CIFIA GLOBAL

CIF INTERNATIONAL ASSOCIATION GLOBAL OFFICES

 

 

 

 

 

ISLAMIC WISDOM   

حکمت اسلامیہ

 

PART (2)

 

Written in Urdu By

Hadhrat Mohammed Abdul Qadeer Siddiqui “Hasrat” ( رحمة لله عليه )

 

Rendered into English by

Ash-Shaikh Mir Asedullah Quadri

 

Under the kind guidance and supervision of

Hadhrat Hussain Shujauddin Siddiqui "Izzat"

 

blue collide horizontal line

 

FOREWORD

 

Hadhrat Hussain Shujauddin Siddiqui “Izzat”

 

بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

Monotheism is the primary and distinct faith in Islam.  Monotheism of Allah's Unity (ذاتِ الہٰی) and Apostleship of Mohammad (صلى الله عليه و آله وسلم) form the basis on which the entire structure of Islam rests. 

Islam provides a supreme and comprehensive concept of God.  To understand the oneness of God in the backdrop of the colorfulness of this Universe, complexities of its creatures and the varieties of its worlds, we need to know about the Unity of Allah, His attributes and Epithets (اسماء الہیہ).  And to know the attributes of Allah (سبحانه و تعالى), we have to study the attributes of creatures. 

It is in Quran - وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ  [ And be not like those who forgot Allah, so He made them forget themselves.] (Al-Hashr - 19)

It is in Hadith -  مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ [ Whoever knows about himself, knows about his Lord. ] 

References - (i) Fatawa Imam An-Nawawi, (ii) Sahl al- Tustari as narrated by Abu Nu`aym in  Hilya # 10-208,  (iii) Narration of Yahya ibn Mu`adh ar-Razi as reported in Ibn al- Sam`ani's Qawa`id fi Usul al-Fiqh by al-Zarkashi in al-Tadhkira page 129, (iv) Suyuti in Durar pages 258 and 420, (v) Fatwa entitled al-Qawl al-Ashbah fi Hadithi Man `Arafa Nafsahu fa-qad `Arafa Rabbah in Hawi lil-Fatawi # 2-412,  (vi) Sakhawi in Maqasid, (vii) Haytami in Fatawa Hadithiyya page 289, (viii) Ibn `Ata' Allah quoting Abu al-`Abbas al-Mursi, (ix)  Abu Talib al- Makki, (x) Izz al-Din al-Maqdisi, etc.

Absolute existence is only for Allah (سبحانه و تعالى) and our existence is contingent (temporary), relative (dependent upon Allah) and negligible.  People who are unaware of this subject may say that when the existence is only for Allah (سبحانه و تعالى), then how come we are also existent or getting the share of existence?  The answer to this question is, if our existence was absolute, our own, then it would have never parted from us.  But we live and die and our bodies become part of mud.  This shows that our existence (the existence of creatures) is not our own.  Therefore, there will be a creator whose existence is His Precise Unity ( Ain-e-zaat - عینِ ذات ).

Monotheism can be explained by another example.  You know the candle light.  Our eyes see the flame constantly burning.  But you ask a chemist, he will explain that the flame does not remain the same. Every moment the old flame vanishes and a new flame takes its place.  The process is so fast that the eye sees the flame constant.  And the thing which keeps the flame constant is the wax.  Similarly, this Universe and all its Worlds and their creatures remain the way they are by constant attention (tawajjoh - توجہ) of Allah (سبحانه و تعالى).  Like wax which keeps the flame constant, the existence of all creatures is totally dependent on Allah (سبحانه و تعالى).  The whole Universe is getting annihilated by rage of divine infinity ( Qahar-e-Ahdiyet - قہرِ احد یت ) and getting back to life by divine mercy.  This process is known as  'Renewal of similitude' (Tajaddud-e-Amthaal - تجدُّ دِ امثال ).

The study of Allah's Unity, His attributes, Epithets and His wisdom in the creation of this Cosmos is known as obligacellance (Obligatory excellence - Tasauuf  - تصوٌُف ). Therefore, denial of Tasauuf (تصوٌُف) is the denial of Allah's monotheism which is explicitly described in Quran -  قُلْ هُوَ اللَّهُ أَحَدٌ .  اللَّهُ الصَّمَدُ  .  لَمْ يَلِدْ وَلَمْ يُولَدْ  .  وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ   [ O' Prophet - صلى الله عليه و آله وسلم , say Allah is one (and one all the way. His being does not contain elements.  He is not a compound).  Allah is independent (everybody is dependent on Him).  He does not have children (He has not given birth to anyone).  Nobody has given birth to Him. (Allah is there from the beginning and nobody precedes Him). Nobody can match Him or can equal Him.] (Ikhlas 1-4).

The book Islamic Wisdom is a complete treatise on monotheism.  It is comprehensive text book on the 'knowledge of Truth' (Ilm-e-Haqeeqat - علمِ حقیقت), a like of which could be rarely found.

The translation of this book is indeed a big work, a pioneering work, accomplished by an exceptional skill and pace.  I am happy for Quadri that by Allah's (سبحانه و تعالى) beneficence this work has been completed.  I am sure, Shaikh Mohammad Abdul Qadeer Siddiqui (رحمة لله عليه) is also very pleased for Quadri's efforts in this task.

I pray Allah (سبحانه و تعالى) to accept this translation as its original work and help its readers in comprehending the essence of Islamic teachings.

AL-FAQEER 

Hussain Shujauddin Siddiqui (Izzat), Son and successor of the author Shaikh Mohammad Abdul Qadeer Siddiqui ( رحمة لله عليه )

Shabaan 5, 1418 AH - December 6, 1997 

 

blue collide horizontal line

 

PREFACE 

  

Ash Shaikh Mir Asedullah Quadri
 
 
 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

The book  Hikmat-e-Islamia ( حکمتِ اسلامیہ - Islamic Wisdom ) was written in Urdu in 1928 when Shaikh was 57 years old and working as Professor and Head of the Department of Theology, at Osmania University, Hyderabad, India.  It was published in 1929 and since then it remains the only comprehensive treatise ever written on the subject of 'Monotheism'. Shaikh discusses various internal and external aspects of Monotheism in the book. It was part of postgraduate curriculum of Osmania University for many years when the medium of instruction was Urdu.    

I find no words to express veneration for the Shaikh for the depth and vastness of his knowledge. He explains most difficult and complicated issues with distinct style of ease that keeps the reader amazed.  Issues covered in this book are numerous, all related to Sahih Iman and as per the understanding requirements of the people during his time. The explanations of the issues are apt and brief and to the point.   If a guide for this book is to be written, it will require numerous volumes of explanations on the topics covered.   It is amazing to note that the book is as valid and as required in our times as it might have been the case  when it was penned down. 

The readers will realize that the work of translation of this book is of pioneering nature. The Urdu terms used by the Shaikh were of pioneering nature.  These terms had to be translated into English with innovative terminology in the making of which the dictionaries proved to be of inadequate assistance.  I had to undertake a great deal of hard work to bring out the essence of the meaning of the text to its full. 

Every subject in the world, like medicine, engineering, etc., has its unique terminology.  Similarly, the subject of monotheism has its unique terminology.  During translation of this book, I had to use new terms in English, in the making of which, I spent a great deal to bring out the essence of the terms used by the Shaikh in his book.   In the process I also tried to maintain the literary flavor which is found in abundance in Shaikh's original Urdu text. 

The study of Allah's Unity, His attributes, Epithets and His wisdom in the creation of this Cosmos is known as obligacellance (Obligatory excellence - Tasauuf  - تصوٌُف ).  Obligacellance is a new English word I used in this book as translation for  'Tasauuf'  - تصوٌُف ). 

It is important for our readers to be positive in understanding the terms used in this book in the backdrop of Islamic Sharia so that these lead them to the correct understanding.  Otherwise you could be misled by the apparent multiplicity of their usage.  The readership with some similar literary background will be able to comprehend it relatively easier than those who are reading the subject matter for the first time.  Those who are reading the subject matter for the first time, I suggest them to read the book Siddiqui's Elucidations before reading this book.

The formalists in the Islamic world have alienated themselves from this treasure of knowledge that opens your heart  to the intrinsic spirit of Islam. To alienate Muslims from the intrinsic reality of Islam and knowledge of truth ( Ilm-e-Haqeeqat); ie., the knowledge about the existence of Allah (سبحانه و تعالى), equating it with other spiritualism theories, is a gross misconception which needs to be corrected. Islamic concept of God, the meanings of its cradle Testimony (Kalima Tayyiba) in the light of Quran and Sunnah is different from the Cocktail of all religions propagated by Universal Sufi Gurus and Ammanis who claim Sufism predates Islam.  Shaikh has refuted these philosophical theories with conclusive evidence from Quran and Sunnah in the book. 

The importance of knowledge is dependent upon its known.  As the book is written on the subject of the Knowledge of Truth (Ilm-e-Haqeeqat), ie., about Allah (سبحانه و تعالى), His attributes, Epithets, His existence, the Cosmos, various worlds and their creatures; its complexity and depth will definitely require at most attention and repetitive reading to grasp the true meanings,  In order to provide ease to our English readers, this book has been divided into two parts, 1, and 2.   

I pray for Allah's (سبحانه و تعالى) pardon and forgiveness of the Shaikh for any oversight in this translation.  

 

Ash Shaikh Mir Asedullah Quadri,      Shabaan 3, 1418 AH - December 4, 1997 

 

blue collide horizontal line

 

INTRODUCTION

 

Hadhrat Mohammed Abdul Qadeer Siddiqui “Hasrat” ( رحمة لله عليه )

 

 
بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

Suppliant (Faqeer Ilallah - فقير الى الله ) Mohammad Abdul Qadeer Siddiqui  begins his submission to the people of knowledge and prudence that  to know the facts of things, the way they are, in conformity with human ability, is known as wisdom. 
 
It is in Quran - وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا [And whoever has been given wisdom has certainly been given abundant virtue. ] (Al-Baqara - 269)
 
CATEGORIES OF SAGES (اقسامِ حُکماء)
 
Those who do research and undertake minute study of these facts are of four types; (i) Muslim Sufi, (ii)  Theosophist, (iii) Muslim Theologian (Muslim religious scholar), (iv)  Philosopher.
 
Among these, Muslim Sufis and Non Muslim Theosophists acquire knowledge of these facts by unveiling, self mortification and spiritual capability.
 
Research of Muslim theologian and Non-Muslim Philosopher is dependent on their common sense. 
 
The Muslim Sufi (Shaikh of Ihsan) and theologian understand and view things in Prophetic (صلى الله عليه و آله وسلم) light (Noor-e-Nuboo'at - نورِ نبوت ), while the theosophist and philosopher view things as per their self understanding depending upon their common sense.
 
With these facts, we know that Muslim Sufi is that clean heart, pure spirited and illuminated comprehension (Rawshan sir -   روشن سِر ) person, who, in theory and practice, is distinct in Prophet's (صلى الله عليه و آله وسلم) subordination and is enthroned with the legacy of unveiling (kashf - کشف ) and immanence (Shuhood - شُہود).
 
The Muslim theologian ( Islamic scholar) is that talented person who, with the shield of intellectual reasoning, impedes the assaults of the enemies of Islam and Islamic faith and with the stone splitting sword of conclusive evidence, exposes the suspicions and doubts of the enemies of Allah (سبحانه و تعالى) and His Apostle Mohammad (صلى الله عليه و آله وسلم).
 
The Muslim Sufi (Shaikh of Ihsan) is in comparison with theosophist and Muslim theologian with philosopher.  If any one from the Muslim Sufi or theologian say a word against Quran and Sunnah, he will be out of the limits of Islam.  Thus,  the Muslim Sufi will become theosophist and Muslim theologian will become philosopher.
 
Differences of opinions may occur between Sufis and theologians in the commentary or interpretation of a particular of verse of Quran or Hadith.  This kind of differences may also occur among Muslim theologians.  The Muslim theologian does not consider himself innocent (sinless); similarly the Muslim Sufi also does not consider himself innocent (sinless).  If a person is not innocent (ma'asoom - معصوم ), his wisdom and unveiling (kashf - کشف ) will also be uncertain. Therefore, neither Muslim Sufi nor Muslim theologian (Mutakallim - متکلِّم) has the power to deny any issue related to the basic faith of Islam, or an issue that is established by the divine revelation,  as this will be contrary to the affirmation of the faith in Prophet Mohammad (صلى الله عليه و آله وسلم) itself.  In other words, it will mean that he has not accepted Mohammad (صلى الله عليه و آله وسلم) as the Apostle of Allah (سبحانه و تعالى).
 
It is evident that in the bright day light, the eye neither sees the movement of the sun nor the shadow of the wall.  But the intelligent understands that the sun is moving and with it the shadow of the wall.  As the state of intelligence is superior, similarly, the state of unveiling and divine inspiration is more superior than that of intelligence.  The Muslim Sufi traverses all those stages that are in the visualization of the Muslim theologian. In other words, the Muslim Sufi is essentially a Muslim theologian though he may not be knowing a few terms.  But the theologian need not necessarily be a Muslim Sufi. Both, the Muslim Sufi and theologian accept Quran and Hadith, but Muslim theologian does it by intelligence, and the Muslim Sufi with unveiling (kashf - کشف) and intelligence, both.
 
Now, I would like to draw your attention towards another issue.  The misinterpretations of the facts is the root cause of all evil.  Instead of contradiction with others, if their misunderstanding is cleared, it will be more beneficial.  Sometimes the speaker's style of expression is literary and the listener would like to establish it on the rules of logic. Thus if we interpret the utterance of the speaker by drawing real meanings from the metaphorical meanings, the differences disappear. It is generally seen that, most often peoples' aims are not evil, but they are not aware of others' aim.  
 
Some people seem to enjoy contradiction.  This evil habit is the mother of all troubles.  When you listen with an open heart and consider what others are saying, you will definitely find a way out.  Islam has come to remove the misunderstanding of all religions.
 
Muslim Sufis have always served Islam and even now if anything can be done, it has to come from them.  In today's materialistic world, Muslim Sufis should show some work in theory and practice to bring back peace and order among masses.  
 
On the insistence of Maulvi Mohammad Ilyas Barni, the Sprindicant (فقير الى الله) has written a small booklet.  You consider it in tasauuf or literalism ( kalaam - کلام ) or philosophy.  But I name this book as 'Islamic Wisdom (حکمت اسلامیہ).
 
Let Allah (سبحانه و تعالى), by His beneficence, accept this book, and to let me and let His other servants benefit from it.
 
رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ - وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ   [O'our Lord, accept our prayers as you are hearer and knowledgeable.  And accept our renouncement (from sin) as you are great forgiver and merciful.] (Al-Baqara - 127-28)
 

AL-FAQEER 

Mohammad Abdul Qadeer Siddiqui Quadri  Dean, College of Islamic Studies, Osmania University, Hyderabad, Deccan

23 Shawwal  1347 AH - April 3, 1929 

 

blue collide horizontal line

 

ISLAMIC WISDOM  

حکمت اسلامیہ

 

PART (2)

 
SIX DOGMAS IN THE BEING (Wajood may chhay Mazaaheb - وجود میں چھ مذاہب)
 
(1) The People of Demeanor ( Ahl-e-Mubaayenat - اہلِ مبا ینت)
 
The list of controversy related to the 'Being' is that those whose vision does not go above the 'world of manifestation' (our physical world) consider 'the person' (zaat - ذات) and 'Being' (wajood - وجود) of Allah as different from the innate/person (ذات) and 'being' (وجود) of 'Possible' (Mumkin - banda - ممکن ـ بندہ).  This is the concept of the dogma of Demeanor (Mazhab-e-muba-e-nat - مذہبِ مبا ینت).  This is the concept of many of materialist scholars (Ulema-e-Zaaher - علماء ظاہر).  However, they say that the servant is dependent on Almighty.   These people consider Almighty as enveloping the servant from His knowledge and consider adept attributes in the divine Unity as absolute. They consider God and Servant cannot be equated. 
 
Salafis/Wahhabis, Muslim Brotherhood,  and their sub sects and like minded  groups belong to this category. They consider God  to have a huge physical body and human like shape, face and limbs. They claim their huge human like planetary-size idol God is sitting over the skies with his face in a certain direction. They say he cannot come near human beings/his creatures.  He knows them only by  his knowledge only.  They call this huge Sky God as Allah (Astaghfirullah). Read more about Salafi Sky God.
 

(2) Indefinity of Testimony (Wahtatush Shuhood - وحدت الشہود)

Those whose vision is focused on both ‘divine attributes’ and the ‘world of manifestation’ do not find anything real in ‘possibilities and creatures’.  They find everything as ‘unreal’ and reflectivity of divine adeptness (Partau-e-kamaalaat-e-Elahiyya - پرتوِ کمالاتِ الہیہ).  They do not consider ‘possible’ as self existent.  They acknowledge an ‘inexistencia’ (adum - عدم) against every ‘divine attribute'.  For instance, death against life, knowledge against ignorance, deafness against hearing, blindness against vision, helplessness against omnipotence, will against will-lessness, and dumbness against speech.  When the reflection of ‘divine names’ is fling on these things, ie., possibilities, they become apparent and creatures.  These people do not consider the ‘probate archetypes or divine awareness as existent in divine knowledge.  The people of this concept are known as ‘people of testimony’ (Ahl-e-Shuhood - اہلِ شھود).

