English Maktubat - Irshad Alam Mujaddidi

2.19. MAKTUB 1.19 51Knowledge 4: Criticizing the Turanian Hazar bar beshastamulama on the effectivity of man wahn?dahin???????? be-mashkThe Turanian ulama (shakara ’llahu ta‘alasa‘yahum) have said that if the power of va gulabman (qudrat-i makhluq) could be called effective(mu’thir ) in some way, then it must be admit- Hanuz nam-i to goftan marra namiyted that God has created that effect (ta’thir ) inhim, in the same way that he created the power shayad(qudrat) [in him]. Therefore, [man] do not have anyfree choice (ikhtiyar ) in producing effects (ta’thir ). A slave should knowConsequently, that [effectivity] is like an inanimate what are his limitsthing (jamad ). Bandeh bayad For example, if a stone falls from the above by the keh hadd-i khod danadmotion caused by someone (be-tahrik-i muharrikiy)and kills a living thing, then everyone would hold Hoping for your face-turning and grace (tawajjuh,that just as the stone is an inanimate thing, its ac- ‘inayat). What can I say about my badness?tion i.e. the movement is also an inanimate thing, Whatever I find in myself comes from your favors,and the effect (athar ) caused by that action is also from your noble face-turning.an inanimate thing. For [all but God, i.e.] thesubstances, their attributes, and their acts, all of I am that same old [slave] Ahmadthem are sheerly inanimate things, and completely that I was, and wasdead things. For only he is the ever-living, ever-abiding. And he is all-hearing, all-seeing. And he is Man haman Ahmad-i parinehall-knowing, well-acquianted with everything. And keh hastam hastamhe does whatever he wants to do. (Fa-’l-dhawatuwa ’l-sifatu wa ’l-af‘alu, kullaha jamadatun mah- 2.18.4 Reporting hal of the disciplesdatun, wa amwatun sirfatun. Fa-huwa ’l-hayyu ’l-qayyumu. Wa huwa ’l-sami‘u ’l-basir. Wa huwa Mian Shah Hussain is on the path of tawhid [-i’l-‘alimu ’l-khabir. Wa huwa ’l-fa“alu lima yurid.). wujudi.] And he is content (mahzuz ) in it. This idea came to my mind that I should get him out ofKnowledges: the Epilogue that place, and bring him to bewilderment (hayrat) that is the intended destination. [My son] Muham-[My beloved prophet!] Say: Had there been a sea of mad Sadiq cannot control (dabt) himself due toink [to write down] the words of my lord, it would his young age (khurdi ). Is he were my compan-dry up before the words would finish. ( Qul: Law ion in any journey, he would attain much progress.kana ’l-bahru midadan li-kalimati rabbi, wa law When he was my companion in the journey in theji’na bimithlihi madadan.)44 mountains, he did attain much progress. Even that he was drowned in the staion of bewilderment I was very rude, as I wrote a lot limitlessly. What (hayrat). On that station of bewilderment, he iscan I do? Writing about him who is unboundedly completely connected (munasabat-i tamam) to me.beautiful (jamil-i mutlaq) is itself beautiful. The Shaykh Nur is also on this station, and he has donemore I lenghten the speech, the more beautiful it much progress. There is a young man among mybecomes. And the more I say, the more it increases. close ones whose hal is very high. He is near [toHowever, I do not find myself fit to speak about attaining] the lightning-like self-disclosure (tajalli-ihim, or even to utter his name. barqi ), and is [quite] receptive (musta‘id ) [to sufi progress]. Even if I bathe a thousand times with the water of musk and rose 2.19 Maktub 1.19 Still I won’t deserve uttering your name To Hazrat Khwaja Baqi bi-’llah Summary: Recommending some needy people to 44Quran his esteemed pir.

52 CHAPTER 2. MAKTUBS TO KHWAJA BAQI BI-’LLAH The most insignificant servant [i.e. Hazrat Mu-jaddid] presents that someone from the cantonmentcame and told us that the stipend that is due fromthe last autumn’s harvest to the fakirs of Delhi andSirhind has been sent to the servants in charge ofmanaging the sublime court (mulaziman-i ‘ataba’-i ‘aliyya). Let them verify what is due to themand give them that. It is for this reason that Iam rudely (gostakhi ) writing to you: One thousandTaka is due to hafiz and alim Shaykh Abu ’l-Hasan,one thousand Taka to hafiz Shaykh Muhammadfrom the revenue. I believe that both the peopleare alive, there is no shred of doubt in it. Theyhave sent a trusted man of theirs. If that above-mentioned message is true, [and the money hasbeen indeed given to your managers,] then wouldyou send the stipends of those two above-mentionedpeople via the messeneger? They are in Sirhind.2.20 Maktub 1.20To Hazrat Khwaja Baqi bi-’llahSummary: Recommending some needy people tohis esteemed pir, also. The most insignificant servant [i.e. Hazrat Mu-jaddid] presents that I am inconveniencing the ser-vants of your esteemed court about that what hasbeen written for the second time on the stipend dueto Habibullah Sirhindi, his mother, wife and otherold people. If the stipend for the above-mentioned people hascome to Delhi, then please ask Mawlana ‘Ali to con-sole them. Some of them have come in person, oth-ers have sent authorized representatives. If theirmonies have not come, please would you rectify thesituation? They are indeed alive and present. Writ-ing any more would be inconveniencing you.

Chapter 3Maktubs 21-403.1 Maktub 1.21 in the real world e.g. Hubal or Baal, Lat, ‘Uzza) (ma‘budati ’l-batilati ’l-afaqiyati ), and (the falseTo Shaykh Muhammad Makki, son of Haji Musa gods of the inside, i.e.) the appetites (hawa’iyati )Hajj Qari Lahori of the nafs. (And until that happens,) the realitySummary: of Islam and perfection of faith (haqiqatu ’l-islami, kamalu ’l-iman) would not be realized. 1. Clarifying the degrees (darajat) of that Muhammadan friendhood that is peerless (And unless one realizes annihilation, fana’ ) how (lasiyyama ’l-walayata ’l-muhammadiyyata) , would he enter the congregation of devotees (zum- and rati ’l-‘ibadi ), or arrive on the level of the pegs (darajati ’l-awtadi )? (It is inconceivable without 2. praising the sublime Naqshbandi tariqa (may fana’ since) this fana’ is the first step placed on Allah sanctify the secrets of its masters), the the stages of friendship (atwari ’l-wilayati ) and a supremeness of its nisbat, transmission and its most excellent perfection (kamalun asbaqu) that superiority over the transmissions of the rest one attains in the beginning (yahsulu fi ’l-bidayati ). of the tariqas, and its presence (hudur ) that is When the beginning of friendship is such then what continuous (da’imiyyun) progress one would realize at the end? — Try to understand! I, your weak and debilitated (da‘ifi ’l-nahif ) ser-vant, have received your blessed and pleasant letter I guess, from my rose-garden(al-maktubu ’l-sharifu ’l-latif ). May God magnify How pretty would it look in the spring?your compensation, and make your tasks easier,broaden your breast, and accept your excuses by Qiyas kun ze gulistan-i manthe reverence of the prince of men who is free from bihar-i marra waqila biha aidanshort-sightedness, on him and on his progeny bethe most excellent benedictions and the most per- When the spring is pretty, everyone real-fect peace-offerings (Bihurmati sayyidi ’l-bashari ’l- izesmutahhari ‘an zaighi ’l-basar, ‘alaihi wa ‘ala alihi,mina al-salawati afdaluha wa taslimati akmaluha). This year would go well sali kiy keh nakust az biharash paida-st3.1.1 Annihilation or ‘death before 1 death’ 3.1.2 Levels of the MuhammadanMy brother, you may know that the “death before friendhooddeath” is what the people of Allah, (i.e. the sufis)call fana’, annihilation, and until that happens it There are many levels (darajatun) of friendship,is impossible to reach God, or to be freed from the one above another. As each level has been dis-slavery of false gods of the outside (the nafs, i.e. 1Amritsari long note 47, -2 53

54 CHAPTER 3. MAKTUBS 21-40tinguished by a unique prophet or friend whose period of time, and then it goes away (al-ghaibatu)feet is on it, that particular level is uniquely re- for a long period.lated to him. The highest (aqsa) level is at (‘ala)our prophet (Muhammad’s) feet. In the self- To the great ones among the Naqshbandidisclosure of the person, there is no room for ei- shaykhs, this presence of the person is continu-ther affirming or negating any name, attribute, ous (huduru ’l-dhatiyu da‘iman) They do not caremode, or crossing-over (ism, sifat, shuyun, i‘tibar ). for that presence, which (appears for an instant,That is the unique self-disclosure of said (Muham- and then) gets weaker turning itself into oblivionmadan) friendship. All the veils, be they existen- (huduri ’l-za’ili ’l-mutabaddili bi ’l-ghaibati ). Sotial or conceptual (wujudiya, i‘tibariya), are pierced their perfection is above all other perfections of the(kharaqa) , both cognitively or corporeally (‘ilman, masters of the other tariqas. Their nisbat, connec-‘ainan) (kharqa jami‘i ’l-hujubi ’l-wujudiyati wa tion is is above (fawqa) all the connections.i‘tibariyati, ‘ilman wa ‘ainan). 2 It if for this reason that they claim, Our “nis- What is attained on this station is (merely) the bat” is above all connections. Here, nisbat meansfragrance (fahin) (of God, who is coming next. the continuous presence of the person of God (al-And) what is attained (next) is the “naked arrival hudura ’l-dhatiya ’l-da’imiya).(waslu ‘uryan.)” And what (the sufi) realizes isthat God exists as a reality (al-wajdu haqiqiyatan), It is an astonishing matter that in the tariqa ofnot that he calculates (husbanan) (and reaches the those perfect ones the end has been inserted in theconclusion that God exists) (yatahaqqaqu ’l-wajdu beginning. In this matter, they stand with the com-haqiqiyatan, la husbanan). panions of the prophet. What the companions at- tained in the first (time they met the prophet) i.e The perfect ones from those who emulate the the instance of companionship (suhbat), the friendsprophet, they also receive a strong connection to of Allah (of the tariqas other than the Naqshbandiand an abundant share of this station that is ex- tariqa) attain that in the end. (In contrast, thealted in existence. (nasibun kamilun, wa hazzun Naqshbandi initiates attain that right in the begin-wafirun, fi hadhihi ’l-maqami ’l-‘azizi wujuduhu). ning, as the companions did.) This is called indiraji ’l-nihayati fi ’l-bidayati, insertion of the end in the Therefore, it is incumbent on you to emulate the beginning.prophet, if you resolve to attain this ultimate fe-licity, and complete the perfections of this sublime In the same way that the friendship (wilayat) oflevel (tahsil hadhihi ’l-dawlati ’l-quswa, wa takmili Muhammad the prophet of Allah is above all otherhadhihi ’l-darajati ’l-‘ulya). prophets, the (Naqshbandi) friendship is above the friendship of all the friends. Why it would This self-disclosure of the person (tajalli al-dhati ) not be the case, when the (Naqshbandi) friend-is “barqi or lightning-like” (i.e. it lasts for only a ship is related to (mansubatun) (Hazrat Abubakr,)very short period of time, as short as a lightning the supreme champion of truth (siddiq al-akbar )?flash.) Yes! That (self-disclosure indeed) pierces Yes, individuals among the perfect masters (afradinall the veils that are blocking the person of God min kummali ’l-masha’ikhi ) who are other (than(hadrati ’l-dhati ) but (within a moment) the cur- members of the ‘ Naqshbandi silsila) may indeedtain of the names and the attributes is raised before attain this (Naqshbandi) connection (al-nisbatu)them and that curtain blocks the light of the person from the friendship (bi-iqtibasin min wilayati ) ofof God. (kharaqa jami‘ al-hijb ‘an hadrati ’l-dhati, (Abu Bakr,) the champion of truth . For (the sufiyakunu fi zamanin, kal-barqi thumma yutdalu hu- saint) Abi Sa‘id gave us news on the continuousnessjubu ’l-asma’i wa ’l-sifati ). So the self-disclosure (dawam) of this (Naqshbandi connection). Indeed,of God appears before them only for a very short he had received the blessed jubbah of the champion of truth, as it is written in the book Nafahat.3 2Check Amritsari notes and think, ‘ainan maybe corpo-really or truly here also, here, here i‘tibar may also refer to My purpose in revealing some of the perfectionsAkbarian cosmology i.e. subtle ideas in the mind of God that of this sublime Naqshbandi tariqa is to encourageappears in the first entification, ta‘ayyun al-awwal. Also the students of this tariqa. Else I do not need to‘ain may also mean existentially. Aftabi translates ‘ainan reveal these perfections. As Mawlana Rumi hasas DRISH-SHOTO ie apparently but I believe he’s wronghere This line needs further research. 3Jami, 1414-1492, Nafahati ’l-Uns

3.2. MAKTUB 1.22 55composed, 2. And then he [Allah] put darkness [i.e. the nafs] in love (habbaba) with the light [i.e. the Divulging it would be too much to bear ruh]. And as a result they fell in a passionate for the commoners of the world all-consuming love (‘ashiqa) and became inter- mingled (imtazaja) with each other in this per- for such matters of love should be kept fect love (bikamali ’l-habbati ). The purpose secret being that this inter-dependency (ta‘alluq) in- creases the brightness of the light, and perfects Since I am the keeper of its keys, I have the purification of the areas adjacent to the still narrated its qualities darkness (mujawarati ’l-zulmati safa’uhu). It is like when one wants to polish a mirror, and before [this knowledge] dies, for its death intends to make the reflections clearer. First, would be saddening! one puts mud on the mirror, and then second, one polishes it with a polishing instrument, Sharh-i u haifast ba ahl-i jahan and consequently it becomes brighter — it is Hamchu ra ze ‘ishq bayad dar nihan the same analogy. Lik goftam wasf-i u tareh burand Pish az an kaz faut-i an hasrat khurand 3. As a result [of that love with the dark body], that light [i.e. the ruh] forgot what it hadPeace on you, and on all who follow guidance ( Wa attained previously on witnessing the holiest’l-salamu ‘alaikum wa ‘ala jami‘i mani ’ttaba‘a ’l- thing (shuhudihi ’l-qudsiyya). And it forgothuda). its own self [i.e. that he is ruh] and the corol- laries to its existence [i.e. the ruh being the3.2 Maktub 1.22 ruh] (tawabi‘ahu wujudiyyata). Instead, it was absorbed in witnessing its beloved that is theTo: Shaykh ‘Abdu ’l-Majid the son of Shaykh dark [nafs], and its inter-connection with theMuhammad Mufti Lahori hylomorphic frame (ta‘alluqihi ba ’l-haikali ’l-Summary: Clarifying hayulaniyyi ). As a result of being in that inter- relationship [with the dark body, the ruh] loses 1. the aspect of the connection between the ruh the excellence that is the characteristic of the and the nafs people who get the book on the right hand, and instead it [acquires the evilness that is the 2. the two ascents and the two descents characteristic of] them who get the book on the left hand. 3. annihilations of the body, and the spirit, and their abidingness’ 4. Now if [that light i.e. the ruh], remains drowned in that constricted space (madiq) [i.e. 4. the station of invitation and the difference be- the body], fails to free itself [from the love of tween those friends who perish (mustahlikina), the body, and instead go] to a wide open space, and those friends who return to invite others then it is ruined. For it wasted its preparedness (raji‘ina ila ’l-da‘wati ) (isti‘dad ) [to evolve], and failed to accomplish the purpose of its creation. Therefore, indeed3.2.1 Ruh’s mission is to evolve and [that ruh] has astrayed far away. return to God 5. On the other hand, it good fortune assists it,(Sub-hana ’llahu! Praise be onto Allah! For he and it obtains the grace of God, then [that ruh][caused this amazing process:] raises his head, remembers the path he had de- viated away from, and returns [to God] trac- 1. He [Allah] brought together light and dark- ing back its own footsteps (raja’a ’l-qahqara) ness (Man jama‘a bayna ’l-nuri wa ’l-zulmati ), incessantly chanting: and brought near the spaceless and direction- less thing (la-makaniyya ’l-mutabarriy’a ‘ani ’l-jihati ) [i.e. the ruh] with the thing that ocu- pies space (’l-makaniyyi ) and possesses direc- tion [i.e. the human body].

56 CHAPTER 3. MAKTUBS 21-40 Towards you my God is my Hajj and desired person (matlubi ), and he in put among the my Umra people of the right. Yes! Truly there is no left or right there, however, still the right is better, for While the Hajj of the commoners is the right comprehends goodness — it is like when towards the earth and the stone it is said about God that both of his hands are right hands. And that darkness from that light Ilaika ya manyati hajji wa (al-zulmati min dhalika ’l-nuri ) descends to the sta- mu‘utamari tion of worshipping God (maqami ’l-‘ibadati ) and discharge the duties of pious deeds (ada’i ’l-ta‘ati ). In hajja qawmun ila turbin wa ahjari Here, you may note that I have interpretedFurther evolution of the body, and the spirit the above-mentioned la-makani light (al-nuri ’l- lamakaniyyi ) as the spirit (ruh), instead the gistThen [the salik] is drowned (istighraq) for the sec- (khulasa’ ) [of that spirit]. And I have interpretedond time in witnessing the intended thing that is the bounded darkness (al-zulmati ’l-muqayyadati )the most holy (shuhudi ’l-matlubi ’l-aqdasi ), [i.e. as nafs. I have also interpreted the manifest andGod], in a beautiful manner, then God makes is the non-manifest (zahir, batin) in the same way.easy for him to face-turn towards the holy personin a perfect manner (bi ’l-akmali wujuhin). At that 3.2.2 Station of invitation, perisher,time, that darkness follows him (tabi‘ahu zulmati- one who returns to invite oth-hin) and enters the predomination of the God’s erslights (wa ’ndarajat fi ghalabati anwarihi ). Question: The friends who have perished (mus- [If God wills], this drowning may deepen. Then tahlikina) [in the love of God] also possess knowl-he completely forgets his dark companion. And he edge (shu‘uran) on this world, and face-turn to-also fully forgets himself and everything related to wards it. And they also associate (ikhtilat) withhis own existence totally. As a result, he perishes the people of their own kind. Then what does per-in witnessing the light of lights [who is God], and ishment (al-istihlak ) mean? And what does face-attains the presence of the desired person [who is turning on everything continuously (tawajjuhi bi-God] (huduru ’l-matlubi ) beyond the veil (wara’a ’l-kulliyati ‘ala ’l-dawami ) mean? And what is’l-astari ). It is at that point that [the salik] re- the difference between [those who have perished inalizes annihilation both physically and spiritually God] and those who have returned (marju‘ina) to(fana’-i ’l-jasadiyyi wa ’l-ruhiyyi ). Additionally, if this world for giving invitation?he experiences abidingness (baqa’ ) as well, then hisboth sides of annihilation and abidingness (baqa’ ) Answer: Indeed perishment (istihlak ) and a totalbecomes complete, and it would be correct to as- face-turning [towards the person of God] (tawajjuhacribe friendness (waliyatihin) to him. bi-’l-kulliyati ) takes place At that point, [the salik] may realize either ofthese two states: 1. Either he would be completely drowned [in the 1. after the nafs is illuminated in the light of the sea of love of] God who is the witnessed object, ruh (fi ’l-anwari ruhi ), and and perish in him forever (dawam). 2. at the time when both the ruh and the nafs 2. Or he would return to invite the creation to- face-turn together [towards the desired object wards the Haqq (‘azza sultanahu). i.e. the person of God] (tawajjuhi ’l-ruhi wa ’l-nafsi ma‘an). And if he does return, [then he returns having un-dergone a unique transformation. And as a result Previously, repeated allusions have been given to-of that transformation], now, at the same time, his wards [this interpretation but now I am explaininginner realm (batin) is attached to Allah (S), and it clearly]:his outer side (zahir ) is attached to the creation.And his light is freed from the above-mentioned Being conscious of the world (shu‘uru bi-’l-dark companion; instead he face-turns on his own ‘alami ), and things similar to it [such as soberness, inter-relationship with the people of the world]—

3.2. MAKTUB 1.22 57these are the works of the sensory organs, facul- 2. Nafs is dependent (ta‘alluqu) on the acorn-ties, and limbs (hawass, quwwa, jawarih), . They shaped heart (qalbi ’l-sanubariyyi )can be compared to the differentiation of the nafs(ka-’l-tafasili li-’l-nafsi ). 3. Nafs is dependent on the ruh via the inter-mediation of the qalb that is the all- [What really happens is this:] the gist of the comprehensive reality (haqiqati ’l-jami‘ati ’l-gist (jumalu ’l-mulakhkhasu) [or the undifferenti- qalbiyyati )ated nafs] enters the light of the ruh, and both [theruh and the nafs] focus on the witnessed thing [i.e. [Now a detailed description can be made.] The ef-God] in order to learn about its [mysteries] (mu- fusion that arrives (al-fuyudu ’l-waridatu) from thetala‘ati ’l-mashhudi ), and [so deep is their face- ruh [to the nafs goes through this process:]turning on God that both the ruh and the nafs]perish (mustahlakun) [in God]. At the same time, 1. First, it falls (nazidu) on [the nafs] in the un-the differentiation (tafsilahu baqin) [of the nafs] re- differentiated format.mains with [the same level of] consciousness as be-fore (shu‘uri ’l-sabiqi ), as if that [consciousness] has 2. Second, via the intermediation of the nafs, thatnot lessened even a bit. effusion transmits to the sensory organs and the limbs (quwwa, jawarih) in the differenti- [The previous scenario] is the opposite of him ated (tafsilan) format, although the gist (khu-who has returned to this world with the pur- lasat) [of that effusion] remains within the nafspose that he would guide the people of the in the undifferentiated format (ijmalan).world— indeed his nafs, has already become paci-fied (mutma’in). And now [that returned nafs goes 3.2.3 Difference between the per-through a unique transformation, where both of isher and the returneethese two actions happen.] 1. [The returned nafs] comes out of that light [of Now the difference between the two factions would the ruh] to give invitation (da‘wat) [to the peo- be clarified. You should know that the first fac- ple of the world], and tion [who perishes in God] is intoxicated (sukr ), and the second faction [who returns to the creation 2. [the returned nafs] realizes inter-relationships to invite them to God] is sober (sahw ). And the with [the people of] the world. first faction is noble (sharif ) and the second fac- tion is excellent (fadil ). The first faction is inter-And via that inter-relationship [that has been related to the friends, and the second faction isformed newly between the returned nafs and the inter-related to the prophets. May Allah (S) en-people of the world], noble us with the charismatic acts of the friends. And make us steadfast on the perfection that is the 1. that invitation [to the people of the world] emulation of the prophets, salawatu ’llahi ta‘ala wa takes place, and salamuhu ‘ala nabiyyina wa ‘alaihim, and on their brothers among the near ones of the angels, and 2. all [the people of the world] are able to respond among the wholesome worshippers, until the day to that invitation4 [instead of that invitation of last judgment. Amin ( Sharrafana ’llahu sub- being limited to the evolved ones only.] hanahu bikaramati ’l-awliya’i. Wa thabbatana ‘ala kamali mutaba‘ati ’l-anbiya’i, salawatu ’llahi ta‘ala [Before a detailed description of this transforma- wa salamuhu ‘ala nabiyyina wa ‘alaihim, wa ‘alation is made, more of the mystery of the nafs need jami‘i ikhwanihi mina ’l-mala’ikati ’l-muqarrabina,to be revealed:] wa ’l-‘ibadi ’l-salihina ila yawmi ’l-din. Amin). 1. Nafs is the summarized form (mujmalatun), ps: The writer of this letter seeks prayers from and the sensory organs are its differentiation5 you. I live outside Arabia, and so I cannot write fluently in Arabic. However, since you have writ- 4lit., on the showplace of response, fi ma‘ridi ’l-ijabati ten your letter in the Arabic language, I have been 5the sensory organs are its differentiation — it is re- compelled to write back with a few Arabic words,translated from Aftabi as the original was indecipherable

