vi. 3.
their own purpose His purpose,— nay, no purpose is theirs save the Beloved's purpose.
As the beloved of the beloved may be beloved, so the means of union with the Beloved is the beloved.
Manifest, it is to the man of faith and of yakin that Muhammad is the beloved of God and the agent of the King, great and holy. Then demandeth love for God sincerity of love for Muhammad.
When it became known that wherever love may be, necessary is the observance of adab to the beloved (Muhammad), to men of faith (especially to the Lords of revelation and of beholding), were requisite the observance of adab to him, and the preservation of the magnificence of his mission.
Though in form and body, Muhammad is hidden and concealed from the glance of outward beholders, — in quality and spirituality, he is clear and revealed to the Lords of vision. The form of his shari'at is the mould of his spirituality.
Then as long as is left his shari'at in the body, — in truth, his form is present; and continuous and perpetual is the aid of his life for souls and for nafs. The verifier of this is the ancient word.
Though the shari'at is in this way the link of the bounty of life, in another way it is the means of the acceptance of life. Muhammad calls the causing of his sunnat to live (in men's hearts) the causing himself to live.
Thus, for the nations, his shari'at and sunnat are life-giving and life-accepting.
The source of doors (of opening) and the column of adab, — after the strengthening of love's links, and the perfecting of love's conditions, — is ever viewing the person of the beloved, and the contemplating of hearts.
As, in all his hals, outwardly and inwardly, the slave seeth God known and informed, — so informed and present, he should regard Muhammad in respect to his own exterior and interior.
Towards Muhammad, the beholding of his form of grandeur and of dignity may ever be the guide to the preservation of adab; towards him, he may be ashamed of opposition, secretly or openly; and of the subtleties of the adab of his society, he may let go no subtlety whatever.
The greatest part of adab is this—
In his heart, he should not conceive that to any created being should be possible that perfection, rank, and loftiness of degree that are Muhammad's; that to God, any travellers can find the path except by his guidance; that to any Wali, should be the power of perfecting and directing another save by borrowing from the light of his power; that to a makam, should reach an arriver, who may be independent of his aid, although in his stage of propinquity, he may have attained to perfection.
The distributed bounty of all existing things is the purified soul of the prophet (Muhammad) and his holy nafs. Without his means, no aid floweth from God.
Who by Shaitan's deceit becometh haughty and proud, and in whose mind the idea of power and of wealth gathereth — becometh doubtless the rejected of uluhiyat God), and the banished of the court of rububiyat (God); and, wrapped with groans, returneth from the makam of propinquity (to God) to farness (from Him).
Let us flee to God for shelter. Another adab is —
After establishing the rule of belief, and after perfect following of his sunnat and tarikat, it is necessary that, learned in following his sunnat, he should make every effort; in it should regard negligence unlawful; and should verily know that the degree of being a beloved he cannot gain save by observing the sunnat and the nawafil (works of supererogation).
He should not imagine that fulness of nawafil is the degree of lovers and of mu-rids; independent of it, is the beloved or the murad, for whom the performance of the enjoined ordinances is sufficient.
The sign of being a beloved is service in the following of the sunnat and of the nawafil. At the inn of the narrow path, they keep every sunnat of Muhammad's sunnats, distributed from the sea of the existence of prophecy, — by whose aid, bounty, and currency flourish, in the soil of nafs and of the heart, the bubbles of love, the tulips of truths, and the odoriferous plants of yakin.
With Muhammad, whoever hath connection, apparently or really, as: —
the sadat (plural of sayyid), the 'ulama, the mashayikh (plural of shaikh).
Who are, outwardly and inwardly, the offspring and the heirs of 'ilm (knowledge) and of prophecy, — all, for the sake of love for Muhammad, he should love; and their honouring, regard necessary.
In all hals — of belief, of kaul (word), of deed, — he should associate the reverencing of Muhammad with the reverencing of God; and devotion to him, the requisite of devotion to God.
Not true, nor acceptable, is faith in God and in His Unity, — without association with faith in Muhammad, and with confession as to his (prophetic) mission.
Not the tank of union with God, is the performance of the enjoined ordinances without the sunnat of tradition.
In nearness to God, to liken his similitude to two bows' length is fit.1
They call the honouring of him, the essence of the honouring of God; devotion to him the essence of devotion to God.
Who submitted to Muhammad, submitted to God; with thee who made bai'at, bar at made with God (see the Kuran).
