v. 9.
Of the number of most laudable Sufi mysteries, denied by outward 'ulama, one is the assembly for: —
(a) the sama' (hearing) of the ghina (song) and ilhan (lilt).
(b) the summoning of the kawwal (singer).
The reason of denial is that this custom is innovation, for in the time of Muhammad, of the sahaba, of the tabi'in, of the 'ulama, and of ancient shaikhs, this was not the custom.
Some of the modern shaikhs have established the custom; and, since it is not opposed to the sunnat, held it laudable.
Sama' is the comprehender of three benefits
1. To the soul and the heart of the companions of austerity and the Lords of strife (against sin), — weariness, sadness, kab'z, and despair appear on account of many deeds. Then, for the repelling of this calamity, modern shaikhs have made a spiritual composition out of the sama ' of sweet sounds, harmonious melodies and verses desire-exciting; and made them eager for it at the time of need.
2. Through the manifestation and the power of nafs, stoppings and veilings (of God's glory) occur to the holy traveller. Thus, the increase of hal closeth; and, through length of separation (from God), the violence of desire (for God) decreaseth.
[The source scan is badly damaged for the remainder of this paragraph and the one that follows — individual words could not be reliably reconstructed from the OCR text, though the general sense (the ecstatic effect of sweet melodies and mystic song upon the traveller’s heart) is recoverable. Reproduced here conservatively, with unreadable fragments marked.]
Then, by hearing sweet lilts and ghazals (describing his [illegible in source]), that strange [illegible in source] which moveth the eternal desire and exciteth love’s contest, appeareth to the hearer; the stoppings and the veilings arise and depart from before him; and the door of increase openeth.
3. To the man of the Path, whose state — from (slow) travelling to (swift) flight, from laborious travelling to (irresistible) attraction, from being a lover (of God) to being the beloved (of God) — shall not have ended, it is possible that, at the time of sama’, the soul’s ear may open and gain the rapture of the address of eternity without beginning, and of the first covenant; that with one shaking the bird of the soul may shake from itself the dust of existence and the clamminess of impurities; and may — from the pollution of the heart, of lust, and of the crowd of existences — become free.
Then, with swift flight, the soul cometh into propinquity to God; the holy traveller’s travelling changeth to swift flight, his laborious journey to irresistible attraction, and his being a lover to his being the beloved (of God); [illegible in source] travel, as without sama’ he cannot travel in years — for some the cause of prosperity; and for some [illegible in source]. Nevertheless, the abandoning of prayer is not lawful.
At this time, in a way which is the way of men of the time and of Sufis, sama’ is [illegible in source] of disaster; for many are the assemblies the foundation whereof is on the claim of lust and of sensual delights — not on the principles of sincerity, and on the [illegible in source] of hal whereon hath verily been the way of [illegible in source].
The cause of being present at an assembly of sama’ is: (a) the claim to victuals that at that assembly are expiated; (b) the inclination to dancing, to sport, and to pastime; (c) the desire of beholding things forbidden and abhorred; [illegible in source] being a shaikh; and the making current the chattels [illegible in source].
All this is the essence of disaster, and abhorrent to men of faith. [Several further lines of this passage are too damaged to render.]
This fault was laid in the time of Junid, which was the time of revealing [illegible in source]. Junid held not the assembly of sama’ of the singer.
He said: — “With whom may I hold sama’?” They said: — “For thy own soul, hear.” He said: — “From whom, may I hear?”
It is proper to make sama' with sympathising friends; and to hear one who suffereth pain (of love for God), and who, for the sake solely of the next world, speaketh.
Doubtless the sweet voice is one of divine favours.
Thus by the camel-driver's song, the camel easily beareth heavy loads and joyfully travelleth many stages in a day.
Wahy saith: —
Once in the desert, I met an Arab tribe; one of them took me to his tent. Before the victuals appeared, I saw a black slave bound and several camels dead at the tent-door.
The slave said:—
“To-night thou art the guest; and the guest my Lord holdeth dear. Hope is mine that thou wilt intercede for my release from these bonds.”
When he had made ready the victuals, I said: — “I will not eat till thou releasest this slave.”
He said: —
“This slave hath ruined my property and my camels; and cast me on the dust of poverty.
My income used to be from the profit of these camels. But this slave hath a voice exceeding sweet; and he loaded the camels with heavy burdens; and to the melody of Huda urged them so that in one day they traversed three days' space. When they reached the last stage, they cast their loads and fell dead. Him, I will give to thee.”
The next day I wished to hear the slave's voice; my host accordingly ordered him to begin the camel-driver's melody.
Near, there was a bound camel.
When he heard the slave's voice, he revolved his head and snapped his tether; and I became senseless and fell.
They asked Junid: —
Why doth a person, who is resting with gravity and who suddenly heareth a sweet voice— fall into agitation and tumult.
He said: —
When, in the covenant of eternity without beginning and of misak, God said to the atoms of the progeny of the sons of Adam— Am I not your God? the sweetness of that address remained in the ear of their soul. When they hear a sweet sound, the sweetness of that address cometh to mind; and they delight thereat, and fall into tumult.
Thus also say Zu-n-Nun-i-Misri and Samnun Muhib.
Buka (lamentation) is of two kinds (a) the buka of joy. (b) the buka of wajd.
For buka is produced by fear, desire, joy, or wajd.
The buka of joy is when, from exceeding joy, one weepeth — as when a son, or a beloved, long separated by seas, returneth.
The buka of wajd is when a ray of the splendour of hakku-l-yakin (the truth of certainty) flasheth, and the blow of kidam (eternity) cometh upon hudus (calamities), the rest of the existence of the wajid (the enraptured one) riseth up and disappeared in the dashing together of kidam and hudus.
This state is manifested in the form of drops of tears.
Whatever hath dominion over humanity, sama' strengtheneth. For those engaged in love for God, sama' is the aider to perfection; for those filled with lust, the cause of disaster.
Although wajd in sama' is the perfection of the hal of “ the first ones,” it is the defect of “the last ones. ,, Because wajd is the sign of resuming (after little losing) the state of witnessing. In sama', the wajid is the loser; and the cause of the loss of the hal of witnessing is the appearance of the qualities of wujud (existence).
