Israr e Haqiqi

8/16/2019 Israr e Haqiqi

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Haft Maktubat (The Seven Letters )

By Hazrat Khwaja Moinuddin Chisti

Translated by

Mohaed !bdul Hafeez"B#Co

Translator ‘Muslim Saints and Mystics’

(The Tadhkirah al-Awliya of Farid Al-Din Attar & ‘Hasth ahist’!Hyderabad" $ndia#

%ail & hafeezanwar'yahoo#o


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Preface

This is a very old book written by the great Sufi saint HazratMoinuddin Hasan Sanjari of Ajmer (!"#$%& the advice and

discourses to his s'ecial cali'h haja )akhtiar aki which

were translated from Persian into the *rdu language and for the

first time + have translated this book into ,nglish- This

translation of the most ancient and celebrated Persian book on

Sufism will. + ho'e. be found useful not only for the number of

students familiar with the subject at first hand but also by many

readers- +n this magazine one other magazine $srare Ha*i*i

by Hazrat hwaja Moinuddin /histi is also added to the reader0s

res'onse to reading many secrets of the s'iritualism and as well

as mystic knowledge in the light of the sayings of the last

'ro'het of Allah and 1uranic advises-

This is a small magazine in which there are advice and

instructions. es'ecially for a Taleb (student& and it refers to a

'erson who is committed to a Murshid (s'iritual master& in a

Tari2a (s'iritual 'ath& of Sufism and is also known as a Salik

(Arabic3 45 678 9&- A Mureed is an initiate into the mystic 'hiloso'hy

of Sufism. and all these details of advice by the great Sufi saint

Hazrat hwaja Moinuddin Hasan Sanjari of Ajmare are includedin this book- There are also some great achievements mentioned

in this book which is not known to the general 'ublic 'ublished


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in a very interesting style. so readers will find great interest and

attention in this-

:nce a 'erson starts reading this book0s first 'age he will not

sto' reading it till he reaches its last 'age. as some interesting

events. as well as great miracles and endeavours. are mentioned

in this book of holy saints who have 'assed away from the world

some ;estern world among

,nglish"s'eaking 'ersons- So there will be some small

differences in it while com'aring with *rdu books and

literature- The aim of this magazine is to 'resent it to the

>estern world where there is great demand for books of Sufism

and biogra'hies of holy saints who lived and s'ent their entirelives for the 'reaching and 'ro'agation of the +slamic religion in

all corners of the world as 'er the tradition and 'ractice of

Allah0s last 'ro'het-


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To write about this great author is not only difficult.t but a

very hard task as he was not only a great and 'ious 'ersonality

of his time in +ndia but was also a great author of many books-

Hadrat hwaja Moinuddin /hisht? authored several booksincluding

@ Anees ul Arwah

@ ashful Asrar

@ anj ul Asrar

@ Bisala Aafa2 wa Cafs

@ Bisala e Tasawwuf Manzum@ Bisala e Mojudia

@ Hadees ul Ma0arif

@ +srar"e" Ha2i2i

and all these books which deal with the +slamic code of living-

So. in brief. he was the Hind al">ali (the Saint of +ndia& of histime in the +ndian subcontinent who did many great endeavors

for the 'reaching and 'ro'agation of +slam in Ajmer city with

ho'es of its eD'ansion to other adjoining and distant territories

and there was no other such 'ersonality during his time-

His mausoleum is in Ajmer city which is famous even today

for the fulfillment of desires and wishes of the 'ersons who visithis grave there-

+t is my great honour and 'leasure to translate this book

from *rdu into ,nglish. and + re2uest 'eo'le to read this book

because there are many revelations of secrets in it-


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+n the 'reface of the book Tadhkirtal Aliyah (Muslim Saints

and Mystics&. Attar mentions three books which he recommends

for those ambitious to attain a full understanding of the

'ronouncements of the Sufis. but in this book also. there aremany revelations of the secrets which are available for the

students of the Tari2a (s'iritual 'ath& of Sufism-

+irst Seret

Letter ,uber -ne

My dear com'anion. my friend

My dear brother 1utubuddin

May Allah bestow u'on you graces of the both worlds

After the Salam of tradition from the 'oor 'erson. it is clear

to you that some 'oints of the secrets of Allah. which is + am

writing to you and which should be given advice to the true

disci'les and to the students of the truth (Ha2& so that they

should not involve in the mistakes- Eear friend 3 one who will recognize Allah. then he will not

ask for 2uestions or desire or wish anything- The one who did

not recognize then he will not able to understand this thing- The


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second thing to leave lust and desire- :ne who will leave lust

and desire and who will get the set sights on (aim& in this

matter-

So for such 'erson. Allah says

!


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:ne day my s'iritual master addressed to me and said that I

Moiuddin do you know to whom it is said the 'erson of Huzur

('resence&LK. and see that the 'erson of Huzur is such 'erson

who will be always found in the 'lace servitude and he shouldthink that occurrence of every event is from the side of Allah

and this is the aim of all worshi's- :ne who will have it then he

is king of the world- )ut even the king of the world is standing

in need of him-L

:ne day my s'iritual master addressed to me and said that I +t

is said by some Earwish 'ersons that when Taleb (student& will become 'erfect. then he will feel confused- And which is not

right- And others will say that it is not re2uired to do worshi'

by them- This is also not right- As because the 'ro'het of Allah

was always engaged in the worshi' and servitude in the

condition of 'rostration-

+n s'ite of 'erfection of worshi'. the 'ro'het used to saythat I >e have not done Jour worshi' as 'er its re2uirement of

its rights-L +t means he could not do worshi' as 'er its rights- :n

his tongue. there was used to be +slamic creed with humbleness

and modesty-L

+ts translation and inter'retation is that. There is no od

but Allah. and Muhammad is the messenger of Allah- This is

the Shahada (witness& and eD'resses the very heart of the

+slamic creed-


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=ollowing this. the true Muslim must acce't five main articles

of +man (faith&3

- )elief in Allah as the one true od-

#- )elief in angels as the instruments of odNs will-

$- )elief in the four ins'ired books3 Torah. Oabur. +njil. and

the 1uran. of which the 1uran is the final and most com'lete-

!- )elief in all the 'ro'hets of Allah. of whom Muhammad is

the last-

- )elief in a final day of judgment-

)elief in that when Arif (having an intimate knowledge of

od& got the status of 'erfection. then at that time the status of

his worshi' will be in the 'erfection mode and this means

'rayers which will be the 'erformed by him with the truth of

the heart- And from this. he will get information and 'resence-

)ut its s'ecialty is ascension and which is the 'rayer of Allah-

>hen any 'erson after knowing of this then he will do the work with the truth. then he feels such thirstiness in this matter like

