Chapter XVIII: Section II: ――of the Prophetic Office; and Explanation of the Public

DECLARATIONS CONFORMABLE TO THE REVELATION OF INSPIRED PERSONS.

The Súfis say: The prophet is a person who is sent to the people as their guide to the perfection which is fixed for them in the scientific presence (of God) according to the exigency of the dispositions determined by the fixed substances, whether it be the perfection of faith, or another. The Shaikh Hamíd eddin Nagóri[202] states, in his _Sharh-i-ashk_, “Commentary upon Love,” that _Abúdíyet_, “devotion,”[203] and _rubúbíyet_, “divinity,”[204] both attributes of God; as often as the manifestation of divinity came to seize the lord of the prophetic asylum (Muhammed), and the quality of devotion became effaced in him, in this transitory state,[205] whatever he proffered was the word of God. The Máulaví Mânavi says:

“As the Koran came from the lips of the prophet,
Whoever asserts, he said not the truth is a Kafr (infidel).”

And when he arrived at the quality of divinity, what he then uttered, this is called by them _hadís_, “sacred saying;” further, what he said with the tongue of divinity, was a _hadís_. The meaning of the words “from _Jabríil_” is this, that between these two qualities (devotion and divinity), is a mind which in the manifestation of divinity is giving information from divinity, but in the quality of divinity there is nothing intervening between itself:[206] hence it is said:

“In love there is no message intervening:
It was itself which acted as its own messenger.”

The sagacious Súfís say, that what causes the revelation of the original Being in the gradations of divinity and in the wisdom of a book, and his appearance in whatever form, is the manifestation of his perfection, and this is of two kinds and in a twofold degree. The first degree is manifestation and exhibition in such a manner that whatever exists may prove complete, and this can take place only in the completeness of form; it is man who, according to the terminology of this sect, is indicated by it, that is, _essentiality_, which is the union of universalities and particularities: it is said accordingly:

“There is nothing moist――there is nothing dry, that be not
in the manifest book (the Koran).” That is: Every thing is
contained in the Koran.

Without him (God) there is no strength; it is by him that every thing enters into the area of form and evidence.

“Without thee is nothing in the world;
Ask from thyself, if thou desirest to know what thou art.”

(ARABIC SENTENCE.)

“Every thing has an advantage, which, at the junction of its
parts, has been placed in it.”

The second degree is in the perfection of the existence of forth-bringing and exhibiting; so that every thing which exists, as it exists, is made to appear complete.

_The seal_, or “the last prophet,” in the terminology of this sect, is a person, to whom this office can be appropriated, and from whom the great business may proceed; but, in forthcoming it is not allowed to him to be, in form,[207] all-sufficient in dignity, and in showing this form in the world; this is not confined to a single person; but if this excellence is manifested around, it is acknowledged as _the seal_ of dignity in this age. When this condition is established, then, by the before-said interpretation, the moon is said to be the symbol realised in this form, because, in the style of eloquence, it is generally usual to interpret the form of perfection by that of the moon, and “to divide the moon,” means in figurative language to elicit thoroughly the sense from this form, without taking into consideration the instruments of imitation and the arrangement of artful contrivances. Thus was it with regard to the promised lord of the prophetic asylum. The lord Imâm Muhammed _núrbakhsh_,[208] “the light-bestower,” in his treatise upon the ascent to heaven, stated: “Know that the lord Muhammed, the Selected (peace be with him!) ascended to heaven with a body, but this body was light, like that assumed in a dream, with which he went into a state of trance, which is an intermediate state[209] between sleeping and waking, and on that account it is said in the first tradition of the ascent:

“I was between sleeping and waking.”

And further:

“God directed thee in the explanation of things revealed to
the prophets and saints, upon whom be peace!”

That his being carried from the mosque of Mecca to the mosque of Jerusalem, is an image of the migration of the terrestrial angels from one place to another. To keep the Imámate (or presidence) during worship is to the prophet an image, that in his religion there are many heirs of the prophet, who are the saints and learned men of the age.

_Borák_, the vehicle of devotion, is like an image of prayer; the saddle and bridle represent the ready mind and the perfect union of religion. The members of Borák, of precious jewels, typify purity, candor, affection, submission, humility, and perfect love of God, rejecting all other desire except that tending towards the supreme Being in prayer. The restiveness of Borak, and the aid given by Jabríil in mounting Borák present a similitude of the reluctance of the human mind to the wisdom of its knowledge of God, and Jabríil figures the science of divinity.

The _travelling by steps up to heaven_, means the gradual elevation by steps, which are remembrance, rosary-beads, praising and magnifying by exclamation, God and the like, by which the heart arrives from this nether world of sensuality to the upper world.

By _the first heaven_, which is that of the moon, is understood the arrival at the station of cordiality. The opening of the heavenly door by an angel, and the appearance of Jabríil, is figuratively the victory of the heart over remembrance, as will be explained in the sequel. The arriving at the heaven of _Aĺ áred_, “Mercury,” is the image of elevation on the regions of cordiality on account of meditation on the knowledge of God, as――

“One hour’s meditation is preferable to seventy years of
exterior worship.”

The arrival at the heaven of _Zaherah_, “Venus,” signifies elevation of the upper angels, on account of the delight and beatitude which are produced in the interior by the love of God. The arrival at the heaven of the _sun_ is to be interpreted as the elevation in the inner sense, on account of accomplishing the precepts of the faith, and the promulgated orders, which are derived from it. The arrival at the heaven of _Meríkh_, “Mars,” denotes the elevation which may have taken place in consequence of the war made upon the spirit of fraud. The arrival at the heaven of _Mishterí_, “Jupiter,” offers an image of the elevation on account of purity, piety, and abstinence from any thing doubtful, which are manifested by these steps. The arrival at the heaven of _Zehel_, “Saturn,” is to be understood as the elevation from the state of spirituality to that of mystery by the blessing of exertion and sanctity, by choice or by force, which means overcoming a difficulty.

The arrival at _Falek sábetab_, “the heaven of the _fixed stars_,” is an image of the elevation by the blessing of firmness in the faith, and evident proof of diligent permanency in good practices, and fidelity in the love of God and of the people of God. The arrival at _Falek atlas_, “the _crystalline sphere_,” is to be interpreted as the elevation to the utmost boundary of the angels by the blessing of interior purity, and a heart free from all desire except that after God.

The _remaining behind of Borák_, the _arch_, and _Jabríil_, in each station indicate the meaning, that in the worlds of the upper spirits, and the empyreal heaven, there are certain extents of spiritual faculties, and limits of imagination, so that no body can deviate from the station of comprehension, and

“The place of his acquisition is a place known.”

The explanation of this is, that, as the elemental body cannot deviate from the elemental world, and the soul, however composed it may be, cannot make a step out of the nether dominion, as well as the heart cannot leave the outer skirts of the upper angelic courts, so that the mystery never comes forth from the middle of the upper dominion, and the spirit cannot make a step out of the extreme ends of the upper regions into the _âalem-i-jabrút_, “the highest empyreal heaven,” and the hidden cannot transgress the empyreal world. Hence proceeds the sense of _ghaib al ghaiyûb_, “evanescence of evanescences,” the _mysterious_ hidden.