(3) Indefinity of Being (Wahdatul Wajood - وحدت الوجود)

The people whose vision reaches the ‘state of Infinity’ (Ahdiyat - احدیت), consider only one Being (existence) and one ‘divine Unity’.  And excepting Allah, they consider everything as ‘Absolute Inexistencia’ (Ma’adoom biz Zaat - معدوم باالذات). But accept every thing and its perceptions sound in their individual states.  And also consider the ‘distinction of ranks’ (Hifz-e-maraatib - حفظ مراتب) in behavioral interactions as compulsory.  This is the concept of the ‘people of Indefinity of Being’ (Ahl-e-Wajood - اہلِ وجود).  This is the requirement of the state of ‘knotting’ (Fana - فنا) that the ‘initiate (divine way farer – Saalik - سالِک) vision is focused at the ‘divine Unity and absolute being, where there is no room for ‘possibilities and creatures.  Therefore, these people judge things as per their conjecture and objectivity.

(4) Absolute Collectivity or Endurance (Jama ul Jama ya Baqa -جمع  الجمع یا بقا)

Those who are bestowed with ‘endurance’ (Baqa - بقا), they do not consider anything ‘non-existent’ (Ma’adoom - معدوم) or improper.  In their concept, everything is factual or is known to Allah, which is connected with ‘divine epithets’.  The facts of the possible, ie., divine awareness,  is connected with the divine epithet, and the divine epithet is connected with the ‘divine unity’ and is ‘intentionally apparent’.  If we consider the fact of ‘possible’ separated with the divine epithet, which is ‘refulgent’ (Mutajalla - متجلی), then it is not existent outside, neither is it connected with ‘intention’, traces and commands.  Rather it is only known to Allah, and is only existing in the divine knowledge.  The intention for possibilities, their traces and ‘external being’ is in view of concordance of ‘divine knowledge, epithets and Unity.  In their concept all these are the characteristics of the ‘divine knowledge'.  All worlds are the manifestation of the divine knowledge.  The worlds, and whatever is their in these worlds and whatever seems to be externally existent, all of it is in the divine knowledge, rather it is a phenomenon and refulgence of the divine knowledge but is in concordance with the epithets and attributes.  This is the concept of the ‘Sufi’ researchers which is also known as the ‘concept of the knowledgeable (Mazhab-e-ahle-ilm - مذہبِ  اہلِ علم), or the concept of the people of Endurance (Ahle Baqa - اہلِ بقا) or ‘Absolute Collectivity’ (Jama ul jama - جمع  الجمع) or Distinctive Collectivity (Jama al-farq - جمع الفرق).  Some Shuyookh also call it ‘Testimony’ (Shuhood - شھود).  وَلا مُشا حةَ فِی الاصطلاح [What difference does it make by differences in terminology].

(5) Indefinity of Entity (Wahdatul Maujood - وحدت الموجود)

The people of Indefinity of Entity do not take into account the ‘distinctive features’ (Mabihil Imtiyaaz - مابہ الامتیاز). They are not convinced of the ‘facts of things.  They do not regard ‘traces and commands (Asaar wo ahkaam - آثار و احکام) only for argument purposes.  If they are subjected to deal with these, they do exactly what the people of research do.  They do not eat excrement considering it food.  One person was witnessed licking the spit of dog calling it a ‘wonder of being’.  It would have been so nice if these people had burned to death jumping into the fire considering it a wonder of being and everything would have become alright.  In reality they are confused by the ‘utterances of their religious elders.  The religious elders emphasized on denial of everything (other than Allah) as permanent.  They are involved in, and concentrate upon,  other things to an extent that they have forgotten the ‘fact of divinity’ (haqeeqat-e-Haqqa - حقیقت حقہ).  Their acceptances are verbal.  Even if they accept, it is limited to words.  The religious elders emphasize on your attention towards divine Unity to consider Him ‘Absolute permanent Primordial Entity (Bizzat mustaqil Haqeeqi Maujood - باالذات  مستقل حقیقی موجود) and to make everything as ‘mirror of divinity’ by saying that there is none except you O’Almighty. یا وجود انت الموجود وَما سِواکَ مفقود [O’Being, you are existent, other than you is non-existent].  This does not mean that the fact of things are spurious and the behest, traces and distinctive features are wrong.  This is a peculiar hypocrisy and atheism.  Astaghfirullah.

The people of Indefinity of Entity should understand that the newness of things is born out of composition of the ‘divine epithets’.  Excepting Allah, the existence of neoteric/incipient (Haadis - حادث) is conjectural and contingent (dependent on Allah). If these defective  things are ‘precise divinity’ (ain-e-zaat-e-Haq - عینِ ذاتِ حق), the Divine Unity’s contingence (dependence), conjectural (Eitebaari - اعتباری),  will become indispensable. تعالى اللهُ عَمّا يصِفُ الظالِمونَ عُلوَّالكبيرا [This statement is written by the Shaikh, meaning Allah is majestic and above than what these unjust people are expressing about Him].  These oppressors have neither any regard for religion, nor respect for divine commandments. They do the roguish things and claim them to be from God.  When somebody behaves with them rudely, they quarrel with him and do not enjoy its acceptance considering it from God.  In short, the ones who are against the religion of Islam are too many. The atheists are also spreading faithlessness and these so called Sufis are also afflicting calamitous trouble.  It is difficult to cure a person bitten by them.  They are the people of self conceit.  As against them we are Allah’s faithful. They are not acquainted with servant-hood and therefore consider it inferior.  Shaikh says, he laughs at them and say -

 لطف مئے تجھ سے کیا کہوں ذاہد
ہائے کمبخت  تو نے  پی  ہی  نہں

(How do I describe the taste of the purified wine of love of God to you O' so called abstinent.  Alas, O’luckless, you have never tasted it in your life.)

They are intoxicated in their pretension of divinity.  We are abound with the exhileration of servant-hood.  They are flying in their passion to prove an absolute existence for themselves.  We are getting over-whelmed in excessive divine affection looking at our absolute non-existence.  Their assertion is ‘I am God or Godman’, our reiteration is ‘I am none’. 

It is in Quran - كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ [Each group rejoices with what it has.] (Al-Mominoon – 53).

اے ذات تو مجمع الکمالت ـ میں بھی ہوں کمالِ بے کمالی

(O’Unity, You have the confluence of adept attributes.  I am also adept in incapability. )

 

Deobandis and their like minded sects/groups belong to this category. 

There is a famous and most authentic book of Deobandis titled 'Tazkira tur Rasheed', written  by Maulvi Aashiq Elahi Deobandi in Urdu who was Khalifa of Rashid Ahmad Gangohi.  He wrote this book on the advice of Maulvi Ashraf Ali Thanvi, another top ranking Deobandi scholar. The books is about the life and works of  Rashid Ahmed Gangohi, the famous Deobandi Scholar. 

On page 242 of this book, it is stated that once Rashid Ahmed Gangohi said that  their famous Shaikh Mia Zamer Ali Jalalabadi was overwhelmed by 'monotheism (Tauheed - توحید) all through his life.  A plenty of prostitutes (رنڈیاں - this word is used in the book) were his Murideen.  Rashid Ahmed Gangohi said that Shaikh Mia Zamer Ali Jalalabadi used to visit these prostitutes often. During one of his visits to the Red light area, all prostitutes came to see him. However one of the prominent prostitute did not show up. The Shaikh inquired about her.  He was informed that 'she says, since she is involved in prostitution with several males, she is shy of showing her face to him'.  The Shaikh asked the prostitutes present to bring her.  When she came, Shaikh told her, 'why do you feel ashamed'?  Know it well that every thing in this world is the 'Wonder of Being of Almighty (اللہ کے وجود کا کرشمہ)'. The male customer who is doing sex, and the female prostitute (رنڈی) who is allowing him to do the sex for a fee, both are Allah's phenomena.  Watch this video clip.

In the same book on page 17, Vol. 2,  Gongohi is reported to have said "listen everyone, whatever comes out from the tongue of Rashid Ahmed Gangohi is (the truth - حق) from God.  And the salvation of people in Hereafter is dependent upon his following".

 

(6) Sophism (Sofasta'iyya - سوفسطائیہ)

The Non-Muslim Sophists consider this Universe as fictitious.  They consider themselves as well as other things incredulous (Wahmi - وہمی).  These penurious people do not know that all this is not an incredulous thought, it is divine knowledge which is associated with divine Unity.  They had realized that nothing was permanent except God, but alas, they remained aloof from divine Unity which is absolute, a permanent fact, with which everything is affiliated.  They could not get their way towards the truth.  Else, their thought would not have become meaningless.  They managed to change even their faces with the impact of their concentration, but only for a short while.  Again it was the same unwieldiness.  If they had erased their incredulous ‘ego’;  the ‘absolute ego’ would have become manifest and the way to truth would have opened.  If they had considered a little that if the world was our personal thought, then looking at Zaid, the occurrence of a common thought would not have occurred.  They should have thought whether it is inside us or outside, whether it is occurring in front of us, or being guided from up, why only one picture is coming in all the ten mirrors.  Therefore, certainly, there is someone standing in front of them who is influencing the mirrors from his presence.

A horse is standing in front.  Whoever sees it, considers it to be a horse.  Nobody thinks it to be a donkey.  For a while, if you say that the horse is our imagination, is a handiwork of our mind, then why at the same moment, in everybody’s mind, the same thought occur without any deviation?  Clearly there is someone existing nearby the ones who are thinking,  who is evolving a similar thought in their minds.

 

 تماشہ  گاہ  ہے  عالم  کسی  اُستادِ  کامل  کا
یہ ہم تم کیا ہیں گویا سینما کی چند تصویریں

(This Universe is a place of exhibition of an adept mentor/director.  You, and me are no more than a few pictures of the cinema).

 

If they had asked Him.  O’our Lord, the one beyond the limits of our imagination, who are you?  Why have you kept us tied with the rope of nonsensical thoughts/concepts?  Why don’t You show the way which leads us to You.  If you were busy in His pursuit, you would have reached Him.  Why did not you implore  (the following):

 

رونقِ  شانِ  بے نشاں ، نام و نشان میں بھی آ
زیبِ فضائے لامکاں ، اب تو مکان میں بھی آ

(O’pomp of splendor of the unnoticed, also manifest by name and trace.  O' the adornment of the expanse of omnipresent, also come into a dwelling.

 

 جُھل میں نور بن کےآ ،  شک میں سکون بن کے آ
بن کے یقین کی چمک ،  وہم  و گمان میں   بھی  آ

Come as an illumination in ignorance, and tranquility in suspicion.  By becoming the brightness of faith, come into the incredulity and presumption.

 

 آنکھوں میں نوربن کے آ ، دل میں سُروربن کے آ
بن  کے  حیاتِ  جاوداں ، تو میری جان میں بھی آ

Come as a light into the eyes and effervescence into the heart.   By becoming an external life, also come into my essence.

 

دل تو مرا ہے تیرا گھر، پھر تو ہے میری جاں کدھر
رہتا ہے کیوں ادھر اُدھر ،  اپنے  مکان  میں  بھی آ

My heart is your dwelling.  O’my beloved, why are you away.  Why do you stay away from me, do come into your own dwelling. )  Hasrat

 

You had known the uncertainty of the world, you should have kept quiet for a while considering this imagination,  and its compliance by your temporal self as unfounded and useless,  and had a little respite. If your egoist thought had vanished, the manifestation of the omnipresent would have taken place.  

 

لا اله الّله الحقُّ المبين - محمد رَّسول الله الصا دقُ الامين 

There is no God except Allah is a clear truth.  Mohammad, the Apostle of Allah (صلى الله عليه و آله وسلم) is most sincere and trustworthy.

 

بے   وجھہ   نہیں   دلکشئ   صورت  باطل
باطل میں بھی ہے حق کا تماشہ میرے آگے

The graceful look of the spurious is not without reason.  In spurious also, I find the spectacle of the Truth.


نیرنگئ    اشکال    ہے   نیرنگ    مِرایا
سو رنگ میں ہے ایک ہی جلوہ میرے آگے

The multiplicity of forms is actually because of the capacity of the mirror to show diversity.  Even in hundred colorful forms I witness the only one manifestation.

 

There is no connection in refutation of spurious and ascertainment of the truth.  They had refuted the spurious, where was the delay in ascertainment of the truth.  When they had turned their faces away from ‘Inexistencia’, they could have turned themselves towards the “Being’ (Wajood - وجود) and raised the following slogans.

 

اومستِ شرابِ لااوبالی -  اُنظرلِلّهِ کیفَ حالی 

O’exilerated with the wine of sublime contentment.  Please for the sake of Your mercy look at my state of inability and weakness.

 

 لَن ابرحَ مَن فِناء دارک  -  میں نے بھی تیریقسم ہےکھالی

I will not leave your courtyard.  I have taken an oath in your name.

 

 ہے پیشِ من خیال تیرا -  ہر چند ہوں  پیکر خیالی

Your thought is always focused in my vision.  Even though I am overwhelmed by the multiplicity in considerations.

 

اے ذات تومجمع الکمالات  ـ  میں بھی ہوں کمالِ بےکمالی

O’Lord, You have the confluence of Perfections.  And I am also perfectly imperfect.

 

THE DIFFERENCE OF OBSERVATIONS ( Farq-e-Mushaahedaat -  فرقِ مشاھدات)

 

(i) Some people’s vision is on ‘finiteness’ (ta’ayyun - تعیّن), 'corporeal body’ (tashaqqus - تشخُّص), and archetype (عین).  They are not concerned, and have no inclination, with the connection with Allah and ‘Absolute Being’.  These people are negligent and away from divine truth.

(ii) Some people consider,  a few exclusive people to be concordant with Divine Unity, or its mirror of sobriety.  This also is not correct perception.
 
(iii) Some people think that everything is associated with the 'divine unity', but view and observe this connection in certain persons only.  These are also weak and infirm people.
 
(iv) Some people first observe the 'confinement' (Taq'eed - تقید), 'Archetype' (ain - عین) and 'corporal body (tashaqqus - تشخُّص), then contemplate their attention towards 'Absolute Being'.
 
(v) Some people's vision is on 'Absolute Being' and at the time of taking care of obligations, they turn towards 'Archetype'.
 
(vi) Some people's vision is on 'un-confined' (Ettelaaq - اطلاق) and 'confined' (Taqeed - تقید) both at the same time.  What praise can be uttered for them.  The adroit presence (kamaal-e-Huzoor - کمالِ حضور) is their attribute.  These are the people who are with the 'Absolute Being' and 'Contingent Being' both at the same time.  Their merit is 'recluse in association' (khalvat dar anjuman - خلوت در انجمن).
 
 
POINTS TO REMEMBER
 
(i) The 'Conjectural Being' (Wojood-e-Eitebari - وجودِ اعتباری) is also termed as 'Contingent Being' (Wajood bil Arz - وجود  باالعرض),  'Adjunct Being' (Wajood-e-Izaafi - وجودِ اضافی), 'Possible Being' (Wajood-e-Mumkin - وجودِ ممکن), and 'Servanthood' (Uboo'diyat - عبودیت).
 
(ii) The existence of 'Possible' (Mumkin - ممکن) is 'contingent' (bil arz - باالعرض).  Therefore, every moment, every instant, it is dependent on the 'Absolute Being' (Wajood Biz-zaat - وجود با الذات) because of its (Absolute Being's) permanence.
 
(iii) The succor to the being (Imdaad-e-Wajood - امدادِ وجود) which is related to the Cosmos is called 'Beneficent Self' (Nafas-e-Rahmani - نَفَسِ رحمانی). Thus, the Cosmos, every instant, gets annihilated with the 'rage of Infinity' (Qahr-e-Ahdiyet - قہرِ احدیت) and gets back to existence by the 'Beneficent Self' (Nafas-e-Rahmani - نَفَسِ رحمانی).  This process is termed as 'renewal of similitudes' (Tajaddud-e-Amsaal - تجدُّدِ امثال).
 
(iv) The 'distinctive succor to the being' (Imdaad-e-wajood-e-Khassa - امدادِ وجود ِ خاصہ) which is connected with the 'faithfuls' (Momineen - مومنین) is called 'Mercifulness' (Raheemiyat - رحیمیت).
 
(v) The 'Quintessence' (Johar - جوہر) is that possible thing which is permanent and which is not available in a place or postulate (Mahel ya Mauzoo - محل یا موضوع).  This is the concept of philosophers. With Sufia-e-Karaam,  except 'Absolute Being' (وجودِ حقیقی), nothing is permanent.  The (things) which are considered as 'Quintessences' (Jawaaher - جواہر) are also the characteristics or attributes or phenomena of the 'Being'.
 
QUINTESSENCE AND CHARACTERISTIC ( Johar Wo Arz - جوہر و عرض)
 
With philosophers, 'Being' is occurred to 'quintessence' (johar - جوہر) and its 'Characteristics' (Eiraaz - اعراض).  With Muslim Sufia, 'quintessence and characteristics are happened to the 'Being' or they are conspicuous from the 'Being'.  The Characteristic is that non-permanent 'possible' (Mumkin - ممکن) which is existing in a place or postulate (mahal ya mauzu - محل یا موضوع).  These are of 9 kinds, as follows.
(i) Number (Adad - عدد)
 
(ii) Condition (Kaif/Kaifiyat - کیف یا کیفیت)
 
(iii) Reference (connection) (Izaafat/Nisbet - اضافت یا نسبت)
 
(iv) Time (Standard of Movement) (Zamaan/Meyaar-e-Harkat - زمان یا معیارِ حرکت)
 
(v) Space (Makaan - مکان)
(a) Prolongation of Potentiality (Imtedad-e-Mouhoom - امتدادِ موہوم).  That length and width which are the result of our incredulity (waham - وہم). 
 
