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[<OU_1 66210 |S
WHAT
MAN,
IS
AND
VOL.
I.
BY
SHAH MUHAMMAD
BADI-'UL-'ALAM.
PUBLISHED BY
MUNSHI MUHAMMAD YASIN
OF IZZATNAGAR, CHITTAGONG.
1914.
for
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
,*
|X
^X
~j
x
A
Ix
*"
X > X
X X
&J
PREFACE.
What
peace,
the object
is
wealth,
of
Religion
power, physical
Is
it
happiness,
from
freedom
health,
your grasp,
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
as
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,
Muhammad
ary
veil
(S. A. S.),
and He
has concealed
U away and
see
is
in
is
you.
the
An
view.
God
of
imagin-
Tear
PREFACE.
VI
true path, as
XXx>
UJU*-
V c OjX&jJj
God
^uj>|U
Allah
further
X4
4/X
4*<X
e.
i.
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,
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
Abraham,
Ismail,
and
in
what has
PREFACE.
Vll
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
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
re-
"Thus, to discover a religion based on truths revealed in the past, present and futur*e of Christ was
"A
lively interest
PREFACE.
Vlll
lines
it
was averred
that
the
present
propagandist towards other
denominations of the world was not creditable, and
attitude
of the
needed reformation.'
This
and
is
other
combined,
religions
liberalized,
purified,
powerful method
The Universal faith in one Eternal God.
(1)
The
(2)
Universal worship
(3)
(4)
The
philosophical,
spiritual
placed
and
Mankind,
of
phases of
ethical
the
before
It is
enlightened
therefore the
is
suited
to
be the
of
the world."
The
spiritual
principles
practical
The
known as
of Islam.
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
S.
as
A.).
Hence
du-^Jk&l^
the
&L*L
Silsilah - i-Jahangiriyah?
District
Chittagong
in
Bengal,
S. A.)
was born,
Parganah Satkania.
His father's
India.
in
a pleader in the
the
highest
his
in
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
Chittagong and
guide the people there in the path to God.
The great Moulana therefore came back to his home
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.
lessons
to
the
his
E.,
He
li
is
succeeded in
fah Revd.
Any man
disciple
the author.
is
to
enrol
himself or herself
woman, belonging
of the
religions
in this
or
his
world,
may
initiation
in
its
practical
teachings.
The undersigned,
necessary
if
informations
apology to the
supply
all
any point
readers
on
account of
(1)
Any
this
as he never intend-
(2)
Mistakes
in
the
printing
PREFACE.
XI
victim
Want
which
is
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.
i.e.
Be peace
i.e.
May God
'
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.
4.
Two components
(1)
(2)
Body, and
Soul
of
Man
...
...
...
...
9
10
...
...
...
15
...
..
...
55
...
...
...
16
5.
...
...
19
6.
...
...
...
22
...
...
..
23
...
...
...
...
...
...
8.
9.
Two
classes of Souls
LECTURE
Opening
1.
2.
3.
4.
5.
6.
7.
...
...
25
28
II.
...
...
...
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.
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
...
or
of Spiritual
v. %
IV.
three classes
...
...
...
94
100
...
104
...
...
107
...
...
...
IIO
Knowledge
...
...
121
...
127
LECTURE
V.
...
...
The
LECTURE
...
...
Opening
Four divisions of Mankind
1.
Gous-ui-A^am
...
2,
stages
Opening
1.
65
68
...
LECTURE
4.
...
...
...
Maratib-i-'uruj-i-Sittah, or Six
1.
6r
62
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.
...
%M 128
The
...
J-^Q
VI.
...
...
as classified
53
by Hadrat
...
...
^ ^
...
...
...
j6 O
xv
CONTENTS.
4.
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.
...
...
...
...
of the
...
VIII.
...
...
...
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
in this
MUHAMMAD
A
WORD TO THE
BADI-'UL-'ALAM.
READERS.
MUHAMMAD
BADI-'UL-'ALAM.
CORRIGENDA.
CORRIGENDA.
XV11I
21
x/v
4X
CORRIGENDA
XIX
city
231
9&io
is
of
tion.
232
232
2O&2I
235
21 tO 27
simple me-
its
and
12
and
Society,
of attraction.
Society/
These two
lines
(i)&(2). These
foot-notes
two
belong
234-
to
page
\V7 e
to
world and
paradise.
^j}yjtf j}--^
We
destiny,
are
in
<JoLjL-^|
nightingales,
separation,
^j5 y La3 j/
JUJb
^xi
(in
this
physical
world)
of
from
Divine Garden.
We
are
birds,
We
living
of Divinity,
are jewels, kept concealed in the Safe
of Divine secrets.
INTRODUCTION.
In
heart
we always repeat
"
Hu
Hu,"
as
\ve
are
That by the
WHAT
"
IS
MAN
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,
Jugular Vein."(
"
my own
and
S/S *//
S*S
S/S
\^ )
/1JA^
\
S*/*f/
becomes
C)
Qorn
direct
the
is
Now,
there
closer to
Rum
poet Moulan
"
says
The
great philosopher-
you
you are
and what
(learned), yet
are.'X
is
Even the
irrational
Knowledge.
animals.
they eat
feel
angry
satisfaction
of other
WHAT
IS
MAN.
Adam
creation of Hadrat
"
says
Verily
(A.
we proposed
Great Creator
the
S.),
Heavens
lie ?
What
J*V
vj
^
S
/ /
JC
*"
4
A-JI
,>X**
tirI
vx>
XXXX
b ^ltol U^*^
f*
S / S
w^
/
^ &-J
/
/A
W^
Uy
ya
S
/Sk
UJ|
/ */ *S
/ S
Ixo:
S
&**>} )
SS
-*'j)
<1>
U|
^^JBO
X X
X XX
^| ^.j-u
Creator,
points
(1)
(2)
(3)
(4)
oi the
it
necessary to
is
enquiries on following
to this station
(5)
What
(6)
Wherein
fall ?
make
is
Man
hi^
LECTURE-I.
WHAT
IS
Rum
says
"An
dew
ocean of knowledge
is
concealed
in a
drop of
a human form
(1)
Animal character,
'
characters
L*^
L<+^
because each
T^
of these four
and
in
other
satisfying
animal
If
propensities.
you
The
nourishment
Satanic
for
duty
is
to remain,
mischief to other
day and
creatures
Character
evils to
a satan,
lies
If
others.
in
you
engaged in doing
God, and in misguiding
and to make yourself the
night,
of
commander of
there.
The nourishment
ing constantly
Angelic Character
engaged in submissive
for
remain-
prayers and
in the blissful
etherial creation,
known
and
and
the
propensities,
in
that
existence
no
of Satan, have
pure and
and
lies in
Anger, avarice,
lust
evil
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
called
Asmd-i-Hu,snd and
and
in
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
will
Friend (Allah)."(')
10
now
shall
try to
explain
character.
OorAn Sharif
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
illustration.
is
created
Horse
simply
is
for
because. Ass
superior to Ass
th* purpose of carrying burdens;
;
whereas,
dens
like Ass.
So Ass
but Horse
is
in
any
is
swift-running, he comes
used as the beast of
is
down
to the level of
burden.
This
is
Ass and
the
fall
or
**
is
who
believe
that
Man
nothing of
Man
a class of philosophers
Epicurian
Greeks.
in
thf*
sentence
"eat,
drink
The
and be merry".
America
and
Europe
of such
Although in Asia,
a philosophy, as a class, do not exist
occasionally
who
we come
There
is
in
the
Because
Man.
And
'Man
these
is
attributes,
though
in
this conclusion
hypothesis
Yet
an inferior
Man
is
that
possesses
degree,
and,
12
stands at a
Therefore
Man
is
many
irrational animals.
and
righting
Man
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.
Philosophers of
spiritualistic
school
the
alluded
to
the
in
Holy
The
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.
to
Islamic school
of philo-
is
only an attendant or
attribute of Soul.
Then comes
the question
reply
is, it is
"Why
Intellect is
bestowed on him
given
to
13
command
says
the
entire
Universe, as
the
Qoran
Sharif
see that
every thing
The
existence of Soul
one doubts
his
own
is
existence.
not depend
an inanimate
represents
object,
If
decomposition.
himself and the entire material
realises his
cious of
own
what
is
liable
to
rapid
one concentrates
L-
14
training in the school of spiritual philosophy, the probability of the existence of Soul after the body is taken
the superiority of
Man
is
Divine Essence,
according to all
the Great Allah Himself.
which he
is
on
common
is
arise
sure to arise
or
(2) you
them employed
in
keep
of your objects.
world you
and through
their help
you may
as your instruments,
secure and sow here the
1$
rest/'
of permanent
station
is this
sions
of different
of different schools in
enter
into
but also
religions,
Islam.
among
It
is
the theologians
not
my
desire
to
this particular
manent
rest
(believers),
into
and
other
for
Mu'rninm
for general
the
students
special
the
firbt
it
In
the
means
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
;
it is
all
about
of,
so that
themselves
physical
or
Self.
Those who
on
account
of their
perfect men,
intellectual
vigor,
without
components
knowing
the
in the nature of
16
components
(1)
(2)
The
The
namely
The former
latter,
by
can be
by external
seen
Body; and
eyes, but the
this
Man, to know
he should
its
first of all
know
its
propertied latterly.
wonders
in
the
composition of
external
for
different
objects
is
I/
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
to
of
also
interesting
descriptions of
this subject.
Your ignorance
and ingenious
the
the Jta*b
J^. jigar (liver),
sahrah (bile), the jul/ kulyah, (kid-
'
tihfil (spleen),
the
sJtj
your Body.
According to
is
fit
to
it
to
to serve as nourishment
is
l8
Muhammadan
)jy
phraseology.
medical
the
extract or
At
mains
expunge that
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
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
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.
of
of Anatomy).
is
wonderful
19
But
My
body
is
sands
human
simply to enlighten you on the fact that thouof workers of different occupations are all
None
of gratitude to
One Who
any man
'much
less to
be grateful to Him.
conclusions
THE UNIVERSAL
2O
RELIGION.
