,


exists even without the help of the Body,

that

it

the

sake of

its

existence with

its

and

For

special attributes or

not dependent on the Body.


Human
does not mean the annihilation of Ruhi-lnsani,

sensations,

death

learnt that the

it is

but means simply its severance from, and discontinuathe


tion of its command over,
&<x Hashr
Body.

(Resurrection) and

mean any
tion

ojlr| I.adat (Regeneration) do net

mankind after the total destrucof both the Body and the Soul but they mean
re-creation of

that the Soul shall again

be

pi jced

charge of the
placed under its

in

Body, which will be gathered and


command once more as it was once before.

Such a

during the Qiyamat (Day of Judgment) shall certainly be a far easier task than the oribecause in Qiyamat re-creation
ginal work of creation
re-creation

of only the
ginal

Body

shall "be necessary,

work creation

of

both the

while

the ori-

in

Body and the Soul

were necessary.

(1

J>

.'

XXX

THE SOUL

THE SOUL

IMMORTAL.

IS

47

IMMORTAL.

IS

does

Further, oolcl Fadat (regeneration)

mean

essarly
it

present

that the identical

shall

be given

to

not

ne-

Body which you have


you on the day of re-

.urrection.

represents a horse' and the Soul, its rider.


horse is changed the rider remains the same.

The Body
'(

the

Those Saints

d^ob. Royadat

their

of the spiritual world, can by their internal

hemselves realize the truth that the death


sical

Body does not cause

Kor

}jJUU>

Muqallidan

ind Hadis Sharif

The Holy Qoran

"Do
ot

not

light,

the

Phy-

the annihilation of the

Soul.

of

of

(Followers

ioctrines of religion) the authority of the

cause

(practical

have acquired the power of enjoying the

exertions)
^ision

who by

dogmatic

Qoran Sharif

support of this truth.

is sufficient, in

says.

reckon

Allah, dead

Lord, rejoicing for

those,
:

who have been

nay, they

are

alive

killed in the

with

their

what they have received from Allah,

out of His grace". 1

And from Hadis Sharif I quote here


the Great Prophet, who after the famous
XX

AX
l_Jb

X>

X
4
A
*
0}y*| jJU) ^JjJuM
X

XX

AS

>

the language of
battle of Badar,

J* |*Jj

^""

Jf

'JHE

48

UNIVERSAL RELIGION.

addressing his enemies,

by

their

names, said

who

weit kilkd during the

fight

O such and such men, I have reaUy found Allah's


words regarding you to be true",
U
O Messenger of Allah," asked ^ome of his followWhat is the use
ers, ''Why do you address dead men ?
<4

of addressing

?"

Great Allah," replied the Holy Prophet,

the

"By

them

tl

they possess greater power of hearing than you.


they are unable to reply externally."
Therefore,

know

or

The only

lost.

by physical death
and special attributes is destroyed

it

nothing of Man's Self

Only

certainly that

loss that that Self sustains

is

that of

the functions of physical organs.


Again, if a horseman is illiterate, he can not turn

out literate by the death


case

is

sight,

also true.

if

horse.

the rider be a

The
man of

converse

powerful
he does not become blind on the death of his

The

horse.
is

So,

of his

that he

only change that takes place in his position


becomes horseless. Similarly, if a man, while

with

physjcal body, in this material world,


is ignorant and deprived of the visions and
blessings of
the spiritual world he will continue to be so even after

staying

his

his physical death.

To

those

men, who have renounced

their physical

comfort and have opposed vigorously the undue tendencies of their

material

animal and satanic

world,

with

natures

towards the

perfect resignation

to the will of

THE SOUL

18

IMMORTAL.

49

Mighty Providence, and are constantly engaged in


His Jj Zikr (remembering Allah by using some

the

definite

formula,

Sufism)

the

after-world,

state

is

of practical
vision of the spiritual world, or

according to
or

the
their

L J

JLj^

whose

rules

revealed while they live in this

world, with their physical


their

the

bodies.

Because, although

Arwah-i-PIaiwani (Animal

attributes are ordinarily obstacles in the

revelations

of the

normal nature, that

spiritual
is

material

world,

Spirits)

of

way

have not

lost

to say, although those saints

have not died physically, yet their spirits having been


kept under constant control and guidance, and having
imbibed the fear of the Great Allah, have been put

down almost

to the level of

dead men.

Therefore what are visible to ordinary men after


their physical death, are revealed to those saints during
their existence in this material world,

i.

e.

before their

This subject embraces a very wide


yet in a brief sketch I have tried to explain
the meaning of Man's death, and the different properties
physical death.
province,

of

Ruh-i-Haiw^ni and Ruhi-Insani.

you that the material body and the


ire perishable and the Riih-i-Insani is
to

because

it

Simply then
expression,
death',

'Human

is

Divine,

Ruh-i-Haiwam
imperishable

and nothing Divine knows death.

I
shall henceforward, for the fecility of
use the word 'death' to signify 'physical

and the word


Soul'.

have explained

'Soul' to signify 'Ruh-i-Insant

or

THE UNIVERSAL RELIGION.

5O

THE SOUL RETURNS TO CREATOR.


have already told you that the original mine of
the Soul is the Supreme Personality or Essence of the
I

Great Allah, and it has come from Him. Now, I tell yoj
also that after Man's death, the Soul is required to go

back to that Divine Essence

and

it

will

have

to tender

accounts one day before Him. There are several


passages in the Qoran Sharif in support of this theory,
out of which I cite the following
its

"And

to

Him

1
(Allah) shall all things return".

Again
'Holy is He, in whose hands is the kingdom of
2
things and to Whom you shall return

all

11

ON WHAT BUSINESS MAN HAS COME TO


THIS STATION ON THE WORLD?
AND ARMIES UNDER THE SOUL.
Now, You have known
Ruler

of

that the Soul

In

the king'iom of Body.

this

the King or
kingdom the

is

King has an army consisting of various regiments of


f

X*

x x

IX

ON WHAT BUSINESS MAN HAS COME TO THE WORLD


different classes.

-ays

this

army the Holy Qoran

the armies

of your Lord except

Regarding

"No one knows


Himself."

The Soul
afterworld
world.

the

51

intended

is

and

its

The seed

Knowledge

duty

is

the spiritual world or


good fortune in that

for

to seek

good fortune lies in acquiring


of the Great Allah in this material world.
of this

have already told you that your first step should


be to acquire the knowledge of the Creation, which will
gradually lead you to the knowledge of the Creator
1

Now, the knowledge of the visible creation is


acquired by means of Ten Senses and these Senses
Himself.

have their stations

in

the Body.

Take, for instance, the knowledge of the Great Allah


...as a game
Ten Senses as the instruments and appli;

and
ances for securing that game
conveyance for the hunter and his
;

the

Body

as the

instruments

and

the Body in the


appliances.
The
expedition and struggle for securing the game.
material Body, as I have explained, is composed of several

Hence, the necessity of

perishable elements.

So

it is

weak and

liable

to

death,

owing both to external and internal causes. The external


causes consist of fire, water, attacks of wild animal &c
;

and the internal causes consist of

thirst,

hunger, diseases

THE UNIVERSAL RELIGION.

52

enemies two classes

&c.
Again, for repelling external
of armies are necessary
:

Hands,

(1)

feet,

and other organs

and

(2) Anger, Passion, Judgment &c.


The internal causes, on the other hand, have necessi-

These again require two

tated food and drink.

classes

of armies, namely

such

(1) External

and others

as

hands,

feet,

stomach, teeth,

and

(2) Internal

such as appetite for food, and thirst

for

drink, and others

THE TEN MENTAL FACULTIES,


It is impossible to

seek a thing, or to repel an enemy,


This has necessi-

which you do not see and recognize.


tated

the <Jic 'Aql (The

Intellect),

Soul.

which

is

of

understanding or

given by Providence to your Self or

This Power or Intellect receives

from ten sources,


external

Senses

five

are

the internal 'Thought/

yob

cy

(2) <ut*U

oy

and

external
culled

and the Internal Senses,

(1)

power

The

^^

five

food or vigour

The

Hawds-i-Z&hir,

>lt

^Lb

its

five internal.

Haivas-i-Batin, or

External Senses are

Q&wat-i-Basirah (Sight),

Q&wat-i-Samiah (Hearing),

THE MIND.
(3) <L*l

(4)

dftj|3

(5)

<u^})

ci^'3

Qiiwat-i'Shammah (Smelling),

oy> QCiwat-i-Zaiqak (Taste), and


o*3 Quwat-i-Lamisah

Internal Senses, included in the

live

(1)

(2)

53

(Touch);

Thought

and

are

the

oy Q tiwat-i-Khiyal (Abstraction),

JUa.

GJ oy? Qhwat-i-Tafakkur (Conception, Reason

ind Judgment),
(3)

A&IA.

(4)

/jj

'ive),

oy

oy

Quwat-i-Hafizah (^Memory, Retentive),

Qnwat-i-Tazakknr (Memory Reproduc-

and
A

5)

uj c^^3

Quwat-i-Tawahhum

(Imagination).

THE MIND.
Modern philosophers

ot

Europe recognize a

faculty

which they call 'Mind', and they define it as "some thing


which acts and passes through successive states and processes and at the same time is conscious of its acts and
states."

Bain,
says

a most eminent philosopher of modern school^

THE UNIVERSAL RELIGION.

54

Human

*'

"falls

knowledge (experience
under two great departments

consciousness)

"(j) Matter (external


"

or

the Object
"

(2)

world,

non-Ego)

not-self,

or

and

Mind

(Internal

World,

Self,

or

Ego)

the

"

Subject
"
Matter or Object is circumscribed by extension.
"
Hence it is called extended. Mind in the Subject
;

"
"

world

is

called 'the

material world

is

absence of extension'

and in the

composed of and divided into

"

(i) Feeling,
"

(2)

Will or Volition, and

(3)

Thought

"
"

Feeling
"

raent.
"

Will comprises

"

"

or Intellect."

composed of pleasure, pain and exeite-

is

Thought

Memory,

(c)

or

all

actions impelled by feeling.


includes (a) Perception, (b)

Intellect

Conception, (d) Abstraction, (e) Reason,

Judgment, and (g) Imagination.


"
Mind can seldom operate exclusively

"(f)
"

in

any one of

these divisions."

Reid's definition of Mind is


" What
thinks, remembers and wills."

Bain

finds

it

defective, as it totally excludes Feeling,

and mentions Memory and Reason independently of each


other, while both of them are parts of Thought.'
r
J

Reid
"
(%>)

"

classifies

Mind

into

Intellectual Powers,

(i) Aetive Powers."

and

THE MIND.
Mind

Dr. Brown's definition of

44

55
divides

it

"(i) External Affections, or Sensations,


and
feelings generated by Five Senses

into

that

the

is,

"

(2) Internal Affections, which

"

(a)

Intellectual State,

(b)

Emotions."

"

is

sub-divided into

and

Sir William Hamilton divides

Mind

into

"(0 Knowledge,
11

(2)
"

Feeling, and

(3) Will."
is

Following
attributes of
"

the order, as given by Bain, of the three

Mind

Discrimination, (Movement, Sense and

First,

"

Instinct)

"Secondly, ..The Intellect


"

Thirdly, ...The Emotion


"Fourthly,. ..The Will."

The
"
I.

"
"

"

II.

III.

IV.

and

physical organs related to mental process are/

The Brain and Nerve


The Organ of movements, or the Muscles
The Organs of Senses and
The Viscera (including Alimentary Canal,
;

"The Lun^s,

the Heart &c.)

"

"
Brain is the principal, though not the sole, organ
" of
Mind, and its functions are mental/
1

Bain's definition of

Mind

is

"(i) Consciousness of difference


"
(2) Consciousness of agreement
*'

(3)

Retentiveness (Mernory).

and

THE UNIVERSAL RELIGION.

56

But the Musalmftn philosophers

Imam

such as

Sheikh Bii-AW

Imam Muhiyuddin

GazAli,

and

Sinfi,

others,
'

such independent faculty as


tings

on

this

subject

call

of

properties

school,

Al-Arabi,

do not recognize any

Mind.'

From
'

appears that

it

which modern philosophers


tion of several

ancient

of

Mind

their

'

the something

'

Jic Aql

wri-

is

(the

combinaIntellect),

including t>U lradah,(W\\\).


In placing side

Science

(i)

by side the two theories

The Theory

of the

phers of old school, and (2)

of

Muhamedan

The Theory

of the

Mental
philoso-

European

philosophers of modern school my object here is not


to point out any correctness or incorrectness ot either of
these theories, but simply to show that, while, on the
one hand, the modern philosophers have totallly excluded Divinity from Man, in explaining his mental func-

have not taken into consideration,


which amounts to an indirect denial of the connection

tions,

or

of Man's

at

least,

Self,

Ego

or Soul, with the Divine Essence

the Mussalmfin philosophers,

on the other hand, have

based their Theory mainly on this connection of Man


with Divinity,
Hence, all the mental faculties of Man,
according to this school,

working

in

originate from Divine forces

him, subject to other counteracting causes,

which originate
character of Man.

from

Animal, Satanic and

Angelic

THE FUNCTIONS OF TEN MENTAL FACULTIES.

57

THE FUNCTIONS OF TEN MENTAL FACULTIES.


Each of the ten Mental Faculties recognized by
Musalman philosophers, just explained by me, has
any one of
these faculties gets ort of order, both the worldly and
fall
of Man
into disorder and
religious businesses
a

function

especially

allotted

to

If

it.

All these faculties (armies) are under the

derangement.

command

of the Soul.

kingdom,

called the Body,

That the Soul

is the King of the


and the Commander of the

army stationed therein, have already explained.


The tongue speaks only when this King orders it
to speak.
Similarly, the eyes see only when the King
orders them to see.
No limb of Human Body can move
I

or engage itself to

any work, unless


for the purpose.

directed by the
This order or direc-

it is

King

(the

tion

is

called the

cal

movements and mental processes

ducted by

Now,

Soul)

iM

Jradah

(Will).

So

all

of

the

Man

physi-

are con-

which generates from the Soul.


these Ten Mental Faculties have been

this Will,
all

subordinated

by the

Great Allah to the Mighty Will

of the Soul, for the protection of the Body, so long as


the necessary commissariats are not collected, the ar-

rangements
*eeds

for

sown

here,

for the after-world are not

completed,

the

good fortune in the after-world are not


and the game is not bagged.
The arrangement in maintaining and controlling
the

these armies resembles the arrangement in maintaining


controlling the armies of angels, who are willing

and

THE UNIVERSAL RELIGION.

5&

and obedient and unflinching

in the discharge of their


resembles also the administrative arrangement of the temporal government of a country. To

duties.

It

make

more vivid and comprehensible,


Take for example, Man's
resemble a big country
his hands, feet, and

the explanation

I shall cite

to

Body
other

an

illustration.

limbs as

its

Passion as the

industrial citizens,

Collector of Revenue,
Anger as the Police, Intellect
as the Minister, and the Soul as the King of that

country.

You can

easily understand that the

King indispensathese officers to govern, and the citizens


to populate, his country.
But Passion, the Collector of
Revenue, is a dishonest officer who sometimes goes
bly requires

in

astray,

all

disobedience to the orders of the wise Minis-

the Intellect.

ter,

he wants to
of

ties

In the pretence of collecting

extort, for his

the citizens.

own

benefit,

Anger the

Police,

Revenue

the

all

proper-

also a very
as he wants

is

energetic and able officer, but a scoundrel


always to fight with and kill others. Therefore the duty
;

of the

King

Intellect,

is

to

to consult always his wise

Minister,

the

keep under proper control the dishonest

and the energetic, but troublethe Anger, and to check the arbitrary

Collector, the Passion,

some

Police,

actions of

other subordinates, so that in their

respecnot cause any oppression


on the citizens, and create disturbance in the kingdom.
tive

jurisdictions,

When
ried

they

may

the entire administration of a country is carit is said to be a well-adminis-

on in this manner,

THE FUNCTIONS OF TEN MENTAL FACULTIES.

59

wisely governed country.


Similarly, when
the Soul, the King, conducts all officers of his Kingdom,
the Body, in accordance with the advice of his Minister,

tered and

the Intellect, and keeps Passion and Anger under proper subjugation and guidance of the Intellect, and does
not allow them to exercise any superiority over the latter,

the

management

of the

Body goes on

satisfactorily

and

agreeably and the


easier.

process of spiritualization becomes


Such a man can not be thrown out of the path

On
to, and deprived of the vision of, the Great Allah.
the other hanl, if a man allows Intellect to be subjugated by Passion and Anger, the Kingdom of the Body
becomes devastated, and the King, the Soul, becomes
weak and unfortunate, and is ultimately dethroned and
imprisoned by his enemies.

r
\j
'!/

4.

f
I

.X/*

<L)L*J

relate the story of

with fictions

The

>

&

_&>.

>'

Divine Lovers, and do not deal

like others,
jl

secrets

solicitations

L-JO"

*'

X-*

&J

^xJDkJ

of asceticism

/*<

and Oneness with utmost


and Unitarians.

disclose to ascetics

(JLJI^J

A>

THE UNIVERSAL RELIGION.

60

I knock at the door of


self-forgetfulness and
the intellectual plane as a stage of phantoms.

+ --

When
constantly

Sjt.

Jl/o

dJj,

learnt the true

^-

J)

secrets

regard

.cV^O
of the

inner

world,

sing the song,

That by the

internal eyes of your

Heart do not see

any thing else, except your Friend, (The Allah).


ever you observe know it to be a manifestation ot

WhatHim.

LECTURE-III.
_j

One, who has once seen Your Holy Face, has turned
his eyes from all the beauties of the world.

jb

j,

./*lj

One, who has once drunk the cup of your


not come back to his senses in his whole life.

Last night,

in

a dream,

love, has-

found myself at the gate

of a grand palatial residence of spiritual devotees.

knocked

from within

at

the door, and suddenly a voice came-

THE UNIVERSAL

RELIGION.

That by the internal eyes of your heart do not see


any thing else, except your Friend, the Allah. Whatever you observe, know it to be a manifestation of
Him.

FOR WHAT OBJECT MAN


{<

IS

CREATED?

have not created genii and men except

service."

for

my

So says the Great Allah in the Holy Qoran, stating


the object for which Man is created.
This service of the Mighty Creator, which, in th<"
technical language of Islam

divided into two classes


i.

\^Me ooUr

is

called

o^Ur

'Jbadaf 9

is

'Ibadat-i-Zahiri) or formal or exter-

nal service of general Mu'mins,

or

believers,

in

which

they, believing His Existence but without realizing


perform their prayers and services and

Him,

2.

.JJeb
V">

oU*

'Ibadat-i-Batini, or internal service of

prophets and saints,


*

in
&

which they, after realizing Him,


s

'

4k

"
.

/ '

U;

(')

FOR WHAT OBJECT MAN


that

is,

Ib UI\JB,AA&JLF

and enjoying the


Divinity, perform

after acquiring the attributes,

vision,

of the

their prayers

Great and

and

services.

Sublime

The

class of 'Ibadat is

first

necessary as a preparatory

essentially

w^

stage

for

the

second.
for the

Now,

the latter class,

purpose of performing the 'Ibadat of

it is

necessary to

know

duties of various agencies or armies


Body, so that you may be able to

the

respective

employed
avoid

in

Man's

wrong and

misguided steps.

From
position

all

to

created for

that I have explained, you are in a safe


understand that Passion and An^er are
supplying food and drink to, and for the

the Body.
attendants of the Body.

protection

of,

as conveyance

attendant of

for

Ten

ten

So these two attributes are


The Body is created to serve
So the Body i* the
Senses.

Senses.

Fen Senses,

in their turn,

are created to serve as officers of the Intelligence Depart-

ment under

Intellect,

who supply innumerable informaphenomena of the Creation, which


this capacity, Ten Senses are the

tions of the wonderful

form 'knowledge'. In
attendants of Intellect.

And

Intellect

is

created to serve

as a "Minister for the Soul, during the journey from mateAt this stage Intellect is the
rial to spiritual world.

attendant of the Soul.

Lastly, the Soul

is

created to

enjoy the charming and blissful vision of the Great


Lord Himself. This vision, which is, in the nomenclature of Sufiism, called
i>*^i

Shahud

is

the real paradise

THE UNIVERSAL RELIGION.

64

for the Soul, called

Shahud

or

vision,

Referring to this
ci^&y* Bihisht.
the great saint Hazrat Bu 'AH

Oalandar of Panipat, in his little Masnavi, says


"He saw His own beauty by the eye of spiritual
Himself in the material
vision, so He manifested
:

creation".

vision can be realized only by ooUr 'Ibadat


and
service of the Great Allah).
So, as long as
(prayer
the Soul remains engaged in this 'Ibadat, it is in reality
And this position and
the servant of the Great Allah.

Such a

responsibility of the Soul


at every stage of spiritual

the Great Allah says in the

(Man) imust be recognized


advancement On this point

Qoran Sharif

"Continue to pray and serve your Lord until your


death comes". 2

Hadrat Sheikh Abdul Haq of Delhi,

in his Sharh-i~

Futuh-ul-Gaib says
"The sum and substance of the Teachings of Islam
can be summarized into two things
:

i.

and

Carrying out the orders of Shari'at (Commands

prohibitions)

and

'
i'

JL

/"

/ XX >JH^4XX
L>

^J^

vJLJll;

vUfily

( )

THE PRINCIPLES
Resignation to the

2.
is,

is

OF' IBADAT.

6$

will of the great Alla'h.

'Do what He says, and be as He keeps you


lbadat (prayer), and second is
oolxc

That
First

i^j^xe

'Ubudiyat (servitude). And the stand-point of both


forbearance' as the Great Allah says

is

"Certai.nly
tion".

God rewards

forbearers

beyond calcula-

THE PRINCIPLES OF

'IBADAT.

you the principles according


should be performed. The Great
Creator has created the Soul, and has made over to it

Now,

to

which

shall explain to

this 'Ibadat

the kingdom of Body, and has stationed armies therein,


so that by their help it may make a journey from this

lower or material world to the higher or spiritual sphere.


If a man wants to be grateful for this award of the
Providence, and to discharge his 'Ibadat, or the duties
a true and faithful servant, he should sit like a

of

JliL*J (f)

THE UNIVERSAL RELIGION.

66

mighty ruler over the kingdom of his body. The


Essence of the Great Allah should be the sole aim and
the after-world should be regarded
object of his life,
by him as his permanent home/ the material-world

journey for temporary rest and


the Body as conand
provisions,
procuring supplies
veyance, the hands, feet and other organs of the Body

as a

station

in

and

as servants

his

Passion

as

Ten Senses

as

citizens,

Anger as Police,
and lastly, Intellect as the Minister.

The

Revenue

officer,

Intelligencers,

Intelligencers are delegated to different provinces


o>

of

them

allotted to

gathering informations.

for

Quwat-i-Tafakkur, or Reason, which


is the Chief

fornt part of the Brain,

who

Intelligencers

report

their

is

^j'

oJ

situated in the

of all

subordinate

informations

to

this

Chief.
lailx

oJ

Quwat-i-Hctfizah) or

located on the back side of the

who

which

Memory,

Brain,

serves

as

is

Pesh-

from the Intelligence


Department and submits them at proper time for the

kar

retains these informations

consideration of the Minister, the Intellect.


Minister, the Intellect, on the basis

informations

received

Lastly, the

and strength of the

from different provinces of the

Body, administers the affairs of the


Government and makes necessary arrangements for the

kingdom,

the

journey of the King.


\Vhen the Minister finds that the subordinate

officers,

THE PRINCIPLES OF 1BADAT.

have become disobedient

such as Passion, Anger &c.,

and

and want

rebellious,

67

to rob the

King during the

journey, he engages himself in a crusade against the


as the adrebels, but does not kill them altogether
;

ministration of the

He

therefore

kingdom can not go on without them.

takes

necessary steps

simply to bring

them again under proper control and submission


that during the journey the

may be
may be
This

is

utilized

useful

as

King has

companions,

u ol^

called

not

friends,

not

to

as

also called

.x5]

distinguished

Jihad-i-Nafs (crusade against

This fighting

Jihad-i-Akbar (Great Crusade),

jl^
from

they

enemies, and
thieves and robbers.
as

Man's Animal and Satanic propensities).


is

perform,

so

y^| jl^

Jihad-i-Asgar (Little

Referring to these two


after
Great
returning from a war
Prophet,
Jihads the
Crusade, or external crusade).

said
"

We

have returned now from Little Jihad to Great

Jihad.'V)

By
ers

this expression

he intended to direct his follow-

to engage themselves

in religious services

and

duties,

ind in exertions for the purification of Heart and Self,


and Satanic propensities, acby suppressing Animal
:ording to the practical lessons of Spiritual Philosophy.

THE UNIVERSAL RELIGION.

68

Now,

if

Man manages

his affairs in this

way he

is

and he will receive in due time


fortunate and grateful
the rewards of this dutiful and faithful service from the
;

Great Master.

On

the other hand, if the King wanders in a contrary way, joins the rebels and robbers (Animal and
Satanic characters), and sends the wise Minister (Intellect)

to

imprisonment,

unfortunate,
time,

and

will

he

becomes

receive

by being dethroned from

his

ungrateful

punishment

his post

as

the

in

and
due

Viceroy

of God.

DIFFERENT RELATIONS OF THE SOUL


WITH ITS SUBORDINATES.
The Soul
that are

is

differently related to each of the

officers

And owing

to cons-

employed

in its

kingdom.

tant contact and dealings with them, it imbibes some of


Some of these characters
their natures or characters.

Good characters gradually


are good and some, bad.
lead the Soul to ennobling fortunes and ultimate salvaand bad characters, to ultimate ruin, fall and hell.
These natures or characters are innumerable but, as I
have explained in Lecture I, they can, be grouped into

tion,

four classes
(1)

Animal Character,

(2)

Satanic Character,

(3)
(4)

Angelic Character, and


Divine Character.

DIFFERENT RELATIONS OF THE SOUL.


Therefore, souls of those men,
in

satisfying

their

animal

who

69
their

pass

lives

passions and desires only,

Some

imbibe the character of animals.

animals,

such

The dog is regarded


pig &c., are impure.
of
on
account
its
bad
not
physical appearance
impure
and repugnant smell but on account of its ferocious
as

dog,

tendency

for

pig also has a

They

are,

fighting

and eating impure things.

bad tendency

therefore,

for

eating

rendered *L*.

The

impure things.

Haram

(prohibited)

by Shariat dogmatic (doctrines of Islam).


