Maktubat-i Imam-i Rabbani Selection from Volume 2 Rough Draft: Work in Progress Irshad Alam Mujaddidi December 1, 2020 c 2020 Irshad Alam. All rights reserved. his shaykh Wajid Ali Shah of Kolkata. Second is Irshad Alam Mujaddidi is the pen name for Irshad my sufi uncle shaykh Banda Khalil. Alam Publisher: Verification Aklima Akter The greatest academic authority on the Naqsh- Sufi Peace Mission bandi tariqa in the West, Dr. Hamid Algar, of Uni- 4A Gulshan Avenue North, Circle 2 versity of California at Berkeley, has checked it . Dhaka 1212 BANGLADESH Copy of his email would be provided on request. in Email: [email protected] an email. Ijazat My first shaykh Muhammad Mamunur Rashid gave me ijazat, mandate to translate the Mujaddid, and his chief khalifa, my second shaykh Qazi Rezaul Haq has confirmed it. Now when I asked Shaykh Mamun for ijazat, he said that I must journey to Sirhind and get a per- sonal ijazat from the Mujaddid. I implored, You have a deep nisbat to the Mujaddid. Isn’t your ijazat good enough? He replied, No! That’s not enough. You need a personal ijazat from from the Mujaddid directly. So finally when I went there in 2003, even be- fore I visited the grave, as soon as I went to the office of the mazar, I received the sign that I’ve re- ceived the ijazat. Because the then caretaker Yahya saab beamed on seeing me. He exclaimed, Mujad- did would now POUR (dhele) into you. While I translate directly from the original, I take my understanding from the two Bengali transla- tions by two sufi shaykhs. First one is Shah Muti Muhammad Aftabi who learned the Maktubat from his shaykh and father, who in turn, learned it from 1 Contents Contents 2 1 Maktubs 2.1-2.25 3 1.1 Maktub 2.4 excerpt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1.2 Maktub 2.6 excerpt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1.3 Maktub 2.7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 1.4 Maktub 2.8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 1.5 Maktub 2.13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 1.6 Maktub 2.14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 1.7 Maktub 2.15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 1.8 Maktub 2.16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 1.9 Maktub 2.17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 1.10 Maktub 2.18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 1.11 Maktub 2.19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 1.12 Maktub 2.20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 1.13 Maktub 2.21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 1.14 Maktub 2.22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 1.15 Maktub 2.23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 1.16 Maktub 2.24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 1.17 Maktub 2.25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 2 Maktubs 2.26-2.50 15 2.1 Maktub 2.29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 2.2 Maktub 2.30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 2.3 Maktub 2.31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 2.4 Maktub 2.32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 2.5 Maktub 2.33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 2.6 Maktub 2.34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 2.7 Maktub 2.35 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 2.8 Maktub 2.36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 2.9 Maktub 2.37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 2.10 Maktub 2.38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 2.11 Maktub 2.42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 2.12 Maktub 2.43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 2.13 Maktub 2.44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 2.14 Maktub 2.46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 2.15 Maktub 2.47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 2.16 Maktub 2.48 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 2 CONTENTS 3 2.17 Maktub 2.49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23 2.18 Maktub 2.50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 3 Maktubs 2.51-2.75 29 3.1 Maktub 2.51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 3.2 Maktub 2.52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 3.3 Maktub 2.53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 3.4 Maktub 2.54 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 3.5 Maktub 2.55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 3.6 Maktub 2.56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 3.7 Maktub 2.57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 3.8 Maktub 2.58 excerpt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 3.9 Maktub 2.60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 3.10 Maktub 2.61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34 3.11 Maktub 2.62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35 3.12 Maktub 2.63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36 3.13 Maktub 2.64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 3.14 Maktub 2.65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 3.15 Maktub 2.66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 3.16 Maktub 2.62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 3.17 Maktub 2.68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 3.18 Maktub 2.69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39 3.19 Maktub 2.75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 4 Maktubs 2.76-2.99 43 4.1 Maktub 2.78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43 4.2 Maktub 2.81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44 4.3 Maktub 2.82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 4.4 Maktub 2.83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46 4.5 Maktub 2.84 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46 4.6 Maktub 2.85 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 4.7 Maktub 2.86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 4.8 Maktub 2.87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 4.9 Maktub 2.88 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48 4.10 Maktub 2.89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48 4.11 Maktub 2.90 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49 4.12 Maktub 2.94 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49 Chapter 1 Maktubs 2.1-2.25 1.1 Maktub 2.4 excerpt Millennial Mujaddid: High Rank Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina You may know that at the head (ser) of each cen- ’stafa tury, a Mujaddid comes. However, the Mujaddid of the century is different than the Mujaddid of the millennium. In the same way that there is a differ- ‘ainu ’l-yaqin, haqqu ’l-yaqin ence between the numbers hundred and thousand, there is a difference between the Mujaddid of the What can I write on the ‘ainu ’l-yaqin or haqqu century and the Mujaddid of the millennium. In- ’l-yaqin? Even if I say, who would get it, or what stead, the difference is more than that. That person would he get out of it? Because this knowledge is is called the Mujaddid who is the connector (wasila) beyond the boundaries of walayat. Like the ulama via whom all the ummat of that time receives effu- of the outer knowledge, the possessors of walayat sion and baraka, even if that ummat is that time’s are incapable to perceive (idrak) it. Instead, this pole, peg, substitute, or nobleman (qutb, watad, knowledge is learned from the niche of the light badal, nujaba). of prophethood (mishkat-i anwar-i nubuwat), ‘ala arbabha, al-salawatu wa ’l-salamu, wa ’l-tahiyyatu. And that knowledge has become alive (tazeh) and Elects a slave manifested with freshness (tarawat) after the re- To pacify the commoners newal (tajdid) of the second millennium, by the rule of following and inheritance (tab‘iyat, warathat)1 . Khas kunid bandeh-iy And this knowledge suspends from the person, Musallahat-i ‘am ra attributes and act of God, and is clothed (tatal- abbas) by the states, ecstasies and manifestations (ahwal, mawajid, zuhurat). Wa ’l-salamu ‘ala mani ‘ttaba‘a ’l-huda. Wa ’l- Possessor of such knowledge is the Mujaddid of tazama mutaba‘ata ’l-mustafa. ‘Alaihi wa ‘ala this millennium, as it is not unknown to the masters alihi al-salawatu wa ’l-taslimatu ’l-‘ula, wa ‘ala who gaze into this knowledge. Those possessors jami‘i ikhwanihi mina ’l-anbiya’i wa ’l-mursalina, would be able to learn that the said knowledges are wa ’l-mala’ikati ’l-muqarribina, wa ‘ibadi ’llahi ’l- beyond (wara’) than the knowledges (‘ulum) of the salihina ’l-ajma‘ina. ulama and the marifat of the friends of Allah. Even that, in comparison, the [ulama’s] knowledge is the skin (qishr) when the above-mentioned knowledge 1.2 Maktub 2.6 excerpt [of the Mujaddid] is like the pith (lubb). To Khwaja Muhammad Ma‘sum (raj) 1 i.e., the Mujaddid has been granted the renewed form Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina of that knowledge ’stafa 5 6 CHAPTER 1. MAKTUBS 2.1-2.25 Sila beloved Muhammad the Mustafa (An‘ama ‘alaina, wa hadana ila ’l-Islami, wa ja‘alna min ummati, What I have come to know that the purpose behind habibihi muhammadini ’l-mustafa), ‘alaihi, wa ‘ala my own creation has been attained. And what has alihi, ’l-salawatu wa ’l-salam. been being sought (mas’ul) for a thousand years has been granted. Praise to Allah who has made me the sila, Above good-pleasure connector between two oceans, and peacemaker None may step above the station of ridha, good- between two factions (Alhamdu li-’llahi ’lladhi pleasure of God, except the ‘final rasul.’ Maybe ja‘alaniy silatan baina ’l-bahraini, wa muslihan it is this station that the rasul (salam) alluded baina ’l-fi’ataini), Akmala ’l-hamdi ‘ala kulli halin. to when he said, I have a unique time with Al- Wa ’l-salawatu wa ’l-salamu ‘ala khayri ’l-anamai, lah. I have no room therein for any angel brought wa ‘ala ikhwanihi ’l-kirami, mina ’l-anbiya-i wa ’l- near, or any nabi or rasul (Liy ma‘a ’llahiuw waq- mala’ikati ’l-‘izami 2 . tun. La yasa‘uniy fihi malakun muqarrabun, wa la nabiyyun mursalun)6 . Magnificent mission Additionally, there is an allusion to this unique thing in a sacred hadith, O Muhammad! I and you O son! All these interactions depend on my cre- are7 . Whatever is there other than you, I have cre- ation. But still then, another great mission has ated them for you. So Muhammad (salam) replied, been put on me. I was not brought in for to act O Allah! You are and I do not. I am forsaking ev- as a pir to the disciples 3 . And I was not created eryone except you for your sake (Ya Muhammadu! to perfect or guide (takmil, irshad) the creation, Ana wa anta wama siwaka. Khalaqtu li-ajlika. Fa- it is for a different interaction and a different func- qala Muhammadu (salam), Allahumma anta wa ma tion. In the mean time, if one keeps nisbat with me ana. Wa ma siwaka taraktu li-ajlika) 8 (munasibat)4 , then he would take in the effusion, Muhammadthe rasul of Allah (salam), how else he would not. Compared to that magnificent would they realize today9 ? How would they come mission, the task of perfecting others, and guid- to know of his magnificence and greatness (‘azimat, ing towards the way is like the trash one throws bozorgi)? Because the truth-teller and the liar are away on the street (matruh). Compared to the in- commingled (mumtazaj) together on this world of ner relationship of the prophets, their mission of testing (dar-i ibtila). invitation is like that as well. The office of the nabi. prophet has ended, but their perfect follow- On the day of resurrection, greatness [of the ra- ers receive the perfections and the unique things sul] would certainly be understood and realized (). (kamalat, khasa’is) of the nabi as his follower and For he would be the foreman and imam of the heir (tab‘iyat, warathat), ‘alaihimu ’l-salawatu wa prophets. And he would have the right of interces- ’l-taslimatu wa ’l-tahiyyatu. 5 sion. From Adam on to the later prophets (peace), all would be under his flag. 1.3 Maktub 2.7 Exalted station of Mujaddid To ‘Abdul Hayy, compiler of volume 2 of the Mak- It is proper that in the above-mentioned elect tubat homeland (watn-i khass), which is higher than Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina the station of good-pleasure (rida), [the rasul] ’stafa. would appoint one his heir and successor (warathat, For [Allah], he has given us bliss, guided tab‘iyat). And as a tufayl 10 . And that tufayl us towards Islam, and made us ummat of his 6 hadith 2 excerpt 7 i.e., are original existences 3 lit.piry va muridy 8 hadith 4 i.e., one takes bayat with a caliph of mine and develops 9 inthis world that nisbat via sufi practices 10 i.e., an accompanied servant who eats the left-over of 5 excerpt his master when he goes to a dinner 1.4. MAKTUB 2.8 7 would receive the mysteries forbidden to the others 1. part of the ulama of manifest knowledge (mahram). 2. part of the sufis, which is superior to it (be-an To the generous lord mumtaz and) no task is hard 3. knowledge of those secrets (asrar), and sub- Ba kariman tle matters (daqa’iq), which are deep mysteries karha dushvar nist that are alluded to (ramziy, isharatiy) in the allegorical (mutashabihat) verses of the Quran as mystic explanations (bar sabil-i ta’wil). 1.4 Maktub 2.8 [Yes! This type of ulama, i.e., those who are Faith in absent deeply rooted in knowledge (ulama-i rasikhin), in- deed know their allegorical meanings]. Because difference they are the ones who are perfect in their follow- ing (fa-humu ’l-kamilun fi ’l-mutaba‘ati) [of the 1.5 Maktub 2.13 prophet], and are the realizers of the inheritance To Mirza Shamsuddin (mutahaqqiquna bi-’l-warathati). As followers and heirs, they are partners of the elect felicities unique [In the beginning, let me offer] praise to God, to the prophets (sharik-i dawlat-i khass-i anbiya’). benediction to the blessed prophet and convey in- And realizers of the mysteries of the holy court of vitation to God (hamd, salawat, tablighi ’l-da‘wat). God11 . I am delighted to receive your noble letter that They are ones who have been ennobled by the you have sent out of your generosity via my no- saying, The ulama of my community are like the ble brother Shaykh Muhammad Tahir. You wrote, prophets of the tribe of Israel (‘Ulama-i ummati k- Until we meet, keep on remembering me via letters ambiya’i bani isra’il)12 . So it is necessary to fol- oozing with religious advice. low the prince of the emissaries, and the beloved of Noble sir! The religious advice is to follow our the lord of the worlds (sayyidi ’l-mursalina, habibi religion (din), and the prince of the messengers rabbi ’l-‘alamina) (salam), in knowledge, in deeds, (salam). This following has two parts: in states, and raptures (‘ilman, ‘amalan, halan, wa- jdan). That way one may attain his inheritance, 1. Part of the ulama of the outer knowledge is to: which is highest degree of felicity (nihayatu dara- jati ’l-sa‘adati). a) Rectify the articles of faith (tas’hih-i ‘aqa’id) 1.6 Maktub 2.14 b) Learn the science of the sharia, and the rules (‘ilm-i shara’i‘ va ahkam) 1.7 Maktub 2.15 c) Practice the according to the rules estab- lished by that science half done in the other computer 2. Part of the noble sufis is, in a way such that they agree to the part of the ulama of the man- 1.8 Maktub 2.16 ifest knowledge, attain the: To Shaykh Badi‘uddin Shaharanpuri a) states and raptures (ahwal, mawajid) and All praise is to Allah! Peace on his elect devotees b) exoteric and esoteric knowledge (‘ulum, (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’llad- ma‘arif) hina ’stafa). You blessed letter did arrive. You The ulama deeply rooted in knowledge (ulama-i have written, Two calamities have appeared in this rasikhin) are the heirs of the prophets, and their 11 This line is a re-translation from Aftabi part is the combination of the: 12 hadith 8 CHAPTER 1. MAKTUBS 2.1-2.25 area, one is plague, and the other is famine. May prophet (salam) crossed the grave of prophet Allah (S) save us and you from these calamities Moses (‘alaihi wa salam), he saw [prophet (A‘adhana ’llahu subhanahu wa iyyakum ‘ani ’l- Moses] praying salat within that grave. At baliyyati). Amin. You have also written that de- the same moment, he reached the heavens, and spite all these calamities, you are spending day found [prophet Moses] there as well. The in- and night in worship (‘ibadat), and muraqaba- teraction of this homestead [of the grave] is meditation. And the inner realm is always filled up surprising and astonishing (aja’ib, ghara’ib). with Allah (batin ma‘mur ast bi-’llahi) (S). Praise These days, when I’m putting my eyes in that and gratefulness for that (Alhamdu wa ’l-minnatu direction often, due to my beloved son Khwaja ‘ala dhalika) [to Allah (SWT)]. Muhammad Sadiq, many amazing secrets are The answers to your questions13 are as follows: being revealed. If I make even just a little of it public, it would give rise to many controversies 1. In sunna salat, the four Qul are recited most (fitna) . The exalted throne (‘arsh-i majid ) is times. like the ceiling of the paradise, but still, the 2. It is sunna to have four pieces of clothes in grave is a garden of the paradise. Knowledge the burial shrouds of men. The head-dress is with only a little wisdom (andish) is unable to additional, i.e. it is not sunna. We shorten to draw its picture, and a different set of eyes is sunna. needed to see the spectacle of these amazing things (tamasha-i iyn u‘jub-ha). 