5.30. MAKTUB 1.99 151 this hadith is sound, then it could allude to the lightning-like self-disclosure of the person of God (tajalli-i dhati-i barqi ). However, even that [face-turning on the tajalli ] does not ne- cessitate (mustalazim) facing (iqbal ) God the holy being (janab-i quddus-i khudawandi ) (JS) because this tajalli derives ( az an janib) from God [merely, it is not God himself]. The per- son who has received self-disclosure (mutajalla lahu) has no right in this [sublime state that the prophet experienced. The prophet’s su- perlative state, as per that hadith, is far higher that self-disclosure. Instead, the prophet’s state,] it is as if the beloved himself is journey- ing in the lover (sayr-i ma‘shuq dar ‘ashiq), or as if the lover has been [given so much from God that as a consequence, he has been] made content (sir ), [and as a result, does not feel the urge to do any further] sayr (az sayr sir gashteh ast). The mirror never makes a journey to the form By its own light, it attracts the form Aiyna’-i surat, az safr dur ast Kan padhira’-i surat, az nur astYou may know that even if the seeker returns to thecreation (ruju‘ bekhalq), the cast-away veils (hidhb)[that separated the seeker from God] do not re-turn. Even though there is no veil (biy pardagi )[in-between God and the seeker,] still he has beenmade absorbed in the creation of Allah. Savingman (falah-i khala‘iq) has been relegated on him.He may be compared to someone who has attaineda perfect nearness (kamal-i taqarrub) to the em-peror, so that there is no difference between themin the form or essence (surat, ma‘na). Despite that,the emperor has kept him busy with needy people[to help them to meet their needs.] This is anotherdifference between the muntahi who has returned(muntahi-i marju‘ ), and the mubtadi, for the mub-tadi has veils [between himself and God] (sahib-ihujub), and the muntahi [who has returned] has noveil. Peace be unto you, and the rest who followguidance (Al-salamu ‘alaikum, wa ‘ala sa’ir-i mani’ttaba‘a ’l-huda).
152 CHAPTER 5. MAKTUBS 70-99
Chapter 6Maktubs 100-1226.1 Maktub 1.100 min afwahihim fa-yalayta).1 I cannot fathom what is driving them to go clearly against the sharia.To Mulla Hasan Kashmiri It was indeed excusable when Hazrat Mansur Hal-Summary: Commenting on Shaykh Abdu ’l-Kabir laj chanted Ana ’l-haqq, or Hazrat Bayazid BistamiYamani’s saying, Haqq (SWT) is not the knower of uttered Ana sub-hani, because they were predomi-the hidden ( ‘alim bi-ghayb) nated (maghlub) by their hal. In contrast, what [Sh. Yamani] said was not said being pre-dominated by I am delighted to receive your pleasant letter. I his hal. Instead it was coming out of [sober] knowl-could clearly understand what you had written re- edge [‘ilm] that was based on their ta’wil, i.e. self-spectfully. And you had asked for my comments made esoteric interpretation of the Quran. So heon what Shaykh Abdu ’l-Karim Yamani had com- may neither be excused, nor his saying be rational-mented, Haqq (SWT) is not the knower of the hid- ized as he said it while on this station [of sober-den ( ‘alim bi-ghayb). ness]. For indeed, the apparent meaning of what the intoxicated sufis say may be cherished and ra- Dear sir! I lack the patience to listen to such an tionalized, but that leeway is not there when he is[outrageous] saying. I am descended from Caliph no longer [intoxicated]. (Fa-inna kalama ’l-sukara‘Umar Faruq, and my arteries are pulsating in yuhmalu wa yusrafu ‘ani ’l-zahiri, la ghayru.)anger spontaneously. Even that that I am no will-ing to grant time for its speaker to explain his say- If the intention behind publicizing these sayingsing, be the speaker Shaykh Kabir Yemeni, or Akbar (maqsud az izhar-i iyn kalam) is to have the cre-Shami [i.e. Ibn Arabi]. The saying of Muham- ation abase (malamat-i khulq) and hate (nafrat)mad ibn ‘Arabi is needed here, not the sayings [the speaker, as malamati sufis, who practice self-of Muhyi al-Din ‘Arabi, Sadr al-Din Qunawi or abasement, do], then even that is bad. It is becauseAbdu ’l-Razzaq Kashi. We deal with the nass, [i.e. there are many other ways to do that. Why arrivethe clear, incontrovertibly correct statements of the on the brink of kufr for that? Since you have dis-Quran and hadith], not with the Fass. Futuhat- cussed what this saying mean, and have asked mei Madaniya has made us unneedy of Futuhat-i that as well, I am compelled to discuss it as it is aMakkiya. God has praised himself by his knowl- duty to answer questions. And the answer is: Yes!edge of the hidden (‘ilmu ’l-ghayb) and has given Indeed God possesses the knowledge of the ghayb.himself the title of knower of the hidden ( ‘alimu’l-ghayb). Therefore, to deny God’s knowledge of Many say that ghayb is non-existent (ma‘dum),the hidden would be ugly and reprehensible (mus- and so one cannot know the non-existenttaqabah, mustankar ). In reality, it would be mak- (ma‘dum). That is, when there is nothing ghayb i.e.ing a liar out of the Haqq. Making another meaning hidden from God, it is absurd to attain its knowl-for ghayb would not absolve them of this evil act. edge (ma‘lumiyat). Because if one knows about it,And this is an arrogant saying that is coming out then it is absurd to say that it does not exist. 2of their mouths ( Wa kaburat kalimatan takhruju 1footnote 10 A100 2lit., Because knowing it negates its nonexistence 153
154 CHAPTER 6. MAKTUBS 100-122 For example, it cannot be said that the Haqq are [undifferentiated], they now qualify the(SWT) knows his partner, sharik, because his dhat by that inkishaf.5 This is very similar.sharik does not exist at all. That sharik is abso-lutely nothing (la-shayy-i sirf ). See! However, it is The solution that you [Mulla Hasan] yourself haspossible to conceptualize (tasawwur ) the meanings proposed is this:of ghayb and sharik, but we are discussing the realthing, not merely its meaning. In the same way, it 1. Ghayb should be interpreted as hidden fromis possible to conceptualize the hal of all impossi- the dhatble things, but it is impossible to know the thingthat is truly impossible to conceptualize (sidqat- 2. No ‘ilm, i.e. knowledge or mind may know thei mumtani‘ al-tasawwur ). It is because attaining ghayb, i.e. what is hidden from the dhat, evenknowledge on them (ma‘lumiyyat) takes them out it is the ‘ilm of the necessary existenceof the realm of impossibility, at least their mentalexistence (wujud-i dhihni ) is felt. And this is nearer to the truth However, I have some comments to make on You have criticized the solution proposed byMawlana Muhammad Ruji, and that is indeed Shaikh Yamani’s proposition that the dhat-i bahatvalid. You have two objections against the 6 of God does not know [the ghayb]. You have putMawlana, and they are: forth an argument in favor of the above proposition, and that argument is: 1. [The first objection is that Ruji] claimed that God does not possess knowledge on the level 1. The haqiqat of ‘ilm wants to encompass of disengaged one-in-numberness (ahadiyat-i (ihata’ ) the things that [‘ilm] knows. mujarrada), and [making Ruji’s claim] is like denying that God’s knowledge is unbounded 2. However, the disengaged person of God (dhat-i (nafi-i mutlaq-i ‘ilm) or specifically, denying mutlaq) refuses to come under any encompass- ‘ilm-i ghayb, God’s knowledge of the hidden. ment, and 2. The second objection to the solution of the 3. Consequently, [the dhat-i mutlaq] fails to at- Mawlana is that although God does not pos- tain that ta‘alluq or relationship [with knowl- sess the relationship [i.e. attribute] knowledge edge that relates to the ghayb]. (nisbat-i ‘ilmiyyat) on the level of disengaged one-in-numberness (dar martaba’-i ahadiyat-i Now the counter-argument is this: mujarrada), still God’s all-knowingness (‘al- imiyyat) is present there [on the level of 1. This interpretation applies with respect to ahadiyat-i mujarrada, in a perfect manner.] 3 ‘ilm-i husuli, attained knowledge, only. Be- It is because God knows by his own person cause in that realm [of ‘ilm-i husuli ], attain- (dhat), not through his attribute [of ‘ilm, all- ing [merely] the form of the knowledge on knowingness. Anyway God could never know an object (surat-i ma‘lum) is considered suffi- via his attribute at that stage] because there cient, and then it can be said that the knower on the level of ahadiyat-i mujarrada, attributes “knows” it. And according to the faculty do not yet exist. Even [Ibn Arabi and follow- of knowingness (quwwat-i ‘ilmiyya’ ), if one ers] admit [the truth, which is] that the Haqq knows merely the form of the knowledge it can is all-knowing (‘alim), although they take the be said that he “knows” it, he does not need attribute of all-knowingness (‘ilm) away from to attain the complete knowledge to be told the Haqq [as they deny the external existence that he “knows” it. (Keh anja husul-i surat-i of the attributes]. 4 ma‘lum ast dar quwwat-i ‘ilmiyya). This unveiling (inkishaf ) that the attributes 2. On the other hand, no [ta‘alluq], is needed for ‘ilm-i huduri, presence-derived knowledge at 3lit., according to his own state, bar hal-i khod ast all. 4Refers to Ibn Arabi who denied that attributes exist inthe outside, instead they exist in the dhat intrisically. 5Ibn Arabi and followers say that the dhat itself knows everything in an undifferentiated format directly without needing to go through the attribute of knowledge 6Both dhat-i mutlaq and dhat-i bahat refers to the sheer person of God disengaged from the attributes
6.2. MAKTUB 1.101 155 3. We are concerned with ‘ilm-i huduri, not ‘ilm-i Keh khabr darad, az chunan va chenin husuli. Sometimes ignorant people (jahilan), out of their 4. Consequently, there is no requirement for the extreme stupidity (az kamal jahl ), conceive nafs- ‘ilm of God [to keep a ta‘alluq] with the dhat i mutma’inna as ammara, and behave with the of God. You may note that ‘ilm refers to ‘ilm-i mutma’inna as if it were ammara. For example, huduri, not ‘ilm-i husuli at all. the unfaithful used to consider the prophets as common people, and so denied the perfection thatAnd Allah (S) knows the reality of the matter (Wa was their prophethood. We seek refuge in Allah’llahu subhanahu a‘lamu bihaqiqati ’l-hali ). (S) from denying those masters, and denying their followers (A‘adhana ’llahu subhanahu‘ ‘an inkari Wa ’l-sallalahu ta‘ala ‘ala sayyidina muham- hawu’la’i ’l-akabiri, wa inkari mutabi‘ihim), ‘alai-madin, wa alihi ’l-tahirina, wa sallama wa baraka. himu ’l-salawatu wa ’l-tahiyyatu.Wa ’l-salamu awwalan wa akhiran.6.2 Maktub 1.101 6.3 Maktub 1.102To Mulla Hasan Kashmiri 6.4 Maktub 1.103Summary: Rejecting and speaking against thegroup who considers the perfect ones imperfect To Shaykh Farid Summary: May Allah (S) makes your state beautiful, andmakes your inner realm wholesome (Ahsana ’llahu 1. Clarifying the meaning of sound healthsubhanahu halakum, wa aslaha balakum). Mawlana (‘afiyat), andMuhammad Siddiq brought your blessed letter. Al-hamdu li-’llahi subhanahu that you have not forgot- 2. seeking a qadi for Sirhindten them who are far away. 6.4.1 Sound health is living by the I have skimmed over the discussion on nafs that shariayou have done, and have understood its mainpoints. Yes! Whatever complaint that may be May Haqq (SWT) keep you in sound healthbrought against the nafs while it remains instigat- (‘afiyat). I am praying for that sound health,ing (ammaragi ), that could be accepted (musal- which a master used to seek from God all the time.lam); however, after it has attained inner peace That exalted man used to pray with trepidation(itminan), no complaint may be brought against (khwasteh) all the time so that he may spend atit (majal-i i‘tirad nist). Because at that time, the least one single day in sound health. Someonenafs is well-pleased (radi ) on the Haqq (S), and asked that exalted‘man, You are in such a soundin turn the Haqq is also well-pleased on the nafs. health (already), is it (still) not (sufficiently) soundTherefore, [after realizing inner peace] nafs is one health? He answered, I wish so that just for one day,on whom God is well-pleased, and one whom God from morning to evening (sham), I do not becomeaccepts (mardi, maqbul ). Whom God has accepted liable for any sin that comes from defying God.(maqbulan), no complaint may made against him,because then his intention (marad ) is the inten- ps: For a long time, Sirhind have not had a qadi,tion of God. Man attains this felicity when he is judge. As a result, it has become impossible to ob-characterized by the character of Allah (takhalluq serve many of the rules of the sharia. For example,b-akhlaqi ’llah). Their holy rank (saht-i quddus-i I have a orphaned nephew, and his father has leftu) is so high that the opposition from lowly peo- him a parcel of property, but has not left a trusteeple like ourselves cannot put a blemish on them. (wasi ) to manage that. I am unable to manageWhatever we say, it comes back onto us. it without the sanction of the sharia. Had there been a qadi, then I could do it with his permission. Ths fetus in the womb is not self-conscious There are many similar cases as well. How can he give news of the other? Agar az khvavistan chu-nist chenin
156 CHAPTER 6. MAKTUBS 100-1226.5 Maktub 1.104 amwati ’l-istighfaru lahum). Your pleasant letter of (iltifat-nameh) has ar-Read the hadith and correct transliteration To theqadis of the district of Mustakin rived. The cold wind of the winter gives me pain.Summary: In consolation Else I would have visited you in person. I have written the letter of recommendation strongly (be-6.5.1 Supplicate for the dead ta’kid ), insha’ ’llah ta’ala it would be beneficial (sudmand ). I would not inconvenience you any(dar ‘azza-check note in A) The agony (musibat) more. Beloved Qadi Hasan and the rest of the hon-we felt in the death of the asylum of forgiveness orable men, please realize that I am making du‘a(maghfirat-panahiy), was unbearable (shadid ) and for you, and remain well-pleased and grateful todifficult (mustas‘ib). Haqq (ta‘ala) in all matters. Still we are the slaves of Allah, and so we have 6.6 Maktub 1.105no alternative but to be well-pleased (radi ) to-wards whatever our master does. We have not been To Hakim Abdul-qadirbrought to this world to remain here forever. In- Summary: Clarifying that until the patient isstead, we have been brought here to perform good- healed of his disease, no food benefits himdeeds, and so we should perform the good-deeds.If one leaves after having done the deeds, then one 6.6.1 Healing the hearthas nothing to worry, instead it is as if one is theemperor. Death is a bridge through which the lover The physicians say, Until the patient is healed, noreaches his beloved ( Al-mawtu jasrun. Yusilu ’l- food benefits him. [So] even if it is the chicken Mu-habiba ila ’l-habibi.) 7 — that hadith report ap- tanjan, [it does not benefit him,] instead it makesplies to him. The problem is not in going there, the sickness worse.instead the problem is the state of him who leavesfor the beloved. The matter of concern is how he Whatever he takeswould be treated there. (So) you may strengthen it worsens the illness(imdad ) him through supplications, seeking of for-giveness, and charity (du‘a, istighfar, tasadduq). Har cheh gir dar ‘illati ‘illat shod The prophet said, A dead person in the graveis none else but a drowned person who is appeal- Therefore, initially, one must reflect on how to healing for help ( mutaghawwithi). He is always wait- that disease. Next, one should be fed food appro-ing for supplications that would add to his (good- priate to one’s degree (tadrij ) (of sickness) so thatdeeds.) ( talhaquhu???or ilhaquhu), from his par- one’s original strength (quwwat-i asli ) comes back.ents, brothers, friends. When he attains ( lahiqat- In the same way, when the heart of man gets sick,hu) it, he loves it more than the world and all (and it does as the Quran says,) (there is sicknessthat is in it. Indeed, Allah almighty sends that in their hearts ( fi qulubihim maradun).8 then noto the people of the graves, from the supplication act of worship (ta‘at) benefits him, instead makesof the people of the earth, whose analogy would (his sickness even) worse. As a well-known hadithbe mountains of blessings. And indeed, the gift (mash-hur ) report says, The Quran curses many ofthat the living give to the dead, it seeks forgiveness its reciters ( Rubba talin li-’l-qur’ani wa ’l-qur’anufor them( Ma ’l-mayyitu fi ’l-qabri illa ka-’l-ghariqi yal‘anhu) 9. And a correct (sahih) hadith reportmutaghawwisi. Yantaziru da‘watan ilhaquhu, min says, And many who fast gain nothing from the fastabin aw ummin, aw akhin, aw sadiqin. Fa-idha except hunger and thirst ( Wa rubba sa’imin laisalahiqat-hu kana ahabba ilaihi mina ’l-dunya, wa ma lahu min siyamihi illa ’l-ju‘u wa ’l-zama’) 10.fiha. Wa inna ’llaha ta‘ala la-yudkhilu ‘ala ahli ’l-quburi min du‘a’i ahli ’l-ardi amthala ’l-jibali mina 8Q.Baqara’.2.10’l-rahmati. Wa inna hadiyata??? ’l-ahya’i ila ’l- 9hadith: 10hadith: 7hadith
6.7. MAKTUB 1.106 157 In the same way, a physician of the disease of ever recognizes them finds you! And unless onethe heart (atibba’yi amrad-i qalbiyyah) instructs to- finds you, one would not recognize them!wards healing (b’-izalat) the disease initially. Andthat disease is the captivation of things that are Hatred (bughd ) of this tribe is lethal poisonother than the Haqq, instead captivation with him- (thamm-i qatil ) and blaming (ta‘an) them makeself (gereftari be-khod ), because when anyone wants one liable for eternal deprivation (hiraman-i abadi ).anything, he wants it for his own sake. If he loves May Allah the exalted save us and you from suchhis children, he loves them for his own sake. The trial (Najjana ’llahu subhanahu wa iyyakum ‘anlove of wealth, leadership, and high ranks (amwal, hadha ’l-ibtala’i ). The Shaikh of Islam said, Godriyasat, hubb-i jah) can be interpreted along the ( ilahi)! Whom you want to destroy, put him insame line. So in reality, the passions (hawa’ ) of enmity with us.his nafs are his objects of worship (ma‘bud ). Un-til he is freed (khalasi ) from that captivation of Without the grace of the Haqq, and thethe self (nafs) , his hope for salvation (umid-i n elect of Haqqajat) would be very (basi ) remote (mustab‘ad ).Therefore, the ulama possessing intellects and the even if he is an angel, his page (of fate) issages endowed with sharp vision (‘ulama-i uwliya’ black’l-albab, hukama’-i dhawiyi ’l-absar ) should reflecton how to remove this sickness (azalat-i iyn mard ). Biy-‘inayat-i haqq, va khassan-i haqq gar malak bashad, siya hastash waraq If there is anyone in the house one word is enough This coming back and return (ruju‘, inabat) that Haqq (SWT) has given you, you should consider Dar khaneh agar kasi ast it (a blessed act like) a charismatic act (karamat) yek harf bas ast and a magnificent bliss (ni‘amat-i ‘uzma). And seek from Haqq (SWT) so that you may steadfastly stand on (this return i.e. live the rest of your life on the path of God.)6.7 Maktub 1.106 6.8 Maktub 1.108To Muhammad Sadiq Kashmiri To Mian Sayyid Ahmad BejwariSummary: You may love this tribe (of the friends Summary: Clarifying that prophethood is superiorof the Haqq) only if you recognize them, and to rec- (afdal ) to friendhood, which is the opposite of whenognize them is a magnificent bliss from God (ajalli (Ibn Arabi and) others say that friendhood is su-ni‘ami khodavand ) (JS). perior to prophethood.6.7.1 Love of the sufis May exalted Allah keep us and you, and the con- gregation of Muslims, firm on following the princeThe pleasant letter that I longed for (jilshaneh of the prophets. On him, on his progeny, and onmaktub-i marghub that had allusions of excessive them, be the most excellent benedictions, and thelove and perfection (fart-i mahabbat, kamal ) has ar- most perfect peace-offerings! (Thabbatana ’llahurived. Exalted Allah, I am praising him and show- subhanahu wa iyyakum, wa jami‘i ’l-muslimina,ing gratefulness to him for this (Li-’llahi subhanahu ‘ala mutaba‘ati ’l-sayyidi ’l-mursalina, ‘alaihi wa’l-hamdu wa ’l-minnatu ‘ala dhalik ). ‘ala alihi wa ‘alaihim, mina ’l-salawatu afdaluha, wa mina ’l-taslimatu akmaluha.) Love of this tribe branches off from knowing(them) (ma‘rifat), which is a superlative blessing 6.8.1 Prophethood is superior tofrom God (khodavandi ). Only God knows which friendhoodpossessor of felicity would be ennobled with thisblessing? Some sufi shaykhs [including Ibn Arabi] have said in [states of] intoxication (sukr ), Friendhood is su- Shaikh of Islam Harawi exclaimed, God ( ilahi)! perior to prophethood ( Wilayat afdal az nubuwatHow have you made your lovers ( dustan)! Who-
158 CHAPTER 6. MAKTUBS 100-122ast). Also some of them [including Ibn Arabi] have Luckily for the people of luxury[additionally rationalized their outrageous claim] they get luxuryby interpreting that the friendhood (which is supe-rior) is the friendhood of the prophet (as opposed Hani’an li-arbabi ’l-na‘imito his own prophethood), so that the (outrageous) na‘imuhaidea that the friend is superior to the prophet isnot entertained. However, the real matter is its ps: The rest of what I want to say is that Mianopposite, because the prophethood of a prophet is Shah ‘Abdullah is the son of Shaikh ‘Abdu ’l-indeed superior to his own friendhood. Rahim, and has close relationship (qut-i qara’ib) with us. Their father was a honorable man who6.8.2 Creation is not a barrier in- worked for Bahadur Khan for a long time, Now he between God and the prophet has turned blind. He has sent his son to Bahadur Khan seeking employment. If you would write him(Why is the creation not a barrier to the prophet?) a letter on this matter giving him a hint, it wouldIt is so because in friendhood, the breast is indeed be beneficial. And peace.quite narrow (tangiy-i sina)), and as a result, (thefriend) cannot face (ru avardan) the creation (at 6.9 Maktub 1.109all. The reason is that all the attention containedin his narrow breast totally focuses onto the Haqq, To Hakim Sadrand there is no room there for an attention that is Summary: Clarifying the soundness of the hearttowards something else, i.e. the creation). On theother hand, in prophethood, the breast is broad- 6.9.1 Soundness of the heartened (inshirah-i sadriy) in a perfect manneer. As aresult, turning the face onto the creation does not The people of Allah (ahlu ’llah) (i.e. sufi masters)become a barrier to (nafi‘ ) turning the face (tawa- are physicians of the diseases of the heart (atibba’ijjuh) onto the Haqq. And in the same way, turning amrad-i qalbiya’ ). The face-turning (tawajjuh) ofthe face onto the Haqq does not become a barrier these masters heals the diseases of the inner realmto turning the face (tawajjuh) onto the creation. (i‘lal-i batiniya’ ). Their speech is medicine and(The reason is that now there is plenty of space in their gaze (nazar ) heals diseases.the breast for both types of attentions). It comes in the hadith, Those who sit with them [Ibn Arabi falsely claimed that friendhood is su- are not wretched, for they sit with Allah. It isperior to prophethood. His reasoning was:] via their intermediation that it rains, and it is via their intermediation that they (the inhabitants of 1. In nubuwat, one turns the face onto the cre- the world) receive their provisions ( Hum qawmun ation exclusively la yashqa, jalisuhum wa julasa’u ’llah. Bihim yum- taruna wa bihim yarzaquna.)11 2. In wilayat one turns the face onto God exclu- sively The worst disease of the inner realm is the heart being captivated by what is other than the Haqq 3. Consequently, wilayat is superior to nubuwat. (SWT). Until one is completely free from this cap- tivation, it is impossible to be healed, since thereHowever, (Ibn Arabi’s) claim was inaccurate. May is no place for true partnership (shirkat) there. Asexalted Allah save us from such (false ideas) (Iyad- the Quran says, Take note! For Allah is the purehan bi-’llahi subhanahu)! religion( Ala! Li-’llahi ’l-dinu ’l-khalisu).12 Focusing onto the creation exclusively (tanha) is It is most shameful (nihayat-i bihaya’iy) thatthe level of the commoners, who are like four-legged love of that what is other than God (mahabbat-ianimals. The honor of prophethood is higher than ghair-i haqq) (or ma sewa) can be made so pre-that. It is hard for the possessors of intoxication dominant (ghalib) as it the love of God is made(like Ibn Arabi) to understand this. Because onlythe great masters who are consistently experience 11hadiththe states of the straight path (akabir-i mustaqim 12So how can one let the partner (to God i.e. all that thatal-ahwal ) may realize it. is other than God or ma sewa) predominate (the heart)?