So there are many men whose souls have imbibed
the impure characters of these animals.
The souls of those men, who have passed their
in intriguing,

cheating and doing

evils

to

lives

others, have

imbibed the character of Satan.

The

souls

of those

men who have through

their

always above low, impure and


degraded actions, have dispelled ignorance, have lived
on good terms with the entire human society, and have
lives

kept themselves

discharged the duties of Ibadat^ have thereby imbibed


the character of angels, and have, by the light of that
character, enjoyed the blissful

and charming

vision

and

society of the spiritual and angelic world.


And lastly, the souls of those men, who have, simply
by virtue of Love and rigid performance of Duty, exer-

ted their best to acquire the esoteric knowledge of the


Attributes and Personality, or Essence, of the Great

imbibed the Divine Character, and have


thereby enjoyed the rapturous, Sublime and Holy Vision
Allah,

have

THE UNIVERSAL RELIGION.

7O

and Society

of the

Greaty Allah

Himself.

The

plea-

sure

derived by the Soul, in that Holy Sphere, the


knowledge of the secrets of Creation and of the attri-

butes of the Great Creator acquired by it, and lastly the


power entrusted to it by the Great Master, are all
beyond the range of description by external language.
It is therefore the duty of every man to detect by
the power of Intellect (an element in Angelic Character)
the intrigues and evil deeds of Satan so that the Devil
;

be arrested, kept

imprisonment, and prevented


from conspiring, intriguing and creating troubles in the
affairs of the Soul's salvation.
Our Great Prophet has

may

said
"

in

Every man has a Satan with him

have also one

with me, but Allah has given me victory over my Satan.


It is under my perfect subjugation and control and can
not misguide

me

to

any

troubles."

NATURE OF MAN'S SOUL REVEALED.


The Great Divine Messenger

of Islam has said that

the pig's greediness and the dog's anger, which are also
elements in Man's nature, should always be kept under

ihe control of

Intellect.

If

any one follows

this instruc-

and succeeds in keeping these characters


perfect subjugation and subordination, they will
gradually be weakened, and the Angelic and Divine
Characters shall gradually grow more and more powertion literally

iu

NATURE OF MAN'S SOUL REVEALED.

Jl

ful and stronger.


on the contrary, he,
If, however,
instead of keeping these bad characters under control,

abets them in their evil deeds, he will gradually imbibe


their bad natures and will ultimately turn out an unfortunate man, eventually resulting in his spiritual fall.
Sometimes it occurs, but people ordinarily can not

comprehend such occurrences,


man's Soul, which
influences,
tion)

in

is

it

that

revealed to him, by a

dream or awakened

nature of a

the

from

has imbibed

its

surrounding

cJL/ kashf (revela-

state.

He

then finds

himself a servant engaged in the service of a dog or


pig, or of a man of sinister appearance, which is a
If you find a peaceful citizen
personification of Satan.

under the attack of a robber, you


occurrence much. How many times

will

more

deplore the
pitiable

is

the scene where you find an angel under the claws of


a dog, a pig or a Satan ? If the generality of mankind
be only just to themselves and make a searching

enquiry as to the actual state of things in themselves,

they will find that they are mostly engaged, day and
night, in satisfying the

demands

passions and
the engagements of
their whole lives,
are, in reality, the service to a dog,
or"
satan.
pig
Although in this material world their
desires.

These

of

their

services of theirs,

physical appearances are those of men, their internal


characters and natures are, in fact, those of
dog, pig
or satan.
This secret shall be revealed
unreservedly

and nakedly to the entire public on the Great


Day of

Qeyamat

(Resurrection),

when

the

external garbs of

THE UNIVERSAL RELIGION.

72
material

the

world

shall

vanish,

and every man

shall

the appearance of an animal, satan, angel or


Divine Personality, whose nature he has internally
imbibed by his own tendencies and actions in this

reveal

material world.

explain this theory. If a man passes his life


world generally in satisfying his animal passions

I shall
in this

and

impure things, without distinction of Ju**


Halal (things eatable according to Shari'at) and J ^
in eating

Haram

(things uneatable under Shari'at), he will find


on the Day of Oeyamat in the appearance of

himself

any one has in this world a tendency for fighthating and oppressing, others, and passes his

a pig. If

ing with,
life in

troublesome
find

Judgment,

he

affairs,

himself

in

will,

on that Grand

D iy of

of a

the appearance

dog

or tiger.

Similarly,
is

meaning
dream
4

it

x*

o~J|

-^)

means

>Aii

is

sees

come

a tyrant.

in a

tiger

If

in

dream, the

contact

with

the

any one sees a pig

that his soul has seen the

impure

in

soul

has assumed the appearance of a pig.

*JJ)

philosophers,
real

man

that his soul has

man which

ot

man who

soul of a

if

natures.

"Sleep

and

in

is

the brother of death,"

that

So every

state things

man appears

say the

appear
in the

in their

spiritual

garb or appearance of his internal nature


which he has imbibed by his dealings in the physical

world

world.

in the

NATURE OF MAN'S SOUL REVEALED.

73

Those durwcskes or saints who have made a fair


advancement in the path of spiritual purification and
mean those duriveshes whose durI do not
elevation
weshi lies only in garments and conversations can

when they
and
walk
when
talk, the
they
perfectly awake,
internal character or nature of every man they come
observe and discern, in this material world,

are

This is a grand
across in every day business of life.
secret and embraces a very wide subject in the province of Spiritual Philosophy, which it is impossible to
discuss in

full

length in an address

like

make only a passing observation.


Now, when you have learnt that

this.

there-

fore

there are, within

yourself, in your service, four classes of workers,


distinct characters,

and watchful

you

to find out

of

four

should always remain vigilant

under whose influence you are

passing your life. You should also know that every


act you do and every word you utter creates an impression on your Soul which becomes one of its attributes and remains with it, and will continue to be,
even after your death, its companion, in the after- world.

Attribute caused by

such

Rafiq (companion)

and the motives

an impression

called

is

for

J^JLSJ

such actions

and utterances generate from the internal working of


the four classes of workers mentioned above.
If you
under
of
the
of
influence
the
character
place yourself
pig,

which exists

in

you, then your

soul

shall

imbibe

impurity, shamelessness, avarice, greediness, hatred &c.


Ifyo try and succeed in subduing and keeping down

THE UNIVERSAL RELIGION.

74

your soul shall imbibe contentment,


shame, ease, purity, moderation and

this character," then

self-possession,
satisfaction.
It

you obey the

in you,

fealousy,
it

dictates of

your soul shall


anger,

you can control

which also

exists

But
oppression, ferocity and conceit.
this dog, the anger, your soul shall

imbibe the attributes


ness,

dog,

imbibe pride, impurity, vanity,

of

forbearance, gravity, forgive-

stability, sublimeness,

courage, strength, charity

and generosity.
If you allow yourself to be guided
by Satan, which
also resides and is working in
you, it will instigate both
the pig and the dog (Passion and
Anger) in their sinful
actions and
intrigue

teach

them

and your soul

tendency
But

will

for fraud,

all

shall

sorts

of deceit

thereby

and

imbibe the

malice, hypocrisy
Satan and help your
Intellect to gain victory over him, then your soul shall
imbibe the qualities of wisdom, knowledge, nobility,
courteousness, sublimity, superiority &c.

&c.

if

deceit,

you can control

intrigue,

this

If you allow yourself to be


guided by Angelic or
Divine force, also working in you, your Soul shall acquire Angelic or Divine character respectively, as I have

already explained.

Now, whichever of these qualifications and natures


you will make your Soul imbibe, it will remain with you
the day of

Qeyamat (Resurrection) and such companions shall be the causes of good fortune or misfortune, according to your choice.
A poet says "On the
till

THE

QALB OR HEART RESEMBLES A MIRROR.

vJS

day when

all

attributes

bhall

be repaid, your status


your Divine Know-

shall be

according to the extent of

ledge.

Try

to acquire

good

/J

attributes, as

on the day of

your actions shall be accounted in the light of

judgment
your attributes.

1'

All your actions, by means of which your Soul


quires evil natures, are called Uf gunah (sin)
;

those

bringing good

(virtues).

nor virtue

Every

are

natures,

called

u>Lj

sawah

There are actions which produce neither


;

so they

one

(commissions

of

are

otiC*

your

and

called

U/o
*

mubah

sin

(innocent).

harkat-o-saknat

ofcyk

must

omissions)

ac-

and

fall

within

the

sphere of either of the above three cases.

THE ^Js OALB OR HEART RESEMBLES


A MIRROR.
While an

infant,

bles a mirror.
visible

creation

Man's v^J

Qalb (Heart) resem-

With the beginning of


a

thin

layer

begins

<xj

Oj^aJ

his

ideas

to settle

of the

on

its

THE UNIVERSAL RELIGION.

76

Along with the process of his growth, the


ever-increasing engagements of his heart with the mate-

surface.

world, gradually thicken

rial

evil

deeds,

All his sub-

that layer.

or sins, are like

smoke which dar-

sequent
kens that layer and which, consequently, disqualifies
the surface of the mirror. On account of this darkness
;

Heart becomes incapable of receiving and reflecting


the images of the objects of spiritual or angelic world.
Consequently, the medium becoming disqualified, his

his

Soul

is

deprived of the enjoyment of the vision of

also

the spiritual world and of the Great Allah


state

this
i.

e.

he

he remains

And

this is

is

in

his

called

Mahjitb (separated)

LJU^V^I^

separation from the Great


real

^.j^o

At

Himself.

Dozakh

Almighty.

or Hell.

On

the other hand, Man's good actions or virtuous


deeds are like electric sparks which cleanse the obscurity created

by the layer and the smokes of

sins,

and

render the mirror capable of receiving images. Then,


and only then, he can enjoy such charming visions of
the angelic world and of the Mighty Creator, the beauties and charms of which it is impossible to describe
in human language.
It is simply beyond human power
even to approach any description of the rapturous
charms and grandeur of that sublime and holy region.

At

this stage

united

he

is

called

J^U

with the Great Allah.

Wasil (United),
This

is

his real

Bihistk (Paradise); and this is his Salvation.


this account that the Great Prophet has said
:

i.

e.-

u^&y>
It is

on

THE

v-.ii

QALB HEART RESEMBLES A MIRROR.

7/

3'

This is said
"After every evil act do a good act. 1
with a view that the succeeding good action will clear
the darkness caused by the preceding evil deed.
On

Judgment all souls shall appear before the


Grand Darbar of the Mighty Despenser of Justice either
the day of

darkness or brightness.
Regarding the
the merging in Divinity

in a state

of

condition

of the salvation

of souls the

"On

Ooran Sharif says

the day (of

Qeyamat) on which

neither

riches

nor children shall avail, except that men shall approach


Allah with a clean, pure and resigned Heart/' 2
I

shall

give you

another

is

Human
life

preserved properly and cleaned regularly

out in

heart.

At

time a transparent mirror.

creation, physical
If it is

no more be

fit

and

spiritual,
it

will

In ancient

illustration.

time glass was manufactured out of iron.


is like a piece of iron at the beginning of

may

it

and

if

will

turn

be reflected in the

become rusted and

point the Great Allah says in the

SS / /

Qoran

it

this state, entire

neglected,
for the manufacture of mirror.

AS

heart

Sharif

On
:

will
this

THE UNIVERSAL RELIGION.

78

"Never, never

kened by

their

vile

have been dar-

deeds."^

SOUL'S COMPANION IN
Now,

hearts

rather their

own

THE AFTER-WORLD.

wish to discuss another phase of the queswhich also it is convenient

tion, in the elucidation of

to

ture.

the

to

refer

The

and angel
as
used
Therefore
servants.
being
dies after a virtuous life, his passion, anger,

three characters of animal, satan

man

are given to

when a man

all vanish, except he himself and his oriDivine character. But he exits then, not in

or

body, but

material

bright

fit

So,

companion
called

Jf

in spiritual form,

of etherial

light

pared and
Allah.

for

&c.

intrigue
ginal

four classes of characters in Man's na-

for the vision

that
in

jff

his

light

and angelic nature, quite preand environment of the Great

remains

spiritual

UJ) jji

accompanied by a

in the after-world as his

existence.

Hence

Rafiq-il-Mala-il-A

and
(companion in higher sphere)
and with the same attributes he
;

in
will

the

it

is

'la

same

appear

state
in

the

presence of the Great Lord Himself, referring to which


the Holy

Ooran says

SOUL'S

COMPANION

IN

THE

AFTEE-\\ ORLD.

"In the assembly of holy persons

Most Mighty King."


The other alternative companion
Spiritual World, of a man who dies

of the

and

in the

79

presence

the Soul, in

the

after passing a

sin-

of

darkness and degradation. Darksmokes


created by sins and faithcaused by
and degradation, by pleasures that he enjoyed

ful or faithless life, is

n ess

is

lessness,

in the material

The

reason

ment

for

is

world

any object which

If

man

passions.
bears an attach-

shall, after his

in this world, his soul shall,

even

in

the

death,

remain

spiritual world,

tendency towards that object, which it has


behind in this material world. But the material

retain
left

animal

in satisfaction of

thus explained.

its

world

is

the lower stratum than the spiritual world.


remain in the higher world with its

in

So the Soul

shall

degrading tendency towards the lower world as

ex-

is

plained in the following passage of the Qoran Sharif:


"If you could see when the sinners shall appear

down-headed before

their Lord." 1

This causes the separation of Soul from the Almighty


A

Allah
?//#

and

such

soul

shall

be

(dark custody J in company with the devils.

The

**^ /

A/

XX
fc

&Jacu*J|

//
ijj

//

u>

in

placed

(l)

THE UNIVERSAL RELIGION.

80

of the

meaning

conceived

word

by men

not clear and can not

'Sijjin' is

of

ordinary understanding.
generally explained as "The dark custody for the
of sinners till the day of judgment."

The wonders

be

It

is-

souls

of the spiritual world are innumerable,

and the high value and superiority of that world are on


account of the fact that its beauties and powers are unapproachable to the things of this external world. But
what is the most wonderful is that men are generally
careless

of,

and

indifferent to. that spiritual world,

every one must go either

The

superiority

in exaltation

of the

spiritual

where

or degradation.

world

is

on

ac-

count of
'//w (Knowledge)

JLc

(1)

and

O)O5 Qudrat (Power).


Knowledge is divided into two
(2)

(r)

General or external

(2)

Special or internal.

The former

common

classes

and

acquired by ten Senses and is the


but the latter is acquired
property of all men
is

by the internal
It
reach of all.

light of Heart, and is not within the


is the
property of only select persons

who have

acquired internal powers and have established


communion with the spiritual world. Hence it is re-

garded

far

more

valuable.

The

Man

external knowledge is the instrument by which


can comprehend the beauties and valua of physical

and mental

creations,

and can read and understand

THE AFTERWORLD.

SOUL'S COMPANION IN

8l

This external knowledge comprises Literature,


Mathematics, Logic, Philosophy, Chemistry, Medicine,
'Ilmi-Shari 'at &c. This particular branch of knowledge
is
one section of the knowledge of Man's Soul which
comprises various subordinate branches.
By this
one
on
the
measure
can, standing
earth,
knowledge
and
can
ascertain
disheaven*^
positions, dimensions,
books.

tances and

movements

means of

this

of planets <ind stars.


It is
that
various
contrivances
knowledge

by
and

by which you can catch


and birds of flight from air, and can
and bring under subjugation ferocious and far

instruments ars constructed


fishes out of water,

arrest

more powerful animals, like tigers, lions, elephants &c.


You can, by means of this knowledge, construct and
conduct Railway Trains and Steam Ships, fly on AirShips and transmit telegraphic messages. All these
wonderful branches of knowledge are the
the

Soul.

And

this

properties

external

of

is

acquired
knowledge
by means of ten Senses and the entire visible creation
has its means of communication with the Heart through
;

external Senses.

five

But the most wonderful revelation that


that

Human

\__^*

Qalb,

or

Heart)

will

make

is

has a secret door

of communication with the Spiritual World.


Generally
people think that the visible creation is the only object

regarding which knowledge should be acquired, and


which such a
the ten Senses, the only means by
an
idea is groundBut
such
can
be
knowledge
acquired.

This is explained and proved by the fact that the


door of Heart towards the Spiritual World opens
soon as Man falls asleep, and his five external doors

less.

secret
ris

THE UNIVERSAL RELIGION.

82

At this state of human rest, in this Material


when
the five Senses are suspended, his Soul
World,

are shut up.

sees

wonders of the Spiritual World, sometimes

the

even

the

and

thus

that

are

seen

in

in the taia*/*

records

he becomes
to

visit

- J Lowhi-Mahfuz

aware of
to

dreams, appear

naked manner, or

him

Such

either

the garb of

in

occurrences

future

the Material World.

l
;

in

incidents,

clear

allegories

and

which

require interpretations.

As
will

for

the

of

powers

Spiritual world, the subject

be dealt with subsequently

in a

SLEEP AND VISIONS

separate lecture.

IN SLEEP.
1

Sleep and Visions that occur in Sleep is


also a grand subject the elucidation of which requires
Here I give only a brief explanation. Take
volumes.

'What

is

Human

Heart as a transparent mirror.


this mirror an ornamental plate is placed,

mental works of the


Similarly, the

plate

will

be

If in front of
all

the orna-

reflected

in

it.

Heart possesses the capacity of receiving

images and reproducing reflections of all that exist in


World and are recorded in the Louhi-

the Spiritual

Mahfuz (Preserved
But as long as

Tablet).

Man

is

awake and

his Heart remains

engaged with the ideas of the Material World that


and the Soul of that
secret door remains
closed,

Man

remains

U^BOBU*

Mahjub

(screened or separated)

in which destinies and occurrences


World
are
pre-recorded by Providence.
Physical
l

Preserved Tablet

of

SLEEP AND VISIONS IN SLEEP.

83

from the Spiritual

World. During Sleep the Heart


becomes disengaged from the ideas and knowledge of
the Material World
and it then opens its communication with the Spiritual World, and Soul then observes,
;

through the medium of transparent Heart, the things


and incidents of that world by the light of its own
original character.

But there yet remains an obstruction during Sleep


on account of which visions are not always distinct and
clear.
Although during sleep the actions of Five External Senses fall in abeyance or become suspended, yet
the five Internal Senses continue to perform their functions.
Therefore such thoughts (actions of Internal

Senses) in dreams dress those visions sometimes in the


garbs of some ideals. So, such visions appear in the

garb of some ideal examples,instead of occurring in plain


and naked state. But when iVlan dies, his all the ten
Senses vanish and it is then only that things of the
;

Spiritual

naked
are
I

World appear

to

him

in

their original

and

without any garb. On this point there


passages in the Qoran Sharif out of which

state,

many

quote the following two


"But

We

and thy sight

(Allah) have removed thy veil off from thee


is

powerful to-day."

Lord, (sinners shall cry) we have seen and


allow us therefore to return to physical
have heard

"O my

THE UNIVERSAL RELIGION.

84

world again, and

now

believers,"

we

shall

do good works, since we are

DIVINE REVELATIONS IN
There

is

unseen, of

HUMAN HEART.

another proof of the connection, though


with the Spiritual World.

Human Heart

Every man, even the very oridinary man, has occasions


during which incidents happen to his Heart in the shape
of
ol^U Waridat (Divine promptings) and cjU>lgJ|
Ilhamat (Divine revelations). Such incidents occur to
him not by the public door of Five Senses, but by the
private door of the Heart. He can not account how and
by, what means the incidents come to his Heart and to
knowledge. But if by practical lessons, under an
experienced teacher, he learns to fix and concentrate his
attention, he will so far be able to know that knowledge
is acquired not only from the Physical
Sphere, but there
his

are also other spheres from which knowledge comes to


Human Heart and he shall further know that the Soul
is not a product of this
Material World, but has its
;

in the Spiritual World.


But the five External
Senses are created for acquiring the knowledge of the
Hence they are obstacles in the vision
Physical World.

origin

of the Spiritual World.


Therefore, unless a man can
himself perfectly free from this world, he can not
find his way to the other world.

make

131

UJU
S

JojJ

Uuta.

,U

LU^-

13

'

Ujj
*J

(
^ ')

DIVINE REVELATIONS IN HUMAN HEART


But do not think that there

is

85

no other means of

opening the private or internal door of the Heart except


by sleep or death. There is a process of practical
exertions, called y^^b. Rayadat or jjuj&l^ue Mujahadah^
by which the Heart becomes clear and transparent and
perfectly disengaged from all ideals of material objects.
At this state the Heart opens its communications with

Even during the life-time of a


man, when he is wide awake, this door may be opened
at any time and
place and communion with the
the Spiritual World.

World established

Spiritual
is

under the

command

a thorough

received

at once.

those select

of

But such an act


who have

few,

training in the tenets


a fair progress in the process
of spiritualization, under a competent Peer, or Guide.
To read the thoughts of another living man, which is

of Sufiism and have

practical

made

'

'

Telepathy by modern
philosophers of Europe, belongs only to an elementary

called

chapter

Thought Reading

in Sufiism.

unsought

for,

even

or

Such powers
in the

in

many

cases develope>

very beginners.

MARATIB-I-URJU-SITTAH, OR
SIX STAGES OF ASCENT, OR
THE THEORY OF SPIRITUAL EVOLUTION.
Following are the processes and stages
lessons for spiritual evolution or
to

the doctrines of

Sufism,

Reyadat and Mujahadah

of practical

advancement according

called

THE UNIVERSAL RELIGION.

86
(1)

&>J

Towbah,

i.

e.

Confession

of disobedience,

repentence, supplicating forgiveness and changing mind


for good
;

(2)

oMjl

Itn& n

,0^.)

an<^ Iradat^

i.

e.

Plighting

'

Unity of Divinity and the missions of all


Divine Prophets which are embodied in the Prophet of
Islam, accepting the guidance of a Pir or Guide, and
declaring faith in the principles of Sufism and this is
faith in the

also technically called u^*jo Bai'at (Initiation)


(3) 4~-?.y

Tawajjuh)

i.

e.

.Xj

(4)

incessently

some

inspiration

Spiritual

disciples by Pir (Spiritual Guide)

of

Remembering The Great Allah


by repeating his name at heart, according
TLikr,

\.

e.

formula taught by Pir


Maraqabah) i. e. Thinking incessently of
the Great Allah in His three realms
to

definite

(5) 4Uj3L/o

(a) of

()
(c)

Following
(a)

hum and

is

the process of

To

sit"

Muraqabah

generally at a place free from the

bustle of the world,


(b)
(c)

(d)

His Deeds,

of His Attributes, and


of His Personality or Essence.

To

To keep the eyes shut,


To suspend the five External
think

of the Omnipresent,

Senses, and

Omniscient,

Omnipotent and Ever-existent Allah in His unlimited


and unparallel grandeur, without pronouncing any word.
Gradually the
utterly

five

External Senses shall become


the external doors of

suspended and powerless

MARATIB-I-URUJ-SITTAH, OR SIX STAGE OF ASCENT. 87

communication with the physical world shall be entirely


shut up and lastly the thinker shall become totally
unconscious of himself and the entire external creation.
;

At

(a) ,^-Ju

characters
(i)

Tazkiyai-Nafs>

i.

Purification

e.

Avarice,

Jealousy

(viii)

Reliance on the Created,

(ii)

Falsehood,

(*)

fofy

If

spiritual

(iv)

World

you want to clean your Heart for receiving


lights, you should clear it from following ten

of Self.

evil

the Spiritual

slowly begin.
(6)

If

communion with

this stage a

will

Backbiting,

(v)

Hypocrisy,

(ix) Pride,

u~** f^** Tarlimi-Nafs,

i.

and

e.

(iii)

Anger,

Stinginess,

(vi)

(vii)

Revenge.
Training of Self.
(x)

you want to ascend to Divine Environment, you


adorn your heart by following nine good

should

-characters
(i)

Forbearance,

(ii)

Gratitude,

(iii)

Contentment,

(v) Faith, (vi) Resignation, (vii) Reliance

>iv) Knowledge,
on Allah, (viii) Willingness, (ix) Obedience.
(7) Uj Fana, or merging in Divinity, i.e. To

Self from

attributes of Creation,

all

attributes

the Great

liberate

and

lastly

Allah

to

unite

Himself.

to acquire Divine
with the Personality of

This

is

called

Fana by

Musalmans,Salvation by Christians, Nirvan by Buddhists,


and Jiban-Mukti by Hindus.

The great Musalman Saint-Poet Moulana Jalaluddin


Rumi in his eminent poetical work on Spiritual Philoso^
phy called The Masnavi Sharif thus describes the
*

process of Fana, or the 'Theory of Spiritual Evolution L


1

THE UNIVERSAL RELIGION.

88
"

died from mineral world and

and then

became

died from vegetable kingdom


birth in the class of (irrational) animals." 1
"

a vegetable
and retook my

died then from the province of irrational

animals

and became Man therefore I do not fear death, as I


do not degenerate by dying." 2
"
Again I shall die from mankind so that I may
3
appear again in the class of angels."
I
shall have to advance from angelic world still
;

"'

further on
"

and

as everything shall vanish except His face." 4

once more
become what

shall

sacrifice

myself from angelic

life,

5
beyond human imagination."
"
At last I shall vanish (by merging my personal
shall
existence), like an organ (musical sound) and

shall

is

then cry out, to

Him

all

are returning.'"'

_.

MARATIB-I-URUJ-S1TAH, OR SIX STAGES OF ASCENT. 89

Some Musalman Ulema (Doctors) have denounced


Moulana Riimi as a believer in the theory of " The
"

from one physical body to


Transmigration of Soul
another which is not sanctioned by Islam on account
of these verses. But Sufis do not accept this interpretation.
They say that the Great Moulana has here
explained the changes that

human

life

in his

life

own

a man'a single
internal nature, in the pro-

occur in

cess of spiritual evolution, from the mineral to the spiritual.


