3-31,3-122,1-234, 2-1, 2-3 1) Bio of Mujaddid 2) Definitions+Glossary 3)The Body of the Book: -------------------------------------------------------------------------ta
maktub 3-31 Reviewed and complete page 103 Written to Mulla Badruddin. Subject: the Imaginal World and the Corporeal World. All praise is for Allah and peace towards His chosen servants. You have written that before attaching itself [ta
Corporeous World [iq] of both of these two worlds. It means that the meanings and the realities of the Spiritual World and the Corporeous World appears in the Imaginal World in the subtle form --- as there are many forms and figures [hi:>at] appropriate [munasib] for all the forms and realities. That Imaginal World, by its essential nature, never contain forms, figures [hi:>at] or shapes [ashka:l]. Forms or shapes [suwar wa ashka:l] are reflected therein from other Worlds, and find manifestation. It is analogous to the mirror --- the mirror, in its essential nature, never contains a form. The forms that are there come from the outside. When you will be able to understand it, you will understand the following: Before its attachment to the body [jasad], the spirit used to be in the Spiritual World. That is above the Imaginal World. After its attachment to the body, when the spirit descends, it comes down [furud= descent] to the Corporeous World due to its connection of love [be
As a warning, he sees the dream. The punishment of the grave is not of this type --- that is punishment in reality as opposed to the form and apparition of that punishment. Additionally, the pain felt in dreams --- even if it\u2019s true --- it\u2019s of the same reality as the pain of this world. {On the other hand,} the punishment in the grave is a punishment of the last world. How different are they! What comparison is there between last-worldly punishment (may Exalted Allah deliver us from it) and this-worldly punishment? There is no comparison! If a mere spark from hellfire fell [uftadam, mi uftam= to fall, to be omitted, to happen] on the earth, it would burn [su:khtam, mi su:zam] and destroy [pa:k, mutla:shi:] everything. To know the punishment in the grave as a dream is the result of not noticing [ittila:<] the difference between the "form" of the punishment and the "reality" of the punishment. The source of the error [ishtebah] is also the illusion [tawahhum] that the punishment in this world is similar to the punishment in the last world. [mujala:st= companionship, similarity] 22
Question: As the Koran says, \u201cAllah takes [yatawaffi:] the souls {of men} during their death and for them who do not die during their sleep." {The Koran, Sura Zumar, 39:42} From this, it\u2019s understood that just like God may take someone\u2019s soul during death, H may also take someone\u2019s soul during sleep. So how can you consider one as punishment of this world and the other as the punishment of the last world? Answer: God taking someone's soul [tuwaffi:] during sleep is of the type that someone comes out [beru:n] of his familiar territory [watn ma:lawf-I khood] in the spirit of tasting [dhawq] and longing [raghbat] for travelling [sayr] and sight-seeing [tama:sha:] until [ta:] he attains fun and joy [farha wa surur]. Then he again [ba:z] returns home cheerfully and joyfully [khurram wa sha:dema:n]. Where he travels [sayr gah-I uu] is the Imaginal World that contains many amazing [ib] kingdoms and dominions [mulk wa malaku:t]. {In contrast,} God taking someone's soul during death is not at all the same. In that case, his familiar realm [watn ma:lu:f-I khood] is destroyed [hadm] and the building where he lives is devastated. [takhri:b-I bina:-I maida, 5:99} Your expansive expressions has cast me into a rough idea that these imaginations of yours are taking you away from following these great masters and making you follow your own unveilings. I'm seeking the refuge of Exalted Allah from these and from the evil from us and from the evil from our deeds! Satan is our powerful enemy, so be aware that he does not take us away from the straight path and casts [anda:khtam, mi yanda:jm] us into a narrow alley. [kucheh] The period of time that you have been away [muddat-i mufaraqat] hasn't even stretched 33
[kashidan] to as much as [ta] one year! How dangerous! You have been cautioned to commit to the following of the Sunna and to {the idea}that salvation is confined to the following of these masters. Still, you have forgotten all those. And instead you have made your own imaginations into your teachers. And branched out many branches out of the thicket [shakhsar] of those imaginations of yours! In my opinion [behisab], the possibility of us meeting [ih*tima:l-i mula:qa:t-i ma:] appears to be quite distant. So you should live in a way so that the string of hope for salvation [rishteh-i umi:d-i naja:t] doesn't tear. Lord! Give us mercy [rah*ma] from You and arrange for us all our affairs properly! [The Koran, Sura Kahf, 18:10] May there be peace on them who follow guidance! maktub 3-122 written to Mawla:na: H*asan Dihlawi: subject:Essence of Muhammad etc. page 117 +page 118 first para In the name of Allah the All-Merciful and the Compassionate. All praise is for Allah and peace towards His chosen servants. The Muhammadan Reality (may the most excellent salutation and the most complete peace be on it) is the first manifestation. It is the reality of all realities with the meaning that all other realities, be it the reality of the honorable prophets or be it the reality of the magnificent angels (may salutations and peace be on it and on them), are indeed its shadows. It is the root of all realities. The Prophet (may salutations and peace be on him) said, "In the beginning, what Allah created was my light!" He (may salutations and peace be on him) also said, "Allah created me from His light and the believers from my light." Therefore the Muhammadan Reality necessarily is intermediate [wast*e] in-between all other realities and H*aqq. And it is impossible for anyone to actualize his intention without its (may salutations and peace be on it and all that is related to it) intermediation. Because he is the prophet of the prophets and his arrival was a mercy to the worlds (may peace and salutations be on him and his descendents). It is for this reason that the "possessors of resoluteness" prophets (although they themselves possessed root wuju:d) desired to become his followers and hoped to be included in his community (may salutations, peace and greetings be on him and on them), as it has been narrated {in the Hadith}. page 118 question #1 Question: What perfection is there that is dependent [marbut*] on being his {Prophet Muhammad’s} follower? (May salutations and peace be on him and his descendents.) And that the prophets (peace) could not attain although they possessed the treasure of prophethood? ? (May salutations and peace be on him and his descendents.) Answer: That perfection is reaching and unifying [us*u:l wa ittih*a:d] with that reality of the realities. And {you may have that unification} only if you are [manut*= subject to] his {Prophet Muhammad’s} follower and heir. Actually, it {having that unification} is dependent on [mauqu:f] divine bounty [fad*l] and that is the lot of those members of his 44