The _Enka_, upon the mount _Kâf_,[210] is divinity, and there is annihilation into God. He does not allow plurality nor partnership of eternal beauty and strength, and from that exalted station there is no descent. When a bird or man is annihilated, a name is always without a designate object. _Vás el_, “the perfect master of union,”[211] finds in this station by annihilation into God emancipation from the confinement of visible existence, and acquires with an eternal mansion the intimate connection with God, and an exit from the garment of servitude, and becomes endowed with divine qualities. In the station of transition into God, Jabríil is the image of wisdom and of manifest knowledge, on which account it has been declared――

“There are moments when I am with God in such a manner that
neither angel nor archangel, prophet nor apostle, can attain
to it.”

When at the time of transition, science, comprehension, knowledge, and all qualities are cancelled and vanish, then transitory knowledge unites with the perfect science, the dangers of mankind are carried off and disappear, before the rays of light of the supreme Being. And this is the kind of knowledge which Jabríil revealed. Above this station resides the absolute Being. Again, ascent and descent, and letter and sound denote the meaning that mankind comprises all qualities――the high and the low; by the exigency of its united properties, at times drowned in the ocean of unity, man is bewildered; and, at times, yielding to this prevailing nature, he associates with women. Know what Shaikh Aziz Nasfy says: Men, devoted to God’s unity declared, regarding the expression _táí asmavat_, “the folding up heaven,” that “heaven” signifies something that is high and of a bountiful expansion[212] with respect to those who are below it, and this, causing a bountiful communication, may take place either in the spiritual or in the material world; the bestower of the bountiful communication may be from the latter, he may be from the former, world. Further, any thing may be either _terrestrial_ or _heavenly_. If thou hast well conceived the sense of the heavenly and terrestrial, know that mankind has four _nishá_, “stages,”[213] in like manner as the blasts of the trumpet are four times repeated: because death and life have four periods. In the first stage, man is living under the form of a thing; but, with respect to qualities and reason, he is a dead thing. In the second stage, under the form of mind, he is a living thing, but, with respect to qualities and reason, a dead thing. In the third stage, under the form of mind, qualities he is a living thing, but, with respect to reason, a dead thing. In the fourth stage, under the form of mind, qualities, and reason, he is a living thing. In the first stage, he is entirely in the sleep of ignorance, darkness, and stupidity, as

“Darkness upon darkness――――”

In this stage he awakes from the first sleep; in the second stage, from the second; in the third, from the third sleep; in the fourth stage, from the last sleep; and in this awaking of the heart he becomes thoroughly and entirely awake, and acquires perfect possession of himself, and knows positively that all he had known in the three preceeding stages was not so: because truth, having been but imaginary, was falsehood; and that heaven and earth, as they had been understood before, were not so. Further, in this stage, earth will not be that earth, and heaven not that heaven, which men knew before. This is the meaning of the words:

“On the day when the earth shall be changed into something
else than the earth, as well as the heaven, and when all
that shall be manifested by the power of God, the only one,
the Almighty.”[214]

And when they arrived at that station and possessed positively the form of mind, qualities, and reason of an individual, certainly they knew by means of revelation and inspiration, that except one there is no being, and this being is God, the glorious and sublime; they were informed of the real state of things from the beginning to the utmost extremity. In the account concerning the obscuration of the moon, and sun, and stars, they said: that stars have their meaning from the beginning of the light, which is produced in the hearts of the intelligent and select; that the sun denotes the utmost fulness and universality of light; and that the moon, a mediator between the sun and the star,[215] from all sides, spreads their tidings. Then the sun is the universal bestower of abundant blessings; the moon is in one respect “a benefactor,” in another respect, “benefitted.” As often as the sun’s light, which is the universal light, manifests and spreads itself, unity of light comes forth; the light of the moon and that of the stars is effaced by the light of the sun. From the beginning, the prophet says, that――

“When the stars shall fall,

And in the midst,

“When the moon shall be obscured,”

And when the select associate with the bestower of abundant blessings, that

“When the sun and moon shall unite,”

there remains no trace of _istifáset_, “diffusion,” nor of _afáset_,[216] “profusion.”

“When the sun shall be folded up.”

It was said that the earth of the last judgment signifies that earth on which the creatures of the world will be assembled, and that earth is the existing mankind, because the permanence of all beings is not possible upon any other earth. Further, there will be the day of the last judgment, and the presence of the inhabitants of the world is not intended, nor possible, upon any other earth but the actual earth of mankind. Moreover there will be Friday,[217] and truth will be separated from falsehood upon no other earth but upon the earth of the actual mankind. Then, there will be the day of the last judgment, and no mystery among mysteries will be manifested upon any other earth but that of actual mankind. Afterwards, there will be the day of ripping open the secrets, and upon no earth will a retribution be given to any body but upon the earth of the actual mankind. Finally, there will be the day of faith.

The lord durvish Sabjány gave the information, saying: With the Súfí’s heaven is beauty; certainly the other world of objects of beauty is to be referred to the beauty of God; and in hell there is majesty;[218] necessarily the other world of objects of majesty is referrible to that of God; and the _Jelálían_, or “those to whom majesty applies,” will be satisfied in like manner as the _Jemálian_, “those to whom beauty appertains.”[219] Further, it is said, hell is the place of punishment; this means that if an object of beauty be joined to majesty, it becomes disturbed; in like manner majesty is made uneasy by beauty. From the lord Sabjáni comes also the information that the sagacious declare: Phârâoh was worthy of the name of God, and in him the establishment of divinity gained predominance, as well as in Moses the establishment of divine mission. On that account the lord Imám of the professors of divine unity, the Shaikh _Mahí-eddin_ gave in several of his compositions the proof of Pharáoh’s faith, and declared him to be a worthy object of _veneration_, as well as Moses. It is said also, that the land of Arafat[220] signifies the land, which is sought by those who made a vow, and conceived the desire, of pilgrimage, and with their face turned towards this land, with the utmost effort and endeavor proceed upon their way and journey; if in this country they meet with the day of _Arirfah_, that is, “the ninth day of the moon,” and accomplish the pilgrimage, they are then considered as having become pilgrims, and to have found the fruit of their journey, and fulfilled their desire, as is said:

“He who reaches the mount Arafah has accomplished the
pilgrimage.”

If they have not arrived in this land on the said day, they have not accomplished the pilgrimage, they have not become pilgrims nor fulfilled their desire. If this matter be well understood, it necessarily follows that the land of Arifát signifies the actual earth of mankind, because all beings, heavenly and earthly, are upon the way of travelling, until they arrive at the dignity of mankind, and when they arrive at it, their journey and voyage is accomplished. If on this earth, which is that of the actual mankind, they arrive on the day of Aráfat, which means the knowledge of God, they have attained their wish at the Kâbah, they have accomplished their pilgrimage, and become pilgrims.

_Haj_, in the Dictionary, is interpreted _kaśed_, “aspiring to,” and _kaśed_, in the law, means the house which Ibrahim the prophet (the blessing of God be upon him!) built in Mecca, and, in truth, this means the house of God, according to these words:

“Neither the earth nor the heavens can contain me, but only
the heart of the believing servant.”

Besides, the Mobed says:

“At the time of prayer the dignity of man is shown;
Profit by this time, as perhaps fate may seize it.”