As in speaking and in books, they mention the name of God with magnifying and reverencing, so should they mention the name of Muhammad —
with salawat, benedictions; ta'zim, reverence; taslimat, salutations; tamkin, honour.
VI. 2.
The preservation of adab is both love's fruit and also its seed. As love is more perfect, greater is its solicitude for the preservation of adab towards the beloved; as the form of adab is more evident to the lover, for him greater is the glance of the beloved's love.
Then every slave, in whose heart love for God shall be firmer, his solicitude is greater for the preservation of adab towards Him; and more powerful for the purifying of the exterior and of the interior in a way, that to himself may represent to his sight in the form of the sick for God (not in the garment of the sinner).
Although his propinquity to God is greater, stronger are the desires in his nature for the subtleties of (additions to) adab.
For doubtless, than the work of servants and of followers (who, in the thread of the remote and of the stranger, are disobedient), the work of others (wazirs, courtiers, others) near to the majesty of kings — is more difficult and dangerous, and more are their desires for accessions of adab.
There are seven adab of God.
1. By viewing another, they should not keep back the glance from beholding the beauty of God.
In the Hadis, it is said: —
When, for prayer, the slave arose, verily present with God he was. Then if at another he look, the Provider of the world saith: — O slave! at whom lookest thou? Than I, who is better? O son of Adam! to me turn thy face; for to thee better than that whereat thou lookest, am I.
2. Though propinquity to the King (God) and his honouring; and through gaining the power of conversing with, and travelling in, God, the slave should not forget his own (low) degree, nor transgress beyond the limit of service and of the revealing of his fakr and misery — that to rebellion he become not addicted.
Once Mahmud (of Ghuzni) desired (to prove) the trust of (his favourite slave) Ayaz.
When he was present, he saw that, on a nail, before him, Ayaz had suspended a rent postin (sheepskin coat) and an old blanket. He asked, saying: — What is this? Ayaz replied: —
When the hand of power threaded me on the thread of service, it drew from off my head this garment of poverty, and clothed me with the honour-robe of liberality.
Them, for repelling forgetfulness and forbidding disobedience (the requisites of the nafs of man), I arranged before my face, so that at them, momently, 1 might look; (by repeating and calling to mind) recollect past events; my own (former) degree (of poverty) forget not; and of the cap (of sovereignty), of the bejewelled girdle, and of the gold-woven cloth (which, through the graciousness of the king, I have obtained) become not proud.
In respect to the sayyid of both worlds (Muhammad), the Kalam-i-Majid giveth news. Of his observing these two adab in the presence of God.
Although in inclining to God, Musa was not accused of dimness of sight, yet by reason —
(a) of abundance of descent of hal,
(b) of the delight of the sama' of God's word,
(c) of the delight of zauk (delight) at the sources of propinquity,
(d) of intoxication of the heart from drinking cups of tauhid, forth from his hand, he gave the thread of discrimination; transgressed the limit of worship; and, through joy, entered upon asking (God).
Opposed to his desire, the back of His hand dashed the word of God: — “Me, thou shalt never see.”
Immediately, came this voice: —
Between the dust (of man) and the Lord of Lords,— what?
3. The ear's listening to the word of God, and truly hearing orders and prohibitions against the abandoning of listening to the hadis of nafs. The hearing of the word of God worketh in that way that whenever on his own tongue, or on another's tongue, in prayer or out of prayer, a phrase or a verse of the Kuran-i-Majid goeth, — it, he heareth from a true speaker; and knoweth his own tongue or another's tongue (to be) the means whereby God conveyeth to his ear His own word — as, by the (burning) olive bush, He conveyed to Musa His own ancient address.
The purifying of the stations of 'ilm, and the congratulating of the subtleties of the understanding of words of the Kuran by the moderating of nafs, and the abandoning of listening to the hadis of nafs is attainable; and its purport is this ayat — When the Kuran is being read, to it listen and refer if thou wishest to be pitied (by God).
4. The adab of asking and of address. As, from the form of order and of prohibitions, the sense of the question is farther, nearer it is to adab.
In asking the Pardoner (God) and (seeking) mercy from his tribe, Ibrahim preferred, out of the form of order, the words of prayer, saying: —
Me, those have sinned against; but, the most merciful pardoner, Thou art.
He said not:— Them, pardon and forgive.
