QU LS H AN I R AZ

TH E MYS TI C R OSE GA R DEN

’
S A D UD DIN MAH MUD S HA BI STA RI .

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l Ka
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5h m b c s rar 7 , N a b -
M UJ e ta fi BJ a r t 7m

T HE PERS IA N T EXT , WI T H A N ENGLI S H T R NS L T I ON A ND A A

NOT ES, CH I EFLY FR OM TH E COMMENT ARY OF

MU H AMMAD B IN YA H YA LA H I J I .

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BY E . H . WH INFI E L D , MA .

B A R R I S I E R -A T -LA W,
’ ‘

LA TE OF H . M B E N GAL
. C I VI L S E RVI C E .

it cn o o n
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T R U B NE R CO .
,
LU D G T E A H ILL .

1 8 80 .

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[A l l g lz fs
rz r eser ved ]
 INT R OD U C T I ON .

THE G u l sh an compo sed in A H 7 1 7 (A D

i R ae was in . . .

an swer to fift een qu estio n s o n the doctrines o f the S u hs or ,

M uh amm adan M y stic s propound ed by A m ir S yad H o sain i a

, ,
l

c elebrat ed S ufi doctor of Herat The author s n ame was S a d .

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ud din M ahmud S h ab istar i so c alled from h is birth pl ace ,

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,

S h abi st ar a vill age n ear T abri z in th e provinc e of A z arb aij an

,
2
,
.

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From a bri ef notice of his life in th e IlI uj al is u l U sh sh ak ,

rep eated in sub st ance in th e H ef t I k l im the S afin a i Kh u shgu , ,

th e R iaz u sh S h a am it wo u ld appe ar th at he w as born

’
an d ,

about th e middl e of the sev enth centu ry of th e H ej ir a ( A D .

an d th at h e di ed at T abri z wh ere he h ad p assed th e greater ,

p art of h is life in A H 7 2 0 T h e only p articul ar s of his life

, . . .

recorded in the se T az k im s ar e th at he was d evotedly att ach ed to ,

one of his di scipl es n am ed S h aikh I brahim an d th at in ad d ition ,

to the G u l shan i H as he wrote treati ses entitled H ak k u l Yak in

an d R isal a i S hahid
'

N o furth er inform ation as to th e circum

.

stance s o f his life an d time s is to be found in the poem itself

o r in th e comm ent ary but we know from the H abib u s S igar
,

a d oth r chronicl es th at his birth was about contemporan eou s

’
n e

with th e incursion of th e he athen M oghuls u nder Hul aku Kh an ,

the con q ue st of P ersi a S yri a an d M esopot ami a an d the downfall

, ,

o f the A bb aside Kh alifs or Vic ars of G od A n d living as he did

, .

f i given i th e N f h at l U a of J ami
H is l i e s n a u n .

Thi n am i om t im e written J ab i ta or
s e s s e s s r C h ab istar . T he P r i an c laim i
e s s

u u al l y xpr ed by t h e A rabic h i O l y I b
s e ess s n -
u se e ,
n H au k al , 1 56 .

S ee M alcolm H i t ory of P e i a 2 52
, s rs , u . .
 iv I NTRO D U C T I ON .

at T abri z the c apit al o f the n ewly e st abli sh ed M oghul Empire

, ,

h e mu st h av e witn essed th e long struggle which en su ed b etwe en

th e C hri sti an M i ssion arie s an d th e M uh amm ad an M ull as to g ain
th e M oghul S ult an s ov er to th eir r esp ectiv e r eligion s a struggl e ,
—

the result of which was for a long tim e doubtful an d which was
’
,

not fin ally d ecided till A H 6 9 6 wh en th e Emp eror G h az an Kh an . .

, ,

with n early o n e hundred thou sand of h is follow ers adopt ed the ,

M uh amm ad an faith D ur ing the p end ency of thi s struggl e T abri z .

was vi sit ed by mission s from P o pe N icol as I V an d P op e Boniface .

VIII an d al so by th e c el ebr at ed M arco P 0 10 ; an d po ssibly M ahmud s

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,

ac q u aint anc e with C hri sti an doctrin es m ay h av e b ee n d erived or

.

improved from intercour se with H alton or som e of th e oth er monk s

att ach ed to the se mi ssion s .

T h e fir st Europ ean authors to notice th e G u l sh an i R az w ere

th e trav el l ers C h ardin an d B erni er cir c 1 7 00 both of whom , .
,

d escribe it as th e S umm a th eo l o gica of th e S u fis I n th e course .

of th e eight eenth c entury sev er al copi es of th e po em found th eir

w ay to th e gr eat Eur ope an libr ari es I n 1 8 2 1 D r T h o l u ck o f . .
,

B erlin publi sh ed a few extract s from it with L atin tr an sl ation s in h is

, , ,

S su fism u s an d in 1 8 2 5 a G erm an tr an sl ation o f about o n e th ird

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of the entir e po em in h is B l iith en samm l u n g au s d er M o r gen l an “

I n 1 8 3 8 V on H amm er P urgstall publi sh ed th e

'

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disch en M y stik .
-

Persi an t ext b ased on th e B erlin an d th e V i enn a M S S along

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,

with a G erm an v er se tran sl ation an d a few not es from L ah ij i s com ’

m ent ary T h e text now publi sh ed is b ased on th at of H am mer

.
2
,

coll at ed with two Indi an M S S of the poem an d comm ent ary — o n e .

,

the poor copy in th e library of th e A si atic S oci ety at C alcutt a th e ,

other a v ery correct copy in the po ssession of a Zemind ar in M idn a

pore O n the authority o f thi s M S s ever al couplet s omitt ed by
. .

H ammer h av e be en re stored s everal repetition s r etrench ed an d , ,

1
On e of th M oghul E mp ror w a ac t u ally b ap t i d
e e s s se , an ccording t o t h
d, a e

chronicl r tru b li v r t r mbl d l t th e acr d t mpl

e , e e e e s e e es s e e e at M cc a migh t be con
e

v er t d into a C hri ti an c at h dral M alcol m ii 2 6 8

e s e .
”—
.
,
. .

T h e full titl of thi comm n t ry i M f tih l

e s e a s, u a u sk ar h i Gu l sk an i R az .

I t w a compo d i A H 8 79
s se n . . .
 I NTRO D U C T I ON .

variou s erron eous r eadings corr ect ed Al l th e alteration s m ade h ave .

‘

b een indic at ed in the m argin an d none h ave b een m ad e witho ut M S , .

authority H amm er s r eh din gs ar e m arked H ; tho se of th e M id n a ’

.

por e M S L an d others given in the comm ent ary or in th e C alcutt a

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,

copy M S S T h e tran sl ation h as b een m ad e as clo se to th e origin al as

, .

po ssibl e L ahij i s r end erings as given in h is p araphr ase b eing strictly

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follow ed throughout T h e tran sl ation s of th e Ar abic q uot ation s .

in th e t ext ar e printed in it alic s T h e not es cont ain a b r i ef ab str act .

of L ah ij i s voluminou s comm ent ary which is it self a gre at auth ority

’
,

o n S u fiism an d al so a few of the more striking p ar all eli sm s to S ufi

,

id eas to b e found in the N eopl atoni st s an d in the my stic al th eol e ,

gi an s of Europ e .

I t is thi s correspondence with Europ ean M ysticism which giv es

S u fiism its chi ef int erest for Europe an stud ent s M any of th e .

C atho l ic definition s of my stic al theology would do for d escription s

of S u fiism The ruling id eas in both sy stem s ar e v ery simil ar if not
.
z
,

ab solut ely id entic al Thu s for in st ance we find th e S u fis t alking of .

, ,

love to G od of union with G od of d eath to sel f an d life et ern al

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in G od of th e indwelling in m an of th e S pirit of the nullity of work s

,
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,
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an d c er emoni es of gr ac e an d spiritu al ill umin ation an d of th e

’ ‘ ’
, ,

Logo s Both system s m ay b e ch aract eri sed as r el igion s of th e

.
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he art as oppo sed to form ali sm an d ritu ali sm Both exalt th e inn er
, .
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light at the exp en se of the outw ard ordin ance an d voice of the
’3

C hurch Both exhibit th e sam e cr aving for vi sion ary r aptur es an d

.

sup ern atural ex alt ation s an d h ave b een productive of simil ar exc esses ,

an d extr av ag anci es If S u fiism h as its Mevl avis an d R afai s an d B e

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.

sh ar a fakir s its d ancing an d howling an d A ntinomi an d u rv esh es so

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, , ,

T he po m
writ t n in th m t r c ll d B z j i m dda i m ak
e is vi z m
e e e e a e u a u ea s su r , . a

f d il m f d i l m f d il (t wic e)
' ’ ’
un a un a .

E 9 Th t of C d i
. . S api n t i a e p im e t l i d i i it
a infu a q m nt m b
o r er u s, e x er n a s, v n us s , ue
s e e a

omni i di t i puram cum D in t im e j git Th at of J ohn a J u M ri a

nor n a o ne eo co n u n . es a ,

C l ti q u a d m D i no t iti a p
ze es s i m l t at i D
e a ad h aa ti l i it a
e l , er u n o n e vo u n s eo r en s, e c ,
ve

lumin a l it imm i product

e c e
”
Th at of G er on E t motio a gogic a in D um
us sso s . s ,
s n a e

t i im a m n t i cum D e Iocut io Vaugh an i 2 8 8 ” —

— sec r e ss e s o . .
, .

T h Qu ak er B arcl ay in h i
e A pology upport h i doc trin e of illumin at ion , s ,
s s s
“

by r f r nc t o a S fi book ( th hi tory of H ai I b Y k h d a ) t ran l ted by O ckl y

ee e e u e s n o n s a e .
vi I NTRO D U C T I ON .

Europe an M y stici sm h as prod u c ed th e O m ph al o psych i or n avel gaz in g

”
monk s of M ount A tho s th e J an sen ist C onvul sion ari es the A n ab ap ,
“
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tists of M u n st er an d th e S h ak er s Fin ally to compl ete the p arall el

,
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both sy st em s h av e a t end ency to P anthei sm an d both u se si m il ar ,

sen suou s figur es to expr ess th eir vision s an d r aptur es T h e P anthei sm .

of the Gu l sh an i R az h as its count erp art in th at of E ck art th e D octor ,

“

E cstaticu s an d much of its sen suou s im agery might be m atch ed by

,

th e erotic l angu age of S t B ern ard s sermon s on th e C anticl es th e

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wond erful e ffusion s of S t Th eresa an d the my stic al hymn s o f S t .

, .

Al phon so Liguori an d oth ers 2

.

A t fir st sight it is diffi cult to see how a subj ective emotion al

r eligiou s syst em like S u fiism could h av e origin at ed from th e rigid
form ali sm of th e Kor an an d still more how orthodox M u ssulm ans ,
3

c an po ssibly r econcil e itsP anth ei sm as m any of th em do with the ‘

, ,

uncompromi sing M onoth ei sm t aught by M uh amm ad T h e an swer .

would seem to b e th at th e Kor an an d still more th e H eidi s in o n e

'

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d ep artm ent of th eir l angu age cont ain th e g erm s of thi s line of ,

r eligiou s thought Th ey in fact u se a doubl e l angu age A t o n e time

. .

th ey r epr esent A ll ah as h aving creat ed th e world onc e for al l an d as ,

now removed to H is seat in th e arsh or highest h eav en h aving l eft ’

,

H is cr eatur es to work out th eir own salv ation or cond emn ation by

S eeccoun t of t h curiou ph no m n a w hich o m t im follow d th pr ach

an a e s e e s e es e e e

ing of W l y Whitfi ld a d N wt on L li S t ph n E ngli h Thought ii 41 7

es e , e , n e . es e e e
’
s s , . .

A nd a mi ion ary account of t h e graciou vi it tion of th H oly S pirit at Vew a ”

ss
“
s s a s e ,

o ne of t h Fij i I land H S p nc r E y i 444

e s s . . e e ,
ssa s, . 1.

S Vaugh an H our with t h M y tic i 1 19

ee , a d s Hy mn a d e s s,
”
.
, n s n

V r e of S t A lphon o t ran l t d by C offin pp 8 0 t o 1 16

e s s . s ,
”
s a e ,
. .

E arn nim d t i m e arido at q u e e il i M h am m ad a i m i olo t am cito

oc r na ex x u n s s esse

e at am
n t p
,
admir at ion
r es es digua q q d id ri m ill d m nti h m a
er se s , uas ue es e u u e u n ze

i g it m di r t tt tat q uo extra p ipit t cum D

n en u se e a es
j gi
u r, se ro r ur e eo r u r sus co n u n

n c it at q adam at v eh m n t r cupit D r P y i N l l C atalog e of

” — ’
e ess e u n u re
s e e e . . u se ,
n I co s u

Bodl i an M S S
e .

Th M e i i commonly aid t o b th K or an of P r i a ( H ugh

us n av s N ot on M s e e e s es,
“
es u

h am m ad i m ” p K h aj a A y n i a orthodox S nni doctor i a work publi h ed ’

an s ,
.
, n u , n s

at C on t ntinopl in 1 s3 4 w armly comm nd both th M : a d th G l k a

'

s a e s
,
e s e usn ao z n e u e n s

R az —H mm r I m am S h af i d H nb al t wo of t h gr at j uri con ult p ak i

. a e . e an a , e e s s -
s, s e n

t h high e t t rm of th e S fi kno w l dg e of G od — T h l k S fi m 58 ’ “
e s e s u s e . o uc , su s u s, .
 I N TRO D U C T I ON .

their own free will according to th e light s given th em by H is proph ets ;

,

at another tim e th ey represent Him as the S ubtil e B eing imm an ent ,

an d ever workin g in H is cr eatur es th e sum of al l exi st enc e th e , ,

fulness O f life wh ereby al l things mov e act an d exi st omnipresent

,
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not only pred estin atin g but actu ally origin atin g al l action dwelling in ,

an d directly in fl u en cin g an d communing with e ach individu al soul

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T h e S u fis b eing m en of an emotion al my stic al t emp er am ent or as th ey

, , ,

c all ed th em selve s m en of h ear t men looki n g b ehind th e v eil

,
‘ ’
,
’
,

‘
int erior m en n atur ally c aught at al l expre ssion s of thi s kind which
,
"

seem ed to bring th e divin e my st eriou s obj ect of th eir r eligiou s emotion

n ear er to them an d as th eologi an s ar e pron e to do dwelt on the

, , ,

t ext s th at fell in with th eir own vi ew to th e exclu sion of p assages of ,

th e oppo site t end ency Thi s vi ew th ey d evelop ed with th e aid of th e

.

G reek an d esp eci ally th e N eopl atonic m et aphy sic s which h ad b een ,

popul ari sed by th e A r abi an phil o sophers F arabi G h az z ali Ibn R o sh d , ,

an d I bn S in a U nd er th ese in fl u enc es they id entifi ed th e A ll ah of th e

.

Kor an with th e N eopl atonic B eing the On e th e N ec essary B eing th e , , ,

”
only R e ality T h e T r uth th e In finit e which includ es al l actu al
, ,
2
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b eing good an d evil th e Fir st C au se sourc e of al l action good an d

, , , ,

evil alike T h e world of ph enom en a an d m an ev ery thin g el se in

.
—

fact but A ll ah— th ey id entifi ed with N ot b eing ab solut e nonentity ,

—
,

which lik e a mirror r efl ect s B eing an d by thu s borrowing p articl es of ,

B ein g ri ses to th e rank of C ontingent b eing a kind of b eing which , ,

as P l ato say s is an d is not an d p art ak es both o f exi st ence an d non

, ,

exi st enc e Thi s No t b eing is a sort O f M anich aean A h r im an which

.
,

solv es al l pr actic al di fficulti es att aching to t h eir sp ecul ative sy st em .

A ccording to th eir theory th e I nfinite includ es al l b eing evil includ ed ,

but as thi s is not con si st ent with the goodne ss of the A ll ah of the

Whil om e ( m of xt rn al ) b li v th at th e i nothing in xi t nc e b t
e s en e e s e e e er s e s e u

wh at i vi ibl to ight d r a on oth r ( in t ior m ) hold th at much i v il d

s s e s an e s ,
e s er en s e e

from igh t which a only b

s n through a n ar r appro ch t o t h D ivin C r ator
c n e see e e a e e e

a d
n clo a piritu al communion wi t h H i omnipr n t
se s Fa l s ese — xu s u

H ak im .

Al H ak k , d as S e en i d e, th e S at of th e Up ani sh a s —d . M . M ull r Up a i h ad
e ,
n s s, I .
,

xxxii .
 vi ii I NTRO D U C T I ON .

Kor an ,evil is s aid to proceed from N ot b eing A g ain according to .

1
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th eir th eory th e sp ark of re al b eing d ivin ee par tic u l a auras in m an — —

is id entic al with th e I nfinit e B eing an d h enc e m an wo u ld s eem to b e ,

above l aw s an d cr eed s but as thi s would le ad to A ntinomi ani sm it is ,

s aid th at while m an r em ain s in th e int ermedi ate st at e of C onting en t

,

b ein g h e is as it w ere w eighed down an d h eld ap art from B ein g by

,

th e el em ent of No t b ein g an d th at in thi s prob ation ary st at e l aw s ,

an d creed s ar e n eed ed to r estr ain his evil t end enci es Thu s by the .
,

aid o f t his conv enient N ot b eing which is som ething whil e it is ‘

,
’

w ant ed an d rel ap ses into nothing d irectly it is no longer n eeded the

, ,

S u fis avoid al l th e immor al an d irr eligiou s con seq u enc es of th eir th eory .

H enc e it is clear th at th e P anth ei sm of the S u fis at an y rate as ,

expound ed in th e Gu l sh an i R az mu st n o t b e confounded with th e ,

E u rop ean P anth ei sm of the pr esent d ay th at P anth ei sm which in —

th e word s of Bo ssu et m akes ev ery thing G od except G od him

,
“

self
”
I n th e G u l sh an i R az w e find a di ffer ent sp eci es of P anth ei sm
.

o n e h eld conj ointly with a th eory of divin e p er son ality an d th e ,

obligation s o f mor ality M ahmud s P anth ei sm is an amplific ation .

’

r ath er th an a m in im ificatio n of th e id ea of th e D i vinity infinit e , ,

omnipr esent an d o m n ipo tcn t H e felt th e sen se o f h is own ex i st .

2

enc e an d h is o wn fr eedom p assing aw ay an d b ecoming ab sorbed in

th e sen se of ab sol u t e d ep end enc e o n thi s I nfinite B eing C omp ar ed .

with thi s omnipresent infinit e u n seen P ow er und erlying al l the , ,

’
ph enom en a of th e universe} domin ating m an s will striving in ,

m an s h eart ’
,

Warming in th r fr hing in t h br z e su n , e es e ee e,
G lowing i t h t ar a d blo oming in t h tre n e s s, n ss e es,

al l o u tw ard exi st enc es an d ag enci es wh eth er in m an or in the world , ,

S imil arly S t A ugu tin aid vil w a a n gat ion T h e fac t t h at h could find no
. s e s e s e . e

b tt r w ay of r conciling th
e e an t inomi eof r ligiou though t ought t m ak ese es e s , o e

us l ni n t cri t ic of th e S fi
e e s u s .

4 Th am f ling i xpr d by m any C hri t i an po t g D a t Parad i o

e s e ee s e esse s e s, c . n e, s ,

In . 86 :

I n l a S a volon t a e o tr a p ac u n s e

E ll a eq u l m a al q u al t utt o i muov e r e, s e,

C iO ch E ll a cri a o h n atur a fac

” ’
, ,
c e e.

a
M r H rb rt S p nc r Fir t P rincipl e p 9 9 ay
. e e e e ,
W e a oblig d t o regar
s s, .
,
s s: re e
 I NTRO D U C T I O N .

s ee m ed to sink into utt er nothingn ess In point of fact M ahmud s .

’

P anth ei sm is only the coroll ary o f th e M uh amm ad an doctrin e o f J ab r ,

u su ally tr an sl at ed pr edestin ation but more ex actly th e compul sion to , , ,

c arry o u t th e D ivin e will the univer sal action of A ll ah T h e same , .

sen se an d conviction of thi s irresi stibl e divin e impul se an d compul sion

which according to their temperam ent s driv es some m en into furio u s

, ,

an d fan atic al actio n an d m ak es oth er s sit do w n an d cry Kismat

I ‘ ’
, ,

imp el s m en o f a logic al turn o f mind to regard not only al l th e

action but al so all th e exist enc e in t h e univers e as th e dir ect outcom e

o r m anifest ation of the D ivine en ergy .

T h e whol e S ufi sy st em follow s as a logic al con se q uence from this

fund am ent al assumption S en se an d reason c ann ot tr an sc end .

phenom en a o r see the r eal B eing which underli es th em al l ; so sen se

,

an d r eason mu st b e i gnor ed an d sup er sed ed in favour o f the inn er ‘

light the in spiration or divin e illumin ation in the h eart wh ich is the
,
’
,

only fac u lty wh ereby m en perc eive the I nfinit e Thus enlight en ed .
,

men see th at the whol e ext ern al ph enom en al world including m an s ,

’

self is an illusion n o n exi stent in it self an d in so far as it is

,
’
,
-
, ,

n o n exi st ent
-
evil bec au se a d ep arture fro m th e o n e real B eing
, , .

M an s onl y d uty is to sh ak e o ff this il lu sion this clog of N ot b eing

’
, ,

aHd fi T O self an d t o b e unit ed witw

v “

to efihce" e et e
r nally i n
o n e r eal B eing The Truth In thi s progress to union ext ern al .

O b serv ances an d outw ard form s profit littl e b ec au se th ey k eep aliv e ,

the illu sion of du ality of m an s self right eou sn ess of h is p er son al

,
’
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,

ag ency an d p er son al merit wh er eas th e true cour se is to i gnore al l ,

r eference to self to b e p assive th at G od m ay work an d then th e

—
,
—

D ivine light an d grace will enter th e ch amber of m an s h eart an d ’

v y ph nom non a a m anif t t ion of om p w er by which we a ac t d on a d

e er e e s es a s e o re e ,
n

though ip e i unthink abl

o n in y t a xp ri nc di clo
r esen c s no bound to t h e, e ,
s e e e e s ses s e

diffu ion of ph nom en w e un abl t o think of a y limi t t o th diffu ion of t hi

s e a, ar e e n s e s s

pow r whil t h critici m of ci nc t ach th at thi pow r i incompr h n ibl ”

e ,
e e s s s e e e us s e s e e s e .

M ahmud would agr e th t it i incompr h n ibl by r a on but would d d th at it i

e a s e e s e e s ,
a s

cogni abl by piri t u al illumin ation th e clairvoy anc e of th h art

s e s — e e .

Thu with th ame th ory of divin action upon th world which l d th P uri tan
s u s, es e e e e e s

t o action l d t h Quak er t o r ign tion a d q ui ti m I n popul ar p a l anc Qu ak r

, e e s es a ,
n e s .
’
r e, e
"

ig ifi j u t th e am e o t of mild non r i ting ch ar ac t r t h at S fi S k b do i I ndi a

” “
’

n es s s s r -
es s e u a z es n .

I)
 I N TRO D U C T I ON .

op erat e in him without imp ediment an d draw him to T h e Truth , ,

”
an d unit e him with T h e On e .

T he m ann er in which the se ruling id eas ar e work ed out an d con

n ect ed by me an s of all egoric al int erpret ation with th e t eaching of the
, ,

Kor an an d th e H ad is will be b est expl ain ed by an out l in e of th e po em

'
'
.

A ft er an xordium l ayin g down the fund am ent al principl e of th e

e

sol e exi st ence Of th e o n e re al B ein g an d of the illu sive n o n real ,

-

n ature of all ph enom en al being an d a short account o f the compo sition ,

of th e poem M ah mud proc eeds to in quire how m en ar e to gain this

,

essenti al knowl edg e o f G od T h e an sw er commonly giv en is by .

,

thought But thought is of two kinds o n e logic al re asoning th e

.
, ,

oth er spiritu al illumin ation The fir st m ethod is in applic abl e b ec au se

.
,

sen se an d r eason c annot tr an sc end ph enom en a an d work up to th e ,

invi sible an d incomprehen sibl e B eing und erlying th em Th ey ar e .

1

powerless to sh ak e o ff the illu sion of th e app arent re ality of th e

sen sibl e world From thi s origin al d efect of m ent al eye sight wh at ever
.
,

philo soph er s an d th eologi an s say of G od only prove s th eir o wn

inc ap acity to appr ehend Him .
2

II R eason looking at th e Light o f light s is blinded by exces s of

.
, ,

light lik e a b at by th e su n This ann ihil ation of th e ment al vi sion

,
.

c au sed by its proximity to th e Light of light s— this con sciou sn ess of

its own nothingn ess c au sed by its appro ach to Being— is the highe st
d egr ee of p erc eption which contingent b ein g c an att ain When th e .
8

contin gent seer att ain s thi s st at e of ann ihil ation of h is ph enom en al
self th e tru e light is r ev eal ed to him as a spi ritu al illum in ation
, ,

stre aming in on h is soul .

T h e ph enom en al world is in it self N ot b eing wh er ein ar e r efl ect ed , ,

.

as in a mirror th e v arious attributes of B eing By a species of ‘

, .

r adi ation or efil u xio n of w av es of light from B eing each atom of N ot ,

b eing becomes a r eflection of some o n e divine attribute Th es e .

Hr e e germ of t h e mod rn doc trin e of th R l at ivi t y of knowl dge a d

is t h e e e e e , n

con q u n t limi t of though t

se e s .