6.10. MAKTUB 1.110 159nonexistent or overwhelmed by it (ma‘dum, magh- Now that cannot be realized unless one practiceslub). As the hadith says, Shamefulness is a branch a perfect emulation of the prince of the beginningof the faith. ( Al-haya’u shu‘batun mina ’l-iman).13 (in this world) and the end (in the last world),Probably shame here (in the hadith) refers to that manifestly or non-manifestly. On him and on hisshame (of being overwhelmed by the love of the progeny be benediction in its ultimate completenessma sewa, all that what is other than God.) The and sanctity in the faith ( sayyidi ’l-awwalin wa ’l-evidence that the heart is no longer captivated akhirin zahiran wa batinan ‘alaihi mina ’l-salawat(‘alamat-i ‘adam-i gereftari-i qalb) (by it) is that atammuha wa mina ’l-tahiyyati imanuha.)it forgets ma sewa totally (kulliyatan). (It forgetsma sewa so completely) that even if you remind May Haqq (ST) grant us and you the ability tohim purposefully, even then he does not remember emulate the prophet perfectly in speech and deed,them at all. So how can you have captivation for in the outside and in the inside, in faith and prac-the things (gereftariy-i ashya’ ) in that homestead? tice, amin, O lord of the worlds (Razaqana ’llahu subhanahu wa iyyakum, kamala ’ttiba‘ihi, sallallahu The friends call this state annihilation, fana’ and ta‘ala, ‘alaihi wa alihi wa sallama, qawlan wa fi‘lan,it is the first step on this path (of God-realization.) zahiran wa batinan, ‘amalan wa ’‘tiqadan, amin, yaThis is the origin of the manifestation of the eter- rabbi ’l-‘alamin).nal light (mabda’i zuhur-i anwar-i qidam) and thefountainhead of the spring of knowledge and wis- Except God, whatever you worship, it isdom (mansha’i darud-i ma‘arif va hikam). With- nothingout these two, all are in vain. ( Wa bidun himakhartu ’l-qatadi.) unlucky is he who chooses nothing Until the instigating soul realizes annihi- Ba‘d az khuda’i har cheh parastand, hech lation nist you would not find the path to the court be-dawlat ast an keh hech ikhtiyar kard of the majesty Whatever object of intention (maqsud ) is other Hichkas ra ta neh gardad u fana’ than Haqq (SWT), that is indeed a god (ma‘bud ). nist rah-i darbargah-i kibriya’ You would be freed from worshiping other than Haqq at that time when other than God (JA) would6.10 Maktub 1.110 no longer be the object of intention, even if that ob- ject of intention relates to the last world (maqasid-iTo Shaykh Sadr al-Din ukhri ) or bliss of paradise (tana“um-i bihishti ). Al-Summary: Clarifying that the purpose behind the though those purposes are beautiful (hasanat), stillcreation of man is that they would discharge the du- they are like ugly (sayyiyat) to the people who haveties of worship, and perfectly face the Haqq (SWT) realized nearness (muqarraban). When the state of the matters of the last world are such, then what6.10.1 Purpose of creating man: To can I say on the matters of this world? For the worship God world has been cursed by the Haqq — since its cre- ation he has never looked at it with grace. Its loveMay Haqq (SWT) bring us to the ultimate limit (hubb) is the root of all sins (sar-i gunahan). Thoseof inner peace (muntaha’-iy mutamanna’-iy)14 that who seek it deserve to be cursed (la‘an) and ban-the possessors of perfection (arbab-i kamal ) attain. ished (tarad-and ). As the prophet said, This worldThe purpose of creating man (maqsud az khilqat-i has been cursed. And all that is in it has been cursedinsani ) is to discharge the duties of performing the save zikr of Allah (T) ( Al-dunya mal‘unatun. Waacts of worship that God has chosen, focusing on mal‘unun ma fiha illa dhikra ’llahi ta‘ala.(hadith:them at every moment. Tirmidhi, Ibn Majah). 13hadith May Allah (S) save us from its harm, and harm of 14Amritsari interprets mutamanna as arzu i.e. desire, but all that is in it, by reverence of his beloved Muham-I believe it should be derived from the root of mutma’inna. mad, prince of the earlier ones and the later ones. On him be benediction and peace, and on his no- ble progeny (Najjana ’llahu subhanahu ‘an shar-
160 CHAPTER 6. MAKTUBS 100-122riha, wa sharri ma fiha, bihurmati habibihi muham- So that the others may observe the master’smadin, sayyidi ’l-awwalina wa ’l-akhirina, ‘alaihi states and evaluate their own states’l-salawatu wa ’l-salamu, wa ‘alihi ’l-karamu). Except for these two reasons, it’s forbidden to re-6.11 Maktub 1.111 veal one’s state.To Shaykh Sanbhali May God grant such luckless people like us evenSummary: Clarifying that tawhid means feeing the a little of the states of the masters, and keep usheart of what is other than the Haqq (SWT) etc. firm on the emulation of the illuminated Mustafan sunna (sunnat-i saniyya’-i mustafiyya’ ) on its stem All praise is to Allah. Peace be on his elect devo- (masdar ) be benediction, peace and salutation ev-tees. (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ery day, by the reverence of the prophet and his’lladhina ’stafa! noble progeny. On him and on them be benedic- tion and peace-offering (Bi-hurmati ’l-nabiyyi wa6.11.1 Tawhid is freeing the heart alihi ’l-amjadi ‘alaihi wa ‘alaihim al-salawatu wa from captivations of others ’l-taslimatu )Tawhid is freeing (takhlis) the heart from being ps: The carrier if this letter is Mian Shaykhface-turned on anything that is other than God (az ‘Abdu ’l-Fattah is a hafiz and from an aristocratictawajjuh ma dun-i u subhanahu). As long as (one’s) family. There are a lot of people in his family thatheart realizes (mutahaqqiq) captivation (gereftari ) he needs to support and all his children are daugh-to ma sewa, how little it may be, one does not ters. He has reached such an (impoverished) situ-possess tawhid (arbab-i tawhid nist). Until one at- ation that he needs to beseech from benefactors. Itains (tahsil ) that felicity (of tawhid, saying (God hope that his purpose would be fulfilled. I do notis) one, or (even) understanding (danistan) (God want to inconvenience you any more.is) one (in a superficial way) is meaningless bab-ble to the possessors of attainment (arbab-i husul ) 6.12 Maktub 1.112(who have attained true tawhid.) However, saying(God is) one, or understanding (God is one) when To ‘Abdu ’l-Jalil al-Thaneswari, then to Jawnpurione testifies on one’s faith (tasdiq-i iman), it has a Summary: Clarifying that to realize (mutahaqqiq)different interpretation. the creed of the mainstream Sunni congregation is our duty. Along with this felicity, if states or ec- There is a clear difference (bayyin) between the stasies (ahwal, mawajid ) are attained, they shouldsayings, there is no god save Allah ( la ilaha illa be considered gifts, else this felicity alone is suffi-’llah) and there is no existence save Allah ( la cient.mawjuda illa ’llah). Attestation of the faith (tasdiq-i iman) is ‘ilmi, cognitive whereas perception of 6.12.1 First duty is to attain thethe finding (idrak-i wajdani ) is hali, pertains to the Sunni creedstate. Until it becomes one’s (own) state (that oneexperiences for oneself), one should not even dis- May Haqq (SWT) make us, the bankrupt onescuss it. Those sufi shaykhs who have discussed this (muflisan, realize (mutahaqqiq) the reality of thematter, they may be of these two types: true creed of the people of truth i.e. the main- stream Sunni community, and give us the opportu- 1. they should be ignored, as they are veiled by nity (tawfiq) to practice the practice that is well- the pre-domination of their state (dar ghalba’-i pleasing to us for the current moment (‘amal-i hal mastur ) mardiyati naqd-i waqt); and as its result (of that creed and practice). grant us the states (ahwal ) 2. or the intention behind their writing and re- and completely attract (jadhb farmayad ) us to his vealing the states (izhar-i ahwal ) might be holy person (JS). (Attaining the Sunni creed,) this so that they could become the ‘testing stone’ is the work, all else is in vain ( Kar-i iyn ast, va (mahak ) for the states that are in the others. ghair in hameh hech).
6.13. MAKTUB 1.113 161 The states and ecstasies (ahwal, mawajid ) that 6.13 Maktub 1.113would be possible without realizing the reality ofthe creed of this saved sect, I recognize that as To Jamal al-Din Hussain Kulabinothing but istidraj, i.e. deceptions that take one Summary: Clarifyingstep-by-step to ruin. And I consider that as noth-ing but harm. Along with this felicity of following 1. the difference between the jadhba of the be-the saved sect, whatever God gives, I consider it ginner (mubtadi ) and the jadhba of the enderbe a great gift (minnat). And I express my grat- (muntahi )itude for it. On the other hand, if God gives methis very (Sunni creed), and do not give me any 2. that (the witnessing of God) that the attractedstate or ecstasy, I am not anxious (bak ), instead ones (majdhuban) witness in the beginningI express my gratefulness, and I am well-pleased. (ibtida) is nothing else but the (witnessing ofMany sufi shaykhs (masha’ikh) (may Allah sanc- the) ruh, spirit that is (the latifa) above thetify their secrets, qaddasa ’llahu ta‘ala asrarhum) qalb, heart, and that witnessing (shuhud ) ofwhile pre-dominated by the state or while intoxi- the ruh is (mistakenly) conceived to be thecated for that moment (ghalba’i hal, sukr-i waqt) witnessing of God (ilahi ).have manifested many ideas (‘ulum, ma‘arif ) thatcontradict the correct doctrines of the people of All praise is to Allah. Peace be on his electtruth. However, since those (ideas) have originated devotees. (Alhamdu lillahi wa salamun ‘ala ‘ibadihifrom that (intoxication-derived) unveilings (kashf ), ’lladhina ’stafa!those (shaykhs) are absolved from guilt (ma‘dhur )(and those ideas should be disregarded.) I hope The attraction (injidhab) or the pull from Godthat they would not be caught in the future (on the comes from the station that is above (maqam-iday of last judgment.) Their status is like the muj- fawqa), not (the station that is) above the abovetahids who made mistakes. Even for their mistakes, (fawq-i fawqa). And the matter with shuhud orthey would receive prizes. The truth is on the side witnessing is the same as well (Wa kadha ’l-haluof the ulama of the people of truth (I am grateful fi ’l-shuhudi wa nahwi-hi )! For the following twoto Allah for keeping me with them. shukr Allahu groups, their attractions happens on the stationta‘ala sa‘yihim). It is since their ideas have been ac- of the spirit (ruh) that is above the station of thequired (muqtabas) from the niche of prophethood, heart. They are:and are supported by revelation, which is incontro-vertibly correct (wahy qat‘y.) (On the other hand,) 1. the attracted ones (majdhuban) who has notthe ideas (ma‘arif ) of these sufis stands on unveil- done suluking and inspiration (kashf, ilham) that is prone toerror. The criterion of reliability (misdaq-i sihhat) 2. those who are on the station of the heartof unveiling and inspiration is conformance withthe knowledge of the Sunni ulama. If (they) con- (There is a world of difference between the ja-tradict (the Sunni ulama) even by the amount of a jdhba of the beginner and the jadhba of the en-hair-point (sar-mo), it is outside the circle of cor- der.) The most advanced type of jadhba is) therectness. indhibab-i ilahi or attraction from God, and that may be found only in the jajdhba of the enders (muntahiyan) . And there is no other station above that (station of indhibab-i ilahi.) This is what is reliable knowledge, and uncon- (Jadhba and witnessing of the beginner:) (Thesetaminated truth. And what comes after the truth is following points are pithy here. They are:nothing but misguidance. May Allah (S) nurture usand you into standing firm (istiqamat) on following 1. When the beginners experience jajdhba,the prince of the messengers (Hadha huwa ’l-‘ilmu they witness nothing except the ruh that’l-sahihu wa ’l-haqqu ’l-sarihu, fa-madha ba‘da ’l- has been breathed in (ruh-i manfukh).haqqi illa ’l-dalalu, razaqana ’llahu subhanahu waiyyakumu ’l-istiqamati ‘ala mutaba‘ati sayyidi ’l- 2. (However, the prototype of that ruh ismursalina ). God himself, as) the prophet said, In- deed, Allah has created Adam in his own
162 CHAPTER 6. MAKTUBS 100-122 form ( Inna ’llaha khalaqa adama ‘ala else the related thing (muntasab) (i.e. God) suratihi).15 is also without how and without what manner (bechun, becheguneh) like the relationship (it-3. Since the ruh exists in the form of its self). Things with how may not relate to things own prototype (asl ) (that is God him- without how. None but the chariot of the king self), the (beginners mistakenly) guess may carry his tribute. that the witnessing (shuhud ) of the ruh is the witnessing of God. 4. Also, the ruh has a sort of relationship 6.14 Maktub 1.114 (nahwiy az munasabat) with the world of the bodies (‘alam-i ajsad ). To Sufi Qurban Summary: On inducing (tahrid ) the emulation 5. As a result, sometimes they say that (mutaba‘at) of the prince of the messengers, ‘alaihi that witnessing (shuhud ) (of the ruh that wa ‘alaihim wa alihi ’l-salawatu wa ’l-taslimati. they mistakenly conceive as the witness- ing of God) is the witnessing of oneness in Prophet Mumammad is the prince of the begin- manyness (shuhud-i ahadiyat dar kathrat) ning and the end (sayyidi ’l-awwalin wa ’l-akhirin). (or the witnessing of God in the world of It is via the intermediation of the his love (betufayl- the bodies). And some other times they i dustiy-i u) for him that Haqq (SWT) has re- propose togetherness (ma‘iyyat) i.e. God vealed (zuhur arad ) the perfections of his names and the creation are together. and attributes (kamalat-i asma’i va sifat-i khod ), on an open plain (‘arsa). May God ennoble us(Jadhba and witnessing of the ender:) It is only (musharraf garnadanad ), the bankrupt ones (mu- in the end the suluk that the (true) witness- flisan, with the felicity of following (be-dawlati it- ing of the Haqq is realized (mutahaqqiq shod ). tiba‘ him, and keep us steadfast on it (va bar an (And that true witnessing) cannot be even istiqamat bekhashad ). And Haqq has created him conceived unless an unbounded annihilation as better than the entire creation (va u ra behtarin-i (fana’-i mutlaq) is realized on the end (ni- jami‘i ka’inat khalq kard ). hayat) of suluk. It is since even a particle of this emulation that Until the instigating soul realizes is well-pleasing (to God) (dharra’i in mutaba‘ati fana’ mardiyya’ ) is far far better than than all the plea- sures of this world and the bliss of the last world (az you would not find the way to the jami‘i taladh-dhudhat-i duniyawwi wa tan“umat-i court of the majesty ukhrawiy bemaratib behtar ast). Excellence (fadi- lat) depends on emulating his illuminated sunna, Hichkas ra ta neh gardad u fana’ and superiority (maziyyat) follows following his nist rah darbargah-i kibriya sharia. For example, sleeping in the midday (khwab nimruzi ) emulating the prophet is higher and su- This (true) witnessing (of the enders) has perior (ula, afdal ) than being awake (and praying) nothing to do with the world of the things for thousands of nights that is not his emulation. (‘alam-i chiz ). The is indeed a great differ- Similarly, to eat on the day of fast-breaking (yawm ence between the witnessings of the beginner fitr ) that the Mustafan sharia has chosen, is better and the ender. If the witnessing has any re- (behtarin) than fasting for the entire life that is not lationship at all with the world of existence taken from the sharia. And giving a penny in char- (al-wujud ) then it is not the (true) witnessing ity (as zakat) that is a ruling of the sharia is more of the Haqq. Conversely, if it has (absolutely) excellent (fadilatar ) than giving a mountainful gold no relationship (with the world of existence) in (supererogatoty) charity that is from one’s own then it is indeed the evidence of a (true) wit- self (az nazd-i khod ) nessing of God. Here, the word shuhud, wit- nessing is used due to paucity of language, Commander of the faithful (amir al-mu’minin) ‘Umar (may Allah be well-pleased on him, radiya15hadith ’llahu ta‘ala ‘anhu) once found someone absent in
6.15. MAKTUB 1.115 163the dawn ( fajr ) congregation, and inquired. The 6.15 Maktub 1.115companions answered that that person prays theentire night, so he must be sleeping now. At that, To: Mulla ‘Abdu ’l-Haqq Dihlawi Summary: Clar-the commander of the faithful answered that in- ifying that the road we are cutting through hasstead had he slept the entire night, and performed seven stepsthe morning prayer in the congregation, it wouldhave been better. 6.15.1 The path we are cutting through has seven steps The misguided people (ahl-i dalalat) (e.g. yogis)observe many arduous practices (riyadat, mujaha- Whatever I talk about the frienddat) , but since they do not conform to the true talking about the friend is so enjoyablesharia, they have no value, and considered worth-less by God. If you gain any result from that hard Az harcheh mirdadpractice, it may be some worldly benefit. What sukhn-i dost khoshtar-astvalue does the entire world command? What valuewould someone give to some of its benefits? It The road that we are cutting through has sevencan be compared with a street sweeper, who labor steps: two steps in the world of empirical thingshard but get little in wages. On the other hand, (‘alam-i khalq), and five steps in the world of com-the observers of the sharia can be compared with mand (‘alam-i amr ).them who work cutting priceless gems using (cut-ters made of) fine diamonds. Their work is little On the first step of the world of command, thebut wages are high. For one moment’s work, they self-disclosure of the act(s) (tajalli-i af‘al ) showsget a hundred years wages. Its mystery is that prac- its face (ru midahad ) and on the second step,tices that conform to the sharia pleases (mardi ) the self-disclosure of the act(s) (tajalli-i sifat).the Haqq (S) and that what oppose the sharia dis- On the third step, the self-disclosure of the per-pleases him. Therefore, deeds that displease him son begins (tajalliyat-i dhatiya’ ). After then, inwould not be at all merit-worthy instead make one commensurate to the degrees of perfection, (theliable for chastisement, let alone be given merit. sufi progresses,) as it is not hidden to the (God-Even in this witnessed world of metaphors (‘alam- realized sufi). Now all these depends on the emu-i majaz shahid ), it has many examples. You can lation of the prince of the beginning and the endrealize it you ponder a little. (prophet Muhammad) (‘alaihi wa mina ’l-salawatu akmaluha wa ’lt-aslimatu afdaluha). Whatever a sick man takes up, his sickness increases Those who say that this path has two steps only, by that they mean the When a perfect man takes up infidelity, it’s religion 1. world of the empirical things (’alam-i khalq) and Har cheh gird ‘illati ‘illat shod 2. the world of command (‘alam-i amr ). kufr gird kamili, millat shod They make it undifferentiated just to make it easyTherefore, emulation of the sunna is the principal in the gaze of the seekers. The reality of the mattersum (sar-maya’ ) of all felicities (sa‘adat) and deeds is that what I have realized by the grace of Allahin violation of the sharia (khilaf-i shari‘at) are cor- (SWT) i.e. this.ruptions (fasadat). 6.16 Maktub 1.116 May exalted Allah keep us and you firm on fol-lowing the prince of the prophets. On him and on To Mulla ‘Abdul Wahid Lahorithem, and on his progeny be benedictions, peace- Summary:offerings, and peace! (Thabbatana ’llahu subhanahuwa iyyakum, ‘ala mutaba‘ati ’l-sayyidi ’l-mursalina, 1. Clarifying that the peacefulness of the heart is‘alaihi wa ‘alaihim wa ‘ala alihi, mina ’l-salawatu, the result of forgetting the ma sewa (i.e. ban-wa ’l-taslimatu, wa ’l-salamu.) ishing it) from the heart.