3. We do not write down the answers because it is: 7. Even after one has done some sins, more or a) possible that the [answer paper] would less, faith alone is sufficient for one’s salva- get [ritually] unholy tion. However, elevation of the pleasant for- mula (raf‘-i kalima-i tayyiba) depends on good b) not established by sound hadiths deeds (‘amal-i salih). c) not practiced by the Turanian ulama 4. A baraka-filled over-shirt (pirhan-i tabarrukiy) 8. To flee from [possible] death [in time of an epi- may substitute the inner-shirt (qamis) in the demic], is a major sin. It is like fleeing from ji- burial shroud (kafn). had. Instead, he who takes up patience (sabr), and remains in that place, in an epidemic, if he 5. The clothes that the shahids die in, those are dies he would considered a shahid, and would their burial shrouds. Hazrat Siddiq (radiya be saved from the chastisement in the grave. ’llahu ta‘ala ‘anhu) left a last will (wasiyat), And if he does not die, he would be considered Use these two pieces of clothes that I am wear- a ghazi, war-hero. ing as my burial shroud. 6. In a measure, the smaller barzakh, i.e., the When it is said to me, Die grave, is a worldly place, and so it is possi- I hear, and obey ble to progress (????????) by other ?????????? I tell the caller of death shaykhs14 therein. The states of the grave, Welcome! Come in! are different for different individuals, e.g., the prophets perform salat within their graves (al- anbiya’u yusalluna fi ’l-quburi), you may have In qala li mutmittu, sam‘an wa heard it. In the night of the miraj, when our ta‘atan Wa qultu li-da‘i ’l-mawti, Ahlan, wa 13 Mujaddid mentions in the end of this letter that he is marhaban! sick, and that is why he in answering in short. That seems to be also the reason he is not writing out the questions 14 I learned from my tariqa elders, and also books that it is possible for a dead murid to complete the rest of his suluk For a few days, I am having bouts of coughing. And after death I have gotten weak. So I am answering in short. 1.9. MAKTUB 2.17 9 1.9 Maktub 2.17 tonishing states, and amazing interactions(ahwal-i ghaiba’, mu‘amalat-i ‘ajiba’). It is indeed true that To Mirza Husamuddin the shahids who sacrifice their lives on the path of Allah have such distinctions. [In the beginning, let me offer] praise to God, Sir! The separation with my beloved son Khwaja benediction to the blessed prophet and convey invi- Muhammad Sadiq is the most severe calamity. I do tation to God (hamd, salawat, tablighi ’l-da‘awat). not know if anyone has ever faced such a heart- I am delighted to receive your letter that you have wrenching disaster. However, the patience and sent via Shaykh Mustafa, which talked about con- gratefulness that God has given to this weak heart, soling people in their misfortunes. Inna li-’Llahi that indeed is a lofty bliss (ni‘amat), and precious wa inna ilaihi raji‘un. These incidents of mis- gift. I pray to God that the recompense for this fortune, although they are apparently painful, ac- calamity, he safekeeps all of it for the last world, tually are mediums of progress, and like healing so that even a penny of it shows up in this world balm. By the grace of Allah (SWT), the bene- — although I am praying such as my mind is nar- fit that one would have received from those dead row. Indeed, I am well-aware that actually God’s people in this world, one would receive a hundred mercy and forgiveness is all-embracing. For both times that in the last world. Children are pure the last world, and the first world belongs to Allah grace from God. When alive, they give out bene- (Fa-li-’llahi ’l-akhiratu wa ’l-uwla). fits, and when dead, they give out benefits as well. I am asking my brothers to strengthen (imdad), The great imam, reviver of the sunna (imam-i ajall, solicit (i‘anat), supplicate (du‘a’) so that my fi- muhyi al-sunna) [Imam Nawawi] have written in nal state is peacefulness (al-salamati ’l-khatimati). the Hilyatu ’l-Abrar 15 that during the caliphate of And that I receive forgiveness for my errors, and ‘Abdullah ibn Mubarak (rad), plague appeared for omissions that comes from my human frailties three days only. Within these three days, thirteen (mina ’l-taqsirati ’l-nashi’ati mina ’l-bashariyati). sons of Hazrat Anas (rad), and fourteen sons of Our lord, forgive us for our sins, and for our ex- Hazrat ‘Abdullah ibn Mubarak (rad), the son of cesses in our deeds, and make our feet stable, and Hazrat Abubakr (rad) died. Indeed, Hazrat Anas help us to triumph over hordes of unbelievers (Rab- (rad) was the personal servant of the prophet, and bana ’ghfirlana dhunubana, wa israfana fi amrina, the prophet prayed that he be blessed. When such wa thabbit aqdamana, wa ’nsurna ‘ala ’l-qawmi ’l- things happened for the companions of the prophet kafirina 17 ). Wa ’l-salamu ‘alaikum ‘ala sa’iri mani (salam), then what is the worth of sinners like us? ’ttaba’a ’l-huda. It is in the hadith, Plague (ta‘un) was a punish- ment (‘adhab) for the earlier communities, but it is 1.10 Maktub 2.18 like martyrdom (shahadat) for this community16 . Indeed, those who died in this epidemic, they re- To Shaykh Jamal Naguri alized an astonishing degree of presence (huduri) All praise is to Allah! Peace on his elect devotees , and left with the faces fully turned (mutawa- (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’llad- jjuh) onto God. How I wish that I could leave hina ’stafa). this world along with them! This calamity, to this [Muhammadan] community (ummat) is a calamity outwardly, but it is a blessing (rahmat) inwardly. Ulama deeply-rooted in knowledge, Mian Shaykh Tahir narrated, In the time of the ulama of the outer knowledge, sufis epidemic, someone in Lahore saw [in a dream] that Ulama are the heirs (warathatu) of the prophets18 [angels] are saying, “Those who would not die at — this is enough for praising the magnificent this time, they would regret it later”. [I believe ulama. That inherited knowledge is that part of that that dream] is indeed true. Because when I the knowledge of the sharia that has remained left focus on the hal of those dead people, I witness as- (baqiy) with the prophets (‘alaihimu ’l-salawatu 15 hadith book by Imam Nawawi, also called Al-Azkar 17 Q 16 hadith, quoted in the Farsi translation 18 hadith 10 CHAPTER 1. MAKTUBS 2.1-2.25 wa ’l-taslimatu). And the knowledge of the sharia in other silsilas19 . The tariqa, method of these has both an outer form (suratiy) and an essence masters is based on companionship (suhbat)20 . (haqiqiy). Their nurturing (tarbiyat) is reflective (in‘akasiy)21 The ulama firmly rooted in knowledge (rasikhin), Therefore, necessarily, the end of others has been they have brought together the skin (qishr) with inserted into their beginning, and their path is very the pith (lubb) and amalgamated (majmu‘i) the short. Their gaze (nazr) heals all diseases of the form with the essence (surat, haqiqat). And these heart, and their face-turnings take away all spiri- elders have conceived the sharia with the person tual (ma‘nuwiya) illnesses. whose skin (qeshr) is his form (surat), and the pith Naqshbandis are amazing captains of the (lubb) is his essence (haqiqat). They consider the caravan science of the sharia and its rules as the outer form who lead the caravan via a secret path to (surat) of the sharia. And they find the science of the sanctuary the essences and mysteries (haqa’iq, asrar) as the essence (haqiqat) of the sharia. — Naqshbandiya ‘ajab qafila-i salar-and So, there is a first group that gets captivated by Keh barand az rah-i pinhan be-haram the outer form of the sharia. And they deny its qafila ra essence. And they do not recognize anything but Please forgive me for my inability. the Hidaya and the Bazduwiy as their pir and fore- man (pir, muqtada). On the other hand, there is a second group as 1.11 Maktub 2.19 well. Although they are attracted towards the essence, they still do not recognize it to be the To Khwaja Mir Muhibbullah essence of the sharia. Instead, they limit the sharia to the form, and conceive it as the skin. And they estimate that its essence is something else but Following sunna and avoiding deviation that [outer sharia]. As a result, necessarily, they After the praise, salawat, and the propagation of fail to realize the true meaning (haqiqat) of that the invitation, asylum as Sayyid (sayyadat paneh), essence [of the sharia]. And they fail to receive any my exalted brother Mir Muhibbu ’llah, you may awareness (agahiy) of the allegorical (mutashabi- know that the way the fakirs are in this area de- hat) verses of the Quran. Therefore, it is [the serves praising God. I ask from Allah for your third group], the ulama deeply-rooted in knowledge peacefulness, fixedness and firm standing (salamat, (rasikhin) who are the true heirs of the prophets. thubat, istiqamat) [on the sharia]. May Allah put us and you among their lovers and For some time, you have not let us know how make us follow their tracks (Ja‘alana ’llahu sub- things are in that area. Yes! Distance is indeed a hanahu wa iyyakum min muhubbihin wa muqtafiy barrier. atharihim). My religious advice to you is to [uphold] the re- ligion, follow the prince of the messengers (salam), practice the illuminated sunna, and desist from dis- Naqshbandi pir-muridi liked deviations (). Even if a disliked deviation So brother Mian Shaykh Nur Muhammad! You ?????????????????????????????????????????????????????????? have expressed on your behalf, I have ijazatfrom 19 Cap and shajara: In many tariqas, there is a system the Sufi shaykhs of many silsilas. So I wish for where the pir gives bayat, and gives the new murid a cere- ijazat from the Naqshbandis as well. monial cap and a written out shajara, and that is it. On the other hand, in Naqshbandi tariqa, every murid is given face- Honored sir! [The interrelationship between] the turnings, and practices to go through the suluk, the path for master and the disciple (piriy va muridiy) in this spiritual evolution 20 companionship of a shaykh who is kamil-i mukammil sublime Naqshbandi tariqa is established by the 21 in‘akasiy is a method where the teaching shaykh throws taking and giving of knowledge (ta‘lim, ta‘allum) the ‘aks, reflection of his batin onto the batin of the student, of the tariqa, not by the [granting of] the ceremo- and as a result, the student acquires the perfections of the nial cap (kolah) and the shajara that is prevalent shaykh easily, effortlessly and rapidly IAM 1.12. MAKTUB 2.20 11 1.12 Maktub 2.20 Jaundice patients, take sugar You don’t have any disease???????????? To Mulla Muhammad Tahir Badakhshi disease-free well Blind are the BATIKs All praise is to Allah! Peace on his elect devotees ????????????// So do take this chance (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’llad- hina ’stafa). Your noble letter that you sent from Bar shakkar gholtida-iy safra’iyan the outskirts of Jainpur has reached me. In that, az bara’iy kuri’iy — suda’iyan! there was news on your physical weakness, and that made me worried. I am anxiously waiting for the And peace be onto them who follow guidance, and news of you getting healed. Could you please in- stick to following the Mustafa. (Wa ’l-salamu ‘ala form me via someone coming here? mani ’ttaba‘a ’l-huda, wa ’ltazama mutaba‘ata ’l- mustafa), ‘Alaihi, wa ‘ala alihi ’l-salawatu, wa ’l- Salat: Excellence taslimatu ’l-‘uwla. O beloved! When this world is the workplace, and the last world is the place where you get paid, you 1.13 Maktub 2.21 should take care to do good deeds. I marked it at first, “SKIP, too long, too Establishing salat is the most excellent (fadil- technical”—but it’s so INTERESTING that I’m tarin) act of worship — it is the cornerstone of the doing it, at least a part religion (‘imad-i din), and the heavenly ascension To Khwaja Muhammad Siddiq who holds the title for the faithful (mi‘raj-i mu’min). Therefore, you Hidaya should remain watchful (mar‘iy) in discharging its duties in a complete manner (itmam-i tamam). Bismi ’llahi ’l-Rahman al-Rahim. Alhamdu li- Especially, you may take care (ihtiyat) to do its ’llahi wa ’l-salamun ‘ala ‘ibadihi ’lladhina ’stafa. pillars (rukn), preconditions (shart), sunnas, and adabs22 as they should be done. I am exhorting you to discharge the duties of the pillars (ta‘dil-i Heart that contains God is the piece of arkan) calmly (tumaninat). I am giving you that flesh duty again and again. So preserve (muhafaza) the Question: You, [the Mujaddid], have written in pillars. your maktubs and risalas that the the manifes- Most people neglect (da’i‘) the salat, an do not tation of the heart is a little flash (lum‘a) of the carry out the pillars (rukn) of the salat peacefully manifestation of the ‘arsh. And complete excel- and properly (tumaniyat, ta‘dil), and as a result fail lence (fadl kulliy) belongs to that manifestation of to preserve it well (nik muhafaza namayad). God the heart (zuhur-i qalbiy). On the other hand, has warned these people with numerous threats. it comes in a hadith qudsiy, Neither the earth When the namaz is sound (durust), there is a may contain me, nor the heavens, but the heart of high hope that salvation would be possible. Be- the faithful slave contains me (La yasa‘uniy ardiy, cause then the religion (din) would be established wa la sama’iy, wa lakin yasa‘uniy qalbu ‘abdiya ’l- (barpa shad), and the ascent that is the miraj mu’mini) 24 . This hadith mandates (lazim) that (mi‘raj-i ‘uruj) 23 would take place. the manifestation of the heart is most complete (atamm). And superiority is established for the People of the constitution of fire revel in [heart]. [How to rationalize this dichotomy?] sugar Answer: Beloved! Answer to your question rests People of the constitution of black bile! on a preface. You may know that what the mas- Blind are they ters of friendhood have called and meant as the 22 i.e.,mustahab heart is the reality of human all-comprehensiveness 23 The perfected salat of the God-realized salik can be (haqiqat-i jami‘a-i insaniy). That reality is in the compared to the miraj as the rasul said, Salat is the miraj of the faithful 24 hadith 12 CHAPTER 1. MAKTUBS 2.1-2.25 world of command. On the other hand, what comes habibihi ), ‘alaihi, wa ‘ala alihi, wa ’l-salawatu, wa in the tongue of the nabi as the heart is that bod- ’l-salamu, wa ’l-tahiyyatu, wa barakatu. ily part (mudgha) such that when that gets whole- The exalted city of Sirhind, it is said to be the some the whole body gets wholesome, and when land where I was born. It used to be like a deep that gets corrupted, the whole body gets corrupted. dark well. By the grace of God, and the connec- As it comes in a hadith qudsi, Within the human torhood of the rasul, God has filled it up, made body, there is a bodily part, when it gets whole- it like a high palace for my sake. And granted it some, the whole body gets wholesome. And when it superiority over most cities and provinces. gets corrupted, the whole body gets corrupted. Take A nur, light is kept in that land for safe-keeping note! That is the heart. (Inna fi jasadi ’bni adama that is collected from the light that is ‘without at- mudghatan, idha salahat, salaha ’l-jasadu kulluhu, tribute’ and ‘without how’ (biy-sifati, biy-kayfi). wa idha fasadat, fasada ’l-jasadu kulluhu. Ala! Wa That is like the nur (dar rang-i nuriy) that gets hiya qalbu.) 