(b) Proclivity (Maftoor - مفطور).  That length and width and distance which is naturally conceded by human beings. 
 
(c) Comprehensive Surface (Sateh Maddi - سطح مادّی).  The surface of the thing which is enclosing the intrinsic thing.
(vi) Mode (Waza - وضع).  The relation with other things and the ratio among its own parts - appearance (Ha'eeyat - ہیّت), form (shakl - شکل).
 
(vii) Possession or innovation (Milk ya Jiddat - ملک یا جدت).  The appearance formed as a result of circuiting of external things. 
 
(viii) Effective action (fe'l - فعل) - A thing's effect on others.
 
(ix) Affected Reaction (Infe'aal - انفعال) - Acceptance of the effect and influence on others and getting affected
 
 
THE WORLD OF SOULS (Aalam-e-Arwah - عالمِ ارواح)
 
The World of Souls (Aalam-e-Arwah - عالمِ ارواح) is also termed as 'World of Angels (Aalam-e-Malakoot -  عالمِ ملکوت) and 'World of Commands' (Aalam-e-Amr - عالمِ امر).  The world of souls is free from 'form', weight, period and place.  The creation of souls and their reaching to transcendence (kamaal - کمال) is not gradual, rather instantaneous. It is in Quran -  وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ [And our command is but an instantaneous single word like the twinkling of an eye.] (Al-Qamar - 50).  But in these, primary attributes are compulsorily existing.  In short, soul's recentness and appearance is because of the admixture of 'probate archetype' and 'divine epithets'.
 
There are two connotations of creation, as follows.
 
(i) The creation, either instantly or gradually,  and invention and innovation - In this meaning, the World of Manifestation and the World of Souls, both are included. The non-creature in the meaning of 'Unity' (Zaat - ذات), and Divine epithets and attributes (Asma wo sifaat-e-Elahia - اسماء وصفات الٰہیہ), are distinguished.  Meaning, the divine epithets and attributes are non-creatures and souls and corporeal forms are creatures. 
 
It is in Quran - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ [Verily, when He intends (to create) a thing, His command is 'Be', and there it is (it is created).] (Yasin - 82).  
 
It is in Quran -  قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي [Say O'Prophet (صلى الله عليه و آله وسلم), the soul is of the command of my Sustainer.] (Israa -85).  
 
It is in Quran -  إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ [For a thing Allah wills (to create), He only says 'Be', and there it is.] (An-Nahl - 40).
 
It is in Quran - إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ  [And when Allah wants to decree His behest, He only says 'Be', and there it is. ] (Aal-e-Imran - 47).
 
(ii) In the World of Manifestation (Physical/material world), it is gradual incipience.  The World of command is distinguished from it which is related to souls.  In this meaning, Corporeal bodies are creatures.  Whereas souls are not creatures as they are subordinated to divine command.   The 'Divine epithets and attributes, as also the probate archetypes (which are in divine knowledge), in every terminology or phraseology,  are non-creatures.  The Corporeal bodies are  incipient (Haadis - حادث) and creatures (Makhlooq - مخلوق).  The souls in the meaning of creation after the command 'Be' are incipient and creatures.  In the meaning of gradual incipience creation, the souls are not creatures, but definitely subordinated to the command 'Be'.
 
The gist of the above discussion is that the people belonging to certain school of thought depict everything dependent on Allah as creatures.  They are not afraid of describing even divine attributes and the 'word of God, which are derived from the divine Unity, as creatures. 
 
Certain people belonging to other school of thought describe every incipient (Haadis - حادث) as creature. In accordance with their utterance, the 'World of souls, the World of Similitudes (Aalam-e-Mithaal - عالمِ مثال) and the world of manifestation, all the three are incipient. 
 
Some people belonging to certain school of thought describe divine attributes as 'non-precise and non-unrelaated' (la ain wo la gair -  لا عین ولا غیر), and world of souls and World of Similitude as 'world of commands (Aalm-e-Amr - عالمِ امر).  They do not use the word 'creature' for these worlds. 
 
(iii) The criterion of precedence and following ( Miyaar-e-Taqaddum wo Ta-akhkher - معیارِ تقدم و  تاخر) are as follows.
 
(a) Eternal Antiquity (Sarmad - سرمد
(b) Timeless Antiquity (Dahar - دہر)
(c) Periodic Precedence (Zaman - زمان)
 
When we compare non-incipient (Gair Haadis - غیرحادث) with reference to incipients, it is known as 'Eternal Antiquity' (Sarmad - سرمد).  For instance, when we say the divine unity precedes the attributes of 'life, or precedes with soul or manifestations, this precedence is 'eternal antiquity. 
 
When we compare the 'gradual incipient' (Haadis-e-Tadreeji - حادثِ تدریجی), or 'non-gradual incipient' (Haadis-e-ghair tadreeji - حادثِ غیر تدریجی) with 'non-gradual incipient', this is 'Timeless antiquity' (Dahar - دہر).  For instance, the 'Supreme Soul' (Rooh-e-Azam - روحِ اعظم) precedes the 'reflective fractional souls' (arwah-e-juzziya - ارواحِ جزئیہ), or manifestations, this precedence is of 'timeless antiquity (تقدمِ دہری).
 
When we compare 'gradual incipient' with gradual incipient' (Haadis-e-tadreeji - حادثِ تدریجی), this is 'periodic precedence (Taqaddum-e-Zamaani - تقدمِ  زمانی).  For instance, Zaid (father) precedes Aamer (son).  As they both are gradual incipients; they have gradually reached to their comprehensiveness, and the father is born earlier than the son.
 
THE SUPREME SOUL (Rooh-e-Azam - روحِ اعظم)
 
The Supreme Soul is the soul of Prophet Mohammad (صلى الله عليه و آله وسلم) and all other souls are its phenomena.  It is also known as 'complete soul' (Rooh-e-Kul - روحِ  کُل), soul of the Cosmos (Rooh-e-Aalam - روحِ عالم), the Life of the Universe (Jaan-e-Aalam - جانِ عالم), and 'Appendage Supreme ego' (Izaafatan Ana niyat-e-Uzma - اضافتہ انانیتِ عظمی).
 
The  Supreme Soul is 'fractional reflective reality' in consideration with 'Absolute Being' (Wajood-e-Haqeeqi - وجودِ حقیقی). With reference to various fractional souls, it has a kind of 'Integrality' (kulliat - کلیت). 
 
Always remember, there are two confinements of the 'Being'.  One is Unitary, which does not change. The other is conjectural (اعتباری) which keeps on changing all the time. For instance, Zaid is 'fractional reflective reality' (Juzzee Haqeeqi - جزوی حقیقی).  The  confinements befall on it, in consideration with childhood, adolescence, youth, middle age and old age.  Does it mean that  Zaid becomes 'integral reflectivity' (kulli - کلی).  Never. The ephemeral/temporary integrality (Aarizi kulliet - عارضی کلیت) is not in contrast with the original individuality.
 
Integral Intelligence (Aql-e-Kul - عقلِ کُل) - The Supreme Soul, in consideration of the Cosmos, being active and effective, is termed as 'integral intelligence' (Aql-e-kul - عقلِ کُل).
 
Integral Corporeal Self (Nafs-e-Kul - نفسِ کُل) -The Supreme Soul in consideration of 'being known' or being passive or being affected, is termed as 'integral Corporeal Self' (Nafs-e-Aalam - نفسِ عالم).
 
Integral Nature (Tabi-yate Kul - طبیعتِ کُل) - With the joining of 'integral intelligence' and integral corporeal self', and their compounding, the 'integral nature' or nature of the Cosmos (Tabiyat-e-Aalam - طبیعتِ عالم) is made. Some people call 'Integral Intelligence' as Divine Pen (Qalam - قلم), and 'Integral Nature' as Divine tablet (lauh - لوح).  This is because the Divine Knowledge is reflected in 'integral intelligence' and from there gets salient in 'Integral corporeal self'.
 
 
FRACTIONAL SOUL (Rooh-e-Juzee - روحِ جزئی)
 
Every molecule has a 'fractional soul'.  It is in Quran -  وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ [There is not even a thing but invocates His praise, but you do not understand their invocation.] (Israa - 44).  When these molecules together develop a specific state and their mixture results in the creation of a specific nature, a specific soul is associated with them singly.  As the nature of this mixture creates specific order among the molecules, the same way the soul of this nature rules the souls of these molecules.
 
When molecules and prima matrix mingle with each other in different ways, a specific mineral nature is fixed with it.  For its contrivance, a specific soul is associated with it.  For instance, as the qualities of iron gold, silver, sulpher, arsenic, etc., are different, their souls are also different.
 
When different minerals create a mixture/compound by mixing with each other, a botanical nature is associated with it.  The affects and qualities of this 'botanical nature' (tabiyat-e-nabaati - طبیعتِ نباتی) are totally different from the natures of  its mixture ingredients, or the natures of the minerals.  For example, the mango tree and guava tree, etc., have food content, development and reproductive capacity.
 
When after development of capabilities at different intervals, the capacity of sense, and movement develops, the animal nature' is associated with it and the animal soul is made commander and deliberator.  When the power of intelligence is developed, the 'human nature is fixed with it and the human soul is appointed as commander of the souls of 'prima-matrix' (jawahar-hiba - جواہر ہبا), minerals, vegetation and animals.  The human soul is the controller of the realm of the body,  the mover of all actions of the body.  This is the reason, it is  responsible for torment or  recompense (azaab ya thawaab - عذاب یا ثواب).
 
The perception (idraak - ادراک) is of two types; sensory (ehsaasi - احساسی), and un-sensory (ghair ehsaasi - غیر احساسی).  The sensory perception is dependent on imagination.  The imagination is the intention of elation   and grief.  The un-sensory perception is away from joy and sorrow, elation and grief.  As the human being has the sensitiveness and imagination, the recompense and torment, grief and anguish are clinged with him.  The angels and even the souls of the human body parts have knowledge, but they are not sensory or imaginative.  Therefore, they are not subjected to torment and recompense.
 
Some people term the 'sensory knowledge as 'fractional' and un-sensory/non-cognitive knowledge as integral even if the un-sensory knowledge is related to a fraction. ولا مشا حة فی الاصطلاح  [The difference in terminology does not make the difference.]
 
It should be clear that the innate qualities, 'peculiarities', and 'essentialness' should not be questioned for a 'specific essence' (Maahiyyat  - ماہیت) or a peculiar person.  This is an irrelevant question.  The essentialness and qualities are there with the person, nature, and specific essence.  It is not possible that the person is there but without innate qualities or the nature is there without peculiarities and essentialness.  If the 'tiger is fed with food grains, instead of meat, it definitely will hurt it.  The tiger may get sick and it will neither have the power nor bravery.  Rather, it is possible that since food grains feeding is against it nature, it may die.
 
No one can question why goat is not a meat eating animal, while tiger is a meat eating animal?  This is the individual nature and its exigency.  Fish inhabits in water and porpoise  on land.  If you drown porpoise in water, it will die,  and keep fish dry, it will die.   These are the essentialness of their nature and exigencies of their essence.  No one can question why it is so?
 
Similarly, human being is intelligent and knowldgeable and if he remains pro or against his exigency, he will get recompense or torment accordingly.
 
It is a fact that from the bad 'probate archetype', temperament, essence and nature, the emanation of evil is essential and imposition of torment on it is also necessary.  Neither you can question about the nature nor about its essentialness.
 
Understand it fully, Allah does create everything but with it its nature and embodiment/essentialness are associated.  Allah never makes a good nature, bad or vice versa.  It is you who are bad, it is you who is good.  You will get the reward or otherwise of your deeds.  The virtuous is worthy of recompense and therefore, he is bestowed with recompense and the evil is liable for torment, therefore is subjected to torment.  This is exigency of justice and this the precise wisdom.
 
Do not neglect this aspect that any attribute, and any deed of the servant cannot come into existence untill Allah commands 'Be' to it. From an un-reckonable tiny particle to the illuminated sun, from souls to the manifestations, everything is dependent  on Allah for His Majestic bestowal of being.
 
 
THE ANGELS (Malaa'eka - ملائکہ)
 
There are following categories of angels.
(i) Angels unconcerned with cosmic administration - These angels are known as Settlers/Cherubs/Seraph (Mohimee'een, Karroobi - مہیمیین  کروبی).  They are busy in special submissions (ibaadaat-e-khassaa - عباداتِ خاصہ) to Allah in eternity.  They do not have any concern with cosmic administration.
 
(ii) Angels concerned with corporeal forms - Details abaout corporeal bodies are described under topic 'World of Manifestation'.
 
(iii) Resolute Angels (Malaa'eka ulul azm - ملائکہ اولو العزم ) - The divine attributes are manifested in the entire cosmos through the 'supreme archetype (ain-e-Azam - عینِ اعظم), and 'supreme soul' (Rooh-e-Azam - روحِ اعظم) and 'Resolute angels' who over shadow the inhabitants of the entire cosmos.  For instance Jibreel (عليه السلام) is the 'phenopmenon of knowledge' among angels.  Every human being has a pivotal point of power of knowledge or the power of Jibreel (عليه السلام).
 
(iv) Angels subordinated to the resolute angels (Malaa'eka itteba'e ulul azm - ملائکہ اتباعِ اولو العزم) -  These angels are subordinated to the resolute angels who assist and are useful to the resolute angels.
 
THE WORLD OF SIMILITUDE (Aalam-e-Misaal - عالمِ مثال
 
The World of Similitude has 'prolongation' (imtedaad - امتداد), face and form. Because of its prolongation, it seems like an 'abode'.  But that world is free from spacial consideration.
 
The thought is of two types, as follows:
 
(i) The incessant thought or the absolute thought (Khiyal-e-muttasil ya khiyal-e-Mutlaq - خیالِ متصل یا خیالِ مطلق). This is our intention-less, unreal and fabricated thought.
 
(ii) The distinct or confined thought (Khiyal-e-munfasil ya khiyal-e-Muqayyed - خیالِ منفصل یا خیالِ  مقید). This is the cosmic, intentional, real and correct thought; known as the world of similitude or the first demarcation (Barzaq-e-Awwal - برزقِ اول). 
 
Similarly, the vision of 'unveiling' or similitude' (Kashf ya misaal - کشف یا مثال) is of two types; (a) correct, and (b) incorrect.
 
The correct vision is of two types; (a) real features like true dreams, the happening is viewed in toto. (b) metaphorical appearances (majaazi sooratain - مجازی صورتیں).
 
The metaphorical appearances are of two types (a) without any addition and non detrimental from the temporal self (Nafs - نفس), (b) With addition and detrimental from the temporal self/Anima - Nafs - نفس).
 
The unveiling (kashf - کشف) or dream viewed metaphorically is 'explicable' (ta'abeer talab - تعبیر طلب).  The explicater/interpreter/ construer has to know the circumstances and idiomatic usage of the language, etc., of the viewer.
 
The incorrect dreams or unveiling, meaningless nightmares (Asgaas-e-Ahlaam -  اصغاثِ احلام) are self fabricated and incorrect thoughts.  The degree of truthfulness and correctness of the unveiling or dream is dependent upon the degree of quiescence, politeness and relinquishment of desires of the temporal self / Anima (Nafs - نفس).
 
In the World of Similitude, the shapes come from the 'World of Souls' and upper states and also from the World of Manifestation (Aalam-e-Shahaadat - عالمِ شہادت) and lower states.
 
Sometimes becoming stronger, the thought or similitude is felt in the World of Manifestation and sometimes is also visible to others.
 
Summation of courage, prevention of irrelevant considerations (dafa'e-khatraat - دفعِ خطرات), concentration of thought at one point, attention towards virtuous souls, assistance of appropriate ' 'Epithets of Allah' (Asmaa-e-Elahia - اسماء الٰہیہ), renouncement of the necessities of the corporeal self (meaning, desisting from excessive food and drink), avoiding the light, and closing of the paths of senses, are helpful in the opening up of the 'World of Similitude'.
 
The World of Manifestation' is subjected to time, period and is unconnected with the past and future (meaning, the fractions do not combine with each other as only the present is seen and not the past or the future). Still everyone has some experience that in dreams of the people and in 'unveiling of the ascetics (Murtaz - مرتاض), some of the past or future happenings in the world of similitude become visible. Therefore, the world of similitude is not subjected to 'periodic consideration (Tahet-e-Zamaan - تحتِ زماں).  It is subjected to timeless consideration (Tahet-e-Dahar - تحتِ   دہر).
 
Do remember that anything from the sublime world (Aalam-e-Ulwi - عالمِ علوی) appearing in a form is sighted in 'similitude'.  However, that does not affect its 'solitude' and formlessness (Tajarrud wo bay soorti - ).  It is in Hadith, Prophet Mohammad (صلى الله عليه و آله وسلم) witnessed 'knowledge' in dream in the shape of milk.
 