164 CHAPTER 6. MAKTUBS 100-122 2. Forbidding excessive pre-occupation with this- 6.17 Maktub 1.117 worldly chores, as it creates longing for this world. To Muhammad Qadim Badakhshi Summary: Clarifying that in the beginning, the6.16.1 Heart: Its peacefulness re- heart follows the faculty of sensation, but in the sults from forgetting the ma end, this following does not remain. sewa 6.17.1 Heart: Initially it follows theRespected brother! I have received your letter that sensory organs, then it doesI was longing for. I understood well what you have notwritten on the peacefulness of the heart (salamati-iqalb). Indeed, its peacefulness depends on its for- Mawlana Yar Muhammad! Do not forget us. Forgetting the ma sewa. Even if he is reminded in- some time, the heart follows the (the faculty of)tentionally, he still does not remember. It is in sensation (tabi‘ hiss). As a consequence, necessar-this measure that the thoughts of ma sewa are for- ily, at that time whatever is far from the sensorybidden (from his heart.)(Bar in taqdir, khuturi ma organs, that is also far from the heart. This hadithsewa ra man‘a nabashad ) This state is called the alludes to this level, He who is not the owner ofannihilation of the heart (fana’-i qalbi ), the first his own breast, the heart is not with him. Man lamstep on this path, and it brings the good news yamlik ‘ainahu, fa-laysa ’l-qalbu ‘indahu. At theof the levels of friendship, which the seekers at- end, when the heart no longer follows the sensorytain commensurate to their degrees of receptivities organs, then even if it is far from the sensory or-(tafawuti ’l-darajati ’l-isti‘dadi ). You should aspire gans, the nearness of the heart (qurb-i qalbi ) is nothigh, you should not remain content with walnuts disturbed. Therefore, the shaykhs of this tariqa doand raisins. Indeed, Allah loves those with high as- not permit the the beginning or mid-level studentspirations (Inna ’llaha yuhibbu ma‘aliya ’l-himami ) to be away from the companionship of a shaykh(hadith: Suyuti) who is perfect himself and can bring others to per- fection (suhbat-i shaykh-i kamil-i mukammil ).6.16.2 Forbidding excessive pre- In summary, That what is not attained in its en- occupation with this world tirety, do not leave it out in its entirety) (Ma la yudraku kulluhu, la yutraku kulluhu) — you shouldThere is fear that being excessively pre-occupied act according to this saying, and completely leavewith the matters of the world would increase the aside the companionship of people who are notlonging for it. Warning! Do not be deceived by such your type(na-jins). The coming (qudum) of Miana peacefulness of the heart that may revert. And Shaykh Muzzammil — you should consider it thedo not proceed on worldly matters as much as pos- preface to felicity and deem his companionship asible, lest it engenders excessive longing, and throw spoil of war. Spend most of your time in his com-you into ruin. May Allah save us from this (Iyad- panionship as he is a most exalted existence. Andhan bi-’llahi subhanahu)! Sweeping the streets as peacea fakir is many levels superior to presiding as aman (engrossed in) wealth. Aspire so that you 6.18 Maktub 1.118may spend the few days (of this earthly life) inpoverty and misery (faqr, namuradi ). Flee from To Mullah Qasim ‘Ali Badakhshiwealth and its possessors fast, as you flee from the Summary: Clarifying the harms that those who op-tiger (Firru mina ’l-ghina’i wa arbabihi akthara, ma pose the people of Allah suffer.tafirru mina ’l-asadi ). And peace.
6.19. MAKTUB 1.119 1656.18.1 Harms to the opposers of the he would be freed (farigh) of all (worries or) de- people of Allah liberation on his wife and children (tadbir-i zan va farzand ), and from the anxiety of this and that (azBeloved Mawlana Qasim! The letter you have sent andisheh’i kadha va kadha) (i.e. worldly matters),(firistadeh) has arrived. I understood what you and then realize a [24/7] meditative-state (jam‘iyatmeant outwardly. He who does wholesome deeds, moyassar shad ). This madness (divangi ) is in yourdoes it for his nafs, and he who does evil deeds, innate nature (nahad ). but through) some extraor-does it for (his nafs as well) ( Man ‘amila salihan dinary activities (‘awarid ) that you did for a longfa-li-nafsihi, wa man asa’a fa-‘alaiha. 16 time (la-ta’il ), you have suppressed it. What can I do? Khwaja ‘Abdullah Ansari said, God! Whom youwant to destroy, put him in enmity with us. Because of this (physical) separation (mufar- raqat) (between ourselves), I am feeling (mafhum) Afraid I am, of that group a lack of relationship (biy-munasibati ) (with you). which ridicules me for being drunk with You may rectify (tadaruk ) this fast (zud ) (by vis- iting me). You may consider lack of ability (biy- wine istitati ) as ability, and eliminate the physical dis- When I am still on the door of the bar tance. their faith would vanish The jam‘iyat of this tribe is (like a meditative- May Haqq (SWT) save the people of Islam from state.) It is beyond (ma wara) the jam‘iyatof thedenying the fakirs, and make them cautious from common people (that is like a mental feeling ofblaming them (the fakirs) by reverence of the prince calmness). On the other hand, that what cre-of men. On him and on his progeny be benedic- ates calmness in (the common people) gives thistion, peace-offering, and peace (bi-hurmati sayyidi (tribe) a disturbed feeling (tafriqa’ ) (as they need’l-bashari, ‘alaihi wa ‘ala alihi, ’l-salawatu wa ’l- a deeper level of calmness). That what creates ataslimatu, wa ’l-salam.) disturbed feeling in the common people (asbab-i tafriqa’-i khulq) creates a jam‘iyat in these (mas-6.19 Maktub 1.119 ters). Therefore, you should like that what creates a disturbed feeling in common people. Only thenTo: Mir Muhammad Nu‘man Badakhshi (these masters) would realize a jam‘iyat, peaceful meditative state. Summary: Encouraging the longing for the com-panionship (targhib bar suhbat) of the shaykh whom If, in future, this tribe (of sufis) consider theone follows (shaykh-i muqtada), and clarifying that jam‘iyat of the common people as (true) jam‘iyatsometimes the perfect ones (kamilan) ordain (ijazat then they should fear (tarsid ) that jam‘iyat andminamayand ) some of his own imperfect disci- instead flee to exalted Haqq as refuge (be-janab-iples (ba‘di az muridan-i naqis-i khod ) to teach haqq subhanahu iltija bayad ) (from that jam‘iyat.the tariqa also (ham be-ta‘lim-i tariqat), and other They should flee) so that that jam‘iyat does notmatters. become their mortal enemy. You should not com- pare that jam‘iyat with the state of this person or6.19.1 Companionship of one’s own that person. Before attaining perfection (tamami ), shaykh is precious all levels (maratib) are imperfect (naqs). However, there are differences between their degrees (dara-The noble letter from the honorable Mir has ar- jatiha ).rived. On this path, one should seek madness(divangi ). A hadith says, None would be a be- Separation with the belovedliever until he is talked about, Indeed he is insane Even if it’s little, it isn’t little( Lan yu’mina ahadukum hatta yuqala Innahu ma-jnun).17 When insanity (junun) would come, then Faraq-i dust Agar andak-ast andak nist 16Q.Fusillat.41.46 17hadith
166 CHAPTER 6. MAKTUBS 100-1226.19.2 Imperfect sufis can teach 6.20.1 Companionship of possessors of meditative-state is preciousSometimes, the shaykhs of tariqa give permissionto teach the tariqa (ijazat-i ta‘lim-i tariqat) to Dear Mir! I guess you have completely forgotten us.some of their disciples before they become com- You do not remember us at all as you do not sendplete (tamami ). Hazrat Khwaja Naqshband (qad- us any news. The leave (fursat) we have been givendasa ’llahu ta‘ala asrarhum) instructed Mawlana (i.e. our lifetime) is short. So it should be spentYa‘qub Charkhi to teach the tariqa and take the only on the most important of the important tasks.students along the suluk to some of the waystations And that task is the companionship of people in a(ba‘di az manazil ) (on the Naqshbandi suluk ). He meditative-state (arbab-i jam‘iyat).said, O Ya‘qub! What you have received from me,transmit it to the creation. At the same time, he Do not compare their companionship with anyhad also said, After me, remain in the service of good-deed, whatever deed it may be. Are you not‘Ala’u ’l-din. Most of his time, he remained in the aware that it is his companionship that has madeservice of (Khwaja) ’Ala’u ’l-din. It is for this rea- the prophet’s companions superior (fuddilu) thanson that Mawlana ‘Abdu ’l-Rahman Jami, in his the entire Muhammadan community. Even higherbook Nafahat, primarily considered him a disciple than Wais Qarni and ‘Umar Marwani (Waisanof Khwaja ‘Ala’u ’l-din, and secondarily gave con- Qaraniyan, ‘Umaran Marwaniyan).nection (nisbat) to Hazrat Khwaja Naqshband. Insummary, the cure for this scattering [of the mind However, both Uwais Warni and Umar Marwaniaway from God] is the companionship of the pos- have reached the last level (nihayatu ’l-darajat),sessors of the meditative-state (jam‘iyat), I have and the extreme end of perfection (ghayata ’l-written that to you with emphasis again and again. kamalat). Still, since they (i.e. the rest of the Muhammadan community) had failed to attain I heard that Mawlana Muhammad Siddiq has the companionship of the prophet, even the errortaken a job and left fakirhood. How awful! It is (khata’ ) of Hazrat Muwawiya, is better (khayran)as if he had fallen down from the supreme heights than their correct actions (sawabihima) . And (sim-(a‘lay’-i ‘illiyin) to the lowest of the low points ilarly,) via the blessing of the companionship, the(asfal-i safilin) His state would be one of these two: mistakes of ‘Umar ibnu ’l-‘As is better than theEither he would find peace in the job or he would right actions of theirs.not. If he does find peace, it would be bad. But ifhe does not find peace , it would be even worse — It is because the faith of these great ones wereit would be really ugly. shaped into a witnessed form (shuhudiyyan) (i.e. they attained a perfect form of faith) as they had O Lord! After guiding us, do not misguide our attained the companionship of the blessed prophet,hearts, instead bestow on us mercy from you. In- saw him, and saw the angels visiting, witnessed (thedeed, you bestow on them who do not deserve it angels transmitting) revelation (shuhudi ’l-wahy),even. (Rabbana! La tuzigh qulubana, ba‘da idh- saw the prophetic miracles (mu’jiza’ ) with theirhadaitana, wahab lana, min ladunka, rahmatan. own eyes, etc. These perfections are the rootsInna-ka anta ’l-wah-habu ). (usul ) of all other perfections. This has not come to anyone’s lot but the companions. Had Uwais Qarni6.20 Maktub 1.120 known the excellence of companionship with (the prophet) that had such unique superiority (fadilatiTo Mir Muhammad Nu‘man Badakhshi ’l-suhbatu fi hadha ’l-khassiyyati ), nothing wouldSummary: On encouraging the longing for the have kept him away from his companionship. Godcompanionship of possessors of meditative-state has not given anything else as much merit as com-(targhib-i suhbat-i arbab-i jam‘iyat). And whatever panionship. And Allah grants unique mercy tolike that is allotted in the fate (Wa ma yunasibu whomever he chooses. And Allah is the posses-dhalika ). sor of magnificent bounties. (Wa ’llahu yakhtassu bi-rahmatihi man yasha’u. Wa ’llahu dhu ’l-fadli ’l-‘azim ). Alexander could not buy elixir of life even
6.21. MAKTUB 1.121 167 by overbidding 6.22 Maktub 1.122 By strength or gold, this job is not possi- To Mulla Tahir Badakhshi ble Summary: Inducing towards keeping the aim high Sikandar ra nami najshanad abi Mawlana Muhammad Tahir! Please forgive me Be-zur va zar, moyassar nist iyn kar for my delay in answering your letter. Mawlana Yar Muhammad would tell you something about my re-O Allah! When you did not create us in that location, for sure. Since you are strongly desiringgeneration, in the era of those masters, please in- to go to India, you may do so. However, you mayclude us in their congregation later, and So make keep on inquiring about your family.our mustering (Hashr ) in their congregation bythe reverence that belongs to the prince of the We will talk about the rest when we meet — itprophets. (Allhumma! Wa in lam takhluqna fi had- is a well-known saying. You should have a ever-hihi ’l-nash’ati, fi qarni ha’ula’i ’l-akabiri, fa-j‘alna continuing presence (hudur ) with God, and it isfi nash’ati ’l-akhirati, mahshu’rina fi zumratihim, necessary to stay away from others. You should aimbihurmati sayyidi ’l-mursalina). high. Do not get immersed into whatever comes in hand. ‘Alaihi wa ‘alihimu ’l-salawatu wa ’l-tahiyatu wa’l-taslimatu wa ’l-salamu. The unique light that lights all these lights Leaving aside all other lights, I am seeking that light6.21 Maktub 1.121 Ma az chiy nur yekeh bud mashraq-i an- warTo Mir Muhammad Nu‘manSummary: Clarifying that this path has seven steps az maghrabiy va kawkab va mishkat goza-in total , some sufis have finished on the sixth step shtimetc. Most of the fakirs of this age are solidly set (iqa-6.21.1 Sufi path: seven steps in total mat) on the station [where they remain content as their thirst] has been quenched, and [passive asEsteemed Mir, please realize that we are offering they feel] they have had enough (maqam-i rayy,plethora of prayers for you. For a long time, you iktifa). Their companionship is like lethal poison.are not giving us any news of how you are, or asking Flee from them as you would flee from a lion ( Firrahow we are here. Exalted Allah, I am praising him minhum kama tafirru mina ’l-asadi). — hold on toand showing gratefulness to him (Al-hamdu li-’llahi this principle. Do not depend on dreams etc, assubhanahu wa ’l-minnatu)! We are well. Now let they have many different interpretations (i‘tibar ).me write a few lines clarifying this. Let me warn you, do not be deceived by what you conceive, be it in dreams or in whims (khwab, Dear brother, it has been decided that this path khiyal ).has seven steps in total , some sufis have arrived upto the sixth step, some others up to the fifth step, How would I reach the beloved?some others up to the fourth step, some others up When there are mountains, caves, andto the third step commensurate to their levels (‘ala’l-tafawati darajatihim) (of receptivities). The pos- trenches on the pathsessor of the third step is also giving benefit to thepeople. So how would be that group who are even Kaifa ’l-wusulu ila su‘ada wa dunahamore advanced? A high aspiration is needed. Hav- Qulalul jibali wa dunahunna khuyufuing received just a little, you should not considerit enough. There is no time to write more. And And peace!peace.
