3-31,3-122,1-234, 2-1, 2-3

1) Bio of Mujaddid2) Definitions+Glossary3)The Body of the Book:--------------------------------------------------------------------------ta<alluq attachmentq-l-b qalb heartr-wa-h* ru:h* spiritbadan body

[-----]= 1. Arabic original word {-----}= is not in the text, words in the brackets added by the translator for better understanding of the text ; also notes and references(------)= is in the text, the brackets added by the translator for better understanding of the text

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<alluq] to the body [badan], the spirit [ru:h*] used to be in the Imaginal World [<alam-i mitha:l] and after separating itself from the body, it {the spirit} will go there again. Therefore, the "punishment in the grave" [adha:b-i qabr] will be in the Imaginal World, like the pain that one feels in dreams in the Imaginal World. You have also written that this idea has many corollaries [furu:<]. If you accept this, then the many corollaries of this idea will branch out further into many more sub-corollaries.

You should know that it is very unlikely that this type of idea is true. Let it not [maba:da:= let not] misguide you away from the established path [muta<a:raf]. So despite it being a daunting task [ma:ni<, plural:mawa:ni< = forbidding, obstacles], I've written a few words on the realization of this idea, as it’s critical. The Exalted Allah is the Guide towards the straight path!

Page 103 last line+page 104

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Brother! They {the sufis} have divided the contingent domain into three divisions: the Spiritual World [<alam-I arwa:h], the Imaginal World [<alam-I mitha:l] and the Corporeous World [<alam-I ajsa:d]. They have said that the Imaginal World is the barzakh between the Spiritual World and the Imaginal World. They have also said that the Imaginal World is like the mirror of the meanings [ma<a:ni:] and realities [h*aqa:>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 <alaqat h*ubbi:]. It {the spirit} has nothing to do with the Imaginal World; neither before its attachment to the body nor after its attachment to the body. Except that sometimes, when the Exalted Lord has provided him with the opportunity, he sees [mut*a:l<ah] some his own states in the mirror of that Imaginal World and learns what is good and what is bad about those states. [husn wa qabih-i ahwal] So this is the interpretation for {unveiled} events [wa:qi<a:t; Fazlur Rahman translates as mystic visions] and dreams [muna:ma:t].

Many a time, he {the sufi} can sense this meaning even without any sense perception [h*iss]. After separation from the body, if the spirit is of high-mentality then it looks towards the above. On the other hand, if it {the spirit} is of low-mentality then lower realm captivates it. However, {in both cases} it has nothing to do with the Imaginal World. The Imaginal World is for seeing not for being. The place for being is either the Spiritual World or the Corporeous World. The Imaginal World is nothing except the mirror of these two worlds. It has been narrated before as well. The pain that is felt in dreams in the Imaginal World is only the form and apparition of the punishment that the dreamer deserves.

page 105

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’s true --- it’s 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!

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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]

Question: As the Koran says, “Allah 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’s understood that just like God may take someone’s soul during death, He may also take someone’s 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 [<aja:>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 ma<mu:r] For this reason, there is no hardship and suffering [mihnat and kolfat] in the "taking away of the soul" in sleep. Instead, it contains fun and joy [farha wa suru:r].

{In contrast,} there is severity and suffering [shaddat wa kolfat] in the "taking of the soul" in death. The familiar realm of the person whose soul is taken away during sleep remains in this world and the treatment that he receives is the treatment of this world. In the "taking of one's soul" [mutawaffi:] during death, after the destruction of his familiar territory [watn-i ma:lawf], he moves away to the last world. So he is treated the same way as he would be treated in the last world. You may have heard the hadith report, "Whoever dies, verily his Day of Destruction [qiya:mat] takes place."

page 106 1st paragraph

Take heed! Don't become enamored to beliefs that are opposed to the decided beliefs of the Sunnite Community (may praise be to Allah who has kept me with it) through illusory unveilings [kushu:f-i khaya:li:] and manifestations of imaginal forms [z*uhu:r-I s*u:r-i mitha:li:]. Don’t be deceived [gharrah] by dreams and illusions. You cannot even conceive salvation unless you follow this {Sunnite Community} that is the Faction of Salvation. If you desire [a:rzu:] salvation then you should turn away from fun and frolic and instead try to follow the masters with your body and soul. This news report is a news

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report of stipulation --- There is nothing incumbent on the Messenger but to proclaim the message. {The Koran, Su:ra Ma:>ida, 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 [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 3-122written 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

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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 {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 <Imra:n, 3:110}

He {Prophet Muhammad} (salutations and peace be on him and his progeny) is more excellent [afd*al] than each one of the other honorable prophets and each one of the magnificent angels. Likewise, he is also more excellent [afd*al] than all of them added together (salutations and peace be on him and on them). It is just as the root is more excellent [fad*l] than all its own shadows even if that shadow contains thousands of shadows. Whatever effusion that that shadow attains from God is through the intermediation [bi-tuwasti wa tufail-i] of that {root or the Muhammadan Reality}. I have explained in my own writings that the point above [nuqt*a-i fauqa] has excellence [fad*l] over all the points below [bar nuqt*aha:-i tah*ta] that are like the shadows of it {the point above.} And the gnostic crossing that point above (which is like the root) is a far more exalted undertaking [zaydeh] than crossing all the points below (which are like the shadows of it) {of that root.}

page 119

Question: According to this clarification, does the excellence [fad*l] of the elects of this community over the prophets (peace) become concomitant [la:zim]?

Answer: Nothing becomes concomitant. It is only established that the elect of this communityhh shares that treasure with the prophets. Still, the prophets are adorned and specified by numerous other perfections {that make them superior.} (salutations and peace be on our prophet and on them.) The elect of the elect of this community, even if he attains the maximum progress, even then his head does not reach the feet of a prophet --- even if that prophet is of the lowest rank. So where is the possibility of equality or superiority?

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Allah has said, “Verily Our Word has been passed before {this} to the prophets.” {The Koran, Su:ra S*a:ffa:t, 37:171} And if an individual among the communities, as an “uninvited servant” and as a follower accompanying his own prophet [tufail wa tabi<yat] reaches a station above a prophet then he reaches there as a servant and a follower. Everyone knows that a servant will have no other relationship with the peers of his master except servanthood. All the time, the servant will be an uninvited person accompanying the master [tufaili:] who will be the guest.

“The Muhammadan Reality (salutation and peace be on him and his progeny) that is the reality of the realities is the entification and the manifestation of Divine Love. It is the origin of the manifestations and creation of the creations.” --- this was unveiled to me at last after travelling through the levels of the shadows. A well-known “sacred saying” says, “I was a hidden treasure. Then I desired to be known. So I created the creation so that I'm known.” The first thing that appeared from that hidden place is “love.” It is the cause of the creation-act of the creation [khulq-i makhlu:qa:t]. If this “love” were not there, the “bringing into existence” {of the creation} would not occur [na mi kashu:d]. And the 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-<Arabi, the author of the Futuhat-i Makkiya, has said that the First Entification, which is the Muhammadan Reality, is the Venerable Undifferentiated Knowledge [had*rat-I ijma:l-I <ilm]. {In contrast,} in your own writings, you have said that the First Entification is the “ontological entification” [ta<ayyun-i wuju:di:]. And you have decided that its center, which is its part that is the most noble and the first in time [ashraf wa asbaq], is the Muhammadan Reality. And you have pointed at the Entified Venerable Undifferentiation [ta<ayyun-i had*rat-I ijma:l] as the shadow of this “ontological entification” [ta<ayyun-i wuju:di:]. In contrast, you have written here that the First Entification is the loving entification and that is the Muhammadan Reality. Could you please explain? {literally: What is the proper justification between these sayings?}

Answer: Many times [basa], shadow of a thing shows itself as the root of that thing and attracts the wayfarer [salik] to itself. Therefore, those two shadow entifications {the cognitive entification and the ontological entification} are the first entifications which appears to the gnostic during the time of ascent as the root entification [ba-as*l ta<ayyun] i.e. the loving entification [ta<ayyun-i h*ubbi:].

Question: Is it proper [cheguneh rast a:yad] to call the ontological entification the loving entification [ta<ayyun-i h*ubbi]? When wuju:d comes before love and love is a branch of wuju:d?

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Answer: I have proven in my own writings that the Venerable H*aqq exists by His own Essence {i.e. He exists by Himself}, not {that He exists} by {His Attribute of} Existence. Likewise, the Eight Attributes {exist} by the Essence of the Necessary Existence, not by {the Divine Attribute of} Existence. It is because both wuju:d {Existence} and wuju:b {Necessaryness} do not at all exist {literally: have no place} on that level as they both are merely "crossing-overs" [i<tiba:r-a:t] {i.e. concepts}.

For the bringing-into-existence [i:ja:d] of the cosmos, the crossing-over [i<tiba:r] that has been made first is love. {What has been made} next is the crossing-over of wuju:d [i<tiba:r-i wuju:d], which is the preamble to the bringing-into-existence {of the cosmos}.

Without these two crossing-overs, the crossing-over of love and the crossing-over of wuju:d, Venerable wuju:d is Independent [istighna>] of the cosmos and bringing-into-existence [i:ja:d] of the cosmos. As the Koran says, “Verily Allah is Independent of the cosmos." {The Koran 29:6}

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++++edited upto this point++++++The undifferentiated cognitive entification [ta<ayyun-i <ilmi: jumali:] may be called the 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<ayyun-i <ilmi: jumali:]) should be observed as an Attribute (which is the shadow [z*ill] of the very Divine Essence)!

