Minha 12

Note: the page numbers of the Persian text here is “hidden”

Bahauddin Naqshband Interpreted

In this chapter, the Mujaddid explains the true meaning (haqiqat) when Bahauddin Naqshband said, Every shaykh’s mirror has two sides but my mirror has six sides. He writes that no shaykh in the Naqshbandi tradition have ever before tried to explain its meaning. However, the Haqq has granted him its real Meaning (haqiqat) and he is only revealing this divinely inspired knowledge.

Hazrat Khwaja Naqshband (qs) has said, “The mirror of each and every [other] sufi shaykh has two sides but my mirror has six.” However, even until today, not a single caliph of this great family [that is the Naqshbandi tariqa] has explained the meaning of this holy utterance (kalima-i qudsiya). Even that, none has even pronounced anything on this matter even as an allusion. So how can this lowly insignificant creature [like me, the Mujaddid] dare to explain it and open up his mouth to unveil it?
Now, by His own sheer bounty and grace, Haqq (SWT) has manifested the secret of this mystery to me, this lowly creature. And He taught me its inner meaning (haqiqat) completely. For this reason, this idea floated in my mind that I clarify this string of pearls and reveal it. So I am speaking out and interpreting this matter in clear language. After doing istikhara prayers, I have started on this chapter. I beseech Allah that He protects me from errors and grants me the ability!
First, the Mujaddid describes the first part of the saying that the mirror of the other sufi shaykhs have two sides.

• \item You should know that the mirror refers to the heart of the gnostic (`arif).
• \item And [the heart] is the isthmus (barzakh) between the spirit (ruh) and the soul (nafs). Two sides refer to the side of the spirit and the side of the soul.
• \item And on the time of arrival of the sufi shaykhs onto the station of the heart, both of those sides open up.
• \item And all the knowledge (`ulum va ma`arif) of both of those two stations [the spirit and the soul] that are related to the heart [by being on the two sides] effuses out (fa’id mishod).[to the heart of the Gnostic i.e. the Gnostic realizes that knowledge internally].

\noindent Now the Mujaddid argues that since the heart is the organ for cognition for the Gnostic (minha 43), it means that the Gnostic realizes that knowledge. Then the knowledge flows out to the heart of the Gnostic. And heart is the organ for cognition in sufi science. So that means that the knowledge flows out to the gnostic

On the other hand, the Naqshbandi method is quite different. In this tariqa, the end has been inserted in the beginning. That's why in this tariqa you can see six sides in the mirror of the heart (qalb). The detailed description is the following.
That stands in contrast to the method that Hazrat Khwaja [Bahauddin Naqshband] instituted. In that method, the end is inserted in the beginning. And in that tariqa (tariq), you can see six sides in the mirror of the heart. Its clarification has been unveiled to the great ones of this most distinguished tariqa.
\item Whatsoever that is in the totality of human individuals (dar kulliyat-i afrad-i insani) is realized in the six subtle centers (soul, heart, spirit, secret heart, arcanum and super-arcanum) that exist within the heart that is in the human body.
\item The "six sides" refer to these six subtle centers.
\item The shaykhs in the other tariqas journey (sayr) upto the outside of the heart (zahir-i qalb) [only, not the inside] but these masters [of the Naqshbandi tariqa] journey (sayr) into the inside of the heart (batin-i qalb). And in this journey (sayr), they reach inside the “belly of the bellies” (batn-i butun) i.e. deep inside [the heart].
\item And [when the shaykh goes deep inside the heart] on this station of the heart (maqam-i qalb), all the knowledge (`ulum va ma`arif) of the each of the six subtle centers are unveiled (munkashif).
\item However, [although in the first glance, it seems that this knowledge is coming from all the six subtle centers, actually] this is that knowledge which is related to the station of the heart. [Remember! The heart is all-comprehensive and it comprehends all the knowledge of all the six subtle centers. And all that knowledge can be accessed when the shaykh goes deep inside the heart.]
This is the clarification of the holy utterence by Hazrat Khwaja [Naqshband] (qs).
Premises
Mirror is the heart of the Gnostic
Six subtle centers exist within the heart
The six sides refer to those six subtle centers
The argument
Naqshbandi masters journey deep inside the heart
There, all the knowledge from all the six subtle centers are unveiled
It may seem like that that knowledge is coming from all the six centers, actually that is coming from the six subtle centers that exist deep inside the heart.
The Mujaddid realized many esoteric ideas on the station of the heart which he describes now.
On this station, by the blessings of those masters, many and many [mysteries] were [manifested] to me. I have verified and scrutinized (tadqiq) [those mysteries]. And obeying the command of the Generous Lord, And propagate the blessings of Your Lord. (Wa amma bi-ni`mati rabbika fahaddith). (Koran 93:11). Now I am [revealing] a few mysteries (ramzi) from all those [mysteries that were manifested to me;] and [I’m divulging] a few allusions from all that scrutinization. It is God (SWT) who protects from errors and grants the ability [to describe].

The Five Levels of the Heart

The first knowledge that he reveals here is the knowledge on the five levels of the heart.
While on the first level, the wayfarer reaches the inside of the heart, later he reaches even deeper. And on the second level, he progresses to the heart of the heart. That heart of the heart, like the heart itself, also contains all the six subtle centers described above, which are points in the human body.
You should know that the heart of the heart (qalb-i qalb) contains (mutadamman) the [six] subtle centers, just as the heart [contains all the six subtle centers.] However, on the heart of the heart, because the circle (da’ira) of the heart is narrow (tangi) or due to some other mysterious reason, two of these centers among the above-mentioned six subtle centers are manifested only partially. They are the soul center (nafs) and the arcanum center (akhfa).
Six Subtle Centers: They are the soul, heart, spirit, secret heart, arcanum and super-arcanum. The four other subtle centers are the four elements (fire, air, water, earth) which are distributed all over the human body.
Now the Mujaddid describes the third level of the heart.
The heart (qalb) is in the same state in the third level. Except that the arcanum (khafi) is not manifested there.
Now the Mujaddid describes the fourth level of the heart.
And again the heart (qalb) is in the same state in the fourth level and the secret heart (sirr) is not manifested there. However, the centers heart (qalb) and spirit (ruh) are manifested in this level.
Now the Mujaddid describes the fifth or the final level of the heart.
In the fifth level, the spirit center (ruh) is not manifested and so only thing that remains is only the heart that is a purely simple thing (qalbun mahdun wa basitun sirfun). And nothing to be considered is there [in the heart at the fifth level] except the prototypal thing (la i`tibar fihi li-shayyun aslan).
That is that heart on the fifth level is an absolutely and purely simple thing and that is the prototype from which all other levels of the heart are derived. 

The Human Body Contains the Macrocosm

The Mujaddid says that the human body, also called the microcosm (alam al-saghir), is a smaller form of the macrocosm (`alam al-kabir). And this microcosm or the human body contains everything in the macrocosm.
Here, you should know some of this sublime knowledge (ma`arif-i `aliya), so that you can “arrive” on that which is the end of the end and the ultimate limit of the ultimate limits (nihayatu ‘l-nihayati wa ghayatu ‘l-ghayati).
Therefore I am proclaiming by the grace of Allah (SWT), “All that is manifested (ma zahara) in the macrocosm [the cosmos] (`alam al-kabir) in a differentiated manner (tafsil), all that is also manifested in the microcosm [i.e. the human body] (`alam al-saghir) in an undifferentiated manner (ijmal).”

The Human Heart: the First Level

In the first level, everything that is in the macrocosm i.e. the cosmos appears on the human body in an undifferentiated form.