The qualities of wujud are: —
(a) the darkness arising from lust, the veil of the vain.
(b) the luminousness arising from the heart, the veil of the verified.
The source of wajd in sama' is: —
(a) either purely sweet melodies, the delight whereof is shared between the soul and the heart of the verified; and between the soul and the lust of the vain.
(b) or pure melodies (whereby the soul alone is delighted) wherein the listening heart maketh sama' in respect to the verified, and the nafs in respect to the vain.
For freedom from the veil of existence, the hal of witnessing is constant and the sama' of addresses (of God) perpetual — to “the last ones.”
The sama' of melody cannot agitate; for agitation by assault is a strange state. The hal of witnessing and the sama 7 of addresses (of God) appear not strange to the man of constant witnessing and of perpetual sama', and therefore by them he is not agitated.
A companion of Sahl 'Abdu-l-lah saith: —
“Years in Sahl's society, I was; and yet I never saw him changed by hearing the zikr, the Kuran, or other exercises, until, at the close of his life, they read to him this Kuranic verse: ‘From you, sacrifice, He will not take to-day.’
Suddenly hal turned to him; and he so trembled that he nearly fell. I asked the cause; he said: ‘Me, weakness hath befallen.’”
He became changed and agitated. Afterwards Ibn Salim asked him of his state.
He said: —
" It was from weakness."
They said:—
If that were from weakness, what is power?
He said:—
Power is that when naught descendeth on a person but by the power of hal, he suffereth it; and by it changeth not.
Once, Mumshad-i-Dinwari passed a place where, in sama', was a crowd of “the first ones.” When they saw him, they left off.
He said: —
Upon your state ye continue intent. If all the musical instruments were gathered in my ear, they would engage naught of my purpose and relieve naught of my pain.
Whoever hath the state of perpetual witnessing, his state in sama' is even as it was before sama'.
The heart that is ever present with God, and rejecteth sama', — understandeth from every sound that reacheth him, the address of God.
Then is his sama' not restricted to man's melodies even as Abu 'Usman-i-Maghribi hath said. The voice within himself is sama' ; of the external ear is no need, even as Hassr hath said: —
Whose sama' is constant, ever present with the Hidden is he in heart; and ever void of lusts' tale is the ear of his heart.
He heareth sometimes the address of God; sometimes the praise of the atoms of existence; sometimes from the inward; and sometimes from the outward.
Once Shibli heard one crying in the bazar of Baghdad: — “Ten (khiyar, cucumbers) for a dang!”
He cried out: —
“When ten (khayyar, good men) are for a dang, the state of the (worthless) wicked is what?”
Once a man of heart (a Sufi) heard a proclaimer shouting: —
“Sa'tarbari.”
He fell senseless. When to sense he returned, they asked him the cause. He said: — “From God, I heard — asa'tarbari.”
Of the Amiru-l-Muminin ('Ali) it is said that once he heard the sound of a conch. To his companions, he said: —
“Know ye what this conch saith?”
They said: —
“Nay.”
He said: —
“It saith, praise be to God! O God! O God! verily living is the Eternal.”
Master 'Abdu-r-Rahman-i-Salimi says: —
Once I went to Abu 'Usman-i-Maghribi. There, with an ox, they were drawing water from a well.
To me, Abu 'Usman said: —
“Knowest thou what this ox saith?”
I said: —
“Nay.”
He said: —
“He saith: Allah! Allah!”
Men of sama' are of three kinds: —
(a) The sons of truths. These in sama' hear the address of God to themselves.
(b) The men of needs. These by means of the meanings of couplets that in sama' they hear heartily address themselves to God; and, in whatever they ascribe to God, are in sincerity of purpose.
(c) The lonely fukara. These have severed all worldly ties and calamities. In goodness of heart, is their sama' ; and nearest to safety (in God) they are.
V. io.
The first rule of sama' is that, at an assembly of sama', they should keep foremost sincerity of resolution and seek out its cause: — (a) If it be lustful desire, shun it.
(b) If the claim of sincerity, of desire, and of search for the increase of hal and for comprehending the blessing (of God) — be united, free from lust's impurities, the grace of such an assembly (despite the absence of a shaikh, or men of sama' of the brothers of concord, and of sincere seekers) is great gain.
If it be not free from the impurities of lust, — it is necessary, in its purification, to bring forward subtleties of vision and graces of practice.
If the cause be first the claim of sincerity and afterwards lustful desire, it is necessary to repair the injury done by lust:— (a) by sincerity of penitence.
(b) by seeking aid (of God) against the wickedness of lust. (c) by putting forward prayer.
If the cause be first lustful desire and afterwards good resolution for reparation, —they credit the former desire, not the succeeding resolution; and shun such an assembly.
If sama' comprehend:—
i. prohibited things such as
(a) the morsel of tyrants,
(b) the being near to women,
(c) the presence of beardless youths,
ii. abhorred objects such as:—
(a) the presence of one who as a zahid hath no affinity for this crowd; who delighteth not in sama',
(b) the possessor of rank of the Lords of the world to whom it is necessary to be respectful, (c) the presence of one, who falsely revealeth wajd; and to those present, maketh time perturbed with false tawajud, it is necessary for true seekers to shun such an assembly.
At an assembly of sama', he who is present should sit with respect and gravity; should keep restrained the parts of the body from excess of motion, especially in the presence of shaikhs; should not become agitated with a little of the splendours of wajd; should not affect intoxication with a little taste of the pure wine (of love for God); nor voluntarily express either the shahkat (murmuring noise) or the za'k (calling out).
If — let us flee to God for protection, — without the descending of wajd and of hal, he manifesteth wajd and layeth claim to hal, — it is verily the essence of hypocrisy and of sin, the foulest blameable act, and the most disgraceful of states.
In the time of Abu-l-Kasim Nasr Abadi (who was a companion of Shibll, and renowned in knowledge of the hadis), the shaikh of Khurasan delighted in sama'.
One day between him and Abu 'Amr bin Najid (who was a murid of Abu 'Usman-i-Hairi, and had seen Junid) there chanced an assembly of concord. Him, on account of his exceeding sama', Abu 'Amr reproached.