It is necessary to know that: When observing the first entification (or the loving entification) keenly, by divine grace, it can be learned that the center [markaz] of that entification is love (or the Muhammadan Reality). And the circumference of that entification is like a circle in the imaginal forms [surat-i mithal]. And that circumference is like the shadow of that very center --- it is called friendship [khullat] (or the Abrahamic Reality). Therefore, love is the root. And friendship [khullat] is indeed {love's} reflection.

This center and this circumference brought together is a circle and it is the First Entification. The part {of the circle} which is the most noble and the first in time [ashraf wa asbaq] is the center and it is love.

Both in the vision of unveiling [naz*ar kashfi:] as well as through interpretation (as that part is the root and it predominates) --- {the center of that circle} is appears to be the loving entification.

When the circumference of that circle is like the shadow of its center, it grows out of that center and that center is {the circle's} root and its source [mansha>] then that circumference may be called the Second Entification.

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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<ayyun-i wuju:di:] and that is like the shadow of verily the first entification as it has been described earlier. So when the center is the root of the circumference [as*l-i muhit*] then to attain the objective {i.e. to reach the root} there is no alternative [chareh nabashad] for the circumference without reaching the center {literally: without the intermediation of the center}. Therefore, reaching the destination [us*u:l be mat*lu:b] is via the road to the center since {center} is the root and the "undifferentiation" of the circle.

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In this clarification, it is found that there is a close relationship between Prophet Muhammad and Prophet Abraham. When root is the intermediary for the shadow to reach its destination [us*u:l be mat*lu:b] then it follows [la:jarma] that Prophet Abraham would request the intermediation of Prophet Muhammad and would desire to enter his community --- as it has been narrated in the Hadith.

Question: When their inter-relationship is like this {that Prophet Muhammad is in a far more exalted rank than Prophet Abraham} then why was Prophet Muhammad instructed to follow the Abrahamic community? What's its meaning? And in salawat {during Prayer}, 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 <asr] for this locus of manifestation {i.e. the sufi} to ascend [<uruj] to that reality.

The Abrahamic community is a wide boulevard [shahi rah] for reaching the Abrahamic Reality which lies next to the Muhammadan Reality, as it has been said before. And Venerable Abraham has already reached there through that path {also, as it has been mentioned before}. Therefore, {Venerable Muhammad} has been instructed to reach the reality of the realities {i.e. the Muhammadan Reality} {through that path} by following that {Abrahamic} community. In salawat during Prayer, that master [sarura] {Venerable Muhammad} has suggested us to pray for divine blessings in accordance to the measure that God has blessed Abraham but that was only after attaining the treasure of reaching the reality.

On the other hand, we can also say that if a more excellent person is instructed to follow a less excellent person then in this instruction to follow, he does not have to have a shortcoming. Just as Allah has instructed the Prophet [peace] {referring to the

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companions}, “Consult with them in matters." {The Koran 3:159} Along with the order to consult with the companions comes the order to follow them. Or else what's the benefit of consultation?

page 123

!!!!!!! [Know that} the Reality of Venerable AbuBakr (text: i.e. his lord among the Divine Names or his origin of entification [mabda>-i ta<ayyun]) is the shadow of the Muhammadan Reality [z*ill-i haqiqat-i Muhammadi]. And it is without any intermediation. Whatever is there in that {Muhammadan} Reality, all of it is in that shadow {of that Reality} as its follower and heir. It is for this reason that {Abu Bakr} is the most perfect [akmal] and most excellent [afd*al] of the heirs [warithan] in this community.

The Prophet [peace] said, "Whatever Allah had poured into my breast, I poured that all into the breast of Abu Bakr". Also it has been revealed [la>ih 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 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

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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<iyat] of someone else as that reality is the extreme [nihayat= extremity, limit] level of his own preparedness [isti<dad]. However, if through someone else's inter-mediation, he is brought to someone else's reality (that is above his own reality) then he may progress (or progress is permissible.)

They say that this journey [sayr] is compelled [qasri:] journey that is beyond a journey that is natural [tabi<i:] or one for which he is prepared [isti<da:di:]. A small part [shameh] from this has already been narrated in the preceding section, in the clarification of arriving at the Muhammadan Reality.

page 124 1st question

Question: The Muhammadan Reality is the reality of the realities. No reality among the realities of the contingent things is above the Muhammadan Reality. Then how can one progress above it? However, you have written in your writings that, "progress above the Muhammadan Reality has been attained." What do you mean by that?

Answer: No! None may progress above the Muhammadan Reality. [ja<iz nist] For above it lies the level of la-ta<ayyun {non-entification} where no "entified thing" [muta<ayyan] may exist. Saying that reaching and joining [us*u:l wa ilh*a:qq] are "without how" [bi: takayyuf] is not [mujarrad] being eloquent [tafwah]. Before arriving at the reality of the inter-relationship one is consoled [tas*li:= consolation s-l-w] with that {i.e. such talk}.

After arriving at the reality, the act to order not [<adam] to join [us*u:l wa ilh*a:qq] becomes concomitant --- so that there is not the slightest doubt [ri:b] there. When I had written, "progress above the Muhammadan Reality has been attained;" what I meant was the shadow reality that was a name for Undifferentiation of the Venerable Divine 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. [<aqli: wa shar<I:]

Question: In this realization, it is concomitant that Venerable Muhammad did not progress above the Muhammadan Reality. Is it true?

page 125

Answer: Prophet Muhammad had a highly exalted and glorified rank. Still he was always a contingent thing. He never left the contingent domain and had union with the Necessary --- that would have meant that he would become one with divinity [uluhiyyat]. However, Allah is beyond having a peer and partner.

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What the Christians said of their prophetDo not say that of my prophet!

Question: From the preceding realization, it is clear [wa:d*ih*] that other people may also (as servant [tufaili] and heir of their master Muhammad) reach the reality of the realities. And may establish some kind of joining and unification [ilha:qi: wa ittiha:di:] with those elect Muhammadan perfections. And share them. Even that [mutadamman] the veil is lifted, the inter-mediation is eliminated and all the perfections are surpassed. If it is so then what's the difference between the follower and the leader and between the honored guest [as*li:] and the accompanied servant [tufaili:] in this perfection? And what's the superiority of the leader and the honored guest over the follower and accompanied servant?

Answer: Others who reach the Muhammadan Reality do so in the manner that a servant reaches his master or the accompanied servant meets the honored guest. If he who reaches is the elect of the elect (those are few) even then he is a servant himself. Even in the case that he is a prophet, even then he is only a servant who eats the master's leftovers [la:shkhood= one who eats left-overs].

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How will they have the same rank with the master? And before the master, what exalted position does he have?

An “accompanied servant” [tufaili:], although he sits with the master (who is the guest) and eats with the master, is still an "accompanied servant." If that servant arrives at magnificent mansions along with the master, eats the left-overs of sumptuous meals made for the master or receives respect, still then he receive them due to the greatness of the master and the exaltedness of following him. It is said that the master obtains more respect because the servants accompany him, although he already has respect accorded to him.

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

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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-<Arabi, who wrote the Fusus, called the First Entification the Muhammadan Reality as well as Oneness [wah*dat]. Likewise, he called the Second Entification one-and-allness [wahidiyyat]. He established the fixed entities (i.e. the realities of the contingent things) on that level [of one-and-allness]. He called both of these entifications "entifications of the Necessary domain [wuju:bi:]" and knows them to be eternal. The three other entifications (i.e. the spiritual [ru:h*I:], the imaginal [mithali:] and the corporeous [jasadi:]) are "entifications of the contingent domain [imka:ni:]." What are your comments on this matter?

Answer: To me, nothing is related to entification or entified things [muta<ayyuni:]. What entification is there that makes nonentification into an entified thing? Such talk is in accordance to the taste of Ibn al-<Arabi and his followers. If such a talk has occurred in my writings then it should be considered the same kind of talk [sana<at-i musha:kilah]. At all times, we should know that that entification is "entification of the contingent domain." And it is created and newly arrived. The Prophet said, "In the beginning, what Allah created was my light." In other hadith reports, the time of the creation of that light is also given. As the Prophet said, "Two thousand years before the creation of the heavens" etc. And all that is created and was previously within nonexistence is contingent and newly arrived. When the reality of the reality that is in the forefront of the realities is created and contingent then all other realities are also created, contingent and newly arrived. The Muhammadan Reality (also called the realities of all the contingent things or the fixed entities) --- the Shaykh rules that they are Necessary and eternal [qadi:m]. Isn't it surprising? It goes against the saying of the prophet. Every subdivision of a contingent thing e.g. the form, the essence etc., they all are contingent. How will the entification of the Necessaryness [ta<ayyun-i wuju:bi] will be the reality of the contingent thing? The 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<zur] then it is the perfection of His generosity and forgiveness.

Lord! Do not condemn us if we forget or err! [The Koran 2:286]

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Question: In your own writings, you have established the relationship of rootness and shadowness between the Necessary and the contingent things. And you have said that the contingent things are the shadow [z*ill] of the Necessary. And you have also written that the Necessary (as it is the root) is the reality of the contingent things and the contingent things are the shadow of the Necessary. And you have relegated many gnostic knowledges [ma<rifat] to the Necessary.`If the Shaykh said that the Necessary is the reality of the contingent things according to this interpretation, why can't he say it? Why should he be censured for it? [mala:m= censure l-w-m= to censure, blame]

Answer: This kind of knowledge that establishes inter-relationship between the Necessary and the contingent have no proof in the Shariah. All that knowledge is gnostic knowledge originating from intoxication. It is from their inability to reach the reality of that inter-relationship.

What powers do the contingent things posses, That they can be the shadows of the Necessary?

Why will the Necessary have a shadow, when shadow is the false [mawhum] engendering [tuliyad= engendering] of the the original thing [mithl]{i.e. God}? Also shadow the proof that the root is not perfectly subtle. When the Prophet did not have a shadow due to the subtleness of his body then how can his God have a shadow?

