English translation of Mabda-o-Ma-ad | Mujaddid Alf sani | Sheikh Ahmad sirhindi

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Translation: Sufi Irshad Alam

The Origin and the Return

Mabda’ va Ma`ad

The Great Mujaddid
Ahmad Sirhindi

Translation and Annotation
 Irshad Alam


ã 2009 Irshad Alam. All Rights Reserved
Started in 1994; some more done in 2002; More done on 2007 and more being done in 2008,9

In the name of the Allah the All-Merciful and the Compassionate.
By divine assistance! And grace from the All-Merciful!

The Sermon (Khutba)

I praise Allah in the beginning and in the end and give peace (salli) to His beloved (haibibihi) Muhammad and his noble (amjad) progeny.
Now this is a noble monograph (risalatun sharifatun) containing (mutadamminatun) subtle allusions glowing with (isharatin latifatin ra’iqatin) superlative subtle secrets (asrarin daqiqatin fa’iqatin). It is from a magnanimous imam (imam al-humami) who is the argument of Allah to the human race, (hujjati ‘llahi ‘l-anami) the exemplar to the poles and the pegs (qudwati ‘l-aqtabi wa ‘l-awtadi), the qibla of the substitutes and the solitaries (qiblati ‘l-abdali wa ‘l-afradi), the unveiler of the mysteries of the “seven oft-repeated verses” (kashifi asrari ‘l-sab`i ‘l-mathani), Hazrat Mujaddid of the Second Thousand Years, the one whose transmission (nisbat) is wuwaisi or without inter-mediation, the “Rahmani,” the knower of the Lord (al-`arif al-Rabbani), the shaykh of Islam and the Muslims, our shaykh and our Imam AHMAD al-Faruqi who is Faruqi in physical lineage, Hanafi in school of law and Naqshbandi in [sufi] affiliation (mashraban).
May the suns of his good-guidance-giving do not cease to shine brilliantly (sati`atan) on the horizon! And may the people benefit from religious exercises that he [prescribed] (riyadi ifadatihi) abundantly (ra’i`atan)!
Allah is the only one to turn for help (musta`an) and it is on Him that we depend (tuklan).

Minha 1

The Attraction and the Wayfaring

In the vision that is in this chapter, the Mujaddid describes his mystic visions regarding his wayfaring along his sufi path. The Great Mujaddid writes about how he started his sufi training in the Naqshbandi tariqa from Khwaja Baqibillah.
When I had experienced the desire for this path, divine grace (`inaya) made me reach (rasaandam, mirasanam= to cause to reach) one among the caliphs (khalifa) of the family of the Hazrat Khwajas (hadrat-i khwajaha) (qs) {XE “Khwajegan” \f “names”} [or the Naqshbandi masters]. I learned the tariqa of these masters from him [i.e. Khwaja Baqibillah] and tenaciously clung to his companionship (suhbat).
Khawajas, khwajegan:
tariqa, caliph (khalifa):
Companionship (suhbat): it means to be around a master and receiving energy from him. Attaining companionship of the teacher is especially critical for students in the Naqshbandi tariqa. For this Naqshbandi-Mujaddidi tariqa is the sunna tariqa ― it strictly follows the sunna. Companions of the Prophet are the greater than the greatest friends of Allah (awlia’) and they realized their sublime station only via the companionship of the Prophet. Through the bondage of love and affection they nurtured with the prophet, they attained energy and blessings abundantly. In the same way, the aspirants in the Naqshbandi tariqa attain all the benefit that they receive via the companionship of their teacher.
Now the Mujaddid starts to describe his initial sufi journeys (sa’ir).
Journey (sing. sa’ir, pl. sa’irat): define


First, he attains the Naqshbandi attraction.
Through the blessing of the face-turning (barakat-i tawajjuh-i) of that master, I attained the attraction (jadhdhba) from God that the Khwajas [or the Naqshbandi masters experienced and instituted in their tariqa] (jadhdhba’i khwajaha). [That attraction] rose up to the attribute of qayyumiyat on the station of annihilation (keh dar sifat-i qayyumiyat az jaht-i istihlak mikhizad). And I drank the elixir to my satisfaction from this [Naqshbandi] tariqa where the end has been inserted in the beginning. When I realized this [Naqshbandi] attraction, my wayfaring (suluk) came to a conclusion (qarar).
Face-turning (tawajjuh):
attraction (jadhdhba) and wayfaring (suluk):
dar sifat-i qayyumiyat az jaht-i istihlak:
indiraj-i nihayat fi ‘l-bidayat: lit. “insertion of the end in the beginning”, a unique feature of the Naqshbandi tariqa is

that the end has been inserted in the beginning. In the other tariqas, suluk comes before jadhdhba. Here, suluk means ??????

In contrast, in the Naqshbandi tariqa, jadhdhba comes before suluk
Second, the Mujaddid reaches the end of his road by the spiritual assistance from Hazrat Ali. That is, the Mujaddid ascends upto the point that was his own origin of entification (mabda’-i ta`ayyun).
By the spiritual nurturing (tarbiyat-i ruhaniyat) of [Hazrat Ali] the conquering lion of Allah (may Allah brighten his face), I reached the end i.e. upto the divine name that is my lord [or my origin of entification, mabda’-i ta`ayyun].
lord, origin of entification (mabda’-i ta`ayyun):
Third, the Mujaddid ascends to the Muhammadan reality.
From that name, I ascended to (`uruj) [the station of] “supreme receptivity” (qabiliyat-i ula), which is another name for the Muhammadan reality (haqiqat-i muhammadi) (س ). [And I ascended there] by the spiritual assistance from Hazrat Khwaja [Bahauddin] Naqshband (qs). {XE “Naqshbandd, Khwaja Bahauddin” \f “names”}        
Fourth, the Mujaddid soars above the station of Muhammadan reality by the intermediation of Hazrat Umar Faruq.
From that place, I soared (isti`la) above that [supreme] receptivity (qabiliyat) by [the spiritual assistance from] the “master craftsman of spirituality” (dastgir-i ruhaniyat) Hazrat [Umar] Faruq (daad).
Fifth, the Mujaddid reaches to the station of the Muhammadan poles by the spiritual intermediation of the Prophet Hazrat Muhammad (sin) and Khwaja Alauddin Attar.
And threreon, [I ascended] to a station that is above that [older station of supreme] receptivity (qabiliyat).
And he learns that this new station, which is more beautiful than the older station of supreme receptivity, is the gist or undifferentiation (ijmal) of the older station of supreme receptivity.
Indeed [I found that] that [previous station of supreme] receptivity had been a differentiation of this [new higher] station [where I am now, which is right above the older station of supreme receptivity]. And that [new higher] station was more beautiful than that [older lower station of supreme receptivity.] (an qabiliyat ka ‘l-tafsil ast ― mar an maqam ra ― va an maqam ajmal-i ust).
And the Mujaddid learns that the name of this new station is the station of the Muhammadan poles.
That [new] station [that is right above the station of supreme receptivity] is the station of the Muhammadan poles (aqtab-i muhammadiya). I progressed (taraqqi) by the spiritual nurturing (be-tarbiyat-i ruhaniyat) from [Hazrat Muhammad] the seal of the messengers (salam). And while arriving (be-waqt-i wusul) on this station, I received the spiritual assistance (madad az ruhaniyat) of Hazrat Khwaja Alauddin Attar {XE “Attar, Khwaja Alauddin” \f “names”} who was a caliph of Hazrat Khwaja Naqshband (qs) {XE “Naqshband, Khwaja Bahauddin” \f “names”} and the pole of good-guidance-giving (qutb-i irshad) [of his time].
This station is the highest point that to which the poles ascend. The circle of shadow (da’ira-i zilliyat) ends after having reached this very station. [And right above it lies the circle of prototypeness, the realm of God].
Peace to them who follow guidance! Wa ‘l-salamu `ala man ittaba`a ‘l-huda!