In support of this view I quote here some passages

from the

"

Rubaiyat-i-Omar Khayyam," rendered into

English as follows

"

Before your sorrows may


order for wine (of Divine Love).

kill

you

You

in

some

not

are

and

ignorant fellow, that you


buried in the ground and taken out again Ml
indifferent

"

This sky (the invisible

disclose

its

secrets

to

night,

gold,

shall

be

world) which does not


one, has killed in cruelty

any
thousand conquerors like Mahmiid and thousand slaves
like Ayaz. Drink (Divine) wine incessantly as to no one
;

THE UNIVERSAL RELIGION.

go
life is

world

twice given, and whoever


will not return again.' 11

went away from

this

"

Morning has dawned, get up, O my Love. Drink


of (Divine) wine, and play on Chung (musical
instrument) because those who are sleeping away time

little

here shall not stay longer


shall return again."*
"

nor those,

who have

gone,

saw an old man in a liquor-shop (Monastery) and


I asked him
why he does not give any information as
to those who have gone away he replied 'drink (Divine)
wine, because many persons like myself have gone and
and no one has come back even once." 8
I

&

jb

cwj

^i vJ *^
1

J^o^ A

(^

i^

!^

MARATIB-I-URUJ-SITAH, OK SIX STAGES OF ASCENT. 91

and seven, you are


constantly fried within the sphere of seven and four
drink (Divine) wine
because, thousand times I have
told you over, that you will not return again, once you

"O

thou,

the

of

result

four

are gone,

gone
VJ^WSM^I

1
for ever."

&*&> !**-

3x>|

One, who
one,
in

who

is

stAAu

*>

r--

the secret of the internal world, and

manifest and visible,

is

privacy and the light

From

d--s^ ijir*

in

all

The

are Ke.

public audience,

all

bride

are He.*

the time, which the musician was playing on


it reached my ears, that
the wood, the

his instrument,

strings

and the sounds of 'tanan

What
ears and

hear and what

my

eyes,

LJS

all

jail

see

tanan',

all

all

are true because

are He.

^1*)

are He.

c
**j

jb

my

THE UNIVERSAL RELIGION.

If

you

tear into pieces the

volumes

and

of infidelism

Islam, you will be convinced that the Sheikh and the


Prahman, all are He.

If

you can go out of the sphere

tion, or

bondage, like Niyaz, you


within this shirt, all are He.

It is not Niy^z that


swear by God, at this time

of material manifestawill

find

that

is

speaking with you

in

my

speech,

all

even

now

are He.

,*~o
x

LECTURE
A

J)OJ

You

x!

IV.

AX6J*>

^O

^^v^cO

are always manifest in the entire universe


my external eyes.

but you

are not visible to

U.

vlo

U.

A&J

*a>

O
!

Thou, you have no particular situation any where


amazed to find that you are every where.

but

arn

From Your Holy beauty which has no parallel in


physical world, how pleasant is the time, when you
throw awa
away the

this
will

veil.

You are within and without, behind and in the front, on


the right and on the left, and below and above.

j|j

Jo

j|

THE UNIVERSAL RELIGION.

94

Yesterday a (Divine) messenger was proclaiming with a

most heart-rending and

ecstatic voice

V=>

That by the

do not see any

internal eyes of your heart

thing else, except your Friend (the Great Allah). Whatever you observe, know it to be a manifestation of Him.

THE NECESSITY OF
Or

PIR.

Spiritual Guide.

must be remembered that before following the


practical processes, mentioned in the last lecture, it is
essentially and indispensably necessary for every one
to receive inspiration from, and establish connection
with, a competent Pir or Murshid (Spiritual Guide),
without which all exertions for spiritual advancement
It

shall
I

be entirely
shall

fruitless.

an example. The connection of discitheir Pir resembles the ramifications of a


cite

ples with
grand Electric Light

Work.

Unless you

connect each
your endeavours to
battery,
generate light in these lamps shall be inefficacious.
Similarly, unless your Heart is connected with the
Heart of a competent Pir, which represents the main

lamp with the main

Electric

received

Battery and
full

connection

all

wherein
it

is

Divine

powers

have

to establish

development,
impossible
with the Spiritual World and to emanate

THE NECESSITY OF

PIR.

95

Divine light in your Heart. Hence, the extreme respect


and veneration with which the students of Sufism
regard their Pir, which is rather ignorantly and sarcastically characterized by some ungenerous critics as
'Pir-worship/

The famous

Sufi-Philosopher, or as

known

Moulana Jalaluddin Rum!

in

Europe

A.) thus
of
Pir
sings in his Aiasnawi Sharif on the necessity

the mystic-poet,

(R.

"The Great Prophet, addressed Hadrat 'AH (R. A.)


and said, 'O 'AH, you are a Divine Lion and a Hero,
of heart/" 1

full

"But do not rely even on your lion-like valour


and come under the shadow of the Tree of Hope.'"*
"

for

'

Kvery one adopts a particular method


the environment of the

attaining to

and unexampled Lord/'


"

'

of

worship

illimitable

But you should seek that Holy Environment by


of your intellect and secret connections, and not

means

THE UNIVERSAL RELIGION.

96

them, by means of your acquirements and good


deeds." *
"
'Q 'AH, of all the methods of Divine worship, you
like

'

should accept the shelter of the special


Allah.'
"

favourite

of

"

Every one has followed a particular method of


worship and has thought of a means of salvation for
"
himself
"
But you should fly to the shelter of a wise
man so that you may extricate yourself from the
"
murderous enemy that lies hidden in you.' *
"
Onco you have accepted a Pir, resign yourself to
him, and follow his commands, as Moses (A. S.) followed
*

the

commands

of his Guide, the

*M
>
A

^^'>

ot

.cLJo

Prophet Khidir (\.

^Jloo^

>;|

.Xc

>JN

( /)
v

S.)"'"'

THE NECESSITY OF

PIR.

97

"

Then through him seek Divine environment and


never turn your face away from his obedience." *
"
Because he can turn a thorny shrub into a garden
and he can give sight to a blind man." a
;

"

He

is

a helper or guide

and a favourite servant


to His
"

of

Holy Presence.'*

If, till

the

Day

of

"

When

Qeyamat

(Resurrection),

go

find a conclusion or

Allah has designated his (Pir's) hand as His


said in the Qoran Allah's hand lies

on their hands
"

can not

own hand, He has


who

the Spiritual World),


leads the seekers

who

on singing his praise, you


termination."

(in

Allah,

i.e.

on the hands of some new disciples

plighted faith in Islam in the hand of Prophet).'


A friend (guide) is necessary in the journey
:

J|

(<)

"r

do

THE UNIVERSAL RELIGION.

93

not travel alone.


at

And do

your own whims."


" His

hand

is

not enter this vast wilderness

not short for the absentees

(i.e.

he

is

capable of guiding his disciples even when they are far


His hand is nothing but the hand of Allah." a
off).
"
There is a vast difference, which it is impossible to
account, between men in light and men in darkness."
"
In Man has hidden the Divine Sun
Realize
;

Allah has the best knowledge."


"

If

any one

desires

to

it.

sit

with Allah,

tell

him

to

the society of Aoliya (Saints)." 5


"
Seek the shadow, or shelter, of kings (saints) and
so that by the
proceed every moment in rapid speed
sit in

LfrW

Jukjj

I;

il;

J,

>t>

Jj

( )

THE NECESSITY OF
effect of that

Sun".
"
is

It

PIR.

99

shadow you may become brighter than the

'

To

one hour in the presence of a Walt (saint)


hundred years' sincere worship." *
"Go and sleep under the shelter of a Divine favourite.
sit

better than a

is

better

that

a saint should

secure your salvation)." s


"
Do accept a Pir as without
;

make you

free

(i.e.

a Pir this journey

is

and dangers." *
"
So in a path, in which you have never travelled
before, never proceed alone and do not turn away from
full of perils

the guide."
"

Unless you are under the shelter of a Pir,

*6

Jt>

liS

^e

C)

vain

THE UNIVERSAL RELIGION.

IOO
fellow,

the voice

wilderness." l
" Whoever
Pir,

has been

Pir.

devils

shall

misguide you

in the

in the

path of Allah without a

misled by devils

and ultimately thrown

travelled

into a dark well."


"

of

Who is kafir (infidel)? One, who has no faith in


Who is dead ? One, who is unacquainted with the

Soul of Pir."

MAN'S CONNECTION" WITH THE SPIRITUAL

WORLD.
If a

student exerts himself, according bo the rules


laid down, for a certain length of time, under the observation and training of an experienced Pir, he shall be
able, even while he is awake, in a standing, sitting or
lying posture, to open, at his will, the internal door of
his

and establish connection with the Spiritual


He will then see the wonders of the Spiritual

heart,

World.

MEN'S CONNECTION WITH THE SPIRITUAL WORLD.


World,

which

during sleep.

other

He

IOI

people see at random, in dreams,

shall also

enjoy the visions of angels

most beautiful and charming


shall
also
have the honour of visits
He
appearances.
with the Holy Souls of Uxj) Ambiya (S. A.) and
UJJ Aoliya (Kiram) i. e. prophets and saints who

and other

spiritual beings in

have, long ago, passed away from this material world,


and shall have conversations with, and receive assistance,

and inspirations from, them. The secrets


Such
of Heavens and Earth shall be revealed to him.
a man can enjoy the most charming beauties and wonderful visions of the
o^X* Jlx Alami-Malakut (Aninstructions

gelic

World) which is simply beyond human description.


and only then, that true knowledge and

It is then,

power of the Great Allah can be practically acquired


and His vision can be practically realized. So our
Great Prophet has said

"

Whole world was shewn


1
entirely from East to West/*

to

me

and then

saw

it

Again the Great Allah says in the Qoran Sharif


And thus did we show to prophet Abraham the
3
kingdoms of Heavens and Earth."
:

"

SS

S/ S

S/

/ S

SSS

ASA

^ u^Jj U ^*j D}
S

tf

*,

jf/S S*

S*

Dl
'

v""

>

J U^O
S

THE UNIVERSAL RELIGION.

102

All knowledge

and powers acquired by Durweshes

or Saints are through this secret process or source of


The supernatural knowledge of
spiritual information.
all Divine Messengers are also acquired through this
internal

medium, and not by means

of external senses.

single series of facts of identical nature is sufficient


These facts are that
to prove conclusively this truth.

the

all

prophets,

Messengers

who have

for elevating

were

visited this

mankind, were

world as Divine
Their

illiterate.

Reyadat. or exertions, for the


improvement of spiritual powers by total renunciation
of the charms and comforts of the material world.
On
this point the Great Allah Himself thus directs His
real

teachings

for

creatures in the Holy Qoran

"Turn to Him (Allah) renouncing all worldly vanities and desires."


So, if you want to become a man of the spiritual
world, it is strictly prohibited to entangle yourself and
find pleasure in the means and requirements of this
world, and to believe and rely on them. You are simply
1

to live on bare necessities of

the Great Providence to

life.

It is

provide you

the business

sable necessities; as He Himself directs


"He is the Lord of the East and the
is

no Allah but He.

Guardian." 1

Therefore

of

those indispen:

West.

make

Him

There
your

MEN'S CONNECTION WITH THE SPIRITUAL WORLD.

When

103

Himself stands as security

the Great Allah

and guarantee for all our necessities, is it not folly and


madness on our part to interfere in such matters ? So a
Durwesh should not identify himself with the people of
as the Great Allah says
Patiently endure the contumelies

the world
"

of the infidels

and depart from them with a decent departure." 1


All these are instructions for Reyadat, or exertions,
so that the Heart and the Soul may acquire purity,
holiness and brightness, and become unapproachable
to the enmity of the creation, passion and anger, as well
as to the temptations of the pleasures and charms of
material world.

the

of

u^oDn

It

is

the

&*Jo

Tariqah^ or path

Wilayat (status and powers of saints) and

Nubtiwat

and mission of prophets).


But to form an idea of the Spiritual World and its
knowledge by means of external learning, or bookknowledge, is the business of * &Ui >ULc Ulima-i-Zahir
of

0^x3

(status

(men

of external or exoteric learning).


But its province
is
very limited and its sphere of influence very small.
The internal or esoteric knowledge of a Durwesh receives,

undoubtedly, strength and vigor,

teric

knowledge

is

also

added

to

if

it.

external or

exo-

After attainment

knowledge shall be communicated to your Heart direct from the Great Allah

of spiritual perfection, internal

Himself.

THE UNIVERSAL RELIGION.

IO4

DIRECT KNOWLEDGE FROM ALLAH


TO HUxMAN HEART.
That the direct knowledge from the Great Allah to
Heart is a truth, and that it is superior to all
other sources of human knowledge, have been ascertained both by experiences and deducted by logical proofs.
There are various methods of training in this line. The
best method of attaining to the highest stage of
Man's

spiritual elevation

that of

is

Divine Love/

This

is

the

procedure for reaching the Holy Darbar of the


Mighty Allah most rapidly and you cannot reach this

only

spiritual

elevation

by any amount of intellectual knowThe Great Sufi-Poet


devotions.

ledge or prayers and

Moulana Rumi says


"

devotee can travel,

in a month, only a distance


of one day's journey
while a lover can, in a second,
ascend up to the very throne of the Almighty." 1
;

The great Khwajah Mu *in-ud~din Chistee ,=;ays


"
The place, which Zhids shall reach by performing
one thousard Chillah,

(forty day's seclusion,) the lovers

ascend by a single ecstatic voice." 2


If any one has neither desire nor stamina

shall

knowledge and

of

acquirement
spiritual
Divine Vision, he should not, at
disbelieve the

knowledge

O
.

<=

the

Musalman,
and the doctrines of

least,

itself

as

for

realization of

<*&& (J^le

J.A

C)

DIRECT KNOWLEDGE TO HUMAN HEART.


Sufism, as well as the capability of Man to see the
Allah Himself. Because, if he does so, he is,
according to many eminent Musalman authorities, a
Kafir (infidel). In support of this view Imam Gazali in

Great

his

c^oU

^Ixej/ Kimiya-i-Sa'adat says

"

The knowledge of Prophets and saints, without the


help of any human teaching, directly comes to their
"hearts from His (Allah's) Holy Darbar. The correct-

"

"

"
"

ness of this path has been established both by experience and reason. If such a knowledge you have not

acquired by taste

and

love,

you can not do

it

by

Rut do not, at least, fall short of


training and reason.
"
the state, that you should have faith in,
and admit
*

"
"

the

truth

of,

such a source of knowledge

so that you

not be deprived of the three stages of Iman, or


"
Faith, and turn out a kafir." 1

may

JuUi'

4~

.*

ik~|;

cL.

LJy ^

Uxi)

jJ

^J.1

<U

THE UNIVERSAL RELIGION.

106

The

soul of every

man

originally possesses these


of iron originally possesses

properties, as every piece


But if it
the capacity for the manufacture of mirror.
is
its
it
loses
or
abuse,
original capaspoiled by neglect
Similarly, when
city for the manufacture of mirror.

man remains engaged in satisfying his


and
desires, and is darkened by sinful actions,
passions
it loses its capacity for spiritual visions, and his ^oul
loses its fitness for elevation to the sublime and holy
the heart of a

presence of the Almighty Allah.

That Man

(1)

fore

this

originally possesses

capacity is explained
Qoran Sharif:

qualification

in the following

"(The Great Allah addressing human

creating

material

Lord ?"
"Yes' replied they."

world,

Am

said,)

or

passages of the
souls, be-

not your

(2)
"Verily, if you ask them, 'who has created the
heavens and the earth and has compelled the sun and

moon to revolve in their courses T they will answer,


The Allah/ " a
"
The attributes of Allah, on the basis of which
(3)

the
<

Man

is

created."''*

<;

*<*/*,

^i
\e

lo

dJUl

\L

S S

A^SS SSS*

^j^jJJUl

MANKIND DIVIDED INFO THREE CLASSES.


Thus

IO/

from these passages that the special


and of the Great Allah are
and
unreservedly bestowed on mankind by
universally
Him but only they spoil them by abuse.
is

it

clear

attributes of spiritual beings

MANKIND DIVIDED INTO THREE CLASSES.


With regard

to spiritual

into three classes


Ux>!

(1)

powers mankind

Ambiya

(A.

*"*

S.)>

Prophets,

IxM Aoliya (K. \i.e. Saints, and

(2)
(3)

yfclli JLfcj

Ahl-i-Zakir,

i.e.

Men

without any

spiritual power, or ordinary or external


(i)

It

divided

is

man

attains

to

the

highest

men.
spiritual

and acquires the highest spiritual knowledge


and power, and is, at the same time, commissioned by
position,

Almighty Allah to correct the abuses introduced


His pure religion, to invite mankind publicly
towards the real knowledge of the Great Allah and their
duties* to Him, -and to teach and guide them accordhe is called a
ij Nabi
(Prophet), and his
ingly,
the

into

teachings are called


Doctrines) and

and

e^*jJi

v^JuJo

his supernatural

Holy Qoran

Tariq$t (Spiritual

deeds are called

(Miracles of a Prophet)'.
:

Shari'at

(Dogmatic
Doctrines)

ty&m*

The Great Allah

Mu'jazak
says in the

THE UNIVERSAL RELIGION.

108
"

For every nation or community


1

prophet/

But

(2)

if

man

of buch

position

spiritual

and

not commissioned by Great Providence for


but ha^
public mission of u^jo JZ Shartat^

power,

any

have sent a

is

for Him, through a


ij
NaK, or Prophet,
mankind towards the religion of the Great
Allah by preaching, and to initiate them into o.*j J
SharPat and
J. Walt
Tariqat, he is called a

authority

to

invite

c^Ju^lo

(Saint); and

Karamat

his

deeds are called ci^/|,/

supernatural

(Miracles of a

Saint),

Regarding

this class of

Favourites the Great Allah says in the Qoran Sharif:


"Are not the Aoliya (Friends of the Allah) the
persons to whom no fear shall come and who shall not

be grieved ? They who believe and fear Allah shall


receive good tiding in this life and in the life to come/' *
Nabi it is compulsory to invite mankind
For a

^^u

publicly towards the Great Allah


it

is

while for a

Wall

not compulsory to carry on the work of ui-o|aA

Hidayat, or guidance, exactly

in

the

same manner, but

C)
X
*JLJI

>

yy
^*x

^i
*>f

x x

A^

xi

x*

MANKIND DIVIDED INTO THREE


he

CLASSES.

simply invite people by preaching and initiate


Walis are again divided into two
voluntary candidates.
shall

classes

(1)

JUJjtlk

(2)

JlaJl

Wali-i Zahirul Hal, and

l^*

Wali-i-Masturul Hal.

Wali-i-Zahirul Hal arc those whose powers are maniinitiate and guide
fest, and who are authorized to
others in spiritual advancement while Wali-i-Masturulare those whose powers are hidden, and are not so
;

Hal

authorized

to

initiate

and guide

themselves advanced saints

in

others,

but they are

the -phere of spiritual

beings.
It is

the

pleasure

of the

Great

and Omnipotent

Master to disengage some of these Aoliya, or saints,


from the work of v^Jjufc Hidayat, or teaching and
guiding, at a time when Shari'at remains in full force

and an extra impetus becomes unnecessary.


The third class of men, who are called
(3)

yfcUa <JA|

Ahli-Zakir, are those who are only men of external


world and are either illiterate or literate only in exoteric
learning, but possess no light
tual or Divine Knowledge.

Therefore

it is

of heart nor any spiri-

necessary that every


Uu| Ambiyd (prophets) and

essentially

should have faith in

man
tjjy

Aoliya (saints) and in their teachings and miracles. For


a Musalman it is part and parcel of his Iman (Faith).

You

should remember that, as

advancement,

for

the

have explained, spiritual


beginners, depends only on
I

THE UNIVERSAL

I1O

RELIGION.

and exertions under a competent Pir.


remember that if you aspire after rare
then
objects
you shall have to undergo hard trials and
practical lessons
should also

You

works.

realization

Its

is,

however,

attainment of Divine knowledge


of the progress of

and

it is

is

still

the

highest

human enlightenment and

foolish to seek,

and impossible

to

The

rare.

object

civilization
realize,

the

highest object of human life without the hardest trials


and exertions and the help of a most powerful and
experienced Pir. Even if you possess these two indis-

pensable requirements, still you require the special


grace of the Providence for your success. Therefore
should incessantly pray to the
it is necessary that you
Gracious Lord for His .vjj Towfiq (grace or help).

POWER OF MAN'S
So

far

SOUL.

have explained something of the value and


(Human soul) on account of

superiority of Rfih-i-Insani

capacity for acquiring spiritual and


And now you should further
ledge.
its

superiority of the soul

which
is

it

possesses as

its

on

know

that the

merits of angelic
Qudrat, or authority of power,

lies

nature and some OjjS

also

Divine know-

original

its

attribute

and which

not given by Providence to any other class of created

beings.

The

This

shall

now

try to explain.

placed by the Great


Administrator under the control and management of
the spiritual world, consisting of angels and other
material world

has been

POWER OF MAN'S
angelic
affairs

SOUL.

beings, who, under His orders,


of this world.
Therefore when

necessary for the

manage the
it
becomes
and desirable

benefit of the creation,

knowledge of the Great Allah, the angels cause


rain to fall on earth and blow the wind.
Similarly, they
control also other meteorological contingencies.
They
in the

give shape and


of

figure

their mothers,

of earth.

the

for

to

young animals

in the

and generate vegetables

in

the

womb
womb

distinctive regiment of angels are engaged


of each class of works of the

management

physical world.

Man's Soul
vested with

is

also of angelic order,

The sphere

of physical

that the seat of Soul

the

is

finger

Yet the

is

creation.

You know
human body,

Soul.

not the finger of

possesses

generally

world ordinarily allotted to


his own Body.
His Body is

the Soul of every man, is


placed under the direct control of his
as

and

some authority over the physical

neither the knowledge nor the

moves when

ordered by the
the character
Soul to move.
of anger, sweat comes out of entire Body.
Similarly,
when any other passion predominates over the Soul,
will.

finger

When

it

is

the Soul assumes

is an
particular organ of human Body which
instrument for the use and satisfaction of that passion,
becomes at once ready for its service. When the Soul
desires to eat, the particular place under the tongue

that

begins to emit water for helping the process of eating


and digestion. So it may be easily ascertained and

understood that the authority

of the

Soul

is

in

force in

Body of Man. Therefore, the Body is obedient


That is, the Soul governs the Body.
to the Soul.

the entire

THE UNIVERSAL RELIGION.

112

But the wonderful revelation that I will make to


you is the fact that some souls have been vested by Providence with far more superior powers, higher angelic
Such a
characters and greater supernatural forces.
Soul commands, beside the Body under his direct
control, also the souls and bodies of other persons and
other beings in the creation. As for instance, when a
man, possessing such a superior soul, stands in front of
tiger, the force and power of his soul shall
once exercise an awe-inspiring influence over that
ferocious animal, and bring it to obedience.
By the
force of such a man's will, a sick man will be cured and
If he wills strongly that a
a sound man will fall ill.

a wild

at

particular man should come to him, it will work like


a galvanic current upon that particular man's soul, and
generate a desire therein to come to him. Similarly, by

command

the
is

not at

all

of his strong will rain shall fall when it


AH these are practicable and
expected.

have been established by reason and confirmed by experience and

trial.

What

called

Sihr and /^^(enchantoutcome of the power


of Soul, exercised over other souls and bodies.
But
or
rendered
are
Haram,
unlawful, by Islam, as
they
they are acquired by impure methods and used for
is

^oLw^ysu*

ment and necromancy)

is

also an

harmful objects.
If a man of sinister nature and

evil

force desires to

a simple animal by force of JU*A> Hasad, or


This is calmalice, that animal shall at once be killed.
kill

led

says

<*>

Bad Nazar

(Evil Eye),

The Great Prophet

POWER OF MAN'S
"Evil sight
into sands."

sends a

Some modern

man

H3

SOUL.

to the grave

and a camel

philosophers of Europe have given a

very high prominence to Mesmerism, Hypnotism, Spiritualism and other phenomenal science of that class.

But what

all

are

these
trifles

science
in

profess to

attain to

of

the

and

Musalman

opinion
they are circumscribed within the limited
sphere of animal and physical magnetism and commands
only a small province of material and mental regions,
di*play

Sufis; as

and some impure souls of lower stratum. They have


no access to the higher spheres of purer and holier
souls of Ambiya and Aoliya (Prophets and saints)
and the holy environment of Divinity. These phenoare only the display of some occult powers latent
in the physical and mental constitutions of animals,

mena

including men, supported by the internal chemical


actions in the Body, and is, in no way, any factor in
acquiring the knowledge and enjoying the vision of the

Great Allah, and

in the

ultimate salvation of the Soul,

the only object of human visit


this
material
world.
Such

unsought

for

and unaimed

at,

to,

and human work

in,

powers are generated,


in the persons of very

beginrfers in the school of practical Sufiism.

Musalman
saints

stiffs

claim that there are

who have shewn

many Musalman
and miraculous

supernatural
*

J>

dJ

THE UNIVERSAL RELIGION.

114

powers of highest order, such as causing a living man to


die and a dead man to revive, simply by the force of
well
their souls.
1 shall cite here an instance from the
History of India* The Tarikhian
Ferishta
incident in the life of Hadrat
regarding
Khwajah Ostnan Hartini, the Pir of Hadrat Khwajah
Mulnuddin Chishti, of Ajmeer, the recognized leader of

known and

reliable

'

'

the

Musalman
final

taking

saints of India.

leave

Sharif, his Pir

When

the latter Khwajah,

Nishapur for Bagdad


at his separation and set

of his Pir, left

became

restless

out himself to find out the disciple Khwajah. On his


way he happened one day to halt at a place where
the Fire- Worshippers maintained

perpetual

*usJl

Atashkadah) (Fire-Pile) which they worshipped as God,


and in which they used to supply every day one hundred
Ass-loads of faggots

to

The

old Sheikh (Pir) sat

his

disciple

keep

it

incessantly burning.
a tree and ordered

down under

Fakhruddin

to

prepare

bread

for

his

Jftar? as he was fasting.

Fakhruddin went

to

Fire- worshippers

and asked

of them a

little fire from their Fire- Pile.


They refused
him any re out of their sacred Fire-Pile.
Fakhruddin came back and informed the Great Sheikh

to

give

of the incident

The

latter

slowly

advanced

to

the

(1) Hadrat Khwajah Osman Haruni is one of the prominent


Pirs in Islam ; and his sacred tomb was at Macca Sharif, and
used to be visited by millions of devotees, but now destroyed by
Sharif 'Awn who was supposed to have imbibed Wahabi ideas.

(2)

Evening breakfast of Musalmans during fasting da/s.

POWER OF MAN'S

SOUL.

115

place and found an old priest of that community, named


Mukhtar, standing by the side of the Fire-Pile with a

The Sheikh addressed

boy of seven years on his arms.

the priest of Fire-worshippers thus


"
do you worship the Fire which can be ex:

Why

tinguished by a handful of water ? You had


worship the Great Allah the Creator of Fire."
"

better

the priest, u the Fire has


powerful existence. Why should we not

our religion," replied

In

a mighty

and

it

worship

?"
"

"Can you

put in your hands or feet asked the


Fire which you are worshipping your
"into
the
Sheikh

whole
"

life ?"