Narrated Abdullah bin Umar (رضي الله تعالى عنه), Allah's Apostle (صلى الله عليه و آله وسلم) said, 'While I was sleeping, I was given a bowl full of milk (in the dream) and I drank from it  till I noticed its wetness coming out of my  limbs. Then I gave the rest of it to Umar (رضي الله تعالى عنه).  The persons sitting around him asked, what you have interpreted (about the dream) O'Allah's Apostle (صلى الله عليه و آله وسلم)? He said it is knowledge. (Bukhari Volume 9, book 8, # 135)    
 
What difference does it make on the absolute formlessness of knowledge.  Gabriel (عليه السلام) sometimes used to appear resembling Dahiya Kalbi (رضي الله تعالى عنه), sometimes like a 'Beduin',  that does not entail him having a corporeal body.
 
A thing in consideration of certain expediencies is viewed in different shapes.  To consider it confined into only one shape restricts the literary development and denial of other shapes.  Did Muslims considered knowledge resting in milk and started worshiping it because Prophet Mohammad (صلى الله عليه و آله وسلم) witnessed it in the shape of milk in his dream?  Never.
 
Our Hindus ascetics, the people of unveiling, witnessed knowledge in its glory and power, meaning in the shape of an elephant.  Therefore, till now they worship it by making an idol of elephant made of cow-dung or mud.  They call it  Ganpati or Ganesh.  This, the form of mud is taking shape as per your wishes, which means it is prostrating you as the refulgence of knowledge and power is flinging in you (Human beings).  Honestly speaking, you yourself are Ganpati and not that idol.  Our Hindu brothers never pay attention to understand the unveiling of their elders,  and towards turning themselves away from metaphor to the truth,  which has resulted in the permanent idol worship  clinging around their necks as an unfortunate necklace.  I always look at the pictures of deities made by Hindus and make a way through them towards the truth by considering what are the meanings of a particular example or simile.  Remember, every metaphor has a face behind it.  To turn your attention towards the fact is the truthfulness.  To believe in Allah is truthfulness.  Rest is pseudo passion.
 
In one picture I saw an example of rage.  There is a black complexioned woman.  Her red tongue is exposed outside her mouth. A garland of human heads is around her neck.  The frill of hands is holding the head of a certain tyrant.  When asked, I was told that this is the Black Deity (Mahankali Devi - ماہنکالی دیوی), worshiped by Bengali people. 
 
In another picture I saw an example of rage.  There is a human form whose head is of a tiger, limbs are of tiger.  It is ripping the stomach of a tyrant by pulling him on the ground.  This is also a  deity of Hindus. Look all these are the  forms of rage.  But the person believing in Mahankali does neither believer in Shanker nor in Narset (the deity with tiger head).
 
There was an earthquake in Japan and a volcano was erupted.  Is it not an example of Allah's rage?  There was a rain storm in Musi river in 1908 and thousands were perished and thousands of homes were destroyed.  Plague made Hyderabad State its hunting ground.  All these are the forms of Allah's rage. 
 
It is in Quran - مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ [Why shall Allah subject you to torment if you express gratitude and proclaim the faith.] (An-Nisa- 147). 
 
Once I had a conversation with a Hindu friend of mine and was told that they have parrot also as an incarnation.  I asked him what do they mean by that?  He told me, there is no explanation on that.  I told him the rule of the parrot is اُنچہ اُستادِ ازل گُفت ہماں می گویم [ Whatever God expresses, I tell you the same thing ] (Persian Hemistich). Whatever is revealed to the prophets in divine revelations, whatever is revealed to the Awliya Allah in divine inspirations (ilham - الہام), they express it to others in toto.  They do not add or delete in it.  That is the meaning of parrot. 
 
Some Hindu Rishis wanted to understand since when this chain of existence is there and how long will it continue?  They spotted the penis.  They ran towards past, did not get the beginning; towards future, did not get the end.  It is evident that penis is the apparent center of human reproduction.  Therefore, they thought the beginning of this universal eixtence in the shape of penis.  The followers of these Hindu rishis made a shape of penis and placed it around their necks.  They believe penis is their God. They are called people of phallus (Qaum-e-lingaayat - قومِ لِنگایت).
 
Is there an end to this ignorance? Idol worshipers do not like to put a step forward from simile.
 
Consider a little bit.  The simile for greatness and nobility is elephant.  The shape of cunningness/chicanery is fox.  The simile for wickedness is pork.  The example of foul mouth is dog.  The equivalent of thief is crow and so on.  A good  attribute has a simile and a bad attribute also has a simile. The man is witnessed in the 'world of similitude' as per his attributes.
 
The human being, in consideration of his circumstances, elevates into eminence or degenerates into obscurity in accordance with the attribute he is seen in the world of similitude.  In the end when the man acquires the humanity, is bestowed with the excellent attributes, gets the authoritative dignity, then only he gets the shape of a human being.
 
Is there a comparison between changing of different faces for descending or ascending in the world of similitude and the claim to get incarnation, transmigration of soul from one creature to another? For every nature  and specific traces, there is a specific soul.  Is there a scarcity for new souls that the old soul gets connected with others.  And after the old soul is associated with the body it does not remember anything that has happened before.  What is achieved out of this punishment and retribution?  Neither the offense is known nor the punishment.  What benefit was achieved out of big spiritual exercises? You become rich or become king.  Those who compare themselves with Islamic spiritual Mendicants (Fuqara - فُقرا), do they know the meaning of relish, know the standard of comfort?  The Islamic spiritual mendicant (Faqeer - فقیر) who is happy with God, is bestowed with divine proximity, gets the pleasure of love and proximity, annihilation and endurance, would regard the Empire of seven climes as nothing, no more than the feather of a mosquito. 
 

 لطف مئے تجھ سے کیا کہوں ذاہد
ہائے کمبخت  تو نے  پی  ہی  نہں

(How do I describe the taste of the purified wine of love of God to you O' so called abstinent.  Alas, O’luckless, you have never tasted it in your life.)

 
The retribution for the love of God, to be engrossed in His remembrance and invocation of God, should be 'Him', the Almighty, and not a few nonsensical worldly things.  Has anyone seen a king or a billionaire happy and peaceful in reality? Has anyone seen them dying happily? Who is not aware of dying of Alexander and Mahmood Gaznawi?  Look, the Awliya Allah, His devoted lovers and sincere seekers consider death as 'the bridge to unite friend with a friend.  The lover raises slogans while dying.
 
 
 یہ  امید   دید   ہی  نے  کیا  موت  کو  گوارا
میری  جان مُفت کب تھی کہ جو یوں نثار ہوتا
 
The expectation to see (the beloved) has made me accept the death.  My life was not to be given away freely the way I sacrificed myself (on you O'Lord)
 
What an oppression is it?  The remembrance of God, the divine invocation is sold so cheaply.  The cost of invocation of God are a few coins of this mortal world.
 
 ہر دو عا لمِ قیمتِ خود گُفتئہ  ـ   نرق بالا کُن کہ ارزانی ہُنوز
 
O'God, you have shown your price to be both the worlds.  Kindly raise it up as you are still not suitably priced. - (Persian couplet written by Hadhrat Amir Khusro - رحمة لله علىـہ)
 
What is this self inflicted oppression?  You have caught hold of one form of similitude, and when another form of similitude came in front, you refused to accept it.  Thousands of simile appear in front of Mohammadans (Muslims), they catch hold of its similarity with the divine truth.  They see innumerable similes, but do not confine the truth of God in any singular form.  They are not concerned of the attire.  The one who is wearing the attire is the 'light of their eyes, and peace of their mind'.
 
The Muslim Sufi sees one form and is ready to see the other.  Neither is there a limit to the divine refulgence, nor is there an end to his solicitation.  If the lover's demands are ended, or he is satisfied with a better state, then the divine refulgences will also end. Neither the reflgence has an end nor the receiver should stop at a point. O'our Lord, you are beyond exception, therefore my solicitation is also beyond an end. 
 
It is in Quran - وَقُل رَّبِّ زِدْنِي عِلْمًا [And say O'Prophet (صلى الله عليه و آله وسلم), O'My Lord, increase me in knowledge] ( Ta Ha 114)تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ  [Let me die as Muslim and unite me with the righteous.] (Youssef - 101).
 
 
 مسیحا تماشا دیکھائے چلاجا  ـ  میں مرتا رہوں تو جِلائے چلاجا
O'Massiah, you keep on showing the spectacle.  I keep on dying and you keep on bringing me back to life.
 
My innocent Brahman brothers.  Did you not show the facts to the people apprehending that they will become your equals?  Or you yourself were deprived of the sight of the face of the 'Friend'(God) by becoming fascinated with the embellishment of the veil?
 
Alas, idol worship.  Bewail Idol worship.  Clay, stone, fire, water, peepul, sweet basil, stars, cow, snake and many more are honored as sacred.  The servent-hood head is bowed down in front of them.  As a matter of fact the human being has the refulgence of 'knowledge', the refulgence of Governance, and which refulgence is not there in human  being.
 
کون سی شئے ہے جو نہیں مجھ میں موجود
اک     طلسمات    کا    پتلا      ہوں     میں

 
What is that which is not there in me.  I am a statue of wonder.
 
Nothing is left in the disgrace of Allah's vicegerent?  How long the things of the Universe will be worshiped?  Seldom you considered  وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ  [He is in your own selves, will you not then see.]  - (Adh-Dhariyaat -21 ).
 
 
کیا مَلک میری حقیقت کو سمجھتے عُلویؔ
جنکا  اُستاد  نہ سمجھا  وہ  معمّٰی ہوں میں

What could the angels understand my reality O'Ulvi.  Their teacher (Satan) could not understand the puzzle I am.
 
It should be clear that the human being is known as 'venial human' (Insaan-e-Saghir - انسانِ صغیر) and this cosmos is known as 'large human' (Insaan-e-Kabeer - انسانِ کبیر).  As the human being has a thought, similarly the Cosmos has a thought which is known as 'the World of Similitude'.  Whatever human being does, first he considers it.  Similarly, what is happening in the world of manifestation, it is coming from the 'the World of Similitude'.
 
The human thought has a coherence, a connection with the world of similitude.  That is to say, from the thought a skylight window is opened in the world of similitude with which the human being peruses and reviews, be it past or future.    It is an experience that the one who has strong intelligence, gets gnosis;  one with strong sense of affection gets inebriation; and the one with strong imagination gets the unveiling of similitude in abundance and with perfection.
 
Sometimes non-corporeal things, like Jinnies, by taking the form of simile, are witnessed in the world of manifestation.  And sometimes the human beings by the power of their thought become subtle and are felt at various places in the corporeal form.
 
Remember it well, it is not necessary for everything in the heart to take the form of thought.  Similarly, whatever is there in the world of angels, it is not necessary for it to come down to the corporeal and manifestative form.  This shows magnanimity of the world of similitude over the world of manifestation,  and the world of angels over the world of similitude.  Over it,  is Allah's knowledge; and over it,  is the encirclement of the Divine Unity, is proved.
 
Also remember, as the corporeal forms are at various states in consideration of their densities, similar are the forms at various states in subtlety in the world of similitude.
 
Often people of incantation (Non Muslim Sufis/spritualists), get in conformity with the lower stage evil souls who are in the 'infernal world (Aalam-e-Sifli - عالمِ سِفلی) and they start witnessing them. 
 
Some people undertake mystic invocation and what they see is some far away places of this world or the world of similitude in conformity with their state or some craftsmanship of their corporeal self.  Where is the composure of heart, cheerful acceptance of fate, servant-hood, divine gnosis, exposition of the secrets of wisdom? How many people have these objectives as their motto of the heart? Excepting Allah, every thing is a play, is worldly fun and past time. كُلُّ ما شَغَلكَ عن ربِّكَ فَهُوَ صَنَمُك [Anything that turns your attention away from your Sustainer is your Deity.] (Arabic saying).
 
Look, wherever will be the lense of your concentration and attention, that picture will come in to the mirror of your thought; whether it is subtle or infernal, light or dense.  Except those few toilets, what did a scavenger saw when he visited Hyderabad State?  Did he see the King Kothi, or Falaknuma Palace, Darbar Hall of Kilwat or Chowmahalla? Nothing.  Remember, the significance of knowledge is directly in relation to the known. 
 
Often nothing is visualized from outside.  You internal emotions come out becoming a mirror.  اِنَّ خَيْرً فَخَيْرٌ وَ اِنَّ شَرًّ فَشَرٌّ  [ If it is virtuous, it is good and if it is evil, it is bad.] (Arabic saying).  If the faith of heart, the spiritual emotions and the state of corporeal self are not witnessed today, there is no fear.  These will be seen while dying.  The intrinsic state will be exposed in resurrection.  You will get the knowledge of omnipresence (Ilm-e-Shuhood - علمِ شُھود). Some people give importance to the witnessing of things of the world of similitude by way of unveiling to such an extent that they regard the man of right faith as inferior to the the one who gets the ordinary unveiling of similitude. They consider them inferior subjecting them to this Quranic verse   [The one who is blind in this world is blind in resurrection.] وَمَن كَانَ فِي هَـٰذِهِ أَعْمَىٰ فَهُوَ فِي الْآخِرَةِ أَعْمَىٰ (Al-Israa - 72).
 
We believe that we do get the knowledge of omnipresence.  The one who does not have right knowledge in this world will be blind in resurrection.  Did all the companions of the Prophet (صلى الله عليه و آله وسلم) had similitude opened for them.  We do not have importance for the world of similitude.  Rather we have importance for the correct knowledge.
 
 
دیکھا تم نے کیا  دیکھا ـ  اسکی کتنی وقعت ہے
کھیل تماشہ لا حاصل  ـ  مقصد اصلِ حقیت ہے

There is no value of what is seen.  Nothing is gained out of a show play.  The objective is the real thing.
 
 
حسرتؔ جو میرے علم میں ہے جلوہ فِگن آج
کل  آئے گا  وہ  بن  کے  تماشہ   مرے آگے

Hasrat, whatever is manifested in my knowledge today, will come as a spectacle in front of me tomorrow (resurrection).
 
 
If we did not see here today, will see it there tomorrow.
 
 
 کرتا  ہے  اگر  پردہ   او   پردہ  نشیں   کرلے
محشر میں تو دیکھیں گے تجھ کو ترے شیدائی
If You wish to hide Yourself behind the veil, You can do it.  But the devoted seekers will definitely see You on the day of Judgement.
 
 
The fact of the matter is that this world is also a thought and dream.
 
اَلْعَيْشُ  نَوْمٌ  وَالمَنِيَةُ  يَقْطَةٌ   ـ   وَالْمَرْءُ بَيْنَهُما خِيَالٌ سَارِي
The life is a sleep and death is to get up, and in between,  the man is an active thought.
 
But this thought is not ours.  Rather it is the thought of a very big Entity which cannot be set aside by anybody.  We have control on our thought to some extent, but we do not have control on ourselves.  Because we are not from our own thought, but the knowledge of Supreme Being.
 
 
نہ ٹلائے سے ٹلے گی ہے بلائے آسمانی
مِرا   اعتبار  حسرتؔ   مرا   اعتبار  ہوتا

This inevitable thing from sky cannot be set aside even if I wish.  I wash my conjecture could have been my conjecture.
 
 
 
THE INEVITABLE AND PENDING FATE ( Qazaa-e-Mubram Wa Mu-Allaq - قضاء مبرم و معلق )
 
Sometimes all reasons of an episode (happening) are not clear in the World of Similitude (Aalam-e-Misaal - عالمِ مثال).  Only a 'deficient cause' (Illat-e-Naqisa - علت ناقصہ) is known.  In this state, whatever is perceived, is not necessarily correct.  Witnessing an incomplete cause is known as 'Pending Fate' (Qazaa-e-Muallaq - قضاء  معلق). Sometimes the entire thing is seen and the cause becomes complete as a result of which the happening comes into being.  Then it is said that the 'Pending Fate' has become 'Inevitable Fate' (Qazaa-e-Mubram - قضاء مبرم). Sometimes the impediment is seen and the result which was about to happen, does not happen.  In this case  also the 'Pending Fate' becomes 'Inevitable Fate'.  This is the reason the World of Similitude, rather the divine preserved tablet (Lauh-e-Mahfooz - لوحِ محفوض) are known as 'Divine tablet of obliteration and affirmation (Mahoo wa Isbaat - محو و اثبات). But Allah's knowledge where the schedule of events and program of this Universe is there, does not change.  The purport of the 'mother of books' (Ummul Kitaab - اُمُّ الکتاب) is Allah's knowledge.  It is in Quran - يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِندَهُ أُمُّ الْكِتَابِ [Allah blots whatever He wishes, and keeps as it is, whatever He pleases.  And He has the Mother of the book, meaning divine knowledge.] (Ar-Raad - 39). Some Awliya Allah predict something by witnessing the world of similitude.  And some secure information from Allah's knowledge.  Therefore, their prediction comes out to be true because they have acquired information from Allah's knowledge where rescission/reversal has no room, only persistence and solitude is there.
 