Pole (sing. qutb, pl. aqtab): Pole is a highly exalted friend of God who is the source of energy and blessings in his locality. The Mujaddid follows Ibn Arabi in his concept of the pole. In the Maktubat, he quotes Ibn Arabi to say that there is a pole in most cities and locality. It is through the intermediation of the poles that all guidance and good-instruction-giving continues. The head of all the poles of the world is the pole of good-instruction-giving (qutb-i irshad), he is concerned with the spread of religious guidance to the people of the world. Lower in rank is the pole of worldly activities (qutb-i madar) who is concerned with the worldly matters like determining who will wield political power, what would be the state of the economy etc. Under them, there are many other poles doing the work.
Solitary (sing. fard, pl. afrad) refers to highly gifted Sufis who attain the ultimate nearness of God. Their eyes are focused towards God only, not at all towards the creation. They are called solitaries as they are not under any pole (qutb), instead they receive the energy and blessings directly from God without any pole’s intermediation.
Sixth, the Mujaddid comments on the next station which is the station of the prototype commingled with the shadow. Only solitaries and a few elect poles who are companions to the solitaries may enter here.
After then starts the station of [that which is the] pure prototype or the commingling of [the prototype and] the shadow (asl-i khalis ya mumtazaj be-zill).
It is the solitaries (afrad) who deserve to attain this felicity.
However, some of the poles (aqtab) ascend (`uruj) to this commingled station (maqam-i mumtazaj) as a result of the companionship (musuhabat) of the solitaries (afrad). And they observe (nazir) the prototype commingled with the shadow.
Nevertheless, only the solitaries may reach the pure prototype (asl-i khalis) or [even proceed far enough so that they are able to] observe that [pure prototype] and differentiate (tafawat) between its degrees (darajat). [Even those few elect poles who proceed far enough so that they may observe the prototype commingled with the shadow, even those elect poles may not proceed to this station and so they may not observe the pure prototype.]
This is the bounty of Allah. He gives whomever whatsoever He pleases! And Allah possesses magnificent bounties! (Dhalika fadlu ‘llahi yu’tihi mayyasha’u wa ‘Llahu dhu ‘l-fadli ‘l-`azim.) (Koran 62:4)
While still on the earlier station of the Muhammadan poles, the Mujaddid had also received the post of the pole of good-instruction-giving from Prophet Muhammad.
When I had reached (usul) the station, which is the station of the poles (maqam-i aqtab), [Pophet Muhammad,] master of the religion and the world (salam) graced me with the ceremonial robe (khil`at) of the pole of good-instruction-giving (qutb-i irshad) and honored (sarfaraz) me with this post.
And the Mujaddid was granted the state of Prophet Muhammad. (peace)
After that, by divine grace (SWT), I was included in his state [i.e. I shared the same benediction that were being given to the Prophet Muhammad].
The Mujaddid traverses many lofty stations and finally reached the station of the prototype commingled with the shadows.
And from that place, I turned my face upwards [and progressed even higher]. And one time, I reached the prototype that was commingled [with the shadows]. And I attained a kind of annihilation and a kind of abidingness (fana’-i va baqa’-i) there [on this station] like it happened in the previous station
Seventh, the Mujaddid is elevated to the prototype station.
From that place, I was granted elevation to the prototype (asl) stations.
Eighth, the Mujaddid reaches the loftiest station which is the station of the prototype of the prototype.
And [finally] I reached the prototype of the prototype (asl al-asl). In this last ascent (`uruj-i akhir), which is the ascent to the prototype stations, I had the spiritual assistance (madad az ruhaniyat) from Hazrat the Great Succour [Ghauth ‘l-`Azam] Muhyiyuddin Shaykh Abdul Qadir [Jilani] (qs). By his miraculous powers (be-quwwat-i tasarruf), he made me traverse this station. [Finally, he] took me to the prototype of the prototypes.
Then the Mujaddid started his descent back to the earthly realm.
And then he brought me back again at the prototype (asl al-asl va asl gardanidand). From that place, I was brought back to the world.  As a result, all the [previous] stations started coming back.



Stages of the ascent of the Mujaddid



what the Mujaddid experienced on that stage

By whose spiritual intermediation?


attains the Naqshbandi attraction

Khwaja Baqibillah


reaches the end of the Mujaddid’s path upto the divine name, which is his origin of entification

Hazrat Ali


reaches the supreme receptivity or the Muhammadan reality

Khwaja Bahauddin Naqshband


soars above the Muhammadan reality

Hazrat Umar Faruq


reaches the station of the Muhammadan poles, which is the last station of shadowness
Prophet Muhammad grants the Mujaddid the post of the pole of good-instruction-giving

Hazrat Muhammad, Khwaja `Alauddin Attar


reaches the station of the solitaries where prototype is commingled with the shadow; some poles may ascend here due to their companionship of the solitaries



reaches the prototype (that is exclusive to the solitaries)

Hazrat Ghauth-i A`zam Muhyi ‘l-din Shaykh `Abdu ‘l-Qadir Jilani


reaches the prototype of the prototype (that is also exclusive to the solitaries)

as above


page 5 p 2 l 9

The Transmission of Solitariness

The Mujaddid describes the account of him attaining a supremely sublime transmission called the transmission of solitariness (nisbat-i fardiyat) that is unique to the solitaries (afrad).
From my father, I attained the transmission of solitariness, nisbat-i fardiyat, which is specific to the [station of the] last ascent (`uruj).  My father in turn had attained it from an exalted man (`aziz) [Qadri sufi saint Hazrat Shah Kamal Kaithali (qs)] who possessed powerful attraction (jadhdhba) and was famous for his miracles (khawa’riq). However, due to my own weak perception (basirat) and a weak display of that transmission, I did not discover that transmission before I had completed the waystations of the wayfaring (manazil-i suluk) [and had attained an initial level of perfection on the sufi path]. Indeed, I even did not at all know that I had that [transmission of solitariness]. 
Shah Kamal Kaithali: Qadri sufi saint from Kaithal which was in the vicinity of Sirhind. He experienced strong attraction (jadhdhba) and he often used to roam around that area in an intoxicated (madhdhub) state. He was the sufi teacher of the Mujaddid’s father in the Qadri tariqa, and the Mujaddid in turn received his Qadri transmission (nisbat) from his father.
And the Mujaddid receives the capability to perform supererogatory prayers from his father.
And also, I attained the capability of performing supererogatory worship (tawfiq-i `ibadat-i nafila), specificaly the ordination (ijazat) to perform supererogatory prayers (salawatin nafila), by the assistance from my father [Shaykh Abdul Ahad (qs)]. And my esteemed father attained this felicity [of performing supererogatory worship] from his own shaykh [Hazrat Shaykh Abdul Quddus Ganguhi (qs)], who was in the Chishti silsila.
Note: The Mujaddid’s father was Shaykh Abdul Ahad. His shaykh in the Chishti silsila was Hazrat Shaykh Abdul Quddus Ganguhi (ra). It was from Hazrat Adbul Quddus who gave Hazrat Abdul Ahad the ordination (ijazat) to perform supererogatory prayers.
Ordination (ijazat): Its sufi meaning is that when the disciple is given a formal permission or ordination from a master, that establishes a channel via which energy transmits from the master to the disciple. That is, Hazrat Mujaddid was ordained, he started to receive energy in his supererogatory prayers though the intermediation of his father and his teachers.

Other-worldly Knowledge

page 6 para 2

The Mujaddid gives an account of his receiving other-worldly or God-given knowledge. First, he was receiving that knowledge via the spiritual medium of Hazrat Khidr.
Also, I attained other-worldly knowledge (`ulum-i ladunni) via the spirituality (ruhaniyat) [or spiritual assistance or medium] of Hazrat Khidr (slm). However, [it was only] until the time that I passed the station of the poles (aqtab) [that I was attaining knowledge via that method.]
Second, after he ascended beyond the station of the poles, the Mujaddid started to receive knowledge from God spontaneously within himself without any intermediation.
Afterwards, I crossed over (`ubur) that station and progressed (taraqqiyat) to exalted stations [that are even higher]. Then I started to attain knowledge through myself (haqiqat-i khod) [spontaneously]. Or I started to attain knowledge [spontaneously] within myself, by myself, from myself (dar khod, be-khod, az khod). Then I strongly continued to attain knowledge spontaneously. [lit., nothing else had an opportunity to come in-between.]