{the Muhammadan} community who are the "elect of the elect.[akhs*-I khwa:s*s*]" And until one becomes a member of his {the Muhammadan} community [ummat], one cannot attain that treasure. And the veil of intermediation will not be eliminated --- it {the elimination} is attained {only} through unification. It is due to this reason that God has said, “You are the best of all communities." {The Koran, Sura A:l
cosmos would have been firmly fixed and entrenched [ra:sikh wa mustaqarr] within nonexistence. The mystery of the “sacred saying”, “Without you, I would not have created the heavens." indeed lies here. And the reality of the “sacred saying”, “Without you, I would not have manifested my Lordliness.” should be sought here. page 120 Question: Ibn al-] of the cosmos and bringing-intoexistence [i:ja:d] of the cosmos. As the Koran says, “Verily Allah is Independent of the cosmos." {The Koran 29:6} page 121 ++++edited upto this point++++++ The undifferentiated cognitive entification [ta
shadow [z*ill] of those two entifications by this interpretation: That those two entifications {the ontological entification and the loving entification} should be interpreted as the Venerable Essence without observing the Attributes. While [wa] this entification !!!!!!!!!!!!!!!!!!(i.e. undifferentiated cognitive entification [ta] then that circumference may be called the Second Entification. However, the vision of unveiling [naz*ar kashfi:] does not show two entifications. Instead, it is one single entification that comprises [mushtamil] love and friendship [khullat]. And {that entification} is the center and the circumference of a single circle. In the vision of unveiling, the second entification is an "ontological entification" [ta
why had the Prophet been supplicating, “{Give Muhammad peace and blessings} according to the measure that Prophet Abraham was given?" Answer: The reality of a thing, the more exalted [buland], incomparable to creation and closer to God it is, the grosser [ansab= most related i.e. to the gross elemental world] is the locus of manifestation of that reality in the world of the elements. {And that reality}is also more wrapped [mutalabbis] with the qualities of human nature [bashariyat]. Therefore, it is difficult [mutadamman -i taih gashtam] that the reality of Seraphiel is also the same Muhammadan Reality. However, it {the inter-relationship between the Muhammadan Reality and the Reality of Seraphiel} is not the same as the inter-relationship between the root and its shadow, as it is in the case of the Prophet and Abu Bakr. There the Muhammadan Reality is the root and Reality of Abu Bakr is the shadow. In contrast, in this case both {the Muhammadan Reality and the Reality of Seraphiel}are roots and none of them is the other's shadow. However, there are differences between their universals [kulliyat] and particulars [juz>iyat]. The master [sarura] of all is the Prophet and that's why that reality has been named in his name. The realities of all other 88
angels have been created from that Reality of Seraphiel. page 123 1st new question Question: May the gnostic attain his own reality (text: i.e. the Divine Name that is the lord of that gnostic) and then progress above it? Answer: After travelling [t*ayy] through the levels of wayfaring [suluk], that reality is attained, i.e. the travel towards Allah is completed, in two manners. One manner is joining [us*u:l] a shadow among the shadows of that Name while that shadow is displaying itself as reality in its own ontological loci of manifestation [dar mazahir-i wuju:diyya-i khood ra]. That is, it seems that it itself is the reality. Such doubt appears in many places on this road. Its a treacherous valley for the wayfarer [salik]. Only by the sheer grace of God, the wayfarer may be rescued from this valley. There is no doubt that it is permissible to progress above this shadow that looks like reality [z*ill-i haqiqat noma] --- actually it happens. page 124 However, if it joins [us*u:l] with his own reality then he may not progress beyond that without the inter-mediation [bi: tufail wa tab
Knowledge and for Oneness. At that time, I confused the shadow with the root. When by the sheer grace of God, I was freed from all shadows, then I learned that one may not progress above the Reality of the Realities --- in fact, it is not even possible [i.e. permissible]. If one raises [barda:shtam, mi barda:ram] his feet and places [naha:dam, mi naham] in front, then he drives [ra:ndam, mi ra:nam] his feet in the Necessary domain [wuju:b] and he leaves the contingent domain --- and that is impossible both by intelligence and by the laws of nature. [
Listen! The Prophet said, “He who institutes a beautiful practice, he receives its compensation as well as the same compensation that the other people who follow that practice receive." Therefore, the more followers does the leader have on the beautiful path that he has instituted, the more compensation does he receive. So how can the leader and the follower be peers? What equality can you think for them? Listen! Listen! A group of people may be on a single station and they may share the same treasure. Still, they will be treated differently but none will know about the other. In paradise, the pious wives of the Prophet will live with him in the same location. They will eat the same food and drink the same drinks. However, they will not be treated the same way as the Prophet. Nor would they have the same enjoyment [iltidha:dhi:] and leadership [saruri:] that he has (may salutation and peace be on him and his family.) Although they will share everything with the Prophet, the bounties [afd*aliyat] that they will receive will not be the same as the bounties that the Prophet will receive. If they were partners with the Prophet in all matters then their excellence, like the excellence of the Prophet (may salutation and peace be on him and his family), would also necessarily rank higher than everyone else. It is due to the fact that excellence is commensurate to the amount [kathrat] of rewards before Allah. page 126 last para+page 127 Question: This loving entification (i.e. the first entification or the Muhammadan Reality) --- is it contingent or is it Necessary? Is it newly arrived [ha:dith] or is it eternal [qadim]? Ibn al-
reality of the contingent things should be contingent. Contingent things do not have any mutuality [ishtaraki:] or relationship [intisabi:] with the Necessary. Except for that the contingent things are the creation of the Necessary and the Necessary is their Creator. The Shaykh has not made any distinction between the Necessary and the contingent things and he himself has said that distinction between them is nonexistent. In that event, if he says that the Necessary is contingent and the contingent things are Necessary then he should have no fear [ba:k]. If God considers him incapable of committing a sin, [ma