1.
is
the most
"He
is
Nothing
man
is
1
doing whatever He wishes".
more astonishing in this world than that a
capable of
For One,
the day of
death, in
So He
easier.
is
Qiyamat
called
fjUa*
(Resurrection),
ji>t3
is
far
Qddir-i-Mutlaq
(Omnipotent).
is
called
3.
^^\
That
^Lc
He
is
*Alim-ul-Gaib (Omniscient).
^\
Merciful)*
Man
is
namely
liver,
feet,
necessities
vital,
21
animal
of
life,
And
lastly,
a third class
of eyes,
Such
on other beings.
have
Even
been
supplied
necessary for life, use and beauty.
4
^^.]J\
So He
is called
the
xx x
+sy]
merciful
of all mercifuls).
So a minute
oUu> Sif&t
(attributes) of
the
more on the
fact that
it
Anatomy
is
The
based far
consideration that
Great Allah.
on the insignificant
it is
pensable
necessity
Science.
familiar
works on
abilities
of poets, philosophers,
i.
This
is
an Asiatic
authors
idea.
and
artists.
22
the
the
Body which
it
refers
only
of
knowledge
though nothing
is
is
your
self is
closer to
own
person.
His Chief
Man.
flesh
which
flesh,
which
dead men,
veyance.
world,
it
is
is
this
'
Soul
Heart.
in
that
piece of
Because,
called
in
in
*Alam-i-Shah&dat
(visible world).
23
But the
here as a
Soul
particular
soldiers
object.
All
and attendants.
the
The
is
The acquirement
King
of
The
or Ruler.
the duties of
lie
with
mainly
^JjJo
this
*}
(commands and
cares
and troubles
in the discharge
All
orders
comprising
Amr-i-mtfruff and Nehi-i-Munkar
prohibitions) of
\~_r?\
& Shari'at
(doc-
trines of
for
and
all
are
intended
this
Soul.
in the after-world,
Body
is
(2)
is
composed
of-
of
24
and
it is
is
to acquire
have
Now
you on the
enlighten
fact,
The word
'
'
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
secrets
ot
'
DLAM
am
all
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>
its
command, and
^5
its
rela-
tion
determine
thobe
how by means
comes capable
of this
is
it
really
is
this
not
Soul
SOUL.
permitted
its
secret
any
even
clear
IslA,m,
26
am
"1
its
gate."
The
tfceir
disciples only.
given in the
wherein
ger says
"They
Soul
is
clearer explanation
commands
There
runs thu?
"
His
is
another passage
mighty
in
of the
and of commands
creations
"8
From
these
extracts
is
it
evident
that
L Jl
s'
&
*/*
&JkV
pLal)
SS
U|
%T
SOUL.
J.et
'Alam-i-Khalq.
and
Hence
indivisible.
in
Man
this sense
is
immeasurable
is
it
not included
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.
commands
division
There
the Soul
existent).
is
is
class of philosophers
who
believe that
sanctioned by Islam.
There
is
is
by Islam.
without a substance on
28
There
the Soul
Hence
is
is
a physical matter.
is
it
because matter
is
is
This
immeasurable and
known
is
also incorrect
indivisible.
is
as
SOULS.
Ruk
in
Islamic Philo-
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
Qor&n
that
Human
Great Allah
He
body of Hadrat
or
Human
Adam
(A.
It is this
S.).
Ruh-i-Ins&ni
The
irrational
animals,
as
distinguished
this Soul.
from
It is
of Divine nature.
It is
very
difficult to
understand
its
2&
properties
it,
properties,
as they
Shari
'at.
or
internal
learning)
in the practical
Tariqat
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
Elementary lessons
in,
Irddat (Faith);
1.
oj| ;
2.
His prophets
to accept
3.
him
in
Allah and in
as Spiritual Guide);
ci^>U Reyadat
(practical
denial, resignation
If after
in
and
and
exertions in
self-
spiritualization).
passing
seeker of Divine knowledge continues his fiery zeal, the
Great Allah Himself leads the way and guides him on
says
on
to Himself, as
in
(I)
3O
(practical
the
secret
it
properties of
is
Human
apprehension
of
misguidance
for
want
of
is
proper con-
ception.
know
without which
For
it is
lovers, if
is
If
Adam,
or
Man,
When you
will find
at
SOULS.
31
strings
Jo
JJ
That by the
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
My
>
soul,
is
my
II.
nothing else
many
years,
the incessent
is
making
sound of
ku/'
"kti
If
will
DEATH.
33
DEATH.
mentioned
in the prec-
JLJ)
^yLj^x _ y
,
Ruk-t-
,of
which
^l^v
This
Spirit).
existent, but
is
is
known
as
'heart',
is
-yRtik-i-Haiwani (Anim-al
Ruh
in"
34
If
you
room
light a
shall
lamp
in
a dark room,
receive
instantly
and
all
by an
illustration.
reflect light.
So
t>y
all
the
is
the
fire
of a burning
animal food.
heart
If
the
oil
oil
the
the
resembles
if
there be an overflow of
out
similarly,
if
oil
to the wick,
capacity to
draw
the
wick loses
If the
its
oil,
If
oil ctf
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,
is
in the
stomach.
If
Ruh-i-Haiwani
older,
is in its
organs
it
the
all
different
normal nature,
its
As
reflections.
receiving
out,
reflections
are not
rational conclusion
quality.
Similarly,
is
if
loses
have ceased to
it
incorrect
because
mirror.
Ruh-i-Haiwant
command
capacity of
it is
the
the
that mirror
exist,
the
in
visible
for instance,
if
the
it
loses
receives
it
it
of
its
The
normal
an animal
loses
also
its
of that animal
'Ruh'i-Haiwani
terminates
also
dies
and beyond
out.
Here Ruh-i-Haiwani
this stage
it
has no existence.
36
its
all
make
among
in
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
;
or Sufiism.
So
far
But human
is
of a different nature
because, as
So
divisible.
this
Who
is
also Single
and
Indivisible.
Though
it
possesses similarity in
many important
all its
bearing,
and
features,
it
will
human body
and the
light
the
fire
which
The
illustration
37
In
regard to the dependency of the one on the other.
first case the light of the lamp is dependent on the
the
the
The
we assume
exist.
than the
effect
becomes
and complete if
and thinner
finer
is
From another
rider
perfect
fire of
and
illustration
latter.
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
exit.
The death
It
but Ruhi-lnsani
its
conti-
simply loses
or loss of the
still
its
This con-
rider.
hunter
their
rather
it is
If
arm
the
game
is
bagged,
burden and
care.
Referring to this class of death
the great propagator of Islam says
death
is
valuable
But
if,
afflictions
is
of
stage
game
in
(punishment
azab-i-qabar
epljo:
the
tomb).
dead
feet
In
case
they are
The death
body,
is
your
Self.
this
body
an infant of
his
same.
Therefore
it
It is
physical body.
body
perishes
exist.
And
this
this
is
something
Something
else
else'
Self of yours,
is
is
and even
(your
your
not your
if
your
Self) does
'secret',
your
39
(Human
Soul).
Me
"(Addressir g
Had
rat
Rumi
ulana Jalaluddin
'AH (A.
his
S.)
antogonist
said
"Although
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
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
man from
the
womb
is
another world
limited
sphere
of
4O
material
world
the
to
unlimited region
of spiritual
111
plane.
O my
"Kill me,
such a killing
shall secure
immortal
"Undoubtedly my real
I remain in
separation from
life lies
shall
"Had not
(material
me
as by
life."*
world),
ijiJ
O-jJ
00*.
f)
4*
life.
and
"Before a
it."
beautiful
;)
O my
fear yourself,
fact
Be
soul (beloved)."*
death like
in
as your soul
is
the appearance
like a tree and
5
its leaf."
tjL}
42
come
duty was to
call
Moulana says
^3! Azan
(call to prayers),
the famous
moon on account
like a
and symptoms
new
of death
of being alive.
is
death, and
what
What
it is
shall
?""
__
o
thus,
and during
"The
separation/
He
my charm
replied
'No
no,
Nargis,
his speech."*
(beloved),
it is
his
face
speech
his lights,
his
43
it
is
time for
region,
for ever.
"He
happy
"4
to its
my
to-night
a foreign country ?"'
r>
'
( )
44
"Then asked
his wife
in the
?'
evening again
of the Great Allah.'" 1
"The
if
'Where
He
shall
your face
see
replied 'In
special Divine
you look
the
shedb lusture on
the ring." 3
prophets
kings
so
went to the
they
a sphere
limited
spiritual
world
U/
X
fij
(a*f
C^jj ^) V^
if
( )
()
jail
*&
ij
like
45
classes
may be
of attributes which
physical pains
(2).
&c
connection
in
it,
with the
such as hunger,
thirst,
and
it,
Region.
it
have no access
The
latter
is
Ruhi-Insani, which
death,
the
and which
is
with
special
attribute of
interminable
be
will
your
your Self or
with
your physical
companion even in
spiritual
e^-aaJU?
the
connected
the sensations
to that
world,
after
death.
companions).
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
4-C
the
and
is
of
soul
Man
(Ruhi-
that
it
the
sake of
its
existence with
its
and
For
special attributes or
sensations,
death
it is
(Resurrection) and
mean any
tion
mankind after the total destrucof both the Body and the Soul but they mean
re-creation of
be
pi jced
charge of the
placed under its
in
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
work creation
of
both the
while
the ori-
in
were necessary.
(1
J>
.'
XXX
THE SOUL
THE SOUL
IMMORTAL.
IS
47
IMMORTAL.
IS
does
mean
essarly
it
present
shall
be given
to
not
ne-
.urrection.