Divine wuju:d is located in the outside [kha:rij] by His Essence with Independence [istiqlal] and with the Eight Attributes i.e. the divine reality. Except for that, all that is there has become existent by His "bringing into existence" [i:ja:d]. And they are contingent things, created things and newly arrived things. [mumkin, makhluq wa h*a:dith] The shadow of the Creator [kha:liq] Himself is not in any created thing. And except for the relationship of being His creation [makhlu:qiyyat], nothing has any other relationship with its Creator. However, there are such relationships as those that have been described in the Shariah [note: e.g. servanthood etc.].

Knowing that the cosmos is a shadow helps the wayfarer [salik] on this path [rah] in many ways. It drags [kashan kashan= drag, pull] him to the root. And when through the extreme [kama:l] divine solicitude [inayat], he travels through the waystations of the shadows [manazil-i zilal] and arrives at the root [as*l] then through the sheer divine bounty [fad*l], he realizes that even this root has the same characteristics [hukm] of the shadow and is not 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]

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IbnArabiMaktubs (3) 1-234,2-1,2-3M1-234 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<rifat. Remember the haqiqat of haqiqat is Allah Himself.

Maktub I-234

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In the name of Allah Who is All-Merciful and Compassionate. Praise be to God who is “without how” [bichun] and salutation [darud] to the Prophet who is the guide [rahnamun].

I. The Root Level

Know that the Exalted Reality of H*aqq is Sheer wuju:d [wuju:d-i sirf] to which nothing else has been added! [indimam niyafte ast] That Supreme wuju:d is the source [mansha>] 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]

II. The Shadow Level

And the wuju:d that includes everything and is in everything [<am wa mushtarak] [bengali: je osttitto sadharan o shomudoy bostur moddhe baepto] is from the shadows of that Elect [khas*s*] wuju:d Who is God. And this shadow is predicated to the divine Essence and to the things derivatively [ishtiqa:qan] not prototypally [mu>at*a:tan] ---

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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].

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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 [<ayniyyat-i wuju:d], they have neither taken cognizance [itla<] the reality of the difference [farq] nor have they disjoined the shadow from the root. --- They have established both the predication “derivation” [ishtiqa:q] and the predication “prototyping” [mu>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 i<tiba:r] it [????] is truly nonexistent [mafqud fi zal`kal mawt*in ra>asan] 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>] of all good and perfection [khair wa kama:l] and the origin [mabda>] of all beauty and grace. [husn wa jamal]

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In my books, wherever I have denied the identity of wuju:d [with attributes] [nafi^ <ayniyyat-i wuju:d kardeh ast], I have meant the shadow-like wuju:d where the predication has been derivation. [ke mas*h*ih* haml ishtiqa:q ast]. This shadow-like wuju:d is also the origin of the external traces [mabda>-i athar-i kha:rijiyya]. 3333333333333333333334444444444444444Therefore, 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 martaba<I az maratib-i mawjudat kha:rijiyya], whatever level it may be. [dar har martaba>i] Therefore, you should understand it. [fa-afhum] Verily it will be useful [yanfa<a] to you in many situations. Therefore, Real Attributes [s*ifa:t-i haqiqiyya] are also external existents [mawjudat-i kha:rijiyya] (i.e. existent in the outside) and contingent things are also existent in the outside [kha:rij].

Son! This mysterious knowledge is hard to understand! [hadha, ai farzand, sirrun ghamid*un]. Listen! Essential perfections, [kama:lat-i dhatiyyah] on the level of the Venerable wuju:d of God, are identical to the Venerable wuju:d.

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=====For example, let’s take the divine attribute of Knowledge. In that abode [of Venerable wuju:d], it [i.e. Knowledge] is identical to the Venerable wuju:d. Power, Desire and the remaining [sa>ir] 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 [taba<ud* wa tajzi:] is impossible [muhal]. They say that these perfections [i.e. attributes such as power, desire etc.!!!] are expelled [muntaza<] from the Venerable wuju:d and have attained differentiation [tafsil] and distinction [tamayyuz] on the level of Venerable Knowledge. [dar martaba-i ???had*rat-I Venerable <ilm tafsil yafteh ast wa tamayyuz paida kardeh] --- Along with the Venerable wuju:d [ma<a baqa>i Venerable al-dhat ta<alat wa taqaddasat] abiding [ma<a baqa>i] on that Sheer Undifferentiated Oneness. [<ala tilka al-sarafat al-ijma:liyyat al-wah*daniyyat]

After that nothing remains [ne mandeh] in that abode (i.e. of divine Essence) which is not included within this differentiation [dar in tafsil dakhil ne shod] and has not become distinct from the others [mutamayyiz ne gashteh]. Instead [bilkeh], all the perfections (on that level), all of which [har kodam] were identical to divine Essence, have come to the level of Knowledge. And these differentiated perfections [kama:lat mufassilah], on the secondary level, have attained shadow-like wuju:d [wuju:d-i z*illi] and have been named the “attributes.” And they abided [qiyam] with the Venerable wuju:d, which is their root.

1st para

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Ibnul <Arabi (mercy be upon him), author of the |Fusus|, wrote that the fixed entities are names for those differentiated perfections [kama:lat-i mufassila] which have attained cognitive wuju:d [wuju:d-i <ilmi:] in the abode of Knowledge. To me, the realities of the contingent things [haqaiq-i mumkinat] are the nonexistences which are the founts [mava] of all evil and imperfection, and along with them those perfections which have been reflected in them (i.e. in those nonexistences). These remarks [sukhn= remark, speech] should be elaborated.

It must be understood with the inner awareness (literally: heard with the ear of knowledge) that -------- may Allah guide you ------- nonexistence is the counterpart of wuju:d [muqabil] and its contrary [naqid]. Therefore, by its essence, it is the source of all evil and imperfection instead [bilkeh] identical to all evil and corruption [fasad] just like [chenancheh] wuju:d on the undifferentiated level [ijma:l] is identical to all good and perfection.

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Also, just like [chenancheh] Venerable wuju:d in the abode of the root of the roots [mawt*in-i as*l al-as*l] is not predicated to the divine Essence derivatively. [be tariq ishtiqa:q] And, in the same way, that nonexistence which is the counterpart [muqabil] of that wuju:d, is also not predicated to its own quiddity [ma:hiyyat-i <adamiyya] derivatively. [be tariq ishtiqa:q].

You cannot say that on that level that quiddity is nonexistent. [dar an martaba an ma:hiyyat ra ma<dum na mitwan goft] --- Instead [you can say that] it is sheer nonexistence. [bal hua <adama mahd].

On the levels of cognitive differentiation, the “particulars” of the “quiddity of nonexistence” are qualified with nonexistence derivatively. [This paragraph is an interpretation as the original is extremely convoluted]

{the above paragraph literally: On the levels of cognitive differentiation, [maratib-i tafsil <ilmi] those what are related to that quiddity of the nonexistence; [ma:hiyyat-i <adam !!!!or <adamiyya??? ] there [i.e. on those levels] the “particulars of that quiddity” [= that what are related to that “quiddity of nonexistence”] are qualified with nonexistence and the predication derivation comes straight in them --- haml ishtiqa:q rast miayad dar anha]}

And that what is understood to be nonexistence [<adama] seems to be [gawya= it seems that] expelled [muntaza<] from that quiddity of the undifferentiated nonexistence [ma:hiyyat-i ajmaliyya>-i <adamiyya] and [that nonexistence is] like the shadow of that quiddity [of the undifferentiated nonexistence]. Verily [mar] it finds [yaftam, yabam] that quiddity [ma:hiyyat ra] (i.e. quiddity of the undifferentiated nonexistence) predicated derivatively [be tariq ishtiqa:q ] on its [whose????? The quiddity’s or the nonexistence’s or the shadow or the ] all-gathered differentiated individuals [bar jami< afrad mufassal>I a^n] --- as it will be described soon.

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@@@@@@@@@5/17/021st new paragraph

Nonexistence in the undifferentiated level [a:n adama dar martaba-i ijma:l] was identical to 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 <ilmi] each of the perfections has become distinct [imtiyaz] from all the other perfections and each of the “good”s has become disjoint [juda gashteh] from all the other “good”s. -----

Therefore every perfection from these ontological perfections [kama:lat-i wuju:diyyah] has been reflected in each imperfection from these non-ontological imperfections [naqayis-i <adamiyyah]. These [imperfections] had been their counterparts [i.e. the counterparts of these perfections] [muqabil] in the abode of knowledge.

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<akis] which, on the level of the Venerable Divine Knowledge, had attained cognitive differentiation [tafsil-i <ilmi] and then became the quiddities of the contingent things. SUMMARY: Those nonexistences are like the roots and matters of those quiddities and those perfections are like [hamchu] the “forms in the state” [suwar haleh] in there. Therefore, to me, fixed entities are names for these nonexistences and those perfections which have become commingled [mumtazaj] with one another.

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The All-Powerful Chooser, whenever He wills, colors [munsabagh] them (i.e. the quiddities of the contingent things, mahiat-I mumkinat) with that shadow-like wuju:d [wuju:d-i z*illi] and makes them existent in the outside [kha:rij] [mawjudat kha:rijiyya sakht] and makes [gardanid] them the origin of the external traces [mabda>-i a:thar-i kha:rijiyya].====================These nonexistential quiddities [ma:hiyyat-I <adamiyya] [bengali: nasti-shombhuto] with their necessary things along with the shadows of the ontological perfections [THE BOOK IS WRONG HERE!!!!!????? The book says kama:lat-I zilal-I wuju:diyya on the other hand it seems that it should be zilal-I kama:lat-I wuju:diyya; bengali is right- it says zilal-I kama:lat-I wuju:diyya check AMRITSARI]------- which have been reflected by the Venerable Knowledge onto these [nonexistences] and have received the name the “quiddities of contingent things.”