2
C g it
o non ecundum i vim d ecundum g e ti m fa l tat em
n o sc ur s su se s co n o sc n u cu .

Bo ethiu H am ilt on M taphy ic i 6 1

s .
, e s s, . .

3
C omp re S t A ugu tin a D um p ti ignor anti a q u am ci nti a attingi
. s e e o us s e .
 I N TR O D U C T I O N .

efil u en t atoms o f Being ar e ever striving to r ej oin their source , but so

long as th eir phenom en al extrusion l ast s they ar e held b ack from
reun ion with th eir divin e sourc e .

P assing to prec ept M ahmud s ays R est not in the illu sions o f sen se
, ,

’
an d r eason but ab andon your
, n atur al r eal i sm as A br ah am ab an ,

dou ed th e wor ship o f the ho st of h eav en P r ess on till like M o ses .

,

at M ount S in ai you see the mount O f your illu sive ph enom en al

,

exist enc e annihil ated at th e appro ach of D ivin e glory A sc end like .

M uh amm ad to h eaven an d b ehold the mighty sign s of the Lord

, .

Thu s illumin ed you will see The Truth to b e the sourc e o f al l “

b eing d ifiu sed an d pour ed out into the ph enomen al world by m ean s o f
’

th e v ariou s em an ation s b eginning with the Logo s an d ending with m an

, .

”
The Truth it is who alone is acting in th e un iv erse Al l the .

revolution s of the h eavenly sph ere s st ar s an d pl anets proc eed not , ,

from them selves as th e undevout astronom er say s but from The

, ,

Truth H e is as it w er e th e M ast er pott er who turns th e whe el

.
, , .

T h e motion s o f the h eaven s th e co alescenc e of di scord ant el em ent s

,

into bodi es the ob edi ence of pl ant s an d animals to the l aws o f their
,

kind s ar e al l H is n ev er c easing h andiwork

, .

With regard to m an he is th e soul of th e world the microco sm

,
—
.

Wh ile other creature s reflect only s ingle divin e attribute s m an r eflects ,

th em al l H e is an epitome o f the universe an d so by in tr o spec

.
,

tion he m ay see in him self reflection s of al l the divin e attribut es

O f the fulness of the G odh ead But on th e oth er sid e h e is bl ack
.

with th e darkn ess an d evil o f N ot being H is obj ect th erefore should .

b e to purge aw ay this non exi stent corrupt side o f himself which -

,

hold s him b ack from un ion A n d union onc e att ained thought is
.
, ,

no long er po ssibl e for thought im plie s du ality

, .

III To travel into se l f m ean s in tro rsu m ascend ere

.
“
to “
,
—

j ourney out of the phenom en al non exi st ent s elf in to the re al self -
,

which is one with T h e Truth Thi s j ourn ey h as two st age s dying

. ,

” ’
to self an d abiding in T h e Truth Wh en m an s phenom en al self .

is eflac ed an d the r eal S elf alone r em ains l aw h as no long er an y

'

, ,

dominion ov er him .
 I N TRO D U C T I ON .

IV Th ese j ourn eys ar e c all ed th e j ourn ey up to G od an d the

.
“

j ourn ey down from G od in G od an d ar e a sort of circuit an d h e , ,

”
J Vll O complet es the circuit is th e p erfect m an .

Wh en m an is born into th e world evil p assions spring u p in him ,

an d if he gi e s way to them h e is lo st But if h e attend s to th e

v .

promptings of D ivin e gr ac e an d light in h is soul he rep ent s an d is , ,

conv ert ed an d j ourn ey s up to G od c fl acin g s elf will s elf knowledg e

'
— - -
, , , ,

an d h is entir e ph enomen al corrupt self exi st enc e ; an d purifying h is -

nobler p art from th e st ain of extern ality h e asc end s in spirit to ,

”
he aven an d is unit ed in spirit with T h e Truth
,
.

Thi s st age is the holy st at e k nown as saint ship exemplifi ed in saint s ,

an d proph et s .

But the p erfect m an mu st not p ause in thi s estatic union which ,

is above al l l aw s N otwith st anding this ex alt ation he mu st j ourney

.

down again to th e phenom en al world in an d along with G od an d in , ,

thi s downward j ourn ey h e mu st conform to outw ard l aw s an d cre ed s .

His san ctificatio n mu st bring forth th e outw ard fruit o f good work s .

T h e l aw is as a hu sk an d th e holy st at e of identity with

, T he “

Truth th e kernel ; an d wh en the kernel is ripe it bur st s the hu sk .

But th e p erfect m an mu st not re st or abide in this ecst atic st at e of

”
union with The Truth but so long as h e is in thi s life mu st return
“
,
“

”
to sobri ety ; an d though T h e Truth is th e fixed an d abiding “

hom e o f h is soul h e mu st w ear th e l aw as an outw ard garm ent an d

, ,

the S ufi p ath or c anon as h is inward g arment an d p erform al l

’
,

ext ern al leg al O b serv anc es

1
.

The p erfection of thi s saintly st at e will be seen in M uh amm ad

M ehdi the seal Of th e saint s who by th e s ecret of un ity will p erfectl y
,
‘
,
’

att ain to The Truth .

V .The m an who knows this secr et th at al l thing s ar e One di es — —

to sel f an d live s with r eg en er at e h eart in G od H e sweep s aw ay al l

, , , .

th at comes between G od an d the soul an d bre ak s through to th e ,

“

A noth er c au tion in i t d on a w ll by th e S fi a by E urop an my t ic i th at

,
s s e s e u s s e s s, s

th e v ag ari of th e inn r ligh t mu t b e ch ck ed by r cour e t o th e advic of th

es
“
e s e e s e e

F i or S piri t u al D irec t or
r, .
"
 I NTRO D U C T I O N .

onenes s as Eck art said G ood works it is true r aise m en to a

, .
, ,

‘
l aud able st ation but so long as divi sion an d du ality an d s elf
,
’ ‘ ’

rem ain tru e my stic al union of knower an d known is n o t att ain ed

, .

V I But . knower an d Known be o n e how comes it th at the

if ,

kn ower feel s within him emotions of lov e an d aspir ation drawi n g him
tow ard s th e Known ? In m an s present ph enom en al st at e th e
‘ ’ ’
,

mixture O f N ot being in h im divid es him from B eing ; an d th ese

“

aspir ation s ar e th e st irri ng s of th e tru e Being within him rec alling ,

an d dr awing him as with a m agnet to h is sourc e I f he be not o f .

tho se who ar e born blind to thi s spi r itu al light within th ese sp ark s ,

kindl e u p th e fl am e o f love to G od which burn s u p h is ph enom en al ,

s elf an d shows h im his re al self o n e with The T r uth

, .
"

VI I . who like M an sur H all aj th e wool c ard er h as c arded

T h e m an , ,
-
,

aw ay his ph enom en al self c an say I am the Truth for wh en m an , ,

'

t ak es h is et ern al sid e oth er i 6 N ot b ein g is annihil at ed an d

,
‘
,
’
. .
, ,

nothing is l eft but Being Wh en G od withdr aw s wh at b elongs to .

Him al l thin gs fall b ack into th eir o rigin al nothin gn ess A ll .

ph enomen al exi st ence is m erely an illu sion as we m ay see from th e ,

c ase o f echo es re fl ection s p ast an d future t im e an d fl eeting accid ents

, , , ,

wherein al l the ext ern ality o r obj ectivity of sub st anc e con sist s .

VIII cre ature st at e b eing thu s non exi st ent m an c annot o f

. The -
,

him self move dr aw n ear to or unit e with The Truth

,
”
U nion is only
, .

a phr ase for annihil ating th e phenom en al el em ent in m an — sweeping

o ff th e du st of contingent b eing The gen esi s of th e creature world is .

an et ern al proc ess It is as a drop of w at er rai sed from the sea of

.
,

B eing in mi st poured down in r ain conv ert ed into pl ants anim al s

, , , ,

m an an d fin ally rec alled into the bo som o f th e sea

,
P h enom en a ar e .

con st antly an nihil ated in th e universal N oum enon an d thi s anni ,

h il atio n is union .

S imil rly T aul r pr ach ed th e n c e ity of fathoml annihil at ion of lf a d

a e e e ss ess se ,
n

a tr n form d condition of th e oul a d r t in t h divin e c ntr or ground of th

a s e
”
s , n es e e e e

soul Vaugh an i 1 9 2
.
”—
,
. .
x iv I NTRO D U C T I ON .

IX . of free will is M agi ani sm setting up an evil fir st

T h e il lusion -
,

c au se A hrim an ov er against th e good Ormuz d This illu sion mu st

, , , .

be sh ak en o ff an d ann ihil at ed in th e conviction th at the only free

”
ag ent is The Truth an d m an a p assive in strum ent in H is h ands
, ,

an d ab solut ely d ep endent o n His ple asure M an s glory li es in .

’

ab andoning his s elf will an d finding his true will in G od s will

’
-
.
,

X . G oing b ack to
rel ation o f th e l aw to the st ate o f san ctifica
th e
”
tion c all ed in the fourth answer f The Truth
,
an d here c alled th e
‘
,
1

”
knowl edge of faith M ahmud comp ares the form er to th e shell an d
, ,

th e l atter to th e pe arl within it T h e S ufi mu st extr act this pe arl ; .

but on th e other h and he mu st not break th e shell till th e pe arl

, ,

within it is fully form ed T h e l aw is a schoolm aster to bring him to .

”
“
T h e Truth Without this faith thi s fixed sp iritu al h abitud e thi s
. , ,

settl ed int ern al ch ar acter or st ate of the h eart no ext ern al l eg al ,

works ar e virtuou s in the high est s en se L egal an d form al work s .

c annot sanctify m an ; it is the saintly di spo sition which san ctifies2

work s From this di spo sition al l th e virtu es flow spont an eou sly
. .

Al l the virtu es lie in th e m ean in eq uipoi se an d h armony an d thi s , ,

h armony of th e soul c all s down an d attract s th e S pirit from above .

T hi s h eav enly spirit oper ate s in m an l ike th e sun s b eam s on th e

’

e arth A s it wer e en amoured of th e h armoniou s soul th e S pirit

.
,

ent er s into a my stic al m arri age union with it the i ssu e of which is ,

gr ac efuln ess virtu e an d th e b eauty of holin ess But al l the se ar e

, .

not of m an th at worketh but of G od th at giveth grac e , .

XI . A b solut e
B eing is the su mmu m gen u s embracing al l b eing ;
but in o n e sen se actu al ph enom en al b eing is wider b ec au se it is ,

ab solut e p l u s phenomen al limit ed b ein g Thi s ph enomen al sid e is .

K ash ifi s ab st r ac t ’
of th M
c all d L b l l b b arr ng th m atter of th t '

e agn evz , e a u a a ,
a es e a

po m nd r th
e u e e thr h d of th
l aw t h e p ath a d th t ru t h
ee ea s e , , n e .

I th N f l mt l U a th e S h aikh of I lam i q uot d a

2
n e a u n , ying G od i v il d s s e s sa , s e e

from th h art of th m who r lie on h i own good work ” C omp are Luth r
e e e an e s s s. e
’
s

doctrin e of j u tific ation by f ith s a .

 I N TRO D U C T I O N .

ren ewed every mom ent as indic ated by the text s about th e n ew ,
‘

cre ation S imil arly th e text s about the resurrection an d world to

.
’ ‘

com e indic ate th at the di spo sitions ac qu ired by m en in thi s life will
’

th en be m anifested in spiritu al bodi es i a form s appropri ate to ‘

,
’
. .

th em T h e p erfect will then drink th e pure wine of un ion with

.
‘ ’

G od There will rem ain n o du ality o r di stinction of p erson s

. .

Hence faith re ason d evotion p aradi se an d h o u ris will then b ecom e

, , ,

an empty t al e S uch will b e the p erfect union in th e world to

.
l ‘ ’

come but in thi s world al l ec st atic union is followed by sobriety an d

,

s ep ar ation .

XI I M ahmud concludes thi s p art O f the di scu ssion by reiterating

.

his m ain the si s th at all things ar e One The Etern al an d the tempor al .

ar e not two di stinct entiti es sinc e the tempor al is merely a subj ectiv e ,

illusion like the circl e o f fir e s een wh en a singl e sp ar k of fire is

,

whirl ed quickly roun d .

X III . to
Th ese l ast three section s ar e d evot ed to an ex pl a
XV .

n ation o f th e figurative l angu age wh ereby th e S u fis expre ss their

conception s O f G od an d the univer se an d th eir ec st atic exp eri enc es , .

A n d of thi s l an gu ag e it m ay be said th at though it seem s irr ev er ent

an d un seemly to u s it did n o t seem so to them A s X enoph ane s
‘
2
.
,

saw m en s conc eption s of the D eity be ar a con st ant rel ation to their
’
,

own m oral an d in t ellectu al st ature S ymbol s th at we see to b e .

in ade qu ate an d mi sle ading w ere not improb ably the high est att ain abl e ,

by th e untutored mind s O f oth er ages an d countri es an d thu s ,

po ssessed p erh ap s a r el ativ e goo dn ess of th eir own A n swer X V

, ,
. .

show s us th at one of the m ain ch aracteri stic s o f th e S u fis was

th eir readin ess to recogni se an d appreci at e wh at ever se em ed to them
to b e good an d tru e in other religions such as C hri sti anity M agi ani sm , ,

L aw ,uthor of th S riou C all got rid of gro m at ri al conc ep tion of

a e e s ,
ss e s

h aven much in th am e w ay —L S t ph n E ngli h Thought ii 407

e e s . . e e ,
s , . .

L ew e H i t of Philo ophy i 40
s, s . s , . .
xvi I NTRO D U C T I ON .

an d ev en I dol atry ; an d there is high autho rity (if authority be 1 2

n eeded ) for thinkin g it not in con si st ent with o ur loyal ty to o u r own

religion to m ete out simil ar tolerant me asure to them .

D r Wol ff ay of th S fi of Bokh ara Th ey a e p opl e who r ally try a

. s s e u s ,
“
r e e , s

th ey expr t h m lv t o com n ar r t o G od by a mor al li f ep ar ation from

ess e se es, e e e
’
e, s

the world m edi t a

,
t ion pr ay r a d r ead i g th b k qf t e h l gi
,
i ct ”
e , n n e oo s o r re o u s se s.

M i ion ary Tour p 2 05

ss , . .

E g T h e p a ag e from S t A ugu t in q uo t d by S al e a t h e mott o t o h i t a l a

. . ss . s e e s s r ns :

tion of th K oran N ull a fal a doct rin a t q a non ali q id v eri pe m i at a d

e s es u u r sc e n

t ho e from S t A ugu t in S t C lem n t a d oth q uoted by M a M iil l e in th

s . s e, . e n ers, x r e

P refac e t o h C hip
i ”
s s .

E RR A T A .

2 6, not e 5, li n e 3, fo r so u ] , r d r on
ea eas .

3 1, n ot e 2, lin e 5, f o r or r ea d an d .

ld d ol d
,

40, not e 3, li n e 1 , fo r b eh o s, r ea b eh s.

41 , o o u pl et 409 , r ea d T he f ou th i r s th e p urific tion of th

a e se cr t f om oth r
e r
‘
e .

58 , co n p l et 58 8 , er ase o f .

58 n o te 4, li n e 1, r
e ase or f th f ith
“
o e a .

lin e 3, i n sert or of t h f ith ft e a

”
a er k nowl dg
e e of h ea rt .
”

6 2— 3 , not e 8, for e ev ry th ing d v ry ction , r ea e e a .

PE RS IA N TE T X .

Titl e-p ag e, l in e 2, d £31

fo r £1111 r ea 1 .

in r in m l ”I
,

Co up e lt rv o
, ad d ma g ai .

r i.
, fo r r d
w as », T i rror ea w as ) . h se Of a fo r , occu v r l tim
r s se e a es.
 G U L S H AN I B AZ .

The worlds o f comm and an d o f cre atu res proceed from

bre ath ,

A n d the mom ent they come forth they go away ag ain .

Al b eit h ere ther e is no re al coming an d going ,

G oing when you consid er it is n aught but coming

, , .
‘

Things revert to th eir prop er origin al ,

Al l ar e one both the vi sible an d th e invi sible

,
.

G od mo st high is the et ern al o n e who with a bre ath

Origin ates an d termin at es both worlds .

The world of comm an d an d th at o f creatu re s are here o n e ,

One b ecome s m any an d m any few .

Al l the se v ari ed form s ari se only from your fancy ,

Th ey ar e but o n e point revolving quickly in a circle ’

.

I t is but one circul ar lin e from first to l ast

Wher eon th e creature s of thi s world ar e j our neying ;
On thi s ro ad th e prophet s ar e as princ es ,

G uide s le aders an d coun sellors

, .

A n d of them our lord M uh amm ad is the chi ef ,

A t onc e the first an d th e l ast in thi s m atter .

The One (A h ad ) was m ade m anifest in th e m im of A hm ad .

In thi s circuit the fir st em an ation bec ame th e l ast ’ .

A singl e mim divides A had from A hm ad ‘

The world is im m ersed in th at o n e mim .

In him is compl eted the en d of this ro ad ,

In him is the station of the text I cal l to Go d ‘

,

A n w r X I C oming a d g ing a m r ubj ctiv e impr ion p oduc d

S ee s e . n o re e e s e ess s r e

on t h mind of th p rcipi n t by th rapid r en ewal of D ivine m anif t ation L

e e e e e s es s
. .

S ee A n w er X I I th e
s D ivin B eing who i volved a d ray d out
.
, o ne e s e , n e

th ough H i v ariou em an ation down to m a — th lowe t point in th rcl

r s s s n , e s e Ci e,

a d i uni t d ag ain to H im elf i m an upw ard j ourn ey b ack t o Unit y L ’

n s e s n s . .

A hm ad or M uh amm ad i th typ of t h e p rf ct m a
, who i t h th atr or
, s e e
“
e e n , s e e e

exhibition pl ace of al l t h e D ivin n am e a d at tribute T h fir t em an ation y e s n s, e s ,

’
a n,

w a univ er al r a on a d t hi d c nd d through th
s s e s ,
in termedi ate em an ation into
n s es e e ,
e s,

m a a d i ag ain c arri d upw ard by t h e p rf ct m a in h a c nt to Unity ”

n ,
n s i
e s e e n s s e ,

a d i uni ted with t h e Thu th fir t b com t h l a t L

”
n s O ne . s e s e es e s . .

M im th fo ty grad of em an ation fro m univ r al r a on do w n to m a

,
e r es L s, e s e s n . .

K oran S m X I I 1 08 ,
u . .
 G U L S H AN I R AZ .

H is ntrancing st at e is the union of union

e ,

H is h eart r avishing be auty the light o f light .

He went b efore an d al l soul s follow after

G rasping the skirts o f his g arment .

A s for th e s aints o n thi s ro ad befor e an d behind

They e ach give n ew s of their o wn st ages .

When th ey h ave re ached their limits

Th ey di scourse o f the kn ower an d th e kn own ,

”
One in th e oce an of unity s ays I am the T ru th ‘
,

A noth er spe ak s of n ear an d far an d th e movin g bo at , ,

3
,

One h aving ac q uir ed th e ext er n al knowledge

, ,

G ive s n ew s of the dry l and o f the shore .

‘

One t ake s o u t th e pe arl an d it b ecomes a stumbling blo ck -

,

A noth er le ave s th e pe arl an d it rem ains in its sh ell .

5

One t ell s op enly this t al e of p ar t an d of whol e ,

6

A nother t ak es h is text from et ern al an d t emporal

One tell s of curl of mol e an d o f eyebrow , , ,
8

A n d di spl ay s to vi ew wine l amp an d b eauty ,

9

O n e sp eak s o f his o wn b eing an d its illu sion ,

An oth er is d evoted to idol s an d th e M agi an girdle .

S inc e the l angu age of e ach is according to h is degree of progress ,

They ar e h ard to be understood of the p eople .

He who is perpl exed as to th ese my steri es

I s bound to le arn their me an ing .

1
S eeAn w r V s e . S ee A n w e VII s r .

S e A n w er I X
e s . S ee A n w er X s .

5
S ee A n w r IV I ll u t ration 2
s e . T h e p i t iv l aw i th
, s h ell a d S fi my t ri
. os e s e s ,
n u s e es

th e p earl wi t hin it O xpo th e e my teri t o th v lga a d c au e candal

. ne e ses s s es e u r n s s s ,

anoth er k p th m conc eal d L

ee s e e . .

S ee A n w r X I
s e . S A n w er XII ee s .

S ee A n wer XIII
s . S A n w er XIV ee s .

I a of th e i l lu iv e un eal n at ur e of al l ph nom en a ta ayy k a L

’
.
, s r e ,
un . .

S ee A n we XVs r .
 TH E C A U SE OF WR I T I N G T H I S B OO K .

S even an d ten ye ars h ad p assed after seven hundred ,

From th e Flight when 10 in the month S h awal

, ,
l

35 A me ss eng er of a thous and graces an d virtues

A rrived at the b ehe st of the men of Khor asan .

A gre at m an who in th at coun try is famed 2

,

For his varied le arning as a fount of light ,

Whom all th e men of Khor asan gre at an d sm all , ,

P ronounce to b e b ett er th an al l m en of this age ,

H ad wr itten an epi stle o n the m atter o f mystery

A d dr essed to the m asters of my stery .

Therein m any di fficult expres sions

I n u se amongst th e m asters o f indic ation s ,

40 H ad been ver sified in the form of sever al q uestions ,

A world o f my st ery in a few words .

Wh en the messenger read th at epi stle forthwith ,

The news was noi sed abro ad by m any mouth s .

Al l the nobles pres ent in th at congr eg ation ,

Turned their eye s upon this d urvesh .

One who was a m an well versed in aflair s ’ '

A n d who h ad he ard the se my steri es from me a hundred tim e s ,

S aid to me T ell the an swers o fi str aightway

,
'

Th at the men o f the world m ay profit thereby .

45 I r eplied Wh at need for ag ain an d ag ain

,

H ave I set forth th ese problems in tre ati ses .

True s aid he but I hope to h ave from yo u

, ,

A nswers in rhyme corre spon din g to the se q uestions .

1
7 1 7 A H = 13 1 7 A D
. . .

A mir H ai i i th p er on r f rr d to S ee I ntroduc tion

3
os n s e s ee e . .

L ahij i ay th n am e of thi p r on wa S h aikh A m i dd i

s s e s e s s nu n
,
an d t h e conv er ation
s

t ok pl ace at Tabri z
o .
 G U L S H AN I RAZ .

Wherefore at his solicit ation I b eg an

A n answer to th at epi stl e in conci se terms .

Forthwith in th at illu striou s congr eg ation

, ,

I pronounc ed this discourse without h esit ation or rep etition .

N ow with their wonted favour an d kindne ss

, ,

They will p ardon my shortcomings ;

A l l know th at this p er son in h is whol e life
H as never att empted to write po etry .

A n d though his t al ents be compet ent thereto ,

He h as r arely h ad to compo se ver se .

V

Though he h as compo sed m any works in pro se ,

He h as never compiled a masn avi in verse .

P ro sody an d rhyme w eigh not my steri es ,

‘

T h e p earl of my stery is not h eld in all ve ssel s .

My stery c annot b e compre ssed into letters ,

The R ed S ea is n o t cont ained in a j ug .

Wh y sho u ld I to whom even word s ar e l acking

, ,

Why should I t ake on my self a furth er burden

Thi s is not bo asting but it is by way of compliment ,

An d of apology to the m en of he art .

I t ake no r epro ach to my self for my poor po etr y ,

’
For no poet like A tt ar is born in a hun dred centurie s .

Were there a hundred world s of my stery set forth in this wi se ,

They would be only o n e grain from A tt ar s shop ’ ’

,
2

But all this h ave I writ ten of my o wn experience ,

A n d not pl agiariz ed as a demon from ang el s .

"

I n short I d elivered the an swers to th e q ue stions

,

Off h and e ach to each neither more nor l ess

, , .

The m ess enger to ok the lett er with r everence ,

A n d dep arted ag ain by the ro ad th at he c ame .

P o d y a weigh h avy a d ligh t ( or a w e hould ay long a d ho t)

r so c n
”
e n , s s s ,
n s r

s yllable bu t no t S fi my teri
s, u L s es . .

F a id d d i A t tar author of t h e M a tik at T a w a a druggi t

’ '

r u n , & n zr , c .
, s s

K oran S m XV 1 8 T h e d evil a e aid t o a cend t o ov rh ear th t alk of

,
u . . s r s s e e

t h e ang l in h av en
es e .
 G UL sH A N 1 R AZ .

A g ain th at noble was inst ant with me ,

S aying D o me yet anoth er favour

, ,

Expound these myst eri es which you h ave spoken .

Out o f th eory bring them into evid ence .

I did not think it po ssible for me at th at se ason

To tre at th ereof with the unction o f ec st asy 2
,

For the expl an ation th ereof in speech is impossible ,

The m ast er o f ec st asy alone knows wh at is ec st asy .

N evertheles s according to th e word o f the te ach er o f the faith

, ,

I rej ect ed not the po stul ant of th e faith ,

‘

But to the end th at th ese my steries might be explained ,

The p ar rot of my elo quenc e l ifted up h is voice .

By aid o f he ave nly gr ac ean d divine blessin g

I spoke th e whol e di scour se in a few hours .

When my he art crav ed of h eaven a titl e for this book ,

Th ere c ame an answer to my he ar t I t is our R ose G ar den , .

S inc e he aven h as n am ed it R o se G arden ,

May it enlight en the eye s o f all soul s .