The Body
'(
the
Those Saints
d^ob. Royadat
their
Kor
}jJUU>
Muqallidan
"Do
ot
not
light,
the
Phy-
Soul.
of
of
(Followers
cause
(practical
exertions)
^ision
who by
dogmatic
Qoran Sharif
is sufficient, in
says.
reckon
Allah, dead
those,
:
nay, they
are
alive
killed in the
with
their
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.
by
their
names, said
who
fight
of addressing
?"
the
"By
them
tl
know
or
The only
lost.
by physical death
and special attributes is destroyed
it
Only
certainly that
is
that of
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
with
staying
his
To
those
their physical
material
world,
with
natures
towards the
perfect resignation
to the will of
THE SOUL
18
IMMORTAL.
49
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
the
bodies.
Because, although
Arwah-i-PIaiwani (Animal
revelations
of the
spiritual
is
material
world,
Spirits)
of
way
have not
lost
down almost
to the level of
dead men.
i.
e.
before their
of
because
it
Simply then
expression,
death',
'Human
is
Divine,
Ruh-i-Haiwam
imperishable
I
shall henceforward, for the fecility of
use the word 'death' to signify 'physical
have explained
or
5O
Great Allah, and it has come from Him. Now, I tell yoj
also that after Man's death, the Soul is required to go
and
it
will
have
to tender
"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
of
In
this
the King or
kingdom the
is
X*
x x
IX
-ays
this
the armies
Regarding
The Soul
afterworld
world.
the
51
intended
is
and
its
The seed
Knowledge
duty
is
for
to seek
in
the Body.
and
ances for securing that game
conveyance for the hunter and his
;
the
Body
as the
instruments
and
perishable elements.
So
it is
weak and
liable
to
death,
thirst,
hunger, diseases
52
&c.
Again, for repelling external
of armies are necessary
:
Hands,
(1)
feet,
and
classes
of armies, namely
such
(1) External
and others
as
hands,
feet,
stomach, teeth,
and
(2) Internal
for
Intellect),
Soul.
which
is
of
understanding or
Senses
five
are
yob
cy
(2) <ut*U
oy
and
external
culled
(1)
power
The
^^
five
food or vigour
The
Hawds-i-Z&hir,
>lt
^Lb
its
five internal.
Haivas-i-Batin, or
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),
live
(1)
(2)
53
(Touch);
Thought
and
are
the
oy Q tiwat-i-Khiyal (Abstraction),
JUa.
ind Judgment),
(3)
A&IA.
(4)
/jj
'ive),
oy
oy
and
A
5)
uj c^^3
Quwat-i-Tawahhum
(Imagination).
THE MIND.
Modern philosophers
ot
Europe recognize a
faculty
Bain,
says
54
Human
*'
"falls
knowledge (experience
under two great departments
consciousness)
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
"
(i) Feeling,
"
(2)
(3)
Thought
"
"
Feeling
"
raent.
"
Will comprises
"
"
or Intellect."
is
Thought
Memory,
(c)
or
all
Intellect
"(f)
"
in
any one of
these divisions."
Bain
finds
it
Reid
"
(%>)
"
classifies
Mind
into
Intellectual Powers,
and
THE MIND.
Mind
44
55
divides
it
into
that
the
is,
"
"
(a)
Intellectual State,
(b)
Emotions."
"
is
sub-divided into
and
Mind
into
"(0 Knowledge,
11
(2)
"
Feeling, and
(3) Will."
is
Following
attributes of
"
Mind
First,
"
Instinct)
The
"
I.
"
"
"
II.
III.
IV.
and
"The Lun^s,
"
"
Brain is the principal, though not the sole, organ
" of
Mind, and its functions are mental/
1
Bain's definition of
Mind
is
(3)
Retentiveness (Mernory).
and
56
Imam
such as
Sheikh Bii-AW
Imam Muhiyuddin
GazAli,
and
Sinfi,
others,
'
on
this
subject
call
of
properties
school,
Al-Arabi,
Mind.'
From
'
appears that
it
ancient
of
Mind
their
'
the something
'
Jic Aql
wri-
is
(the
combinaIntellect),
Science
(i)
The Theory
of the
of
Muhamedan
The Theory
of the
Mental
philoso-
European
tions,
or
of Man's
at
least,
Self,
Ego
working
in
which originate
character of Man.
from
Angelic
57
function
especially
allotted
to
If
it.
derangement.
command
of the Soul.
kingdom,
or engage itself to
directed by the
This order or direc-
it is
King
(the
tion
is
called the
cal
ducted by
Now,
Soul)
iM
Jradah
(Will).
So
all
of
the
Man
physi-
are con-
this Will,
all
subordinated
by the
rangements
*eeds
for
sown
here,
completed,
the
and
5&
duties.
It
make
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
in
astray,
all
the Intellect.
ter,
he wants to
of
ties
the citizens.
own
benefit,
Anger the
Police,
Revenue
the
all
proper-
also a very
as he wants
is
of the
King
Intellect,
is
to
Minister,
the
and the energetic, but troublethe Anger, and to check the arbitrary
some
Police,
actions of
jurisdictions,
When
ried
they
may
on in this manner,
59
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
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
with fictions
The
>
&
_&>.
>'
like others,
jl
secrets
solicitations
L-JO"
*'
X-*
&J
^xJDkJ
of asceticism
/*<
disclose to ascetics
(JLJI^J
A>
60
+ --
When
constantly
Sjt.
Jl/o
dJj,
^-
J)
secrets
regard
.cV^O
of the
inner
world,
That by the
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
Last night,
in
a dream,
love, has-
knocked
from within
at
THE UNIVERSAL
RELIGION.
IS
CREATED?
service."
for
my
\^Me ooUr
is
called
o^Ur
'Jbadaf 9
is
or
believers,
in
which
Him,
2.
.JJeb
V">
oU*
in
&
'
4k
"
.
/ '
U;
(')
is,
Ib UI\JB,AA&JLF
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,
it is
necessary to
know
the
respective
employed
avoid
in
Man's
wrong and
misguided steps.
From
position
all
to
created for
the Body.
attendants of the Body.
protection
of,
as conveyance
attendant of
for
Ten
ten
Senses.
Fen Senses,
in their turn,
ment under
Intellect,
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.
is
created to
Shahud
is
64
Shahud
or
vision,
Referring to this
ci^&y* Bihisht.
the great saint Hazrat Bu 'AH
creation".
Such a
Qoran Sharif
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
prohibitions)
and
'
i'
JL
/"
/ XX >JH^4XX
L>
^J^
vJLJll;
vUfily
( )
THE PRINCIPLES
Resignation to the
2.
is,
is
OF' IBADAT.
6$
That
First
i^j^xe
is
"Certai.nly
tion".
God rewards
forbearers
beyond calcula-
THE PRINCIPLES OF
'IBADAT.
Now,
to
which
shall explain to
this 'Ibadat
of
JliL*J (f)
66
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,
of
them
allotted to
gathering informations.
for
who
Intelligencers
report
their
is
^j'
oJ
situated in the
of all
subordinate
informations
to
this
Chief.
lailx
oJ
Quwat-i-Hctfizah) or
who
which
Memory,
Brain,
serves
as
is
Pesh-
kar
informations
received
Lastly, the
kingdom,
the
officers,
and
and want
rebellious,
67
to rob the
ministration of the
He
therefore
takes
necessary steps
simply to bring
may be
may be
This
is
utilized
useful
as
King has
companions,
u ol^
called
not
friends,
not
to
as
also called
.x5]
distinguished
This fighting
jl^
from
they
enemies, and
thieves and robbers.
as
perform,
so
y^| jl^
Jihad-i-Asgar (Little
said
"
We
Jihad.'V)
By
ers
this expression
to engage themselves
in religious services
and
duties,
68
Now,
if
Man manages
way he
is
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
his
ungrateful
punishment
his post
as
the
in
and
due
Viceroy
of God.
is
officers
And owing
to cons-
employed
in its
kingdom.
tion,
four classes
(1)
Animal Character,
(2)
Satanic Character,
(3)
(4)
satisfying
their
animal
who
69
their
pass
lives
Some
animals,
such
dog,
tendency
for
They
are,
fighting
bad tendency
therefore,
for
eating
rendered *L*.
The
impure things.
Haram
(prohibited)
evils
to
lives
others, have
The
souls
of those
their
kept themselves
and charming
vision
and
have
7O
and Society
of the
Greaty Allah
Himself.
The
plea-
sure
be arrested, kept
may
said
"
in
me
to
any
troubles."
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
this instruc-
iu
Jl
in
is
it
that
revealed to him, by a
dream or awakened
nature of a
the
from
has imbibed
its
surrounding
state.
He
then finds
will
more
deplore the
pitiable
is
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,
Qeyamat
(Resurrection),
when
the
external garbs of
72
material
the
world
shall
vanish,
shall
reveal
material world.
I shall
in this
and
Haram
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
impure
in
soul
*JJ)
philosophers,
real
man
man which
ot
man who
soul of a
if
natures.
"Sleep
and
in
is
that
So every
state things
man appears
say the
appear
in the
in their
spiritual
world
world.
in the
73
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
this.
there-
fore
and watchful
you
to find out
of
four
Attribute caused by
such
Rafiq (companion)
an impression
called
is
for
J^JLSJ
such actions
which exists
in
soul
shall
imbibe
74
self-possession,
satisfaction.
It
in you,
fealousy,
it
dictates of
which also
exists
But
oppression, ferocity and conceit.
this dog, the anger, your soul shall
dog,
of
stability, sublimeness,
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
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,
intrigue,
this
already explained.
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
vJS
day when
all
attributes
bhall
shall be
ledge.
Try
to acquire
good
/J
attributes, as
on the day of
judgment
your attributes.
1'
those
bringing good
(virtues).
nor virtue
Every
are
natures,
called
u>Lj
sawah
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
infant,
bles a mirror.
visible
creation
Man's v^J
thin
layer
begins
<xj
Oj^aJ
his
ideas
to settle
of the
on
its
76
surface.
rial
evil
deeds,
that layer.
sequent
kens that layer and which, consequently, disqualifies
the surface of the mirror. On account of this darkness
;
his
Soul
is
also
this
i.
e.
he
he remains
And
this is
is
in
his
called
Mahjitb (separated)
LJU^V^I^
^.j^o
At
Himself.