The Descent

page 6 para 3
The Mujaddid describes his descent from Allah back to the world of empirical things (`alam-i khalq). He crossed over the stations of the imams or founders of the other sufi silsilas and they gave the Mujaddid the gists of their own transmissions. That confirms the Mujaddidi belief that the Mujaddidi transmission includes the transmissions of all the other tariqas.
Also, during the time of the descent (nuzul), which is known as the ‘journey from Allah into Allah (sayr `ani-‘Llah bi-‘Llah), I crossed over the stations of the shaykhs of the other silsilas and I acquired abundant shares from all the stations. The shaykhs of those stations promoted and helped me. And they granted me portions (nasibi arzan dashtan) from the gists of their own transmissions (khulasa-ha-i nisbat-i khish).
First, the Mujaddid traverses the Chishti station.
First, I crossed over the station of the great ones (akabir) of the Chishti tariqa (qs) and attained an abundant share from that station. I earned through, among these great shaykhs, through the spirituality (ruhaniyat) [meaning spiritual energy or fayd] of Hazrat Khwaja Qutbuddin [Bakhtiyar Kaki] (ra) more than through the others. The truth is that he has a high standing in that station. And he is the leader of that station.
Second, the Mujaddid traverses the Qubrawi station.
Second, I traversed the stations of the great ones (akabir) of the Qubrawi tariqa (qs).
The Mujaddid explains the inter-relationship between the Chishti and Qubrawi stations.
With respect to the ascent (`uruj), both of these two, [Chishti and Qubrawi] stations, are equal. However, during the time of the descent (nuzul) from above, that [Qubrawi] station is on the right side of the royal road (shahi rah). And the first station [which is the Chishti station] is on the left side of that straight path (sirat-i mustaqim).
And he explains the mystery of the royal road that stands between these two stations. Only poles may travel on this royal road while the solitaries have a different road to travel.
And this royal road is such a road via which some of the great poles of good-instruction-giving (qutb-i irshad) go to the station of solitariness (fardiyat) and reach the end of the ends (nihayat ‘l-nihaya). The path of the solitaries (afrad) is different [than that royal road].
None but a pole may traverse on this path [which is the royal road, also called the staright path]. This station [of solitariness] is between the station of the attributes and this royal road.
During the ascent, both of these stations are equal but during the descent, the Qubrawi station is on the right side of this royal road while the Chishti station is on the left.
It is like that it [this royal road] is the isthmus (barzakh) between these two stations [the Chishti and the Qubrawi stations], and it profits [by receiving energy and blessing, fayd va barakat] from both two sides.
And the first station [that is the Chishti station] is on the other side of that royal road, that [Chishti station] has only a weak relationship (munasibat) with the [station of the] attributes.
Third, the Mujaddid traverses the Suhrawardi station.
After that, I crossed over the stations of the great ones of the Suhrawardi tariqa whose leader was Shaykh Shihabuddin [Suhrawardi] (qs). This station is bright with the light of following the sunna and adorned by the light of witnessing (mushahida) that what is beyond of the beyond (fawqa ‘l-fawqa).
Having the good fortune of being able to [perform supererogatory] worship is associated with that station. There are some wayfarers (salik) who have not yet reached [this Suhrawardi station] but are absorbed in supererogatory worship, and they find comfort in that [supererogatory worship].  Even they attain a share of that [Suhrawardi] station due to their relationship with this station [which they have created by performing supererogatory worship which is a primary characteristic of the Suhrawirdiya tariqa.]
Truly, supererogatory worship is appropriate for [those sufis who have reached] that [Suhrawardi] station. The others [who perform supererogatory worship but did not reach the Suhrawardi station] ― regardless of whether they are beginners (mubtadi) or those who have completed their sufi path and reached the end (muntahi) ― [attain a share of this Suhrawardi station] due to their relationship with this station [which they have created by performing supererogatory worship.]
That [Suhrawardi] station is really amazing! Those lights (nuraniyat) that are witnessed on this station cannot be found on the other stations. As they perfectly follow [the sunna of the Prophet Muhammad who is] the “greatest honor” (`azim al-shan), the shaykhs of this [Suhrawardi] station are highly honored; and they were honored by the sufi shaykhs of the other tariqas of that time . And the Suhrawardi masters attained a high level on this Suhrawardi station ― a level so high that the sufi shaykhs of the other tariqas did not attain that high level on their tariqa’s stations, even when the their tariqa’s stations were higher stations in their ascents (`uruj).
Fourth, the Mujaddid descends to the station of attraction.
Then I descended onto the station of attraction (jadhdhba). This station brings together (jami`) stations of countless attractions (jami`i maqamat-i jadhdhbat).
Fifth, the Mujaddid descends to the lowest station, which is the station of the heart or all-comprehensive reality.
From there, I descended even lower. The end of the levels (maratib) of descent is the station of the heart, which is the all-comprehensive reality (haqiqat-i jami`a). The responsibility of good-instruction-giving and perfection-giving (irshad va takmil) is related to the descent to this station. [At last,] I descended to this station.


Mujaddid’s Descent


Where does he descend to


Station of the Chishti great ones


Station of the Qubrawi great ones


Station of the Suhrawardi great ones


Station of attraction


Station of the heart or all-comprehensive reality

Now having made his final descent, the Mujaddid ascends again, he ascends to an even higher place than he ascended the last time, but this time he becomes stable.
Before I became stable (tamkin) on this station, I ascended (`uruj) [again]. This time I left the prototype (asl) behind me just as I left the shadow (zill) behind me. In this ascent (`uruj) ― which took place on the station of the heart ― I attained stability (tamkin).

Mujaddid’s Final Ascent After the Descent


where does he ascend to


Above and beyond the prototype stations (i.e. the station of the prototype and the station of the prototype of the prototype)


It mabe useful hereo describe the



Sufi Journeys


Type of Journey

1 (initial)

ascent towards God

2 (middle)

descent to the created beings

3 (final)

Final ascent towards God


Minha 2

The Pole of Good-instruction-giving

The Mujaddid describes a supreme type of pole of good-instruction-giving (qutb-i irshad) i.e. a pole of good-instruction-giving (qutb-i irshad) who also possesses all the perfections of solitariness (jami` kamalat-i fardiyat). 
Such a pole of good-instruction-giving (qutb-i irshad) ― who also possesses all the perfections of solitariness (jami` kamalat-i fardiyat) ― is definitely the exalted of existence (`aziz al-wujud). [It is only] after many (besiyar) centuries and countless (beshumar) ages that such a jewel (gawhar-i) appears (bi-zuhur mi-ayad).
The light of his emergence (nur-i zuhur-i u) illuminates the darkened cosmos (`alam-i zulmani) and the light of his good-instruction-giving (irshad) and good-guidance-giving towards God (hidayat-i u) shines over (shamil) the entire cosmos.
From the expanse of the heavens (muhit-i `arsh) to the center of the earth (markaz-i farsh), whosoever realizes well-instructedness to follow the path of God (rushd) or receives good-guidance towards God (hidayat), faith (iman) or knowledge on God (ma`rifat), he attains them only on the path of [that pole] (ra) and realizes benefit only from [that pole]. Without the intermediation, (bi-twasti u) of that shaykh [who is that pole], no one can attain this felicity.
Now the Mujaddid gives an analogy to illustrate the extraordinary Godliness and good-instruction-giving of that exalted pole.
Its analogy (mathalan) is this ― the light of his good-instruction-giving encircles the entire world like an all-encompassing sea (darya-i muhit) and that sea seems to be frozen (munjmad) and truly still (aslan harkat nadarad). For the aspirant who is face-turned (mutawajjuh) towards that master and has sincerity (ikhlas) towards that master, or a aspirant towards whom that master has the state of being face-turned (mutawajjuh-i hal) ― a small window (ruzn-i) seems to open up (kushadeh mishod) in the heart of the aspirant during the time of the face-turning. And on that path, according to the measure of face-turning [on part of that master] and sincere intention (ikhlas) towards that sea [-like master on the part of the aspirant], his [the aspirant’s] thirst is quenched and he becomes satisfied (sirab).