From d mon trated k nowl ed g l m l y k im bring th m t th tag of

e s e, e u a , e o e s e

e xp ri nc d or evid nc d knowl edg y l y ak i T h fir t i th knowledg

e e e e e e,
’
a n u n . e s s e e

gain ed by logic al d mon t at ion th e cond t h at piritu ally di c n ed by

e s r , se
“
s s er
”

illumin at ion Ka ly:

, L r .

Za k t a t
u ,
‘
d eligh t r ligiou exal tation
s e,
’
,
’
e s .
’

C omp ar 1 C orin thi an

e 14 s, 11 . .

A lluding t o t h e E di R j ct no t q u e tion er
a e, ee s s
.
 7

Q U E ST I O N I .

First of al l I am perplexed about my o wn thought ;

Wh at is th at which th ey c all thinking

A NSWER I .
‘

You say T ell me wh at is thinking

,
‘
,
’

S ince I am p erplexed as to its m eaning .

Thinking is p assing from the fal se to the truth ,

A n d seeing the A bsolute Whol e in th e p art .

P hilo soph er s who h ave written book s on it °

,

S ay as follow s when th ey ar e d efining it ,

Th at wh en a conception is form ed in the mind 2

,

I t is first of all n amed remini sc enc e ’

.

An d wh en you p ass on from this in thinking ,

‘

I t is c all ed by the l earn ed interpret ation .

‘

When conc eption s ar e properly arr anged in the m ind ,

T h e r esult with logici an s is known as thinking .

From proper arr ang em ent of kno wn conception s

The unknown propo sition become s known 6
.

The m aj or premi ss is a father the minor a moth er , ,

A n d the conclu sion a son 0 brother ! ,

Thinking i t h m ean t o r ach knowl d g of G od m a éfat a d thinking i

s e s e e e ,
’
r n s

of t wo kind logic al d mon tration a d pi itu al ill umin ation L

s, e s , n s r . .

T a aww
s conc ption id ea
ur , e ,
“
.
”

3
T a ak k a
z mini c enc t h a am i of P lato A l l m aj or pr m i or fir t
r , re s e, e n n es s . e sses, s

principl ay L ahij i a e gain ed by int ui tion or emini c nc e of id a known t o t h e

es, s s ,
r , r s e e s

mind in a fo m tate r er s .

C ompar R i ala S ha m iy a 5 Part i in t uit iv e a d p art i i f r nti al d t h

e s s , s n s n e e an e

r ul t of though t i of uch a arrang m nt of known thing th at it lead to th e

es ,
s
. s n e e s, s

knowl d ge of unknown thing S ee A ri to tl A P i I i 6

e s
.
’
s e, n r . . . .

1 b at from ab p a ing ov r in t rpr t ation xplic ation prob ably a tran l at ion
’ ’
r ,
r, ss e , e e , e , s

of A ri t t l P i H m ia which tr at of propo ition

s o es
’
er er en e s, e s s s .

T a d k a e tion v rific ation propo i t ion a i R i al a S h am iy a 3

s z , ss r , e ,
s ,
s n s s .
 G U L S H AN I RAZ .

But to le arn o f wh at kind this arr angement is ,

R eference mu st be m ad e to book s o f logic .

M oreover unl ess divin e guid ance aid s it , ,

V erily logic is mere bond age o f form s .

1

Th at ro ad is long an d h ard l eave it , ,

Like M oses for a season c ast aw ay th at st aff .

2

C ome for a season into the Vall ey o f P e ac e ,

”
He ar with faith the c all Veril y I am Go d , .

H e th at know s The Truth an d to whom U nity is reve al ed

“
, ,

S ees at the fir st gl anc e the light o f very B eing .

Nay more as h e se es by illumin ation th at pure Light , ,

H e sees G od first in everything th at h e s ees ;

A b str action is a condition of good thinking 5
,

For th en the lightning of di vin e guid ance illu m ines us .

To him whom G od guide s not into th e ro ad

, ,

I t will not be di sclo sed by u se of logic .

Forasmuch as the philo soph er is bewild ered ,

He sees in thing s nothing but the contingent

T ak l z d note on coupl t 1 09
'

. S ee e .

K oran S w a XX 1 4 a d 1 1 Wh at i t h at in th y righ t h and 0 M o e ?

, r . : n s
, s s

H e an w r d I t i my t aff W h r eon I l ean a d wh r with I b at down l av e for

s e e ,
s s e ,
n e e e e s

my flock G od aid C t i t down 0 M o ! A nd h e c a t it down a d b hold it

. s ,
as ,
ses s , n e

b c am a rp nt which a about
e e se A nd wh n h e w a com e n ear un to i t (th e
e ,
r n e s

burning bu h ) a voic e c alled t him aying 0 M o

s ,
v erily I am th y Lord o , s ,
ses,
,

wh er for pu t off thy ho for thou a t i t h e acr d Vall y Tow a

e e s es, r n s e e .
’

t h t ik t or S fi progr a d cour e of illumin at ion which l ead him t o

’
I . e. , e ar a ,
u s ess n s s

th t rue knowl dg of G od
e L e e . .

T h e Tru th H k k i th e u al S fi expr ion for th e A b olut D ivin e B ing

, a , s us u ess s e e .

T j d tripping ff m aking b ar clu ion from th e world logic al ab traction

'

a rz ,
s o ,
e, se s , s ,

purific ation from lf L ahij i xpl ain i t a P a ing b y th e tag of c a n al lu t

se . e s s
‘
ss s es r s s,

a d m nt al op ration
n e a d hum an pl a ur e a d r l ation ad m rging from t h e
s, n e s es n e s, n e e

limit ation of lf which v eil m an r al se nc S imil arly Plot inu dir ct th e m y

,
s
’
s e esse e .
’
, s e s s

tic al a piran t t o implify h i n atur th at h m ay b com e identifi d with th infinit

s s s e,
’
e e e e e
.

A nd D iony iu th e p udo A r op gite xhort h i di cipl t o ab andon t h en

s s, se - e a ,
e s s s e
‘
e s ses

a d all op r ation of t h
n e int ll ct all obj ct of en a d all obj ct of though t a d
s e e e ,
e s s se n e s , n

ig o
n tly to t riv upward t ow ard union with H im who i abov all
r an s e nc e a d s s s e esse n

knowl dg ; in much a by p r tion of him lf from al l t hing h e will b e x al ted

e e as s se a a se s, e

t o th up r nti al radi anc of th D ivin d arkn

e s e -esse
V augh an H our wi t h th e e e e ess —.
’
, s

M y tic I 2 8 8
s s, . .
10 G UL S H AN 1 R AZ .

N one would know that these be ams ar e from him ,

Th ere would b e no di stin ction between k ern el an d hu sk .

Know th e whole world is a b eam of the light of T h e Truth “

,

”
Yet T h e Truth within it is conc eal ed from m anifest ation ; 1

”
A n d since the light of The Truth alters not nor v arie s ,

A n d is void o f ch ange an d tr an sitorines s ,

S o you fancy th at this world o f itself is perm anent

A n d enduring always o f its o wn n ature .

A m an who relies o n far sighted re ason -

2

H as much bewilderment b efore h im ,

From far sight ednes s of overweening reason

-

O n e d erive s philo sophy anoth er th e I nc arn ation , .

3

R e ason c annot endure the light o f th at fac e ,

G o th at you m ay behold it se ek another eye ,

.

S ince the two eye s o f th e philosopher see doubl e ,

‘

He is impotent to b ehold th e unity o f The Truth

From blindne ss aro se th e doctrine o f A ssimil ation ,

From o n e eyedness th at o f G od s remotene ss

-
’
.
‘

’
From th e s ame c au se aro se fal se an d v ain M etemp ycho is
s s ,

C omp a e T nny on T h H igh er P an t h i m

r e s ,
‘
e es
’

The th moon t h e t ar t h e ea th hill a d th e pl ain

su n , e , s s, s s, e s n s,

A not th 0 S oul th vi ion of H im who reign ?

re ese, ,
e s s

I no t t h e vi ion H e t ho H e h t t h at which H e em
’
s s , en o se s

F a igh t ed r ea on go
r-s a t r ay b ec au e it look afar ff for
s T h Truth
es which i
s s s o e , s

n earer t o th an our n eck v in L

us e .
’
.

Th philo oph r r gard n c ary a d con tingen t m att r as t wo di tinct

e s e e s e ess n e s

ent it i wh r a t h r i only th e O
es, e e s L e e s n e.
’
.

H al al d c nding d e c n t of th e S piri t th inc a n at ion of G od in C h i t

, es e , s e L ,
e r r s . .

T h e S fi ec t c all d N a iah or H al l ia h h eld th at G od h ad d c nd d in t o indi

u s e sr , u ,
es e e

S ee S al e K or an P r lim D i cour e 1 25 ; M alcolm Per i a I I 2 7 1

' ’
id al m e
'

v u n . s e s s s s , . .
, .
,
5
T a k bih a imil at ion
s T h e A imil ators
, ss
”
ay L ahij i lik en G od t o a m at eri al
. ss , s s ,

body dw lling abov th e high e t h eav en ha h (i th ey a e a w houl d ay

e e s , rs ,
s
. r ,
s e s s ,

an t hropomorphi t
) L ahij i ay th e e t wo doct in e a rron eou ap art but t ru e
s s . s s s r s re e s ,

tog th r G od i emot from cont ing ency b t i conn ec ted wit h th e ph enom en al
e e . s r e , u s

world in th at i t i H i r efl ct ion s s e .

T a z ib d cl aring G od t o b e wi t hou t a eq ual ex al ted abov e a d r mot e f om

n , e n , , n e r

m att r e .

l a a l k t ran mig at ion of oul

’
f n su c , s r s s.
 G U L S H AN I RAZ .

S inc e it h ad its o rigin fr om defective sight .

He is like o n e born blind cut o ff from perfection , ,

’
The m an wh o follow s the ro ad o f schism ,

M en of ex tem al s h ave ophth almi a in both eyes ”

,

F o r th ey see in ext ern al obj ects n aught but the extern al .

The th eologi an who h as no p erception o f U nit ari ani sm 3

I s in utt er d arkne ss in cloud s an d bond age o f dogm as

Wh atever e ach s ays about U nity more or l ess , ,

Afio r d s a specim en of his o wn power o f in sight

’

The D ivin e E ssenc e is freed from where how an d wh y , ,

"

L et H is gl o ry be ex al ted abo ve what men say of H im ’ .

The chi m atic or M ta al ite d ny th e ete ni ty bal of G od a d a

s s s, u z z s, e r , ed , , n re

th er for d ba d from att aini g t o t ru e in igh t in to t h e v eriti of thing L

e e e rr e n s es s . .

Th m e of x t rn al ( h l Z h ) a domin at d by ex tern al a d do no t
en e e s a
'

z a zr
'

re e s, n

T h Truth within t h em L
”
p t at t
en e r e o e . .

T h e M t l l l am i or chol a t ic t h eologi an a e th y who t ead th d to ‘

u a ca n, s s s, r e r e ro a

D ivin knowl dge wit h th foot of logic a d not of ill umin at ion L A l l l m i
e e e n .
’
.
-
ca a s

d fin ed in th D b i t a th e ci ence en abling
e e a t confirm th t rut h of r ligion
s an s s o ne o e e

by logical demon t at ion a d t hu corr e pond to th chol a t ici m of m di a v al

s r , n s s s e s s s e e

E urop e.

h id Uni fi c at ion Uni t ari ani m b li f in G od nit y ack nowl dging t h at al l ’

T au , , s , e e s u , e

t hing a e O S e A n w r VI I a d H afi z ( Brockh au edi tion ) O d 46 5

’
s r n e. e s e . n s ,
e

H afi z wh en pr aching uni ty wi t h Unitari an p

,
e , en

Blot out a d c anc el v ry p ag e th at t ll of pirit a d m

n e e e s s s n en .
’

I n th e D bi ta ch apt r i i giv en a li t of th e princip al t chnical term of

a s n, e x .
, s s e s

t h e M uh amm ad an faith wit h t h ir exo t ric or ordin ary m aning a d wi t h th e

,
e e e s, n

es ot eric m aning giv n t o th em by M iy an B ayaz id a P unj abi S fi T h work of

e s e ,
u . e

T auhid i aid t o bs s To annihilate lf in th ab olu te Trut h a d t o b com t r al

e se e s , n e e e e n

in th e A b olu te a d t be m ad
s wit h th O a d t o ab t ain from vil
,
n o e one e n e, n s e .
”

T ak l id putt ing a co l l a on t h e n eck blind imit at ion c an t ing bond ag e

, r , , , ,

s ub ervi nc t o authorit y ; comp a e th d finition of r l igi from l iga

s e e O ld r e e e o re r e.

wom en r lig ion i aid t co i t of t k l id T h e p rf c t d S fi adv ance from th e

’
s e s s o ns s a . e e e u s

s tag of bondage tal l id to th at of ab olut li bert y a d con ciou n of t ru t h itl ak

e , c , s e n s s ess ,

w t h k la
a u C ompa e S t Paul e p e ion c a n al ordin anc e l aw of a c a n al
a . r
”
.
’
s x r ss s, r s,
“
r

comm andm nt th e yok e of bondag

”
e ,
e .
”

L from q uant ity q u al ity a d l ation H e i th refo e incogno cible by th e

e , , , n re . s e r s

mind of m a long a it i not illumined by D iv in grac e L

n so s s e . .

K oran S a a XVI 3 L et H im b e ex alt d abov e th e god t h ey j oin with H im

,
r . e s .
’
12 G U L S H AN 1 RAZ .

QU E ST I O N 11 .

Wh at sort of thought is the condition of my p ath ?

Wherefore is it som etimes a duty som etim es a sin ? ,

A NSWER I I .

To think o n the m ercies is the condition o f yo u r p ath ,

‘

But to think on th e essenc e of The Truth is grievous sin .

”
Thinking on the e ssence of The Truth is vain ;
Know it is impossible to demonstr te the m anifest
a
’
.

1 15 S ince H is work s are m anifest ed from His e ssence ,

H is e ssence is not m anifested from His work s .

8

The whole univer se is expo sed t o vi ew by H is light ,

But how is H e exposed to view in the universe

The l ight o f H is e ssence is not cont ain ed in phenom en a ,

For the glory o f His m aj e sty is exce eding gre at .

Let reason go an d abide in T h e Truth , .

The eye of a b at endures not the bright su n .

I n th at pl ace where G od s light is our guid e ’

,

Wh at room is there for the m essage of G abriel 17 5

1 20 Though the angel s st and h ard by the thron e ,

They reach not the st ation I am with Go d ,

"
. .

Al luding to th e E adie,
‘
Think on th e m rcie of G od no t on
e s , th e esse nc e

o f G od .
’

Tru th i mor e g n r l th an H i work a d thu d mon

T ah sil i b asil , “
The s e e a s s, n s e

t at i g H im from H i work i d mon t r at ing th e g n al a d mor e k nown from t h

s r n s s s e s e er n e

p articula a d l known A d ag ain knowl dge of G od i gain d by illumin at ion

r n ess . n ,
e s e

an d in t ui t ion a d d mon t r at ion of ultim at e fac t of con ciou n

,
n e i impo ibl
s L s s s ess s ss e. .

A iat t x t n am e of G od work
,
e s, ign of G od s , s or s s .

Th fac e of T h e Truth i not di pl ayed till al l th illu ory ph nom n

e
“
s s e s e e a,

which v il i t a annihil at d L Bu t i i t unr a on abl e t conf th at w

e ,
re e . .
‘
s e s o ess e

b li v e i G od no t by r ea on of th e n at ure which c nc al him bu t by r ea on

e e n s o e s , s

of th e up e n at ural in m a which r ev eal him ? — J acobi q uoted in H m il ton

s r n s
’
, a
’
s

M t phy ic I 40
e a s s, . .

G bri l w a t h e ang l of ev el at ion S ee K oran S a a II 9 1

a e s e r .
, r . .

Thi efer to th e tradition Ther a e tim wh n I am with G od i uch

s r s ,
‘
e r es e n s

wi e t hat n eith e high e t ang el

s proph t apo stl e a attain th eret o
r s n or e c n .
’
 G U L S H AN I RAZ .

Lik e as His light utterly burns up the ang l e s,

‘

S o it burn s up reason from h ead to foot .

R eason s light appli ed to the very Light of light s

’
,

I s as the eye of the he ad applied to th e sun .

When th e obj ect se en is v ery ne ar to the eye ,

The eye is d arkened so th at it c annot see it .

2

Thi s bl ackness if you know it is th e light o f v ery Being ; ,

3
,

I n th e l and of d arkne ss is th e wel l spring of l ife -

.

S inc e th e d ark d estroy s the light of vi sion ,

G ive up looking for this is no plac e for looking , .

5

Wh at connec tion h as th e du st with th e pure world

I ts perception is impotence to perceive per ception .
6

Bl ackne ss of face is not divorced from the contingent

'

I n th e two worlds A l lah is all wise .

ph nom n a a e annihil at d i H im L
A ll e e r e n . .

T h e m ent al b wilde m n t or d arkn which occur t o th e my tic i th e lig ht

e r e ess s s s

of A b olute B ing appro aching clo t o him L

s e se . .

S ee a p a g of D iony iu th p udo A r op agi t e q uoted in T h l k ( B l iith

ssa e s s, e se -
e , o uc en

s ammlung a d M ge la d i h us M y t ik ) p 9
er Th n i h d liv r d from al l
or n n sc en s , . e s e e e e

t h ing s ing or b ing n a d div down into th e t ruly my tic al darkn of

see e see , n es s ess

igno anc wh r in h clo e p al l th e in t ll t u al appr hen ion a d find him lf

r e, e e e s s u e ec e s s, n s se

in th utt rly imp alp abl a d invi ibl b ing n tir ly in H im who i b eyond al l
e e e n s e, e e e s ,

a d in non
n l ith er him lf or an th er ; b ing uni t d a t o h i nobl r p art with
e e se, e se o e e s s e

t h u tt erly unknown b y th e c e at ion of al l knowing a d at t h e am t im e in th t

e ss ,
n s e , a

v ry knowing not hing knowing wh at tran c nd t h e mind of m a

e A nd B l i
, s e s n .
”
os us

( q uot ed in V augh an I light i call d d ark from it xc iv e brigh t n ”

2 9 0) T h , . e s e s e ess ess
.

A lluding to th e w at r of life found by t h e proph t K hi r in th e l nd of

“
e e z a

d arkn ess .

Wh n th my tic an ihilat al l ph enom en a elf included which v il th fac

e e s n es , s , e e e

of T h Truth a d i dr awn n a t o a d united with T h e Tru th

e ,
”
n
”
rad
s e r , n
“
, see n

see n a e id n t ifi d a d looking i no long r p ibl e

r e e ,
n s e o ss .

T h du t i e th cont ing n t i n aught but t h e fl ct ion i not b ing of

s , . e . e e s re e n e

N e e ary B eing which in i t elf i pur from t h

c ss , tain of conting ncy a d s s e e s e n

plur ality Th efor t h e con t ing nt i impo t n t t p rc eiv e T h Truth in th e

. er e
”
e s e o e
“
e

ordin ary w ay a d it high e t d gr of p rception i to b e b orb d in th T h

,
n s s e ee e s a s e e
“
e

Truth wh n it y a blinded by xc e of ligh t a d it vi ion i

,
”
e s e es re e ss , n s s s u n co n

i
sc o u sn e a in ability t o b con ciou of e ing L
s — e s s s e . .

Bl ac k n of fa e th i g e not b ing T h e c nting n t i n augh t but no t

ess c z no n n ss, e . o e s

b ing a d it high t p rf ction i t b e con ciou of thi a d to annihil ate elf by

e ,
n s es e e s o s s s, n s

b orpt ion i T h e Truth L

a s n .
"
.
 14 G U L S H AN 1 RAZ .

Bl ackness o f face in both worlds is po verty ,

I

Bl ackness is mo st precious neither more n o r less , .

Wh at sh all I say ? since this s aying is fine ,

A light night th at sh in eth in a d ark d y

‘
a
” .

On thi s pl ace o f witnessing which is the l ight o f Epiph any ,

8

I h ave much to say but n o t to say it is be st ,

.

I LL US T RA TI O N .

I f you desire to behold the eye o f the sun ,

Yo u mu st m ak e u se o f anoth er body ;
S ince the eye o f the he ad h as not strength enough ,

You m ay look o n the brilli ant sun in th e w ater .

S ince its brightness shows le ss b rightly therein ,

You can be ar to look o n it for a longer sp ace .

N ot bein g is the mirror of absolute Being

‘
,

Therein is refl ected the shin ing o f The Tru th .

When N ot being is set oppo site to Being ,

I t c atches its reflection in a moment .

Th at U nity is expos ed to view in this plural ity ,

Like as when you count o n e it becomes m any .

f rri g t o th e E
Ree n P ov ert y i m y p eac P ov ert y with th e S fi m an
adie,
‘
s e
. u s e s

se lf annihilation .

Thi da kn s i ligh t b c au e i t how T h Tr th free from th e v il of

r ess s ,
”
e s s s e u , e

plural it y I t hin in a d ay i e th e vi ibl world of ph enomen a bu t thi d ay i

. s es , . . s e , s s

d ark bec au e ph enom en a v eil T h e Tru th L

s
”
. .

D ivin e E piph ani uch a th at t M o at th eburning bu h a d to M oh amm ad

3
es, s s o ses s , n

on th nigh t of h i a c n ion S ee coupl t 3 6 7

e s s e s . e .

A d m p iv at ion of b eing no t b ing of th e E l at ic h and d on

'
, r The t m , e . o e on e s, e

t o th e S fi through P l at o Ploti u a d th e A abi an ph ilo oph e S ee J ami T hf at

u s n s n r s rs .
, u

u l I a M o h am d I
fi /z r r . e ,

I n it cradl e l ay with u p end d b eat hs s s e r

T h infan t of cr at ion in th e l eep of no t bei g

e e s n .

T h e ey of t h at B eau ty eeing wh at w a not

es s s

B h ld t h e non e i t n t a exi ten t

e e x s e s s .

Though h e b eh eld in H i own p erfection s s

T h e b au t i e of al l t hing a d t h ei q u ali t i e
e s s n r s,

Y t H d e i ed t h at in anoth r mirro
e e sr e r

Th ey migh t b e di pl ayed t H i vi ew s o s .
’
 G U L S H AN I RAZ .

Though al l numbers h ave one for their st arting poin t ,

N everthel es s you never come to the end o f them .

Forasmuch as N ot b eing in its elf is pure ,

Ther ein is r efl ected T h e hidden treasu re .

’

R e ad the tradition I was a hidden treasu re ‘

,

Th at you m ay see clearly this conce al ed my stery .

1 40 N ot being is th e mirror the world the reflection an d m an , ,

I s as th e refl ect ed eye of The un seen P er son .

You ar e th at refl ected eye an d H e th e light o f the eye , ,

I n th at eye H is eye se es H is o wn eye .

2

The world is a m an an d m an is a world 3

There is no cl earer expl an ation th an th i s .

When you look w ell into the root of this m atter ,

He is at onc e seer seeing eye an d thing seen , , .

The holy tradition h as d ecl ared this 4

,

An d with o u t eye o r ear

,
demon strat ed it ,
’
.

1 45 Know the world is a mirror from he ad to foot ,

‘
5

In every atom are a hundr ed bl az ing sun s .

If you cleave the he art o f o n e drop of water ,

A hundred p u re oc ean s em erg e from it .

I f you ex amin e clo sely e ach gr ain of dust ,

A thou sand A d am s m ay be seen in it .

1
lluding t o th e t rad i tion D avid in q uir d aying 0 Lord why h a t Thou
A ,
e ,
s
, , s

cr ated m an k ind ? G od aid I w a a hidd n t r a ure a d I d ired t o becom

e s , s e e s , n es e

known a d I cr at d th world i ord er to b known

, n e e e n e .
’

C mp ar a om wh at imil ar p a ag e in th e Kh d d gy a Up a i had VIII

o e s e s ss n o n s , .
,

7— 1 2 q uot d i M a M ull r H ibb rt L ectu Ma ay L ahij i

’ ’
,
e n 3 18— 321x e s e res, . n , s s ,

i t h e ey of t h e world wh er by G od h i own work C omp a e H gel M

‘ ’
s e , e sees s s . r e . .

M ull r H ibbe t L c t ur 2 0
e , r e es, .

M a b eing th epitom of all th e D iv in e n am e a d q u ali t i e i th microco m

n , e e s n s, s e s

a d t h e world i th gr eat m a b c au e i t bear t o ma th e ey of th world

‘ ’
n s e n ,
e s s n, e e ,

t h e el at ion of a m a t o
r e of h i m emb r L C omp a e G org H erbert
n on s e s . . r e e

e world a d b at h ano t h e t o attend him

’
Ma i n s on , n r .

M y rv an t draw nigh t m e by piou wo k till I l e him a d wh n I lov

se s o s r s ov ,
n e e

him I am h i y e h i a h i t ongue h i foo t h i h and a d by m e h e ee h ar

, s e ,
s e r, s , s , s ,
n s s, e s,

t alk w alk a d ta t
s,
”
L s, n s es . .

Through thi pro e of eflec tion v ery atom i potent i ally a mirror of a y a d
s c ss r e s n n

al l t h e D iv in n am e a d q u aliti a d wh en a y at om put ff it limitation a d

e s n es, n n s o s n

phenomen al ch aract it b ecom e th e A l l L er s

“
.
”
.
16 G U L S H AN 1 R AZ .

I n its m embers a gn at is like an eleph ant ,

I n its qu aliti es a drop of rain is like th e N ile .