Dozakh
Almighty.
or Hell.
On
sins,
and
At
this stage
united
he
is
called
J^U
Wasil (United),
This
is
his real
i.
e.-
u^&y>
It is
on
THE
v-.ii
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
darkness or brightness.
Regarding the
the merging in Divinity
in a state
of
condition
of the salvation
of souls the
"On
Qeyamat) on which
neither
riches
shall
give you
another
is
Human
life
out in
heart.
At
creation, physical
If it is
no more be
fit
and
spiritual,
it
will
In ancient
illustration.
may
it
and
if
will
turn
be reflected in the
SS / /
Qoran
it
neglected,
for the manufacture of mirror.
AS
heart
Sharif
On
:
will
this
78
"Never, never
kened by
their
vile
deeds."^
SOUL'S COMPANION IN
Now,
hearts
rather their
own
THE AFTER-WORLD.
to
ture.
the
to
refer
The
and angel
as
used
Therefore
servants.
being
dies after a virtuous life, his passion, anger,
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
that
in
jff
his
light
remains
spiritual
UJ) jji
accompanied by a
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
Ooran says
SOUL'S
COMPANION
IN
THE
AFTEE-\\ ORLD.
of the
and
in the
79
presence
the Soul, in
the
after passing a
sin-
of
n ess
is
lessness,
in the material
The
reason
ment
for
is
world
If
man
passions.
bears an attach-
even
in
the
death,
remain
spiritual world,
retain
left
animal
in satisfaction of
thus explained.
its
world
is
in
So the Soul
shall
ex-
is
down-headed before
their Lord." 1
Allah
?//#
and
such
soul
shall
be
The
**^ /
A/
XX
fc
&Jacu*J|
//
ijj
//
u>
in
placed
(l)
80
of the
meaning
conceived
word
by men
'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,
and
The
superiority
in exaltation
of the
spiritual
where
or degradation.
world
is
on
ac-
count of
'//w (Knowledge)
JLc
(1)
and
(r)
General or external
(2)
Special or internal.
The former
common
classes
and
by the internal
It
reach of all.
who have
garded
far
more
valuable.
The
Man
and mental
creations,
THE AFTERWORLD.
SOUL'S COMPANION IN
8l
tances and
movements
means of
this
by
and
arrest
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
Human
\__^*
Qalb,
or
Heart)
will
make
is
less.
secret
ris
82
sees
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
l
;
in
incidents,
clear
allegories
and
which
require interpretations.
As
will
for
the
of
powers
in a
separate lecture.
IN SLEEP.
1
'What
is
Human
plate
will
be
If in front of
all
the orna-
reflected
in
it.
the Spiritual
Mahfuz (Preserved
But as long as
Tablet).
Man
is
awake and
Man
remains
U^BOBU*
Mahjub
(screened or separated)
Preserved Tablet
of
83
Spiritual
naked
are
I
World appear
to
him
in
their original
and
state,
many
We
powerful to-day."
"O my
84
now
believers,"
we
shall
DIVINE REVELATIONS IN
There
is
unseen, of
HUMAN HEART.
Human Heart
origin
make
131
UJU
S
JojJ
Uuta.
,U
LU^-
13
'
Ujj
*J
(
^ ')
is
85
no other means of
World established
Spiritual
is
under the
command
a thorough
received
at once.
those select
of
few,
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,
of practical
advancement according
called
86
(1)
&>J
Towbah,
i.
e.
Confession
of disobedience,
(2)
oMjl
Itn& n
,0^.)
an<^ Iradat^
i.
e.
Plighting
'
Tawajjuh)
i.
e.
.Xj
(4)
incessently
some
inspiration
Spiritual
of
\.
e.
definite
(5) 4Uj3L/o
(a) of
()
(c)
Following
(a)
hum and
is
the process of
To
sit"
Muraqabah
(d)
His Deeds,
To
of the Omnipresent,
Senses, and
Omniscient,
five
At
(a) ,^-Ju
characters
(i)
Tazkiyai-Nafs>
i.
Purification
e.
Avarice,
Jealousy
(viii)
(ii)
Falsehood,
(*)
fofy
If
spiritual
(iv)
World
of Self.
evil
the Spiritual
slowly begin.
(6)
If
communion with
this stage a
will
Backbiting,
(v)
Hypocrisy,
(ix) Pride,
i.
and
e.
(iii)
Anger,
Stinginess,
(vi)
(vii)
Revenge.
Training of Self.
(x)
should
-characters
(i)
Forbearance,
(ii)
Gratitude,
(iii)
Contentment,
>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
88
"
and then
became
a vegetable
and retook my
animals
"'
further on
"
and
once more
become what
shall
sacrifice
life,
5
beyond human imagination."
"
At last I shall vanish (by merging my personal
shall
existence), like an organ (musical sound) and
shall
is
Him
all
are returning.'"'
_.
human
life
in his
life
own
a man'a single
internal nature, in the pro-
occur in
from the
"
English as follows
"
kill
you
You
in
some
not
are
and
"
disclose
its
secrets
to
night,
gold,
shall
be
any
thousand conquerors like Mahmiid and thousand slaves
like Ayaz. Drink (Divine) wine incessantly as to no one
;
go
life is
world
this
"
little
nor those,
who have
gone,
&
jb
cwj
^i vJ *^
1
J^o^ A
(^
i^
!^
"O
thou,
the
of
result
four
are gone,
gone
VJ^WSM^I
1
for ever."
&*&> !**-
3x>|
One, who
one,
in
who
is
stAAu
*>
r--
is
From
d--s^ ijir*
in
all
The
are Ke.
public audience,
all
bride
are He.*
his instrument,
strings
What
ears and
my
eyes,
LJS
all
jail
see
tanan',
all
all
are He.
^1*)
are He.
c
**j
jb
my
If
you
volumes
and
of infidelism
If
tion, or
of material manifestawill
find
that
is
in
my
speech,
all
even
now
are He.
,*~o
x
LECTURE
A
J)OJ
You
x!
IV.
AX6J*>
^O
^^v^cO
but you
U.
vlo
U.
A&J
*a>
O
!
but
arn
this
will
veil.
j|j
Jo
j|
94
ecstatic voice
V=>
That by the
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.
shall
I
be entirely
shall
fruitless.
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
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
The famous
Sufi-Philosopher, or as
known
in
Europe
A.) thus
of
Pir
sings in his Aiasnawi Sharif on the necessity
the mystic-poet,
(R.
full
for
'
attaining to
'
of
worship
illimitable
means
96
'
favourite
of
"
the
commands
*M
>
A
^^'>
ot
.cLJo
^Jloo^
>;|
.Xc
>JN
( /)
v
S.)"'"'
THE NECESSITY OF
PIR.
97
"
"
He
is
a helper or guide
of
Holy Presence.'*
If, till
the
Day
of
"
When
Qeyamat
(Resurrection),
go
find a conclusion or
on their hands
"
can not
who
(in
Allah,
i.e.
J|
(<)
"r
do
93
And do
hand
is
(i.e.
he
is
If
any one
desires
to
it.
sit
with Allah,
tell
him
to
LfrW
Jukjj
I;
il;
J,
>t>
Jj
( )
THE NECESSITY OF
effect of that
Sun".
"
is
It
PIR.
99
'
To
better than a
is
better
that
a saint should
make you
free
(i.e.
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."
"
*6
Jt>
liS
^e
C)
vain
IOO
fellow,
the voice
wilderness." l
" Whoever
Pir,
has been
Pir.
devils
shall
misguide you
in the
in the
misled by devils
travelled
of
Soul of Pir."
WORLD.
If a
heart,
World.
which
during sleep.
other
He
IOI
shall also
and other
spiritual beings in
gelic
It is then,
"
to
me
and then
saw
it
"
SS
S/ S
S/
/ S
SSS
ASA
^ u^Jj U ^*j D}
S
tf
*,
jf/S S*
S*
Dl
'
v""
>
J U^O
S
102
All knowledge
of external senses.
the
all
prophets,
Messengers
who have
for elevating
were
visited this
mankind, were
world as Divine
Their
illiterate.
teachings
for
life.
It is
provide you
the business
Guardian." 1
Therefore
of
those indispen:
West.
make
Him
There
your
When
103
the world
"
of the infidels
the
of
u^oDn
It
is
the
&*Jo
Tariqah^ or path
Nubtiwat
0^x3
(status
(men
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
Himself.
IO4
spiritual elevation
that of
is
Divine Love/
This
is
the
only
spiritual
elevation
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)
Great
his
c^oU
"
"
"
"
"
ness of this path has been established both by experience and reason. If such a knowledge you have not
acquired by taste
and
love,
it
by
"
"
the
truth
of,
so that you
may
JuUi'
4~
.*
ik~|;
cL.
LJy ^
Uxi)
jJ
^J.1
<U
106
The
soul of every
man
That Man
(1)
fore
this
originally possesses
capacity is explained
Qoran Sharif:
qualification
in the following
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
the
<
Man
is
created."''*
<;
*<*/*,
^i
\e
lo
dJUl
\L
S S
A^SS SSS*
^j^jJJUl
IO/
it
clear
to spiritual
(1)
powers mankind
Ambiya
(A.
*"*
S.)>
Prophets,
(2)
(3)
yfclli JLfcj
Ahl-i-Zakir,
i.e.
Men
without any
It
divided
is
man
attains
to
the
highest
men.
spiritual
into
and
e^*jJi
v^JuJo
his supernatural
Holy Qoran
Tariq$t (Spiritual
(Miracles of a Prophet)'.