 
 THE WORLD OF MANIFESTATION (Aalam-e-Shahadat - عالمِ شھادت )
 
The World of Manifestation (Aalam-e-Shahadat - عالمِ شھادت) is also known as 'Physical World' (Aalam-e-Nasoot - عالمِ ناسوت), 'World of Creation' (Aalam-e-Khalq - عالمِ خلق).  In the World of Manifestation, things are perceived by the outward senses.  These have weight, along with face and form.  They are subjected to period and dwelling.  They gradually reach to completeness.  The previous state assist them in this world.  As these things are creations, their capacities and progressions are also created and modulated.
 
In the World of Manifestation only the 'present' is known and witnessed.  Past and future are not observed.  Nothing could exist in the world of manifestation unless its existence is there in the 'subtle worlds' (Awaalam-e-Ma'fouq - عوالمِ مافوق), whether it is quintessence, characteristic, line, figure or anything else.
 
 
PRIMA MATRIX (Johar-e-Hiba - جوہرِ ہبا
 
 
Prima Matrix (جوہرِ ہبا) are those tiny particles, or molecules or atoms or protons and neutrons, from the assemblage of which this Cosmos is formed.
  
Form is the name of the finiteness/confinement which is caused to the Amorphous.
 
Amorphous (Hayula - ہیولا) is that which has not taken any form yet but is capable of taking form.
 
Body (Jism -  جسم) is the combination of 'form' and 'amorphous'.
 
Integrated form (Shakl-e-Kul - شکلِ کُلWhen the tiny particles of Prima matrix get close to each other and appear in different forms, then the comprehensive and common form is known as 'integrated form'.
 
Integrated Amorphous (Hayula-e-Kul - ہیولائے کُل)  In consideration of taking the shape, and in view of it being the place of image, (Mahl-e-su'ar - محلِ صُوَر), the prima matrix is known as 'integrated amorphous'.
 
Integrated body (Jism-e-Kul- جسمِ کُل) The combination of 'integrated amorphous' and 'integrated form' is known as 'Integrated body of the Cosmos' (Jism-e-Aalam - جسمِ عالم).
 
Reflective Fractional Form (Shakl-e-Juzzee - شکلِ جُزئی) The Manifestations of the 'Integrated Form' are the 'reflective fractional forms.
 
Reflective Fractional Amorphous (Hayula-e-Juzzee - ہیولائے جُزئی)  The phenomena of 'integrated amorphous' are 'reflective fractional Amorphous'.
 
Reflective Fractional Body (Jism-e-Juzzee - جسمِ  جُزئی) The exhibition of the 'integrated body' are the reflective fractional bodies.
 
The following are the thoughts of some Sages.
 
The bodies of some angels are made of light (noor-  نور), some are made of 'fire' and some are of 'air'. The bodies of  'spirits' (Jinnat - جنّات) are sooty (Dukhani - دُخانی) in which the element of fire is dominating.  The human body actually consists of a few 'rarified vapors' (Bukharaat-e-Lateefa - بُخاراتِ لطیفہ) which are created from blood. These are called 'blopor' (blood vapor - Nasma -  نسمہ).  Blopor gets out of the body after the human being dies and by the power of imagination and common sense takes an ethereal form.  The 'recompense' (sawaab - ثواب) and 'torment' (Azaab - عذاب) of the body is purely dependent on it.  As long as the man is alive, the vapors through the blopors control the veins and though veins on the muscles and blood and through blood govern all parts of the body.  When the man dies, the blopor gets out of the body and does not get dissolved over a long period of time.  Some people say that the soul is inadvertently connected with eitheria (particles of either) and through it with the blopor, and through it with blood of all the body.  Where the parts of the dense impure vapor (Bukharaat-e-Kaseefah - بُخاراتِ کثیفہ) are gathered, the wicked souls get relevancy there.  Similarly, with the 'perfumed vapor (Bukharaat-e-Mu'attara - بُخاراتِ معطرہ) the virtuous souls get relevancy.
 
 
MATTER (Madda - مادَّہ)
 
Nowadays people scream and shriek about matter.  On everybody's tongue you will find the words 'matter, nature, disposition'.  Let us find out what is it and what are its properties and ingredients.
 
In physics, the properties of matter are -  (i) It has mass, meaning it occupies space.  (ii) It has passage, meaning it has length, breath and depth.  (iii) It has perpetuity, meaning, if it is in motion, it remains so unless some eternal force makes it stationary.  (iv) If it is stationary, it remains so unless some external force puts it back into motion.
 
The matter whose state is this, is a thing of the world of manifestation. Let it be that way.  But how does it have a bad effect on religion or on the people of spirituality.  How could spirituality be denied because of the presence of matter. In the properties of matter to be knowledgeable with 'will' is not there.  Therefore, for 'will' we have to concede to accept something outside the matter.
 
Shaikh says that, let someone think it over.  Who am I?  Am I one among the parts of my body?  Do I consist of hands, legs, head, blood, flesh and bone?  Never.  Hands and legs are severed in war.  I trim my nails and have a hair cut every week.  Did I loose anything?  No. When I was born, what was the quantity of my body?  What is it today?  What was its weight and what is it now?  By dissolving and substituting the whole body gets anew in about 7 to 12 years.  In my age of 57 years (1928), I have changed my body about 8 times but I remain the same as before.  I have the same ego of mine.  So much has happened, but I remain the same.  There is no change in me.
 
If the place of knowledge was my body, then by the dissolution of my body or by separating its parts, it would have been lost.  But things happened 12 years earlier and other episodes that happened earlier than that I still remember them.  They are present in my knowledge.  I stand at my 'will', sit down, walk and roam around.  If I was 'will-less' matter, I could not have my movements at 'will'.
 
What connection the people who debate over matter and its properties and relevance, will have with spirituality?  The one who tries to tress pass out of his circle of knowledge will be treated as an outsider.  If the weaver interferes in the affairs of a goldsmith, he will prove himself unaware.  If an astrologer starts fighting with a physician, it will be his stupidity.  Every art has its working boundaries.  It is ineptitude and foolishness for one craftsman to interfere in the work of an expert in other area.
 
 
RELIGION
 
To know Allah's nature, to find out the secrets of nature is undoubtedly human mastery. To understand the matter and 'perceptions' (Mahsoosaat - محسوسات), Allah has given us intelligence.  To understand things beyond physical world, spirituality and non-perceivable things, Allah sends teacher whose nature is extraordinary. He has connection with both perceivable and non-perceivable.  He takes from non-perceivable and gives away to perceivable.  By saying this, I mean he is a Prophet / Apostle of Allah. 
 
The naked eye cannot see the needle of the hour of the watch moving, cannot see the movement of the sun, stars and the shadow of the wall. Therefore, a superior faculty, meaning intelligence, guides it.  And when the sound mind shows its helplessness to comprehend certain issues, or when subjects these issues to its commands, finds it wrong, then a still superior potentiality, meaning, 'faith', 'unveiling' and revelation becomes its guide and leader.
 
When the state of intelligence and faith is not the same, then there is no confrontation between them.  A cart cannot collide with an airplane.  For a confrontation, both the things should be of same standard.
 
Scientists complain that in religion, the reciprocal relevance of the matters and their relations and imperatives have not been mentioned.  This complaint is irrelevant.  In religion, it is important to describe God and human beings, Prophet and nation, the relationship between human being and the non-materialistic worlds.  Because human intelligence is not capable to comprehend these, the religion describes the relationships and imperatives of cognizable and materials.  Also, the religion's point of view is focused on integrals and not on fractions, as parts of the particles are infinite, uncountable and innumerable.  If every particle is covered by revelation or inspiration, then the human mind which is a great bestowal of Allah will be of no use.  The children should also think and consider but under the guidance of a teacher.   
 
It is in Quran -  وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَاطِلًا [And contemplate the wonders of creation in skies and earth and say our lord has not created it for naught.]  (Aale Imraan - 191)
 
The religion commands that it is compulsory for the human intelligence to strive within its own working circumference.  But if it surpasses its limitations, will get knocked down and will never be able to get up again. 
 
MIRACLE
 
Flying into excessive passion on knowing a few laws of nature, acts of nature, a few secrets of Allah's nature, that too related to the materialistic relevance, and to deny other secrets of nature, is to stop the development of knowledge.  Did you ever know what connection do you have with Allah?  To know all these issues is a different affair altogether.  There is a dirty water in a small pit and a few frogs are croaking sitting around it.  Do they know that the world also has oceans and rivers that have no end.
 
 
سائنس   و  فلاسفی  سے  کیا حاصل 
کیا ہے  لاجِک  و  ہسٹری  کا حاصل
جب  اپنی  حقیقت  کونہ سمجھا تم نے
جو کچھ کہ لکھا پڑھا وہ سب لا حاصل
 
What is gained by science and philosophy;  what is the gain of logic and history,  when you do not understand your own reality.  Indeed, whatever you have studied is fruitless.
 
There is a 4 years old child who has seen the sun light everyday but has never seen the solar eclipse.  On the basis of his experience, he denies the solar eclipse and says - لَا تَبْدِيلَ لِخَلْقِ اللَّهِ [There is no change in Allah's creation.] (Ar-Room - 30).  Does his denial of solar eclipse, his consideration of divine happening to depend on his unsound experience and logic correct?  Never.  First of all how old is your history.  Then how many detailed events you have in sequence.  The fact of the matter is your narrow mindedness has made you to express these denials.  الناسُ اَعداء لما جَهِلوا  [People are envious to all those facts they are not aware of.] (Arabic saying).  All these self complacent people are caught in a misunderstanding.  They claim that a thing which 'we do not know' is not existing right from the start.  These people consider non-existence of their knowledge as non existence of facts.
 
Consider one more aspect.  There is an expert blacksmith who makes a gun from an iron rod by hand.  There is a goldsmith who makes cloth buttons and rings very well.  Do I accept them as expert in their raft or in logic, philosophy and reasoning?  Do I accept them as the leader of the world and consider their utterances as كالْوَحْيِ مِن السماء [ a revelation from the Sky?].  If I do this way, it will be my illiteracy, my stupidity. But now a days a disease has become universal.  When you see the Westerners are good at weaving cloths, in black smith profession, in drug making and are expert in killing people by using weapons of mass destruction, killing people by chemical weapons, the opinions of every one of them (even though they are totally illiterate in spirituality) are given more importance than that of Quran.  Again, a few deny the Quran itself and some try to misinterpret the meaning of Quran in order to make it subordinated to the views of those materialistic men, and on this,  feel over joyous.  This thing has been clarified in Quran about 1300 years ago.  Is there a limit to this illiteracy, innocence and stupidity.  اَللهمَّ اَرِنِي حَقَائقِ الاشياء كَما هِيَ تَوَفّني مُسلِماً وَ الْحِقني بِالصَّالِحينَ [ O'our Lord, kindly reveal to me the facts of the things as they are and keep me Muslim while dying and unite me with righteous people].
 
This disease is not exclusive with Muslims, rather it has contracted non-Muslims as well.  This European virus has infected the Indian youth as well.
 
 
ELEMENTS
 
The older sages believed in 4 elements, viz., (i) water, (ii) fire, (iii) earth, and (iv) air.  The current scientists have discovered 72 or more elements.  For instance, hydrogen, oxygen, carbon, sodium, potassium, silver, gold, iron, cooper, etc.  This is their extreme analysis. To the people of gnosis (Urafa - عرفا) , everything of this world is a reflection of the divine attributes and epithets (اسماء وصفات الٰہیہ) or is dependent on them.
 
 
COMPOUNDS
 
The Divine Unity and the elementary attributes of Allah do not manifest.  What manifests is 'incipient' (Haadith - حادث), Conjectural (Eitebaari - اعتباری) and compound (Murakkab - مركب).  This is because incipience and presumption occur only to compounds, and not to elements.  For the divine unity which is an 'absolute element' (Baseet-e-Mahaz - ِِِِ بسیطِ محض), and also for the 'elementary attributes' (Sifaat-e-Baseet - صفاتِ  بسیط) of Allah, there is no phenomenon (mazhar - مظهر).  The phenomenon is for incipient and contingent entity.  And there is no phenomenon which does not have innumerable attributes and which is not compound. 
 
 
INORGANIC MINERALS, VEGETATION, ANIMALS, SPIRITS (Jamadaat, Nabataat, Haiwanaat, Jins - جمادات ـ نباتات ـ حیوانات ـ جِن)
 
Inorganic minerals  - They are dimensional, meaning, they have length, width and depth.  They do not have development and apparent life.
 
Vegetation - In addition to length, width and depth, they have herbage faculty and the faculty of assimilating food etc. The vegetation have a kind of life, however, they cannot change place and have no movement by 'will'.
 
Animals - Apart from dimension and development, they have apparent life, perception, 5 common senses and ordinary thoughtfulness.  The things required for the survival of animals are provided to them by nature . The new born of the animals starts walking immediately after birth.  The human being is there with thousands of requirements, the substitute to which is provided in 'common sense'.
 
Sensible beings (Zee Aql - ذى عقل) - They have superior life, comprehension, 'will' and authority.  The Jinns (spirits) and human beings, are included in it.
 
Jinns - Like humans, they are sensible beings, capable of reproductive capacity and procreation.  However,  in comparison with an ordinary human being, they are lighter and have fire content in prevalence in them. They can appear in any shape.  Ordinary human beings cannot see jinnis.  But if the jinnis desire, they can  be witnessed by ordinary human beings.
 
In the World of Manifestation, when jinnis take form and body, then all traces and requirements of that form get associated with them. Therefore, if a jinni appear in the shape of a snake, the poison also comes into him/her and he/she can be killed by a stroke of a stick.
 
Since Jinnis, like humans, are sensible beings, they are governed by Islamic law (sharia).  Because they are entrusted with Sharia, the jinnis and humans both are known as 'entrusted twain' (saqalain - ثقلين). As compared to humans, life spans of jinnis are lengthier.  If they live with human beings in the world of manifestation taking the shape of human beings, their ages also get curtailed on par with humans.  Since the life of snake is longer, they often live in the shape of snakes.  This is the reason the Arabs call snake حیہ. Arabs consider that unless someone struck snake from outside, snake does not die.
 
There are two types of Spirits (Jinnis), as follows:
 
(i) Wicked Spirits - The devils who are wicked spirits, mislead human beings.  A devil is born along with a human being.  Their leader is Satan, who was born earlier than Adam (عليه السلام) and will remain alive till resurrection.  This is Allah's trial and test.
 
Shaikh says that Satan is the dog of the 'Shrine of Magnificence' (Dargah-e-Azmat - درگاہِ عظمت), the Court of Allah (سبحانه و تعالى). He does not allow the undeserving to enter into Divine audience.  Our duty is to take refuge of the Lord of the dog and call Him.  He will definitely chide his dog.  'I take refuge of Allah from the wicked Satan'.
 
(ii) Non Wicked Spirits - The ordinary jinns are civilized.  Among them, there are good and bad jinns, infidels and Muslims.  Some of them have been bestowed with the company of Prophet Mohammad (صلى الله عليه و آله وسلم).
 
Human Being - The human being has been given the faculty of wrath (Quwwat-e-Ghazabi - قوتِ غضبی), carnal faculty and faculty of knowledge. Thus, if the faculty of knowledge (Quwwat-e-Ilmi - قوتِ علمی) is subdued, he becomes worse than the animals. If the faculty of knowledge predominates and he gets merited with divine gnosis (معرفتِ الہی) and reflection of divine epithets, he becomes superior than the angels and governs the subtle and infernal worlds (Awaalim-e-Ulwi wo Sifli - عوالِم علوی و سفلی).
 
In short, from the tiny immeasurable particle to the illuminated sun, whatever is existing, is the phenomena of divine unity and divine epithets.  But no creature has the ability, except human beings, to become 'absolute phenomenon' (Mazhar-e-Taam - مظہرِ تام) and nucleus of all attributes.  Because in non-human beings, some attributes are manifest, some are hidden. Even individuals in human beings have phenomenal differences in the exposition of capabilities.
 
The human being, by climbing over the arc of ascend of the 'circle of relative existence' (Da'era-e-Imkaan - دائرہ امکان) reaches the peak point of the arc and becomes the life or model of the minor world (Aalam-e-Sagheer - عالمِ صغیر), rather larger Universe (Aalam-e-Kabeer - عالمِ کبیر).  As this thing is exclusive only for the human being, he gets rewarded and becomes distinct with the crown of vicegerent (Taaj-e-Khilafat - تاجِ خلافت).  To know the facts of life and  become distinct with the divine gnosis (معرفتِ الہی), to understand his self inexistencia (non existence), to annihilate his deeds, attributes and innate and become the phenomenon of the epithets and attributes and remain endured in divinity is the feat and only feat of the human being.
 
 
 
EVOLUTION (Irtiqa - ارتقا)
 
To understand the source of the needs of the world and hereafter, to know the ranking, to distinguish between the conjectures and to take care of obligations of everything is the epitome of the human being. 
 
Addressing the materialist philosophers, Shaikh says that is there anything achieved if you drum beat about your imagery babbles and nonsensical talk about a few material substances.  You consider yourself the descendant of monkey, let it be auspicious to you.  In view of the divine wrath, the human being may be in the distorted shape of the monkey,  let this be auspicious to you.  We people are made of dust.  You have the issue of evolution.  We have the circle of existence's arcs of ascend and descend.  Now tell us whose coverage is wider.  Either, cotton seed, the kindled state of matter, freezing stage, seventy two elements, vegetation, animals from these insects, large ants, pig, quadrupeds, monkey, gorilla, human being and the end.  So much emphasis and uproar on it.  Claims of strength of knowledge. That is all is known.
 