25 lighted and radiates (sati‘, lami‘) from the blessed ?????????????????? soil of the holy Kaaba. That nur was revealed to me a few months before the passing away of my How is heart narrow? beloved son. I located it one end of my house that I live in. That is such a nur towards which no Question: That heart is all-embracing (wasa‘at) is dirt of attributes or modes (sifat, shan) has been establshed by hadith qudsi. So why are you calling thrown at. And that is pure and unblemished (mu- that heart narrow (tang)? nazzoh, mubarra) from all attributes and modes Answer: [That heart] is narrow because there (sifat, shan). is no room within it for the ma sewa. At the A desire took root in my mind that may that same time, it is all-embracing as it is the lo- piece of land becomes my grave, and may that nur cus wherein the primordial lights (anwar-i qidam) gets lighted on the head of my grave. I revealed this are manifested. So there is no dichotomy. And felicity to my eldest son Hazrat Khwaja Muham- peace be onto them who follow guidance, and mad Sadiq (quddisa sirruhu) who was the holder of stick to following the Mustafa. (Wa ’l-salamu ‘ala my hidden mysteries (sahib-i sirr). I also discussed mani ’ttaba‘a ’l-huda, wa ’ltazama mutaba‘ata ’l- with him about that said nur and my wish. By the mustafa), ‘Alaihi, wa ‘ala alihi ’l-salawatu, wa ’l- way, that beloved son of mine himself proceeded to- taslimatu ’l-‘uwla. wards this felicity before me, and in the land near that said nur, was drowned in the sea of that nur. Summary Pleasantly, to the lords of bliss, all is bliss- O brother! ful To the lovers and the poor ones, whatever they gulp down 1.14 Maktub 2.22 Hani’an li-arbabi ’l-na‘im na‘imuha To Mawlana Mahmud Sadiq Kashmiri Wa li-’l-‘ashiqi ’l-miskini ma yanajarra‘u This is an additional nobility (sharafat) of this ex- Superiority of Sirhind alted city that my beloved son, who is among the May Allah Almighty give you peace (Sallamakumu greatest friends, is taking his final rest here. ’llahu ta‘ala). All praise is to Allah! Peace on After some time, it was revealed that that said his elect devotees (Alhamdu lillahi wa salamun ‘ala nur in safe-keeping is one of the flames of one of ‘ibadihi ’lladhina ’stafa)! By the grace of Al- the nurs in my heart (anwar-i qalbiya). And that lah (SWT), and as alms from his beloved (Bi- [flame] has been taken (iqtibas namudeh) from that ‘inayati ’llahi ta‘ala wa subhanahu, wa bi-sadaqati [nur in my heart] and lighted (afrukhteh) onto that piece of land. And it has been lighted in the same 25 hadith way that a lamp is lighted from a flame. Say, all 1.15. MAKTUB 2.23 13 comes from Allah. Allah is the nur of the heavens making us follow them29 and cast us into blackness and the earth (Qul, kullun min ‘indi ’llahi. Allahu that destroys (). They did not guide us onto any nuru ’l-samawati wa ’l-ardi) 26 . Subhana rabbika path but towards following the sunna, And they rabbi ’l-‘izzati ‘amma yasifuna, wa salamun ‘ala ’l- did not point towards any second way but the fol- mursalina wa ’l-hamdu li-’llahi rabbi ’l-‘alamin) 27 . lowing of the master of the sharia, and performing hard-to-do acts (). Therefore, their way of doing () is high (), and their yard of the house of their 1.15 Maktub 2.23 progress/ascent () is the highest and greatest (). To Khwaja Muhammad ‘Abdullah They are that group which has kicked away singing and dancing (sama’, raqs)??? , and cut in Bismi ’llahi ’l-Rahman al-Rahim. All praise is half jumping and leaping () by their index finger. to Allah, and peace be onto his elect devotees (Al- What is unveiling and witnessing (kashf, shuhud) to hamdu li-’llahi wa ’l-salamun ‘ala ‘ibadihi ’lladhina the others is included within the ma sewa to them. ’stafa.) And what comes from knowledge (), and imagined () are fit to be negated to them. Other masters take care to be on the side of illa Follow Sunna and reject bid‘at ’llah or affirmation (ithbat) while they give a deep (Sallamahumu ’l-lahu subhanahu ‘amma la-yaliqu attention () to la ilaha or negate the ma sewa. bi-janabihi ).The advice that is being given to you, on the other hand, these masters my beloved son, and the rest of the beloveds is They repeat the pleasant formula (kalima that you follow the illuminated sunna (‘ala sahibha tayyab) with the intention that the circle of ith- al-salawatu wa ’l-salamu wa ’l-tahiyyatu), and bat, affirmation gets wider. And the entire cosmos put aside the displeasing deviations (bid‘at-i na- () that is created as ma sewa gets unveiled () as the mardiya). These times, Islam has become rare-to- Haqq or truth or [before the Naqshbandi salik], and find, Muslims have become rare, and getting rarer the salik witnesses everything as God, and receives to find. It’s getting to the point that there would everything as God as well. be none present on the surface of the earth to speak On the other hand, the masters of this tariqa are out the name Allah. The day of resurrection would its opposite. By repeating the sacred formula la take place among the worst people28 . ilaha illa llah, they intend to expand the circle of A royal falcon (shahbaz) is he who in the time negation, so that everything that is witnessed, un- that Islam is so rare, strengthens the sunna, and veiled, known, and estimated () get included under destroys deviations (bid‘at). the word La. And nothing is seen () or witnessed This is such a time that a thousand years have () for affirmation. elapsed since the advent of the best of men (khairu aftabi 58, -9 ’l-bashar)???????????????????????????????????? ??????????????????? ??????????????????????????????????????????// Affirmation: ithbat Reject bid‘at sufi practices Question: An imperfect man may comment that in If the sufis of this time do justice and come to the that case, the masters in this tariqa do not receive true path, and do not look towards any part of station of ithbat, affirmation and no ready cash comes to their lot save negation (nafiy). Naqshbandi is sunna tariqa [How would you answer him?] May Allah grant our honorable pirs a good compen- Answer: In their initial level (awa’il-i hal), these sation on behalf of all of us. Because they did not [Naqshbandi] masters experience that what is ith- 30 point us the later ones towards bid‘at acts. And by bat for the others . However, due to their high as- piration, they do not even notice it. Even that, they 26 Q 27 Q 29 in their bid‘at acts 28 hadith quoted in Farsi 30 i.e., in the other tariqas that are not Naqshbandi 14 CHAPTER 1. MAKTUBS 2.1-2.25 consider that that [ithbat] deserves to be negated, However, that is not that, which the others con- and so they negate that. Instead they believe that sider ignorance and bewilderment. And that, which what is being sought to be affirmed (matlub-i math- the others consider, is indeed blameworthy. On bat) [i.e., God] is beyond that, even more beyond. the other hand, the ignorance and bewilderment Therefore, these [Naqshbandi masters] attain of this abode (mawtin) is identical to sheer knowl- what others consider ithbat. Additionally, they also edge and peace (ma‘rifat, itminan). However, it’s attain the negation of the ithbat, which is related not that knowledge and peace which would man (munasib) to the station of greatness (maqam-i kib- understands. That human knowledge or peace has riyaiy). No brainless man may understand meaning indeed a sort of chun, howness — that has not re- behind their activities. And none who follows his ceived a part of the beyond-howness (biy-chuniy). base instincts (bu ’l-hawasiy) may receive aware- There in that abode (mawtin), whatever we may ness of the reality of their interactions (haqiqat-i establish, it would be beyond-how (biy-chun). It’s mu‘amala). interpretation is that —that could be called either We have just discussed briefly on the non- ignorance (jahl) or knowledge (ma‘rifat). He who attainment of these [Naqshbandi] masters (‘adam-i has not suffered would fail to understand it (Man husul-i iyn akabir), which is the same as attainment lam yazaq lam yadri). (nafs-i husul) in that abode (mawtin)31 . If I open up my lips on what their masters attain (husul-i akabir-i iyshan), even the elect (khwas) would be Zikr of attributes: Forbidden included within the common people (‘awam). And the enders would be compelled to take the lessons Even more, these masters focus on the one-in- of Aleph and Beh like the beginners. numberness (ahadiyat) of the dhat. From the di- vine names and attributes (ism, sifat), they desire Yearning of Hafiz is not baseless nothing but the dhat. And like the rest of the oth- Has a rare story — an amazing narration ers, they do not descend from the dhat down to the sifat. Or turn their faces from the high peak down Fariyad-i Hafiz iyn hameh akhir beh to the base of the mountain (az dhuru beh hadid). harzeh nist ?????????ism i dhat????? It’s amazing that a group Ham qissa’-i gharib va hadith-i ‘ajib hast from this tribe, having taken the zikr of the name Allah from them, don’t consider it sufficient. And instead, they have descended down to the sifat, at- Muraqaba tributes. And along with it, focus (malahaza) on Muraqaba, meditation of the holy person (ta‘ala va attributive names such as sami‘, basir, ‘alim, i.e., taqaddasa) that the others have chosen is valueless hearer. seer, knower etc. Even more, while on the and vain (az hayyaz-i i‘tibar saqit) to them. There path of ascent (‘uruj), from sami‘, basir, ‘alim, they is nothing for the meditator (muraqqib) to attain go towards the name Allah. Why don’t they con- from that type of meditation save a shadow (zill) sider the name Allah, which of the name of God’s among the shadows. Almighty acts higher than this person (tan-ha)32 sufficient? Why don’t they fo- (Ta‘ala ’llahu ‘amma yaf‘aluna ‘uluwwan kabira)! cus their attention exclusively onto the sheerly one (ahadiyat-i) dhat? The absolutely true message of the Quran (nass-i qat‘i) says, Is not Allah sufficient Focus on the dhat for his slave (A’laysa ’llahu bikafi ‘abdahu)? 33 Ad- The holy person (dhat) of God, or even his names ditionally, this verse also has the same meaning, and attributes, they lie beyond the boundaries of Say Allah, and then forsake??? them (Qul Allahu, our comprehension or our muraqaba. (hita’-i fikr thumma dharhum) 34 . va muraqaba-i ma). Nothing save ignorance and bewilderment (jahl, hairat) is attained from that 32 person: here I am translating the Farsi word tan as station. person 33 Quran.Zumar.36 31 i.e., the abode of the non-Naqshbandis 34 Quran.An‘am.91 1.15. MAKTUB 2.23 15 Summary: Naqshbandi tariqa is most of discipleship (iradat) with these masters properly high (dorost), and observes the adab, they also attain the insertion of the end in the beginning. On the In summary, the focus of the masters of this most other hand, insertion of the end in the beginning high tariqa is high. They keep no relationship with cannot even be conceived for that beginner of this the frauds and dancers (zarraqiy, raqqasiy). Be- tariqa who goes to an imperfect (naqis) shaykh of cause of this, the end of the others gave been in- this tariqa. Because his own pir has not reached serted into their beginning. And the beginner of the end. So for that beginner, how can the end be this tariqa is like the ender of the other tariqas. even conceived? From the beginning, their journeying (safr) takes place within their established homelands (watn-i Out from the pitcher muqarrar)35 . And their solitude takes place within Comes out that same, which was in it the congregation (khalwat dar anjuman). And their ever-continuing presence (dawam-i hudur) is like their cash-on-hand (naqd-i waqtishan). They Az kuzeh berun are the ones who nurture the seekers (tarbiyat) via Haman taravad keh dar uw-st their most high companionship (suhbat-i ‘aliya). And they give perfection to the imperfect (takmil- Mujaddidi is tariqa of companions i naqisan) via their noble face-turning (tawajjuh sharif). Their blessed gaze (nazr shan) heals the resurrected illness of the heart (shafiy-i amrad-i qalbiya), and Note: Mujaddidi is the main flow of the Naqsh- their good glance (tafatishan) takes away diseases bandi tariqa wherein the companionship of the ra- of the inner realm (dafi‘i ‘ilal-i ma‘nuwiya). One sul has been resurrected. Here, he is pointing out noble face-turning from them does the work of a that his tariqa is the most superior. Out of his per- hundred forty-day retreats (arba‘in), and one noble fect adab, he is calling this tariqa Naqshbandi, but glance (iltafat-i shan) is equal to hard practices for adab requires us to call it Mujaddidi or at least many years (barabar riyadat va mujahadat sanin). Naqshbandi-Mujaddidi to accentuate that it is to him that this tariqa owes its excellence. Naqshbandis are amazing captains of the O noble brother! The tariqa of these masters is caravan the tariqa of the noble companions. The insertion They lead via a secret path to the sanctu- of the end in the beginning in this tariqa, it is the ary of the caravan trace (ta‘thir) of the insertion that took place in the companionship of the supreme master. Because Naqshbandi ‘ajib qafila-i salar-and in the initial instance of companionship with the keh barand az rah-i pinhan beharm-i rasul, such a thing was attained that the others qafila ra could not attain even in the end. This effusion and blessing is that effusion and blessing, which was Quality of shaykh: Critical manifested in the first era. Yes! Outwardly, the end is farther than the beginning. On the other O trace of felicity! From this classification, let hand, truly, the end is nearer to the beginning than none imagine that every teacher and student of the the middle, and [that end] is colored by the color of most high Naqshbandi tariqa attains these qualities the beginning. Middlers may not believe [in such a (awsaf, shama’il). Never! Instead, these qualities preposterous claim]! Let alone the middlers, I do are exclusive to the masters of the masters (akabir- not know if most of the enders even have reached i akabir) of this most high tariqa. Those masters its reality. who have taken their practice to the end of the ends. And peace be onto them who follow guidance, However, the well-instructed beginners and cling to following the Mustafa. (Wa ’l-salamu (mubtadiyan-i rashid) who keeps the nisbat ‘ala mani ’ttaba‘a ’l-huda, wa ’ltazama mutaba‘ata ’l-mustafa), ‘Alaihi, wa ‘ala alihi ’l-salawatu, wa 35 inner realm cf. Aftabi ’l-taslimatu ’l-‘uwla. 16 CHAPTER 1. MAKTUBS 2.1-2.25 1.16 Maktub 2.24 1.17 Maktub 2.25 To Haji Muhammad Farakti To Khwaja Muhammad Sharfuddin Hussain All praise is to Allah! Peace on his elect devotees (Alhamdu lillahi wa salamun ‘ala ‘ibadihi ’lladhina ’stafa). Sharia: It is all Zikr All praise is to Allah! Peace on his elect devotees Rabita (Alhamdu lillahi wa salamun ‘ala ‘ibadihi ’lladhina The letter that you have written with pure inten- ’stafa). Beloved son! The noble letter, and the tion and affection (kamal-i ikhlas, mu‘addat) gave tributes (nadhr) that you have sent via Mawlana me much happiness. Rabita or tasawwur would ‘Abdur Rashid, and Mawlana Jan Muhammad has always keep you connected to your own pir, and arrived. May Allah (S) grant you the good com- would be the medium of reflected effusions (wasta’-i pensation, in return (Jazakumu ’llahu subhanahu fiyudh-i in‘akasiy). It’s a duty to express grateful- khairan). I am delighted to learn that you have ness for this magnificent bliss (ni‘amat-i ‘uzma). become well. Constriction (qabd) and expansion (bast) are O son! This respite (fursat) should be consid- two wings to fly on this path. So don’t get sad- ered a spoil of war. And wellness (sihat), and rest dened in constriction (dilgir) and don’t get joyous (faragh) are also spoils of war. You should spend (khush-hal) in expansion. Instead, harbor the hope all your time in zikr. All actions done according that you witness the beauty of the infinite (jamal-i to the sharia is zikr, even if it is buying or sell- la yajal) within every atom. ing. Therefore, in all actions, you may take note of O beloved! What worth is there in what the the rules of the sharia, so that all those turn into slaves seek (arzu)? What he seeks is commensurate zikr. Indeed, zikr means to leave out heedlessness to his little understanding (fahm). To witness the (ghaflat). So when in all actions you would fol- infinite beauty in the mirror of the atom is a sort of low the positive instructions and prohibitions, then weak sight. What power does an atom has that it you would become free of heedlessness towards the would be the mirror of that [infinite] beauty? What giver of those positive instructions, and prohibi- is witnessed in the mirror of the atom is merely one tions. And you would experience ever-continuing single shadow (zill) out of the infinite shadows of (dawam) zikr. This ever-continuing zikr is some- the said beauty. thing else than the yad dasht i.e. remembering, the practice of the Hazrat Khwajas (qaddasa ’llahu beautitude????????????????????//// ta‘ala asrarhum). Because yad dasht is confined to You may harbor the hope (arzu) that he the inner realm (batin), but the said zikr goes on Almighty should be sought even beyond the beyond even in the outer body (zahir). Indeed this zikr is (wara’u ’l-wara). And he may be searched outside hard. the circle of the the outside and inside (afaq, an- May Allah (S) grant us and you the opportu- fas). Presently the nisbat you have is above the nity to follow the giver of the sharia (Wafaqana state you seek. ’llahu subhanahu, wa iyyakum, bimutaba‘ati sahibi Warning! Don’t follow others and turn your face ’l-shari‘ati), ‘alaihi wa ‘al alihi ’l-salawatu, wa ’l- towards going lower. And don’t hope to go down salamu, wa ’l-tahiyatu. from the highest peak (auj) to the periphery (ha- did). The activities of these masters are lofty! In- deed, Allah loves them who aspire high (Inna ’llaha yuhibbu ’l-ma‘liya ’l-himami) 36 . I seek from Allah (S) your well-being both physi- cal and mental (Al-mas’ulu mina ’llahu subhanahu jam‘iyyatukumu ’l-suriyyatu wa ’l-ma‘nawiyyatu). Wa ’l-salam. 36 hadith often quoted in the Maktubat Chapter 2 Maktubs 2.26-2.50 SKIP 2.26 skip because its less interesting 2.27 that [high a measure of pleasure] in his bliss-giving SKIP hard Akbarian science 2.28 SKIP hard sufi (in‘am). Yes! Pain and pleasure, they both come stuff from the beloved. However, the nafs of the lover has no share in the pain but indeed he has a share in the bliss (ni‘amat). 