:
Shari'at
(Dogmatic
Doctrines)
ty&m*
Mu'jazak
says in the
108
"
prophet/
But
(2)
if
man
of buch
position
spiritual
and
power,
any
have sent a
is
authority
to
invite
c^Ju^lo
(Saint); and
Karamat
his
supernatural
(Miracles of a
Saint),
Regarding
this class of
^^u
is
while for a
Wall
in
the
C)
X
*JLJI
>
yy
^*x
^i
*>f
x x
A^
xi
x*
CLASSES.
classes
(1)
JUJjtlk
(2)
JlaJl
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
in
others,
beings.
It is
the
pleasure
of the
Great
and Omnipotent
yfcUa <JA|
Therefore
it is
essentially
man
tjjy
You
advancement,
for
the
THE UNIVERSAL
I1O
RELIGION.
You
works.
realization
Its
is,
however,
and
it is
is
still
the
highest
foolish to seek,
and impossible
to
The
rare.
object
civilization
realize,
the
POWER OF MAN'S
So
far
SOUL.
superiority of Rfih-i-Insani
which
is
it
possesses as
its
on
know
that the
merits of angelic
Qudrat, or authority of power,
lies
also
Divine know-
original
its
attribute
and which
beings.
The
This
shall
now
try to explain.
has been
POWER OF MAN'S
angelic
affairs
SOUL.
manage the
it
becomes
and desirable
figure
their mothers,
of earth.
the
for
to
young animals
in the
in
the
womb
womb
management
physical world.
Man's Soul
vested with
is
The sphere
of physical
the
is
finger
Yet the
is
creation.
You know
human body,
Soul.
possesses
generally
and
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
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
of the
Soul
is
in
force in
the entire
112
a wild
at
command
the
is
not at
all
trial.
What
called
^oLw^ysu*
is
also an
harmful objects.
If a man of sinister nature and
evil
force desires to
led
says
<*>
Bad Nazar
(Evil Eye),
POWER OF MAN'S
"Evil sight
into sands."
sends a
Some modern
man
H3
SOUL.
to the grave
and a camel
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
mena
in the
unsought
for
and unaimed
at,
to,
in,
Musalman
saints
stiffs
many Musalman
and miraculous
supernatural
*
J>
dJ
114
known and
reliable
'
'
the
Musalman
final
taking
saints of India.
leave
When
became
restless
perpetual
*usJl
to
The
his
disciple
keep
it
incessantly burning.
a tree and ordered
down under
Fakhruddin
to
prepare
bread
for
his
Fakhruddin went
to
Fire- worshippers
and asked
of them a
to
give
of the incident
The
latter
slowly
advanced
to
the
(2)
POWER OF MAN'S
SOUL.
115
Why
better
In
a mighty
and
it
worship
?"
"
"Can you
whole
"
life ?"
The
Priest,
ed
"
Fire
approach
On
nature of the
"
is
to burn
Who
"
rejoined the
has the
power
to
it ?"
In
hearing
the
name
this,
of
the
spread
like
a wild
The news
fire
worshippers assembled by the side of the sacred FirePile and created a great noise and lamentation.
Il6
that
scathless
fire.
hundreds
of
sheikh
splendid garden/'
Hearing
this,
the
entire
He
Islam.
community,
feet of
the
named
a body,
in
the
Mukhtar
Priest
Prophets),
o^
^DJI/
Karamat
Wilayat
among
the
Mujazah (Miracles
(Miracles
of
Saints),
Jadu
differences
to purity or
influence.
in
their characteristics
impurity and
their
stages
planes of
POWER OF MAN'S
(1)
Divine Powers,
Divinity, latent in
human
SOUL.
117
Angelic Powers,
the Heart
of
Man and
are
also acquired
by lawful
are called
'
Occult
Powers' by modern
Philosophers,
The Divine
Ux3|
Ambiya
(A.
and
S.)
Angelic
or
powers
prophets, are
UJjl
Karamat.
exercised
called
by
ijjojt^
Aoliya (Kiram),
JlS
are
called
J)jjo*|
Istidraj
And
Sikr and
called
oxj
Wajd
of ecstacy the
and he
c*
Murid,
JU. Hal
or
down and
(Ecstacy).
In this sort
becomes galvanized
hands and feet against wall and
:
disciple,
dances, and
all
his
he
floor, falls
rises
again,
external
this stage
he sometimes
sees,
by
At
Hal
or
Wajd (ecstacy)
(1)
(2)
jUf Asar,
jUj|
Anwar, and
Akwal.
Jj^l
The jtf| Asar generates from
(3)
(i)
stitution
of man, called
which
Oy^tj Nasut,
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
it
man
currents on a
SOUL.
use in any
way
to the spiritual
Hypnotism &c
Mesmerism,
fall
this category.
The
JJ)
Anwar
generates
sees
Angelic
spiritual
ances which
World
is
established.
He
then
is
becomes
physical and etherial
times
worlds,
occurrences.
merging
in Divinity.
(3)
The
Man and
J|yx)
Ahwal
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.
"He
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,
Ana Qoranun
said,
>>Uau,j
Jli Jar)
said,
Mansur Hallaj
tt^^ox/*
<jJU|
jjU|
jKJ
Jlj
The
AnaG|
am
jected
for
a time.
saints,
who
pressions
of
should
irresistible force,
be excused.
Law
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
utter
Nubuwat
that UJJ
are
men
of
(Secret
.
Uxj)
Prophets'
except
mission),
saints)
The powers
possessed
UJJ
Uxi)
Ambiya-o-
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.
and
cleanliness of their
observe,
hearts,
while
awake,
The
Hukm
souls of ordinary
(Authority)
men can
means
control
'Will
their
Force."
own phy-
of prophets and saints can control also other objects besides their own bodies.
They are not, however,
souls
for
bene-
is
acquired by
intuitive
prophets and
saints
by the superior
or
without the
intellectual lesson,
and
self.
IdJ
And knowledge
from
J* Im-i-Ladiwni (Knowledge
directly
communi-
is
mentioned
We
And whom
'
selves
Nabi (Prophet)
*j
or
all,
at least
any
of,
or
JL
they
the following
Every
sesses
in
y:
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
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
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
&-t
124
"
The Great
"
"
"
"
worlds/
Then you
be vested with
will
His authority
and
to
the
control
universe
entire
by
exercising
"
41
"
no
"
obscurity,
by
"
"
of the
"
in
fallen
Satan.
"
"
And The
*
is
it
"out of non-existence.
"
you
so capable,
compiled
though
passes
utterances.
under his
name,
is
<$Ljui
not
his
Gunyatut
compositions
or
"
"
"
"
when you
shall also
come
done
And
to existence/
to be,'
it
so in the case
authorities,
favourities,
Whoever
i-t
/*
AXX
A^XXX4
XA
XX,*.*
,.
4^uuX
Ujii
cVAU.
;
^jj j^jj
/
31
my
jb
txlu*
*xx
wfjlxir
-
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
326
Early
at
of curling hairs of
My
my
Beloved.
Pir, or Spiritual
hearts
that
are
and
alive
spiritualized.
JJ^Jl
<*
)\j j]j
-*Ju-vX^
j]j
&>)J ^s^^-oJlx^O c
The
^
That by the
js*
sings
f*
LECTURE
The
dazzling brilliance of
w_$U
jj*
V.
men
j^x alj^jAt^A
JJob
&^j&
t>
K-O.IA.
The
firy
sighs
of
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,
every
being.
L~*9> j*.
^^
Jj
128
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
and
Adam
1,24,000
(A.
S.),
regarded by them
is
combined
So a
"
completed
in the
first
S.),
manifested
and
its
in
perfection
the
was
1
person of the Last Prophet"
Oj
*.j
(U
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.
means of mental
Of
these
functions,
gj* Turq,
namely
f>yU j&jlo Tariqah-i-Qdderiyah>
(2)
(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)
(3)
d^yi
(4)
*uy*
&Uji
&jy
iw^
Tariqah-i-Qsmaniyah,
Tartqah-i-Ulawwtyah) and
Tartqah-i-Murgamyah) and others.
ISO
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
by the
by
practical exertions
liable to create
TANAZZULAT-I-SITTAH.
OR
SIX
STRATA OF DESCENT,
OR.
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
31
of Divinity)
differ
The Ijadiyah
besides
all
personality of
the
Great Allah)
(/. e.
His
is
Great Creator.
And
such as
intellect,
On
creation.
with
the
this
Alt t^Uir
all
point
the
Ijadiyah
Ulimd-i-Zdhir
(Men of
agree
exoteric
learning).
They
believe
in
the
existence
of the
Phenomena
that
the
Painting.
Thus
they
believe
in
the
existence
of
As
numerous
This
is
c^*^
;)
called, in the
The Shahudiyah
Great Creator
and that
it
1
,
the
as
132
as
the existence of
substance.
None
of Existence'.
OyyAJl
SvXft-
is,
all
vision,
which,
objects
Theory of L^^-J k
The Wajtidiyah
only one
'There is no
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|
;
Wdjib
v**ajj
(Eternal
is
attributed
Necessity,
as,
Reality
or
or
called
<i*j*
Mumkin
(Possible
or
Contingent
This
Vanishable).
'Hamah-Osf
In
short,
believe that
called the
VJ/
or Creation)
is
is
o^
distinct
TANAZSULAT-I-SITTAH.
35
both
the
The
while
Shahftdiyah,
maintain
Creation,
shadow or
the
And
vision.
the
relation
of
Rdbitak or
medium
of
accepting
dik^
of Creation.
(Medium)
lastly,
This
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
Silsilah
necessary at
first to
the doctrines
of
unflinching faith on
them, I consider
it
advisable to
at
this
Secret
134
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
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
all
Hudus
and
(possible,
free
variety.