The h eart o f a b arley corn e qu al s a hundred h arvests -

,

A world dwell s in the he art of a mill et se ed .

In th e wing o f a gn at is the oce an o f life ,

’

I n th e pupil of the eye a h eaven .

Wh at though t h e corn gr ain o f the he art b e sm all 2

.

I t is a st ation for th e Lord o f both world s to dwell therein .

Therein ar e g ath ered the two worlds ,

S ometimes Iblis an d sometimes A dam fi

Behold the world min gl ed together ,

An g el s with demon s S at an with th e arch angel , .

Al l mingl ed like unto seed an d fruit ,

Infidel with faithful an d faithfu l with infidel , .

Togeth er ar e g athered in the poin t o f the present , ,

‘

Al l cycl es an d se asons d ay month an d y ear , , , .

World without b eginning is world without end ,

T h e mis sion o f J esus fal l s with the cre ation o f A d am ” .

i

From every point in this conc aten ated circle

A thou sand form s ar e dr awn ;
Every point as it revolves in a circle
I s now a centre n o w a circlin g circumference
, .
6

l
b olu te B ing L
a s e . .

The h a t core — th e drop of bl ack blood i th e h ear t uppo d by M h am

e r
’
s , n , s se u

m ad a nst o b e th e principl e of life L . .

A dam i a m anif tation of th e D ivi e b eaut y j amal a d I bli of D i in

s es n , , n s v e

m aj t y a d wr ath j al al
es n L, . .

C omp ar e:
N ot hing i t h e e t com e a d no t hing p a t
s r o , n s ,

But a etern al w doe alw ay l a t

n no s s s .
’

C owl y D a id ei I 3 02 e , v s, . .

T h e l a t ev en t in D ivin e hi tory coincid e i poin t of t im e wit h th e fi t

s s Al l s n rs .

t h ing wh at v r th t im of t h eir m anif t at ion a e pr n t t og eth er in G od

s, e e e es es s, r ese .

Th ere i no tim e in G d L
s o . .

5
Th r i e great c ircl e of em an at ion down t o m a a d b a k t o G od a d
e e s on s n ,
n c , n

s mall er circl e c au ed by each p art i ular em an ation h av ing a cour e of it w e g

s s c s s o n , .

univ r al rea on r volv in al l p art icul ar r a on E ach link i po t nti ally al l a d

e s s e es e s s. s e , n

h ence de truction of e i d e t ction of all L

s on s s ru . .
 18 G UL S H AN I RAZ .

Wh at is th at world which is not s een ,

One d ay whereof e quals a ye ar of thi s world ?

Th at world in fin e is not wh at you see , , .

H ave you not h eard the t ext Wh at ye see n o t ,

C ome show m e wh at is J ab u l ca
, ,
2

Wh at th at city who se n ame is J ab u l sa .

C on sid er th e E ast along with th e We st ,

For thi s world cont ains no more th an one of e ach .

3

C ome an d he ar the meaning of l ihe u n to th em ‘

He ar it from I bn A bb as an d then know yoursel f ! ,

You are asl eep an d thi s vision o f yours is a dr e am, ,

A ll th at you see thereby is an illu sion .

On th e morn of th e l ast d ay wh en you sh all aw ake , ,

You will know al l thi s to be the b asel ess fabric of fancy .

Wh en the illu sion of se eing doubl e is r emoved ,

E arth an d h eav ens wil l b ecome tr an sfigu r ed .

Wh en the tru e S u n di spl ay s his face to you 5

There rem ain s not the light of V enu s moon or sun , .

F all s o n e b eam of H is o n the h ard rock ,

I t is torn to piece s like wool of diver s colours .

6

Kn ow now is the tim e th at you h ave power to act

Wh at profit is there in knowin g when you ar e powerle ss ,

K oran S ra L XIX 3 8 ,
u . .

S al P r li m D i c 8 3 expl ain t h e e a th e c el t i al a d t r e t ri al J eru al m

e, e . s .
,
s s s es n e r s s e ,

L ah ij i a th e world of ideal a d of di embodi d pirit H e ay e of t hem li e in

s s s, n s e s s . s s on s

t h e a t th oth r in t h e w t
e s ,
e S e Gal iv 2 6 a d D ut ch I l am p 1 01
e es . e . .
,
n e s , s . . .

3
S en tell seno thi g of th e un n world L
s us n see s
. .

S ee S l an I b Kh all k a i 8 9 not ay ing r ferr d to i I f I expl ain ed

’
es Th n i n , .
,
e . e s e e s,
“

t o you th v er e G od creat ed ev en h av en a d earth lik e un t o t h em y e would

e s , s e s n s

s ton m or c all m unbeliev er S K or an S a a L XV 12

e e,
”
e . ee ,
r . .

5
T h e F at h r of ligh t J am e i 1 7
e s— s . .

O n th at d ay th moun tain h all b ecom e lik c arded wool of div r colour

e s s e e s s .
’

K oran S a a CI 4
,
r . .

M a by r a on of t h univ er ali t y of h i n atur e L h i compreh ending in h im

n e s e s s ,
e . s

se lf all th e div r n am e a d at tribu te of T h Truth i c ap abl e of appreh ending

e s s n s e ,
”
s

D ivin E piph ani a d attaining t o knowl dge of T h e Truth a d hould et him elf
e es, n
”
e ,
n s s s

t do t hi whil e h i pow er a e in th ir prim L

0 s s s r e e. .
 G UL S H AN I R AZ .

How sh all I tell the t ale of st ates of he art ' 1

T o yo u 0 m an with he ad downc ast a

, n d feet in the mire ,

T h e world is your s an d yet you rem ain indig ent .

H as m an ever se en o n e so piti able as you ar e

Lik e c aptive s you are confined to o n e spot ,

Bin din g your fe et with your o wn helpl ess h and .

You sit like wom en in th e street of il l fortune ,

You t ake n o sh ame to yoursel f for your i gnorance .

The vali ant o f the world ar e rollin g in c arn a e ; g

You with h ead wrapp ed up put not forth your foot

, , .

”
How re ad yo u the text o ld wo man s creed ,
’
,

Th at you hold ignorance to b e lawful for you

Where as women ar e w anting in intellect an d faith
“
,

Wh y should men choos e th eir ro ad

I f you are a m an com e fo rth an d p ass o n , ,

Wh at ever hin ders you p as s aside by it , .

T arry not d ay o r night at th e h alting pl ac es ”

,

Linger not b ehin d your fel low tr aveller s an d c am el s .

Lik e The Friend of G od go seek T h e Truth ”

,
’
,
4

Turn night into d ay an d day into night ’

.

S t ar s with moon an d most bril li ant sun

R epre sent s ense im agin ation an d br illiant re ason , .
6

Tur n your fac e from all th ese 0 pilgrim , ,

S ay alway I l o ve n o t th em that set ‘ ’

, .

c t t ic tate in which D ivin e E piph anie

e s a s s s an d v i ion s s are di pl ayed
s to th e
h eart L. .

Th e i ano th r t radition a old wom an c eed i your

re s e L ahij i ay i t i , n
’
s r s s. s s s

m er bond ag tak l id m ch anic al religion c an t C ompar 1 Tim iv 7 old

e e, ,
e ,
. e . .
,

wiv e fabl
s
’
es
.
’

C omp are H afi z O d I ,
e .

A d wh n th nigh t over h adow ed him A brah am aw a ta a d h e aid Thi

n e e s , s s r n s , s

i my Lord bu t wh en it et h e aid I lik e not god w h ich t A d wh en h e ’

s s ,
s , s se . n

saw t h moon ri ing h e aid Thi i my Lord ; but wh n h e aw i t et h e aid

e s ,
s ,
s s e s s ,
s ,

Verily if my Lord di ect m e not I h al l b ecom e e of t hem t h at go a t ay

,
r ,
s on s r .
i ”

K oran S m VI 7 7
, u . .

R l ax no t your effort at a y
e a on L s n se s . .

H 5 m h ta ak th e [ i
i s: i th i of A i t ot l e
us r . co n s a s es s r s .

D 2
20 G U L S H AN 1 R AZ .

Like M oses son o f A mran pre ss onwards in this ro ad

, , ,

Till you h ear th e word s Veril y I am Go d ” .

,

S o long as the mo u nt o f your b eing rem ains before you 2

,

The answer to S h o w me is T h o u shal t n o t see me ’

.
’3

The Truth as amber attr act s you like a straw , , .

”
I f th ere were no mount o f youn ess where were the ro ad ,

19 5 Wh en its Lord app ears in glory to th e mount of exist ence ,

Exi st ence is l aid low ev en as the du st o f the ro ad , .

The begg ar becom es by one attr action a king ,

I n o n e in st ant it m ak es the mount as a straw .

5

Follow th e st eps of the proph et in h is asc ension ,

M arvel at al l the mighty sign s .

6

’
C ome forth from the dwelling o f U m h zrn i ’

S ay only Wh o so hath seen me h ath seen T h e T ru th

, .

Forsak e th e Kaf o f the corn er of both world s ,

S it on mount Kaf at the d istan ce of two bo ws l ength s ’

.

lluding t o t h e burn ing bu h ( K oran S m XXVIII

A t ill you a s ,
u .
°

s. e. re

illumin d by D ivi e E piph ni

e n a es .

T h e moun t i e ph nom en al i l lu iv xi t nc which hide r a

,
. . l ab olu t
e s e e s e e, s e s e

B i g
en L . .

3
A lluding t o th giving of th e l aw on M oun t S in ai e A d wh en M o c am . n ses e

at t h appoin ted t im
e a d h i Lord p ak unt o him h aid O Lord how m e t hy
e, n s s e , e s , ,
s

se lf t h at I m ay b hold th
,
G od an w r d Thou h alt in no wi b hold m but
e ee .
’
s e e ,
‘
s se e e,

look t ow ard th mount ain a d if it tand firm in it pl ac e th n t hou h alt

s e me
,
n s s , e s see .
’

But wh n h i Lord ap p ar d wit h glory in th e mo n t H r duc d i t to du t a d

e s
'
e e u e e e s , n

M o f ll h i f c e i a woon a d w a b id him lf — K oran S a a VII 1 3 9

ses e o n s a n s n s es e se .
, r . .

A mb r i c all d k h ba attract or of t raw

e s e Wh n yo r ph nom n al
a ra , s s . e u e e

e xi t nc your youn
s e e, i w pt aw y th re i no long r a y int rv al b et w n
‘
ess,
’
s s e a , e s e n e ee

you a d G od L Th ere i h r a pl ay on th word t i which m ean firm

n . .
”
s e e e u , s

a w ll a
s e youn e s ss.

T h att r c t ion of D ivin e gr ac e enrich e th e fak i or begg ar ( i

e a t h e m a who s s r . e . n

i
s poor in pirit a d t ripp ed of elf ) wi th th e w alt h of union wit h th
‘
s n s s ,
e e

A b olu t e
s L . .

I D ivin e E piph ani

. e
. L es . .

T h e d augh t r of A bu T alib f om who e hou e th e proph t t a ted on h i

e , r s s e s r s

a c n ion t o h av n
s e s e e .

Thi aying i a crib d to M uh amm ad in th e M ak ad i A k a — Palm er 9 7

s s s s e s - -
s .
, .

C f J ohn xiv 9
. . .

A ft rw ard h e ( M uh am m ad ) approach ed n ear un til h e w a at th e di t anc e of

e s s s
 G UL S H AN I B AZ .

The Truth will then gr ant you wh atsoever yo u ask ,

A n d show you all things as th ey real l y ar e .

1

R UL E II .

To him who se soul att ain s th e b eatific Vi sion

, ,
2

T h e univ er se is th e book o f T h e Truth M o st High .

A ccident s ar e its vowel s an d sub stance its conson ants , ,

An d gr ade s of cre atur es its verses an d p auses .

Therein eve ry world is a speci al ch apter ,

On e th e ch apt er F atiha h anoth er I kh l as , .

Of thi s book th e first verse is U niver sal R e ason ,

3

For th at is like th e B of B t smil l ah

’

Second com es U niversal S oul ”

the verse o f light " ,
‘
,

For th at is as a l amp of exc eeding light

The third verse thereof is Highest h eaven .

t wo bow l ngt h fr m H im i h av n K oran S wr a L III 9 M oun t Kaf w a

s
’
e o n e e .
—
,
. . s

th e abode of t h e S imu g th t yp of A b olute B ei g r ,

e e s n .

A ll uding to t h e E adi I n piration i a ligh t th at de c end in to th e h ea t a d e, s s s s r n

s how th n atur of t hing a t h ey r ally a e T h e illumin d S fi e thing a th y

s e e s s e r .
’
e u s es s s e

a e wh n aft r annihil ation of lf f m h e endur a d abid ( b al a) in G od L

’
r e e se ,
o r ,
es n es s . .

T h author h r d cribe th e ucc iv e em an ation of D ivini t y under th

e e es s e s ess s e

figure of th ucc iv e ch apt r of th e K oran T h e Al x a dri an doc t rin e of

e s ess e s . e n

em an at ion in t rm di ate pot nci or int ll ig nc by whom G od a t on th

s —~ e e e es e e es c s e

wo ld of ph enom n a link bet w n th e D ivin pirit a d th e world of m atter

r e s ee e s n ,

s eem t h ave prung from a am algam ation of t h e anci en t P er ian ang lology th
s o s n s e — e

A m ha p a d L ad a d F a é h i
s n with G reek O n t ology th idea of Pl ato
s, e s, n r v s s,— , e s ,

th l g
e of P hilo t h
o os of P lotinu ( S D ut ch R em ain p 50 a d
,
e n o us s . ee e s . s, .
,
n

M an el G no t ic H r i p
s , Thi doctrin e p erv ade th en tir e N e plat ni t
s e es es, . s s e o o s

philo ophy a d th writing of th e G no tic ( U be w g G reek P hilo ophy 1

s , n e s s s, see e r e ,
s , .

a d e appear in t h n y t m of t h M uh amm adan philo oph r A I F ar abi 9 50

r - s e s s e s e s e s ,

A D . A pa
.
, circ 1 1 1 8 A D a d A v rroe cir 1 1 50 A D ( U eb e weg I
v en c e, . . .
,
n e s, e . . r , .

pp 41 2 . a d in t h e J wi h K abb al a n e s .

Univ er al R a on ( al l i k l l ) a d Unive al S oul ( fi or j a i l l l ) a t a l a

s e s
’
c - - u n rs nu n- -
cu re r ns

tion of th e N opl at onic l g a d p wma S e A i l m a d il by A bu N a A l

s e o os n ne . e
’
u n -u - s sr

Farabi a d th e r m ark of S h m l d ( D ocum ent a P h il ph i A ab m p

,
n e s c o er s o so e
s r u , .

l m a d il i a umm ary of A ri t o t eli an m et aphy ic a in terpr et ed by t h e

’
Th Ai e u n -u — s s s s s s s

A l x andri an N e pl at i t comm entator

e O on s s.

K oran S m XXIV 3 6 a ligh t from th e oil of a bl e ed t re

, u .
,
ss e .
’

K o an S m VII 55 a h h eav n f h eaven

5
r , u .
,
’
rc , or e o s .
22 G U L S H AN r R AZ .

R e ad th e fourth verse it is The throne ; ,

After th at ar e the seven h eav enly spheres ,

The ch apter of the seven limb s answers to

A ft er the se behold the bodi es of the four el ements
, ,

Whereof e ach answer s to its r esp ective v er se .

A ft er th ese come th e three kin gdom s of n ature ,

Who se verses you c annot count .

The l ast th at c ame down was th e soul o f m an ,

3

A n d thus the Kor an end s with the ch apter M en .

RULE III .

T HO U GH T S
HE AVE NS ON T H E .

R est not in bond age in the pri son of n ature ,

C ome forth an d b ehold th e divine h andiwork .

C on sider the structure of th e h eav en s

S o th at you m ay prai se T h e T ruth for H is si gn s
Look up an d see how the v ault of high est h eaven “

I s stretched round about both world s .

Wh erefore do th ey n ame it throne o f the M erciful

Wh at conn ection h as it with the he art o f m an 6

Wherefore ar e the se two continu ally in motion ,

N ev er for a moment t aking r est

P eradv enture the he art is the c entre o f th at h eaven ,

He art the c entral point an d he aven the circumferenc e ’

.

K oran S a a II 256 th e eigh th h eav en

,
r .
,
.

S wr I which con tain

n .
,
v n divi ion or th e ev en ch apter from B al at t o
s se e s s, s s cr

T a b at
u .S ev n h av n a e m en tion ed in t h T almud a d t h e third h av en i
e e e s r e ,
n
‘
e s

m en t ion ed in 2 C orin thi an ii 2 C omp a e S m I I 2 7 In t o even h av en

s x . . r u . : s e s

did H e fa hion i t s .

N az il coming down i th e t rm for th e r ev el ation of a ver e in th e K oran

, ,
’
s e s .

O r i v r of th e K or an L
,
n e ses .
’
.

a h t h e nin th h eav en
’
I . e .
,
rs ,
.

Al luding t o th e E adie T h e h art of th e beli ev er i th e high t h eav en

: Th e s es . e

ar h a d t h h a t of m a a bo th th eat re of D ivi perf ction a d th a h a

’ ’
s n e e r n re s n e e s, n e rs s
,

th e l essp rfect m ay b e ub idiary t o th e h ea t th e more p erf c t t h eat e L S

e ,
s s r , e r . . ee

couplet 652 .

S e coupl t 7 9 6
e e .
 G U L S H AN I R AZ .

In th e sp ace of one d ay an d night more o r less , ,

Highest he aven surp ass es your circuits 0 D u rv esh ,

M oved by this the other he avenly spheres ar e circling

M ark w ell how they al l move in one direction .

From e ast to we st like a w ater wheel ,

-
,

They are ever h ast ening without food o r sleep , .

E ach d ay an d night this high est sphere

M akes a complete revolution ro un d the world .

M ov ed by thi s th e oth er h eav enly sph ere s ,

A r e r evolving in circul ar orbits in like m anner ,

But contrary to the rot ation of the cry st alline sphere ,

2

Th es e eight lower sphere s revolve croo k edly .

3

T h e E cliptic hold s th e sign s of the z odi ac ,

‘

I n th em is no int erv al nor an y interstice .

A ri es an d T auru s an d G emini an d C ancer , ,

Ar e hung upon it with Leo an d V irgo .

5

Th en Libr a an d S corpio then S agitt arius , ,

C apricorn an d A qu ariu s an d then th e sign P i sces

, , ,

T h e fix ed st ars ar e one thou sand twenty an d fo u r ,

Wh o h ave their st ation s round about th e thr one .

A lluding t th taw af ; or p e amb l at ion of hrin e m ad by D we h e L

o e
’
r u s s s e ur s s. .

A ccording t o th e Ptol m aic ch em t h e ev en pl an et wi th t h eir r e p ect iv e s e s s s e

sph e cycl a d picycl b

er s,
“
orb con titu te th e ol ar y t m B eyond
e n e e, o r o n ,
s s s s e .

thi i th e ighth ph er th at of th fix ed tar a d beyond th at t h c y tallin or

s s e s e, e s s, n e r s e,

nin t h ph r to which w a att ribut ed a c rt ain t r pid ation t account for th

s e e, s e
‘
e
’
o e

irr gulariti ob rv d in th mot ion of th fix ed ta B yond thi w a th ep im m

e es se e e e s rs . e s s r u

m bil e t h
o ,
ph re which w a at onc e fi t moved a d th fir t mov r communic ating
e s e s rs n e s e ,

it motion t o t h e low r ph r
s evolving wi t hin i t B yond th p r im m m b il
e s e es r . e e u o e

w a th es mpyr an P tolemy S y ta i M ay a w a t ran lat d int A rabic by

e e .
’
s n ct c n s s e o

I h ak bin H o ain und r t h titl A l M y i t about 8 00 A D

s ss ,
A pp ar ntly L ahij i
e e e e s e, . . e

tak e t h e cry tallin e ph r c h ar k h i at l a t o be th e am a th c har k h i az am or

s s s e e, s, s e s e
’
,

h igh t ph er e
es s .

Li ter all y b en t a a b w T h eigh th ph e e a d tho b n eat h i t mov with

, s o .
’
e s r n se e e

two mo tion a t to w e t lik e t h high e t ph re a d econdly w t t ea t L

s, o n e e s s e s s e ,
n s es o s . .

T h e E cliptic i al o c all ed th girdl of t h thr n e or igh th ph er L ‘ ’

s s e e e o , e s e . .

V irgo Kh h ah which al o m ean a bunch of grap e a d i t h efore aid t o be

, ns ,
s s s, n s er s

hung p L u . .

T h e eigh t h h eav n e .
24 G U L S H AN 1 R AZ .

Of th e s eventh he aven S aturn is the watchm an ,

The sixth is the m ansion an d hou se o f Jupit er ,

T h e fifth he av en is th e hou se of M ar s ,

The fourth of the S un adorner of the e arth , ,

T h e third o f V enus th e s econd of M ercury : ,

The M oon hold s its orbit o n the sphere of the E arth .

T h e hou se of S aturn is in C aprico rn an d A q u ariu s ,

Jupiter w ax es an d w ane s in S agitt ariu s an d P i sc es .

‘

I n A ries an d S corpio is fo u nd the place o f M ar s ,

I n Leo is the S un s pl ace o f re st ’

Like as V enu s m ake s her hou se in T aurus an d Libr a ,

S o do es M ercury abid e in G emini an d Virgo .

T h e M oon s ees in C ancer a cr eature akin to h er self ,

When h ead b ecome s t ail she assum es th e for m of a knot .

2

T h e M oon p asses through eight an d twenty m an sion s ,

3

A n d then sh e r eturn s oppo site to the S un .

‘

Th en sh e b ecom es like to a cro o ked p al m bran ch -

,
6

By comm and o f th e A lmighty who is A llwise .

I f you think o n thi s as a p erfect m an , ,

A s sur edly you will say Al l this is not v ain , .

T h e words o f T h e Truth ar e cle ar o n this poin t

’ "
,

Th at to c al l thi s vain is we akness o f faith .

The “hou of th e pl an t a e t ho e ign of th e z o di ac in which th ey attain

ses e s r s s s

t h ir m aximum a c n ion L
e s e s . .

T h e poin t wh e t h e moon orbi t cu t th clipt ic a e c all d knot a d th

2 ’ ’
s er s s e e r e s, n e

port ion of h e orbi t nort h a d outh of th e eclip tic a c al l d r p ctiv ely th e

s r n s re e es e

h ad a d t ail of th d agon L
e n
“
e r . .

3
A d for t h e moon h av e w e appoin t d c rt ain m an ion un t il h e ch ang e a d
“
n e e s s, ,
s n

r t urn t o b lik e t h old branch of a p alm t r e K oran S a a XXXVI 2 8

e e e e .
”
,
r . .

Th a wa or m an ion a e th divi ion of th e z odiac th ough e of which th

ese n , s s, r e s s ,
r on e

moon p a e each nigh t ss s .

I
4
b com e full L
. 6. e s . .

I i h
. e l a t q u arter L
. n er s .
“

T h e cour e of n at ur e i th a t of G od — Young N igh t Though t IX 1 2 6 7

s s e r .
, s, . .

B til V ain wh at i wi thout G od I til hat S fi t p 1 4 K oran S m III

a , ,
s .
’
— s a us n a ,
. .
,
u .

138 Thin k on th e cr ation of th e h av n a d th e earth H av e w cr at ed t h m

e e e s n . e e e

in v ain
 26 G U L S H AN 1 RAZ .

E ach s erving diligently in its own appointed pl ace ,

B efor e or b ehind which it never set s its foot .

Though al l four ar e contr ary in their n ature an d position ,

S till o n e m ay see them ever united togeth er .

‘

I nimic al ar e th ey to e ach other in essenc e an d form

Y et unit ed into single bodi es b y fiat of n ec essity 2
.

From th em is born th e thr ee fold kingdom of N ature -

,

M ineral s then pl ant s th en anim al s

, , ,

S etting up sub st anc e in their mid st ,

3

A s S u fis b ecoming p u re from form .

‘

A l l at the comm and an d by favour of th e M ast er ,

S t anding in th eir pl ac es subj ect to H is will ,

T h e min er al s by H is wr ath l aid low m th e du st ,

T h e pl ants by H is favou r st anding erect ,

T h e sexu al p assion o f anim al s with ardour unfeigned

P r eserv ing th eir gen er a sp eci es an d individu al s , , ,

Al l confessing the ru l e o f th eir M ast er ,

S earchin g out H is will d ay an d night

R U L E IV .

T HO U GH T S ON S OUL S .

2 60 P ond er w ell once for al l on your own origin ,

Your first moth er h ad a fath er who was al so her mother .

5

B ehold th e world entirely compri sed in yourself ,

I compound bodi
. e.
,
in A ll t h e a proof of th en t ir ubj ction of al l
es . es re s e e s e

thing t o prim al ag nt T h Tru th L

s o ne e , e .
"
.

C omp ar Burk
3
From th r ciproc al t ruggle of di cord n t pow i drawn
e e
“
e e s s a er s s

out th e h armony of t h univ r ”

e e se .

B i h3
ub t nc i th e G r k H H y l
a a ,
s s a xpl in d in I atil ahat S gfi t
e, s ee e e, — e a e us z a ,

p 2 5 a th in w ard l m nt i thing a oppo d to th out w rd fo rm th kyp l l

.
, s e ee e n s s se e a ,
— e o cez
m t h at which und rli q d b t t
en o n , e es,
’
uo su s a .