The Mujaddid explains that the intermediation of that pole is essential in order to reach God.
In the same way, a person who is absorbed (mutawajjuh) in the zikr of God (ilahi) but is not face-turned towards that exalted master because he does not know [that exalted man], not that he denies [that exalted man] ― in such a case he will obtain the same measure of benefit from that [exalted man]. However, [the benefit that he will receive will be] more in the first situation [when he is attentive to that master] than in the second situation [when he is inattentive to that master but it is because he does not know that master].
Now whosoever denies that master (bozorg) or on whom that master is dissatisfied, however much is he absorbed in the zikr of God (SWT), still he will be deprived (mahrum) of the reality of well-instructedness (rushd) and well-guidedness (hidayat). Likewise, that denial of that master will form barriers (sadd) on his path of receiving energy (fayd). Even when that exalted man does not wish him not to receive any benefit (ifada) or does not intend (qasd) him harm (dar), he will not have any true guidance (haqiqat-i hidayat), instead only the outer form of guidance (surat-i rushd). Form without meaning has only little benefit.
The people who have sincerity (ikhlas) and love (mahabbat) for that exalted man ― even though they may not have his face-turning (tawajjuh) and they may not be immersed in the zikr of God (ilahi) (SWT) ― still then, because of that love and nothing but that love (mujarrad-i mahabbat), they will receive the light of guidance (rushd, hidayat).
Peace to them who follow guidance  (Wa ‘l-salamu `ala mani ttaba`a ‘l-huda).

Minha 3

The Station of Perfection-giving

The Mujaddid describes stations of perfection that lead to the “station of perfection-giving” (maqam al-takmil).
At first, [on the first station,] the door (dar) that opened up to me had the desire to receive (dhawq-i yaft) but not the receipt [itself]. Secondly, [on the second station], the receipt was obtained but the desire to receive disappeared. And thirdly, [on the third station], the receipt also disappeared in the color of the desire to receive.
And the state of the second [station, where the receipt was obtained but the desire to receive disappeared] is the state of perfection and “arrival” onto the level (darajatu) of elect friendness (walayat-i khassa).
And the third station [where both receipt and the desire to receive vanishes] is the station of the completion of the perfection (maqam al-takmil) or the station of returning to the creation [i.e. the people] for invitation (da`wat).
The sufi who has experienced attraction from God (jadhdhba) and has made the effort and completed the step-by-step journey in the structured sufi path (suluk), only he may realize the second or the third station. The attracted (madhdhub) who has not done the step-by-step journey (suluk) may only realize the first station.
The previous state (hal) [which is the state of the first station] is being perfect in attraction (jadhdhba) only.
However, when [step-by-step differentiated] wayfaring (suluk) is contained in (indamma) [the sufi’s journey on the sufi path] and the wayfarer (salik) completes his attainment of the states [of the first station] then [he advances to the next step, which is] the second station and then [he advances further to the third and the last step, which is] the third station.
However, the attracted (madhdhub) who has not done the [step-by-step detailed differentiated] wayfaring (suluk) truly does not have any share from the states (halat) of the second or the third station.
The Mujaddid explains that the sufi aspirant should seek to become someone who is both at attracted-wayfarer and a wayfarer-attracted at the same time. Only then he can become both perfect himelf and at the same time able to bring others to perfection.
Therefore he who has realized perfection [for himself] and has also attained the ability to make others perfect (kamilu ‘l-mukammilu), he is an attracted-wayfarer (madhdhubu ‘l-saliku). Then he is a wayfarer-attracted (saliku ‘l-madhdhubu). If he has not attained both of those two [states of attracted-wayfarer and wayfarer-attracted], then he is truly neither perfect (kamil) [himself] nor is he a perfection-giver (mukammil) [to others]. So do not become [contented by only becoming] one among those incompetent people [who are neither perfect themselves nor can make others perfect. But instead, you should strive to progress higher than them and become an advanced God-realized sufi who can do both that.]
May peace and blessings be on our master Muhammad who is the most exalted of men and on his pure progeny!

The Stations of Perfection




the station of

method of reaching



the desire to receive (dhawq-i yaft) but not the receipt [itself].


jadhdhba only



the receipt was obtained but the desire to receive disappeared

perfection and “arrival” onto the level (darajatu) of elect friendness (walayat-i khassa).

wayfaring (suluk) is it’s integral part (indamma) and the wayfarer (salik) completes his attainment of the states [and realizes perfection]



And thirdly, the receipt also disappeared in the color of the longing for receipt (dhawq-i yaft)

the completion of the perfection (maqam al-takmil) or the station of returning to the creation [i.e. the people] for invitation (da`wat).

A more perfect case of the previous station

Minha 4

The Naqshbandi Transmission

The Mujaddid alludes to his meeting with his shaykh Khwaja Baqibillah. He attains the initial grade of the Naqshbandi transmission or nisbat-i naqshbandi.
At the last part of the Islamic month of Rabiyu ‘l-Akhir, I met an exalted man (`aziz) who was a caliph (khalifa) of this family of [Naqshbandi] masters. And I was honored by this event. And I took the tariqa of these masters [from him].
And in the middle of the Islamic month of Rajab of that year, I was graced by the presence of the Naqshbandi tariqa (hudur-i tariqa-i naqshbandi), which was on that homestead of insertion of the end in the beginning [indiraj-i nihayat dar bidayat]. That exalted man said, “The Naqshbandi transmission (nisbat-i naqshbandi) is a name for this presence (hudur) [of the heart].”
Now the Mujaddid is alluding to his more advanced stages, when his Naqshbandi transmission grew to maturity.
 After a full ten years and several months elapsed, [a new event started to happen] in the first part of the Islamic month of Dhi ‘l-Qada. In the initial and the intermediate [periods of time in the Mujaddid’s initial sufi wayfaring, suluk], that end which is in the beginning (nihayati keh dar bidayat) [meaning the Naqshbandi transmission], used to shine behind numerous veils. [And finally, that end] pierced the veils and disclosed itself with clarity and appeared with certainty (mutajalli gast va be-yaqin pivst).

Then the Mujaddid had a clear understanding that the matured Naqshbandi transmission is vastly superior to his initial transmission.
How different [are the initial and final forms of the Naqshbandi transmission]! Initially it [the Naqshbandi transmission] was an outer form (surat) and finally it became this name (ism)! Initially it was a blurred shape (shabh) and finally it became a distinct shape (paikar)! Initially it was a name and finally it became the one who is named (musamma)!
[Having reached this station,] the reality (haqiqat) of the action here was unveiled and the secrets of this inter-action of this matter became clear. He who has not tasted cannot realize [man lam yazuqu lam yadurru].
May salutations and peace be on [Prophet Muhammad] the noblest one in the human race, his noble-hearted family and his exalted companions (wa ‘l- salawatu wa ‘l-salamu `ala sayyidi ‘l-anami wa alihi ‘l-karami wa ashabihi ‘l-`izami).

Minha 5

The Granting of Blessings

A Mujaddidi belief is all adherents of this tariqa are elects of God who will be forgiven in the day of the last judgement and enter paradise without any judgement. This incident from the life of the Mujaddid is a source of that belief.
Spread the word about the blissful gifts (niyamat) of your Lord  (Wa Amma bi-ni`mati rabbika fahaddith). (Koran 93:11)
One day, I was sitting with my sufi brothers (yar) in a group. And I was meditating on my defects. This condition pre-dominated me in such a degree that I found myself completely unconnected with this situation [of being an aspirant of Allah. That is, I found myself so full of faults that I thought that I’m not good enough to be even a sufi aspirant of Allah.] At that instance, the saying, "Whosoever lowers himself in order to please Allah, Allah raises his honor. Man tawada`a liLlahi rafa`ahu ‘Llahu." ― it raised me, [the Mujaddid who is] this poor humble man, up from this humiliating position.
Then this “calling” (nida’) started to reverbrate in my inner realm, "I forgive you and I also forgive everyone who, up until the day of resurrection, will gain access (tawassul) to Me through you, be it with intermediarie(s) in-between or without. Ghafartu laka wa li-man tawassalabika ilayya bi-wasitatin aw bi-ghayri wasitatin ila yawmi ‘l-qiyamati." This meaning started to reverbrate again and again until I no longer doubted [that it was an inspiration from God.]
Praise be on Exalted Allah for this! This [gift] is plentiful and pleasant! It is blessed itself and it blesses the recipient! Allah! Send peace and blessings on Your messenger and our master Muhammad and his progeny. At last, I was ordered [by God via ilham, inspiration] to disclose this incident.
If the emperor comes to the door of the old woman
Khwaja! Don't pull out your moustache [in anger!]
Agar padishah bar dar-i pir-i zan
bi-yayad to-i khajeh sablat nakun
Verily your Lord is very forgiving. [Inna rabbaka wasi`u ‘l-maghfirati] (Koran 53:32)