2.1 Maktub 2.29 Pleasantly, to the lords of bliss To Shaykh Abdul Haqq Muhaddith Dihlawi All is blissful Note: Shaykh ‘Abdul-haqq Muhaddith Dihlavi Hani’an li-arbabi ’l-na‘imi was a great scholar of hadith. na‘imuha O Allah! Do not forbid us from their wages1 . And Trials are blissful do not put us into danger after them2 . [Shaykh Abdul-haq]! Your blessed existence in this time All praise is to Allah! Peace on his elect devo- when Islam has become so foreign — it is a tees ( Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi spoil of war to the people of Islam. (Allahumma ’lladhina ’stafa). Honored sir! When problems la tahrimna ajrahum, wa la taftinna ba‘dahum. come, although it brings pain, still there is the Wujud-i sharif-i iyshan, dar iyn ghurbat-i islam, hope of many acts of grace (karamat-ha) from ahl-i islam ra mughtanam ast). Allah (S) give God in return. The greatest medium of help in you peace, and keep you sustaining (Sallamukumu this world is worry or sadness (hazn). And the ’llahu subhanahu wa abqakum). Wa ’l-salam). tastiest (gavartarin-i ni‘am) foods on this table- cloth (ma’ida) are pain (alam) and problems (musi- bat), which are like sugar cubes soaked with herbs 2.2 Maktub 2.30 and made bitter (talkh) by medicine (daru). For To Khwaja Muhammad Ashraf, Haji Muhammad the sake of testing, God has employed such tricks Farakti (hila) as trials (ibtila). Felicitous ones focus on the sweetness (halawat), and bite away those bitter things as sweets. Opposite to the jaundiced people (safra’iyan), they find bitterness as sweetness. Why Rabita and Tasawwur would they not find it sweet? For all the acts of the Note: Rabita is the ethereal interconnection be- beloved are sweet. A sick man who is captivated by tween the pir and the disciple, whereas tasawwur3 the ma sewa, it is only he who finds it bitter. The 1 that they are earning by serving Islam felicitous ones—they find such a high measure of 2 as the result of taking them away sweetness (halawat) and pleasure (ladhdhat) when 3 conversation with Sufi master Muhammad Mamunur their beloved gives pain (iylam), they never can find Rashid in his khanqa in Bhuigar circa 2000 CE, also he has 17 18 CHAPTER 2. MAKTUBS 2.26-2.50 is the practice of visualizing the pir. Yes! That is own pir, turn their faces away from him, and in- indeed the technical difference, even though these stead interact with others5 . two terms are used as synonyms sometimes. In the Secondly, you have written about the death of Pure Mujaddidi tariqa, primary method of forming the mother of your children. Inna li-’llahi wa inna a rabita is interacting with the pir, e.g. attending ilaihi raji‘un. We have recited fatiha for her. While meetings with him, listening to his lectures, read- reciting it, I felt that it was accepted. ing books that he wrote etc., i.e. suhbat. Tasawwur is there also as one of the many methods. Bismi ’llahi ’l-Rahman al-Rahim. All praise is Sharia and shaykh to Allah, and peace be onto his elect devotees (Al- hamdu li-’llahi wa ’l-salamun ‘ala ‘ibadihi ’lladhina Mawlana Haji Muhammad Azhar told me that for ’stafa.) two months, he has been experiencing disturbances Honorable brothers! The precious letter that (futuri) in his concentration (mashguliy). The taste you have sent me has been received. I have come and sweetness (dhawq, halawat) that was there be- to know how your states are (kaifiyat-i ahwal). fore is no longer present. Khwaja Muhammad Ashraf! On the predomina- Beloved! Unless there is lack (futuri) in any of tion (zosh) of the transmission (nisbat) of rabita, these two matters, there is nothing to worry about. you have written that it has become so strong They are: that it overwhelms (istila) [everything], even God (khoda). And it overwhelms so powerfully that in 1. Following of the master of the sharia, the namaz, when you make prostration, you are find- prophet (salam) ing that [mental image of the pir] there [in the place of prostration]. Or even see that [image]. Even if 2. Love and a sincere attitude (mahabbat, ikhlas) you try to negate that [image], that does not get towards one’s own shaykh negated. And this felicity that is such a [high] degree of love (mahabbat-i atwar-i iyn dawlat), this is If these two are present properly then even if hun- what the seekers should desire. Maybe one person dreds of thousands of darkness and muddiness (zul- among a thousand attains that felicity. Possessor of mat, kudurat) are thrown in the inner realm, still such an interaction has the receptivity (musta‘id) then there is nothing to worry about. Because he to attain a complete inter-connection (tamm al- would not be destroyed as the final result. munasabat) with the standing shaykh. [And as a On the other hand, God forbid (‘Iyadhan ba- result of that interconnection], he succeeds in at- ’llahu subhanahu), if there is any lack (noqsan) tracting all the perfections of the standing shaykh in either one of these two, then it would be the within a short time. worst of the bad things. That would still be [a Why do you negate rabita? Yes, that [image of bad thing] even if he finds presence and meditative- the pir] is the object towards which one does pros- state (hudur, jam‘iyat), for that would be decep- tration, but that is not what one prostrates to. If tive progress (istidraj) — their final result would it were so, why are not the imam-niches (mihrab) be badness. You may beg Hazrat Haqq (SWT) so- of the mosques negated? licitously, so that he grants you those two things, Only the felicitous (sa‘adatmand) ones may man- and keeps you firm on them. Because those two ifest such a type (qism) of felicity4 . In which, at things are the foundation of all good deeds (mi- all states, they always consider their focus (sahib) laku ’l-amri), and the mother of salvation (madaru of rabita as their own intermediary (mutawassit) ’l-najati). and keep their faces turned onto him at all mo- Salam to you, and all the other brothers, espe- ments. They are totally unlike those luckless ones cially my old friend Mawlana Abdul Ghafur Samar- who think that they do not need (mustaghni) their qandi. such a video lecture in the Youtube 5 i.e., focus their attention onto other pirs hoping to re- 4 of deep rabita ceive fayz from them 2.3. MAKTUB 2.31 19 2.3 Maktub 2.31 When the inner realm gets disturbed To Khwaja Sharfuddin Hussain After hamd, salawat, tablighi ’l-da‘awat! Your con- soling letter arrived. Inna li-llahi wa inna ilaihi raji‘un. By help from Allah, we are also well- pleased at his settlement (qada). I hope you would be well-pleased as well. And via dua and reciting Religious advice fatiha, assist [the dead] . All praise is to Allah! Peace on his elect devotees Second, I am delighted to hear about your release ( Alhamdu li-’llahi wa ’l-salamun ‘ala ‘ibadihi ’llad- from prison. Of the two painful matter, one has hina ’stafa.) been mitigated. Li-’llahi subhanahu ’l-hamduw wa Dear son, consider the respite6 a spoil of war ’l-minnatu ‘ala dhalik. (mughtanam). You should not spend it in meaning- You have complained on the meditative-state less pursuits, instead spend it in a way that pleases (jam‘iyat) of the batin, inner realm. Yes! Outside the Haqq. You should pray the five times salats commotion (tashattut-i zahir) does greatly disturb in a meditative state (jam‘iyat), and in congrega- (ta’thir-i ‘azim) what goes on in the inner realm tion (jama‘at), properly performing all its pillars (tasarruf-i batin). When you are sensing dark- (ta‘dil-i arkan). ness within your inner realm, try to mitigate the You should not let the night vigil (tahajjud ) damage via repentance and the seeking of forgive- prayer slip away from your hands7 . Do not give up ness (tawba, istighfar). And when a terrible form [the practice of] praying for forgiveness (istighfar ) (surat-i ha’ilah) is manifested, try to cast it out via in the last hours of night, without a good reason. the holy formula (kalima-i tamjid), La hawla wa la Do not dream away [your life] like a rabbit. 8 . quwwata illa bi-’llahi ’l-‘aliyyu ’k-‘azim. For that Do not immerse yourself in fun and frolic. In- time, repetition of the two refuge-seeking suras9 is stead, keep the remembrance of death, and the enough. sight of the last world before your eyes. Shun this The rest of the matters deserve praising. Li-’llahi world, and instead face the last world. Only when subhanahu ’l-hamdu wa ’l-minnatu da’imaw wa ‘ala there is a dire need, engage with this world. Spend kulli hali. Wa a‘udhu bi-’llahi subhanahu min hali the rest of your time on the matters of the last ahli ’l-nar. world. In short, make your heart free of all cap- tivation of things that are other [than God], and These days I am physically weak, and so I could keep your outer body shining (mutajalli ) through not write in detail. May Hazrat Haqq swt grant us [its observance of] the rules of the sharia. This is and you firm standings on the wide boulevard of the the work, all else is a trap ( Kar-i iyn ast, va ghair Mustafan sharia (Hazrat Haqq swt ma va shoma ra iyn hameh hech). Everything else is fine, and peace. bar jaddeh-i shari‘at-i mustfawiyyati ), ‘ala sahib-ha al-salawatu wa ’l-salamu wa ’l-tahiyyatu, (istiqamat karamat farmayad ), Wa ’l-salam. 2.4 Maktub 2.32 To Mirza Qalijullah 2.5 Maktub 2.33 6 that you have been given by God, i.e. your lifetime, as To Mawlana Muhammad Salih Kulabi a priceless opportunity as if 7 All tariqa-followers must take permission from their murshids to do any nafl salat including tahajjud do it 8 The rabbit sleeps with its eyes open. All what happens then is a dream to him, although it did happen. Instead, be constantly aware that you’d die one day, and face God, and prepare for it 9 mu‘audhutain, i.e., sura Falaq, and Nas 20 CHAPTER 2. MAKTUBS 2.26-2.50 God: Many people believe that the love of the progeny (al) of Muhammad is Shiism. If one calls it Shi- 2.6 Maktub 2.34 ism, it is not the above-mentioned Shiism10 . And that is not at all blameworthy. Instead, Shiism is To Nur Muhammad Tihari blameworthy because it blames the rest of the com- panions, not because of its love of the [progeny of Muhammad]. Therefore, the lovers of the ahl-i bait God: Neither Inside Nor Outside the of the rasul of Allah (salam) are the ahl-i sunna. World Truly they are the troops (guroh) of the ahl-i bait. Shias claim themselves to be the lovers and the All praise is to Allah! Peace onto his elect devotees troops of the ahl-i bait. If they would not limit that (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’llad- love to the ahl-i bait only and would not hold en- hina ’stafa). mity with the rest, but instead would honor all the companions11 , and hold that the problems, fights 2.7 Maktub 2.35 etc. that took place within them took place in good faith, then they would still be within the ahl-i sun- Murid experiences Tawhid nat, instead of being either Shia or Khariji. In summary, Kharijism is the lack of love for the skip 2.35 shows his murid experiences Tawhid ahl-i bait, whereas Shiism is opposing the compan- 2.37(easy but long, later) ions. On the other hand, Sunnism is love of the or just do b 77 end part until b 79 middle+ ahl-i bait, and along with it, honoring the compan- ions — both at the same time. 2.8 Maktub 2.36 A just and wise man (‘aqil-i munsif) would never prefer opposing the companions over loving them. 2.36 talks about Shia, very long 20 b pages, but And instead would love them as the rasul loved it’s indeed important to counter Shia propaganda them. As the rasul said, Whomever loves them, he of Shia evangelists. Yes! They are still active in loves them due to his love for me, and whomever converting Sunnis, in Palestine, in Malaysia, and holds enmity with them, he holds enmity with elsewhere openly. But in a hidden manner, they them due to his enmity with me (Man ahabbahum are spreading the propaganda that “Shia Sunni— fa-bihubbiy ahabbahum, wa man abghadahum fa- it is the same thing.” One line in in middle of p 79, bibughdiy abghadahum) Note: Many people mistakenly think that the dif- Let’s come to the crux of the matter and ask ference between the Sunni and Shia is that that the that when the ahl-i sunna holds that love to be a Shias love the ahl-i bait, whereas the Sunnis don’t. part of their faith, how can one imagine that they This excerpt from the maktub counters them. do not love the ahl-i bait? Instead, they believe Many ignoramuses don’t consider the main- that this love is part of the faith (iman) and fi- stream Sunni congregation as lovers of Hazrat ‘Ali nal peacefulness (salamatiy-i khatima)12 depends (raj), instead they hold that it is only the Shias who on the firmness of that love. love him. Love of Hazrat ‘Ali (raj) is not Shiism, My father was a scholar of manifest and non- instead it is rejecting the three caliphs is Shiism. manifest (zahir, batin) knowledge, he frequently Indeed, opposing the three caliphs is disliked and used to exhort towards the love of ahl-i bait. And culpable. As Imam Shafi‘i said, he used to say that this love has a great right (madkhaliyatiy-i ‘azim) in the salamatiy-i khatima, If Shiism were the love of the progeny of so one should nurture that love carefully. I was Muhammad Let the world be my witness, “I’m a Shia” 10 i.e., it is not a blameworthy form of Shiism. Instead it is only a metaphorical form of Shiism 11 In 2.??? the Mujaddid clarifies that the ahl-i bait in- Law kana rafdan hubbu ali muhammadin cludes all the wives of the rasul including Hazrat Ayesha, Fa-l????-yash-hadi ’l-thaqalani anni and ??? rafidiyyi 12 death with iman 2.9. MAKTUB 2.37 21 present during his passing away, and when the fi- May I end [my life] proclaiming iman nal moment arrived, and his worldly sensation was going away, I reminded him that saying of his, and Elahi! Be haqq-i baniy Fatima asked him about that love. Even in that ‘time Keh bar qawl-i iman kuniy khatima when one forgets oneself’ (biy-khudiy), he said, I’m Agar da‘watam radd kuniy dar qabul drowned in the love of the ahl-i bait. So I expressed Man do dast dar14 daman-i15 al-i rasul gratitude to God (khoda), ‘azza wa jalla. Love of the ahl-i bait is the capital-stock Wa sallalahu ta‘ala ‘alaihi wa ‘alaihim wa ‘ala (sarmayah-i) of the ahl-i sunna. The opposers jami‘i ikhwanihi mina ’l-anbiya’i wa ’l-mursalina (mukhalifan)13 are unaware (ghafil) of this [love], wa mala’ikati ’l-kirami ’l-muqarribina wa ‘ala sa’ir- and ignorant of the middle ground [in that love]. i ‘ibadi ’llahi ’l-salihina ’l-muqarribina. Instead, they, the Shias, have chosen the side of excessiveness (ifrat). And conceiving (angushteh) not being excessive (ma wara-i ifrat) as deficiency 2.9 Maktub 2.37 (tafrit), they have cast the [true ahl-i sunna] kharij, outside [the group who love the ahl-i bait]. And Pleasant formula blamed them as kharijis. Those [Shias] are not aware that there is a middleline (hadd) in-between 2.10 Maktub 2.38 excess (ifrat) and deficit (tafrit). That [middle- line] is the center of reality (markaz-i haqq) and To Haji Muhammad Yusuf Kashmiri homeland of truth (mawtin-i sidq). And that [mid- dleline] is the lot of the ahl-i sunna. I proclaim All praise is to Allah! Peace onto his elect devo- my gratitude to Allah for keeping me with them tees (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi (Shakara ’llahu ta‘ala sa‘yahum). ’lladhina ’stafa). Indeed, it is this ahl-i sunna that killed the khar- Knowledge of God (ma‘rifat-i khoda) (jalla sul- ijis and uprooted the enemies of the ahl-i bait. At tanahu) is forbidden for him whose inner realm that time, there was not even a name or sign of the (batin) contains love for this world, even if it is Shia. Even if it were, it was near nil. So, in their in as little a measure as the amount of a mustard corrupt (fasid) conception, they held the lovers of seed. Or that inner realm contains even that little ahl-i bait to be the Shia and as a result, they called measure of attachment (ta‘alluq) with this world. the ahl-i sunna wa ’l-jam‘a Shia. Even more sur- Or that inner realm is instigated by even that little prising that some times they include the ahl-i sunna measure of worldly instigations (khatir). within the Kharijis when the ahl-i sunna does not [For a master who has realized ma‘rifat, knowl- love the ahl-i bait more than the limit. And some edge of God], indeed his outer realm (zahir-i uw) other times, they call the lovers who are ahl-i sunna is located far away (be-marahil juda’ aftadeh ast) Shia when they come to know of the depth of their from his inner realm (az batin). What has hap- love. As a result, due to their ignorance, they pened is that [that master’s inner realm] has conceive and estimate high level friends (awliya-i ‘izam) of the ahl-i sunna Shia when they speak out 1. come down from the last world to this world, their love for the ahl-i bait, and express their love and for the progeny of Muhammad. At the same time, 2. founded an intimate connection (ikhtilat) with they determine many honored ulama of ahl-i sunna the people. to be Khariji who forbid being excessive in that love, and take care to keep the honor of the three [What is the purpose of the inner realm doing this?] caliphs. Woe to them, a thousand times for their unbridled arrogance. May Allah save us from both 14 Both Amritsari and Naushahi writes “Man wa dast war excessiveness or deficiency in that love. Amin! daman-i al-i rasul” but that must a copying mistake in the original handwritten manuscripts 15 Steingass interprets daman as skirt, hem, foot of a God! By the right of Bani Fatima mountain. I.e. this line means “following them obse- 13 i.e., the Shia quiously” 22 CHAPTER 2. MAKTUBS 2.26-2.50 1. Its [apparent, and intermediary] purpose is Taste is received, but not receipt that that [the master] attains (li-husul) a conditional inter-relationship (munasabati ’l- The sufi shaykhs of this most high tariqa (qaddasa mashrutati) [with the people]. ’llahu ta‘ala asrarhum) have written, In that pres- ence [of God] (js), the taste (dhawq) is received, 2. [But the ultimate purpose is that] that he may but not the receipt (Dhawqi yaft ast, neh yaft). benefit the people, and the people may benefit This saying relates to the station of insertion of from him. the end in the beginning (indiraj-i nihayat dar bi- dayat). And that is the abode of the elect attrac- Therefore, if [that master] talks about worldly tion (mawtin-i jadhba-i khass) of these masters. matters, or uses worldly intermediaries (asbab), In that station, there is no reality of yaft, receipt. he may do so. And that would be nothing bad, For that reality is reserved for the enders (muntahi- instead good. That way, the right of common yan). Still, when a taste of the end is inserted in the people (huquq-i ‘ibad) would not be dishonored, beginning, a taste of receipt is possible there. How- or the path of receiving, or giving benefit would ever, when the salik advances from jadhba and from not be blocked. Therefore, that master’s inner the beginning reaches the middle, the taste of re- realm is better than his outer realm. It is as if ceipt vanishes like the receipt itself. I.e., neither the he shows barley, but instead delivers