The sagacious Súfís said: Every action of the actions commanded by law denotes a mystery of the mysteries. _Ghasel_, “bathing,” means coming forth by resignation from foreign dependence. _Waśu_, “ablution,” indicates abandonment of great occupations. _Mazmaza_, “rinsing the mouth,” refers to the rapture caused by the sweetness of remembrance. _Istinsak_,[221] “washing the nostrils three times, by inhaling water out of the palm of the hand,” denotes inhaling the perfumes of divine bounty. _Istinsar_, “drawing up water through the nostrils and discharging it again,” signifies throwing off blameable qualities. _Washing the face_, has the meaning of turning our face to God. _Washing the hand_ is withholding the hand from prohibited things. _Washing the feet_ has reference to giving precedence to diligence upon the carpet of devotion. _Standing upright_ signifies experience in the earthly station. _To be turned towards the Kiblah_ is a sign of offering supplications to the divine majesty. _Joining both hands_ denotes the bond of an obligatory engagement. _Keeping the hands open during prayers_ means holding back the hand from all except what relates to God. The _Takbír_,[222] “pious exclamation,” signifies respect to divine commands. _Kerát_, _chanting_ (the Koran or prayers), is perusing the divine signets upon the tables of fate, preserved in the heart by means of the interpretation of the tongue, and the renewal of information upon the boundaries of commanded and prohibited things. _Rukuâ_, “bowing the head with the hands upon the knees,” represents the state of resignation and submission. _Sajúd_, “prostration,”[223] indicates investigation of the divine Being, and dismissal of all pretension. _Tashahhud_, “ritual profession of religion,” refers to the state of resignation and humility. _To sit down and to stand up before God five times_ means understanding and appreciating the five majesties, which are: divinity, grandeur, dominion, power, and love of humanity. _Two rikâts_,[224] “attitudes of devotion in “the morning,” are indicative of God’s absolute being and of reality. _Four rikâts_ relate to four effulgencies, which are impressiveness, agency, inherence of attributes, and substantiality. _Three rikâts_, imply separation, union, and union of unions, viz.: _separation_, in viewing the creatures without God; _union_, in viewing God without the creatures; and _union of unions_, in viewing God in the creatures, and the creatures in God; so that the view of the one may not to the heart be a veil to the view of the other. _Keeping the fast_ refers to the purity of the interior. _The sight of halál_, “the new moon,”[225] is seeing the eye-brows of the perfect spiritual guide. _Aíd_, “a feast,” is the knowledge of God. _Kurban_, “sacrificing”[226] (killing victims), denotes annihilating the brutal spirit. _Rozah_, “fasting,”[227] has three degrees. The first degree is guarding the belly and the sexual organs from what is improper; the second degree is guarding one’s self from unbecoming words and deeds; the third degree is guarding the heart from whatever is contrary to God. _Jahad_, “holy war upon unbelievers,” signifies combating the spirit of deceit. _Múmen_, “right faith,” implies adherence to whatever is essential to the true worship of God, and tendency to it by any way which God wills, for――

“The road towards the idols is formed of the great number of
sighs of the creatures.”

The lord _Aín ul-Kazat_ said, he has learned upon his way, that the essence of all creeds is God, and that of all creeds of the sophists is this:

“All shall perish except his countenance (that is God’s); all
that is upon the earth is perishable.”

And the meaning of the verse of the merciful is, that at a certain time he will be nothing, because on that very day all is nothing and this very opinion is the principal part of the creed of sharp-sighted men. In the _takwiyat mâni_, “the strengthening of sense,” the lord _Aín ul Kazat_, _saheb-i zúkí_, “possessor of delight,” said that the mood of the verbal noun is in progressive efficiency at all times, whilst perdition of all things at all times is also constant, but has no determined future time: consequently this perdition, which is an indetermined tense, does not imply that the contingent efficiency is perdition in a future time.

The Imám _Muhammed Núr bakhsh_ stated, that all those who are reckoned to have seen God as particular servants near to him, have said the truth; because the rational spirit, which means that of mankind, is pure and uncompounded; on that account it is not prevented from seeing God, and those who speak against the sight are also right, because the eye cannot see the mysterious blessed Being on account of his solitude. An investigator of truth has said: Those who assert the solitude of God are right: because the blessed Being is solitary. And those who speak of his corporeity, and consider God as one of the bodies, such as fire, air, water, or earth, say right, because he is in every sort of beings. Likewise, those who hold him to be good or bad, are not wrong; because nothing exists without him, so that what happens can happen but by his order. And those who ascribe the bad to themselves are right, because in practice they are the movers of their works. So it is with other opinions, such as those who consider God as a Father with regard to all existing beings, and this opinion is true.

The Sonnites recognise Abu Bekr (may God reward him), as a khalif on the strength of his perfection: this is sufficiently founded. But the Shíâhs oppose that on the supposition of his deficiencies. Besides, every body may, conformably to his own conceptions, have some objection to Abu Bekr. In the same manner, concerning the future state, there are contradictory creeds of nations, and histories of their princes in the world adopted as certain. All these contradictions of the inhabitants of this world are to be considered in this point of view――that they are _more or less_ belonging to truth.

The Súfís maintain that _vilayet_, “holiness,”[228] in the Dictionary signifies vicinity (to God), and in the public circle to be chosen by the people of God, is evident prophetic mission, and interior faith is incitement to prophecy; the prophet is its faith, and the incitement of the faith of a saint is the mission of a prophet, and the faith of an apostle is the completion of the apostleship. Inspiration takes place without the intervention of an angel, and revelation with the intervention of an angel is the revelation appropriate to the prophet. Inspiration is also appropriate to him.

The pious Sajan Sajání says, the perfection of sanctity is the period of a _Mahdí_’s time; hence all those among the saints who claimed the dignity of a Mahdi, were divine. In the same manner as every malady of the body has a curative medicine, so every malady of the spirit has also its means of cure. Thus, as the pulse and the urine are indicative of the state of bodies, so dream and vision indicate the state of the spirit. On that account, the devotees relate the visions to their Shaíkh, who is the doctor of the soul.

The Súfís say, that upon the way of pilgrimage there are seven _mertebah_, “degrees.” The first degree consists of penitence, obedience, and meditation, and in this degree the light is, as it were, green. The second degree is _the purity of the spirit_ from satanic qualities, violence, and brutality; because, as long as the spirit is the slave of satanic qualities, it is subject to concupiscence, and this is the quality of fire. In this state Iblis evinces his strength, and when the spirit is liberated from this, it is distressed with the quality of fierceness, which may be said _flashing_, and this is conformable to the property of wind. Then it becomes insatiable,[229] and this is similar to water. After this it obtains quietness, and this quality resembles earth.[230] In the degree of repose, the light is as it were blue, and the utmost reach of one’s progress is the earthly dominion. The third degree is _the manifestation of the heart_, by laudable qualities, which is similar to red light, and the utmost reach of its progress is the middle of the upper dominion; and in this station the heart praises God, and sees the light of worship and spiritual qualities. With the pure Súfís, “the heart” signifies the form of moderation which keeps the mind in such dispositions that it may not at all be inclined to any side towards excess and redundancy, and the possessor of his mind whose fortunate lot is such a station, is praised as “the master of the heart,” or “the lord of the mind.” The fourth degree is the _applying of the constitution to nothing else but to God_, and this is similar to yellow light, and the utmost reach of its progress is the midst of the heavenly _malkut_, “dominion.” The fifth degree of the soul is that _which resembles white light_, and the utmost aim of its progress is the extreme heavenly dominion. The sixth degree is _the hidden_, which is like a black light,[231] and the utmost reach of its progress is the _âálemi jabrút_, “the world of power.” The seventh degree is _ghaiyúb al ghaiyúb_, “the evanescence of evanescence,”[232] which is _faná_, “annihilation,” and _baka_, “eternal life,” and is colorless; this is absorption in God, non-existence, and effacement of the imaginary in the true being, like the loss of a drop of water in the ocean; and “eternal life” is the union of the drop with the sea, and abstraction from all except the proper view of the heart, or separation from the idle images which prevented the _salik_, “traveller,” in the midst of existence from distinguishing the drop from the ocean. _Faná_, “annihilation,” is of two kinds: partial, and universal. The partial consists in this: that a traveller is effaced at once, or that, by gradation, several of his members are effaced, and then the rest of his members. The senses and faculties pass first through the exigency of _sukr_, “intoxication,” and, secondly, through that of _sahu_, “recovery from ebriety.” The universal annihilation consists in this: that all existences belonging to the worlds of _malik_, _malkut_, and _jabrút_, “of the angels, of dominion, and power,” are effaced at once, or by gradation: first, the three kingdoms of nature are effaced; then the elements; further the heavens; afterwards, _malkut_, “dominion;” finally, _jabrut_, “power.” Proceeding, the traveller experiences first the exigency of a sudden manifestation[233] of majesty, and, secondly, that of beauty.