When
language,
1
this
it
Divine
assumed
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,
assumed
plurality,
135
When
from singularity it
was reckoned as one Qoran, ten
so on.
it
When
was
it
was
stolen,
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
Theorem
lishes the
"An
eternal
not lose
assuming
its
eternity
or
singularity
on account of
by
its
differ-
World
in various characters,
shapes and
136
Divine Purport of
the
written or printed on
Qoran
is
one,
papers are
The Wajud
is
is
not devoid
of,
and
as
Wajud;
Human
the
Secret
and
internal,
Intellect
can
not
ascertain
and
realize
of
environment,
this
the perishable
to
The
great
Gazni says
Ojj
Love with
"Love
I
am
only by
g&
Intellect
jjc
is
*LJ U
incomplete.
time
Wajud
Jjkf^j jytTb
(Divine)
wasted
J&c b j^xr
is
be
"At one
TAN AZZULAT-I-SITTAH.
The WajHd has
In
stages.
the faith of
37
Sufis, at
there was
first
or
Again
before
creation,
Omar Khaiydm
J|^-0
,JU j
Jo.
c^-ojij
JL, Ux>
*J
^/^-^
jO^
s
ju
U^AJ
^1G
JU
^
i*
dj
}j
^U
IS
;|
,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
love),
138
When
Allah.
of
He
and
Creation, ethereal
material,
created
days,
by
six
entire
Himself, in
six
stages,
in the
following passage
"He is the Allah,
the
by a process of descent
Holy Qoran
Who
all
Hence
all
&xy<>
Martabah-i-LaTa'aiyun
manifested stage)
or
(Latent
six
un-
are called
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).
the material
Creation are,
in
the
Wajud
to
language of Sufis,
of descent).
X
j^v Jl
XXX
AX*
Jtj*)\
XX
JLc
AlX
Jj
*1J!
IX A
(lj
TANAZZULAT-I-SITTAH.
The
of
details
39
this
I.
Ld-Ta'atyun
or
*o'L*
of
(sta^e
Personality, free
oLvxlo
II.
<
OJo
Maratib-i-Ta'aiyiinat
They
manifestations).
(i)
of
(Stages
(2)
c^axik.
Jj
^sJ
yj
human
[^
of the sphere of
(4)
souls, or Angelic
World)
A lam-i-Ajs&m
of the Material
(6)
^LJ|
(Stage
World)
JLc
&Jy*
and
Martabah-i'Alam-i-Ins&n (Stage
's
The
is
stage
also called
^*U
i^S
La-Zahur.
The
stage
II
(i)
of Martabah-i- Wahdat
and the
140
II (2) of
Jabrut.
The
OjXU
Malakut.
The
the
II
stage
Martabah-i-'Alam-i-Ajsam and
(5) of
stage II
called
oy
non-manifestation
attribute,
and
Existence*.
above
this,
there
is
of Divine Existence.
The
stratum of descent'
'first
Wajud
is
Muhammad
recognized
its
(S.
own
A.
S-).
At
Personality
Wahdat
or
<jjj**i/o
u^-Jui'.^
Haqiqat-i-Muhammadiyah
Muhammad
S.
A.
S.)
which
TANAZZULATI-I-SITTAH.
and embodies
includes
all
141
and secrets of
the essences
The
stratum of descent'
'second
At
Man.
this
the
stage
is
the Essence of
Wajud recognized
own
its
A.
S.,
whom
through
of the
stratum
LJ)
is
Purport of
called ci^duxU
e^xftJiftA.
the
the
Qoran Sharif
is
Holy Qoran.
This
The
Arwah
'
'third
stratum of descent'
It
Wajud
enters
|^|
includes also
As
JU
is
Alam-i-
oJ3U
and
Intellectual Plane).
the sphere of creation
free
from
objects
manifest
descent
of the
Divine Purport
matter
As
for
is
the
of the Qoran
Sharif.
The
is
Jti/*
JLc *Alam-i'
142
As
objects.
for
example, the
of
Intellect
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
The
'sixth stratum of
descent'
is
ment
of
the
preceding
Ethereal,
and
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,
physical
embodi-
Qoran
is
Sharif.
Of all
[eternal),
and
all
of them
the
first
three are
Qadim
TANAZZULATI-I-SITTAH.
Wajib.
cbjjux
143
is
Nature
the
or
Sufis,
When
passes
of
man by
His
Uruj(Ascent or Evolution)
above, in
Man).
This
is
the
ultimate
goal
of oolxc 'Ibadat
and
Man
except for
my
Gin and
144
development of
all
the seven
strata
of
Wajud was
manifested
in
of the theory of
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
prohibited.
Accordingly, Shari'at
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
laid the
foundation
TANAZZULATM-SITTAH.
"And
1.
him
to
We
(Man)
145
jugular vein".
2.
3.
"And
4.
5.
mad
Allah
is
"He
6.
(Allah)
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
146
7.
and
in
"When My
8.
verily
am
Me
near them",
"Allah
10.
pervades
all
things,
i.
He
exists
in every thing".*
From
Prophet
Wajud
(i)
are
of
of Labid
who has
__
c^ori
J)
t;'i-.i! i..
*i
.A. MI
Ui^jO
// /
/
.
fc
our Grea
most true
"Among
*jt
the words
XX
jjLij
the
^ !)
TANAZZULATM-SITTAH.
are
that
things
besides
are
Allah,
147
Batil (non-
JLb
existent)"
(2) "Verily,
when one
of
you stand
for
he
prayer,
calls
(3)
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
-,
148
(A.
the Great
"Verily,
(4)
S.)
said
became
'I
addressing Moses
why^did you not see me I
Allah,
ill,
? I
man's
earth surely
(S. A.
fest
soul, that if
it
'He
S.) read,
is
the
and the
first
He knows
all
the mani-
last,
things/
"a
Im&ms
of Secret Doctrines
Wahdatul-Wajiid
too voluminous for
;
If
Wahdatul-Wajud or i^-^l
<UA
j^J) !JIA^.
Hamah-Ost does not
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
in
149
but the term
and Hadis
Sharif.
"Wash your
face,
hands and
feet
feet,
up
meaning the process now understood by the term yc'Wadu*
and the Im&ms of Sharii 'at have taken this
;
jj
after
collecting and considering all Ay&t and Ahadis (passagea from Qoran Sharif and Hadis Sharif) on some
and
passages from Qoran Sharif and Hadis
down a general Rule on every point of
considering
all
Sharif, have
laid
the
Law
some
of Tariqat
technical term.
others
fall
'Wadfi',
'Wahdatul-Wajud, and
(1)
I5O
am
"I
the
Light
that
was
"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,
nor
used to be delighted
lt
wore the
dresfc
(person) of
Adam
prostration of angels.
S.),
Then in
become
TANAZZULATM-SITTAH.
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
am
am an object of
I am the
promised
day of Judgment."
Jo
in the
JjJ
j Jjjj
and period."
CiJuftA. jO>)
jU>
|
,*
4?2
"Q
Niyaz,
am,
in reality,
changable Being.
But
liable to destruction
and annihilation.
in the
sphere of creation,
LECTURE
who
"One
has
Your
"If
sacrifice
you
Beloved
it is
"One,
Love
in
his
heart,
the
of no value to him."
not a loss."
J
who
his heart to
is
VI.
^^
<JjjJ
OjfcjJ
tf^xJJJ
Jj
^XxvJ
"One, who does not know but One, has these two
lines always on his tongue."
*
u
*5-
thing
else,
154
HADRAT GAUSUL
The
greatest of
A'ZAM.
Musalman Auliyas
Hadrat
(saints),
his
following
is
The Great
good exists
worthless
unless
He
Lj)
to
for
in
and
gracious Allah,
moved
which
is
carry
no
Iman
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."
them.
faculties
Mighty
155
jl
of
residents
CLASSIFIED.
the
'Fire of
Heir.
Allah's-
beg
with the
that
<Jjb JLc
knowledge of Allah)
are
virtuous
men towards
then,
circumstances
and
it is
call
Him.
In
Providence,
and you
that
will
the rewards
receive
his
prominent
S.) said
allotted
Divine
to
and
disciple
son-in-law,
'O 'AH,
admits one
if
X>
S A
A*
-04*
S
XX
/OX XX
/,
W.1) ^L*J
4 * '
**L*
dJJ)
4XX
X*
J^ Jl*
A
XXX
4
x
156
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.
;
but
vices
he himself
such
misdeeds.
others
in
in
the
flies
pit
but
of
He
tiis
"Among my
followers
whom
know
(those
fear
learned
men who
dingly)."'
I
seek protection
of
the
Great Allah
from such
Ulema
U)
Thirdly
(3)
157
../*%*
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
'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
Confidence, and
is
Allah;
of
fxLoJtt
X
X*
S
*
r *r
*^
r r
r r
s s
'
Divine
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
to
him.
If
you do
so,
the Great
bestowed upon
through
you,
or
interal
Such a man
knowledge.
(spiritual
and
spoken of in the
and angelic world)
is
honor.
The Hadis
;<
"One, who
has acquired
He
and
jecrets
A
AmS/A
S
i
S /&/ S
I f
.
A*
e.\
S // S S&SS
l^e . .i*V
/
*t>
d)
159
him,
to
His
for
sinners
Him
by Himself, an advocate
before the Great Dispenser of justice
This
is
for a child of
and
his
blessing.
Fear
And
lies
in
in the societies
of those
who
refuse
in
his
society.
and denounce
160
him, there
tual)
is
them from
diverts
their
comes
to
(spiri-
assistance and
animosity to such
Friend of
Thus
in
your
,j^aJ
nafs
(self), if 3*011
You
should observe
to
should
and
is
world
Ameen
the
after
many
with
known
To show
in the life
that he
Saints,
of any of
was endowed
See ^i))!
life.
of
Musalman
l6l
FIRST ANECDOTE.
An
woman
of
'My
So
son,
my
all
relinquish
rights in
Great Sheik h.
to the
'I
accept
him'
the
replied
Holy Pir
'for
the Great
Allah'.
The
old
woman
ordered
him
for
then
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
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
Sire, given
and said
162
'Get
life
to
The
He
'Your son
When
he
is
to
attain
will
must take
he
so
ill,
invalid's
such powers, he
will
dish,
be able
SECOND ANECDOTE.