168 CHAPTER 6. MAKTUBS 100-122
Chapter 7Maktubs 1.123-1.1507.1 Maktub 1.123 gratefulness to him for that (Li-’llahi subhanahu ’l-hamdu wa ’l-minnatu) although you have beenTo Mulla Tahir Badakhshi far away from us for a long time, still there is noSummary: Performing supererogatory deeds, even dearth in your sincerity and love (futuriy-i ikhlas,if it is a Hajj, is devoid of any benefit when com- mahabbat) for us. It’s a sign of a magnificent felicitypared to an obligatory (fard ) worship. (‘alamat-i sa‘adat-i ‘azima’ ). I have received your generous letter. Your name Beloved brother! When you bade farewell, and[is tahir, and] it means pure, and so may God pu- resolved to go to Hajj, I only said that I may ac-rify you from dirty attachments (ta‘alluqat) [i.e. to company you in this journey. But however much Ianyone save Allah.] tried, the istikhara was not favorable, and it seemd that such is not the desire of God. So I gave up. O brother! It comes in the hadith, The sign First, I was not happy about you going. Still, sinceof God’s displeasure on a man is that he pre- I saw that you were so eagar, I did not forbid youoccupies himself with that what does not con- directly. To have the expenses of the journey is acern him ( ‘Alamatu i‘radihi ta‘ala ‘ani ’l-‘abdi pre-condition of Hajj. Unless one has the money,’shtighaluhu bi-ma-la ya‘nihi).1 Pre-occupying it is wasting time in vain. One should not give uponeself with supererogatory worships is an abso- needed matters, and be occupied with unnecessarylutely unnecessary act when compared to an oblig- matters.atory worship. So it is necessary to investigateone’s own states, so that it could be understood Previously, I had written that to you in severalwhat type of activity one is pre-occupied with — letters. I am sure if you did receive them or not.supererogatory or obligatory (nafl, fard ). For the But it is indeed the matter. You may do whateversake of going to a supererogatory Hajj, how many you wish. Wa ’l-salam.forbidden acts one would have to do —- one maypoder on it. Only a hint is enough for the intelli- 7.3 Maktub 1.125gent. Salam to you and your intimate friends.7.2 Maktub 1.124 To Mir Salih Nishapuri Summary: The cosmos, be it the microcosm or theTo Mulla Tahir Badakhshi macrocosm, is the locus of manifestation of the di-Summary: Having the money for the expenses of vine names and attributes. And the cosmos has nothe journey is a pre-condition for Hajj being re- relationship with its maker except that it is the cre-quired (wajib). To perform the Hajj when one lacks ation of God, and it is where God manifests himselfthe means (makhluqiyyat, mazhariyyat). O brother! Khwaja Muhammad Tahir! I have O Allah! We want to see the realities of thereceived your letter. I praise Allah (S), and offer things as they are. (Allahumma arina haqa’iqa ’l- ashya’-i kama hiya.) Be it the microcosm or be it 1hadith the macrocosm (‘alam-i saghir, kabir ), the entire169
170 CHAPTER 7. MAKTUBS 1.123-1.150cosmos is the locus of manifestation (mazahir ) of (takalluf ) establish levels within the person of Godthe names and attributes of God (ta‘ala shanuhu), [i.e. the five descents], as the faylasuf made upand the mirror wherein the the modes and the per- intricate schemes (tadqiqat) [of emanations].fections of the person of God is (shuyun, kamalat-idhatiyya’ ) appears. Those who have realized correct unveilings (kashf-i sahih) recognize the person of God as noth- God (‘azza sultanuhu) was a hidden treasure and ing else but truly indivisible (basit-i haqiqi ). What-a mystery (ganz-i makhfiy, sirriy). And he wished ever that is there [in the abode of God] beyond theto come out from the hidden place to a public place person of God is considered to be included in the(az khala’ be-mala’ ) and display [his perfect at- names.tributes] before all (‘ard ), and bring himself fromundifferentiatedness to differentiatedness (az ijmal The separation with the beloved, even ifbe-tafsil ). it is little He created the cosmos in such a way that the it is not littleessences and attributes (dhawat, sifat) [of the cos- In the eye, even if it is fine as a hairmos] point towards the person and attributes of it is a lotGod. Therefore, the cosmos has no [true] relation-ship with the craftsman who crafted it [i.e. God, Faraq-i dost, agar andak asteven when it seems so,] except the relationship that andak nistit is the creation of God. and that creation points Darun-i dideh, agar nim mu-sttowards the names and modes (ism, shyunat) of besiyar astGod. This matter may be illustrated by an analogy. For The sufis who rule [anti-sharia monist sci- example, a wise man skilled in many arts decidesences such as] unificationism or identicalism, (it- that he would manifest his own hidden qualitiestihad, ‘ainiyat) or the relationships of encompass- in the open. And he brings into existence (ijad )ment, penetration, or withness (ihata’, sarayan, some letters and sounds so that he can make thosema‘iyyat-i dhatiyya’ ) — by the person of God [as [hidden] qualities resplendent on that curtain [ofopposed to the knowledge of God], they are pre- those letters and sounds]. In that case, those let-dominated by a [temporary] state or temporary in- ters and sounds would [merely] point towards thetoxication (ghalba’-i hal, sukr-i waqt). hidden qualities [of that wise man] — they would have no [true] relationship with the hidden qual- The masters who are stable in their states ities of that wise man except that those [letters(akabir-i mustaqim al-ahwal ) and have attained a and sounds] would [merely] indicate those hiddenmeasure of sobriety (sahw ), they do not establish qualities (mazahir-i an ma‘ani-i an makhfiyya’ ) —any relationship between the cosmos and God who they would be mirrors to those qualities. [Thatcrafted (sani‘ ) it, except that the cosmos has been is, the letters and sounds would not be qualitiescreated by God and it is the locus of manifesta- themselves, instead they would only indicate thosetion of God (khuluqiyyatu, mazhariyyatu). And the qualities.]knowledge-based encompassment, penetration orwithness (ihata’, sarayan, ma‘iyyat-i ‘ilmiy) that It is meaningless to call those letters andthey propose conform to ulama of the people of sounds identical to those hidden qualities (ma‘ani-itruth. Praise to Allah for keeping me with them makhfiyya’ ). And likewise, there is no scope at all(shakara ’llahu ta‘ala sa‘yahum). to rule that those forms (surat) [i.e. those letters and sounds] encompass us or are with us (ihata’, [Ibn Arabi and followers] have established some ma‘iyyat ).of these relationships, e.g. encompassment, with-ness (ihata’, ma‘iyyat), with the person of God. The qualities (ma‘ani ) are there in that same dis-Suprisingly, even when they admit that the person engaged (sarafit makhzuna’ ) form as before. Andof God is devoid of all relationships. [And they there has been no change in the essence and at-believe it so strongly that] they even deny that tributes (dhat, sifat) of that quality (ma‘ani ).God possesses the [eight] essential attributes (sifat-i However, since those letters and sounds indicatedhatiyya’ ). Are they not contradicting themselves? those qualities, there is indeed a relationship be-To rationalize this contradiction, they unnaturally tween the indicator [i.e. God] and the indicated
7.4. MAKTUB 1.126 171thing, [i.e. the letters and sounds]. Since this rela- Chun bedanastiy to uw ra az nakhwasttionship between God and the letters and sounds, Su’-iy an hazrat nasab kardiy dar-astone may suspect that there is some additional re- Va ankeh danasti keh zill-i kistilationship between them. However, truly, those Farighi gar murdi va gaz rististored-up qualities (ma‘ani-i makhzun) are disen-gaged and free (munazzoh, mubarra’ ) from those 2additional qualities (an ma‘ani-i zaida’ ). 7.4 Maktub 1.126 Our belief (mu‘taqad ) in this matter is such: To Mir Salih Nishapuri Establishing any other relationship be- Summary: Clarifying that what the seeker should tween them beyond the inter-relationship carefully (ihtimam) negate the false gods (aliha’i that is between the manifested thing batila ), be it beyond the horizon (afaqi ) or within (mazhariyat) and manifester — e.g. unifi- the nafs (anfusi ). And he should also ignore cation, identity, encompassment, withness (nafi‘ ) all that is attained through understanding (ittihad, ‘ainiyyat, ihata’, ma‘iyyat) — (hawsala’-i fahm) or comes within the compass of would be intoxication (sukr ). The person perception (hita’-i idrak ). And he should consider of God (ta‘ala) is not stained by any re- only the existentness (mawjudiyat) [of God] as suf- lationship (az nisbat mu‘arra), and sanc- ficient. However, even existence has no relevance in tified from any inter-relationship (az mu- that homestead (mawtin). And whatever else that nasabat mubarra). has been allotted in the fate like that. What relationship can there be between the O the noble and great beloved ones (sayadat,dust and the lord of the lords (Ma li-’l-turabi naqibat), dastaga-ha)! The seeker [starting on thewa rabbi ’l-arbabi )? However, there is a sort sufi path should do these:]of inter-relationship here between the creator andthe creation, and that is the inter-relationship be- 1. [With respect to nafi, i.e. negating the falsetween the manifester and the manifested (zahiriya, gods], he should carefully (ihtimam) negatemazhariya) — by this you may either call out wah- [i.e. ignore] the false gods (nafiy-i aliha’idatu ’l-wujud, or not. In reality, the existences batila’ ) be they outside-the-self or be theyare multiple in number (wujudat muta‘addida ast). inside-the-self (afaqi, anfusi ).However, one may be the prototype, and othersmay be the shadows (asalat, zilliyat), and one may 2. And with respect to (ithbat), i.e. affirmingbe the manifester and others may be the manifested the true object of worship (dar janib-i ithbat-things (zahiriyyat, mazhariyyat). It is not that that i ma‘bud-i haqq), he should [do both of theseonly one thing [i.e. God] exists, and whatever be- two actions]:yond God are illusions and imaginations (awham,khiyalat). For this opinion would be identical to the (a) The seeker should bring under the scopeopinion of the sufis [like Ibn Arabi]. It is not that of negation whatever comes within theif [the cosmos] is established as having [some mea- range of [knowledge, as God,] that is at-sure of] reality (haqiqat), it would no longer have tained through understanding or within[any measure of] illusion or imagination (awham, the compass of imagination (hawsala’-ikhiyalat) [i.e. the truth is in-between — while the fahm, hita’-i wahm).cosmos is indeed far less real than the reality ofGod, it indeed has a small measure of reality, as (b) Also, he should consider that [the ideathe cosmos is the shadow of God.] that] what is being sought [i.e. God] indeed exists (mawjudiyat-i matlub) — When you have known him from the be- [that idea alone is] sufficient, [and he ginning would not need to believe in anti-sharia monist sciences like wahdatu ’l-wujud, At that time, you alluded to him You found out whose shadow it was 2Masnavi In life and death, you found salvation
172 CHAPTER 7. MAKTUBS 1.123-1.150 ihata, sarayan etc. in order to advance like that (be-tariq-i awla). 5 Since the exalted has on the sufi path.] not made a path, for the creation, towards [know- ing] him, save (the path towards) the incapacity to The sharp-eyed ones there, they know him. (Fa-subhana man lam yaj‘al li-’l-khalqi said he is and stopped right there ilaihi sabilan, illa bi ’l-‘ajzi ‘an ma‘rifatihi ). Bish az in pineh bardeh and [Indeed, some sufi masters attain] annihilation keh hast and abidingness in Allah (fana’ fi ’llah, baqa’ bi ’llah). However, let none presume that [it means Actually, even existence has no place in that that they who are] contingent things, turn into thehomestead (mawtin) [of God.] He should be Necessary, for that is impossible, as that wouldsearched [in the realm that is] beyond existence (ma mean that the realities (haqa’iq) of things are meta-wara’i wujud ). The ulama of the mainstream Sunni morphosed (qalb). Since the contingent things docommunity I am grateful to Allah that he has kept not become the Necessary, then the lot of the con-me with them ( shakara ’llahu ta‘ala sa‘yahum), has tingent things is nothing else but the incapacity tospoken so eloquently (ziba gofteh and ), Existence perceive the Necessary (‘ajz az idrak-i wajib) (JS).of the Necessary is additional ( za’id)to his person( dhat). None can hunt the phoenix, pick up your trap [Ibn Arabi and his followers] say that existenceis identical to the person, and there is nothing Every time, in the trap, what would bebut the existence [of God in the cosmos]. 3 But caught is airthat shows defects in [the faculty of] considera-tion (nazr ) [for Ibn Arabi, and contradicting him,] ‘Anqa shikar kasi nashod, dam baz chinShaykh ‘Ala’u ’l-Dawla [Simnani] has said, Above k-inja hamisheh bad be-dast ast dam rathe world of existence lies the world of God theall-loving king ( Fawqa ‘alami ’l-wujudi ‘alamu ’l- Those with high aspirations intend that nothingmaliki ’l-wadudi). (that belongs to God) comes in hand, and none of his names or signs is revealed. On the other When I [the Mujaddid] was taken above the level hand, there are some who their own whimsical ideasof existence (martaba’-i wujud ), for some time I was (matlabi ) — they find God as identical to them-predominated by that state (maghlub-i an hal ). I selves, and create nearness and togetherness (qurb,found myself eagerly as a possessor of inoperativ- ma‘iyat) with themselves.ity (Khod ra az ru’iy dhauq va wizdan, az arbab-ita‘til miy-yaft.) And did not used to rule that the That are themNecessary has existence. (Va hukm be-wujud-i wa- I am like this, O lord!jib (JS) namikard.) Because I left existence on thepath, And I did not find any place for existence on ‘An ishanandthe level of the person. My Islam at that time used Man cheninam, ya rabb!to be Islam through following others (islam-i taq-lidi ) 4 — not an Islam that I found proven through 7.5 Maktub 1.127realization (tahqiqi ). In summary, whatever thatis attained by the contingent things (dar husul- To Mulla Safr Ahmad Rumii mumkin), let it be (shayad ) a contingent thing Summary: Clarifying that 3lit., “failing to establish that what is beyond existence 1. serving the parents (khidmat-i waladayn) is in-as something else.” That is, Ibn Arabi fails to establish that deed a good deed, still when compared to thebeyond existence lies the realm of God, instead he proposed arrival to the true purpose (wusul be-matlub-ithat God is identical to existence. The Mujaddid proposed haqiqiy), it is pure joblessness or sheer idlingthat God exists by himself, in a way that is beyond existence. (bikari-i mahd, ta‘til-i sirf ), instead a sinful act. 4That is, my belief in the tenets of Islam i.e. God isincomparable and beyond the creation etc. — I did not find 5God is beyond human comprehension. So if one con-them yet as sufi inner realization, but instead I had to force ceives an idea of God, it is actually not God, but instead amy self to believe in them since that was what the books of contingent thing.creed say.
7.6. MAKTUB 1.128 173 2. good deeds of the abrar, the [common] pious the peasant (muzari‘an) and the ploughman (qulba- are like the sins of the muqarrabin, near ones, ran) serves the king, but the service given by his etc. near ones (muqarriban), are so far above that it is a sin (ma‘siyat) even to compare it with the service Your letter that I was looking forward to has ar- provided by the peasants and ploghmen.rived. The excuse for delaying that you have givenis indeed valid. Yes! You should indeed do [more Compensation for a work is given commensurateservice to your parents] than what you have been to its importance. The peasants toil for a wholedoing. You should indeed hold the belief that you day, and receive one taka in wages. On the otherhave not served them enough (muqassir ). For Al- hand, the near ones receive a lac taka for doing alah (SWT) has stated, moments service [for the king]. Still, they do not look at that lac taka, and instead they are capti- 1. And I have instructed man to treat their par- vated by their nearness to the king (gereftar-i qurb-i ents beautifully. His mother has borne him shah). So there is a world of difference between [the painfully, and has given him birth painfully. services of the common people and the near ones.] ( Wa wassayna ’l-insana bi-walidayhi ihsanan. Hamalat-hu ummuhu kurhan, wa wada‘at-hu ps: Farrukh Hussain is on the path of progress. kurhan.)6 You may be at ease regarding him. What more can I write? Wa ’l-salam.2. Show gratefulness to me, and to your parents( Ani ’shkurli, wa li-walidayka).7 7.6 Maktub 1.128 Even then, you should hold the belief that all To Khwaja Muqimthese are totally worthless work (bikariy-i mahd ) Summary: Encouraging high aspiration (targhibwhen compared to the arrival to the intended des- bar buland himmatiy), and restlessness (‘adam-i ik-tination (wusul be-matlab-i haqiqi ). Instead, they tifa) without being in the quest of God who is with-are worthless deeds when compared to even cross- out how (beghayr matlab bichuniy).ing the waystations of the sufi path (tayy-i manazil-i suluk ). You may have heard the hadith re- Khwaja Muhammad Muqim, do not forget thoseport, Good deeds of the abrar, the [common] pi- who are far away, instead even do not consider themous are like the sins of the muqarrabin, near ones to be far. One is with him whom one loves (Al-( Hasanatu ’l-abrari sayyi’atu ’l-muqarrabin)8 mar’u ma‘a man ahabba).9 Without a burning love for God, however In summary, the path is very long (ta‘il ), the beautiful it may be quest is most sublime (matlab dar kamal rif‘at), but the purpose is most defective (hamm dar nihayat-i Even if it were taking sugar, still it would manqasat). Also the waystation (manazil ) on the kill the life middle of the path are like mirages, it looks as if they are the sought things. Har keh juz‘ ‘ishq-i khoda’iy ahsan ast Gar shakar khordan bud, jan kondan ast May Allah (S) save us (‘Iyadhan bi-’llahi sub- hanahu), from considering the middle place asThe claim (haqq) of Allah (S) is before claim of the end (nihayat), and unknowingly 10 consid-the entire creation. The claims of the creation ers the not-the-intended-thing (ghayr maqsud ) asare discharged (ada’-i huquq-i iynha) by obeying the intended-thing, and as a result, conceives(imtithal ) his commands. If it were not, who dares the how as without how (chun ra bechun ta-to leave aside serving him, and instead takes up sawwur namayad ), and refrains from reaching theserving others. Along this line, serving the creation truly sought thing (az wusul be-matlab-i haqiqi bazis a type of service to the Haqq. However, there are mand ). You should aspire (himmat) high (buland ),plenty of differences between these two types. Even and as soon as you you attain something, and hold your head low [being satisfied]. For you should 6Quran 7Quran 9hadith 8hadith: Abi Sa‘id Khudri 10does it mean gyan-less? (bigiyan)
174 CHAPTER 7. MAKTUBS 1.123-1.150search for the intended person farther away, even Therefore, it is due to this all-comprehensivenessfarther away. that man is the best in the creation, and at the same time, the worst in the creation. And it is due Attaining such an aspiration and state (himmat, to his comprehensiveness that man’s mirror is mostabasteh) results from face-turnings from the shaykh complete (atamm). If he focuses on the creation, hewho is guiding one in the sufi training (be-tawajjuh- finds himself dirtier (muqaddar-tar ) than all, andi shaykh-i muqtada). And that face-turning hap- if he focuses on the Haqq, he finds himself cleanerpens in the measure of the pure intention and love (musaffa) than all.(ikhlas, mahabbat) that the murid who is beingguided (shaykh-i muqtadi ) has [towards the guid- This elect attachment [of a single-minded focusing shaykh]. This is the bounty of Allah. He grants towards God having become free from the creation]it to whoever he wills. And Allah is full of mag- is unique to Muhammad the rasul of Allah (salam).nificent bounty (Dhalika fadlu ’llahi. Yu’tihi man Next, the other prophets and friends have attainedyasha’u, wa ’llahu dhu ’l-fadli ’l-‘azim).11 freedom commensurate to their levels. Salawatu ’llahi wa taslimatuhu, ‘ala nabiyyina, wa ‘alaihim,7.7 Maktub 1.129 wa ‘ala atba‘ihim ajma‘in, ‘ala yawmi ’l-din.To Sayyid Nizam The prophet Mustafa has been praised by this divine revelation, He has sharpness of eyesight,7.7.1 Man’s all-comprehensiveness and he has not crossed the boundary ( ma zagha causes both dispersion and ’l-basaru, wa ma tagha).12 By his intermedia- stability tion, may Allah grant us salvation from these at- tachments (Razaqana ’llahu subhanahu wa iyyakumI received your blessed letter. Man is the most najatan ‘an hadhihi ’l-ta‘alluqati, bihurmati ’l-comprehensive (jami‘tarin) of the creation (mawju- nabiyyi ’l-mustafa ’l-mad-uh, biqawlihi subhanahudat). And due to [this comprehensiveness], man wa ta‘ala, ma zagha ’l-basaru, wa ma tagha13).is attached (ta‘alluq) to each and every particular Writing more would be bothering you. Peace and(har juzweiy az azja’iy) of each and every created grace (Wa ’l-salamu wa ’l-ikram.)thing (mawjudat-i mutakaththira). As a result,truly (fi ’l-haqiqat), [man’s] all-comprehensiveness 7.8 Maktub 1.130(jam‘iyyat) [i.e. multiple attachments with multi-ple things] has cast him farther away (ba‘ath duriy) To Jamal al-Dinfrom the holy person of God (az janab-i quddus-i Summary: Clarifying that the fluctuation (tal-khodawandi ) than everything. And these multiple winat) in hal does not have any significance. In-attachments (ta‘alluqat-i muta‘addida) have been stead one should try to obtain the intended thingthe cause of his being more deprived [of God] than that is unqualified or “without how” (bechun andeverything else. becheguni ). [However, it is possible that] by the grace of Peace be on them follow guidance, and firmly fol-God (tawfiq-i iyzdiy, ‘azza shanuhu) man can] lows the Mustafa. On him and his progeny, be thefree himself from all these attachments that are most complete and perfect benediction, salutation,scattered (ta‘alluqat-i paragandeh) [among both and peace-offering. (Wa ’l-salamu ‘ala mani ’ttaba‘worldly things and God. And he can return back ’l-huda, wa ’ltazamu mutaba‘ata ’l-mustafa, ‘alaihi(ruju‘i qahqariy) [to his origin in paradise where wa ‘ala alihi al-salawatu wa ’l-taslimatu atammuhahe had a single-minded attachment and devotion wa akmaluha.)to God]. And if he does succeed, he attains a greatsuccess. Else he becomes misguided and is cast far 12Quranaway [from God]. 13Quran.Najm. 11Q.Jumu‘a’.62.4
7.9. MAKTUB 1.131 1757.8.1 You should focus on God, not 3. on those practices completing (takmil) thison states or dreams tariqa.The hal, state(s) being colored by different colors Praise be onto Allah the lord of the worlds, and— it has no significance. Therefore, one should not benediction and peace onto the prince of the mes-be pre-occupied with which [state] came or which sengers, and onto his pure progeny. (Al-hamduli[state] went away, what was said or what was heard. ’llahi rabbi ’l-‘alamina, wa ’l-salawatu wa ’l-salamuThe object being sought (maqsud ) is something else ‘ala sayyidi ’l-mursalina, wa alihi ‘l-tahirina)[i.e. God], who is pure and unblemished (munaz-zoh, mubarra) from speaking, hearing, seeing or 7.9.1 Sublimeness of the tariqa ofwitnessing (goft, shanud, did, shuhud ). [If one is the khwajeganpre-occupied with states], it is like the children ofthe path (tuflan-i suluk ) being consoled by walnuts My well-instructed brother (akhi arshadi ) Khwajaand raisins. You should aim high. The work is Muhammad Ashraf! May exalted Allah ennoblesomething else. All these are [mere] dreams and you with the honor of his noble friends ( Sharrafahuimaginations (khwab, khiyal ). If one sees himself ’llahu subhanahu bi-tashrifati awliya’ihi ’l-kirami).as a king in a dream, he does not become a king inthe real world. This dream merely gives him hope. You may know that the tariqa of the hazratsIn the Naqshbandi tariqa, dreams are not given any of khwajegan is the nearest of the tariqas thatweight. That is the reason that this couplet is writ- takes one to God (aqrab-i turuq-i mawsila’ ). Andten in their books: the end (nihayat) of the others has been inserted (mundarij ) into the beginning (bidayat) of these I am the slave of the sun, so I speak of masters. And their nisbat is above all nisbat. This him sublimeness is the result of taking up the sunna and putting aside the deviations (bid‘at). As much as [It is the sun who knows, the pain in my possible, they do not permit easy-to-do (rukhsat) heart] practices even when they appear (agar cheh be- zahir ) to benefit the inner realm (batin). And they I am not of the night, nor am I the night do not give up hard-to-do (‘azimat) practices, even So why would I want to talk about what when they appear (agar cheh be-surat) to harm (mutadarrir ) the journey (sayir ). was the dream? They make their states and ecstasies (ahwal, Chu ghulam-i afatbam, ham az aftab mawajid ) follow the rules of the sharia. And guyim they consider their tastings and esoteric knowl- edges (dhawaq, ma‘arif ) as servants of the science Neh shabam neh shab, parastam keh of the sharia. They do not exchange the sharia hadith-i khwab guyim that is like priceless pieces of gem with ecstasies and states (wajd, hal ), like children, who prefer walnuts If a state (abasteh) comes or goes, there noth- and raisins. And they are not deceived or seduceding to be content or sad. One should wait for the (maghrur, maftun) by the tarahat, deceptive say-object being sought, which is unqualified (bechuni, ings of the sufis.becheguni ). And peace. Leaving aside the nass, the plain texts, they7.9 Maktub 1.131 do not dwell in the fass, 14. And from the Futuhat-i Madaniya, they do not turn towards (ilti-To: Muhammad Ashraf Kabuli fat namikonand ) the Futuhat al-4 Makkiya.Summary: On clarifying Their state is constant (dawam), and their 1. the sublimeness (‘alwi-shan) of the tariqa of “unique time” (waqt) repeats again and again (is- the hazrat khwajas (may Allah sanctify their timrar ). Self-disclosure of the person (tajalli-i secrets, qaddasa ’llahu ta‘ala asrarhum), dhati ) is lightning-like (k’al-barq) for the others, whereas it is constant (da’imi ) for these masters. 2. slandering (shikayat) the people who are intro- ducing newly arrived practices (ihdathat) into 14Ibn Arabi, Fusus al-Hikam this sublime tariqa, and
176 CHAPTER 7. MAKTUBS 1.123-1.150These masters do not even consider that presence is near haram. Some of the fuqaha have held it(hudur ), which turns into absence (ghaibat) a mo- makruh only if people are called for it.ment later, as something worth noticing. They (the fuqaha) consider congregation for su- They are such men whom trade or buying do not pererogatory () namaz permissible (ja’iz ) but theykeep away from the zikr of Allah ( Rijalun la tul- have said that it should be prayed in one corner ofhihim tijaratun, wa la tabi‘un ‘an dhikri ’llahi).15 the mosque. Even then, if more than three peopleBut not everyone’s understanding (fahm) may congregate for it, then everyone is unanimous thatreach the “tastings” (be-dhaqi ) of these great ones. it would be makruh.For this reason, many defective ones (qasiran) ofthis sublime tariqa may deny some of their perfec- Additionally, they hold that the tahajjud prayertions. is thirteen cycles (rak‘at), i.e. they pray twelve cycles standing and one cycle sitting. If that two If an defective one, gauges this tribe cycles are considered as one cycle, only then it be- blames them for incompetence comes thirteen cycles. Actually, it is not like that. Then I swear by God Our prophet sometimes used to pray thirteen cy- “I will not bring such talk to my tongue cles, sometimes eleven cycle, sometimes nine cy- cles, sometimes seven i.e. along with the witr, the again” tahajjud used to become odd. It is not that he used to pray two cycles sitting and considered it as Qasri gaz kand in ta’ifa’ ra, ta‘an-i qusur one cycle. They attained such (defective) knowl- Hasha ’llahu keh bar aram, be-zaban in edge and practice as they could not realize the re- ality of the prophet’s sunna and the (science of) gah ra hadith. It is surprising that these deviant deeds are being practiced in such a country where many7.9.2 Newly-arrived practices ulama and mujtahid live, and we learn the Islamic sciences through their blessing. The exalted AllahSee! Some of the later caliphs of this sublime inspires towards what is correct.tariqa have introduced many newly arrived (prac-tices) (ihdathat) into it and have lost many original I told you just a little, revealed the secretspractices of these great ones. Some of their disci- of the heartples have come to believe that they are perfectingthis tariqa through these newly arrived practices lest it hurts the heart, else there were a(muhdathat). God forbid (hasha)! Never (kalla)! lot to be saidIt is an arrogant claim that is coming out of theirmouths (afwah) Instead, they are trying to de- Andakiy pesh-i to goftam, gom-i dil rasi-stroy and weaken (takhrib, tadni‘) this (tariqa). damAlas! I regret a thousand times! Usually, devia-tions (from the sunna) come to this tariqa from the keh dil az ruh shuyi, dar neh sukhnother tariqas. However, among the deviations be- besiyar-sting practiced now in this tariqa that are so gross de-viations that they do not exist even in these deviant 7.10 Maktub 1.132tariqas. They have introduced even such gross de-viations into this sublime tariqa. To Muhammad Siddiq Badakhshi Summary: On avoiding the companionship of the7.9.3 Deviations destroy this tariqa wealthy, and to exhort towards the companionship of the fakirs. Because the sweeper of the fakirs isFor example, they pray the tahajjud namaz in con- more exalted than the richest of the rich ones.gregation (jama‘at) and at that time people con-gregate from all around for it, and complete it with Our lord! Do not make our hearts crooked, afterdevotion (jam‘iyat). This practice is makruh that having guided us. Bestow on us from the mercy in your storehouse. Verily, you are the (most gener- 15Q.Nur ous) bestower. (Rabbana la tuzigh qulubana ba‘da idh hadaitana. Wahablana min ladunka rahmatan. Innaka anta ’l-wah-hab).