Now listen the facts about the Creator of this Cosmos and His creatures.  Divine Unity (Zaat-e-Elahi - ذاتِ الہی); Infinity (Ahdiyat - احديت); Indefinity (Wahdat - وحدت); Actiplicity (Wahidiyat - واحديت); Divine Epithets (Asma-e-Elahia - اسماء الٰہیہ); Probate Archetypes (Ayaan-e-Sabita - اعیانِ ثابتہ); reflection of epithets on archetypes; the conjunction of divine omnipotence with divine knowledge; souls; similitude (Misaal - مِثال); prima matrix (Johar-e-Hiba - جوہرِ ہبا); bodies (Ajsaam - اجسام); in kindled form - fire, in the form of gas - air, in the liquid form - water, in solid form - earth; the elements; compounds; inorganic matter, the last of them coral; in vegetation, the last of which date tree (by stating last, I mean to identify their prominence in that category); animals, the last of which monkey/gorilla; human beings, in them the ones with ordinary intelligence.  This point is the extreme point of the arc of descend.  The active intelligence, effective intelligence, benefiting intelligence, or intelligence in accordance with how we are made up; infidel (Kaafer - کافر), faithful (Momin - مومن), among them sinful (Fasiq - فاسق), and pious (Saaleh - صالح), annihilated in divine deed, (fani bi fe'lillah - فانی بفعل اللہ), annihilated in divine attributes (faani bi sifatillah - فانی فی صفاتِ اللہ), annihilated in Divine Unity (Faani fi Zaatillah - فانی فی ذاتِ اللہ).  Endured with divine endurance (Baqi bi Baqa Allah - باقی ببقاءاللہ).   Or consider that the way he had descended to the descending states, he ascends via the same states or say that earlier the veils of confinements were befallen, now the veils are lifted one after the other.  The first was the arc of descend. The second is the arc of ascend.  The joining of both these arcs is the circle of being (Daa'e'raa-e-Wajood - دائرہ وجود).  الحمدُ للّه اولاً و اخرً  او ظاهرًاو باطنا  [All Praise is for Allah who is the first, the last, the manifest and the intrinsic.].
 
From the starting point which is close to inorganic matter, the changes of its various forms up to human being is apparent. 
 
It is in Quran -  خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ [Human being has been created by the fluid ejected,  emerging (gushing) from between the backbone and the ribs.] (At-Tariq - 6&7)
 
Medical research has confirmed that the (male) sperm is carried by gushing water, which is the semen. The (female) egg in the ovary is formed in the Graafian follicle, surrounded by water. When the follicle ruptures, the water gushes forth and is caught by the fimbriae of the fallopian tube, where it meets the sperm to form the “Nutfah drops of mixed semen (discharge of man and woman)”. This water carries the egg just as the man’s water carries the sperm. In both cases the water gushes, and both emerge from between the backbone and the ribs, from the reproductive organs, the testes and ovaries.
 
It is absolutely confirmed that the human beings and animals are made of mud. 
 
It is in Quran -  وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ [ We created man from sounding clay, from the mud molded into shape.] (Al-Hajr - 26).
 
There is no difference of opinion that the formation of Universe was from Prima Matrix (جوہرِ ہبا), then the inorganic matter, then vegetation, then animals and the formation up to the human being.  If Allah has created human beings from mud, as has been the case with insects, ants, lice, bugs, snakes, scorpions, etc., who are born without their dependence on vegetation, it is absolutely possible.  It is not difficult for Allah to do so.
 
It is in Quran -  أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ [Do you not know that Allah has power over all things? ] (Al-Baqara - 106).
 
Some people say that first fish, then pig, then what not, and then in the end the complete human being, then Rama, meaning God; the way Hindus believe.  It is better that they have taken the link up to Rama (their God).  The fact is that the mention of sperm and semen is done so that the human being should not feel proud.  He should consider his earlier state of indignation.  Is religion a materialistic philosophy to waste its time in the search of these issues?
 
In religion the issues related to the origin and the place of return of the soul and about God have primary importance.  There are differences always in the imaginary babbles of science and philosophy.  In religion, we do not have any concern with it; neither positively nor negatively.  There is no effect on religion with these imaginary babbles.  With these shrieks and screams, some religious people are also getting alarmed and others are getting carried away. What harm these descendants of monkeys could inflict on us?  The seeking of Allah and the support of the Prophet (صلى الله عليه و آله وسلم) is our devotion.  Let the whole world believe the other way, bring thousands of arguments. Can anyone belie (deny) this hunger, thrust and devotion of ours towards religion?  Never.  You are thinking, we are perceiving.  Your thinking is our intuition.  What connection these two could have?  Your thinking within the limitations of your imagination will make you worry.  Our intuition will bring us confidence.  You will be stuck and shrink in the darkness.  We, by the grace of Allah, will forge ahead in divine light. ببیں تفاوتِ رہ از کُجاست تا بہ کجا [Watch the difference of the ways, from where up to where.  One way leads to the destination, the other takes you away from the destination.] (Persian Hemistich).
 
 
THE ABSOLUTE COMPLETE  HUMAN BEING (Insan-e-Kamil Biz Zaat - انسانِ کامل با الذات)
 
In fact true reflection of the entire exalted attributes is only associated with the 'person of Apostle Mohammad' (صلى الله عليه و آله وسلم).  He is the only person who is 'Absolute Complete human being (Insan-e-Kamil Biz Zaat - انسانِ کامل با الذات).
 
The Contingent Complete Human Being (Insaan-e-Kamil bil Arz - انسانِ کامل با العرض).
 
With the reflection of Prophet Mohammad (صلى الله عليه و آله وسلم), there had been and will be the spiritual successors (Khulafa - خُلفا) and officiating vicegerents of the Prophet (صلى الله عليه و آله وسلم) in the world for all time to come.  When the complete human being won't remain in the world of manifestation, who is the focus of Allah's vision, then the great Resurrection will occur.
 
مقصدِ خلقِ جہاں‘ مِرآتِ اسماء و صفات
زینت  افزائے سریر‘  و افسرِ شاہانہ  ہم
آفرینِ  آفرینش  ‘  زیبِ   اورنگِ   شہی
نور چشمِ صاحبِ خانہ  ‘ چراغِ خانہ  ہم
 
We are the purpose of creation of this Universe and the mirror of the divine epithets and attributes.  The augmentation of the elegance of the throne, the vicegerents wearing the crown, praised by the Creator, adorned with the throne of sovereignty;  we are the favorite of the Master of the house and also light of the house. Hasrat.
 
Bestowed with Revelation; Apostle and Prophet (Saaheb-e-Wahi; Nabi, Rasool - صاحبِ وہی‘ نبی‘ رسول)
 
Every Gentleman considers it necessary to be thankful to the benefactor, to be grateful to the person who has done the favor and feels obligatory to be obedient to the King, Parents, husband.  Why it is so?  Because, king, parents, are his Sustainers.  Then is not the Nourisher of the Worlds deserved to be obeyed as He has nourished us, brought us into being from non-existence and we are dependent upon Him every moment for our existence and whatever is ours, essentially belongs to Him?
 
Shaikh says that (during his time) the Government (of Hyderabad State) used to give Rupees 25/- per month as salary to their soldiers. The soldier is indebted to the Government to an extent that even to part with his life when necessary becomes his duty. If he refrains from duty at the time of necessity, he is considered liable to be shot to death.  Then, is not Allah's gnosis (معرفتِ الہی) and obedience of the divine imperatives our primary duty?  Why not?  He is a mutineer who does not regard Allah as the real worshipable God.  He is a criminal who does not comply and execute the divine commandments.
 
Can anyone receive the command of a King directly?  Never.  There is a requirement of a person in between who is close to the King. 
 
Similarly, the Prophets have proximity with Allah as well as the have the company of the servants.  They infer revelations from the direction of divine proximity, and from the direction of their company and companionship, they preach the servants.
 
Consider, between inorganic matter and vegetation, or between stone and plant, the demarcation and medium is coral.  Between tree and animals the 'date tree' or the 'touch me not' plant.  Between animal and human being is 'Gorilla'.  Similarly, between incorporeal beings and human beings, there are prophets.  The Prophet-hood is not a thing, but is a natural and physical state.  Allah creates them with sober nature.
 
It is in Quran - اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ [Allah knows it well where to establish Apostleship (who is capable of Apostleship).] (Al-An'aam - 124)ذَ‌ٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ [This is Allah's beneficence which He will bestow to whoever He pleases.] (Al-Maida - 54).
 
Thus, Prophet or Apostle is the person with supreme disposition, who is distinct with Allah's revelation.  The prophets are sinless, guiltless, innocent, honest and trust worthy so that the reasoning could be established among the people and faithfuls.  To facilitate and strengthen people's acceptance of the preaching, Allah bestows prophets with miracles.  What is the difference between the Prophet and Apostle?  The Apostle is bestowed with the latest religious laws and the Prophet is subordinated to the Apostle but is bestowed with Allah's revelations.
 
Wali, Reformer and Sorcerer (Wali, Musleh aur Saaher - ولی‘ مُصلح‘ ساحر)
 
What is the difference between the reformer of a nation and prophet?  The reformer of a nation works with intelligence and the prophet is bestowed with revelation.  The objective of the reformer is the nation's benefit in this world.  Through the prophet, Almighty bestows virtue in both the worlds, goodness and success in this world as well as in Hereafter.
 
What is the difference between the Prophet (Nabi - نبی) and Wali?  The Prophet is bestowed with revelation which is an absolute and certain thing.  The Wali is rewarded with inspiration (Ilham - الہام) which is not necessarily absolute and certain.  The revelation is a profound reasoning on others.  The inspiration is not.  The denial of revelation is blasphemy.  The denial of inspiration is misfortune, to lose the beneficence.  The Prophet challenges and claims that he is a Prophet. The Wali does not need to claim for his Wilayah.
 
Extraordinary things happen by both the prophet and sorcerer.  Then what is the difference between the two?  The Prophet is adorned with virtuous attributes, moral excellence, and traits of character.  Prophets have no personal interest except their nation's success in this world and in Hereafter. 
 
It is in Quran  - فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُوا بِهَـٰذَا الْحَدِيثِ أَسَفًا [O'Prophet, don't be overwhelmed with grief to death after them if they don't believe in this message (Quran)]. (Al-Kahaf - 6).  The Prophets and Apostles are appointed by Allah.  The divine connection is clearly manifested on their illuminated faces. When Hadhrat Abdullah bin Salam (رضي الله تعالى عنه) saw Prophet Mohammad (صلى الله عليه و آله وسلم) for the first time on Prophet's (صلى الله عليه و آله وسلم) arrival in Madina, he said - مَا ھٰذا بِوَجهِ كَذّابٍ [The face of the liar won't be like this.]. 
 
Even their enemies consider them to be honest.  In the manifestation of the miracle, the act of the prophet is not involved. The miracle is the work of Allah and it is the divine phenomenon.
 
As against the above, the sorcerer's objective and aim is his personal wish and interest.  He is not concerned with nation's well being and reformation.  What interest he has in God? What concern he has for the 'Hereafter'?  By sorcery, the viewing people get a kind of imagination. But in the fact of the matter, the thing remains at its original shape.  In the miracle the thing changes by itself. 
 
It is in Quran - فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ [Then, behold, their ropes and rods seemed to (Moses - عليه السلام) to be alive and in motion on account of their magic.] (Ta Ha - 66).  See, here the sorcery's effect is only by imagination. 
 
It is in Quran - فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ [ Then, Moses -  عليه السلام threw his staff and behold it started swallowing up all the falsehoods which they fake.] (Ta Ha - 20).  Look, here by the miracle, there is the change in the fact of the thing.  Here is the disposal of the fact of the things.
 
Thus, by a compilation of a few acts and with circumstantial evidence, it is known that the individual is a Prophet or Sorcerer.
 
What is the difference between miracle (Mojeza - معجزہ), 'marvel' (Karamat - کرامت) and Sorcery (Saher - سحر)?  In sorcery, it is the act of taking assistance from wicked souls, or the souls of vegetation or souls of stars or to develop your own intrinsic powers.  The thought is a superior strength.  By keeping it on a  particular point or by developing it, wonders happen and unbelievable spectacles are witnessed. As the action of the Prophet is not involved in the miracle, similarly, in marvel, the act of the Wali Allah is not involved.
 
To traverse distances (meaning, to cover long distances in short times without the help of surface or air transport), to identify the 'considerations' of the hearts of others, to describe a few things of the past and future, by concentration and will power to make someone unconscious; all these are the result of corporeal self exercise (Riyazat-e-Nafs - رِیاضتِ نفس) and 'Unveiling of the Universe' (Kashf-e-Kauni - کشفِ کونی). Even these things are done by people who practice mesmerism and hypnotism.  What relevance these acts have with Wilayah and proximity of Allah (Qurb-e-Elahi - قُربِ الہی)?  If some unusual thing is made to happen by Allah to make a person respectable, it is from Him.  This is the beneficence of the Sustainer towards His Servant.
 
By extended physical exercise, the people of gymnastics and circus show unbelievable acts.  Similarly, wrestlers and others show wonders.  However, these have no relevance with divinity.  Is it therefore to be considered appropriate if Dr. Sandhu shows extreme craftiness  in conformation of his religion?
 
Shaikh says that (in his times) Rama Murthy, in confirmation of his religion, used to lift a big stone over his chest.  In support of his religion, a Jew says what do Muslims have?  They are penniless, indigent.  If Islam was true, they would not have been in this plight.  'Look I am a Jew, a millionaire.  God has given me so much of wealth that even the Muslim kings may not have'.  The European nations argue the thoughtfulness of their religion on their affluence.  'If our religion was not truthful, we would not have been the rulers of the world and all other nations would not have bowed down in front of us.  We have made the people of America, Asia and Africa our slaves.  Their deities cannot do anything in front of us.  They shriek, cry out a lot, but nobody comes to their rescue'.  Similarly, those who do not recognize God and those who only believe in nature also say that what type of treatment was meted out to Jews by Nebuchadnezzar II (Bakt Nasr - بخت نصر). And what type of oppression Jesus, John and Zachariyya (عليهم السلام). were subjected to in the hands of idol worshiping kings. 
 
It is in Quran - وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ [This is the cycle of time we revolve among the people one after the other.] (Aal-e-Imran - 140). The world is the place of afflictions. It is in Hadith - In comparison with general people, our group of Prophets is subjected to stern trial and affliction.  Among our followers, who are in our exemplary following, on them also, afflictions come abound.].
 
 
ثابت  قدمی عشق  کی  انکو بھی  ہو ثابت
وہ ظلم اگر کرتے ہیں بے جا نہیں کرتے

Steadfastness of love should also be proved. Therefore, if we are subjected to difficulties, it is not unwarranted.
 
This world and everything in it is not a standard of respectfulness.  It is in Quran - وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ [And respectfulness is only for Allah, His Apostle and the faithfuls.] (Al-Munafiqoon - 8).  The knowledge about Allah and servanthood is the standard of an adept human.
 
The spiritualists and the people of mesmerism show a lot of jugglery.  Does it mean that all their false pretensions will become a certainty?  Will they become Prophets or Awliya Allah?  Astaghfirullah.  All these are play and showy things, fun and amusement.  What connection, what concern they have with divine seeking and divine worshiping.  These are all devil's deceptions.  It is in Quran - وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ [Let ot Satan deceive you about Allah.] (Luqman - 33). In future you have to confront with Anti Christ (Dajjal - دجال).  What will happen to these people of infirm faith, we do not know.
 
By muttering of spells, by the effects of certain spiritual acts, one caused certain benefit or vice versa to other, or by invocation of a divine epithet caused the death of certain individual, definitely and certainly it is also killing of a person.  If you killed an infant hitting with a hard cover of the Holy Quran, then will the excuse be allowed that the medium of killing was holy Quran?  Never.  Alas, a thousand time be pity on them, people are so much captivated in play, show and jugglery that they do not even known why have we  been created and what is our duty.  God has created us for His servanthood.  It is in Quran - وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ [Allah has created the Jinnis and human beings only for his servanthood.] (Az-Zaariyaat - 56). Monotheism is Islam's top most requirement.  There is monotheism with intent, and subjecting ourselves to the 'divine will' is the requirement of servanthood.  You are servants but claiming to be God  Astaghfirullah.  Alas, these seekers of divinity did not get the taste of servnthood.  Else they would not have asserted to be God.
 
 
 مجھکو مری بندگی مبارک  ـ  تجھکو تری شانِ کبریائی
Let the servant-hood be blessed to me.  And let the exaltation of magnificence  be auspicious to You O' Lord.
 
To undertake a virtuous deed with self will is 'supererogatory proximity' (Qurb-e-Nawaafil - قُربِ نوافل) and to act under Allah's command is 'Obligatory proximity' (Qurb-e-Faraa'ez - قُربِ فرائض).  The works of Prophets, Apostles, Awiliya Allah, Adepts (kaamileen - کاملین) consist of 'obligatory proximity'.  The supererogatory deeds of the whole life cannot be compared with only two Raka of 'Obligatory Salah'.  We believe Sahih Iman (correct knowledge/faith) as the standard of a true Musltim.  Monotheism in faith and sincerity in deeds are our means of Salvation.
 