Therefore, when the microcosm [that is the human body] is polished and its inside is illuminated (nuwwara zahara fihi) then [an amazing thing takes place]. In the same way [that objects appear as reflections] on a mirror, [in that same way] everything that is in the macrocosm in a differentiated form, [all those appear inside the human body or the microcosm in one undifferentiated form.] (fa-idha suqila ‘l-`alamu saghiru  wa nuwwara zahara fihi bi tariqa ‘l-mir’atiyyati jami`u ma fi ‘l-`alami ‘l-kabiri tafsilan)

Because of the illumination, the heart can now contain more things.
As a result of the polishing and the illumination (bi ‘l-siqalati wa ‘l-tanwiri), [the heart’s] capacity to contain things is expanded (ittasa`a di`a’uhu) and therefore the rule that it [the heart] remains small is withdrawn (fa-zala hukumu sigari-hi). (li-annahu bi ‘l-siqalati wa ‘l-tanwiri qadi ‘l-ttasa`a di`a’uhu fa-zala hukumu ‘l-sigarihi) [and so the heart expands and becomes large.]

We already know that everything that is in the macrocosm appears in the microcosm or the human body in an undifferentiated form as reflection and in the same way everything that is in the human body appears in the heart in an undifferentiated form as reflection.
The relationship that the microcosm has with the heart is the same. We know that all that is in the macrocosm in a differentiated form appear on the microcosm in the undifferentiated form. And in the same way, all that is in the microcosm in a differentiated form, all that appear in the heart in the undifferentiated form. (wa ka-dha ‘l-halu fi ‘l-qalbi ‘llazi nisbatuhu ma`a ‘l-`alami ‘l-saghiri ka-nisbati ‘l-`alami ‘l-saghiri ma`a ‘l-`alami ‘l-kabiri min ‘l-ijmalin wa ‘l-tafsilin).
And in the same way, everything that is in the microcosm i.e. human body appears on the heart in an undifferentiated form as reflections.

Therefore, when the smallest microcosm (`alam al-asghar) ― which is the world of the heart (`alam al-qalb) ― is polished (suqila) and the darkness (zulmat) on it is removed [then an amazing thing happens]. At that point, all those things that are found in the microcosm (`alam al-saghir) [that is the human body] in a differentiated manner (tafsilan), all that also appears on it [i.e. the heart, in an undifferentiated manner. And all that appear] in the same way that [objects appear as reflections] on a mirror as well.

The Heart: the Second Level

On the second level, the heart of the heart reflects everything that is in the heart in an undifferentiated form.

This is how is the situation (hal) that the heart has vis-à-vis the heart of the heart. What appears in the heart in a differentiated manner appears in the heart of the heart in an undifferentiated manner.
The heart of the heart is similarly purified, its capacity to contain things is increased and that caused it to differentiate.
Originally the heart was undifferentiated, and then differentiation appeared (zuhur) there. Whats caused this differentiation was the [heart’s] purification and the illumination (bi-sabab-i ‘l-tasfiya wa ‘l-nuraniyati).

The Heart: the Third and the Fourth Levels

On the third and fourth levels, the again reflects everything that is in the earlier level in an undifferentiated form. As before, the heart is again polished and illuminated, and as a result the heart’s capacity to contain things is increased, and then again, the heart is again differentiated.
The same analogy may be made with respect to the heart which is on the third level and the heart which is on the fourth level. And the same analogy may be made on the undifferentiated and the differentiated levels. That is, what is differentiated on the third level becomes undifferentiated on the fourth level.
Here also, it is the purification of the heart that caused it to differentiate.
On the third level, it appears as a differentiated manifestation (zuhur al-tafsil). And that [happens because on the third level, the heart] is polished and illuminated (bi-sabab-i ‘l-siqalati wa ‘l-nuraniyati), [and as a result, on the third level, the heart gets widened and is given the capacity to contain more things.]

The Heart: the Fifth Level

On the fifth level, the heart again reflects everything that is in the fourth level in an undifferentiated form.
In the fifth level, the heart is in the same situation [that everything that is in the heart in the fourth level in a differentiated form appears on the heart on the fifth level in an undifferentiated form.]  Indeed, the heart is simple (bisatatihi) and lacks even the slightest trace of a thing (`adami i`tibari shay’in) after it has realized a perfect purification (tasfiya).
However, as before, the heart is again purified, and as a result the heart’s capacity to contain things is again increased, and then again, the heart is differentiated. And then everything that is in the cosmos appears in the heart.
And after attaining the complete perfection, what does appear in the heart is everything that is found in the worlds i.e. all that, which is found in the macrocosm, microcosm or the smallest world (al-`alami ‘l-kabir wa ‘l-saghir wa ‘l-asghar).
The Mujaddid comments that indeed, the heart is amazing.
Therefore, it [the heart] is the narrow while being the widest thing (al-dayiqu ‘l-awsa`), the simple while being the simplest thing (al-basitu ‘l-absat) and the fewest while being the most numerous thing (al-aqallu ‘l-akthar).

And it is via the heart that man may make a strong connection to God.
Nothing has been created in the world that has this attribute [of the heart]. And nothing can be found [similar to the heart] via which one could make a stronger connection to the Maker (SWT).
And it is the heart that contains many signs from God.
In this singular subtle center (al-latifati ‘l-badi`ati), verily many amazing signs of the Maker (SWT) appear which do not appear in any of His created things (khalqihi).
And the Mujaddid proves that amazing quality of the heart by a hadith report.
It is written in a hadith report where God speaks in the first person, Neither the heavens nor the earth can contain Me. However, what does contain me is the heart of my faithful servant (la yas`uni  ardi wa la sama’i wa la kin yasa`uni qalbu `abdi ‘l-mu’mini.) [Hadith: untraced]

Only the Heart Relates to God

The macrocosm contains multiple entities and it is differentiated (kathrat, tafsil) and as such it may not inter-relate to God who is perfect and so is lacking in that multiplicity and differentiation. Therefore, God may not found in the macrocosm.

The macrocosm (`alamu ‘l-kabir) is the widest mirror in terms of manifestation (zuhur). Still due to its multiplicity and differentiation (katharatihi wa tafsilihi), it has no inter-relationship with [the person of God.] For God has no true multiplicity or veritable (ra’asan) differentiation.
The heart has amazing characteristics and only it is capable of connecting to God. And only the heart may relate to God.
It is clear , as it is not been hidden that only that thing can be adequate (hariy) for a relationship [with the person of God] which is the narrow while being the widest thing (al-dayiqu ‘l-awsa`), the simple while being the simplest thing (al-basitu ‘l-absat) and the fewest while being the most numerous thing (al-aqallu ‘l-akthar). [The heart is the only such thing and therefore, it is only the heart that is adequate to relate to God.]

The Most Exalted Gnostic

The Mujaddid describes the most perfect Gnostic. In the Mujaddidi tradition, it is believed that the Mujaddid is that most exalted Gnostic.
[There may be a rare] gnostic who has realized knowledge completely and have attained perfect witnessing (shuhud).  Such a gnostic (`arif) may reach this [supreme] station, which is exalted in its existence (`aziza ‘l-wujuduhu).and noble in its degree (al-sharifa rutbatuhu). That gnostic would become the heart of all the worlds and all the manifestations (qalban lil-awalimu kulliha wa ‘l-zuhurati jami`yiha). He realizes the Muhammadan friendness (walayat-i muhammadi) and he is honored by the invitation from the chosen one (da`wat al-mustafawiyya) (on its owner, [Prophet Muhammad] be salutation, peace and benediction).