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The reflection of the ontological perfections

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 <adamiyya] with these [i:nha] necessary things [lawazim] [anushongik bostu????] along with 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 have obtained the name “quiddities of the contingent things” [ma:hiyyat mumkinat nam yafteh].

These nonexistential quiddities/ nonexistent quiddities with these necessary things

===========================It is necessary to know that coloring [munsabagh sakhtan] the cognitive forms [suwar <ilmiyya] --- which are names of the fixed entities of the contingent things and their quiddities --- does not mean that the cognitive forms, having left [bar amadan] the abode of knowledge, have become existent in the outside [kha:rij]. That is so because that is impossible [muhal] and necessitates that God is ignorant. God is far more exalted than that! Instead it means that the contingent things in the outside [kha:rij] gains wuju:d accordance to those cognitive forms. That is, in addition to their cognitive existences, [wuju:d <ilmi^] [the contingent things] attain external existences in accordance to their cognitive existences. It is just like when the head-carpenter, having formed a picture of a throne in his mind, builds it in the outside [kha:rij]. In this situation [surat], that mental form of the throne which means “the quiddity of that throne” has not left the abode of knowledge (i.e. mind) of that carpenter. Instead, that throne has attained an existence in the outside [kha:rij] in accordance with that mental form. So understand!

!!!!!!!!!!!!!!!!!!!The paragraph below is extremely difficult and convoluted because the Iqbal Academy manuscript has errors!!!!!!!!!!!!!!!!Know that [badan] every [bar] nonexistence is a shadow from the shadows of the ontological perfections. [zilal-I kama:lat-I wuju:diyya] That [ontological perfection] what was opposite that nonexistence and whose reflection fell on it [i.e. that nonexistence], [that nonexistence] [Bengali: i.e. those nonexistences; or should it be that

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nonexistence ???????] became coloredd by it [i.e. by that ontological perfection] and then [that nonexistence] attained “mental existence” in the outside. A [ontological perfection] was opposite that nonexistence and it’s reflection fell on [that nonexistence]. Then [that nonexistence] [Bengali: i.e. those nonexistences; or should it be that nonexistence ???????] became colored by it [i.e. by that ontological perfection] and then [that nonexistence] attained “mental existence” in the outside.

[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<rifat] and having advanced [tarqi:] to the Venerable wuju:d, has descended to the station of sheer nonexistence --- through his intermediation this nonexistence also becomes decorated [majin] having been colored with that Presence (of Sheer wuju:d) and it is considered beautiful [mustahsan].

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In this situation, [i:n zaman] that gnostic’s all the levels of nonexistences --- which in reality is all his essential levels both undifferentiated and differentiated --- finds beauty and excellence [husn wa khairiyat] and attains perfection and grace. [kama:l wa jamal] These excellences [khairiyat] which are transmitted [sarayat namayad] to all his essential levels [dar jami<-i maratib-i dhatiyya sarayat namayad] is specific to such a [chenin] gnostic. For anyone except him, if excellences are transmitted [agar khairiyat sarayat namudeh ast] then [it is either of these two situations].

Either it is limited [maqsur] to some of the differentiated levels [maratib tafsili:] of his essential nonexistences [a<dam dhatiyyah].

Or it has been transmitted [davidan] in all his differentiated levels [maratib tafsili:] in accordance to their ranks. [tafawat-i darajat] And this last type is also rare.

Now on the undifferentiated level [ijma:l], nonexistence which is identical to all evil and imperfection, for none except that [bengali says purno=complete arif; check Amritsari]

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gnostic, it [i.e. that nonexistence] comes anywhere near [bu<I:az, rangi: az] excellences [khayriyyat] or beauty [husn].

Therefore, necessarily, for that gnostic who has completed the excellences [khairiyyat] and has been qualified [muttasaf],

his Satan [i.e. his undifferentiated nonexistence --- Bengali] also finds the beauty of Islam.

And his carnal soul [nafs-i ammara] becomes tranquil [mutmainna] and satisfied towards his Lord.

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<rifat] that are being spontaneously manifested to me! If most of the group gather together and try [kushidan] to describe it, I don’t know if they will succeed. [literally: I don't know if it would be possible!] However, [mana ke] even more enjoyment of these knowledges is the lot of the Venerable [Venerable] Mahdi Who Will Come [mau<ud] (<alaihi ridwan, we accept him).

If the old woman comes to door of the KingKhwaja! Do not pull out your moustache! [sabi:l nakun]

May blessings be on Allah the most beautiful Creator!May praises be on Allah the Lord of the worlds! Therefore, the essences of the contingent things are the nonexistences that have been decorated by the “shadows of the ontological [wuju:di] perfections” that have been reflected in those nonexistences. Therefore, necessarily, the contingent things are founts for all evil and corruption and asylums [maladh] for all depravity [sewa>] and imperfection.

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And all good and perfection that is natural [ta<biyye] in them is borrowed [a<riti] from the Venerable wuju:d which is sheer good [khair mahd] and an effusion from it [i.e.]. This Generous Verse is a witness to that meaning:

“Whatever beautiful that happens [asabaka] to you is from AllahAnd whatever ugly [saiyyatin] that happens to you is from yourself [nafsika]” [The Koran 4:79]

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Through divine grace, the sufi will find [yaftam, yabam= I find] this ‘vision of borrowing’ [did-i <arit] (i.e. the vision that all perfections are borrowed from wuju:d) overwhelming [istila> 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<akis]

It is like that person who used to be naked and he puts on [dar bar kardan] borrowed clothes. This “vision of borrowing” becomes perfectly overwhelming on him [bar vei] in such a sound manner [bar nahji ke durust] that he returns the clothes in imagination and although he still has those borrowed clothes on him, he indeed sees [har a:yina-I = indeed] himself naked. One who possess” such lofty vision attains the station of servanthood [<abdiyyat] and that is above all the perfections of sainthood.

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 <adama].

Bringing them together is like bringing the contrary elements together. [ijtima<-i <anas*ir mutad*adeh]. Here the contrariety of each of them has been destroyed [surat d*iddiya>-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 anothermutad*a:dd counterpart, contraryd*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 orsomething 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<qul] have said that wuju:d is nonexistent and nonexistence qualifying wuju:d is not impossible. [ke

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wuju:d ma<dum ast wa ittisaf-I wuju:d be-<adam muhal nist] Therefore, if nonexistence becomes existent and it becomes colored with wuju:d, why should it be impossible?

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Question: Nonexistence is a secondary intelligible / secondary-level rational concept [ma<qulat-i thanawiyya] which do not have [munafi= inconsistent with] external existence. [Instead, they have only mental existence] Then how can that be qualified with external existence?

Answer: What is understood to be nonexistence is said tobe a secondary intelligible. However, if one single instance from all the instances of nonexistence becomes qualified with wuju:d, what’s the harm? In the same way, the lords of the intelligible (i.e. the philosophers) [arba:b-i ma<qul] have only noticed the outward appearance as opposed to the inner significance [in the way of ashka:l]. And they have said that wuju:d is not 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

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not actually the same thing with interpretation. !!!!! [ne bi-<itibar-i nafs] --- if it were so it would be in contradiction of the opinion of the Sunnite ulama. So understand!

page 11 - 1st para

this paragraph is edited=========This clarification clarifies [la>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<a] are borrowed [musta<ar] from the Venerable Necessary Being. Then he will necessarily recognize H*aqq as good, perfection, beauty and grace. The meaning that is through esoteric interpretation [tawili] of the Generous Verse --- “Allah is the light of the heavens and the earth.” [The Koran 24:35] --- it will become clear from these realizations. [It will become clear] because what is evident is that the contingent things are entirely [ba sirrha] nonexistences that are thoroughly [sarasar] darkness and evil. And the good and perfection and beauty and grace that are in them are from the Venerable wuju:d who is the same [nafs] as divine Essence and identical to all good and perfection. 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. ==============editedpage 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

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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<a^r] from the shadow of the perfection of the Venerable wuju:d. [zil-i kama:lat-i Venerable wuju:d] which has found manifestation as reflection [in<ikas] and has become existent through the bestowal of existence [i:ja:d] from the All-Powerful Chooser as well ===================edited

The criterion [masdaq] of beauty or ugliness [husn wa qabih] for anything is this: He whose face is turned to the last day and who is prepared for it is beautiful even if other people do not consider him beautiful. On the contrary whose face is turned to the this world [dunya] and who is prepared for it, he is ugly [qabih] even if other people consider him beautiful and even if he shows sweetness and freshness [h*ala:wat wa t*ara:wat] --- like ornamentations of this world [kal-muzakharafat al-duniwiyya]

This is why in the Muhammadan Shariah, it is forbidden to look with desire at beautiful beardless boys [be hasan amarad= beardless, arabic] or women outside of marriage [ajnabi] and at the worldly ornamentations [muzakharafat duniyawwi]. It is so since this beauty and freshness arises from [muqtad*iyyat] nonexistence, a fount of all evil and corruption. If the source of this beauty and grace were ontological perfections then the 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<a+t] from married beautiful women and slavegirls [ama>] 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 editedTherefore, 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,

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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, mi-andaz= 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 towards the last world. These things in their this-worldly face are ugly and in their last-worldly 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 [<ard*= width, breadth, presentation, show] of this world and Allah desires the last world.” [The Koran 8:67]

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Supplication: Allah! Make this world smaller in our eyes and make the last world greater in our hearts for in reverence for him --- he who has shown pride in poverty and warded off affluence. Grant the most complete and perfect salutations on him and his descendents.

page 14 1st para

The Great [ajall] Shaykh Muhyiuddin ibn al-<Arabi does not look at the reality of the evil, imperfection and corruption in them (i.e. in the contingent things). So he knows the realities of the contingent things [haqaiq-i mumkinat] as forms in the knowledge of H*aqq [suwwar <ilmiyya-i H*aqq]. And he knows that those forms were reflected in the mirror of the Venerable wuju:d. And he believes [the Venerable wuju:d/ Essence ????