Nasr Abadi said: —
Thus it is, but an assembly, whereat one is a speaker in lawful song and the rest are silent is better than an assembly whereat all are speakers in slander.
Abu 'Amr replied:—
O Abu-l-Kasim! alas, evil is motion in sama' ; in it, is this and this.
The explanation of 'Amr's reply is this, that the error of sama' comprehendeth many errors:—
(a) Falsely slandering the Lord of the world (God). Because the revealing of wajd in sama'
referreth to the mutawajid, to whom God hath bestowed a special gift
(b) Deceiving some of those present in sama' by the manifestation of false hal. Deceit i?
treachery; treachery is the source of repulsion.
(c) Breaking the confidence of followers of the men of rectitude. Thus is cut off from them the aid of holy men (salih) which is the essence of sin.
The way of true wajids is this: —
So long as they gain not fully the ardour of sama', they move not in sama' ; from them, motion issueth only when they cannot restrain it,— even as the palsied one cannot restrain himself from the motion of palsy.
Tawajud is this: —
When, not in the true way of wajd and of hal, but in the way of indulging the heart and bathing lust, a person displayeth a weighed motion with weighed cadences,— so that nafs (lust) becometh rested from the labour of deeds; and the heart from the labour of deliberation.
Thus, the heart vainly seeketh aid in search of God.
Although in the shar', dancing may be among the lawful pleasures, it is with the men of truths and the Lords of grandeur vain.
Yet the vain thing which is aid to the search for God is the essence of devotion. This vain is verily a truth in the garb of the vain.
The mutawajid's resolution in tawajud is possibly a portion of wajd, so that (by its blessing) he gaineth a portion (of good) from his hal.
Though this be permissible to “ the first ones,” it is unsuitable for the hal and the office of shaikhs. Because their hal is all, outwardly and inwardly, pure truth, wherein is no entrance to sport and pastime.
From them, especially in the presence of shaikhs, should not voluntarily issue the za'k (calling out), but only at that time when the power of restraint is effaced. So the breather whose power of breathing cometh strait, — if he breathe not, his heart consumeth.
It is related that in Junid's service, a youth used to display assiduity; and in sama' to make the za'k. One day Junid forbade him saying: —
“ If after this, thou restrain not thyself,— from us go far.”
After this, in sama' the youth restrained himself from za'k. So, from the root of every hair flowed the sweat of restraint, till one day he expressed a za'k, and at the same time his life.
The condition of za'k is— The being hidden from things felt.
In the best tank, when not done through the overwhelming power of hal and through the loss of the power of repression, unlawful are: —
(a) motion in sama'. (b) the voluntary za'k. (c) the voluntary rending of one's garment.
These are the pretensions to hal without the truth of hal, and the ruin of property.
In casting the khirka to the singer, there should be advanced an intention void of hypocrisy just as he may (in support of wajd and of exciting desire) wish to give ease to the singer.
The khirka (mantle) that passeth from the possessor of sama' to the singer is of two kinds,—
(a) khirka-i-sahiha, the un-rent khirka,
(b) khirka-i-mumazzaka, the rent khirka.
The rule of the unrent khirka is as follows: —
(i) If the wajid's purpose in casting off the khirka and bestowing it be specially for the singer, in it, others have no concern.
(ii) If his purpose be not special, and a distinguished one, obedient to order, be present, he may give it to the singer, or to another. Over him, none hath authority, for his acts are from vision.
(iii) If those present at the sama' be all brothers, and there be no shaikh, they give the khirka to the singer; because the exciter of wajd (which is the cause
of casting off the khirka) is his song.
Some say: —
(a) The khirka belongeth to the assembly; because the source of wajd is not only the singer's song but also the blessing of the assembly.
(b) If the singer be outside of the assembly, he is with all a sharer; otherwise he is portionless.
(c) If the singer be for hire, he is portionless; otherwise with the assembly he shareth.
(d) If some of the lovers (of God) present a gift, and with it, those present are satisfied, —
every one may go after his khirka; and the gift they give to the singer.
(e) If in casting off the khirka some one shall have resolved not again to go after his khirka,—
it, they give to the singer. The rule of the rent khirka is —
When the possessor of sama', through the impetuosity of hal and the capture of control, rendeth on his body the khirka, — it, they divide among those present at sama' whether of the same, or of diverse, kind (of brotherhood).
In dealing kindly with those of diverse kind, it is necessary that the assembly should hold a favourable opinion of them and of their casting off the khirka.
If, at the division, be present one who at the time of sama' was absent, to him they give a portion (of the khirka).
If of the cast-off khirkas some be unrent and some rent, they rend (if the shaikh consider it fit) the unrent khirkas and part them among those present.
The rending of the khirka and the parting of it among those present is an Hadis by Anas Ibn Malik; but in it, they have made contrariety.
If by this hadis, in respect of the sama' of (singing), of moving, of rending garments, and of parting them among those present, — the truth should be verified, it would to the Sufi be the best document.
V. 2.
A custom of the Sufis is the putting on of the khirka, which, at the beginning of their sway over the murids, the shaikhs have considered laudable; but regarding which they have received no order from the sunnat except the hadis of Umm-i-Khalid.
It is related that once to Muhammad they brought some raiment in the midst thereof was a small black blanket.
Taking it up, he said to the assembly: — Who intendeth putting on this?
All were silent. He said I give it to Umm-i-Khalid.
They called Umm-i-Khalid; and Muhammad covered her with it.
On that blanket, were marks (stripes) yellow and red; at them Muhammad looked and said:—
O Umm-i-Khalid! this is admirable (which is the hadis).
In the arranging of the garment of the khirka which is the Sufi way, clinging to this hadis,— is far.
Although from the sunnat is no clear command, since the khirka is surety for benefits and not an obstacle to the sunnat, it is laudable.
The following of the excellences of the Path is lawful; the excellences are: —
(a) The changing of custom and the turning from natural things and sensual delights.
For, as in eatables, potables, and spouses lust hath delight — in garments also, it delighteth. The putting on of a garment, which hath become lust's custom, and in the particular form whereof it resteth— in it, doubtless lust delighteth. Then is the change of garment, the change of custom which is the essence of worship, as in the Hadis.