Such an exalted Gnostic is the ruler of other saints of God.
Therefore, all the poles (aqtab), pegs (awtad) and substitutes (abdal) are within his circle of friendness (da’irati walayatihi). And the solitaries and the singulars (afradu wa ‘l-ahadu) and the rest of the classes of the friends (awliya) are illuminated in the light of his good-guidance-giving (hidayatihi). It is because such a man is the appointed deputy (na’ibu manab) of the messenger of Allah (slm) and well-guided (mahdiyu) by the good-guidance of [Prophet Muhammad,] the beloved of Allah.
This transmission is the most exalted spiritual gift.
This exalted and noble transmission is the lot of the elect few whom Allah seeks (murad). It is not the lot of the [ordinary] aspirants (muridin) to attain this perfection. This is the highest magnificence (`uzma) and the final station of ultimate pre-eminence (ghayatu ‘l-quswa). There is no station beyond this perfection and there is no gift of Allah more exalted than this [transmission].
Everyone should try to connect to that exalted Gnostic via initiatic lineage. Even Hazrat Imam Mahdi will realize that transmission.
If a gnostic like this is found once in a thousand years, capture that spoil of war [by becoming his disciple]. His blessings (barakat) emanate for a long period of time (mudadin madidatin).in those appointed times [that are found] at distinct intervals [that he appears] (ajalin mutaba`idatin). It is he whose speech is like medicine and the glance of his eyes (nazaruhu) is the cure [of diseases]. Hazrat Imam Mahdi will have this noble transmission in this [Muhammadan] community [after the Mujaddid – such is the interpretation of it according to the Mujaddidi tradition].
This is the bounty of Allah! He gives whomever He wants and Allah possesses magnificent bounties! (Dhalika fadlu Llah. Yu’tihi mayyasha’u wa ‘llahu dhu ‘l-fadli ‘l-`azi). (Koran 62:4).

To attain that great honor of attaining that exalted transmission maximally, one must progress highly in the sufi path.
This felicity (dawlat) is attained maximally (quswa) when the suluk-method and the jadhdhba-method (tariqayi suluk wa jadhdhba) are completed in a differentiated manner level after level (tafsilan martabati ba`d martabatin), and when the station of annihilation is perfected completely and the station of abidingness (baqa) is perfected perfectly degree after degree (darajatan).
And one may progress highly on the sufi path if one emulates Prophet Muhammad perfectly.
However, it is impossible to attain unless you follow perfectly [Hazrat Muhammad,] the noblest of all prophets (sayyid al-mursalin) and the beloved of the Lord of the worlds (habib-i rabbi ‘l-`alamin). (on him and on his progeny be the most excellent salutations and the most perfect peace). Praise be to Allah who has made me one of his followers. I ask Exalted Allah to make me follow (mutaba`at) [the Prophet] perfectly, keep me firm on it [being the Prophet’s follower], and keep me resolute on his sharia. May Allah shower mercy (raham) on those ones of His servants who says amin after this supplication that I have made!
This knowledge is a subtle mystery that is unique to the Mujaddid.
This knowledge (ma`arif) is among those subtle mysteries (asrar-i ‘l-daqiqati) and undisclosed secrets (rumuz-i khafiyati) about which none of the greatest friends have spoken or to which none of the greatest sufis have given a clue. Exalted Allah, by the grace (sadaqati) of His beloved (habibihi) [Prophet Muhammad] (on him and on his progeny be salutations and peace), has elected to divulge these secrets to me. As a Persian poet has composed,
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
Whatsoever that God accepts (qabuluhu) is not caused by anything or occasioned by any occasion (mu`allalan bi shay’in wa la musabbaban bi-sababin)! Allah does whatsoever He wills (yasha’) and commands whatsoever He desires! By His mercy, Allah elects whomsoever He wills. And Allah possesses magnificent bounties!
Almighty Allah! Give peace, blessings and grace to our master Muhammad and his progeny! And on all the prophets, messengers, the angels who are near You, and the wholesome humans! Peace be on them who follow good-guidance and are committed to follow [Prophet Muhammad] the Chosen on whom be peace and blessings.

Minha 13

Stations of the Spirit

The Mujaddid now exposes the mysteries of the spirit, ruh.
The spirit is indeed unqualifiable and non-spatial and God is also unqualifiable and non-spatial. However, the qualities of God cannot be compared with the qualities of His creation. And He is unqualifiable and non-spatial in a far higher degree than the spirit possessing those characteristics.
The spirit (ruh) is from the [unqualifiable] world that is without-what-manner and non-spatial (`alam-i bi-chuni, la-makaniyat). However, when we compare that without-what-mannerness [of the spirit] (bi-chuni-i u) with the [without-what-mannerness of the] level of Necessaryness (martaba-i wujub), it [the without-what-mannerness of the spirit] is “what manner itself” (`ain-i chun)”. And when we compare the non-spatialness of the [spirit] with the true non-spatialness of God (SWT), it [the non-spatialness of the spirit] is “spatial itself” (`ain-i makaniyat).
The world of the spirits is an intermediary realm between this world and the realm of God.  This world is qualifiable and spatial. On the other hand, the realm of God is unqualifiable and non-spatial. Since the world of the the spirits lies in-between them, so it is at the same time qualifiable and unqualifiable, spatial and non-spatial.
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It is said that the world of the spirits (`alam-i arwah) is an isthmus (barzakh) between this world and the level of “without what manner” (martaba-i bi-chuni). And so [the world of the spirits] has two colors. Necessarily, the world of what manner (`alam-i chun) considers it [world of the spirits] to be without what manner (bichun). On the othet hand, by the viewpoint of the level of without what manner (bi-chun), [the world of the spirits is] what manner itself (`ain-i chun). And it is due to [the spirit’s] innate nature (fitrat-i asli) that it is the isthmus (barzakhiyat) [between world that is without what manner that is non-spatial (bichuni, lamakani) and the world of what manner that is spatial (chun, makani).]

The world of the spirits is in-between this world and the realm of God

Descent of the Spirit

The spirit descended to to the corporeal body and became completely qualifiable from being partially unqualifiable.
Now [the spirit] had been connected to this corporeal body (badan-i `anasiri) and it had been confined within this dark frame (haykal). And at the time that it was connected, the spirit came out of this isthmus (barzakh) [that is the world of the spirits] and completely descended into the world of how (`alam-i chu) [i.e. the world of empirical things, `alam-i khalq]. As a result, the color of without-how-ness (bichuni) faded away from the [spirit].
At that point, an analogy for [the spirit] would be the angels Harut and Marut. It is due to a beneficial reason that the spirits of the angels came down to the lowest point of humanness. Such is the opinion [of the Mujaddid and other enlightened masters].
Harut and Marut: ??????????an explanation is in the tafsir al-mazhari

Ascent of the Spirit

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From that descent, the spirit ascended again and the soul and body followed the spirit and ascended as well.
There after, by divine grace (`inayat-i khudawandi) (SWT), help (dastgiri) arrived. And I returned from this journey. And from this descent I ascended (`uruj). The darkened soul (nafs-i zulmani) and the corporeal body (badan-i `anasari) also followed the spirit (ruh) and ascended (`uruj). And they traversed (ti) through many waystations (manazil).
And the soul, which was previously darkened and the home of all evil, became peaceful and illuminated. And the purpose behind why the spirit was connected to the body became clear to the Mujaddid --- and it seems that the purpose was the rectification of the soul and the body.
At that time, the purpose behind this connection (ta`alliq) [to the body] and the descent (tanazzul) of the spirit (ruh) became clear. And the instigating [soul] (ammara) realized inner peace (itminan). And the darkness gave way to light. When the spirit (ruh) completed this journey (safr) and when the purpose of the descent (tanazzul) was attained, it [the descent] reached its conclusion (injam). 
At that point, the spirit started to ascend ultimately reaching back to the world of the spirits, where the spirit was originally located.
And it [the spirit, it started an ascent that ultimately] reached [back to] (rasidan) the realm of the isthmus [that is the world of the spirits, which is an intermediary realm that, on one end, is connected] to the prototype (barzakhiyat-i asl). And that ended my return to the beginning.
Could that barzakh be the `alam-i ruh
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The Mujaddid here explains a quandary. Sometimes, we may see that even a truly holy man whose soul seems to be in inner peace, even he commits sins. The Mujaddid starts to explain it by first pointing out that the heart is located in the world of the spirits and so it is incapable of committing sin. And while the soul originally belongs to the world of empirical things, it has realized inner peace for a God-realized master and then it has also ascended to the world of the spirits. Therefore, it is also incapable of committing sin.
The heart (qalb) belongs (az) to the world of the spirits (`alam-i arwah) [which is the barzakh]. And so it is domiciled (tatan) in the realm of the isthmus (barzakhiyat). The soul in inner peace (nafs-i mutma’inna) [although it is of the world of empirical things, still it] is colored by a color (rangi) of the world of command (`alam-i amr). [And this nafs-i mutma’inna] is an isthmus between the heart and the body. And so, it [nafs-i mutma`inna] is also located there [in the barzakh, which is the world of the spirits.]  