The author of this book heard from the durvish Sabjání, that what the prophet has revealed, viz.: “_that earth and heaven will go to perdition_,” signifies “annihilation,” not as people take it in the common acceptation, but in a higher sense, “annihilation in God;” so that God with all his attributes manifests itself to the pious person, who becomes entirely annihilated. Eternal life, which is the opposite of annihilation, has also four divisions. The first degree is eternal existence with God, when the pious person from the absorption in God returns, and sees himself _âyin vajud_, “a real being,” endowed with all qualities――

“Who has seen himself, saw God.”

If in absorption he keeps consciousness, there remains duality behind.

In the abridged commentary upon _Gulshen raz_, it is stated, that there are four kinds of manifestations. The first is _ásárí_, “impression,” by which the absolute being appears under the form of some corporeal beings, among which the human form is the most perfect. The second kind is _Afâalí_, “belonging to action,” when the contemplative person sees the absolute being endowed with several attributes of action, such as creator, or nourisher, and the like, or sees himself a being endowed with one of the attributes. The manifestations are frequently colored with lights, and exhibit all sorts of tints. The third kind is _sifátí_, “belonging to attributes,” when the contemplative person sees the absolute being endowed with the attributes of his own essence, such as science and life, or sees himself a real being, endowed with these attributes. The fourth kind is _zatí_, “essence,” in which, on account of manifestation, annihilation takes place, so that the possessor of this manifestation participates in a condition in which no trace of himself remains, and no consciousness whatever is preserved. It is not necessary that the manifestation be colored in a vest of light, or that every light be a light of manifestation. It may happen that a light proceeds from a prophet, a saint, or a creature. The symptom of manifestation is annihilation, or the science (that is intimate knowledge) of the object manifested at the time of manifestation. The evidence for the truth of manifestations is derived from the Koran, or from traditions.

“I am God, the Lord of creatures.”

Moses heard the voice from a bush,[234] and the chosen prophet said:

“I saw my Lord under the most excellent form.”

The writer of these pages heard from the durvish Sabjáni that the Hindus and other nations, having formed and adored as Gods various different images, this is founded upon the fact, that eminent persons among them were impressed with manifestations; and in such a manner the ten ávatárs became the counterfeits of these manifestations; some of the ávatárs held themselves to be divinities; because they have been the masters of these manifestations; that the Jews and other nations acknowledge God under bodily forms proceeds from the like manifestations. Besides, that Pharâoh declared himself to be a God, comes from a like manifestation:[235] because Pharáoh, under his own form had seen God; on that account the lord Imám Múheddín Shaikh Mahí-eddín, in some of his compositions, exhibited proofs of Pharâoh’s religion, and rendered this personage illustrious. Moses saw God under a bodily form, and did not find himself like that (exalted) being; but it was under his own form that Pharâoh saw God, and found himself like that being. Jesus declared himself the son of God; because he found himself the son of God Almighty, in a like manifestation.

_Hajab_, “the veil,[236] is of two kinds: the one, of darkness, is that of a servant, like morality and exterior occupations and the other is the veil of light which comes from God; because traditions are veils of actions; actions, veils of attributes; and attributes, veils of the essence of revelation, which relates to mystery, dependent either upon exterior form or inner sense. The first kind of truth is called _Kashef surí_, the “exterior revelation;” the second kind is the _Kashef mâní_, “inner revelation.” The exterior revelation takes place by means of sight, hearing, touch, smell, or rapture, and is dependent upon temporal traditions; this is called _rahbániyet_, “way-guarding,” because the finding of truth according to investigation is contemplation, and some reckon this investigation among the sorts of _istidráj_,[237] “miracles permitted by God for hardening the hearts of sinners,” and of _makr Ilahí_, “divine fascination.”

Some derived the commands relative to the other world from the revelation, and confined their desires to _faná_, “annihilation, and _baká_, “eternal life.” The author of this book heard from Sabjana that the exterior revelation concerning temporal actions is called “monastic institution,”[238] because monks belong to the exterior people; and its worship is, according to rules, relative to every thing exterior; and its purpose, on account of service, directed to the retribution of deeds, reward of heaven, adherence to a particular prophet, and the like. Further obedience is an indication which bears towards temporal actions; on that account its revelation is connected with temporal concerns. The devout Muselman follows also the rule of monastic life, and the Christian is not without participation in absorption and eternal life.

It is to be known that in the service of a king there are two confidential Amirs, who are not friends, but entertain enmity against each other. They may bring their own friends before the king. So are the prophets appointed at the court _of God_; if not so, how would the absolute Being have divided the extent of his empire by religion, if this were to be confined to one person? Another opinion is that of a pious philosopher, who contemplates the light of God in all objects of this and the other world, and turns not his regard from the least atom; he raised this belief to a high estimation; and to him remained no rancor of creed or religion; whoever, in the service of faith and morality is not freed from duality, and whoever says, the state of Muselmans is in dignity higher than that of Christians, knows nothing of the real Being. Whoever said of himself: “I attained a height of knowledge equal to that of _Mâruf Kerkhi_,[239] said nothing else than this: the variety and multitude of the rules of prophets proceed only from the abundance of names, and, as in names there is no mutual opposition or contradiction, the superiority in rank among them is only the predominance of a name.”

The Súfis say: The spirits of the perfect men[240] after separation from their bodies, go to the world of angels. The saints are directed by the interpretation of the Korán, and the vulgar people by the commentary upon both. Some maintain that the Saints do not subject themselves to it, but are tenacious only of this verse:

“Adore God, thy Lord, until attaining certitude (himself).”

The Shaikh Nájem eddin Kabra[241] said: When distinguished persons abandon the ceremonies of the worship, this means that these ceremonies which are performed by prescription, are contrary to them, because in worship no difficulty or inconvenience is to take place, but only joy and pleasure to be derived from it.

The lord Saíd Muhammed Nurbakhsh says, in the account of apparitions: The difference between _baroz_, “apparition,” and _tanásokh_, “transmigration,” is this: that the latter is the arrival of the soul, when it has separated from one body to take possession of another, in the embryo which is fit for receiving a soul in the fourth month, to be reckoned from the moment when the sperma fell and settled in the womb; and this separation from one body and junction with another is called _maâd_, “resurrection.” An “apparition” is when a soul accumulates excellence upon excellence and an overflow takes place; so that by beatific vision it becomes visible; that is, it may happen, that a perfect soul, after its separation from the body, resides years in the upper world, and afterwards, for the sake of perfecting mankind, joins with a body, and the time of this junction is also the fourth month to be reckoned from the moment of the formation of the body, as was said upon transmigration.