(b) The repelling of the society of contemporaries in sin and of shaitans of mankind, who (by resemblance in form) incline to the other (good) society. When a change of garment and an alteration of form appeareth in the murid, his equals and associates depart from him.
For the khirka is the shadow of the shaikh's love and frighteneth shaitan from the shadow of men of love as is in the Hadis.
For the murid, society of the good is necessary, that from them, he may take the colour of goodness.
Separation from the wicked is the condition of acceptance of the society of the good. Even so the indigo-stained raiment taketh no colour till after the removing of the indigo.
(c) The revealing of the shaikh's sway in the murid's heart— by reason of his sway outwardly, which is the mark of inward sway. So long as the murid's interior becometh not worthy of the shaikh's sway, and the murid considereth him not perfect and one of consummate excellence — he becometh not outwardly obedient to the shaikh-
(d) The good news to the murid is his acceptance by God. Because the putting on of the khirka is the mark of the shaikh's acceptance, which is the mark of God's acceptance. By putting on the khirka by the shaikh possessed of love, the murid knoweth that God hath accepted him; and his being united to the shaikh (by the bond of sincerity, of desire, and of acceptance) becometh a mirror wherein he seeth the beauty of his end.
The being united with shaikhs is the result of the acquaintance of his soul with the shaikh's soul which is the mark of kinship, as in the hadis.
Even so the murid's putting on of the khirka (by the shaikh possessed of understanding) signifieth the murid's desire for the shaikh, and the shaikh's love for the murid.
The exalted states (hal) are the result of these two meanings (c and d) being wedded.
The khirka is of two kinds (a) the khirka of desire. (b) the khirka of blessing.
The khirka of desire —
When the shaikh (with the penetration of the light of vision and with intelligence) looketh into the midst of the murid's state, and beholdeth the sincerity of his desire for God, he indueth him with this khirka, so that he may become his giver of glad tidings; and that the eye of his heart may become luminous by the blowing of the breeze of God's guidance, whereof the khirka is the bearer.
So did Ya'kub's eye, by the breeze of Yusuf's shirt, see.
The khirka of blessing —
This khirka is presented to him who with the shaikhs hath a good report.
That one who, through good opinion and resolve for blessing by the khirka ot shaikhs, desireth this khirka, and is a seeker of the conditions of men of desire and of putting off the garment of his own desire for the shaikh's desire,— him, as regards two matters, they order: —
(a) attendance to the orders of the shariat.
(b) the protection of the men of tarikat, by whose protection, he may gain kinship, and become worthy of the khirka of desire, which is forbidden save to the man of desire and to the Lords of sincerity of resolution.
To these two, some add the khirka of holiness: —
When the shaikh seeth in the murid the effects of holiness and the marks of acquisition to the degree of excellence and instruction; and wisheth to appoint him his own khalifa,— he clotheth him with the khil'at of holiness, and with the honour of his own favour, whereby may be effected the penetrating of his order and the obeying of the people.
v. 3.
The choice of the coloured khirka (for amending the defilements, and for evacuating man's heart of deeds and of contemplation) is (through solicitude for the care of the white garment and through being engaged in its cleansing) of the number of laudable deeds of shaikhs.
The sunnat is for the choosing of the white garment, and, in the opinion of Sufis, this choosing is proved. But for those, whose times are immersed in devotion, the washing of the white garment occupieth too much time.
The coloured garment is best; because the excellence of nawafil is greater than the excellence of garments.
Whenever the beginning of an excellence is the cause of abandoning the most excellent, — the abandoning of that excellence is excellence.
Blue colour is the choice of the Sufis despite that black is better against defile-ments. The Sufi putteth on the garment with that colour suitable to his hal.
Black is fit for him who is sunk in the darkness of lust, and whose times are surrounded with darkness.
Not thus is the hal of the man of desire; because by the ray of the light of desire, the darkness of existence is trampled upon.
For them, the black garment is unfit, and since they have not wholly gained freedom from lust, the white garment is also unfit; for them is fit the blue garment, which is a mixture of light and darkness, of pureness and foulness.
In the flame of the candle are two portions—one pure light, the other pure darkness. Their place of union appeareth blue.
The white garment is fit for shaikhs that may have gained freedom from lust (nafs)..
These aspects are only approximate. The men of this Path are of three kinds: —
(a) mubtadiyan (the first ones) whose state is the abandoning of will to the shaikh; and with whom naught of garments, of goods and of other things is lawful save by the shaikh's desire.
(b) mutawassitan (the middle ones), whose state is the abandoning of will to God; and who have no will as to special raiment; as occasion demandeth they submit.
(c) muntahiyan (the end ones), who, by God's will, are absolute. What they choose is God's will.
When the true murid entrusteth the rein of his will to the shaikh, perfect possessor of vision; and to him becometh submissive, — the shaikh withdraweth him from natural habits and sensual affections, and directeth him in all affairs of faith and of religion.
If he see that for a special garment the murid thirsteth and desireth, — from it he bringeth him forth; and clotheth him with another garment.
If he see that his inclination is for splendid and soft raiment, he putteth on him the coarse grass khirka; if he see that his inclination is for the coarse grass khirka for the sake of hypocrisy and pretension, he clotheth him with soft silk raiment; if he see that he desireth a special colour or form, — it, he forbiddeth.
Even so in all his circumstances.
The choice of the colour and of the form of the murid's garment dependeth upon the shaikh's vision; and that dependeth on the good counsel of the time.
Some shaikh's have not ordered the murids change of raiment; their vision hath been intent upon concealing the hal, and upon abandoning its manifestation.
Shaikhs are like to physicians; and of murlds many are the diseases, each one of a kind that shaikhs have known, and that they have applied the remedy to.
Their directions are on counsel and on rectitude; and the foundation of the path of salvation and prosperity.
V. 6.
Keeping khilvat (retirement) in the way of the softs is an innovation. In Muhammad's time, the sunnat was naught save suhbat (society) ; and its excellence excelleth other excellences.
Thus, by suhbat they have described the sahaba and by no other description; and outside the society of Muhammad, their description is naught, because their souls were, by the grandeur of prophecy, described with rest, and, by the light of integrity encompassed with purity; hearts, were void of love for the world and solaced by the vision of the beauty of certainty, and filled with love for God, with affection, with purity, and with fidelity.