cow-dung. receipt is there nor the taste of receipt. However, ???????????????? when he reaches the extreme end (nihayat), then he On the other hand, the people who see the out- again attains receipt, but the taste of receipt is not side think that that master is like them. And they there. Therefore, for the ender, when the taste of think that that master shows cow-dung, and in- receipt is negated, necessarily pleasure and sweet- stead delivers barley. And they think that that ness (iltidhadh, halawat) is only a little in his lot. master’s outer realm (zahir) is better than his inner The ender has crossed the tasting and sweetness in realm (batin). They guess that while that master the first footstep. Finally, he hides in the corner is showing that he has no attachment (ta‘alluq), of the house of lack of sweetness and tastelessness actually he is captivated. (biy-halawatiy, biy-mazagiy). Hadith: Rasul of Al- Our lord! Open up [the difference] between us, lah used to be always sad and worried (Kana rasulu and between our tribes clearly. Indeed, you open ’llah (salam) mutawasila ’l-ahzani da’ima ’l-fikri)16 . up the best way. (Rabbana ’ftah bainana, wa baina qawmina, bi-’l-haqqi. Wa anta khairu ’l-fatihina). Question: When the ender receives his sought And peace be onto them who follow guidance, and thing, why does his taste of receipt go away? And stick to following the Mustafa. (Wa ’l-salamu ‘ala when the beginner does not receive his sought mani ’ttaba‘a ’l-huda, wa ’ltazama mutaba‘ata ’l- thing, where does he get his taste of receipt from? mustafa), ‘Alaihi, wa ‘ala alihi ’l-salawatu, wa ’l- Answer: The inner realm of the ender receives taslimatu ’l-‘uwla. his sought thing, but it is after his attachment with SKIP 2.39 the outer realm (zahir) is cut off (kamtar) that he is do 2.40 2.41 honored with that said felicity [of receipt]. So nec- essarily, his inner realm does not communicate with the outer realm. And the nisbat of his inner realm 2.11 Maktub 2.42 does not affect his outer realm. And even though his inner realm receives (yaft-i batin), his outside is skip it too long 14 ben pages///2.42 can be done — unable to feel its taste and pleasure (dhawq, mul- has many poems, long, difficult but straightforward tadh)17 . Now remains the matter of receiving the taste of 2.12 Maktub 2.43 the inner realm. And that taste skip 2.43 sayr-i afaqi, anfusi 16 hadith To Mawlana Muhammad Afzal 17 Feelings originate from the five sensory organs, and Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina those organs are physical things that are in the outer realm ’stafa. of the salik. Cf. Aftabi 2.13. MAKTUB 2.44 23 When the inner realm has attained a part of Or we can say this also that bechuniy then tasting would also be bechuniy. The manifest (zahir) is chuniy, and that would not be able to 2.13 Maktub 2.44 You may know that there is such a difference To Muhammad Sadiq, the son of Haji Muhammad between the ender in this tariqa with the ender in Mu’min the other tariqas. aftabi 119 top All praise is to Allah! Peace onto his elect devo- In the beginning of that end which has the matter tees (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi of the end mixed into, that [end] would be better ’lladhina ’stafa). than all other ends. Therefore, its end would be skipped last para Question: You asked, When the end of all ends (). Allah loves a servant, no sin may harm him— what Saliy keh nakust does it mean? Az baharash paidast Year that would go well Answer: You may know that when Hazrat Haqq You’d sense it in spring swt loves a slave, no sin comes out of him. Some fanatic (muta‘assiban) people of other sil- silas asked me, Question: Our end arrives on the Preservation from sins Haqq (S). If you want to call it your beginning, Because friends of the Haqq (ja) are preserved where would you go leaving Haqq? And what else (mahfuz) from committing sins, although it’s possi- can become your end beyond Haqq? ble for them to sin. On the other hand, the case of Answer: We go from Haqq into (beh) Haqq js. the prophets are its opposite, for they are immune And we flee from the taint of shadowness, and reach (ma‘sum) from sin, i.e., it is impossible for a sin to the prototype of the prototype (asl al-asl). And come out (sudur) of them. Consequently, when sins from turning the faces away from self-disclosures, do not come out of the friends, then surely those Although Hazrat Haqq swt is a truly simple thing would not harm them. I.e. when no sin is not com- (basit-i haqiqi), still he is mitted, it would not cause any harm. It is indeed Those brainless idiotic [questioners]! How would true and not unknown to the wise. they fathom the reality of the interaction (haqiqat-i mu‘amala)? Those who are captivated by the world of chun, how would they have any news of the biy- Earlier sins chun? They criticize because they themselves have This saying may also be interpreted this way that not reached. And they boast because they them- sin refers to his earlier sins that he had committed selves do not know. before he attained the degree of friendship (daraja’i Some brainless ones who do not even know them- walayat). Because indeed Islam destroys all the sins selves that one had committed beforehand. Imagining defect as excellence, chooses it The rest of the matters are on Allah. Rab- Biy-khordiy chand ze khod biy-khabr bana la-tu’akhidhna nasina aw akhta’na. Wa ’l- ‘aib pasandand beh za‘am hunar salamu ‘alaikum wa ‘ala mani ’ttaba’a ’l-huda, wa [Those questioners], don’t they know that the ’l-tazama mutaba‘ata ’l-mustafa, ‘alaihi wa ‘ala al- last station of the prophets, even the final prophet ihi ’l-salawatu wa taslimatu ’l-‘ula. is Haqq? But their end and the end of the prophets 45-discusses cosmos is place where the ism sifat are not the same. Instead, they are not at all in- self-discloses, but not his dhat. However. in 3.122 terrelated with each other. It can also be that the Mujaddid rejects even that last station for a group of saliks is higher than the last station of [the questioners], but lower than the prophets. So this is now proven that the last sta- 2.14 Maktub 2.46 tion of everyone is Haqq but they have differences according to the differences in their degrees (dara- To Mawlana ‘Abdul Hamid Bangali jat). 24 CHAPTER 2. MAKTUBS 2.26-2.50 kalima tayyab only for a hour is more better (beh) than staying in solitary retreats of hard practices (arba‘inat-i mu- kalima tayyab jahada). Still then, you have fled from companion- kalima tayyab ship, and have used tricks (hileh) to keep yourself afar. You possess a superb receptivity (isti‘dad). Is walayat higher than nubuwat? But if you fail to actualize that potential (quwwat), what benefit is there? Your receptivity is high, but Subhanallah! aspiration (himmat) is low. Like children, you have been pacified by broken pieces of earthenware re- Zikr is to remove ghaflat jecting jewels and pearls. b 134 1st new para At dawn you would know it as clear as STOP here broad daylight whom did you make love with at night Supreme thing b135, l2 1st new para Beh waqt-i subh shud hamchu roz ma‘lumat keh ba keh bakhteh’iy ‘ishq dar shab-i diyjur All the time has not passed yet. You need to 2.15 Maktub 2.47 put your mind into the real thing. And the best practice on this task18 (‘umdah-i iyn kar) is to To Muhammad Qasim Badakhshi stay in the companionship of the possessors of the meditative-state (suhbat-i arbab-i jam‘iyat). If that felicity does not come to the hands, one Advice to sufi seekers should spend the whole time in the zikr of God (ilahi, jalla shanuhu). It is essential to remain ab- Bismi ’llahi ’l-Rahman al-Rahim. After praise to sorbed in a zikr that has been taken from a felici- God, giving benediction to the blessed prophet tous friend, and stay far away from all deeds that and conveying invitation (hamd, salawat, tablighi takes one away from the zikr. You should take cau- ’l-da‘wat) to him, Li-’llahi subhanahu ’l-hamd wa tion regarding what the sharia considers halal or ’l-minnatu, you may know that by the grace of God haram—it should not be neglected. You may hold your words and sayings proves the warmth of seek- it necessary to pray the five-times namaz in congre- ing God (hararat-i talb), and gives out the small gation. Remain careful to observe the pillars (rukn, of a meditative-state (bu’iy az jam‘iyat). I hope arkan) of the namaz properly as much as possible. that this felicity is the trace of the nearness of com- Try to carry out the namaz in the preferred (mus- panionship (athar-i qurb-i suhbat). Captivation of tahab) time. worthless worldly things (lata’il) did not allow you O our nurturer! Fill up our light fully, and forgive the respite to stay in the companionship for even our sins, you are all-powerful (Rabbana! Atmim a week. It does not seem that your total compan- lana nurana wa ’gfirlana. Innaka ‘ala kulli shay’in ionship adds up to even ten days. You should be qadir). ashamed in the court of God. From a thousand days, why could you not chose only a mere ten days for God (‘azzaw wa jalla)? Or keep yourself 2.16 Maktub 2.48 away from connecting to worldly interrelationships (ta‘alluqat-i shatta)? To Muhammad Talib Badakhshi God’s proof has been put on you (Hujjat bar shoma dorost shadeh ast). Even more, you your- self have felt that staying in this companionship 18 of walking the sufi path of suluk 2.17. MAKTUB 2.49 25 Bismi ’llahi ’l-Rahman al-Rahim. All praise is Forgetting ma sewa: First footstep to Allah, and peace be onto his elect devotees (Al- The religious advice that has been given to brother hamdu li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina Khwaja Muhammad Ghada is this: ’stafa)! 1. First, correct your articles of belief accord- ing to the science of Kalam (tas-hih-i ‘aqaid-i Take up patience in calamities kalamiya), Khwaja Muhammad Talib! Always remain desirous 2. second follow the rules of the science of ju- of him whom you are seeking (matlub). You have risprudence (atiyan-i ahkam-i fiqhiya), and written on the passing away of beloved Muhammad then Siddiq. Inna li-’llahi wa inna ilaihi raji’un. Beloved brother! To the faithful, Hazrat Haqq 3. third keep on doing the zikr of God all the time is more precious and more beloved (‘aziz, mahbub) in the manner that you have been taught. than everything, be it their wealth or lives. It is his exclusive job to give life or death. None else The zikr should be overwhelming (istila) to that has any share (madkhali) in that job. Therefore, extent that nothing remains in the inner realm save his act should be well-liked. Instead, the lovers the object of that zikr. And all that interconnection find pleasure and comfort (ladhdhat, ‘aish) in what based on knowledge or love (ta‘alluq-i ‘ilmi, hubbi) the beloved does. So how can I point you out to- that was with the ma sewa, i.e., other than the wards taking up patience? Because patience al- object of that zikr (madhkur), they vanish. ludes towards pain (karahat). Although the station At this point, the heart forgets the ma sewa. And of contentment (rida) alludes to longing and happi- [that heart] no longer sees or recognizes (did, dan- ness (raghb, surur), the degree of finding pleasure ish) the other (ghayr)19 . Even that, when reminded (martaba-i iltidhadh) is another matter. intentionally or forcefully (takalluf, ta‘ammul), [that heart] fails to remember [the ma sewa]. Even more, [that heart] fails to attain even a sign (nash- Love is that flame. When it starts burning nasad) of [the ma sewa]. Instead [that heart] re- Burns away all but the beloved mains always annihilated and drowned (mustahlak, Wield the sword of La to kill all other than mustaghriq) within the object of seeking (matlub). the Haqq When [the salik] reaches such a state, he would Does anything remains after the La? cross one step on this path. Try so that it is not less Remains only illa ’lLah that holy person than one step, and you are not absorbed in seeing Bravo! O love! Partnership has burned and knowing the other (ghayr)20 . away Ball of opportunity and happiness lies on ‘Ishq an sho‘leh ast kuw chun bar furukht the field to play with Har cheh juz ma‘shuq, baqi jumleh sukht None comes to the field. Where are the Tigh-i la dar qatl-i ghair-i haqq barand horsemen? Dar nagar zan pas keh ba‘d-i la cheh mand Mand illa ’llahu baqi jumleh raft Guiy tawfiq va sa‘adat dar miyan afgan- Shad bash, ai ‘ishq, sherkat suz raft deh and Kasiy beh maidan dar namiy ayad savaran ra cheh shad Wa ’l-salamu ‘ala mani ’ttaba‘a ’l-huda. From the outside, your interconnections (ta‘alluqat) seems to be little. Still, since you long 2.17 Maktub 2.49 19 i.e., all that is other than the Haqq, or the ma sewa, or the creation To Khwaja-i Gada 20 and get stuck. Instead you may make efforts to progress further 26 CHAPTER 2. MAKTUBS 2.26-2.50 for the interconnection, you may include yourself And vice versa, those who are the possessors of the among the possessors (arbab) of interconnections reality would be satisfied with the reality of the You may have heard this proverb, He who revels paradise. Both the possessors of the form, and the in his own harm, he does not deserve compassion possessors of the reality would enjoy the same fruit (nazr). Wa ’l-salam. in paradise. However, the possessor of the form uncorrected would find one sort of pleasure (ladhdhat), and the possessor of the reality would find another sort of pleasure. 2.18 Maktub 2.50 The pure wives of the rasul, the mothers of the To Mirza Shamsuddin faithful, would stay in the same paradise with him, and eat the same fruit. However, for each, there Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ’llad- would be a unique pleasure and taste (iltidhadh, hina ’stafa. tanawwum). If it were not so, then the mothers of the faithful would be higher than everyone else after Sharia: Form versus reality the rasul. And it would also be imperative that if a person is higher than a second person, then his wife Sharia has both a outer form (surat) and inner re- would be higher than the second person’s wife, for ality (haqiqat). The form of the sharia is taking up the reason that each wife would be living together the rules of the sharia, after forming faith in Allah with her husband. and his rasul, and in what the rasul has brought This outer form (surat) of the sharia is the pre- forth from him swt. And to take them up despite condition of istiqamat, firm standing. And that is- 1. opposition (munaza‘at) from the instigating tiqamat is the surety of success (mawjib-i falah), nafs, and guarantor of last-worldly salvation (mustalazzim- i najat-i ukhriy), and approver (musahhih) of en- 2. that nafs exceeding the limits according to its trance into paradise, as it has been said before. innate nature. When the outer form of the sharia is rectified In such a situation, if one attains iman, it is out- (dorost) then common (‘amma) walayat would be ward iman merely. And if it is doing the salat, it is attained. Allah is the wali, friend of the faithful outward salat merely. And if it is taking up fasting, (Allahu waliyyu ’llazina amanu)21 . It is after that it is outward fasting merely. Such is the case with that the salik, by grace of Allah swt, attains the the other rules of the sharia. capability to set foot onto the tariqa, and comes to The reason behind it is this — nafs is the best the elect (khassa) walayat. And its nafs advances part of the existence of man (‘umda’-i wujud-i in- step by step from ammargi to mutma’inna. How- san) and that nafs is indicated by the term I. If it ever, you may know that crossing the waystations perseveres in infidelity and denial (kufr, inkar), how of arrival (tayy-i manazil-i wusul), which happens can the reality of faith and the reality of good deeds by that walayat-i khassa, depends on the practice be conceived there? It is an elect grace of Alllah of the sharia. that he has accepted the mere form only, and given Doing zikr of God (ilahi) (jalla sultanuhu) that is that that he has accepted the mere form only, and a good practice on this path is included within the [based on that form] given the good news of en- commands of the sharia. And refraining from for- trance into paradise, which is locus on which his bidden acts is a also a necessary act on this path. good-pleasure falls. And it is also his act of grace Observing the obligatory (fard) deeds draws one that in order to build up iman, faith, he has made nearer to God. And the sharia also commands to attestation (tasdiq) by the heart sufficient, and has seek out a pir who is wise, guiding, and fit to be- not given the responsibility for the attraction from come the wasila, connector. Search for a connector the nafs. towards him (Wabtaghu ilaihi wasila) 22 . However, there is both surat and haqiqat are present within the paradise. Those are possessors 21 Quran, Baqara, 2.257 of the form would enjoy the form of the paradise. 