Wh n th impl l m nt e unit d int o compound each l m en t drop it

e s e ee e s ar e e s, ee s s
ow form a d bl nd d with th e o th r in t o
n
‘
,
’
n IS e common ub tanc L
e e s one s s e . .

Univ er al R on th fir t m an tion from th A b olu t i lik n d t o A d am ;

5
s eas , e s e a e s e, s e e
and Univ r al S oul t h cond m an tion to E inc Univ er al S oul w a volv d
e s e se e a v e, s e s
, , s e e
out of Univ er al R a n lik e E out of A d m rib L
s e so , ve a
’
s . .
 G U L S H AN I R AZ .

Th at which m ade l ast was first thought

was in .
‘

The last th at was m ade was the so u l of A d am ,

T h e two world s were a m ean s to h is production .

There is no oth er fin al c ause b eyond m an ,

It is di sclo sed in m an s o wn self ’

.
2

The bl ack he arted an d the fool ar e th e opposites o f light

Y et ar e th ey th e the atre s o f th e true epiph any .
3

Wh en th e b ack of a mirror is bl ackened ,

I t will r efl ect a m an s face from its face ’ 4

A n d th e r ay s o f th e su n in the fourth h eav en

Ar e not r efl ect ed till they fal l on th e du st of earth
You ar e th e refl ection of T h e A dored o f angels ,

’
For this c ause ar e you worshipp ed o f angels .

E ach creature th at go es b efore you h as a so u l ,

A n d from th at soul is bound a cord to you .

6

Therefore ar e th ey al l subj ect to your dominion ,

For th at th e soul of each one is hidden in you ,

You ar e th e k ern el of the world in the mid st thereof ,

Know your self th at yo u ar e the world s soul

’
.

Univ r l R a on i al o th e v ry e nc e of m a
e sa e s t h at wh at w a fir t in
s s
‘
e sse n ,
’
so s s

th e D ivin e t hough t w a th e l a t in fact M a w a t hu th fin al c au e of

,
s s . n s s e s

c ation L
re . .

Al l t hing w r cr eat ed a ub idi ary t o m a bu t m a i a e d in him lf a d

s e e s s s n ,
n s n n se , n

not a m an t o a y furth r e d L
e s n e n . .

Thi r f r t o K oran S m XXXI I I 72 V ily w propo d a d epo i t t o th e

s ee s , u . er ,
e se s

h av n a d t o th e a th a d to th moun tain b t w n th em but th ey r fu ed th

e e s, n e r ,
n e s e ee ,
e s e

burd n a d w e en tru t d i t t m a who i unj u t (or dark a d fooli h Thi

e ,
n s e o n, s s n s .
’
s

depo it i th e dut y of di playing th D ivin att ribute a d m a doe th i th ough

s s s e e s, n n s s r

t h e univ er ali t y of h i n at ur con taining th full of th G odh ad H i “ ”

s s e, e n ess e e . e s

good e id e a d
on vil on t h e oth r
on s cr ated h alf t o ri e a d h alf t o fall
n e e ,
e s n .
”

T h good r pr en t th b au t if ul attribu t of G od (j am l ) a d t h e evil th e t rribl e

e e es s e e es a ,
n e

att ribut (j l al ) esL a . .

M a t h m irror of D ivini ty i on
n ,
e e id e bl ack en ed wi t h th e d arkn e of N t , s on s ss o

B ei g in ord er t o r flec t V ry B ing L

n ,
e e e . .

A d H e aid unto t h e ang l Wor hip A d am a d t h ey al l wor hipp ed him ’

n s e s, s , n s

e xcept I bli ”
K oran S a II 3 2
s .
—
,
ra . .

enc of m a or Univ r al R a on i th e oul which anim ate all thing

’
Th e ess e n , e s e s ,
s s s s,

a d form t h e bond of my t ic al union bet w

n s n t h em a d m a L s ee n n . .

E 2
28 G U L S H AN 1 R AZ .

The north q u art er of th e world is your dwellin g pl ace ,

‘

B ec au se th e h eart is on the l eft sid e of the body .

The world of reason an d mind is your stock in tr ad e ,

E arth an d h eaven s ar e your vesture .

Behold this N ot b eing which is th e evid enc e of B eing 2

,

”
S ee thi s h eigh t how it is th e essenc e of d epth .

Your n atur al power s ar e ten thou sand ,

‘

Your volitions tr an sc end limit s an d counting .

275 For th at c au se is e ach m an furni sh ed with in strument s 5

,

With limb s m emb er s an d sin ews , , .

P hy sici ans b ecom e b ewildered at th es e ,

An d st and am az ed at th e an atomy of m an .

N ot o n e h as m ast ered this sci enc e ,

Who doe s not avow his ignoranc e th ereof .

H is limit an d portion ar e appoint ed to each by T h e Truth ,

E ach ari ses from an d return s to o n e N am e .

6

I n th at n ame each creature h as its being ,

To th at n am e it is ev er giving pr ai se
2 80 A t its b eginning e ach proc eed s from th at sourc e ,

A t its r eturn th at is its door of d ep arture .

By th e door wh er eat each ent ers it d ep art s , ,

Though in its lifetim e each w and ers from door to door 7 ‘

S b am al i, north l o m an l eft
,
as e s .

of a propo ition S h m l d s .
— c o er s

( D ocum nt a P hilo ophi A r ah m ) p 1 3 0 b ig/ a i b il t h

e s e
s tabli h d vid nc a ,
. . n sa a, e es s e e e es

or piph ni of th D ivin id a m anif t d in t h ph nom n al world ; oppo d to

e a es e e
“
e s,
”
es e e e e se

Wy i Wh m y th
nn m e id a conc al d in th in t ll ctu al pr nc of G od Uni
a, e sa
“
e s
”
e e e
‘
e e ese e
’
.

v r al r a on i aid t h in th D ivin e il m (knowl dg ) a d m t o b t h am

e s e s s s o e e
’
e e , n an e e s e

nc of m a m nif t d in y (t o outw rd vi w ) L ahij i u th xpr ion

esse e n
’
a es e
’
a n a e . ses e e ess ,

t h world of l m a d Wy A n am i called th y of t h t hing n am d S ”

’' ’
e s z n n . e s e a n e e . ee

D b t ( C lcu tt a di t ion ) p 456

'

a zs an a e ,
. .

3
Univ r al R a on t h fir t em an at ion i al o th
e s e s , nc of m a th low t
’
e s ,
s s e esse e n , e es

e m an ation L . .

N atur l i involuntary uch a dig tion growth & L

a , . s .
,
s s es , ,
0 . .

O r ach pow r L
5
e
”
e . .

E ch cr atur or ach pow r r fl e t om

6
a e e of th D ivin e n am or att ribut
e e e c s s e one e es es .

From t hi n m ach i fir t m anif t d a d t o thi it r turn L

s a ee s s es e n s e s
. .

JlI bd b ginning or ori gin i aid t o b th ta e of w j d i l miat m l ’ ’

°

u a, e ,
s s e e s g a u z a as z ,
 G U L S H AN I R AZ .

H enc e you l earn al l th e n ames o f G od ,

For th at you ar e an im age refl ected from The N amed .

P ower an d Knowl edge an d Will ar e shown forth

In you O sl ave of th e Lo rd of blis s
,

You ar e th e Hearing S eein g Living Sp eaking , , , ,

Y et you endur e not of yourself but of Him !

0 fir st who ar e al so th e es sence of th e last !
0 inn er who ar e al so th e ess en ce o f the outward
You d ay an d night ar e cogit ating about yourself ,

I t is most m eet th at you should think on self n o more ,

3

S ince th e en d of thought is b ewilderm ent ,

‘

This di scourse on thought end s at this point .

QU E ST I O N 1 11 .

W h at am I tell m e wh at I m eans
What is th e meaning of Travel into yourse l f 5

A NSWER II I .

A g ain you q u estion me saying Wh at am I , ,

G iv e m e n ews o f myself as to wh at I mean s .

Wh en A b solut e Being h as to b e indicat ed

l ifetim or u t n anc th at of w j d i y m i th e D ivin id a evolv ed t o vi w
e s s e e, a u
’
a
'

,
. s . e e s e .

M d r eturn i t h r troc ion of th cr atur b ack to waj d i il m i t E ach

’ ‘
u a , , s e e ess e e e u a .

cr at ure w and r bou t du ing it m anif tation in forg t ful n of it origin L

e e s a r s es e ess s . .

I G od T h n am which follow a tho of t h e v n

s , . e es ntial D ivin re se se e esse e

a ttribu t Th es rgum n t i th at inc ach cr atur i t h mani f t tion of om

. e a e s s e e e e s e es a s e

o ne N m e of G od a d you a th e pitom of al l cr at ur
a , n th r fore you ee in your
re e e e es, e e s

s elf r fl ction
e e f all th n am of G od L
s o e es . .

K oran S a a L V l I 3 ,
r . . .

By no proc of logic or thought a you c ap e from egoi m a d t ui m a d

ess c n es s n s , n

attain t tru knowl dg

o i t i b ett er for you to r nou c t h attemp t to r ach
e e e, so s e n e e e

knowl dg by though t L
e e . .

Wh en t h t hin k r a d th ob j ct of h i t hough t b com unit d thinking i no

e e n e e s e e e , s

long r po ibl for thinking im pli du ality T h

e ss e, d of t hough t i ( wh n union es . e en s e

t k pl ac ) bewild rm en t dazz ling of th m nt al y owing to it proximity to

a es e e ,
— e e e e, s

T h Tru t h
e L . .

A lluding t th E ad i Who o k now him elf know h i Lord I t

o e 3 m aa s s s s s .
’
n r o r su ccn

d h a b e n t h w at chword of my tic i al l ag e
ar e s e e s s n s.
 G U L S H AN I RAZ .

M en word I to expres s it
u se th e .

Wh en The Truth is set in evidence in a phenomenon

”
You express it by th e word I ,
1

I an d you ar e th e accid ents of V ery Being

” ’
.

T h e l attices of the nich es o f the l amp of N ece ss ary Bein g

3
.

Kn ow bodies an d spirits ar e al l the One Light ,

N ow shining from mirrors now from torch es ,

.

You say The word I in every connection

Indic at es the reason abl e soul of m an
29 5 But as you h ave m ade hum an intell ect your guide ,

You do not kn ow your s elf from one of your p arts ’

,

G o 0 m aster an d know w ell your self

, , ,
’

For fatness does not re sembl e an empty tumour .

‘

”
I an d you ar e high er th an b o dy an d soul ,

”
For both body an d soul ar e p arts of me .

The word I is not limit ed to m an ,

S o th at you should say it m ean s only the soul .

5

S traightw ay lift your self above tim e an d sp ace ,

6

Q uit the world an d b e yours elf a world for your sel f .

7

b olut e B ing in egard of it r mot en e from r l at ion a d att ribute i t

A s e r s e ss e s n s s no

indic at d i a y ph nom non bu t in r gard of it accid n tal conn x ion with t h

e n n e e ,
e s e e e

vi ible univ er it indicat d by t h ph nom non m an lf I a d you L

s se is e e e e
‘ ’
s se ,
’
n
’
.

A iz a logic al accid n t R i l k S h am iy ah ( t ran l t d by S pr ng er ) p ag e 7

’ —
r e sa a s s a e e ,
.
,

T he Ligh t hin e wi t h many ray t hrough th l att ic of v ariou p r on al it i e L

o ne s s s e es s e s s . .

A llud ing t o K or an S m XXI V 3 5 A l l ah i th ligh t of th e h av en a d t h e

, u . s e e s n

a t h a d th
e r , lik n e of H i ligh t i a a lamp wh r i n i t orch a d t h t orch
n e e ss s s s , e e s a ,
n e

in a gla a d th gl a hi ing a a t a with th e il of a bl d tr e Bodie

ss, n e ss s n s s r o esse e .
’
s

a e l ik n d t o mirror
r e e a d piri t t t orch s, n s s o es.

F at n i th e r l knowl dg gain d by illumin at ion i t lik e th e empt y

ess, . e . ea e e e , s no

pu ff d up conc it of in t ll c t L
e e e e . .

I a d You a th th eatr of A b olute B ing i it en tirety wh er a body

n re e es s e n s , e s

a d oul a e expon en t of i gl D iv in att ibu t e only

n s r s L sn e e r s . .

Thi i a v ery favou i t pr c p t of my t ical philo oph r a d th ologi an S e th e

s s r e e e s s e s n e s
. e

p a age from S t A ugu tin T aul r S w denborg S il i S ch ll ing a d S chl ei er

ss s . s e, e , e , es u s, e ,
n

m ach er q uot d in M a l B amp ton L ect u e p 2 50 It amoun t t o thi th at t o

, e n se s
’
r s, . . s s,

know th infini te m a mu t him l f b e infini te ( ib p

e n s se , .

H er b gin th an w r t o th e cond cl au of th e q u tion It i t o b ecom e

e e s e s e se se es . s

ann ihil at ed (fi m) i your el f a d enduring ( b al m ?) in G od L ’

r n s n . .
,
 G U L S H AN I RAZ .

By the im agin ary line of the H of the He

Ar e produc d two yes t
e e a t h e time H e looks forth ’
.

But there remain not in th e mid st pil grim or ro ad ,

Wh en thi s H of the H e is j oined to th e H in Al l ah .

N ec ess ary B eing is as He aven an d Hell as conting ent ,

I an d you ar e the H ades veil b etween th em .

3

Wh en this veil is lif ted up from before you ,

‘

Th ere rem ains not th e bond of sects an d cre eds .

A l l th e authority of th e l aw is ov er thi s I of yours ,

S ince th at is b o und to your soul an d body .

5

Wh en I an d you rem ain not in th e mid st ,

Wh at is mo sq ue wh at is syn agogu e wh at is fire temple , ,

P h enomen al b eing is as the dot on ayn ’

,

Wh en ayn is cl ear gh ayn b ecom es ayn

’
,
’
.
‘

The j ourney o f th e pilgrim is two st ep s an d no more ,

A lthough it is be set by div er s p eril s .

O n e st ep is the p assin g o u t from th at H of He ,

H u w iy at, I p i ty
se .
’
( S pr enger , R im l ah S hams iy ah , p . H a, H ez Go d ; Y ah w
Je hov ah ( S h a D bi t III 2 2 2 not )
e
’
s a s an , .
, e .

A lluding to t h e form of th round H T h e looking i expl ain ed by th e . s e

p a ag fro m J mi q uoted i th not t o coupl t 13 4 T h E of H wiy t

ss e a n e e e . e u a

( D ivi I p ity ) i th ph nom non m anif ting ab olut B ing in th vi ibl

ne se s e e e es s e e e s e

univ r e Thu w e h av dual ty I a d H b t thi du alit y i only imagin ary

e s . s e i n e,
’
u s s ,

a d v ani h oon a I a d H a uni t d by my tic al union i A ll h ‘ ’ ‘ ’

n a s es s s s n e re e s n a .

C omp ar coupl t 1 42 L
e e . .

I i t h e ph nom non di pl aying A b olut B eing i it nti ety it j m l

‘ ’
s e e s s e n s e r ,
— s a a ,

or b au ty w ll a it j l al or t rror a d evil H nce it i a a v il or w all of

e ,
as e s s a , e n . e s s e

p arti tion b tw n H av n th e an alogu of n ec ary d good b ing a d H ll

e ee e e . e ess an e , n e

con ting n t a d vil b ing L

e n e e . .

T h S fi c all wh at v r op po
e u s p rf c t union wit h th D ivinity a v il
e e ses e e e e .

a aying of J un aid q uot d in h i lif in N f h t

s l wa p 9 2 e s e a a u s, . .

5
I t i only in con eq u nc of m an ph nom n al xt ru ion from D ivini ty a d h i
s s e e
’
s e e e s ,
n s

individual p er nal i ty mbracing evil a w ll a good t nd nci e th at th l aw i

so e s e s e e s, e s

n ed ed t r train him L
e o es . .

P h enom n l b ing i comp ar d t o th di cri t ic al poin t on th e l tt r y ( ey or

e a e s e e a e e
’
a n e

enc ) which conv t i t into th l tt r gh ay ( cloud or d arkn ) Wh n y i ’

ess e er s e e e n ess . e a n s
,

fr ed f om thi do t gb y th cloud of ph nom n l b ing i ublim at d in t o a3/

e r s ,
a n, e e e a e , s s e
’
n ,

D ivine E nc L sse e . .

I ( 1 ) p a ing by lf annihil tion (f

s. ss ) h ack t o A b olu te B ing from
se - a an a s e
32 G U L S H AN 1 RAZ .

The second is p assing over th e fi eld of exist ence .

I n thi s holy vi sion plur ality an d individu al s ar e o n e ,

1

Lik e o n e which perv ad es al l numbers .

You are th at plur ality which b ecome s very U nity

You ar e th at U nity which b ecom es very plurality .

A m an m ay know thi s my st ery when h e p asses forth

From the p art an d tr avel s up to th e whole ,
.

Q U ES T I O N I V .

Of wh at sort is thi s traveller who is thi s w ayfarer ,

Of whom sh all I say th at he is the p erfect m an

A NSWER I V .

A g ain you ask Who is the travell er on th e ro ad

I t is h e who is ac q u aint ed with his o wn origin .

H e is a tr avell er who p asses on with h aste ,

An d becom es pur e from sel f as fire from smoke .

315 Know his j ourn ey is a progre ss of revel ation from th e contingent

To th e nec essary l eading aw ay from d ar kn ess an d d efect , .
3

He trav el s b ack h is fir st j ourn ey st age after st age , ,

Till he att ains th e gr ade o f th e pe rfect m an .

‘

ph nom n al b ing a d (2 ) nduring ( b k a) in my tical union wi t h A b olu te B ing

e e e , n e a s s e ,

an d w ith H im b ing in turn m anif t d i plur al ity

e es e n .

Th y ay th ro ad i t wo t p v ri g a d uni ting ;
“
e s e s s e s, se e n n

You a unit d t o th e Fri nd wh n v r d from lf re e e ,

’
e se e e se .

I a I n th e vi io of t h illumin d
.
, d p rf ct d S fi
s n L e e an e e e u . .

I n virt ue of m an j o rn y t o G od h e i plu li t y in Uni ty a d in v irt u e of hi

’
s
‘
u e s ra ,
n s
‘
j ourn ey wi th G od from G od h i c arri d down again in t o plu al ity L e s e r . .

N ak a d fici ncy nothingn

s n , I n th e A k k l ak i N a im ( P efac e) pract ice
e e ,
’
ess .
’
s
'

r ,

i d fin d a
s e x rtion in ac tion a d nd avour in conduc t t o t h e u tmo t of
e s e e n e e s

hum an ability with t h obj c t of d v elop ing W h at li W ithin th e comp a of

,
e e e es ss

pot n ti ality up t th tag of act u li ty provid d th t i t l d from d f c t ( k w ) to

e , o e s e a , e a ea s ee nu c n

p rf ction S e Ay
e e l M a il by A bu N a i Al F ar bi
. e
’
un u 4 S h m ol d D ocu sa , sr - a ,
1. c er s,

m nt p 45
e a, . .

I n t h l a t an w r M ahmud pok e of th j ourn y up t o G od a d t h at down

e s s e s e e ,
’
n

from G od wit h G od H r h e m ntion anoth r j ourn y or de c en t an terior t o th e

.
’
e e e s e e s ,

oth er two vi z th at of m an fir t ext ru ion from Unity in t o ph enom en al plu alit y

, .
’
s s s r .
 34 G U L S H AN 1 RAZ .

But if from the spirit world there shines a light

From the attraction of grace o r reflection o f proof ,
1

Th en h is h eart h as fellowship with the light o f The Truth ,

A n d h e turn s b ack along the ro ad which he c am e .

From th at divin e attraction o r cert ain proof

H e find s h is way to assured faith .

H e ari ses from the seventh h ell of the wick ed ,

H e s et s h is face tow ard s th e s eventh h eav en of the right eou s

Th en is he cloth ed with the q u ality of rep ent anc e ,
2

A n d is m ade one cho sen among the childr en o f A d am .

3

From evil deed s h e b ecom es pure ,

Lik e I dri s th e proph et h e is c aught up to he aven .

When h e obtains rel ease from evil h abit s ,

H e becom es thereby l ike N o ah a s avio u r of h is own life .

The pow er of h is p art s rem ain s not in th e Whol e ‘

,
’

A n d lik e th e Fri end o f G od h e ac q uir es tru st in G od

“
.
‘

H is will is j oined with th e pl easur e of The Truth ,

A n d like M o ses he ent er s th e high e st door .

He obt ain s rel ease from his own knowl edge ,

A n d lik e th e proph et J esu s h e b ecome s ne ar to Go d ,

5

H e giv es up h is exist enc e utt erly to b e plund er ed ,

A n d in the st ep s of th e M o st P ur e h e asc end s .

6

But wh en h is l ast point is j oined to h is first ,

Th ere is no ent ranc e for ang el or for proph et ’

.

illumin at ion or logic al d mon tr ation L

, e s . .

T b t r p nt nc or r t urning t o G od h a four t ag
au a , e e a e, vi z turning ( I ) from
e , s s es, .

unb li f ( 2 ) from v il action ( 3 ) from evil h bi t ( 4) from l l b t G od L

e e ,
e s, a s, a u . .

S not on coupl t 545

ee e e .

h att ain f d
e utt r fi m t a d annihil tion of lf — blit r tion of
s n a, e e ac e en n a se o e a
,

al l con ciou n s a d p rc ption of t h

s ess n ext ern l ph nom n al world
e e imm r ion of e a e e — e s
,

the s oul in t h oc n of D ivin glory Thi t t of f

e ea involv t h e ff c m nt
e . s s a e an a es e a e e

of h i individu l pow r W ll knowl dg a d entir xi t nc

s a e ,
i
, t forth in thi a d
e e n e e s e e, as se s n

t h thr
e following coupl t L
ee e s . .

S eeK or n S m I II 40 H e h n ar acc t G od
a , u .
‘
as e ess o .
’

I . M uh amm d
e . a .

R fer ing to t h e E ad i q uo t d und r coupl t 1 2 0

e r e, e e e .
 G U L S H AN I RAZ .

I L L US T R A TI O N ’ .

T h e proph et is as a sun th e sain t as a moon ,

I s set over ag ainst him in th e point I am with Go d .

’

P roph ethood is re splendent in its o wn perfection ,

The saintship th erein is m anifest an d not hidden .

But th e s aint ship in a s aint is conc eal ed ,

Wh ere as in a prophet it is shown forth openly .

When a saint by ob edience obt ains fell owship ,

A n d intim acy with the proph et in saint ship 2

Th en from th e text If ya l o ve Go d he find s entranc e ’

To th at secret ch amb er Go d wil l l o ve yo u .

"1

In th at secret ch amber he is beloved ,

H e b ecom es altog ether dr awn to The Truth .

The s aint is obedient as to h is essenc e ,

He is a d evotee in th e str eet o f essence ,

5

Howb eit his work is fini sh ed at th e time

Th at h is en d is j oin ed ag ain to h is b eginnin g 6

IV C o n tin u ed A NS WE R .
—
.

He is a p erfect m an who in al l perfection

D o es the work o f a sl ave’ in spit e of his lordlines s .

in t hip wal iyat L drawing n ar t o G od by eff ac m n t of elf i common

Sa s , ,
e
. e e e s , s

to ain t a d proph t ; but whil proph t h av to pr ach ain t h av e only t o

s s n e s e e s e e , s s

ob y L e . .

A a in t im at m b m m h e obt ain ntranc t o th h am m ’

s n e, u ,
s e e e /
.

K oran S m I I I 2 9 ,
u . .

M j z ab i m t l k i t h app ll at ion of th e S ufi in t h e t g of f a a
a u a s e e s a e n .

Though ab orb d i T h Truth h i till ob di n t a r eg ard h i e nc

s e n e
”
e s s e e s s s sse e,

b cau by ob di nc h at t ain d h i x lt tion L

e se e e e e e s e a a .

H r b g nning m an th t t of ph nom n al xi tenc a d e d th tat

6
e e e i e s
'

e s a e e e e s e, n n e s e

of ab orp tion in t h A b olut T h int fir t accompli h t h j ourn y t o G od

s e s e. e sa s s es e e ,
’

e nding in ab orption (f a ) a d abidi g or t rn al lif i G od ( b l ) a d th n

s na n n e e e n a sa ,
n e

j our y down gain to h i b ginning in th j ourn y from G od al ong with G od

n e s a s e e
‘
e ,
’

a d i con ciou th t h
n s i Unity in plur lity
s sL a e s a . .

S rvitud ob di nc ch a act ri t ic q u ality of a ain t S h a ’

e i th
e, e e e, s e r e s s .
~ — e s

D bi t
a I I I 2 4 1 not I n h i downw rd j ourn y t h aint mu t ob rv e a d ob y
s an , .
-
,
e
. s a e e s s se n e

t h po itiv l w notwith t anding h i pr viou union wi t h A ll h

e s e a ,
L s s e s a . .
36 G U L S H AN 1 RAZ .

Af t erw ard s, wh en h e h as finish ed h is cour se ,

T h e T r uth s et s on h is h ead the crown of Kh al if ate '

.

H e find s et ern al life aft er dying to self an d ag ain ,

H e run s anoth er cour se from h is end to h is b eginning .

3 50 He m akes the l aw his upper garm ent ,

H e m akes the my stic p ath h is inner g arment .

But know very t r uth is th e st ation of h is n ature ,

He compr eh end s both infidelity an d faith .

Being endued with fair virtu es ,

A n d fam ed for knowl edge d evot ion an d pi ety , ,

Al l th ese in him but h e far from al l th ese, ,

Oversh adowed b ene ath the c anopy of D ivine E piph ani es .