The

Priest,

ed
"

Fire

and continuing said

approach

On

nature of the

"

is

to burn

Who

"

rejoined the

has the

power

to

it ?"

the Great sheikh


instantly snatchthe boy from the arms of the Priest and
reciting

In

hearing

the

name

this,

of

the

Fire be thou cool and

into the Fire-Pile.

spread

like

a wild

most kind and merciful Allah,


safe for Abraham," 1
jumped

The news
fire

of this terrible occurrence

and about four thousand Fire-

worshippers assembled by the side of the sacred FirePile and created a great noise and lamentation.

THE UNIVERSAL RELIGION.

Il6

After a lapse of four hours the Sheikh came out of


the Fire -Pile with the boy on his arms, so safe and
effect of

even their dresses did not show any


The Fire-worshippers then began to put

that

scathless

fire.

questions to the boy, enquiring as to how


he passed this long time in the Fire-Pile. The Boy
"I was following the foot-steps of the Great
replied

hundreds

of

sheikh

and enjoying the charms and beauties of a

splendid garden/'

Hearing

this,

the

entire

threw themselves at the


accepted

He

Islam.

community,

feet of

the

named

a body,

in

Great Sheikh and

the

Mukhtar

Priest

'Abdullah' and the boy 'Ibrahim/ and initiated both of


them in the secret doctrines of Sufiism. Both of them,
after a short training, attained high positions in

(province governed by saints).


Therefore, such powers of Soul are also

wonders of the Creation.


of

Prophets),

o^

^DJI/

Karamat

Wilayat

among

the

Mujazah (Miracles
(Miracles

of

Saints),

(Necromancy), Mesmerism, Hypnotism,


jjU
Spiritualism &c. all are the outcome of the powers of
human Soul, called ololc
Kkarq-i-Adat

Jadu

(Breaking the ordinary law of nature).


vast

differences

to purity or
influence.

in

their characteristics

impurity and

their

stages

But there are


and natures, as
or

planes of

All these unseen powers of Soul are therefore divided


into following four classes

POWER OF MAN'S
(1)

Divine Powers,

Divinity, latent in

human

SOUL.

117

These powers originate from


soul, and are acquired by lawful

methods and exertions, and

utilized for noble and holy


lawful
exercised
means, in high and sublime
by
purposes,
spheres, with the main object of acquiring the knowledge and vision of the Great Allah, and of ultimate

salvation of the Soul.


(2)

These powers originate from

Angelic Powers,

the Heart

of

Man and

are

also acquired

by lawful

means with the object

of acquiring the knowledge of


the secrets of Creation, both material and spiritual.

Animal Powers, These powers originate from


the physical and intellectual constitution of Man which
(3)

are called

'

Occult

Powers' by modern

Philosophers,

which are acquired by innocent exertions and ultized


for purposes beneficient to mankind, such as curing
diseases and procuring informations &c.
These powers originate from
(4) Satanic Powers,
satanic nature and

are acquired by base and impure


sometimes
methods,
by invoking the help of evil spirits
or devils, utilized for ignoble and impure purposes, and

exercised by unlawful means, in low, debased and unholy


spheres, with the object of causing injury to innocent
creatures.

The Divine
Ux3|

Ambiya

(A.

and
S.)

Angelic
or

powers

prophets, are

Mtfjazah, and those exercised by


or saints, are called u^/*i

UJjl

Karamat.

exercised
called

by

ijjojt^

Aoliya (Kiram),

THE UNIVERSAL RELIGION.

JlS

The Animal Powers

are

called

J)jjo*|

Istidraj

(Occult Powers) which include Mesmerism, Hypnotism,


Spiritualism &c.

And

Satanic Powers are called

Sikr and

Jadu (Enchantment and Necromancy) &c.


The last three classes of Powers have no access to,
and influence in, sublime spheres of Divine knowledge
and vision, and the ultimate salvation of the Soul.
The Spiritual Inspiration which a disciple receives
from

produces a peculiar sensation,

his Pir, or Guide,

called

oxj

Wajd

of ecstacy the

and he

c*

Murid,

JU. Hal
or

shivers, strikes his

down and

(Ecstacy).

In this sort

becomes galvanized
hands and feet against wall and
:

disciple,

dances, and

all

his

senses become, sometimes, suspended and


becomes totally unconscious of the physical world,

he

floor, falls

rises

again,

external

this stage

he sometimes

sees,

by

things of the spiritual world. This

At

his internal light, the

Hal

or

Wajd (ecstacy)

comes and vanishes, and does not stay constantly.


This Hal or ecstacy is divided into following three
classes

(1)
(2)

jUf Asar,
jUj|

Anwar, and

Akwal.
Jj^l
The jtf| Asar generates from
(3)

(i)

stitution

the Physical Con-

of man, called
which
Oy^tj Nasut,

philosophers designate as 'Animal Magnetism/

modern
Beyond

POWER OF MAN'S
the

that

fact

control

his

diseases,

progress

under
(2)

it

of weaker

mind and

Man.

of

and thereby
and cure some simple

constitution

actions,

of no

is

119

can operate and exercise some electric

it

man

currents on a

SOUL.

use in any

way

to the spiritual

Hypnotism &c

Mesmerism,

fall

this category.

The

JJ)

Anwar

generates

from the Heart of

Man, called Malakut^ and with it emanates a Light by


means of which a, connection of the Heart with the
Spiritual or

sees

Angelic

spiritual

ances which

World

is

established.

He

then

and angelic beings


it

is

in charming appearHe someimpossible to describe.


with
the
of the
secrets
acquainted

becomes
physical and etherial

times

worlds,

and also with future

Even such powers

are regarded as mere


of the spiritual progress of

occurrences.

preliminaries of the path


Man, and is of no help to his final salvation or

merging

in Divinity.
(3)

The

Man and

J|yx)

Ahwal

generates from the Soul of

with

it
germinates a Spiritual Power, accoma
bright Light, which predominates all over
panied by
the body of the Murid, and gradually expands all over

the Creation.

In fact, at such a state, his Soul expands


and pervades through every atom of the entire universe ;
and lastly, it merges in the Divinity. At this stage the
difference between the Creator and the Created vanishes ;
and Man, though remains man in external garb, becomes Allah in internal nature. On this point the
Great Lord hays in the Qoran Sharif:

;THE UNIVERSAL RELIGION.

"He

has united the currents of two oceans, with a


demarcation between them so that neither of which can

predominate over the other." 1


This state of spiritual
mergingUj

as

Fana,

lecture.

saints

have already

at this stage of

It is

have

in Divinity is called

in

explained

Fana

that

my

last

some Musalman

which

uttered

expressions
dogmatic
Moulavis have denounced as
<tfjJj Zindiqah (infideli&m).

The Saint
<

Anal-Hag*

(I

am

The

God).

Ba-Yazid Bustami
ma-a'zama

Sham.

(I

c^acJ JLf

dJU|

am

cy^x

Yaaullahu'
4

Hadrat All
(\

am

?)

jjjjU ^UaL*

is

j^sJ)G|

Sultan

^JLsu~ Subkani
Holy God. How great is
Hadrat Gousul A'zam said,

under
(A. S.)

hukmf

my command).
said,

the hand of God), and

Ana Qoranun

said,

olb Biladullahi kullun taliti

(God's entire creation

>>Uau,j

Jli Jar)

said,

rny position and power


.^Xix

Mansur Hallaj

tt^^ox/*

<jJU|

jjU|

jKJ

Jlj

The
AnaG|

am

the speaking Qoran).


natiqun' (I
are
the
exuberances caused by
Such expressions
Divine incitement or ecstacy to which saints are sub-

jected

for

a time.

But such ecstacies come and vanish

and do not stay constantly.


Therefore Durweshes or

saints,

who

utter such ex-

REVELATION, AUTHORITY, AND KNOWLEDGE. 121


by an incitement

pressions

of

should

irresistible force,

be excused.

Law

all such powers, that are not


Divine knowledge and enjoying
Divine vision, or for the benefit of mankind, are impure,
unholy and haram (unlawful). Display oi such powers
in a Tamasha (Performance) on stages or in public

In

the

intended

of Sufiism

for acquiring

as such
gatherings, is strictly prohibited by Islam
actions form obstacles in the path of spiritual advance;

ment
This subject also embraces a wide sphere, and
volumes may be written on it.
One, who is ignorant of all that I have explained,
is

in

darkness as to O.AJ u^Jua*.


Haqiqiit-i"

utter

Nubuwat
that UJJ
are

men

of

(Secret
.

Uxj)

Prophets'

except

mission),

Ambiya-o-Aoliya (prophets and

saints)

possessing higher occult powers.

REVEL VTION, AUTHORITY,, AND


KNOWLEDGE. 3
1

The powers

possessed

Aoliya (prophets and


classes,

UJJ

Uxi)

Ambiya-o-

saints. A.S.) are divided into three

namely
(1)

(2)
i.

by

U&J Kash.

i^JLkf

Kashf (Revelation).
(Authority), and

Mukm
2.

J*> ffukm.

3.

>

llm.

THE UNIVERSAL

122

(3)

O)

Heart of

JLc

//;;/

RELIGION.

(Knowledge).

/ Kashf (Revelation)
Man by which he can see

is

a capacity of the

the Spiritual

World.

Prophets and Saints, by superior powers of their souls

and

cleanliness of their

observe,

hearts,

while

awake,

those things and incidents of the Spiritual World, which


are hidden from the physical eyes, and which
ordinary
men see occasionally only in dreams.
(2)

The

Hukm

souls of ordinary

(Authority)

men can

means

control

'Will

their

Force."

own phy-

organs and intellectual faculties only, but not other


things beyond their physical embodiments. But the
sical

of prophets and saints can control also other objects besides their own bodies.
They are not, however,
souls

commissioned to exercise such powers, except


ficial purposes and by lawful means.

for

bene-

JU Urn (Knowledge) means knowledge of both


The knowledge,
the material and spiritual worlds.
which ordinary men acquire by intellectual faculties,
(3)

is

acquired by

intuitive

prophets and

saints

by the superior

powers of their souls from within,

help of any book, teacher


without the assistance of ten

or

without the

intellectual lesson,

and

mental faculties. Such


to their hearts from
communicated
knowledge
directly
the Holy and All-Wise Darbar of the Great Allah Himis

self.

IdJ

And knowledge

from

this internal source is called

J* Im-i-Ladiwni (Knowledge

directly

communi-

REVELATION, AUTHORITY AND KNOWLEDGE. 123


cated by Divinity), which

is

mentioned

passage of the Qoran Sharif


"

We

And whom
'

selves

have taught knowledge from Our-

Nabi (Prophet)

*j

or

all,

at least

any

of,

or

JL

Wali (Saint) posBut

these three powers.

vary according to the

they

the following

Every
sesses

in

y:

Uruj (ascent) and

<nu> Martabah (status) of each in the Spiritual World.

To show

to

what a stage of

Man

spiritual elevation

can ascend and what a power he can achieve and excrete, I give below the translation of an extract from the
well

known

Arabic

work of

Hadrat

Azam

Gousul

Sheikh Saiyad Abdul OadirJilamV called the


Futithul Gaib

A*

c-^jjj)

c)

cJ^I

Utc UjJ

ijp

<L_xJj:

Hadrat Saiyad Sheikh Abdul Qadir, the greatest of Musalwas born at Jilan, in Persia, in 471 Hijri Era, and his
was Saiyad Abu Saleh. He was educated at Bagdad.
For thirty-five years he was in wilderness undergoing hard Reyaand he became the greatest Pir and the foremost
dat, or asceticism
man of his time both in external and internal knowledge, and also
the greatest teacher and orator of the age. Died in Bagdad in 561
Hiju.Era. Even at present, his sacred tomb is guarded and
honoured in a grand style by the Turkish Government. He
j.

man

saints,
father's name

started
tual

a specific
AA^JO

known

Tariqah^ or system or fraternity, of

at piesent as

spiri-

His holy

TaHgah-i-Qaderiyak.
by millions of devotees. His biography is written
by many eminent writers in Arabic, Persian, Turkish, and Urdu
languages and consists of many bulky volumes,

tomb

training

is visited

Bahjatul Asrar^ ^A-b^l

&-t

Roudatur Reyukin and

THE UNIVERSAL RELIGION.

124
"

The Great

Allah says in the Holy Qoran,


Those
"who have exerted their best to get me I guide them on
"in the path to me.'
In another passage he says,
'

"

'Rely on Allah, and follow His directions and He will


"give you the knowledge of both the external and internal
"

"
"

"

worlds/

Then you

be vested with

will

His authority

or vicegerency, to create things out of non-existence

and

to

the

control

universe

entire

by

exercising

and miraculous powers. Then you will


create things and control the creation, by His permission which is clear and distinct and admits of
supernatural

"
41

"

no

"

His clear authorities which are like the brilliant Sun,

nor of any doubt or uncertainty,

obscurity,

by

"

by charming language, which is far more charming


"than all the charms of the world, by revelations that
"
are true, and free from any doubt, and pure from all
u

amimal propensities and passions and the instigation

"

of the

"

in

fallen

Satan.

Allah, and there

"

a thing 'to be/

Great Allah has said

O child of Adam, I am your


no Allah but Myself. When 1 order
becomes, i. e. it comes to existence

some of His Books,

"

And The
*

is

it

Obey Me, and I shall render


and vest you with such powers, that

"out of non-existence.
"

you

so capable,

Qalatdut Jawahir are prominent among them. His lectures are


in famous Arabic works,
w^jJl
yi Futuhul Gaib and

compiled

Majalisus Sittin> ^A^UaJl

though

passes

utterances.

under his

name,

is

<$Ljui

not

his

Gunyatut
compositions

or

REVELATION, AUTHORITY AND KNOWLEDGE.


"

"
"
"

"

when you

shall also

come

certainly the Great Allah has

done

shall order a thing

And

to existence/

to be,'

it

of, and has vested with such


many of His prophets, saints and special
among the children of Adam."

so in the case

authorities,
favourities,

Whoever
i-t

/*

AXX

A^XXX4

XA

XX,*.*
,.

4^uuX

Ujii
cVAU.
;
^jj j^jj

/
31

my

Beloved, speaks the-

jb

txlu*
*xx

wfjlxir
-

sings the praise of

charming language.

J^
-

*./

tf-

x>

o^

,4

>

v&X

^jj)

^i,

^*^<xx x xX

AJJ|

^Jjo

XX

^IjJ

^x

JJf

X X

X'

^JL

AJU)

JU^

x x

4x

J^jj^c

iyij| ;

(')

^X
*JJ|

x x

JU

J|

x'x

xx.

X ^

XX

X^

>X

XX

XXX

AX X

xx

/->!
1

^ ^^XX

^
A

^utJJl

U]

AX

XX*

it

XXX

JlS

J!

*J|

K!

i*

xx x

y/
^ X *^l^
; XXJW)1
^
>
X
XX

THE UNIVERSAL RELIGION.

326

Early

at

dawn, the morning breeze brings the news

of curling hairs of

My

my

Beloved.

Pir, or Spiritual

Guide, communicates the secrets

of Divine Ecstacy to those

hearts

that

are

and

alive

spiritualized.
JJ^Jl

<*

)\j j]j

-*Ju-vX^

j]j

&>)J ^s^^-oJlx^O c

The

bird of the secret or spiritual garden thus


pathetically early in the morning

^
That by the

internal eyes of your

js*

sings

f*

heart do not see

any thing else, except your Friend (the Great Allah).


Whatever you observe know it to be a manifestation
of Him.

LECTURE

The

intellectual eyes of all

dazzling brilliance of

w_$U

jj*

V.

men

are blind before the

your Holy Face.


*

j^x alj^jAt^A

JJob

&^j&

t>

Those, who are expert in the Grand Road of Allah,


do not tread in a wrong foot path.
*

K-O.IA.

The

firy

sighs

of

and has ultimately

my

has burnt

heart

set

fire

for

to

the

heap

my
of

bones

straws

(physical world).

If

you become,

or creation, you

shall

moment,

free

from non-God,

hear from the tongue of

every

being.

L~*9> j*.

^^

Jj

That by the internal eyes of your Heart do not see


anything else, except your Friend (Allah). Whatever
you observe, know it to be a manifestation of Him.

THE UNIVERSAL RELIGION.

128

THE POSITION OF THE PROPHET


OF ISLAM.
In the faith of

Musalman

who

Sufis,

believe in the

special merits
Messengers,
and qualifications of our Great Prophet of Isl&m lie
in the fact that he inherently possessed all the three

missions of

powers

all

the

Divine

mentioned

in

the

authority and

lecture

last

the

Revelation,

degree of
knowledge
never
which
was
attained
by any other
perfection,
prophet who preceded him. So he is placed by his
as the

followers

last,

who have

highest

and head of

greatest

Hadrat

from

beginning

prophets,
as

in

visited this world,

and

Adam

1,24,000

(A.

S.),

regarded by them

is

the most perfect and complete embodiment of the


merits, attributes and powers of all of them.

combined

So a

Persian poet has sung

"

Prophetic mission was


person of Hadrat Adarn (A.

completed

in the

first

S.),

manifested

and

its

in

perfection

the

was

1
person of the Last Prophet"

Again another poet says

"The beauty of Joseph, (A. S.), the life-giving breath


of Jesus (A. S,) and miraculous hands of Moses, (A. S.)
you alone possess all these the qualifications that are
j^
o

Oj

*.j

(U

THE POSITION OF THIS PROPHET OF

ISLAM.

129

all
the handsomfe men
individually by
2
the
world."
of
{prophets)
These powers of his Soul, the Great Prophet trans-

possessed

From two of
'AH (R. A.),
and
Hadrat
Abu
Bakar
Hadrat
them,
Siddiq
Jo Turq (plural of
these powers have, by different
dJq Jp Tariqah) or system, method or fraternity), come
mitted to some of his foremost disciples.

down, or been transmitted, from soul to soul, through


successive generations of Pirs or Murshids (spiritual
1
Such powers
guides), to those of the present age.
cannot be achieved by mere study of books or by

means of mental

Of

these

functions,

gj* Turq,

or systems, four prominent systems or

fraternities of Suffism are in force in India,


(1)

namely
f>yU j&jlo Tariqah-i-Qdderiyah>

(2)

AJ&A. &kjlo Tartqah-i-Chishtiyak)

(3)

and
AJO^^- fojo Tariqah-i-Sahrawardiyak,

(4)

d^^x^Ai &**jl

Tartqah-i-Naqshabandiyah.

is
a
branch of
regarded as
Tariqah-i-Mujaddadiyah,
Naqsha-bandiyah. The first three have branched off from Hadrat
'AH Murtudd (R. A.) and the fourth, from Hadrat Abubakar Siddiq
There are some other systems prevalent in Arabia,
(R. A.).
Egypt, Africa, Asia minor, Central Asia and other countries,
such as-

(1)
(2)

*JiU &b^L Tariqah-i'Shdzaliyah)


jJUt

(3)

d^yi

(4)

*uy*

&Uji

&jy

iw^

Tariqah-i-Qsmaniyah,

Tartqah-i-Ulawwtyah) and
Tartqah-i-Murgamyah) and others.

THE UNIVERSAL RELIGION.

ISO

Any one having a desire to acquire these powers


and the knowledge of the Spiritual Plane and Divine
Environment, must take rinitiation and practical lessons
from a competent and recognized Pir who has been
with

vested

Viceroyalty)

powers

i^JttA.

to

Khildfat

inspire, {or

(Divine

Authority

transmit

such

or

spiritual

to, disciples.

The

^o

Tctlim (Teaching)
methods^of
embrace also a very wide field and consists of different
practical

processes of asceticism, which is beyond the province


of this elementary lecture.
Besides, it is not permitted
great teachers of this branch of learning to give

by the

an open explanation, in a public manner, of these secret


methods; because such explanations, unless accompanied

by

practical exertions

andf lessons, are

liable to create

misconceptions, resulting in misguidance.

TANAZZULAT-I-SITTAH.
OR
SIX

STRATA OF DESCENT,

OR.

THE THEORY OF DEVOLUTION.


As

regards Faith, Sufis are divided into three classes,

namely
1

I )

A)I>UBJ ^Ijddiyah,
I

(2)

<u.<J*y^

Shahddiyah, and

(3)

*i*>

Wajtidiyah.

TA N AZZULAT-I-SITTAH.

On

the principles of

they

JJ^J Tawhid (Unity

31

of Divinity)

from each other.

differ

The Ijadiyah
besides

all

believe that the whole Universe,

personality of

the

Great Allah)

(/. e.

His

is

and on acconnt of being created by Him, it


exists independently of Him, or the Personality of the
creation

Great Creator.

And

such as

knowledge &c, are

intellect,

On

creation.

with

the

this

Alt t^Uir

all

the attributes of this Creation,

point

the

also included in the


sect

Ijadiyah

Ulimd-i-Zdhir

(Men of

agree

exoteric

learning).

They

believe

in

the

existence

of the

Phenomena

apart and distinct from the

Noumenon, and they think


Creator bears the same relationship to the
Creation, as the Artist to his Art, or the Painter to his

that

the

Painting.

Thus

they

believe

in

the

existence

of

As

numerous

the Ij^diyas also undergo


personalities.
the exertions and practical lessons for spiritual advancement, they are included in the category of Sufis.

This

is

c^*^

;)

called, in the

language of Sufis, the Theory of

<u& 'Hamah-az-Os? (All from Him).

The Shahudiyah

sect believe that the Universe is

a 'Shadow' in contradistinction to the* 'Substance

Great Creator

and that

it

1
,

the

(the universe or creation)

apart from the personality or existence of the


Great Allah, that is, beyond the sphere of Divinity, not
exists

independently as aSubject or Substance, butdependently


an Object or Shadow. Its existence depends on

as

THE UNIVERSAL RELIGION.

132

the existence of the Great Allah,

as

the existence of

the shadow depends on the existence of the substance


because, the shadow can not stand or exist without the

substance.

None

of the above two sects believes in the 'Unity

The Shahudiyah, however, believes in


Wahdat-ush- Shah fid (Unity of Vision) that

of Existence'.
OyyAJl

SvXft-

is,

they believe that during the time of spiritual ecstacy

all

material and ethereal

vision,

which,

objects

appear one in their


This is called the

in fact, are different.

Theory of L^^-J k

<UA 'Hamah-ba-Ost* (All with Him).

The Wajtidiyah

only one
'There is no

believe that there

sect

is

that is,
'Unity or Oneness of Existence
existence but of One', which is, in the faith of Sufis, the
'La llaha Ilia Allati.
<J[
only meaning of *U|
;

This o^j Wajud, or Existence,


called,

Wdjib

v**ajj

(Eternal

is

attributed

Necessity,

as,

Reality

or

or

Existence); and the entire Creation, both iJuAJ' ^ ^Juiia.)


Latif'O'Kasif (Ethereal and Material), are its manifestations,

called

<i*j*

Mumkin

(Possible

or

Contingent

Existence), formed by a process called Jjjj Nazul


JU Fdni (Perishable or
(Devolution), all of which are

This

Vanishable).

'Hamah-Osf
In

short,

believe that

called the

Theory of ci^| <UA

both the Ij&diyah and the Shahudiyah


*/

VJ/

or Creation)

is

(All are He).

is

o^

Wajdd-i-Mumkin (Object- World

distinct

and separate from

TANAZSULAT-I-SITTAH.

35

Wajud-i-Wdjib (Subject- World or Creator) from all


points of view; whereas the Wajftdiyah believe that

Wajud-i-Mumkin and Wajftd-i- Wajib are identical,


the former being the manifestation of the latter, and
the latter, the essence or secret of the former.
Again,

both

Ijadiyah maintain, between


Created, only the tbsfy Rdbitak

the Creator and the

the

The

while

Shahftdiyah,

maintain

Creation,

shadow or

the

And

vision.

the

relation

of

Rdbitak or

medium

of

accepting
dik^

of Creation.

(Medium)

lastly,

the WajikHyah, while

accepting both the theories of Creation and Shadow,


maintain the <jJajK R&bitah or medium of

This

Mctiyat-i-Wajud (Co-existence of Divinity).


called the

As

medium

the humble
sect

Wajudiyah
desirous of

the

of

o^

Wajud.

speaker himself

of Sufis,

is

and as

is

for

a disciple of the
those,

who

are

seeking spiritual knowledge according to

(System or Fraternity) this humble


speaker belongs to, it is essentially and indispensably
(jJLJL*

Silsilah

necessary at

become thoroughly acquainted with


Wahdat-ul-Wajftd and to establish

first to

the doctrines

of

unflinching faith on

them, I consider

it

advisable to

some length the prominent grounds on


which this well-known Theory of o%^J| iijuxj Wahdat-ulWujtid or ci-^l &*jfc Hamah-Ost is based, as explained
describe

at

by some very eminent Musalman Doctors of


Philosophy.

this

Secret

THE UNIVERSAL RELIGION.

134

Arabic origin; and


is of
o^x, 'Wajud'
means 'to be' or 'to become'. In the technical

The wSrd
literally

it

phraseology of Sufiism it, however, means 'An everEssence or Supreme Being, which exists
independently, and from which all other objects have
existent

emanated'.

It is

the

Grand Essence

and beyond the

Essence, existence of no other object


From this point of view, by the word

sphere of this
possible.

is

o^*

1
*Waju# the Sufis signify the Great Allah Himself.
This Wajftd has neither any appearance or form, nor

any limit or end yet it has manifested itself in innumerable appearances, forms and finite objects and at the
same time it has undergone no change from its original
;

state of formlessness

and

illimitableness.

Even with

the variety of manifestations it is, as it originally was.


This Theory is thus illustrated. The original purport

Divine Books, before they were communicated to


respective Divine Messengers, was one and the same
of

all

and was pure from the contingent conditions of <>j^

Hudus
and

Contingent or Perishable Existence),


from the requirements of shape, boundary and

(possible,

free

variety.

When
language,
1

this
it

Divine

assumed

Purport was clothed in human


names such as, The

different

Fastis-itl- Hekam by
jjoJf >jy*A
and
eUJu
Muhiyuddin-al-'Arabi
Nafh&t-ul-Un* by
^^Jlf
Moulini Jimi, also Masnawi Sharif by Moulin^ Rumi. These
three are famous works on Islamic Philosophy.