worthy [sha:ya:n] of being the "object that is being sought" [mat*lu:b] as it is branded [muttasim] by the mark [da:gh] of contingentness. And the "object that is being sought" [mat*lu:b] is beyond the range of perception [idrak] and joining [us*u:l wa ittisal]. Lord! Give us mercy [rah*ma] from You and arrange for us all our matters properly! [The Koran 18:10] ============================= IbnArabiMaktubs (3) 1-234,2-1,2-3 M1-234 Maktubat-i Imam Rabbani Prophet Moses prayed, “Areni anzur ilaika! I want to see You.?Show me your view" In contrast, Prophet Muhammad prayed, “arina haqaiqal ashya kama hiya! We want to see /Show us the realities of things as they are." Here he didnot just say "Show me" he said "Show us" and thus included his community in this supplication. He did not supplicate "Show us your Essence" instead he was indirect, he prayed to see the reality of things. Thus he displayed extreme [kama:l]"adab." and ma] of all good and perfection [khair wa kama:l] and the origin [mabda>] of all beauty and grace [husn wa jamal]. That Supreme wuju:d is a true particular. [juz>i haqiqi] And it is a noncompounded thing [basiti:] which does not have root compoundedness [tarkib as*lan] on that path, [rah] neither mentally [dhihnan] nor externally [kha:rijan]. And that wuju:d is truly [behisab-i haqiqat] beyond conception! [mumtani< at-tasawwur] ` That wuju:d is predicated to the Supreme Essence prototypally [mu>atatan] not derivatively [ishtiqa:qan] {i.e. it is not that God has wuju:d, instead it is that God is Wuju:d}. Although, [har chand] in reality, there is no place for the relation “predication” in that abode also. It is so because [zira] relations do not even apply there. [literally: has fallen out --- saqt] 1313
II. The Shadow Level And the wuju:d that includes everything and is in everything [at*a:tan] --- although it may seem hard to believe but the predication is indeed in such a manner [bar sabil tashqi:q]. That shadow intends [marad] to manifest of the Venerable wuju:d on the levels of descents. [maratib-i tanazzulat] And one of those shadows is the first, the earliest in time, and the most noble. [ula wa aqdam wa ashraf] And it is that one which is predicated to the divine Essence derivatively [ishtiqa:qan]. page 4 Therefore, on all the root levels, [har martaba>i as*alat] while you can say, “Allah is wuju:d”, you cannot say, “Allah is existent” [mawjudun]. ` And on the level of that shadow “Allah is existent” [mawjud] is true not “Allah is wuju:d”. And when the sages/ philosophers [hukama>] and among the sufis, the Tribe have become proponents [qa>il gashteh and] of the identity of all wuju:d [atah] on the same level [martaba]. And in order to prove [tashih= to prove correct] the predication “derivation” [ishtiqa:q] correct they have employed cunning [tamhal] and hypocrisy [takalluf]. However, the truth is that what I’ve described and I’ve realized it via divine inspiration. [ilham-I Allah] These shadowness and rootness [as*alat wa z*illiyat] are like the shadowness and rootness of the remaining real attributes [sa>ir-i s*ifa:t-i haqiqiyya]. Since on every level of rootness --` the abode of undifferentiation and absent of the absent [QUESTION: undifferentiation and abode of the abode --- are they 2 different levels? or are there more levels?]--- [ghayb al-ghayb] this attribute is predicated prototypally [betariq mu>atah] not derivatively [ne betariq ishtiqa:q]. You can say, “Allah is Knowledge” but you cannot say, “Allah is the Knower.” Since it is predicated derivatively, [haml ishtiqa:q] there is no alternative for it except attaining a type of otherness [mughayira chare nabud]. Even through reification, [law bala iasan] since there is no otherness except on the levels of shadowness. [z*illiyat] However, there is no shadowness here [la z*illiat thammata] since it is far [namarahil= by far] above the First Entification. The relationships are observed [malhuzeh] to be in the undifferentiated manner in that entification --- [i.e.] nothing is observed in that abode [of undifferentiation] in any manner whatsoever. [On the contrary,] on the level of the shadow --- which is the differentiation of that undifferentiation --- the predication is derivation [haml ishtiqa:q] as opposed to prototyping [mu>atan]. However, on that level of [differentiation], the identity of these attributes [with each other] is a branch [furu<] of the identity of divine wuju:d [with the attributes]. And that wuju:d is the source [mansha>] 1414
of all good and perfection [khair wa kama:l] and the origin [mabda>] of all beauty and grace. [husn wa jamal] In my books, wherever I have denied the identity of wuju:d [with attributes] [nafi^ -i athar-i kha:rijiyya]. 3333333333333333333334444444444444444 Therefore, the quiddities who are the qualifiers of [muttasif] [bengali seems to be wrong here --- it says qualified] that [shadow-like] wuju:d will be [khwahand bud] in a level of external existents [dar har martabai] Therefore, you should understand it. [fa-afhum] Verily it will be useful [yanfair] attributes are also likewise [hamchenin]. Additionally, in that abode, Venerable wuju:d [Venerable dhat] is entirely Knowledge and it is also [hamchenan= such as that] entirely Power [betamam-i qudrat ast]. It is not that [a:nke= that which] some part of the Venerable wuju:d is Knowledge and some other part is Power. It is because [ke**] God being subdivided into parts [tabai Venerable al-dhat tai] on that Sheer Undifferentiated Oneness. [
names for those differentiated perfections [kama:lat-i mufassila] which have attained cognitive wuju:d [wuju:d-i -i I a^n] --- as it will be described soon. @@@@@@@@@5/17/02 1st new paragraph Nonexistence in the undifferentiated level [a:n adama dar martaba-i ijma:l] was identical to 1616
all the evils and corruptions. However, in the divine Knowledge, each of the evils has become disjoint [juda gashteh] from all the other evils and each of the corruptions has become distinct [imtiyaz dashteh] from all the other corruptions. --- In the same way, [chenanke] with respect to wuju:d, [dar janib-i wuju:d] the Venerable wuju:d on the undifferentiated level [martaba-i ijma:l] is identical to all good and perfection. However, on the cognitively differentiated level, [martaba-i tafsil-i
And the cognitive forms have been mixed [mazaji:] all together. [ekdigar ba hamdigar] Those nonexistences which are names for those evil and imperfections along with those reflected perfections [kama:lat-i mun-i a:thar-i kha:rijiyya]. ==================== These nonexistential quiddities [ma:hiyyat-I
The reflection of the ontological perfections 1717
The perfections of the ontological shadows [kama:lat-i zilal-i wuju:diyya] which has been reflected in these nonexistences [I:nha] in the Venerable Divine Knowledge !!! and
These nonexistential quiddities [ma:hiyyat-i