] to be the only thing existent in the outside [kha:rij]. And [he believes that having been reflected in the mirror of the Venerable wuju:d, those forms in divine Knowledge or Cognitive forms] became existent as external forms. [namud kha:riji hasil kardeh ast] And he knows those cognitive forms as forms of the tasks and attributes [shu>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] ??????????????????????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 <adamat and] and along with it the ontological perfection [ba: kama:lat wuju:diyyah] which have been reflected in them and have been commingled. [mumtazaj shad] Verily! It is like what has been described before in differentiated form [or in detail]! Exalted is Allah who proves the truth as the truth and guides on the [straight] path!

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+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

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Son! These knowledges which none among the people of Allah have discussed before --- neither clearly [bes*uri:h*] nor in allusion --- are from the most noble and complete knowledges. After a thousand years, it has become manifestated in the place for revealation [mans*ah>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 [<ajz] servant considers himself as identical to an All-Powerful Lord! What sweetness is there? It is news of great discourtesy!

Son! This time is such a time that in a time full of darkness as this, among the communities of the past, a prophet from the “possessors of resolution” [ulul <ajm; ulul= pl. of dhu= possessors] would appear and revive a new [ihya^>] 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 IsraelAnd 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 <azm] prophet would arrive and a regular prophet would not have sufficed. In such a time a such a scholar [alim] is needed who has [also] completely attained the gnostic sciences [marifat] who will be like the “possessors of resolution” [ulul <azam] prophets of the past.

With the help of the effusion [fayd] of the Holy SpiritAnyone can do that what Jesus has done====================================================== ========page 16

+++++++++++++++++++++++++++++++++++++++++++++++++++Son! Sheer wuju:d [wuju:d-i sirf] is the counterpart [muqabil] of sheer nonexistence [<adama-i sirf]. As it has been said before, sheer wuju:d is the reality of the Necessary Being [haqiqat-i wajib al-wuju:d] and it is identical to all good and perfection. However, [har chand] [when we] contemplate on [malahuzeh] this [identity] [we find that] although [agarcheh] it [i.e. sheer wuju:d] is [ba shad] in the undifferentiated mode [bar sabil ajmal], it does

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not have a place in that abode (i.e. the abode of the Necessary Being) as [ke] it has a taint of shadowness [z*illiyat].

And sheer nonexistence which is the counterpart of that wuju:d is that nonexistence which does not have any relationship with it [i.e. that wuju:d] and it is identical to all evil and imperfection. However, this identity is also not contained [gunji:dam, mi gunjam= to be contained, to be inserted] in there as [ke] it has a measure of relationship

It is known that the complete manifestation of a thing concludes in the true counterpart of that thing. [bastan, mi band= to close, shut, tie, bind, fasten, conclude] “And through their contraries [bi-d*adha], things become clear.” Therefore, necessarily, sheer wuju:d is manifested completely only in the mirror of sheer nonexistence.

It has been established [muqarrar] that descent [nuzul] is in proportion to ascent. [<uruj] Therefore, someone whose ascent, through the solicitude of Allah, is realized [mutaH*aqqiq shod] upto the Venerable Sheer wuju:d, his descent [nuzul] will be upto sheer nonexistence which is its opposite. But during the time of ascent there the gnostic will fade away / be considered perished ????? [istihalak bengali: bilin hoiya jaibe] and for that he should necessarily be ignorant. On the other hand, during the time of descent, the gnostic will be awakened and that is the station of knowledge and gnosis. In this station of waking up, the gnostic is ennobled by the “self-disclosure of the Essence” [tajalli-I dhati] which is free [mubara>] from the taint of shadowness and innocent [munazzoh] of any sign [malahoze] of essential tasks and crossing-overs. [shu>un wa I<tiba:rat-i dhatiyya] and he learns that before these, all the self-disclosures that he has attained have been behind a veil among the veils of names, attributes, tasks and crossing-overs. [shu>un wa i<tiba:rat] --- The gnostic always knows those self-disclosures as a sign of the names and tasks [asma wa shu>un] 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<na-I husn] and it found that what no one else found! That what is ugly in its essence is considered beautiful because of exhibited beauty! [husn <a:rid*I]

The human carnal soul [nafs-I ammara] that, in its essence, is running towards evil --- it has the highest degree of relationship with that nonexistence. Due to this reason, it 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

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++++++++++++++++++++++++++It is necessary to know that --- the gnostic who has completed the gnostic path --- [arifi ta:m al-ma<rifat] after he has traversing [t*wai farmayad] the stations of ascent and the levels of descent [it may have 2 meanings:1) after travelling through ……….. only then one completes the gnostic path2) Although a gnostic does not need to travel …. In order to complete the gnostic path.

Still when he has done both then

--- when he [bengali: descends on sheer nonexistence and] will become a mirror of a specific world [dar-I:] of the Venerable wuju:d, then indeed the gathering of the perfections of the names and attributes will find manifestation [zuhur khwahad yaft] in him. And in a differentiated form all will be revealed [khwahid namud] along with those centers [lataifat-I:] which are included [mutadammin] in the undifferentiated station. Except for him, this treasure is not possible [moyasar] for any one. ===============================edited very well

Being this mirror of a world among the world s is an apparel “worthy of pride” [fakhir] which has been cut and sewn for his size. [cut for one Q-d-a-w] However, within the treasury [khazina-I] of the Venerable Knowledge, there is a differentiation in form. [tafsil-I surat] [?????? Bengali: a similar differentiation?????] Now this, that mirror [of a world among the worlds!!! ] is on the level of knowledge {i.e. cognitive} and the mirror of that gnostic is on the level of the outside [kha:rij] {i.e. externally existent}. It is like that he has revealed all the perfections in the outside. [here mirror of that gnostic= that gnostic being like a mirror etc.]

Question: What is the meaning of “nonexistence is like a mirror”? And when nonexistence is “sheer non-thing” [la shayi: mahd] then how can that be interpreted to e the “mirror of wuju:d”?

Answer: Nonexistence, since it is located in the outside [kha:rij], is indeed “sheer nothing”. However, it has found distinction [imtiyaz] in knowledge, rather it has also attained mental wuju:d to the proponents of mental wuju:d. It can be called the “mirror of wuju:d” by this interpretation, “On the level of nonexistence whatever is from evil and imperfection is established to be from anti-wuju:d [“wuju:d which is its contrary” or nonexistence or wuju:d ke naqid-I u: ast or bengali uha wuju:d-er biporit]. Since [it is from anti-wuju:d] then necessarily it [i.e. whatever is from evil and imperfection] will be taken away.” [mas*lub]

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]

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Son! I hope that the knowledges that have been drafted here are inspirations from the All-Merciful [ilhamat rah*mani] and it is the whole truth [as*l] untainted [shayiba= taint] by Satanic suggestions [waswasa].

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[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 <azi:m], I’ve shown the courage of praising and revealing this tremendous bliss. I hope that it is free from vanity [muznai <ajaba mubara>]. How [cheguneh] can vanity have a place when through the grace of Allah [be-<inayat-i Allah], I’m seeing before my eyes [nasb <ayn ast] every moment my evil and imperfection as my essence and my perfections as gifts from God.

First and last, may praise be on the Lord of the cosmos [Rabbul <alamin]. May salutations and peace be on the Prophet, his noble descendents and the venerable companions [sahaba-i kira:m] perpetually and endlessly. [daiman wa sarmadan] May peace be on the others [sa>ir] 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 Rabbanipage 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 [<adama] to become the locus of manifestation [maz*har] of “wuju:d” and the Necessaryness [wuju:d wal wuju:b].

God Is Incomparable---------------------------

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<il asma> wal s*ifa:t] , beyond the gathering of tasks and “crossing over”s [jami<il shu>un wal i<tiba:rat], beyond manifestation and non-manifestation [zuhur wal butun], beyond “coming out in the open” and “becoming

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hidden” [buruz wal kumun], beyond self-disclosures and manifestations [tajalliyat wal zuhurat], beyond witnessings and unveilings [mushadat wal mukashafat], beyond all sensory things and intelligible things [mahsus wal ma<qul], beyond all illusory things and imaginalized things [mawhum wal mutakhayyal], and God is beyond the beyond, and then beyond the beyond, still then beyond the beyond:

What will we say about the name of this bird?Who lives in the same nest along with the “<anqa”Before man, it is named the “<anqa”For my bird, that name is still hidden

[there is a long darud and other irrelevant things which are skipped] God and the Contingent Things are Different-------------------------------------------------------

“Wuju:d” is the origin [mabda>] of all good [khair] and perfections [kama:lat] and nonexistence [<adama] is the source [mansha>] 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!

In a “sacred saying” God says, “Greatness [kibria>] is my cloak and magnificence [<azi:ma] is my loin-cloth.” If the “ulama of the manifest knowledge” were aware [a:gah migashtand] of this subtle difference [explained above], they would never [har gaz]

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establish “wuju:d” in the contingent things. Neither would they, with “deeper interpretation,” [bi-i<tiba:r ikhtis*a:s*] specify [ikhtis*a:s*..ithbat ..... nami namudand=show the ascription] “wuju:d” of the good and perfection that is specific [ikhtis*a:s*] to that [Venerable] presence in the contingent things. [ikhtis*a:s*-i wuju:d-i mumkin ra].