58 CHAPTER 3. MAKTUBS 21-40so that both of us can communicate well. Let me lets the seeds that are his good actions be de-end this [letter] by beseeching peace. stroyed.3.3 Maktub 1.23 You may know that there are two scenarios where the harvest could be ruined. Either he did not sowTo ‘Abdu ’l-Rahim Khan-i Khanan any seed at all, or he sowed only bad seeds. ItSummary: is known that the greater harm lies in sowing bad seeds than not to sow at all. 1. Taking tariqa from an imperfect pir is forbid- den For the salik, bad seed on the path of tariqa is to take the tariqa from imperfect guides, and follow 2. Taking up pen names that suggest that one is his path. The imperfect men follows the appetites faithless is harmful and forbidden (hawa’ ) [of his nafs]. And that what is stained by carnal appetites would not produce any result [in May Allah (S) save us and you from discussions purifying the salik]. Even if some good results were(’l-maqali ) that is empty of the states, and from seen, that would increase his carnal appetites. Thatthe knowledge that is stripped (mu‘arra) of the would deepen the darkness even more. The imper-practice, in accordance to the measure of rever- fect guide cannot distinguish the difference betweenence possessed by the prince of men who has been the path that brings the salik to Allah (S), and thedispatched to the entire mankind (Najjana ’llahu path that does not. When he has not received itsubhanahu wa iyyakum ‘ani ’l-maqali ’l-khali ‘ani himself, how would he know about it?’l-hali, wa ’l-‘ilmi ’l-mu‘arran ‘ani ’l-a‘mali, bihur-mati sayyidi ’l-bashari ’l-mab‘uthi ila ’l-aswadi wa He cannot distinguish between the preparedness’l-ahmari ), alaihi wa ‘ala alihi mina ’l-salawati af- of the students. Neither can he realize the differ-daluha wa mina ’l-taslimati akmaluha. And may ence between the path of jadhba and the path ofAllah bless that man who says amin after this sup- suluk. Due to his ignorance, he misleads the stu-plication. (Wa yarhamu ’llahu ‘abdan, qala ami- dent whose preparedness is related to jadhba to-nan ). wards the path of suluk. And directs him who is related to suluk towards the path of jadhba and The truthful and wholesome brother brought me make him lose his way. When such a student whoyour letter, and said what was to be said verbally. has fallen into error, and has been put in the wrongAt that time, I recited this couplet, path, comes to a competent pir for nurturing, first the pir tries to rectify the corruption that is in his Welcome to my friend and the rasul, and intention (sabab). And second, he gives the student applause good seeds in accordance to the student’s prepared- ness (isti‘dad ), and only then the seeds germinate. The face of the rasul is the face of the ????? A likeness of bad speech is a bad tree. It comes out of the surface of the earth [i.e. its roots do Ahlan li-su‘da wa ’l-rasuli wa habbadha not go deep]. As a result, it is not stable. And a Waj-hu ’l-rasuli li-hubbi waj-hi ’l-mursili likeness of good speech is a good tree. Its roots are stable, and its trunk goes up to the sky. ( Mathalu3.3.1 Taking tariqa from an imper- kalimatin khabithatin ka-shajaratin khabithati. Ij- fect pir is ruinous tuththat min fawqi ’l-ardi ma laha min qararin. Wa mathalu kalimatin tayyibatin ka-shajaratin tayyi-O brother! You are an appropriate receptacle batin. Asluha thabitun wa far‘uha fi ’l-sama’i.).6for the manifestation of the perfections (qabilu li-zuhuri ’l-kamalati ). May Allah (S) actualizes your Such a pir who is perfect himself, and can makepotentiality (quwwat). This world is the field where others perfect as well (pir-i kamil-i mukammil ) isthe crop of the last world are cultivated. Woe to rarer than a touchstone. His gaze is medicine, hishim who does not cultivate it, and instead leaves speech is healing. Unless the student finds suchthe field of his preparedness (isti‘dad ) fallow. and a pir, he is ruined. May Allah keep us and you firm on the Mustafan sharia (Thabbatana ’llahu 6A58, note 2

3.4. MAKTUB 1.24 59subhanahu wa iyyakum ‘ala jaddati ’l-shari‘ati ’l- allegorically. Because what the intoxicated say,mustafawiyyati ), ‘ala sahib-ha ’l-salawatu wa ’l- their meanings should not be taken literally, Theysalamu wa ’l-tahiyyatu. Because that path is the are excused because they say such forbiden thingsfoundation of all good deeds (milaku ’l-amri ), the (mahzurat) while predominated by intoxication.source of salvation (madaru ’l-najati ), and anchor And [sober] masters consider true unbelief to be im-of felicity (manatu ’l-sa‘adati ). How eloquently has perfect when compared to true Islam. [Yes! The in-the Persian poet composed, toxicated sufis may say such ecstatic sayings,] how- ever, those who are not intoxicated, they have no Muhammad the Arab is the most exalted excuse for following the intoxicated, [and if they being in both the worlds do,] they have no place before the friends of Allah, nor do they have a position before the people of the Anyone who has not become the dirt on sharia. his door, may there be dirt on his head It is indeed true that every task has its season Muhammad-i ‘Arabi kabir vei ??? har do and unique time. That task is wholesome in that ser ast season. In another season, it can be ugly. No wise man would equate the two. So please make this kasi keh khak-i darash nist bar ser-i u request to them on my behalf so that they change such [irreligious] names and change to a good nameWe end this discourse by sending salutation to the i.e. adopt an Islamic pen name. This would be inprince of the emissaries, and the most complete conformance with the state of a Muslim and whatpeace-offerings (taslimat), benedictions (tahiyyat), he says (maqal ). And this is establishing a rela-and blessings (barakat) in a complete manner. tionship with Islam that is the chosen religion of(Wa ’l-nakhtimu ’l-maqalata ‘ala salawati sayyidi Allah and his prophet.’l-mursalina wa taslimatihi, wa tahiyyatihi, wabarakatihi, ’l-ttatimmatu.) Additionally, we have to save ourselves from false accusations. As the prophet stated, Save yourselves3.3.2 Names that suggest unbelief from being accused falsely ( Wa ’jtinabun ‘ani ’l- are forbidden tuhmati).8 This is indeed true. There is no shred of doubt in this. The exalted lord has stated, IndeedIt is quite surprising that you have written:, Where the faithful man is superior to the idolators ( Wa la-I am, there are many good poets, and they take up ‘abdun mu’minun khayrun min mushrikin).9 Peacepen names that suggest that they are unbelievers, be on him who follows (Wa ’l-salamu ‘ala manialthough they are from noble families. I fail to un- ’ttaba‘a ’l-huda.)10derstand what is making them adopting these per-verted pen names. Every Muslim must reject such 3.4 Maktub 1.24names, and flee from them as if they were fero-cious lions, and look at them hatefully. Because To Muhammad Qalij Khanboth that name and the possessor of that name Summary: Clarifying tare things on which Allah (S) and his prophet areangry at (‘alaihi ’l-salawatu wa ’l-taslimatu). Mus- 1. the sufi expression ka’in and ba’inlims have been instructed to treat them the peo-ple who stand against faith (ahli ’l-kufri ) with en- 2. Heart does not connect to many, instead onlymity and harshness (‘adawat, ghilzat). Therefore, one (ta‘alluqa ’l-qalbi la-yakunu bi-akthara minit is incumbent to refrain from taking up such ugly wahidin )names. 3. manifestation of the love of the person of Some sufi shaykhs [e.g. Ibn Arabi] (qaddasa God (zuhura ’l-habbati ’l-dhatiyyati ) makes’llahu ta‘ala asrarhum), while predominated by one equate pain and pleasure (ilam, in‘am),intoxication, have praised unbelief, and exhorted when they are from the belovedtowards wearing zunnar7 and likes. These say-ings should not be interpreted literally, instead 8hadith 9Quran 7In olden times, unbelievers used to wear girdles that 10Quransignified that the wearers are unbelievers

60 CHAPTER 3. MAKTUBS 21-40 4. the difference between the worships of the near love for the ma sewa also goes away, as they are ones (muqarribina) versus the common pi- branches of the love for the nafs.) ous (abrar ), and similarly between the friends who have perished (mustahalikina) versus the It is for this reason that they say that the veil friends who have returned (hijab) between man and the rabb is not the world, but the nafs of man. Since deep inside his soul May exalted Allah keep you in peace, and good (fi nafsihi ), the world is not what man wants (al-health, in the measure of the reverence that be- ‘alama fi nafsihi ghairu muradin). Therefore, (thelongs to the prince of the messengers, on him and world) cannot be the veil. Indeed, the true purposeon his progeny, be benedictions and peace-offerings of man is (to satiate) his nafs. Therefore, necessar-(Sallamakumu ’llahu subhanahu, wa ‘afakum, bi- ily, As a result, man (or the nafs of man) is the veilhurmati sayyidi ’l-mursalina, ‘alaihi wa ‘ala alihi, (that separates him from God), not something else.’l-salawatu wa ’l-taslimatu). Therefore, until man becomes empty of the desires (murad ) of his nafs totally, the rabb would not be-3.4.1 Sufi expression: ka’in and come his intention (murad ). and love (for the rabb) ba’in would not find a place in his heart.[The prophet said,] One is with him whom one loves The self-disclosure of the person of God (tajal-( Al-mar’u ma‘a man ahabba).11 Therefore, blessed liyyi ’l-dhatiyyi ) causes an unbounded annihilation(fatubi ) is he in whose heart no love subsists save (fana’i ’l-mutlaqi ), and until that takes place thatthe love for Allah (S), and who focuses on noth- ultimate felicity (dawlatu ’l-quswa) would not being save his divine person (waj-huhu). Apparently realized (tahaqqaqu). Before the sun rises, It can-(suratan) his outside (zahiruhu) is with (ma‘a) the not be conceived (yatasawwaru) that the darknesscreation, and absorbed (ishtaghala) in it. However, would go away completely — it’s just like that.in reality, the sufi’s state (shan) is al-ka’ini ’l-ba’in This love is called the love of the person of Godi.e. (at the same time both) al-ka’in, i.e. at the (al-mahabbati ’l-dhatiyyati ).same location (with God,) and al-ba’in, separate(from the creation.) Alternatively, that expression 3.4.3 Love of the person makes onemay also mean that (the sufi) is al-ka’in, located equate pain and pleasure(with the creation,) apparently, but al-ba’in, sepa-rate (from the creation,) truly. The lovers (muhibb) (of the person of God) some- times attain that state then their beloved (mahbub)3.4.2 Heart: It loves only one thing giving them bliss or giving him pain, they both are equal. It is at that point that he attains ikhlas, pu-The heart never extends (yata‘alluqu) its love to rity in intention. At that point, he no longer wor-multiple things, instead [that love] extends to only ships his rabb seeking bliss (talabi ’l-in‘ami ) or (inone thing. Therefore, as long as (the heart) would the hope of) taking away pain (raf‘i ’l-ilami ), forlove that one thing (God), it would not love the ma both (pleasure and pain) are equal to him. This issewa. Often it is seen that man has many things as the level (rutbatu) of the muqarrabin, the near onesobjects of his love, e.g. wealth, children, leadership, (to God.)praise, progress (mal, walad, riyasat, madh, rif‘at).However, actually that is also love of none else but 3.4.4 Worshipful acts: near onesthat one thing, which is his nafs. For all other versus the common piousinstances of love are branches of the love he haswith his nafs. It is because all these things that he On the other hand, the abrar, the common pious,wants, he wants it for none else but his nafs; he worship Allah either fearing (hell) or being greedydoes not want them for their own sake. (So when (for paradise) (tam‘an). And both of these (pur-the salik sublimates his love for his nafs, all that poses) relegate (raji‘an) onto their nafs. For they have not succeeded in attaining the felicity that is 11hadith: Bukhari, Muslim the love of the person of God (sa‘adati ’l-habbati ’l- dhatiyyati ). Therefore, necessarily, the good deeds

3.5. MAKTUB 1.25 61(hasanat) of the abrar are equal to the bad deeds 3.5 Maktub 1.25(sayyi’ati ) of the muqarrabin. To Khawaja Jahan (or Khan-i Jahan) When viewed in one angle, the good deeds of the Summary: On inducing (tahrid ) the emulationabrar, the ordinary pious look like good-deeds, but (mutaba‘at) of the prince of the messengers, andthey are bad deeds when viewed in another angle. the emulation of the well-instructed caliphs, ‘alaihiIn addition, the good deeds of the muqarrabin are wa ‘alaihim mina ’l-salawati akmaluha, wa minapure (mahd ) good deeds (uncontaminated by the ’l-taslimati atammuha.desires of the nafs.) 3.5.1 Follow the companions Yes! Many among the muqarrabin also worshipAllah for the sake of fear (of hell) or desire (for May Allah put peace into your hearts, open upparadise) (tam‘an), and that happens when they your breasts, purify your nafs, and soften yourhave realized (tahaqquq) a perfect baqa’ and have skin. (Sallama ’llahu ta‘ala qalbakum, wa sharahadescended to the world of intermediaries (‘alami sadrakum, wa zakka nafsakum, wa alana jildakum).’l-asbab). However, that fear and desire is not All these, instead all the perfections of the spirit,for the sake of their nafs, but for the sake of the secret, arcanum, super-arcanum (ruh, sirr, khafi,good-pleasure of God, and fear of his displeasure akhfa), they all depends on the emulation of the(sakhatihi ). In the same way, they seek paradise prince of the prophets (Muhammad), ‘alaihi waas it is the place basking in divine good pleasure ‘alaihim mina ’l-salawati afdaluha, wa mina ’l-(mahallu rida’ihi ), not for the pleasure (huzuz ) of taslimati akmaluha. Therefore, it is incumbent ontheir nafs. For they have already attained free- you to follow him, and his (four) well-instructeddom from the slavery (riqqiyyati ) of their nafs, and deputies i.e. caliphs, who came after him, andhave realized wholesomeness (khalisina). This is who were guides towards good, and well-guidedthe supreme grade (rutbatu a‘la) of the muqarra- themselves (khulafa-i ’l-rashidina wa ’l-hadina ’l-bin. mahdiyina). Indeed, they were stars of guidance and suns of sainthood (nujumu ’l-hidayati, shu- The possessor of this grade realizes (tahaqquq) musu ’l-wilayati ). 12 Those who would be en-the level of the elect friendship (martabati ’l- nobled with following these (stars,) indeed theywilayati ’l-khassati ) and the perfections of the would triumph in obtaining a magnificent triumphstation of prophethood (kamalati maqami ’l- (faza fawzan ‘aziman). and those who would benubuwati ). And after that, he realizes a complete naturally disposed to (jubila) oppose them, indeedshare (nasibun tammun) of the level of the elect they would be misguided into misguidance (dallafriendship (martabati ’l-wilayati ’l-khassati ). How- dalalan ).ever, those who do not descend to the world of in-termediaries (‘alami ’l-asbabi ), they are among the ps: The two sons of late Shaykh Sultan are suf-friends of perishment (awliya’i ’l-mustahlikina) (i.e. fering from poverty. I am hoping that you wouldthose who perish or fade away before God). They help them. You are capable, instead you are capa-do not have any share of the station of the perfec- ble of helping all. May Allah increase your ability,tions of station of prophethood (kamalati maqami and make felicity your companion.’l-nubuwwati ). And they cannot (guide or) giveperfection (fa-la-yakunu ahlan li-’l-takmili ), in con- Peace to you, and all the rest who follow the pathtrast to the first group. of guidance (Wa ’l-salamu ‘alaikum, wa ‘ala sa’ir-i mani ’ttba‘a ’l-huda! ) May Allah (S) grant us the love of these greatones, via the intermediation of the prince of men 3.6 Maktub 1.26(Razaqana ’llahu subhanahu mahabbata ha’ula’i ’l-akabiri, bi-hurmati sayyyidi ’l-bashari ), ‘alaihi wa To Mawlana Haji Muhammad Lahori‘ala alihi wa atba‘ihi, mina ’l-salawatu afdaluha, wa Summary: It is the common pious (abrar ) whomina ’l-taslimatu akmaluha. Indeed, one is withhim whom one loves (Al-mar’u ma‘a man ahabba). 12Allusion to the hadith: My companions are like stars,Peace in the beginning and in the end (Wa ’l- Those who will follow them will find guidance.salamu awwalan wa akhiran).

62 CHAPTER 3. MAKTUBS 21-40experiences longing (shawq), not the near ones Faraq-i dost agar andak ast andak nist(muqarrabin ). darun-i dideh agar nim mu ast besiyar ast May exalted Allah keep us and you firm on It has been reported from Hazrat Abu Bakr that hethe then straight, wide and well-tested highway once saw a qari sobbing while reciting the Quran,(jaddat) of the Mustafan sharia (Thabbatakumu and said, We used to do like this, but our hearts’llahu subhanahu ‘ala jaddati ’l-shari‘ati mustafiyy- have become hardened. ( Hakadha kunna na‘qalu,ati ), ‘ala sahib-ha ’l-salawatu, wa ’l-salamu, wa ’l- wa lakin kasat qulubuna.) This is praise in thetahiyyatu. shape of slander.3.6.1 The pious may long for God I have learned from my shaykh [Khwaja Baqi bi- but his near ones do not ’llah] (quddisa sirruhu) that even the ender who have arrived on God (al-muntahiya ’l-wasila) some-It comes in sacred hadith, Listen with inner aware- times seek longing like the beginners do.ness: The common pious ( abrar) long ( shawq) tomeet me, but I my longing to meet them is stronger You may note that there is a second station that( Alatala! Shawqu ’l-abrari ila liqa’iy, wa ana ilai- takes away longing even more perfectly and com-him la-ashaddu shawqan). [Here you may note pletely than the the first one, and that is the sta-that] Allah (S) did not establish longing (shawq) tion of hopelessness and incapacity to perceive (al-for the muqarrabin. ya’si, ‘azji ‘ani ’l-idraki ). Because he longs (shawq) who hopes (mutawaqqa‘i ). Where there is no hope Allah (S) has established longing for the com- (tawaqqu‘a), there is no longing. [The difference be-mon pious [only, but has not estanlished it for tween these two enders is this:] The second personthe muqarrabin.] It is because the muqarrabin has attained perfection in his development (kamiluhave already arriveded on God (al-muqarrabina ’l- ’l-balighu), and reached the pinnacle of perfectionwasilina), and as a result they no longer have any (nihayatu ’l-kamali ) [that is a permanent hopeless-longing (shawqan). There is no longing without ness], so that when he returns backward (ruju‘aseparation, and since those [muqarrabin] are not ’l-qahqara) back to the [bodily] world, that longingseparated, they have no longing. (shawq) does not return. Look! No one loves another as deeply as one loves It is because the longing that he had went awayoneself. However, since one never gets far away because he came to possess hopelessness (wujudifrom himself, one never gets impatient for himself. ’l-faqdi ), or attained hopelessness (ya’si ) — it didThe muqarrabin (muqarrabu ’l-wasilu) annihilates not go away because of lack of separation. He still(fana’ ) their nafs, attain abidingness (baqa’ ) with possesses that hopelessness even after the return.Allah, and arrive on God. The muqarrabin’s re- On the other hand, for the first person, his longinglationship with Allah (S) is the same as their re- comes back again when he descends to the world [oflationship with their nafs [i.e. both are close to the bodies]. It does because his longing went awayeach other]. So necessarily the muqarrabin do not [temporarily] as he had no separation [with God;possess longing. Instead, only the lover (muhibb) the longing did not go away because he attainedamong the common pious may possess longing. the sublime station of hopelessness, and if he didThere are some muqarrabin who have not com- attain it then that hopelessness would have beenpletely arrived on God, but instead are on the be- permanent. In the future], when he would againginning, or the middle of the path. And if one separate, he would attain the longing (hasala ’l-fails to cross the middle realm in a complete man- shawqu) [back again].ner then one is within the realm of the commonpious (abrar ). As a Persian poet has eloquently Here no one may raise an objection by saying,composed, The levels of arrival never end until the end of eternity. So the longing ( shawq) for the next sta- Separation with the beloved is not some- tion would always remain ( Inna maratiba ’l-wusuli thing small la-tanqati‘u abada ’l-abidina. Fa-yutawaqqa‘u ba‘du tilka ’l-maratibi. Fa-yutasawwaru ’l-shawqu Inside the eye, even if there is a small hair, hina’idhin.) it is too much In answer we say that [that objection is indeed

3.7. MAKTUB 1.27 63valid when the salik travels] on the path of a differ- 1. The first answer is this. There the wordentiated wayfaring (al-sayri ’l-tafsili ). For [the lev- shawq has been mentioned there as a type ofels] do not end in the names, attributes, modes and ambigious construction (min qabili san‘ati ’l-crossing-overs (al-asma’i wa ’l-sifati wa ’l-shuyuni mashakalati ) .13 And it is only proper thatwa ’l-i‘tibarati ) of God. And such a salik never what God does is hardier than what man does.reaches the end truly, and his longing is never sa- It is for this reason that the word ashaddtiated permanently. On the other hand, those who [meaning hardy, firm or stable] has been usedcut through those levels in the undifferentiated (ij- here. This answer is in line with what themal ) manner complete the path, and arrive on such ulama would say.a [sublime] station that cannot be described viaany description or even alluded to via any allusion. 2. I have a second answer that is in line with whatTherefore, no hope (tawaqqu‘a) may form there. the sufis would say, but that originates fromAs a result, necessarily, no longing or searching for intoxication (sukr ). One should not answerGod (shawq, talab) may remain there. This is the that unless one is indeed intoxicated. For thestate of the elect friends who escape the constricted intoxicated people may be excused, while therealm of the attributes, and arrive on the person of sober would be questioned. My hal currentlyGod. is completely sober. So I am not even saying that, just remember the [first] answer that I In contrast, the situation is different for those said.who journey in the attributes and the modes ina differentiated format. [After they cross the at- Praise be on Allah in the beginning and in thetributes], they journey in the modes (shuyun) [that end. Benedictions and peace be his prophet alwaysare the prototypes (asl ) of the attributes. At- and endlessly ( Al-hamdu li-’llahi awwalan wa akhi-tributes and modes have no end.] As a result, they ran. Wa ’l-salawatu wa ’l-salamu ‘ala nabiyyihiare detained within the self-disclosures of the at- da’iman wa sarmadan).tributes (mahbusuna fi ’l-tajalliyati ’l-sifatiyyati )for eternity. And to them, arrival means arrival 3.7 Maktub 1.27onto the attributes. [So the end limit of theirprogress is the attributes]. To Khwaja ‘Umak Summary: Narrating praises for the sublime It is impossible to ascend upto the person of Naqshbandi tariqa, and the exaltedness of the nis-God unless one makes one’s journey in the at- bat of these masters, qaddasa ’llahu ta‘ala as-tributes and the crossing-overs in an undifferen- rarhum).tiated format. In contrast, those who journey inthe names in a differentiated format are detained Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’llaz-in the attributes and the crossing-overs, they con- ina ’stafa. I am profusely delighted to receive thetinue to long and search (shawq, talab). Neither priceless letter oozing with mercy that you havedo they give up ecstasies (wajd ) and (tawajud ). sent me, your sincere friend, out of your grace. MayTherefore, it is understood that the people of long- you remain in peace. I do not was to inconvenienceing and tawajud are none but the people of the you, I am only writing a few lines in praise of thisself-disclosure of the attributes. [They reach the sublime Naqshbandi silsila.attributes, and stop there. They are unable toprogress further to the self-disclosure of the per- 3.7.1 Sublime nisbat of yad dashtson.] As long as they are not freed from clutch oflonging and ecstasies (shawq, wajd ), they would not Sir! It is in the writings of the masters (qad-attain any part of the self-disclosure of the person. dasa ’llahu ta‘ala asrarhum) of this sublime sil- sila, Our nisbat is above all nisbats ( Nisbat-i ma Question: The above-mentioned hadith estab- fawqi hameh nisbat-ha ast). They have inter-lishes that Allah (S) has longings (shawq). How- preted nisbat to be presence and awareness (hudur,ever, nothing is away (mafqud ) from him. [So howcan God long for a thing when he already has it?] 13Amritsari note 72.1Answer:

64 CHAPTER 3. MAKTUBS 21-40agahi ). They only consider that presence that re- and its face-turnings (tawajjuhiy) are empty of themains without absence (huduri biy ghaybat), and well-known six directions. 14that is also called yad dasht. Therefore, the nisbatof these exalted ones is yad dasht. I am describing The said nisbat is also realized merely on theyad dasht below in detail as I have understood it. station of jadhba [even without any suluk]. As a result, it’s not above [jadhba], since [yad dasht] is Self-disclosure of the person means the manifes- attained only after completing the manner of jad-tation of the presence of the divine person (zuhur-i hba, and the stations of suluk — the high degreehudur-i hadrat-i dhat), and [solely] that presence, [of yad dasht] is not hidden. However, who wouldwhile the divine names, attributes, modes, and attain it — that is what may be pondered. If thecrossing-overs (asma, sifat, shu’un, i‘tibarat) are envious denies [yad dasht] out of envy and if thenot observed. imperfect opposes it out of his own imperfection, then they are excusable. That self-disclosure may take place for a fewmoments only, i.e. only moments after the self- If some incompetent person put blame ondisclosure, the veil of modes and crossing-overs this tribe [of Naqshbandis]may fall down. In that case, it is called tajalli-i barqi or lightning-like self-disclosure. So that God forbid! May that not be uttered by[self-disclosure, which is lightning-like] may not be my tonguecalled presence without absence (hudur be-ghaibat).However, the masters of the other silsilas [but the All the lions of the world are fastened toNaqshbandi] may call this the end of the ends (ni- this silsilahayatu ’l-nihayat), but it is valuless to the mas-ters of this silsila. On the other hand, when that A silsila that the jackal’s teeth cannot cutself-disclosure never gets blocked by the names, at-tributes, modes and crossing overs, and instead re- Qasiriy garkonad???kand iyn ta’ifa’ ramains continuously, then it is called presence with- ta‘an-i qusurout absence, and that is precious to them. So the[Naqshbandi] nisbat is far superior to the nisbats of Hasha li-’llah keh bararam be-zaban-i iynthe other tariqas, although many may not concur. gah ra Luckily for those who revel in luxury Hameh shiran-i jahan basteh-i iyn silsilah they would get luxury and As for the passionate lovers among the Ru beh az hileh be-gusalad iyn silsilah ra poor ones whatever they gulp down Peace in the beginning and in the end (Wa ’l- salamu awwalan wa akhiran). Hani’an li-arbabi ’l-na‘imi na‘imuha 3.8 Maktub 1.28 Wa li-’l-‘ashiqi ’l-miskini ma yatajarra‘u small maktub To Khwaja ‘Umak Summary: This sublime nisbat has become so rare that if inthe future, it is narrated before the masters of this I am delighted to receive the kind letter oozingvery same great silsila, many of them would deny with mercy that you have sent me, your sincereit, and would even refuse to believe in it. There is a friend, out of your grace.nisbat that is presently known among the mastersof this great family as the presence of the Haqq What a bliss is it when the free people remem-(S) (hudur-i haqq (S)), and the witnessing of God ber the captives (azadan yad-i gereftaran), and(shuhud-i uw ) (ta‘ala). That nisbat is free from the what a felicity is it when those who have reachedatribution of the witness and the witnessed things (rasidgan) [God] sympathize (gham-khawargi ) with(wasf-i shahidiy va mash-hudiy munazzoh bashad ) those who are separated (mahjuran) from [God]! When the poor ones who are separated found themselves unworthy of arrival (wisal ) [onto God], then they necessarily hid themselves in a corner of the cloister of separation (zawiyya’-i hijran). And 14there is a difference with Aftabi here that says: although it seems to be directed above, and apparently permanent

3.9. MAKTUB 1.29 65they fled from nearness (qurb) and found ease in obligatory deeds. One obligatory worship per-farness (bu‘d ). And they left conjunction (ittisal ) formed at the proper time (waqt) is better thanto accept disjunction (infisal ). When they saw cap- performing supererogatory deeds for a thousandtivation (gereftari ) in freedom (azadi ), they wel- years, even when it is performed in a pure intentioncomed captivation longingly. (niyyat-i khalis), and be that worship be salat, za- kat, fasting zikr, meditation (fikr ) and its likes. In- When the sultan of the religion wants me stead, we claim that the same rule applies to sunna to covet and the superogatory acts that are within the fard salat, [i.e. they are far superior to ordinary sunna I would put dirt on the head of content- and supererogatory acts.] ment It is narrated from the commander of the faith- Chun tama‘ khwahed ze man sultan-i din ful Hazrat ‘Umar Faruq (radiya ’llahu ta‘ala ‘anhu) Khak bar farq-i qinay‘at ba‘d azin that he once prayed the morning prayer in con- gregation, and after ending the salat, he observed By outrageous sayings (be-‘ibarat-i namarbut) the congregants and found that one of his acquain-and scattered allusions (isharat-i paragandeh), how tances was not there. In answer, one of the peo-would I hurt you any more? May Allah (T) ple present said He worships for the whole night,keep us and you steadfast on the emulation of the perhaps he has gone to sleep now. Hazrat ‘Umarprince of the messengers (Thabbatana ’llahu ta‘ala replied, Instead, instead had he slept the whole nightwa iyyakum‘ala mutaba‘ati ’l-sayyidi ’l-mursalina), but prayed the morning prayer in congregation, it‘alaihi wa ‘ala alihi mina ’l-salawati afdaluha wa would have been better.mina ’l-taslimati akmaluha)!3.9 Maktub 1.29 3.9.2 Encouraging the supereroga- tory actsTo Shaykh Nizam Thaneswari Consequently, observing the liked (mustahab) andSummary: avoiding the disliked (makruh) even if it is the lesser (tanzihi ) is many degrees better than zikr, fikr, 1. Encouraging discharging the obligatory meditation (muraqaba), face-turning (tawajjuh) — (fara’id ) duties, and narrating hadith reports however, if that is combined with performing [good (sunan) deeds] and avoiding [bad deeds], indeed he would attain a magnificent victory (fa-qad faza fawzan az- May Allah (S) save us and you from self- ima’ ). Else all pain is in vain (Bidunihi khartu ’l-centeredness and misguidance, and deliver us from qatadi ).sorrow and lamentation, by the intermediationof the blessed prophet [Muhammad] who is well- [This matter may be clarified via examples. Thispreserved from missing the target. (‘Asamana has already been clarified that] to spend one penny’llahu subhanahu wa iyyakum ‘ani ’l-ta‘ssubi wa ’l- as zakat is many levels better than spending moun-ta‘assufi, wa najjana wa iyyakum ‘ani ’l-talahhufi tains of gold is superogatory charity (nafl ). Like-wa ’l-ta’assufi bihurmati sayyidi ’l-bashari ’l- wise, while giving that zakat, observing its rules ofmanafiyyi ‘anhu zaighu ’l-basari ), ‘alaihi wa ‘ala al- adab [i.e. liked (mustahab) matters] is also manyihi mina ’l-salawati atammuha wa mina ’l-taslimati levels superior. For example, giving zakat to one’sakmaluha. own poor family-members is mustahab. Therefore, to delay the night prayer to midnight in order to3.9.1 Encouraging discharging the pray the tahajjud is not allowed (mustankar ), be- obligatory duties case to pray the night prayer that late is makruh act that is near haram (makruh-i tahrimi ) to theThe pious deeds that brings one near God are either Hanafi ulama. Please note here that it is mubahobligatory or supererogatory (fara’id, nawafil ). until midnight, and it is makruh after midnight.The supererogatory deeds have no value before The makruh act that is the counterpart of mubah is called makruh that is near haram (makruh-i

66 CHAPTER 3. MAKTUBS 21-40tahrimi ). Additionally, to Imam Shafi‘i, it is not enough. The badness of this deed is as clear aspermissible to pray the night prayer at that time daylight. You should forbid them from it, and[i.e. after midnight]. Therefore, it is abominable this forbidding should be with emphasis. Every-(mustakrah) to encourage it, and to be attentive one should give this practice up. Especially, avoid-towards it, in order to pray the tahajjud prayer, ing such practice is essential [for those who are ad-and to attain a deep longing and a meditative state vanced], else their followers would follow them and(dhawq, jam‘iyyat). put themselves in jeopardy. If that is indeed the purpose, then to delay the 3.9.4 Encouraging the study of ju-witr prayer until the last part of the night would risprudencesuffice, and [the jurisprudents] have ruled that] suchdelaying is mustahab. Additionally, that serves Also, the knowledge of this tribe [of the sufis] isboth the purposes: praying witr in the musta- the knowledge of the states (ahwal ). In turn, thehab time, and praying tahajjud at the last part states are the results of practice. Consequently,of the night. [Therefore, this practice of delaying the more sound one’s practice (a‘mal ) is, the morethe night prayer] must be given up, [even that] you knowledge he would attain on the states. Unlessshopuld repeat past prayers as qadha [since those one knows the method of doing the practices (i.e.prayers are defective]. Since he had left out a sin- prayer, fasting, and the rest of the obligatory wor-gle mustahab act in wudhu, the great imam [Abu ships), and the knowledge on how to deal withHanifa] of Kufa (radiya ’llahu ta‘ala ‘anhu) had re- people (mu‘amalat) (i.e. marriage, divorce, buy-peated forty years prayers. ing, selling, actions that are done everyday), they cannot be practiced properly. This knowledge is3.9.3 Ruling on left-over ablution learned (iktisabiyya’ ), and there is no alternative water and prostration but to learn it. There are two parts to this practice (isti‘mal ): one is to acquire (husul ) [the knowledgeAccording to the great imam, the water that is used of fiqh, jurisprudence], and the other is to make ef-to attain nearness to God (qurb) i.e. in ablution or forts (mujahadat) to act on it after the knowledgebathing (wudu’, ghusl ) is severely impure (mughal- has been learned. One must study the books oflaz ). The jurisprudents (fuqaha) have forbidden fiqh in order to learn it. [Instead one may skip thedrinking that water, and has classified drinking it discussion of sufism since it depends on each indi-as disliked (makruh). However, drinking the water vidual’s hal, but fiqh must be discussed.] There-left [in the container] after the ablution heals dis- fore, you should disscuss the books of fiqh is youreases. If one wants to drink the water from ablu- blessed gatherings in the same way that you discusstion out of sincere belief (i‘tiqad ), then you may the books of sufism. There are books of fiqh in thegive him from that remaining water. Persian language e.g. Majmu‘at-i Khani, ‘Umdatu ’l-Islam, Kanz-i Farsi. On the books of sufism, if Once in the journey to Delhi, I faced such a trial. they are not read, there is no harm as that knowl-Several of my sufi brothers (yar ) saw in mystic vi- edge is the knowledge of the states. I cant say itsions that they should drink the water from my in words but let me only say that much harm mayablution, else they would face great harm. I forbade come if the books on fiqh are not discussed. Whatthem strongly but they would not listen. Finally I more can I write? A little point out to a lot (Al-saved myself by employing jurisprudence (fiqh). It qalilu yadullu ‘ala ’l-kathiri ).is written in the books of jurisprudence that after alimb is washed for three time, if it is washed for the I told you just a little, lest your heart getsfourth time and without the intention of attaining hurtnearness to God, then that water would not be con-sidered as used water., and drinking it would not Else there was a lot of things to saybe disliked. So I did likewise, and gave them thewater from the fourth washing to drink. Andakiy pesh to goftam, ghamm-i dil tar- sidam I heard from a reliable person that for many ofyour caliphs allow their disciples to prostrate before Keh dil azardeh shuyi ??? dar neh sokhnthem — they do not consider kissing the ground besiyar ast

3.10. MAKTUB 1.32 67May Allah (S) award us the sustenance that is a However, since I should answer your questions, letperfect emulation of his beloved (Razaqana ’llahu me say that Each station has a unique knowledge,subhanahu wa iyyakum kamala ’ttibayi habibihi ), and a unique state and ecstasies (mawajid ). For‘alaihi wa ‘ala alihi ’l-salawatu wa ’l-taslimatu. ser- some stations, zikr and face-turning is appropriate,vant in some other stations recitation [of the Quran] and namaz. There are some stations appropriate for3.10 Maktub 1.32 jadhba, and there are some stations appropriate for suluk, and there are some stations where both ofTo Mirza Husamu ’l-Din Ahmad these two felicities jadhba and suluk are commin- gled. And some stations that have no part in both3.10.1 Perfections of the compan- as if neither has a part in them — indeed it is a very ions high station (Bas shagaraf ast). The companions of that master [Muhammad] (‘alaihi wa ‘ala alihiYour priceless letter that full of generousity reached wa ‘alaihim mina ’l-salawatu afdaluha wa mina ’l-me. Exalted Allah, I am praising him and showing taslimatu akmaluha) were on this station [that isgratefulness to him (Li-’llahi subhanahu ’l-hamdu devoid of both jadhba and suluk], and they werewa ’l-minnatu). Praise be to Allah that you have honored by this supreme felicity. The possessorsnot forgotten the ones who are far away, and in- of this station are distinct from them who possessstead remembered them bringing them near you. the other stations. Their similarity with one an- other is little. This contrast with the possessors of Having given a little, if the mind finds the other stations who some measure of similarity peace between themselves. You should consider it sufficient, and re- This nisbat [of the companions of the prophet] joice would again be resplendant completely in the com- panions of Hazrat Mahdi (‘alaihimu ’l-salam) insha Bariy behich khatir-i khod shad mikonam Allah ta‘ala. Few masters of the other silsilas have pointed towards this station, so how would they de-You have written me that you are no [longer] find- scribe its knowledge? This is the bounty of Allah.ing the unique nisbat (nisbat-i khassa’ ) of the mas- He grants it to whoever he wills. And Allah is fullter craftman pir (pir-i dastgir ) [Khwaja Baqi bi- of magnificent bounty ( Dhalika fadlu ’llahi. Yu’tihi’llah] (‘alaihi ’l-rahmatu), and have me why? Sir! man yasha’u, wa ’llahu dhu ’l-fadli ’l-‘azim).15This sort of sayings cannot be explained verballyeven, let alone via letters. Who would understand Summary: The companions attained [the gist of]it, what would he understand, and what would he this most sublime nisbat in the first instance [whengain by it? What is necessary is to attain the pres- they looked at the prophet with faith]. And [thatence of the [pir-i tariqat] holding good explanation gist] slowly [developed and] attained perfection [inof doubtful things that he does (hudur beshart-i them]. Others who are ennobled by this felicity,husn-i zann), and a long period of companionship firstly they are nurtured by the nisbat of the hon-[of the pir]. Without it, all is ruined (Bedunihi ored companions, secondly they cut through thekhartu ’l-qatadi ). waystations of the jadhba and suluk, and attain the knowledge of those stations, and thirdly they real- In the peacefil night, basking in the moon- ize this supreme felicity. A unique blessing of the light full-moon??? companionship of the prophet was that the com- panions attained this nisbat in the very beginning. I would tell you the story of everything It also can be that many among his followers may attain that unique blessing, so that others would Aswadeh shayy bayad, va khosh??? also attain that nisbat at the beginning of their amhtabiy??? companionship with [the followers]. Ta ba to hekayat konam az har baiy??? If the effusion from the holy spirit helps 15Q.Jumu‘a’.62.4

68 CHAPTER 3. MAKTUBS 21-40 Others can do what the messiah has done (nisbat) that is between sufi brothers is not that flimsy that it may tear over a trivial matter. What Fayd-i ruh al-quddus ??? farmayad more can I write? Peace to my sons and the rest of Digaran bekonand an cheh masiha mikard the family-members. Wa ’l-salam.At this time, that same nisbat of indiraj al-nihayat Having finished this draft, I felt that I shouldfi ’l-bidayat can be realized. Where jadhba is at- write more on the short-comings of the sufi broth-tained before suluk, there it can be attained. It ers, and on the matter of forgiving them. Peoplecannot be described any more. may misunderstand what I wrote in brief. Honored Sir! If those guilty people recognize what they did That what is after this, its qualities are was bad, and feel remorse, then they may be for- subtle given. Else, the question of forgiveness does not arise. Its description is difficult, it cannot be said You have written that the master craftsman pir (pir-i dastgir ) [Khwaja Baqi bi-’llah] (quddisa sir- Wa man ba‘di hadha ma yadiqqu sifatuhu ruh) has granted Shaykh Elahdad deputyship (par- Wa ma katmuhu ahza ladayhi wa ajmal dah????????? ) before everyone. This matter needs to be explained. If, by deputyship, it is meantIf we meet in the future, and if people want to hear that he should be the deputy for taking care ofit, then possibly some of the secrets of that station the fakirs, and supervise giving them water andmay be disclosed. It is the exalted lord who grants bread, then it is correct. On the other hand, if itopportunities (Wa huwa subhanuhu ’l-muwaffiqu). is meant that he should nurture (tarbiyat) the stu- dents on sufi path, and act as their pir, then it is3.10.2 Discussion on the sufi broth- false. In our final meeting, our hazrat said since ers he is sick and so he is unable to be attentive to- wards the students, or understand their states, andFirst, you have sought forgiveness for a few broth- so I should permit (tajwiz ) Shaykh Elahdad to beers, and I forgive them. May Haqq (SWT) who is attentive (mashghul ) to some of the students andthe most compassionate of the compassionate ones communicate their states to the pir. I was hesitat-(arham al-rahimin) forgive them. Please advise the ing about it at that time, but finally I supportedbrothers so that in presence or in absence, they do that much out of dire necessity. This is the jobnot torment me, or change their own way. Allah of the messenger — it can be done out of neces-does not change the situation of a people until they sity, but not more than what is necessary. As longchange what is inside their nafses. ( Inna ’llaha as our hazrat was alive, Shaykh Elahdad could dola yughayyiru ma bi-qawmin hatta yughayyiru ma it. However, after our hazrat’s passing away, if hebi-anfusihim.)16 and If Allah wishes bad onto a does it, or he asks on the states of the students,people, none may stop him. And there is none that would be trespassing.but him as a guardian. ( Wa idha arada ’llahu bi-qawmin su’an, fa-la maradda lahu. Wa ma lahum You have written that the nisbat of Hazrat Baqimin dunihi min walin.)17 You have written about bi-’llah would remain constant, it would neither in-Shaykh Elahdad specifically. My heart is broad crease nor decrease. Sir! [You are wrong] becauseenough to forgive him. However, he should feel no science realizes perfection until multiple sagesremorse (nadam) if he wants to change his ways. combine their ideas. For example, what ArabicThis remorse is repentance, and to seek interces- grammar was at the time of [the ancient grammar-sion is a sort of remorse. However, you may know ian] Sibawayh, now it is far more. If the gram-that I am forgiving him, but it is his responsibility mar remained as before, it would have been bad.to feel remorse. In the same way, the nisbat that Khwaja Naqsh- band possessed, it was not there in the time of Second, you should consider Sirhind as your own ‘Abdu ’l-Khaliq Ghujdawani (qaddasa ’llahu ta‘alahome. The bond (‘alaqat) of love and connection sirrahuma). It developed master by master. Es- pecially, our hazrat [Khwaja Baqi bi-’llah] strived 16Quran to perfect this tariqa, and he knew that it had not 17Quran

3.11. MAKTUB 1.33 69been complete at that time. Had he lived longer, I of the ulama] but it does not benefit the [evil ulama]do not know how far would he have taken it, Allah themselves.willing. So one should strive to increase this tariqamore and more. I do not know how this nisbat Although it seems that they are strengtheningwould remain constant. You yourself have a differ- the sharia, and empowering the religious commu-ent nisbat. It has no relationship with his nisbat. nity (ta’id-i shari‘at, taqwiyyat-i millat), still thatIt has been discussed before him many times. would not yield them any merit. Because such help can be done by even sinful men (ahl-i fu- Poor Shaykh Elahdad! How would he under- jur, arbab-i futur ). As the prophet said Indeed,stand what this nisbat is, or how it is? He had Allah strengthens this religion by even sinful menonly attained a little bit of the presence of the heart ( Inna ’llaha layu’ayyidu hadha ’l-dina bi-’l-rajuli ’l-(hudur-i qalbi ), and he is aware of [his own low fajiri).18 An analogy for those ulama is the touch-level]. Who is the guradian of this nisbat? If I stone. Copper, iron or whatever else it touches,knew it, I would help him too. You should not that turns into gold. But the touchstone itself re-trust in dreams. Because they are the outcome of mains a stone. Another analogy for them is themental activity (khiyal ). They may not be true. flint. The entire world benefits from that fire, butSatan is our deadliest enemy. None may be saved that fire does not help the flint. [In the same way,from his seduction, save him whom Allah saves (illa the knowledge of the sinful ulama does not helpman ‘asamahu ’llahu ta‘ala). them at all]. On the contrary, it harms them, because they have been warned by God via that The snatching (salb) of the nisbat that you had knowledge. As the prophet has said, Indeed, whoacquired [may be explained now]. I told you when would be most severely punished on the day of res-we met that it was unintentional. Even now that urrection is that scholar whom Allah has not bene-same situation prevails, that [situation] has not fited by his knowledge ( Inna ashadda ’l-nasi adha-gone away. The sound that you have heard com- ban yawma ’l-qiyamati ‘alimun lam yanfa‘hu ’llahuing out of your heart, that is not related to that bi-‘ilmihi).19that hal [of snatching]. For example, if one putsdown the fire in live embers, it cannot be said that How could [that knowledge] not harm him? Thatthe fire is hiding inside the embers. Dreams are knowledge which is the most exalted before God,not to be considered — you may not understand and the noblest in the creation, [that alim] hasit now but wait, you would understand it later if made that knowledge the means to attain the worldAllah wills. Since you wrote emphatically, I wrote e.g. wealth, high position, leadership (mal, jah,it in answer. Without some sort of relationship, no riyasat) etc. However, before the Haqq (ta‘ala),discussion takes place. this world is abject and lowly, and the worst in the creation (dhalil, khwar, badtarin-i makhluqat).3.11 Maktub 1.33 Therefore, it is limitlessly abominable to consider that lowly which God raises up, or to honor thatTo Haji Muhammad Lahori which God puts down. In reality, it is challengingSummary: the Haqq (SWT). 1. Defaming the evil ulama who are captivated by Educating and clarifying points of law would be the love of this world, and use their knowledge beneficial only when it is done sincerely for the sake as a means to attain this world, and of Allah (S). And they should be empty of even a taint of love of rank, leadership, attaining wealth, 2. praising the renouncing (zuh-had ) ulama who or high office (sha’iba’-i hubb-i jah, riyasat, husul-i do not long for this world mal, rif‘at). Evidence of this emptiness would be that that alim would renounce (zuhd ) this world,3.11.1 Evil ulama and would not long for it or whatever is in it (biy- raghbat ).Love of and longing for this world are like blemisheson the handsome faces of the ulama [of outer knowl- The evil ulama who are are afflicted with thisedge]. The creation benefits from [that knowledge 18hadith 19hadith