When the sun of prophecy became hidden, the souls of the companions came gradually into motion; opposition became manifest; and in time reached a place where suhbat (society) became overwhelmed, and khilvat (retirement), pleasant and beloved.
For the safety of faith, the seekers of God sought the sauma' a (convent) and khilvat, as Junid hath said.
Though in the time of the sending of the sunnat, was no khilvat, yet before that time, Muhammad, through exceeding love for God, and sincerity of desire — held esteemed khilvat; used to go to the caves of Hara; and there used to pass nights in zikr and in devotion.
In the choice of khilvat, the tradition is firmly held by the Sufis; but the appointing of forty days is from a tradition from Muhammad and from God's word.
With Mas?, God promised to speak; and appointed a place of meeting and a stated time.
God said:— ” Keep fast thirty days and nights.“ Ten days more, He afterwards added.
During that time Musa consumed neither food nor drink; he was engaged in worshipping God; and for talking with Him became prepared.
Since, for propinquity to God and for talk with Him, Musa had need of khilvat, — so have others.
Even so in the case of Muhammad — his being cut off from suhbat; his retiring (to talk) with God; his separating himself from the people; his reducing his daily food; his constant zikr in desire's path in the beginning of divine impressions — are further proofs.
Thus for the seekers of God, acceptable is the obligation (of ttiilvat) and indeed, wajib (necessary).
The source whence the shari'at fixed the appointed time (forty days) is obscure; and knowledge of it difficult save by the prophets, by the special ones, and by the holy ones.
In the Awarifu-l-Ma'arif, the Shaikhu-l-Islam saith: —
” When God wished to appoint Adam to His own khilafat, and to make him architect of this world after he had, by his existence, made paradise prosperous, — He gave to him a composition of elements of earth, fit for this world; and for forty mornings made them ferment.
Every morning signifieth the existence of a quality that becometh the cause of his attachment to this world; and every attachment became his veil against beholding the glory of kidam (eternity).
Every veil is the cause of farness from the hidden world; every farness, the cause of nearness to the material world till that time when the veil becometh heaped up, and this world's fitness, complete in Adam.
In the establishing of forty mornings with sincerity (which is the condition of khilvat) its hikmat (philosophy) is:—
For every morning (of khilvat), a veil should lift and a nearness (to God) appear, so that in forty mornings, the forty-fold veil should lift, and refined human nature, from farness to the native land of nearness to God (the summation of beauty and of glory; the essence of 'ilm, and of marifat) return; andiforit, the vision of the grandeur of eternity without beginning should be verified and painted; the sight of its resolution, from inclination to the world's impurity, be preserved; and the fountain of hikmat go running from its heart and on its tongue.
The mark of khilvat is —
The preservation of the condition of that revelation of hikmat.
The revelation of hikmat is in—
The proof of the lifting of the veil and the doubtless manifestations.
Khilvat is like unto a smith's forge whereon by the fire of austerity, lust becometh fused, pure of nature's pollution, delicate, and gleaming like unto a mirror; and without (beyond, through) it, appeareth the form of the hidden; and is a collection of contrarieties of nafs (lust) and accustomed austerities: —
Little eating. Little talking. Shunning the society of man. Perseverance in zikr. Denying thoughts. Constant murakiba (fearful contemplation).
The meaning of (austerity) is the abandoning of desire and of the requisites of effort.
v. 7.
In the opinion of the Sufis, khilvat is not restricted to forty days. The being severed from the people and the being engaged with God is a desired matter, the duration whereof is for life.
The advantage of appointing forty days is that, on the completing of this period, the manifestation begins to appear.
If to a person who to life's end keepeth his time engaged in devotion to God, and in freedom from the people, that manifestation appeareth, — beyond it, is no greater favour.
If this bounty of God be not his, it is necessary for him at certain periods to practise khilvat.
At least once a year, he should sit in khilvat. so that when, for forty days and nights, he shall have accustomed his nafs —
to the preservation of times; to the observance of readings (of the Kuran) and of rules, he may be expectant that the order will not be extended to his former mixing with people; that, in God's protection, his khilvat may be; and that his khilvat may be the aider of the structure of the times of glory.
Only in the preservation of its conditions, appeareth the advantage of khilvat.
Who resolveth upon khilvat must purify his intention from the pollution of desire for the objects of this world; and of prayers for (his welfare in) the next world.
According to intention is the reward of deeds. As intention is better than the deed, more full is its reward.
No object is better than propinquity to God; whatever is exterior to Him is called the indigo of hudus (calamity), and is directed by the disgrace of fana (effacement).
In the heart's purification, inclination to the polluted is the essence of pollution; propinquity thereto, especially impure.
Who hath desire for that exterior to God, great and glorious of both worlds, is polluted; from that pollution, purification is necessary for approach to the holy God, and for fitness of prayer to Him.
His intention should be restricted to propinquity to God by practising worship; and far from desire: —
for rank, for hypocrisy, for the revelation of miracles, and for the explanation of the verses of power (the Kuran).
If to that crowd — whose desire from khilvat and austerity is the revelation of miracles and not propinquity to God, — something of that desired be revealed, it is the essence of deceit, and the cause of farness, of folly, and of pride.
In the purifying of the interior, in the cleansing of the heart, in affecting nafs, — freedom from occupations, reduction of food, and continuity of zikr have perfect effect.
When by khilvat, his interior becometh luminous and the outward form of some un-attainable knowledge appeareth; and true thoughts appear to him and over his nafs gain sway, — the seeker of miracles thinketh that that is the lofty and far object of khilvat; and by the exalting of wicked shaitan becometh proud; and contemptuously glanceth at others — (let us flee to God for refuge).
Possibly out from his heart, he bindeth up the chattels of the shari'at and of prophecy; considereth not the abandoning of laws, of orders, and of the lawful and unlawful — so by the path of retrogression, he becometh cast out from the highway of the shar' and from the path of Islam.
If, to one who is in intention pure, the manifestation of miracles falleth, it becometh the cause of the power of certainty and of the confirmation of resolve.