that he would have drunken many cu's of fire- As long as he

will drink such cu's. then there will be over overwhelming of

the thirstiness on him- =or the source of this grace. there will be

no ending of it- At that time his calm became agitated and his

comfort will become discomfort- *nless there will be nomeeting of Allah-


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The Seond Seret

Letter ,uber two

Sym'athetic Taleb (seeker& of fondness of sight of Allah

And for its liking who desire for it

Hard working my brother haja 1utubuddin Eehlavi

May Allah bestow u'on you graces of the both worlds

After getting his Salam of tradition. its aim is that one day in

the 'resence of haja *sman Haruni was 'resent hwaja

Cajamuddin. hwaja Mohammed Tarik. and this sincere 'erson

was 'resent there in the meeting 'lace- And at that time one

'erson came there and has asked with Sheikh of time that how

it is known that a 'erson has gotten nearness of Allah-K0 haja

Sahib told with his holy tongue that I Eivine hel' for the gooddeeds is best identified in this matter- )elieve it that one who has

given divine hel' for the good deeds so for him for this reason

the door of nearness was already o'ened for him-L

Then. while wee'ing. he has said that I >ith one 'erson

there was one slave girl who was a woman of rank and who will

use to wake u' in the midnight and make ablution and 'erformtwo Bakat of 'rayers and thank Allah and stretch out her hands

and she should say I :h 3 my Qord + have already achieved your

near- EonNt kee' her away from Jou-L *'on hearing the details

of the event of the slave girl the owner has asked her that IHow


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did you know that you have achieved the nearness of Allah-LK

*'on hearing this she has told him that I Sir. she know in this

way that He has given divine hel' for her in the mid night to

'erform two Bakat of 'rayers so for this reason + know that shehas got nearness of Allah-L The owner of the slave girl said to

her that I :h 3 slave girl go + have released you for the sake of

Allah-L

So. for this reason. the man should be engaged day and night

in the worshi' of Allah- So that the name of that 'erson should

be written in the register of the 'ious 'ersons and he will beaway from the 'rison of the soul and Satan-

The Third Seret

Letter ,uber Three

Jou know the secrets of and

Jou are 'erfect for light of

My brother haja 1utubuddinMay Allah increase your status


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=rom =akir (mendicant& of errors. Moinuddin Sanjari with

ha''iness and gladness as well as delightful and loving Salam

is sent to you- That aim is that till the writing of this letter he is

grateful for the health of the manifest- May Allah grant youhealth in the both worlds-

)rother. my Sheikh of time hwaja *sman Haruni has said

that I ,Dce't the 'eo'le of the knowledge of Allah the secrets of

the love should not be eD'lained- haja S0adi has asked with

Sheikh how it should identify the 'erson with the knowledge of

Allah- Then haja Sahib has told him that I The sign of the 'eo'le of the knowledge of Allah is giving u'- +n any 'erson if

there will be a habit of the giving u' is there. then believe that

'erson is the 'erson with the knowledge of Allah and he has got

the identification of Allah- +n the 'erson if there will be no

giving u' is there. then in him there is no smell of the

knowledge of Allah is there - So believe it well in this matter-L The +slamic creed of the witness and negation of the

affirmation is the Marafat (knowledge of Allah& of Allah- The

wealth and status are heavy idols are there and these things have

been misguiding many 'ersons from the right 'ath and still these

things are misguiding many 'ersons- These things are becoming

the creator of the mankind- Many 'eo'le are worshi'ing statusand their wealth-

So one who will take out the love of wealth and status from

his heart. then it is like that he has done negation com'letely- So

in this way. he will get Marafat (knowledge of Allah& Allah in


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this matter- So in this way he has done affirmation com'letely-

This thing is available by saying and by doing action u'on it-

So one who will not say +slamic creed. then he will not able to

get identification of Allah-

The Seret of +our

The Letter ,uber +our

The knower of reality and

nowledge of Allah.

The lover of Allah

My brother 1utubuddin

+t is clear that among human beings such =akirs (mendicants&

are wise who are ado'ted Earwishi (mysticism& and

disa''ointment- +n every intention. there is a disa''ointment isthere- And in every disa''ointment. there is the intention-

Against this. the 'eo'le of carelessness have determined as

health as trouble and for the trouble. they think as health- So. for

this reason. the wise is that 'erson when there will be thinking

of the intention world then he should immediately leave for it

and ado't for disa''ointment and indigence- And leave hisintention and do conformity with disa''ointment-

So for the 'ersons of Ha2 (truth& it should be com'ulsory for

them to establish his connection with Allah- As Allah has lived

since always and will live also always-


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+f Allah will give eyes. then he should see in every way His

face only eDce't this he should not see any other thing- +n the

both worlds where ever he will see then he will find only His

reality there-

To get religiousness and develo' a keen a''reciation because

if he will look carefully then every 'article of the earth will be

looking at the cu' of the world mirror-

,Dce'ting the fondness of the meeting of manifestation what

more + would mention in the writing-


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The +ifth Seret

Letter ,uber +ifth

Pious among realize 'ersons

The lover of Qord of the worlds

My brother 1utubuddin>hile living in the custody of Allah

)e live in the ha''y condition

:ne day this sincere 'erson who was 'resent in the service

of Sheikh haja *sman Haruni and at that time one 'erson

came there and has told him that I :h Sheikh Sahib. + have

obtained different knowledge and he has done much work of asectic (Ouhad& but he could not get the aim and 'ur'ose in this

matter-L haja Sahib told him that I He should act u'on one

thing- Then from such act. he will become learned as well as an

ascetic (Oahid& 'erson- The 'ro'het of Allah has said as

follows-

+ts meaning and inter'retation is that leaving the world isthe secret of all worshi's- The love of the world is the root

cause of all evils-


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+f you will act u'on this saying of the 'ro'het of Allah. then

you will not be re2uired any knowledge- +t means the knowledge

is. even though it is a 'oint and saying about it is easy. but it is

very difficult to act u'on it-

So believe it that leaving is not 'ossible unless there will be no

'erfection of the level of love is not there- So then at that time

love will be created if there will be guidance from the side of

Allah will be available there- *nless there will no guidance from

the side of Allah. then there will be no 'ossibility of getting aim

in this matter-To whom Allah guides then that 'erson will getguidance-

+t is com'ulsory for the man that he should 'ay res'ect to

Allah and do not waste his dearly time in the lust and desires of

the world- )ut he should think it as a blessing and he should

s'end it in indigence and starvation and s'end his life in

humility and modesty- Eue to the shame of the sins he shouldnot raise his head and in every condition he should treat with