Minha 6

Journey towards Allah

The Mujaddid describes his journey towards Allah or sayr ila ‘llah.
explain origin of entification??????/
Journey towards Allah (sayr ila ‘llah) is the name for the journey (sayr) upto that name (ism) among all the names (asma) of God (ilahi), which is the origin of entification (mabda’-i ta`ayyun) for that wayfarer (salik).
Journey in Allah (sayr fi ‘llah) is the name for the journey (sayr) in that name (ism) of Allah, which ends in the one-in-number person of God (hadrati ‘l-dhati ‘l-ahadiyat) who is beyond (mujarrad) even a hint of the names, attributes, modes and crossing-overs (i`tibari ‘l-asma’i wa ‘l-sifati wa ‘l-shuyuni wa ‘l-i`tibarati).
This explanation will be correct only then when the blessed name (ism) Allah will refer to that level of Necessaryness (wujub) that will bring together (mustajam`) the names and the attributes (asma va sifat). However, if the blessed name (ism-i mubarak) Allah refers only to the pure person (dhat-i bahat) then the journey in Allah (sayr fi-Llah) will be considered to be within the journey towards Allah in Allah (sayr illaLlah bi-‘Llah).

Journey from Allah in Allah

And he also describes his journey from Allah in Allah, sayr `aniLlah bi-‘Llah.
This journey [i.e. the journey from Allah in Allah, sayr `ani-‘Llah bi-‘Llah] is within the pure person (dhat-i bahat), and so it cannot be conceived in the end-point of the end of the ends (nuqta’i nihayat al-nihayat). After reaching that endpoint (nuqta’), [the sufi] does not stop there. Instead, he returns to the cosmos (`alam). So [this journey] is called the journey from Allah in Allah , sayr `ani ‘Llah bi-‘Llah.  This [is such a deep] knowledge (ma`rifat) that it is reserved who have “arrived on” the end of the ends. Except for me, no friend (wali) of Allah has spoken on this knowledge.
Allah elects for Himself whomever He wants. All praise belongs to Allah who is the lord of the world. Allah give peace and blessings to the most exalted prophet (sayyidu ‘l-mursalin) Muhammad and his entire progeny..
Pure person (dhat-i bahat): This term refers to the “person” (dhat) of Allah devoid of any attributes (sifat). In the Mujaddidi tariqa, we concentrate on the person of Allah, instead of any of His attributes.

Minha 7    

The Perfection of Friendness

The Mujaddid describes the five degrees on the station of the perfection of the friendness (sayr-i kamalat-i walayat).
In the journey (sayr) on the [station of] perfection of friendness (sayr-i kamalat-i walayat), there are different steps (aqdam). There are many who have the preparedness (isti`dad) to attain only one degree (darajat) from the many degrees of friendness (walayat). There are some who have the preparedness to attain two degrees. And another group has the preparedness for three degrees. Yet another group has the receptivity (qabiliyat) for four degrees. Still, there are some who are prepared (musta`id) for five degrees but they are few in number.
Of these five degrees, attaining the first degree is related to the self-disclosure of the acts (tajalli-i af'al). The second degree depends on the self-disclosure of the attributes (tajalli-i sifat). The other three degrees are related to the self-disclosures of the person (tajalliyat-i dhatiya) which has many degrees.
Many of my compatriots in the path are related to the third degree, among the previously-mentioned degrees. And a few are related to the fourth degree. Even fewer are related to the fifth degree and that is the last one of the degrees of friendness (darajat-i walayat).
The perfection that I declare to possess (mu`tabir) is beyond these degrees. After the time of the honored companions (sahaba-i qiram) (daad), this perfection (kamalat) has not been manifested. And that perfection is beyond the perfections of attraction and progression (jadhdhba va suluk). Allah willing! In the future, this perfection (kamalat) will be manifested in Hazrat Imam Mahdi.
Allah gives peace and blessings to Prophet Muhammad who is the best of creation.

The Degrees of Friendness


That to which that degree of friendness is related

Who has this degree


self-disclosure of the acts



self-disclosure of the attributes



self-disclosure of the person



As above



As above

even fewer

Beyond all degrees


In the past, the companions, at that time the Mujaddid and in the future Imam Mahdi

Preparedness and receptivity: Preparedness (isti`dad) refers to the ability of something or “preparedness” to realize advancement on the path of God-realization. The related term receptivity (qabiliyat) refers to the ability of something to “receive” advancement.

Minha 8

The Perfection of the Descent

The Mujaddid explains that the higher the sufi ascends in his ascent to God, the lower he descends in his descent back to the created realm. Sufi’s journey in his path of God-realization has two segments:
1. the sufis ascent towards God (`uruj)
2. the sufi’s descent from God back to the created realm (nuzul)
Ascent is where the sufi wayfarer ascends towards God in his quest for God-realization. And descent is when the sufi descends to humanity in order to guide them towards God.
During the time of the [the sufi’s descent or nuzul, which is his] return backward (ruju`-i qahqari), [from Allah,] he [the sufi] who has arrived on (waslan-i) the end of the end, descends to the ultimate limit [i.e. the lowest point] of the low points (sufl-i ghayat). And when he descends to the ultimate limit of the ultimate limits (ghayat al-ghayat) [or the lowest of the low points], he confirms that he has “arrived on” the end of the end.
When the sufi indeed reaches the lowest of the low points i.e. the end of the ends (nihayat al-nihayat), he no longer employs miracles at all. Instead, he employs worldly means exclusively. In the Maktubat-i Imam-i Rabbani, the Mujaddid explains that the reason the Great Succour Abdul-qadir Jilani showed so many miracles is that because in his descent (nuzul), he only descended upto the subtle center of spirit (ruh), instead of the heart.
When this descent (nuzul) with this distinction (khususiyat) takes place [i.e. when the sufi descends to the lowest of the low points], the returned person (sahib-i ruju`), in all his totality (bi-kulliyat-i khod) turns his face towards the world of occasions (`alam-i asbab). It is not that a part of [the returned person] is face-turned (mutawajjuh) towards Being of Haqq (SWT) and another part is face-turned towards the creation (khalq). [Instead, the returned person turns his face totally towards the created things, exclusively employs them as worldly occasions and do not at all expect miracles to take place.] Indeed, [if he would employ miracles instead of worldly occasions] that would be a sign that he has failed to arrive on the end of the end (nihayat al-nihayat) and to descend to the lowest point of the low points (ghayat al-ghayat).