One
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,
:
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/
your place/
'
invite
Pir replied
permitted
in meditation
He
your
if
be accepted.
should
So
a
:
x x x
xx
^/i^4
x
xx*
4^*+
by the
right side
163
when
left,
we found all
we reached that
house,
noblemen, learned men and Pirs of Bagdad assembled
there.
Along dining cloth was spread out on wfcich
nobleman's
requested the
Suddenly the
himself and
without permitting
large
very heavy.
there
When
which we
at his orders
ment of
bring that
The dish was
to
did.
we removed
dish, to
head and
his
the
the cover,
utter
amaze-
born, leper
and
totally paralyzed.
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
rose
any food.
t s s
&
U|
<v
^b
X
XX
J
'
a>
164
THIRD ANECDOTE.
One day
a man,
the audience
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
ed to the Holy Sheikh and then followed a most supernatural incident which was visible only to Abul Ma'ali
visible
came down
the stages
of the
his
voice,
garment.
it
to
Abul
Ma'ali,
and standing
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
DehJavi.
in
self
extensive
wilderness,
with a
165
beautiful
on that
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
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,
towards
Persia; and
after a
resembled the one which he visited under the miraculous powers of the Great
troubles
up
to
in
his
audience.
streamlet which
166
ment and
surprise,
hanging on the
On
his
lost
keys
tree.
to his ears
*
Do
recorded this
wonderful
Abdul
Abul
Ma'ali,
Ma
'ali
occurrence.
to
him-
Thou-
ETHEREALIZATION OF A LIVING
MUSALMAN
SAINT.
and deriding
all
medical treatments.
The boy
at
last
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
appartments of the
him.
man
of
house,
expressed
inner
in the
a desire
see
to
a deep sigh,
he said,
'Medical treatment
who can
sir,
'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.'
?'
the family.
168
as he
impossible'
and continuing
was
silently hearing
this
discourse
'Yes,
not so.
me
If
it
sufficient
shall
go
feet
for
strength
to the
material
my
for
it
is
walking,
promise that
life.'
After about an
morning,
to
the
of
to
So,
as soon as
out for
at
his
Pir
lessons
to
sitting
in
the
the students of
169
Madrasah, and
he always
whom
Gr
the
'Yes,
yes,
come
hither
arrival is
long awaited/
Pir
his
fell
at the feet of
the
Holy
electric
Pir, totally
speed,
and
unconscious, as
who
visited
him
at his
venerable-looking stranger,
sick-bed, was no other than the
After about
senses,
stranger-visitor
home.
He was
his
illness at his
followed,
the
boy 'Abdul
Qadir made
The
his
of the Great
It
is
Pir
at
this
170
his
sick-bed,
at his
home.
After
visit
he was formally
For five years and a
half
he remained
in
about a month
at the
exertions,
without
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
which
the
grand Pir
Most Merciful
is
now
known
as
Munshi Hafiz
relate this
Abdul Qadir
story
himself.
as
have heard
it
from Hafiz
born and
I.
is
the
name
Mukhlisar
Rahman was
1
holy tomb.
surnamed
Sharif
Moulana Hadrat
the Great
I/
His Sajjadah
disciple
^^^a.
(office
of the Pir)
is
now
held
of the
^^
X
172
hold
and
son
his
by
Muhammad
the
Khalifah
title
'Jahangir
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
'Abdul Hai.
Empire.
Anniversary
different
of the
Great
From
is
the
y*
For the
431^
now
revert
to
my main
subject.
all
73
Musalman*
missions of
the
way
believe
spirit
that
of
all
spirit of
prophets.
the
and
possess powers
It is
only
force
of.
They
embodied the
preceding laws
and
former
which we
common
and
saints
known
it
is
impossible
Mighty Divinity.
and
174
Jl*Jj
KNOWLEDGE
(!N
There
IS
A GREAT OBSTACLE.
doctrines of Sufiism
in the path of the
God'*.
knowledge,
impossible to know
sayings are paradoxical
it is
apparent inconsistency.
Do not disbelieve that prophets and saints possess
and
you
saints
KNOWLEDGE
means
Divine
the
it is
know
impossible to
explained
175
Knowledge,
of ten senses.
Now
A GREAT OBSTACLE.
acquired
ledge
IS
that
'Without know-
God'.
shall
to
toward the
world.
spiritual
five
inlets
five external
into
and transparent
water should
should
be to
shut
perfectly
the
first
simply prove a
knowledge
process accurately,
and
failure.
of the spiritual
world can
not find
you
its
way
clear
your
ideas, gathered
from the material world through the medium of five
Therefore if a man of external
external senses.
learning allow
his
176
Allah.
Now, what
the
is
Philosophy,
medium
and
Philosophy
that
are
inspirations
that
have
by
taught
galvanized
his
his
Pir,
and such
heart
with
ment
to
stands
that
ment
It is
acquire
in
the
way
of his spiritual
Divinity.
advance-
Great Allah
substantial
knowledge
lies
in
itself.
The
real
and
the
kernel
out
of
it.
If
KNOWLEDGE
IS
A GREAT OBSTACLE.
(old
traveller or
wants and
1
journey."
"Knowledge
is
an obstacle
is
Great
Allah."
But
if
man be
a learned
sufficiently
careful
and
Divine knowledge
internal
knowledge
is
of the Soul.
Divine knowledge
12
is
impossible.
178
methods
internal
knowledge,
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.
by
also
Pirs,
the
to such misguidance.
this. Lecture,
Now you
a position* to comprehend the meaning of the
two contradictory sayings and thus the paradox is
reconciled.
capacity
/<*
UoJ
KNOWLEDGE
IS
A GREAT OBSTACLE.
179
the
Such pretenders
are, in
both
of
learned,
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.
of
understanding
anything
Sufiism.
They
criminals before
This
is
the
Great
those
false
Allah and
Durweshes,
His Prophet.
The
men
it is
with
edly very
Under
mental
faculties.
we.
Jhese
l8o
and
natural
beneficial
and on account of
whom
false
claims of
some
pretenders,
WHAT ARE
shatter
doctrines of
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
his nature.
nature
agreeable to
is
agreeable to his
by the Almighty
is
Creator.
To be more
passion
anger
lies
lies in
in
explicit
its
satisfaction.
The
to be your provoker.
sceneries
viewing beautiful
whom
you suppose
enjoyment of sight
lies
in
lies
it
in the
is
satisfaction of
sent here
to
unite
l8l
five
animals.
to
know
in acquiring such
with,
and proud
If
he succeeds
of,
is
ignorant
of,
When
or deficient
it is
in,
is
gene-
who
are
it.
pleasure
and glory
is in
man who
is in
man
larly, if
in
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
THE UNIVERSAL
I&*
festations
and
in
nothing
creations.
RELIGION.
knowledge of
to the knowand no pleasure and glory
the
So,
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
"I
service".
Man
except
for
My
If the Soul of a
man
show/-
dies a physical
death.
Similarly,
if
the desire
ASS
S
SS
I-
of a
<
objects
is
183
than
stronger
his
objects of
and
On
'The entire
Creation
became too
limited
Sphere)."
;k
184
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.
to
their stages of
lies in
can be achieved by
tij
c^-JL* Maratibi-Fana.
(stages
of self-merging in Divinity), by
of
c^JOx
Neh-i-
of
Following JX*
^j
Prohibitions)
passions and
exdesires for material or animal enjoyments, and
(2)
all
#5
of
having
faith
unflinching
in
o|i JLc
'Alam-i-Zat^
'x
Essence
or
of
Divinity).
Therefore
the
misfortune of
Man
lies
in
L~>LA.
Allah, called
u^oykc
animal
and
to follow the
passions and
satanic
commands and
his
unwillingness
prohibitions,
and to know
"
(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
86
"And
is
'Forbearance.
1'
God
Human
Soul.
Then you
my-mad-self,"*
sung the Great poet Hafiz of Shiraz.
If you do not find it out and allow
it
to
be spoiled
perfectly
world.
free
paid for not only in the material, but also, far more,
where you will find a pleasure
in the spiritual, world
;
no death or annihilation
Sfce p. 65.
lastly, a
Its
power
which knows
a knowledge
no doubt-^and
which
no blemish.
knows
JU^ Jamal (beauty)
inability
and
position.
lies in
it
possesses
itself to its
highest and
Otherwise
it
lies
original
here in such
its
ment
are
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,
will,
physical
Man,
know
Musafir
(traveller),
himself.
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.
once.
sleepless.
As
to courage,
if
he loses a
If a morsel of food,
88
while eating,
spoiled
meets an opposition,
it
creates
it
bad-smelled.
this?
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
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
miserable
self,
hateful condition.
whether
from us/
and
it is
for us to fly
189
to his
way
own
If
he
is
fortunate
in
finding
his
original
renouncing material enjoyments, he can extricate himself from the lower strata of animal and satanic lives,
Man can
of angelic
world.
Still
higher
"Poor
Man
But
own
of worldly
his
case on
the
grand day of
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.
of com-
I9Q
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
;
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.
AN ILLUSTRATION.
^J u.
jo?
JUJ
V_/l;>!
^
*<&
^ ^j^/ Lfjuu
^
LjjAA,
made/
shall
They
191
<U
'What a
*&]
^.,,-gtQ^M
trifle
he
will
be
Holy Being.
<u
,**S
From
birth,
who
JUJ
his
IQ2
Muham-
-- X
jt
Be
Why
appearance
LECTURE
VII.
~J
f*
"One,
who has a
became
God-seeing."
be
the religion of
your religious affairs are
like to
in
"In
the
history
13
&
this"
394
if
"When
itself in
and various
appearances."
-$
^*^L
"That
He
is
the' first
is
and the
mentioned
in
last,
the manifest
"He
the rose,
is
the sumble
(hyacinth),
amazed
19$
and the
to this
"He
He
and
the
is
Qtfnun,
the Saz*
has manifested
Himself
in
every tune."
is
all
is
and
2.