Lord! Do not condemn us if we forget or err. [The Koran 2:286]

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Many sufis, particularly the latter ones, knows the contingent things as identical to the Necessary and consider [angoshtan] the attributes and acts of the contingent things as identical to His attributes and acts.They say:

Neighbor, friend, companion on the journey --- All is HeThe beggar in his rags, the king in his satin --- All is HeThe separation in the congregation, the assembly in the hidden house By God All is He, then again, by God All is He

However much these masters [proposing Oneness of Being] have shown divergence [tanazzoh= distance, divergence] from making a partner with “wuju:d” and have fled [garikhtan=to flee, retreat, escape, take refuge] from duality, still [ama=now this, still] they have found nonexistence as “wuju:d” and talked about the imperfection as perfection. They say that nothing is evil or imperfect in its essence. Instead, if it is, its merely relative [nisbi wa id*afi]. For example: lethal venom’s relation to man is that of harm in that its the destroyer of his life. On the other hand, its relation to creatures who are created in that poison [i.e. venomous creatures] is that its the elixir of life and a helpful anti-dote to poison. Their teacher [muqtada] in this matter [amr] is unveiling and witnessing. As much [har qaddara] as that appears [zahir sakhtan], they discover that knowledge. “Allah! Show us [arna] the realities of things [al-ashya>] 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<ad az an], whatever that has been unveiled to me [makshuf gashteh=become, been] for dissemination [dar tahrir], has been produced [mi a:rad, a:vardan=to bring, to produce]. Then [ta] the difference [farq ] between [miyan=between. among, middle, center] the two schools, will be completely understood and despite the subtleness [daqt] of their difference, these two schools will not be confused [khalt shodan] with each other.

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Ibn Arabi’s Realization/ Doctrine of the Wah*datul Wuju:d----------------------------------------------------

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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<addada wa takaththara] nor is there any distinction [tamayyuz wa tabayyun]. SUMMARY: Those names, attributes, tasks and crossing overs have gained distinctions [tamayyuz wa tabayyun] in divine knowledge both in an undifferentiated [ijma:l] mode and in a differentiated [tafsil] mode. The name of that distinction in the undifferentiated mode is described as [mu<abbir=expression] the First Entification and in the differentiated mode is named [musamma] the Second Entification. The First Entification is also called “oneness” [wah*dat] or the Muhammadan Reality and the Second Entification is also called “one-and-allness” [wahidiyyat] or the “Realities of the Journey of the Contingent Things” [haqaiq-i sayr-i mumkinat] or the “fixed entities” [a<yan thabita]. They establish [ithbat minamayand] these two knowledged [i.e. cognitive] entifications [ta<ayyun-i <ilmi] ---- oneness and one-and-allness ------ on the level of the Necessary [martaba-i wuju:b].

They say that these entities do not have any external “wuju:d” [wuju:d-i kha:riji] at all and in the outside [kha^rij] nothing is existent except God the Disengaged Unity [ahadiat mujarrada] This manyness which is seen in the in the outside [kha:rij] is the reflection of those fixed entities reflected in the mirror of manifest “wuju:d” who is God (literally: Him except Whom nothing exists in the outside [kha:rij]) and have created an imaginalized “wuju:d” [wuju:d-i takhayyul], like [in the color that] when the picture of an individual is reflected in the mirror and an imaginalized “wuju:d” on that mirror is created.

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For this reflection, an “wuju:d” in imaginalization [takhayyul] is established.. Nothing has been indwelling [hulul kardeh nist] inside the mirror nor any picture has been [gashteh=to become] imprinted [muntaqish] on the surface of the mirror. If there is an imprinted picture then it’s only in an imaginalized form and it appears to be on the mirror like an illusory thing [mutawahm]. This imaginalized [mutakhayyal] and illusory [mutawah*m] things when its the result of divine artisanry [sana<i khudawand-i] then it has been completed with durableness. [itqan tamam darad] { - enough durable ness to last until the last day.} With the uplifting of the illusion and imaginalization, verily ================[these things] are still not eliminated. [biraf< wahm wa takhayyul mar tafa> nagardad] Eternal reward and chastisement [<adhab] for the servant {in the last world} is decided on that basis i.e. on the basis of the works done in this world.

This manyness [kathrat] which has created an appearence in the outside [kha:rij] is classified into three classes [qism]:

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1. Spiritual Entification [ta<ayyun-i ru:h*i]2. Imaginal Entification [ta<ayyun-i mithali]3. Corporeous Entification [ta<ayyun-i jasadi] --- having connection [ta<alluq] to witnessing [shahadat] {i.e. its visible}

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] [<ilm wa kha:rij], the Necessary Essence [dhat-i wajib] or the names and attributes of the Essence (which to Ibn Arabi is identical to the Essence) has been established and he knows the knowledged form i.e. “form in divine knowledge” [surat-i <ilmiyya] as identical to the “possesor of the form” [dhi surat], not as their apparitions [shabah] or images and likewise the “forms of the reflections of the fixed entities”, which in the mirror of manifest “wuju:d”, have created appearences [namudi:=appearence=bikash paida kardeh and] which he considers [tasur ..... kardeh and] identical to the fixed entities not merely as their apparitions/likenesses [shabah], then he is compelled to declare unificationism [ittih*a:d] and say “All is He _ hama ust.”

This is Ibn Arabi’s clarification [bayan] on the matter [mas>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.

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To sum up, [baljumleh] none from this Tribe [t*aifah] before the Shaykh has spoken on these knowledges and mysteries [<ulum wa asrar jaban ne kashadeh ast] and have described this clarification in this manner [nahj]. All the time speeches of Tawhid and unificationism [ittih*a:d] in the state of predomination [ghalabat] of intoxication [sukr] has been coming out of them and “I’m H*aqq [Ana al-H*aqq]” and “Exalted as God am I [Subhani]” have been said. Stll, the justification for unificationism has not been made and the source of the Tawhid has not been located. Therefore Ibn Arabi has come as the demonstration [burhan] for the earlier ones [mutaqaddimun] from this Tribe and has become the argument [hujjat] for the later ones [muta>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!

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Mujaddid’s Refinement of Wah*dat al-Wuju:d --- commonly known as Wah*dat al- Shuhud------------------------------------------------------------------------------------------------------------

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 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 all-embracingness that is unknown in its howness [liannahu al-wasi< bil-wasi< al-majhul al-kifiya].

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<ad* wa tajzi; verb jaza>] 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<rad*]. There is nothing like God! It is not in essence, nor in attribute nor in act.

Even with the existence of the distinction “without how” [bichuni] and the all-embracingness [wasa<at] “without how [bikayfi], the names and attributes of the Necessary, in the abode of knowledge [khana-i <ilm] have again [niz] created differentiation [tafsil] and distinction [tamyiz] and have been reflected.

The Difference between the two Realizations/ Doctrines----------------------------------------------------

Every name and attribute, which have found distinction on the level of nonexistence, has a counterpart [naqid] in the abode [mawt*in] of knowledge.

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For example: What is the contrary [naqid] of the attribute of knowledge in the level of nonexistence is “nonexistence of knowledge” or ignorance and what is the counterpart [muqabil] of the attribute of power [qudrat] is incapacity [<ajz]. For other attributes, the same line of reasoning may be taken.

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Those counterpart nonexistences [<adamat muqabila] have also attained differentiation and distinction [tafsil wa tamyiz] within the Knowledge of the Necessary. They have become mirrors [maraya:-i: ???] for the counterpart Names and Attributes [of those nonexistences.] [mara:ya:i:??? asma: wa s*ifa:t muqa:bilah khood gashteh]. And have become loci [maha:l] for the manifestation of their reflections [zuhur <akus anha shad].

To me, those nonexistences along with those reflections of the names and attributes are the realities of the contingent things. In summary: Those nonexistences like [dar rang] those roots [us*u:l, singular:as*l] and matters [mawad, singular madda; substratum] are those quiddities and those reflections are like [hamchun] those “forms of the state” [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 <adamat dar khane-i <ilm-i z*ahir gashteh] and have been commingled with one another [ba: ekdigar mumtazaj shadeh].

The All-powerful Chooser [Qadir-i Mukhtar] whenever He wills having chosen [gardanideh/here it must mean chosen!!!] one quiddity [ma:hiyyati] from all those quiddities commingled [mahiat mumtazaja] with the shadow-like “wuju:d” which is a ray [parto] from the “wuju:d” Who is the Qualifier [wuju:d-i muttasif] and then makes it existent in the outside [kha:rij]. To sum up, having cast a ray from the “wuju:d” upon [bar] these commingled quiditties [mahiat mumtazaja] , He makes it the origin [mabda>] 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<ir-i s*ifa:t-i u:] {like its- the contingent things - attributes !!!!!} ___ a ray from the Being/ “wuju:d” and from the perfections [kama:lat] that follow Him. For example, knowledge of the contingent thing [<ilm-i mumkin] is a ray of from the knowledge of the Necessary and a shadow that has been reflected on its counterparts [muqabil....]. For example, the power of the contingent thing [qudrat-i mumkin] is also a shadow reflected on its counterparts [muqabil] which is incapacity [<ajz] and likewise “wuju:d” of the contingent thing is also a shadow from the “wuju:d” reflected on the mirror of its counterpart nonexistence.