 
SANCTIFIED SERVANT-HOOD (Wilayat - وِلایت)
 
Sometimes Allah's proximity is called 'Sactified Servant-hood' (Wilayat - وِلایت).  Thus, Wilayah in this meaning is common with prophets and their disciple Awliya Allah. In this meaning, there are two directions (Jehet - جہت) for the prophets.  (i) The direction of Allah's proximity with which they get divine revelations.  (ii) The direction of creature proximity (Jehet-e-Qurb-e-Khalq - جہت قربِ خلق) or prophet-hood by which they preach.  This is the meaning of the Hadith الولايه افضل من النبوة [ the prophets direction towards divinity (Jehet-e-Haq- جہت قربِ حق) is better than the direction towards the creatures.]  It does not mean that they are subordinated to Awliya Allah,  or the subordinated disciple Wali Allah are higher in rank/position than the intercessor prophets (Ambiya-e-mutawassileen - انبیاء متوسلیین).
 
 
ANNIHILATION OF DEEDS, ATTRIBUTES AND INNATE (Fana-e-Af'aal, Sifaat wo Zaat - فنائے افعال‘ صفات و ذات)
 
By repeated invocation of divine epithets, these epithets become manifest and a connection is developed with them resulting in your confidence in them.  The deeds of creatures get annihilated and creator's deed become manifest.  For instance people's capacity to provide food vanishes from the mind and one starts believing Allah as 'Cherisher' (Razzaq - رزاق). He develops faith in Allah and starts believing that the 'Cherishing' (Razzaaqiyat - رزاقیت) only rests in Allah.  The epithet of 'Cherisher' flings its refulgence (tajalli - تجلی).  The divine epithets are those that affect others.  This refulgence is called 'deed's refulgence (Tajalli-e-fa'eli - تجلی فعلی). Like 'Creator' (Khaleq - خالق), 'Living' (Mohiy - محی), 'Sustainer' (Rab - رب), 'Bestower of Honor' (Mo'iz - معز), 'Degrader' (Muzil - مذل), 'Obliterator' (Mumeet - ممیت), etc.
 
After that,  it is the stage of 'epithets and attributes' (Asma wo Siffat - اسماء وصفات). When (excepting Allah's) all attributes of others seem unreal, the 'Initiate (Divine wayfarer) (Saalik - سالک) turns towards attributes of Allah.  Then the refulgence of Allah's attributes is flinged on him and these become apparent in every thing.  The attributes of Allah are realized as principle,  and attributes of creatures are exposed as its branches.  The divine perfection gets manifested in everything.
 
It is in Quran -  وَهُوَ السَّمِيعُ الْعَلِيمُ [And He only is all hearing and all knowing.] (Al-Baqara -137).  هُوَ الْحَيُّ الْقَيُّومُ [He is living and supporter of all Living.] (Al-Baqara - 255).   وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ [And you shall not 'will', except as Allah 'wills.] (At-Takweer - 29).  الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ  [All praise is for Allah who is the Sustainer of all worlds.] (Al-Fatiha - 1).
 
After it, is the state of 'deliverance/annihilation of innate/person' (Fana-e-Zaat - فنائے ذات).  The 'Initiate (Divine wayfarer)  realizes that 'Possible' (Mumkin - ممکن) is confined and does not have his independent existence, rather he is 'absolute inexistencia' (Adum-e-Mahaz - عدمِ محض).  The Divine Unity gets manifested and the existence of creatures and anything in this cosmos is realized as reflection of divine existence. 
 
After it, a momentary swoon or a kind of death happens.  In death, one is not aware of the World of Manifestation and 'the World after death' is disclosed to him. But in this voluntary death, the wayfarer is not found anywhere.  The absolute truth remains and the 'Possible' becomes non-existent.  At this stage, the epithet of 'Wilayah' is applied on him. Before, he was included in the categories of 'devoted' (Abrar - ابرار), 'Virtuous' (Akhyaar - اخیار), 'Pious' (Atqiya - اتقیاء) and 'righteous' (Asfiya - اصفیاء).  Now he enters into the category of Awliya Allah (the friends of God).  After the momentary annihilation, he comes back to consciousness.  He is turned from 'inebriation' (bay khudee - بے خودی) to 'self consciousness' (khudee - خودی).  This is called 'endurance' (Baqa - بقاء).  Earlier he used to consider servant as separated from Allah, the slave from the Master.  Now he considers himself (and also everything in this cosmos) as 'Divine phenomena, the place of refulgence and he himself becomes a place of refulgence of Allah.  When the light of the sun reflects on the mass of the moon, the moon also gets illuminated.
 
Does anyone who gets unconsciousness and not aware of the world will be known as annihilated in Allah (Fana fillah - فنا فی اللہ)?  The unconsciousness also comes from chloroform.  If a person is hit by a stick on head, he also gets unconscious.  What do you get out of this unconsciousness?  This way the good and the bad, both get unconscious.  The infidels also get swoon as well as the Muslims.  This inebriation is without result, without any benefit.  The 'inebriation of deliverance (fana ki bay khudi - فنا کی بے خودی) is the means of knowledge, the treasure of gnosis, the faith of vision (ainul yaqeen - عینُ الیقین) and repose in divinity (Haqqul Haq - حق الحق).  If the moon claims to reflect similar borderlines of the sun, it should also show its light.  If there has been a rain of revelations of monotheism, then it should strengthen his faith and result in development of his intrinsic conviction powers.
 
 
 تاکے چودِرائے   کردن   افغان   خروش
یک دم شو ‘  ازیں  ہرذہ  درائی  خاموش
گنجینہ     دُرہائے     حقائق    نہ  شوی
مادام‘  کہ چوں صدف نگر دی ہمہ گوش
How long will you make noise like a ringing bell.  You become silent leaving this nonsensical talkativeness.  Remember you can not become a treasure of pearls unless you overwhelm yourself by becoming an ear (like the pearl shell) (Jaami).
 
 
Remember one thing, the supererogatory Salah (Salat-e-Nawafil - صلاۃ نوافل) are performed by our own liking.  If a person performs supererogatory Salah the whole night and sleeps early in the morning while the other person sleeps the whole night and performs the two Raka of obligatory salah, then the later is definitely better than the earlier.  A person who happily undertakes rigorous prayers and undertakes invocations and rigorous deeds, Allah does not let it go in vain.  Allah fulfills his objectives and bestows whatever he wishes for.  This type of person is called 'bestowed with supererogatory proximity' (Sahheb-e-Qurb-e-nawafil - صاحبِ قربِ نوافل).
 
The one who is subordinated to Allah's commands, either by revelation of a Prophet (Wahi-e-Nabi - وحی نبی) or by 'inspiration' (Ilham - الہام), or 'stimulation' (Ilqa - القاء) on himself, this person has no motto or objective.The servant-hood is his mannerism and 'monotheism in will' (Tauheed fil Iraada - توحید فی الارادہ) is the soul of his deeds.
 
 
 مقصد مرا وہی ہے جو مطلب ہے یار کا
میں  اپنے  اختیار  میں  بے  اختیار ہوں
 
My objective is the same which is the purport of my friend (Almighty).  I have no authority in my discretion.
 
This person is the vicegerent of Allah (سبحانه و تعالى).  Everybody gets benefited through him.  In his name, Allah is active.  This person is known as 'bestowed with obligatory proximity' (Saheb-e-Qurbe-Fara'ez - صاحبِ قربِ فرائض).
 
Allah's Sanctified Pals (Awliya Allah - اولیاء اللہ) are of various categories.  Some have superiority in concern for honor and defense of religion.  They are like open sword on infidels.  These Sanctified pals are known as followers of the practice of Hadhrat Noah  (عليه السلام) (Noahi al-mashrab - نوحی المشرب).  Some are filled with the spiritual passion of divine love.  in seeking the beloved Almighty their vocation is to weep, mourn, lament and cry.
 
 
رو رو کہ رات کاٹی ‘ پھر پھر کہ دن گزارا
ائے  جاں  یہ ماجرا  ہے میرا  تری گلی میں

I spent the night crying and my whole day was spent in strolling for You.  O my beloved Almighty this is my state in Your way.
 
These Sanctified pals are known as the followers of the practice of Moses (عليه السلام) (Moosavi al-Mashrab - موسوی المشرب) or followers of the path of Moses (عليه السلام) (Tahat-e-Qadam-e-Mosses - تحتِ قدمِ موسی عليه السلام).  Some others are content with 'acquiescence and cheerful acceptance (Tasleem wo Raza - تسلیم و رضا). They undergo mighty trials (tests). It is in Quran -  وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ  [Be sure We shall test you with something of fear and hunger, some loss in goods, lives and the fruits.] (Al-Baqara - 155)
 
They successfully come out of these trials and the medal of success is placed on their chest.  They are known as the followers of the practice of Abraham (عليه السلام). 
 
Some other Sanctified Pals are overwhelmed in monotheism.  Nothing is seen by them except their beloved Almighty.
 
 
 یارب  مددے  کز  دوئی  خود برہم
و ازبد  بِبُرم  و از بدیِ  خود  برہم
درہستی  خود مراز خود بیخود  کُن
تااز خودی  و بے خودی خود برہم
O'Lord help me to get rid of my duality, ie., divine existence should overshadow my contingent existence.  And I be cut off from every evil person as well as get liberated from my wrong doings.  Kindly make me inebriated from my own self and acquit me from my self-conceit and enrapture.  Jaami.
 
These Sanctified Pals are known as the followers of the practice of Isa (عليه السلام).
 
Some Sanctified Pals subject themselves to the requirement of specific occasion (Iqteza-e-Waqt - اقتضائے وقت).  Neither they have their own will, nor wish.  It is in Quran - مَا كَانَ لَهُمُ الْخِيَرَةُ [They do not have any discretion.]  (Al-Qasas -68).  Whatever is shown, they see.  Whatever is told, they hear.  No insistence on it.  Neither is a wish for repetition. On Allah's command, they fight and if they are commanded to meet, they meet with people.  In essence they are contended with Allah in all respects.  But, with it, they pray earnestly and also tears flow from their eyes.  They are hands (means) of Allah.  If Allah wants to give, He bestows from their hands.  If He wants to say  يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ [Allah's hand is on their hands.] (Al-Fath -10) He will say it from their mouth.  It is in Quran - وَمَا يَنطِقُ عَنِ الْهَوَىٰ - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ [And the Prophet (صلى الله عليه و آله وسلم) does not say anything from his own wish/inclination except that it is the revelation to him.] (An-Najm - 3-4).  They are called the followers of the practice of Prophet Mohammad (صلى الله عليه و آله وسلم).
 
 
زا میزشِ جان و تن توئی مقصودم
وزمردن و زیستن  توئی  مقصودم
تو دَیر  بَزی کہ  من  برفتم  زمیاں
گر من  گویم  زمن  توئی مقصودم

 
The purpose of making a compound of my Soul and body is You, my Lord. You manifest in me to such a continuity that I get totally erased out in between.  And in this state if I say, 'I', the purport of it should be 'You' only.   Jaami.
 
 
THE WORLD AFTER DEATH (Aalam-e-Barzaq - عالمِ برزخ)
 
Before death, it is the primary world of similitude (Aalam-e-Misaal Awwal - عالمِ مثال اول).  After death, it is the secondary world of similitudes (Aalam-e-Misaal thani - عالمِ مثال  ثانی).  Some people say the world of similitude before death,  and the 'world of demarcation' (عالمِ برزخ) after death.  This world of demarcation, so to say, is the preamble of the world of Resurrection (Aalam-e-Qiyamat - عالمِ   قیامت). 
 
In the World after death, the state of the pious people is like 'the hopeful expectant of beneficence' and the state of impious people is like 'the offenders under investigation'.  Therefore, the virtuous people will be in good state and the bad ones will be in bad state.
 
The people of the world after death have connection with the people of the world of manifestation to some extent.  Therefore, they have information about the world of manifestation as a whole.  But they do have a kind of restraint and hindrance  They are not able to disclose their state clearly.  Sometimes they use certain indicative signs.  In short, they are aware of the people of the world of manifestation.  It is therefore commanded to those who stand beside the grave to say  O'people of the graves, peace be upon you. 
 
It is in Hadith - Hadhrat lbn Abbas (رضئ اللہ تعالی عنہ) narrated that Allah’s Apostle  (صلى الله عليه و آله وسلم) passed by some graves of Madinah  - مَرَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقُبُورِ الْمَدِينَةِ فَأَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ فَقَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ - He turned his face towards them, and said: Peace be on you, O' people of the graves! ( السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ ) May Allah (سبحانہ و تعا لی) forgive us and you. You have gone before us and we are to follow. (Tirmidhi, Chapter 59, Hadith # 1055).
 
Prophet Mohammad (صلى الله عليه و آله وسلم) described for the people who died at the battle of Badr - لَسْتُم بِاَسَمَعَ مِنهُم [You are not superior than them in hearing.].
 
It is in Hadith - Abu Talha (رضئ اللہ تعالی عنہ) reported: "On the day of the Battle of Badr  Allah's Apostle (صلى الله عليه و آله وسلم) ordered that the bodies of twenty-four leaders of the Quraish be thrown into one of the foul, abandoned wells of Badr.  On the third day after the battle,  the Prophet (صلى الله عليه و آله وسلم) called for his mount and saddled it. Then he set out, so his companions followed him. They said among themselves, "He must be going to something important."

When the Prophet (صلى الله عليه و آله وسلم) arrived at the well, he stood at its edge and began addressing those therein by calling upon them by their names, "O so and so, Son of so and so; and You, so and so, Son of so and so! Would it not have been easier to have obeyed Allah (سبحانہ و تعا لی) and His Messenger (صلى الله عليه و آله وسلم) ? We have found that which our Lord promised us to be true.  Did you find what your Lord promised you to be true?

Thereupon 'Umar (رضئ اللہ تعالی عنہ) said, "O Messenger of Allah (صلى الله عليه و آله وسلم), what are you saying to these bodies without souls?!  Do they hear?  For Allah (سبحانہ و تعا لی) says, "Verily, you cannot make the dead hear. The Prophet (صلى الله عليه و آله وسلم) answered, "By Him in whose hand lies the soul of Mohammad (صلى الله عليه و آله وسلم), you did not hear better than them what I just said." (Bukhari and Muslim)
 
If the hearing after death was there, then this description would not have been there.  Now, do they listen to us when we stand by the side of their graves, or at a distance of 2 kilometers  or more?  All these are useless talk.  Traveling thousands of kilometers they come into our dreams and talk.  If the hearing of the people of graves was subjected to the rules and regulations of the 'world of manifestation, then apparently they would not be able to hear down in meters of earth. Rather there coming to us or their listening to us is subjected to other divine rules and laws.
 
In the Prophet's (صلى الله عليه و آله وسلم) time after the death of Umme Saad (رضي الله تعالى عنها), a well was dug  and dedicated in her name by [This 'well' is of the mother of Saad (رضي الله تعالى عنه).]
 

It is in Hadith - A "sweet water well" was dug for the (dead) mother of Hazrat Sa'ad (رضئ اللہ تعالی عنہ) (in Madina during Prophet Mohammad's -  صلى الله عليه و آله وسلم) time and it was announced  ھٰذِہِ لِاُمِّ سَعَدٍ (This well is for the mother of Sa'ad - رضئ اللہ تعالی عنہ).  Both rich and poor used to drink water from this well. (Abu Dawood, Nasa'i).

 
This confirms dedication of things for the purpose of conveying recompense and its connection with Umme Saad (رضي الله تعالى عنها) is established.  With this, it is important to consider few more issues.
 
 
POLYTHEISM (Shirk - شرك)
 
To include anything other than Allah, with Allah, even in one of his exclusive attributes is polytheism.  What is Allah's exclusive attribute?   'Absolute Being' (Wajood Bizzaat- وجود باالذات), Absolute Independence (Wjoob Bizzaat - وجوب باالذات), and bringing creatures into being in the meaning of 'bestowal of being' (Atta-e-Wajood - عطاء وجود). With us to prove any absolute perfection with any creature is polytheism.  All other references are metaphorical.  Every moment we should keep our attention and knowledge towards the Absolute truth, the antecedent of being (mumba aljood - منبع الجود), 'essence of existence' (asle-e-Wajood - اصلِ وجود), Allah, the Worshipable (Haqqul Ma'abood - الحق المعبود).  With metaphorical reference, polytheism is not warranted.  Any perfection referred to in a  creature without keeping in mind of its fact is definitely a sorrowful state.  Those who consider the knowledge of unseen (ilm-e-ghaib - علمِ  غیب) as exclusive for Allah, and the reference of knowledge of unseen towards Prophet Mohammad (صلى الله عليه و آله وسلم) as polytheism and then also consider appropriate the knowledge of unseen  for Satan; then  how do they believe polytheism for Satan as appropriate.  Shaikh says that, 'God Willing, I will write in detail on the issue of the knowledge of unseen.  These people consider the blasphemous and sinful as capable of doing good and bad and consideration of the virtuous faithfuls of the Ummah as capable to get benefit or loss, a polytheism.  If it is polytheism, it will be with everyone.  If it is not, then it is with none.  When these tall claimants of monotheism come across difficulties, then forgetting Allah, they immediately turn towards their blasphemous and sinful masters running for their help with folded hands.
 
