English translation of Maktubat Imam Rabbani (selective 100) | Mujaddid Alf sani | Sheikh Ahmad sirhindi

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86 - SECOND VOLUME, 8th LETTER

This letter, written to Khan-i khanan Abdurrahim, explains the iman through the ghayb of the Khawas, i.e., of the distinguished, that of the ignorant, and that of those men of tasawwuf, who are between these two, and compares them: Hamd be to Allahu ta'ala. Salam to those slaves of His chosen and loved by Him!

Translation of a Persian line: 
No matter whatsoever, it is sweeter to talk about the beloved!

It is declared in the hundred and eighty-sixth ayat of Baqara Sura, "My slaves ask you about Me. I am so close to them!" and in the seventh ayat of Mujadala Sura, "When three men talk secretly, Allahu ta'ala becomes the fourth. When five people talk secretly Allah becomes the sixth. Also, when they are fewer or greater Allahu ta'ala is together with them, no matter where they are." Allah's being close and together is bichun, as He Himself is. That is, the case is not as we know or understand it. How it is cannot be understood. Men, who can understand through the sense organs and with the help of the mind, cannot understand things that cannot be sensed or thought through the mind. Allahu ta'ala is far from everything which comes to our mind, thought and comprehension when said "close and together" and from all the things which the Awliya perceive through kashf and shuhud. He is never like any of them. To consider Allahu ta'ala to be like one of the above mentioned images causes one to deviate into the corrupt and eccentric way called Mujassima, which is one of the seventy-two heretical groups. We believe in the fact that Allahu ta'ala is close to us and together with us. But we cannot comprehend how this closeness and togetherness is. The grade which the greatest Islamic savants can reach in this world is to believe in Allah's Person and His attributes through ghayb, that is, without knowing how they are.

Translation of a Persian couplet: 

When told, "Alastu...," those who were vigilant said,
"He exists," and they said no more.

The iman through the ghayb, which is held by a few beloved, distinguished and exalted scholars, is unlike the iman of the ignorant through the ghayb. The ignorant have attained the honor of iman through the ghayb by hearing from others and through deduction. The distinguished have believed by realizing the existence of the ghayb by means of Allah's veils of jamal and jalal, tajallis and zuhurs. On the other hand, men of tasawwuf, who are between these two groups, upon seeing the curtains and tajallis, have thought they comprehended the ghayb and have said that they attained iman-i Shuhudi instead of iman-i ghaybi. They think that iman-i- ghaybi is the iman of the ignorant and even of the enemies. As it is declared in the fifty-fourth ayat of Muminun Sura and in room Sura, "Those who are in each group think that what they themselves understand is right." Another reason why I am hurting you by writing these is that Mawlana Abdulghafur and Mawlana Hajji Muhammad are among those who are close to us and whom we love. Every favor bestowed upon them will please us, who are faqirs.

A Persian line in English: 

It causes no sorrow to converse with benefactors!

I send my salam.