The condition of sincerity being observed, it is necessary that, out from the bond of debt, by cancelling tryranny; by making right (apologising for) calumny; by removing enmity hate, malice,—
he should come; and pure to all make his heart.
If, in his property, there be something whereto his heart clingeth, — it, from his property he should expel.
If he be possessed of property in respect to family he performeth (so that outwardly and inwardly he may be free and pure) complete washing; exerciseth care as to the cleansing of raiment and of the prayer-mat; and chooseth for his khilvat a place where, from occupations, he may be free.
When he reacheth the door of khilvat, he saith: —
O God! by the right ingress, let me enter; by the right egress, let me pass out. By Thy grace, me make a conquering king.
When to the prayer-mat he wisheth to go, he first advanceth the right leg and saith: —
In the name of God; by the grace of God; praise be to God, and peace and blessing be on the prophet of God! O God! my sins pardon; open me the door of mercy.
Then, with the desire of the presence of God, he performeth two rakats of prayer with khushu'; and with khuzu' (humility of the heart and of the limbs).
In the first rakat, after the fatiha, he saith:—
O God of ours! on Thee is our reliance; in Thee, be our refuge; in Thee, our shelter.
Then, with sincerity and humility, he asketh pardon for all his sins. To God, he displayeth in his heart penitence for turning to that exterior to Him.
Before the kibla he sitteth; and as long as he can, is in “tashahhud.”1 With himself he reflecteth that God is present, also the Prophet of God, so that he may be bound with the bond of reverence, and is ever wishing within that he may, outwardly and inwardly, offer himself in devotion and in praise, and in the raiment of concordance with divine decrees.
Thus, may he become the meeting-place of divine breathings, ready for the descending of boundless bounty.
In khilvat, after the purifying of resolution, penitence, and continuity of employment with God, he must observe seven conditions: —
i. Constant ablution.
When he seeth in himself lassitude, he should renew ablution, so that in his interior the light of outward purity may be brightened, and be the aider of the heart's-luminosities.
ii. Constant fasting.
Ever should he be in fast, so that the blessing of the sunnat may comprehend his times.
iii. Little eating.
At breakfast, the quantity of food should be not more than a ritl. If he restrict as to bread and salt, 'tis well.
If to relish (that is in the place of food) he stretcheth his hand, to its extent, he should reduce the bread. If he begin with a ritl, he should in the last tenth (of the period of forty days) reduce to half a ritl. If he be strong and begin with half a ritl he should reduce to quarter of a ritl.
The companions of khilvat are of three kinds: —
the strong ones,
the middle ones,
the weak ones.
The weak break their fast every night; the middle every two nights; and the strong every three nights.
He may devour all on the first, or on the last, night; or some on the first night and some on the last night.
The last division is the best, so that he may have power —
(a) for devotion;
(b) for standing up for the midnight prayers.
In reducing the clayey parts— the source of pollution, of darkness, of coarseness —scantiness of food is wholly effective.
iv. Little sleep.
So long as he is able he should not sleep. If sleep be overpowering, he should repel it by renewing ablution, or by reading the Kuran. If it cannot be repelled and involuntarily sleep seizeth him, he should (when he returneth from sleep) renew ablution and be engaged in prayer.
Every sleep that is of necessity is the essence of devotion when thereby is attainable the repelling of lassitude of the senses and of nafs (which are the cause of weariness of the soul of devotion and of the delight of worship).
By sleep, the purity of the senses and the expansion of the interior (which are the cause of wajd of the soul) return to him. Then, are his times immersed in devotion.
In putting lust to death and in keeping the heart alive, — ever keeping awake is profitable by loosening the humours of the body, by weakening the points of forgetfulness, of sins, of ignorance, and of carelessness.
v. Little talking.
He should ever guard his tongue from talking with people.
The sage practiseth silence though no calamity he expecteth.
Whether the speech be beautiful or ugly, it is not void of calamity. For so long as to perfect purification it shall not have reached, nafs hath in the revealing of beautiful speech a delight, wherefrom is expected the revealing of the qualities of pride and the thickening of the veil. Doubtless, ugly speech is followed by punishment.
Save by silence, not attainable is the path of safety.
In the tale of Maryam and of 'Isa, God maketh Maryam's silence the fore-runner of 'Isa's speech. Even so the I'sa of the heart cometh into speech when the Maryam of nafs is silent of talk.
vi. The negation of thoughts.
By zikr and by the occupation of the heart in contemplation of the divine aspect, he should repel the crowd of thoughts.
Excellent though the penetration of some thoughts is, discrimination of thoughts occurreth not to beginners. Then, the being engaged in thought is for him the way of the hadisu-n-nafs; and to him is formidable.
The meaning of hadisu-n-nafs is this: — The nafs of man, by its connection with the ruh (soul) of speech, is innate in the qualities of speech; and is ever expectant of the opportunity of converse with the heart which is its beloved.
Whenever nafs seeth the heart inclined to itself, and findeth its ears void of other sayings, immediately with the heart, it cometh into speech; and to it, by way of remembrance, confirmeth past matters of things spoken, heard, seen, tasted, touched; or giveth future news of hope; and keepeth engaged the ear of the heart with hearing its own speech rather than with hearing the speech of the soul and of God,— so that the heart may ever be before it, and averse to aught save nafs.
When the possessor of khilvat persevereth in the heart as to negation of thoughts, and as to the confirmation of tauhid, — the source of hadisu-n-nafs becometh effaced; nafs, silent; the ear of the heart, void of its saying, and ready for the hearing of divine words.
vii. The perpetuality of deeds.
Outwardly and inwardly, he should keep himself arrayed in the garb of devotion. Every moment in a work which at that time is most important and best, he should be engaged. Thus who is “a first one” should limit himself to divine precepts, and to the sunnat of prayer; and at other times to zikr.
Out of all the azkar (zikrs) the shaikhs have chesen:— La ilaha ilia Hah (no god but God).
because its form is formed of negation and of affirmation, so that at the time of the flowing of this speech on his tongue, the zakir is present (alive to God) and preserveth conformity between the heart and the tongue.
As to negation, he regardeth the existence of hadis wholly with the glance of fana; as to affirmation, the existence of kadim with the eye of baka.