As
for
Faith,
it
is
faith in
Tawhid( Unity
of Divinity);
i-
jjufej
2.
3.
v^Jtf
4.
J*y
5.
oT
*., *.,
and
*.,
Names
of musical instruments.
196
JJAJ
6.
vidence)
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
and also
as
in
being
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).
Sufis
believe
4/4
J|
**
based on several
is
X
5
AX
X AX
IX
AXA
XX
vXX
AX
ANGELS.
passages of the Qoran of which
1.
Vein."
"He
is
3.
We
are
not see
Us
(God)."
To
Allah
belongs
the
2.
4.
We
197
"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
incalculable.
and
and
controlling the
Universe, in
of the
Grand
Law
Those
and proof
phets
powers
spiritual
vision, can observe and realize the existence of these
called
the
of
Nature.
saints
their
2
i,
*
,
and
Sec Lecture
I.
p. 2.
198
DIVINE BOOKS,
As
for
The
which
is
the
perfect
enlargement of all
so framed by Providence
human
and
in the
Qoran.
Allah says in
"There
&
itf^fl
x ^f x x
V
PROPHETS.
199
PROPHETS.
As
Muhammad
"The continuity of
A.
S.),
Saiyad Ameer
religious
progress
among man-
"kind
;t
(S.
of Islam says
"mind
is
Supreme
lifted
all
esistence,
The
process by
from the adoration of
"voice of
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
"a smaller
"message
all
humanity.
"(S. A.',S.)
"He was
Nabuwat
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.)."
There
is
no age
in
says:
"
2O I
PROPHETS.
followers.'
"*
The claim
of Islam
is
that
it is
all
and worship
of,
of
is
one
come
that
Messenger
is
all
A,*
,
Jjj|
*+
xx
u;
A**
XAX
UuJi Jpi
XX
XAXl X
u
X AS 4X X
XX4 AX
202
to
all
climbs and
all
ages and
all
nationalities,
As the present
substitutes
till
for
all
the old
the
social
amendment
all the attributes of Divinity have
manifested in the physical world, by the personifications of different prophets and teachers, in the
been
history
"
mankind.
of
Jalal-ud-Din
Rumi
At every moment, my
new garb,
At every
stole
my
second,
Once He appeared
as
Noah
(A.
S.)
and by prayer
came again
in the
shape of
Abraham
(A. S.)
then
He
and entered
PROPHETS.
2O3
the
Then He appeared
at Palestine.
of
Jacob (A.
"
Egypt
S.),
By God
it
He
(God),
his
father
by which he regained
was
to
his sight"( a )
Who
performed miracles
Then he entered the
He
am God)
ignorant men."(
J!k
jLc
that
2**\
s
G'
/o|
v*
204
"
At
It
last
was He
Who came
he appeared
in the
and went
in
differeut
ages.
both
physical
and spiritual/^)
And
the
in the
Qoran Sharif:
"
of Allah) as
your
religion."(
ZIKR OR
REMEMBRANCE OF ALLAH.
2O5
LIFE.
Regarding those who believe in the catholic teachings of Islam and conduct their lives according to that
belief,
"
God
Before
God
they occupy
you
Qoran
prominent position
and
do." 1
Zikr
evening."
and sing
"Undoubtedly,
X
*
J)
in the creation
tV
his praise
U)
jj***
4
4*1
aJJl
lo
aJJl
^
x 4 **
oxc
ui^
4206
"O
men who
for wise
in standing, sitting
practise Lord's
Zikr
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|
207
so that you
may
the Prophet)
aside his
solicitations to
Me,
give
practises
My
leaving
zikr,
My
zikr
and
his lips
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
208
DIVINE MANIFESTATION IN
PHYSICAL PLANE.
On
Qoran
"One, who
of Allah),
shall
is
blind in this
shall also
be blind
in the
After- World
of salvation."
falsehood disappeared." 2
8
(Divine) knowledge."
near it (fire), a voice
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
hiiji,
vision, so that
not
IN
on the
Moses
(with
mountain,
fell
down
it
was shattered
to pieces,
guided them on
"He
is
the
in the
first
have
3
path to me."
and the
last,
the
hidden."*
.
-'
Vc
14
and
senseless." 1
210
RULES OF
LIFE.
*
"O
believers,
let
life
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
is
Do
"You beg of
Me
and
He
is
shall grant
your prayers."
provider of your
the
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^
212
On human
"You
works
responsibility the
directs
Holy Qoran
on account
your own
of
'
(for
every thing)."
*b ^^*.
^ /
s s
U ,
S AJSAS
XA
'
,M^
rf.
,*
Cl^s
*'
/'
Sd,
j*
X Xi
+ AS
RULES OF
LIFE.
man and
says:
"Certainly Allah
On
"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
//
|^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
214
As
to
the
Allah,
He
says
"O
medium
:
belivers,
On
on
rely
so that you
(Pir)
All&h,
xert
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
'
*'.'.?
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
man
1'
Qais or Majnun.
*}
I
215
whom
LIFE.
and
prostrates,
am
myself
the
"I
*ft
and
vociferated 'Anal-Hatf (I
Mim
then concealed
when
ascended
am
who
God)/'
Lb
x^>
tf^c^J
"I
4!
j,
jy)
am
^
the
LECTURE
ju*
Jcsu~/
<Llacu3^|
Jli
4*0
A-
VIII.
"He does
He
is
1'
"How
home
of
long
my
making your
will
heart
you delay
?
What
in
pleasure
restlessness
Parwanah (moth).
If
exists
any one
in
is
21 7
a true lover,
he
the
must
"He
is
uselessly in populated
will
scientific
now
and semi-religious
218
LAW OF GRAVITATION.
It
is
now an
Theory of
is
This great
Gravitation.
mathematician
in
in
the
Christian Era.
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
all
amber."*
^flj>
JtjU
3}^
Jb
LAW OF GRAVITATION.
the earth and says
'How
this
sopher, "has
219
'You
J>1
remained hanging
'
2
circumscribing universe ?"
"Like a floating globe in the
8
fall downward, nor
goes upward ?"
air,
air.'
"4
"5
JU/0
Oua.
JiiOjJ
i3
J/ C^i
>5
Jb J,
T--^I
>.M >-Q^
irr
tV
JU ^
220
if his
work and
mission." 8
(that
is,
in
the
THE TAJUDDUD-I-AMSAL.
221
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'."*
existence of our
changes."
Essence, we
222
"Man's
1RTIQA
OR
THE PHYSICAL EVOLUTION,
In the Nineteenth Century Mr.
Darwin
is
taken to
"He (Man)
and then
vegetables."
first
223
IRTIQA.
"For
many
world, and
remember
in
his
reigion."
"When from
"*
;
who does
its
not
know
the secret of
its
its
mother,
attraction towards
mother's milk/'*
jl
OyU
ob
^<A.
vV j
k*>
J^
>
|*
i"l
tf
frttl
cr
224
*URUJ
OR
THE SPIRITUAL EVOLUTION.
As
Man
to
in
Grand Essence
: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
another."*
f
jl
c|
BtMk
liJ)
***
URUJ.
225
"You
is
like
unite
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
226
"When
last point
meets his
"When he
then
Haq (God)
alty) on
(Viceroy-
his head." 2
who can
Spiritual Guide,
or
is
Islam,
true Islam,
that
of the world.
If there
on some minor
points,
is
that
immaterial
in as
much
sphere of dogmatic
lafat at
whom
(1)
ycU| Ashcfirah,
(2)
Ah!*/*
(3)
UXa*
Mttazilah> and
Hukama.
On
last
in
the destruction of
tive
destroyer of civilization
and learning
and
the
of sectarian
has
as pure as
it
no question.
originally came.
The
Islam, however,
Therefore
my
claim
that Islam
is
"The
Unexampled
Having
lost
228
And
and imaginary
artificial
theories.
promulgate only
(1)
Divine Unity,
(2)
(4)
Angelic Beings,
Divine Books,
Divine Missions of
(5)
Immortality of
(3)
And
all
all
Human
Prophets,
Soul,
and
preceding lecture.
Jb
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
of intolerance that
spirit
two parts
(i
Faith,
and
Islam
divided
is
(2) Practice.
If
into
on
ly find his
way
of practical
to salvation.
parts
some punishment
he
is
is
undoubtedly due.
Merciful
the Holy
Qoran and
said
pleases."J
Thus you
tolerant religion.
s
Islam
is
and
s *+ s
vJJ3 vio^y**
to
,^4
j>
Jlj**#
230
will see
you
all
in congregation,
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,
that the
hope
not hesitate to
am
call
Musalmans.
will
Yes,
sincere in
sion
and
themselves
no distant date,
of spiritualism
against
shall
unite
that
at
forces
forces
are running
some vulnerable
same desideratum
the
Churches
all
Islam has, on
ISLAM
AND THEOSOPHY.
231
Yet
Mission organization at all.
the informations we receive, we find that even at
from
ous
of the
some gentlemen,
can
a
most
effective
impetus to
give
they desire,
and
Sufiism. A
movements
these two noble
Theosophy
who
if
society
may be
am
noble
work
The
Hon'ble
Mr.
come a time
for
334
In
the alburn
Khuda
my
picture: the
paiting.
am
my
look at
of creation
7/^X?
^
8J,
aril
jyf
^y
j)
i'UJK
J--
-J
!<J^
fi\
am
attributes.
0)
of manifestation of His
lf
i'li
fU
of
medium
the secret
am
^j
WkJl
am
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
in
head and
(in prayer).
juJ|
bondage of
that a vast
is
my
worship)
utterances.
difference exists
heard
pfi^sical body.
)^
^b
between what
ji
^^
j# Jy
jl
out of yourself.
you
do not
*i
ajL-3
Have you
of
(i).
story,
perhaps mythological,
world was
visible.
made
wherein entire
This cup was called Jam-i-Jahan-Nama (worldlarge cup,
showing cup).
"Am
the
"Day
Alust?
?"
They
replied "Yes."
This day
is
called