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[Note: The term “mental existence” is used because it refers to the realization of the Great Mujaddid that the contingent things, although externally existent, is not “real” like the divine Existence. Instead it has a “shadow existence” which is only a “mental existence” when compared to the “reality” of the divine Existence] Sheer wuju:d is quite its opposite [bekhilaf]. It has not become overwhelmed [muta>thir, ben: obhibhuto] and have not been colored by any of these shadows. How [cheguneh] will it take a color when it is not a counterpart [muqabil] of these shadows? If it does have a counterpart [muqabil] then it is the Venerable wuju:d who is God. Therefore --- the gnostic who has completed the path of gnosis [ma
It is in this place that the Prince of the Prophets (salutation and peace be on him and his descendents) said, “My Satan has become pacified.” Therefore, no warrior can excel him in battle! Or lead Satan as competently as he does, from error [dalalat] to good! [bengali seems to be wrong here] Exalted is Allah! The gnosis/ gnostic science/ esoteric knowledges [ma] and imperfection. page 9 And all good and perfection that is natural [ta yabad] and he will find that even his own perfection properly comes from God. [az an tarf= side] Then he will find himself to be sheer evil [shar mahd] and will know himself to be clear [khalis] imperfection. [naqs-i khalis] And he will not witness any perfection in himself even as a reflection. [in
This bringing together [ijtima<] of good and evil and perfection and imperfection which in reality is the bringing of wuju:d and nonexistence together is not some kind [qabil] of bringing two contraries together [naqidain] --- that’s [something which you know to be] impossible. It is so because the contrary of sheer wuju:d is sheer nonexistence. These shadow levels, [maratib-i z*illia] [chenankeh= just like] on the side of wuju:d, have descended [nuzul farmude and] from the apogee of the root [dharu>e as*l] to the perigee of the descents.[behadid-i tanazzulat] In the same way, on the side of nonexistence, those shadow levels have risen [irtiqa> namudeh and] from the perigee of sheer nonexistence. [hadid-i sarafat-i -i har kodam ra inkasara sakhte] and they all have been brought together. [d*ad I:I??????? to be counterpart,contrary, contradictory vi to be contrary with one another mutad*a:dd counterpart, contrary d*iddiya contrariety] So Exalted is He Who has brought darkness and light together. [The Koran !!!!!] Question: Before, you had also commanded sheer nonexistence to become colored with sheer wuju:d which is its contrary and that creates a situation where two contraries are brought together. Answer: We say that bringing together of two contraries into a single locus is impossible. However, something abiding [qiyam] with its contrary or something qualifying its contrary --- [either of these two] is not impossible. In the same way, the lords of the intelligible (i.e. philosophers) [arba:b-i ma
identical to the Essence of the Necessary Being since wuju:d is a secondary intelligible which do not have external existence. [Instead, secondary intelligibles have only mental existence.] And Essence of the Necessary Being is existent in the outside [kha:rij]. Therefore they are not identical. [i.e. wuju:d is not identical to God] And in answer, they [i.e. the philosophers] say that what is understood to be nonexistence is {indeed} a secondary intelligible but not its particulars. [juz>iyat] [i.e. the particulars of the nonexistence are not secondary intelligibles] Therefore, a specific particular [of the nonexistence] may have external existence. And so they can indeed be existent in the outside. [kha:rij] Question: From the preceding [sabiq] realization, it is understood that wuju:d of the real attributes [s*ifa:t-i haqiqiyya] are on the levels of the shadows [maratib-i zilal] and they do not have any wuju:d on the levels of the root. [maratib-i as*l]. This remark [sukhn] is against the opinion of the people of truth --- may praise be to Allah who has kept me with them! They never consider the divine attributes disjoint [juda>] from the Essence. Instead, to them, such disjoining [al-infikak] is even beyond conception! Answer: In the clarification above, that it is possible to disjoin the divine attributes from the Essence. [literally: permissibility of disjoining --- jawaz-i infikak --- is not proven] It is so because this shadow is necessarily the shadow of that root. [literally: i:n z*ill la:zim a:n as*l ast] Therefore, there is no disjoining. SUMMARY: The gnostic whose kiblah of attention [qiblah-i tawajjuh-i u] is the unity of the divine Essence [ahadiyat-i dhat] and who observes none of the names and attributes, he will indeed find the Essence in that abode and he will not observe any attribute. It is not that there will be no attribute existing [hasil] [in that abode] at that time. Therefore, the gnostic, with interpretation, !!!!! observes that the attributes are disjoint from the Venerable wuju:d. (literally: disjoining of the attributes from the Venerable wuju:d is established to be observed by the gnostic with interpretation). However, it is not actually the same thing with interpretation. !!!!! [ne bi-ih*=evident, outward appearance; gasht=make, become] the meaning of the saying, “He who knows himself knows his Lord.” The reason is that [a time may come] when a person will recognize [shanakht= recognition] his own reality [haqiqat] as evil and imperfect and he will know that all good and perfection which are in his nature [tabi
Therefore the light of the heavens and the earth is necessarily the Venerable wuju:d which is the Reality of the Necessary [haqiqat-I wajib]. ===========edited very well ++++++++++++++++++++++ And when this light comes to the heavens and to the earth via the “intermediation” of the shadows then to eliminate [uplift] the illusion [wahm wa ihman!!!] so that none is confused into understanding “without intermediation”, God has given us an analogy on that light --- where He says, “ A parable of His light is a Niche in which there is a Lamp. And that Lamp is enclosed in a Glass.” [The Koran 24:35] --- through this Generous Verse He has proven “intermediation.” The elaboration of the esoteric interpretation of this Generous Verse, if Allah wills, I wish put in some other place since there is a lot of opportunity for discussion in that place but there is no room for elaboration in this writing. What I’ve said means esoteric interpretation [tawil] of this Generous Verse as opposed to a commentary [tafsir] because for it to be a commentary a requirement is that it is transmitted [and heard] from the earlier commentators. You should have heard the saying, “Whosoever writes a commentary of the Koran according to his own opinion becomes a unbeliever.” I have heard that for esoteric interpretation [tawil], an interpretation by a single and unrelated individual [i.e. who does not follow earlier interpreters] [mujarrad-i ihtimal] suffices although the stipulation is that the interpretation is not against the Book and the Sunna. ==============edited page 11 last para + page 12 -------------------------Therefore it has been established that the existent essences and the roots of the contingent things [dhawat wa us*u:l-i mumkinat] are nonexistences and their attributes of imperfection and vice. [naqa>is wa radha>il] They ?????????????????????check it incomplete are necessarily coming [muqtadayat= requirements] from those nonexistences which has come to existence through the bestowal of existence [i:ja:d] from the All-Powerful Chooser. [On the contrary,] their perfect attributes [s*ifa:t-i kamilah] are borrowed [musta