22 Quran, Ma’ida, 35 2.18. MAKTUB 2.50 27 In summary, there is no alternative to the sharia, But what has been unveiled to me, and what be it the form of the sharia, or the reality of the I have found myself (wajdan-i khod) opposes this sharia. Because the rulings of the sharia is the well-known interpretation. It seems to me that af- mother of all the perfections of the walayat and ter it has attained itminan, pacification, no rebel- nubuwat. The perfections of the walayat is the liousness (sarkashi, tughyan) remains any longer fruit of the forms of the sharia, and vice versa, within the nafs, for [the nafs-i mutma’inna] has the kamalat-i nubuwat is the fruit of the haqiqat-i stabilized itself (mutamakkin) onto the station of sharia. Insha’ Allah, it would be clarified in detail obeying (inqiyad)24 . soon. Tariqat is the preface to walayat. Then purpose in tariqat is the negate the ma sewa23 And it is Interpretation 1: Jihad against desired to negate to remove the other and otherness self-stabilizing heart (ghair, ghairiyat). By the grace of Allah, when all Instead, I [the Mujaddid] is finding that [the adver- other things would go away completely from the sary in that jihad] is the qalb-i mutamakkin, self- sight of the seeker, and neither a name, or a sign stabilizing heart, which has forgotten the ma sewa. (nam, nishaneh) of the other would remain in his And I’m finding so both in the first glance, and sight, it is then that he attains annihilation (fana), also when I think about it deeply (did, danish) that the stations of tariqat are cut through, and the sayr that [nafs-i mutma’inna] has advanced beyond the ila ’llah gets completed. other and otherness (ghair, ghairiyat), and has be- Next, the stations of affirmation (ithbat) be- come free from the confines of love of high rank, gins that is called the sayr fi ’llah. This is the authority, pleasure and pain (hubb-i jah, riyasat, station of abidingness (baqa), that is the home- ladhdhat, alam). So where is the opposition? And stead (mawtin) of haqiqat, and the farthest des- who would rebel (sarkashi)? tination (maqsud-i aqsa) of walayat. This tariqat Prior to attaining pacification (itminan), if that and haqiqat, which is fana and baqa, verifies the nafs could differ (tafawat) even for the amount of epithet wali for the seeker. And his nafs-i ammara the head of a hair, there was room for attribut- turns into nafs-i mutma’inna. And that nafs re- ing it with rebelliousness (tughyan, sarkashi). On frains from his own kufr and denial. And he gets the other hand, after attaining itminan, there is no well-pleased on the master (js), and in turn the room (majal) to qualify that nafs with opposition master gets well-pleased on him. The unpleasant (mukhalafat, tughyan). nature (karahat) that he had in his own innate na- This idea of mine goes against the decided opin- ture (jibillat) gets removed. Still, the sufi shaykhs ion of the sufi shaykhs (muqarrar-i qawm). And so keep saying, Although the nafs arrives on the sta- I have thought (mutala‘a) a lot on this, looked at tion of mutma‘inna, still it does not refrain from it with a sharp sight, and traveled far and wide. rebelliousness (sarkashi). Still, by the grace of Allah, I could not find any opposition (mukhalifat, sarkashi) within the nafs-i Although it has become tranquil mutma’inna even for the amount of the head of a Still it has not shed its innate nature hair. Nor could I find anything within that [nafs-i mutma’inna] save annihilation or effacement (istih- Har chand keh mutma’inna gardad lak, idmihlal). After all, when the nafs has sacri- Har gaz ze sifat-i khod nagardad ficed (fida) itself to its master, where is the room for opposition? Greater jihad 24 Mujaddid is now changing his earlier position, I guess, It comes in the hadith, We are returning from the on the basis of newer ilham-derived knowledge. Because in lesser jihad to the greater jihad (Raja‘na mina ’l- maktub 1.41, he felt that a little bit of rebelliousness still remains within the nafs, even after it has become mutma’in. jihadi ’l-asghar ila jihadi ’l-akbar). All interpret On the other hand, in the Mabda’ va Ma‘ad, minha 13, he that greater jihad as the jihad with the nafs. proposed that that the disobedience stems from the four bodily elements, including the bodily part i.e. the heart but 23 i.e., everyone save God, the object being sought he did not mention the qalb-i mutamakkin there 28 CHAPTER 2. MAKTUBS 2.26-2.50 And when that [nafs] is well-pleased on Hazrat Reality of Islam Haqq swt, and Hazrat swt is well-pleased on that When, by the grace of Allah subhanahu, the nafs [nafs] as well, how would disobeying (tughyan) hap- graduates to the station of peacefulness (itminan), pen? Since that is inconsistent with being well- and obeys the ruling (hukm) of God (ilahi), it pleased. [The man] on whom God has become well- is then that that the real Islam (islam-i haqiqi) pleased, indeed God would never be displeased on becomes possible, and the reality of the faith him again. (haqiqat-i iman) forms its form. After that point, whatever action (‘aml) that Interpretation 2: Jihad against body that person does, it is considered as having the re- ality (haqiqat) of the sharia. If he discharges the On the other hand, jihad-i akbar — Allah (S) duty of salat, it is the reality of the salat. Or if he teaches the truth of the matter (Allahu subhanahu observes the fast, it is the reality of the fast. Or if a‘lamu bi-haqiqati ’l-hali)— could refer to struggle he observes the fast, it is the reality of the fast. All against the qalab, body. And that body is com- the practices of the sharia become like that. posed of elements25 with opposing innate natures Therefore, tariqat and haqiqat are the intermedi- (taba’i‘ mukhalifat). Innate nature of each one of ary (mutawassut) between the the shariat and the them is different, each is the other’s contrary. If haqiqat-i shariat. Until [the salik] reaches the elect it is sexual urge, it grows out of the body. And friendship (wilayat-i khassa), he would not reach if it is anger, it is created out of it as well. Even from metaphoric submission (islam-i majazi) to real the animals who lack a rational nafs (nafs-i natiqa) submission (islam-i haqiqi)27 . possess inferior qualities — can’t you take note of that ? Even they have sexual urge (shahwat), Perfection of prophethood anger (ghadb), wickedness (sharah), covetousness (hirs). That jihad would always keep going on. The By the pure grace of Allah, when the salik gets dec- pacification (itminan) of the nafs would not stop orated by the haqiqat-i shariat, and attains haqiqi this jihad26 Neither would the self-stabilizingness Islam, then he becomes the follower and heir of the (tamkin) of the heart would end this killing (qital). prophets. And as such, he becomes worthy enough to receive the full share of the kamalat-i nubuwat, perfection of prophethood. Purpose of greater jihad The outer form of the sharia can be likened to the pleasant tree of the kamalat-i walayat. And There are many benefits in keeping this jihad going the kamalat-i walayat is like its fruit. And in on. It makes the body become pure and holy (tan- that same way haqiqat-i shariat is like the blessed qiyah, tatahhir). And its purpose is so that the per- tree of kamalat-i nubuwat, and kamalat-i nubuwat fections [of the body] and interactions (mu‘amala) is like its fruit. I.e. kamalat-i walayat is the of the last world can become entirely dependant fruit of the form (surat) [of nubuwat]. And the on the prototypeness (asalat) of [the body]. Be- kamalat-i nubuwat is the fruit of reality (haqiqat) cause with respect to attaining the perfections of of that form [nubuwat]. Therefore, necessarily, this world, the qalab, body follows the qalb, heart kamalat-i walayat is the outer form of the kamalat-i while the qalb is at the forefront. However, there [in nubuwat. And vice versa [kamalat-nubuwat] is the the last world] this interaction is reversed. There reality (haqa’iq) of that outer form (suwwar) [i.e., the qalb follows the qalab, and the qalab is at the kamalat-i walayat]. forefront. So when the order of this world would be disturbed, and the light would shine on the last world, it is then that this jihad-i akbar would end, Nafs causes form and reality to differ and this killing (qital) would come to an end. You may know that it is due to the nafs that the form of the sharia differs from the reality of 25 four elements (‘anasir-i arbaya), fire, air, water, earth 26 because that jihad is against the body, neither against 27 Here I am translating Islam literally as submission be- the nafs nor the heart cause I feel that that is what is meant here 2.18. MAKTUB 2.50 29 the sharia. When the nafs-i ammara is rebel- of effort. When I said, Nafs gets a little bit peace, lious (tughyan) and remains in self-denial (inkar-i even that after a lot of effort, I meant that after the khod), it is the form of the sharia. On the other bodily parts get balanced, the nafs attains itminan hand, when that nafs turns mutma’in, surrenders, effortlessly (biy takalluf). and becomes Muslim, it is the reality (haqiqat) of As the reason behind the bodily parts failing to the sharia. In the same way, the difference be- attain balance, the friends of Allah have said, Nafs- tween kamalat-i walayat, which is the form and i mutma’inna may again attain [the bad] human the kamalat-i nubuwat, which is the reality is in qualities (sifat-i bashariyat). It has been said be- accordance with the qalab, body. On the station fore. On the other hand, the itminan that the nafs of walayat, the bodily parts do not refrain from attains after the bodily parts have become balanced opposition and rebelliousness (taghiyan, sarkashi). (i‘tidal), [it is an advanced itminan]. And after that E.g., the part of fire in the body, even though it at- [advanced itminan], those bad qualities may never tains peacefulness (itminan), it still does not take come back into the nafs. Therefore, it is both pos- back its claim to superiority (khairiyat) and high- sible and impossible for bad qualities to come back ness (takabbur). Also, its part of earth does not into the nafs. Everyone has given news on their get ashamed of its own beastliness and lowliness own stations. And they have discussed their own (khassat, dana’at). The other bodily parts are also feelings and receipt (yaft-i khod). likewise. On the other hand, on the station of kamalat- Jihad against body goes on i nubuwat, the bodily parts do get well-balanced (i‘tidal), and as a result, refrains from excessive- Question When the bodily parts get well- ness (ifrat) and immoderation (tafrit). Maybe it is balanced (i‘tidal), and refrain from opposing for this reason, the rasul said, My satan has been (tughyan, sarkashi), then what does jihad against pacified (Aslama28 shaytani)29 . them mean? Or would jihad against them cease like Just as satans exist in the external world (afaq), it happened for [the jihad against] the nafs when it they exist in the internal world (anfas) as well. became mutma’in? [That internal satan] is the part of the fire, which claims goodness for his own self (khairiyyat-i khod), Answer: There is difference between the nafs-i and always seeks self-magnification (takabbur). mutma’inna and the bodily parts. Because nafs-i Those [qualities] are the worst of the bad quali- mutma’inna undergoes annihilation (istihlak) and ties, and to remove these bad qualities of his own effacement (idmihlal). And it gets annexed (mul- self is his duty as a Muslim. Therefore, it is on hiq) to the ‘alam-i amr. And that nafs is capable the perfection of prophethood (kamalat-i nubuwat) of perfect annihilation and intoxication (kamal-i is- that the heart becomes self-stabilizing (tamkin)30 , tihlak, sukr). On the other hand, [the duty of] nafs gets peaceful (itminan) and the bodily parts taking up the rules of the sharia has been put on get well-balanced (i‘tidal). the body. And the foundation of the sharia lies On the other hand, the heart merely gets sta- in sobriety (sahw). Consequently, the bodily parts ble within [kamalat-i] walayat, and the nafs gets a have no interrelationship to the qualities of annihi- little bit of peace (itminan), even that after a lot latedness or intoxicatedness (istihlak, sukr). That 28 Aslama is often mistranslated here, and so the whole what has been annihilated (mustahlak) may not op- hadith translates as My satan has accepted Islam.. Actually, pose at all. For a beneficial reason, he who is sober aslama is form 4 of the verb s-l-m, and here it means “to (sahw), if he shows the appearance of opposition, become pacified.” Sufi Shaykh Banda Khalil also opined it. he may do so. I hope that by the grace of Allah, Cf. Banda Khalil, Atmadarshane Satyadarshan 29 hadith this opposition would not go above abandoning the 30 I feel tamkin should be translated as self-stabilizing in- mustahab acts, and below doing the lesser makruh. stead of stable. That comes from both Arabic morphology So even when wellbalancedness (i‘tidal) is attained — as tamkin is a form 4 verb— and my experience on the within the qalab, it is still possible for the jihad sufi path. I still remember my sufi brother Rashid explain- ing from 1988, “At that point, you’d no longer get disturbed to continue. On the other hand, it is not permit- when bad things happen”, i.e. your heart would stabilize it- ted (ja’iz) or proper [for that jihad] to keep going self on within the nafs-i mutma’inna. This matter has 30 CHAPTER 2. MAKTUBS 2.26-2.50 been verified (tahqiq) in detail in the maktub in their root and foundation (asl, buniyad). Individ- volume 131 written to my beloved late son. Refer ually, their neediness would still remain. A house, to it if you have any question. however high it is built, still it would never have any alternative but to remain based on its base- ment. Its neediness would never go away. If by Final ascent chance, a problem take place in the basement, it Next, by the pure grace of God (js), even would affect the house above as well. If the base- the kamalat-i nubuwat — which is the evidence ment is ruined, the upper floor would be ruined and fruit (nata’ij, thamarat) of haqiqat-i shariat as well. So the sharia is needed at all times and — is completed, then one no longer progresses situations. And all need to follow it. (taraqqiyat) via good deeds, instead one progresses When, by the grace of Allah, one progresses solely via the sheer grace and benevolence (mahd- higher, and arrives on the station of love (ma- i fadl, ihsan) of Hazrat Rahman (js). There habbat), then another station may come in front credal belief (i‘tiqad) leave no trace (a‘thar) there, that is even higher. This station is truly reserved and neither knowledge nor practice has any power (makhsus) for the final prophet (salam). And to (hukm). whomever else Allah felicitates via this felicity. This station is excellence in excellence and grace That high house is so high that it seems narrow in grace (fadl dar fadl, karam dar karam)32 . This due to the highness of its height. I found Hazrat station is far higher and wider (a‘la, wasi‘at-i Siddiq (rad) there, As the heir, he has entered up tamam) than the previous stations. The light (nu- to its navel. And Hazrat Faruq has found the way raniyat) that shines on this station, there was not towards that felicity. Among the mothers of the even a trace of it on the previous station. This sta- faithful, I saw Hazrat Khadija, and Hazrat Ayesha tion is reserved (makhsus) for the prophets possess- Siddiqa (radiya ’llahu ta‘ala ‘anhuma) there along ing magnificence (ulu ’l-‘azam) (‘alaihi ’l-salam), with the rasul due to the bondage of marriage. The and whomever Allah favors for being a follower and rest of the matters are on Allah. O our rabb! Grant a heir. us mercy and make our activities easy (Rabbana! Atina min ladunka rahmatan, wa hayya’lana min To the generous lord amrina rashada). no task is hard PS 1. Honored brother, aware of marifat (akhi a‘zza, ma‘arif-i agahiy) Shaykh ‘Abdul Hai has Ba kariman been in our companionship for a long time. Now karha dushvar nist he is focusing towards his native land. He has con- nection to you and that place. Therefore, feeling a need, I am letting you know of his states (ahwal) Seeker never gets free of sharia via a few lines. Wherever people of Allah reside, it is a spoil of war, and a good news for the residents Here, let none make a mistake and say that on there. Even better news it is to them who get to this homestead (mawtin) the seeker attains free- know them. dom (istighna) from both the form and the reality 2. Brother Shaykh Nur Muhammad resides there of the sharia. And he no longer needs to obey the as well. He is spending his time in poverty and pain. rules of the sharia. Let a competition begin in that location. Because On the contrary, I would say sharia is the pro- such two people of Allah are have come together totype (asl) of this task (kar) and the foundation there, like two stars of good fortune have come to- (buniyad) of this interaction (mu‘amala). gether. Wa ’l-salam. The tree may be tall, and its branches may be long. Or the wall may be high, and the house may be well-built. Still they may not be independent of 31 maktub 1.260 32 This superbly excellent station is granted solely by the pure grace of God Chapter 3 Maktubs 2.51-2.75 3.1 Maktub 2.51 man yasha’u wa ’llahu dhu ’l-fadlil ‘azim1 ). For face-to-face (shifahan) speech, it is not neces- To Khwaja Muhammad Siddiq sary that the speaker is seen by the listener, as it’s Note: Mujaddidis say that God directly spoke possible that the listeners faculty of sight is weak, with the Mujaddid without any intermediary in- and he is incapable of bearing the sharpness and in- between. Maktub 3.87 further clarifies how that tensity (sha‘sha‘an) of the nur, light, of the speaker. does not mean prophethood. The maktub itself The rasul (salam) was asked, How did you see him? says that it is a very high marifat. And he answered, He is nur, light. How could I see All praise is to Allah! Peace onto his elect devo- him (Nurun! Anna a’rahu)? tees (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi Additionally, in face-to-face conversation, the ’lladhina ’stafa). curtains are raised virtually, not necessarily truly. So understand! This is sublime knowledge. Only few people have have