70 CHAPTER 3. MAKTUBS 21-40calamity [that is love of this world] and have been world (fani ).captivated by it are called the ulama who serve Seeing the magnificence of the last worldthis world (‘ulama-i dunya). They are the evilulama, worst of men, and the thieves of religion (shuhud-i ‘azmat-i akhirat) is the fruit of seeing(‘ulama-i su’, sharar-i mardam, ???nusus-i din). the magnificence of grandeur of God that does notHowever, [surprisingly,] they consider themselves to lessen in intensity. And seeing this world and allbe the foremost in religiousity and the best of men that is in it as inferior is concomitant to seeing(muqtada’-i din, behtarin-i khala’iq). As the Quran the grandeur of the last world. It is because: Thissays, They think that they are doing a good thing. world and the last world are like two co-wives. IfTake note! They are the ones who are liars. Satan one of them is pleased, the other is displeased.is dominating them, and as a result, he has made (Al-dunya wa ’l-akhirata darratani. Radiyat ihdathem forget the zikr of Allah. They are the party of huma, sakhitati ’l-ukhra.).21 If this world is ex-satan, and they would face harm. ( Wa yahsabuna alted, the last world is insulted. Bringing togetherannahum ‘ala shay’in. Ala! Innahum humu ’l- these two things is like bringing together two con-kadhibun. Istahwadha ‘alaihimu ’l-shaytanu. Fa- trary things.ansahum dhikru ’llahi. Ula’ika hizbu ’l-shaytani.Ala! Inna hizbu ’l-shaytani humu ’l-khasirun.)20 How beautiful [would be the state of man]A saintly man saw in a dream that the accursed If this world and the last world wereSatan has left his job of debasing men, and insteadidling . When asked why, Satan answered that the brought togetherevil ulama of the present era are helping him in hiswork, and given him respite from this task. Ma ahsana ’l-din wa dunya law ijtama‘a Truly, all the negligence in observing the shariathat is being seen these days, and problems in Take note! Many sufi shaykhs have completelyspreading the sharia taking place, all that is hap- freed themselves from their base desires, but theypening as the result of the badness (shumi ) of those are still attracted towards worldly things albeitevil ulama, and for their corrupted intention (fasad- with a pious intention. In those cases, their attrac-i niyyat). tion is merely in appearence. In reality, their hearts remain unattracted, instead [the hearts] remain dis- Take note! The ulama who lack a longing for this attached and free (farigh, azad ) from everything.world, and free of the ties of love of rank, leadership, God has stated, There are many people whom buy-wealth, high office (hubb-i jah, riyasat, mal, rif‘at) ing and selling fails to keep tham away from the— they are the ulama of the last world. It is they zikr of Allah. ( Jalun la tulhihim tijaratun wa lawho are like the heirs of the prophets (‘alaihimu ’l- bayy‘un ‘an dhikri ’llahi)22 Buying and selling dosalawatu wa ’l-taslimatu). And it is they who are not keep them away from the zikr of God. Theythe best in the creation. In the future, on the day are unattentive to those acts although they are at-of resurrection, the ink that they wrote with would tentive. Hazrat Khwaja Naqshband (qaddasa ’llahube weighed with the blood of the martyrs on the ta‘ala sirruhu ’-aqdas) has stated, In the market, Ipath of Allah, and the weight of this ink would be saw a trader who bought and sold more or less fiftymore. The saying sleep of the scholars is worship thousand dinars’s [merchandise] but his heart was( Wa nawmu ’l-ulama’i ‘ibadatun) applies to them. not negligent from God even for a moment. ( DarThe beauty of the last world has become resplen- bazar-i mina tajiriy ra didam keh panj-i hazar di-dant in their eyes, and they realize that this world nar kam va besh ra kharid va farokht namud, va yekis ugly, and the last world is permanent. On the lakhteh del-i u az haqq subhaneh ghafil na-gasht).other hand, they find that this world is branded bythe mark of impermanence (be-dagh-i zawal mut- 3.12 Maktub 1.34tasim). As a result, they have freed themselvesfrom the clutch of the impermanent world (fani ), To Haji Muhammad Lahoriand instead offered themselves to the permanent Summary: Clarifying the five substratums of of the 20Quran 21a94 note 1 its a hadith 22 Q

3.12. MAKTUB 1.34 71world of command in an expanded and differenti- [by itself, without the help of the sensory organs].ated format. Instead the truth is that [instead, the intellect] has an inter-relationship with the sensed things (mah-3.12.1 Five substratums of the world susat). Or instead it has the property of the sensed of command things. As a result, the intellect cannot perceive anything that is not sensed [by the sensory organs],Attaining the felicity of both the worlds come from or that has no form (shabh, mithal ) that can bethe emulation of the prince of these two worlds witnessed (mushahadat). As a result, the key of[prophet Muhammad] ‘alaihi wa ‘ala alihi mina ’l- intellect may not unlock the mysteries [of unquali-salawati afdaluha wa mina ’l-taslimati akmaluha. fied things]. It is for this reason that [the intellect]The vision (basirat) of the faylasuf have not been cannot see the unqualified things (bichuni ) and [asadorned by the kohl of emulation of the master a result,] it loses its way in the world of commandof the sharia (‘alaihi wa ‘ala alihi ’l-salawatu wa that is completely unseen (ghayb-i mahd ). This ev-’l-salamu wa ’l-tahiyyatu), and as a result, they idence suggests that the [intellect] is of the worldfail to realize the reality of the world of command of empirical things (‘alam-i khalq).[even]. So how would they realize the reality ofthe level of the necessaryness (martabati ’l-wujubi )? The focus of the world of command is on theTheir lowly sight is limited to the world of empiri- unqualified things bechuni, bechegunagi. And thatcal things, even that that sight is incomplete even world begins from the level of the heart (martaba’-there. i qalb). Above the heart is the spirit, and above the spirit is the secret thing, and above the secretFaylasuf ’s understanding of the building thing is the arcanum, and above the arcanum isblocks of the world of command is wrong the super-arcanum (qalb, ruh, sirr, khafi, akhfa). These five things of the world of command may be[The faylasufs] have established the five substra- called the five substratums (jawahir-i khams). Thetums23 (jawahir-i khams) there [in the world of co- myopic faylasuf have gathered together the brokenmand], but [the substratums that they propose,] pieces of the earthenware and fantasized that toall that lie in the world of empirical things. They be the substratums (jawahir ). Perceiving (idrak )consider the soul and intellect (nafs, ‘aql ) as incor- these five substratums of the world of command,poreal things (mujarradat)24 [of the world of com- and realizing (ittila‘ ) their realities is the lot of themand] due to their ignorance. The rational soul perfect ones from the followers of Muhammad the(nafs-i natiqa’ ) is this very instigating soul. It it- rasul of Allah (salla ’llahu ta‘ala ‘alaihi, wa ‘alaself seeks purification (tazkiyya’ ). And it is always alihi wa sallam).racing towards lowliness. So how can [the rationalsoul i.e. intellect] have an inter-relationship would Man is called the microcosm (‘alam-i saghir ) andwith the world of command [that is the realm of the cosmos is called the macrocosm (‘alam-i kabir ).pureness]? And what right does it have to be the Man contains the specimen (namuna) of all that isbuilding blocks that would compose the cosmos?25 in the cosmos. The prototypes of those five substra- tums (usul-i iyn jawahir-i khamsa) are establishedIntellect is from the world of empirical to be in the macrocosm. The location of these sub-things stratums of the macrocosm starts from the sublime throne (‘arsh-i majid ), [and goes above]. It is in[The faylasufs wrongly claim that the intellect is the same way that the human body starts from thefrom the world of command. Actually,] intellect heart, [and goes above]. It is due to this inter-(‘aql ) cannot perceive any intelligible (ma‘qulat) relationship that the heart is called the ‘arsh or throne of Allah. The rest of the levels of the five 23note 6 A94 explains jawahir substratums [i.e. sirr, khafi, akhfa] are above the 24read Am. in-line note on mujarradat throne. 25According to the Mujaddid, the shadows of the at-tributes of God are the building blocks, that make up the In the macrocosm, the ‘arsh is the barzakh in-cosmos, Aftabi note. Also this line is a re-translation from between the world of empirical things and the worldAftabi of command. In the same way, in the microcosm, the human heart is the barzakh in-between the

72 CHAPTER 3. MAKTUBS 21-40world of empirical things and the world of com- [of those realities]. It is about them that the versemand. has been revealed, And what you have received in knowledge is only a little ( Wa ma uwtitum mina The qalb and the ‘arsh are seen in the world of ’l-‘ilmi illa qalilan).27empirical things. However, truly they are from theworld of command, [and possess the qualities of Luckily for those who have been grantedhowlessness (bechuni, bechegunagi ]. Realizing the blissrealities of these five substratums is the lot of theperfect ones of the solitaries (afrad ) of the friends of they receive blissAllah, i.e. those who have walked the levels of the As for the passionate lovers among thesuluk in a differentiated format (tafsil ) and havereached the end. poor ones whatever they gulp down Can every begger become the commander Hani’an li-arbabi ’l-na‘imi of the battle-field na‘imuha Wa li-’l-‘ashiqi ’l-miskini Can a gnat metamorphose into Solomon? ma yatajarra‘u Har goda-i mard-i maidan kai shud? It is not proper that the curtain is lifted Pashsheh-i akhir sulaiman kai shud? all year roundBy his sheer grace, God may open the insight (nazr- Which news is not there in the gatheringi basirat) of a fortunate man. And God may allow of drunkards?that man to see the level of necessariness (martaba’-i wujub) in a differentiated format as finely as pos- Maslahat nist keh az pardeh berun AF-sible. And only then that fortunate man would be TADRAZable to see the prototypes of these [five] substra-tums (usul-i iyn zawahir ) in that homestead [of the warneh??? dar majlis-i randan khabariylevel of necessariness]. And he can understand that nist keh nist?the [five] substratums, regardless of whether those[substratums] are located in the microcosm or in Peace be onto you and on all who follow guidance,the macrocosm, [have the same origin. For they] and take up following of the Mustafa, may the mostare the reflections of those true substratums (zilal- complete benediction and peace fall on him andi an jawahir-i haqiqiyya’ ) [located in the level of on them be unceasingly (Wa ’l-salamu ‘alaikumnecessariness]. wa ‘ala mani ’ttaba‘a ’l-huda. Wa ’l-’tazama ’l- mutaba‘ata ’l-mustafa, ‘alaihi wa ‘alaihim mina ’l- Onto whose fate, such a felicity lies? salawati wa ’l-taslimati atammuha wa adwamuha). [Only God knows it] Secondarily, this idea came to my mind that I Iyn kar dawlat ast describe a little on the matter of the sublime and Kunin ta kirar sad/shud holy substratums (jawahir-i muqaddasa’-i ‘ulya). You may know that the origin of those substra-This is the bounty of Allah. He grants it to who- tums are the relational attributes (sifat-i idafiyya’ ).ever he wills. And Allah is full of magnificent [And those relational attributes] are like a barzakhbounty (Dhalika fadlu ’llahi. Yu’tihi man yasha’u, in-between necessaryness and contingentness (wu-wa ’llahu dhu ’l-fadli ’l-‘azim).26 jub, imkan). God’s real attributes are located above [those relational attributes]. The spirit The realities (haqa’iq) of the world of command receives the reflections (tajalli ) [of the real at-are so subtle that it is hard to understand them. It tributes]. The heart suspends (ta‘alluq) from theis forbidden to divulge those [realities], for the low- relational attributes, and that [heart] receives thesighted people would not be able to realize them. self-disclosures of those [relational attributes].Those who are deeply-rooted (rasikhan) in knowl-edge have been honored with the cognizance (agah) The rest of these supreme substratums (jawahir- i ‘ulya) [or lata’if that are sirr, khafi, akhfa] are26Q.Jumu‘a’.62.4 27Q.Bani Israil.???

3.13. MAKTUB 1.35 73above the real attributes, and those [three lata’if ] the one (true God) as a (valid) purpose. This fe-are inside the circle of the holy person of God. It is licity and condition (dawlat, abasteh) (of becomingfor this reason that the self-disclosure of these three one of the muqarrabin) depends on attaining an-levels [sirr, khafi, akhfa] are called self-disclosures nihilation, and realizing the love of the person ofof the person of God. It is improper to write more. God (tahsil-i fana’, tahaqquq-i mahabbat-i dhati ). In that abode (mawtin), God giving pleasure and The pen reached this point God giving pain (in‘am, ilam), (the salik ) consid- And broke down ers them equal (because he is madly in love with [So its improper God). To write any more] That same pleasure (iltidhadh) is in affliction Qalam iynja rasid (ta‘dhib) that is in bliss (tan‘im). If he wants par- Va be-shak???-st adise, then he wants it with the intention that it is the place where there is good pleasure of God3.13 Maktub 1.35 (khoda) (ta‘ala va taqaddasa), and God is well- pleased when one seeks it. In the same way, theyTo Mian Haji Muhammad Lahori seek deliverance (panah) from hell, he wants it be-Summary: Clarifying the love of the person of God cause it is a place cursed (sakhat-i hawla) by God.(mahabbat-i dhati ), where both pleasure and pain They do not seek paradise for the sake of carnal(in‘am, ilam) are equal (barabar ). delights (hazz-i nafs), or they do not flee from hell in fear of grief or pain (ranj, mihnat). What- May Allah (S) save us and you from short- ever comes from the beloved, these masters cherishsightedness, by reverence of the prince of men. On (marghub) it. It is said, Whatever the beloved does,him be benediction and peace, and on his noble it is loved Kullu ma yaf‘alahu ’l-mahbubu, mah-progeny (Najjana ’llahu subhanahu wa iyyakum, bubun. It is on this station (of mahabbat-i dhati)‘an zaighi ’l-bashari, bihurmati sayyidi ’l-bashari ). that one attains:(‘alaihi wa ‘alihi ’l-salawatu wa ’l-taslimatu). 1. the reality (haqiqat) of ikhlas3.13.1 Love of the person of God 2. freedom from false gods (khalasi az aliha’i batila’ )The purpose of the journey and the wayfaring(maqsud az sayr, suluk ) is the purify and sanctify 3. soundness (durust) (in the belief) in the verse(tazkiyyah, tatah-hur ) the instigating soul (nafs-i of unity (kalima-i tawhid )ammarah). (The ultimate purpose is that the salikrealizes a sublime state where) Without this (love of the person of God, mahabbat- i dhati), all are in vain ( Wa bidunihi khartu ’l- 1. he no longer worships (najat) the false gods qatadi.) that grows out of the existence of carnal ap- petites in his nafs (wujud-i hawwa’i nafsani ), It is difficult to accomplish the task without a and (true) (mahabbat-i dhati ). And in such a true and intense (mahabbat-i dhati ), the salik is focused on 2. his heart focuses (tawajjuh) exclusively on the the dhat so single-mindedly that he true God (ma‘bud-i bar haqq) ta‘ala va taqad- dasa, and no other purpose (maqsud ) remains 1. does not even take notice of the names and in that heart, be it a religious purpose, or be attributes (asma, sifat) or it a worldly purpose (dini, dunyawwi ). 2. does not even try to obtain (biy tawassul ) the Although having a religious (dini ) purpose is bliss and grace that God the beloved gives outa good deed (hasanat), still that is only for the (in‘am, akram-i mahbub)abrar, the ordinary pious. On the other hand, themuqarrabin, the near ones, consider it a bad deed An unbounded annihilation (fana’-i mutlaq) does(sayyi’ah). And do not consider anything else but not come into the hands without such a (intense, burning) love that is focused singularly on the per- son of God, and so intensely that it burns out any

74 CHAPTER 3. MAKTUBS 21-40partnership (shirqat suz ) (with even any attribute Sharia has three components:or act of God that competes with the person of 1. knowledge (‘ilm)God, to share that love.) Love is that flame that set on fire 2. practice (‘aml ) all that is other than the Beloved, all the 3. purity of intention (ikhlas) rest burned down Wield the sword of la, to kill all that is Until all of these three components are realized (mutahaqqiq), sharia would not be realized. And other than the the Real when the sharia would be realized, the good plea- Look around! So, does anything remain sure (rida) of the Haqq (SWT) would be realized. And that good pleasure would be above all the plea- after the la? sures (sa‘adat) of this world and the last world. What remains is illa ’Llah, all the rest is And the good pleasure of Allah is the most sublime ( Wa ridwanun mina ’llahu ’l-akbar).29 Therefore, gone the sharia is the surety (mutakaffil ) for all the plea- Bravo! O passionate love! Those who sures (sa‘adat) of this world and the last world. There is no such quest (matlab) for which one would shared you have burned away (into need to search (matlab) beyond the sharia. oblivion) Tariqa and haqiqa, with which the sufis are dis- ‘Ishq an sho‘leh ast keh chun bar furokht tinguished (mumtaz ) (from the ulama of the outer har cheh juz ma‘shuq, baqi jumla’ sukht knowledge), both of these are servants of the sharia. tigh-i la dar qatl-i ghair-i haqq barand They give perfectuon to (takmil ) the third compo- dar nagar zan, pas keh ba‘d-i la cheh nent of the sharia, which is ikhlas, the purity in intention. Therefore, the purpose behind attaining mand? these two is to make the sharia perfect, not some- mand illa Allah, baqi jumla’ raft thing else. Shad bash! ai ‘ishq-i shirkat suz raft283.14 Maktub 1.36To Haji Mulla Lahori 3.14.2 Tariqa and haqiqa are ser-Summary: Clarifying that the sharia is the surety vants of the sharia.for all the felicities in this world and the last world.And having attained (that sharia), do not seek any- The states, ecstasies, outer knowledge and innerthing which lies beyond the sharia. For you should knowledge (ahwal, mawajid, ‘ulum, ma‘arif ) thatnot find any need of (ihtiyaj aftad ) any such thing. comes to the hands of the sufis in the middle of theTariqa and haqiqa are the servants of the sharia. path, they are not the purpose (maqasid ). Instead,And similar matters. they are toys to pacify the children of the tariqa. You may cross all these and arrive on the station3.14.1 Sharia is the surety for all the of good pleasure (rida), which is the end of the felicities stations (nihayat-i maqamat) of suluk and jadhba.May exalted Allah make us and you realize the There is no purpose behind crossing (tayy) thereality or essence of the Mustafan sharia, on its waystations of tariqa and haqiqa, that is beyond re-owner be benedictions, peace-offerings and greet- alizing ikhlas, which is concomitant to arrive on theings. May Allah give him mercy who says amin station of good pleasure (rida). Maybe one amongafter this. (Haqqaqana ’llahu subhanahu, wa thousands of gnostics succeed in crossing the sta-iyyakum, bihaqiqati ’l-shari‘ati ’l-mustafawiyyati, tions of the three self-disclosures and witnessings‘ala sahibha ’l-salawatu wa ’l-taslimatu wa ’l- (tajalliyat, mushahadat)30, and [finally] realizingtahiyyatu, wa yarhamu ’llahu ‘abdan qala aminan). the felicity of ikhlas and arriving onto the station of good pleasure (rida). 28Mathnawi, says Amritsari 29Q. ???? 30of the person, attributes and acts, A

3.15. MAKTUB 1.37 75 Those with low aims (kuteh andishan) consider 3.15 Maktub 1.37states and ecstasies (ahwal, mawajid ) as the pur-pose (maqasid ), and they hold the witnessings and To Shaykh Muhammad Chitoriself-disclosures (mushahadat, tajalliyat) as what Summary: To induce (tahrid ) the emulation of thethey should seek (mutalib). Therefore, they re- illuminated sunna, (‘ala sahibha ’l-salawat wa ’l-main imprisoned in their illusions and imaginations salamu wa ’l-tahiyyatu) and to make one long for(wahm, khiyal ), and are deprived of the perfections (targhib) attaining the Naqshbandi nisbat (qaddasaof the sharia. As the Quran says, It is too big ’llahu ta‘ala asrarhum).for the idolators what you (the prophet) are invit-ing them towards. Allah elects to draw towards 3.15.1 Emulate the sunna, attain thehim whomever he chooses. And he also guides Naqshbandi transmissiontowards himself whomever would return, time totime. (Kabura ’ala ’l-mushrikina ma tad‘uhumilaihi. Allah yajtabi ilaihi man yasha’u. Wa yahdiilaihi man yunibu.) See! Attaining the station of ikhlas and ar- I am delighted to receive your letter that you wroteriving on the level of good pleasure (martaba-i out of your generosity. You have written that yourida) may come only after (manut) crossing these are still firmly following the sublime Naqshbandistates and ecstasies (tayy-i in ahwal va mawajid ), tariqa — praise exalted Allah for this (alhamdu li-and is tied (marbut) to realizing these inner and ’llahi subhanahu ‘ala dhalik ).outer bodies of knowledge (tahaqquq-i in ’ulumva ma‘arif ). Therefore, all those (crossings and May the Haqq (SWT) grant you endless progressrealizations) are equipments (to attain) what is by the blessing of the masters of this sublime tariqa.sought and prefaces to what is intended (mu‘iddat-i Their tariqa is like a touchstone that turns every-matlub, muqaddimat-i maqsud ). As an alms from thing into gold (kibriti ahmar ), and its foundationthe beloved of Allah (sadaqa-i habib Allah), ‘alaihi is the emulation of the sunna. Let me write how Iwa ‘ala alihi ’l-salawatu wa ’l-taslimatu, the real- am: For a long time, exoteric ideas, esoteric ideas,ity of the above-mentioned stations (of ikhlas, and states, stations (‘ulum, ma‘arif, ahwal, maqamat)good pleasure came to light (be-wuduh anjamid ) are falling down on me like rain, and by the grace ofto me after a full ten years on this path. And Allah, what should be done are being done. Thesethe beautiful bride (shahid ) that is the sharia was days, I have no other desire except to resurrect anypresented to her groom, (i.e. me,) and unveiled one??? - of the sunnas of the Mustafa. Let the(jalwagar gasht), as it should be (kama yanbaghi ). possessors of “tasting” (arbab-i dhauq) experienceAlthough from the beginning, I was not at all at- the states and ecstasies (ahwal, mawajid ).tracted by those states and ecstasies, and I hadno intention (matlab) except realizing the reality You should keep your inner realm (batin) inhab-of the sharia (tahaqquq-i haqiqat-i shari‘at), still it ited (ma‘mur ) by the nisbatof the khwajas (i.e.took me a full ten years to attain the reality of the Naqshbandi masters,) and illuminate and decoratematter, as it came to light (step by step, gradu- the outer side (zahir ) in its totality by the emu-ally). Praise Allah for such a thing, many praises, lation of the sunna in a way that is apparent tothere is pleasant blessedness in it, for it is blessed. everyone (zahirat) — this is the work, all else is in(AlHamdu li-’llahi ‘ala dhalika, hamdan kathiran, vain ( kar-i iyn ast, va ghair in hameh hech).tayyiban mubarakan fihi, mubarakan ‘alaihi ). You should discharge the duties (ada’ ) of five ps: At the passing away (faut) of Mian Shaykh times namaz (namaz-i panjeganeh) at the earlyJamal (may God forgive him (maghfirat panahiy)), part of the due time (waqt-i awwal ), except theall the people of Islam are sad and disturbed (hazn, night (‘isha’ ) prayer in the winter, when it is pre-tafriqa). Please convey to his children my sympa- ferred (mustahab) to delay it one-third of the night.thy, and recite a fatiha. And peace. In this matter (of prayer) I have no choice, for I can- not bear even a moments delay in their discharge, except when I am sick.