I L L US T RA TI O N .
’

T h e kern el of an almond is utt erly spoil ed ,

If you pluck it from its hu sk whil e it is unrip e .

But wh en it grows rip e in its hu sk it is good ,

I f you pluck o u t its k ern el you bre ak th e hu sk , .

T h e l aw is the hu sk an d the truth is th e kernel , ,

T h e my stic p ath lie s b etween this an d th at .

Error in the traveller s p ath is spoiling of th e kernel ’

,

Wh en th e kernel is rip eit is good without its hu sk .

Wh en the knower experienc es c ert ain as suranc e ,

‘

T h e kernel b ecom es rip e an d burst s th e hu sk ,

.

His b eing r em ain s not in thi s world ,

H e d ep art s an d re turn s ag ain no more

, .

3 60 A nother shine s as a b r ight sun still ret aining th e hu sk ,

I s . th e of G od on arth K oran S m II 2 8 V ily w e

v ic eger en c e e .
,
u .
“
er e ar

abou t t o p l ac on ar th a K h alif ”
eone e as .

1 H
6 . i in t h e t at of f
e s a or ab orpt ion in G od lik M o
s e at M oun t
an ,
s , e ses

S in ai
. K or n S w a VII 1 3 9 q uot d in not to coupl t 1 9 4
a ,
r .
, e e e .

Thi illu tration i xpl an atory of t h di tinction of l aw h ari t th S ufi

s s s e e s , s
’
a , e

cour t ik t a d t ruth h k k t al l of which go t o form t h p rf c t m a L

se, ar a , n , a t a ,
e e e n . .

K now r h e who ob t in D ivin

e ,
6 . illumin tion L a s e
‘
a .
’
.

O necl r t at th tag ff
ass es c t atic ab orp t ion in Unity a d l aw h no
e s e o an a, e s s , n as

mor dominion ov r th m Th a th M j z ab i flf tl k A z d or B S h r
e e e . ese re e a u a , a e a a
’

d votee A no t h r more p rf ct cl a p a on t o th t ag f obri ty ft r

e s . e , e e ss, ss e s e o s e a e
 G U L S H AN I RAZ .

Wh en in thi s st ate he m akes anoth er circuit .

From wat er an d e arth he springs up into a tree ,

Who se branches ar e lift ed up abov e th e he avens .

1

The s ame brings forth in h is tur n another seed ,

One yi elding a hundred fold by fiat of the Al mighty .

Lik e the growth of a s eed in to th e line of a tre e ,

From point comes a lin e an d from line ag ain a circl e , .

When th e pilgrim h as fini sh ed th e circuit of this circle ,

Th en h is l ast point is j oined to h is first .

A gain h e m ay b e liken ed to a p air o f comp asses ,

Ending in th e sam e impres sion whence they b eg an .

2

When he h as finished h is cour se to the en d ,

T h e Truth s et s o n his h ead th e crown of Kh alifate .

These circuits ar e not tran smigration s o f soul s for v erily ,

They ar e m anife st ed in the vi sion s of Epiph anie s ,

3

Veril y they ask sayin g wh at is th e en d , , ,

A n d the answer is the retu rn to the b egin n in g .

II R UL E .
’

T h e fir st appe ar ance of prophethood was in A d am ,

A n d its p erfection was in the S e al o f th e proph ets .

in toxicat ion a d c arrying with th em T h Trut h d c nd to ph nom en al b eing a d

,
’
n
“
e ,
es e e , n

in th at de c n t fulfil all th e du ti of t h l aw a a n ampl t o th r L

s e es e s n e s e o e s . .

T h Tru t h lik a k rn l or d mbodi d in th e know r com down a

” ’
e e e e see e e e , es s a
,

s hining ligh t or p at t rn t o th e ph nom n al world though til l r taining th hu k of

e e e ,
s e e s

t h e l aw Thi e d i own in th good oil of h i di cipl e a d pri g pon

. s s e s s e s s s s, n s n s u

th m in to a tr which again i lift d up t o h eav en i e r p eat th am e circui t

e ee, s e , . . e s e s

up to A ll ah L . .

O b y ing t h l w in h i downw ard j ourn y a h did in h i fir t pw a d j

e e a s y L e , s e s s u r o ur n e . .

I n m t mp ycho i
e e body p eri h e a d anoth r ucc ed it a a rec pt acl of
s s s one s s n e s e s s e e

t h e oul bu t in th e
s , circuit th e t ru th m ay b e m anif t d i t ach r d di cipl
se s es e n e e an s e

at onc L e. .

S K or n S m L VII 6 A d unt o G od h all al l thing ret urn A d X 4

ee a , u . n s s . n . 4

th a cr t ur a d th n c u t h it to r t urn ag in C omp ar th ”
H p d
e ro u ce ea e, n e a se e a . e e

P d
r oo d Ep i tmp h of P roclu th r aying ou t
o s an s e d r et urn of l l xi t nc
s, from e an a e s e es

an d t o t h e ab o l ut unitys U b w g H i t ory of P hilo ophy E ng Tr an I 2 57

e . e er e ,
s s ,
. s . . .

O n th e r l at ion of proph thood to ai t h ip th t wo mbodim nt of t rut h [ mi / mt

e e s n s , e e e s ,
ca .

M uh amm ad .
 38 G U L S H AN 1 RAZ .

3 70 S aint ship lingers b ehind whil e it m akes a j ourney ,

A n d like a point m ak es another circuit in the world .

‘

I ts entirety wil l be seen in the S eal o f the s aint s

’
,

I n h im will be complet ed th e circuit o f the world .

2

Individu al s aint s ar e as it were h is memb ers ,

For he is th e whol e an d they are th e p arts .

S ince he holds clo se rel ation to o u r lord ,

’
Through him will b e shown mercy mo st compl ete .

H e will b e the I m am o f both worlds ,

He will be the Kh alif of the children o f A dam .

IL L US T RA TI O N .
‘

3 7 5 Wh en the light of th e sun is divid ed from the night ,

You see its d awn an d u p ri sing an d ful l asc ension -

.

A g ain from the circling of the r evolving he avens

D eclen sion an d aft ernoon an d sun set ar e seen .

T h e light of th e proph et is a mighty sun ,

“

N ow shining in M o ses now in A d am , .

I f you re ad the chronicl es of th e world ,

You will know cl early its sever al degrees .

From this sun every moment is c ast a sh adow ,

Which is one d egree in the asc en sion of faith .

3 8 0 T h e time o f o ur lord is the meridian line ,

“

For h e is purifi ed from al l sh adow o f d arkn es s .

On the meridi an line he st ands upright ,

Wh n proph cy c a d with M uh amm ad ain t hip alon e r main d a d m ad

e e e se ,
s s e e , n e

t h circui t of t h e world in t h p r on of th e v riou

e ain t L
e e s s a s s s . .

M uh amm ad M hdi th t w l ft h I m am who will app ar at t h d of th e world

e , e e ,
e e en .

8
K oran S m XX I 1 07
, u W h av e not n t t h
. but a a m rcy t al l
e se ee, s e o

cr atur
e es .
”

O n t h r l at ion of th m inor proph t to M uh amm ad a d th minor ain t t o

e e e e s ,
n e s s

M uh amm d M ehdi L a . .

5
.I e. M uh mm d H e i aid t o b e R h i z m A 7 l i h l l a d h ld / t i im am,
a a . s s u
’
a a ,
’
c u ,
n e ca

th at i th fir t m an at ion from D i ty a d t h minor proph t a thu m an ation

s, e s e e n e e s re s e s

from him H nc h i comp ar ed t o t h S b c au th e fir t thing G od mitt d

. e e e s e un , e se s e e

w a light L ’
s . .

Wh n th
e i on th m eridi an at th t im of t h
e su n s e q i th e a no h adow, e e e e u n o x, er re s s

in coun tri n ar th E q u at or L C omp ar D nt P urg atorio XXX 8 9

es e e . . e a e, , . .
 G U L S H AN I RAZ .

C astin g n o sh adow before o r b ehind o n th e right h and or ,

the l eft .

S ince he st ands o n the n ar ro w way o f The Truth ’

,

An d t akes his st and o n the comm and B e steadfast ” ‘

.

He c asts no sh adow for th at involves darkn ess , .

H ail O Light of G od 0 sh adow of D ivinity !

, ,

His Kibl a is betw een east an d we st 3

,

B ec au se it is drown ed in the mid st of light .

When by h is power S at an b ecome s a M usulm an ,

‘

H e will be as a sh adow hidden under h is feet .

All d egrees ar e ben eath his d egr ee ,

The exist enc e of things of e arth is from his sh adow .

From h is light h is saint ship is c asting sh adow s ,

T h e we st is m ade eq u al to th e east .
5

For ev ery sh adow c ast at the beginning of his course ,

An other correspond ing o n e is c ast at the ending .

A t thi s pre sent every doctor o f th e faith

I s as one corr esponding to th e proph ets in proph ecy .
°

But since a prophet is mo st perfect through prophethood ,

H e is of n ec essity more exc ellent th an an y s aint .

S ain tship wil l b e al l shown forth in the S e al of the S aint s

The l ast point will b e fini sh ed in th e first .

Through him the earth will be filled with pe ace an d faith ,

K ora S a a I 3 T h allu ion i to th e S i at or n ar ow bridg ov er h ll along

n , r . . e s s
-
r , r e e ,

which all m will h ave t p a on th d ay of j udgm en t

en o ss e .

B e thou t adfa t th er fore a thou h a t b n comm and d

s e s K oran
e s s ee e .
,

S a a XI 1 1 4
r . .

Kibla t h poin t t o which t h fai t hful t urn in pr ayer indic at ed by th e M ih r ab

,
e e , ,

or nich in mo q u
e S D ani l vi 1 0 L ahij i ay th K ib l a of M o e w a in
s es . ee e . . s s e s s s

t h W t a d th at of J u in t h E a t but th at of M uh am m ad in t h e c entr
e es ,
n es s e s ,
e
.

Th r i a tr ad tion both among th e M uh amm ad an a d i n th K abb al a th at

e e s i ,
s n e ,

S at an will b com a ang l of light C omp ar 2 C or xi 14

e e n e . e . . 4.

Th l e r proph t a d ain t a r fl ction from h i ligh t T h eflection

esse e s n s s re e e s s . e r s

during th e a c nt of t h e S of proph cy up to M uh amm ad a e proph t a d t ho

s e un e r e s, n se

during it d cen t aint who a al o proph et in e n e L

s es s s, re s s on se s . .

Al luding to t h e H adi Th l am a of my faith a a th proph et of t h

s e
’
u re s e s e

childr n of I r a l
e
”
s e .
40 G U L S H AN 1 R AZ .

Through him stones an d anim al s will rec eive life .

1

Th ere will rem ain not in the world o n e infid el soul ,

True eq uity will be m ad e m anifest altogeth er .

By the s ecret of U nity he wil l att ain to T h e Truth ,

I n him will be shown forth th e fac e of the A b solut e:

QU E ST I ON V .

39 5 Who th en is h e who att ain s to the s ecret of unity

Who is the under st anding one th at is a knower 3

ANSWER V .

Th at m an att ain s to th e s ecret o f un ity

Who is not det ain ed at th e st age s on the ro ad .

But th e knower is he th at kn ow s V ery Being ,

He th at witne sses A b solute B eing .

‘

He recogni ses no b eing but V er y B ein g ,

A n d b ein g such as h is own he g ambl es cle an aw ay .

Yo u r b eing is n aught but thorns an d w eed s ,

5

C ast it al l cl ean aw ay from you .

G o sweep o u t the ch amber of your h eart ,

Wi t h t hi comp ar d th e ulogium on th proph t in t h e in t roduction of

s m ay b e e e e e

t h M amil t T ir G arcin d Ta y ( P o i P hilo ophi q u t R lig i eu e "

e r
/ eu S a . ee e ss
“
es e s e e e s ,

p. M uh am m ad M hdi i M uh amm ad in h i c nd coming L

e s s se o . .

K or an S m XXV I I I 8 8 E v rythi g p ri h xc pt Thy face

, u . e n e s es e e .

K now r wh
e b hold T h Truth with h i illumin d oul a d not
, one o e s
“
e s
‘
e s ,
n

with h i r a on T h
s e s cr t of Unit y i th at th r i no oth r b ing b id T h
. e se e
’
s e e s e e es es e

Truth L”
. .

A b olut B i g i th t which i fr from al l limit at ion k aid L

s e en s a s ee ,
. .

C omp r H afi z O d 3 8 5 ( Brockh au dition )

a e , e s
’
e

S w p off th l f of H afi z a dr m
“
ee e i e as ea ,

Whil t Thou a t non h all h ar m ay I am

s r ,
es e es .

A nd O d 48 7 e

From H i h ea t girdl e wi you dw ll ap art

s r - se e ,

Whil girdl e wi your lf nfold your h eart

e - se se
’
e s .
42 G U L S H AN I RAZ .

U ntil you utterly g ambl e away yourself ,

‘

How can your prayer b e true pr ayer 2

When your es senc e is pur e from all st ain ,

3

Then it is th at your pr ay er s ar e a j o y of the

Th ere rem ain s th en no di stinction ,

Kn ower an d known ar e o n e an d the s am e .

QU E S T I O N V I .

I f knower an d k nown ar e both th e O n e pure essenc e ,

Wh at ar e the aspiration s in this h andful o f du st 5

A NSWER V I .

B e not th ankl ess for th e gr ac e o f T h e Truth ,

For it is by th e light of T h e Truth th at you know

Truth 3
‘

From t h h arv t of xi tenc e h will n v r r ap a grain

e es e s e e e e

Who h a n v r own a d corn in annihil t ion lan

s e e s see a
’
s e .

H afi z ( Brockh au d t ion ) O d 6 1 ’
s e i ,
e .

G h azz ali q uo t d in T h l k S fi m pp 4 105 y P r ay r ( ik ) h v

,
e o uc , su s u s, . .
,
sa s, e s z r a e

three v il ( 1 ) pray er pronounc d with t h t ongu only ( 2 ) pr y r undi

e s, s e e e ,
a e s s

tract d by vil t hough t ( 3 ) pr y r o ff r d with uch f rvour th at t h

e e s, a e s e e s e , e

mind a h ardly b r c all d from though t of G od Bu t th e m rrow of pr y r

c n e e e s . a a e

i wh n th obj c t of pr ay r po th e h art a d pr ay r i
'

s e e e fi d a d e ssesses e , n e s e ac e n

c ea e a d t h y r of pr y r att nd no mor e t o pray r nor h i own h a t Th

s s, n e sa e a e e s e s e r . ese

are s ubm rged a d if h e at t nd t o th m th t i a v il a d a di t ract ion Thi i th

e , n e s e a s e n s . s s e

t t n am d f a fia m t wh r in h e i fla ed from lf
s a e e n a, e
'

ce th at h i w r
en ,
e e s c
'
c se , so e s a a e

n ith r of h i body nor of outw ard thing nor of inw ard ff ction H i r apt
e e s , s, a e s. e s
‘ ’

from al l t h j ourn ying fir t t h i Lord cond i h i Lord a d if th thought

ese, e s o s ,
se n s n e

th t h i ffac d from elf occur t o him t h at i a bl mi h T h b t tag i to b

a e s e e s s ,
s e s . e es s e s e

ff c d from efia m e t C omp ar S t Th r a P ray r f R apt ur V ugh n

'
” ’ ’—
e a e ce n . e . e es s e o e . a a ,

II . 132 .

3
It in of your own ph enom n al individu al b ing or lf L Thi i j u t
. e s a
. e e , se . . s s s

E ck art vi ew V augh an I 1 63
’
s .
, . .

K oran S m XXXII 1 8 , u . .

Wh at i th c au e of th lov e a d ardour for knowl dg of T h Truth

5
s e s n e n e e e see

in ma L n .

H aving no real xi t nc of your own it i only by th communicat d xi t nc

e s e e ,
s e e e s e e

a d knowl edg of G od t h at you know H im

n e L . .
 G U L S H AN I R AZ .

B esid es Him is no knower or kno wn Be sure , ,

N ever th ele ss th e dust dr aws h eat from the su n .

1

I t is not strange th at th e motes o f du st h ave hop e ,

2

A n d d esire for the sun s he at an d light

’
.

C all to mind th e st ate an d circum st ance of your cre ation ,

For th ence will you le arn the root of your thought .

To whom s aid G od A m n o t I yo u r L o rd 7 ,
3

Who was it who then answered Yea 7 .

On th at d ay when H e k n ead ed th e cl ay ,

He wrote by grac e th e faith on th e he art .

”
I f you will re ad forthwith th at writing ,

You wi l l underst and wh at so ever you d esire .

L ast night you ti ed the knot of th e coven ant o f servic e ,

But h ave now forgott en it through i gnor ance

A n d th erefore the word of T h e Truth w as sent down
’

To rec all to yo u r mind th at primeval coven ant .

I f you h ave seen T h e Truth at th e b eginning ,

You m ay see Him ag ain in thi s pl ace .

In thi s pl ac e b eho l d H is attribut es to d ay -

,

Th at yo u m ay b ehold H is essence to morrow -

.
8

u t a m a draw h i ardour for knowl dg of T h e Trut h from T h

J s s n s s e e ,
“
e

Tru th L .
"
.

M ot a e only een in th e unb am j u t a th e ph enom en a m e a m anif ted

es r s s e s, s s n re es

by th e hining of T h e Trut h L
s
”
. .

A nd wh n th Lord d w forth t h ir po t rit y f om th e loin of A d am a d t ook

“
e e re e s e r s , n

th m t o wi tn ag ain t th m lv
e ying A m not I your Lord ? th ey an w r d
ess s e se es, sa , s e e ,

Y a — K or an S a VII 1 7 1 K nowl dg of G od w a t hu of t h enti al

”
e .
,
ar . . e e s s one e ess

prop rti e impl n t d in m at h i fir t origin L

e s a e an s s . .

A l luding to t h E d i H kn ad d t h cl y of A dam forty d ay

e a e: e e e e a s.

I t h e inn at knowl dg
. o . ngrav d on th h art at cr ation L
e e e e e e e e . .

T h cr at ur wh n fr h from th D ivin h and

e e e d fil d by plur alit y kn ew a d
e es e e ,
un e e , n

conf d it d p nd nc on T h Trut h L
esse s e e e e e .

I i t h mouth of t h proph t
. e . n e s e e s .

in th world t o com Thi i addr d only t o ordin ary m e for ain t

e e . s s esse n , s s

a d
n know r att in t h world t o com i thi pr n t world L
e s a e e n s ese . .

G 2
44 G U L S H AN 1 R AZ .

An dif you c annot yet b e not c ast down , ,

G o h eark en to th e t ext T h o u can st n o t direct

,
.
’

I L L US T R A TI O N .
2

H e th at is born blind b el i ev es not wh at you say of colour s ,

Though you show him in st anc es an d proofs for a c entury .

White an d y ellow an d r ed an d d ark an d l ight green

Ar e to him n aught but d ark est bl ack .

S ee the evil plight of one blind from h is birth ,

C an h e ev er g ain sight from th e phy sici an s eye salve

’

R eason c annot see the st at e of th e world to com e ,

A s a m an born b l ind c annot see thing s in this world .

But in addition to reason m an h as a c ert ain faculty ,

3

Whereby h e p erc eiv es hidd en myst eri es .

Like fir e in flint an d st eel ,

G od h as pl aced thi s faculty in m an s soul an d body ’

Wh en th at flint an d st eel ar e struck togeth er ,

“

T h e two world s ar e illumined by th e fl ash

From th at colli sion is this myst ery m ade cl ear
N ow you h ave he ard it go an d att end to your S elf ,
.

V rily thou c an t not dir c t whom thou wil t bu t G od direct th whom h

e s e ,
e e

pl a eth K oran S m XXV I I I 56 It i no t v ry

e s
” —
.
, who h a pow r to
u . .
‘

s e e one s e

a d know
n T h e Trut h in thi l if L s e. .

Tho who a e void of th e c ap aci t y for knowl dge of G od a d who a e not

se r e , n r
‘
illumin d by D ivin g a a e lik m born blind T h r ligiou faculty i
e
’
e r c e, r e en . e e s s

w an t ing in th m Th y h av nothing but r a on t o r ly on L

e . e e e s e . .

Faculty ta lit r ally mod m ann r condition t at action I t i evok d

3 ‘
,
’
ur , e e, e , , s e, . s e ,

ay L ahij i by lov a d d ir of knowl dg of T h Tru th a d end wh n ” “

s s , e n es e e e e ,
n s, e

expo d to th favour abl condition of th S fi progr

se e in D ivin illumi ation
e s e u ess,
’
e n .

T h l ading principl e of al l my tici m i th at ind p nd ntly of r a on m a po e

e e s s s e e e e s n ss sses

a ninw ard n or faculty a inn er light or a in t uition which und r c rt ain

se se — n
‘
,
’
n , e e

condition conv y t o him a knowl dg e of G od by dir ct appr h n ion in a m ann r

s e s e e e e s , e

simil ar to th vi d nc of t h e n H ugo of S t V ictor n am i t th E y of

e e e e se ses . . es e
‘
e

I nt lligenc e V augh an I 1 3 4
e .
’
-
,
. .

Th triking tog eth r of th flin t a d t l m an th e S fi progr th purify

e s e e n s ee e s u ess, e

ing th h art fr m t h t ain of oth r By thi colli ion th fl am of lov i kindl d

e e o e s e .
’
s s e e e s e

w hich bur up th S fi ph nom n al b ing a d how him h i tru lf a i t g al ’ ’

ns e u s e e e , n s s s e se n n e r

po t ion of T h A ll L
r
” “
e . .
 G U L S H AN I R AZ .

43 5 You r S elf is a copy m ade in th e im age of Go d '

r
,
l

S eek in your S elf al l th at yo u d esire to know .

2

QU E ST I O N V I I .

To what po int b elongs th e aphori sm I am T he T r u th ,

2 ’3

Why c all you th at impo stor a v ain b abbl er 7Z "

A NS WER V I I .

Verily I am T h e T r u th is a r ev el ation of ab solut e my st ery

’
,

S ave T h e Truth who can say I am T he T r u th ,

’

A l l the atom s of the world lik e M an sur , ,

You will t ak e to be drunken an d h eavy with win e

C ontinu ally ar e th ey singing thi s song of prai se ,
5

C ontinu ally dwelling on thi s mystic v erity .

I f you d esire th at its m eaning m ay b e clear to you ,

Th en read th e t ext A l l p raise A l l ah , .

’6

When you h ave c ard ed self as cotton ’

,

S imil arly B rn ard of C l airv au x t augh t th at each oul con t ain a copy of th id a
,
e s s e e s

in th D ivin mind t h at t h pur in h art in proportion a th y h av cl an d

e e , so e e e , s e e e se

t h in t rn al mirror mu t in knowing th m lv
e e , al o know G d
s Vaugh an I 3 4 e se es s o —
,
. .

C ompa e th H ad i r H cr at d A d am i n H i own im ag
e s a d He who know
e e s e,
”
n ,
e s

him lf know h i Lo d L
se s s r . .

I in your r al lf aft r you h av di d t o your ph enom n al lf a d liv

. e
. e se , e e e e se ,
n e

t rn ally again in T h Truth C omp ar M a M iil l H ib b rt L ct ur 3 7 5

e e
“
e . e x er , e e es, .

T h ( Br hm an ) high t k nowl edg w a xpr d i t h word tat t am thou a t

“ '
e a s es e s e esse n e s v , r

I t , thou thy lf thy own t ru S lf t h at which a n v r be tak n fro m th ; wh n

’
se ,
e e ,
c n e e e ee e

v rything l e th at eem d to b thin for a tim di app ar ; wh en al l th at w a

e e es s e e e e s e s s

cr at d v ani h again lik a dr am thy own tru S lf b long t th E t rn al S lf ;

e
e s es e e , e e e s o e e e

t h A tm an or S lf within th
e i t h t ru Br ahm an from whom thou w a t e t r ang d
e ee s e e ,
s s e

for a tim through birth a d d eath but who r ceiv th b ack again a oon a thou
e n , e es ee s s s

t to H im or t o It
”
t
r e u r n es .

P oint L th e point or d gr e of th e M y tic w h h a found t rn al lif in r al

,
e . e e s o s e e e e

U nity aft r annihil ation of h i ph nom n al elf b ak a b a d l f L ’

e a s e e s , u an . .

H o ain M an ur H allaj ( t h wool c ard r) who w a put to d ath at B agd ad

ss s e -
e , s e

i 3 09
n for u ing th word
A . H . s ese s.

T ah l il a d T a b ih a e t wo of t h e j acul at ion in mo t fr q u n t
n s r e s s e e us

Th r i n augh t but prai t h A ll ah K oran S ar a XVII 46

e e s
” —
se .
,
. .
46 G U L S H AN 1 RAZ .

You like the wool c arder wil l r ai se this cry

, ,
’
.

T ake out th e cotton of your illu sion from your e ars ,

H earken to th e c all of T h e O n e T he A l m igh ty , .

l

Thi s c all is ever coming to you from The Truth “

,

Why ar e you t arrying for the l ast d ay ?

”
C om e into the v all ey of pe ac e for straightw ay “
,
2

T h e bu sh will say to you Veril y I am A l l ah

’
, .

T h e saying I am T h e T ru th w as l awful for the bu sh ,

Why is it unl awful in the mouth of a good m an

Every m an who se h eart is pure from doubt ,

Knows for a surety th at there is no b eing but O n e

’
.

S ayin g I am belongs only to T h e Truth ,

For e ssenc e is ab sent an d illu sive app earance is absent , .