It is stated, in the abridged commentary upon Gulshen-raz, that the soul cannot be without a body. When it is separated from the elemental body, it becomes a shadowy figure in the _barzakh_, that is, in the interval of time between the death and the resurrection of a man;[242] this is called “the acquired body.” The barzakh, to which the soul is transported after its separation from this world, is another place than that which is between the spirits and the bodies. The first is called _ghaib imkaní_, “the possible disappearance,” and the second _ghaib maháli_, “the illusive disappearance.” All those who experience the possible disappearance, become informed of future events. There are many contradictory opinions about the illusive disappearance, which is the annunciation of the tidings of an extraordinary death. The lord Shaikh Muhammed Láhejí stated, in his commentary upon Gulshen-raz, that in the histories and accounts before-said is to be found, that _Jábilká_ is a town of immense magnitude in the East, and _Jábilsá_ a town of the utmost extent in the West, opposite to the former.[243] Commentators have said a great deal upon both. According to the impressions which I, an humble person, have received upon my mind relative to this subject, without copying others, and conformably with the indications, there are two places; the one, _Jábilká_ is _âalemi-misal_, the “world of images,” because on the east side the spirits emerge into existence. Barzakh (another name for it) is between the invisible and the visible, and contains every image of the world; certainly there may be a town of immense greatness, and _Jábilsá_ is “the world of similitude.” Barzakh is there the world in which the souls reside after their separation from the worldly station, all suitably to their deeds, manners, and words, good or bad, which they had made their own in the worldly station, as is to be found in the sacred verses and traditions. This Barzakh is on the west side of the material world, and is certainly a town of immense greatness, and opposite to it is Jábilká. The inhabitants of this town are gentle and just, whilst the people of Jábilsá, on account of the wicked deeds and manners which they had made their own in the worldly station, well deserve to be distinguished by the title of oppressors. Many entertain the opinion that both Barzakhs are but one; it should however be stated, that Barzakh in which the souls will abide after their separation from the worldly station is to the right of that Barzakh which is placed, between the pure spirits and the bodies: because the gradations of the descent and ascent of beings form a circle, in which the junction of the last with the first point cannot be imagined but in the movement of the circle, and that Barzakh which is prior to the worldly station, with regard to the graduated descent, has a connection with the anterior worldly station; and that Barzakh, which is posterior to the worldly station, with regard to the graduated ascent, has a connection with the posterior worldly station. Further, whatever be the form of manners of the souls in the posterior Barzakh, this will also be the form of deeds, consequences of manners, actions, and qualities which had been owned in the worldly station, in opposition to the former Barzakh. Then the one is a stranger to the other; however, as both worlds, inasmuch as spiritual essences of light, being different from matter, are comprised in the visionary forms of the universe, they may be taken for synonimous. The Shaikh Dáúd Káíśerí relates that Shaikh Mahi-eddin of Arabia (may his tomb be purified!) has stated in the _Fatúhál_, “revelations,” that _Barzakh_ is different from the first; and the reason that the first is distinguished by the name of “possible absence,” and the latter by “illusive absence,” is, that every form in the first Barzakh is contingent, and depends upon exterior evidence, and every form in the last Barzakh, is inaccessible _to the senses_, and admits of no evidence but on the last day of the world. There are many expounders to whom the form of the first Barzakh appears evident, and who know what takes place in the world of accidents; however, few of these expounders are informed of the news of death.

The author of this book heard from Sabjáni, the learned in the knowledge of God; that the belief of the pure Súfis is the same as that of the _Ashrákían_, “the Platonists;” but the Súfis have now mixed their creed with so many glosses, that nobody finds therein the door to the rules of the prophet, and the ancient Saints. Sabjáni gave the information that the essence of God Almighty is absolute light, absolute brightness, and mysterious life; that he is pure, and free from all colors, figures, shapes, and without a prototype; that the interpretation of the eloquent and the indications of the learned are deficient in the account of that light which is without color and mark; that the understanding of the learned and the wisdom of the sage is too weak for entirely comprehending the pure essence of that light, and as, conformably to these words:

“I was a hidden treasure; but I wished to be known, and I
created the world for being known.”

The essence of God the most High and Almighty showed his existence, so that, except him, there is no real being. In this employment of manifestation, he entered into contemplation, whence the sage calls him the first intelligence; because this lord of expansive creation considered every being according to the scope of propriety; and when the Almighty Being of expansive creation had examined every form inasmuch as by his power it was possible that such a form might appear, he fixed his contemplation in this employment of manifestation, so that what is called “the perfect spirit” is nothing else but himself. From Sabjana the information has been received and found in books that Abul Hassen Surí said: God Almighty rendered his spirit beauteous, then called it “truth,” and made revelations, and brought forth names to the creatures; the absolute being has two heads: the first is _itlák sarf_,[244] “absolute excellence,” and _vahedet mahs_,[245] “unmixed unity;” the second is _mukayed va kasret va badáyet_,[246] “compass, abundance, and primitiveness.” This, according to the greatest number, relates to unity. Further is _âkl-kulli_,[247] “the universal spirit,” which incloses all realities which are (as it were) concrete in him, and this is called _ârsh-i-majíd_,[248] “the throne of glory” (the ninth or empyrean heaven); he is the truth of mankind, and between him and the majesty of divinity there is no mediator according to the wise, although some admit a difference. Sabjání said, this indicates that they wish no separation from the Lord of grace may ever take place. Moreover, the universal spirit, which embraces all realities in the way of expansion, they call _ârsh-i-Kerim_,[249] “the throne of mercy,” and _lawh-i-mahfúz_,[250] “the tables of destiny.” Besides, there is the universal nature, penetrating all material and spiritual beings, and this is called _âikáb_,[251] “vicissitude.” With the philosophers nature is the noble part of bodies, and Sajani stated, the penetrating nature in spirits indicates and signifies that there is one divine Being, and the rest nothing else but shadows. Finally, there is an essence of life, which the philosophers call _hayúli_, “the first principle of every thing material,” and the Súfis call it _enka_.

[202] In Herbelot’s _Bibl. Orient._ we find _Hamid eddin_, a
celebrated doctor, surnamed _al Dharir_, “the Blind,”
disciple of _Kerdori_, and master of _Nassafi the Younger_.
The latter died in the year of the Hejira 710 (A. D. 1310).
Baron von Hammer, in the catalogue of the literature of the
Súfis, annexed to his _Gulshen raz_ (p. 32), mentions an
_Ishk-namah_ “Book of Love,” composed by _Ferishte-oghli_.

[203] عبوديت means also “servitude, submission, pious
fervour;” it is reckoned one of the most essential qualities
of a saint in general. An عبد, _âbid_, is a person continually
occupied with religious practices, and all sorts of
supererogatory pious acts, with the view of obtaining future
beatitude. It may be asked, how can devotion, as said above,
be an attribute of God? The answer is that, according to
Súfism, God is every thing which appears praise-worthy to
man, who can never forsake his own nature. Thus says Sâdi in
his fifth Sermon: “A hundred thousand souls, alas! are the
devoted slaves of the shoe-dust of that Durvish (God).” He
who prays from the inmost of his soul, grants his prayers to
himself; he no more prays, but is the God who, at the same
time, offers and accepts prayers.――(See _Sufismus_, by F. A.
D. Tholuck, p. 155.)

[204] ربوبيت signifies a participation in the nature and
excellence of God, attainable by a mortal. There is a school
of Súfis, called الحوليت _Alhulíyat_, who think that deity
may descend and penetrate into a mortal’s mind. Muhammed is
supposed to have possessed this eminent quality of a Súfi.