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I’ve brought it from the house, it’s not mine [nakhast]You gave everything, nothing is mine [tost]

However, to me the shadow [z*ill] of something is not identical to that thing. Instead its a apparition [shabah] or an image [mithal] of that thing. To interprete one as the other is impossible. Therefore, to me the contingent things are not established to be identical to the Necessary. Whatever reality contingent things have is nonexistence. The reflection

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that is reflected there {nonexistence} from the names and attributes is the apparition [shabah] and image of those names and attributes, not identical to them {i.e. not the actual names and attributes}. Therefore “All is He” [hama ust] is not correct , instead what is correct is “All is from He” [hama az ust]. Whatever is essential to the contingent things is nonexistences which are the source of all evil, imperfection and loathsomeness [khubth]. So whatever is found in the genus/category of perfection [jins-i kama:lat] in the contingent things (e.g. its “wuju:d” etc.) is from God [wuju:d] and that what comes from Him [tawa^bi<] ---- whatever has been acquired from Him, rays from the perfections from the Essence of God. Therefore, God is necessarily the light [nur] of the heavens and the earth. And whatever is beyond God is darkness [zulmat]. Why not? Since nonexistence is below the darkest ?????????. Realization [tahqiq] of this discussion is in the writing in the name of my late eldest son on the talk on the reality of “wuju:d” and the realization [tahqiq] of the quiddities of the contingent things. [Maktubat, Volume I, maktub #234, written to 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.

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“Whatever beautiful that happens [asabaka] to you is from GodAnd 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?

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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 [<alam]. [question: is not the cosmos within the outside [kha:rij]?]

I establish the shadow-like wuju:d [wuju:d-i z*illi] in the outside [kha:rij]. They infer that the shadow-like wuju: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.

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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 {<alam]. They would cease saying that the cosmos exists only in illusion [wahm] and imaginalization [takhayyul] and they would not deny the external wuju:d of the attributes of the Necessary Being. Also if the ulama of the manifest knowledge also aware of this, then they would not establish it all the time that contingent things have root wuju:d [wuju:d as*li]. Instead, they would have known shadow-like wuju:d [wuju:d-i z*illi] as sufficient. I have written in several of my writings “the term wuju:d is applicable to the contingent things is in its real meaning --- not [or inconsistent with=munafi] in a metaphorical [majazi] meaning” That statement is not in antithesis to that realization [tahqiq]. Because the contingent things which are in the outside [kha:rij] with shadow-like wuju:d are existent in the real way [betariq haqiqat] not merely in an illusory or an imaginalized [tuwahm or takhayyul] way, as they believe.

Question: Ibn Arabi has said in the Futuhat that the fixed entities are a barzakh in-between [bayna] wuju:d and nonexistence. Therefore, according to him, nonexistence is also included in the Realities of the Contingent Things [which is also your realization]. So whats the difference between this realization [tahqiq] and that saying [qawl]?

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Answer: He has called it a barzakh according to the understanding that forms in divine knowledge [suwar-i <ilmiyya] {or the fixed entities} have two faces. One face is toward wuju:d via the intermedediation of knowledged fixity [thubut <ilmi] and another face is toward nonexistence via the intermediation of the external nonexistence [<adama kha^riji]. It is so because, to him [<indahu], those entities do not have external wuju:d at all. [literally: does not even hope for the smell of /shama=sh-y-m=to look out,expect,hope for; ra>ihah=smell......<indahu]. The nonexistences that have been included in this realization have a different reality.

Likewise, what [a^ncheh] is called Exaltation [<izza; Inaccessibility] in some [ba<d*i] expressions --- which is ascription of [unbounded!!!!] nonexistence onto the contingent things --- [itlaq-i <adama bar mumkin rafteh ast] means that externally nonexistent thing [marad az an m<adum kha:rijiyya], not the nonexistence whose realization we’ve discussed before.

God is beyond of beyond from those names and attributes which have had differentiation 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<qula:t rational conceptsmaktub 2-3

Written to Khwaja Muhammad Said. It says that all external and internal all spiritual ----- are reflections and talks about the lesser sainthood, perfection of prophethood etc.

In the name of Allah the All-Merciful and Compassionate. All praise is for Allah and may peace be on His chosen servants.

Whatever appears in the mirror out of the selves [afa:qi:] and in the mirror within the selves [anfusi] is branded [muttasim] by the mark [da:gh] of shadowness. Therefore, they deserve to be [sazawar= deserving] extinguished [nafi:] and then the root will be established. So when the domain out of the selves [afa:q] and the domain within the selves [anfus] is crossed then the knot of shadowness will be cut and the self-disclosure of the act and the attributes will begin. And then it will be understood that all the self-disclosures that have appeared in the journey out of the selves [sayr-i afa:qi:] and in the journey within the selves [sayr-i anfusi] previously, --- although they were known to be

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self-disclosures of the Essence, --- still all were known to be attached [ta<alluq] to the shadows of the act [zilal-i fa<al] and attributes as opposed to the actual [nafs] act and attributes. How will it reach its essence?

Its because the Circle of Shadowness ends [nihayat] with the end of the domain within the selves [anfas]. Therefore whatever appears in the domain out of the selves and the domain within the selves [afa:q wa anfas], all is within that Circle [of Shadowness]. Act and attributes also --- whatever are within the Reality of the Shadows of the Venerable wuju:d --- all are within the circle of the root. The friendship of this level is the friendship of the root. Unlike the friendship of the previous level, which has attachment with the domain out of the selves and the domain within the selves [afa:q wa anfas], it is friendship of the shadow. ?????

The people who have reached the end of the circle of the shadow attain [moyasar ast] the lightning-like self-disclosure [tajalli-i barqi:], which grows from the level of the root. It saves [raha:nidam, raha:nam] them from the knot of the domain out of the selves and the domain within the selves [afa:q wa anfas] for a moment. And for those people who cross the circle of the domain within the selves and the domain out of the selves [afa:q wa anfas] and reach the root from the shadow, this lightning-like self-disclosure [tajalli-i barqi:] is 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 [mu<a:malah] is even above the self-disclosures and manifestations. It is since no self-disclosure and manifestation, to whatever level it may be attached, is free from the taint of shadowness. And being captivated [gereftari:] by the root of the roots, it makes them empty of the shadow and rescues them from an inability to hit the mark [literally: zi:gh-i bas*r= poor eyesight].

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The end of the perfection [nihayat-i kama:l] of the friendship of perfection (i.e. the lesser friendship) is connected to the lightning-like [barqi:] self-disclosure by obtainment [hus*u:l]. This lightning-like self-disclosure [tajalli-i barqi:] is the first step of the greater friendship and that is the friendship of the prophets. On the other hand, the lesser friendship is the friendship of the friends. From this, you should find [yaft shodan= to be found or obtained] the difference between the friendship of the friends and the friendship of the prophets (note bengali: i.e. the end of the friendship of the friends is the beginning of the friendship of the prophets).

What shall I say about the "perfection of prophethood" of the prophets! The beginning of prophethood is the end of that /prophethood/friendship [of the friends]. As he was the follower and heir of the prophets, Venerable Khwaja Naqshband obtained a share of the "friendship of the prophets." For this reason, he said, “We have inserted [darj kardan] the end in the beginning." I know this much about the Naqshbandiyya relationship and presence that when it will gain perfection then it will join [pivistam, mi pivandam] the greater friendship and obtain it completely. {And it will obtain many [wa:fir] of its parts

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[hazz]} The other Lineages are its opposite in that their perfection ends at the lightning-like self-disclosure [tajalli-i barqi::].

page 112 1st para

You should know that the journey that happens after the journey out of the selves [sayr afa:qi:] and the journey within the selves [sayr anfusi] is the journey within Divine Nearerness [aqrabiyyat]. It is since the Divine Act [fa<l] is closer [nazdiktar] to us than even we are to ourselves [az ma bema nazdiktar]. Likewise the Divine Attribute [s*ifa:t????] is closer to us than both we are to ourselves and we are to the Divine Act. And the Divine Essence is closer to us that us that both we are to ourselves [az ma bema] and we are to the Divine Act and the Attribute [s*ifat]. Journey in these levels is journey in [note bengali: the Circle of] Divine Nearerness. The Realities of the Self-Disclosure of the Act, Self-disclosure of the Attributes and Self-disclosure of the Essence --- all have been self-realized [mutah*aqqiq] in this abode [mawt*in]. Salvation is attained in this place from the realm of authority [sultanate] of illusion and the circle of imagination [khaya:l]. It is because the authorities [sultan] of illusion and imagination have no realm of authority [sultanate] outside the circle of the domain out of the selves and the circle of the domain within the selves [da>ira-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 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 [<illat] growing from [turshi:= souring from, as milk turns sour] illusion. May be it is for this reason that Venerable Mawlana Rumi desired death [arzu-i: mawt] as he became possesed [h*!!!it*eh] by illusion and trapped [kaida] by imagination and [as a result] he was driven helpless. [He desired death] so that he would be able to embrace [dar kinare] what he desired naked [<uryan] of the clothing of illusion and imagination. And prior to death, he forbade people to pray "May Allah cure you!" and instead, he recited:

When I shall be [shodam,shovam= to be] naked from the body [tan]And He will be naked from imaginationTill then I shall walk gracefully [ta khara:mam]In the end, with the beloved, is the "union" [al-wis*a:l= union with the beloved]

page 113

Listen! I said previously that in the the domain out of the selves and in the domain within the selves [afa:q wa anfas], what are there are the self-disclosures of the "shadows" of the Acts and Attributes as opposed to the self-disclosures of the of the Acts and Attributes

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themselves. Its clarification is that engendering [takwin] is indeed a Real Attribute [az s*ifa:t-i haqiqiyya], as the Maturidite ulama maintains (may praise be to Allah Who has kept me with them) and it is not a relative attribute [az s*ifa:t-i id*afiyya] as the Asharite ulama maintains [za<ama].