discussed this. Wa ’l-salamu God speaking face-to-face ‘alaikum mani ’ttaba‘a ’l-huda. O brother Siddiq! Spread this knowledge! God may speak face-to-face (shifahan) to humans (bashar) 3.2 Maktub 2.52 like did to a few individual prophets (afradin mina ’l-anbiya’i) (‘alaihimu ’l-salawatu wa ’l-taslimatu). To Khwaja Mahdi ‘Ali Kashmiri Such happened to some of the perfect ones among them who come after them as their follower and All praise is to Allah! Peace onto his elect devo- heir (mutabi‘ihim bi-’l-taba‘iyati wa ’l-wirathati). tees (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi He with him such conversations take place more, ’lladhina ’stafa). he is called muhaddath as commander of the faithful ‘Umar was. This [conversation] is neither ilham, nor cast down information ilqa fi ’l-raw‘i, nor like Love of masters conversations that take place with the angels. Only that human being (bashar) who is perfect Your generous letter oozing with the perfect love and is able to bring together the world of com- and pure intention (kamal-i mahabbat, ikhlas) has mand, world of empirical things, spirit, nafs, in- arrived along with the tributes (hadaya). May tellect, imagination (‘alam- amr, khalq, ruh, nafs, Hazrat Haqq (SWT) keep us standing firm in love ‘aql, khiyal), only such a perfect man could be ad- for this tribe, and put us the plain of the mustering dressed by such a title. Allah, by his mercy, elects (hashr) with them. whomever he chooses . And Allah possesses mag- nificent bounties (Wa ’llahu yakhtassu birahmatika 1 Baqara.105 31 32 CHAPTER 3. MAKTUBS 2.51-2.75 They are such a people that those who sit with them are never wretched (la yashqa), and their friends are never deprived (la yuhrimu anisuhum)2 . They sit with Allah, and when they are seen, Allah is remembered (dhukira). And the ones who 2.55 long but easy know them (‘arafahum) find (wajada) Allah. Their good glance is like medicine, and talking with them is cure. Their companionship is a bright 3.5 Maktub 2.55 light and beauty (diya’un, baha’un). Those who To Makhdum zadeh Khwaja Muhammad Sa‘id and focused on their outwardly appearance found de- Khwaja Muhammad Ma‘sum struction. And on the other hand, those who saw Bismi ’llahi ’l-rahmani ’l-rahim. All praise is to Al- their inner realms found life and success (aflaha). lah, and peace be onto his elect devotees (Alhamdu What a beautiful saying he said who said, O God! li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina ’stafa). What have you given your own friends? Those who The first section is skipped that discusses Quran, recognized those [friends], found you, God. And un- ijtihad etc. til they found you, God, they would fail to recognize those [friends]. I.e. recognizing those [friends] and finding you, God, are not separate things. How- Jesus following Muhammadan sharia ever, in one context, recognizing them comes be- After his coming down3 , Hazrat Jesus would fol- fore, and in another context, receipt comes before. low this sharia and walk behind the Muham- I, [the Mujaddid], likes that the side of God comes madan sunna. Because it’s improper to abro- before. [Because God] is the origin (mabda), and as gate (mansukh) this sharia. Due to the perfect a result, it is better and more appropriate to begin fineness (kamal-i daqqat) and inscrutable deepness from him. (ghamud-i ma’khuz) of the ijtihad of Hazrat Je- Peace be onto them who are with you (Al-salamu sus (salam), the ulama of the outer knowledge may ‘alaikum wa ‘ala man ladaykum). deny his ijtihads, and decide that those oppose the uncorrected book and the sunna. The spirit of Allah (‘alaihi ’l- salam) may be likened to the Great Imam Kufi. He 3.3 Maktub 2.53 attained a high rank in ijtihad and ???? (istibat) via piety, abstinence, and the felicity of following To ‘Abdus Samad Sultanpuri the sunna (wara‘, taqwa, dawlat-i mutaba‘at-i sun- nat). For the others, it is hard to realize [that high ??????????? a rank]. Instead, due to the fineness of his ijtihad and istibat, they consider [his ijtihad] to oppose the book and the sunna. And they consider his follow- ers to be the companions of own judgment (ashab-i ra‘yy). All these is the result of not reaching the reality of his knowledge and feeling and lack of un- 3.4 Maktub 2.54 derstanding his understanding (ittila‘ ’ala fahmihi). 2 hadith 3 i.e., second coming 3.6. MAKTUB 2.56 33 After his second coming (), Hazrat Jesus would the Hanafi school as an ocean, and the other schools obey this sharia, and follow the Muhammadan like like rivers and drains. In the external eyes even, sunna. Because it’s improper to abrogate (man- I am seeing that a large section of the Muslim um- sukh) this sharia. Maybe the ulama of the manifest mat follows Abu Hanifah. Although the number of knowledge would deny the rulings of Hazrat Jesus followers of this school is so many, they are different (‘alaihi wa ’l-salam), and conclude that his rulings in the root of the questions and its branches. And oppose the book and the sunna. Because his think- their method of research is different—these matters ing in ijtihad would be very fine. And analogy for prove that they are true. Jesus the spirit (ruh) of Allah (‘alaihi ’l-salam) is It is a surprising thing! That when 1. Imam Abu the Great Imam the Kufi (rahmatu ’llahi ‘alaihi) Hanifa is more devoted to the following the sunna who attained a high rank in ijtihad via piety and than all the rest 2. He considers moral hadiths as abstinence, blessing of following the sunna (wara’, worthy of following as the musnad hadiths, and give taqwa, barkat-i mutaba‘at-i sunna). It’s hard for them more weight than his own opinion. 3. He con- the others to realize this siders the sayings of the companions more worthy Imam Shafi‘i said in smiling face, having realized than his own opinions due to their companionship trhe fineness of his knowledge, All the jurists are with the best of men. the family-members of Abu Hanifa who depend on The other imams are not like him. him for support (Al-fuqaha’u kulluhum ‘iyalu Abi Even then his opposite party accuse him of fol- Hanifata). lowing his own opinion and apply insulting epithets This news is for the fearlessness/courage of the to him., although they all accept .????????? far-sighted ones Question: When the religion has been perfected Alas for them who put their own faults onto others. by the book and sunna, then after the perfection, what is the need for ilham? What imperfection If a faulty one blames this caravan (noqsan) remained that was perfected by ilham? God forbid! I won’t say such a thing Answer: Ilham manifests the hidden perfections All the lions of the world are tied in this of the religion. It does not establish additional per- chain fections in the religion. It is like ijtihad, which man- Can the teeth of jackal tear/cut this ifests the rules4 . In the same way, ilham manifests chain? the fine points and mysteries (daqa’iq, asrar) uncorrected Qasiriy gar konad iyn qafila ra ta‘an-i qusur Hasha ’llah! Keh bar aram beh zaban iyn 3.6 Maktub 2.56 galeh ra To Mawlana ‘Abdul Qadir Ambali Hameh shiran jahan basteh iyn silsilah and Rubeh az hileh chasan begaslad iyn silsi- lah ra Sins into merits 3.7 Maktub 2.57 By the intermediaryness of this very interrelation- ship that [Hazrat Imam Abu Hanifa] keeps with do it Hazrat Ruhu ’llah, Hazrat Khwaja Muhammad Parsa wrote in the Fusul Sitta, After his descent, Hazrat ‘Isa would practice according to the school 3.8 Maktub 2.58 excerpt of Abu Hanifa. I.e., the ijtihad of Imam Abu Han- To Khvaja Muhammad Taqi ifa would be along the same line as the ijtihad of Alhamdu li-’llahi rabbi ’l-‘alamina, wa ’l-salawatu Imam ‘Azam. wa ’l-salamu ‘ala sayyidi ’l-mursalina wa ‘ala alihi Since his level is far too high to follow the ulama ’l-tahirina. of the ummat, I am saying without any ???? () and without taking a side () that I am seeing the light of 4 of the sharia 34 CHAPTER 3. MAKTUBS 2.51-2.75 Dreams are unreliable Therefore, one may not rely on dreams, What is possible in the witnessed world, that is indeed his. Question: Some ones may see, in dreams and incidents (waqi‘at), as images and imaginations Sun’s servant am I (mithal, khiyal) that one has become an emperor So let me tell its story with many servants, door-guards etc. And other Neither night, nor night-worshipper am I ones may see that one has become the pole (qutb), Which dream or story of night can I say? and the entire cosmos has turned its face towards one. On the other hand, in the world of wakeful- Cho golam-i aftab ham ness that is outside (‘alam-i yaqazat, afaqat), i.e., Ham ze aftab goiym the world of witnessing (shahadat), none of these Neh shabam, neh shab porostam perfections are manifesting. These visions, are they Keh hadith-i khvab goiym true at all or totally baseless? Answer: Those visions (ruwiyat) indeed have It is for that reason that the Naqshbandi masters do some taints of truth in them. Its clarification is not give any value to mystic visions (waqi‘at), and that— those dreamers indeed possess the capability do not pay any importance to interpreting (i‘tibar) (ma‘na) to become the emperor or the pole. How- the visions of the saliks— it has no particular ben- ever, this capability is weak (da‘if), too weak to be efit. Its interpretation is that only that is valuable manifested in the world of witnessing (shahadat). which is attained while awake. So those [visions] have no alternative but to fol- It is for this reason that they put a high low either one of these two paths: value onto the ever-continuing witnessing (dawam-i 1. By the grace of Allah, potency (quwwat) is cre- shuhud), and consider the ever-repeating presence ated,5 and those [visions] grow potent enough (istimrar-i hudur) as felicity. The presence that to be manifested in the world of witnessing. that gets followed by absence (hudur keh ghaibat) And by the power of Allah, those [dreamers] is valueless to them. It is for this reason that the become the emperor or pole of the time (qutb- forgetting (nisyan) of the ma sewa, in their cases, i waqt). is ever-continuing (da’imi ). And the presence of the absent (hudur-i ghaib) gets negated from their 2. On the other hand, if those [visions] fail to hearts at each moment. grow that potent, they are manifested in the Yes! Into whose beginning the end has been imaginal world [merely]. That imaginal mani- inserted, would these perfections be impossible festation (zuhur-i mithaliy) is the weakest form for them? Wa ’l-salamu ‘alaikum wa ‘ala sa’ir-i of manifestation (ad‘af-i zuhurat). [And the mani ’ttaba‘a ’l-huda, wa ’l-tazama mutaba‘ata ’l- visions are manifested] in accordance to the mustafa, ‘alaihi ’l-salawatu wa ’l-salam. potency [for each vision]. The seekers on this path may see many mys- 3.9 Maktub 2.60 tic visions (waqi‘ani), where they find themselves onto high stations, or receive the ranks of high To Muhammad Taqi level friends (arbab-i walayat). If those incidents are manifested in the witnessed world (‘alam-i sha- hadat), it is indeed a fine felicity (dawlatiy ast Shia ‘azim). On the other hand, if they are not man- ifested [there], and instead they stop as manifesta- All praise is to Allah, and peace be onto his elect tions of images [merely] (zuhur-i mithal), it is val- devotees (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi ueless. This is a dangerous trap. ’lladhina ’stafa). A weaver or a hair-cutter may see themselves as I attained the felicity of reading your letter. You emperors in dreams. But they do not gain anything have written about by that dream, instead they fall in the way of harm. 1. correctness of the caliphate of the great truth- 5 in those visions realizer (siddiq-i akbar), which has been estab- 3.9. MAKTUB 2.60 35 lished by the ijma of the masters of the first Necessary: Creed Practice Sufism and the best generation Sharia has so many necessary matters in it that there is no time to discuss redundant matters. 2. superiority of the four caliphs are in line with the sequence of their caliphates 1. Creed: 3. keeping quiet on the fights between the com- First, there is no alternative to rectifying one’s ar- panions ticles of faith (i‘tiqad). Those articles are related to the 1. person (dhat) 2. attributes (sifat) and 3. acts (af‘al) of the Necessary (jalla sultanahu). It I am delighted on reading on the proofs you have should also be believed that the message that the received, and all the rest you have written. Holding rasul (salam) brought forth from the Haqq swt is such a belief on the Shia community is sufficient. also true. And that belief is the same as the opinion of the This news has been communicated to us via a mainstream Sunnis. faithful (daruriyat) method and via narrations by Sir! Discussion of imamat is merely a branch numerous people (tawatir). And the news is on (furu‘), not the trunk (asl) of the sharia. The nec- essary matters of the religion are those concerning 1. mustering and resurrection (hashr, nashr) articles of the faith (i‘tiqad) and practice. These 2. torment (‘adhab) and merit in the last two sciences would provide surety for that knowl- world that would be ever-continuing (thawab-i edge. They are 1. the science of Kalam, and 2. the akhiriy va da’imi), and science of fiqh, jurisprudence. Leaving out the necessary matters, and instead 3. all the rest that has been heard [from the ra- taking up unnecessary matters, it is to spend your sul]. life in vain. It comes in the hadith, A sign that God has turned his face away from a slave is that slave We must believe that they are all true, and there gets preoccupied in what does not concern the slave is no way that these would not happen. If such a (‘Alamatu i‘radihi ta‘ala ‘ani ’l-‘abdi ’shtighaluhu belief is not there, there would be no salvation. bi ma la ya‘niyhi)). If discussion about imamat were a necessary mat- 2. Practice: ter (daruriyat) in the religion and the trunk (asl) Second, there is no alternative to taking up the of the sharia — like what the Shias think — then rulings of the science of jurisprudence (ahkam-i Hazrat Haqq swt would have instructed on it within fiqhiya). And there is no leeway to obeying the his own noble book (kitab-i majid-i khod). And fard, wajib, sunna, mustahab. One must take heed he would have determined (ta‘ayyun) it, appointed of what the sharia considers as halal or haram. And a successor (istikhilaf), and selected (tashkhis) a cautiously respect the confines of that sharia. Only caliph. then one would attain success and salvation from And Hazrat the message-bearer (paygambar) the punishment of the last world. (‘alaihi ’l-salawatu wa ’l-taslimatu) would have instructed towards one unique person being the caliph. And he would have made one unique per- 3. Sufism: son the caliph by specification (tansis) and open When the creed and practice would be rectified, the declaration (tasrih). step of taking up a sufi tariqa would come up. And However, when the book and the sunna do not it is at that point that one may aspire to attain the give any any instruction on it, it is understood that perfections of the friendhood (kamalat-i wilayat). the discussion of imamat is redundant (fudul) to Discussing the matter of the imamate, when the religion, not the trunk (usul) of the religion. It compared to the essential matters of the religion, is is only one who talk too much (fuduliy) who gets like things to throw away (matruh) on the street. In preoccupied in talking about redundant things. summary, when the opposing people have started 36 CHAPTER 3. MAKTUBS 2.51-2.75 to get extreme (ghuluw) on this matter, and bad- it hard. Because it does not depend on our or mouthing the companions of the best of men, I am their desire — instead it is imperative that we all compelled to write out a long preface against them. obey. The tariqa of Shaykh Hasan relates more Because it is an essential matter of the religion to to the tariqa of the late Mawlana8 . The nisbat remove confusing matters from it. Wa ’l-salam. the Mawlana received the last time he was here, Mawlana Hasan also received a share. The other friends did not receive any significant 3.10 Maktub 2.61 portion of that, although they have received unveil- To friends of Mawlana Ahmad Barqi ing and witnessing (kushuf, shuhud), and attained monism and unificationism (tawhid, ittihad). How- ever, the above-mentioned felicity is something else, and this business (karbar) is something else. They9 Advice to friends of a khalifa refuse to buy these unveilings (kushuf) etc for even Bismi ’llahi ’l-rahmani ’l-rahim. After praising one grain of barley. And they seek forgiveness from God, offering benedictions to the prophet, spread- monism and unificationism (tawhid, ittihad). ing the invitation hamd, salawat, tablighi ’l-dawati) Summary: The friends should not delay in I am offering solace to the late Mawlana Ahmad. putting Shaykh Hasan in the forefront (taqdim). For the Muslims of this age, the said Mawlana was And accept him as the head of the circle, and get a lighthouse (nishani) towards Allah and a mercy immersed in their own tasks. from him. O Allah! Do not deprive us from [the May brother Khwaja Wayis may explain it to late Mawlana’s] merits (thawab), and do not allow the friends and instruct them to get immersed us to fall into jeopardy now that he is gone. (mashgul) in the circle10 . That way a desire would I am soliciting assistance from the friends for arise in the mind of Shaykh Hasan. In turn, those who have left [this world]. The sincere friends Shaykh Hasan should keep a friendly relationship of the late Mawlana must help his children and fam- with those with the same pir (ham pir gan), and ily. Try so that his children receive education, and keep the brotherly love intact. And he should not get decorated by the science of the sharia. Is not leave out discussion of the books of jurisprudence beautiful conduct the return of beautiful conduct? 