Imim

This Theory

is

taken from

TANAZZULAT-I-SITTAH.
Bible,

The Qoran, and

assumed

plurality,

135

When

from singularity it
was reckoned as one Qoran, ten
so on.

it

Qorans, one thousand Qorans, and so on. When it


assumed shapes and boundaries, it was spoken of as

one foot sized Qorzin, and so on.


qualified by changes, it was mentioned as
that a Qoran was burnt, another sunk in water, a third
half-a-foot sized Qoran,

When
was

it

was

stolen,

and a fourth was


the

Thus,

single

torn,

Qoran

and so on.

became,

on account of

assuming material shape, subject to innumerable qualifications to which was also attached various contingent
conditions of changable and perishable matter. Yet
the original Divine Purport was subjected to no defect or
blemish, and its state of eternity and singularity was

not affected in any way.

These attributes and changes

are applicable to the Qoran of human language, not to


This proves or estabthe Qoran of Divine Purport.

Theorem

lishes the

"An

eternal

not lose

assuming

its

and single Subject or Substance does

eternity

or

singularity

on account of

different characters, being atrributed

by

its

differ-

ent qaalifications, undergoing different conditions and


changes, and being designated by different names."
Similarly, the

Unity of the Personality or Essence of

Allah does not undergo any defect or lose its eternity


or singularity, on account of His Manifestation in
the Physical
bodies.

World

in various characters,

shapes and

THE UNIVERSAL RELIGION.

136

The Wajftd is one, but its manifestations are innuas the


merable and of various forms and characters
;

Divine Purport of

the

written or printed on

Qoran

is

but the Qoran


various in number,

one,

papers are

form and character.

The Wajud

is

the Secret and Essence of the entire

Ethereal and Material Creation.


Creation

is

not devoid

of,

and

Even one atom of the


free from this

as

Wajud;

the Purport of the Qoran is the Secret of all the Qorans


written or printed on papers, and no material Qoran is
free from the Purport of the Qoran.

Human
the

Secret

and

internal,

Intellect

can

not

ascertain

and

realize

Wajud. Mental senses, external


have no access to its holy and sublime

of

environment,

this

because, they belong

the perishable

to

Object- World which can not reach the sphere of the


imperishable Subject- World.
One, who has tried to find out this
intellectual powers, has
1

The

great

Gazni says
Ojj

Love with

"Love
I

am

only by

Musalm&n Philosopher-Poet Hakim Sanai

g&

Intellect

jjc

is

*LJ U

incomplete.

complete with Religion and Heresy

time

Wajud

his life in vain. 1


of

Jjkf^j jytTb

(Divine)

wasted

J&c b j^xr

What Love can

far above the sphere of Intellect and soul."


with God" refers to a time for brave men only.

is

be

"At one

TAN AZZULAT-I-SITTAH.
The WajHd has

In

stages.

the faith of

37

Sufis, at

there was

nothing but the


Essence of the nameless and attributeless Wajiid or

first

or

Again

before

creation,

Philosopher and Mystic-Poet

the great Astronomer,


says

Omar Khaiydm

J|^-0

,JU j

Jo.

c^-ojij

JL, Ux>

*J

^/^-^
jO^
s

ju

U^AJ

^1G
JU

^
i*

dj

}j

^U

IS

;|

Divine secrets can not be solved by (intellectual) enquiries nor


by spending money and valuables. Unless you tax your soul and
drink life blood for fifty years, you can not find your way from
external knowledge to internal inspiration.
;

,u
ij

Jji

y
the original day of creation neither you know
a cypher-sign (riddle) which neither you can decypher
It is behind the scene that there is a talk of you and I.
I.
the scene be dropped there remain neither you nor I.
The great Mystic-Poet Hafiz says

The

nor
nor
If

I.

secrets of

It is

.f

Go

on with the story of the singer and wine (beloved and


as no one has
and do not seek the secrets of the time
decyphered this secret by means of Philosophy.
4t

love),

THE UNIVERSAL RELIGION.

138

When

Allah.
of

the merciful Allah desired a manifestation

He

Hfs beauties and attributes,

and

Creation, ethereal

material,

created

or devolution or manifestation, out of

days,

by

six

entire

Himself, in

six

which bears a reference to the

stages,

in the

following passage
"He is the Allah,

the

by a process of descent

Holy Qoran

Who

has created the Heavens and


between them in six days, and then
settled or centralised Himself on "Arsh (Throne). 1
"the Earth and

all

Hence

the stages of Wujiid have been classified


into seven strata.
Of these, the first Stratum is called
^jiAjJ

all

&xy<>

Martabah-i-LaTa'aiyun

and the remainder

manifested stage)

or

(Latent
six

un-

are called

otu*i ^-y^f* Mardtib-i-Ta'aiyundt (Stages of manifestations).

The process

material world

is

of devolution

called

from spiritual to

Nazul (Descent)
J^jj

and the

is
process of evolution from material to spiritual world
of
six
the
Hence
called
stages
.y: 'Uruf (Ascent).

manifestation, or devolution, of the spiritual

the material

Creation are,

in

the

Wajud

to

language of Sufis,

called tfL olkii' Tanazzul&t-i-Sittah (six strata or stages

of descent).
X

j^v Jl

XXX

AX*

Jtj*)\

XX
JLc

AlX

Jj

*1J!

IX A

(lj

TANAZZULAT-I-SITTAH.

The

of

details

39

process of devolution are thus

this

explained and analysed

c^jj^) &xy Martabah-i-Ahdiyat or Martabah-is

I.

Ld-Ta'atyun

Supreme Divine Essence


from names and attributes).

or

*o'L*

of

(sta^e

Personality, free

oLvxlo

II.

<

OJo

Maratib-i-Ta'aiyiinat

They

manifestations).
(i)

of

(Stages

ars classified as follows

i-^* Martabah-i- Wahdat or

JJaqiqat-i-Muhammadiyah (Stage of the Essence of


Prophet Hadrat Muhammad S. A. S.)
;

Martabah-i- Wahidiyat or LJ|


e^j j^U ixy*
*J
C/

(2)

c^axik.

Jj

Haqiqat-i-lns&n (Stage of the Essence of Man)


Martabah-i-' Alant-i Arwdh (Stage
JLc
(3)
Lj|
&xJy*
;

^sJ

yj
human

[^

of the sphere of
(4)

souls, or Angelic

World)

Jit* JLc ikyo Martabah'i-'Alam-i-Mis&l (Stage

of the sphere of Ethereal Objects)


(5) ^L*^! JLc &xy* Martabah-i-'

A lam-i-Ajs&m

of the Material
(6)

^LJ|

(Stage

World)

JLc

&Jy*

and

Martabah-i'Alam-i-Ins&n (Stage

's

of the sphere of Mankind).

The
is

stage

also called

of Martabah-i-Ahdiyat or L^-Ta 'aiyun,

^*U

La-Makan> oybS La-Hut and

i^S

La-Zahur.

The

stage

II

(i)

of Martabah-i- Wahdat

and the

THE UNIVERSAL RELIGION.

140
II (2) of

Martabah-i-Wahidiyat, are also called

Jabrut.

The

stage 1 1 (3) of Martabah-i-'Alam-i-Arwah and


stage II (4) of Martabah-i-Alam-i-Misal, are also called

OjXU

Malakut.

The
the

II

stage

Martabah-i-'Alam-i-Ajsam and

(5) of

(6) of Martabah-i-'Alam-i-Insan, are also


U Nasut.

stage II

called

oy

In the first stratum of

non-manifestation
attribute,

and

Existence*.

above

this,

La-Ta'aiyun, the Wajild is a


or essence free from any name or

is simply the colourless 'Unity of Divine


This is the secret of the Great Allah, and

there

is

of Divine Existence.

no higher, holier and purer stage


This stratum is called

Martabah-i-Ahdiyat (the stage of the Essence of Divine


Unity).

The

stratum of descent'

'first

Grand Prophet Hadrat


this stage the

Wajud

is

the Essence of our

Muhammad

recognized

its

(S.

own

A.

S-).

At

Personality

and Attributes, and the entire Creation as a whole,


and at the same time maintained a mutual distinction
between them. As for example, the Lawh-i-Mahfuz
(Preserved Tablet of Destiny) is the first descent
of the Divine
Purport of the Qoran Sharif. This
stratum cr stage is called the 00*^ &fy Martabah-i-

Wahdat

or

<jjj**i/o

u^-Jui'.^

(Essence of Prophet Hadrat

Haqiqat-i-Muhammadiyah

Muhammad

S.

A.

S.)

which

TANAZZULATI-I-SITTAH.

and embodies

includes
all

141

and secrets of

the essences

the prophets that preceded him.

The

stratum of descent'

'second

At

Man.

this

the

stage

is

the Essence of

Wajud recognized

own

its

Personality and Attributes and the entire Creation in


details, which in their turn recognized each other with
As for example, the intellect of Angel
distinction.
Jibraii (Gabriel)

A.

S.,

whom

through

was communicated to our Prophet,


Divine

of the

stratum

LJ)

is

Purport of

called ci^duxU

e^xftJiftA.

the

the

Qoran Sharif

the second descent

is

Holy Qoran.

This

&*V Martabah-i- Wahidiyat or

Haqiqat-i-lnsan (Essence of Man).


*

The

Arwah
'

'third

stratum of descent'

(the world of souls).

It

this stage the

Wajud

enters

|^|

includes also

A lam-i-Malakut( Angelic World

As

JU

is

Alam-i-

oJ3U

and

Intellectual Plane).
the sphere of creation

and assumes simple spiritual forms,


and composition. These spiritual

free

from

objects

manifest

themselves as spiritual beings called the souls.


examples, the Intellect of our Great Prophet
third

descent

of the

Divine Purport

matter

As

for

is

the

of the Qoran

Sharif.

The

'fourth stratum of descent'

is

Jti/*

JLc *Alam-i'

Misal (Ethereal World). At this stage the WajM


assumes the forms of compound, ethereal and indivisible

THE UNIVERSAL RELIGION.

142

As

objects.

for

example, the

of

Intellect

Sihabah-i-Kiram (noble ccmpanions of the Prophet)


the fourth descent of the Divine Purport of the

is

Qoran

Sharif.

The

stratum of descent

'fifth

is

*L*aJ Jlr
'

'/

'

At

World).
stage the Wajud
assumes the forms of compound, physical (material) and
As for example, the memory of
divisible
objects.

Ajsam

(Material

this

Huffaz (plural of Hafiz, i.e. one who has got the whole
Qoran by heart) is the fifth descent of the Divine

Purport of the Qoran Sharif.

The

'sixth stratum of

descent'

is

^LJI JLc Alam-il

Insan (the sphere or plane of Mankind).


the Wajud assumes the form of Man, and

ment

of

the

preceding

Ethereal,

and

the strata mentioned

all

Spiritual,

the

last

ment, and

last

is

stages

v*ft.j

of

above.

At
is

It

includes

manifestations

Wahidiyat,

manifestation,

this stage

the embodiall

Physical,

Wahdat and Ahdiyat


last

physical

embodi-

assumption of material garb of The


o)i Zat-i- Wahdat-ul- Wajud (Essence of

As for example, the volume


the Unity of Divinity).
which
the
on
of papers
Qoran Sharif is written or
printed

Qoran

is

the sixth descent of the Divine Purport of the

Sharif.

Of all
[eternal),

the seven stages,

and

all

of them

the

first

three are

Qadim

combined form Wajud-i*

TANAZZULATI-I-SITTAH.
Wajib.
cbjjux

143

They are beyond the province or reach


Hudus (possible contingencies of creation), i

Hence the Wajudiyah Theory of the Faith of


That there

is

Nature

the

or

Sufis,

no Allah apart from the Creation or

Universe, every thing, besides


a manifestation of Him.
considered
Essence, being

When
passes

of

man by

His

Uruj(Ascent or Evolution)

through all the stages of Wajud mentioned


such a manner that he may manifest in him-

above, in

self all the higher six stages, with full


development and
expansion, he is called J^f LJ) Insan-i-Kamil (Perfect

Man).

This

is

the

ultimate

goal

of oolxc 'Ibadat

(Divine service and worship), for which Man is created


this bears a reference to the passage in the Holy

and

Qoran which says


"I

have not created

service and worship." 1


Musalmans believe

Man

except for

my

and profess that the highest

and Hadis, called also


ci^l*.
^ +>.&* Qadim
are
and
Mumkin,
important in the phraseology
^v* 5 .yo.l5 Wajib
of Sufis. Qadim or Wajib means 'that whose existence is
Hence 'Eternal,' Therefore it means
indispensably necessary'.
'Allah'.
Hadis or Mumkin means 'that whose existence is conHence, it means 'the Creation'.
tingent or possible'.
1

Gin and

The two terms

THE UNIVERSAL RELIGION.

144

development of

all

the seven

strata

of

Wajud was

the person of, and the highest human


ascent from material plane to Divine sphere was achieved

manifested

in

by, the Great Prophet of Islam.


This is the sum and substance

of the theory of

and the theory of Devolution as explaiued


Doctors of Spiritual Philosophy.
Musalman
by
Different stratum of this Wajiid has got a different
name. Although the same Wajud exists in all the
strata, yet to call the object of one stratum by the name
creation,

Hence, to
the object of another, is not correct.
of lower strata of creation with the
qualify the objects
of

names of higher
is

not

JU/^X

'Allah'

or lawful.

by the name

name 'Allah',
enjoins

strata

strict

is strictly

of

Divinity,

Therefore to

and vice
call

versa,

the Great

Man', and to call 'Man' by the

prohibited.

Accordingly, Shari'at

maintenance and observance of distinction

between different strata of the Grand, Single, All-Pervaor Allah.


ding and Ever-Existent Wajxld
All the leading Musalman saints, such as Hadrat
Saiyad Shaykh Abdul Q&dir
Hadrat Khw&jah Mu'inuddin Chishtee, Hadrat

Gous-ul A'zam

Jilani,

Imam

Imam

Muhiyuddin-al-'Arabi, Maulana
Abdur Rahman Jami, Moulana Jalaluddin Rumi,
Shamsuddin Hafiz (Q. A. S.) and others, belong to

Gazali, Hadrat

Wajftdiyah class of Sufis.


Great Doctors of Sufiism have

laid the

foundation

of this Theory of Wahdat-ul Wajiid (Unity of Divinity)


on the following passages of the Qoran Sharif
:

TANAZZULATM-SITTAH.

"And

1.

him

to

We

(Man)

145

are nearer than his

jugular vein".

"And He (Allah) is with you wherever you be".*


"And We are nearer to him than you but you

2.
3.

do not see Us". 8

"And

4.

5.

mad

East and the West

to Allah belongs the

therefore, to whichever direction


4
is the face of Allah".

"Verily they who swear fealty to you


The
S. A. S.), swear fealty to Allah.

Allah

is

over their hands'*.

"He

6.

(Allah)

and the hidden'

is

the

(Muhamhand

and the

first

the manifest

last,

AX

AX

***+ X
XxT

^XAX

XAX

AX

J/S X^ X

'/

u *x

JL

dji'i

AA.J

XXAXX

tfx>

y^Jl
X

^x

JJ|

JJ

IO

xl
fe

x* x

XA

x
f4>

jii

ill)

4 ^

x^

of

AX/I

you turn yourself there

THE UNIVERSAL RELIGION.

146

'There are (Allah's) signs on Earth for believers,


>a
your ownselves do not you see them ?

7.

and

in

"When My

8.

verily

am

Me

servants ask thee concerning

near them",

"Neither did you (O Muhammad) cast the gravel


when you did cast it, but Allah cast it".*

into their eyes,

"Allah

10.

pervades

all

things,

i.

He

exists

in every thing".*

From
Prophet

Wajud
(i)

are

of

of Labid

who has

said, 'Beware, that all

__

c^ori

J)

t;'i-.i! i..

*i

.A. MI

Ui^jO
// /

/
.

fc

our Grea

most true

the utterances of Arabs, the

"Among

*jt

Hadis (Traditions) Sharif

the words

XX
jjLij

the

I quote the following in support of this view of

^ !)

TANAZZULATM-SITTAH.
are

that

things

besides

are

Allah,

147
Batil (non-

JLb

existent)"
(2) "Verily,

when one

of

you stand

for

he

prayer,

Lord, because his Lord exists between


only
him and his Qeblah (the house of Ka'bah)."*
his

calls

"The Great Allah says,


My servant who attains
to my environment by means of J^Lj Nawafil (Optional
and at last I make him
devotions), becomes immortal
My beloved. When I make him My beloved, I become
(

(3)

by which he hears, his eyes by which he sees,


his tongue by which
hi* hands by which he catches,
he speaks, and his feet by which he walks,"' 8
his ears

XX X

XX

XAXX

S XX*

XX*

""

0)
/

(,

''tf

X^ XX X

.*?;

^^^JJ

ss
JLL

Jfcb

4JLJI

y-*'

'Vl^;^^
(3)

^XXX X
5

AX^^AXX
i<

'

.XlJ
'

J^

XXX

*^*^J

Cx*"

^X

<JJ

x'x

A/A<
Vj?

^X

XXX
X

^5

AX

AX

XX

^ V^'*"
/

L->^

XXX X

*^ ^
XX

-,

THE UNIVERSAL RELIGION.

148

(A.

the Great

"Verily,

(4)

S.)

said

became

'I

addressing Moses
why^did you not see me I

Allah,

ill,

became hungry, why did you not give me food

? I

begged of you, why did you not give me alms, ?" 1


(5) "'I swear by One, in whose hands are Muham1

man's

earth surely
(S. A.
fest

you throw the bucket by rope on the


will fall on Allah.'
Then the Prophet

soul, that if
it

'He

S.) read,

is

the

and the

first

He knows

and the hidden.

all

the mani-

last,

things/

"a

There are innumerable Hadises and writings of the

Im&ms

of Secret Doctrines

Wahdatul-Wajiid
too voluminous for
;

If

in support of the Theory of


but they are avoided as thev will be

this elementary address.


that the phrase
contends
one
any

Wahdatul-Wajud or i^-^l

<UA

j^J) !JIA^.
Hamah-Ost does not

appear any where in the text of the Qoran Sharif and


Hadis Sharif, the simple reply is, that although every
musalmcln recognizes the necessity of^j Wadu (ablu-

JjJj Jj]
>l"l

Jixax)
^

J
**

.ikjJ

xx 4^

(^^JlJL.

iaJfclftJ

Joo
SS S

^i

4xx

xx

x xx

x/ux

TANAZZULATI-I-SITTAH.
tion)
^x>.

and performs
'Wadu*

itself

it

several times a day,

does not appear

in

149
but the term

the Qor&n Sharif

Yet every MusalmAn accepts the


Sharif.
order mentioned in the following passage of the Qoran

and Hadis
Sharif.

"Wash your

face,

hands and

your head, and your

feet

feet,

and rub a part of

to the lower joint," (i) as

up
meaning the process now understood by the term yc'Wadu*
and the Im&ms of Sharii 'at have taken this
;

jj

Ayat (passages) as the authority on Wadu.


The authorities or Im&ms of Shari 'at, in fact,

after

collecting and considering all Ay&t and Ahadis (passagea from Qoran Sharif and Hadis Sharif) on some

Muhammadan Law, have laid down a


Rule
on
that
general
point and they have termed or
designated such Rule by some technical name for easy
reference and understanding.
Similarly, The Imams of
particular point of

and
passages from Qoran Sharif and Hadis
down a general Rule on every point of

Tariqat, or Secret Doctrines, also, after collecting

considering

all

Sharif, have

laid

the

Law

some

of Tariqat

which they have designated by


1

technical term.

others

fall

'Wadfi',

'Wahdatul-Wajud, and

under the category of such terms.

(1)

THE UNIVERSAL RELIGION.

I5O

am

"I

the

Light

that

was

(Divine attributeless Essence).


light

was the observer and

"There was no
of

any sign
by the vision

La-Makan
my original dawn of

latent

In

in

the observed/'

talk of this

world, or creation,

Adam (A. S.), that


of my own beauty."

nor

used to be delighted

"With a view to dispel the idea of partnership with


God, and of the existence of any thing else but God, I
have manifested myself in the persons of prophets and
saints."

lt

wore the

dresfc

became an object of the

(person) of

Adam

(A. S.) and

prostration of angels.

the shape of Hadrat Muhammad (S. A.


the praiser and the praised.

S.),

Then in
become

TANAZZULATM-SITTAH.

"At one time I became Idris, at another Shis, then


Noah, and then Junus. Again at one time I was Joseph,
at

another Jacob, and then became Hud."

03)

'At onetime

became Saleh,

at

another, Abraham,
and then Ishaq (Israil). Again I was Yahya and Moses
and lastly I appeared as Jesus and David."
I

JL&

'*For

one

realization,
for the

class

and

men

of

for

another,

ready
object

bjj

"For the brave divers

am

am an object of
I am the
promised

day of Judgment."

Jo

in the

ocean of Divine Essence

the desired pearl at every age


JU~4>

JjJ

j Jjjj

and period."

CiJuftA. jO>)
jU>
|

,*

THE UNIVERSAL RELIGION.

4?2

"Q

Niyaz,

am,

in reality,

an imperisahble and un-

changable Being.

But

liable to destruction

and annihilation.

in the

sphere of creation,

LECTURE

who

"One

has

Your

sovereignty of the world

"If

sacrifice

you

Beloved

it is

"One,

Love

in

his

heart,

the

of no value to him."

even your head for the sake of your

not a loss."

J
who

his heart to

is

VI.

^^

<JjjJ

OjfcjJ

tf^xJJJ

Jj

^XxvJ

has a beloved like Yourself, never gives

any other beauty of the world."

"One, who does not know but One, has these two
lines always on his tongue."

*
u

*5-

Chat with the eyes of your heart do not see any

except your Friend (Allah). Whatever


you observe, know it to be a manifestation of Him/'

thing

else,

THE UNIVERSAL RELIGION.

154

FOUR DIVISIONS OF MANKIND


AS CLASSIFIED.
BY

HADRAT GAUSUL
The

greatest of

A'ZAM.

Musalman Auliyas

Hadrat

(saints),

Gausul A'zam Saiyad Sheikh Abdul Oadir Jilani, in


eminent Arabic work the v^ojiJl -3* Futuhul

his

Gaib> has classified

following

is

The Great
good exists
worthless
unless

He

Lj)

to

for

has neither the tongue nor

an ordinary man, ignorant and blind.


Allah does not value him in any way no
;

in

him and those of

and

gracious Allah,

moved

which

is

carry

no

they are protected

Iman

into four classes, of

A man who

(i) First,

the heart. 1

mankind

the substance

when

and

class.
in

weight

by the grace

They

any

are

matter

of the

most

guided towards
their muscular organs are

their hearts

(Faith)

his

discharging their

are

ooUc

'Ibadat

(duties)

Him."

Therefore you- must take care not to be one of


Do not mix with their society do not believe
and
do not stand among them. Because, they
them,
are the objects of the punishment, anger and wrath of

them.

'Tongue' means the knowledge acquired by intellectual


from external sources, which can be learnt, expressed or
spoken by tongue only and Heart' means the knowledge of the
spiritual world, which is acquired through the medium of heart
from internal sources.
j.

faculties

FOUR DIVISIONS OF MANKIND AS


of the
the

Mighty

155

Qahhar (Punisher), and they are

jl

of

residents

CLASSIFIED.

the

'Fire of

Heir.

Allah's-

beg

shelter to avoid them."


If

you are however, an

with the
that

'Alim Billah (learned

<Jjb JLc

acquainted with all


a religious guide an attractor of

knowledge of Allah)

are

virtuous

men towards

religion by preaching and inspiration


and an invitor of mankind towards their Creator,

and only then, you should go to such illiterate,


misguided, ignorant and savage people. Under such

then,

circumstances

and

it is

your duty to associate with them

them to obedience to the Great Allah, ta


warn them against, and save them from, disobedience
to

call

Him.

In

Providence,

and you

case you will be, before the Mighty


great propagator of all that are good,

that

will

the rewards

receive

Messengers and Prophets.


addressing

his

prominent

Hadrat 'AH, (A.

S.) said

allotted

Divine

to

Once, the Great Prophet,

and

disciple

son-in-law,

through your guidance, the Great Allah


man in His path, such a work of yours is
more valuable than that part of the universe upon which

'O 'AH,
admits one

if

the sun shines." 1


X

X>

S A

A*

-04*
S

XX

/OX XX

/,

W.1) ^L*J
4 * '

**L*

dJJ)

4XX
X*

J^ Jl*
A

XXX

4
x

THE UNIVERSAL RELIGION.

156

(2) Secondly, A man who has the tongue, but not


the heart; that is who possesses external knowledge,
but not the internal. He speaks with knowledge,

and
and
instructively,
and
deeds
to
others
but
he
preaches knowledge
pious
philosophically,

rationally

that
himself does not act according to those precepts
He invites
is, his deeds do not agree with his words.
;

people towards the Great Allah


away from Him. He detects

but
vices

he himself

such

misdeeds.

others

in

he himself remains constantly submerged

in

the

flies

pit

but

of

He

preaches purity of life to others ;


but he himself defies the authority of the Great Allah,

|nd wages war against Him by his sinful deeds. In


privacy you shall find him a tiger in the garb of a
man. Such is the man against whom the great Prophet
has warned the public by saying

tiis

"Among my

followers

whom

Jux 4_ Jlr "Alimi-Be-Amal


v

know

(those

fear

the most are

learned

the right from the wrong, yet do

men who

not act accor-

dingly)."'
I

seek protection

of

the

Great Allah

from such

(learned men). Be aloof, and fly away, from them


lest, you may be attracted by the charms of their
language, and subsequently burnt by the fire of their
sinful deeds, and ultimately killed by the poisonous
smell of their interior and fiendish heart.

Ulema

U)

FOUR DIVISIONS OF MANKIND AS CLASSIFIED.

Thirdly

(3)

157

man, who has the heart, but not

the tongue that is, who possesses the internal knowMu'min


ledge, but not the external. He is a true
;

../*%*

(believer) but concealed by the Great Allah from His


other creatures, and covered by a purdah (veil) so

men

that

of the

into

world

external

his

may

not

get

an

and

internal

knowledge
powers.
has given him sight to see his own
defects and demerits, has illuminated his heart, and
insight

The Great

Allah

has enlightened him as to the evils of worldly society


effects of speech.
He has learnt the lesson

and the bad

golden and 'seclusion is a heaven of


peace and safety, as the great Prophet has said
"One, who has become dumb has escaped (from all
that

'silence*

is

troubles)/'

He
'*

further said

ooUr

'Ibadat (service

and worship)

is

divided

2
into ten part-, nine of which lie in dumbness."
Wali-Ullah (Friend of Allah)
So, he is the <d)|

who

enjoys

in safrty

HU

He

by Him.

companion

of

is protected and kept


the most wise and intelligent

Confidence, and
is

and the recepient

Allah;

of

fxLoJtt
X

X*

S
*

r *r

*^

r r

r r

s s

'

Divine

THE UNIVERSAL RELIGION.