humility and modesty- )ecause in the love. servitude and

worshi' and among all humility. and meekness are very good

and best-

*'on this. he told this story relating to this situation that

IHatim al"Asamm and who was student and disci'le of Shafi2of )alkh and once the s'iritual master has asked him I =or how

many years you are engaged in service and love and hearing my

discourse and advises-L And he has re'lied him that I Since $<

years-L Then he has asked him I >hat did you got during the


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'eriod of time and . from which what was a benefit was there to

you-L He told. I There were ; benefits which he has got in this

matter-L And he has asked. I >hether there were no such

benefits available to him before-L He told him I :h 3Sheikh if you ask truly then + will say that + do not re2uire more than

this-L He told him I Hatem + have s'ent my whole life for the

sake of your work- And + do not want that you get more than

this-L The disci'le said I >hether this knowledge is enough for

him- )ecause the salvation of the both worlds comes under these

benefits-L He asked him I To mention them-KL He said I Eear teacher- =irst is this u'on looking the mankind

carefully. then he was able to know that every 'erson was

established his lover or beloved something or other- That lover

or beloved who belong to such ty'e that some of them used to

live together till the time of illness of the death and some of

them till death and some of them till the grave and after thatnobody go with him beyond this limit- There is no such is

available there that who can go with him in the grave and will

become his sym'athetic friend and become his lam' there and

settling the destinations of the day of judgement- + have come to

know that with these attributes which are attached to such lover

and which are good deeds- So + have made them my beloved

and + have o'ted them as arguments for me- So in the grave.they become sym'athetic friend and become his lam' there for

me and they will live with me at every destination and should

not live me there-L


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haja Shafi2 has said. I Hatem you have done well-L

The second is that I >hen + have seen the 'eo'le with care

and attention and + found them that all of them are followers

greed and lust- They are following as 'er saying of the

souls-Then + have to think about this verse of the 1uran- I And

as for him who feared to stand before his =osterer and

restrained himself from evil desire. then the garden will certainly

be his home - L (G"!


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available to me in the other world as 'rovision for a journey

and which escort me there-L

haja Shafi2 told me I May Allah give you grace. you

have done a good deed in this matter-L

The fourth is that when I + have seen the details of the

mankind with care and attention and + have found that some

'ersons have thought over that man0s glorification. nobility and

his 'iousness related to the majority of the nation- They are

'roud on this matter- Some are thinking over that there are

res'ected and value according to wealth and sons- This is the

cause of the 'ride of this thinking- After that. + have thought

over the following verse of the 1uran and its meaning and its

translation and inter'retation is as follows-

I >ith Allah that 'erson is most res'ectable one who is most of

the 'iety with Him-L

So it was known that it is right and true- And whatever the

'ersons are thinking are not right com'letely- So. for this

reason. + have ado'ted 'iety- So that + would become a

res'ectable 'erson in the court of Allah-

Then haja Sahib told me that I Jou have done well in this

matter and may Allah grant you grace-L

The fifth is that I >hen + have seen the condition of the

'ersons with care and attention and + have found that the

'ersons with each other due to greed remember with their


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richness and there is greed due to wealth. status and

knowledge- Then + thought over the following verse of the holy

1uran-

I >e have distributed among them their livelihood in the life of

this worldL

Then. in the beginning. the thing which has come in his

share and on that thing. there is no authority of others- So. for

this reason. there is no result of the greed- So from that time +

have left over it and made com'rise with everybody-L

Then haja Sahib told me that I Jou have done well in this

matter-L

That siDth is that I >hen + have seen the world with

attention and care. then + find that some 'ersons have enmity

with other 'ersons and for any s'ecial work they involve in the

act of grudge- Then + saw the following verse of the 1urancarefully with attention-And its translation and inter'retation is

as follows-

IThat the devil is certainly your o'en enemy-L

Then + was able to know that the message of the 1uran is best

and right- /ertainly the Satan is our enemy so we should not

follow him- Since that time + have come to know that the Satan

is the only enemy of me- So + am not following him and not

doing his obedience- )ut fulfilling the commandments of Allah-

And + am res'ecting 'iousness of Allah- And which is a right


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and 'ro'er thing- So Allah says in the holy 1uran which is as

follows-

I Had + not enjoined on you. o children of AdamR that you

should not serve the devil as he is your o'en enemy-

And that you should serve Me. this is straight 'ath-KL (%


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on gold and silver and some have trust on wealth and country-

Then + saw the following verse of the 1uran- And its meaning

and inter'retation is as follows-

I :ne who have trust on Allah then for him Allah is sufficient

for him-L

Since that time + have begun to trust in Allah and he is

sufficient for me and my best counsel-

haja Shafi2 told me that I Hatem. Allah may give you

divinely hel' to act u'on all these matters- + have studied four books of Torah. +njil. Oabur. 1uran and u'on studying of these

four books + have find these eight matters and one who will act

u'on these eight matters then he is such 'erson who is acting

u'on the above four books of Allah-

=rom this story. you able to know that more knowledge is not

necessary and there is a re2uirement of the acting-

The Si.th Seret

Letter ,uber Si.th

The store of the secrets of AllahMine of the favours of Allah

My brother 1utubuddin

May Allah kee' you safe


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:ne day my Sheikh has said what good to me about

affirmation and negation of the +slamic creed that in negation of

it not to see himself and for the affirmation of it to look at the

Qord of the worlds because seeing of the self will not become

seeing of Allah may not be there- So one should do negation of

it- :therwise. there is no benefit of it- +f think that there is

'ersonality is there and which is only belongs to the 'ersonality

of Allah- Then its 'ur'ose can be available in this way-

+t should be noted that of the +slamic creed of the witness .

Camaz ('rayer& and fasting etc-. having its sha'es and reality- +t

is the reality that by leaving these facts to be content on the

sha'es of the manifestation is useless- That 'erson is very big

un"wise one who will not reach to these facts-

Then he said that Allah has lived since always and will be

living for always- The Salik (mystic& who will be blind in the

beginning- And when he will be getting eye sight of Allah- Then

he can see Him and listen to Him- And he will ignore for

himself in that situation- >hen there will be a such situation.

then he will meet the friend and he will become alive for always-


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The Seventh Seret

The Seventh Letter

The knower of an intimate knowledge of od (Arif&

And fields knowledge (Marif&

nower of truth (Ha2&

The lover of Allah

My brother 1utubuddin :ushiMay Allah increase your indigence

=rom the well"wisher after Salam of love to get a revelation of

the o'inion on the way of Marafat (knowledge of Allah&

Eear brother to instruction necessarily your disci'le what is the

'ur'ose of =akir (mendicant& and the 'erfect s'iritual master-And what are its signsK And how they can be identified in this

matter-K

The Mashai2 (learned 'ersons& of mystic way has said that

IThe =akir (mendicant& is that 'erson and one who will be free

from all his necessities and he should not demand anything

eDce't the face of the friend which will be remaining for thealways and ever- As all the eDisting things are mirrors and

revealing of the eDisting the face of the friend- And for this

reason. he can see in them his aim-L


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Some 'ersons have given its eDegesis as follows that the