76 CHAPTER 3. MAKTUBS 21-403.16 Maktub 1.38 other than him (ta‘ala). Captivation of them is the captivation of that what is other than him (ta‘ala).To Shaykh Muhammad Chitori Therefore, it is incumbent to negate (nafi ) them.Summary: That is, they should be brought under the for- mula la ilaha, negated, and by solely the formula 1. On the captivation to the disengaged person illa ’Llah, the unqualified person of God (dhat-i (dhat-i bahat) of God (ta‘ala va taqaddasa) biy-chun va biy-cheguneh) should be established. that is disengaged from the slightest trace of Firstly, they should be done by emulation of the names, attributes, modes, and crossing-overs pir (taqlid ), and secondly, they should be actual- (i‘tibar-i asma, sifat, shuyun, i‘tibarat). ized into inner realization (tahqiq). 2. And on defaming the assembly who fails to Some masters of suluk who failed to reach arrive and as a result conceive the chun as biy the end, conceive the chun as biy-chun, and chun, and remains captivated to the chun. are absorbed in witnessing and knowing (shuhud, ma‘rifat) it. [Compared to them,] those who pos- 3. Different types of annihilated people, and the sess taqlid [merely, instead of sufi inner vision] are difference in their knowledge. many levels better. It is since that taqlid is il- luminated from the niche of the light of prophet- I am delighted to receive your noble letter. May hood where there is no fear of forgetfulness or errorHaqq (SWT) always keep us with him, and does (sahw, khata’ ), error. On the other hand, thosenot let us go with others even for a moment [imperfect sufis] who fail to reach [the end] follow their own erroneous unveilings. As Mawlana Rumi3.16.1 God is incomparable has composed,Whatever that is there save the disengaged per- [Observe their purposes attentively]son (ma dun-i dhat-i bahat) is called the ghayr i.e. See how distant is their differenceother, even when that is the names and attributesof God. The kalam-scholars (mutakallimin) have Bebin tafavuti rah az koja-st, ta bekojacalled attributes to be La huwa wa la ghayruhu orneither he, nor other than he. They didnot em- Truly, that group denies the dhat, although theyploy this term ghayr in its technical meaning, in- affirm witnessing the dhat. However, they do notstead they took it in its usual meaning. That does know that that same affirmation [of the witnessingnot negate the interpretation we have taken [that of the holy being or dhat] is denying it. Imam ofthe dhat and the attributes are not the same but the Muslims the Great Imam [Abu Hanifa] the Ku-different]. It is because if one particular thing is fan (radiya ’llahu ta‘ala ‘anhu) has said, [Allah!]negated, that does not imply that everything is You are exalted. We have failed to worship younegated. To do anything but to remove others properly. However, we have attained your ma‘rifatfrom the holy person of God is misguidance ilhad. i.e. known you, properly ( Subhanaka ma ‘abad-How the Quran describes this is the best and most naka haqqa ‘ibadatika, wa lakin ‘arafnaka haqqacomprehensive description, [God] has no analogy ma‘rifatika). That we are unable to discharge the( Laysa ka-mithlihi shay’un)31. In the Persian lan- duty of worshipping God properly is clear. How-guage, it is called biy-chun, without what manner ever, the true knowledge on God is attained inor biy-cheguneh, without how. the sense that we realize that the ultimate knowl- edge on the dhat of God (ta‘ala shanuhu) is noth-3.16.2 Sufis who claim to know God ing but that he is without what manner and with- possess defcetive knowledge out how (biy-chuni, biy-cheguni ). Let no simple- minded person think that in this ma‘rifat, the com-Exoteric knowledge, witnessing, esoteric knowledge moner and the elect, the beginner and the ender,(‘ilm, shuhud, ma‘rifat) finds no path to God (S). are all equal. He who says this does not know theWhatever that is seen, known or understood is difference between ‘ilm and ma‘rifat. 31Quran

3.16. MAKTUB 1.38 773.16.3 Difference between ‘ilm 3.16.4 Ideas and ma‘rifat and Inter- relationship between ma‘rifat Subhan-Allah! What I am writing about? I should and fana’ have written about my own non-receipt (biy-hasili ) [of the desired object], non-fulfilment of the desireThe beginner (mubtadi ) attains ‘ilm but the en- (na-maradi ), lack of steadfastness (biy-istiqamati )der (muntahi ) attains ma‘rifat. Fana’ is a pre- and lack of fixedness (na-thabati ). I should havecondition for ma‘rifat. None may attain this fe- asked for help from friends [i.e. sufi brothers, tolicity [of ma‘rifat] but he who has realized fana’, realize those states]. What competence do I haveannihilation. to discuss the narrated matters? Until it [instigating nafs] realizes fana Fetus in the womb, he is not aware of him- You won’t find the path to the court of self even the majesty What news does he have on the where- abouts of another?Hischkas ra nagardad u fanaNist rah-i darbargah-i kibriya’ Agar-cheh az khwavistan chu nist janin Cheh khabr darad az chunan va cheninSince ma‘rifat is beyond knowledge ‘ilm then youmay know that this thing [ma‘rifat] is something However, my high (himmat-i bulandiya’ ) and in-else but that what we call ‘ilm. 32 That ma‘rifat nate natural disposition (tinat-i sarmaya’ ) are notmay also be called indivisible perception (idrak-i allowing me to descend lower, or even to look down-basit ). ward. If I speak something, I speak of him, but I cannot speak; if I seek something, I seek him, but This is the final saying of Hafiz, it is not I find nothing; if I attain something, I attain him, meaningless but attain nothing. Although I have not attained (biy-hasil ), still if I arrive (wasil ) unto him, I arrive. This is a strange story, and an amazing narration What some of the [Naqshbandi] sufi masters (qaddasa ’llahu ta‘ala asrarhumu ’l-‘aliyya’ ) haveFaryad-i Hafiz iyn hameh akhir, bahrjeh described on witnessing of the person of God nist (shuhud-i dhati ), its meaning is not revealed to none but the masters of perfection. It is not possi-Iyn qissa’-i gharib, va hadith-i ‘ajib ast ble for those who have not reached [that high level] to understand it.And the Mathnawi says, Children do not get the idea of youth Arrival without how or without analogy So I make my speech short and bid That the rabb of man has with with the farewell soul of man Said that it is a man, not a monkey Dar niyabad haleh ????? hech kham Man, unless he knows the soul of souls, Pas sokhn kutah bayad wa ’l-salam would not be man You have begun the letter by the formula “He is the manifest, he is the non-manifest (huwa ’l-Ittisali biy-takayyuf biy-qiyas zahiru, huwa ’l-batinu). Dear brother! It is indeedHast rabb al-nas ra ba jan nas true, however for some time I am no loger interpret-Lik goftam nas ra nasnas neh ing it to mean tawhid-i wujudi, oneness of existence.Nas ghayr az jan-i jan ash nas neh 33 The ulama of the manifest knowledge concur with me in this, and I have realized that the ulama isIn the same way that there are degrees in fana’, on the right path whereas the followers of tawhid-there is degrees in the ma‘rifat of the enders. He i wujudi, oneness of existence are not. Everythingwhose fana’ is most complete (atamm), his fana’ happens for one according to that what he has beenis most perfect (akmal ), and he whose fana’ is less created for (Kullu muyassarun lima khuliqa lahu).complete, his fana’ is less perfect. This same anal-ogy applies in the other matters as well. 32Review the Farsi, its re-translation 33Read the inline note

78 CHAPTER 3. MAKTUBS 21-40 Every one is made cross those [ten] stations in a differentiated for- for their unique missions mat, and they are blessed with endless self- disclosures (tajalliyat-i biy-nihayat). It may Har kasi ra seem that they are also performing hard prac- be-har-i kariy sakhtand tices, but actually [they do not. Instead, they cross over those stations via] earnest longing3.16.5 Ikhlas is needed to observe and pleasure (dhawq, ladhdhat). Apparently, the sharia it is hard training (riyadat) but truly, it is bliss and pleasure (tana“um, ladhadhat).What is incumbent on us and what we have beenprescribed is to obey the positive instructions of This work is felicityGod, and to refrain from his prohibitions. Allah in whose fate does it lie?has stated, Take what comes from the rasul of Al-lah, and refrain from that what he has forbidden, Iyn kar dawlat astand be wary of Allah ( Ma atakumu ’l-rasulu fa- kanun ta karar sadkhudhuhu, wa ma nahakumu ‘anhu fa-’ntahu, wa’ttaku ’llaha)34. 3.16.6 Reality of ikhlas does not form its form without fana’ God has instructed us to realize ikhlas, and that[ikhlas] does not form its form without fana’, and Yes! Ikhlas is the gist of the things that God hasthat [fana’, in turn] cannot be conceived with- ordered us to attain (jumla’-i mamurat-i wajibat al-out the love of the person of God or mahabbat-i imtithal ). And the reality [of ikhlas] is not realizeddhatiyya’. Therefore, one must strive to attain the without annihilation (fana’ ). However, ifpreface to the fana’ that is the ten stations.35. the alims among the ordinary pious, and the Fana—yes, it is indeed sheerly a gift from God. wholesome ones among the men of religion (ulama-Still, at the beginning, one needs to make efforts to i abrar, sulaha-i akhyar ) does not reach the real-attain it. Yes! It is indeed possible that God may ity of fana’, it cannot be said that they would bebring one to to the reality [of fana’ ] even when one blemished by the sin of not realizing ikhlas. Be-has not strived in the beginning, and purified one- cause they would still possess a sort of fana’, butself without ascetic practices or hard efforts (riya- it happens in some matters, [and it fails to hap-dat, mujahadat). However, then one realizes either pen in some other matters.] Only after attainingof these two situations: fana’, that [ikhlas] attains perfection and they at- tain ikhlas in all matters. It is for this reason that 1. Either one is confined within the inner sanc- it is said that the reality of ikhlas does not form its tum of the heart form without fana’, not that ikhlas does not hap- pen at all without fana’. 2. Or one is returned to the world to make the imperfect ones perfect (takmil-i naqisan)1. The first type of people fail to do sayr in those 3.17 Maktub 1.39 above-mentioned [ten] stations, and they are deprived of the differentiated knowledge of the To Shaykh Muhammad Chitori self-disclosures of the names and the attributes Summary: Clarifying that (tafasil-i tajalliyat-i asma’ va sifat).2. And the second type of people — on their 1. the heart is the director (madar-i-kar ) of all actions.way back when they return to the world — 34Quran 2. Nothing is accomplished by practice that is in 35At the beginning of the a suluk or sufi path, the salik the outward form only [that lacks spirituality]strives to attain the ten qualities related to the ten stations (a‘mal-i suri ), or worship that is done as ai.e. repentance, renunciation, patience, contentment, grate- matter of custom merely (‘ibadat-i rasmi ) [butfulness, veneration of God, satisfaction, i.e. tawba, zuhd, is not from the heart].sabr, kinayat, shukr, khawf, ridha etc.

3.18. MAKTUB 1.40 79 By the reverence for the prince of mankind, 2. that tariqa and haqiqa, which are merelywhose sight is free from deviation from the truth means to perfect this part, are servants of the— on him and on his progeny be benedictions, sharia etc.and peace-offerings (Bihurmati sayyidi ’l-bashari ’l-muharrari ‘an zaighi ’l-basari, ‘alaihi wa ‘ala alihi We glorify (God,) and offer peace to his prophet,al-salawatu wa ’l-taslimat) — may Allah bestow and salute him (Nahmaduhu, wa nusalli ‘ala nabiy-(arzani farmayad ) on us the ability to shun what ihi, wa nusallimu)is other than his own self (ma dun-i khod i‘radi ),and instead to turn our faces onto his holy person. 3.18.1 Purity of intention, ikhlas3.17.1 Both Sufism and Sharia are Dear sir! After crossing (tayy) the waystations needed for salvation of the wayfaring (manazil-i suluk ), and cutting through the stations of attraction (maqamat-i jad-Heart directs all actions. If it is captivated by hdhba’ ), I understood that the purpose of this (sufi)something that is other than God, then it is bad, journey and wayfaring (sayr, suluk ) is to attain theand worthless. Nothing is accomplished by prac- station of ikhlas, purity of intention. In turn, it de-tice that is in the outward form only (that lacks pends on the annihilation of the (false) gods out-spirituality) (a‘mal-i suri ), or worship as a matter side and inside the nafs (afaqi, anfusi ). That ikhlasof custom (that is not from the heart) (‘ibadat-i is one-third of the sharia. Sharia comprises threerasmi ). What are needed are both of these: parts: 1. the heart is healed (salamati ) of the infatua- 1. knowledge (‘ilm) tion (iltifat) with the ma sewa, and 2. practice (‘aml ) 2. the body performs wholesome deeds (a‘mal-i 3. purity of intention (ikhlas). saliha’ ) as per the sharia. Therefore, tariqa i.e. the sufi path, and haqiqat i.e.It is baseless (batil ) to claim that the heart is healed inner realization, they are servants of the sharia,(da‘way-i salamat-i qalb) while the body fails to (in one’s quest) to attain an (integral) part of thetake up a wholesome practice (biy itiyan-i ‘amal-i sharia, which is purity of intention (ikhlas.). Thissalih badaniyya). Just as it is inconceivable that is the reality of the matter. But everyone’s under-spirit exists without a body in this world, in the standing does not reach there.same way it is inconceivable that the heart is healedwithout the body doing good deeds. Most of the people of the world are immersed in dreams, and imaginations. Like children, they In this time, many of the them who misinterpret are satisfied with with walnuts, and raisins. HowIslam so badly that they have exited its bound- would they appreciate the perfections of the sharia,aries (mulhid ) do make such claims. May Allah or the realities of tariqa and haqiqa? They con-save us from their false beliefs, as a gift from sider the sharia to be the chaff (post) and haqiqahis beloved, benedictions and peace be on him to be the kernel (magaz ). They do not realize that(Najjana ’llahu subhanahu ‘an mughnaqada’atihim haqiqat the reality is as such. They have been al-bisadaqati habibihi, ‘alaihi ’l-salawatu wa ’l-salamu lured (maghrur ) by the (idiotic sayings) thrownwa ’l-tahiyatu). down (tarrahat) by the sufis, and seduced (maf- tun) by their own states and stations. May exalted3.18 Maktub 1.40 Allah guide them onto the straightness (sawa’a)) of the straight, wide and well-tested path (HadahumuTo Shaykh Muhammad Chitori ’llahu subhanahu sawa’a ’l-sirat).Summary: Clarifying Peace be on you, and on all wholesome devotees 1. how to attain the station of purity of intention of Allah (Al-salamu ‘alaina wa ‘ala ‘ibadi ’llahi ‘l- (ikhlas) that is one of the three parts of the salihin.) Amin! sharia, and

80 CHAPTER 3. MAKTUBS 21-40

Chapter 4Maktubs 41-994.1 Maktub 1.41 shukri, wa i‘laman li-’l-khalqi wa hidayatan lahum — khayra ’l-hady, hadyu muhammadin). He hasTo Shaykh Darvish also stated, My lord has taught me adab, and so my adab is beautiful ( Addabani rabbi, fa-ahsana Summary: May the Haqq shine and embellish tadibi.)(mutajalli, mutazayyin) our outer and inner realms(zahir, batin) with the emulation of the illuminated The inner realm (batin) completes the outer fa-sunna of the Mustafa, according to the measure of cade (zahir ), and makes it perfect. They do notreverence of the prophet and his noble progeny. On differ from each other even by the amount of thehim and on them be benediction and peace-offering head of a hair (sar-mo). For example, not to utter a(bihurmati ’l-nabiyyi wa alihi ’l-amjadi, ‘alaihi wa lie by the tongue (durogh bizaban nagoftan) is the‘alaihimu, ’l-salawati wa ’l-taslimatu). sharia, and to take away the instigation (khatir ) to lie from the heart (itself) (az dil nafi‘ khatir-i Muhammad the messenger of Allah is the kidhb namudan) is tariqa and haqiqa. If that ‘tak-beloved of lord of the worlds (mahbub-i ‘alamin). ing away’ is unnatural and takes hard effort (behAll things that are beautiful and longed for (khub, takalluf, ta‘ammul ) then it is tariqa, and if it is easymarghub) are for the one who is sought and loved and effortless (biy-takalluf ) then its haqiqa. Actu-(matlub, mahbub). It is for this reason that the ally, the inner realm that is tariqa and haqiqa com-Haqq (SWT) has stated in his noble message, In- pletes and perfects (mutammim, mukammil ) thedeed, you have magnificent character traits ( Innaka outer facade that is the sharia.la-‘ala khuluqin ‘azimin)1 Therefore, for the wayfarers (salikan) on the path He has also stated, Indeed, you are definitely a of tariqa and haqiqa, if something (like an unveil-messenger, who is on the straight path ( innaka lam- ing or mystic vision (kashf, waqi‘at)) opposing theinal mursalina, ‘ala sirati ’l-mustaqimin). 2. He outer sharia appears then it is merely temporary in-has also said, This is the straight path, so follow toxication (sukr-i waqt) and predomination of thehim, do not follow (other) paths ( Anna hadha sir- state (ghalba’-i hal ).ati ’l-mustaqiman, fa-’ttabi‘uhu, wa la tattabi‘u ’l-subula)3. He has named his community’s (path,) If God brings him across that station into sobri-the straight path ( sirat-i mustaqim). He has in- ety (sahw ) then that opposition would completelycluded the rest of the paths within many paths go away and that knowledge opposing (the sharia)( subul) and has forbidden following them. would fly away like dust. For example, a group of intoxicated sufis (who follow Ibn Arabi) has That master (Muhammad) (sal) also said, He has proposed encompassment by the person (ihata’-irevealed it for gratefulness, and he has let the cre- dhati ) and believe that the Haqq encompasses theation know to give them guidance — the best guid- cosmos by his person. This ruling opposes the deci-ance is the guidance of Muhammad ( izharan li-’l- sion of the ulama of the people of truth. They have proposed encompassment by knowledge (ihata’-i 1Q.Qalam??????? ‘ilmi ). Truly, this opinion of the ulama is nearer 2Q.Yasin.36.3 to what is correct. 3Q.An‘am.6.153 81

82 CHAPTER 4. MAKTUBS 41-99 [Additionally,] those very same (intoxicated) su- 4.1.1 Message sent to the prophetsfis (contradict themselves and) say, The person versus the siddiq sof the Haqq is not ruled by any ruling ( hukmimahkum) and is not known by any knowledge ( ‘ilmi [In the messages sent to the prophets versus the sid-ma‘lum). there, in the realm of God, there is noth- diqs, the first difference is that] the knowledge thating there but bewilderment or ignorance (hayrani, comes to the prophets via “revelation (wahy),” thatjahl,).) So ruling for encompassment or penetra- same knowledge is unveiled to the siddiqs via “in-tion (ihata’, sarayan) there would contradict that spiration (ilham).” There is no difference betweensaying (of theirs). these two messages except the difference between wahy and ilham. So they do not oppose. In what- [However, one may defend those Akbarian su- ever station is there that is below siddiqiyat, therefis by explaining that what they meant by person is some sort of intoxication (sukr ). It is only on the(dhat) is the first entification (ta‘ayyun-i awwal ). station of siddiqiyat that complete sobriety (sahw-iSince they do not consider that [first] entification tam) is realized.different from him who entifies i.e. God, they callit dhat. This ta‘ayyun is called wahdat, and this is The second difference is that wahy is incontro-that what enters the created things. So if you take vertible (qat‘i ) whereas ilham is subject to sus-this interpretation, it can be established that God picion (zann) (in its genuineness, i.e. if it cameencompasses everything by his dhat.)] 4 genuinely from God or not.). It is because wahy comes via the angels who are preserved from error Here is a fine point: You may know that the per- (ma‘sum) and no error (khata’ ) may be predicatedson of God is without how ( bichun, bicheguneh) to on them.the ulama of the people of truth. All that is there(within the circle of necessaryness, da’ira’i wujub) And heart is the place where ilham comes to,that is other than he ( ma sewa-i u) is additional and it is high (‘ali ), for it (the heart) comes from(za’id ) to [the person.] Even though that (first) the world of command (‘alam-i amr ). However, theentification is established there as (sufis like Ibn heart has realized a sort of relationship (ta‘alluq)Arabi) propose, still it would be outside the circle with the intellect (‘aql ) and soul (nafs). Yes! Nafsof the divine person (da’ira’i hadrat-i dhat berun has attained inner peace, and has become peacefulkhwahand dasht). Consequently, it cannot be said (mutma’in), still [remnants of its original nature,that that encompassment (ihata) by the [first en- which is intrinsically evil, remains.]tification] is encompassment by the person. There-fore, gaze of the ulama is higher than the gaze of Even though it has realized inner peacethe sufis. still it has not shed its own attributes So that what is dhat to the sufis, (which is in re- Har chand keh mutma’inna gardadality the first entification) is included in ma sewa, har gaz ze sifat-i khod neh gardadthat what is other than God. Nearness or with-ness of the person (qurb, ma‘iyat-i dhati ) should So there is possibility of error there (in ilham).be understood along the same line. You may know that there is much benefit in hav- The highest station of friendship is the station of ing the innate qualities (sifat) of the nafs remainingtruthfulness (maqam-i siddiqiyat). It is on this sta- even after it has attained inner peace (itminan).tion that the knowledge of the inner realm (ma‘arif-i batin) completely conforms to the science of the If the nafs were stopped from revealing its in-sharia, it does not differ even in a small mat- nate nature, then the path of progress [of the spirit]ter. The station [immediately] above the station would be blocked. Then the spirit (ruh) would at-of truthfulness is the station of prophethood. tain the qualities of the angel and would remain confined in the same place [instead of progressing 4This explanatory paragraph has been taken from the in its evolution]. It is due to the opposition of theBengali translation by S Aftabi, and from the language, I nafs that (the spirit) progresses. If there were noguess that it was in the reading of the Maktubat that he opposition in the nafs, how would [the spirit] evolvehad. (taraqqi )? The prince of the creation (sarwar-i ka’inat) (prophet Muhammad) (S) said on returning from a