3

”
T h e glory of The Truth admit s n o du ality ,

I n th at glory is no I or We or Thou ‘
.
’

I We Thou an d H e ar e al l o n e thin g
,
’ ‘
,
’ ’
,

For in U nity there is no di stinction of p er son s .

Every m an who as a void is empty of self ,

R e echo es within him th e cry I am T h e T r u th

-

H e t ak es h is et ern al sid e oth er peri sh es , ,

‘

Travelling travel an d travell er al l become O n e

, , .

I nc arn ation an d C ommunion spring from other ,

’

But very U nity com es from th e my stic j o u rn ey fi

”
Th at which is sep arat e from The Truth is ph enom en al
exi st enc e ,

whom h all b th pow r on t h at d ay Wi t h G od th e O e th e

W i th s e e e , n ,

Al migh t y K oran S a X L 1 6
.
—
,
ar . .

S K oran S m XX 1 4 for t h hi tory of th burning bu h

ee ,
u .
, e s e s .

E nc e lit r ally H
sse ,
E which i th t ch ic al n m of m t aphy ic al nc
e e, u, s e e n a e e s esse e

i r g ard of it hidd n n at r
n e L sA ri totl M et VII ( VI ) 1 0 ay m att r in
e u e . . s e, . .
,
s s, e

i t lf i incogno cibl e
se s s .

E v ry x i t ing thing h a t wo id
e e s or a p c t g d it ph enom n l b ing s s es s e s, o n e u s e a e ,

which i oth r a d s
g d it r al b ing
e ,
a int gr l portion of
’
n Unity which
one u s e e ,
as n e a ,
’

i it
s t rn al id L
s e e s e . .

t h annihil at ion of m a ph nom n al lf which ob cure h i r al S lf T h

5 ’
I . e . e n s e e se ,
s s s e e , e

Tru th a th w av cov er th e a L
,
’
s e es se . .
 G U L S H AN I R AZ .

N eith er does T h e T r uth b ecom e a creature nor is a

“
,

creature unit ed with A ll ah .

‘

I nc arn ation an d C omm union ar e h ere impo ssibl e ,

2

For du ality in unity is cl early ab surd .

The exi st ence o f cre atur es an d plur ality is but a sembl anc e ,

A n d not ev ery thing th at seem s to b e r eally is .

I L L US T RA TI O N .
’

S et mirror over ag ain st you

a ,
‘

Look on it an d see th at oth er p erson .

g ain see wh at th at refl ection is ,

t is not thi s nor th at wh at then is th at r efl ection 9

I ,

S ince I am limited to my own prop er self ,

I know not wh at is thi s sh adow o f m e

'
I n fin e how c an not b eing be j oined with being ?
,

T h e two l ight an d d arkne ss c annot b e unit ed

, , .

460 Like th e p ast th e futur e month an d ye ar exist not ,

Wh at is th ere but thi s o n e point of the pr esent

Tim e is o n e im agin ary point an d th at ever p assing aw ay , ,

You h ave n amed it th e fl eeting river .

Th ere is non e oth er in thi s de sert but only I , ,

T ell me wh at is thi s echo an d noi se

A ccid ent s ar e fl eeting sub st anc e is compound ed o f th em , ,

S ay how do es it exi st or wh ere is thi s compound ? 5

Bodi es exi st only through l ength breadth an d d ept h , ,

in I nc arn ation a d C ommunion L

As n . .

H al a l I nc rn tion a in coupl t 1 02
, a I ttih l t h conj unct ion or communion
a ,
s e . ac ,
e

of t wo d ifl t thing or p r on in '
er en W h d at unity on n s S Th l k e s s one . a , , e ess . ee o uc ,

S fi m
su s p g 142 Th re w r ect of S fi who h ld ch of th doctrin
u s, a e . e e e s s u s e ea ese es .

M alcolm P r i a I I 2 7 1
’
s e s , . .

Thi illu tr tion giv e mpl of pp aren t xi tenc which a not r ally
s s a s sa es a e s es, re e

e x i t nt g r fl ction p a t a d futu tim cho a d v n ub tanc ( bodi )

s e ,
e
. . e e s, s n re e, e es, n e e s s es es ,

s inc th y a compo d only of fl ting ccid nt L

e e re se ee a e s . .

H ugo of S t V ic tor u e th am e illu t ratio — M au ic M edi al P hilo ophy

. s s e s s n r e, ze v s ,

p g 1 45
a e .

S coupl et 47 8
ee .
 48 G U L S H AN I R AZ .

S inc e th eir exist enc e proc eed s from the se n o n en tities .

l

A n d of thi s kind is al l th e fabric of the two world s ;

N ow you know this h av e faith an d b e st abli sh ed , .

Of a truth th er e is no oth er exi st enc e th an The Truth ,

Wh eth er you say H e is th e T r u th or I am th e T ru th ‘

,
’
.
’

S ep arate im agin ary app earance s from T r u e B eing ,

M ake not your self a str ang er but a fri end .

2

QU E ST I O N V I I I .

Why c all th ey a creature united ,

’3

How can he achi eve tr av elling an d j ourney ?

A NSWER V I I I .

U nion with T h e Truth is sep aration from th e creature st at e

“
,
“l

Fri end ship with Him is estrang ement from self .

5

Wh en the contingent wipes o ff the dust of contingency ,

N othing r em ains sav e N ec essary B eing .

T h e exi st ence of th e two world s is as a dre am ,

I n th e mom ent of et ernity they b ecome n aught .

He who is unit ed is not a creature

The p erfect m an s ay s not so .

How sh all not b eing find entr ance at th at door ?

Wh at connection h as th e du st with the Lord o f Lord s
1 ccid n t of l ngth br dth a d d p th L
th e a e s e ,
ea n e . .

I t i only th ph nom n al app ranc which a e m r accid n tal accr tion

s ese e e ea es, r e e e e s

to T u B ing th at v il it from you a d m ak e you a t rang r t o i t L

r e e ,
e ,
n s e . .

Thi an w r di cu th n tur of th p rf c t d S fi wa t! i H l / t h who

s s e s sses e a e e e e e u , s a o c, . e . e

h a dr aw n a to T h Truth who h arriv d at Uni ty W l i d fin d in

“ ”—
s ne r e ,
as e . asa s e e

t h T md m i l a d m i
e a T h e x t inction of our own xi t nc in th
—u -
e ,
xi t nc e of G od a
e e s e e ee s e ,
s

s now m l t i th a a d a mote v ani h in th

e s n e se — Th l nk S fim s72 s s e su n .
”
o uc ,
su s u s, .

C omp ar th e H e i a d H ap l i of P lo t i u
en o s s U b w g i 2 51
n os s n s
. e er e , . .

C r atu tate ph nom n al ill u ion of du ality L

re s e,
’
e e s . .

5
C omp are S t J am iv 4 T h e fri nd hip of th world i enmity with G od
. es, . :
“
e s e s .

H i ph nom en al ide v ani h a d nothing em ain but h i et e n al id

’ ‘ ’
s e s s es, n r s s r s e

of Very B ing L e . .
50 G U L S H AN I RAZ .

Th o ugh th e numbers ar e m any only On e is count ed ,

.

T h e world h as only a simul ated exi st ence ,

I ts st at e is but an insubst anti al p age ant an d a farce

‘
.

I L L US T RA TI O N .

ODE S o r B E IN G or M .
2

T h e mi st is rai sed up o u t of the sea ,

By comm and o f The Truth it rains down on th e d esert .

The su n s r ays ar e sh ed down from th e fourth he av en

’
,

A n d ar e mingl ed with the w ater .

Then the h eat strives to ascend on high ,

A n d the w ater of th e sea cling s to it .

49 0 A n d wh en with th ese ar e j oin ed earth an d air ,

There comes forth th e gre e n an d pl easant pl ant .

3

Thi s b ecom es the food of an d is tran sform ed i n to anim al s ,

Which ar e eat en by an d tran smut ed into m an .

I t b ecom es seed an d p asse s through diver s st ates

, ,

A n d th en there is born of it anoth er m an .

Then wh en the re ason abl e soul as a light enters the bod y ,

4

There is produc ed a fair an d brilli ant form

I t b ecom es child youth adult an d then aged m an, , ,

I t knows wisdom knowledg e re ason coun sel , , , .

C omp are K oran S r a XXIX 64 Thi pre en t lif i no oth er th an a p a tim

,
u/ . s s e s s e

d a por t
”
an s .

I . of th e mod in which A b olute B ing i evolv d or m anif t d in ph

e . es s e s e es e e

no m al plur al obj ec t
en L s . .

3
C omp ar e M ilton P aradi e Lo t V 479
’
s s s , .

S o from th e root
S pring ligh t r t h e gr n t alk from t h enc e th e l eav e
s e ee s , s

M ore ai y l a t th e brigh t con u m m at flow r

r , s s e e

S p i it odorou br ath
r s flow r a d t h ir fr i t
s e es e s n e u ,

M an nouri hm n t by gradu al c al ublim ed

’
s s e ,
s e s

T ital pirit a p ir to a im al
o v s s s e, n ,

To i t l l c t al giv e both lif a d n

n e e u , e n se se

F a cy a d under tanding wh nc e th e oul

n n s , e s

R ea on r c iv s a d r a on i h e b ing
e e es, n e s s r e .

4
A lluding t o K oran S a a XV 2 9 I h av e breath ed of my piri t in to m a
, r . s n .
 G U L S H AN I R AZ .

Then com es his appoint ed tim e from the pure presence ,

P ure spir it r eturns to spirit du st to du st , .

‘

A l l th e p art s of the world ar e lik e pl ant s ,

Th ey are singl e drop s from th e oce an of life .

2

Wh en th e set tim es of th eir m anifest ation s p ass by ,

Th eir en d b ecom es again th eir b eginning .

3

Every o n e of them t end s toward s its C entre ,

For its n ature forsakes not its c entripet al ch ar acter .

U nity is lik e a sea albeit a sea of blood , ,

‘

Wh ereout ri se thou sands of m ad w aves .

B ehold how thi s drop of w ater from th at sea ,

H as assum ed so m any n ame s an d form s !

M i st cloud rain d ew cl ay
, , , , ,

P lant an d anim al an d perfect m an , .

I n fin e it was o n e drop of w ater at the fi rst ,

Wh erefrom all thes e things were fashioned .

5

Thi s univer se of r eason soul h eavens an d bodi es , , ,

6

I s as a drop o f w ater in its b eginning an d ending .

Wh en th eir appointed tim e come s to h eav en an d st ar s ,

Th eir b eing is lo st in not b eing .

7

Wh en a w ave strikes it th e world vani shes away , ,

Then is fulfill ed th e text I t abo u n ded n o t yesterday “

.

E ccl es . J un . 7 .

ingl bec au ach m anif t

S e D ivine N am e L S coupl t 2 7 8
se e es s o n e . . ee e .

Th y all d in th ea of Unity L
e en e s .
’
.

It i a a of blood b cau of th e con t inu al annihil at ion in i t of it w av

s se e se s es,

i ph nom n a a d plur lity

v z e e L n a . .

C omp ar Wi dom xi 2 3 ; a d K oran S m XXI 8 1 W m ade v ry living

5
e s . n , u . e e e

thing of w at r ”
e .

R on L Univ r al R a on th fir t E m an at ion a in coupl t 2 04 L

eas e . e s e s , e s , s e . .

T h K or anic t x t about th l a t d y a
7
e appli d by t h
e s S fi t th e con t inu al e s a re e e u s o

annihil ation a in Unity L

’

f ph m o en o en . .

V rily th lik n of thi pr nt lif i no oth r t h an a w at r which w nd

e e e ess s ese e s e s e ,
e se

down from h eav n a d wh r with th produc of th e ea th i mix d of which m e

e ,
n e e e e r s e ,
n

eat a d c at tl
n l o until t h arth h t h r c iv d it v ture a d i adorn d T h
e a s e e a e e e s es n s e . e

inh abi t ant th r of im agin t h at th y h v pow r ov er th am bu t our com m and

s e e e e a e e e s e,

com th n t o it by night or by d y a d w r nd r it mown a t hough y t rd ay it

e u a ,
n e e e ,
s es e

h ad not abound d with fruit K or an S a X 2 5

e s. -
,
ar . .

n 2
52 G U L S H AN I RAZ .

I n a mom ent this world p asses away ,

N on e rem ain s in th e hou se save The Truth .

A t th at mom ent you att ain proximity ,

You stripp ed of s elf ar e unit ed to T h e B elov ed ’ “

.

U nion here m eans th e c essation of thi s dr eam ,

Wh en thi s dream p asses away it is union ,

.

’
S ay not th e contingent out st ep s its limit s
‘
,

C onting ent b ecom es not n ece ssary nor n ec essary contingent ,

.

H e who is tr an sc end ent in spiri tu al my st eri es ,

S ays not thi s for it is an inver sion of v eriti es,

.

’
0 m ast er you h ave a thous and proc esses b efor e you
"
,

G o an d con sider your own coming an d going .

’
Of th e argument of p art an d whole an d th e proc ess of m an ‘
,

I t ell you every whi t both m anifest an d secret .

QU E ST I ON I x .

Wh at is the union o f n ec essary an d contingent

Wh at ar e ne ar an d far mor e an d l ess ? ,
’ ’ ‘ ’ 3

A NSWER I X .

H ear of me a discour se without mor e or le ss ’ ‘

,
’

I t is by n eam ess th at you b ecome far from yourself .

A s B eing is m anifest ed in not being ,

From th at too proc eed ne ar an d far more an d l ess ’

,
’ ’
‘
.

not b eing L . .

Ni h L ahij i y thi includ th proc

s a. of m bd coming or origin m a h
sa s s es e esses u a, ,
’
as ,

u t n anc a d m d r t urn or going C omp re K or an S m XX I X 1 7 S how

s s e e, n u a
’
, e . a ,
u . :
“
ee

A ll h origin at d th cr t ur world a d th n cr at d a w cr tion

a e e ea e , n e e e ne ea .
”

Union h ving lr ady b en xpl ain d th po t p a at onc to t h xpl n tion

3
a a e e e e , e e sses e e e a a

of n r a d f
‘
ea
’
W a e n ear r to H im th an h i n ck v in
n ar .
’
K or an
e r e s e
-
e .
”
,

Sar a L 15 . L . .

M or of B ing i r fl ected in th m a who i n eare t t o T h Ligh t

e
’
e s e e n s s e .
 G U L S H AN I R AZ .

H n ear on whom th e l igh t is sh ed

e is ,

F ar is th at not being which is di st ant from B eing

I f H e m ak es to shine on you a light from Him self ,

It deliver s you from your own exi stenc e .

Wh at profit to you is th ere in thi s non ex i stent exi st enc e -

,

Wh enc e you h ave now fear an d now hop e

A s m an fear s n o t him whom h e k now s ,

It is infant s who ar e fr ight en ed at shadows .

F ear rem ain s not wh en you h ave st arted on your j ourney ,

T h e A rab r ac er n eed s not th e whip .

Wh at fear will you h ave of th e fires of h ell ,

Wh en your soul an d body ar e purged from exi stenc e

L et pur e gold b e burn ed in th e fire ,

If it cont ain s n o alloy wh at is th ere to burn ,

Th ere is no ob st acl e in your way but yourself ,

But re fl ect w ell on your own il lusory exist enc e ,

While you ar e clo aked in thi s self of your s ,

T h e world is alway s as a v eil b efore your ey es .

Th en you ar e the lowest p art of the circl e of b eing ,

Then ar e yo u mo st oppo sed to th e point of unity 3

T h e phenom en a o f th e world ov erpow er you ,

4

Th enc e like S at an you say Who is like unto m e

”
Thenc e you say I my self h ave free will “ -
,

M y body is the horse an d my soul the rid er ,

The r ein s o f th e body ar e in the h and of th e soul ,

”
The entir e direction th ereof is given to m e .

Know you not th at al l thi s is the ro ad of the M agian sfi

A lluding t t h E adie G od formed th e c eat ion in d arkn e t h en H h ed H i

o e : r ss, e s s

light th r on a d h whom i t m eet i guid d i th righ t w ay a d h who mi

e e ,
n e s s e n e ,
n e sses

it w alk eth in d arkn ”

ess
,
2
H who h a tar ted on t h e j ourn y t o G od i engro
e s s d in h i rac L
‘
e s sse s e . .

C omp ar coupl t 3 2 4
e e .

4
A ll th attribut of G od goi m includ d a e m anif ted a ph enom en a in m a
e es , e s e ,
r es s n .

H nc prid l ik S at an
e e e, I am nobl r t h an h
e
’
s
”
.K oran S a VI I 7 7 e e
.
—
,
e
rr . .

Al luding t t h E ad ie T h m of freewi l l a G u ber

o e :
”
Th y t up m an
e en re e s . e se
’
s

will b e id G od like A hrim an be ide O rmuz d K or an S ar a XX II 1 7

s e
’
s, If m a
s .
,
. . n
54 G U L S H AN 1 R AZ .

Al l th ese lies an d d ec eption com e from illusive existenc e 9

53 0 How 0 fooli sh m an c an fr ee will app ert ain
, ,
-

To a p er son who se essenc e is nothingn ess

S eeing th at yo u r b ein g is al l o n e with not b eing ,

S ay wh enc e com es thi s fr ee will of your s -

A m an who se r eal exi st ence is not of him self ,

I s n eith er good nor evil in h is own essenc e .

‘

W h om h ave you seen in th e whole world

Who ev er onc e ac quir ed pl easur e without p ain ?
Who in fin e ever att ained al l h is d esires
Who continu ed ev er at his pitch of p erfection ? 2

53 5 D igniti es ar e p erm an ent but m en o f dignity ,

”
A r e subj ect to the sw ay of T h e Truth A l l ah is o ver al l . .

”
R ecogni se the w o r kin g of T h e Truth in ever y pl ac e 3
,

P l ac e not foot b eyond your own prep er limits .

A sk of your own st ate wh at t his fr ee will is -

,

A n d thenc e know who ar e th e men of fr ee will -

.

Ev ery m an who se faith is oth er th an prede stin ari an ,

I s according to th e proph et ev en as a G u eb er .

Like as tho se G u eb ers sp eak of Y ez d an an d A h erm an ,

S o th ese ignor ant fool s say I an d H e .

’

540 T h e attribution o f action s to u s is im agin ary ,

Th at attribution it self is but a pl ay an d a farce .

You exi st ed not wh en your action s w ere o rigin ated ,

You were appoint ed to fulfil a c ert ain purpose .

‘

he a se lf d t rmining ag n t will i t not n ec arily follow th at th ere a a m any

-
e e e ,
ess re s

fir t c au a th r a m i t h world
s ses s e e re Toplady V I 3 1
en n e —
, . .

Qu al i t i a d w il l flow from
es n nc a d wh r th re i no nc th r a no
esse e, n e e e s esse e e e re

q u aliti
es . L .

Lah ij i explain th rgum nt to b e t h at if m n will w r e fre nothing would

s e a e ,
a
’
s e e,

imp ed e th fulfilm n t of all h i wi h

e e C omp ar A w ari s s es . e n

I f d t iny b t t h e arbit r of mundan aff ir

es e no e e a s,

Wh r for a m n t at con t r ry to th ir wi h ?
e e e re e
’
s s es a e s es
3
A ll uding t o t h E adi I n xi t nc t h r i non who work but G od
e e e s e e e e s e s .

to K a S a L V 2 9 C omp r J ohn v 1 7
or n, ra . . a e . .

L ahij i ay t hi w a to r fl c t th e b ing q u al i ti
s s s s d n am e of G od a
e e e ,
es, an s s a

poli h d m irror not t h at m a hould choo e t h e action mo t pl a ing t o him lf

s e , n s s s s e s se .
 G U L S H AN I R AZ .

By the unc au sed sovereign will of The Truth “

,

By H is fore knowl edge giving ab solute comm an d

-
,

Th ere was pred estined b efore soul an d body were , ,

For every m an h is appoint ed work ;

O n e was ob edi ent for seven hundr ed thou sand y ear s ,
1

Y et aft erw ard s bore the coll ar of cur ses on h is n eck .

A noth er aft er h is tran sgr ession beheld the pur e light

Wh en he r ep ent ed h e obt ain ed the n ame C h o sen ,

A n d mor e m arv ellou s still it w as by S at an s di sob edi enc e

’
, ,

Th at A d am rec eived m ercy an d p ardon from The Truth ,

Whil st through A d am s sin S at an w as cur sed ’

.

O wondrou s action s o f Thin e without h o w or why I

T h e D ivine M aj esty regard s n o t
’
,

Ex alt ed high above fanciful r easoning s .

How c ame it 0 fooli sh m an th at from eternity , ,

This m an was to b e M uh amm ad an d th at A b u J ah l ,

He who sp eak s of how an d why in conn ection with G od

Lik e a p olythei st spe aks unworthily of H is M aj esty .

I t b ecom es Him to ask how an d why ,

C avil s on the p art of H is sl av es ar e unb ecoming .

G od ship con sist s entirely in sov ereignty .

“

C au sation is in applic abl e to the act s of G od ,

M ercy an d vengeance b efit G od ship

I bli or S t n
s, aa .

A d am A bov all m did G od choo A d am — K oran S a a III 3 0

. e en se .
,
r . .

Th e a e in tanc of th e in crut abl n at ur of th D ivin e will which not

es r s es s e e e ,

d t rmin ed by a c rt ain abl c au

e e S at an o igin al obedienc e a d A d am d i
s e e ses .
’
s r n
’
s s

obedi nc w n t for n aught L S R m xi 3 3

e e e . . ee o . . .

Al luding t th H ad i o Th a e i h eav n a d G od r gard not th ir in

e s ese r n e ,
n e s e s s

a d th in h ll a d G od egard t th ir good work ”

n ese e ,
n r s no e s
.

J ahl fath r of folly w a a inv t rate n emy of M uh amm ad ’

Ab u th ,
‘
- e e , s n e e e .

K or an S m XXII
, u .

G od w a t h Fir t G reat C au H i will th ourc e of al l thing th pring of

s e s se, s e s s, e s

al l mo t ion al l v n ts, it could no t b fru t r at ed ” Thi w a cont ain d in t h v ry

e e s: e s . s s e e e

id a of O mnipot nc a d D ivin e F licity for no p erf c t ag ncy a b imp ed d

e e e n e , e e c n e e .

A quin a ci t d in M o zl y A ugu tini an D oct in e of Pr d t in at ion 2 3 7 C omp ar

s, e e , s r e es ,
. e

A ri totl e N i m E th VII 1 3
s , co . . . .
 56 G U L S H AN 1 RAZ .

But sl aveship li es in poverty an d n ece ssity ,

The h o n o u r of m an li es in b eing under c ompul sion ,

‘

N ot in h aving a sh are in free will -

.

Man h as nothing wh at ever of him self ,

Yet G od ask s him conc erning good an d evil .

2

M an h as no fr ee will but is under compul sion -

,

A h poor cre atur e seeming to be fre e y et a sl av e

, , ,

Thi s is not inj u stice but tru e fore knowl edge an d j u stic e
,
-

Thi s is not O ppression but pure m ercy an d gr ac e , .

H e h as impo sed on you th e l aw for thi s c au se ,

Th at He h as imp art ed to you of H is essence .

3

S inc e you ar e impot ent in the h and s of The Truth ,

A b andon an d fors ake this self of your s .

I n The Al l you will obt ain d eliv eranc e from self ,

”
In T h e Truth you will b ecom e rich 0 D ur vesh
“
,

G o S oul of your fath er ! yi eld yourself to G od s will

,
’
,

R esign your se l f to the D ivine fore ordin ance -

.

QU E ST I O N x .

Wh at is th at sea who se shore is sp eech

Wh at is th at p earl w hich is found in its d epths

ANSWER X .

Being is the sea speech is the shore , ,

The shells ar e letters the p earl s knowledge of the he art , .

5

h av e honou ed th e on of A d am K oran S a a XVII 72

A n d we r s s .
—
,
r . .

A noth r in tanc of th in crut abl e n at ur e of G od action L

e s e e s
’
s s . .

3
S e not e on coupl t 2 64
e B ing und r con t r in t i a n c ary con qu nc of
e . e e s a s e ess se e e

m an acc ept anc e of th burd n of di pl aying th D ivin attribu te — a p n al ty of

’
s e e
’
s e e s e

h i x al t at ion
s e L . .

Wh n u it ed wi t h T h e Tru t h you will ee th e D ivin e will working in your

e
‘
n s

tr S lf L
ue e . .

B ing i a a wh er of ph enom en al m anif t at ion a e th w av e p eech th

e s se e es s r e s , s 18 e

s hore b ec au e p ch l g p of il i th e d fi e tia of m a ( an imal ation al )

, s s ee ,
o os r or co s, s i
’
er n n r e ,
58 G U L S H AN I RAZ .

The soul is d arting as a lightning fl ash ,

ll

I t b ears these l ett er s to th e he aring ear .

Then break op en the sh ell t ak e o u t th e roy al pe arl , ,

C ast aw ay the hu sk c arry o ff th e sw eet kernel ,

.

D iction ary etymology synt ax an d accidence

, ,

A r e al l only th e wr apping s of letter s .

Who so devot es h is life to th ese ,

H as sq u and ered h is pr eciou s life on trifling .

From his nut h eg et s only the dry hu sk ,

H e finds no k ern el unles s h e bre ak s the hu sk .

N everthele ss without a husk th e k ern el rip en s not ,

From extern al knowl edge grows th e sw eet knowl edge o f faith .

0 soul o f my brother h earken to my coun sel ! ,

With he art an d soul strive for th e knowl edge of the faith .