The Mujaddid now explains a mystery on prayer (salat) and the subtle centers. During prayer, the subtle centers of the worshipper are face-turned towards God. For the obligatory (fard) or sunna salat, it is all the six subtle centers of the sufi, or during the supererogatory prayer, it is the super-arcanum (akhfa) that is face-turned. When he finishes the prayer, those subtle centers turn their faces towards the created things.
This is the summary of this chapter: “Prayer is the station from where the person of faith ascends in his heavenly ascension (ma`arij). And at the time of the performance of the prayer (namaz), the subtle centers (lata’if) of the returned sufi (sahib-i ruju`) [who has completed his journey to Allah (sayr fi ‘l-Lah) and then completed his return to the creation (??????????) to give them guidance] are deeply face-turned (tawajjuh-i khwass) towards the holy person of God (SWT). And it ends when he comes out of the prayer. As soon as he finishes his prayer (salat), he becomes totally face-turned (mutawajjah) towards the created things. However, when he performs an obligatory (fardh) or sunna prayer, his six subtle centers (lata’if-i sitta) becomes face-turned (mutawajjah) towards the holy person of God (SWT). And when he performs a supererogatory (nawafil) prayer, only the most subtle (altaf) of these subtle centers [i.e. the super-arcanum or akhfa center] (lata’if) is face-turned.”
Now the Mujaddid verifies that knowledge of his by the Hadith and sufi experiences.
There is a hadith, For me, there is an appointed time with Allah. [Li ma`a ‘Llahu waqtun.] That may refer to this special time (waqt-i khass) that is special for prayer. There is another hadith in line with this. The coolness of my eyes is in my prayer. [Qurratu `aini fi ‘l-salati]. Additionally, true unveiling (kashf-i sahih) and clear inspiration (ilham-i sarih) also prove it.
The above idea is a unique knowledge that the Mujaddid received. And this knowledge synthesizes two types of knowledge ― sufi direct experiential knowledge and knowledge attained through the Koran and the Hadith Literature.
This knowledge (ma`rifat) is a knowledge that was uniquely given to me. The sufi masters has recognized that this exalted knowledge (kamal) synthesizes (jam`a) the [knowledge that is attained by the] two sides (tawajjhain), [one side is the inner knowledge i.e. sufi direct experiential knowledge and the other side is the outer knowledge or the knowledge attained through the Koran and the hadith literature.]
The Mujaddid wrote in the Maktubat that he has been made a sila’, i.e. a connector. One interpretation of this esoteric saying could be that he was the connector between the inner esoteric knowledge and the outer knowledge of the Koran and hadith.
Everything returns to Exalted Allah! Peace towards them who follow good-guidance (huda) and take up on following [Prophet Muhammad] the Chosen, on whom and on whose progeny be the most complete and the most perfect salutation and peace.

Minha 9


The Mujaddid describes his witnessing of Allah. Many sufi Shaykhs claim to have witnessed Allah and written about this witnessing.
The sufi masters (mashaykh) have said, “After they have ‘arrived’ on the level of friendness, the people of Allah ‘witness’ (mushahada) in the interior (dar anfas) [i.e. they see Allah located inside their bodies].”
However, the Mujaddid comments that that alleged witnessing has not been the true witnessing of Allah.
The external witnessings (mushahada-i afaqi), [i.e. that what the sufi sees] on his journey towards Allah (sayr ila Allah) [outside of himself], should not be counted.
That what has been unveiled to me and made known is this, “That witnessing is not really the witnessing of the reality of Exalted Haqq.”

Allah is unqualifiable. So how can he be seen in this world which is qualifiable? Indeed, He is transcendant.
He (SWT) is “without what manner, bi-chun” and “without how, bi-cheguneh”. And He cannot [be seen] in the mirror of the how or chun. Then [how can He be seen] in the mirror of the external world (afaq) or the internal world (anfas)? He (SWT) is neither within (dakhil) the cosmos nor outside (kharij) of it, and He is neither conjoined (ittisal) with the cosmos nor disjoined (munfasil) with the cosmos.
14, 8
In the same way, the witnessing or vision of God will also be a transcendant experience. That’s why the ulama have decided that the beatific vision of God that the faithful will see in the last world will also be a transcendent, unqualifiable experience.
Similarly, the witnessing or vision (shuhud va ri’wayat) of Him (SWT) is neither in (dar) the world nor outside (kharij) the world; neither conjoined (ittisal) with the world not disjoined (infisal) with the world. That is why [the ulama] have said that the vision of [God in] the last world will be `without how’ (bi la kayf) ― beyond the intellect or imagination of the created beings (`aql va wahm-i kharij). 
The Mujaddid alludes that he has received a type of the beautific vision of Allah in this world that very few friends of God have seen. That vision was also seen by the companions in the past and it will be seen by Imam Mahdi in the future as well. And he is describing that first-hand experience in this writing.
[However, Almighty Allah] has unveiled this mystery (sirr) [of the vision of God] to the elect of the elect in this world  It may be noted that that vision [of Allah that his elect sees in this world] is not like the vision (ri’wayat nist kal-ri’wayat ast) [which all the faithful will see in the last world]. This [which is seeing Allah in this world] is a great felicity. Very few people after the era of the blessed companions (daad) have been made felicitous by this felicity.
Now this narration [about witnessing that is in this chapter] may be considered far-fetched today and most people will not accept it. However, even then I am revealing this sublime felicity regardless of whether short-sighted people accept it or not. In the future, this transmission (nisbat) with such uniqueness (khususiyat) will appear in Hazrat Mahdi (daad).
May Almighty Allah will peace on them who follow good-guidance. And follow the Chosen One [who is Prophet Muhammad]. Allah give him and his progeny and his noble companions peace and benediction. 

Minha 10

How to Train in the Sufi Path

The Mujaddid instructs a sufi teacher how he should train aspirants on the sufi path. The aspirant should perform a set of istikhara prayers seeking divine guidance, and if he does not receive a negative signal only then his training may be started.
When an aspirant (talib) comes to a [sufi] shaykh, the shaykh should suggest him to perform istikhara, prayers seeking divine guidance. The aspirant should repeat the istikhara three to seven times. After the set of istikharas, if the aspirant does not show any sort of hesitation (tadhbadhbi), his [training] may be started.
First, the sufi aspirant should be taught to repent.
First, he should be taught the proper way to seek repentance (tariq-i tawba) and he should be instructed to offer two cycles (raka`at) of prayer of repentance (namaz-i tawba). It is because without the acceptance of repentance (tawba), setting feet on this path does not yield any result. However, [for te initial time], he should consider a brief repentance (tawba bi-qadr-i ijmal) sufficient and leave full (tafsil) repentance for the future days. It’s because in these times man has little aspiration (himam). And so, if people are prescribed to attain a full repentance (tawba) initially, then that is bound to take a long time.
Second, the sufi master should instruct the aspirant in that specific tariqa among all the sufi tariqas that is most appropriate for that aspirant.
After that, the aspirant should be instructed (ta`alim) in that tariqa which is suitable (munasib) to his preparedness (isti`dad). And he should be given (talqin) that type of zikr that seems gentle (mula’im) for his receptivity (qabiliyat). And he should give him face-turnings and his state (hal) should be observed.
There are many different sufi tariqas, e.g. Qadri, Qadri Mujaddidi, Chishti Nizami, Chishti Sabri, Suhrawirdi, archaic Naqshbandi, Naqshbandi Mujaddidi and so on. A specific tariqa may be appropriate for some, and inappropriate for others. For example, one loves loud zikr and singing, then he may follow the Chishti tariqa. On the other hand, one loves to follow the sunna strictly and stay away from all deviation, and then he may follow the Naqshbandi tariqa.
Third, the master should exhort the aspirant to follow the Koran and the sunna.
And he should be taught the manners (adab) and rules (shara’it) of this path. He should be exhorted to follow the Book, the Sunna and the foot-marks of the pious predecessors (athar-i salf-i salihin). You should know that it is impossible to reach the destination without this emulation (mutaba`at) [of the prophet and the pious predecessors, the salaf].

Fourth, the teacher should tell the aspirant that all dreams and mystic experiences that violate the sunna is false.
[The shaykh] should notify [the aspirant] that if he [the aspirant] has any unveiling or mystic visions (kushuf va waqa’i`) which diverges from the sunna even by the breadth of a hair then he not consider it. Instead, he [the aspirant] should seek forgiveness (mustagfir) [from God for experiencing such a deviant unveiling or vision.]