'erfect =akir (mendicant&. is called that 'erson and from his

heart. all things should be ke't away eDce't Ha2 (truth&- And

eDce't Allah. there should no more demand or aim of any other thing- +n the heart everything are kee'ing away eDce't Allah.

then one can able to get aim or 'ur'ose in this matter- So Talib

(student& should be always searching for an object of one0s love

and do endeavouring and trial in this matter- So now we should

know what is his aim or object of one0s love-K

+t should be clear in this matter that the aim is 'ain and grief.whether there will be the love of Majazi (worldly& or Ha2i2i

(real&- )ut here from the 'ain of Majazi (worldly& there are

instructions of the beginning of the +slamic law (Shariah& are

available-

=akir Moinuddin


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$srare Ha*i*i

The mausoleum of Hazrat haja Moinuddin /histi in Ajmare

)yHadrat haja Moinuddin /histi

Translated by

Mohammed Abdul HafeezHyderabad. +ndia.

,mail 3 hafeezanwaryahoo-com


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Published byU M:HAMM,E A)E*Q HA=,,O

=irst Published !$GF#


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$S/!/% H!0$0$

enealogical link of Hazrat haja Moinuddin /histi

As 'er the details of the writings mentioned in the book.

Jawahar Faridi Riyad al-Firdous. his genealogical link is asfollows-

- Hazrat hwaja Moinuddin /histi

#- haja hyas Hasan Sanjari

$- Syed Hasan

!- +mam Mahdi

- +mam Askari%- +mam Ta2i

G- +mam Ali

;- +mam Musa Beda

- +mam Musa azim


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He was most well"guided cali'h of great Sufi master Hazrat

hwaja Haruni and he was living during the 'eriod of the

following great masters of +slamic religion and he was

contem'orary of Sheikh Abdul 1adir Vilani. Sheikh Cajamuddinubra. and Sheikh Saadi and who wrote his famous books

Gulistan and Bustan in the Persian language-

+n +ndia. the first of all due to his holy 'ersonality. the

'reaching. and 'ro'agation of the +slamic religion was started

due to his endeavours only- :therwise before his arrival in all

over +ndia infidelity and )uddhism was 'revailing there- Hearrived in Eelhi many times and he left from there. but he was

settled down in the city of Ajmare only- Eue to his grace. many

thousand infidels and 'olytheist acce'ted the religion of +slam

in +ndia first time there- Many thousand thirsty 'eo'le of

Touhid (unity of od& were blessed from his stream of favour-

+n his lineage. there were 'assed away much great and renown

'ious 'ersons of time and the details of them are mentioned asfollows-

- Hazrat )akhtiar aki

#- Hazrat haja =ariduddin

$- Hazrat /hiragh Eehlavi

He left this mortal world on %th Bajab on the =riday in theHegira %$$ +slamic calnder year and he was died in Ajmer city at

the age of years-


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His mausoleum is in Ajmer city which is famous even today

for the fulfillment of desires and wishes of the 'ersons who visit

his grave there-

The brief bio1ra2hy" details of Hazrat Bakhtiar Kaki

His name is )akhtiar bin Ahmed bin Syed Musa and

there is one country in between Samar2and and +nderjan and

which is well known as the State of =ergana and in this region.

there is one inhabitation known as :ushi and to this 'lace he

belongs-

The title of Kaki

He was becoming well known with the title of aki because

there was one grocery owner near his house and from him. heused to take goods on credit from his sho'- He was given

standing instruction to the grocery owner that he should not

give him goods on credit if the total due amount will eDceed

more than three Eirhams- >hen he will use to get something

from somewhere. then he used to give to the grocery

sho'kee'er- :nce he was firmly determined that he will not

take any thing of the credit- Eue to his trust. there was good

result was there that there was found of one bread with butter

miDed in dough from his 'rayer mat daily basis and that bread


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was sufficient enough for his members of the family and

household 'ersons-

The grocery owner. 'erha's thought that the Sheikh was

angry with him in this matter so he has sent his wife to his house

that why he did not take goods from grocery sho' on a credit

basis-K The wife of the Sheikh told all details of bread with

butter miDed in the dough. which used to a''ear from the 'rayer

mat of the Sheikh on a daily basis to the wife of the grocery

sho' owner- So. for this reason. the bread a''earing from the

'rayer mat has been sto''ed-

This letter has been sent by Hadrat hwaja Moinuddin /histi to

Sheikh )akhtiar aki which is as follows-

/onfident of the secrets of love

The 'erson of belief.)rother 1utubuddin Eahlavi

May Qord of the worlds guides you in all your works

This letter has been sent by =akir Moinuddin /histi-


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3#

The reality of $slai reed

+t should know you that some 'oints of Touhid (unity of od&and advices of secret and symbols and which were have been

revealed to this =akir haja Moinuddin from the court of the

last 'ro'het of Allah to this sincere 'erson as favour of s'iritual

to me and in which + have full confidence and belief in them- So

listen to them with utmost care and attention in this matter-

+t is ha''ened this event one day that the last 'ro'het of Allah. Hazrat Abu )aker. Hazrat *sman. Hazrat Ali. Hazrat

+mam Hasan. Hazrat +mam Hussain. Hazrat Abu Harara. Hazrat

Anas. Hazrat Abdulla bin Masood. Hazrat haled. Hazrat )ilal

and other eminent com'anions were 'resent in the meeting and

he was addressing them and eD'lained the following things-

- Seret and sybols

And u'on mentioning of the above he was a discussion about

facts and eDcellence of the knowledge of Allah (Marafat&- )ut

Hazrat *mar bin 1attab was not 'resent in the meeting at that

time- Still. the last 'ro'het of Allah was eD'laining about secret

and symbols of reality and knowledge of Allah and at that time

Hazrat *mar was entered in that holy meeting- So the 'ro'het of

Allah has told to his tongue that I :h 3 tongue has now sto''ed

it-L So some of the com'anions were sur'rised in this matter so


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they thought in their mind that the 'ro'het of Allah did not want