In the desire of repelling torments from nations, and of asking pardon from God he kept out from the form of order his address, saying: —
Them, if Thou torment— they are Thy slaves; them, if Thou forgive, the precious Wise One, Thou art.
He said not: — Them, torment not; but forgive them.
Out from the voice of order, Ayub kept his desire of recovery — Me, ailment hath afflicted; the most Merciful of the merciful, Thou art.
He said not: — On me, have mercy!
In answer to God's address — Art Thou He who told the people — “As gods besides Allah, accept Me and My mother?”
'Isa said:—
Verily, Thou toldest the people; to the people, Thou madest known.
5. Concealing nafs in the fold of diminution, and depreciating one's own existence in the manifestation of the effects of God's power, when he mentioneth a favour of God's favours to himself.
Muhammad said: — At the earth, I glanced — east and west. He said not— I saw.
By not mentioning the deed, to himself he concealed his own existence; and thus was nearer to adab.
6. The preserving the mysteries of God.
When the slave gaineth knowledge of a mystery of the mysteries of God; and becometh the place of deposit and one with whom is desposited aught,— its revealing he should hold unlawful.
Otherwise, far from the degree of propinquity, he goeth and becometh the place of punishment.
[A clause is missing or illegible in the source scan before the following fragment, which continues the discussion of Musa's adab toward God.]
…of asking trifling matters in the veil of grandeur would have been until that time when God conveyed him to another degree in propinquity (to Himself), superior to that (previous) degree; and, in the asking of mean matters, permitted him saying: —
O Musa! ask of Me, even if it be the salt of thy (worthless) ferment (the dust elements of the body).
When he became necessitous for food, Musa said: —
O God! on me whatever thou causeth to descend is the best for the fakir.
Known, it became that there is an adab for every—
wakt (period),
hal.
makam.
Hence, is the kaul of Abu Hafas Huddad:—
All adab is tasawwuf; for adab is all wakt, hal, and makam. Who performed the adab of wakt reached the pinnacle of manliness; who wasted the adab was far from propinquity (to God) and rejected of His acceptance.
Whoever guardeth as to keeping these seven adab, the hope is that, from observing the subtleties of the other adab, he will not be portionless.
In short, from off the slave, the adab of God should fall in no hal except in the hal of fana and in the immersion in the essence of jam' For the observance of adab demandeth change of wujud and acquireth duality.
In the hal of fana, the slave's existence (the demander of change) becometh up-plucked. Hence the kaul—
Saith God the great, the praised —
Necessary is adab for him who observeth kiyam in My name and with love for Me; necessary is destruction for him to whom is revealed the truth of My zat. Adab or 'atab (destruction),— either of the two, — he can choose.
The explanation is:—
The glory of God's zat demandeth fana; in fana, adab weakeneth; the glory of names and of qualities demandeth existence; in existence, the protection of adab is necessary.
Junid saith: —
When love becometh true, dropped are love's conditions.
Because the end of love's demand is this —
When the lover becometh fani in the beloved, and the twofold custom ariseth (to depart) ; the way of adab becometh the change of existence. Nay, in a hal such as this, the observing of adab is the abandoning of adab.
Once Abu-l-'Abbas bin 'Attar, while in the midst of some of his sahaba, extended his foot, denying: —
In the midst of people of adab, the abandoning of adab is adab.
Once when Muhammad was sitting with Abu Bakr and' Umar, a part of his auspicious thigh became exposed.
Suddenly 'Usman approached Muhammad, covered his thigh saying: — Him, whom the angels regard I must regard.
Though this hal pointeth to 'Usman's esteem in Muhammad's opinion; yet compared with that hal (which was between Muhammad, Abu Bakr, and 'Umar) it was lower — for nearer to concord was that hal.
VI. 7.
Diverse, according to contrariety of degrees, are the hals of the (muta-sawwifa) in causation and in reliance (on God).
(a) Some, through weakness of hal, for the amending of time, in search of daily food rely on chattels. These are called (mutasabbib).
(b) Some, through power of hal and denial of will, suffice themselves with the surety of God; on Him, rely; and in no way seek reliance on daily distributed food (through man's effort). These are called (mutawakkil).
(c) Some strive in kasb (acquisition); some in beggary; some (for the amending of their time) now in kasb, now in beggary.