As compared to the other attributes, there are many more relationships [id*afat] in this attribute. [literally:the 'likeness of relationship' predominates] So it appears to be [goman burdeh and= it has carried the opinion; goman= belief, opinion; burdan= to carry] a relative attribute [az s*ifa:t-i id*afiyya]. However, its not really that, instead, its a Real Attribute albeit commingled [mumtazaj] with the color of relationship [rang-i id*afat].

This Attribute of Engendering is lower than all the other Attributes. Still its colored by the color of the highest Attributes [s*ifa:t-i <a:liya]. For example, it has relationships with Knowledge and Life [hayat] as well as parts [haz*-i:] of Power and Desire [qudrat wa iradat].

This Attribute of Engendering has many particulars [juz>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 [an<am], the act of giving someone agony [i:la:m] Although these particulars are parts of the Divine Acts, still, in reality, they are shadows of that Attribute [of Engendering] and outside the Circle of Real Attributes [da>ira-i s*ifa:t-i haqiqiyya]. This Act [of Engendering] has two faces. One face is towards the agent [fa:<il] and the other face is towards the object of the act [maf<u:l]. In the vision of unveiling [naz*ar kashfi:], both of the faces appear to be distinct [mutma:yiz]. The first face is the higher one [<ali] and the second face is the lower one [safil]. Also the first face appears to be the root and the second face is in the color of the shadow of the root [z*ill-i as*l]. Also, the first face has the color of Necessaryness [wuju:b] and thes second face has the color of Contingentness [imka:n]. This second face is the place of origination [mubadi:] of the entifications for everyone except the prophets (i.e. for the honorable friends [awliya>-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].!!!!!!!!!!!!!!!

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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 <azi:m].

page 114 1st para

You should look at some of the other letters where there are realizations like this realization of the real attributes. [Most probably Maktubat, Volume I, letter #294]

page 114 1st para 2nd line

You should know that the second face of the Act means the connection [ta<alluq] of the Act with a specific created thing [khulq khas*s*] e.g. with Zayd [B:i.e. the act of creating Zayd]. And this act of creating Zayd seems to be a particular among the particulars of the universal act of creating [mutlaq-i khulq]. This specific act of creating [khulq-i khas*s*] that is related to Zayd has its own particulars as well e.g. the act of creating Zayd's essence, the act of creating Zayd's attributes, the act of creating Zayd's acts. So these "particulars" of the "act of creating Zayd" are "shadows" indeed of that "act of creating Zayd." ============ The act of creating the act of Zayd has also shadow and locus of manifestation. That is called the "performance" [kasb] of Zayd. It is related to his [Zayd's] act. Zayd didn't bring this performance from his father's home. Instead, his performance is a ray [parto] from the Divine Act of Creating. Therefore, it is known from this gnostic knowledge [ma<arif] that the Act is a shadow of bringing-into-existence [takwin]. And the second face of the Act is the shadow of indeed of the first face. This realization has been explained before.

The second face again has a shadow e.g. the creation of Zayd [khalq-i Zayd]. And the creation of Zayd again has shadows e.g. the creation of the act of Zayd [khalq-i fa<al-i Zayd]. And these shadows again has shadows e.g. the performance of Zayd etc.

page 114 para starting on last line+para continuing on page 115

Now that you have learned these knowledges, at this point you should learn this knowledge. Let's take the attribute of "performance" as an example. Let's assume that it is taken away [muntafi:] from Zayd and the relationship [id*afat] of that [attribute of performance] with Zayd is indeed eliminated. So, during the time of wayfaring, when the wayfarers see that [Zayd has no attribute of performance] then they know H*aqq as the agent of that act. In fact, they know all the acts of the created things as the act of one

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agent. When this meaning appears, then they believe that it is the self-disclosure of the Acts.

Is this self-disclosure the self-disclosure of the Divine Act [fa<l]? Or is it the self-disclosure of a shadow among the shadows of that Act [fa<l] that has descended down the levels (C:i.e. it is the shadow of the shadow of the shadow of the shadow and so on many more times) and has obtained the name "shadow [of the Divine Act]" (C:i.e. just the first-time shadow as opposed to shadow of a shadow)? They should consider this as well.

They should also compare the other self-disclosures with the self-disclosure of the Act and decide if they have found a shadow among the shadows as sufficient and have considered it to be the root of the roots [as*l al-as*l]. And have been satisfied with walnuts [juz] and raisins [mawyiz].

115 1st para++++++++You should know that in the Necessaryness of wuju:d [wuju:b-i wuju:d], if there is any relationship [nisbat wa id*afat] then necessarily that [relationship] is found on the level of the Act. [fa<l] If this relationship is unrelated to the cosmos and instead specific to the Artisan of the cosmos then it is related to the first side of the above-mentioned [ba:la: zikr yafteh ast] Act [fa<l].

Question: In this clarification, it becomes concomitant that wuju:b [Necessaryness] is not established on the level of the Divine Essence and Attributes. So the Divine Essence and Attributes should not be called "necessary". Therefore, wuju:b is negated [mas*lub bud] from Venerable wuju:d and Attributes, just like contingentness [imka:n] and impossibleness [imtana<] are negated [mas*lub ast]. Therefore, a fourth category is established apart from Necessaryness [wuju:b], contingentness [imka:n] and impossibleness [imtana<a]. However, according to intellect [<aql], the categories (of relationships of quiddities to their wuju:d) are limited to these three categories. [So how can there be a fourth category?]

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]]. [???<aina:=!!!!]

And the Divine Attributes exist by His Essence not by His Existence --- the attribute of existence has no relevence there. So the Divine Essence and Attributes are far above those three categories. GIST: There is no way to understand it in its entirety [kunh]. Still

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if you try to understand the Divine Essence and the Attributes through the intellect, [employing conceptual methods like] phases [wujuh] and crossing-overs [i<tiba:rat],

page 116

then the Divine Essence appears to be Necessary in its [the Essence's] shadow-like imagined wuju:d [al-wuju:d al-tasawwuri: al-z*illi], as its [this Necessaryness is] appropriate for His Independence.

[On the other hand,] His Attributes appear to be contingent in their mental wuju:d. As it [this contingent state] is appropriate for them [the Attributes] as they [the Attributes] are in need [ihtiyaj] of the Essence. Therefore, the Divine Essence and the Attributes, in accordance to their own definitions [hadd-i anfusha], are above the level of Necessaryness and contingentness. They are also above the level of wuju:d.

As the Essence is imaginary shadow wuju:d, necessaryness [wuju:b] is appropriate for the Divine Essence and contingentness is appropriate for the Attributes. Therefore, with respect to external wuju:d, the Attributes are neither necessary nor contingent. Therefore, with respect to external wuju:d, the Attributes are neither necessary nor contingent --- They [the Attributes] are above necessaryness and contingentness. However, with respect to mental wuju:d, they [the Attributes] are contingent.

They [the Attributes] do not become newly arrived [ha:dith] because of such contingentness.

?????????? look at AMRITSARISince contingentness of Attributes is different from the contingentness of the (other) contingent things / Since other contingents need perfection from outside but the Attributes don't./ Since that contingentness is not its own [or essential] like other contingent things, instead its due to its shadow-like wuju:d [bal li-wuju:datha al-z*illiyya] /// ?????????????

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 instances/occurences [ta<rid*an] for the quiddities [li-al-ma:hiyyat] according to the specificity of the mental wuju:d.MEANS: That the quiddities are universal or particular according to the specificity of their mental wuju:d.

================Therefore, a quiddity, while in a state of having external wuju:d, will not be qualified by the two of them [huma: ] For example, let's assume that ZAYD is existent in the outside. Before one thinks about him [ta<qul], he is neither a universal nor a particular.

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Instead, he has become a particular [lit: particularity has ocurred/happened to him] after shadow-like mental wuju:d. [has happened]. Instead we say that all the relationships [al-nisbat], attributions [al-id*afat], properties [al-ahkam] and crossing-overs [i<tiba:rat] that are predicated to God e.g. divinity [uluhiyya], lordliness [rububiya], firstness [awwaliyya] or beginninglessness [<azaliyya], that exist apart from the Eight Attributes, verily they are truly [tasdiq] in God when we interprete [b-i<tiba:r] it through imagination or intellect [al-tasawwur wa al-ta<ql]. [bengali is slightly inaccurate here]

Or else [wa illa] His Essence, as His Essence [min haithu hua], is not attributed by any attribute, nor named by any name nor ruled by any ruling property [hukm].

page 117

The Names and the Properties [ahkam] with which Exalted Allah, Lord of the Shariah has designated His Essence, they should be interpreted as/with "proportionality" [tanasub] and "similarity" [tashabuh]. So that there can be [literally: for the "coming to be" [takawwun] of] something "near" [qaribah] [their intelligence and knowledge] that the creation understands. And so that there can be [literally: for the "coming to be" of] conversation between themselves in proportion to their intelligence [ <ala qadr-i <aqlhum].The mental wuju:d of Zayd who is existent in the outside is not observed --- in such a situation if it is said that

!!!!!he is/is with a particular [juz>i:] 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 [<ala wa awla wa ansab] than the contingent domain or the impossible domain having such property. Else [except for that reason], neither wuju:d nor wuju:b may approach God the Divine Person, and likewise, neither may the contingent domain nor the impossible domain.

So understand this gnostic knowledge that is noble and holy [quddus]! It is the foundation [asas] of the religion and the gist [khulasa] of the knowledge/science??? of Divine Essence and Attributes. None among the magnificent and the great men has spoken on this matter. Allah has given me [literally: this servant] exclusive possesion of this gnostic knowledge.

May there be peace on them who follow guidance!

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