to eD'lain facts about reality and knowledge of Allah to Hazrat

*mar bin 1attab-

Hazrat Abu )aker. Hazrat *mar bin 1attab and other closed

com'anions asked the 'ro'het of Allah that I >hat is the matter

that you honour have eD'lained the secret and symbols of reality

and knowledge of Allah to all other com'anions. but you have

hidden those secrets and symbols with Hazrat *mar bin 1attab

so what is reason in this matter K-L The 'ro'het told com'anions

that I He did not hide the secret and symbols of innermost with*mar bin 1attab- )ut the thing in this matter was that if the milk

feeding boy will be served with a heavy dish of sweets and

mutton and other heavy foods will be given to him then it will

be caused harmful to that boy and u'on becoming that boy adult

at that time if he will give any food item and drink then it will

not cause harmful to him-L The 'ro'het of Allah has continued his discussion further and

he said I As 'er ca'ability and the ability of the innermost of

*mar bin 1attab he was eD'laining him the other details of the

secrets of the knowledge of Allah- So regarding the destination

of heaven and Qahut (world lying beyond s'ace and time& he

was eD'laining him the facts and events of the above 'laces tohim- The 'ro'het told him I :h 3 *mar one who will get the

knowledge of Allah and for him. there is no need to say. Allah.

Allah by his tongue- And one who says. Allah. Allah by his

tongue. then understand in this matter that he did not get the


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knowledge of Allah L- Hazrat *mar told him. sir. how this

knowledge of Allah. which is having the slave could not say the

name of the owner and leave his remembrance -LK- The 'ro'het

of Allah told him that I Allah says where you have been andthen He is with you-L

The 'ro'het of Allah has said. ISo *mar bin 1attab when

that 'erson is always available in 'resence and he is not away

from sight at any time so then it is not necessary to

remember -L Hazrat *mar told him that I>ith us where Allah is

available-L The 'ro'het re'lied him that I Allah is available inthe heart of the slave 'ersons-L Then Hazrat *mar bin 1attab

asked the 'ro'het of Allah I >here the heart of the slave 'erson

is available-L The last 'ro'het told him that I +t is available in

1alib (body& of the man- )ut it should be remembered that there

are two kinds of hearts are there- :ne is the heart of Majazi

(worldly& and another is Ha2i2i (real&- :h 3 *mar the real(Ha2i2i& heart is not on the right side or left side- And which is

not on the u''er side or on the lower side- And it is not far and

which is not near- )ut also it is not easy to identify the heart of

reality- +t is 'ure 'art of the trusted 'erson of Allah and who are

always being drowned in the 'resence of Allah- =or the reason.

it is said that the heart of the 'erfect Momin (faithful& is the

em'yrean of Allah-L

And this nearness and 'resence which is not 'ossible to get

without finding the 'erfect Murshid (s'iritual master&- The

'erfect 'ersons and Taleb (students& and they do not ask


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2uestions and answers. but. they used to live silent and behave

'olitely-

So the last 'ro'het of Allah said. I +n the heart of Momin

(faithful& the invocation of hafi (hidden& will always be found

there and so for this reason for the heart of the faithful it will be

available the eternal life- And as the heart of the Muslim will be

em'ty without invocation of hafi so. for this reason. it will be

counted among the dead-L

Then Hazrat *mar bin 1attab (B-A-& has asked him I >hat is

the difference between Momin and Muslim 'ersons-LK The

'ro'het of Allah re'lied him that I The Momin (faithful& is

known as Arif (mystic. one having an intimate knowledge of

od& and to him there will be available an attribute of living in

the condition of silence and grief and the Muslim will be Oahid

(ascetic& and in him it will find the condition of dried out-L

Then the 'ro'het of Allah said that IThose 'ersons who are

not Momin (faithful& who will gather in the mos2ues and orally

they recite the +slamic creed Qa +laha +lla- :h 3 *mar and from

such 'hrase of Qa +laha +lla they are unaware of it about its lane

of reality- So they are not Momin but they are hy'ocrite 'eo'le-

So as they recite this 'hrase of Qa +laha +lla by tongue and

acce't it. but they do not know the real meaning of it- They donot know anything in the matter. and they do not know what is

the 'ur'ose of the 'hrase-K +t means they say the +slamic creed

but they do not know what is Cesth (noneDistence& and what is

Hasth (being eDistence& in this matter- As such saying of the


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'hrase of Qa +laha +lla in doubt which is an act of 'olytheism

and as well 'olytheism and doubt which are belongs to eDact

infidelity- And such 'ersons who say this 'hrase are called

infidel 'ersons because they do not know what is negation andwhat is an affirmation in this 'hrase-K L

Then Hazrat *mar bin 1attab asked him I >hat is the real

'ur'ose of the +slamic creed-KL The last 'ro'het of Allah said

that I ,Dce't the 'ersonality of the singularity there is no one is

there in the world- And Mohammed ( Peace be u'on him& is a

witness of Allah- So as a Talib (student. Arabic3 45 678 9& of Allah oneshould not allow any thinking about the un"related thing and he

should think the 'ersonality of Allah everywhere and at every

'lace- As there is saying of Allah is as follows-L

I >here ever you see. you will find the manifestation of Allah

at every 'lace-L

I :h 3 *mar so as a Salik ( student. Arabic3 45 678 9& then he should

think all his attributes as non"eDistent with him and he should

think the only 'resence of 'ersonality of Allah at every 'lace- So

then that Salik (student. Arabic3 45 67WW8 9& will reach the 'osition of

'erfection- +n this 'osition of Salik (student. Arabic3 45 678 9& and one

will get Marafat (knowledge& of Allah then he will become a

'erson of evidence in this matter and he will become as dumband lame according to the holy saying of the last 'ro'het of

Allah-L


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I+t means that on the 'erfect Arif 'erson there will 'revail the

condition of silence and calm u'on him- )ecause loud and cry

and action of wailing will be there and it will be attached to that

'erson till there will be no meeting of the Matlub (the friend&available to him-L

)ut when Taleb ( student. Arabic3 45 67WW8 9& will get Marafat

(knowledge& of Allah and will get Matlub (the friend& then its

com'ulsory action which will 'revail there that the loud and cry

as well as actions of uneasiness and these two things will be

there but due to Matlub (the friend& then its continuation willcome to an end and his condition will become as miserable and

so for this reason instead of loud and cry and actions of

uneasiness and he will get the condition of satisfying as well as

silence and calm will 'revail u'on him- And for that very reason

'erfect Arif 'eo'le (one having an intimate knowledge of od&

will become the em'eror in the right meaning in this matter- Andfor him eDce't with the 'ersonality of Allah. he did not kee'

ho'e or fear from anybody- So for such 'erson. there is a

command in the 1uran by Allah as follows-

I +t means for the 'ious 'eo'le of Allah there will be no fear

and grief-L

The condition of 'erfection Arif (one having an intimateknowledge of od& 'erson will be 'assed from the stage of

invocation of Allah- :h 3 *mar believes it that unless Taleb

(Arabic3 45 678 9& will not remove the eDistence of the unrelated from

the heart and then he will not able to 'ut even one ste' in the


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way of +ntimate knowledge of od and also he will not become

the 'erfect Arif (one having an intimate knowledge of od&

'erson- )ecause invocation is also a kind of being two and being

two with Arif (one having an intimate knowledge of od& 'erson is eDactly infidelity- These are 'oints which relate to the

reality of the +slamic creed-

*nless the Taleb (student. Arabic3 45 678 9& will not reach to this

reality. then he will not become the true 'erson who will

believing in the unity of od and so for this reason he is not true

in the claim of believing in the unity of od-

4#

The reality of the ,aaz (2rayer)