In contrast, the corporeal body is in the created world that the source of all evil and rebelliousness. So if the God-realized sufi master shows any rebelliousness, then it must come from the constituent qualities of the elements.
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In contrast, the corporeal body (badan-i `anasiri) that is composed of the four elements [fire, air, water, earth] is settled in this world of the engendered things (`alam-i kawn) or the spatial [world] (makan), [meaning the world of empirical things or `alam-i khalq which stands apart from the world of command that is beyond space or location i.e. la-makani.]. And it [the body] is polished (pardakht) by good-deeds and worshipful acts (ta`at va `ibadat). After [the soul have attained inner peace], if [an aspirant] shows rebelliousness or disobedience (sarkashi va mukhalifat), then that may be predicated on [his] “natures” (taba`i) or constituent qualities of the elements.
So from which bodily element does the desire to sin comes? The Mujaddid feels that that rebelliousness comes from the element fire.
For example, let us take the ingredient of fire. By its intrinsic nature (ba ‘l-dhat), fire is rebellious and quarrelsome (sarkash va mukhalifat). Like the accursed Iblis, whenever there is an opportunity, it also cries out, I am better than him [Ana khayrum minhu)!] (Koran 7:12)
However, that rebelliousness could never come from the soul as it and God are mutually well-pleased towards each other.
In contrast, the soul in inner peace (nafs-i mutma’inna) remains aloof from rebelliousness because it is well-pleased (radhi) towards the Haqq (SWT) and the Haqq (SWT) is also well-pleased and agreeable (radhi va mardhi) towards it.  And you cannot imagine that two beings who are well-pleased and agreeable towards each other, one of them is in rebellion aginst the other.
Therefore, any rebelliousness for the sufi with his soul in inner peace must come from the physical body, specifically the element fire.
Therefore, if there is any rebelliousness, then it must come from the corporeal body (qalib). For this reason, [Prophet Muhammad], the prince of the messengers (slm) has interpreted the greater struggle (jihad al-akbar) to be [resisting] this satanic rebelliousness. And the source of that [rebelliousness] is that bodily ingredient [that is fire.]
Note: In the above paragraph, the Mujaddid is referring to the Hadith “we’re coming from a lesser jihad to a greater jihad.”

 Interpreting the Hadith, “ My Satan Has Been Pacified”

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The Mujaddid now gives us an esoteric interpretation on a hadith.
The blessed prophet had said, My satan has been pacified (Aslama shaytani).
The Arabic verb aslama may have two different meaning. The first is “to become Muslim”. And the other meaning is “to become pacified” i.e to enter into a state where it obeys Allah. The Mujaddid seems to be be employing this esoteric meaning here.
Now that Hadith has two different interpretations. The first interpretation is that the Prophet referred to the external satan, the genie named Iblis, by the term “my satan.”
That [satan which the Prophet called "my satan",] refers to the “external” (afaqi) satan who is always with (qarin) the holy prophet (slm). However, [the satan to whom the Prophet refers in the hadith of greater struggle] is the “internal” (anfusi) satan. [Yes! We still carry on that struggle against the internal satan, but what the Prophet means by the external satan becoming Muslim is that] the tyranny (sawlat) of this [external] satan [that always accompanies every human being, in this case, the Prophet] is ruined (shakasteh) and his defiance (tamarrud) starts a fast (baz bandeh) [or starts to disappear. Still that external satan will always remain a rebel against God.] For that what is in the essence does not leave the essence. (Amma ma bi-‘l-dhati la yanfaku `ani ‘l-dhati.)
The black complexion of the Ethiopia
That is his innate color
[However hard do you try
Does it ever go away?]
Siyahi az habashi KI ra-wa-dal
keh khod rang ast
write on the Hadith, “Now we have returned from the lesser jihad to the greater jihad.”
And the second interpretation of the term “my satan is that it refers to the internal satan, the lower self or the vulgar instinct.
Or "my satan" may refer to the internal satan (shaitan-i anfusi). However, his pacification does not mean that his rebelliousness will end completely.Although his soul has been pacified, it is possible that someone may still abandon difficult-to-do pious deeds (`azimat) and take up only easy-to-do pious deeds (rukhsat). And he may still commit minor (saghira) sins apart from those good deeds. Instead, the good deeds of the ‘ordinary pious’ (abrar), they are of the same type as the bad deeds (sayyi’a) of the near ones (muqarraban). These are all types of rebelliousness (sarkashi). And that the rebelliousness [of the internal satan] does not go away [completely, instead remnants of that rebelliousness remains] for his [the sufi’s] own rectification and progress (islah va taraqqi).
It is though that rebelliousness that spiritual growth takes place
It is because after the sufi abandons [the hard-to-do practices] that are the superior practices and instead has taken up those bad practices (nihayat-i naqs) that proves his rebelliousness, he feels sorrow and he regrets, repents and seeks forgiveness (nidamat, pashmani, tawba, istigfar) greatly. And that [repentance] makes (mawjib) him to progress to the end (taraqqiyat bi-nihayat) [of his path of God-realization].

The Body Substitutes the Subtle Centers

p 26 l 7
When the six subtle centers separates from the corporeal body of the God-realized master and ascends in the world of command then the corporeal body becomes their deputy and does all their work.
The six subtle centers (lata’if-i sitta) separates from [the corporeal body] and ascends in the world of command (dar `alam-i amr). Then the corporeal body (badan-i `anasiri) settles (istiqrar) in its own station. At that point, this very body becomes the deputy (khalifa) [of the six subtle centers] and it [the body] does all their work [on behalf of the six subtle centers.]
The Mujaddid teaches us that for that highly God-realized saint, it is the physical heart that receives inspirations from God.
Having reached that point, if an inspiration (ilham) comes then it is to this very bodily part (mudgha) [that is the heart made of flesh]. And, that [heart of flesh] is the reality of the comprehensiveness of the heart (haqiqat-i jam`i’a qalbiya).
And he proves by hadith reports that it is the physical heart that receives inspirations from God. Some of them are the following.

• \item He who worships Allah faithfully and sincerely (akhlasa) for forty days in a beautiful manner (sabahan), streams of wisdom gushes out of his heart and [flows] onto the tongue. [Man akhlasa liLlahi arba`in sabahan zaharat yanabi`ul hikmati min qalbihi `ala lisanihi, Hadith: untraced] This hadith refers to the [physical] heart. Allah knows the best!
• \item Verily! My heart is blackened [some of the times]. [Innahi layughanu `ala qalbi, Hadith: untraced] Here, what is blackened is that bodily part (mudgha), not the reality of the heart (haqiqat-i qalb). For that [reality] is absolutely free from all blackness.
• \item The heart of the faithful is between two of the fingers of the All-merciful. [Qalbu ‘l-mu’minu bayna isba`aini min asabi`I ‘l-Rahmani, Hadith: Muslim] In this hadith report, this fluctuation (taqallub) of the heart is also mentioned as well. 
• \item The heart of the faithful is like that stray feather of a bird which lies in some open field. [Qalbu ‘l-mu’mini ka-rishatin fi ardi falatin, Hadith: untraced]

• \item Allah! O You who make hearts fluctuate! Keep my heart firm on doing things that pleases You. [Allhumma! Ya muqalliba ‘l-qulubi! Thabit qalbi `ala ta`atika, Hadith: Tirmidhi, Ibn Majah]

p 27 l 2

The Mujaddid is now proving, employing the above-mentioned hadith reports, that the Prophet considers the physical heart to be the organ that receives inspirations.
And the fluctuation (taqallubu) and the lack of stability (`adamu ‘l-thabati) of the heart (thabitatun) refers to that bodily part (mudgha) because truly, the reality of the [heart] that brings all together (haqiqata ‘l-jami`ata) does not fluctuate (taqallub) in that manner ― for that [reality of the heart] is in inner peace (mutma’innatun) and it is deeply rooted (rasikhatun) in that inner peace.
Now the Mujaddid is corroborating his view by bringing an example from Hazrat Abraham.
When [Hazrat Abraham] the friend (slm) [of Allah] was supplicating for the heart to be in inner peace (al-itminani li ‘l-qalbi) then he was meaning nothing else but that bodily part (mudgha) because his real heart (qalbahu ‘l-haqiqiya) had already been in inner peace (mutma’in). Even his soul (nafs) was in inner peace (mutma’in) as it was under the administration of his real heart (bi-siyasati qalbihi ‘l-haqiqiyi).