6 (fiqh), spread the rules of the sharia, encourage Keep on respecting the way of practice (atwar, the practice of illuminated sunna (sunnat-i saniya), awda‘) of the late master, Allah give him mercy and warn on deviations. He should not leave out (marhum). Respect his states and times (ahwal, the habit of crying before God with solicitousness awqat). (iltija), humility (tadarru‘), and lowliness (zariy). Do not change (mara‘at) the method (tariqa) of The purpose would be so that the instigat- zikr, the circle (halqa) of zikr, and the practice of ing soul (nafs-i ammara) may not take advantage face-turning (tawajjuh). And observe (mar‘i) every of [Shaykh Hasan’s] lordship (riyasat) and fore- moment and state. Remain absorbed (mashgul) in manhood (taqaddum) and cast him into ruin (muh- the method of zikr and circle (halqa)7 . That way laka) or makes him bad (kharab) and disfigured there would be no deficit (qusur), and the friends (abtar). would get into a meditative-state (jam‘a), and get And what [Shaykh Hasan] should do is this: annihilated (faniy) into one another. It is only then At all times, he should consider himself defective that companionship would benefit. Previously, I (qasir) and imperfect (naqis), and take care to pro- wrote by chance that if the said late Mawlana goes ceed towards perfection (talib-i kamal). These two onto a journey, he should put Shaykh Hasan in his powerful enemies, nafs and satan, they are lying in place. Destiny made this journey its intention. wait. So let it not happen that they throw him Even now when I am looking at it again and away from the path, and make him hopeless and again, I’m finding that Shaykh Hasan has been se- ruined (khatib, khasir). lected for this task. May none of the friends find 8 Ahmad 6Q 9 i.e., the saliks with the advanced level of dualism 7 of muraqaba, sit down meditation 10 of muraqaba 3.11. MAKTUB 2.62 37 The gist of my saying to you is this (ikhlas) towards the masters of the sublime Naqsh- You are a child and this house is gaudy bandi tariqa (qaddasa ’llahu ta‘ala asrarhum). And it is due to that that I am giving you this inconve- Hameh indiraj-i man beh to iyn ast nience. Keh to tifliy va khaneh rangin ast India is far away from where you live. Only a single Keep Naqshbandi tariqa pure caravan comes and goes, and brings and takes news. Honored sir (makhduma mukarrama)! In this coun- Keep on writing on your states (ahwal). If you try, the followers of this sublime silsila number only cannot come, at least do not forget to write. a few. Since newly-begun practices (bid‘at) have Mian Shaykh Yusuf is close to us. He was here spread, the people of this country have little con- for a long time. He has taken in a lot of effusion nection with the masters of this tariqa, who strictly (fawaiyd), and has realized (ittila‘) the reality of follow the sunna. As a result, many belonging to fana. Resolving to return, he went back home. He this tariqa, due to defective sights (qusur-i nazr) is a sincere (musta‘id) man and a true friend (sadiq have brought in many newly-begun (bid‘at) prac- al-ikhlas). Allah grants opportunities (Allahu sub- tices into this tariqa. And trying to attract the hanahu muwaffaqu). common people by that addition newly begun prac- Since you are far away, I am warning you. tices (‘alaqa-i irtikab-i bid‘at). They understand it Take heed! You may consider being high-ranking as perfecting (takmil) the tariqa. (riyasat) as lethal poison, and always remain fear- No! Never! Instead, they are destroying ful and trembling (tarsan, larzan), lest you start and ruining (takhrib, tadi‘iy) this sublime tariqa. enjoying the pleasure of being high-ranking, and as They have failed to reach the reality of the the result, get thrown into eternal damnation. method (mu‘amala) of the masters of this tariqa. Rabbana ’ghfirlana dhunubana, wa israfana fi May Allah guide them towards the straight path amrina, wa thabbit aqramana fi amrina, wa thabbat (Hadanahumu ’llahu subhanahu sawa’a ’l-sirat). aqdamana, wa ’nsurna ‘ala ’l-qawmi ’l-kafirina. Since people (ahl) of this sublime silsila are so few, the disciples and lovers (murid, muhibb) of this 3.11 Maktub 2.62 silsila must necessarily assist (imdad, i‘anat) the caliphs of these masters, and help its caliphs and To Khan-i Khanan seekers. Since man is social by his innate nature All praise is to Allah, and peace be onto his elect (madaniy al-tab‘). And every one turns towards devotees (Alhamdu li-’llahi wa salamun ‘ala ‘ibadihi one’s ’lladhina ’stafa). I am asking Hazrat Haqq (SWT) own people for comfort and ease. As Allah has for your outer and inner development (taraqqi). said, O rasul! Allah and your followers are enough Because your good and wholesomeness (khairiyat for you (Ya ayyiha ’l-nabiyyi! Hasbuka ’llahu wa va salah) contains peacefulness and comfort mani ’ttaba‘aka mina ’l-mu’minina12 ). (jam‘iyat, rafahiyat) for a large community of Mus- lims. Therefore, praying for you is the same as praying for all of them. Help the sufis with money May Allah (S) save you from that what is inap- propriate for your state, in the measure of the rev- When Allah has given the believers right (dakhl) erence that the prince of the messengers possesses in the problems (kifayat-i muhimmat) of the best (Sallamahumu ’l-lahu subhanahu ‘an ma yaliqu bi- of men, the rasul, what can be said of the others? halikum bihurmati ’l-sayyidi ’l-mursalina). ‘alaihi Most of the wealthy men of this think that wa ‘alaihim, wa ‘ala ali kulli, mina ’l-salawati af- dervishes don’t need much money—actually, it is daluha wa mina ’l-taslimati akmaluha. I am well- not like that. Never! Need is integral (dhati) aware that you harbor a complete and perfect love to man, instead integral to all contingent things 11 (mahabbat), discipleship (iradat) and sincerity (mumkinat), instead beauty (khubiy) of man lies 11 i.e., you yourself are a Naqshbandi disciple 12 Q.Anfal. 38 CHAPTER 3. MAKTUBS 2.51-2.75 in his need. His triflingness (dhull) and slave- communicated on the love and sincerity (mahab- ness (bandegi) is created in this way. Because to- bat, ikhlas) that you have for me. He also wrote morrow, if need goes away from man, fearlessness that the governorship (subedariy) of this area was (istighna) would be created in him, and his sin and put on someone else. This is the time of faceturning oppression would exceed any limit, and he would do (tawajjuh) and assistance. nothing else but disobeying. As Allah said, Ver- While reading the letter, I focused onto you, ily man exceeds the limits, when he sees himself and found you receiving high honor (rafi‘ al-qadr). as self-sufficientInna ’l-insana layatgha. An ra’ahu Right at that time, someone was going to you. In ’staghna13 Q.‘Alaq.6-7) answer, I wrote that I am finding Khan-i Khanan Gist of the matter: The fakirs are free from the as possessing high ranks. The rest of the matters captivation of the ma sewa. That is why they are with Allah (Wa ’l-amru ‘indallahi subhanahu). put their need for the occasions (sabab)14 onto the maker of the occasions (musabbib al-asbab). 3.12 Maktub 2.63 And they recognize the worldly felicity to be com- ing from the table-spread of blissful gifts from God To Nur Muhammad Ambali (khwan-i ni‘amat). And they hold God to be the Bismi ’llahi ’l-Rahman al-Rahim. [In the begin- true giver and denier (mu‘ta, mani‘). ning, let me offer] praise to God, benediction to the blessed prophet and convey invitation to God Occasions (hamd, salawat, tablighi ’l-da‘wat). I am delighted to receive your noble letter that you have sent out [These fakirs] bring the occasions in-between. Be- of your generosity via my noble brother. You have cause there is wisdom in this bringing-in. And also asked me this. those [occasions] are needed to make things whole- Question: When the shaykh is alive, is it or is it some (wasta’-i hikam va masalih). The fakirs also not permissible that the seeker goes to a second pir hold that beauty and ugliness stem from the occa- to seek the Haqq (JA)? sions. Answer: You may know that the object of seek- As a result, these masters show gratefulness and ing (maqsud) is the Haqq (S), and the pir is merely complaints (shukr, shekayat) to those occasions, the connector (wasila) to arrive onto the holy per- and recognize good or bad (nik, bad) from that son (wusul-i janab-i quddus) of Haqq ta‘ala. There- those [occasions] apparently. Because if those oc- fore, if a seeker sees his own guidance (rushd) with casions have no place (dakhil), this false business a second pir, and his heart (dil) finds union (jam‘a) (karkhaneh-i batil) is ruined. O our nurturer! You with the Haqq (S) in that second pir’s companion- have not created this in vain. (Rabbana! Ma kha- ship, it is allowed that while the first pir is alive, laqta hadha batila)15 . and even without his permission, the seeker goes to that second pir, and gets guidance (rushd) from Nobility of Mir Muhammad Nu’man him. However, the seeker should not speak ill of (inkar) the first pir, and still remember well of him. My esteemed brother Mir Muhammad Nu‘man is [Yes! Going to a second pir may be needed], since the asylum of the noble ones (sayadat-panah), and there is nothing but outer rules and habits (rasm, is aware of realities and esoteric ideas (haqa’iq va ‘adat) in today’s pir-muridi system. Most of the ma‘arif-i agah). He is like a spoil of war for that pirs of this age have no news of their own selves region. And his dua and face-turnings are touch- (khod), and are unable to distinguish between faith stones. I guess that your felicity stands by effusion and faithlessness (iman, kufr). How can they have and blessing of his face-turnings. I am finding him any news on God (jalla shanuhu)? Or any knowl- as your helper in both presence and absence. edge on the path towards which they can point the It was over a year ago that he wrote me secretly disciple? on the matter of your beauties (khubiyha). And he 13 ( Fetus in the womb, himself is unaware 14 i.e., worldly intermediaries What news does he have on how things 15 Q are, or what things are? 3.13. MAKTUB 2.64 39 Ageh az khvavishtan chunist janin 3.14 Maktub 2.65 Ki khabr darad az chunan va chenin To Mawlana Muhammad Hashim Khadim Woe to the disciple who sits idle putting his faith Bismillahi ’l-rahmani ’l-rahim. [In the begin- on such a pir, and refuses to go to a second pir, ning, let me offer] praise to God, benediction to and as a result, fails to learn the path to God the blessed prophet and convey invitation to God (jalla shanuhu). This is a satanic deception that (hamd, salawat, tablighi ’l-da‘wat). appeared as the life of a imperfect pir, and has kept For such a long time, you have not written me the seeker away from Haqq (S).. Therefore, wher- any good news on the states of your inner realm ever the seeker finds guidance (rushd), and peace of (ahwal-i batin-i khod) that brought me pleasure. heart (jam‘iyat-i dil), he may go there immediately, This world and all the matters of this world are and seek the refuge of God from satanic instigations ‘devoid of benefit (lata’il).’ This world and all that (waswas-i shaytani). are in it are not so precious that one gives up the thought of the states of the last world for it, and instead gets occupied in this meaningless pursuit. 3.13 Maktub 2.64 Yes! Your intention indeed may be honest but To Muhammad Mu’min, the son of Khwaja ‘Ali still have you not heard this hadith, Good deeds of Khan the common pious is like the sins of the near ones Bismi ’llahir ’l-rahmani ’l-rahim. May Allah save ( Hasanatu ’l-abrari sayyi’atu ’l-muqarribina)18 ? you from that what is inappropriate for you (Sal- Anyway, always remain mindful of the states lamahumu ’l-lahu subhanahu ‘an ma yaliqu biha- of the inner realm (mutawajjuh-i ahwal-i batin). likum). Recognize the tufayliy as needed (daruriy)19 but Hadith: World is a prison for the believer (Al- take ‘the needed things only in the needed mea- dunya sijnu ’l-mu’mini)16 . When this world is sure (Al-daruratu tuqaddiru bi-qadriha).’ Li-’llahi a prison for the believer, he feels [pain] here as subhanahu ’l-hamdu wa ’l-minnatu. in a prison. Therefore, refuse to let your heart Although the fakirs here have no known income, turn narrow (dil tangi nabashad) when situations still, by the grace of God, they are getting by turn [bad], or get taken over (dil gir nabashad), without any strain or effort (biy-sa‘i, biy-koshesh) when your hope is not fulfilled. So verily there is instead easily and leisurely (befaraghat, wus‘at). ease with hardship, verily there is ease with hard- What is coming in is more that what is needed. ship ( Fa-inna ma‘a ’l-‘usri yusra, inna ma‘a ’l- The new day and the new income is favorable to ‘usri yusra)17 . Therefore, as Allah said, with one us. The rest of the matters in this area deserve instance of narrowness (tangi), there are two in- praising God. stances of spaciousness (farakhi). Here he meant A few months ago, plague (waba) returned. He instances of spaciousness of this world and the last whose death came, he died. Now it has gone away. world. Subhanahu ’llahu ’l-hamdu wa ’l-minnatu li-jami‘i ’l-nama’i. Wa ’l-salamu. To the generous lord no task is hard Ba kariman 3.15 Maktub 2.66 karha dushvar nist Do it easy To Khan-i Khanan, in Arabic PS Beloved Mir Sayyid ‘Abdul Baqi will inform Bismi ’llahi ’l-rahmani ’l-rahim. All praise is to Al- you verbally on the rest of what is happening here. lah, and peace be onto his elect devotees (Alhamdu Remembering your generosity, he is going there to li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina ’stafa). meet you. Wa ’l-salam. 18 hadith 16 hadith 19 i.e., consider the things helping the batin as 17 Q ????????????study/ analyze the Amritsari note 40 CHAPTER 3. MAKTUBS 2.51-2.75 Repentance and return (inabat) message of Islam, however it is done, is appropriate for this time. When this valuable life has been spent in disobe- Along with the message of Islam, all the time dience, bad deeds, errors and meaningless works you should also bring the creed of the mainstream (ma‘asiy, dhallat, taqsirat, hafwat), then it is bet- Sunni congregation into their ears. And you should ter to talk about repentance and returning to God put down the opposing sect. If this felicity is real- (tawba, inabat), and to converse on abstinence and ized, the magnificent inheritance from the prophets piety (wara‘, taqwa). As Allah swt says, would come into the hands. When you have at- tained this felicity effortlessly, you should respect 1. O those who believe! All of you repent it as valuable. ?????????(Iyya ayyuha ’llazina amanu! Tubu Although writing more would be better, what ila ’llahi tawbatan nasuhan, ‘asa rabbukum more would I write? Wa ’llahu subhanahu ’l- an yukaffara ‘ankum sayyiatikum. I.e. wa muwaffiqu. yadkhilakum jannatin tajri min tahtiha ’l- anhartu)20 3.17 Maktub 2.68 2. Wa dharu zahira ’l-ithmi, wa batinahu)21 To Khwaja Sharfuddin Hussain 3. Fa ’l-tawbatu mina dhunubi wajibatun wa far- Bismi ’llahi ’l-rahim, guided us onto this, and we dun ‘ainun fi haqqi kulli shakhsin. shay’in would not have been guided had Allah not guided us. Verily, the rasuls from our nurturer came with 4. the truth (Alhamdu li-’llahi ’llazi hadana li-hadha, wa ma kunna li-nahtadiya, law la an hadana ’llahu, 2nd pass-do 2.67 long on aqida 68, 69 done 70 la-qad ja’at rusulu rabbuna bi-’l-haqqi), ‘alaihimu skip for kaaba book—haqiqat i kaaba 71 tafsir of la ’l-salawatu, wa ’l-tahiyyatu, wa ’l-taslimatu, wa ’l- ilaha illa llah 72 skip for kaaba book—kaaba tajalli barakatu 22 73 skip 74 hard-skip for tafsir book—tafsir of an ayat 75done corrected Now is end of time Beloved son! I am writing again and again that it 3.16 Maktub 2.62 is the time to repent, seek forgiveness and put aside this world (tawba, istighfar, tark-i dunya) for this To Khan-i Jahan is the era of discord and corruption (fitna, fasad) Bismillahi ’l-Rahmani ’l-Rahim. All praise is to Al- and they are raining down from the sky, and getting lah, and peace be onto his elect devotees (Alhamdu dispersed all over the world. li-’llahi wa salamun ‘ala ‘ibadihi ’lladhina ’stafa). The rasul, the truthful giver of news (mukhbir-i Note: Here most of the maktub is being skipped. sadiq) (salam), has prophesied, That discusses on the Sunni creed. 1. Before the day of resurrection, calamities would come upon the world, as if that is like Mission to the Sultan a part of the night of oppression (qita‘i ’l-laili ’l-muzlimi ). In that era, man would wake up In summary, you know the sultan is like the soul as a faithful person in the morning but would and the other men are like the body. If the soul is become faithless in the evening. Or would be a wholesome (salih), the body is also wholesome. On faithful person in the morning, but would wake the other hand, if the soul is corrupt (fasid), the is up as a faithless person in the morning. In that body also corrupt. Therefore, in trying to rectify era, one who is sitting would be better than the sultan lies trying to rectify all the progeny of one who is standing. Or one who is going all Adam. And the rectification in the spreading the 22 First part of the maktub is skipped—it contained de- 20 Q.Tahrim.8 scription of some signs of the end of times, e.g., a comet with 21 Q.An‘am.12 two horns that has appeared
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