Begarding the real 'rayer the 'ro'het of Allah said that I

:h 3 *mar due to real 'rayer the 'erson will become 'erfect

Momin (faithful& and he will get the 'resence. the knowledge of

Allah on the 'er'etual basis- Also. the last 'ro'het of Allah has

said that I There are two kinds of 'rayers which are as follows-L-The 'rayer of the manifest of learned 'ersons and Muslim

jurists and ascetic dry 'ersons and which is limited u' to their

word and deed only and from it there will be not available


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meeting with the friend- Eue to this reason. their a''roach is

limited and will be u' to the sensual angelic world-

#- The 'rayer of the 'ro'hets. holy 'eo'le and cali'hs and which

is 'erformed in the 'resence of the heart and its reward is that

they will see and meet the friend and its a''roach and limit will

be there u' to the godly heaven-

:h 3 *mar the real 'rayer is this and which is called

divinely 'rayer- :therwise the 'rayer which is 'erformed by the

general. 'ersons and which is without 'resence of heart and this

'rayer is called sensual 'rayer and which is not called the

divinely 'rayer- As 'er saying of the last 'ro'het and its

translation and inter'retation is as follows-

I +ts meaning is that the learned 'ersons are fond of

manifestation and the Sufi 'ersons are a hy'ocrite and who

wear well robe and fasten the turban with a manifest of 'om'

and show with dignity and they used to 'erform the 'rayer of a

hy'ocrite- Their souls are falling down in the 'alace of the

disgrace due to their 'ride of the souls and self"com'lacent-

So what will be the value of their 'rayer for this reasonK As

these 'eo'le are slaves of their souls- The 'eo'le of sensual are

in real are Satan in the sha'e of the men and it is agreed by all

that Satan is an infidel and he is not on the right 'ath- So theresult which was found in this matter is that such 'eo'le are in

reality are an infidel and are misguided 'eo'le-


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So such 'eo'le should live in the com'any of the 'erfect

s'iritual master to cleanse the rubbish of the 'ride of sensuality

and will 'o'ulate and get the environment of the knowledge of

Allah- So that they should become the right 'erson in the rightmeaning and leave the 'ath of misguided and come on the 'ath

of the right way- And at that time. their 'rayer will be right and

real and this 'rayer will become eligible in the court of Allah-

And due to luck if such 'erson who 'erforms such real 'rayer

if he will be available one among


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matter- So for this reason these 'eo'le are real 'erformer of the

'rayers-

:h 3 *mar the 'rayer of reality is godly 'ray and with this

'rayer. there will be an available meeting of the friend-L

:h 3 *mar the 'ro'hets and holy 'eo'le always used to be

engaged in the invocation of hafi (hidden&- The 'ro'het of

Allah has said I The oral invocation is like that invocation of

bird strike and the invocation of the heart is like that as

a''rehension and the s'iritual invocation is the cause of

observation of Allah- And the invocation of hafi (hidden& is being done always-

I :h 3 *mar the invocation of hafi (hidden& and the real

'rayers are caused of the leaving of the eDistence and its

meaning and inter'retation are as follows-

I Think that. eDce't Allah. there is no body is 'resent and

to take out the eDistence of the un"related from the heart-L

5#

The reality of the fastin1

I :h 3 *mar the real definition of the fasting is that man

should kee' closed his heart from the desire and wishes of the

world and religion- )ecause religious desires are like the desire


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of Houries and heaven- These cause the veil in between man

and his creator- >hen this available then there will be not

available meeting of the slave with his creator- And the desires

of the world are the desire for status and wealth as well assensual desires and all are like Shirk ('olytheism&-

The following things which will break the real fasting-

-)e worried and be anDious about the unrelated other than

Allah-

#-The fear of the day of the judgment-

$-The lust of the heaven-

!-)e worried about the other world-

The real fasting. which will be right when the man should

remove everything from his heart eDce't Allah- +t means he

should not have knowledge of the unrelated and he should take

away each and every kind of desire and each and every kind of

fear from his heart- The 'ro'het of Allah has said. I ,Dce't. the sight of Allah. he

does not desire and demand anything-L The breaking of the

real fasting is only the sight of the Allah-

The 'ro'het of Allah has said. I The beginning of the real

fasting is started with a sight of Allah and also it will end with

the sight of the Allah-L

:h 3 *mar kee's well remembering in your mind that the

start and end of about the real fasting- +t should know that with


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which thing the fasting is being ke't- And with which thing it is

being broken-

So it should be clear to know that the beginning of the fasting

is that the man should able to get the knowledge of Allah

graded- And the end of the fasting is that the men will have sight

of Allah on the day of judgement-L

The last 'ro'het of Allah has said. I There are two 'leasures

to the fasting kee'ers and one is at the time of the fast breaking

and the other is that he will get sight of Allah-L

I :h 3 *mar in the fasting of the general. 'ersons there is first

is fast and after its ending there is the breaking of the fasting is

there- )ut in the real fasting. there is first is breaking and after

its ending the fasting is there- See Mazub (one lost in divine

meditation& Salik (a mystic and it refers to a 'erson who is

committed to a Murshid (s'iritual master& in a Tari2a (s'iritual

'ath& of Sufism and is also known as a Salik (Arabic3 45 678 9& and

who are old age 'ersons and they used to kee' fasting for

always- And at. any time they will not break their fasting-

)ecause in the real fasting. there is no condition of fast breaking

and that sometimes kee' fasting and break the fasting- As they

used to kee' fasting for always-

I :h 3 *mar all 'eo'le used to kee' fasting in which they used

to kee' aloof of the eating and drinking as well doing

intercourse with their s'ouses and this is not called real fasting

but is it is called the worldly fasting- The meaning of mortality


44/57


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I :h 3 *mar. Salikan (mystics& 'ersons without Majzub (one

lost in divine meditation& without getting the com'any of the

'erfect s'iritual master then they could not able to get the

knowledge of Allah- Also. without the correction of theinnermost. they could not able to reach the heavenly abode-