4.2. MAKTUB 1.42 83jihad with the faithless, We return from the lesser 4.2 Maktub 1.42jihad to the greater jihad ( Raja‘na min al-jihadi’l-asghari ila jihadi ’l-akbari).5 He called fighting To Shaykh Dervishwith the nafs the greater jihad. Here opposition Summary: Clarifying that following the sunna ismeans to reject the greater and prior (‘azimat, ula) the best polishing instrument to cleanse the rustpractice, or even the desire (irada’ ) of rejection, let from the love of that what is other than the Haqqalone realizing that [desire into actual] rejection. 6 (SWT) that is in the all-comprehensive reality that is the heart. They feel so saddened (nadamat), penitent(pashimani ), solicitous (iltija), and humbled 4.2.1 Following the sunna(tadarru‘ ) even at the mere thought of rejecting[those hard practices] that the work of one year is May Allah keep you well, and grant you a longaccomplished in a moment (sa‘at). life (Sallamkumu ’llahu ta‘ala wa subhanahu wa abqakum)! Let me proceed to the gist of the matter. If insomething, the character traits and good qualities As long as man would remain stained (muta-(akhlaq, shama’il ) of one’s beloved is found, then lawwis) by the filth that is a scattered attachment,one loves that thing due to its emulation of his (ta‘alluqat-i paragandeh) [i.e. scattered amongbeloved. This generous verse reveals its mystery, So both worldly things and God, instead of a single-follow me; Allah will love you ( Fa-’ttabi‘uni yuh- minded attachment and devotion to God], he wouldbibkumu ’llahu)7 Therefore, following the prophet remain deprived and cut off (from God) (mahrum,takes one to the station of belovedness (mahbu- mahjur ).biyat). Consequently, every wise man with a senseof reason should strive to emulate the friend of God Therefore, it is imperative to polish the mir-perfectly both in the outside and in the inside (za- ror that is the all-comprehensive reality (haqiqat-ihiran, batinan). jami‘a) [i.e. the heart, in order to remove] the stain that is love of things that are other than God. And My talk has become too long. So forgive me. the best polishing instrument (misqalha) to removeDiscussing the most beautiful (who is our prophet) that stain is the following of the illuminated sunnais also beautiful. The longer it gets, the more beau- of the Mustafa, (prophet Muhammad.) And thattiful it becomes. Had the sea been the ink to [write is the means to rectify the characteristics of thedown] the speech of the lord, then indeed that sea nafs, and dark habits (‘adawat-i nafsani, rusum-iwould dry up before the speech is finished, even if zulmani ).I would add more (seas) to it (Law kana ’l-bahrumidadan li-kalimati rabbi, lanafida ’l-bahru qabla Therefore, congratulations to him who drinksan tanfada kalimatu rabbi, wa law ji’na bi-mithlihi this noble bliss, and woe to him who is deprivedmadadan.)8 of this magnificent felicity (fa-tuyi liman shuriba bi-hadhihi ’l-ni‘mati ’l-‘uzma, wa wailun liman ps: Now something else should be said. The car- hurima min hadhihi ’l-dawlati ’l-quswa).rier of this letter of invitation (to God) (hamil-iraqima’-i da‘a) is Mawlana Muhammad Hafiz; he ps: My beloved brother Mian Muzaffar is the sonis a man of learning who has many dependents. of Shaykh Muhammad Ghuran; he is the son of aHe has little means for support. He wants to join nobleman who was a great figure. He has manythe army. If you put some effort in getting him a dependents. He should be shown favors.stipend from the government, it would be a greatfavor. Let me not bother you any more. What else to write? Peace on you, and who- ever follows the guidance ( Wa ’l-salamu ‘alaikum wa ‘ala mani ’ttaba‘a ’l-huda)! 4.3 Maktub 1.435hadith 4.4 Maktub 1.446Read the note in Amrtitsari7Q.Imran.3.31 fr8Q.Kahf.18.109

84 CHAPTER 4. MAKTUBS 41-994.4.1 Praising prophet Muhammad would open it up for him. He would be carrying the flag of praise on the day of resurrection, underTo the refuge of the Sayyids and Naqibs Shaykh which would be Adam, and all who came after him.FaridSummary: It is him, the prophet, who said: 1. In eulogy of the the best of men (khayru ’l- 1. We are the last [umma, which came after all bashar ), ‘alaihi wa ‘ala alihi ’l-salawatu wa ’l- others], however, we would be the first [umma salam. in excellence, on the day of resurrection]— in- deed I am saying it without vanity. And I am 2. Clarifying that the actualizers (musaddiqan) the beloved of Allah, and I am the foreman of of his sharia is the best of all communities the prophets — indeed I am saying it with- (khayru ’l-umam), and its deniers are the out vanity. (Nahnu ’l-akhiruna, wa nahnu ’l- worst of mankind. sabiquna yawma ’l-qiyamati — wa inni qa’ilun qawlan ghayra fakhrin. Wa ana habibu ’llahi, 3. Encouraging the emulation of the illuminated wa ana qa’idu ’l-mursalina — wa la fakhra. sunna, ‘alaihi wa ‘ala alihi ’l-salawatu wa ’l- Wa ana khatimu ’l-nabiyyina — wa la fakhra. salam. Wa ana muhammadu ibn ‘abdu ’llahi ibn ‘abdu ’l-muttalib.)Your blessed letter that is priceless arrived inproper time. And I am delighted to read it. Li- 2. Indeed, Allah created the creation, and then’l-llahi ’l-hamdu subhanahu wa ’l-minnatu. that put me in its best part. Then he subdi-an inheritance from the Muhammadan spirituality vided that [part] into two parts, and put(mirathi az faqr-i muhammadi ) (‘alaihi wa ‘ala al- me into the better part. Then he subdi-ihi ’l-salawau wa ’l-tahiyyatu) has come into my vided it into many tribes, and put me intohands. The love of the fakirs and bondage with the best tribe. The he subdivided it intothem is the result of that [inheritance]. I, this defec- many families, and put me in the best family.tive one, is penniless. I do not know what I would Therefore, I am the best person among all ofwrite. It is only that I have written a lines in Ara- them, and my family is the best among them.bic narrating excellences of your magnanimous an- (Inna ’llaha khalaqa ’l-khalqa, fa-ja‘alani ficestor (‘alaihi wa ‘ala alihi mina ’l-salawatu atam- khayri-him. Thumma ja‘alahum fariqayni,muha wa mina ’l-tahiyyatu akmaluha) who is best fa-ja‘alani fi khayri-him firqatan. Thummaof the Arabs, and make that felicitous writing a ja‘alahum qaba’ila, fa-ja‘alani khayrihim qabi-means for my salvation in the last world. latan. Thumma ja‘alahum buyutan, fa-ja‘alani fi khayrihim baytan. Fa ana khayruhum naf- I did not praise Muhammad by my speech san, wa khayruhum baitan.) Instead, I praised my speech by Muham- 3. And I would be taken out of the grave first mad when we, [all the human beings,] would be dis- patched [to the plain of the mustering (hashr ), Ma in madahtu muhammadan bimaqalati on the day of resurrection.] I would be their Lakin madahtu maqalati bimuhammadi fore-man when they would congregate [on that day.] And I would be their spokesman whenNow let me speak, and seek from God safety from they would be speechless. I would intercede forsin and ability (‘isma, tawfiq): Indeed, Muhammad them when they would be imprisoned [in thethe rasul of Allah is the leader of the progeny of hell]. And I would give them the good news [ofAdam. And his followers would be numerous on the forgiveness] when when they would give up allday of resurrection. And he would be more honored hope (ya’isu. All act of grace, and key wouldbefore Allah than all else, from the beginning of be in my hands on that day. And the bannertime to the end of time. It is his grave from which of praise would be in my hands on that day [asthe body would be taken out first. He would be well.] And I would be the noblest one of thethe first one to intercede, and the first one whose progeny of Adam before my lord. And a thou-intecession would be accepted. He would be thefirst one to knock on the door to paradise, and Allah

4.4. MAKTUB 1.44 85 sand [celestial] servants would throng around sunna (ittiba‘-i sunnat-i saniyya), or the emulation me who would be like flawless pearls (baidun of the sharia that pleases him (mutaba‘at-i shari‘at- maknunun). (Wa ana awwalu ’l-nasi khuru- i radiyya)? Today, even a little practice that comes jan idha bu‘ithu. Wa ana qa’iduhum idha with attesting to the truth of the [Muhammadan] wafadu. Wa ana khatibuhum idha ansatu. Wa religion would be accepted in lieu of a lot of prac- ana mushtashfi‘uhum idha hubithu. Wa ana tice. mubashshiruhum idha ya’isu. Al-karamatu wa ’l-mafatihu, yawma’idhin biyadi. Wa liwa’u ’l- It is in exchange of only a single good deed, the hamdi yawma’idhin biyadi. Wa ana akramu “companions of the cave (ashab-i kahf )” received wuldi adama ‘ala rabbi. Yatufu alaiyya alfu all those sublime degrees [of sainthood], i.e. they khadimin, ka-annahum baidun maknunun.) emigrated from the enemies of the Haqq (SWT) [for the sake of] preserving the light of certitude 4. And when the day of resurrection would come, in faith (nur-i yaqin-i imani ) when the enemies I would be the imam of the prophets, and their were predominating. For example, if the soldiers spokesman, and their intercessor, but I would offer just a little resistance (taraddud ) while the en- not have any conceit for it [as I know they are emy predominates (ghalba’-i dushmanan va istila’- undeserved gifts from God.] (Wa idha kana i mukhalifan), it would be far more valuable than yawmu ’l-qiyamati, kuntu imama ’l-nabiyyina, showing many times that bravery in time of peace. wa khatibahum, wa sahiba shafa‘atihim, ghayra fakhrin.) Another point is that since that master [the prophet] is the beloved of the lord of the worlds Had [the prophet] not been there, Allah (S) (mahbub-i rabbi ’l-‘alamin), his followers would alsowould not create the creation, and he would not be beloved of God as well due to that follow-manifest his lordship.9 Also Muhammad had been ing. It is since the lover loves him in whom hea prophet even when Adam was between water and sees the good qualities and beautiful characteris-clay.10 tics (shama’il, akhlaq) of the beloved. Those who oppose [the prophet], they may be estimated fol- None would remain tied up by sin lowing the same logic. Commander of whose corp is that great Muhammad the Arab is the greatest one man in both the two worlds Namad? be‘asiyan kasi dar gard He who refuses to be the dirt on his door, Keh darad chenin sayyidi chi-shard??? dishonor him by throwing dirt on his headConsequently, necessarily, those who accept aprophet like the best of men (musaddiqan-i iyn Muhammad ‘Arabi kabir vei har do sarchenin paigambar sayyidi ’l-bashar ) is the best astprophetic congregation (khayru ’l-umam), and itis on them that Allah has said, You are the best Kasi keh khak-i darsh nist, khak bar shir-icommunity that has been taken out ( Kuntu khayra uummatin ukhrijat.)11 If emigration in the real world (hijrat-i zahiri ) On the other hand, those who deny such a is impossible, then focus completely on the innerprophet is the worst of mankind. This verse points emigration (hijrat-i batini ). It is as if I am withtowards their state, The Arabs are severe in un- them (ba-ishan), but not with them (biy-ishan).belief and hypocrisy. ( Al-‘arabu ashaddu kufran, Maybe Allah would grant an opportunity after this.wa nifaqan.)12 So which man of felicity would be (La‘alla ’llahu yuhdithu ba‘da dhalika amran.)granted the emulation of the prophet’s illuminated The new year has commenced. I know that in 9refers to a hadith in 3.122 this time the activities of the people there keep you 10refers to a hadith in 3.122 busy. If God (khodavandi ) (JS) wills so, I hope that 11Quran after this problem is over, it would be possible to 12Quran visit you. Writing more would be bothering you. May exalted Allah keep you firm on the then straight, wide and well-tested highway (jaddat) of

86 CHAPTER 4. MAKTUBS 41-99your ancestors. Peace be on you and them, until unites a lover with his lover (al-mawtu jasrun yusiluthe day of resurrection. Thabbatakumu ’llahu sub- ’l-habiba ila ’l-habibi )”14 alludes to that meaning.hanahu ‘ala jaddati aba’ikumu ’l-kirami. Al-salamu The Quran says, Whoever wishes to meet Allah,‘alaikum wa ‘alaihim, ila yawmi ’l-qiyamati. [tell him:] Indeed, the appointed time for meeting Allah has come. ( Man kana yarju li-qa’a ’llahu, Fa-4.5 Maktub 1.45 inna ajala ’llahi la’atin).15 This verse consoles his close and intimate friends (mushtaqan). However,To Sayyid and Naqib Shaykh Farid the situation for far away people like ourselves (hal-Summary: This maktub was written after the de- i ma chasmandgan) are really pathetic (kharab, ab-parture (irtihal ) of the master craftsman pir (pir- tar ), without the felicity that is the presence ofi dastgir ) [Khwaja Baqi bi-’llah] from this world, the masters [like Hazrat Khwaja Baqi bi-’llah] (be-which would be annihilated eventually (‘alam-i dawlat-i hudur-i bozorgan). There are many pre-fani ). conditions for attaining effusion from the spirits of [deceased] masters, and that is hard for everyone 1. Since the Sayyid was in charge of helping the to observe, [and so we are not getting any effusion fakirs of the khanqa financially, the Mujaddid from the Khwaja at all]. is expressing gratitude for that. Praise be to Allah for the bliss and boon (al- 2. The aspect of comprehensiveness of man hamdu li-’llahi dhi ’l-in‘ami wa ’l-minnati ) that af- (wajh-i jam‘iyyat-i insan) that is the cause of ter this calamity [of passing away of Khwaja Baqi both his perfection and his loss (nuqsan) is also bi-’llah] has taken place, the responsibility for look- discussed. ing after us the poor fakirs is now lying with a progeny of the sovereign of this world and the re- 3. The excellences of the month of Ramadan is ligion (sarvar-i dunya va din), ‘alaihi wa ‘ala alihi also recounted. ’l-salawatu wa ’l-taslimatu. It is he who has been the cause of keeping the discipline of this sublime May exalted Allah keep you firm on the straight, silsila well-arranged (sabab-i intizam-i iyn silsila’-iwide and well-tested highway (jaddat) of your noble ‘aliya), and the intermediary of the peace of mindancestors. May Allah (S) keep you safe from being of those who are connected to the Naqshbandi con-the cause of lamentation and regret [of the wheel nection (wasta’-i jam‘iyat-i nisbat-i naqshbandiya).of time]. (Thabbatakumu ’llahu subhanahu ‘ala jad-dati aba’ikumu ’l-kirami, wa sallamakum ‘an muji- See! This sublime transmission is rare in thisbati ’l-talah-hufi wa ’l-ta’assufi bimaruri ’l-shuhuri land, and followers of this tariqa is very few, justwa ’l-ayyami ). as the family members (ahl-i bait) of the prophet are also few. So it is appropriate (munasib) that4.5.1 Gratefulness to Shaykh Farid the patron (murubbi ) of this [tariqa] is also a fam- for helping the fakirs ily member of the prophet. And he who would strengthen (taqwiyyat) it is also a [family member]The lovers of Allah are with him by the hadith re- as well. Thus he who would attain the credit forport One is with him whom one loves ( Al-mar’u strengthening it would also be from the family ofma‘a man ahabba).13 The attachment with the that master. And thus help from people outsidebody is a sort of barrier to that withness and con- [the prophet’s family] would not be required forjunction (ma‘iyyat, ittisal ). After disattachment making this [tariqa that is a] sublime felicity per-from this hylomorphic form, and attaining libera- fect (takmil-i an dawlat-i ‘uzma). Therefore, it istion from this dark frame [that is the body] (infisal incumbent on us, the fakirs, to show gratitude foraz in pikar-i hayyulani, mufaraqat az in haikal-i this supreme bliss (ni‘mat-i quswa) [i.e. this Naqsh-zulmani ), it is as if everything is nearer and nearer bandi tariqa], and similarly, it is incumbent on us to(qurb), and everything is conjoined and conjoined show gratefulness for this tariqa being supervised(ittisal ). The saying “death is like a bridge that by the prophet’s family members as well. 13hadith: Bukhari, Muslim 14Sufi saying 15Quran

4.5. MAKTUB 1.45 874.5.2 Man is all-comprehensive 4.5.3 Virtues of RamadanMan needs peace in the inside (jam‘iyyat-i batin), There is no doubt that by the grace of God (kho-and he needs peace in the outside (jam‘iyyat-i za- davandi ), it is you who is the surety of peace-hir ) as well, instead he needs this peace [in the fulness of the outside (kafil-i jam‘iyat-i zahiri ) ofoutside] even more. Additionally, man is the most us the fakirs. And with respect to inner peaceneedy (muhtaj-tarin) in the creation. This severity (jam‘iyyat-i batini ), I harbor the complete hopein neediness (shiddat-i ihtiyaj ) happens as man is that you would be the surety as well, in line withmost comprehensive (jam‘iyyat). What that the the proverb, the son mimics the father ( al-waladuentire creation taken together needs, man alone sirrun li-abihi). Since your exalted letter full ofneeds that. Whoever is needy has a connection grace (‘inayat-nameh-i sami ), your priceless writ-(ta‘alluq) to what he needs. Consequently, man is ing (sahifa’-i garami ) has arrived in the holy andmore connected than everything else. Connection noble month of Ramadan, it came into my mind[with others] keeps one away from the holy being that I should narrate some of the excellences of thisthat is God. As a result, man is more deprived month that is magnificent in measure.than the entire creation with respect [of nearnessto God]. You may know that the month of Ramadan is most honored (bozorg). In this month, all nafl wor- Created at last was Adam and his progeny ship, be it namaz, zikr, charity carries the weight of So he was deprived of the station of inti- the fard of the other months. And the fard worship of that months carries seventy times the weight of macy fard worship in the other months. In this month, If he does not become resident there in if one provides a person who has been fasting the breakfast meal (iftar ), God would forgive him and this journey save him from hellfire (atash-i dozokh), and would There would be none more deprived than give him the same merit as that fasting devotee, but the merit of of the fasting devotee would not what he would be16 be lessened. In the same way, at month, if a man lessens the work load of his servants, Haqq (SWT) Payah akhir adam ast va adami would forgive him, and free him from hellfire as gasht mahrum az maqam-i mahrami well. gar nagardad b-az maskin z-in safr nist az vei hichkas mahrum tar In this month of Ramadan, the prophet used to free the captives, and give one whatever one askedMan has attained superiority before the en- for. If in this month, if God grants one the abilitytire creation due to this very aspect of all- to do good and wholesome deeds (khayr va ‘aml-icomprehensiveness (jam‘iyyat). In this regard, salih), then one would be given the opportunityman’s mirror is the most complete. That what is to continue to do good for the whole year. Onseen in the mirror of the entire creation is seen in the other hand, if one spends it feeling disturbedthat one mirror [of man] alone. Consequently, man (tafriqa’ then one would spend the entire year feel-is the best in the creation in this respect [of all- ing disturbed (tafriqa’ ). So try to spend this monthcomprehensiveness, as it has made his mirror the in peace as much as possible, and consider thismost complete]. At the same time, he is also the month as a spoil of war. In every night of thisworst in the creation in this same respect [of all- month, many many thousands of sinners who de-comprehensiveness, as it has made him most de- serve hell (la’iq-i dozokh) are freed (azad misazand )prived of God]. That is why [the best in the cre- [i.e. are forgiven so that they would not have to goation] prophet Muhammad, ‘alaihi wa ‘ala alihi ’l- to hell later]. In this month, the gates of paradisesalawatu wa ’l-taslimatu, is a man, and [the worst are opened, the gates of hell are closed, satan isin the creation] Abu Jahl(curse be onto him, ‘alaihi chained, and the doors of mercy are opened.’l-la‘natu) is also a man. To hasten breaking the fast, and to delay the 16note in Amritsari pre-dawn meal are the sunna of the prophet. In this matter, he has put special stress. I surmise

88 CHAPTER 4. MAKTUBS 41-99that man’s incapacity and neediness (‘azj, ihtiyaj ) May exalted Allah keep you firm on the thenare revealed (izhar ) in delaying the pre-dawn meal straight, wide and well-tested highway (jaddat)and hastening the breakfast, and that is appropri- of your ancestors. Peace and benedictions be onate for the station of slavehood (bandegi ). It is their earlier, and the most excellent ones first, andsunna to break the fast with dried dates. And in to their later ones, second. Thabbatakumu ’llahuthe time of the breakfast (iftar ), this du‘a should subhanahu ‘ala jaddati aba’ikumu ’l-kirami, ‘alabe recited, Thirst is quenched, veins are contented, awwalihim wa afdalihim awwalan, wa ‘ala bawaqi-and compensation is received ( Dhahaba ’l-zama’u, him thaniyan, al-salawatu wa ’l-salam.wa ’btallati ’l-‘uruqu, wa thabata ’l-ajru, insha’a’llahu ta‘ala). 4.6.1 Knowledge on God and the message of the prophet are In this month, is is a stressed sunna to pray the self-evidenttarawi prayer, and to recite the entire Quran. Thatgives a lot of benefits. May Allah allow us [to do The existence of God the author (bari ), and simi-those acts], by the intermediation of his beloved larly his unity (wahdat), instead the prophethood[the prophet]. (Wa ’ffaqana ’llahu subhanahu bi- of Muhammad the messenger from Allah (peace),hurmati habibihi ). ‘alaihi wa ‘ala alihi ’l-salawatu, and whatever has come to him from Allah, are self-wa ’l-taslimatu, wa ’l-tahiyyatu. evident (badihi ). ps: I have received your letter in Ramadan [and The more the sufi perceives (mudrika) that histhat is an inapprpriate time], else I would not given heart has been healed (salamati ) from any corruptyou any excuse for not obeying your instruction. If calamity (afat-i radiya) or mental sickness (amrad-I say that I would go after Ramadan, it would be i ma‘nuwi ), the less consideration or evidence (fikr,like predicting the unknown [future], and expecting dalil ) he needs. However, after the sickness of thesomething far into the future, [and that is bad]. In heart is healed, and the curtain blocking the insightsummary, I am pleased in that which pleases you, (basri ) is raised, he would need no evidence. Forbecause you have a right in us, the fakirs, in both example, let’s take a jaundiced person, as long asour outer bodies and inner realms (huquq-i zahiri he suffers from jaundice, he would need evidenceva batini iyshan). Hazrat Pir Qibla [Khwaja Baqi to determine if sweet things are sweet. However, asbi-’llah] (quddisa sirruhu) said, Shaykh Jiu has a soon as he is healed from that disease, he would noright over all of you, as he is the cause of you being longer need evidence (as he would be able to tastein peace ( jam‘iyyat). May Haqq (SWT) always it.). He needed evidence as he was sick. Therefore,grants you the good fortune of doing deeds that it had no conflict with self-evidentness.pleases him, in measure of the reverence possessedby the prophet, and his noble progeny (bihurmati The cross-eyed subject sees one person as two.’l-nabiyyi wa alihi ’l-amjadi ), ‘alaihi wa ‘alaihim He claims that that one single person is not one’l-salawatu wa ’l-taslimatu. Writing more would be (but two,) as he is disabled. Just because the sub-inconveniencing you. ject is cross-eyed, the self-evidentness of the ob- ject’s oneness would not be weakened, nor would4.6 Maktub 1.46 he require evidence (to prove that it is indeed one person.) It is true that the lane of proof is narrow,To Mian Shaykh Farid and hard to attain faith through it. Therefore, it isSummary: Clarifying that imperative to heal the sickness of the heart in order to attain true faith. You should heal the jaundiced 1. existence of God the author (Bari ) (ta‘ala va person instead of proving to him through logic that taqaddasa), his unity (wahdat), the prophet- something is sweet. When he tastes that sugar is hood of Muhammad the rasul of Allah (SAS) bitter, how would he believe via logic that sugar is and all that came to him from Allah are self- sweet? What we are discussing is in the same line. evident (badihi ) and do not need any consid- eration or proof (fikr, dalil ) By its intrinsic nature (bi’l-dhat), the instigat- ing soul (nafs-i ammara’ ) opposes and violates the 2. purpose of sufism is to heal the heart sharia. Unless it is healed, the true rulings of the