158
favours and

him.

So,

service

All

graces.

secure

and

his necessities

account of his

his

him,

friendship.

and goodness

virtues

companionship,

Engage

yourself

in

lie

in

society,

supplying

and wants which he can not express on


becoming silent, and help him in matters

that are beneficial

to

him.

If

you do

so,

the Great

Allah shall love you, and shall admit you


in the class
of His friends, and noble and pious companions and
All these favours and eminence shall be
servants.

bestowed upon

through

you,

the c^.O barkat>

or

.grace, of that silent Wali, Insha- Allah (If God wishes).


man, who has both the heart and
Fqrthly.
(4)
the tongue, that is, who possesses both external and

interal

Such a man

knowledge.

OJX* Jlc 'Alam-i-Mulkut

(spiritual

with admiration, veneration


Sharif says

and

spoken of in the
and angelic world)

is

honor.

The Hadis

;<

"One, who

has acquired

knowledge, has acted


according to th^t knowledge, and has imparted that
knowlc ge to others, is spoken of in the angelic world
with honor and veneration." 1

He
and

learned in the knowledge of the Great Allah


In his heart are deposited various
His signs.
is

kinds of knowledge that are beyond the reach of others


and to him* the Great Allah has communicated many

and valuable knowledge that have been withheld

jecrets
A

AmS/A

S
i

S /&/ S
I f
.
A*

e.\

S // S S&SS
l^e . .i*V

/
*t>

d)

FOUR DIVISIONS OF MANKIND AS CLASSIFIED.

159

from others. The Great Allah has selected and approved


has attracted and guided him towards Himself,

him,

own environment, has


enlarged his heart and breast for accommodating and
and has made
confiding Divine secrets and knowledge,

has raised him up

to

His

him most wise and propagator of all virtues, invitor


of men towards virtues and warner against their
tendencies for vices, a guide for mankind, to lead
them in the path to the Great Allah, one who ha

been shewn path to


the

for

sinners

Him

by Himself, an advocate
before the Great Dispenser of justice

and mercy in the day of Qeyamat ( Judgment ), one


whose recommendations are already granted on account
of his high position,
a truthful man,
such a man who
has been recognized as a perfect Pir or Murshid (Spiritual Guide).
He is a representative of all Divine Messengers and Prophets, on whom be o!O % oU^' 'a'UJU?
Salwat, tahaiyat and Barakat (Peace, honor and grace).
the highest spiritual position and eminence
Adam and above this there is no higher
position except that of oyu Nubuwat (Divine Mission).

This

is

for a child of

Therefore do secure him

and

his

blessing.

Fear

be careful to avoid separahis displeasure and anger,


and fear how do you
tion and distance from him,
dislike and refuse his favour, and how do you avoid
attendance to his speeches and admonitions. Because
safety

And

lies

in

whatever he says and

in the societies

of those

who

refuse

in

his

society.

and denounce

THE UNIVERSAL RELIGION.

160
him, there
tual)

is

nothing hut misguidance and death

unless the Great Alia h

them from

diverts

their

comes

to

(spiri-

assistance and

animosity to such

Friend of

the Mighty Providence.

Thus
in

your

have classified mankind.

,j^aJ

nafs

(self), if 3*011

You

should observe

are a true observer,

to

which of these classes you belong to and


warn and protect your nafs, if you are a
you
good warner and protector and kind to it. May the
Great Allah guide you and me to whatever He likes
find out,

should

and

pleased with, both in

is

world

Ameen

the

present and the

after

SOME AUTHENTICATED MIRACLES.


As

have explained, philosophers of Isla~m accept


As the great Prophet of Islam is
'Miracle' as true.
regarded by his followers as the greatest of all Divine
Messengers who have visited this world, so among th<*
I

most noble of the Prophet's descendents the Great Pir


Hadrat Gousul A'zam Saiyad Sheikh Abdul Q&dir
Jilani is placed by SftHs as the greatest of the entire
His life is full of
class of Auttva (saints) of this world.
so

many

miracles as are not

the saints of this world.

with

known

To show

in the life

that he

most extraordinary and supernatural powers,

relate here three small anecdotes from his


1

Saints,

of any of

was endowed

See ^i))!

life.

<tjBuft Nafahatul Uns^ a biography


Maulana
Abdur Rahman Jami.
by

of

Musalman

SOME AUTHENTICATED MIRACLES.

l6l

FIRST ANECDOTE.

An

woman

Bagdad came to the Great Pir


Hadrat Saiyad Sheikh Abdul Qadir Jilani with her
young son and addressed the Holy Pir thus
old

of

'My
So

son,

Sheikh, has a great attachment for you.

my

all

relinquish

him and make him

rights in

over to you for training him up in the practical lessons


So saying she presented the boy
of Divine Philosophy.
1

Great Sheik h.

to the
'I

accept

him'

the

replied

Holy Pir

'for

the Great

Allah'.

The

old

woman

ordered

him

for

and the Great


departed
in
the
secret
doctrines,
boy

then

Sheikh, after initiating the


ci~*oLh

reyadat (practical exertions).

After a few days the old woman came to the Khiniqah (asylum for the students of Sufiism) to see her
son, and found him eating a piece of dry bread and

emaciated and pale caused by scanty meal and


She then went to the Holy Pir who
sleeplessness.
utterly

had just finished his dinner, and there saw a dish full
of bones of a fowl eaten by him.
On seetng this,
she asked the Sheikh

'Why have

but a dry bread to my


son, while you yourself are eating fowl ?*
On hearing this, the Great Sheikh placed his hand
you,

Sire, given

Dn the bones of the fowl,


11

and said

THE UNIVERSAL RELIGION.

162

up by the order of Allah, who can revive

'Get
life

to

the rotten bones. 1

The

fowl instantly revived and began to crow.


then addressed the old woman and said

He

'Your son

When

he

is

to

attain

will

must take

he

so

ill,

invalid's

such powers, he

will

dish,

be able

to eat whatever he likes/

SECOND ANECDOTE.

One

of the Sheikhs of Bagdad relates the

following
'AH
sheikh
and
One day
Hayati
myself were
story
Abdul
present at the Madrasah of Hasrat Sheikh
of
nobleman
a
when
came
to
the
Grand
Bagdad
Qadir,
:

Pir and addressed

him thus

'O Saiyad
has said that

any one

The Holy

am

'If I

Now

sajing,

'Yes,

shall

come

come

will

you

to

my

place/

to your place/

he for a short time bent down his head


and then raising his head said
to

your place/

then mounted a camel

'

invite

Pir replied

permitted

in meditation

He

Great Grand Father, the Prophet,


invites a man, the invitation

your
if

be accepted.

should

So

a
:

x x x

xx

and Sheikh 'AH Hayati

^/i^4
x

xx*

4^*+

SOME AUTHENTICATED MIRACLES.


walked

by the

right side

163

when
left,
we found all

and myself by the

we reached that
house,
noblemen, learned men and Pirs of Bagdad assembled
there.
Along dining cloth was spread out on wfcich
nobleman's

were placed. At last a


large dish under a cover was brought by two servants
and placed at an end of the dining cloth. The host
hundreds of delicious dishes

party to begin eating but the great


Sheikh remained quiet with his head bent down, with-

requested the

out taking anything


others to take food.

Suddenly the

himself and

without permitting

Holy Sheikh raised


and myself

dish before him,

large

very heavy.
there

When

which we

at his orders

was revealed on the

ment of

bring that
The dish was
to

did.

we removed

dish, to

head and

his

ordered Sheikh 'AH Hayati

the

the cover,

utter

amaze-

the entire assembly, a boy of the host, blind-

born, leper

and

totally paralyzed.

The Grand Sheikh

then addressing the boy said


'Get up by order of the Great Allah sound and heal1

thy.
all, the boy at once
to
and
run, perfectly healthy and of good
up
began
A great
sight and without any symptom of paralysis.
tumult arose; and during the confusion the Great
Sheikh calmly* went out of trie house without taking

To

the great astonishment of

rose

any food.
t s s

&

U|

<v

^b
X

XX

J
'

a>

THE UNIVERSAL RELIGION.

164

THIRD ANECDOTE.

One day

a man,

the audience

of the Great Pir

his usual lecture.

and

his

named Abul

Ma'ali,

when he was

Suddenly he had a

uneasiness

power of movement.

became

was present

call

in

delivering

of

nature

so terrible that he lost the

Instinctively he internally appeal-

ed to the Holy Sheikh and then followed a most supernatural incident which was visible only to Abul Ma'ali

and no body else. Instantly with his internal appeal


Abul Ma'ali saw that the Great Sheikh descended one
step from the highest stage of the Mimbar (pulpit), and
simultaneously he observed also that the head of a man
appeared over the head of the Sheikh. When the Holy

Sheikh descended the second step that human figure was


down to his breast. Lastly when the Great Pir

visible

came down

Mimbar, Abul Ma'ali


saw, to his amazement, a second Hadrat sheikh Abul
Qadir, exactly resembling the original Pir, and exactly
all

the stages

of the

addressing the audience, causing no


The
interruption at all in the delivery of the speech.
from
all
the
of
the
stages
original Pir, descending
with

his

voice,

Mimbar, advanced slowly


over his head, put
his (Pir's)

garment.

it

to

Abul

Ma'ali,

and standing

into the big

On

this,

hanging sleeve of
Abul Ma'ali found him-

i
Hadrat Sheikh *Abdul Qadir Jilani was not only the
greatest learned man, but also the greatest orator of his age.
His audience ordinarily consisted of about one lak persons. See

by Sheikh Abdul Haq.

DehJavi.

SOME AUTHENTICATED MIRACLES.


an

in

self

extensive

wilderness,

with a

165
beautiful

streamlet, on the bank of which stood a big tree. Abul


Ma'ali had a bunch of keys with him, which he hung

on that

and engaged in easing himself. After


from the impending trouble, he
two Rak'ats
offered
his ablutions and

tree,

himself

relieving

performed

(genuflexions) of Namaz.
Namaz, the Great Pir took
Hawaii's head,

and the

Just

when he

finished his

away

his sleeve

from Abul

latter

found himself in the audi-

the Pir delivering his lecture, on the Mimbar,


he never came down from that high stage, and
the Second Pir vanished.
He found also his hands,

ence,
as

if

feet and face wet with water, and perfectly relieved from
the troubles caused by the call of nature.
He kept
But
perfectly quiet and spoke not a word to any one.

when he searched

his keys,

they were missing.


Ma'ali had an occasion of

After several years, Abul

towards

Persia; and

after a

journey of fourteen days from Bagdad, he happened to halt in a wilderness.


Suddenly it struck him that that wilderness
travelling

resembled the one which he visited under the miraculous powers of the Great

troubles

up

to

in

his

audience.

search water for

Sheikh, on the day of his


With this faint idea, he got
He found also a
ablution.

resembled exactly, the one in which he


washed himself on the former occasion under mysterious
circumstances. After proceeding a little further, he
reached that particular spot where he performed his
Namaz under the tree. And lastly, to his extreme amaze-

streamlet which

THE UNIVERSAL RELIGION,

166

ment and

surprise,

hanging on the

On

he found the bunch of

his

lost

keys

tree.

from Persia to Bagdad, he related this


incident to the Great Sheikh, who, in reply whispered
his return

to his ears
*

Do

not mention this incident,


any one as long as I am alive/
After the death of the Holy Pir,
self has

recorded this

wonderful

Abdul
Abul

Ma'ali,

Ma

'ali

occurrence.

to

him-

Thou-

sands of miracles like those related here, have been


recorded by the contemporary biographers of this Great
Pir.
I intend to conclude this chapter
by relating a most
authenticated miracle of the living age, in which the
man who was the subject of the miracle is btill living.

ETHEREALIZATION OF A LIVING

MUSALMAN

SAINT.

In the year 1879 a young boy, named Abdul Qadir,


resident of village Kelakopa, Thana Raipurah, District

Noakhali, in Bengal, was studying the Qoran Sharif


with a view to become a Hafiz (one, who has got the
whole Qoran Sharif by heart and can reproduce the

whole extempore from memory). After learning ten or


eleven chapters, the boy was attacked with consumption.
The disease became more and more serious, defying

and deriding

all

medical treatments.

The boy

at

last

ETHEREAL1ZATION OF A LIVING MUSLIM SAINT.

167

became hopeless of his life, gave up all medical treatments, and entirely resigned to the will of the Most
Merciful Maker, and was calculating his breaths, every
one of which he thought to be the last.
At such a critical juncture, an old pious
venerable appearance,
family, as a traveller.
carious

state

in

which the boy was lying

appartments of the
him.

man

of

a perfect stranger, visited the


This stranger, learning the pre-

house,

expressed

inner

in the

a desire

see

to

Necessary arrangements were made and the old


inside.
Throwing a glance on the

man was taken


boy, with

a deep sigh,

he said,

'Medical treatment

can be of no avail, it is only the Auliya


him at such a critical situation/

'Do you know,

who can

any such holy personage

sir,

quired the relatives of the boy.


'Yes, I know such a Wali-Ullah
the venerable visitor,

'and

he

is

(saint)

save

?*

en-

answered

the Greatest

Pir of

the age.'
Entire family grew anxious to know the name of
the Great Pir, and to their solicitations on this point,
the stranger replied,

'He

is

Hadrat

Maulana

Mukhlisar

Rahman

of

Chittagong.'

'Can he be brought here

?'

asked the members of

the family.

'By no means, it is impossible* replied the stranger.


Entire family became hopeless, except the boy, who
the sentence 'By no means, it is
faintly repeated

THE UNIVERSAL RELIGION.

168

as he

impossible'

and continuing

was

silently hearing

this

discourse

his ideas he faintly further said,

'Yes,

impossible that the Pir should come here, but is


also impossible that I should go to the Fir ? No, it
it is

not so.

me

If

it

pleases the Most

sufficient

shall

go

feet

for

strength

to the

material

my

for

it

is

Gracious Lord to give

walking,

promise that

Great Pir and throw myself at hib holy


for
spiritual salvation, as I have no desire

life.'

hour the stranger departed. Next


astonishment and joy ot the entire

After about an

morning,

to

the

family, the blood discharge of the boy was stopped, and


he began to show most rapid symptoms of improvement.

The recovery was so remarkable that within a couple


of weeks he was convalescent without any medical
treatment.

became the unassailable and unflinching belief


the boy that his supernatural recovery was due only
the spiritual help of the Great Maulana of Chittagong.
It

of

to

So,

as soon as

out for

he regained sufficient strength, he set


Chittagong on foot, as there was no Railway

communication at that time.

As, after a journey of


about a week, the boy entered Mirzakhil Shanf,
(the
village where lies the home of the Great Maulana), but
still at a distance of about ha)f-a-mile from the home of

Great Maulana, he felt an inexpressibly rapturous


impulse which he could not account for. It was in the
the

morning that he arrived

at

his

Holy home, and he

ETHEREALIZATION OF A LIVING MUSLIM SAINT.


found the Grand
imparting

Pir

lessons

to

sitting

in

the

the students of

169

Madrasah, and
he always

whom

had a large gathering. As the boy entered the courtyard


of the Madrasah, and before he uttered a single word,

Gr

the

at Pir enthusiastically said,

'Yes,

yes,

come

Abdul Qadir, your

hither

arrival is

long awaited/

Pir

Simultaneously the boy gazed at the face of the Holy


and a galvanic spark ran through his whole system,

his

head became dizzy, he ran with

fell

at the feet of

the

Holy

electric

Pir, totally

speed,

and

unconscious, as

he recognized that the old

who

visited

him

at his

venerable-looking stranger,
sick-bed, was no other than the

Great Pir Himself.


a couple of hours he came back to his
and explained the circumstances which brought
him to the Holy Darbar, strictly concealing the fact of
his recognizing in the person of the Great Pir the

After about

senses,

stranger-visitor

home.

He was

who saw him during

his

illness at his

permitted to stay in the Darbar.

During the week that

followed,

the

boy 'Abdul

Qadir made

private enquiries as to whether the Holy


Pir .was out of his home during the preceding month.

The

attendants replied that during the preceding year


he had not gone beyond the compound of his home.
The boy determined to enrol himself among the

and accordingly submitted


time that he secretly
application.
to
the Great Teacher the occurrence at
communicated
-disciples

his

of the Great
It

is

Pir
at

this

THE UNIVERSAL RELIGION.

170
his

and the etherealized

sick-bed,

at his

home.

After

visit

he was formally
For five years and a

initiated in the school of Sufiism.

half

he remained

in

of the Great Pir

about a month

the service of his Pir, undergoing

same time hard practical


leaving him even for a day.

at the

exertions,

without

Holy Pir addressed 'Abdul

Suddenly one day the


Qadir saying

'Abdul Qadir, your duty here

done

for

you what
the

the people to

Now

I could.

is

finished.

go home

of the

threshhold

grand

have

and lead
Mighty

Allah."

This was

his

c^JU* Khilafat (Viceroyalty)

which

vested him with the authority to initate candidates in,


and train students of, the school of practical Sufiism.

At a heart-rending scene 'Abdul Qadir was forced to


depart from the Holy Darbar of his Pir whom he was
not willing to leave.

About two months


left this

after this incident the

material world and joined

the

grand Pir

Most Merciful

Creator on the i2tb day of Zil-Qa'ad, 1302 Hijri Era.


Abdul Qadir is still living but no more as a boy. He
;

is

now

a famous Pir himself,

known

as

Munshi Hafiz

'Abdul Qadir and has got thousands of disciples. He


has transferred his home from Kelakopa to Lukhipura
in Noakhali.
I

relate this

Abdul Qadir

story

himself.

as

have heard

it

from Hafiz

ETHEREALIZATION OF A LIVING MUSLIM SAINT.


Mirzakhil

born and

I.

is

the

name

of the village where

Mukhlisar

Rahman was

which at present contains his sacred and

1
holy tomb.

surnamed

Sharif

Moulana Hadrat

the Great

I/

His Sajjadah

disciple

^^^a.

(office

of the Pir)

is

now

held

of the

^^
X

Hafiz Magbul Ahmad,


present Pir,
Kaukibi Jahangiri^ of Benares^ has com-

posed the following Qasidah or Chronogram bearing the date of


his
jUj wisal, or union with Allah (death)
.

THE UNIVERSAL RELIGION.

172

hold

and

son

his

by

Muhammad
the

Khalifah

title

'Jahangir

started by the Senior

At

Jahangiriyah'.

Hadrat Moulana

Hence the

Shah'.

Moulana

is

-known as

present there

is

splendid

Durweshes)
Khaniqah (Monastery
which is thronged by disciples from distant and
parts

Moulana

Silsilah

'Silsilah-i-

AiiU.

at Mirzakhil Sharif

of

of Indian

Shah

Both the father and the son

'Abdul Hai.

Empire.

Anniversary

different

of the

Great

celebrated every year on the I2th


day of
Zil-Qa'ad, under the management of the present Pir.

From

is

the

above anecdotes you can form an idea of

the high stage of spiritual elevation a man can ascend


to, and of the power he can exercise, if he only obeys
the orders of the Great Allah according to the tenets
of Islam. On this point the greatest Musalman moralist-

Poet Sadi says


"You too do not turn your head away from the
orders of the Mighty Providence
so that nothing in
the universe turns its head away from your orders/' i
:

y*

For the

431^

details of this life see the Preface.

ETHEREAL1ZATION OF A LIVING MUSLIM SAINT.

now

revert

to

my main

subject.

believe in the spiritual missions of

all

73

Musalman*

the prophets that

have preceded the Great Prophet of Islam. But they


profess that as they have found the Hadrat Muhammad
(S. A. S.) to be the last, the greatest and the complete
emdodiment of all the preceding prophets, they have
accepted him as their guide, without deprecating in any

missions of

the

way

believe
spirit

that

of

all

spirit of

prophets.

as the law in force

the

and

the missions of 1,23,999 preceding prophets

possess powers
It is

only

force

on the same subject,


prophet has embodied the force

including also necessary improvement.


Every one should believe that prophets

of.

They

embodied the

preceding laws

so the mission of the last

and

former

which we

common

true that no one can

and

saints

people are not aware


the Great Allah

known

thoroughly but He Himself.


Similarly, no one can
know a Prophet or saint thoroughly except himself
and those higher than himself. For us, men of ordinary
capacities,

it

is

impossible

of the powers of prophets


of the

Mighty Divinity.

even to form an estimation

and

saints, special favourites

THE UNIVERSAL RELIGION.

174

Jl*Jj

KNOWLEDGE
(!N

There

IS

A GREAT OBSTACLE.

THE PATH OF THE GREAT ALLAH)


is

a saying of a great teacher of the secret

doctrines of Sufiism
in the path of the

says that 'Without

God'*.

that 'knowledge is great obstacle


Great Allah' 1
again another writer
;

knowledge,

Apparently these two

impossible to know
sayings are paradoxical
it is

and contradictory to each other. Yet both are correct


and I shall explain here the both and reconcile the

apparent inconsistency.
Do not disbelieve that prophets and saints possess

knowledge and power* beyond the comprehension of


ordinary men, and that in those knowledge and powers
they have the most blissful enjoyment. A poet enjoys

good'poem a mathematician enjoys in the solution


of a difficult problem of mathematics; and an astronomer enjoys io the discovery of a new phenomenon
in the movements of a planet.
Similarly, prophets
in a

enjoy in possessing the secrets ot Divine


knowledge, Divine attributes and Divine powers. So,
must know the Great Allah by 'knowledge' which

and

you

saints

KNOWLEDGE
means

Divine

the

it is

know

impossible to

explained

175

not the knowledge


books and by means

Knowledge,

Hence the saying

of ten senses.

Now

A GREAT OBSTACLE.

through the medium of

acquired

ledge

IS

that

'Without know-

God'.

explain to you the obstacle. I have


you that human heart has a secret door

shall

to

toward the

world.

spiritual

resembles a well with

five

Therefore a Man's heart

(which represent the

inlets

senses) by means of which water comes


If you want that pure
the well from out-side.

five external

into

and transparent

water should

spring out from

bottom of the well and accumulate therein, your


istep

should

be to

shut

perfectly

the
first

the five inlets, to


into the well
the

prevent out-side water entering


second step should be to draw out the impure water
that stands in the well and the third step should be to
;

dig out the bottom of the well to a sufficient depth.


Then, and only then, pure and transparent water
shall ooze out from the bottom of the well.
Until you
follow this

simply prove a

knowledge

all your endeavours for


bottom of the well shall

process accurately,

getting clear water from the


folly

and

failure.

of the spiritual

Similarly, the internal

world can

not find

into your heart, by the secret door, until

you

its

way

clear

your

heart from the stock of knowledge and

ideas, gathered
from the material world through the medium of five
Therefore if a man of external
external senses.

book-learning to meddle with the


practical teachings of the spiritual science, certainly

learning allow

his

THE UNIVERSAL RELIGION.

176

be a great impediment in the way


of acquiring spiritually the knowledge of the Great
that learning will

Allah.

cause of this impediment ? It is


If a man has
thus replied by the Doctors of Sunism.
of literature,
branches
in
different
acquired proficiency

Now, what

the

is

Mathematics, Theology &c, through the


if
he believe that besides the
of books,

Philosophy,

medium

method of intellectual training, afforded by books by


means of Ten Senses, there is no other process of
if he believe that save what are
.acquiring knowledge,
of Theology there is no other
books
written in the
evidence or proof of the existence of the Great Allah,
of Spiritual
lastly if he believe that such principles

and

Philosophy

that

are

inspirations

that

have

by

taught

galvanized

his
his

Pir,

and such

heart

with

are contrary to the principles he had


spiritual
such beliefs constitute the impedihis
in
read
books,
forces,

ment
to

stands

that

ment

It is

acquire

in

the

way

of his spiritual

Because, the principles of dogmatic

Divinity.

advance-

simply impossible for men of this class


any knowledge of the spiritual world and of
religion

that are taught to the common people form merely a


the knowledge and vision of the
shell for the kernel

Great Allah
substantial

but not the kernel

knowledge

lies

in

itself.

The

real

and

breaking this shell and

any one adopts


argumentative and controversial method to support
his faith in principles of dogmatic religion, he will
getting

the

kernel

out

of

it.

If

KNOWLEDGE

IS

A GREAT OBSTACLE.

never be able to acquire the secret knowledge of the


On this point the mystic poet Hafiz
Spiritual World.
of Shiraz says

"Colour your Musalla (prayer cloth) with wine, if


because, the Salik
you are so directed by your Fir
;

(old

not unacquainted with the


guide)
the different stages of the
of
requirements
Hence the saying

traveller or

wants and
1

journey."

"Knowledge

is

an obstacle

is

in the path of the

Great

Allah."

But

if

man be

a learned

sufficiently

careful

and

keeps aloof his entire knowledge of the material world


derived by mental sources, and does not allow them to

meddle with the process of actions in his internal


organs, his external knowledge will not be an impediment in the way of his acquiring the internaf knowledge of the Spiritual World.

Divine knowledge
internal

knowledge

is

acquired by means of the


Unless the knowledge of

of the Soul.

Soul be developed by suppressing the external


knowledge of the material world, acquirement of
the

Divine knowledge

12

is

impossible.

Hence the saying

THE UNIVERSAL RELIGION.

178

^Without knowledge it is impossible to know God"


which means the internal knowledge, of which the
Great Allah says in the Holy Qoran
:

"I have given him knowledge from Myself" 1


But if a man of external learning succeeds

methods

internal

knowledge,

have explained above,

undoubtedly

far

than those of

his

or half-educated

position

higher, and

Illiterate

men

in

his

acquiring

and

faith

powers are

far

stronger,

These uneducated

Durweshes.

are more liable,

under the careful vigilance of their

by
also

unless they are


to fall under

Pirs,

misguidance of Satan, and to wander life long in


the darkness of erroneous ideas and false notions.

the

Slightest doubt shall stand as a great hinderance in his


way. But men of learning, provided they have strong

and unflinching faith in their respective Pirs, such as


Maulana Jalaluddin Rumi, Maulana Abdur Rahman
Jami, Khajah Shamsuddin Hafiz Shirazi and others,
and follow his directions literally, are comparatively
less liable

to such misguidance.