They will wonder at the world of the 'hysical universe and the

angelic world- These 'eo'le belong to the category of the

'eo'le of lust and they will be in demand of the fame for

themselves-L

The 'ro'het has said I :h 3 *mar. those learned 'ersons and+slamic jurists and Salikin (mystics& without Majzub (one lost

in divine meditation& and they were not seeking of the favour in

the com'any of the 'erfect s'iritual master then they are

unaware of emotions of the secrets of Allah- They will run

behind the adornment of the world as well as for the lust of

sensual and also wander here and there for this 'ur'ose- )utthey wear the robe and turban and find the dress of the great Sufi

masters- )ut in reality their internal condition will be involved

in the greed of the world and in sensual desires and wishes and

their 'ur'ose and aim in this dress of =akirs is not for the sake

of the worshi' of od- )ut actually they are in demand of

wealth and status in the world- So what is the value of their

+slamic creed. 'rayer and fasting in this matter-K

:ne who will enter into the category of the confirmed Salik

(mystic& 'ersons. then he will reach the 'osition of the

com'letion of the knowledge of Allah-


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=or him. it has become com'ulsory obligated that he should

destroy his 'ersonality and hudi (ego& entirely- Those who

will not destroy their ego. whether they will be available in the

dress of Sufi 'ersons. then they could not 'ut their ste' in thedestination of intimate knowledge of od- The man who

reached the destination of the knowledge of Allah at that time

when he will destroy his 'ersonality and ego entirely and then

in his every breath he should only demand the 'ersonality of

Allah-

6#

The reality of 7akat (reli1ious ta. as a basi in funtion of

$sla)

The 'ro'het of Allah has said I :h 3 *mar. listen as 'er the

+slamic Shariah Qaw. Oakat taD is 'ayable on Einars on the

total amount of #ith the 'eo'le Tari2at (Mystic

>ay& from the total amount of #


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The 'erson of the soul should first get salvation and freedom

from the worshi' of the soul so that he should able to become to

'ay the taD of Oakat in this matter-

Also Oakat is obligatory for the wise and adult 'erson only

and it is not obligatory for the mad and minor 'ersons- So on

those 'ersons where there will be control and effect of dev of

carelessness and sensuality and then that 'erson is entire will be

under the claw of Satan and the soul- So for this reason with

Arif (one having an intimate knowledge of Allah& 'ersons of

Allah. such 'erson is not a wise and adult 'erson- )ut he is likea milk feed boy and with the 'eo'le of knowledge of Allah. he

is rejected for this reason only- So on him why there will be

com'ulsory of the real Oakat-K

So first it is com'ulsory that the man should get the salvation

of unconsciousness of the soul so that he will get freedom of

the knowledge of Allah and then will get the honour of thewisdom so that he is able to 'ay the taD of real Oakat-

The Oakat of the manifestation is 'ayable as 'er +slamic

Shariah Qaw on the wealth of the world- There is wisdom in this

that the rich and wealthy 'erson in the 'reteDt of Oakat to hel'

the 'oor and 'au'er 'ersons- And the 'oor 'ersons can able to

arrange for the food and drink for them with easiness-

The 'ro'het of Allah continued his discussion further and he

has said I :h 3 *mar regarding the information about real

treasure eDce't Arif (one having an intimate knowledge of od&


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'erson nobody knows in this matter- The real treasure is actually

is the secret of 'rovidence and the hearts of Arif 'ersons are a

re'ository of the secret of real treasure- =or those 'ersons of

Arif. it is com'ulsory for them that from the real treasure theyshould 'ay Oakat of secrets of Allah to the misguided and

unwise 'ersons- And to guide to the 'ersons who have been lost

in the desert of the disgrace and as for 'aying the right to

deserve 'ersons is eDactly Oakat-

>e are our unknown and there are no our names

There is no share for us from beginning and ending

>e de'end on the things on trust of Allah

>e belong to the 'eo'le of comfort and 'roblems

>e have left all things of the world un"necessarily

)ut we know Allah does our work in our favour

>e are 'eo'le of love so listen. Sheikh and )rahman

>hat we can say to you about infidelity and our +slam

>e stay in the desert and why should go to the garden

+f whether there is no beloved there which belong to us

Since the beginning. our fate is shining highly

And so what will do fortune to us for this reasonK


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+slam when it will become strong oh hamos

Then in my heart. there will be comfortable and calm

8#

The reality of Hajj (2il1ria1e to Makkah and Madina)

The 'ro'het of Allah has said. I :h 3 *mar believes it that

the house of 0aba is the heart of the human beings-L Also. as

'er another of the saying of the last 'ro'het of Allah is there that

I +t means the heart of the man is the em'yrean so to 'erform

the Hajj 'ilgrimage of 0aba of the heart-L

Hazrat *mar bin 1attab (B-A-& has asked the 'ro'het I Howto 'erform the Hajj 'ilgrimage of 0aba of the heart-L The

'ro'het re'lied him that I The eDistence of man is like the status

of boundary walls- And if from boundary walls if the veil of

doubt and disbelief of unrelated will be taken out. then in the

courtyard of the heart there will be an available manifestation of

the 'ersonality of Allah- So this is the aim and 'ur'ose of the

'ilgrimage of holy aNba in Makkah-

Also while 'erforming such Hajj 'ilgrimage there is the

'ur'ose in this matter is that the man should destroy his

'ersonality and udi (ego& as such that there should not be


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remaining any 'article of his 'ersonality- Till it should be that

manifestation and innermost should be both become clean and

'ure in the same manner and the heart which should be nearness

with attributes of Allah-

Hazrat *mar has asked him IHow our 'ersonality can be

destroyed-L The 'ro'het of Allah has said I )y becoming of the

lover of Allah and one who will become a lover of Allah then he

becomes contem'lation and one who become contem'lation

and who will become revealing of the 'ersonality of truth-L

Then Hazrat *mar has asked him I >hy this is regarded

the heart as house of Allah and em'yrean-LK The 'ro'het of the

'ro'het has re'lied him Allah says that I :h 3 men He is inside

of them so why they did not see Him-L :h. *mar the 'lace of

the living is called the house and as Allah lives in the heart so it

is regarded house of Allah and em'yrean of Allah- L

Then Hazrat *mar has asked I :h 3 'ro'het of Allah in the

human body who is the s'eaker. who is hearer and who sees it

and who he is-KL The 'ro'het of Allah has said. I >hich is Allah

who s'eaks. hear and sees there-L

Hazrat *mar has said I:h 'ro'het of Allah you will belong

to the 'ersonality of the s'ecialty and in this matter. what do you

say-KL The 'ro'het of Allah has said I Ana Ahmed )ela Mim-L

And its meaning and inter'retation is as follows-

I That + am Ahmed without an al'habet of Mim in my name-L


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Then Hazrat *mar has asked. I >ho is a 'erformer of the