4.6. MAKTUB 1.46 89sharia can only be believed by evidence only, and be sad ( Ala! Inna ’l-awlia’ Allahu, la khawfun ‘alai-that is hard. So it is imperative to purify the soul, him, wa la hum yahzanun).19without which it is hard to realize yaqin, certitude(in faith.) As God says, Indeed, he succeeds who pu- Exalted Allah! Ennoble us with the nobility ofrifies [his nafs] and he is ruined who keeps it filthy. (possessing) such a true and perfect faith, by the( Qad aflaha man zakkaha, wa qad khaba man das- reverence of prophet, who is Quraishi, and ummi,saha.)17 Therefore, it is understood that to deny i.e. whose knowledge comes directly from mother ofthis sharia that is manifest, high, and holy is the sources who is God, without the intermediation ofsame as denying the sweetness of sugar. letters. On him and on his progeny be best benedic- tions, and the most perfect peace-offerings. Shar- The sun is not the culprit rafana ’llahu subhanahu bi-sharafi hadha ’l-imani if one cannot see clearly ’l-kamili ’l-haqiqiyi, bi-hurmati ’l-nabiyi ’l-ummiyi ’l-quraishiyi , ‘alaihi wa alihi mina ’l-salawati af- Khorshed neh mujrim daluha, wa mina ’l-taslimati akmaluha. ar kasi bina nist 4.6.3 Maktub 1.474.6.2 Purpose of sufism: Healing the To Sayyid and Naqib Shaykh Faridheart Summary:The purpose of journeying, wayfaring (sayr, su- 1. Defaming the past era when the unbelieversluk ), and purifying the soul (tazkiya’-i nafs) and were predominating (istila’ ), and the peoplecleansing the heart (tasfiya’-i qalb) is to be healed of Islam were unqualifiedly distressed (khwardof the mental sickness (afat-i ma‘nuwi ) and disease biy-i‘tibar ).of the heart (amrad-i qalbiya’ ) —- as Allah saidin the Quran, In their hearts, there is sickness ( fi 2. and to make people long for that which, in thequlubihim maradun)18 (When that sickness would beginning of the emperor’s reign (badshahat),be healed,) only then the reality of faith (haqiqat-iiman) would be realized. ??????????????????????? like what took place in the previous reign (dar rang-i qarn-i sabiq). The faith that is attained while that sickness ispresent, that is a facade (zahir ) and only that. Be- May Allah keep you firm on the straight, widecause what his instigating soul finds contradicts and well-tested highway (jaddat) of your noble an-that ruling (that he has faith) — in reality his cestors, firstly on the best of them, the noblest onefaithlessness (kufr ) persists (musir ). An analogy in the two creations [the prophet Muhammad], andof this (defective) faith and testimony (iman, tas- secondly on the rest (Thabbatakumu ’llahu ‘ala jad-diq) would be the faith of a jaundiced person. You dati aba’ikumu ’l-kirami, ‘ala afdalihim sayyidi ’l-would find sugar (qand va nabat) to be sweet, but kawnaini awwalan, wa ‘ala bawaqihim thaniyan),the jaundiced person would not find it so. Only al-salawatu, wa ’l-salamu, wa ’l-tahiyyatu.when he would be healed of that disease i.e. jaun-dice, he would attain true certitude (yaqin-i haqiqi ) 4.6.4 Precarious situation of thethat sugar is sweet. Muslims Therefore, only when the soul is purified The emperor’s relationship with the realm is like(tazkiya’-i nafs) and brought into inner peace (it- the heart’s relationship with the body. If the heartminan), the reality of faith (haqiqat-i iman) forms is wholesome (salih), the body is wholesome. Andits form, and becomes wajdani. And this type of if the heart is corrupt (fasid ), the body is corrupt.(true) faith is preserved from weakening (zawal ). It Wholesomeness of the emperor is the wholesome-is them that Allah alludes to when he says, Take ness (salah) of the realm, and corruption (fasad ) ofnote! Indeed, [on the day of last judgment,] the the emperor is the corruption of the realm. You al-friends of Allah would not fear him, nor would they ready know how precarious was the situation of the 17Q.Shams.91.9-10 19Q.Jonah.10.62 18Q.Baqara’.2.10

90 CHAPTER 4. MAKTUBS 41-99Muslims in the previous [emperor Akbar’s] reign. (fasad ). Only those alims may make such help whoYes! Muslims had been is a precarious shape in focus on the last world. And on the other hand, al-the early days of Islam, still their situation was not ims of this world are they who aspire for this worldworse than that rein. In those early days, Mus- — their companionship is like lethal poison, andlims used to observe their own religion, and the they engender extensive corruption.unbelievers used to practice their own, which Allahdescribes as For us is our religion, and for you is The alim who nourishes his body by hisyour religion ( Lakum dinikum waliya din).20 In knowledgecontrast, in the last [emperor Akbar’s] reign, theunbelievers used to publicly and strongly (bar mala He himself is lost, how would he help oth-be-tariq-i istila’ ) enforce (ijra’ ) the rules of their ersreligion within the land of Islam, while the Mus-lims were unable to spread the rules of their reli- ‘Alim keh kamrani, va tan pardari konadgion publicly. It had even reached the point that if U khwavishtan gom ast, karar habri konadone did it, he was executed. Alas! What a disaster!What a calamity! What a sorrow! In the last [emperor’s] reign, what happened hap- pened because of the ill-luck (shumi ) of such al- Muhammad the rasul of Allah is the beloved of ims. They misguided the emperor. The evil ulamathe lord of the worlds (mahbub-i rabbi ’l-amin). [In (‘ulama-i su’ ) are in the forefront of the seventy-Mecca in the initial period of Islam,] those who two deviant sects. The misguidance of them whotestified to his [prophethood] were despised and are not alims, i.e. the common people, are not thatput down (dhalil, khwar ), whereas those who de- extensive. Many ignorant people who pose as sufisnied him were given respect. The Muslims used to in this era are also evil ulama, and they are alsobear the pain in their hearts silently, and mourn badly corrupted.(ta‘ziyat) the [loss of] Islam, whereas the unbeliev-ers used to chastise them, and threw salt in their Outwardly (zahiran), he who has the ability towounded hearts. It was as if the sun of guidance energize (imdad ) Islam in every way, if Islam is(aftab-i hidayat) was covered by the cloud of mis- harmed due his negligence, then he is indeed re-guidance (dalalat). And the light of the truth (nur- sponsible, and he would have to answer God fori haqq) was hidden behind the veil of falsehood it. And it is due to this reason that I, the poor(hujb-i batil ). Today, the glad tidings that the bar- indigent one, wrote on this topic, in the hope thatriers to the felicity of Islam has been taken down I can be considered a helper of Islam. The rule(navid-i zawal-i mani‘-i dawlat-i islam), and the is, He who tries to increase a group, he belongs togood news that a emperor of Islam is sitting on the it ( Man kaththara sawada qawmin, fa-huwa min-throne (basharat-i julus-i badshah-i islam) has come hum),21 and I hope that I, the incompetent one (biyto the ear of everyone. Everyone knows that it is istitawat), would be put in that noble group [of theone’s duty to help the emperor, and to point him helpers of Islam] by that rule.towards spreading the sharia and strengthening thereligious community (tarwiz-i shari‘at, taqwiyyat-i I am finding myself like that old woman (zal )mil lat ). who, with some thread (resman) and weaver’s in- strument (tanideh), went (dar silk ) to buy Hazrat And that assistance and strengthening (imdad, Joseph (‘ala nabiyna wa ‘alaihi ’l-salam). I hope totaqwiyyat) may be done by speaking, by acting meet you soon. And I harbor the hope that sinceor by other means. The best way to help that Haqq (SWT) has made you able, and intimatelywould be to clarify the rules of the sharia (tabayyin- close to the emperor, now you would discuss withi masa’il-i shari’at), and publicize the doctrines of him candidly (dar khola va mala) on how to spreadthe science of creed (izhar-i ‘aqa’id-i kalamiyya) the Muhammadan sharia, and save the Muslimsin accordance to the Quran, hadith, and ijma. from such a precarious (ghurbat) situation.That way no deviant or misguided (mubtadi, dalli )person may come inside, and create commotion ps: Mawlana ‘Abdu ’l-Hamid receives a stipend from the government. Last year, he brought it from your office, which everyone knows (zahiran), and he hopes to receive the same this year as well.20Quran.Kafirun.??? 21reference

4.7. MAKTUB 1.48 91 May you attain felicity, both real (haqiqi ) [i.e. would be questioned on the sharia, but none wouldlast-worldly] and unreal (majazi ) [i.e. this-worldly]. be questioned on tasawwuf, sufism. Entrance into paradise and avoiding hell depends on taking up the4.7 Maktub 1.48 sharia. The prophets who are the best in the en- gendered beings (ka’inat) have invited towards theTo Shaykh Farid Bukhari sharia, and relegated salvation to the sharia. In- deed, the purpose that these great ones have been Summary: On encouraging the love of, and mag- sent was to propagate (tabligh) the sharia. There-nifying the ulama, and the students of the (outer) fore, the greatest good deed is to walk (sa‘i ) onknowledge, as they carry the sharia. (the path of) propagating (tarwij ) the sharia, and to revive (ihya’ ) any of the rules of the sharia, es-4.7.1 Ulama and the student: pecially to strive hard when the signs of Islam are Higher than sufis being destroyed (munhadim). To spend millions on the path of God would not equal propagatingExalted Allah! Help us over our enemies, by rever- (rawaj ) a single rule (mas’ala’ ) of the sharia. It isence of the prince of the prophets, (Nasarakumu because:’llahu subhanahu ‘ala ’l-a‘da’i bi-hurmati sayyidi’l-anbiya’i,) ’alaihi wa ‘alaihim wa ’l-salawatu wa 1. (By propagating the sharia,) one follows’l-taslimatu wa ’l-tahiyyatu. the example (iqtida’ ) and become partners of (musharakat) the prophets (anbiya’ ) who I am honored (musharraf gasht) to read (mu- are the most exalted beings in the creationtala‘a) the priceless letter oozing with mercy (bozorgtarin-i makluqat). It is e decided mat-(marhamat nameh-i garami ) with which you had ter (muqarrar ) that the most perfect (kamil-magnified (navakhteh) the fakirs. You had written tarin) of the good things (hasanat) have beenin the letter to Mawlana Muhammad Qalij that you given in trust (musallam) to them. (And thehave sent some money to spend for the students of most meritorious acts are those which are done(outer) knowledge and the sufis (talib-‘ilman, su- following the examples of the companions. Forfiyan ). example,) even apart from these great ones, there are many who can spend millions (but When I thought about i (dar nazr-i himmat), still their merit is not the highest.)22it was very beautiful that you have mentioned thestudents of knowledge before the sufis (sufiyan). 2. In observing the sharia, the nafs is opposedThe outside is the sign of the inner realm (al-zahiru completely (mukhalifat-i tamam). Because the‘unwanu ’l-batinu). So I harbor the hope so that sharia has been sent down to oppose the nafs.this blessed assembly (of students of knowledge) aregiven preference (to the sufis) even in your blessed 3. Regarding spending money (spending is toinner realm. Whatever that is inside a container, propagate the sharia is for spreading the shariathat same thing comes out of there. is far superior than other charitable purposes.) In many cases, nafs cooperates in spending Would come out of the pitcher the same money,and (may even desire it.) However, thing???????????? What is in the spending money (infaq-i amwal ) for strength- pitcher ening (ta’id ) the sharia, and spreading the religion (tarwij-i millat) are (good deeds of If you pour, that would come out the) supreme degree (daraja’i ‘ulya). Yes! To spend one penny with this intention (niyat) Az kuzeh berun, haman is superior to spending hundreds of thousands va tarad???? keh durust or dar ast??? without this intention. To bring out the students of [outer] knowledge 22Refers to the hadith, If my companions spend a pittancebefore [the sufi] is to elevate the sharia, since [the in charity, it is as if others spend a mountainful of ?????students] carry the sharia. It is they who keep gold in charity.the Mustafan religion (millat-i mustafiya’ ) stand-ing. In the future, on the (day of) resurrection, one

92 CHAPTER 4. MAKTUBS 41-99 Question: The student of (outer) knowledge has 2. (the internal felicity: ) to free the inner realmbeen captivated (gereftar ) (by this world) whereas (batin) from captivation by whatever is otherthe sufi is free (varasteh). So how does [the student] than the Haqq (ma dun-i haqq).come in the front (muqaddam)? Only God knows which fortunate man would cap- Answer: The questioner has not yet understood ture these two jewels. This is the work, and all elsemy point. Even though he is captivated, the stu- is in vain. Writing anything more would be both-dent of knowledge is the cause of salvation of the ering you. And peace.created beings, since the rules of the sharia are be-ing propagated by him. It is immaterial that he 4.9 Maktub 1.50himself is not attaining the benefits. On the otherhand, although the sufi has attained wholesome- To the refuge of the noblity (be-sayadat panahiy)ness (durustagi ) of the nafs, and purity of intention Shaykh Farid Bukhari(ikhlas) for himself, still he has nothing to do with Summary:others (in helping them in their salvation.) Indeed,he who has saved many is superior to he who is 1. In contempt (mudhammat) of this world, andbusy saving only himself. 2. asking the Haqq (SWT) to bestow freedom Yes! There are some among the sufis who com- from the magic spell (ruqyat) of what is otherplete annihilation and abidingness (fana’, baqa’ ), than him (ma dun-i u) and instead to com-and then take up the journey from Allah in Al- pletely captivate us by his own person.lah (sayr ‘ani ’llah bi ’llah), and then return tothe world (along with Allah) and (finally) come [Let me begin] by showing reverence to the princedown (furud avardeh) to invite the created beings of the prophets who is free from any defect in histowards God. They also receive shares from the eye-sight, on him and on his progeny be benedictionstation of prophethood (maqam-i nubuwwat), and and peace-offering. (Bihurmati sayyidi ’l-bashari,come into the assembly of those who propagate the ’l-muharrari ‘an zaighi ’l-basari, ‘alaihi wa ‘ala al-sharia (muballighan-i shari‘at), and they are ruled ihi ’l-salawatu wa ’l-taslimatu.)to be (true) ulama as well. The world is sweet (shirin) in appearance (za-4.8 Maktub 1.49 hir ), and fresh taravat) outside (surat), but in real- ity it is lethal poison, and unsaleable merchandiseTo Shaykh Farid (muta‘i batil ). And it is meaningless to be cap-Summary: On encouraging the longing (targhib) tivated by it. He is disappointed (makhzul ) whofor bringing together these two felicities: is captivated by it. He is insane who is allured (maftun) by it. Its property is the property of 1. to make the outer facade shine with the rules excrement covered by gold. Its metaphor is the of the sharia, and metaphor of lethal poison mixed with sugar. He is truly wise (‘aqil ) who is not seduced (firifteh) by 2. to free the inner realm from being captivated such a unsaleable merchandise (muta‘i kasid ), or by what is other than the Haqq (SWT). refuses to be captivated by such a valueless thing (kala’i fasid ).4.8.1 Sharia and Tariqa: Both are required It is said that when someone has a last will (wasiyat), Give my wealth to the wisest man of theMay the Haqq (SWT) felicitate us (musta‘id gar- age then it should be given to him who is mostdand ) by the felicity of the body (dawlat-i suduri ), unattached (zahid ) with this world. For his lack ofand felicity of the mind (sa‘adat-i ma‘nuwi ). longing (bi-raghbati ) is the sign of his perfect wis- dom (fatanat). Writing more is writing too much. These two felicities are: ps: The nobleman Shaykh Zakariya is working 1. (the external felicity:) to make the outer as a revenue-collector even at this age. He is al- facade (zahir ) shine with the rules of the ways fearful and worried about the balance-sheet Mustafan sharia, and (muhasaba’ ) of this world, which is far easier than

4.10. MAKTUB 1.52 93that of the last world. In this world, he has no other earnestly so that this magnificent felicity (sa‘adat-iway but to seek your refuge. He hopes (umiddar- ‘uzma) [i.e. saving people through strengtheningast) that his name would be included in your new Islam] comes to your hands.list (diwan) (of people you help financially.) By the grace of Allah (S), you already pos- (Beloved lord!) Give me aspiration, and sess high rank, greatness, magnificence, might (jah, you would see my courage jalal, ‘azmat, shawkat), in addition to your per- sonal nobility. Now if this task [of spreading the Call me as “My own fox,” and you would religion] is added to it, you would be put before all see a lion others. To marra dil deh, va deliri bin Now I am discussing all these in order to Ruba-i khavish khan, va shiri bin strengthen and spread (ta‘id, tarjih) the true sharia. The new moon of the blessed month ofMay you attain outer and inner felicity, by rever- Ramzan has been sighted in Delhi. I have under-ence of the prophet, who is ummi, i.e. whose knowl- stood that my elderly mother wishes that I remainedge comes directly from mother of sources who is (tawaqquf ) here. So I would remain here until theGod, without the intermediation of letters, and his Quran recitation is completed [and the month ofnoble progeny. On him and on his progeny be best Ramzan is over.] All affairs are with Allah (Wa ’l-benedictions, and the most perfect peace-offerings. amru ‘inda ’llahi subhanahu). May you realize theBihurmati al-nabiyyi ’l-ummiyyi wa alihi ’l-amjadi felicities of the two worlds.‘alaihi wa ‘alaihim mina ’l-salawatu afdaluha mina’l-taslimatu akmaluha! 4.10 Maktub 1.524.9.1 Maktub 1.51 To the refuge of the noblity (sayadat-panahiy) Shaykh FaridTo the refuge of the noblity (be-sayadat panahiy) Summary:Shaykh Farid Bukhari 1. Showing contempt (madhammat) for the insti- Subject: On encouraging and spreading (targhib, gating soultarwij ) the illuminated (gharra’ ) sharia. 2. clarifying the sickness of the instigating soul, I supplicate to Haqq (SWT) that by the progeny and its cureof a magnanimous man (sulalat-i ‘izam) like your-self, he strengthens (quwwat girand ) and circu- 4.10.1 Cleansing the instigatinglates (rawaj ) the pillars of this illuminated sharia soul, nafs-i ammara’(arkan-i shari‘at-i gharra) and the rules of thisshining religion (ahkam-i millat-i zahra). This is May exalted Allah magnify your ancestors (ajda),the work, all else is in vain ( Kar-i iyn ast, va ghair elevate your destiny, broaden your breast, andin hameh hech). make your worldly chores easy, by the reverence of your one ancestor (jaddikum), the noble (al- Now-a-days, the strange people who are the peo- amjadi ) [prophet Muhammad.] On him, and onple of Islam23 (ghurba’-i ahl-i Islam) are in such his progeny be the most excellent salutations, anda whirlpool of misguidance (dar iyn tur girdab-i the most perfect peace-offerings. May exalted Al-dalalat) that it is [only] by the ark of the prophet’s lah keep us steadfast on emulating him outside andfamily that one may hope to save them. The inside. And may Allah shower mercy on him end-prophet said, An allegory for my family is the ark of lessly, and on them secondarily who would reciteNoah. Whoever would board it would be saved, and ‘Amin’ [after this supplication.] (‘Azamallahu sub-whoever would not go to it would perish ( Mathalu hanahu ajdakum, wa rafa‘a qadrakum, wa sharahaahlibaiti ka-mathali safinati nuhin, man rakibaha sadrakum, wa yassara amrakum, bihurmati jad-naja, wa man takhallafa ‘anha halaka).24 Aspire dikumi ’l-amjadi. ‘Alaihi wa ‘ala alihi mina ’l- salawati afdaluha, wa mina ’l-taslimatu akmaluha. 23Refers to the hadith: Islam started as a stranger??????? 24hadith

94 CHAPTER 4. MAKTUBS 41-99Thabbatana ’llahu subhanahu ‘ala mutaba‘atihi za- scription of the sharia is more effective in suppress-hiran wa batinan. Wa yarhamu ’llahu ‘abdan, qala ing the nafs than a thousand years hard trainingaminan thaniyan.) and difficult striving (riyadat, mujahada) that is self-prescribed. Instead, when such practices that Let me draft something slandering the evil com- are not illuminated (gharra’ ) by the sharia — theypanion who is also our wicked intimate friend strengthen and empower the caprices of the insti-(musahib-i su’, nadim-i badkho) (i.e. nafs.) You gating soul (hawa’i nafsani ). Brahmins and yogisshould listen with inner awareness: do not fail to do difficult-to-do practices, still they gain nothing out of these except strengthening and Dear sir, you may know that the human instigat- nurturing (taqwiyyat, tarbiyat) the nafs.ing soul (nafs-i ammara’-i insani ) is pre-occupied(majul ) in the love of high ranks (??riyasa?), and For example, spending one penny with the in-vanity (riya’ ), and he is always hoping to rank tention of zakat fulfilling command of the sharia ishigher than his peers (aqran). Essentially (bi ’l- more beneficial (sudmandtar ) in destroying the nafsdhat) he wants that the entire creation becomes than spending a thousand dinars (as supereroga-dependent on him, and treats him obsequiously as tory charity) purely because one wants to (peshif he is a nabob but he refuses to be dependent on khod-i sirf ). Similarly, to eat and drink on theanyone or obey anyone. This is a claim to divin- day of the feast of fast-breaking (‘id-i fitr ) fulfill-ity from him, and sharing partnership with God ing the sharia is more beneficial than fasting thewho has no equal. Actually, that luckless person is entire year, in eliminating caprice (hawa’ ). Simi-not satisfied with equality even, as he wants to rule larly, praying two cycles dawn (bamdad ) (i.e. fajr )over God, and have everyone obey his orders. Allah prayer in congregation as per sunna is many lev-says in the hadith, Oppose your nafs, as he is ready els better than being awake all night praying su-to oppose me ( ‘Adi nafsaka, fa-innaha ’ntasabat pererogatory prayers and leaving out the congrega-bimu‘adati) (hadith: Suyuti). Therefore, to fulfill tion in the dawn prayer.its desire by giving him high position, leadership,haughty attitude, vanity (ja’, riyasat, taraffu‘, tak- In short, salvation is impossible until the nafs isabbur ) is really to strengthen (taqwiyat) the enemy made holy (muzakka) and cleansed (pak ) from theof God — so you should consider how bad is this filth that is the insane urge to be the leader (khubth-deed. God says in a sacred hadith, Greatness is my i makholiya-i mihtari ). Therefore, it is imperativecloak and and magnificence is my loin-cloth. So to strive to heal this disease of the heart so thatwhoever pulls either one of them off me, I will put endless death (mawt-i abadi ) is not reached.him in hell. I do not care ( al-kibriya’ rida’i wa’l-‘azamatu izari, fa-man naza‘ani fi shay’in min- The pleasant formula la ilaha illa ’llah has beenhuma, adkhaltuhu fi ’l-nari, wa la ubali).25 created to stop the worship of all false god be they beyond the horizon (i.e. outside the body in the Attaining this world is the object of anger and cosmos) or inside the soul (afaqi, anfusi ). This iscurse (mal‘un, maghdub) of God as it helps to fulfill very beneficial in cleansing the nafs and purifyingthe desire of the nafs . He who assists the enemy it (tazkiya’, tatahhur ). The masters of the tariqais liable for censure. Poverty has been the Muham- (may Allah sanctify their secrets, qaddasa ’llahumadan pride (faqr-i muhammadi ) since nafs is mis- ta‘ala asrarhum) have chosen this very pleasant for-erable (namaradi ) in poverty and cannot do what mula (kalima-i tayyab) to cleanse the nafs.it wants. The purpose of sending the prophets andprescribing the burden (taklifat) of the sharia is to Until you sweep the street by the broomweaken and shatter (ta‘jiz, takhrib) this very insti- of “la”gating soul (nafs-i ammara’ ). It is to eliminate thecaprices of the nafs that the sharia has come. I You will not arrive at the inn of “illa ’llah”see that in the measure that the sharia is observed,in that same measure the caprices of the nafs are Ta bejarub-i la narubi rahweakened. narsi dar sara’i “illa ’llah” It is for this reason that taking up a single pre- Whenever nafs is rebellious (sarkashi ), and breaks a covenant, one’s faith should be renewed via this 25hadith: Muslim, Abu Dawud saying. This is why the prophet said, Renew your