Fifth, the teacher should advise the aspirant to follow the beliefs of the mainstream Sunni community.
At the same time, you should give him religious advice (nasihat) so that he rectifies (durust) his creed (`aqida) according to the established tenets of the saved sect (firqa’i najiya) [i.e. the mainstream Sunni community].
Sixth, the teacher should teach the aspirant the sharia and encourage him to practice it. The Mujaddid believes that belief and practice, both are pre-requisites for God-realization.
And you should hold it necessary to teach him the rules of religious law (ahkam-i fiqhiya) and emphasize practicing (`aml) that what is incumbent [on him] as per that science. It is because without the two wings of belief (i`tiqad) and practice (`aml), it is not possible to fly (tiran) on this [sufi] path (rah) [of God-realization].
Seventh, the teacher should exhort the aspirant to eat only lawful food.
Additionally, you should consider it a good deed (mar`a) to be cautious (ihtiyat) of even a mouthful of forbidden (muharram) or suspicious (mushtaba) [food.] He should not eat whatever he finds or from wherever he finds it, until that food has been proven to be sound (durust) according to the criterion of the shining sharia [that is discussed] in this chapter.
In short, the aspirant must follow the sunna meticulously.
In short, in every matter, this noble verse should be considered, Obey whatsoever the messenger of Allah has ordered you and stay away from whatsoever he has forbidden. (Ma atakum al-rasulu fa-khuzuhu wa ma nahakum `anhu fa-ntahu.) (Koran 59:7]

Knowledge and Ignorance

The Mujaddid here explains why mystic visions and unveilings that some Sufis experience are ultimately valueless. Many sufi aspirants experience many other-worldly visions and states, sees lights and colors and realizes other-worldly knowledge. Many others do not. But when they reach the destination, which is God-realization, none of these two groups have any superiority over each other.
With respect to their states (halat), the aspirants can be divided into two groups:
/item Either he will have unveilings (kashf) and knowledge (ma`rifat)
/item Or he will be the ignorant and bewildered (arbab-i jahl va hayrat).
But after traversing (ti) the waystations (manazil) and raising the veils (hizb), both of these groups “arrive on” [the same destination]. No group can claim superiority (maziyat) over the other group in that “arrival.”
Now the Mujaddid employs an analogy to explain why these two groups have the same rank.
 It is like when two individuals who reach the Kaaba from a distant place. One of them comes seeing all the interesting things (tamasha) [beside the road] from that place of departure. And he understands (danistan) those things as much as he can understand. And the other individual comes with both of his eyes closed understanding (ittila`) nothing on the road from the place of departure.
On the matter of arriving at the Kaaba, both individuals are equal and neither one has any superiority (ziyadati) in this arrival over the other, although there is a great difference between them in learning about the places on the road (manazil-i rah).
To whichever group the sufi belongs, he becomes ignorant and bewildered (jahl, hayrat) when he realizes God. Then he realizes that he knows nothing about God and he could never know God.
However, once they have reached (rasidan) the destination, both of them definitely (dharuri) become ignorant (jahl). It is because when one truly knows (ma`rifat) the person (dhat) of Allah, he realizes that he knows nothing about Him and that he can never know Him (ma`rifat).

Stations of the Wayfaring

16, -7
The Mujaddid teaches us on the stations of wayfaring. Sufis consider that wayfaring consists of progressing through ten stations. The Mujaddid explains that three types of divine self-disclosure (tajalli) are related to these ten stations.
You should know that cutting through (qat`i) the waystations of wayfaring (manazil-i suluk) means journeying through the ten stations. And journeying through the ten stations depends on the three self-disclosures (tajalli), which are
\item the self-disclosure of the act(s) (tajalli-i af`al)
\item the self-disclosure of the attributes (tajalli-i sifat) and
\item the self-disclosure of the person [of God] (tajalli-i dhati).

the three self-disclosures

self-disclosure of the acts

self-disclosure of the attributes

self-disclosure of the person

stations versus self-disclosures

the station

that to which that station is related

the first nine stations: the stations of 1. repentance (tawba) 2. solicitude (`inayat) 3. God-wariness (wara’) 4. abstinence (zuhd) 5. patience (sabr) 6. surrender to God (taslim) 7. contentment (qana`at) 8. gratefulness (shukr) 9. God-reliance (tawakkul)

self-disclosure of the acts (tajalli-i af`al), self-disclosure of the attributes (tajalli-i sifat)

the final tenth station of good-pleasure (ridha)

self-disclosure of the person of God (tajalli-i dhati), love of the person of God (mahabbat-i dhati)

The station of good-pleasure (ridha) is the highest of these stations and only that station needs the self-disclosure of the person of God (SWT) (tajalli-i dhatiya) and the love of the person of God (mahabbat-i dhatiya) to develop at all.
Except the station of good-pleasure (maqam-i ridha), all other stations is related to the self-disclosure of acts (tajalli-i af`al) and the self-disclosure of attributes (tajalli-i sifat). And the station of good-pleasure is related to the self-disclosure of the person of God (SWT) and the love of the person of God (mahabbat-i dhatiya). And the necessary culmination [of good-pleasure] is when the lover equates both pleasure and pain coming from the Beloved. Then necessarily good-pleasure (ridha) is realized and dissatisfaction (karahat) vanishes [from the inner realm of the sufi.]
In their final stage of development, the rest of the nine stations also need the self-disclosure of the person of God in order to grow to the highest limit of their development. This self-disclosure of the person is necessary to engender complete annihilation in the aspirant.
In the same way, all these stations develop to the maximum perfection (bulugh) when they receive the self-disclosure of the person (tajalli-i dhati) [of God]. Because, complete annihilation (fana’-i atamm) depends on this self-disclosure (tajalli) [of the divine person].
However, in their initial stage of development, these nine stations need only the self-disclosure of acts (tajalli-i af`al) and the self-disclosure of attributes (tajalli-i sifat) in order to grow to their normal level.
However, attaining the rest of such nine stations depends on the self-disclosure of the acts and the self-disclosure of the attributes.
Now the Mujaddid describes the ten stations and how the sufi obtains them.
For example, when someone witnesses God’s power (qudrat) over himself and all the things, then he returns to Him with repentance (tawba) and solicitude (`inayat). He feels fear and dread [from God and as such he becomes Godwary and abstains from forbidden things.] And he becomes patient [as he is well-pleased] on whatever God has predestined knowing that he is powerless [over God’s pre-destination]. And he realizes that the lord is the giver of all bliss and giving or forbidding a favor is solely his discretion [and as such he surrenders to God and becomes contented at what God has destined for him.]
At that point, as a necessary consequence, he is elevated to the station of gratefulness (maqam-i shukr) and places a firm footstep (qadm-i rasikh) onto [the station of] God-reliance (tawakkul). And when divine generosity and grace (`atufat va mihrbani) self-disclose on him, then he enters the station of good-pleasure (maqam-i ridha).
After then when he witnesses the divine greatness and magnificence (`azimat va kibriyya), then he finds the world despised and disreputable (khar va bi-i`tibar). As a consequence, he longer longs (bi-raghbat) for the world (dunya).


The Self-disclosures and the Sufi Path

Self-disclosure of

Station of

the divine attribute of power (qudrat)
For example, when someone witnesses God’s power (qudrat) over himself and all the things, then he returns to Him with repentance (tawba) and solicitude (`inayat).

repentance (tawba) and solicitude (`inayat)
then he returns to Him with repentance (tawba) and solicitude (`inayat).

the divine attributes (sifat), the divine act (af`al)

the first nine of the well-known ten stations

the divine person (dhat)

good-pleasure (ridha) which is the last one of the ten stations of the sufi path

the divine attributes of greatness and magnificence (`azimat va kibriyya)
After then when he witnesses the divine greatness and magnificence (`azimat va kibriyya),

finding the world despised and disreputable (khar va bi-i`tibar), being disenchanted (bi-raghbat) with the world (dunya).
then he finds the world despised and disreputable (khar va bi-i`tibar). As a consequence, he is disenchanted (bi-raghbat) with the world (dunya).