Shariah would not have forbidden it. However, it is considered improper because it’s improper to turn one’s face towards the shadow when the root exists. However, such prohibition is to attain inner beauty. [istihsani] It is not mandatory [wuju:bi]. And that is just the opposite of the previous prohibition. Therefore, the beauty manifested in a worldly locus [mazahir duniyawwi] certainly isn’t [havida-ast] from the shadow of divine Beauty. Instead it is from the necessaries [lawazim] of nonexistence which due to its adjacency to beauty has attained a type of beauty that’s apparently beautiful [husn-I: dar zawahir] but in reality ugly and imperfect [qabih wa nakis]. It is like poison covered [ghilaf] with sugar or excrement overlaid with gold. [zarandud= overlaid with gold] Enjoyments [tamta] have been permitted [tajwiz=permissibility] [farmude ast= decreed] for the sake of gaining children and making the lineage [nas*l] permanent so as to maintain the worldly Order. [ke mat*lu:b ast dar baqa>i nazzam-i alam] page 13= last para of page 12 + page [juz>iyat] 13 ++++++++++++++++++++ these paras been edited Therefore, some of the sufis have been captivated by [gereftar and] beautiful loci of manifestation [mazahir jamilah] and graceful melodies [naghmat-i mustahsana] imagining that this beauty and grace is borrowed from the perfections of the Venerable Necessary Being who have been manifested in these loci. And they suppose [mi ingarand] that this captivation [gereftari^] is good [nik= good wa mustahsan] and think of it as a road towards the roots [rah-i us*u:l]. To me, the contrary has been established. It is a little like [chenanche= it is like; a little= shamah] what has been mentioned [mazkur] above. It is surprising! Some of these sufis, in order to prove that intention, produce this saying as proof [sanad], “You! Beardless boys [al-mard]! Verily in them is color like the color of Allah [lawnan ka-lawn Allah]” !!!!!!!!! check the quotation!!!!!!!! The words [kalimah-i] “like the color of Allah [ka-lawn Allah]” is casting [andakhtam, miandaz= to cast, throw, omit] them into error [ishtebah]. They do not know that this saying is the opposite of [munafi:= inconsistent with] what they want to prove [talab] and confirms [mu>ayed= confirmer] my God-given knowledge. [marifat] It is because words of caution [kalimah-i tahdhir] have been brought and they have forbidden to turn their face towards them. And the source of the error have been clarified in that “their beauty is ‘like’ the beauty and grace of H*aqq but not that beauty itself” So the error has been located. Our blessed master Muhammad (peace and salutations be on him) said, “This world and the last world are like two co-wives. [d*aratan] Verily if one of the two is satisfied then the other one is displeased.” [sakhiat= to be displeased, annoyed, angry] It is clear [tasrih] from this hadith report that there is indeed contrariety [naqa:d*itah wa mubayyinatah] between the beauty and grace of this world and the last world. [duniyawwi wa akhiri:] And it is prescribed [muqarrar] that the beauty [husn] of this world is not that with what is to be satisfied [mard*I:]; instead the beauty of the last world is that with what is to be satisfied. Therefore, evil must be in the beauty of this world and good must be in the beauty of the last world. And so the source of the beauty of this world must be nonexistence and the source of the beauty of the last world must be wuju:d. Yes! [a:ri:] However, there are some things with one face towards this world and the other face 2424
towards the last world. These things in their this-worldly face are ugly and in their lastworldly face are beautiful. The distinction [imtiyaz] between these two faces and between beauty and ugliness --- all these are in the jurisdiction [fad*a= give jurisdiction to] of the Shariah. The Exalted Allah has decreed, “Whatever the Messenger [rasul] has given you, take it and whatever he has forbidden you, abstain from it.”” [The Koran 59:7] It has come in a report [of the Prophetic Tradition i.e. hadith] that when this world [dunya] was created [a:fridam,mi a:fri:nam= to create], Venerable H*aqq did not look at it [favorably] and so it became accursed by Venerable H*aqq. All these is due to the ugliness, imperfection and corruption of this world which arises [muqtad*ayyat] from nonexistence which is the fount of all evil and corruption.. The beauty and grace of this world and their sweetness and freshness [h*ala:wat wa t*ara:wat] are like garbage to throw on the street [matru:h* fi tariq] --- they are not the things to be sought. The beauty of the last world is that what is worthy [sha:ya:n] of attention and wherein lies the satisfaction [mard*I:] of H*aqq. The Exalted Allah has said complaining [shekayat] about their state, “You desire the wealth [un wa s*ifa:t] of the Necessary. Therefore, he necessarily gives his ruling towards |wah*dat-i wuju:d. And he says that the wuju:d of the contingent things is identical to the wuju:d of the Necessary. And having said that evil and imperfection are relative [nisbati], he denies true evil and imperfection [literally: unbounded evil and sheer imperfection ---shararat mutlaq wa naqs mahd] It is for this reason that he does not know anything as ugly [qabih] in its essence. They even know unbelief and error [dalalat] bad merely relative to belief and guidance, not in itself [literally: relative to its own essence --- nisbat be dhat-i khod]. At the same time, they deny belief and guidance (literally: that) being identical to good and godliness [salah]. ???????????????????????? note: whats the real meaning of the sentence below??????? And they firmly allott [be istaqamat hakama] relationships on their possessors. [wa nisbat be arba:b-i kho:d I:nha ra be isteqamat hakama mi namayad] 2525