7.11. MAKTUB 1.133 1777.10.1 Companionship of the fakirs Verily, that happened what I had been is precious fearful would happenO brother! It seems that (zahiran) your heart has Indeed, to Allah we would returnturned away (diltang) from the companionship ofthe fakirs, so instead you have chosen the gather- Wa qad kana ma khiftu an yakunaing of the rich (majlis-i aghniya’ ). You have done Inna ila ’llahu raji‘unaa very bad deed. Although today your eyes arecovered up, they would indeed open up later, and Peace be unto him who follows guidance, andat that time you would see (that you have gained) take up following the Mustafa, on him and onno benefit (fa’ida’ ) apart from regret (nadamat). his progeny be benedictions, peace-offerings andTake heed! You are being a senseless person. Your greetings, which are most complete and most per-state (hal ) can be either of these two: fect. (Al-salamu ‘ala mani ’ttaba‘a ’l-huda, wa ’ltazama ’l-mutaba‘ata ’l-mustafa, ‘alaihi wa ‘ala 1. Either you would find peace (jam‘iyat) in the alihi, al-salawatu wa ’l-taslimatu wa ’l-tahiyyatu, gathering of the rich, or atammuha wa akmaluha). 2. you would not. From your innate nature and receptivity (fitrat, isti‘dad ), I would have expected something elseIf you find peace, it is bad, and if you do not, it would take place. As if you have chosen to cast aeven worse. And if you do find peace, then you precious jewel into excrement. Verily we are fromshould consider it as that which takes you step by Allah and we would return to him. ( Inna li-’llahistep into ruin (istidraj ). May Allah save us from it. wa inna ilaihi raji‘una).17And if you do not find peace, then both this worldand the last world would be ruined (khasira). To 7.11 Maktub 1.133be a sweeper of the court of the fakirs is better thansitting in the fore-front (sadar-nashini ) of the gath- To Mulla Muhammad Siddiqering of the rich. Regardless of whether or not you Summary: Clarifying that the leave (fursat) shouldrealize it today or not, you would certainly realize be considered a spoil of war (mughtanam), and timeit later (in the last world). However, (its realization (waqt) should be reckoned precious (‘aziz ).at that time) would yield no benefit (fa’ida’ ). 7.11.1 Time is precious The want (arzu) for food cooked in ghee, and re-splendant clothes have cast you into this jeopardy. The letter that you had sent via the hands of a mes-But the time is not all gone yet. Think about your senger (be-dast-i qasid ) has arrived. You shouldown origin (asl ) and whatever is a barrier (mani‘ ) consider the leave (fursat) as a priceless oppor-to the Haqq, consider it as your enemy, flee from tunity (mughtanam) and consider time (waqt) asit, and fear it (hadhar kunid ). For incontrovertible precious (‘aziz ). No work is accomplished via cus-plain text (nass-i qati‘ ) says, Indeed, some of your toms or habits (rusum, ‘adat). And nothing iswives and children are your enemies. Be cautious gained (afzayad ) save misguidance and forbiddenof them. ( Inna min azwajikum, wa awladikum, things (khisarat, haramat) via deceiving oneself or‘aduwwan lakum. Fa-ahdharuhum).16 occupying oneself with trifling matters (tamahhul, ta‘allul ). Since you have realized my companionship forsome time, it is my duty to warn you once for your The giver of true news (mukhbir-i sadiq) (theown good. Now whether or not you actualize (my prophet of Allah) (on him and his progeny, beadvice) is up to you. Seeing you spending exces- the most complete and perfect benediction, salu-sively (fudulha-i shoma), I understood right at the tation, and peace-offering. (‘alaihi wa ‘ala alihi al-beginning that for you to remain firm (istiqamat) salawatu wa ’l-taslimatu atammuha wa akmaluha.))in fakirhood with such disposition (wad‘a), would has said, May the procrastinators be ruined ( Halakabe hard.16Q.Taghabun 17Quran
178 CHAPTER 7. MAKTUBS 1.123-1.150’l-musawwifuna). 18 i.e those who say I will do it tasks should be completed today, and all but thetomorrow ( Sawfa af‘alu), would be ruined. most important tasks may be saved for tomorrow. To spend the current time (‘umr-i mawjud ) (that This is the ruling of wisdom (hukm-i ‘aql ) , al-is certain) on matters that are merely illusions (sirf- tnough not this-worldly wisdom (‘aql-i ma‘ash),i amr-i mawhum), and keep the (current time that instead it is last-worldly wisdom (‘aql-i ma‘ad ).is merely) illusory (mawhum) for the (last world What more can I write? And peace.that is) certain (mawjud ) — it is an abominable(mustakrah) deed. Instead, the current time (naqd- 7.13 Maktub 1.135i waqt) should be spent (masraf ) on the most im-portant task (amr-i ahamm), and the uncertain life To devoted friend (mukhlisi ’l-sadiq) Muhammadthat would come later should be kept in store for Siddiqattaining worldly ornamentations (muzakhrafat). Summary: Clarifying theMay Haqq (SWT) give us a little bit of his love,and with that keep us uneasy (biy aramiy) so that 1. levels of common friendship (wilayati am-we are saved from finding ease with what is other matan) that there is (kanat). And thethan God. Nothing is gained via talking. Whatshould be sought is the peacefulness of the heart 2. elect (friendship) (aw khassatan) that the elect(salamatiy-i qalb). You should be thinking about of the elect posseses.the real thing, and turn away from the meaninglessthings. You may know that friendship (wilayat) is the name for annihilation and abidingness (fana’, Without a burning love for God, however baqa’ ), and this (friendship) is either common or beautiful it may be elect (‘amm, khass). What is meant by ‘amm or common (friendship) is the general (mutlaqa) Even if it were taking sugar, still it would friendship, and by elect (friendship) what is meant kill the life is the Muhammadan friendship. And annihilation (fana’ ) there is most complete. and the abiding- Har keh juz‘ ‘ishq-i khoda’iy ahsan ast ness (baqa’ ) there is the most perfect. He who has Gar shakar khordan bud, jan kondan ast been ennobled by this magnificent bliss. indeed his body would definitely become soft and compliantWhat is on the messenger but to deliver the mes- 19 for pious acts (ta‘at), his breast would open upsage? (Ma ‘ala ’l-rasuli illa ’l-balaghu? ). for (haqiqi, i.e. inner) Islam, and his nafs would find inner peace (atmannat). Therefore, he is well-7.12 Maktub 1.134 pleased towards his own lord, and his lord is well- pleased towards him.To Mulla Muhammad SiddiqSummary: Forbidding procrastination (taswif ). His qalb became peaceful for its director (muqal- libihi ) (who is God the muqallibu ’l-qulub), and7.12.1 Forbidding procrastination his ruh became attentive (takhallasa) in its total- ity towards the unveiling (mukashafa) of the di-May Hazrat Haqq (SWT) grant (karamat far- vine attribute (hadrati sifati ) lahut.20 His (latifamayad ) you an unlimited ascent (‘urujat biy an- of) sirr became absorbed in observing (mulahazati )dazeh) along the levels of nearness (madarij-i qurb), the shu’un, i‘tibarat (that are the prototypes of thein the measure that he has given reverence to sifat). It is on this station that he receives thethe prince of the messengers (sayyidi ’l-mursalina), lightning-like self-disclosure (tajalliyati ’l-dhatiyati(‘alaihi wa ‘alaihim wa ‘ala alihi ’l-salawatu wa ’l- ’l-barqiyati ). And his khafi is bewildered (tahay-taslimatu atammuha). yara) due to the perfection of divine incompa- rability, sanctification and greatness (li-kamali ’l- Beloved! Time (al-waqt) is like a sharp sword. I tanazzuhi wa ’l-taqaddusi wa ’l-kibriya’i ). And hisdo not know if I would be given leave (fursat) untiltomorrow or not. Therefore, the most important 19alludes to the cleansing of the four elements, note 1 in Amritsari, also this whole line is interpretive 18hadith, explained in the Amritsari notes to maktub 1.73 20Aftabi adds: and embarked on ascending it
7.14. MAKTUB 1.136 179akhfa is arrives (ittisala) in a manner of arrival feet (of the prophet) sometimes do attain a (vision-that is without how ( bi-la-takayyufin), which can- like) state (hal ). However, the difference betweennot take any analogy (wa darbin mina ’l-mithal ). the (true) vision and that (vision-like) hal is like the difference between the trunk and the branch Luckily for the people of luxury (asl, far‘ ) or the prototype and the shadow (shakhs, they get luxury zill ). Neither one is identical to the other one.Hani’an li-arbabi ’l-na‘imi 7.14 Maktub 1.136na‘imuhaYou may know that the Muhammadan elect friend- To Mulla Muhammad Siddiqship (wilayata ’l-khassata ’l-muhammadiyata) is Summary: Forbidding procrastination and delay,distinguished (mutamayyizatun) from all other in attaining the true purposefriendships in both ascent and descent (‘uruj,nuzul ). Now the causes of being distinct is this: 7.14.1 Forbidding procrastination1. With respect to ascent (‘uruj ), (the cause of Your letter that I was longing for has arrived. Since being distinct is that) the fana’, annihilation the carrier reached me at the end of the last ten of akhfa as well as its baqa’, abidingness is days of Ramadan, now I am answering the letter uniquely attained for that elect friendship (al- after it it is over. wilayati ’l-khassati ), while the other friend- ships ascend only upto the (latifa) ’l-khafi, i.e. I have answered the letters of Khan-i Khanan some ascend upto ruh, some upto sirr, and the and Khwaja ‘Abdullah, please study them. I can- rest upto khafi, and it is the final level of the not fathom (ma‘qul ) why you are entering the army common friendship (aqsa darajati ’l-wilayati ’l- at the present time, or what wisdom (hikmat) is ammati ). there in it. Everything is in the hands of Allah (S). You may observe that Hazrat Haqq (SWT), via2. With respect to descent (nuzul ), (the cause of his perfect generosity (kamal-i karam), have given being distinct is that) the bodies (ajsad ) of the you your daily allotment of food (qut-i yawmiyyah). Muhammadan friends also attain a portion of You should consider it a great opportunity (ghan- the perfections of that level of (the Muham- imat) and immerse yourself in your own work (of madan) friendship. Because (the prophet) as- realizing salvation in the last world). Not that it cended on the night of the mi‘raj in his own should be the means of attaining another days al- body, where the paradise and the hell were pre- lottment of food (wasila’-i qut-i digar ). sented (‘urida) before him, and whatever God willed, he informed it via wahy, and he was If so, the chain of intermediaries would be drawn ennobled with the vision of God with his own out (tasalsul mikoshad ). It is faithlessness (kufr ) to eyes. Such a mi‘raj happened for the prophet entertain long hope (tul-i a‘mal) while a dervish. I only. After him, the friends who follow him am not sure if Khajegi would be the means of free- and his footsteps attain a portion from that ing yourself from debt (takhlis-i qard ). If you are elect level. unsure, you may write him clearly. In response, if he answers you clearly, and resolves to free you from And for the soil, in the chalice of the noble debt, then you may join the army in this purpose. ones But what cure is there for procrastination or mak- ing delay? Whatever you do, do it fast. Consider there is an allotment the leave (fursat) a spoil of war. Wa li-’l-ardi, min ka’isi ’l-kirami 7.15 Maktub 1.137 nasibu To Haji Khidr AfghanVision of God in this world happened only for the Summary: On the sublime rank (‘uluwwishan) ofprophet. Some of God’s friends who are below the discharging the duty of namaz, which depends on
180 CHAPTER 7. MAKTUBS 1.123-1.150the perfection that is in the end of the ends (keh And also, you may know that the standing (rutba)manut ast kamal-i an be-nihayat al-nihayat), and of namaz in this world is the same as the standingwhatever else like that has been predestined. of the vision in the last world. In this world, the ultimate nearness is in namaz as in the last world,7.15.1 Sublime rank of namaz the ultimate nearness would be in the vision. And you may know that the rest of the worship (‘ibadat)I have received the letter that I was longing for, are means to (make) the namaz (perfect). For theand I understood what you meant clearly. (Experi- namaz is the [ultimate] purpose (az maqasid ). Andence of) pleasure (iltidhadh) in worship, and elim- peace and grace (Wa ’l-salamu wa ’l-ikramu).ination of discomfort (kulfat) in discharging that— it is a magnificent bliss from the Haqq (SWT) 7.16 Maktub 1.138— especially when it happens during dischargingsalat. And (that pleasure in salat) does not hap- To Shaykh Baha’ al-Din Sirhindipen except for the ones who have reached the end Summary: On censuring this world, and rejecting(muntahiyan), and it is especially true for obliga- the companionship of the people pre-occupied withtory (fara’id ) salat. In the beginning of the end this world.(ibtida’i nihayat), more pleasure is attained in su-pererogatory salat and in the end of the ends (ni- 7.16.1 Censuring this worldhayat al-nihayat), that (more pleasure) is attainedin obligatory (fara’id ) (salat). While discharging My well-instructed son! Do not remain contentthe supererogatory (nawafil ) (salat,) he considers with this accursed world. And do not lose the trea-himself a jobless vagabond (bikar.) On the other sury that is continuously facing in the direction ofhand, while discharging the obligatory (fara’id ) the holy person of God (sarmaya-i dawam-i iqbal rasalat, he considers himself to be doing his most be-janab-i quddus-i khodavandi ). You should reflectmagnificent deed (kar-i ‘azim nazdi u). on what thing you are buying for what thing, for it is sheer stupidity to sell the last world out for this You may know this work as a great felicity world, or to take up the creation giving up on God. I do not know whom God would give it to Bringting togther this world and the last world, it is like the bringing together of two contrary things. Iyn kar dawlat ast kanun ta karar sad This world and the last world How beautiful would it be if they wereYou may know that nafs truly has no share in thepleasure (iltidhadh) that comes into hands while brought togetherdischarging the salat, It is as if (the nafs) is cry-ing in all that pleasure. Sub-hana ’llah! What a Ma ahsana ’l-dina wa ’l-dunya(sublime) standing is it! law wijtama‘a Luckily for the people of luxury Of these two contrary things, you may take they get luxury whichever one that you choose. And you may pur- chase in exchange of yourself. However, peace of Hani’an li-arbabi ’l-na‘imi the last world is forever, and the peace of this na‘imuha world is only a little and ephemeral. This world has been cursed (mabghud ) by the Haqq (S), andOnly merely discussing and listening to such talk the last world is where his good-pleasure lies (ta‘alais enough for senseless people like ourselves. va taqaddasa).For once, from all these disturbing You may love life ardently, but indeed you thoughts of mine, let me cheer up would be a corpseBariy beh hich khatir-i khod shad And hold on to this world/life as long as mikonam you want, still surely you would sepa- rate
7.17. MAKTUB 1.139 181 ‘Ishq-i ma shi’ta fa-innaka mayyitun his religion goes away ( Man tawada‘a ghaniyan li- Wa ’l-zam ma shi’ta, fa-innaka mu- ghinahu, dhahaba thulutha dinihi).22 fariquhu Therefore, you may reflect on whether such ob- sequiousness and pandering is due to his wealth orFinally one would have to leave the wife and the something else. There should be no doubt thatfamily, and give the responsibility of taking care it is due to his wealth. So that would cause one-of (tadbir ) them onto the Haqq (S) . Therefore, third of his religion to go away. If so, where isone should imagine that one is already dead, and your Islam, and where is your salvation (najat). Irelegate one’s understandings (fuhimat) onto God. have discussed all these so harshly because I know that rich food cooked in ghee, and companionship Indeed, some of your wives and children are of people opposed to religion has become a bar-your enemies, fear them Inna min azwajikum, wa rier that is blocking your heart from realizing suchawladikum, ‘aduwan lakum. Fahdharuhum.21 — it good saying and advice. As a result, all these ad-is an incontrovertible saying of God that you must vices do not work in you. Be warned, be warned, behave heard many times. So how long would you warned from their companionship, be warned fromsleep like a rabbit (with your eyes open)? For fi- even seeing them. Allah grants opportunities.nally, you would have to open your eyes. Com-panionship and closeness (suhbat, ikhtilat) with the May Allah (S) save us and you from things onpeople of this world is like lethal poison. Whoever which he is not well-pleased, he who is our supremewould die from its poison, his death would be eter- lord, by reverence of the prince of men, who isnal. Merely a hint is enough for a man of wisdom. praised for being preserved from short-sightedness.Additionally, I am publicing it openly and emphat- (Najjana ’llahu subhanahu wa iyyakum, min ma laically.. How can I put more stress on it? The food yarda ‘anhu, rabbuna ’l-muta‘ali, bihurmati sayyidicooked in ghee in the courts of the king and the ’l-bashari ’l-mamduhi, bima zagha ’l-basar ). Onnoblemen would increase the ailments of the heart. him and on his progeny be the best of the benedic-Therefore, while being there, how can you attain tions and the most perfect of the peace-offerings,welfare and salvation (falah, najat)? Be warned, and peace (‘alaihi wa ‘ala alihi mina ’l-salawatibe warned! Let me stress it again, be warned, and afdaluha wa mina ’l-taslimati akmaluha, wa ’l-be warned. salam ). What I should do. that is what I have 7.17 Maktub 1.139 told you To Ja‘far Beg Nehani You may accept it or not, whatever you Summary: Clarifying that it is permitted to speak wish ill (nakuhish) of them who speak ill of the people of Allah. Man ancheh shart-i bilagh-ast, ba to miguim I am honored to receive your priceless letter. May the Haqq (SWT) keep you in good health because To khah az sokhnam, chand gir khah milal you are looking into (tafaqqud ) how the fakirs are (ahwal-i fuqara) always both when you are presentFlee from their companionship fast as you would and when you are away.flee from lions. When a lion attacks, it would causedeath in this world, although it may benefits him Dear sir! When the unbelievers of the Qura’ish,in the last world. In contrast, companionship of because they were luckless (biy sa‘adat), used tothe kings cause eternal death and everlasting harm exceed the bounds in speaking ill of the Muslims(halaka ’l-abadiyya wa ’l-khisarata ’l-sarmadiyya). , the prophet asked some of the poets of islam toSo protect yourself from their companionship, stay speak ill of the unbelievers, and those poets, in theaway from their food, remain aloof from their love, presence of the prophet, climbed the pulpit (min-and refrain from seeing them. It comes in a sound bar ) and spoke ill of the unbelievers publicly. Thehadith report, If one shows obsequiousness to a prophet said that as long as he was speaking ill ofwealthy man due to his wealth, then one-third of21Quran 22hadith
182 CHAPTER 7. MAKTUBS 1.123-1.150the unbelievers, the holy spirit remained with him. rejecting the ma sewa]. If not [that focus] wouldBeing blamed and hurt (malamat, idha’ ) are the slacken progressively (futur dar qafa). You hadspoils of the burning love to God (mughtanamat-i a beautiful (khub) focus (mashgul ). But before it‘ishq ). gained strength (quwwat) it became weak (du“af ) . Any way, there is no reason to worry. If you O Allah! Put me among them (Allahumma can be relieved from these worldly troubles, then itja‘alna minhum), by the reverence that the prince would be even better than before. You may con-of the messengers deserves, (bihurmati sayyidi ’l- sider all these causes causing the worries (asbab-imursalina), ‘alaihi wa ‘ala alihi wa ‘alaihim, mina tafarriqa’ ) as causes for peace (jam‘iyyat), and as’l-salawati wa ’l-taslimati atammuha wa akmaluha. much as possible keep on doing your work. Wa ’l-salam.7.18 Maktub 1.140To Molla Ma‘sum Kabuli 7.19 Maktub 1.141Summary: Clarifying that pain and hard work(rakhj, mihnat) are concomitant to love. To Mulla Muhammad Qalij Summary: Clarifying that the supporting- O beloved! Pain and grief (rakhj, mihnat) are foundation (‘umdat) for this work is love and pureconcomitant to love. He who chooses fakirhood intention (mahabbat, ikhlas).(faqr ), he has no escape from (la bud ) pain andgrief (dard, ghamm). 7.19.1 Foundation of sufism is love and pure intention From your love, it is only pain and suffer- ing that I get May Hazrat Haqq (SWT) may grant you progress, by reverence of the prince of the messengers, Is there not things that make one happy, (Hadrat-i haqq (SWT) taraqqiyat-i karamat far- under the canopy of the heavens? Are mayad, be-hurmat-i sayyidi ’l-mursalina), ‘alaihi they few? wa ‘ala alihi, ’l-salawatu wa ’l-taslimatu. You have written nothing about the states of your heart. Ghard az ‘ishq-i to-am, chashni darud How is it? Keep writing something on this mat- ghamm ast ter, so that I would be compelled to give you face- turning at a distance (tawajjuh-i gha’ibana). The Dar neh zir-i falak, asbab-i tana“um, cheh supporting-foundation (‘umdat) for this work (of kam ast God-realization) is love and ikhlas, purity of in- tention. If progress is not felt at the time (al-halGod the beloved wants a [monk-like] disattachment taraqqi mafhum nashod ), it is not (a cause of) grieffrom the world (avaragi ), so that one is completely (ghamm nist). When states of ikhlas stands therecut off from all that is other than him (ghayr u (istiqamat bar ahwal-i ikhlas ast), there is (still)bekulliyat inqata‘ hasil gardad ). Here, there is ease hope that many years task would be done in a mo-in unease (aram dar biy-aram), there is pleasure23 ment (kar-i sanin be-sa‘at moyassar gardad ). Andin burning (saz dar suz ), rest in restlessness, (qarar peace.dar beqarari ), relaxedness in soreness (rahat dar ji-rahat). On this station, to seek leisure (faraghat) 7.20 Maktub 1.142would be to cast oneself into affliction (mihnat). To Mulla ‘Abdu ’l-Ghafur Samarqandi One should surrender (sopord ) oneself com- Summary: Clarifying that even if only a little frompletely to the beloved lord. And whatever that the nisbat of these masters comes into hands, it iscomes from him, it should be accepted with the not little.most heart-felt good-pleasure (ashadd-i rida). Youshould not even frown in disapproval. This is the I have received the noble letter that you have sentmethod in which you should carry on living your us out of your generosity (az ru’i iltifat). To lovelife. As much as possible, stay standing firm (is-tiqamat) [in maintaining your focus on God and 23check saaaz in persian dict.