Ibrahim Adham, sometimes for the maintenance of the sahaba, used to obtain a morsel of lawful food by watching over sown fields, or by reaping; and sometimes when alone, at the time of need and to its extent, used to travel the path of beggary. Awhile, he was a dweller in the jam' (masjid) at Bisra and used to break his fast every three nights; on the night of breaking the fast, he used to come forth, and to take morsels from the doors of houses; to the eating of these morsels, he restricted himself.
Abu Ja'far-i-Haddad (Junid's murshid) used to go forth, every two or three nights, in the first two watches (of the night); and to the extent of his need, at doors, used to beg.
In the beginning of hal, Abu Sa'Id-i-Kharaz used, when he was very necessitous to hold forth the hand (of beggary) ; and to say: — “The prophet of God!”
So long as the necessity for concord was not complete, they have not seen this crowd in beggary whereof they are full of caution. Because of it the sharfat hath cautioned them in the way of inciting and of terrifying.
(a) Inciting.
In the history of Sauban, it is related that one day Muhammad said to the ashab: — Who in one thing will join me,— him, in Paradise, I will meet.
I said: — O prophet of God! I will. He said: — Of the people, ask naught. (b) Terrifying. In the Hadis, it is said: —
Urge not thy prayer (of beggary) till God permitteth; till only a piece of flesh remaineth on thy cheek.
The adab of the beggar is: —
So long as no necessity ariseth, he should not enter upon beggary. As long as he hath power, he maketh nafs desirous of patience of its handfuls till from the hidden, the door openeth.
When, in places of need, by giving patience, nafs displayeth levity, true wealth from all exterior to God is acquired.
The second crowd (mutawakkil) on account of perfection of being engaged with Him, — viewing the grandeur of tauhid and the light of yakin, — seek the causing in no cause of the causes of daily food; and from no created being, seek aid, — so that the Causer of causes (God) may as He desireth convey to them daily food.
One day, they inquired of Bayizid, saying: —
Thee, we see engaged with none: whence is thy livelihood?
He replied
The (unclean) dog and the (filthy) pig, my Master feedeth, wherefore should he not feed Abu Yazid?
Some are those who, whatever they ask, ask of God, so that He giveth them one of these things: —
(i) the giving of the desired object. (ii) the power of patience. (iii) the erasing of desire from the heart.
Some ask naught, either from the people, or from God; because in His 'ilm, they have effaced their own 'ilm and desire; they know that in their affairs, more comprehending is the 'ilm of the Eternal than their own Ilm; attachment to their affairs, on the part of Universal Desire (God) is greater and more complete than partial desire on their part; therefore on account of His 'ilm, they are independent of begging.
They call the mutawakkil “ the companions of gratuitous income ” ; because their taking is from the income received gratuitously from the hidden. Although he seeth that, from the hidden is gratuitous income without their nafs being desirous, they accept it, even if, in need of it they be not.
Some are slow in taking and in giving; because, in both hals, they have suspected the residence of desire in their own nafs.
Some are slow in taking, not in giving; because in giving they less regard the pleasure of nafs.
Some are slow in giving, not in taking; because in taking they regard only the will and the act of God, — in giving, their own will and act.
Some are slow neither in taking nor in giving; because their existence is annihilated in the light of tauhid, their giving in divine causes, is their safety from the calamity of desire. In the world, the existence of this crowd is more precious and less often found than (rare) red sulphur.
The adab of: — the mutasabbib (or tank); of the mutawakkil.
is this, that before arrival at the degree of the glory of zat, of qualities, and of deeds (which are the source of glories), they haste to taking gratuitous income and to giving it without the connection of a new permission, or of a ready knowledge.
Before the rules of the makam of freedom, they plant not the foot, in the foot-place of the free.
In respect to the Ashab of tamkin and to the Lords of yakin, they regard not their own hal without a true proof.
By the residence of the veil of seduction, the truth of the shaikh's hal may appear to him obscure; but at the time of examination (the fact) that the cash of his hal is counterfeit is not concealed to the assayer of vision.
As long as he is bound by the residence of the residence of his own habits, for him is not reserved the makam of freedom.
Shaikh Hamad used to eat no food unless, in dream or in sleep, he saw the order: —
(a) Certain food of such a quantity from such a one, — take. (b) certain food of such a quantity to Hamad, take.
Then he used to take it.
To one of the crowd of his own murids, Shaikh 'Abdu-l-Kadir-i-Jilani sent, despite that the depositor was absent, saying: —
In thy presence, a certain one hath a desposit; thence, some gold and some food thou shouldest send me.