Here the Mujaddid is alluding to the Koran, Abraham????????

Shihabuddin Suhrawardi’s Inspiration Rectified

p 27 l 7the Prophet said, “……..??????????”
 The Mujaddid criticizes Hazrat Shihabuddin Suhrawardi’s inspiration ― he said that it is the soul in inner peace (nafsi ‘l-mutma’inna) that receives iinspiration (ilham).
The author of the `Awarif [-i Ma`arif, Shaykh Shihabuddin Suhrawardi] (qs) has written, “Inspiration (ilham) is the attribute (sifat) of a soul in inner peace (nafsi ‘l-mutma’inna) that has ascended (`arajat) to the station of the heart (maqami ‘l-qalb).  Verily the variegations (talwinat) and transformations (taqlibati-hin) [of all the colors, in that case, those] become attributes of the soul in inner peace.” ― It contradicts the previously-mentioned Hadith report “as you see Him (hua kama tara)”.  ?????arabic quote????????
The Mujaddid teaches us that Hazrat Shihabuddin had a hal of a lower maqam and that’s why he contradicted the sunna.
If Hazrat Shihabuddin could ascend [to a higher level] from this above-mentioned station [that is on a lower level] then he surely would have experienced the [correct] knowledge on the matter (`alima ‘l-amra) and would have realized the truth in what I have told you. In that case, his unveilings and inspirations (al-kashfu wa ‘l-ilhamu) would have been in accordance with the saying of the Prophet (salam).
p 27 l -7
And the Mujaddid proposes that it is the heart, not the soul that receives the divine transmissions.
Certainly, you realize that what I said before contradicts him [Shaykh Shihabuddin. And I said before] that this bodily part (mudgha) [i.e. the physical heart] that is the comprehensive reality (haqiqat-i jam`iya) becomes the deputy (khalifa) [of the soul in inner peace, nafs al-mutma’inna]. And [then, instead of the soul in inner peace, it is the physical heart itself, which, having become the deputy,] receives the inspirations (ilham), experiences all the states (hal) and is colored by the different colors (rang). [What I said is] too hard to comprehend to them who are fanatic, uninformed and ignorant (al-muta`assibina ‘l-jahilina ‘l-qasirina) of the true meaning or the reality (haqiqat) of the thing and it is unpleasant (thaqula) to them.

p 27 l -4
          The Mujaddid quotes a hadith report to demonstrate the validity of his position.
What will they comment on this report of the Prophet, Verily there is a bodily part (mudgha) in the body of the children of Adam such that when it is wholesome then it makes the entire body wholesome and when it is corrupt then it makes the entire body corrupt. Take note! That [bodily part] is the heart. [Inna fi jasadi bani-`adama la-mudghatan idha saluhat saluha ‘l-jasadu kulluhu wa idha fasadat fasada ‘l-jasadu kulluhu. Ala! Wa hiya ‘l-qalbu, Hadith: Bukhari]
In this saying, [the Prophet Muhammad,] (slm) has clearly declared this bodily part (mudgha) to be the heart. And he has created a connection between the wholesomeness and the corruption of the body (salaha ‘l-jasadi wa ‘l-fasadahu) with the wholesomeness and the corruption of the heart. Therefore whatsoever is true for this bodily part (mudgha) is also true for the real heart (al-qalbi ‘l-haqiqiyi). However, this relationship is on the basis of being the deputy (al-niyabati wa ‘l- khilafati).
p 28 para 2

Spirit Becoming Perfect: Death Before Death

The Mujaddid describes the “death before death” that the God-realized Sufis experience.
Know! When the spirit is separated from the body (jasad) by the death that occurrs before the usual kind of death [i.e. the sufi experience of death before death] then the Gnostic who has arrived (`arif-i wasil) [on the station of death before death] presumes that his own spirit has neither entered (dakhil) the body nor been outside (kharij) the body. And it is neither attached to the body (muttasil ma`ahu) nor detached from the body (munfasil ma`ahu).
Yes! The spirit is then separated from the body, however even then it still retains a connection to the body through which the body receives good.
Then he concludes that the spirit still has a connection (ta`alliq) to the body. And the purpose is so that the body becomes wholesome. Also another purpose is to return the perfection of the spirit back to the spirit.
And it is via this connection with the spirit that the body attains good.
And this connection (ta`alliq) [between the spirit and the body], it is the source of the wholesomeness and good in the body (jasad). If this connection [between the spirit and the body] were not there, the entire body would be ruined and worthless.

28, para 3
On the other hand, God has no anti-sharia “monist” relationship with the world.
This is the state between the Necessary on one hand and the spirit and the other [subtle centers] on the other hand. Verily God (SWT) is neither inside (dakhil) the cosmos (`alam) nor outside (kharij) it, neither attached (muttasil) with the cosmos nor disattached (munfasil) from the cosmos.
Instead, God is connected to the world via a connection (ta`alliq) just like the human spirit has a connection to the body.
Instead, God (SWT) has a connection (ta`alliq) with the cosmos (`alam) and through which He creates it (khalqan), sustains it (abqa’) and gives energy (ifada) [to the spirit] for its perfection and makes [the spirit] suitable (ila’n) for [receiving] bliss and blessings (li ‘l-ni`ami wa ‘l-khayrati).

p 28, para 4
The Mujaddid explains why the ulama did not reveal such sufi mysteries already.
Question: The ulama of the people of truth, they have not spoken any such thing on the spirit as what has been spoken.  Instead, they have on the verge of not permitting them (lam yujayyizuhu) [such statements]. And you consider it imperative to follow them [the ulama of the people of truth] in both small matters and big matters. So how do you explain this mutual contradiction?
28, last line
And the answer is that the ulama have not spoken about this knowledge because few ulama know it and because it might confuse the common people.
Answer: I said that the scholars who know the reality of the spirit (`alimu bi-haqiqat-i ruh-i) are few. Therefore, because they [the regular alims or scholars] know so little, they have not said anything on the [little information that they have received via] unveiling on the [the evolution or the process of] perfection of the spirit (bi-kashfi ‘l-kamalati ‘l-ruhaniyati). And they have considered it sufficient to describe it briefly (ijmal). They have avoided this topic out of fear that the common people (`awam) will fall into error (dalala).
It is because [in one specific level], the perfection of the spirit (kamalat al-ruhiyyata) appears to be similar to the perfection of the Necessaryness (kamalat-i wujubiyyati). There is a fine difference between them which none knows except the scholars who are deeply rooted in knowledge (rasikhuna). So they have narrated this matter in brief and renounced (inkar) them who clarified it and unveiled its reality. However, they have never renounced its perfection that has been mentioned earlier.
The Mujaddid leaned this knowledge from his unveilings and inspirations, not rational consideration or speculation.
I [the Mujaddid] am an incompetent person! Still then, I am clarifying and unveiling some of the major components of the sublime science (khwassihi i`timadan) [that is the science of the spirit]. [I’m narrating this knowledge] by my true knowledge (`ala `ilmihi al-sahihi) and clear unveilings (kashfihi al-sarihi). By the help from Exalted Allah! By the blessing and as the present of His beloved [Prophet Muhammad] (slm)! Along with it, the hesitation [that was an obstacle] on describing (ni`atin) this clarification is removed. So try to understand it.
29, para 2
As postscript, it should be pointed out that the spirit benefits from the body as well, just as the body benefits from the spirit.
We know from it (yunbaghi an yu`lama) that just as the body benefits from the perfected spirit (al-ruhi kamalatin) beyond measures (la tuhsa), so does the spirit as well. It also acquire from the body sublime energy (fawa’ida `uzma). [Through the body,] the spirit hears, sees, talks and corporealizes itself into [a separate] body (mutajassidan) [within the human body.] As a result, the spirit is able to do many tasks related to the corporeal world (af`alin nasabat bi-`alami ajsad). [That is, the spirit now can do many tasks, which only a body can do and which the spirit could not have done by itself beforehand].