4.11. MAKTUB 1.53 95faith by the formula “La ilaha illa ’llah.” (Jad- [Instead of the ulama acting positively, what is un-didu imanakum bi-qawli “La ilaha illa ’llah.”) (ha- fortunately happening is this:] Commensurate todith: Ahmad ibn Hanbal) Instead, you should al- the measure of their intense desire for leadershipways, and repeatedly invoke this formula, since the (hubb-i jah), some of the ulama would take one ofinstigating soul is immersed in filth (khubth). It the sides, and try to show their greatness (izhar-icomes in the hadith on the virtue of this formula, fadilat), using sayings in which there are disputesIf the heavens and the earth were put on one side (sukhnan-i ikhtilafi ), and through that try to gainof a balance, and this sacred formula was put on nearness to the emperor (qurbat-i badshah). Andthe other side, still the side of this sacred formula as a result, the important matters in the religionwould be heavier than the other side.26 (muhimm-i din) would be ruined. In the previous [emperor Akbar’s] time, disputes among the alims And peace to all of you who follow the path of had cast the realm into problems. There is the pos-guidance, and take up following the Mustafa, on sibility of the same thing happening in the furure.him and on his progeny be benedictions and peace- How would these [dishonest ulama] spread (tarwij )offerings (Wa ’l-salamu ‘alaikum ‘ala mani ’ttba‘a the religion? Instead, it seems that they would de-’l-huda, wa ’ltazama mutaba‘ata ’l-mustafa, ‘alaihi stroy (takhrib) the religion. We seek the refuge ofwa ‘ala alihi, al-salawatu wa ’l-taslimat.) Allah (S) from this, and from the disputes of these evil ulama (Wa ’l-‘iyadhu bi-’llahi subhanahu min4.11 Maktub 1.53 dhalik, wa min fitnati ’l-‘ulama’i ’l-su’i ).To Shaykh Farid Bukhari Now if you appoint only one alim, it would beSummary: Quarrel in-between the evil ulama better. And if a alim who is conscious of the lastcauses corruption in the world, etc. world is found, what a felicity would it be! In that case, his companionship would be as valuable as the May Allah keep you firm on the straight, wide companionship of a touchstone. If such an alim isand well-tested highway (jaddat) of your no- not found, the best among them should be selectedble ancestors (Thabbatakumu ’llahu ‘ala jaddati after thinking on it deeply (ta‘wil-i sahih). It isaba’ikumu ’l-kirami ). said, What is not found in its entirety, that should not be discarded in its entirety ( Ma la yudraku kul- I heard that the emperor of Islam, due to the luhu, la yutraku kulluhu).beauty of his innate Islamic nature, has instructedyou: I do not know what else to write. Just as the ulama can save the people of the world, they can Find four religious (dindar ) ulama who destroy the people as well. The good ulama is the would be present all the time, and clarify best in the world, and the bad ulama is the worst the matters of the sharia, so that no deed in the world. They can both show the path, and in violation of the sharia takes place. mislead away from the path. Once a master saw Ib- lis idling, and asked why. He answered, The ulamaPraise Allah over this (Al-hamdu li-’llahi sub- of this era is doing my job, and they are enough tohanahu ‘ala dhalik a). What better news could mislead the people.there be for the Muslims? And what happier tid-ings (cheh navid ) could there be for the people The alim who gratifies his base desires,mourning (matamzadehgan) [the weakness of Is- and nourishes (parvariy) the bodylam]? I have suggested the same to you so manytimes, and was not shy in repeating it verbally or He himself is lost, how would he save oth-in writing. I hope you have not been offended. It ers?is said that one becomes insane while in need. ‘Alim keh kamraniy, va tan parvariy kand Those religious alims are rare who are free from U khveshtan gom ast, karar chiziy kandthe shackles of intense desire for rank or leadership(hubb-i jah, riyasat), and who seek nothing but the In summary, think hard on this matter and afterspreading of the sharia and strengthening of the re- arrival to the truth, proceed in your work. If it getsligious community (tarwij-i shari‘at, ta’id-i millat). out of your hand, then nothing could be done. It is shameful to write this to such a truth-loving and 26this hadith is quoted in its Farsi translation only

96 CHAPTER 4. MAKTUBS 41-99wise man like yourself. However, since I consider it One measure of gratefulness out of a thou-to be a means to my salvation in the last world, I sand, I would not be able to showam inconveniencing you by writing these. Gar bar tan-i man, zaban-i shud, har mu-4.12 Maktub 1.54 yi Yek shukr-i to az hazar netuvanam kardTo Shaykh Farid Bukhari I hope that , may Haqq (SWT) save you fromSummary: Clarifying that it is imperative to avoid that which is inappropriate for you and unbecomingthe companionship of those who deviate away from of you in the measure that your ancestor the princethe sunna (mubtadi‘ ). Companionship of the devi- of the messengers is revered, (bihurmati jaddikumators is more harmful than the companionship of sayyidi ’l-mursalina), ‘alaihi wa ‘ala alihi wa ‘alai-the unbelievers. Shias are the worst of the deviant him, mina ’l-salawati wa ’l-taslimati atammuha wasects, etc. akmaluha May Allah (ta‘ala) increase your compensation, I am far from you, so I am not aware of what typeelevate your destiny, complete your tasks, and of people you associate with, and who you extendbroaden your breast, by the grace of the noblest your friendship and intimacy to.one in the human race, [prophet Muhammad], whois absolved from having a defect in his eye-sight Sleep does not come to my eyes worrying(‘Azama ’llahu ta‘ala ajrakum, wa rafa‘a qadrakum, In whose lap am I sleeping inwa yassara amrakum, wa sharaha sadrakum, bi-hurmati sayyidi ’l-bashari ’l-mutahhari ‘an zaighi Khwabam bashad az dideh dar iyn fikr-i’l-basari ), ‘alaihi wa ‘ala alihi mina ’l-salawati af- jagr suzdaluha, wa mina ’l-taslimati akmaluha. Ka ghawshi keh shud manzil va asayish Whoever is not grateful to man, he is not grateful khwabatto Allah (Man lam yashkuri ’l-nasa, lam yashkuri’llaha)27. Therefore, it is necessary for us the fakirs You should know for certain (yaqin) that the cor-to be grateful to you for your favors. ruption (fasad ) that comes from the companionship of deviant people (suhbat-i mubtadi‘ ) is more than [We have two good reasons to be grateful to the corruption that comes from the companionshipyou:] Firstly, when our Khwaja Hazrat Baqi bi- of unbelievers (suhbat-i kafir ). And the worst of’llah was alive, it was you who kept him in peace all those deviant sects is the one which holds en-(jam‘iyyat). Also, it was via your intermediation mity with the companions of the prophet. Allahthat we were able to search for the Haqq (SWT) in the exalted (ta‘ala) has branded them as unbeliev-peace (jam‘iyyat), and we received plenty of por- ers in the Quran oozing with wisdom, and said, Godtions [in effusion and blessings]. makes them [the unbelievers] angry through them [the companions] ( Li-yaghiza bihimu ’l-kuffara).28 And secondly, after [our Khwaja died,] even thenit was you who arranged (intizam) all the activities It is the companions who spread (tabligh) theof us, the fakirs, and as a result, our minds were Quran and the sharia. If they deserve blame (ta‘an)in peace (jam‘iyyat) [and we were able to continue then that blame goes on to the Quran and theon our path of God-realization. And in addition,] sharia as well. For example, it was Hazrat ‘Uthmanwhen I reached that level [of leading the khanqa] (‘alaihi ’l-ridwan) who collected the Quran. So, if(nawbat b’-in tabaqa rasid ) according to the say- Hazrat ‘Uthman deserves blame, then the Quraning, I have become great as all the great ones died itself must be blamed as well. May Allah (S) give(Kubbirtu bi-mawti ’l-kubra’i), even then you con- us refuge from the creed of the zindiqs (A‘adhanatinued to provide for us. So may God give you a ’llahu subhanahu ‘amma ya‘taqidu ’l-zanadiqatu).29great compensation on behalf of us. The disputes and quarrels (khilafi, naza‘i ) that If on my body, there was a tongue, on took place among the companions (God’s good- every hair pleasure be on them, ‘alaihimu ’l-ridwan) cannot 27hadith??? 28Quran 29???

4.13. MAKTUB 1.55 97be predicated on the appetites of their nafs (mah- this love. And through this [love with you], I foundmul be-hawa’-i nafsani nist), because due to the the string that connects me to the love of the nearcompanionship of [Muhammad the best of men ones (qurba) to the prophet, and the string of hope-(khairu ’l-bashar ), their nafs have been purified fulness came into my hands in its entirety.(tazkiya), and liberated (azad gashteh) from thetheir own instigating nature (ammargi ). However, May Haqq (SWT) keep me firm on loving themI know that in this matter, it was Hazrat ‘Ali was [the near ones to the prophet], commensurate toright, and his opposers were wrong. However, this [God’s] love for the prince of men, ‘alaihi wa ‘alaerror of theirs was an error in interpretation (ijti- alihi ’l-salawat wa ’l-salam.hadi ). None becomes a fasiq due due to his error ininterpretation. Additionally, one may not defame 4.14 Maktub 1.56them either. Instead, when one makes an errorin interpreting a matter, one still received merit. To Sayyid Shaykh ‘Abdu ’l-Wahhab BukhariHowever, the luckless Yazid was not a companion. Summary: In recommendation (sifurish)He is indeed evil-natured (badbakht). What thatevil-natured man has done, even an European out My beloved Sayyid! You are a possessor of ho-of the folds of Islam (kafir-i firingi ) would not do it. liness. You are blessed for you are a progeny ofSome of the Sunni alims have still forbade cursing that prince (sardar ) of the religion and this world,him, but that is not because they are well-pleased (‘alaihi wa ‘ala alihi ’l-salawatu wa ’l-tahiyyatu). Iton him, but instead because there is the possibility is impossible for me to praise or glorify (manqabat,that he might have repented. mahmadat) you properly. Still, since you are the intermediation for my life in the last world, I have Everyday you should discuss some from the well- gathered enough courage to write to you. By writ-reputed (mu‘tabar ) books by Hazrat Makhdum- ing to you, I am only honoring myself. Also sincei Jahan30. He has praised the companions very sharia orders me to love [the sayyids], I am reveal-clearly and has taken their names so respectfully ing my love for you (izhar-i muwaddat-i ishan).that it need not be stressed. May those who op-pose [the companions i.e. the Shia] are ashamed O Allah! Make us among his [Sayyid Abduseeing this. Now a days, they are exceeding the ’l-Wahhab’s] lovers, by the intermediation of thelimits, and spreading their false Shia doctrines ev- prince of the messengers (Allhumma! Ja‘alnaerywhere. It is for this reason that I have written min muhibbihim bi-hurmati sayyidi ’l-musalina),a few lines so that they cannot influence you. May ‘alaihi, wa ‘ala alihi, wa ‘alaihimu ’l-salawatu waAllah keep you firm on the [Naqshbandi] tariqa that ’l-salamu.well-pleases God (Thabbatakumu ’llahu ta‘ala ‘ala’l-tariqati ’l-mardiyati ). The carrier of this letter Mir Sayyid Ahmad is one of the sayyids living in Samana. He is student4.13 Maktub 1.55 of religious sciences and a pious man (talib-i ‘ilm, salih). He is having problems supporting himself,To Sayyid Shaykh ‘Abdu ’l-Wahhab Bukhari and so he is turning his face towards you, and isSummary: On showing love going to visit you. He is fit to be in your service. If not, you may recommend him to your friends for For some time, my heart is feeling a new type his means of support, so that his mind is put inof love with you that was not there before. Al- peace (khatir jam‘a). I firmly believe (yaqin) thatthough I am far from you, prayer for you is coming you take special care of fakirs and needy people,out of the heart spontaneously. Since the prophet, especially of the noble sayyids (sadat-i ‘izam). Itthe sovereign of the creation (sarwar-i ka’inat) has is for that reason that I wrote you a few lines.said, When you love your brother, let him know ofit ( Ahabba akhahu, fa-’l-yu‘lim iyyahu)31, I also While leaving, although I was not made felicitousfound it good and proper (awla, ansab) to disclose by the felicity (sa‘adat) of bidding you farewell, still you may know that I am in your circle of sincere 30Hazrat Mir Sayyid Jalalu ’l-Din Bukhari well-wishers (jarg-i mukhlisan). May Haqq (SWT) 31hadith keep me firm in having a pure affection and love for you (bar ikhlas va mahabbat-i ishan istiqamat

98 CHAPTER 4. MAKTUBS 41-99arzani namayad ). the beginning (ibtida’i sayr az ‘alam-i amr ) in contrast to the sufi shaykhs of the other silsilas4.15 Maktub 1.57 3. method (tariq) of these masters is the method of the noble companions, and suchTo Shaykh Muhammad YusufSummary: Exhortation towards the Haqq (SWT) Your priceless letter oozing with respect (iltifat- nameh) has arrived. From there, I understood4.15.1 Sharia and haqiqa that you long for hearing something on this sub- lime tribe. Consequently, I am writing a few linesI pray that Haqq (SWT) keep you standing firm (is- in response to encourage you.tiqamat) on the straight, wide and well-tested high-way (jaddat) of your noble ancestors, in the mea- 4.16.1 Naqshbandi tariqa: Sevensure of the reverence that the prince of the prophets stepsposseses. On him and on his progeny be the mostexcellent benedictions and the most perfect peace- Sir! This path that we are cutting through hasofferings (Bihurmati sayyidi ’l-mursalin, ‘alaihi wa seven step, as humans have seven subtle centers.‘ala alihi, wa ‘alaihim, mina al-salawati afdaluha, Among them, two steps are in the world of empir-wa ’l-taslimati akmaluha). ical things (‘alam-i khalq): the body or qalib and the soul or nafs). And five steps are in the world Mastery in religion (buzurgi ) seems to be handed of command (‘alam-i amr ): qalb, ruh, sirr, khafi,down in your family from your ancestors generation akhfa. In each of these foot-steps, ten thousandby generation (muruthi ). So you may live your life veils are raised, [be they full of light or be theyin such a way that you also attain the good fortune full of darkness (nurani, zulmani )]. Indeed, [forof being its heir. You may illuminate and orna- man] there are seventy thousand veils of light andment (mutajalli, mutazayyin) your outside by the darkness before Allah (Nuraniyyatan kanat tilka ’l-‘outer sharia’ (zahir be-zahir-i shari‘at), and the hujubu, aw zalamaniyyatan, inna li-’llahi sab‘inainner realm by the ‘inner sharia’ (batin be-batin-i alfa hijabin, min nurin wa zulmatin).shari‘at), [i.e. haqiqa.] Because haqiqa is the re-ality i.e essence of the sharia, and tariqa is only In the world of command, when the first foot-stepa means to attain the said haqiqa. It is not that is taken, self-disclosure of the acts (tajalli-i af‘al )sharia is one thing, and tariqa and haqiqa are some- appears. When the second foot-step is taken, self-thing else. To think that way would be apostasy disclosure of the attributes (tajalli-i sifat) appears,(ilhad, zandaqa). I have a very high opinion of you. and in the third foot-step, the beginning (shuru‘ )Many incidents have proven it to me, and I have of the self-disclosure of the person of God (tajalli-idisclosed it to your father as well. dhati ) starts, and then it [the tajalli-i dhati ] con- tinues but with difference in the degrees (tafawuti ps: Shaykh ‘Abdul Ghani is a moral and good darajatiha) [of the tajalli-i dhati ], as its not hiddenman. If he comes to you in any matter, please look to its possessors. [That is, with each foor-step, theafter him. tajalli-i dhati gets deeper and deeper.] Peace and grace (al-salamu wa ’l-ikram)!4.16 Maktub 1.58 4.16.2 Naqshbandi: Begins with the world of commandTo Sayyid MahmudSummary: Clarifying that: In each foot-step by foot-step, he gets farther away from himself, and nearer to the Haqq (S) until all 1. this path we are cutting through has seven those foot-steps end, and [the salik] completes the steps task of attaining nearness to God completely (ya- timma ’l-qurbu bitamami ). When it would end, he 2. sufi shaykhs of the Naqshbandi tariqa have is ennobled with fana’ and baqa’, and he rises to chosen to journey in the world of command in the degree of the elect friendship (wilayat-i khassa).

4.17. MAKTUB 1.59 99The sufi shaykhs of the Naqshbandi tariqa (qaddasa even those particles are many times more exalted’llahu ta‘ala asrarhum) begins with this journey in that ‘Umar ibn ‘Abdu ’l-‘Aziz.33the world of command [as the first step], and in thisjourney, they cut through the journey in the world Therefore, necessarily, one should ask [about theof empirical things [as the second step] on this jour- masters of this Mujaddidi tariqa], what is the endney. In contrast, the sufi shaykhs of the other sil- of theirs when it is in their beginning that the endsilas do its opposite. Therefore, Naqshbandi tariqa of the others has been inserted? How would oth-comes to be the nearest (aqrab) tariqa, and there- ers comprehend what their end would be? As thefore, necessarily (la-jarma), the end of the others Quran says, And none knows about the army ofhave been inserted into the beginning of this tariqa. your lord but he ( Wa ma ya‘lamu junuda rabbika illa hua).34Estimate! My rose garden If the fools hold this tribe to be defectiveHow would it be in the spring? My God is holy! This saying is wrong Tiger-like heros are prisoners hereQiyas Kun! Ze gulistan-i man Teeth of the vixen would not tear thisbahar-i marra chain4.16.3 Naqshbandi: Tariqa of the Qasiri garkand iyn ta’ifa’ ra ta‘an-i qusur companions Jash li-’llah keh keh-bar-aram be-zaban-iThe tariqa of these [Naqshbandi] masters is identi- in gah racal (bi‘ayniyya’ ) to the tariqa of the noble compan- Hameh shirani jahan basteh’i iyn silsilahions (ridwanu ’llahi ta‘ala ‘alaihim ajma‘ina). Forwhat these masters [i.e. the companions] had at- andtained in the first instance of companionship with Rubeh az hileh chisan ??? iyn silsilah ra35the best among men [i.e. the prophet], in this tariqaof insertion of the end in the beginning [i.e. in the mannerNaqshbandi tariqa] that is possible for the perfectfriends of this [Naqshbandi-Mujaddidi] community May Allah grant us and you the love of this tribeto attain, albeit in the end.32 that is exalted in existence (Razaqana ’llahu sub- hanahu wa iyyakum, mahabbata hadhihi ’l-ta’ifati It is for this reason that the companion called ’l-‘azizi wujuduha). Although I wrote it in cheapWahsi who had killed Hazrat Amir Hamza (radi paper, still sublime knowledge (ma‘arif-i buland )Allahu ta‘ala ‘anhu), and the lowest-ranked among is explained here. Save [this piece of paper] withthe companions, even he is superior to Wais Qarni respect. And peace.[who was the most exalted among the followers(tabi‘in )]. 4.17 Maktub 1.59 Someone asked Hazrat ‘Abdu ’llah ibn ‘Umar To Sayyid Mahmud(quddisa sirruhu), Which one these two is superior? Summary: Clarifying that:Hazrat Mu’awiyya or Hazrat ‘Umar ibn ‘Abdu ’l-‘Aziz? He replied, Just the dust particles that en- 1. For every progeny of Adam, there is no alter-tered the nostril of Hazrat Mu’awiyya’s horse while native but (to realize) these three things (in or-he used to follow the messenger from Allah (salam), der to attain) eternal salvation (najat-i abadi ). They are: 32Please note that although Mujaddid calls it the Naqsh- (a) knowledge (‘ilm)bandi tariqa out of humility, many of these are available onlyin the lineage that follows the Mujaddid ie the Mujaddidi (b) practice (‘aml )tariqa. Before the Mujaddid, the friends only ascended uptothe level of the kamalat-i walayat. It is only the Mujaddid (c) purity of intention (ikhlas)who was granted the siblime station of kamalat-i nubuwat,and so it is possible for the highly evolved Mujaddidi friends 33hadith/saying, annotated in Am. note 1to realize it. Cf. Tafsir al-Mazhari???????????? 34Quran.Mudaththir 35Review: Rubeh az hileh chisan ??? iyn silsilah ra

100 CHAPTER 4. MAKTUBS 41-992. Salvation may not be even conceived without must be in accordance with the decisions of following (ittiba‘ ) the mainstream Sunni com- the mainstream Sunni congregation, and those munity (ahl-i sunnat va jama‘at). decisions are indeed correct. They have been explained in detail in the science of the kalam,3. The beneficial (mustafad ) knowledge and prac- tice is from the sharia 4.17.2 Salvation follows following the mainstream Sunni com-4. Attaining purity in intention, ikhlas depends munity on walking the suluk of the sufi path (suluk-i tariq-i sufiya’ ) 5. Ikhlas is acting like the sufi friends of God The mainstream Sunni congregation is the [sole] (awliya’ ) in all activity, practice, movement sect that would attain salvation (firqa’-i najiya’ ). and stillness (af‘al, a‘mal, harakat, sakanat). Salvation (najat) may not be even conceived with- out the emulation (ittiba‘ ) of these masters. If there May Hazrat Haqq SWT grant us the charis- is even a hair-point difference, it is a matter ofmatic act of being steadfast (istiqamat-i karamat) grave peril (khatr dar khatra). I have realized thison the straight, wide and well-tested highway (jad- message via true unveiling and correct inspirationdat) that is the Mustafan sharia, and captivate us (kashf-i sahih, ilham-i surih). I have yaqin, firmcompletely by his own holy person (janab-i quddus- belief in it. And it carries no possibility of contra-i khod ). Your noble communication (mufawada’-i diction (takhlif ).sharifa’ ) and pleasant letter (murasila’-i latifa’ ) ar-rived (darud yaft) and gave me pleasure (mawhib- Therefore, good news to him who has been giveni farahat gasht). And it brought to light (be- the opportunity to emulate (mutaba’at) them, andwudu’ anjamid ) your love for the fakirs (mahabbat-i are ennobled by being given the ability for theirfuqara’ ), and your wholesome view of this sublime servile imitation (taqlid ). On the other hand, thosecongregation (ikhlas beh in ta’ifa’-i ‘aliya’ ). O Al- who oppose them lose the path, and make otherslah! Increase the seeking of benefits (talb-i fawa’id ) lose the path (fa-dallu wa adallu). 36 These op-even more. posers may be:4.17.1 Knowledge, Practice, Purity 1. Mutazila: who moves away (a‘tazala) from in intention themSir! There is no alternative for man but (to real- 2. Rafidi: who denies their sources (rafada ‘anize) these three things (in order to attain) eternal usulihim) [of religion]salvation (najat-i abadi ). They are: 3. Khariji: who leaves (kharaja) their community1. knowledge (‘ilm) These [misguided communities] deny the vision (ru’yat) [of God in the last world] and the in-2. practice (‘aml ) tercession (shafa‘at) [of the prophet, and saintly people, there]. The excellence of companionship3. purity of intention (ikhlas) and the companions (fadilatu ’l-suhbati wa fadlu ’l-sahabati ) is hidden from them. They are de-There are two types of knowledge: prived (hurimu) of the love for the prophet’s house- hold (mahabbati ahli ’l-baiti ) and affection for the1. Knowledge whose purpose is (to practice) the progeny of Fatima (mawaddati awladi ’l-batuli ) practice (maqsud az an ‘aml ), for which the Therefore, they are forbidden from the torrent of science of jurisprudence (‘ilm-i fiqhiya) is the good (khayrin kathirin) that the people who fol- surety. low sunna and understanding (tafaqat) gives out (nalaha ).2. Knowledge whose purpose is to attain belief in the articles of faith, and certitude of the heart 36hadith:???? (i‘tiqad, yaqin-i qalbi ). Those articles of belief