7.21. MAKTUB 1.143 183the fakirs and to keep your face turned (tawajju’ ) Exalted Allah! Keep us and them fixed on emulat-towards this tribe is a magnificent bliss from God ing the prince of the prophets who is free from any(ajall-i ni‘am-i khodavand ) (JS). You may ask and defect in his eye-sight, on him and on his progenyseek from (mas’uwl, marjuw ) hazrat Haqq (SWT) be benediction and peace, outwardly and inwardly.so that you may remain firm on this. The trib- Thabbatana ’llahu subhanahu wa iyyakum ‘ala mu-ute that you have sent to the dervishes has also taba‘ati sayyidi ’l-bashari ’l-mutah-hari, ‘an zaighiarrived, and prayers (fatiha) have been recited (on ’l-basari, ‘alaihi wa ‘ala alihi ’l-salawatu wa ’l-receiving them). The tariqa that you have taken, salamu, zahiran wa batinan. This is the work, andand the nisbat that you have attained, you have all else is in vain ( kar-i iyn-ast, va ghair in hamehnot discussed anything on them. May Allah save hech).us (Ma‘a)! May there be no negligence in it!Blinking the eyes just once, meditating on 7.21 Maktub 1.143 you, before the eyes To Mulla ShamsBetter than intimacy with the beautiful Summary: Clarifying that you should consider the ones, the whole life time of youth a spoil of war, and should not waste it in fun and frolic.Yek chashm zadan khiyal-i u, pesh nazrbehtar ze wisal-i khubtariyan hameh ‘umrEven if only a little from the nisbat of these mas- 7.21.1 Youth is a great opportunityters comes into hands, it is not little. Because theend of others has been inserted into their beginning Mawlana Shams! Lover of the fakirs! You should(nihayat-i digaran dar bidayat-i ishan mundarij consider your season of youth (mawsum-i jawani )ast ). a spoil of war, and so should not waste it in fun and frolic, and should not exchange it for walnuts Estimate! My rose garden and raisin [like children do]. Else finally you would How would it be in the spring? have nothing but regret and penitence (nadamat, pashimani ) [on the day of last judgment] but it Qiyas Kun! Ze Gulistan-i man would not bring any benefit [there]. You should bahar-i marra take pre-caution [right now, before it is too late].However, all is not lost (gamm) from this negli- You should discharge the duty of five times agence, when the string of love (rishteh-i mahabbat) day namaz in congregation, and differentiate be-that carries this nisbat is strong. The shirt (farji ) tween halal and haram. The method of salva-that has been worn many times has been sent to tion in the last world is to follow the master ofyou. Wear it again and again, and be aware of ob- the sharia, (‘alaihi wa ‘ala alihi ’l-salawatu wa ’l-serving adab with it, so that torrents of effusion taslimatu). Pleasure that is going to be annihilated(faydh) come out of it. Whenever you would wear or bliss that would be destroyed (taladhdhudhat-that shirt, be in a state of ablution, and repeat i faniya’, tanu“umat-i halika) should not be theyour lesson (takrar-i sabaq). I hope that a complete focus of your gaze (manzur-i nazr ). And exaltedmeditative-state (jami‘yat-i tamam) would show Allah grants success in doing good ( Wa ’llahu sub-its face. Whenever you would write, you should hanahu muwaffiqu li-’l-khayrat).first write on the states of your own inside (ahwal-ibatin-i khod ). Since states of the outside (ahwal-i 7.22 Maktub 1.144zahir ) is worthless without the states of the inside(ahwal-i batin). To Hafiz Mahmud Lahuri Summary: Clarifying the meanings of: sayr, and Whatever is spoken on the beloved suluk, sayr ila ’llah, and sayr fi ’llah. sayr ‘ani it’s most beautiful! ’llah bi-’llah, and sayr dar ashya Az harcheh mirdad sukhn-i dust May Hazrat Haqq (SWT) grant you (karamat Khushtar ast farmayad ) progress in the levels of perfection that
184 CHAPTER 7. MAKTUBS 1.123-1.150is beyond levels (biy-indiraj ), by the interme- indirectly expressed ny any indirect expressiondiation of the prophet who is free from defect (tukna bi-kinayatin). No knower may knowin his eye-sight, (Bi-hurmati sayyidi ’l-bashari ’l- him (ya‘lamuha). Or no perceiver may per-mutahhari,‘an zaighi ’l-basari ), ‘alaihi wa ‘ala alihi ceive him (yudrakuha). And this sayr is called’l-salawatu wa ’l-taslimatu baqa’. Whatever is spoken on the beloved 3. Sayr ‘ani ’llah bi-’llah: It is the name for the it’s most beautiful! third sayr. It is also a cognitive movement. It refers to Az harcheh mirdad sukhn-i dust Khushtar ast (a) attaining the knowledge of the highest (a‘la) things (initially) andThe journey (sayr ), and the wayfaring (suluk ) areexpressions for movements within knowledge i.e. (b) then coming down and attaining thecognitive movements, harkat dar ‘ilm, which is the knowledge of the lower (asfal ) things,intelligible of how, (maqula’-i kayf ). There is noroom here for true movement (of things that exist) (c) then (attaining the knowledge of) theharkat-i ainiy. very lowest things, 1. Journey in Allah or annihilation (Sayr ila ’llah, (d) finally returning backwards to (attain fana’ : Therefore, sayr ila ’llah is merely a cog- the knowledge of) the contingent things nitive movement (harkat-i ‘ilmiya’ ). For ex- (ila ’l-mumkinati ruju‘a ’l-qahqari ) hav- ample, ing begun the descent from (attaining the knowledge of) all the levels of Necessary- (a) (man) attains the knowledge of low ness in their entirety. things, and from thereon Such a person is called the knower of God (b) he attains the knowledge of higher things, (‘arif ). Concurrently, he has then even higher things. (a) forgotten Allah while being in Allah (c) (And he keeps on ascending) and he jour- (nasiya ’llahu bi-’llahi ) neys (tayy) the created things completely, and (b) returned from Allah while being with Al- lah (raja‘a ‘ani ’llahi ma‘a ’l-llah). (d) then loses that knowledge (of the created things) totally, and Also, concurrently, he is also the one who (e) finally attains the knowledge of the dhat, (a) has found but still has lost (God his person of the Necessary. beloved) (wajidu ’l-faqidu) This hal is also called fana’, annihilation. (b) is intimate with but still is sepa- rated (from God his beloved) (wasilu ’l- 2. Journey in Allah or abidingness (Sayr fi ’llah, mahjuru ) baqa’ ): It is a cognitive movement (harkat- i ‘ilmiyyah) on the levels of Necessaryness (c) is near but still is far (from God his (maratib-i wujub). A movement that in- beloved) (qaribu ’l-ba‘idu) creases the knowledge of the names, attributes, modes, crossing-overs, holiness, incomparable- 4. And the fourth sayr is the journey in (the ness (asma, sifat, shuyun, i‘tibarat, taqdisat, knowledge of) the things (sayr dar ashya): It tanzihat) of the Necessary level by level. Fi- means attaining the knowledge ( ‘ulum) about nally, he finishes by reaching a (sublime) level the things i.e. the knowledge of the things that that cannot be expressed (‘ibarat) by any ex- went away completely in the first sayr, that pression, or alluded by any allusion (ishara), (knowledge starts to) reappears one thing af- or named by any name (tusamma bismin) or ter another thing. Therefore, this fourth sayr is the counterpart (muqabil ) of the first sayr, and the third sayr is the counterpart of the
7.23. MAKTUB 1.145 185first sayr. (The first two sayr, i.e. sayr ila 2. Clarifying the mystery behind the lack of rapid’llah and sayr fi ’llah happens for the sake (besur‘at) effects (‘adam-i ta’aththur ) in someof attaining friendship and they are called of the beginners in this sublime tariqa (ba‘difana, annihilation and baqa, abidingness (re- az mubtadiyan-i in tariq)spectively.) On the other hand, the third andthe fourth sayr happens for the sake of invit- May exalted Allah keep us and you firm oning people to Allah, and they take place only the straight, wide and well-tested highway of thefor the prophets. Salawatu ’llahi ta‘ala wa Mustafan sharia, on its owner be benediction, peacetaslimatuhu ‘ala jami‘him ‘umuman, wa ‘ala and greeting. And may Allah gives him mercy whoafdalihim khususan. And those who follow says amin after this. Amin! (Thabbatana ’llahuthem perfectly have also a share in the station subhanahu wa iyyakum, ‘ala jaddati ’l-shari‘atiof these masters (‘alaihimu ’l-salawatu wa ’l- ’l-mustafawiyyati, ‘ala sahibha ’l-salawatu wa ’l-taslimatu). It is as God has said, (O prophet! salamu wa ’l-tahiyyatu, wa yarhamu ’llahu ‘abdanTell them, This is my path. I invite (people) qala aminan).according to my insight. I and those who fol-low me. ( Qul, Hadhihi sabili. Adwu‘ ila ’llahi 7.23.1 Journey in the world of com-‘ala basiratin. Ana wa mani ’l-taba‘ani )24. mand in the beginingThis is the story of the beginning and the end (bi- The sufi shaykhs of the Naqshbandi tariqa (qad-dayat, nihayat). My purpose behind narrating this dasa ’llahu ta‘ala asrarhum) have chosen the jour-is to strengthen (taquwwiyat) [the desire] in the ney in the world of commands (sayr-i ‘alam-i amr )seekers [to undertake these sayrs], and make them in the beginning (dar ibtida’ ). The world of em-long for (tashwiq) [these.] pirical things (‘alam-i khalq) is cut through (at a later stage) after completing that journey (in the The jaundiced people take sugar with de- world of command.) This is not in accordance to sire the shaykhs of the other tariqas. In the beginning, they undertake the journey in the world of em- as for the blind, you take a lot??? pirical things (‘alam-i khalq). And after crossing (tayy) it, they step onto the world of command, and Bar shakar ghultada’iy safra’iyan (finally) reach the station of attraction (maqam-i az bara’iy kur’iy sawda’iyan jajdhba). For this reason, the Naqshbandi tariqa is the nearest (aqrab) tariqa. And necessarily theAnd peace towards them who follow guidance, and end (nihayat) of others is inserted (mundarij ) intotake up following the Mustafa, on him and on his their beginning (bidayat).progeny be benedictions and peace-offerings (Wa’l-salamu ‘ala mani ’ttaba‘a ’l-huda, wa ’ltazama Estimate! My rose gardenmutaba‘ata ’l-mustafa, ‘alaihi wa ‘ala alihi, al- How would it be in the spring?salawatu wa ’l-taslimatu.)7.23 Maktub 1.145 Qiyas Kun! Ze gulistan-i man bahar-i marraTo Mulla ‘Abdu ’l-Rahman Mufti 7.23.2 Absence of rapid effectsSummary:1. Clarifying that the sufi shaykhs of the sublime Despite beginning their journey from the world Naqshbandi tariqa (qaddasa ’llahu ta‘ala as- of command, some of the seekers of this sublime rarhum) have chosen the journey in the world tariqa do not feel the effects (ta’thir ) speedily (be- of commands (sayr az ‘alam-i amr ) in the be- saru‘at), and cannot realize the pleasure and sweet- ginning ness (iltidhadh, halawat) that is the preface to ja- jdhba fast (be-zudi ). It means that (for those stu-24Quran dents,) their nisbat with the world of command
186 CHAPTER 7. MAKTUBS 1.123-1.150(‘alam-i amr ) is weaker (da‘if ) than their nisbat keh to tifli, va khaneh rangin astwith the world of empirical things (‘alam-i khalq). What a bliss (cheh ni‘mati ) is this that Hazrat This weakness is the barrier to their having a Haqq (SWT) has favored you (karamat farmayad ),speedy effect and capability to experience effect in the peak of youth (‘afwan-i shabab), with the(ta’thir, ta’aththur ). This barrier to experience ef- good fortune that is repentance (tawfiq-i tawba)fect (butwa-i ta’aththur ) remains until [their nis- and kept you firm (istiqamat) on it. It can bebat with] the world of command becomes stronger said that all the worldly bliss (tan“umat-i tamam-i(quwwat) than [their nisbat with] world of empirical dunya), when compared to that bliss, is like what athings, and the inter-relationship is reversed (amr drop of water is to a vast ocean (darya-i ‘amiq). Itmun‘akis gardad ). is so since that bliss is the cause of good-pleasure of the master, which is above (fawqa) all the bliss that In this sublime [Naqshbandi-Mujaddidi] tariqa, there is, be it of this world or be it of the last world.the cure (‘ilaj ) for this weakness (du“af ) is a com- And the good pleasure of Allah is the greatest ( Waplete miracle by a possessor of complete miracle ridwanun mina ’llahi akbaru)25(sahib-i tasarruf-i tam). In the other tariqas, itscure is initially the purification (tazkiya’ ) of the And peace towards them who follow guidance,nafs, and later observing hard-to-do practices (dar and take up following the Mustafa, on him andyadat va mujahadat-i shuqqa’ ) as per the sharia. on his progeny be the most complete and most per- fect benedictions and peace-offerings ( Wa ’l-salamu You may know that if one finds effects later ‘ala mani ’ttaba‘a ’l-huda, wa ’ltazama mutaba‘ata(butwa’-i ta’aththur ), it does not mean he has less ’l-mustafa, ‘alaihi wa ‘ala alihi, al-salawatu wa ’l-receptivity (nuqsan-i isti‘dad ). Because many peo- taslimatu atammuha wa akmaluha.)ple with perfect receptivity may fall into such jeop-ardy (tamm al-isti‘dad keh be-in bala’ mubtala’ gar- 7.25 Maktub 1.147dand ). And peace. To Khwaja Muhammad Ashraf Kabuli7.24 Maktub 1.146 Summary: Clarifying on which is earlier, the break- ing away (gusistan) (from worldly things) or theTo Sharf al-Din Hussain Badakhshi joining together (paivastan) (with God.)unedited Summary: Religious advice on repeating(takrar ) the lesson (sabaq). Hazrat Haqq (SWT) bestows on us progress on the degrees of perfection (madarij-i kamal ) in the Sharf al-Din Hussain! My son! Your letter has measure of the reverence of prince of the messengersarrived. Praise and gratefulness to exalted Allah (bi-hurmati sayyidi ’l-mursalina ), ‘alaihi wa ‘ala(Li-’llahi subhanahu ’l-hamdu wa ’l-minnatu) that alihi, ’l-salawatu wa ’l-taslimatu, atammuha.you have been made felicitous by the felicity thatis remembering the fakirs. (There are three opinions among the shaykhs of sufi tariqas on this matter: ”Which takes place The lesson that you have taken, repeat it again first? The breaking away ( gusistan) from God? Orand again, and keep your time occupied through it. the joining together ( paivastan) with God? hasDo not let the leave you have been given slip out of placedyour hands. God forbid! Lest (mabad ) ostentations[of this ephemeral world] that is on the way to anni- 1. (First opinion:) breaking away ( gusistan) ishilation (faniyya) does not cast you away from the prior to joining together ( paivastan).place (az ja bard ) [that is the sufi path.] And the[worldly] pomp that is on the way of destruction 2. (Second opinion:) joining together ( paivastan)(tumturaq-i za’ila’ ) may not lessen the sweetness is prior to breaking away ( gusistan)(tumturaq-i za’ila’ behalawat sazad ) of [that path.]O son! Listen to my primary advice! 3. (Third opinion:) silence (on this issue.)For you are a child, and the house is (Third opinion: Silence) Hazrat Abu Sa‘id Khar- gaudy88 raz (may Allah sanctify his secrets, qaddasa ’llahuHameh andar ze man be-to in ast 25Q.??t?.9.72
7.26. MAKTUB 1.148 187sirruhu) (has chosen the third opinion and) has first solution, (which is also in the second solutionsaid, Until one becomes free, one would not receive. as well,) Which one is prior in time? ( BreakingAnd until one receives, one would not become free away or joining together? However, that problem( Ta narahi niyabi, ta niyabi narahi). I do not know is resolved in the Mujaddidi solution.) So under-which one is earlier. stand! And exalted Allah inspires what is correct ( Wa ’llahu subhanahu ’l-mulhim li-’l-sawab). (Mujaddidi opinion, they are concurrent:) Theauthor (Mujaddid) is saying that both breaking (Breaking away and joining together,) save theseaway ( gusistan) and joining together ( paivastan) two, all are in vain (Wa biduni hima khartu ’l-takes place concurrently. Neither “joining together qatadi.) The first level (martaba) (i.e. breakingwithout breaking away”, nor “breaking away with- away) depends on sayr ila ’llah and the secondout joining together ” is possible. In summary, (level, i.e. joining together) depends on sayr fi ’llah.There is no definite answer on which one, (breaking And via the combination of both of these sayrs, (theaway or joining together ) is the original cause, i.e. wayfarers) reach the level (martaba) of friendshipwhich one causes (‘illiyat) the other. and perfection (martaba-i wilayat, kamalat) in dif- ferent degrees (darajat). 26 They are done with (Second opinion, joining together is prior:) the purpose of attaining the ability to give othersShaikhu ’l-Islam Harawi (quddisa sirruhu) has cho- perfection and arriving on the degree of giving in-sen the second opinion, and has said, It is pre- vitation (tahsil-i takmil, wusul be-daraja’i da‘wat).ferred that joining together is prior i.e. happensbefore ( Sabaqat az an tarf nakuwst, bali). How- I gave two shouts, (I let everyone know)ever, the group that puts breaking away ( gusistan) Anyone (awake) in the village? (Let himprior to joining together ( paivastan), even they arenot opposed to joining together ( paivastan) being be aware!)prior. Because (when they said that joining to-gether ( paivastan) is posterior) they meant (that) Bang-i do kardamjoining together ( paivastan) as (posterior, which is) Agar dar dih, kas-asta unbounded manifestation (zuhur-i mutlaq), butthey still allowed a bounded manifestation (zuhur- 7.26 Maktub 1.148i tamm) to be the prior. (That is they proposedthat the manifestations (zuhur ) happened in this To Mulla Sadiq Kabulisequence: Summary: Clarifying that: 1. bounded manifestation (zuhur-i tamm) 1. he who is content (sahib-i raiy) is deprived (biy-hasil ). 2. breaking away (gusistan) from this world 2. you should not deceived (maghrur nashonad ) 3. unbounded manifestation (zuhur-i mutlaq)). by patronage (zinhar ) via the intermedia- tion of the spirits (ruhaniyat) of the sufiTherefore, it is now understood that breaking away shaykhs, and their assistance. (ankeh zin-( gusistan) happens prior to a unbounded manifes- har, betuwassut-i ruhaniyat-i masha’ikh vatation (zuhur-i mutlaq), although a bounded man- imdadat-i ishan, maghrur nashonad ). Thatifestation (zuhur-i tamm) happens prior to that those forms of sufi shaykhs are actually sub-breaking away ( gusistan). So it is now known that tleties of their own sufi shaykhs (suwar-iit is merely a difference in expression (between the an masha’ikh fi ’l-haqiqat lata’if-i shaykh-ifirst and second groups.) muqtada-st.) However, the first group (who say that breaking I have received two letters from you one afteraway, gusistan from this world happens later) is the other. I understood from the first letter thatambitious (buland ) in their gaze (nazr ), as they do you have attained what you were seeking, and havenot pay any attention to little things (like a break-ing away that is in the form of a bounded mani- 26There are two other sayrs left: 3. journey in (the knowl-festation, zuhur-i tamm that indeed happens first). edge of) the things (sayr dar ashya), and 4. journey fromYou should know that a problem is created in this Allah in Allah (sayr ‘ani ’llah bi ’llah)
188 CHAPTER 7. MAKTUBS 1.123-1.150made the journey (az husul va sayriy inba namud ). If a door closes, O mind!And I understood from the second letter that you He would open other doorsare (still) thirsty (tashangi ), as you have not at-tained (biy hasili ) anything so far. Gar dari basteh shud, Ay dil! digari bekoshayand Alhamduli ’llah subhanahu! The second condi-tion is that what should be considered. You may This type of low vision (kuteh nazari ) calls for aknow that he who is content (sahib-i rayy) is the high-degree of lack of relationship (biy munasabati )one who has not attained (biy hasil ). And he who (with God). Especially, it is bad to see that forconsiders that he lacks attainment (biy hasil ), ac- (a distinguished) person like you. It is especiallytually he is the one who has attained (wasil ). blameworthy (shana‘at) to seek and attain (ta- lash, tahsil ) all these that the Haqq has cursed (First,) you have been warned again and again (mabghuda’ ) while in the garb of a fakir (kiswat-not to be deceived by patronage (zinhar ) via the i fuqara’ ). It is surprising that such an evil deedintermediation of the spirits (ruhaniyat) of sufi seems to be beautiful (ziba) in your gaze (darshaykhs and their assistance. Because those forms nazar-i shoma).of sufi shaykhs are actually the subtleties of yourown shaykh that has become manifest having taken You may seek the things that you need as muchtheir forms. You should keep your focus towards a as you find it necessary, but is complete foolish-single direction only (which is your own shaykh). ness (safahat-i mahd ) to to focus the entire mindFocusing towards many directions would result in (tamam-i himmat) for it, or to waste your life be-loss. May exalted Allah save us from that (‘Iyadhan hind it. The leave you have been given (fursat), i.e.bi-’llahi subhanahu). your lifetime, it is as if a spoil of war. Woe to him (hazar afsus) if one spends it in purely nonsensical Second, I have told you repeatedly and emphati- acts — it is a news of stipulation (shart). What iscally (muqarrar, mu’aqqad ) to shorten (mukhtasar ) on the messenger but to deliver the message? (Mayour worldly chores, so that you may finish them ‘ala ’l-rasuli illa ’l-balaghu? ). Do not be saddenedin a short time. Leaving the necessary tasks (e.g. at what people say about you. What they are hint-worship) (amr-i daruri ra gudhashteh) and taking ing at, if it is not in you, then you need not worry.up unnecessary tasks (amr-i lata’il pardakhtan) is What felicity is this when people gossip that some-not evidence of intelligence or far-sightedness (‘aql, one is bad, because it means actually he is good.varandish). But what can I do? You do what you However, if the contrary happens, its dangerous.want to do. What others say does not have much ef- And peace.fect in you. Now you know. What is on the messen-ger but to deliver the message? (Ma ‘ala ’l-rasuli 7.28 Maktub 1.150illa ’l-balaghu? ).7.27 Maktub 1.149 To Khwaja Muhammad Qasim Summary: Clarifying that which deserves to be theTo Mulla Sadiq Kabuli object of seeking (matlub), apart from the Neces-Summary: Clarifying that although the Almighty sary, wajib (ta‘ala va taqaddasa).has relegated things (ashya’ ) onto the worldlyintermediaries (asbab), there is no need to sew 7.28.1 God should be our sole object(dukhtan) one’s gaze (nazar ) onto a fixed interme- of focusdiary (bar sabab-i mu‘ayyan) I am delighted to receive your generous letter Brother Mawlana Muhammad Sadiq! It is sur- (iltifat-nameh). Do not become distressed (dil-prising that you have cast yourself into the world of tang) by separation with worldly circumstancesworldly intermediaries (‘alam-i asbab). Although (tashattut-i awda‘i dunyawwi ) or dispersion ofthe intermediary of intermediaries (musabbib al- states that are in form [merely] (tafarruq-i ahwal-iasbab) is the almighty, he has relegated things onto suri ). These are not so valuable that you should beintermediaries. So what is the need to fix the gaze displeased over them. For this world in on the pathonto a fixed intermediary?