It is in Quran - قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا [Say (O'Prophet (صلى الله عليه و آله وسلم), O'people of the book, come to common terms that is between us and you that we worship none but Allah; that we associate no partners with Him.] (Aal-e-Imran - 64). 
 
These 'means worshiping Monotheists' (Asbaab parast Mauhideen - اسباب پرست موحدین) do not differentiate between worship and reverence.
 
Worship is the act of extreme inferiority which is exclusive for the servant.  'Absolute adornment' (Ma'aboodiyet - معبودیت) on which everything depends, is exclusive for Allah.  Who says you do not honor your parents.
 
It is in Quran -  وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ [And for both of them (ie for mother and father) you spread your arm of humility- meaning treat them with utmost kindness.] (Al-Israa - 24).  Who says you do not honor the Prophet (صلى الله عليه و آله وسلم).  It is in Quran - وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ [You respectfully hold the Prophet (صلى الله عليه و آله وسلم) in honor and venerate him.] (Al-Fath - 9).   وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ [And whoever holds in honor Allah's ensigns, then this (act) is the piety of (their) hearts.] (Al-Hajj - 32).
 
The condition of the world after death is rarely revealed to the people of the world of manifestation.  Only those who spiritually die and become alive seventy times a day (meaning, no preference is left in living or dying) can approach the world after death.  Whereas often the people of the world of manifestation and the people of the world after death meet in each other in the world of similitude.  Like in the Unveiling of the similitude (kash-e-misaali - کشفِ مثالی) or in a dream.  But often that shape is metaphorical, not the original shape.
 
Since the World after death is also a kind of 'similitude' (Misaal - مثال), therefore, the deeds in this world take different shapes, as per the nature of the deeds.  For instance, the divine wrath appears in the shape of fire.  The usurer gets plunged into the river of blood, the corrupt is seen with a big belly in which snakes and scorpions move around.  The back-biter eats the decomposed flesh of human being. The venial sins appear in the shape of bugs, mosquito, small bugs, etc.  The mortal sins (big sins) appear in the shape of snakes, pythons, crocodiles.  The good deeds which are inappropriate seem in human shapes but sick, old, weak or with wound on face or body or with severed hands or legs.  Similarly, the good deeds have their shapes.
 
Is it possible for the people of the 'world after death' to be seen in the 'world of manifestation' (our physical world)?  Some people believe that since they are pious, and free, therefore can be seen here.  As their permanent abode is not in this world and their body is of the other world, they cannot stay for a long time.  In the same way as we cannot maintain a face in thought for a long period. However, bad people, who are in a kind of imprisonment, cannot come into the world of manifestation.  They very rarely come even in dreams.  In their name the devils come and tease people.  The living spirits (jinns) cannot have their presence in the world of manifestation. If they stay, taking the shape of human beings, their lives will also become shortened similar to the lives of human beings and they may attract various human ailments.
 
Some people think that those who are ascetic (martaz - مرتاض) and those with strong imagination (Saheb-e-Zoar-e-Takhayyul - صاحبِ زورِ تخیل), even if they are bad and imprisoned, can show up in the shape of their thoughts to a person with weak heart and an ascetic person. The blasphemous teaches blasphemy and deceive people.
 
It is in Quran -   يُوَسْوِسُ فِي صُدُورِ النَّاسِ - مِنَ الْجِنَّةِ وَالنَّاسِ [ (I take refuge of Allah) From the jinnis and men who whisper (evil considerations) into the hearts of people.] (An-Naas - 5&6)
 
The faithful (Momin - مومن) teaches faith and convinces you about the faith.  It is in Quran - الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا [Those upon whom is Allah's beneficence, ie, Prophets, ever-faithfuls, martyrs and the righteous; all these are very good companions.] (An-Nisa - 69)
 
Some materialistic people who claim religious scholarship, say that after death, the souls do not have any contact with the world of manifestation.  Neither Fateha nor Darood.  Neither prayers for the 'recompense for the dead' (Eisaal-e-Sawaab - ایصالِ ثواب) nor eulogy of the Prophet (Maulood-un-Nabi - مولود النبی صلى الله عليه و آله وسلم). These people, while they do not have any affinity with Allah, also get  deprived of the blessings of the virtuous souls.  The highest progress in religion is their atheism (Dahriyaa pan - دہریہ پن).  اَعوذُ باالله مِنَ الشيطانِ و خبثه [I take refuge of Allah from Satan and his wickedness).
 
 
THE WORLD OF HERE AFTER - (Aalam-e-Aakhirat - عالمِ آخرت)
 
Nothing goes fruitless in this world, whether it is movement or quiescence; virtue or evil, and neither the deed goes wasted nor our utterance. 
 
 ردّ عمل و عمل ہیں یکساں  ـ  نیکی ہو یا ہو کہ بُرائی
The action and re-action both are same.  Whether it is virtuous deed or evil deed. Hasrat.
 
A sound mind does not accept that a man does virtuous deeds and spends his life in hardship,  and the other who commits oppression and tyranny and spends his life in luxury and pleasure, both be equated?  Never, the virtuous man should get the retribution and evil man should get the punishment.  If it was not given here, then definitely there is a world where the bad and good deeds ill be coiled to the respective persons.  The attribute will be associated with its person.  The 'essence' will be associated with its 'essentiality.' In the world of manifestation it was with the essentiality with this world; in the world of hereafter, it will be according to its exigency. 
 
In the  world of Hereafter, will the body be subjected to torment?  In this world, who suffers from pain, the body or the soul?  The body is senseless.  How could  it feel the pain?  In the world of Hereafter, through the body of that world, the soul will be subjected to torment.  The old body does not remain then why is this new body being burned?  Twelve years ago a person killed one man. Should he remain unpunished because in 12 years his old body through the process of assimilation and change has become new.  No.  Never.  The torment or recompense is given to a thing which is sensible which is the soul, through the body.  Can the soul, which is a divine command gets trouble through the body.  In Hereafter, what is it which is not a divine command, which is the thing which was not born out of the divine command.  Be it from among creatures, instantaneous or gradual; be it quintessence or characteristic, be it soul or body.
 
Will bad people burn in fire in Hereafter an will they be bitten by snakes and scorpions?  Yes, these are the resemblances of their evil deeds which will appear in those forms.  Is Hereafter also a dream?  No, the world of Manifestation is a dream.  Whatever is happening here, its interpretation will have to be witnessed in Hereafter.  The exigencies of your deeds will appear in different shapes.  Look, in this world, the thief undertakes the theft. The exigency of theft becomes the pain of the heart of the money lender.  In the shape of policeman comes out in search of the thief.  Then takes the shape of a complaint and FIR and in the shape of Judge makes the thief hear the sentence and catches hold of him in the shape of handcuffs and shackles, hit his back by becoming the stick and as the Jailer puts him into the prison.
 
 
SALVATION - (Najaat - نجات)
 
Do the disbeliever (Kafir - کافر) will ever be freed from Hell?  They will never be freed but in alleviation of the torment, the Sufia-e-Karaam have difference of opinion.  Some of them opine that after a long long time and lengthy period of torment, Allah's 'absolute affection' (Hubb-e-Zaati - حب ذاتی) will overcome the temporary rage (Ghazab-e-Aarizi - غضبِ عارضی).  The earlier covenant   قَالُوا بَلَىٰ  [they said yes] of the people of Hell will help them in their forgiveness. 
 
It is in Quran - وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَافِلِينَ [O'Prophet (صلى الله عليه و آله وسلم) Remember when your lord drew forth from the loins of the children of Adam their descendants and made them testify concerning themselves saying 'Am I not your Sustainer'?, They said yes, we do testify.  This (covenant was because) on the Day of Judgement you should not say that we were not aware of it.] (Al-Araf - 172).
 
The probate archetypes (Ayaan-e-Saabita - اعیانِ ثابتہ) will get manifested on the people of Hell.  The 'feet of the most beneficent'  (Qadam-e-Rahmaan) will be placed in Hell.  It will sound 'Qat, Qat;  meaning, the fire will get extinguished gradually, and the place will cool down.  سَبَقَت رَحمَتِی علی غَضَبِی will be manifested..
 
It is in Hadith - Abu Huraira (رضي الله تعالى عنه) narrated  I heard the Prophet (صلى الله عليه و آله وسلم) saying that before the creation of all the creatures, Allah wrote a book and in it He wrote سَبَقَت رَحمَتِی علی غَضَبِی 'My mercy has overcome my rage'.  This (book and in it) is written this way, is with Allah on the Empyrean (Arsh -  عرش).  (Bukhari, Muslim).
 
All other sources of torments will disappear from Hell and Al-Jareer (الجرجیر) grass like trees will grow all over the Hell and the long  torment will get converted into a special kind of comfort  for the people of Hell.  
 
Some others say that as the knowledge was non-existent in the probate archetype, and the light of faith did not appear in this world, then there is no way of its revelation in Hereafter. 
 
It is in Quran -  وَمَن كَانَ فِي هَـٰذِهِ أَعْمَىٰ فَهُوَ فِي الْآخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًا [Those who were blind in this world, will be blind in Hereafter and will remain astray from the path.] (Al-Isra - 72).  The result of eternal illiteracy is permanent torment.   خَالِدِينَ فِيهَا أَبَدًا [They will remain there forever.] (Al-Ahzab - 65). بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا  [As often as their skins are roasted through, We shall change them with new skins.] (An-Nisa - 56)أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ [Behold, the curse of Allah is on those who do wrong.] (Hud - 18).
 
Indeed, he who does not have Sahih Iman (correct Islamic Faith), he does not have protection.
 
 
SALVATION OF MUSLIM (Najaat-e-Muslim - نجاتِ مُسلم)
 
This world is a place of action (Darul Amal - دارُالامن).  The people who perform virtuous deeds (with Sahih Iman) will get retribution for their deeds. 
 
The Muslims who indulge in bad deeds are of two types, viz., (i) Repentant, (ii) Non-repentant. 
 
Repentant - If he had renounced all bad deeds, he will get salvation without any torment. 
 
Non-repentant - There are two aspects of salvation of non-repentant; (a) either he will get salvation by Prophet Mohammad's (صلى الله عليه و آله وسلم) intercession, or (b) he will get salvation by getting some kind of torment for his bad deeds. 
 
اَللهمَّ اِنّي اعوذُ بِرضاكَ من سختِكَ و بِمَغفِرَتٌِكَ مِن عقوبتك و اعوذبك منكك  ـ  اَللهمَّ اَرِنِي حَقَائقِ الاشياء كَما هِيَ تَوَفّني مُسلِماً وَ الْحِقني بِالصَّالِحينَ   [O'Allah, I take refuge of your consent from your displeasure, and absolution from your accountability and your own refuge (of your mercy) from yourself (from your rage). O'Allah, reveal to me the facts of things the way they are and I remain a Muslim while I die and unite me with the group of righteous men.] (Supplication).
 
 
INTERCESSION (Shafaa'at - شفاعت)
 
Is intercession a fact, a right thing?  Then, with it, the sins will be unpunished.  Is the love of Allah (سبحانه و تعالى) a superior virtue?  Will it possibly go in vain?  Is not the week effect get vanished with the strong effect? 
 
It is in Quran -  إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ [(Without doubt) The virtuous deeds replace those that are evil.] (Hud -114)فَأُولَـٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ [Allah will change the evil of such persons into virtue.] (Al-Furqan - 70)
 
It is in Quran -  قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ - قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ [They said O'our Father, (kindly) pray for our forgiveness for our sins as we were truly at fault.  He said, soon I will pray to My Lord for your forgiveness. He is indeed oft forgiving, most merciful.] (Youssef - 97-98)
 
If in renouncement, only request to God for absolution was sufficient, then why Yaqoob (عليه السلام) was requested by his sons to pray for their absolution and intercession?
 
It is in Hadith - Narrated Abu Huraira (رضي الله تعالى عنه) - Prophet Mohammad (صلى الله عليه و آله وسلم) said -   One prayer of every prophet is definitely granted by Allah. I like that prayer of mine to be kept secret till Resurrection for intercession of my Ummah.] (Bukhari).
 
The swiftness in salvation depends upon the strength of connection with Prophet Mohammad (صلى الله عليه و آله وسلم). 
 
It is not the intercession, which is identical with the expiation of Prophet Isa (عليه السلام)?  As per the expiation (kaffara - کفارہ), Prophet Isa (عليه السلام) took the torment on himself which is against this Quranic injunction - وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ [No bearer of burden can bear the burden of another (meaning, the burden of their sins will be carried by everyone individually).] (Al-Isra - 15).
 
Yes, those will be in great trouble who do not have faith in this Quranic injunction - النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ [ Prophet Mohammad (صلى الله عليه و آله وسلم) is prior to the faithfuls than their own selves (lives)] (Al-Ahzaab - 6).
 
Those who do not have affection, connection, and deny intercession of the Prophet (صلى الله عليه و آله وسلم), they will surely be deprived of intercession. 
 
Those who pray by reciting this through day and night  اَللهمَّ اِنّي اَسْالُكَ حُبّكَ و حُبَّ مَن يُحَبّكَ و حُبَّ عَمَلِ يُقَرِّبْنى اِلَيْكَ [O'Allah, I pray for your affection and pray for the affection of those who love You and affectionate inclination of those deeds which make me Your favorite in Your audience.] do have the surety of intercession.
 
 
ALLAH'S VISION (Deedaar-e-Elahi - دیدارِ الہی)
 
Will there be Allah's vision on the Resurrection Day?  This is against 'His Purgative Unity' (Tanzia Zaat - تنزیہ ذات). 
 
It is in Quran -  لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ [Peoples eyes cannot perceive Him.  He perceives their eyes.  He has minute vision and is aware of everything.]  (Al-An'aam - 103)
 
In the above verse the thing that has been negated is the 'perception of the eternally antiquated Unity (Idraak-e-Zaat - ادراکِ ذاتِ) and the 'Purgative refulgence (Tajalli-e-Tanzeehi - تجلی تنزیہی). 
 
It is in Quran - وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ - إِلَىٰ رَبِّهَا نَاظِرَةٌ [On the Day of Resurrection some people's faces will be refreshing as they will be seeing their Sustainer.] (Al-Qiyama - 22-23)
 
It is in Quran -  كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ - لَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ [It is never, rather their hearts are rusted. (Why this is so).  This is because of their bad deeds (what has happened because of the blackness of their hearts).  Never, rather they will be under veil from their Lord.  (They will not be able to see their Sustainer.] (Al-Mutaffifeen - 14-15).
 
The fact is, there are two types of Allah's refulgence, as follows:
 
(i) Unitary refulgence (Tajalli-e-Zaati - تجلی ذاتی).  Nobody is able to see it.  This state is the state of 'Infinity' (احديت) when there is no room for duality.  In this state there is no place for 'I and You'.  This state is the state of 'Wahdahu Lashreeka Lahu' (وحده لاشريك له).
 
(ii) The second is the refulgence of Allah's epithets and attributes.  It is the state of Actiplicity (Wahidiyat - واحديت).  The world of similitude is associated with it.  Some ignorants who are completely unaware of the world of similitude deny the divine vision in absolute terms.  We also do not deny that they will be deprived of the divine vision.  Those who do not believe in Allah's vision, definitely will not have it. 
It is in Quran -  وَمَن كَانَ فِي هَـٰذِهِ أَعْمَىٰ فَهُوَ فِي الْآخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًا [Those who were blind in this world, will be blind in Hereafter and will remain astray from the path.] (Al-Isra - 72).
 
It is to be remembered that the vision of Allah in the Resurrection is directly related to the belief about Him in this world.
 
 
 حسرت جو مرے علم میں ہے جلوہ فگن آج
کل آئے گا  وہ  بن  کے  تماشہ  مرے  آگے
Hasrat, the one who is maifested in my kowledge today, will come as an spectale in front of me (on the Day of Resurrection).
 
 
 یہ  امید   دید  ہی  نے  کیا   موت  کو  گوارا
مری جان مفت کب تھی کہ جو یوں نثار ہوتا
The expectation to see (the beloved) has made me accept the death.  Otherwise my life was not to be given away free the way I sacrificed myself on You O'Lord.
 
 
 کرتا ہے حیا  کب   تک  او  پردہ   نشیں  کرلے
محشر میں تو دیکھیں گے تجھکو  تیرے شیدائی
If You (O'Allah) want to hide yourself behind the veil, you do it. But for how long?.  Your devoted seekers will definitely see You on the Day of Resurrection.
 
This World is a place of action.  Undertake your literary development as much as possible.  We should have cosmic thought.  Whatever face/form comes in front of us, We should not deny it.
 
 
مسجد میں  رہو تو  تم  کو  مانتا  ہوں
مندر میں چھپو تو تم کومیں جانتا ہوں
جس رنگ میں آو کچھ نہں ہے   پروا
اس ناز و ادا سے تم کو  پہچانتا  ہوں
If You be in a mosque, I have faith in You.  If  You hide yourself in a temple, I believe. You are there.  Whatever manner You choose to manifest Yourself, I do not mind.  I know know You by Your gracefulness and embellishment. Hasrat.
 
Thus,  ان شاء الله [Allah willing],  on the day of Resurrection we will definitely be honored with Allah's (سبحانه و تعالى) vision.
 
 
 
 
_______________