[205] Two technical words occur (among many others) of the
Súfis حال _hal_, and مقام _makám_, which require a
particular explanation. _Hál_ signifies a feeling of joy or
of affliction――of compression or dilatation――or of any other
condition, which takes hold of the heart without any effort
being made to produce or to provoke it, and which ceases
when the soul reverts to the consideration of its own
qualities. It is so called whether the same state be
repeated or not. I generally render it by “state,” above by
“transitory state.” If it persists and is changed into an
habitual faculty, it is then called _makám_; I render it by
“station.” The _hals_ are pure gifts of God; the _makáms_
are fruits of labor. The first proceed from God’s pure
bounty; the second are obtained by dint of efforts. Both
words may sometimes be rendered by extasy, or extatic,
supernatural condition, in which the soul loses sight of
itself to see God only, and which ceases, as soon as its
looks are directed towards itself.――(See _Ext. et Not. des
MSS._, vol. XII. p. 317.)

[206] If I understand at all this obscure passage, it means:
“there is an immediate connection, without any intervention,
between the Deity and man.”

[207] _Suret_ signifies the sensible form of a thing; the
figure with which it is invested.

[208] _Mír Said Muhammed Nurbaksh_ was the assumed name of
_Shams-eddin_, a descendant from a Guebre family of Irák. He
fixed himself in Kachmir, where he became the founder of a
sect which acknowledged him as a prophet and a _Mahdi_, and
took from him the name of _Nur-bak-shian_.――(See _Journal
des Savants, avril 1840; article de M. Mohl sur l’Histoire
de Ferishta_.)

[209] The word here used by the author is برزخ _barzakh_,
“interval of time, according to the Koran (chap. XXIII)
between the death of a man and the resurrection, before
which the souls of the departed receive neither reward nor
punishment.”

[210] We have already mentioned (vol. I. p. 55. note 1) the
_Enka_, or _Simurgh_, “thirty birds,” as an object of
fabulous romance. At one time this mysterious bird was
counsellor of the Jins (genii), and for the last time was
visible at the court of Solomon, the son of David, after
which he retired to the mount _Kaf_, which encircles the
earth. According to a tradition of Muhammed, God created, in
the time of Moses, a female bird, called _Enka_, having
wings on each side and the face of a man. God gave it a
portion of every thing, and then created a male of the same
species. They propagated after the death of Moses, feeding
on ferocious beasts and carrying away children, until the
intervening time between Jesus and Muhammed, when, at the
prayer of Khaled, this race was extinguished. Proverbially,
the Enka is mentioned as a thing of which every body speaks
without having ever seen it.

But a much greater import is attached to this name in the
doctrine of the Sufis: with them this bird is nothing less
than the emblem of the supreme Being, to be sought with the
utmost effort and perseverance through innumerable
difficulties which obstruct the road to his mysterious seat.
This idea was ingeniously allegorized in the famous poem
entitled _Mantek al tair_, “the colloquy of the birds,”
composed by _Ferid-eddin Attar_, a Persian poet, who was
born in Kerken, a village near Nishapúr, in the year of the
Hejira 513 (A. D. 1119), and lived 110, 112, or 115 years,
having died in A. H. 627, 629, or 632 (A. D. 1229, 1231, or
1234). In this composition, the birds, emblems of souls,
assemble under the conduct of a hoop (_upapa_), their king,
in order to be presented to Simurgh. To attain his
residence, seven valleys are to be traversed; these are: 1.
the valley of research; 2. that of love; 3. that of
knowledge; 4. of sufficiency (competence); 5. of unity; 6.
of stupefaction; and 7. that of poverty and annihilation,
beyond which nobody can proceed; every one finds himself
attracted without being able to advance. These are evidently
as many gradations of contemplative life, and austere
virtue, each of which is described in glowing terms, for
which scarce an equivalent is to be found in European
languages. The birds, having attained the residence of
Simurgh, were at first ordered back by the usher of the
royal court, but, as they persevered in their desire, the
violence of their grief met with pity. Admitted to the
presence of Simurgh, they heard the register of their faults
committed towards him read to them, and, sunk in confusion,
were annihilated. But this annihilation purified them from
all terrestrial elements; they received a new life from the
light of majesty; in a new sort of stupefaction, all they
had committed during former existence was cancelled, and
disappeared from their hearts; the sun of approximation
consumed, but a ray of this light revived them. Then they
perceived the face of Simurgh: “When they threw a
clandestine look upon him, they saw thirty birds in him, and
when they turned their eyes to themselves, the thirty birds
appeared one Simurgh: they saw in themselves the entire
Simurgh; they saw in Simurgh the thirty birds entirely.”
They remained absorbed in this reflection. Having then asked
the solution of the problem _We_ and _Thou_, that is, the
problem of apparent identity of the divinity and his
adorers, they received it, and were for ever annihilated in
Simurgh: the shade vanished in the sun.――(See _Notices et
Extraits des MSS._, vol. XII. pp. 306-312).

According to the thirty-seventh and last allegory of
_Azz-eddin Elmocadessi_, an Arabian poet, who died in A. H.
678 (A. D. 1280), the assembled birds resolved to pass a
profound sea, elevated mountains, and consuming flames, to
arrive at a mysterious island where _Simurgh_ or _Enka
maghreb_, “the wonderful,” resided, whom they wished to
choose for their king. After having supported the fatigues,
and surmounted the difficulties and perils of their voyage,
they attained their aim, a delightful sojourn, where they
found every thing that may captivate the senses. But when
they offered their homage to Simurgh, he at first refused
them, but having tried their perseverance in their
attachment to him, he at last gratified their desire, and
granted them ineffable beatitude.――(See _Les Oiseaux et les
Fleurs_, Arabic text and French translation, by M. Garcin de
Tassy, pp. 119, etc., and notes, p. 220).

[211] The Súfis are divided into three great classes, to
wit: 1. واصلان _vásilán_, “those who arrived (at the desired
end),” the nearest to God; 2. سالكان _sálikan_, “the
travellers, the progressive;” 3. مقيمان _mukíman_, “the
stationaries.”――According to others (see Graham, Transact.
of the Lit. Soc. of Bombay, vol. I. pp. 99. 100), a Súfi may
be: 1. a _salik_, “traveller;” 2. a مجذوب _majezub_, “one
attracted in a state of intoxication from the wine of divine
love;” 3. a _majezub salik_, “an attracted traveller,” that
is, a partaker of the above two states. I omit other
divisions and subdivisions.

[212] فيص Silvestre de Sacy translates “emanation,
overflowing.”――(_Journal des Savans, déc._, 1821, p. 733.)

[213] نشا is interpreted in the dictionary: growing,
producing, being borne upward, etc.; above it can but
signify “a condition of being.”

[214] Koran.

[215] In the Desátir the moon is called “the key of heaven.”

[216] استفاضت and افاضت.

[217] The weekly holiday of the Muhammedans.

[218] جلال _jelál_, “glory, majesty.” I suppose “terrific
majesty” may be understood. We find, in Richardson’s
Dictionary, that a sect called _Jelálíyat_, followers of
_Said Jelál Bokhari_, worship the more terrible attributes
of the deity.