The Ten Stations in Sequence and their Self-disclosures


the station

the self-disclosure


repentance (tawba)

self-disclosure of the acts (tajalli-i af`al), and the self-disclosure of the attributes (tajalli-i sifat) for normal development

self-disclosure of the person of God (tajalli-i dhati) and love of the person of God (mahabbat-i dhati) for development to the extreme limit


solicitude (`inayat)


God-wariness (wara’)
abstinence (zuhd)


patience (sabr)

6 ― 7

surrender to God (taslim)
contentment (qana`at)


gratefulness (shukr)


God-reliance (tawakkul)


good-pleasure (ridha)

self-disclosure of the person of God (tajalli-i dhati) and love of the person of God (mahabbat-i dhati) for any development at all

Attracted-wayfarer and the wayfarer-attracted

The Mujaddid teaches us on the two types of friends of God, the attracted-wayfarer (madhdhub-i salik) and the wayfarer-attracted (salik-i madhdhub). The wayfarer-attracted traverses the well-known ten stations of friendness in a differentiated manner and he realizes all those qualities e.g. patience, God-wariness in a differentiated manner i.e. these qualities are well-developed in him. Ordinary people consider them to have saintly characters.
17, -6
You should know that it is the lot of the wayfarer-attracted (salik-i madhdhub) to attain these stations in a differentiated manner one-by-one (tafsil va tartib).
On the other hand, the attracted-wayfarer (salik-i madhdhub) traverses these stations in an undifferentiated manner very fast as he is burning in the love of God and cannot wait to reach Him in this journey of God-realization. And so these saintly qualities do not appear to be well-developed in him and ordinary people may not consider them to be saintly. However, he does realize the essence of these stations completely; and in a more complete manner than the wayfarer-attracteds.
On the other hand, the attracted-wayfarer (madhdhub-i salik) traverses these stations in an undifferentiated manner (ijmal). It is because divine grace (`inayat-i azali) captivates him by love in such a way that he proceeds (pardakht) on those stations in an undifferentiated manner. However, due to that love, he indeed completely attains the cream of these stations (zabad-i maqamat) and the gist of these waystations (khulasa-i manazil). [Thus the attracted-wayfarer realizes these with such a degree of completeness] that it is not possible for even him who [traverses those stations] in a differentiated manner [i.e. the wayfarer-attracted].
Peace for them who follow guidance! Al-salamu `ala mani al-taba`a ‘l-huda!



The Two Types: the attracted-wayfarer and the wayfarer-attracted



What are their primary characteristics?

How do they attain the stations of friendness?

How the common people view them?

attracted-wayfarer (madhdhub-i salik)

first step: the aspirants experience attraction from God(jadhdhba)

second step:
then they embark on wayfaring (suluk) or they traverse the stations step-by-step by their own effort

undifferentiated manner (ijmal), completetly attains the cream and the gist

ordinary people

wayfarer-attracted (salik-i madhdhub)

first step:
the aspirants embark on wayfaring (suluk) or they traverse the stations step-by-step by their own effort

second step: finally they experience attraction from God(jadhdhba)

differentiated manner (tafsil), these stations are well-developed

saintly people

Minha 11

Negating Everything


The Mujaddid proposes that the sufi aspirant should reject all pre-conceptions that the sufi masters have proposed on God and instead keep his mind open. He should bear in mind that he doesn’t need to conceptualize or imagine all those anti-sharia sufi theories like all-existence-in-one (wahdatul wujud), all-is-one or monism (tawhid), God-encompasses-the-creation or encompassmentism (ihata) or God-permeates-the-creation or permeationism (sarayan) etc.
The aspirant should negate all false gods both internal and external (nafi aliha’-i batil’-i afaqi va anfusi).  And he should also erase everything that comes [to his mind] via understanding or imagination (fahm va wahm), so that the true object of worship (ma`bud-i haqq) can be established [who is beyond human understanding or even imagination]. And he should believe that [the idea that] God exists (mawjud) is all [the idea] that is needed (iktifa) [to be believed in order to progress on the path of God-realization. And he doesn’t at all need to conceptualize or imagine all those anti-sharia sufi theories like all-existence-in-one or monism (wahdatu ‘l-wujud, tawhid) or encompassmentism (ihata) or permeationism (sarayan) etc.]
The Mujaddid now criticizes Ibn Arabi who proposed that God is existence itself. Instead, he proposes that God i.e. His person (dhat) is beyond and additional to existence; for existence is created by God. He suggests that the sufi aspirant in his journey should now avoid focusing on the existence of God, instead should focus on the person (dhat) of God.
In that realm [of God] (mawtin), existence may not be predicated [for He is beyond existence. And you don’t need to believe that God is identical to existence like Ibn Arabi believes.] Therefore, you should seek that what is beyond existence, wujud, [which is the person, dhat of God.]
Mujaddid’s proposition is in line with the mainstream Sunni ulama. It’s also supported by sufi masters like Shaykh Alauddawla Simnani.
How eloquently have the ulama of the Sunni community have said, “The existence (wujud) of the Necessary (SWT) is “additional (za’id)” to His person (dhat) (SWT)”. It’s only due to defect in the considerative faculty. (nazar) that people [like Ibn Arabi] claim that existence (wujud) is identical to the person or establish nothing beyond existence. Shaykh Alauddawla [Simnani] has said, “Beyond the world of existence (wujud) lies the world of the loving Lord (maliku ‘l-wadud) [i.e. the Mujaddid agrees with Simnani’s idea that God is beyond existence (wujud) which stands in opposition to Ibn Arabi who proposed that God is existence (wujud) itself.]”

Note: Shaykh Alauddawla Simnani

In an ascent (`uruj), the Mujaddid also experienced intoxication. But he also faithfully followed the past masters of Islam. Yes! He did experience states like God-encompasses-the-cosmos, God-permeates-the-cosmos, God-is-near-the cosmos like what the monist Sufis experience. But still he brushed those thoughts aside, since deep in his heart, he believed in the ideas propagated by the past masters of Islam which. And he believed that God cannot be compared with the created things, He is unknowable.
When I [the Mujaddid] ascended above the world of existence [in the Mujaddid’s `uruj, ascent towards God] then I was in excessive hal [i.e. then I was intoxicated in the love of God]. But still then, [despite this intoxication I still had some sobriety left, so that] I used to consider myself a Muslim by my “idea that I should faithfully follow the past masters” (`ilm-i taqlid) [i.e. since the masters whom I follow used to believe in the articles of faith of Islam, I also did so, however, I was so intoxicated that I did not experience what I perceived as per that articles of faith.].

In short, whatsoever comes in mind to describe a contingent thing is primarily a contingent thing. The Exalted has made his creation incapable of knowing Him.
What the Mujaddid experienced once in this ascent was the product of intoxication ― that is not the final answer. This intoxicated experience, the Mujaddid experienced once in the earlier part of his life and later on he progressed much further and experienced all his states in accordance to the Islamic creed.

Knowing Allah is Impossible

The Mujaddid explains that human beings may never become God and so they may never comprehend Him. God is fundamentally incomparable to the created things ― He is beyond, and beyond and still beyond this world.
You should not think that when a contingent being is annihilated and he begins abiding in Allah (fana fi ‘llah, baqa bi ‘llah), he becomes the Necessary. That is impossible! For it requires a transformation (taqallub) in the fundamental natures (haqa’iq).
Therefore, when the contingent being does not become the Necessary then what else remains for it but to express his inability and incompetence in knowing the Necessary (SWT)?
You can't hunt a phoenix
O hunter! Pick up your net
He who puts his net out for a phoenix
Returns home empty-handed
Anqa shikar kasi nashod va dam baz chin
ke-inja hamisheh bad be-dast ast dam ra
Now the Mujaddid criticizes Ibn Arabi and other Sufis who established inter-relationships between God and the world proposing monist theories such as existential monism (wahdatu ‘l wujud), encompassment (ihata), permeationism (sarayan) etc. Ibn Arabi believed that God’s existence is identical to the existence of the created things. That implies that God is “near”, “with” and “encompassing” to the creation like a physical object is.
For people [or the Sufis] with great aspiration (buland himmat) who are seeking such an object [i.e. the person of God, ultimately what will happen is that] nothing will come to his hand. And he will not find even a clue (nam va nishan) [to the person of God]. There is a group [i.e. the monist Sufis like Ibn Arabi] that conceives it differently. They find that that [person of God] is identical to their own persons and create nearness and withness (qurb va ma`iyat) with Him. [That is, Ibn Arabi believes that God and the creation are made of the same substance and as such God is “physically” near them, with them and encompass them, just like a physical object can be near them, with them or encompass them.]
Where are You and where am I
O lord!
An ishanand va man cheninam
Ya rabb!

lit., people of their own kind, abna`-i jins-i khod

This line is an interpretive translation

This paragraph is interpretive

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