This has been clearly

this. Lecture,
Now you
a position* to comprehend the meaning of the
two contradictory sayings and thus the paradox is

explained in the beginning of


Are in

Therefore you should not disbelieve the


of Man to acquire the power of oUtib>

reconciled.

capacity

Mukashifat (Revelations). But

at the present age, there

/<*

UoJ

KNOWLEDGE

IS

A GREAT OBSTACLE.

179

appeared gangs of pretenders, who, in fact, possess


no spiritual power, but under the garb of Durweshi,
Tasbih (Rosary) in their hands and lolagu*
with
^A.vV
Sajjadah (prayer Cloth) on their shoulders, learn some
hiave

phrases and sentences from the technical


of
Sufis, and use abusive language towards
language
pharrning

learning and the learned.

the

Such pretenders

are, in

the opinion of many eminent authorities on both the


exoteric and esoteric branches of learning, criminals
like satan

both

of

learned,

and enemies of both Allah and His Prophet,


whom has praised the learning and the
and have invited the entire world for the

acquirement of learning. As these pretenders possess


neither the external nor the internal knowledge, they

have no right or authority to abuse the men of learnAgain, there are also, at the present age, a
class of moulavis who abuse the Durweshes without

ing.

the secret doctrines of

of

understanding

anything

Sufiism.

are also, like

They

criminals before

This

is

the

Great

those

false

Allah and

Durweshes,
His Prophet.

also explained in the beginning of this Lecture.

The

highest acquirement of spiritual knowledge


lies in the fact that a Sufi must possess all knowledge
through Ihe medium of his heart, which other learned

men
it is

with

acquire by mental organs, as well as those which


impossible for men of external learning to acquire
all their

edly very

Under

mental

faculties.

Such men are undoubt-

we.
Jhese

circumstances ypu shpuld 'not dis~

THE UNIVERSAL RELIGION.

l8o

and the most superpowers possessed by Sufis

believe the principles of Sufiism

and

natural

beneficial

and on account of

whom

false

claims of

some

pretenders,

have just mentioned, you should not

the foundation of your faith in the true


the Spiritual Philosophy of Islam.

WHAT ARE

shatter

doctrines of

MAN'S GOOD FORTUNE

AND

MISFORTUNE?
Man's good fortune lies in a thing which is the
object of his happiness and enjoyment. The happiness

and enjoyment

of

man

lies

in

what

And

lastly that thing


created
for which he is

his nature.

nature

agreeable to

is

agreeable to his
by the Almighty

is

Creator.

To be more
passion

anger

lies

lies in

in

The enjoyment of animal


The enjoyment of

explicit
its

satisfaction.

taking revenge on one

The
to be your provoker.
sceneries
viewing beautiful

whom

you suppose

enjoyment of sight

lies

in

and handsome appearances.


The enjoyment of the power of hearing lies in hearing
harmonious, melodius and musical sounds. And lastly,

the enjoyment of the soul


nature for which
its own

lies
it

in the
is

satisfaction of

sent here

to

unite

with the body, and that nature is its tendency to know


the secret of things.
Passion, anger and the external
of
visible
creation, attained by means of
knowledge

MAN'S GOOD FORTUNE AND MISFORTUNE.

l8l

external senses, are possessed also by irrational


But Man possesses, besides those, a desire

five

animals.
to

know

things that he does not know.

in acquiring such

with,

and proud

If

he succeeds

a knowledge, he becomes gratified


If a man
such an acquisition.

of,

expert in Chess Playing he is glad of, and


rally anxious for, its display before those

is

ignorant

of,

When

or deficient

it is

in,

is

gene-

who

are

it.

established that the

pleasure

and glory

of the Soul lies in acquiring the knowledge of things,


the higher the thing is, the greater shall be the pleasure and glory in acquiring its knowledge.
If a man,

possession of an empire, his pleasure and glory


for such a possession will be greater than those of a

is in

man who

is in

man

larly, if

Simipossession of an ordinary estate.


of
possesses the knowledge
Astronomy

and can calculate and ascertain the dimensions and


movements of heavenly bodies, his pleasure and glory,
possessing such a knowledge, is undoubtedly far
higher and greater than those of one who possesses

in

the knowledge of Chess-Playing.


According to this theory, the higher and greater is
the subject, the higher and greater is the pleasure and

Now, nothing in
glory of possessing its knowledge.
the universe is higher and greater than the Great
Allah. The honour and value of all the objects in
the world are on account of Him.

He

is

the

Supreme

Lord and Ruler of the entire Universe. All the


wonders of this expansive universe are His mani-

THE UNIVERSAL

I&*
festations

and

in

nothing

creations.

RELIGION.

knowledge of
to the knowand no pleasure and glory
the

So,

the universe can be equal

ledge of the Great Allah ;


of possessing the knowledge of any thing can be equ&l
to the pleasure and glory of possessing the knowledge

No vision is so charming, so
of the Mighty Creator.
delightful and so sublime, and nothing can produce
such a rapture and ecstacy, as the vision of the Almighty
Allah

and

for

this

vision

is

the

natural

tendency

The

natural tendency of a thing is that


of the Soul.
nature of the thing for which it is created. This I
have already explained. As this vision can be realized
,

only by o*>Ur 'Ibadat (service) which includes Love,


the Great Allah has directed in the Holy Qoran
:

"I

have not created Gin and

service".

Man

except

for

My

If the Soul of a

man

does not possess and

show/-

knowledge and the vision of the


any tendency
then a sickman who has lost
it
resembles
Great Allah,
If
his appetite for food and prefers mud to bread.
such an invalid is not placed under proper medical
treatment, and is not taken proper care of, for bringing
him back to his normal state of health, he becomes an
unfortunate man in the external world, and ultimately
for the

dies a physical

death.

Similarly,

if

the desire
ASS
S

SS
I-

of a
<

MAN'S GOOD FORTUNE AND MISFORTUNE.


man's ioul for other

objects

is

183

than

stronger

his

knowledge and the vision of the Great


Unless he is placed
Allah, he is invalid spiritually.
under proper spiritual treatment, and his soul brought
back to its normal nature, he is an unfortunate man
spiritually, and ultimately dies a spiritual death*
All desires for, and the pleasures derived from, the

desire for the

visible creation are

objects of

connected with the Body,

and they vanish with a man's physical death. All the


troubles and
cares
undergone for such pleasures
also prove useless at the point of his physical death,
But the pleasure
their usefulness terminates there.

and

derived from the knowledge and the vision of the Great


Allah is connected with the Soul, and is infinitely
increased after physical death.
Because the Soulis immortal and is not annihilated with the physical death
of Man
It retains the knowledge and the pleasure
1

derived from the knowledge and the vision of the Great


Almighty, acquired in the material world, during its

with the Body. Besides, the Soul, which has


acquired Divine knowledge, becomes more enlighstay

tened and more powerful, after it is released from its


captivity within the material enclosure of the Body.

On

this point the


w

'The entire

Great Moulana Rumi says


visible

Creation

became too

limited

sphere for prophets; therefore, like the Rulers of


the Spiritual World, they went to La-Makan (Divine
a

Sphere)."

;k

THE UNIVERSAL RELIGION.

184

Because after the Soul gets

rid of

troubles

the

and

desires,* there

for

cares,

necessary
satisfying worldly
remains no barrier to the enjoyment and pleasures of the
Soul derived by its advancement towards Divine

Environment.

UNION AND SEPARATION,


AND

SALVATION AND FALL.


have explained only some of the properties of the
Soul ; and yet a vast and expansive plane of its attributes is still left unrevealed. Because, an unreserved and
I

open exposition of such attributes is not permitted by


teachers of this Philosophy.
Such lessons are imparted
only to special students according
advancements.
I

to

their stages of

have now to explain that the good fortune of Man


his J^
Wasl (Union) with Allah. This union

lies in

can be achieved by

tij

c^-JL* Maratibi-Fana.

(stages

discharging the duties


Ubudiyat (position and duties of a creature).

of self-merging in Divinity), by
of

c^JOx

Such duties consist


(1)

Neh-i-

of

Following JX*

^j

uJLyt/* y*| Amri-Mctruf-o-

Munkar (Commands and

Prohibitions)

passions and
exdesires for material or animal enjoyments, and
(2)

Renouncing and suppressing

all

UNION AND SEPARATION.


tricating the Soul from the

#5

entanglements of the charms

and pleasures of animal and satanic life and


(3)
Devoting one's self, day and night, to the con;

templation of the beauties

of

ota-0 JLc ^Alami-Sifat


'

(Sphere or plane of Divine Attributes, or Creation), and

having

faith

unflinching

in

o|i JLc

'Alam-i-Zat^

'x

(Sphere or plane of the Personality

Essence

or

of

Divinity).

Therefore

the

misfortune of

Man

lies

in

L~>LA.

Hijab (Barrier), which means separation from the Great


als>o .-cufc Hijr, or Separation, and results in

Allah, called

man's deprivation of the charming vision of, and glorious


union with, Divinity. Such a separation is caused by
Ubudiyat
negligence in discharging the duties of

u^oykc

(Servitude); and such a negligence is the outcome qf the


entanglements of his soul in the charms and pleasures
of this material world, derived from the gratification of

animal

and

to follow the

passions and

satanic

commands and

his

unwillingness

prohibitions,

and to know

himself and the Great Allah.

Hadrat Sheikh 'Abdul Haq Muhaddis of Delhi thus


explains the duties of Shari 'at and Tariqat
:

"The sum and substance of the 'Teachings of Islam'


"consists of two things
and
"(i) Carrying out the orders of Shari'at
:

"

(2)

Resignation to the

"that is 'do

what

"keeps you/

He

First

will

to do, and be as He
and
second, servitude.
worship

orders you

is

of Allah

THE UNIVERSAL RELIGION.

86

"And

the foundation of both

is

'Forbearance.
1'

God

"rewards forbearers beyond calculation.


Now, you are in a position to understand to some
extent the secret properties of

Human

Soul.

Then you

should take cognizance of the fact that this valuable


jewel- the soul in its original quality is bestowed upon
you, but kept concealed from you, within yourself. So,

"Even the heavens could not bear the burden, of


ltd
and the die was cast in the name of
(Divine) Trust
;

my-mad-self,"*
sung the Great poet Hafiz of Shiraz.
If you do not find it out and allow

it

to

be spoiled

by your own neglect, undoubtedly you are a great loser.


So you must exert your best to find out that precious
jewel in yourself; and unless and until you succeed in
discovering that jewel, you should keep your attention

from the entanglements of the material


After you have found it out, your next duty

perfectly

world.

free

to purify and elevate it to its highest perfection.


Value and honour of that jewel will be appreciated and
is

paid for not only in the material, but also, far more,
where you will find a pleasure
in the spiritual, world
;

which knows no sorrow

no death or annihilation
Sfce p. 65.

an existence which knows


a

power which knows no

UNION AND SEPARATION.

lastly, a

merit in this world

Its

the capacity of raising

power

which knows

a knowledge

no doubt-^and
which
no blemish.
knows
JU^ Jamal (beauty)

inability

and

position.

lies in

the fact that

it

possesses

itself to its

highest and

Otherwise

it

lies

original

here in such

a pitiable and degraded condition, that notwithstanding


in
so high origin and
value, it is entangled
mud, and is subjected to troubles and afflictions

its

caused by heat and cold, hunger and thirst, illness


and mental anxieties, and other mental and physical
disorders of various kinds.

All the objects of

ment

are

in the material world

to

its
it

enjoythe

in

injurious
things that are beneficial to it in
the spiritual plane are mixed with troubles and struggles
in the material creation.
region.

spiritual

The honour

of a

All

man

lies in

his

knowledge, power,

symmetry and beauty. Now, if you


examine the situation, you will find that, as regards
knowledge, no one is more ignorant than this poor JL*/
courage,

will,

physical

Man,

as he even does not

know

Musafir

(traveller),

himself.

an artery in the body gets out of order, the


How is it caused
instant death or madness.

result is

If

and what

It
is its remedy, he is unable to determine.
lies
but
is
he
be
the
near
that
him,
remedy
may
utterly
As regards his power, he is poweftess
ignorant of it.

before a mosquito or a fly.


If a wasp stings him

once.

sleepless.

As

to courage,

mosquito can kill him at


he becomes restless stttd

if

he loses a

mental equilibrium gets, disturbed.

silver coin, bis

If a morsel of food,

THE UNIVERSAL RELIGION.

88

while eating,

causes his anxiety. If his will


uneasiness and anger.
As regards his beauty, he is a mixture of some dirty and
impure matters covered by a skin. If he does not wash
is

spoiled

meets an opposition,

it

creates

it

himself for a couple of days, his body becomes dirty and


What picture can be more miserable than

bad-smelled.
this?

One day Hadtat Abu

Makhzumi

was passing
a drain was
where
Durweshes,
b}/
on the
collected
and
some night-soil
being cleared,
All
street were giving out extremely obnoxious smell.
a

street

durweshes

Sa'id

with some

fled

away from the

place, closing their noses.

Abu

Sa'id remained there standing, and addressing his companions said 'Do you hear, O gentlemen,
what these impure things are telling you?' 'What?

Sheikh

Impure things

telling

Us

What

is

the

meaning of

this

?' asked the Durweshes, all in a simultaneous voice. These impure things tell you' replied the
and all of
gre<at Sheikh, 'yesterday we were at bazar

curious expression

you were eagerly spending money to secure us. Only


one night's stay in jrour society, has reduced us to such
a

miserable

self,

hateful condition.

Now, judge yourfrom you, or for you to fly


All the Durweshes were struck by this smart

whether

from us/

and

it is

for us to fly

address and were brought hack to their senses.


In reality such is Man, in this physical world, imprisoned in material composition, the body, fallen down to
the abyss of degradation and misery, subjected to defects
*.

Peer of Hadrat Gousul A'zam.

UNION AND SEPARATION.

189

and blemishes, the unavoidable accompaniments of


Under such circumstances he is subjected
physical life.
to hard trials here.

to his

way

own

If

he

is

fortunate

in

finding

his

home, whence he has come, by

original

renouncing material enjoyments, he can extricate himself from the lower strata of animal and satanic lives,

and can ascend to that

Man can

of angelic

world.

Still

higher

have repeatedly explained to you,


and can merge himself in the Personality of the Great
Allah Himself. The great poet Moulana Rumi says
ascend, as

"Poor

Man

But

he gives himself up entirely to the enjoyment


pleasures and to the satisfaction of animal

has not recognized or realized his


111
merits, therefore he has fallen so low.
if

own

of worldly

and satanic passions,

his

case on

the

grand day of

will be worse than that of a pig or


because
these
after their physical death,
animals,
dog
will become free, and will be subjected to no account or

Qeyamat (Judgment)
;

punishment, as their identity terminates with their phydeath whereas Man will be called to account, and

sical

shall be liable to

mands and

punishment

prohibitions.

for his violations

of com-

I9Q

THE UNIVERSAL RELIGION.

AN ILLUSTRATION.
Place yourself in
Now, I will cite an illustration.
the position of an infant child of an emperor. Your parents died during your infancy and you were deprived
of your throne and empire by a usurper, and sent to
jungles as an exile, where all your attendants died
;

You were found in a lonely and helpless


shortly after.
condition by a village cultivator, who reared you up in
his own profession. For several years both yourself and
the cultivator remained utterly ignorant of the origin of
your birth and the incidents of your infant life. But

when you became a youth, an

incident threw light upon


and the origin of your birth.

the past history of your life


Now, it is for you to choose, whether you should trace
your steps to the capital of your empire, where the old

and the army are willing to help you, and display your courage to advance your rightful claim to the
throne, and fight hard to recover your lost empire, or
you should pass the remainder of your life as an humble
ministers

cultivator.

you have courage enough to adopt the former


is every chance of
your success in
and
throne
But
if you fail in
empire.
regaining your
your courage and valour in setting forth your rightful
If

course, surely there

claim to the throne, you will have to pass the remainder


of your life as a simple cultivator, and ultimately to
find an unknown grave in some remote and obscure
corner and wilderness of your empire.

AN ILLUSTRATION.
^J u.

jo?

JUJ

V_/l;>!

^
*<&

^ ^j^/ Lfjuu
^
LjjAA,

Angels talked of Adam,

made/
shall

They

191

<U

'What a

*&]

^.,,-gtQ^M

trifle

he

will

be

did not think that from head to feet he

be an embodiment of Divine Knowledge.

Their ideas were groundless. And none of them


thought that by Divine breathing Adam shall become a

Holy Being.
<u

,**S

Very shortly he will become an object of prostration


of angels. He is a resident of the Earth ; but he will
become the Ruler of Heavens.

From
birth,

who

JUJ

descendants such a prophet shall take


shall be the object of Salle-ala
(praise be

his

on him), and the master of 'Lawlaka (Lawlaka lama

THE UNIVERSAL RELIGION.

IQ2

Khalagtul aflak i.e. Had you not been, O


mad, I would not have created the Heavens).

Muham-

-- X

jt

Turab, realising your own secret.


gratified,
should you be sorry on account of your external

Be

Why

appearance

LECTURE

VII.

~J

f*

"One,

who has a

true faith in Allah, his eyes

became

God-seeing."

"O Thou, that do not


God, even for a moment,

be

the religion of
your religious affairs are

like to

in

therefore always in deficiency."

"Of that servant, who has extricated himself from


the ideas of self-sufficiency and sovereignty, entire
creation becomes obedient servant"

"In

the

history

whatever object there

13

of the objects of Divine lovers,


is, it is

&

this"

THE UNIVERSAL RELIGION.

394

"That by the eyes of your heart do not see any


thing else, except your Friend (Allah). Whatever you
observe, know it to be a manifestation of Him."
1

if

"When

the Original (Divine) Beauty manifested


the scene of 'Alam-i-Imkan (Contingent world,

itself in

or Creation), it appeared in different colours

and various

appearances."

-$

"Before Whom, with great respect and veneration,


the angels prostrated, when He appeared in the shape
of Man."

^*^L
"That

He

is

and the hidden,


Qoran."

the' first
is

and the

mentioned

in

last,

the manifest

the passage of the

FAITH AND PRACTICE OF ISLAM.

"He

the rose,

is

the sumble

(hyacinth),

nargis (narcissus) j and he has come


garden to see his own tamasha (exhibition)/

amazed

19$

and the
to this

"He

He

and

the

is

Qtfnun,

and the Tablah ;*


every string and

the Saz*

has manifested

Himself

in

every tune."

FUNDAMENTAL FAITH AND


PRACTICE OF ISLAM.
the prominent feature of Islam and also of
other religions of the world, that the whcHe religion
It

is

all
is

divided into two components


1.

Uj| Intan (faith),

and

2.

J*x 'A mat (Practice).

As

for

Faith,

it

is

necessary to create and profess

faith in

Tawhid( Unity

of Divinity);

i-

jjufej

2.

*&/* Malciikah (Angels)

3.

v^Jtf

4.

J*y

5.

Kutub (Divine Books)

Rusul (Prophets or Divine Messengers)


Akhirat (After-world)

oT

*., *.,

and

*.,

Names

of musical instruments.

THE UNIVERSAL RELIGION.

196

Taqdir (Destiny pre-ordained by Pro-

JJAJ

6.

vidence)

Jij jLflL Khair-o-Shar (Good and Evil created


by God) and
8.
Hashr-o-Nashr (Resurrection and
j&j
7-

y j2*A.

Judgment).

When
believe

man

"I plight

faith

His Messengers

good

to confess Islam, he

is

is

required to

and profess

and

evil

in

God, His angles, His books, and

and also
as

in

being

resurrection after death,"

the after-world, destiny

created

by God,

TAWHID OR DIVINE
The Kalimah-i-Tawhid taught by
La-Ildha-Illallah, (i

e.

and the

There

is

UNITY.
Islam

is <OJ)

))}

aJ)

no Existence but

of

Allah).

that He is Omnipresent and Allwhich I have explained


and
Ever-Existent,
Pervading
in my fifth Lecture, in which I have also said that

Sufis

believe

the Theory of Wahdat-ul-Wajud

4/4

J|
**

based on several

is

X
5

AX

X AX

IX

AXA

XX

vXX

AX

ANGELS.
passages of the Qoran of which

"To him (man)

1.

Vein."

have the following


are nearer than hfs jugular

"He

is

3.

We

are

not see

with you wherever you be."*


nearer to him than you, but he does
3

Us

(God)."

To

Allah

belongs

East and the West

the

therefore to whichever direction


is

2.

4.

We

197

you turn yourself, there

the Face of Allah." 4


5.

"He

the

is

first

and the

last,

the manifest

and

the hidden." 5
6.

"Allah pervades

all

things,

entire universe

i. e.

or creation." 6

ANGELS.
As

His

for

angels, they are innumerable


Every section of both the material

incalculable.

and
and

is placed by the Mighty Ruler under


a
class or regiment of angels.
the management
They
are incessantly at work, without a moment's rest,

the ethereal worlds,


of

movements and actions

controlling the

Universe, in

of the

Grand

accordance with a definite Code of Rules

Law

Those

and proof
phets
powers
spiritual
vision, can observe and realize the existence of these
called

the

of

Nature.

who have developed

saints

their

angels and control their actions.


4

2
i,

*
,

and

Sec Lecture

I.

p. 2.

THE UNIVERSAL RELIGION.

198

DIVINE BOOKS,
As

for

Divine Books, they are, according to the


number, sent down to the

traditions of Islam, 104 in

Physical plane, at different stages and progress of


the world, through successive generations of Divine

Messengers, containing teachings for elevating mankind.


last of these series of Divine Books is The Qoran,

The

which

is

the

and complete embodiment and


the preceding Divine Books, and is

perfect

enlargement of all
so framed by Providence

human

and

beyond the reach of


laws are suitable to meet the
it is

capacity that its


requirements of all nations and of all ages. A Suft
has claimed that there can be no occurrence in the world
for

which a decision could not be found

la support of this argument the Great


the Holy Qoran

in the

Qoran.

Allah says in

"There

nothing wet nor any thing dry that will


not be found in the manifest Book (Qoran)" 2
is

&

itf^fl
x ^f x x
V

PROPHETS.

199

PROPHETS.
As

Prophets, they are, says Islam, 1,24,000 in


first of whom is Hadrat Adam (A. S.) and
the
number,
for

the last Hadrat


'Alt in his Spirit

Muhammad

"The continuity of

A.

S.),

Saiyad Ameer

religious

progress

among man-

a subject of enthralling interest to the student


of humanity.
The gradual awakening of the human

"kind
;t

(S.

of Islam says

"mind

is

to the recognition of a Personality, of a

Supreme

the travails through


"Will, overshadowing the universe
"which individuals and races have passed before they
"have arrived at the conception of an Universal Soul
;

regulating and guiding


"furnish lessons of the deepest import
''pervading,

"which humanity has been

lifted

all

esistence,

The

process by
from the adoration of

"material objects to the worship of God, has been often


"retarded.
Masses of mankind and individuals have

"broken away from the stream of progress, have listened


"to the promptings of their own desires, have given way
"to the cravings of their own hearts
they have gone
"back to the worship of their own passions, symbolised
But though unheard, the
"in the idols of their infancy.
;

God has always sounded the call to truth, and


"when the time has arrived His servants have risen to
"proclaim the duties, of man to himself and to his
These men have been the veritable 'Messen"Creator.
of
Heavens',
They came among their people as
gers

"voice of

THE UNIVERSAL RELIGION.

2OO

of their time
they represented the
"burning aspirations of the human soul for truth, purity
"and justice. Each was an embodiment of the spiritual

"the children

''necessities of his

age

each came to purify, to reform,

"to elevate a degraded race, a corrupted commonwealth.


"Some came as teachers of a smaller culture, to influence

"a smaller

"message

others came with a world-wide


sphere
a message not confined to one race or nation,
;

"but intended for

all

humanity.

Such was Muhammad


Arabs alone.

His mission was not the

"(S. A.',S.)

"He was

not sent for one age or clime, but


mankind to the end of the world/ "

Following the very same


sian poet thus sings
"

Nabuwat

Had rat Adam

was completed

Muhammad

(S.

A.

explanation

all

Per-

(a prophet's mission)

in the person of

perfection

line of

'for

in

was

first

and

(A. S.),
the person

manifested
its

highest
of Hadrat

S.)."

which, and no nation for which,


the Great Allah has not sent a teacher. The Holy Qoran

There

is

no age

in

says:
"

For every nation I have sent a Messenger." 8


The great Messenger of Islam did not claim to be
In many places in the
the teacher of any new religion.

2O I

PROPHETS.

Holy Qoran it is mentioned that he has been sent to


and reform the religion of Ibrahim (Abraham
A. S.). This is proved also by the following passage
in the Holy Qoran
"
Say We plight faith in God, and in what has
been sent down to us, and what has been sent down to
Ibrahim, Ismail, Israil, Jacob and their descendents, and
what has been sent to Moses, Jesus, and what have been
sent to other prophets, from their Lord. We do not
create any distinction between them and we are their
revive

followers.'

"*

The claim

of Islam

is

that

formed and complete form of

it is

all

the latest and most re-

the forms of one identi-

cal religion, teaching the faith in,

and worship

of,

Supreme Personality or Divine Unity, that have


down from Adam (A. S.) to Jesus (A. S.); and
its

of
is

one

come
that

the last and the complete embodiment


preceding prophets. The best spirit of religion
available through the medium of Islam, suitable to

Messenger

is

all

A,*
,

Jjj|

*+

xx

u;
A**

XAX

UuJi Jpi
XX

XAXl X

u
X AS 4X X

XX4 AX

THE UNIVERSAL RELIGION.

202
to

all

climbs and

all

ages and

all

nationalities,

As the present

the close of the world's existence.

laws of a country are

substitutes

till

for

all

the old

and repealed laws of that country, and are in force for


the administration of that country, so is Islam a subThe
stitute for all the preceding religions of the world.
only difference is that while even the present political
laws are still liable to further improvements, Islam is
declared in
religious,

the

social

Qoran to be the complete Code of


and political laws, requiring no further

amendment
all the attributes of Divinity have
manifested in the physical world, by the personifications of different prophets and teachers, in the

Sufis believe that

been

history

"

The great Sufi-Poet Moulana


thus explains these manifestations

mankind.

of

Jalal-ud-Din

Rumi

At every moment, my

new garb,
At every

stole

my

brisk Beloved appeared in a


heart and then concealed Himself.