Intellect That Has Returned

29, 3, line 1, 2nd sentence
The Mujaddid reveals to us on the intellect with the highest level of perfection of the intellect that which is called the “intellect that has returned.”
It has been mentioned above that the soul in inner peace (nafs-i mutma’inna) [ascends to the world of the] spirits and joins them (bar ruhaniyan mulhaqq shod). And in the world of the corpus (`alam-i ajsad), intellect (`aql) sits in its place [the place of the soul in inner peace] assuming the name the ‘intellect that has returned’ (`aql-i ma`ad). At that time, it thinks only about the last world and does not at all think (indisheh) about living this earthly life (ma`ishat). And the light (nur) that Allah gives him makes him worthy of perspicacity (firasat). This level is the end or final level (nihayat) of the levels of the perfection of the intellect (maratib-i kamalat-i `aql).

The Flowchart
soul in inner peace ascends to the world of the spirits and joins them.
And in the world of the corpus (`alam-i ajsad), intellect (`aql) sits in its place [the place of the soul in inner peace] assuming the name the ‘intellect that has returned’ (`aql-i ma`ad).
At that time, it thinks only about the last world and does not at all think (indisheh) about living this earthly life (ma`ishat).
And the light (nur) that Allah gives him makes him worthy of perpicacity (firasat).
This level is the end or final level (nihayat) of the levels of the perfection of the intellect (maratib-i kamalat-i `aql).

Now the Mujaddid explains this matter by asking a question. The friends who have not yet realized the zenith of perfection, they may remember that the focus of the intellect at the initial level was nothing but God. And those imperfect friends may argue that it would seem logical that God would be the focus of the intellect at its apogee of perfection, and it would then forget both this world and the last world. But the Mujaddid here teaches us that the on the final level, the intellect will only think about the last world, instead of God. Why is it so?
Question: The imperfect ones may disagree here. [They may make an alternative claim] that the end or final level of the levels of the perfections of the intellect should be when it would forget both this life (ma`ash) and the return (ma`ad) [or the last-worldly life, and instead concentrate solely on God]. In the beginning the focus (indisheh) of [the intellect] was nothing but Allah (SWT). Why would it not be the same [at the end]?

In answer, first, the Mujaddid reminds us that the intellect forgets both this world (dunya) and the last world (akhirat) on the level of annihilation in Allah which is an initial level on the sufi path. On the other hand, the intellect realizes this final perfection at a far more advanced level.
Answer: [The wayfarer] attains this [initial] forgetfulness (nisiyan) on the level of the annihilation in Allah (martaba’i fana fi-Llah). However, this perfection is realized after many days journey (marahil) beyond that.

 However, intellect may progress towards many higher stations above that station. And when the intellect realizes perfection, it progresses to those higher stations.
Here, [in this station of perfection, for that perfected intellect,] knowledge comes back after ignorance, the full intensity of the separation (`aud-i farq) comes after realization of the union (tahqiq-i jam`a) and true Islam (islam-i haqiqi) is realized after the rejection of Islam in the sufi path (kufr-i tariqat).

The philosophers’s view on the advancement of the intellect is wrong.
Witless philosophers have established four levels (maratib) [of advancement] for the intellect (`aql) and have reduced (munhasar, mukhtasar) the perfection of the intellect [to those four levels]. That line of thinking is the result of their ignorance (az kamal na-danist).
Study these four levels

However, even the perfected intellect is limited. Only the sufi masters who strictly follow the sunna may realize, by the method of unveiling, that knowledge that they obtain from the storehouse of the knowledge of the prophets. Unless the intellect follows that unveiling-derived inner knowledge, it will not realize true knowledge.
Even when it [the intellect] has realized perfection (kamalat), the reality of the intellect (haqiqat-i `aql) cannot be realized through [that perfected] intellect and imagination (`aql va wahm) ― that reality can be realzed only via true unveiling (kashf-i sahih) and clear inspiration (ilham-i surih) collected from the lamp of the light of prophetness (nur-i mishkat-i nubuwat).
Benediction and peace of Allah on all the prophets and the messengers in general and especially on His beloved prophet Muhammad!
30 para 3

Intellect Is the Translator of the Spirit

The Mujaddid explains the expression “intellect is the translator of the spirit”.
Question: Some sufi shaykhs have said, “Intellect (`aql) is the translator, tarjuman for the spirit. `Aql tarjuman-i ruh ast.” What does it mean?
In answer, first, the Mujaddid discusses on the prototypal heart that is in the world of the spirits. It is that prototypal heart that receives the knowledge from God via inspiration (ilham).
Answer: The heart (qalb) takes the knowledge (`ilm va ma`rifat) that gushes out of its fountainhead by the method of spiritual reception (bi-talaqqi-i ruhani). And [we already know that] the heart is from the world of the spirits (`alam-i arwah).

Second, the Mujaddid teaches us that the intellect translates that knowledge that the heart has received.
Intellect (`aql) translates (tarjuman) that [knowledge, which has been received by the heart]. It [the intellect] records and condenses (muharrar va mulakhkhas) that [knowledge] so that [even] those who are captivated by the world of empirical things (giriftaran-i `alam-i khalq) could understand that [sublimely spiritual knowledge that the heart had received originally]. Unless the intellect (`aql) interpretes that [knowledge], it is very difficult or even impossible to understand it.
p30 last line va chun

Finally, the Mujaddid shows us that the physical heart is the substitute of the true heart of the world of the spirits. And the intellect in the human body translates this bodily heart.
 The bodily part that is the heart (mudgha’i qalbiya) is the deputy of the reality of the all-comprehending heart (khalifa’i haqiqat-i jam`iya qalbiya). Therefore, that [bodily heart] realizes the properties of the prototypal [heart, which is a sublime entity of the world of command] (hukm-i asl). And its [the bodily heart’s] capability to receive (talaqqi) is similar to the spirit’s capability to receive (talaqqi-i ruhani). [However,] it [that bodily heart] depends on the translator [that is the intellect].

31, para 1
As a postscript, the Mujaddid comments that when the intellect that has returned reaches the supreme level of perfection, it leaves the mold and makes the physical heart its substitute. And then the intellect no longer translates the heart, instead, then the heart translates itself.
You should know that there is a time when the intellect that has returned (`aql-i ma`ad) longs (shawq) to be adjacent (mujawara) to the soul in inner peace (nafs-i mutma’inna). [When this longing] reaches the extreme, it elevates [the intellect that has returned] onto the station of [the soul in inner peace]. Then [the intellect that has returned] leaves the mold (qalib) empty. At that time, wisdom and zikr (ta`aqqul va tadhakkur) [takes the place of the intellect that has returned and] settles in the bodily part that is the heart (be-mudgha qalbiya). Verily, there is advice in this description to him who has a heart. (Inna fi dhalika ladhikra liman kana lahu qalbun). Then this very heart translates itself.

The Pacification of the Mold

31, p 1,5
Now the sufi pacifies the four elements that constitute his mold or physical body.