[219] This is an obscure passage. Silvestre de Sacy
(_Journal des Savants, janvier_, 1822, p. 13) says: “I see
by the Dabistán that, by means of allegory, the Súfís
destroy the dogma of eternal punishment, as they destroy
what concerns Paradise; but this subject is touched upon but
in a superficial manner in the Dabistán, p. 486. * * * * I
confess, as to the rest, that I have not yet formed to
myself a very clear idea of this theory.” He subjoins the
following note: “Paradise, according to the Dabistán is,
with the Súfís, ‘the beauty of God,’ جمال _jemal_, and hell,
‘the glory,’ جلال _jelal_; men who, by their conduct, belong
to the last attribute of the divinity, which is designated
under the name of hell; that is the جلاليان _jelalian_, find
pleasure in it, and when it is said that hell is a place of
torment, this means that those who belong to the attribute
of beauty, the جماليان _jemalían_, would be unfortunate, if
they should be placed in the situation of those who belong
to the attribute of glory, the جلاليان; the same would be
the case with those who belong to the attribute of glory, or
to hell, if they should experience the destiny of those who
belong to the attribute of beauty, or of Paradise.”

[220] Arafat is a mountain not far from Mecca. Muhammedans
believe that Adam and Eve, having been separated to perform
penance, searched for each other during a hundred and twenty
or two hundred years, until at last they met again upon the
mountain _Arafah_, the name of which is derived from the
Arabian verb “to know.” This is one of the etymologies of
this name; I omit others relating to Abraham (see D’Ohsson,
t. II. pp. 85-86). This mountain, in the pilgrimage to
Mecca, is one of the principal sacred stations, which the
pilgrims cannot enter without having taken the _Ihhram_, or
“penitential veil,” on the first day of the moon _Zílhajah_
(the last of the Arabian year); on the 9th day of the same
month, called also _yum-Arafah_, “the day of knowledge,”
they arrive at Arafah, where they perform their devotions
until after sunset, and then proceed to Mecca to execute the
sacred rites mentioned pp. 408-409, note 2.

[221] See D’Ohsson’s _Tableau général de l’Empire Othoman_,
tom. II. p. 16.

[222] The _Takbir_ consists of these words: _Allah ’u akbar,
Allah ’u akbar, la ilahi ill’ Allah, Allah ’u akbar, Allah
’u akbar, va l’illah ’il hama_, “God, most high! God, most
high! there is no God but God! God most high! God most high!
praises belong to God.”――(D’Ohsson, vol. II. p. 77).

[223] The prostration is made with the face to the earth,
that is, the knees, toes, hands, nose, and forehead touching
the ground. During the prostration the _takbir_ is recited.

[224] Several prescribed attitudes and practices constitute
the _namaz_, or “prayer:”――1. The Muselman stands upright,
his hands raised to the head, the fingers separated, and the
thumbs applied to the inferior part of the ears; 2. he
places his hands joined upon the navel; 3. bows the upper
part of his body, and, the hands upon his knees, keeps it
horizontally inclined; 4. places himself in the second
attitude; 5. prostrates himself as described in the
preceding note; 6. raises the upper part of his body, and,
kneeling, sits upon his legs, the hands placed upon his
thighs; 7. makes a second prostration; 8. rises, and stands
as in the second attitude. These eight attitudes, during
which he recites several times the before-quoted _takbir_,
form a _rikât_.――(See D’Ohsson, vol. II. pp. 77 _et seq._

[225] The apparition of the new moon is to the Muhammedans
an important phenomenon, as it marks the beginning of their
fasts, feasts, and other religious practices, which, to be
valid, must be observed exactly at the prescribed time. On
that account, the magistrates in the Musulman empire are
attentive to announce the right epoch; the _Muezins_, or
“cryers,” of the highest mosques, at the approach of the new
moon pass the whole night on the top of the minarets to
observe the precise moment. Thus, the fast of the _Ramazan_,
which lasts thirty days, begins at the apparition of the new
moon; the commencement of the moons _Shewel_ and _Zilhijah_
are important for the celebration of the two only feasts in
the Muhammedan year: the first is the _âid-fitr_, “the feast
of breaking “fast,” which occupies one or three days, and
seventy days after this is the _âid-kurban_, “the feast of
sacrifice,” which lasts four days: thus the grave Muselmans
allow but seven days of their whole year to festivity. As
their years are lunar, these two feasts run in the space of
thirty-three years through all the seasons of the
year.――(D’Ohsson, tome II. p. 227; tome III. pp. 4-5, and
elsewhere.)

[226] The immolation of an animal in honor of the Eternal on
the prescribed day is of canonical obligation: every
Muselman, free, settled, and in easy circumstances, is bound
to offer in sacrifice a sheep, an ox, or a camel. Several
persons, to the number of seven, may associate for such a
purpose. To this is added the distribution of alms to the
poor, consisting of killing one or more animals, sheep,
lambs, goats, to be dressed, a part of which is tasted by
the sacrificer and his family, and the rest given to the
poor. (_Ibid._, t. II. p. 425.)

[227] Fasting, with the Muhammedans, imposes an entire
abstinence from all food whatever, and a perfect continence
during the whole day from the first canonical hour of
morning, which begins at day-break, until sunset. There are
different sorts of fasts; canonical, satisfactory,
expiatory, votive, and supererogatory. Each of them,
although determined by different motives, requires,
nevertheless, the same abstinence during the whole
day.――(_Ibid._, t. III. p. 1).

[228] A possessor of velayet, a _veli_, “a saint,” according
to Jámi (in the Lives of Súfís) is destined to serve as an
instrument for manifesting the proof of prophetic mission.
Extraordinary powers over all nature are ascribed to such a
man. According to the _Kashef ul mahjub_, “the revelations
of the veiled being,” composed by Shaikh _Ali Osman Ben
Ebil-Ali el Ghaznavi_, there are four thousand saints in the
world, walking separate from each other upon the ways of
God. Among these, the first three hundred are called
_Akhyár_, “the best;” the next four hundred are the _Abdal_,
commonly called “Santons;” after them seven hundred _Ebrar_,
“just men;” further, four hundred _Awtad_, “posts or
stakes;” finally, three hundred _Nukeba_, “chosen.”
According to the author of _Futuhat-i-Mekkí_, “the
revelations of Mecca,” that is, Mahi-eddin Muhammed,
before-mentioned (p. 334, note 1), there exist at any time
seven _Abdal_, or Saints, who preside the seven terrestrial
zones, or climates. Each of them, in his climate,
corresponds to one of the seven prophets in the following
order: Abraham, Moses, Aaron, Edris, Joseph, Jesus, and
Adam, who reside as we have said (see pp. 186-89, notes 2.
1. 1. 2. 3. 1. 2.) in so many heavenly spheres. To the said
Abdal belong the _Oweis_, that is the great shaikhs, and
pious men who, nourished in the prophet’s lap, are never
tainted by age.

[229] The text has ملھمہ _malhamah_, which means
“gluttonous, eager after any thing to excess;” if _mulhim_,
it means “inspired.”

[230] The ecstatic conditions desired by the Súfís are
attainable only in a perfect apathy, that is, in a cessation
of all action of the corporeal organs and intellectual
faculties.

[231] According to the Dict., _Ferhengi Shuuri_ (vol. II p.
430, edit. of Constantinople) the seven heavens mentioned in
these pages as habitations of the perfect are called
_Heft-aureng_, “seven thrones” (a name commonly given to the
seven stars of the Great Bear); they have seven colors, the
highest is the black.