He showed Himself in a new fashion,


sometimes as an old man and sometimes as a young." 1
"

second,

Once He appeared

as

Noah

(A.

S.)

and by prayer

inundated the world, himself went on boat

came again

in the

shape of

Abraham

(A. S.)

then

He

and entered

PROPHETS.

2O3

fire-pile, on account of which the fire was metamor1


phosed into a garden/^ )
"
Again He appeared on the stage of the physical
world in the garb of Joseph (A. S), the illuminator of

the

the world, and sent his shirt from

Then He appeared

at Palestine.
of

Jacob (A.
"

Egypt

S.),

By God

it

He

(God),

his

father

as a light in the eyes

by which he regained

was

to

his sight"( a )

Who

performed miracles
Then he entered the

from the hands of a shepherd.


stick (of Moses) and became a serpent by which he got
3
victory over the necromancers who attacked him,"( )
"

was none but

He

was vociferating Anal-Haq.


It was not
(I
Mansur that was executed, it was only a wrong idea of
It

am God)

ignorant men."(

J!k

jLc

that

in the appearance of Mansur.


4
)

2**\

s
G'

/o|

v*

THE UNIVERSAL RELIGION.

204
"

For pleasure's sake, He was moving about on this


earth for few days then, in the form of Jesus, he ascend;

ed the Heavens, and engaged himself in prayers.'^ 1 )


"

At

It

last

was He

Who came

he appeared

in the

and went

in

differeut

ages.

form of the Arabian Messen-

ger and became the Ruler of the World,

both

physical

and spiritual/^)

And

Great Allah has therefore declared

the

in the

Qoran Sharif:
"

To-day I have perfected for you your religion


and have bestowed upon you all my favours and gifts,
and have chosen for you Islam (resignation to the will

of Allah) as

your

religion."(

ZIKR OR

REMEMBRANCE OF ALLAH.

2O5

AMAL OR PRACTICE, AND


PURE

LIFE.

Regarding those who believe in the catholic teachings of Islam and conduct their lives according to that
belief,

"

the Great Allah says in the Holy

God

Before

God

sees all that

they occupy

you

Qoran

prominent position

and

do." 1

ZIKR OR REMEMBRANCE OF ALLAH.


Zikr

remembrance) of Allah is the best 'Ibadat


or devotion for which man is ordained.
The Great
(or

Allah thus emphasises the importance and value of


in the following passages of the Holy Qoran

Zikr

"Practise your Lord's


incessantly

evening."

and sing

"Undoubtedly,

X
*

J)

of heavens and earth,


night, there are innumerable

in the creation

and the change of day and

tV

Zikr (remember your Lord)


every morning and

his praise

U)

jj***

4
4*1

aJJl

lo

aJJl

^
x 4 **

oxc

ui^

THE UNIVERSAL RELIGION.

4206

signs (of Allah)

"O

men who

for wise

in standing, sitting

practise Lord's

believers, let not

Zikr

and lying postures/*

your love for your properties

and your children divert your mind from Allah's Zikr


and whoever does so, he will be among the losers." 2
"Practise Allah's Zikr incessantly, and sing his
;

morning and evening/'


"When you remember me, I remember you and
discharge your gratitude to me and do not be ungratepraise every

ful/

14

4SA

4,

<f
'

' yAjJI
J
'
}
s
ix

*s

si

4 + /

'*+**/ s*

J/rf Jl

rf
4

H-r^

*'

4^^ X 4X

++

4/ 4>

XI

^T

^4X^4 Xl
^ir ijfc mj

rf*

4^ Xl

X *X

."JJi JjJu

X X

*JU|

ZIKR OF REMEMBRANCE OF ALLAH.

207

so that you

"Practise Allah's zikr incessantly,

may

secure good reward/ 11


"One, who turns his face

away from My Zikr> will pass


an uncomfortable life in the world, and I shall regenerate
him on the day of Qeyamat (Resurrection) blind.'* 2
Then through Hadis-i-Qudsi (God's message through

The Great Allah says


who
remains engaged in
"One,

the Prophet)
aside his

solicitations to

man who asks of Me." 3


"When My servant

Me,

give

practises

My

leaving

zikr,

him more than the

My

zikr

and

his lips

move for My sake, I remain with him at that time


and I am the companion of one, who remembers
;

me/'*
X XL

Jjf n

X4X

UJ

XX X

Ul

XX X

*
t

'iLi

^4X

4X

X X*4

*X

* ''

4
%

4X

XI

4X

XX

THE UNIVERSAL RELIGION.

208

DIVINE MANIFESTATION IN
PHYSICAL PLANE.
On

the subject of realizing Divine vision in the


Physical Plane the Great Allah says in the Holy

Qoran

"One, who
of Allah),

shall

is

blind in this

shall also

be blind

world (from the vision

in the

wander astray from the path

"When truth appeared,


"O God, give me more
"When Moses arrived

After- World

of salvation."

falsehood disappeared." 2
8

(Divine) knowledge."
near it (fire), a voice

from the right extremity of the valley,


from the tree (which said), 'O Moses,
4
Allah, the Lord of both the worlds."

X
X

it

14

A *

J\,

and

XX

at a

came

holy place,
am the

verily, I

DIVINE MANIFESTATION

When Moses
Lord spoke to

Me

PHYSICAL PLANE

209

according to promise, and his


he prayed, 'O Lord, show me your
may see you, Allah replied, 'You can
arrived

hiiji,

vision, so that

not

IN

your external eyes); but look at


the mountain, if it can stand at its place, you shall be
When his Lord mainfested Himself
able to see Me.'
see

on the

Moses

(with

mountain,

fell

down

it

was shattered

to pieces,

"All things shall vanish, except His Face." 2


"Those, who have exerted to realize me,

guided them on

"He

is

the

in the

first

have

3
path to me."

and the

last,

the

manifest and the

hidden."*

.
-'

Vc

14

and

senseless." 1

THE UNIVERSAL RELIGION.

210

RULES OF

LIFE.
*

Regarding the rules of

"O

believers,

let

life

the Great Allah says

not your love for your properties

and your children divert your mind from Allah's zikr


and whoever does so, he will be among the losers.' 11

As regards Man's duties connected with Divine


Trust he is directed to be always attentive and careful.
So the Holy Qoran says

Heavens and Earth and


the Mountains, but they refused to undertake it, and
were afraid thereof; but Man undertook it. Surely
he did injustice to himself and was ignorant of future
"I proposed

My

Trust unto

responsibility."*

"One,

who hopes
X X

to realize
J X4X

AS

*S

the vision
4^ X

1)

X^

U JUaJt
XX*"*

4/4

uAKI

MX
0--JI

^X44

XXX

H/ XI

lv.1

XX

k*JU

XXX*

w
.oJ|

S&S

(^ t

'

I4X4**XX
J*W

LJUJIf

it

Allah,

vL

X/XXX4

.>

of

4JU!

X4XX4
IU.

X 4X 4X X

U|

XX4

RULES OF LIFE.

211

incumbent on him to do good work, and not to create


any partner with his Lord in his worship."

is

Do

not follow your animal and satanic passions and


desires, as they shall misguide you from the path of
Allah."*

"You beg of

Me

and

"Verily, the Allah

He

is

shall grant

your prayers."

provider of your

the

powerful and mighty."


"Certainly, Allah will not forgive

hood.

pleases."
Jj

disobedience of

but He
create partnership with Him
besides that, all other sins, of whomsoever

who

will forgive,

*^ /

liveli-

is

unbelievers

He

//

*/ X

XAX AX

*+*'

XX

*/'

AX

uX

X X
*

>X

XA

rfx

'

X*'

rj c
AX X

iib

XA A

AX

iiJy^.

...I

^
t

>UiJl

AX
ft*^.

..,

x^

THE UNIVERSAL RELIGION.

212

The Great Allah


"I

directs His servants to say

have given up the fraternity of those who do

not believe in Allah." 1

On human
"You
works

responsibility the

directs

Holy Qoran

on account

shall enter paradise

your own

of

'

in the physical world.'

Regarding resignation, the Great Allah says


"For one, who relies on Allah, He is sufficient
:

(for

every thing)."

"For one, who resigns himself to Allah, He creates


an easy means of exit from the bondage of this material
world/'

Regarding philanthropy the great Allah says


"And so I reward those who do good to others."*
6
"Allah loves those who do good to others."
:

*b ^^*.
^ /
s s

U ,

S AJSAS

XA

'

,M^

rf.

,*

Cl^s

*'

/'

Sd,

j*

X Xi

+ AS

RULES OF

LIFE.

"Allah loves them and they love him." 1


The Great Allah enjoins forbearance to

man and

says:
"Certainly Allah

always with forbearers."?.


Encouraging pure social life, the Great Allah says
"Monkish life, which they have created, I have not
ordained for them."
is

On

Divine justice and mercy


Lord is never

"And your

He

says

an oppressor of His

slaves." 4

Regarding men
Great Allah says

in light

and men

in

darkness the

"A

blind

man

a dead

man

to a living man." 5

not equal to one of powerfnl sight ;


nor darkness to light, nor shadow to substance, nor
is

//

|^c

S /A SS S

Uliuf

S& S* ' *

SA* /'A

(jy:

aij|

ZjuUi^ ^
S S

o|
</

lo

AX*

X* X AXA

X AX

#l|

XX

i-j.

.U ;

/A

0*^*' *

X X f

XX

THE UNIVERSAL RELIGION.

214

As

to

the

Allah,

He

says

"O

medium
:

belivers,

On

on

rely

(Pir or Guru) in his

so that you

necessary in the path of

(Pir)

All&h,

and accept a medium

way and then

xert

secure good fortune,

may

toleration

He

says

his

in

path,

111

no compulsion

matters of religion.
Certainly the path of true guidance has now become
evident and distinguished from misguidance."'

"There

"My

is

deeds

shall

in

bring return

for

me,

and yours

for you/' 3

To

a careful student

it

Islamic wars were defensive.

'
*'.'.?

X*"'

will

be evident that

'fl

X
A

w X

See

Spirit

all

X4X<AX

of Islam by Syed

Ameer

Aw

Ali

X X

XX4X

RULES OF
I

people

call

myself am

Musalman sheikh

who

flourished

myself was the mad

man

1'

Qais or Majnun.

*}
I

215

myself was the famous philosopher

under the name Plato, and

whom

LIFE.

the house of Ka'bah before which the

and

prostrates,

am

myself

the

Devalaya which the Hindti wors hips."


\

"I

*ft

myself became the sardar (chief)

the Dar (Pointed bar)

and

vociferated 'Anal-Hatf (I

Mim

then concealed

when

ascended

myself was the rapturist

am

who

God)/'
Lb

x^>

tf^c^J

"I

4!

j,

jy)

myself under the cover of

and became Ahmad (Muhammad) and


heart, and I am the beloved robber of heart."
;

am

^
the

LECTURE
ju*

Jcsu~/

<Llacu3^|

Jli

4*0

A-

VIII.

"It is He Who shows His appearance both in the


Masjid and in the Devalaya. What a beautiful picture
has He drawn in the orb of eyes ?"

"He does

not care any one, as

He

is

the seeker and

he became a Sheikh and sat down in the


Masjid, and again he entered a liquor-shop and became
a must (drunkard) there.
the sought

1'

"How
home

of

long

my

making your

will

heart

you delay
?

What

in

coming to the secret


do you cherish in

pleasure

lovers restless ?"

SCIENCE AND RELIGION.


"Real

restlessness

Parwanah (moth).

If

exists

any one

in
is

21 7

the lamp and

a true lover,

he

the

must

not hesitate in burning himself altogether."

not at a distance from you seek Him in


You are wandering
yourself, you shall find Him.

"He

is

uselessly in populated

and unpopulated regions/'

"You are my Pir (Spiritual Guide) and I am your


Murid (Disciple), there is no question about it. You
and I are identical beings. How long will it take to
unite ?"

SCIENCE AND RELIGION.


I

will

scientific

now

explain some theories which are semi*

and semi-religious

THE UNIVERSAL RELIGION.

218

LAW OF GRAVITATION.
It

is

now an

uncontested belief of the civilized

world that Sir Isac Newton

Theory of

is

the discoverer of the

This great

Gravitation.

mathematician

i/th century of the


England
But you shall be amazed to learn that
about four hundred years before Sir Isac Newton, that
Musalman
is, in the i3th ceutury of the Christian era,
flourished

in

in

the

Christian Era.

philosophers have explained this Theory of Gravitation


in most vivid language.
It is not an occasion of any
regular and

lengthy

of such a scientific

discussion

ask

subject ; therefore,
your leave to quote here, in
of
humble
claim, translation of some verses
support
my
from the grand work of Moulan Rum!
I

"By the force of that Law,


and organs of this universe

all

the different elements

couples with one


of
each other." 1
another, and are lovers (attractors)
"Every organ of this universe is a seeker of another,
exactly in the same* manner as the grass and the
are

amber."*

^flj>

JtjU

3}^

Jb

LAW OF GRAVITATION.
the earth and says

"The heaven welcomes


and
"

are like iron and magnet/

'How

this

sopher, "has

219

'You

J>1

Earth" asked an enquirer from a philoin the midst of the

remained hanging
'

2
circumscribing universe ?"
"Like a floating globe in the
8
fall downward, nor
goes upward ?"

air,

which does not

'"By the attraction of heavens from six directions',


the
replied
philosopher, 'the Earth has remained
floating in the

air.'

"4

Just like a hollow globe of magnet, and a pleoe


of iron in the centre, which remain floating in the air in

the centre of the globe.

"5

JU/0

Oua.

JiiOjJ

i3

J/ C^i

>5

Jb J,

T--^I

>.M >-Q^

irr

tV

JU ^

THE UNIVERSAL RELIGION.

220

LAW OF ATOMIC ATTRACTION.


"Every atom has an attraction for another, and by
the union of both an issue is generated."
as

''Every one of these atoms is in search of another,


own, for the purpose of completing his own

if his

work and

mission." 8

"Know, that the movements of heavenly bodies are


caused by the force of Love (Attraction). But for Love,
the whole creation would have withered in no time
would have become inactive)." 3
"When the mineral would have vanished

(that

is,

in

the

vegetable ? And when the vegetable would have been


sacrificed for the animal ?'
'

THE TAJUDDUD-I-AMSAL.

221

"Every thing would have withered or melted like


snow globules. When would they have risen high like
locust? (i. e. they would never have received growth)."
1

THE TAJUDDUD-I-AMSAL.
OR
THE CHANGING WORLD.
On the Theory of 'The Changing World/ the Great
Moulana says
"Thus you have a death and a return every moment
The prophet has said 'The world's existence is only a
:

moment'."*

"Every moment both ourselves and the world are


becoming new in appearance but, owing to constant
;

existence of our

changes."

Essence, we

are unconscious of these

THE UNIVERSAL RELIGION,

222
"Man's

always new, like a river the river is


standing, but new water always coming in place of
life is

those flown down." 1

1RTIQA

OR
THE PHYSICAL EVOLUTION,
In the Nineteenth Century Mr.

Darwin

is

taken to

be the discoverer of the 'Theory of Physical Evolution,'


but six hundred years before him, Moulana Rumi has
explained this theory, only incidentally, in his grand
Masnavi. As the subject was not of much importance
in his opinion, he made only a passing observation, and

devoted his grand work in the exposition of the 'Theory


On Physical Evolution he
of Spiritual Evolution.*
thus observes

"He (Man)
and then

appeared in the world of minerals


improved from mineral to the world of
8

vegetables."

first

223

IRTIQA.

"For

years he passed his

life in the vegetablestruggle for growth, he did not


anything of his past life in the mineral

many

world, and

remember

in

his

reigion."

"When from

the vegetable he entered the animal

world, he did not recollect any thing of his vegetable


life

"*
;

"Except that tendency which an animal has towards


3
vegetables in early spring,"
''just like the tendency of a child towards

who does
its

not

know

the secret of

its

its

mother,

attraction towards

mother's milk/'*

"In this way he (the grand essence of Man) travelled


from one kingdom to another, till he became an intelli8
gent, learned and wise Man."
~o-e

jl

OyU

ob

^<A.

vV j

k*>

J^

>

|*

i"l

tf

frttl

cr

THE UNIVERSAL RELIGION.

224

*URUJ

OR
THE SPIRITUAL EVOLUTION.
As

Man

to

in

the further ascent of this

Grand Essence

the spiritual region, the author of

Ghulshan- i-Raz says

:L

of

^sJ/

"Thus Man passes through childhood, youth, middleage-life and old-age, and acquires intelligence, under1
standing, judgment, opinion and tact"
"Then comes the final call from the Holy Lord,
and holy soul returns to Holy Region, and mud
returns to mud."*

"When

the period of his physical life thus closes, he


end of this life is only a beginning of

finds that the

another."*

f
jl

c|

BtMk

liJ)

***

URUJ.

225

"Every one of them goes towards the centre, as


nature can not give up the character of the centre it
possesses."

an ocean, but full of blood, (i. e.


extremely boisterous) from which come out thousands
2
(of waves) like Majnun (mad or ardent lover)."
"Divinity

"You

is

like

can, only then, reach Divine environment,

with your beloved,


3
your own personality."

unite

"Union with Allah,


of

a false imagination.

vanishes

from your

when you

annihilate

is only a dispelling
the idea of non-God

at this stage,

When
view, the

union

achieved/ 14

LJO>)

15

will

and

JU

with

God

is

THE UNIVERSAL RELIGION.

226

"When
last point

a traveller finishes his cycle completely, his


1
first point, from which he started."

meets his

"When he
then

traverses the entire course of his journey,

places the crown of Khelafat

Haq (God)

alty) on

(Viceroy-

his head." 2

Such a man only can be a Murshid or Guru,

who can

Spiritual Guide,

or

introduce a seeker to Divinity.

ISLAM AND THEOSOPHY.


This

is

Islam,

true Islam,

which means Sufiism,

have explained. I am confidently of opinion


that it is, in no way, in conflict with any religion

that

of the world.

If there

on some minor

points,

is

that

any difference of opinion


is

immaterial

in as

much

Islam seventyas, even within the


three sects have sprung up, each denouncing all others.
During the time of 'Abbasiyah Rulers of Islamic Khe-

sphere of dogmatic

Bagdad, various sectarian movements arose, of


three were prominent

lafat at

whom

(1)

ycU| Ashcfirah,

(2)

Ah!*/*

(3)

UXa*

Mttazilah> and

Hukama.

ISLAM AND THEOSOPHY.

On

account of these differences thousands of 'Ulema

and philosophers were beheaded.


Divine wrath came at

last

which was manifested

Bagdad by Halako Khan, in which


ten million Musalmans were massacred by that vindic-

in

the destruction of

tive

destroyer of civilization

and learning

and

the

grand University and Library of Bagdad the home


of literature, science and
philosophy was burnt to
ashes.

Thus ended the glory of Islam but the strife


Ulema did not come to an end. They are
;

of sectarian

cutting each other's throat even at the present age.

That the sectarian quarrel of Musalman 'Ulema

has

been the main cause of the downfall of the Musalmans


of the world, there is
is

as pure as

it

no question.

originally came.

The

Islam, however,

Therefore

my

claim

only a revival and improvement of all the


preceding religions of the world, is substantiated by its

that Islam

is

fundamental teachings, and its practical spiritual force. It


will not be correct to judge Islam by the actions of the

Musalmans of the present age.


One of the greatest
Musalman writers of India, Shah 'Abdul Aziz of Dehli,
thus writes on the sectarian differences of our Ulema
:

"The

followers of seventy-two sects are seeking You,

Unexampled

You, all of them are


direction, and have become

Having

lost

searching you in every


exhausted. The Truth is in the possession of only one
sect, and they are Durweshes (followers of Sufiism).

THE UNIVERSAL RELIGION.

228

And

the rest the seventy-two sects

and imaginary

artificial

theories.

promulgate only

I am not a constant reader of Theosophical literature.


Therefore by occasional glancing over a few scattered
to
pages of some productions of that Society I am led
regard a Theosophist as one, who believes in

(1)

Divine Unity,

(2)

(4)

Angelic Beings,
Divine Books,
Divine Missions of

(5)

Immortality of

(3)

(6) After- World

And

all

all

Human

Prophets,
Soul,

and

these form the very fundamental formula of

Kalamat-ul-Islam, which enjoins to profess

God, His angels, His Books, and


His Messengers; and also in the After- World, Destiny,
Good and Evil as being created by God and the Resurrection after death," as I have already explained in my
"I plight faith in

preceding lecture.

Jb

ISLAM AND THEOSOPHY.

22g

do not see what difference there is between a Musalman and a Theosophist. Of course it
may be argued from an orthodoxical point of view and
Therefore

a Theosophist does not


observe the practical prayers and ceremonials of Islam.
In reply I may say that at the present age even one

of intolerance that

spirit

percent of those, who profess Islam, in dress and words,


do not observe the practical prayers and ceremonials of
the religion they profess.
I

have already told you that

two parts

(i

Faith,

and

Islam

divided

is

(2) Practice.

If

into

any one, ac-

cording to the principles of Islam, professes his faith

on

Unity of Divinity, Prophets, Angels, Divine Books &c, he


is a Mu'min, Muslim or Believer
and he shall ultimate;

ly find his

way

of practical

Of course, for his neglect


branded as a sinner, for which

to salvation.

parts

some punishment

he

is

is

But the All-

undoubtedly due.

Merciful

Allah has, on the other hand, also promised in

the Holy

Qoran and

said

"Certainly God will not forgive the disobedience of


unbelievers who create partnership with Him but will
forgive, besides that, all other sins of whomsoever He
;

pleases."J

Thus you

will find that

tolerant religion.
s

Islam

is

the most liberal

and

In countries where pure Islam exists

s *+ s

vJJ3 vio^y**

to

,^4

j>

Jlj**#

THE UNIVERSAL RELIGION.

230
will see

you

a king and a peasant standing side by side

in prayer, and sitting side


by side on dining cloth. On
the day of 'Id and Haj an earnest enquirer can observe
the real grandeur of Islam, when Musalmans from all

ranks of society, embrace


bare-headed, with same
of
lover
a true
dress
walking round the

countries and climes, and

each other, and


sort of dress

all

in congregation,

of Ka'bah, admitting in form and spirit,


and duties as creatures and slaves of the

sacred house
their positions

Great Allah.

do not see any difference between a Theosophist and a Musalman. The two words
are synonymous, and are expressive of the same notion
Therefore,

repeat,

and same faith. In short, I am quite willing to declare


and I
rather I do declare, that I am a Theosophist
;

that the

hope

members of the Theosophical Society

not hesitate to

am

call

Musalmans.

will

Yes,

my conviction and honest in my expresam quite ready to embrace you as members

sincere in

sion

and

Minor differences do not affect our


and they exist only for not knowing

of the same creed.

union in any way


each other well.
in

themselves

no distant date,

of spiritualism

most fondly long to see the time,

when these two noble


materialism

against

towards the same goal,

shall

unite

point, for the acquisition of the

that
at

forces

forces

are running

some vulnerable

same desideratum

the

same object of human life and human action.


You are aware of the grand Mission organization of
Christian

Churches

all

over the world.

Islam has, on

ISLAM

AND THEOSOPHY.

231

Yet
Mission organization at all.
the informations we receive, we find that even at

the other hand, no

from

the present age, and under the existing disadvantageIt is


circumstances, Islam is gaining ground.
simply owing to the sublimity of its faith, simplicity of

ous

purity of its ethics.


I
read the sign

Time, and I find that the


whole world is drifting towards Islam, though in many
cases unconsciously.
Its liberalism is the main cause of
its

of the

teachings and the attraction.


There are present in the meeting

some gentlemen,
can
a
most
effective
impetus to
give
they desire,
and
Sufiism. A
movements
these two noble
Theosophy

who

if

formed, and journals may be started,


the
teachings of Islamic Philosophy, or
promulgating
Sufiism, all over the world, by means of modern lang-

society

may be

am

confident that the two leading gentlemen


present here, representing the two communities, who
uages.

have, by education, intelligence, experience, religious


fervour and influence, means at their commands, for

such a grand and

noble

work

The

Hon'ble

Mr.

Cowasji and The Hon'ble Haji Ahmad Mullah Baud


will not allow the opportunity slip out of their grasp.
And then, if God's grace favours the undertaking, there
will

come a time

for

humanity, civilization and religion,

the grandeur of which I cherish only in imagination.


All religious differences in the world
shall
vanish.

Only one religion shall guide the destinies of all the


nations of the whole globe; and that religion shall

THE UNIVERSAL RELIGION.

334

In

the alburn

Khuda

my

picture: the

paiting.

(God), am the spirit from


wonderful
a
workmanship grown from
(God), by

am

my

look at

of creation

painter of Divine hands has drawn

the ^oul from

7/^X?

water and earth (mud).

^
8J,

aril

jyf

^y

j)

i'UJK

J--

-J

!<J^

fi\

am

attributes.

cause of entire creation, made out

0)

the throne of Divine E.ssence, also the

of manifestation of His

lf

i'li

fU

of

medium

the secret

His own Light.


Jtiup

am

^j

WkJl

am

a transparent mirror and a God-showing cup, 1


favourite of God
with Him. and without Him,

ISLAM AND THEOSOPHY.

235

I am the
Sultan-i-be-Neyaz (the Rular who knows
no want, i. e.-God) and upright like a tree called sarv
and I am at the same time the slave Neyaz (the author)

down

bent

like a

bow

am

and am

intoxicated by taking a cup of Divine love,


ecstacv since the day of Alust? I am without

in

head and

(in prayer).

juJ|

f<et, relieved of the

Zahid (follower of external

blame me, and leave aside


not heard
is

bondage of

that a vast

seen and what

is

my

worship)

utterances.

difference exists

heard

pfi^sical body.

)^

^b

Hear the advice

between what

ji

^^

j# Jy

jl

Neyaz (the author) and come


When you shall come out of yourself

out of yourself.

you

do not

*i
ajL-3

Have you

of

shall attain to Divinity.

(i).

story,

perhaps mythological,

anciegt emperor of Persia,

world was

visible.

made

says that Jamshed, an

wherein entire
This cup was called Jam-i-Jahan-Nama (worldlarge cup,

showing cup).

God says in the Holy Qoarn that before the creation of


(2).
the material world He assembled all the souls and asked them

"Am
the

not Your Lord

"Day

Alust?

?"

They

replied "Yes."

This day

is

called

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