The Fire Element Pacified

First comes the fire element.
At this time, the gnostic (`arif) inter-relates (mu`amila) with the body. The cry "I am better than him, Ana khayrum minhu" is an intrinsic nature (nahad) of the fiery ingredient (juz) [of the body]. And [at that time that element fire] is dealt with and it is reduced to obedience (inqiyad). And degree by degree, it [the element fire] is ennobled by the noble gift that is true submission to Allah or the “inner” Islam (islam-i haqiqi).
Here the word islam-i haqiqi means not the “outer facets” of the religion of Islam but instead a true submission to Allah or the “inner” Islam. In that state, the Gnostic unquestioningly obeys Allah always.
[And when the element fire realizes true submission,] its diabolical robe (khil`at-i iblisi) comes off. And it reaches the prototypal station of the soul in inner peace (be-maqam-i asl-i nafs-i mutma’inna). And it [the bodily ingredient or the element that is fire] becomes the substitute for the principal (na’ib-i munab) [that is the soul in inner peace.]
[At that time, two transformations take place] within the mold (qalib) [or the physical body.]

• The bodily part (mudgha) [i.e. the physical heart] becomes the deputy (khalifa) of the real heart (qalb-i haqiqi) [that is in the non-spatial realm nearer to God.]
• And the fiery ingredient (juzw-i nari) [or the element fire in the human body] ― it becomes the substitute for the principal (na’ib-i munab) that is the soul in inner peace (nafs-i mutma’inna) [that has ascended to the world of the spirits upom realizing inner peace].

The copper of my body turns to gold
By the alchemy of burning love [for God]
zar shad  mis-i wujud-i man
az kimiya-i `ishq

The Air Element Pacified

31, last para (juz’i hawa-ii)

Air is the second element of the human body and that is purified the second. When he reaches the station of the air on his ascent, the sufi often mistakenly believes that he has reached God and becomes contented, and so he loses the desire to progress.
The ingredient “air” is related to the spirit (ruh). So when the wayfarer “arrives on” (usul) and ascends (`uruj) to the station of the air (be-maqam-i hawa), it happens that he [mistakenly] recognizes this very air as the proof that he has realized God (`unwan-i haqqaniyat). And he becomes a captive in that station [and he does not even want to progress any further as he mistakenly believes that he has found God.]

And the sufi often makes the same mistake on the station of the spirit ― he is captivated by the spirit and he loses the urge to progress under the false premise that he has found God.
In the same way, this very witnessing [that is so wrong and defective that happens on the station of the air] comes in hand in the station of the spirit [as well] and captivates the wayfarer. Some sufi shaykhs have said, “Fot thirty years, I have worshipped the spirit (ruh) as God (khuda) [mistakenly while I was on that station of air. Only] after I have traversed that station, I have [been able to] distinguish between the truth [that God is something that is beyond the spirit] and the falsehood [that God is the spirit].”

Air and spirit are similar and so when the spirit ascends from the body, the element air takes its place.
This ingredient of air ― as it is related to the station of the spirit ― takes the place of the station of the spirit within the mold. And in some instances, this [ingredient of air] acts as if it is the spirit.

The Water Element Pacified

The third element in the human body is water.
The ingredient water is inter-related (munasib) with the reality of the comprehensiveness of the heart (haqiqat-i jami`a’-i qalbiya). It is for this reason that its energy (faydh) is in each and every thing. As the Koran says, I have made every living thing from water. [Wa ja`alna min al-ma’i kulla shayyin hayyin.] (Koran 21:30) Its place of return (baz gast-i U) is also the bodily part that is the heart (mudgha’i qalbiya).

The Earth Element Pacified

32,3
The earth element, once it has been purified, dominates the body.
The ingredient earth is the major constituent (juzw-i `azim) of that mold [that is the human physical body.] By its intrinsic nature (sifat-i dhatiya), it is bad and nasty (dana’at va khissat). However, after it has been purified [of that evil nature], it [the earth element] rules over and dominates (hakim va ghalib) the mold (qalib). [The element earth] rules whatever that is in the mold [or the physical body]. And [that whatever that is in the physical body] takes on the color [of the earth].

The earth element predominates because it constitutes the entire mold. Yes! There are other elements in the human body (e.g. fire, air and water), but they are like “colors” that modify the earth element.
[The earth element predominates] because it constitutes the entire [mold] (jam`iyat-i tam]. Indeed, every particle (ajza’) of the mold is truly a particle (ajza’) of [the earth element]. For this reason, the terrestrial earth (kura’i ardi) is the center (markaz) of the elements (`anasir) and the celestial spheres (aflak). And the center (markaz) [of that earth] is the center of the entire cosmos (`alam).
diagram

Conclusion of the Pacification of the Mold

When all the four elements of the mold are pacified, then the sufi attains the capability to make others perfect (kamil-i takmil, kamil-i mukammil).
[When all the four elements of the mold are pacified,] in such a situation, the inter-action of the mold (mu`amila’i qalib) concludes and it [the mold] comes to the end of ascent and descent (nihayat-i `uruj va nuzul). It is the moment that it [the mold] reaches perfection in its ability to make others perfect (kamal-i takmil). This is that end that returns to the origin (nihayat keh ruju` be-bidayat).

Separation after Union (farq ba`d al-jam`)

p 32 para 2
The Mujaddid describes “the separation that is after the union” (farq ba`d al-jam`).
First, we may note that when the spirit is brought together with God (jam`) during this “union”, it still focuses on the world in order to nurture the body.,
You should know the following. The spirit, along with its own levels and along with its subordinates (ba maratib va tawabi`-i khod) [i.e. the spirit in its totality], ascends to (rasideh bud, bi-tariq-i `uruj) its own domicile (bi-maqr-i khod) [or the original station]. Still then, in order to nurture (tarbiyat) the “mold” (qalib) [or the body], it [the spirit] concentrates on this world.
DEFINE MOLD
Second, when the body is perfected then two happenings happen.
The spirit turns away from the body and instead concentrates on God.
The body becomes a perfect slave of God.

When the inter-action [of the spirit] with the mold (mu`amila-i qalib) concludes [with the mold having reached perfection] then [two happenings happen],

• The spirit ― along with the [six subtle centers, lata’if] secret heart, the arcanum, the super-arcanum, the heart, the soul (ruh, sirr, khafi, akhfa, qalb, nafs) and the [entity] intellect (`aql) ― concentrates its mind towards God (khudavandi) turning its concentration away from the mold.
• And the mold completely (bi-kulliyat) turns its face towards the station of slavehood (`ubudiyat).

p 32 l -4

Third, two more happenings happen,
aaa
qqq
This is the explanation of separation after union (farq ba`d al-jam`).
Then [two more happenings happen].

• The spirit, with [all] its own levels (maratib-i khod), positions itself onto the station of witnessing and presence (maqam-i shuhud va hudur) and [at that point, it no longer] sees or knows (did va danish) anything that is apart from God (\emph{ma sewa}).
• On the other hand, the mold, in its entirety, become deeply rooted (rasikh) in the station of obedience and servanthood (ta`at va bandegi). This is the station of separation after union (farq ba`d al-jam`).

Exalted Allah grants success in realizing perfection (kamalat)!

33,1
The Mujaddid is revealing on this station of “separation after union” from his personal experience. Here, the spirit derscends from the world of the spirits to the world of the created things.
I have walked over this station in a unique (khass) way. [It is on this station that] the spirit, ― with all its levels (maratib) ― returns to the world of empirical things (`alam-i khalq) in order to invite the people towards the Haqq (SWT). At this time, the spirit attains the characteristics (hukm) of the body (qalib) and follows it. And it becomes that if the body is present (hadir) then the spirit is also present and if the body is heedless (ghafil) then the spirit is also heedless.
salat
However, during the time that one performs the salat (namaz), the spirit ― with all its levels ― turns its attention (mutawajjah) towards the Holy Being (SWT) even when the body is heedless (ghafil). It is because, for the person of faith (mu’min), salat is the platform from where he ascends to the heavens (ma`arij).
Note: The Mujaddid is referring to the hadith report, Salat is the heavenly ascension for the person of faith (Al-salatu  mi`raju ‘l-mu`min).