?????????????????????? They make [sa:khtam, mi sa:jm= to make, build] this Generous Verse a proof to this meaning, “There is not a moving creature whose forelock is not in His Grasp. Verily! My Lord is on a straight path.” [The Koran 11:56] Yes! All who give their ruling towards “wah*datul wuju:d”, why will they abstain [tahashi] from talks like this. What has been revealed to me is that the quiddity of the contingent things is nonexistence [ma:hiyyat-i mumkinat i] and have clarified the reality of the Necessary and the contingent things properly and as much as possible. These knowledges are not contrary to the Book and the Tradition and not in contrast to the words of the people of truth. The supplication of the prophet (salutations and peace be on him and his descendents) that he taught his community, “Allah! Show us the truth of the things as they are!” --- may be [ma:na:ke] the purpose of this supplication seems to [gawya] teach his community these realities which have been revealed [mubin] regarding these knowledges and they are appropriate to the station of servanthood. And which is similar to [mula>im] state of servanthood and indicative of imperfection, suffering [dhull] and brokenness [inkisar]. The incapable [] Shariah. This community is the best of all communities and its prophet is the Seal of All Prophets, salutation and peace be on him and his descendents. Its ulama has been given the rank of the prophets of the Children of Israel And it has been decreed that the existence of the ulama [in this community] would !!!! suffice !!!! the existence of the prophets [in the other communities]. Due to this reason, at the head [sar] of each century, God sends a |mujaddid| among the ulama of this community who revives [ih*ya:>] the Shariah. After a thousand years has elapsed, among the communities of the past, a “possessors of resolution” [ulul
====================================================== ==== page 16 +++++++++++++++++++++++++++++++++++++++++++++++++++ Son! Sheer wuju:d [wuju:d-i sirf] is the counterpart [muqabil] of sheer nonexistence [] from the taint of shadowness and innocent [munazzoh] of any sign [malahoze] of essential tasks and crossing-overs. [shu>un wa Iun wa iun] and considers [shemard] them as self-disclosures of the Venerable wuju:d. [tajalli-I Venerable wuju:d-I sirf] Exalted is the Lord! This nonexistence which is the source of all evil and imperfection --through the intermediation of the complete manifestation of the Venerable wuju:d --- has created/found beauty in reality [ma
surpasses [ma>il, m-l-w] everything else in [receiving] the elect self-disclosure [tajalli-I khas*s*] and progresses more than the other things. Those who are entitled to forgiveness are rich in sins! [bengali says: sinners deserve forgiveness indeed] . ============================= This page is complete!!!! page 17 1st para ++++++++++++++++++++++++++ It is necessary to know that --- the gnostic who has completed the gnostic path --- [arifi ta:m al-ma
And those perfections among all the perfections [har kama:l-I:] which were taken away [mas*lub gardad] from the level of nonexistence --- those will be [khwahid bud] established in the Venerable “wuju:d.” Therefore, necessarily, nonexistence became the cause of the manifestation of the ontological [wuju:di] perfections. There is no other meaning of “mirror-like” [lil-maratiyya] except for this. So understand! Verily it will benefit you! The Exalted Allah is the inspirer of truth! [al-mulhim] Son! I hope that the knowledges that have been drafted here are inspirations from the AllMerciful [ilhamat rah*mani] and it is the whole truth [as*l] untainted [shayiba= taint] by Satanic suggestions [waswasa]. page 18 [this page is complete] My proof for the above interpretation, “When these knowledges had been coming out of my breast and I had sought protection [multaji] from God the All-Holy Person, then [I had a vision]. I saw what seemed to be the venerable angels --- may salutation and peace be on our prophet and on them ----- warding off [dafa:< mikardand] the Satans from the area [nahiyah, pl= nawahi = area, region] around my house. They were not even letting the Satans assemble anywhere in the neighborhood. Allah knows what really happened!” Since revealing is mightily majestic [jalila az ]. How [cheguneh] can vanity have a place when through the grace of Allah [beir] who follow guidance and firmly [altazm] follow the Prophet. May complete and perfect salutations and peace [salawat wa tas*limat] be on him and on his descendents. M2-1 Makyubat-I Imam Rabbani page 18 The Contingent Domain Is God’s Mirror ------------------------------------------------God made the contingent domain as the mirror that reflects the Necessary [wuju:b] and induced [sayyara ] the nonexistence [
Perfection and Exaltedness [kama:lahu subhanahu] are indeed God’s attributes. However, He cannot be described by these two attributes alone. For God is beyond the gathering of names and attributes [jami wal s*ifa:t] , beyond the gathering of tasks and “crossing over”s [jamiun wal i] of all good [khair] and perfections [kama:lat] and nonexistence [] of all evil [shararat] and imperfection. [naqs] Consequently, “wuju:d” is verily established for the Necessary and nonexistence is the lot of the contingent things. Therefore all good and perfection belong to God and all evil and imperfection belong to the contingent things. To establish “wuju:d” for the contingent things or to maintain that good and perfection belong to the contingent things is in reality is to make the contingent things a partner with God in the divine possession and kingdom [malak wal mulk]. Likewise, to regard the contingent things as identical to the Necessary or to regard the attributes and acts of God as identical to the attributes and acts of the contingent things is discourtesy [su> al-adab] and heresy [ilhad] in the divine names and attributes. A lowly scavenger [kanas-i khasis] branded with imperfection and loathsomeness in his essence, how can he show a chance to conceive himself as identical to a king magnificent in his rank [azim al-shan] who is the origin of all “goodness”/ excellences and perfections! [khayrat wa kama:lat] The ulama of the manifest knowledge has established that the contingent things indeed have “wuju:d”. Furthermore they have maintained [da^shtan=to have, to maintain] that the two “wuju:d”s, i.e. the “wuju:d” of the Necessary Being and the “wuju:d” of the contingent things, are both instances of the same unbounded “wuju:d” [afrad-i mutlaq-i wuju:d]. SUMMARY: They have said it with uncertainty [bar qadia tashqiq] (i.e. through doubtful knowledge gained through a method like reasoning which is other than assured knowledge that is gained through a method like divine revealation) that the “wuju:d” of the Necessary is the first and the earliest in time. [ula> wa aqdam] This meaning necessitates the contingent things are partners with the Necessary in its perfections and virtues [kama:lat wa fada>il] arising [na^shi^] from its “wuju:d”. God is far more exalted than that! 3030
In a “sacred saying” God says, “Greatness [kibria>] is my cloak and magnificence [] as they are.” [kamahiya] I’m expounding [mi namayad] in detail whatever that has been revealed to me. First, the thoughts on this matter of Ibn Arabi who is the leader and the teacher of the sufis of the later times have been clarified. After that [ba
Ibn Arabi has said that the names and attributes of the Necessary are identical to the essence of the Necessary and likewise identical to one another. For example, let’s take the attributes of knowledge and power [ilm wa qudrat]. In the same way [chenancheh] that they are identical to the Essence, they are also identical to each other. Therefore, in that abode [mawt*in] with respect to form or content [ism wa rasm], there is no manyness [ta nagardad] Eternal reward and chastisement [