[232] فيوب الغيوب. Silvestre de Sacy translates it, _la
disparition de la disparition_, “the disappearance of
disappearance,” that is to say, _perfect absorption_. We
have (pp. 238-9, note 1) met with the term _hazeret_,
“presence,” which is a qualification either of attentive
expectation, or perfect intuition; opposite to this we find
_ghaib_, “absence, disappearance, evanescence:” this is a
station attainable only to a _vali_, “saint,” by means of
_jamah_, “union,” when he sees nothing else but God and his
unity; this station coalesces with _faná_, “annihilation,”
when his personal existence is withdrawn from his eyes, and
he acquires _baka_, “eternal and sole life with and in God.”

[233] The word used in the original is تجلى _tajelí_,
signifying here properly “a sudden burst upon the eyes, a
transitory vision.” This word occurs, evidently with this
meaning, in the following passage of Sâdi’s _Gulistan_,
“Rose-garden,” (chap. II. tale 9), which at the same time
elucidates the state of the Súfí above alluded to: “The
vision (of God) which the pious enjoy, consists of
manifestation and occultation; it shows itself, and vanishes
from our looks,”――VERSE. _Thou showest thy countenance and
thou concealest it. Thou enhancest thy value and sharpenest
our fire. When I behold thee without an intervention, it
affects me in such a manner that I lose my road. It kindles
a flame, and then quenches it by sprinkling water; on which
account you see me sometimes in ardent flames, sometimes
immersed in the waves._

There are different sorts of تجليات _tajelíat_,
“manifestations,” and whenever the mystic has attained the
first degrees of such divine favors, he receives no more his
subsistence but by supernatural ways.

[234] The bush from whence Moses heard the voice of God is
mentioned in the Commentary upon the Koran in the following
manner. Moses, travelling with his family from Midian to
Egypt, came to the valley of Towa, situated near mount
Sinai; his wife fell in labor and was delivered of a son, in
a very dark and snowy night; he had also lost his way, and
his cattle was scattered from him, when on a sudden he saw a
fire by the side of a mountain, which on his nearer approach
he found burning in a _green bush_. The Koran (chap. XX. vv.
9-14) says: “When he saw fire and said to his family: Tarry
ye here, for I perceive fire: peradventure I may bring you a
brand thereout, or may find a direction in our way by the
fire. And when he was come near unto it, a voice called unto
him, saying: O Moses! verily I am thy Lord: wherefore put
off thy shoes: for thou art in the sacred valley Towa. And I
have chosen thee: therefore hearken with attention unto that
which is revealed unto thee. Verily I am God; there is no
God beside me: wherefore worship me, and perform thy prayer
in remembrance of me.”

[235] The name of Pharâoh occurs several times in this work;
but the character of this personage is viewed in a different
light by the sectarians of Muhammedism. In the Koran he
appears nearly as in the Bible of the Jews, with regard to
Moses and the Israelites, cruel, tyrannical, presumptuous,
and perishing in the Red Sea: not without having before
acknowledged their God, and confessed his sins. But some
Súfis see and admire in the impious daring of Pharâoh the
omnipotence of his power, and adduce, in favor of their
opinion, passages from some of their most celebrated
philosophers. Indeed Jelaleddin represents Pharâoh equal to
Moses. Sahel Ibn Abd-ullah of Shostr says, that the secret
of the soul was first revealed when Pharâoh declared himself
a God. Ghazáli sees in his temerity nothing else but the
most noble aspiration to the divine, innate in the human
mind.

[236] The Súfis call حجاب “veil,” whatever is opposed to
perfect union with divinity. In the life of _Joneid Abú
’l-Kasem_, who was born and educated in Baghdád, and died in
the year of the Hejira 297 (A. D. 909), one of the earliest
and most celebrated founders of Súfism, we read what
follows: “Somebody said to Joneid: ‘I found that the Shaikhs
of Khorasan acknowledge three sorts of veils: the first is
the nature (of man); the second is the world, and the third
concupiscence.’――‘These are, said Joneid, ‘the veils which
apply themselves to the heart of the common among men; but
there exists another sort of veil for special men; that is,
for the disciples of spiritual life, the Súfis: this is the
view of works, the consideration of the recompenses due to
acts, and the regard of the benefits of God. The Shaikh of
Islamism said (relatively to this subject): God is veiled
from the heart of man, who sees his proper actions; God is
veiled even from him who seeks recompense, and from him who,
occupied with considering the benefit, turns his eyes from
the benefactor.’”――(See _Notices et Extraits des MSS._, vol.
XII.; p. 435, Joneid’s Life, by Jámi, translated by
Silvestre de Sacy.)

[237] استدراج is also interpreted: “prodigy of chastisement,”
that is, extraordinary things may be operated by a man who
renounced obedience to God, in order that such a man may be
led to perdition. This appears founded upon a passage of the
Koran (chap. XVIII. vv. 43, 44): “Let me alone with him who
accuseth this new revelation of imposture. We will lead them
gradually to destruction by ways which they know not; and I
will bear with them for a long time, for my stratagem is
effectual.”

[238] See vol. III. p. 18, note 2. Monachism was not only
disapproved but positively prohibited by the Muhammedan
religion, the first founders of which, chiefs of warlike
tribes, were by necessity, profession, and habit,
continually engaged in military expeditions. But to the
Asiatic, in general, so natural is ascetism, seclusion, and
contemplation, that Muhammed, in order to restrain a
propensity which he felt and now and then showed himself,
declared that, for monachism, the pilgrimage to Mecca was
substituted by divine order. Even during the prophet’s life,
the love of monastic and anachoretic professions gained
ascendancy among Muselmans, and easily united with Súfism.

[239] See vol. II. p. 390, note 2.

[240] نفوس کاملہ انسانی _nafus Kamilah insáni_. _Insan
kamil_, “the perfect man,” according to the doctrine of the
Súfis, is, “the reunion of all the worlds, divine and
natural, universal and partial; he is the book in which all
books, divine and natural, are reunited. On account of his
spirit and intellect, it is a reasonable book, called ‘the
Mother of Books;’ on account of his heart, it is the book of
the well-guarded table (_al lowh_); on account of his soul,
it is the book of things obliterated and of things written;
it is he who is then the venerable sublime and pure pages,
which are not to be touched, and the mysteries which cannot
be comprehended but by those who are purified from the dark
veils. The relation of the first intelligence to the great
world, and to its realities themselves, is as the relation
of the human soul to the body and its faculties; for the
universal soul is the heart of the great world, as the
reasonable soul is the heart of the man, and it is on that
account that the world is called ‘the great
Man.’”――(_Definitions de Jorjani. Not. et Ext. des MSS._,
vol. IX. pp. 86-87). In the passage just quoted, Silvestre
de Sacy thinks _the perfect man_ is equal to the first
intelligence.――_The book of things obliterated and of “things
written_, the world of transitory things, in which life and
death succeed each other.”――The universal soul is an
emanation of the divinity, subordinate to the first and
universal intelligence.

[241] _Najem-eddin Abu ’l-Jenab Ahmed_, son of _Omar_, was a
celebrated Súfi, who formed a great number of disciples. He
was surnamed _Kobra_, “great,” on account of his superior
knowledge. He died in the year of the Hejira 618 (A. D.
1221).

[242] See page 245, note 2.

[243] Jabilka and Jabilsa signify the double celestial
Jerusalem of the Súfis: the first is the world of ideals,
which is the wall of separation between the real and the
mystic world; the second is the world of spirits after the
completion of their career upon earth.――(See Von Hammer’s
_Gulshen-raz_, p. 25.)

[244] اطلاق صرف.

[245] وحدت محض.

[246] مقيد و كثرت و بدايت.

[247] عقل كلي.

[248] عرش مجيد.

[249] عرش كريم.

[250] لوح محفوظ.

[251] عقاب.

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