The Station of Invitation

p 33 para 2
The Mujaddid is now teaching us on the station of invitation. If the sufi wants to become capable of inviting people to God, he must descend to the lowest point.  
You should know that when [the sufi] who has reached [or “arrived” with] God returns [towards the creation] completely (ruju`-i wasil-i keh be-kulliyat) [in his descent,] then that would be the perfect station for inviting [people towards God] (akmal-i maqamat-i da`wat).
The way God has made it is that only when the????????
Now that God-realized sufi would reach the station of heedlessness. However, this heedlessness is diametrically opposite the initial type of heedlessness. The Mujaddid now compares and contrasts the three states,
The initial heedlessness that the sufi had in his initial level
The presence that the sufi attained in his ascent, and
The final heedlessness that the sufi realized when he had descended completely in his descent
[Paradoxically,] this heedlessness (ghaflat) [that takes place after the sufi has descended completely] is the occasion (sabab) that makes many people to become attentive (hudur).
 [On one hand,] the [truly] heedless ones (ghafilan) [who have been heedless on the initial level] are heedless to this [good] heedlessness (ghaflat) [that comes on the final level]. [On the other hand], the attentive ones (hadiran) are ignorant (jahilan) about this return (raj`at) [that the God-realized sufi makes towards the creation in his descent].

p 33 para 2 l 3

 This station [of final heedlessness] deserves praise although it may seem that it deserves censure.
People of little understanding may not understand this. However, if I describe the perfections (kamalat) of this [final] heedlessness (ghaflat), then no one will ever want to be attentive (hudur).

In Praise of the Final Heedlessness

It would be useful here to recount the benefits of this final level of heedlessness that the sufi realizes after his return from God when he has descended completely to the world of empirical things.
\item This is that heedlessness (ghaflat) that has granted the most distinguished of men superiority (fadilat) over the most distinguished of the angels.
\item This is that heedlessness that has made Hazrat Muhammad (slm) the mercy to the inhabitants of the cosmos (rahmat-i `alimiyan).
\item This is that heedlessness that elevates one from of friendness to prophetness.
\item This is that heedlessness that elevates one from being an ordinary prophet (nubuwat???) to being a major prophet (risalat).

• This is that heedlessness that has granted superiority to the friends of God who live within the society (`ashrat) over the friends who live in seclusion (`azlat).
• This is that heedlessness that has granted superiority to Hazrat Muhammad the messenger of Allah (slm) over [Hazrat] Abu Bakr the champion of truth although they were [so similar that they were] like two ears of the same horse.
• This is that heedlessness that has granted superiority to sobriety (sahw) over intoxication (sukr).
• This is that heedlessness that has granted [absolute] superiority to the prophetness (nubuwat) to friendness (walayat) despite what the defective ones [like Ibn Arabi] say. [And Ibn Arabi said that friendness is superior to prophetness in some contexts].
• This is that heedlessness, due to which, the pole of good-instruction-giving (qutb-i irshad) is superior to the pole of the substitutes (qutb-i abdal).
• This is that heedlessness which [Hazrat Abu Bakr] the champion of truth desired. In this context, he used to say, "Alas! How I wish that I could be an absent-minded act (sahw) of Muhammad ya laytani kuntu sahwa muhammadin.”
• This is that heedlessness to which attentiveness (hudur) is a lowly servant.
• This is that heedlessness whose “arrival” (wusul) is prior to (muqaddima) its “attainment” (husul).
• This is that heedlessness which outwardly appears to be regress (be-surat-i tanzil) but in reality, it is progress (taraqqi).
• This is that heedlessness which confuses (mushtabeh misazad) the commoners about the elect (khwas ra be-`awam mushtabeh misazand) and hides their perfections [before the commoners] (qubab-i kamalat-i ishan migardad).

If I explain it
It would be limitless
Gar be-gu’im sharh-i in
Bi-hadd shod
A little points out to a lot. A drop [of knowedge that is described here] indicates that there is [a body of knowledge as big as] a sea-like body of water (al-bahru ‘l-ghadir) [beyond that what has been described here].
Peace to them who follow guidance and fully follow the Chosen One [Prophet Muhammad]! On him and on his progeny be the most complete and the most perfect salutation and peace!

Minha 14

On the Exalted Station of Prophet Muhammad

The Mujaddid teaches us that Prophet Muhammad has been given the self-disclosure of the person of God while no other prophet has been given that. Additionally, the great saints of Islam have also been given a share of that self-disclosure.
Prophet Hazrat [Muhammad], the “seal of the messengers” (slm), has been uniquely distinguished over the rest of the prophets (SLM) by [being given] the self-disclosure of the person of God (tajalli-i dhati). This felicity that is above all the perfections is unique (makhsus). The perfect ones (kummal) who follow him [Prophet Muhammad] have a share of this elect station.
The Mujaddid now explains his statement “the perfect ones who follow him have a share of this elect station”.
Question: Does not this statement prove that the perfect ones (kummal) of this community are superior to the rest of the prophets [other than Prophet Muhammad. Since the Sunni creed says that even the highest of the companions is below the lowest of the prophets,] would that not contravene the creed of the Sunni community?
And this superiority (fadl) [of the prophets over the friends] is not partial (juz’i) ― if it were then there could be some reservation on this elevation [and we could then believe that a few highly exalted friends may indeed be higher than some prophets] ― but instead it is universal (kulli) [and that means that each and every prophet is ranked higher than a friend, even if that friend were the most exalted friend.]

[Instead, this superiority is universal] because superiority between men is in accordance to their nearness to God (qurb-i ilahi) (SWT). All other excellences that one may have are below this excellence [that is nearness to God. And prophets are indeed nearer to God than anyone else. So then how could a Muslim friend have a share of the self-disclosure of the person of God while all the other prophets do not share that?]
Answer: In answer to that question, we say that the perfect ones (kummal) of this community have a share in that station [of the prophets, not that] they have “arrived” on that station. [We can consider them] excellent?????  had they “arrived” on that station. The highest point (nihayat) to which that the perfect ones of this community, which is best of all communities ascend (`uruj), [that point] is the feet of the prophets (slm). Right below the prophets is [Hazrat Abu Bakr], the Great Champion of Truth, (siddiq-i akbar) who is the most excellent of all men [other than the prophets]. Even for him, the highest point of his ascent (nihayat-i `uruj-i u) is at the feet of the prophet (nabi) who is ranked the lowest.
In summary, the perfect ones of this community, who follow [our Prophet Muhammad (slm) perfectly, (kummal-i tabi`an-i in ummat) fully share (nasib-i tamam ast) the station which is [right] below [the prophet’s station. They obtain] the perfections of the station that is below. [And thus they share from] the perfections of the station of beyond the beyond (maqam-i tahta az kamalat-i maqam-i fawq al-fawqa).  [In contrast,] the station of beyond the beyond is reserved (khass) for the prophets (slm).
Wherever the servant may be, the left-over food of his master will reach him. The far away servant receives that as a tufayli of his master. The servant who is near, he also cannot receive it without serving (khidmat) his master.
That is the caravan, which is there
I know that but I can not reach there
This is enough that I hear the sound
Of its bells, from afar.
dar qafila’i keh ust danim neh rasam
in bas keh rasad ze dur bang-i jarasam

This situation is analogous to the idea that the pir is superior to the disciple, as a general rule.
You may know that sometimes disciples (muridan) may have the idea that after they have attained the station of their pirs, they have reached equality (musawat) with the pir. However, the truth on this inter-relationship has been mentioned before.
Equality can happen only when the disciple “arrives on (wusul)” those stations [of his own pir], not when he “attains (husul)” those stations. It is because he attains [those stations] as a tufayli, [i.e. he receives blessings because of the pir in the same way as an uninvited servant accompanying the pir to an invitation also receives food.]
Let none mis-interpret this statement. [It does not] mean that a disciple (murid) can never become his pir’s equal. It is not like that. On the contrary, equality [between the pir and his disciple] is conceivable and it does happen some times. However, there is a fine distinction between “attaining (husul)” a specific station (husul) and “arriving on (wusul)” that specific station. Every disciple (murid) is not capable of realizing this distinction. The true unveiling (kashf-i sahih) and clear inspiration (ilham-i surih) is needed to understand this fine distinction.
Exalted Allah inspires with what is correct. Peace be on them who follow good-guidance!

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