These three entifications are called the external [kha:riji] entifications and they are established [ithbat mi nama:yand] on the contingent level [martaba-i imka^n]. {i.e. within the circle of contingentness} These are also called the Five Descents or the Five Presences [tanazzulat-i khamsa, Venerable khams] When in knowledge or in the outside [kha:rij] [ala] of “wah*dat-i wuju:d” in short. These knowledges and its likes are what Ibn Arabi knows to be the lot of [makhsus] the Seal of Sainthood. They say that the Seal of Prophethood takes this knowledge from the Seal of Sainthood. The commentators of the Fusus indicate lots of work to justify this position. page 24 To sum up, [baljumleh] none from this Tribe [t*aifah] before the Shaykh has spoken on these knowledges and mysteries [akhkhiran]. Despite this, I’ve written many subtle perceptions in this theory that has not revealed to him but has been revealed to me. Allah! You are the Truth of the Truths! Guide us to the Path! page 24 makhduma! Mujaddid’s Refinement of Wah*dat al-Wuju:d --- commonly known as Wah*dat alShuhud ----------------------------------------------------------------------------------------------------------Since the people of truth (i.e. the Sunnite ulama) believe --- praise be to Allah for keeping me with them --- that the Eight Attributes of the Necessary Being are existent in the 3333
outside [kha:rij] then it is necessary that in the outside [kha:rij] they are distinct [mutamayyiz] from the Essence with the distinction [betamizi] of the type “without how” [bichuni] and “without gun" [bi-chuguni:]. Likewise these attributes are distinct [mutamayyiz] from one another with the distinction [tamyiz] “without how” [bichuni]. Instead, the distinction [tamyiz] “how” when on the level of the Venerable Essence [Venerable dhat] is also established --- because God is all-embracing with an allembracingness that is unknown in its howness [liannahu al-wasi< bil-wasi< al-majhul alkifiya]. God that All-Holy Person [janab-i quddus] does not have [ma bashad] the distinction [tamyiz] which is within [farakhur =in proportion to] human comprehension [fahm] and perception [idrak]. God is beyond being sub-divided or being broken down into categories. {literally: The categorization [tab] of God is beyond conception/conceptualization [mutasawwur nist].} He is beyond [ba^r neh] analysis [tahlil] and classification [tarkib]. He is beyond [ganjaish neh] states [haliyat] and loci [mahliyat]. To sum up, that All-Holy Person [janab-i quddus] is beyond [mas*lub ast] attributes [s*ifa:t] or accidents [i
[suwar-i hala] in those matters [mawad]. Therefore, to Shaykh Muhiyuddin the realities of the contingent things are the same as those names and attributes distinct [mutamayyiz] in the level of knowledge. To me, the realities of the contingent things are the nonexistences which are the counterparts [naqa:>id*] of those names and attributes. Along with the reflections of the names and attributes reflected in the mirrors of those nonexistences in the abode of manifest knowledge [dar maraya-i an ] of the traces [a:thar] in the outside [kha:rij]. Therefore, “wuju:d” of the contingent thing, be it in knowledge or in the outside [kha:rij], is ------- like journey in the Divine attributes [dar rang-i sa
Khwaja Muhammad Sadiq] Therefore, to Ibn Arabi cosmos is the names and attrinutes which have created distinction [tamyiz] in the abode [dar] of knowledge and then have created appearence [namudi] in the mirror of manifest “wuju:d” in the outside [kha:rij]. In contrast, to me cosmos is those nonexistences on which the Names and Attributes of the Necessary have reflected in the abode [dar] of knowledge. And in the outside [kha:rij], with creation God made existent with shadow-like existence all those nonexistences, along with those reflections. Therefore, its clear that the in cosmos. for things essentially loathsome or evil --- these attributes are their own inborn attributes and the good and perfection, all of that belong to God. page 27 “Whatever beautiful that happens [asabaka] to you is from God And whatever ugly [saiyyatin] that happens to you is from yourself [nafsika]” [The Koran 4:79] Therefore, from this realization [tahqiq] what is understood is that the cosmos is existent in the outside [kha:rij] with shadow-like [z*illi] “wuju:d”, just like God is existent in the outside [kha:rij] with root [as*l] “wuju:d”, rather with His Essence. In summary: This outside [kha:rij] i.e. the cosmos is also the shadow [z*ill] of that [haman] outside [kha:rij] i.e. God in the color of “wuju:d” and the attributes. Therefore, you can’t say [namitwan goft] that the cosmos is identical to God and you can’t relegate one to the other {as its predicate}. It is not logical to say that the shadow of a individual is identical to that individual. Both are different in the outside [kha:rij] because the two are indeed different. If someone says that a individual’s shadow [z*ill] is identical to that individual then he must mean in a symbolic sense and that is not what we are discussing. Question: Ibn Arabi also believes that the cosmos is the shadow of God. So what’s the difference between his view and your view? Answer: He says that the shadow exist only in illusion and it does not exist at all in the outside [kha:rij]. To sum up, he interprets illusory manyness [kathrat mawhum] as the shadow of the existent oneness [z*ill-i wah*dat-i mawjud] and knows God to be the only thing existent in the outside [kha:rij]. There is indeed a difference between these two views. Therefore the only reason for considering the shadow as the root or not is to establish the external “wuju:d” for the shadow or not. Since they are unable to establish the external “wuju:d” for the shadow then they are compelled to establish it as dependent on the root. Since I know that the shadow has “wuju:d” in the outside [kha:rij] then I’m not so eager to relate it to the root [as*l]. I concur with them on denying the “wuju:d” of the shadow as well as on the establishing “wuju:d” that comes from the shadow. However, I establish that shadow-like “wuju:d” in the outside [kha:rij] and they guess it to be in the in world?cosmos [
I establish the shadow-like wuju : d [wuju:d-i z*illi] in the outside [kha:rij]. They infer that the shadow-like wuj u : d [wuju:d-i z*illi] is in illusion or imaginalization [dar wahm wa takhayyul]. They do not believe that anything exists in the outside [kha:rij] except God the Disengaged Unity. Page 28 They do not even establish the Eight Attributes as existent anywhere except within the attribute of knowledge.which are established by the Sunnite ulama as existent in the outside [kha:rij] with external wuju : d, Both they and the ulama of the manifest knowledge have avoided the middle path and adopted the two extremes. However, I have adopted t he middle of the true path. Had they found this outside [kha:rij] {the contingent domain} as the shadow [z*ill] of that outside [kha:rij] {God}, they would not have denied the external wuju : d of the cosmos {ihah=smell......