7.28. MAKTUB 1.150 189of destruction (dar ma‘rid-i fana’ ). You should liveyour life according to the good-pleasure (mardi ) ofthe Haqq (SWT), regardless of whether it is easyfor you or hard, at this time (dar in daman). Noth-ing else deserves to be the object of seeking (matlu-biyyat) apart from the person of the Necessary Ex-istence (dhat-i wajibu ’l-wujud ) (JS), for such a no-ble man like you. Despite this, by your generosity,if you point me towards any thing to do, I shallconsider it to a favor, and strive my best [to do it.]And peace.
190 CHAPTER 7. MAKTUBS 1.123-1.150
Chapter 8Maktub 1.151-1.1908.1 Maktub 1.151 (fana’-i akmal ) is established on this station. Here lightning-like self-disclosure of the person (tajalli-iTo Mir Mumin Balkhi dhati barqi ) means the manifestation of the divine person (zuhur-i hadrat-i dhat) without the interme-8.1.1 Yad dasht diation of (biy-tawassut) the modes and crossing- overs. Now if [the veils of modes and crossing-overs Whatever is spoken on the beloved do] return, then that [alleged] presence without ab- it’s most beautiful! sence transforms itself [i.e. that presence does in- clude periods of absence,] and so that cannot be Az harcheh mirdad sukhn-i dust said to be yad dasht, [which does not have any ab- Khushtar ast sence.] Therefore, it is realized that the witnessing (shuhud ) of these masters is the most complete andIn the tariqa of the hazrats of khwajegan, yad most perfect (atamm, akmal ). And the perfectnessdasht means presence without absence ( hudur biy- of their annihilation and the completeness of theirghaibat), i.e. constant presence of the divine person abidingness are commensurate to the perfectness(dawam-i hudur-i hadrat-i dhat). piercing through and completeness of their witnessing (shuhud ).the veils of modes and crossing-overs (takhallul-ihujb-i shu’uni va i‘tibarati ). If sometimes there Estimate! My rose gardenis presence (hudur ) and some other time absence How would it be in the spring?(ghaybat), i.e. sometimes the veil is completelyraised and some other times it comes in-between Qiyas Kun! Ze gulistan-i man[the person of God and the sufi] then it is not bahar-i marraacceptable to these masters. [That type of tem-porary presence happens] in the lightning-like self- 8.2 Maktub 1.152disclosure of the person (tajalli-i dhati barqi ) wherethe veils that are before the divine person [covering To Shaikh Farid Bukhariit from the sufi] are raised for [a very short dura-tion only, like] the flash of a lightning and then 8.2.1 Obeying the prophet is obey-within another moment [the person of God] gets ing Godhidden [from the salik] behind the veils of modesand crossing-overs. Allah (SWT) stated, He who obeys the rasul, he in- deed obeys Allah ( Man yuti‘i ’l-rasula, fa-qad ata‘a Therefore, attaining the presence without ab- ’llah).1 Hazrat Haqq (SWT) stated that obeyingsence (hudur biy-ghaybat) means that the lightning- the prophet is identical to obeying himself. Con-like self-disclosure becomes permanent (da’imi ) so sequently, obeying God (‘azza wa jalla) withoutthat the veils never return (hujub har gaz ruju‘nakonand ). That happens at the end of this 1Qpath, and it said that most perfect annihilation191
192 CHAPTER 8. MAKTUB 1.151-1.190obeying the rasul is not a (true) obeying of God It is said that once the shaykh of the city of(S). To stress and verify this interpretation, the Mihna, Abu Sa‘id Abu ’l-Khayr was sitting in aword indeed ( qad) has been used, so that some gathering, and the great sayyid, who was a pre-idiot may not differentiate between these two obey- eminent sayyid of Khurasan, was sitting there also.ings, and may not consider one superior to the In the meantime, an intoxicated man predominatedother. Hazrat Haqq (SWT) has slandered them by his state arrived there. At that time, Shaykhwho differentiate between these two obeyings, as Abu Sa‘id treated him more respectfully than thehe stated, They want to create a separation between great sayyid. At this, the sayyid showed his dis-Allah and his prophet. And they say, We believe in pleasure. At that, the shaykh explained to him,some and we deny some. They want to take up a You are honored for the sake of my love for thepath through them. Actually, they are true unbeliev- rasul ( ‘alaihi ’l-salawatu wa ’l-salam), and this in-ers. ( Yuriduna an yufarriqu bayna ’llahi, wa rasu- toxicated person is honored for the sake of my loveluhi. Wa yaquluna, Nu’minu bi‘badin, wa nakfuru for the Haqq (S). The masters who are well-settledbiba‘din. Wa yuriduna an yattakhidhu bayna dha- in their states (akabir-i mustaqim al-ahwal ) refuselika sabilan. Ula’ika humu ’l-kafiruna haqqan.)2 to approve making such a distinction. They con- sider love for Allah pre-dominating the love for the Take note, some great sufi shaykhs (qaddasa rasul (wa ‘alaihi ’l-salawatu wa ’l-salamu), as an’llahu ta‘ala asrarhum) — while in temporary in- intoxicated state (sukr-i hal ), and recognize thattoxication and a state of predomination (sukr-i it is nothing more than meaningless babble. Onlywaqt, ghalba’-i hal ) — have said many things that this much may be said that on the station of perfec-makes love of one of these two things [i.e. love tion that is the level of friendship, love of the Haqqof God, and love of the prophet] superior to the (S) predominates. On the other hand, on the sta-other. It is said that Sultan Mahmud of Ghazni, tion of perfection-giving (takmil ) that has a shareduring his reign, made a break in his journey in a from the station of prophethood, love for the rasullocation near Khirqan, and sent his emissaries to predominates.Shaykh Abu ’l-Hasan Khirqani to request him tocome to greet the king. And he instructed them May Allah (S) keep us and you firm on obey-that if the shaykh would be hesitant, they should ing the rasul that is identical to obeying Allah (S).recite the generous verse, Obey Allah, and obey the (Thabbatana ’llahu subhanahu ‘ala ita‘ati ’l-rasulirasul, and your rulers ( Ati‘u ’llaha, wa ati‘u ’l- ’llati hiya ‘ainu ita‘ati ’l-llahi subhanahu.rasula, wa uwliy ’l-amri minkum.)3 8.3 Maktub 1.153 When the emissaries saw that the shaykh is notagreeing to their proposal, they recited that verse. To Mian Shaykh MuzzammilIn answer, the shaykh said, I am so deeply absorbedin obeying Allah that I am failing even in obeying 8.3.1 Perfect annihilation frees thethe prophet, so where is the room for the ruler? salik from the slavery of theThis saying of him implies that Hazrat Shaykh con- othersidered obeying Allah separate from obeying hisprophet. This saying is far removed from stabil- Praise be on Allah the possessor of all blissity (istiqamat). The sufi shaykhs whose states are and grace (Al-hamdu li-’llahi dhi ’l-in‘ami wa ’l-stable (masha’ikhi mustaqim al-ahwal ) refrain from minnati ). May he keep his seekers restless and un-such sayings that promote the idea that God can- easy (biy qarar, biy aram) in the seeking of him,not be compared to the creation (sokhn-i tanazzuh). and in this uneasiness, saves them from finding easeInstead, in all the levels of sharia, tariqa, haqiqa, with that what are other than himself (SWT) (kehthey recognize that that obeying the Haqq (S) lies taliban-i khod ra dar tulb biy qarar wa biy aram miyin obeying his rasul, and they consider that type of darad, wa dar in biy-aramiy az aram biy ghair-iobeying God that is different from obeying the ra-sul (‘alaihi ’l-salawatu wa ’l-salamu) as erroneous. 2Q 3Q
8.4. MAKTUB 1.154 193khod najat miy najashad ).4 devoted to you, then what is the need for delaying However, complete liberation (khalasiy-i tam) (va agar na-ahl, cheh ihtiaj-i rukhsat ast)? You should be concerned with the good-pleasure (rida)from the slavery (riqqiyat) of the others would be of God [only], whether the people of the world arerealized only at that time when one would be enno- well-pleased or not, it does not matter, for theirbled with unbounded annihilation (be-fana’i mut- displeasure is immaterial.laq musharraf shud ), and the patterns of all thatis other [than God] (naqush-i ma sewa) would be Whatever that is on the earthtotally erased from the mirror of the mind (a’ina’-i Know that all are for the beloveddil ). So that he no longer has any attachment, beit knowledge-based or be it love-based, (ta‘alluq-i har chand az dost va imaniy, cheh kufr an‘ilmi, hubbi ) with anything. And save the Haqq, harf, va cheh imanhe has no object of intention, or object that heseeks (maqsudiy, muradiy) [(Haqq)], and without You should keep God as the object of intentionhim, all are in vain (Wa dunahu, khartu ’l-qatadi). (maqsud ). If something else is brought together with (jam‘a) him, let it be. If it is not, let it not Although you are conceiving yourself as without be.attachment ( biy-ta‘alluq), still Indeed, many ideasare not enough for the real thing ( Inna ’l-zanna la- Be it a child, or be it the beloved, what-yughni mina ’l-haqqi shay’an).5.[That is, that idea ever that is thereof yours is false]. Know it for certain, all is for the Beloved This work is felicity, on whose fate does it lie tifl va dost bashad, har cheh bashad maqsud-i haqq ra subhanahu bayad [It is only God who knows this secret danist ba u har cheh jam‘a shod shod va agar neh shod va gao/gu neh shod In kar dawlat ast, kanun ta karar-sad rukhsar-i man injaIf the salik is captivated by [even] the states and va to dar gul nagariystations, it is captivated by the other (Gereftar-iahwal va maqamat, gereftar-i ghair ast). What can Wa ’l-salam.I say about [attraction for] the others? 8.4 Maktub 1.154 The letter that does not bring love of the lord into your soul/heart To Mian Shaykh Muzzammil Whatever religion is that, leave it 8.4.1 The sufi should go beyond and forthright enter himself Seeing which picture, you let one go O Allah! Keep us with you, and do not allow us Be it good or bad, do not look back to go to others even for a moment. (Allahumma la takilna ila anfusina tarfata ‘ainin, fa-nahlika wa la Har cheh az dost va imaniy aqalla minha fanadiy‘a.)6 Whatever problem one cheh kufr an harf va cheh iman experiences, it happens because one is captivated Be-har cheh az rah-i dur afti by oneself (khod ). So when one would be free of Cheh zasht an naqsh, va cheh ziba oneself, one would be freed from the captivationIt has been a long time since we met the last time. 6A30, note 1You should consider the the respite (fursat) youhave been given as a spoil of war (ghanimat). Ifyour friends are devoted to you (yaran-i ahl-and ),then they are delaying your departure (dar rukhsat-i chun tawaqquf khwahand kard ), and if they are not 4Note: najashad I just guessed the pronunciation-need tocheck with a Farsi scholar 5Q.??????.53.28
194 CHAPTER 8. MAKTUB 1.151-1.190of that what lies beyond God. If one worships an be (Razaqana ’llahu subhanahu ’l-istiqamata8 ‘alaidol, he really worships himself. As God says, Are tariqati ’l-mardiyyati, ‘ala sahibha) al-salawatu wayou not noticing him who has taken his caprices ’l-salamu wa ’l-tahiyyatu. Keep on writing on youras his gods. ( Afara aita mani ’ttakhadha ilahahu hal. It is especially beneficial. Although you mayhawahu)7 have many external attachments (‘ala’iqi suriyya), you would then still stay free [from those attach- If you pass yourself [and go forward] ments], and you would consider it the same if such Comfort lies there, also happiness attachments remain or go away. Wa ’l-salamu wa ’l-ikram. Az khod cheh gozashti Ham ‘aish ast, va khushiLeave yourself, and come — that is what God has 8.5 Maktub 1.155called out to your nafs. It is obligatory (fard ) to gobeyond oneself (az khod ) , and in the same way it To Mian Shaikh Muzzammilis required to go inside of oneself (dar khod ). Godis realized in this place [i.e. inside of oneself, for]one may not realize God outside of oneself. It is with you, below the blanket, what- 8.5.1 Return to the prototype ever that there is I have reached Delhi on Rabi‘u ’l-awwal 1, Fri- Do not look in the four sides, like the day. Muhammaed Sadiq is with me. Insha Allah, I blind, even mistakenly would stay here for a few days, and then return to my principal residence [in Sirhind] soon. Accord- Ba to dar zir-i gayim ast, har cheh ast ing to sound hadith, Love of the homeland is part hamchu nabinamabar har su’-iy dast of the faith. ( Hubbu ’l-watani mina ’l-imani.)9 We are incapable, where would we go? My fore-lock isThe journey beyond the horizon (sayr-i afaqi ) is in his hands. As the Quran says, There is no livingfarther than far, while the journey inside the nafs thing on the earth whom God has not taken hold of(sayr-i anfusi ) is nearer than near. If it is witness- by its fore-lock. Indeed my lord is on the starighting, it is inside the self (khod ) [i.e. the nafs] , and path. ( Ma min dabbatin inna huwa akhidhun bi-if it knowledge (ma‘rifat), it is still inside the self, nasiyatiha. Inna rabbi ‘ala siratin mustaqimin.)10and if it is bewilderment (hayrani ) it is still inside Where would you flee to ( Aina ’l-mafarra)? 11 It isthe self. Outside the self, there is no place to step only that after saying So flee to Allah ( Fa-firru ilaon. ’llahi), you may take him along, and flee in him. At all times you should recognize the trunk (asl ) Where is this talk going to? Let no idiot mis- as the trunk, the branch (furu‘ ) as derivative (tu-interpret these sayings into thinking that God is fayli ), and turn your face towards the trunk.incarnated (hulul ) into him, or God unifies (itti-had ) with him. If he does he would be revolving inthe wheel of misguidance (dalalat). Here incarnation is unbelief Whatever is there graceful save the love unificationism is the same as well of Allah Iyn ja hulul kufr bud Even if it tastes sweet, it is lethal poison ittihad ham Har cheh juz‘ ‘ishq-i khoda’-iy ahsan astBefore one realizes (tahaqquq) this station, it is Gar shukr khordan bud, jan kondan astforbidden to think about it May Allah (S) grantus and you firmness on the tariqa that well- 8al- or just istiqamatapleases him, on its founder [prophet Muhammad] 9hadith 10Q.Hud. 7Q, a30 note 2 11Quran
8.6. MAKTUB 1.156 1958.6 Maktub 1.156 8.7 Maktub 1.157To Mian Muzzammil To Hakim ‘Abdu ’l-Wahhab8.6.1 Encouraging the companion- 8.7.1 Be solicitous while visiting sufiship of the people of God saintsThe letter you have sent via the son of the judge Twice, you had inconvenienced yourself and had(qadi ) of Jalandhar has reached me in Delhi. Praise set foot [in our premises] but left quickly withoutbe on Allah the possessor of all bliss and grace (Al- waiting, and without giving me the time to observehamdu li-’llahi dhi ’l-in‘ami wa ’l-minnati ). Fopr the rights of your companionship. The purpose ofyou have attained the ready wealth that is the love meeting (mulaqat) is giving or receiving effusionof the fakirs. Therefore, according to the hadith (ifadah, istifadah). When the sitting-together (ma-report, One is with him whom one loves ( Al-mar’u jlish) is empty of both of them, then that meetingma‘a man ahabba).12 you are their companion. should not be counted.The month of Ramadan is close in terms of time,[in reality], however, it is far away. One should be empty while coming to the mas- ters of this tribe, because only then one would be Separation with the beloved filled on one’s return. And one should display one’s Even if it’s little, it isn’t little pennilessness, for only then they would show pity (shafqat), and their path of giving out effusions Faraq-i dust would open up. There is no flavor (mazeh) in ar- Agar andak-ast andak nist riving as well-fed and leaving. The over-eater has no friend but disease, and the arrogant has no work When you are preferring to stay away to re- to do but to exceed the boundaries. (Wa imtila raspect the rights of the possessor of the rights, juz‘ ‘illat yar nist, wa istighna ra juz‘ taghiyan karthen do it. I would stay here probably until the neh ).month of Rajab. And Allah (S) knows what is cor-rect, and all would return to him (Wa ’llahu sub- Hazrat Khwaja Naqshband (qaddasa ’llahu ta‘alahanahu a‘lamu bi-’l-sawabi, wa ’llahu ’l-marji’u wa asrarhum) has said,14’l-mabu). In any case, the few days that one wouldlive should be spent in the companionship of the First, mercy may be begged forfakirs. The incontrovertible plain text says, [O my After that, a good face-turning would bebeloved prophet!] And keep yourself enclosed withthem who call upon their lord in the morning and givenin the evening to attain his good pleasure. ( Wa’sbir nafsaka ma‘a ’llazina yad‘una rabbahum bi- Awwal niyaz khasteh’l-ghadawati, wa ’l-‘ashiyyi yuriduna wajhahu ).13 Ba‘d az an tawajjuh-i khatir shakastehGod has instructed even his beloved to do the same. Therefore, solicitude (niyaz ) [towards the shaykh] A master has said, How have you made your is the pre-condition for [a seeker to obtain] face-friends so that those who know ( shinakht) [your turning.friends], they find ( yaft) you, and until they findyou, they would not know [your friends]. May Al- And Allah (S) inspires what is correct, and un-lah (ta‘ala) grant you and us the love of this ex- blocks the blocks ( Wa ’llahu subhanahu ’l-mulhimualted and noble tribe (Razaqana ’llahu ta‘ala wa li-’l-sawabi, wa ’l-muwaffiqu li-’l-sadadi)!iyyakum mahabbata hadhihi ’l-ta’ifati ’l-‘aliyyati ’l-sharifati ). 8.7.2 Our four duties before God 12hadith O felicitous brother! What is incumbent on us and 13Q, check Quran meaning you is the following: 14A32 note 3