By repeating this creed (La ilaha, &c, &c.) the form of tauhidr eposeth in his heart; its root is established in his heart, its branches are extended to the soul.
At this time, zikr becometh the necessary quality of the heart; its aid is continuous. To it, at times of lassitude, the zikr of the tongue of languor findeth no path; after that, it reacheth a place where zikr becometh enjewelled in the heart.
The zakir in zikr; the zikr in the heart; the heart in mazkur (the origin of zikr, God) become effaced.
At this stage, if the form of the phrase of tauhid (which is the meaning of zikr) become effaced from the outward face of the heart, to the inward face of the heart its truth is joined. The meaning of this is hal.
Zikr, zakir and mazkur are one.
But for the “ middle one ” assiduity in the reciting of the Kuran after the performance of divine precepts is best.
Verily that speciality (that to “the first one” from assiduity in zikr appeareth) becometh acquired from reading the Kuran with other specialities as the glory of the qualities (of God), the various spiritual truths, the subtleties of understanding and the truths of knowledge, by readings of various Kuranic verses.
To “ the last one,” to whom the light of zikr may have become his innate quality,— excellent, is the reading (of the Kuran) ; and perfect, the act of prayer (salat).
Because this form of prayer is a devotion completely comprehending, wherein are comprehended:—
zikr, tilawat (reading), khushu' (humility of the limbs), khuzu' (humility of the heart).
As long as nafs is in obedience,— in it, is concordance with the heart.
The aid of the soul of propinquity, the proclaiming, the delight of society, and the need of forms of prayer become joined to the prayer-mat.
In it, perseverance is best.
If on account of it, an abhorrence should appear in nafs, the descending from praying to reading is best; for reading in comparison with praying is easy.
If reading end in weariness, the descending from it to zikr is best.
For perseverance in respect to zikr merely, and the repeating of light phrase is easier to nafs than the preservation of words weighty and of varied signification.
If languor fall upon the zikr of the tongue, — best is assiduity in zikr of the heart — which they call murakaba (fearful contemplation), that is, considering the manifestations of God — in respect to his own state.
If as to murakaba languor chance, he may rest awhile his limbs and senses; and in sleep give ease.
Thus from nafs, fatigue may depart; and, again with pleasure, he may advance to deeds.
Verily it is unfit that, with detestation and compulsion, he should engage nafs in a work (whereby it may be vexed and the power whereof it hardly hath).
The possessor of khilvat should devote all his time to these readings, so that the path of hidden events may be disclosed.
V. 8.
In the midst of zikr, it sometimes happens to men of khilvat that, from things felt (this world) they become concealed (in unconsciousness); and that to them become revealed, as to the sleeper truths of hidden matters. It, the Sufis call waki'a (dream).
Sometimes this (revelation of truths) appeareth in the state of being present (in consciousness) without being absent (in unconsciousness).
Often the waki'a is like to nawm; of waki'a and manamat some are true and some false.
In most wakai' and manamat, nafs is partner with the rub (soul) ; and in some absolute (alone). Truth is the quality of ruh, and falsehood of nafs.
Mukashafa is never false; it signifieth oneness of soul by contemplating mysteries in the state of freedom from the gloomy thoughts of the body.
Waki'a and manam are divided into three parts: — 1. Free revelation (kashf).
Thus, with the eye of the free soul, by the imagination, a person, in sleep (ishwab) or in waki'a (dream) contemplateth the state of things which is yet in the hidden.
After that, even as he may have seen, it happeneth in the material world. But to the beholder it hath, on account of its concealment from outward sense, the order of the hidden.
If in khwab (sleep), a person seeth that a certain spot containeth hidden treasure; and on searching findeth it, — it is kashf-i-mujarrad (pure revelation).
If this meaning fall to the understanding: —
(a) by way of manifestation, it is “the vision of the soul.” (b) by invisible messengers, it is “the hearing of the ear.”
Once in Baghdad was a darvish, who took the path of reliance on God; and closed the path of question. One day great need befell him; and he wished to beg.
Becoming penitent, he said:—
Much time in reliance on God, I have passed; that reliance, shall I now reject?
That night, in khwab, he beheld a vision: —
An invisible messenger said: — In a certain place is deposited a blue rent khirka wherein are folded gold filings. Take it; and expend upon thy need.
When out from sleep he came, he found it to be even so. This khwab, they call true ruya, a (dream) which is a part of prophecy. For, in the beginning of prophecy, every khwab (dream) that Muhammad beheld came true.
In this kind (of dream), is no falsehood; for, to the wise, after proof given by the traditions of the prophets, the sense in this revelation is a proof.
After separation from the body, the soul knoweth even of the small things heard and seen of this world.
The soul's knowledge is not restricted to small matters in respect to the outward and the inward senses. Nay, from the use of the outward senses, gain occurreth. By it, in the free state from the body, it discovereth the form of things felt. From using the vision, in it becometh painted the eye; from using the hearing, the ear.
2. Imaginary revelations from kinds of naum and waki'a.
In khwab or in waki'a, the soul beholdeth some of the things hidden; and in it, through connection with the soul, nafs displayeth partnership.
On the soul, by the power of imagination, nafs putteth the garment of a form fit for things felt; and thus beholdeth it.
In waki'a, the murid-warrior seeth that he is in contest with the lion, and wild beasts; with serpents and scorpions; and with kuffar.
The true shaikh knoweth that nafs is with him in strife; and its meaning he seeth to be: —
(a) in the form of wild beasts, violence. (b) in the form of serpents and scorpions, enmity.
(c) in the form of kuffar, disobedience and separation (from God's mercy).
If he see that he travelleth deserts and wastes, passeth over rivers and seas, ascendeth in the air, or passeth over the fire — the shaikh knoweth that he travelleth the stages of lust; and beholdeth him in the form of the elements (the four natures).
If he see that from the qualities of a clayey, airy, watery, fiery nature, something passeth, the imaginary power giveth it glory to the dreamer's eye in the fancy-garment of travelling: — one who wandereth over wastes, or passeth over seas, or wendeth in the air, or passeth over the fire.
[The following list — the qualities associated with each of the four natures (clayey, watery, airy, fiery) — was originally a four-column table whose structure was lost in OCR digitization; the surviving fragments are preserved below in their original reading order.]