and distinction [tafsil wa tamyiz] on {the level of} knowledge and having been reflected in [is it har a:----niyah-I = verily, indeed, also ?????] indeed in the / [the mirrors of] nonexistences, have become the realities of the contingent things. Therefore is no justification [wajh] for God having a relationship [munasabat] with the cosmos in any way. “Allah is Independent of the cosmos!” [The Koran 29:6] To make God identical or unified [muttahid] with the cosmos or even to attach any kind of relationship, is totally insupportable to me. Lord! They are there and I am here! [chenin=such .... as this; so; thus] +++++++++++++++++++++++++++++++++++++++++++++++++++
ma
perpetual [dayimi], since the home [maskan] and the original source [mava] of those great men [buzurgaran] is the circle of the root and the self-disclosure grows out from there. Instead their acts/ interactions [muira-i afa:q wa anfas]. End of illusion is until [ta:] the end of shadow. Wherever there is no shadow, there is no illusion. Therefore, necessarily, cutting [khalasi:] of the knot of illusion after death is possible in the shadow-like friendship since there is no illusion there. And in the friendship of the root (i.e. the greater friendship) the cutting [of 3939
the knot] of illusion and imagination is possible in this birth [note: i.e. in this world]. As if, despite the existence of illusion, he is free from the knot. That what the First Tribe will gain in the next world, the Second Tribe will gain it in this world. In the shadow-like friendship, in this birth [nasha>t], nothing else is attained except the??? desired objects [mat*lu:b] that are shaped [manhu:th] by illusion and imagination. On the other hand, in the root-like friendship [wilayat-i as*li], the desired object [mat*lu:b] is free and clear [munazzoh wa mubara>] from the illness [iyyat]. In reality, they [those particulars] are the shadows of that Attribute [of Engendering]. [Some of those particulars are] the act of creating [takhli:q], the act of providing [tarzi:q], the act of giving life [ihya>], the act of giving death [imatat], the act of giving someone bliss [anira-i s*ifa:t-i haqiqiyya]. This Act [of Engendering] has two faces. One face is towards the agent [fa:
[maf-i kira:m] and the rest of the people.) And by interpretation of the two sides [jaht-ain], this Act of God has the color of Necessaryness as well as the color of contingentness. Therefore it [this Act] is a contingent thing [mumkin] since the composition [murakkab] of the Necessary and contingent things is a contingent thing. page 114 !!!!!!!!! Additionally, this Act, with respect to its side above, is eternal and with respect to its side below, it has stepped onto newly arrived things [h*uduth]. Therefore, it is necessarily newly arrived since the composition of the eternal [qadi:m] and the newly arrived [h*a:dith] is a newly arrived thing [h*a:dith]. !!!!!!!!!!!!!!! The group that says that the Divine Act is eternal has considered only the first side. On the other hand, the other group that says that it is newly arrived has considered only the second side. The consideration [naz*ar] of the first group is high and the consideration of the second group is low. Still both of the sides have left the true path and have taken the two sides. However, I found that the true path lies in the middle of those two sides. This is the bounty [fad*l] of God. He is propitious [yawtiyahu] to whomever He wills Allah possesses magnificent bounty [zul fad*lil
Divine Act of Creating. Therefore, it is known from this gnostic knowledge [ma
Answer: With respect to relationship of the quiddities [ma:hiyyat] to their wuju:d, the categories are limited to three. However, there is no such limitation where the quiddity [mahiya] has no relationship [nisbat] with wuju:d. It is just like the Essence and Attributes of the Necessary. [B:They have no limitation with respect to their relationships with wuju:d]. Verily His Essence exists by His Essence, not by His [Attribute of] Existence, [B: regardless whether that Attribute of Existence were identical !!!!! quiddity or that Attribute] were additional [za:>idan]]. [???
And this gnostic knowledge conforms/relates to [yanasib] what the lords of the intelligibles said about the universality [kulliyya] and particularity [juz>iyya] of the 4343
instances/occurences [tai:] then it will be said as making a comparison [tashbih wa tanz*ir]. However, it is more apprpriate that Zayd's property is particular [bil-juz>iyya] than that his property is universal [kulli:].!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!However, it is more appropriate [ansab wa ashabbah] that Zayd's property is particulars [juz>iyyat] than it is/being an universal [kulli].!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! Likewise, the Essence Who is Independent having the property of Necessaryness [wuju:b] and wuju:d is more appropriate [
May there be peace on them who follow guidance!
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