That murid came before the shaikh and said:—
Rule over the deposit, how is it lawful for me to exercise? If they ask thee, thou wilt give a decision that it is not fit (to do so).
With compulsion, the shaikh ordered him (to take from the deposit).
Immediately after that, from the master of the deposit arrived a letter saying so much gold and so much food, take up from the deposit; and take to 'Abdu-l-Kadir.
Its quantity was exactly as the shaikh had stated.
Then in respect to his delaying in (the matter of) submission (to his order) the shaikh reproved that murid and said
Void of the truth of 'ilm, thou thoughtest was the commanding of the fukara.
The truth of gratuitous income is this from God, they should take it, not from the people — whether its cause be the hand of man, or not; whether it be known or not— on the condition that in its preface there be no wishfulness.
The Shaikhu-l-Islam relateth that once to Shaikh Abu-l-Sa'id a man came, and said: —
I wish to make a fixed quantity of a daily allowance that they should bring for thy use; but I think that the Sufis have said: “Sinister, is what is known.”
The Shaikh said: —
This, we say not: because the known that God willeth for us,— -in it, His deed we see; and it auspicious, not sinister, we regard.
VII. 5.
When a person vvisheth to begin the salat (namaz, prayer), its sunnat is that, in its preface, if it be an enjoined ordinance, he should prefer the ikamat.2
Generally in the salawat— except in the nawafil of safar in respect to the rahila— the condition is: —
In body, he should look towards the kibla and in heart, towards the Master of the kibia; from the wickedness of the temptations of Shaitan and from the thoughts of nafs should take shelter in God; and to himself should utter the Suratu-n-nas, chapter 114, the Kuran.
After the four hayy-i-'ala the sunni muslims add twice —
As salatu khairun min-an-naum (prayer is better than sleep).
The shi'a muslims say: —
(a) Hayy-i-'ala khair il 'amal (rise for the best deed, prayer).
(b) Either one (or two) shahadat of the vilayat (waliship) of 'Ali after the two shahadats of Muhammad.
Both hands, he should uplift in such a way that the two palms are level with (and parallel to) the two shoulders, the two thumbs near to the two lobes of the ear, and the finger-tips level with the ears.
According to the appointing, he should in his heart, perform the established salat; if he urge it also orally it should be continuous as in the namaz (prayer) of morn. He should say: —
“I utter the enjoined prayer of this morn.”
In confirming resolution in his heart, he lowereth his hands and saith: — Allahu Akbar, God is greatest, so that the first portion of the takbir may agree with the falling of the two hands. With the takbir should be associated — the end of the takbir, the end of the falling of the hands, and the niyyat.
[This passage describes technical rules of Arabic pronunciation (tajwid) for reciting the takbir, illustrated in the source with Arabic letters that did not survive OCR digitization and could not be reliably reconstructed. The surviving English description is given below.]
In the word Allah, he observeth the madda (the lengthening of alif); in its zamma he exaggerateth not.
In the word Akbar, he addeth not an alif between the ba and the ra, but maketh it majzum.
In letting fall the hands, he avoideth swinging so that he may be with deliberation, dignity, and khushu' (humility).
At the time of takbir, he should be the beholder of God's majesty.
In his glance, the people should appear contemptible and feeble; he should not turn his attention as to their being informed about his hal. Thus, may he come into the crowd, of the sadik (the sincere ones) and draw not on himself the line of falsehood.
The most excellent of the takbirs is the first takbir (the ihram) as Junid saith: — Of every thing is a chosen part; the chosen part of the prayer is the first takbir.
The first takbir is the place of resolution; resolution is the life of practice. Whenever resolution is for God, and free from the impurities of causes, — its order is applicable to (other) parts of deeds.
If through the beholding of shaitan, through error or neglect, practice becometh defective, — resolution hath no great effect.
.From Ibn Salim, Abu Nasr Siraj quoteth: —
Resolution is to God, for God, from God; otherwise is destroyed whatever is added to the slave's prayer after the resolution, even if it be to God and for God.
After the takbir, and the falling of the hands, he should advance his hands midway between his breast and his navel; should place the right hand on the left hand, the fore-finger and the middle-finger on the left wrist; should seize with the three other fingers both sides of the end of the wrist; should lower his head; should keep his glance on the place of prostration; should stand so that his stature may be firm and erect; should not bend his knees; should keep his feet apart to the extent of four fingers; should make effort to keep his feet parallel to each other; should not lift a foot; should not place one foot on the other.