Hajj 'ilgrimage of the heart-L The 'ro'het of Allah told that I

Self the 'ersonality of Allah-L +t means when there will no more

veil of worshi' of the soul and then there will remain no veil between the slave and his creator and then he will be attached

with the attributes of Allah and in the heart. the 'ersonality of

Allah will be entered there- And entering of Allah in the heart of

the 'erson is the 'ilgrimage of the heart and so it is called real

Hajj 'ilgrimage-L

Then Hazrat *mar has asked. I >hen there is allmanifestation of holy 'ersonality of Allah is there. then this

guidance will be available to whom and how it will be 'ossible

there-KL The 'ro'het of Allah has said. I Allah is the uide and

who will give guidance to himself-L Then Hazrat *mar has

asked. I Then there are various ty'es of floral 'atterns are

available there-L The 'ro'het of Allah has re'lied that I TheeDam'le of guidance is like a merchant and who will sell the

same thing which is demanded by the customer in the sho'- And

to the customer of the wheat. he will never sell barley instead

of wheat and also for the customer of barley he will not give

instead wheat-L

I :h3 *mar the eDam'le of the 'ro'hets is like that of doctors- And the doctors who will 'rescribe a medicine as 'er

the condition and illness of the 'atients- Eue to suitable

medicines the 'atient will become healthy- +n the same way. the

'ro'hets who will 'rescribe agreeable medicine of knowledge


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of Allah to the s'iritual.l faithful 'ersons as 'er their ability of

innermost and s'iritual illness- Eue to this reason. the s'iritual

'atient will get s'iritual recovery com'letely and he will

become Arif 'erson (one having an intimate knowledge of Allah&-L

I :h3 *mar. Salikan (mystics& of the way are divided into

four grou's and in those grou's as 'er status and the ability of

innermost and there is a difference among them which will be

like the sky and earth-L

The first grou' is the 'ersons of the world which belong to

the general. 'ersons of Muslims and they are known as men of

the manifest and they are used to follow the way of the +slamic

law of Sharia- Among the four ste's of the love of Allah on the

first ste' the 'ersons of +slamic law are found moving there- +f

they will live on this ste' and they did not do endeavours and try

to go forward to the other ste's and if during this 'eriod if their age will be finished then they will not get anything from the

world and hereafter and they will die as become as looking as

su'erficial things- And this grou' is called the 'ersons of +slamic

Sharia law-

The other grou' is known as Awam al"1as in them are found

two categories of general. 'ersons. as well as s'ecial 'ersonsand this grou'. will be interested towards s'iritualism. but as

they do not know the secrets of the innermost so for this reason

sometime they desire for this world and sometime they desire

for the religion- So their eyes of innermost are enlightened with


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the light of innermost com'lete and this grou' is called the

'eo'le of Ahle Tari2at ('eo'le of Mystic >ay&-

The third grou' is called halis al"has and for them. it is

called 'eo'le of knowledge of Allah-

The 'ro'het of Allah has continued his discussion further and

has said I :h 3 *mar guidance and advice will de'end on the

ability and gender of the Talib- This great grace of secret of

Allah which will not be given to un"efficient 'eo'le of the

world- )ecause giving such grace to them is like ill"treatment of

the grace- Also they are unable to bear such grace so. for this

reason. there is a chance of the following misguide way for

them-L

Then Hazrat *mar has asked him I >hat is the 'ersonality of

od and what other things are-KL The 'ro'het of Allah has said

that I All things are belong to natural 'henomena- +n fact. all

things are same- )ut there is a difference of manifestation of the

attributes in them and like that for any matter. there will be one

meaning of it will be there. but it will be described in different

'hraseology so in the same way there is one 'ersonality of

Allah is there but there are many manifestations of Allah are

there-L

Allah says in the holy 1uran that I There is surrounding of

Allah on each everything- )ut there are nobility and 'iousness

available to the human beings on other creatures- +t means Allah

has created the human beings as 'er His face-L


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Then Hazrat *mar bin 1attab (B-A-& has asked him. I >hen

the human beings are noble then why there are among s'ecial

and general. infidel and Muslims 'ersons are there and what is

the reason in this matterK-L

The 'ro'het has said. I Allah says in the holy 1uran. it

means we have given some 'erson0s eDcellence u'on other

'ersons-L

Also. it is said in the holy 1uran that I ,verybody will be

going to taste of the death-L Actually. the death is giving the

eDegesis of the saying of the 'ro'het of Allah which is as

follows-

I +t means the death is like a bridge for which seeker of the

Allah cross it and joined with Him-L

I :h 3 *mar bin 1attab (B-A-& as 'er the five foundations of

+slam and its reality is having the status of faith which + have been eD'lained by me as above in the details- At the 'resent.

such details are sufficient for you- >hen if you be willing to

'roceed further then for the com'letion of 'erfection as such all

attributes and secrets which are available to you- )ecause one

who will recognize Him. then he will identify his creator-L

:h. my confident 1utubuddin these 'oints were hidden and belongs to conceal secrets and for which the last 'ro'het of

Allah have been given teaching to his cali'h and confident

Hazrat *mar bin 1attab (B-A-& and which + have given to you in

writing- >e ho'e that you will have confidence and acce't


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these 'oints- >e do not concern with the learned 'erson of the

manifestation- And Allah can only treat them in this matter-

)ecause everything is in the custody of Allah- >ithout the

command of Allah. anything will not do any movement- This isthe belief and this is the ,man (faith& of every Muslim 'erson-

My re*uest

The heart left the ho'e and desireAs everywhere there is destruction

So there is no friendshi' of 'atience and calm

And there is the lack of any su''ort and hel'

The boat is in the storm and it is facing difficulty

So oh Moinuddin come on and hel' with this trouble

The cruel sky sent the trouble to me

And + am the target of the fate and calamities

And there are heavy troubles of the storm

So say goodbye to the crew of the boat



The night is dark and the river bank is far away


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The journey 'ersons are unaware of the troubles

There is no result of any try and endeavoursSo the heart is in grief and very worried for this



There is a storm of 'roblems and it is rising highAnd its high waves are under the gri' of the bad fate

There is no 'erson and no friends are there

So on my li's. there is this re2uest with you

+n the trouble of waves. the boat is moving there

So oh 3 Moinuddin come and hel' with this 'roblem



The %nd#


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Israr e Haqiqi