196 CHAPTER 8. MAKTUB 1.151-1.190 1. Our first duty is to rectify our creeds with And peace towards them who follow guid- that what stands (muqtada) according to the ance, and take up following the Mustafa, on him book and the sunna. And the book and the and on his progeny be benedictions and peace- sunna must be understood how the ulama of offerings (Wa ’l-salamu ‘ala mani ’ttaba‘a ’l-huda, the people of truth (ahl-i haqq) has understood wa ’ltazama mutaba‘ata ’l-mustafa, ‘alaihi wa ‘ala it (praise to Allah that he has kept me with alihi, al-salawatu wa ’l-tahiyyatu). them, shakara ’llahu ta‘ala sa‘yahum). And this creed (‘aqa’id ) must be the creed that that 8.8 Maktub 1.158 ulama have taken from their understanding of the book and the sunna. If our and your under- To Shaykh Hamid Bangali standing does not conform to the understand- ing of those masters, then it is baseless. For 8.8.1 Differences in the levels of per- every deviant group derives their false matters fection is commensurate to the from Quran and hadith, but the matter is that differences in preparedness that is not an accurate understanding. You may know that commensurate to the differ- 2. Our second duty is to attain the knowledge ences in preparedness (isti‘dad ), the levels of per- of halal, haram, fard, wajid according to the fection also differ. This difference is sometimes sharia. in accordance to their amounts (kamiyati ), some other times in accordance to their qualities (kay- 3. Our third duty is to undertake the practice fiyati ), and still some other times in accordance according to that knowledge. to their both their [amounts and qualities]. For example, one may attain perfection along with the 4. Our fourth duty is to take up the sufi tariqa self-disclosure of the attributes (tajalli-i sifati ), and and cleanse [via the suluk-method] (tazkiya) another may attain it along with the self-disclosure and sanctify [via the jadhba-method] (tasfiya) of the person (tajalli-i sifati ). one’s heart and soul (qalb, nafs) [via the suluk- method and the jadhba-method]. However, there are distinct differences (tafawutin fahishin) between the individuals who are dhu-Therefore, until the creed is rectified, no benefit possessors (dhaini-ka) those two self-disclosureswould accrue from attaining the knowledge of the [separately] (afradi dhainika ’l-tajalliyaini ), andlaws (ahkam) of the sharia. And until both of these the people who are the rabb-possessors arbabihima[knowledge of the creed and knowledge of the law] [of the two self-disclosures].are attained, the practice would not yield any ben-efit. And until all these three [knowledge of the Therefore, the first person attains perfection viacreed, knowledge of the law, and practice] are pos- the peacefulness of the heart (salamati ’l-qalbi ) andsible, attaining cleansing [of the heart through the liberation of the spirit (takhllusi ’l-ruhi ). Andjadhba-method] and the purification [of the nafs the second person attains that perfection, alongthrough the suluk-method] (tasfiya, tazkiya) would with those two, with the witnessing of the [sub-be impossible. Anything except these four pillars tlety of the] secret heart (shuhudi [’l-latifati] ’l-(rukn) [i.e. knowledge of the creed, knowledge of sirriyyi ). And the third person attains that per-the law, practice, and sufism] and those things that fection, along with those three, with the bewilder-completes and perfects them, e.g. sunnat, which ment related to the arcanum (hayrati ’l-mansubatiperfects the fard, all that is superfluous (fudul ), and ila ’l-khafiyyi ). And the fourth person attains thatwithin the realm of foolish things. As the hadith perfection, along with those four, with the con-says, A beauty of Islam is this that one rejects what junction that is related to the super-arcanum (it-does not concern him and instead occupies oneself tisali ’l-mansubi ila ’l-akhfa). This is the bountywith what indeed concerns one ( Wa man husni is- of Allah. He grants it to whomever he wishes, forlami ’l-mar’i, tarkuhu ma-la-ya‘nihi, wa ’shtigaluhu Allah possesses magnanimous bounties ( Dhalikabi-ma-ya‘nihi).15 15hadith
8.9. MAKTUB 1.159 197fadlu ’llahi, yu’tihi man yasha’u, wa ’llahu dhu ’l- The lowly person’s spirit (ruh) comes down to thefadli ’l-azimi).16 level of the body, and settles there. And his world of command (‘alam-i amr ) follows the world of em- After attaining perfection in any one of the pirical things (‘alam-i khalq). If so, how would heabove-mentioned levels, [the salik does either of decipher its inner mystery? Until the ruh goes backthese two actions]: its original dwelling (be-maqarr-i asliy-i khod ) [that is the world of command], and until the world of 1. The salik returns backwards (ruju‘u ’l- command would separate from the world of empir- qahqara) [to the creation], and that is the ical things, the beauty of this knowledge would not station of making others perfect (maqamu ’l- become resplendant. Attaining this felicity, and sit- takmil ), and giving good instructions (irshad ), uation (abasteh) comes from the death that takes and returning from the Haqq to the creation place before the death at the allotted time. The for the purpose of giving invitation (da‘wat). shaykhs of the sufi path (qaddasa ’llahu ta‘ala as- rarhum) call this [first death] baqa, abidingness. 2. Or he stays settled (thabatun wastiqrarun) at that homestead, and that is the homestead Be the soil and the soil so that the flower of perishment (mawtinu ’l-istihlaki ), and seg- blooms regration from the creation (‘uzlati mina ’l- khalqi ). For without the soil, the flower does not bloomWa ’l-salamu awwalan wa akhiran. Khak shav khak ta beravid gul8.9 Maktub 1.159 Keh bejoz khak nist mazhar-i gulTo Sharfu ’l-Din Hussain Badakhshi He who fails to die before his death. he would face problems (musibat) — it is he who should be8.9.1 mourned. You late father — may Allah have mercy on him — was well-known to be a pious (nik ) man.Although the [worldly] problems are bitter and It was his nature to instruct people to do piouspainful apparently (be-zahir ), still inwardly (be- deeds, and refrain from sinful deeds. The news ofbatin) it is sweet and pleasure-giving (shirin, his death has deeply saddened the Muslims. In-ladhdhat-baksh) to the spirit (ruh). It is because deed we are from Allah, and we would return tothe body and the spirit are located in two opposite him ( Inna li-’llahi wa inna ilaihi raji‘un).18sides. Consequently, if one of them feels pleasure,the other one feels pain. It is only the lowly person O son! Be patient and keep on helping the peo-who is unable to differentiate between these two ple who have gone before you [i.e. died] via charity,contradictory things and their inherent properties supplication, and seeking of forgiveness (sadaqa’,(lawazim). Such a person is outside the scope of our du‘a, istigfar ). It is because the dead badly needsconsideration, or instead he is not even worth dis- that help from the living. The prophet (‘alaihicussing about. They are like four-legged animals, wa ‘ala alihi ’l-salawatu wa ’l-tahiyyatu) said, Theinstead even lower than that. ( Ula’ika ka-’l-an‘ami, dead are like drowned people crying out for help.bal-hum adall.)17 They are hoping and waiting for supplication from their fathers, mothers, brothers, and friends to help The unborn child in the womb is unaware them. If they receives it then they love it more himself than the world and whatever that is in it ( Ma ’l- mayyitu illa ka-’l-gharqi ’l-mutaghawwithi. Yan- Can he point out how he is or what he is? taziru da‘watan talhaquhu min abin aw ummin aw akhin aw sadiqin. Fa-idha lahiqat-hu kana ahabba Ageh az khvavishtan chu nist az janin ilaihi mina ’l-dunya wa ma fiha.)19 Cheh khabr darad az chenan va chunin As the Quran says, And indeed Allah grants the 16Q.Jumu‘a’.62.4 people inside the graves what can be compared to 17 Q 18 Q 19hadith: Mishkat, cf. Buehler
198 CHAPTER 8. MAKTUB 1.151-1.190mountains of blessings, as a result of the inter- fadlu ’llahi, yu’tihi man yasha’u, wa ’llahu dhu ’l-cessory supplications from the people on the sur- fadli ’l-azimi).21 Wa ’l-salam!face of the earth. And indeed, the gift of the livingto the dead is praying for their forgiveness. ( Wa 8.11 Maktub 1.162inna ’llaha layudkhilu ‘ala ahli ’l-quburi min du‘a’iahli ’l-ardi, amthala ’l-jibali mina ’l-rahmati. Wa To Khwaja Muhammad Siddiq Badakhshiinna hadiyyata ’l-ahya’i ila ’l-amwati ’l-istighfarulahum.)20 8.11.1 Excellences of the blessed month of Ramadan The rest of the advice is that you should per-sistently remain absorbed in zikr-meditation, and [I am beginning this letter] in the name of the ex-cling to muraqaba-meditation (fikr ) (mudawamatu alted lord (Bi-’smihi subhanahu). The mode of’l-dhikri wa mulazamatu ’l-fikri ). Indeed, the speakingness (shan-i kalam) is one of the modesrespite is very short. Therefore, it should be spent (shuyunat-i dhatiyya’ ) of the person of God. Itin the most important of the important matters. comprehends all the essential perfections, andWa ’l-salam. the attributive modes (kamalat-i dhati, shuyunat-i sifati ) [which has been explained previously]. The8.10 Maktub 1.161 blessed month of Ramadan comprehends all good and abundance (khair, barakat). Whatever good orTo Mulla Salih Kulabi abundance (khair, barakat) that is there, all that effuses down from the person of God (ta‘ala va8.10.1 Purpose of the sufi path taqaddasa), and is the fruit of his modes. On the other hand, all the evil and imperfection (sharr,The purpose of traversing the waystations of the naqs) that comes into existence, their origin is thesufi path (tayy-i manazil-i suluk ) is to attain true newly arrived things and qualities (muhdathat). Allfaith (iman-i haqiqi ). And that can be realized goodness that you obtain comes from Allah, andwhen the nafs [becomes healed and] realizes inner all badness that you obtain comes from yourselfpeace (itminan-i nafs). And until the nafs becomes ( Ma asabaka min hasanatin, fa-mina-’llahi, wa ma[healed and] peaceful, you cannot even think about asabaka min sayyi’atin, fa-min nafsika).22 The in-salvation. And nafs would not become peaceful un- trocontrovertible plain text, the Quran, says it.til the heart rules over it. And the heart would not In summary, all the good and abundance of thisrule over it until it is relieved of the work that is blessed month are the fruits of those perfections ofbefore it, and would be made peaceful [by being the person of God (kamalat-i dhatiyya’ ).healed of the disease that is] being captivated tothings that are other than God. The sign of that 8.11.2 Inter-relationship of Ra-healing is that it forgets everything that is not God. madan with the Quran As long as it is aware (agah) anything but God The mode of speakingness (shan-i kalam) com-even slightly, the heart would be deprived of [the prehends all those perfections [of the person ofhealing, and] peacefulness (salamati ). So congrat- God]. This month comprehends all good that areulations to him whose heart has been made [healed the fruits of those [essential] perfections. It isand] peaceful (sallima) for his lord (Fa-tubi li- due to this intimate inter-relationship (munasabat-man sallima qalbuhu li-rabbihi ). Therefore, one i tamam) that the Quran has been sent down onshould strive to [heal by] putting peace into his this month: the month of Ramadan in which theheart, and [heal] his soul [by drowning it in] in- Qur’an was sent down ( shahru ramadana ’lladhiner peace (itminan-i nafs). This is the bounty ofAllah. He grants it to whomever he wishes, for 21Q.Jumu‘a’.62.4Allah possesses magnanimous bounties ( Dhalika 22Quran 20 Q
8.11. MAKTUB 1.162 199unzila fihi ’l-qur’anu).23 The night of power in well. Because in the time of the fast-breaking, hethis month is the gist and cream of this month. who fasts is empty (khuluww ) of [barriers] like car-It is as if [that night of power] is the pith and this nal appetites that would soon cease to exist [withmonth is the chaff. Therefore, he who spends this death], and pleasures that hinders one [from beingmonth in peace, and realizes its good and abun- steadfast on the path of sharia] (shahwat-i faniya,dance, he would spend the entire year in peace, ladhdhat-i maniy‘a).and would realize its good and abundance. MayAllah (S) grant us the good and abundance of this The prophet has said, The blissful pre-dawn mealblessed month, and may Allah provide us with its of the believer is date ( Ni‘ma suhuru ’l-mu’mini ’l-greatest portion ( Waffaqana ’llahu subhanahu li-’l- tamru)25 and that could mean that that date be-khairati wa barakati fi hadha ’l-shahri ’l-mubaraki, comes a part of his body who eats that date, andwa razaqana ’llahu sub-hanahu ’l-nasiba ’l-a‘zam). perfects his essence. The purpose is not to makeAmin. the essence of that date perfect.8.11.3 All-comreprehensiveness of When it is not possible to eat date in the fast- dates breaking meal, one is encouraged to recoup the loss by eating it in one’s pre-dawn meal. Due to itsThe seal of the prophets has said, When one of you all-comprehensiveness, eating date is like eating allbreaks fast, let him break his fast with dates, for types of food. And the baraka [of eating date] re-there is abundance in it ( Idha aftara ahadukum, mains until the time of the fast-breaking meal.fa’-yuftir ‘ala tamrin, fa-inna barakatun). Theprophet himself used to break fasts with dates. The The benefit of food that has been narrated hap-abundance in it is that the date tree has been cre- pens only when that food is approved by the sharia,ated with the fellowship of all-comprehensiveness and it does not trespass the bounds of the shariaand the quality of justness (‘unwan-i jam‘iyat, even slightly. Also its true benefit would be re-sifat-i a‘daliyat). The prophet has called the date alized only when he who eates crosses the formtree the aunt of man as it has been created with (surat), and reaches the realities (haqiqat). Andthe residue of the clay used to make Adam, as he leaves the outer form (zahir ) and reached thehe said, Honor your aunt the date tree, as it has inner essence (batin).been created with the residue of the dough used tomake Adam ( Akrimu ‘ammatakumu ’l-nakhlata, The outer form of the food strengthens the outerfa-innaha khuliqat min baqiyyati tinati adama).24 form of the body, and the inner reality of the foodPossibly due to this all-comprehensiveness that [the perfects the inner reality of the body. [Eating fooddate tree] has been named barkat, blessing. forbidden by the sharia] merely benefits the body, and the person who eats it is only harmed. If one breaks his fast with its fruit i.e. the date,it becomes part of one’s body. And [as the date has The morsel of food, let it be your jewelbecome a] part (juz‘iyat) [of his body], the essence Treat it with respect, let it be certainof the all-comprehensiveness (haqiqat-i jami‘a) of After that, keep on eating as much as youthat [date] becomes a part of [of the essence of ]him who eats that [date]. And he who eats that want[date], he shares the endless all-comprehensive per- This is the mystery behind eating, remem-fections (jami‘ kamalat biy-nihayat) that is withinthat date. ber it for certain This effect happens even for him who eats Sa‘i kun ta loqma ra saziy gahrthe date without fasting, however it happens far ba‘d az an chand ankeh makhwahiy najurstronger in him who breaks his fast with it. Andit is manifested completely (mutlaq) in him as This is the mystery in hastening for the breakfast and delaying the pre-dawn meal, it causes the food to spiritually elevate man.23Quran 25hadith24hadith
200 CHAPTER 8. MAKTUB 1.151-1.1908.12 Maktub 1.163 Since there was little time, I wrote that what I thought was necessary (daruri, labudi ) in a sum-To Shaykh Farid Bukhari mary format. If God grants me the opportunity, I would write it again in greater detail and send it to Praise be onto Allah who has given us the you.bliss that is Islam, and guided us towards it, andhas made us members of the Muhammadan con- 8.12.2 How to give up this world?gregation (Al-hamdu li-’llahi ’llazi an‘ama ‘alainawa hadana ila ’l-islami, wa ja‘alna min ummatin In the same way that Islam is the opposite of un-muhammadin), ‘alaihi ’l-salawat wa ’l-tahiyyatu wa belief, this world is the opposite of the last world.’l-salamu. This world and the last world do not unite. This world can be given up via two methods: Ready felicity is in the emulation of the princeof the engendered things (be-ittiba‘-i sayyidi ’l- 1. Take up mubah deeds only as much as nec-kawnain), and that is all, ‘alaihi, wa ‘ala alihi, essary and then refrain from the rest [of themina ’l-salawati afdaluha, wa mina ’l-taslimati ak- mubah, and all makruh or haram deeds], whichmaluha.26 is the better method of refraining from this world8.12.1 Insanity for God 2. Refrain from haram or makruh (muharra-An exalted master has said, Until you become in- mat, mutashabihat) deeds only, and enjoy thesane ( diwaneh), you would not become a Muslim. mubah.Being insane here means helping Islam withoutthinking if it helps or hurts oneself. If anything In these times, even this second method that is eas-else is attained along with Islam, it is fine, and if ier than the first, is rare.anything is not attained, it is fine as well. Wherethere is Islam, there is the good-pleasure of God The sky comes below the throne of God(‘azza wa jall ), and the good-pleasure of his beloved Still it comes above the surface of theprophet (‘alaihi wa ’l-salawatu wa ’l-salamu wa ’l-tahiyyatu). There is no wealth more precious than earththe good-pleasure of the lord. We are well-pleasedin Allah (S) as our lord, and in Islam as our re- Asman nisbat be-‘arsh amad furudligion, and in Muhammad as our nabi and rasul. War neh bas ‘aliyast pesh khak-i tur(Radina bi-’llahi subhanahu rabban, wa bi-’l-islamidinan, wa bi-muhammadin, ‘alaihi ’l-salawatu wa It is necessary to refrain from using gold and silver’l-salamu, nabiyyan wa rasulan). — it has been forbidden in the Mustafan sharia (‘ala masdariha al-salawatu wa ’l-salamu wa ’l- When I am like that tahiyyatu). Gold and silver utensils can be made Keep me like that, O lord! and kept for decoration, but it is forbidden to eat or drink from them, or to use them as containers for Ham barinam perfumes, or containers for kohl. In summary, God bedarim, ya rabb! has made the realm of mubah deeds very broad. Even more enjoyment or pleasure can be received[Lord! Please make us insane for you] in the mea- from them than the haram things.sure of the reverence possessed by the prince of theemissaries, (bihurmati sayyidi ’l-mursalina), ‘alaihi The Haqq (S) is pleased over using mubah things,wa ‘ala alihi mina ’l-salawati afdaluha wa mina ’l- and he (ta‘ala) is displeased by using haram things.taslimati akmaluha. Peace in the beginning and in A peaceful intellect (‘aql-i salim) would never per-the end (Wa ’l-salamu awwalan wa akhiran). mit that someone would choose to do some ac- tion [i.e. a haram deed] that contains ephemeral 26There is some polemics here that has been omitted [worldly] pleasures but lacks the good-pleasure (rida) of the master. It is especially true when he has made mubah things permissible.
Search
Read the Text Version
- 1
- 2
- 3
- 4
- 5
- 6
- 7
- 8
- 9
- 10
- 11
- 12
- 13
- 14
- 15
- 16
- 17
- 18
- 19
- 20
- 21
- 22
- 23
- 24
- 25
- 26
- 27
- 28
- 29
- 30
- 31
- 32
- 33
- 34
- 35
- 36
- 37
- 38
- 39
- 40
- 41
- 42
- 43
- 44
- 45
- 46
- 47
- 48
- 49
- 50
- 51
- 52
- 53
- 54
- 55
- 56
- 57
- 58
- 59
- 60
- 61
- 62
- 63
- 64
- 65
- 66
- 67
- 68
- 69
- 70
- 71
- 72
- 73
- 74
- 75
- 76
- 77
- 78
- 79
- 80
- 81
- 82
- 83
- 84
- 85
- 86
- 87
- 88
- 89
- 90
- 91
- 92
- 93
- 94
- 95
- 96
- 97
- 98
- 99
- 100
- 101
- 102
- 103
- 104
- 105
- 106
- 107
- 108
- 109
- 110
- 111
- 112
- 113
- 114
- 115
- 116
- 117
- 118
- 119
- 120
- 121
- 122
- 123
- 124
- 125
- 126
- 127
- 128
- 129
- 130
- 131
- 132
- 133
- 134
- 135
- 136
- 137
- 138
- 139
- 140
- 141
- 142
- 143
- 144
- 145
- 146
- 147
- 148
- 149
- 150
- 151
- 152
- 153
- 154
- 155
- 156
- 157
- 158
- 159
- 160
- 161
- 162
- 163
- 164
- 165
- 166
- 167
- 168
- 169
- 170
- 171
- 172
- 173
- 174
- 175
- 176
- 177
- 178
- 179
- 180
- 181
- 182
- 183
- 184
- 185
- 186
- 187
- 188
- 189
- 190
- 191
- 192
- 193
- 194
- 195
- 196
- 197
- 198
- 199
- 200
- 201
- 202
- 203
- 204
- 205
- 206
- 207
- 208
- 209
- 210
- 211
- 212
- 213
- 214
- 215
- 216
- 217
- 218
- 219
- 220
- 221
- 222
- 223
- 224
- 225
- 226
- 227
- 228
- 229
- 230
- 231
- 232
- 233
- 234
- 235
- 236
- 237
- 238
- 239
- 240
- 241
- 242
- 243
- 244
- 245
- 246
- 247
- 248
- 249
- 250
- 251
- 252
- 253
- 254
- 255
- 256
- 257
- 258
- 259
- 260
- 261
- 262
- 263
- 264
- 265
- 266
- 267
- 268
- 269
- 270
- 271
- 272
- 273