In the shari'at, zagbn (the lifting of the feet) and safd (the joining of the feet) are prohibited.
Thus, he standeth, and saith: —
To Him, who created the heaven and the earth, obedient and faithful, my face, I turn: not of the crowd of mushrik (believers in partnership with God) are we; verily, from God, the Provider of the world, are— my prayer, my devotion, my life, my death. His, is no partner; to this belief, we are commanded: not of the crowd of mushriks, are we.
In the preface to the talawat (reading) to this extent (if he have not the power of prolonging it) he should not abridge the enjoined ordinances.
If he have the power of prolonging the reading, he should, after reading the ayat of tawajjuh, utter the prayer istiftah (asking aid) : —
To Thee, O God— glory! to Thee, praise! Auspicious is Thy name, lofty Thy rank; save Thou, is no God. O God! Thou art king; there is no God but Thou my Lord; Thy slave, I am; I have oppressed my nafs; I confess my sins; my sins, forgive. Verily none forgiveth sins save Thou; lead me to goodness of heart; to goodness of heart, verily none leadeth save Thou; pass over my sins; over sins, verily none passeth save Thou; I stand in service of Thee; by Thee, I stand; in Thy hands, is all good and evil none.
To Thee, I cry; to Thee, I approach; Thee I extol; of Thee, I ask forgiveness; to Thee, 1 repent; from the accused shaitan, I flee to God. In the name of God, the merciful, the compassionate.
After this, he will utter the Fatiha, and that Sura that he desireth; between them if there be an Imam, he should delay awhile and slowly utter: —
O God! between me and my sins, place distance— as distance. Thou hast placed between the east and the west; cleanse me from my sins as, out of the filthy garment, Thou hast made the white garment. O God! with water, with snow, with hail,- wash out my sins.
This prayer, he should (if alone) utter before the Fatiha. In uttering, in praying, — he should be fully present (conscious). The words of the Kuran that he urgeth on his tongue,— their meanings with the desire of being present (conscious), he should comprehend.
Thus, the speech of the tongue (which is the interpreter of the heart) may be the author of the speech of the heart. For the credit of the heart's speech is not the tongue's. If the tongue's speech be not the author and the interpreter of the heart's speech, the prayer-utterer is neither the speaker in the way of needs to God, nor the hearer in the way of understanding Him.
In respect to the hearing together the word of God, the men full of presence (consciousness) and the Lords of propinquity, are comprehenders of three hals, only found among them.
i. Regarding the outward signification of the world of dominion. This is the special power of nafs, so that it may stand in the place of its hadis.
ii. Regarding the inward signification of the world of angels. This is the special power of the heart, so that it may forbid the heart from turning to the world of dominion.
iii. Regarding the pomp of the Speaker (God) from the world of jabarut. This is the special power of the ruh (the soul), so that it may protect men from turning to other than God; and may reach a place where the soul is so immersed in the sea of shuhud that the prayer-utterer is hidden from feeling (consciousness).
One day, Muslim bin Yasar was offering prayer in the masjid of Bisra. Suddenly a column fell, and of the fall thereof all the people of Bisra knew; but he, in the masjid, knew of it naught.
Awhile, he should rest; and then proceed to the ruku' (bowing the body from the hips).
In the ruku', he should keep his stature well-bowed, the neck and the back straight; should place the palms of the two hands, with extension of the fingers, on the two knees; should not bend the knees; should keep in the state of standing, the lower half of the body (hips downwards), and his glance on the feet.
When he establisheth himself in the ruka', he should, three times, say: — To my God, the greatest,— glory; to Him, praise.
If he say it ten times, it is full. Then, he saith: —
O God! to Thee, I bow; to Thee, I make humble my limbs; to Thee, I incline; to Thee applied are my ear, my eye, my flesh, my limbs, and tendons.
Restricted to it, he should keep all his spirit; for these significations become the qualities of his zat.
When from ruku', he uplifteth his head, he saith: — Him, who praiseth Him, God heareth.
When he standeth erect; he saith: —
O God! the praise of the heaven and of the earth— to Thee!