Clayey — parsimony, slothfulness, ignorance, haste to society, union with wicked lusts, acceptance of change and of effect of society, iniquity, darkness, foulness.
Watery — forgetfulness, inclination to sleep.
Airy — inclination to lust, haste to change from state to state, great grief.
Fiery — anger, desire for rank, pride, exaltation.
The last stage of the stages of nafs, over which he passeth is this.
If it be revealed to him, he seeth: — (a) the soul's truth in the form of the sun. (b) the heart's truth in the form of the moon. (c) the qualities' truth in the form of the constellation.
Every truth that is revealed to him, he seeth in a suitable fancy-garment. Hence, this is called: — kashf-i-mukhayyal (fancied revelation).
In this, is possibility of falsehood but not of pure falsehood; for it is not void of the soul's understanding.
If, in the state of the soul's understanding, sensual thoughts join not with the soulish understanding; and the imaginary power clothe not the soul with the fancy-garment, — that waki'a, or khwab, is all true.
If some of the sensual thoughts join with the soulish understanding; and the imaginary power clothe all with the fancy-garment, — some are true, some false.
The dream interpreter freeth the soulish truths of understanding from the impurity of sensual thoughts; and interpreteth.
3. Pure fancy, when sensual thoughts have superiority over the heart, whereby the ruh (soul) is veiled from considering the hidden world.
In the state of naum and waki'a, those thoughts become more powerful. Each one, the imaginary power clotheth with the fancy-garment; the form of those thoughts is seen by the eyes of the imaginary power; and its deceit becometh clear.
Thus, that one who ever hath the thought of finding treasure, and who in khwab seeth that he hath found it; or the austere one, who claimeth the people's acceptance of him, and seeth in waki'a that he is their adored, — the shaikh knoweth that this manifestation is only the result of lust's desire, which on its beholder hath become depicted.
If he calleth it vain desire; or—
(a) in khwab, azghas-i-ahlam, confused un-interpretable dream.
(b) in waki'a, false dream.
In these, the truth never appeareth; because nafs possessed of doubt is void of partnership with ruh (soul), the composer of those thoughts. From nafs, truth is far.
The conditions of true waki'a (dream) are:—
(1) the being immersed in zikr, and being hidden from things felt, (2) the existence of sincerity and freedom of desire from the observance of others.
[The remainder of this numbered list is illegible in the source scan.]
Possibly, free fancy, in respect to the sincere man, becometh ” fancied revelation''; and, by reason of being immersed in zikr and in God's presence, the ruh (soul) of revelation becometh transmitted into the form of the fancy of nafs.
Then becometh true waki'a, and capable of interpretation.
Ruhani, soulish.
In all states, waki'a with uaum is similitude, — except when free fancy (khaval-i-mujarrad) in khwab is not proved. In waki'a, free fancy may be proved.
It is evident that in waki'a and manam, truth occurreth and also falsehood. In other manifestations, truth is impossible; because there is naught save “ free revelation (kashf-i-mujarrad)
Free revelation is: — (a) in mukashafa in the state of wakefulness.
(b) in khwab or in waki'a, in the state of being hidden from things felt.
In mukashafa, the soul's understanding is attached to what is: —
(a) either in the hidden world, (b) or in the material world.
In the first case, its appearance in the material world,
(a) is impossible such as:—
paradise, the preserved tablet,
hell, 11 pen of creation.
God's throne and seat,
(b) is possible in the natural form as— possible events, necessary of acquirement, the form whereof shall not, in the hidden world, have yet been manifested.
(c) is possible in an accidental form as — angels, souls free from the body.
To Muhammad, Jibra,il used to appear in the human form, sometimes as a divine inspiration and sometimes as a desert-dweller, as in the Hadis of 'Umar: —
Once a desert-dweller with white raiment and very black hair saluted Muhammad, and sat close to him, knee to knee. Of Islam, of faith and of bounty he asked Muhammad and heard his reply. When he disappeared, Muhammad said to the companions; — Know ye who this asker is?
They said
God knoweth and His prophet.
He said: —
It was Jibra.il who came from God to teach you the dogmas of faith.
In this form, 'Umar and the other companions beheld him.
Then it became known that the form was not the result of imaginary power otherwise every one, according to contrariety of state, would have seen it in a different form as the semblance of free soul —
(a) in separation from the body, (b) in attachment to the body — the semblance of angels and of free souls in the human form is an accidental form. The manifestation of their natural (spiritual) state is, save in the hidden world, impossible.
In every way that they desire, they make semblance of the human form, as is stated in the hadis and in the verified speech of holy shaikhs.
In the second case, we have the following instances:—
(a) Muhammad's beholding the masjid of Jerusalem, when he returned from the mi'raj2 (ascent to the highest heaven). The infidels denied this tale and said: — If truly thou speakest, say how many columns there are in that remote masjid (of Jerusalem) ? In hal, it became revealed; from his gaze the world uprose; he counted its columns; and gave the information.
(b) They asked Muhammad to give some news of a kafila near unto Sham. The veil being lifted, Muhammad saw that the kafila had reached to a distance of one stage from Makka.
He said
Early in the morning, the kafila will arrive. Even so it did.
(c) Once at Madina, 'Umar Khattab was on the Mimbar reading the khutba after he had sent Sariya with an army to Nihawand.
Suddenly, in the midst of the khutba, he went into mukashafa and saw that, against him, the enemy had made an ambush.
He cried out: — O Sariya! (go) to the mountain.
Sariya heard; went to the mountain; and gained the victory.
The Shaikhu-I-Islam — Shaikh Shahabu-d-Din 'Umar bin Muhammad-i-Sahrwardi — telleth many a tale like unto these.
The true murid is he whose khilvat is not weakened by the desire for semblances of these revelations and miracles, and whose spirit is not restricted to their acquisition.
For to the rahabin (Christian monks) who are not on the highway of the shari'at and of the sunnat of Islam, this kind of revelation is not withheld.
This kashf (revelation) is naught save deceit; for, in its wajd, the rahabin are daily prouder and further from the path of salvation.
If in the path of the true and the sincere, this kashf fall, it is a miracle; for it is the cause of strengthening of certainty, and of increase of devotion.
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