After that, if it be in the second raka't of the enjoined ordinances of the morning, or of the witr of the latter half of the month Ramazan, he should utter the prayer of kunut.3
O God! guide us whereto Thou wishest to guide; protect us whereto Thou wishest to protect; cause us to love what Thou wishest us to love; make auspicious to us what Thou hast bestowed. Save me from the evil of what I have neglected; give benediction to Muhammad, the noblest of the prophets; forgive and pity, for Thou art the Most Merciful.
Before standing in kiyam, he should go to sujud (prostration). The Hadis saith: —
Him, who raiseth not erect his spine between ruku' and sujud, God looketh not at.
Then into sujud, he goeth; and, as he goeth, uttereth a takbir. He placeth on the prayer-mat first the lower limbs, then the upper limbs.
That is —
He placeth on the ground first the knee, then the hand, the forehead, and the nose; keepeth open the eyes, and his glance on the tip of his nose; placeth on the prayer-mat his two bare palms; keepeth the head right between the twohands; placeth on the prayer-mat his hands parallel to the shoulder and the tip of the elbow against his side; holdeth joined together the fingers opposite the kibla; extendeth on the prayer-mat the wrist; and saith three times: —
To my God, the loftiest, — glory; and praise to Him. If he say it ten times, it is full. Then he saith:—
To Thee, I prostrate myself: in Thee, faith I have; to Thee, I bow. Auspicious, is God the best of makers.
In the presence of God, a crowd in sujud seeth its own nafs fallen on the dust of fana.
By reason of the residue of existence, this crowd is affected by the majesty of pomp, and humility is the custom of its hal.
A crowd of the men of revelation and of beholding, in the state of sujud becometh described with the truth of fana; in the light of the shuhud of the zat of Wahid (God the One), seeth the existence of created beings, high and low, obliterated, — like to the obliterating of the shadow in the sun's light; and seeth itself entered in sujud into the spaciousness of fana on the border of the sheet of the grandeur of God.
By reason of fana, this crowd is not impressed with the form of the grandeur of zat; in the essence of affection it is plucked forth from the garment of submission.
Besides these two crowds of the manifestations of the mysteries of sujad, is a crowd (in which, for the sake of prolonging prayer, and of the loftiness of being described with baka after fana, — are collected affection and fear).
This crowd is: —
(a) in heart and in nafs submissive through the manifestation of the fire of grandeur (of God) (b) in soul and with head uplifted and exalted, through the viewing of the light of affection of the beauty (of God).
Then, he uplifteth his head from sujud and uttereth the takbir; sitteth erect on the left foot; uplifteth the right foot so that its toes are opposite the kibla; placeth his hands on the knees without an effort of joining, or of separating, them; and saith: —
God! me, forgive; on me, have mercy; me save; pass over my sins.
Again into sujud, he goeth; and when from it he raiseth his head. If again he wisheth to rise, for the sake of sitting at ease, he sitteth and lightly riseth. In the last tashshahud (p. 45), he sitteth on the prayer-mat on the left foot; placeth his hands near the tip of the knee on the thigh; draweth to the palm the fingers of the right hand, except the forefinger; keepeth expanded from the palm the fingers of the left hand; and saith
O prophet! auspicious blessings, holy benedictions from God; to thee, salutation and the mercy of God and His peace; on us and the pious slaves of God, salutation.
1 declare that there is no God but God; I declare that Muhammad is His slave and His prophet. O God! on Muhammad and his offspring, bestow Thy benediction; on Muhammad and his offspring, have mercy; Muhammad and his offspring, congratulate as Thou hast bestowed benedictions, congratulations, and mercy on Ibrahim and his offspring.
Verily, Thou art glorious and honourable. O God! me forgive what is past, last, secret, and open and what Thou knoweth more than I. Verily! Thou art the first and the last. There is no God save Thou.
When, in shahadat (p. 89), he reacheth to (illa-l-lah), he uplifteth the forefinger, and inclineth it to the right side.
At the end of tashshahud (p. 45), for loosening the knot of the ihram (p. 154), he again giveth the salutation (p. in); turneth his face to the right side, so that the people on the right may clearly see over his cheek.
In that state of resolution of issuing from — salat, salam (p. 111), he bringeth into his heart those present of the angels, of the faithful jinn and men; and a moment delayeth.
Again, he turneth his face slowly to the left side, and giveth another salutation.
Of this form, motion, resting, words, and deeds (which in the form of salat are mentioned) are some enjoined ordinances and some sunnats.4
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