For th e k nower g ain s high pl ace in both world s ,

Though he b e humble yet by thi s is h e ex alt ed , .

A n action which proc eed s from good st at es of h eart ‘ ’

I s much better th an thi s m ere knowl edg e of th e word .

But an action which proc eed s from w ater an d cl ay 3

E qu al s n o t thi s knowl edg e for this is the action of th e h eart , .

S ee wh at a di fferenc e there is between body an d soul ;

You m ay t ak e o n e as the e ast th e oth er as the w est , .

H ence le arn at full how bodil y action s 4

A r e r el at ed to knowl edg e of the word as thi s knowl edg e to st at es ‘ ’

.

Kn owl edg e is n o t th at which love s th e world ,

Which h as the form but is void o f the re ality , .

Knowl edg e is never coupl ed with lu st o f the world ,

N aj iz h as h r e th doubl
e e n
e se se of oul a d wind blowing th e p arl oy t r t o
s n , e - s e s

th e shor L e . .

T h e d of knowl dg i action or pr ac t ic e a d pr ac t ic e of vi t uou act l ad

e n e e s , n r s s e s

t o t h e ac q ui m n t of good h abit tat or knowl d g of h ear t or c tatic

re e s,
‘
s es
’
e e , e s

s tat es. L .

I from t h e body m r bodily ac t L

. e .
, e e s. .

Bodily ac t ion e t o knowl dg of t h word or of t h f ith or xt rn al ci nc

s ar e e e e a e e s e e,

Wm l y k a body i t o oul a d g in knowl dg of th word i t o t at

u a in , s s s or n a a e e e s s es

k nowl d g of h art am l y ak i a bodily action to knowl dg of t h word

e e e , i u n, L s s e e e . .
 G U L S H AN I RAZ .

If you desire the ang el c ast o u t the do g , .

Knowl edge o f faith springs from angelic virtues ,

It ent ers not a h eart with a dog s n ature ’

.

”
Thu s runs th e s aying of the C hosen “
,
1

M ark it w ell for verily it is so , .

Wh en form is contained in the house ,

T h e ang els enter it not perforce .

G o cle an se the fac e o f the t ablets of your he art

, ,

That an angel m ay m ake h is abode with you .

G ain from him the knowledge th at is your herit age ,

Begin to till your field for th e next world s h arvest ’

.

R e ad th e book s o f T h e Truth your soul an d the he avens —

,
2

Be adorned with the principl e o f all the virtue s 3

.

RULE .

O N vrn r u s s A ND
'
GOO D m sr o srr ro n s .

The principl es o f a good ch aract er ar e e q uity ,

A n d th er eafter wi sdom t emper anc e courage , , .

He who is endued with al l th ese four

I s a sag e p erfect in thought an d d eed .
‘

H is soul an d he art ar e w ell inform ed with wisdom ,

He is neith er over cunning nor a fool .

5

By temp erance his app etit es are subdued ,

A lluding t o th e H ad is,
“
An ng l n t r not
a e e e s a hou wh ere th er
se e ar e dog or s

form s.
”

K oran S a a XL I 53 W will how t h m our ign in th e q u art r of th

,
r . :
“
e s e s s e s e

h av n a d in th ir own ul S ee a p a ag from K an t q uo t d in H amil ton

” ’
e e s, n e so s. ss e e s

M taphy ic I 3 8
e Two thing th e a e which th e oft n r a d th e mor t ead
s s, . s er r e e n e s

fa tly w e con id r th m fill th mind wi th a ev r w a d a ev r incr a ing admira

s s e e ,
e n e -
ne n n e - e s ~

tion a d rev r nc t h tarry h av en abov e a d th moral l aw w i thin

n e e e, — es e , n e .
”

eq uipoi or t h m an
3
I . e .
,
se e e .

T h e ag e i h who know thing a t h y a e ( p cul at iv e wi dom) a d act

s s e s s s e r s e s ,
n s

a h ough t ( pr act ic al N ir i P r fac e

s e — A k h l k i— a -
as e .
,

Thi A ri t ot li an doct rin e of th m an i found in th e A l h l k i N ir i I 4

s s e e e s c a - - as , .
,

a d i th
n n A k h l l ZJ l a l i I 4 wh r al o occur th e comp a i on wit h th e b idge
e a c- z a ,
.
,
e e s s r s r .

S ee E dr a ii 7 s s, . .
60 G U L S H AN 1 RAZ .

Intemp er anc e an d in sen sibility alik e ar e b anished .

The cour ageou s m an is pure from abj ectn ess an d from bo asting ,

H is n atur e is exempt from cow ardice an d r ashness .

E quity is as th e g arm ent of his n ature ,

H e is void of inj u stice thu s his ch ar act er is good ,

.

A l l th e virtu es lie in th e m ean ,

Which is alik e remov ed from exc ess an d defect .

The me an is as the n ar ro w way ,

’2

On either side y awn s hell s bottomle ss pit ’

.

In fin ene ss an d sh arpn ess as a sword ,

O n e m ay not turn round nor st and o n it long .

S ince e quity h as only one oppo sit e vice ,

T h e tot al numb er o f oppo sit e vices is seven .

B ene ath each number is hidd en a mystery ,

For this c au se h as h ell sev en g at es .

3

Like as hell is prep ared for iniq uity ,

H eav en is the pl ac e alw ay s appointed for e quity .

Light an d m ercy ar e the recomp en se of e qu ity ,

D arkn ess an d cur sing the re q uit al o f ini q uity

G oodn ess is m ade m anifest in e quity ,

E quipois e in a body is its summit of perfection .

S ince a compound is as o n e entity ,

I t is remote from its p arts in its n ature an d difier en tia

'
*
.

It becomes lik e to a simple essence ,

A n d between it an d simpl e e ssence th er e is a bond

'

Kh amad l tting t h e fi , t
‘
in n ibilit y ke th i ( N i m E th I I I
e re o u ,
’
se s ,
’
an s es a co . .
, .

A l hl l iN i 1 p art II ch ap t r 5
'

c a c- -
aszxr ,
. .
, e .

Thi r f r t o t h bridg e ov r h ll C omp ar coupl t 3 82 note

s e e s e e e . e e , .

3
K or an S a a XV 44, H ll h at h v n gat
r S in t h e M ia a h
. : R odw ll
— “
e se e es .
”
o
’
r s .
— e

su b l o co .

L hij i ay fi e w at r arth a d ai th e four el m en t of which bodi a e com

a s s r ,
e ,
e ,
n r, e s es r

pound d lo t h eir individu al qu ali ti in th compound bodi a d quipoi

e ,
se es e es, n e se

( q ui t y ) i wh at uni t th em in t o homog n eou compound

e s S ee G r an t N ico
es e s s .
,

m a h a a E t hic
c e n I 2 04 s, . 1.

I n A l h l k i J l l i I 5 it i aid
c a —-
T h conn c tion of oul with bod y i by
a a , .
,
s s e e s s

m n of p rf c t proport ion or q uipoi xi ting b t ween th l m nt ry p art icl

ea s a e e e se e s e e e e e a es,

wh r for th di olut ion of th at proportion ff ct th e v erance of th at conn ect io

e e e e ss e e s se n ,
 G U L S H AN I RAZ .

N ot th at b o n d wh ich sub si sts between the compound an d itsparts ,

( For spirit is free from the attribut es o f corporeity ) ,

But wh en w ater an d cl ay ar e purified altogeth er ,

‘

”
S pirit is added to them by The Truth .
2

615 When the p art s to wit the element s att ain e quilibrium , , ,

The b eam s o f the spirit world fall upon them .

The S pirit s rays shining on th e body at the time o f e quilibrium

’
,

Ar e like the r ays of the su n sh ining upon the e arth .

I LL US T RA TI O N .
3

Though th e sun abid es in the fou rth he aven ,

Y et h is r ay s ar e the light which rul e th e earth .

The el ement ary temp eram ent s exi st not in the su n ,

The st ars ar e n o t hot or cold d ry or moist , .

Y et by him the el em ents ar e m ade w arm o r cold ,

White red gre en pink or yellow

, , , .

62 0 H is comm and go es forth as th at o f a j ust prince ,

One c annot say wheth er it is without o r within the elements .

Wh en the elements ar e adj u sted in eq uipoi se ,

The S oul is as it were en amoured of th eir be auty, , ,

A my stic al m ar ri ag e com es to p ass according to th e r igh t f aith 4

The world is the dowry given to m an by the U niversal S oul .

5

Of this m ar ri age the i ssue is elo quenc e ,

(i . 8 . d ath )
e . T he sa m doctrin e
e is found in Al F ar abi A y i l l l[a ail ch apt r
,
’
z n -u - s , e

xix . S ee S ch m o l d er s, D o c u m en ts, p . 1 1 4, an d M il t on P a adi Lo t V 470

’
s r se s , . .

m an b dy L
I . a .
’
s o . .

K or an S a XV 2 9 , W br ath d in t o h im of
ra piri t ” E q uipoi of body
. e e e our s . se

i wh at att act t hi incr m n t of p iri t

s r s L s e e s . .

Thi xpl ain how th conn ec tion of piri t wit h body i not by w ay f a compou d
se s e s s o n ,

bu t by w y of apirit being att ach d b tr to body L C omp are Taul er

n exu s, s e a ex a . .
,

q uoted in V augh an I 62 G od pour him lf t into our pirit a th

, . r ay s se Ou s , s e su n s

fort h it n atural ligh t in t o th ai a d fill i t wi th un hin e th at no y a t ll

s e r, n s s s , so e e c n e

t h di ff r nc b tw n t h
e e e u hin a d th ai I f th e union of th e
e e ee a d ai
e s n s e n e r. su n n r

c a not b e di tingui h d how fa l thi divin e union of th e cr at d body a d

n s s e , r ess s e e n

uncr at d pirit
e e s .
"

K oran S a IX 3 6 Thi i th e righ t f ith

,
ra Th . m arri ag e i b etw een s s a . e s

r a on abl oul af i til a t h

e s e s ,enc e of m a
n a d body t h e form of m a
s - -n a c L
,
e
‘
ess n ,
’
n ,
‘
n .
’
.

Univ r al S oul i th e comp ndium of al l p a ticul ar oul L

e s s e r s s. .
62 G U L S H AN r R AZ .

Knowl edge , l angu age virtue earthly be auty , ,

.

H eavenly be auty de sc end s from the un seen world ‘

,

D escend s like some lic entiou s rev ell er ,

S ets up its flag in the strong city of e arthly be auty ,

Throw s in to confusion al l the world s arr ay ’

.

N ow riding roy ally o n the ste ed of comel in ess ,

N ow brandi shing th e keen s word bl ad e of l angu age -

.

When b eheld in a p erson it is c all ed b eauty ,

A n d wh en h eard in sp eech elo q u ence

2
.

S aint s king s d u r vesh es apo stl es

, , , ,

A l l alik e b o w down an d own its sway .

Wh at is this ch arm in the be auty of a fair face ? 3

I t is not merely earthly be auty say wh at is it ,

Th at h eart r avi shm ent c an co m e only from The Tr u th ,

For th ere is no p artn er in D ivin e agency .

5

How c an it be lu st wh ich r avi sh es m en s h earts ’

For T h e Truth now an d ag ain app ears as evil .

6

”
C onfess th e wo r kin g of T h e Truth in every pl ace ’ ’
,

S et not foot b eyond your own limit s .

”
Know The Truth in th e g arb of good is the t r u e faith ,

The Truth in th e g arb of evil is the work of S at an .

“

Jkl h av nly which i th motiv pow r of e rthly b auty L ahij i ay it i

l l
u a cat , e e , s e e e a e . s s s

p rk from t h light of Unity a d i

a s a e though m n if ted in v ariou t h at r ,
n s o ne a es s e es .

I n t rut h th r i a d th am principl which if pr v ailing in t h

e e s o ne n e s e e, , e e

a tt mp r d l m nt ary p articl i q uipoi e of t emp ram nt if produc d in mu ic l

e e e e e e es s e s e e , e s a

t on i xc ll nt d d ligh t ful in t rv al if app ar nt in th g t ur i grac if found

es s e e e an e e s, e e es es s e,

in l angu ag i lo q u nce if produc d in th hum an limb i b uty if in t h q ualiti

e s e e , e e s s ea , e es

of th e oul q ui t y O f thi principl th S oul i n amour d a d in arch wh atev r

s e . s e e s e e n se , e

form it m ay t k e wh at v r dr a um a
”—
, Ak hl k i J l li I 5 Thi id a com
e e ess ss e
. a o - a a , . . s e es

from P l t o S J w tt P l to I I I 1 3 8
a . ee o e
’
s a , . .

A lluding to K or n S a XXX I II 52 Though th ir b ea ty ch arm t h e

a ,
ra . e u e .

C omp ar S adi D iwa e

’
s n :

I k now not wh at ort of hri i th brow of th fair s s n e s e e ,

For if a ath i t b hold it h pr ntly f ll t o pr y r

n es e s , e ese a s a e .

5
I t i D ivin b auty di pl y ed in arthly b auti
s e e which attract al l h a t L s a e e es s e r s . .

E vil bat l v in f l
,
wh at i withou t G od
z , a ,
a se, s .
’

S not on coupl t 6 7 3
ee e e .

8
L hij i ay l gal good a d l a bot h m anif tation of T h Truth ” b c au
a s s e n ev r re es s e , e se
 G U L S H AN I RAZ .

Q U E ST I O N X I .

Wh at is th at p art which is great er th an its whole

Wh at is the way to find th at p art

A NSWER X I .

Know A b solute Being is th at p art which is gre ater

whol e ,

The whole 1s actu al b eing which is the universe , .

‘

A ctu al b eing be ar s plur ality o n its outside ,

2

For it cont ains unity only inw ardly .

Every actu al b eing is m anifested through plurality ,

For thi s is as a v eil of its unity p art .

Though this whole is to outw ard asp ect m any ,

I t 18 sm aller in q u antity th an its own p art .

3

But in fine actu al exi stenc e is not N ec essary ,

For actu al exi stenc e is a v assal o f N ec essary B eing .

Thi s whole h as not real ab solut e b eing ,

For it is as a contingent accident o f R e ality .

T h e exist ence o f thi s whol e is both plur al an d singl e ,

A n d it appe ars as plural through its plur al aspect .

Th r i no work r in cr ation av A ll ah b t y t vil com e not from G od but

e e s e e s e ,
u e e s

from o th r i
‘
tb ei g
e ,
’
S coupl t 8 7 1 Thi r mbl e th vi w of A ugu tin
s . no n . ee e . s ese s e e s e

a d Aq uin a
n vi z t h at vil i a n gat ion a d p art ur from G od th ource a d m
s, . e s e ,
e e ,
e s n su

of al l xi tenc e ( M o z l y A ugu t ini an doc t rin e of P r d e tin ation

e s e , T h K or n s e s ,
e a

i in
s e d p art m n t of it l angu ag e n c
on e it ari an a d in anoth r d p art m n t i t u
e s e ess ,
n e e e ses

th l an g uage of fr will C omp r S r a XCI 8 wi t h IV 8 1 At

e ee- . t im i t a e u/ . . . . one e

ay G d origin at v ything vil includ d at anot h r it a crib vil t o m n ’

s s o es e er , e e , e s es e a s

will or S atan (S M l y ib p ’
s. ee os e , .
, .

L ahij i ay A b olu te B ing w j d by th individu ali z t ion ta h l k a d

s s,
“
s e ,
a u ,
e a , s ac s , an

ph nom n ali z at ion ta yy which occur to it g t th n am of m j d ac t u al being

e e ,
’
a un , ,
e s e e an u , ,

a d t h r for w
n e e j d i a p ar t of v ry m a j d for m j d i w j d plu tac /y m
e a u s e e n u au u s a u s t u

A b olute B ing again i gr t r t h n it whol b c au it cont ain al l m a j d

s e s ea e a s e e se s u u .

I .on it ph nom n l id C ompar coupl t 451

e. , s e e a s e . e e .

B ec au A b olute B ing i t h e mm m g
se s mbr acing al l p eci of actu al
e s su u en us e s es

being b n ath it L T h N e P l at oni t a d D iony iu t h p eudo A r op agit

s e e . . e o s s n s s e s e e

h eld a imil ar vi ew — Vaugh an I 9 6

s , . .
64 G U L S H AN 1 RAZ .

A ctu al b eing is contingent for it is a conj unction , ,

‘

T h e contingent is ever h astening o f itself to not being .

I n every p art of t his whol e as it b ecom es non existent ,

-
,

This whol e its elf is b ecoming non existent on its contingent side -
.

The world is thi s whole an d in every twin k lin g of an eye , ,

’

”
I t becom es non exi st ent an d en d u res n o t two mo men ts
-
.

Th en over again another world is produced ,

Every moment a new he aven an d a new e arth .

2

Every moment it is a youth an d an o l d m an ,

Every mom ent it is g ath ered an d di spersed .

Things rem ain not in it two mom ents ,

The s ame moment th ey peri sh they ar e born ag ain , .

But this is not th e gr eat r esur rection d ay a

,

Thi s is th e d ay of work s th at the d ay of faith , .

’

B etw een thi s an d th at is a great difference Beware ,

I n ignor ance m ak e not your self ent angled ;

Op en your eyes to see amplific ation an d epitome ,
‘

Behold hour d ay month an d ye ar , , .

I L L US T RA TI O N .

I f you de sire to und er stand thi s my stery ,

C onsider how you al so h ave both life an d de ath .

Of every thing in th e world abov e o r b elow 5

A n ex empl ar is set forth in your soul an d body .

Like you the world is a sp ecific p erson ,

Yo u ar e to it a soul an d it is a body to you , .

C onj unction y tam i i co al c nc A compound which con tain a p ri h abl

,
t
’
, es e e .
s e s e
p art di olv ed a d p ri h e wh n th at p art p ri h
18 ss n e L s s e e s es. .

T h world e ha g d pl ac tim a d q u li ty ev ery mom n t E v ery mom n t

is c n t 111 e, e, n a e . e
it i clot h d wi t h fre h fii
s e of D ivin e m anif tation L
s e u x es es s. .

T amat i k b a li t r ally t h gr at ov r throw or c al amity S

u r ,
e m L XXIX 3 4 ; al o
e e e u/
, . s
c all d y w i d day of faith S m I 4
e a n in ,
,
’
u . .

T h d ay of j ud m nt
e a amplific ation of t h e d at h a d r e urr c t ion of
g e is n
ph e
e n s e
no m a occurring v ry mom n t j u t a a y ear i of a d a
en e e L e s s s
y , . .

5
I e pi i t a d m at ri al l m n t
. .
,
s r s n L e ee e s. .
66 G U L S H AN 1 R AZ .

Every fri end wil l be sep arated from h is fell ow .

‘

A n d wh en spirit is wholly sep ar at ed from body ,

Your l and will b e a l evel p l ain with o u t h il l s o r val l eys , .

I n like m anner will b e the st at e of th e world ,

Which you b ehold in your self at th at hour .

Permanence b elong s to The Truth all el se is fl eeting , ,

”
I ts whol e fabric is set forth in the seven chap ters .

670 Which say al l th at is o n earth is tran sito ry ,

"

”
An d show forth the n ew creatio n .

A ga in the const ant annihil ation an d renovation of th e two

worlds
A r e like the cre ation an d r esurr ection o f the sons o f A d am .

C ontinu ally is cre ation born ag ain in a n ew cre ation ,

Though the duration of its life seem s long .

6

C ontinu ally th e overflowing bounty of T h e Truth “

I s b eing rev eal ed in H is continu al w o rk in g

"
.

On thi s sid e th e world is ren ewed an d p erfected ,

On th at side it is ev ery moment annihil ated .

8

67 5 But when the fashion o f thi s world p asses aw ay ,

A ll will b e everl asting in th e world to com e .

For every obj ect which you see of nec essity

C ont ain s two world s form an d reality , .

The union of th e first is true sep aration

The other is wh at endures for ever in A ll ah .

P erm anenc e is a n am e prop er to N ec essary B eing ,

But yet th e pl ac e wh ere Being dw ells is also perm anent ,

10

K or an S w a L XX A fri end h all not a k of a fri end

,
r s s .

K oran S r a XX 105
, u/ . .

S ee not e on coupl t 2 07 e .

K oran S a a L V 2 6
,
r . .

5
K oran S m L 1 4 a d XX I X 1 7 C omp are R e xxi 1 5
,
u . . n . . v . . . .

O wing t o t h r apidi ty of th e ph nom en al efii e from B ing th ph nom en al lif

e e ux s e ,
e e e

of th e cr at ur world m con tinuou L

e e see s s . .

H i working v ry d ay K oran S w a L V 2 9 S e J ohn v 1 7

” —
e s e e .
,
r . . e . .

a
Thi id G d ; t h at ide th e ph nom n al conting n t L
s s ez o s e e e . .

K oran S a a XVI 9 8
,
r . .

I a
.
,
lo g a B ing lodge i it L
so n s e s n . .
 G U L S H AN I R AZ .

Wh en th e m an ifesto r s ar e suit abl e to wh at is m anifest ed ,

I n thi s world is seen the world to come .

‘

68 0 Wh at soever exi st s in pot enti ality in this hou se ,

Will come into actuality in th e world to com e .

2

RULE .
‘

Wh at ever action onc e proce ed s from you ,

If you r epe at it several times you b ecome m aster of ,

Every tim e you repe at it be it g ain or lo ss , ,

O n e of the se two becom es impl ant ed in your soul .

By h abit dispo sition s becom e h abitu al ,

By l ength of time fr uit s gain their savour .

By h abitu al pr actice m en l earn th eir trad es ,

By h abit they le arn to collect th eir thoughts .

Al l m an s in gr ained actions an d sayings

’

Wil l be m ade m anife st at th e l ast d ay .

‘

Wh en you ar e stripp ed o f th e g arm ent of thi s body }

Al l your vic es an d virtu es wil l at once be shown .

A body yo u will h av e but o n e fr ee from st ain , ,

‘

I n it will be r efl ect ed form s as in pure wat er .

Al l secret s will be r eveal ed in th at pl ace ,

R ead th e t ext A l l secrets sh al l be search ed o u t .

Wh n th con ting n t mirror of D i in e efli

e e a poli h ed a d fi t t r efl c t th
e s v u x es re s n o e e

M anif t d th n th invi ibl i e n in th vi ibl world L

es e ,
”
e e s e ss e e s e . .

H r i anoth r r production of th A ri t ot li n doct i of D y ami a d

e e s e e e s e a r n es n c n

E ne rg i a d of h bit
e a, n a s .

3
Thi R ul xpl ain how m n tal q u aliti will in th world to com e b mbodied
s e e s e es e ee

in form or bodi uit bl t o evid nc a d m anif t th em prop rly Wh n D ivin e

s es s a e e e n es e . e

nam a m anif t d in ui t abl e mirror th mirror a v rl a t ing L

es re es e s s ese s re e e s . .

D i p t ion freed from th tain of th ph nom n l will t h n b r fl cted in

s o si s, e s e e e a , e e e e

perf c t mirror L
e s . .

C omp ar P lat o G gia e A d in a word wh at v r w a th e h abi t of th e b dy

,
or s n , , e e s o

during lif would b di tingui h abl aft r d th

e e Wh n th e m i t ripp d of
s s e e ea e an s s e

h i body al l th n at ur al or ac q uir d aff ction of th

s ,
e ul a e l aid op en t vi w e e s e so r o e .

J w tt P l t R e xxii 1 1
’
o e 1 11 1 2 3
s S
a e, . . ee v . . .

S 1 C or xv 44
ee I th S h a k m k h ta
. . i t i aid oul c anno t b without
. n e r a ssar s s ,
s e

a body a d ft r d ath it h a a ac q uir d body a h adowy figu e ”

n a e e s n e , s r .
,

K oran S a L XXXVI 9 ,
ar . .
68 G U L S H AN I RAZ .

A g ain ,
suit ably to th at speci al world
Your dispo sitions will b e embodi ed an d personifi ed .

Ju st as in thi s world from th e potenti aliti es o f elem ents

T h e thre e kingdom s o f n ature ar e produc ed
‘
.

S o al l your d i spo sition s in the world of spirit s

Will b e m ade m anifest n o w as lights now as fir es ’
, .

P henomen al limit ation s will be r emoved from B ei ng ,

N or h eight nor depth will r em ain in sight ’

.

T h e d eath of th e body will abide not in th e h o use of life ,

Extern al form an d soul will appe ar as o n e st ainl ess entity .

Your h ead foot an d eye will become as a he art

, ,

P ure from the st ain of e arthly form .

Th en the light of T h e Truth will i l lumin ate you ,

You will behold fac e to face The Truth M o st High "

.

I k now not wh at intoxic ation will po ssess you ,

You will sc att er in co n fusion the two world s .

C on sid er wh at m ean s their L o rd gives them to d rin k ,

A n d wh at is p u re w in e I t is purific ation from s elf

“
.

Wh at a draught wh at lusciou sn ess wh at sweetn es s , ,

Wh at bli ss wh at ec st asy wh at intoxic ation

, ,

0 h appy mom ent wh en we sh all q uit o u r selves

When we sh all b e most rich in utterest poverty l
Without faith o r reason o r piety or perception , ,

Bow ed down in th e du st dru nken an d b eside our selve s ! ,

La hij i q uot ing from th B l i l Y k im ay pot enti ali t i of origin m bd

,
e at c u a ,
s s es , u a,

com in t o ac t u ality in th pr n t lif m aa h ;

e from th pot en ti ali t i of th
e ese e,
’
s e es e

l m n t com forth min r l anim al a d m e ; a d th i pot n t i al iti ac q uir d

e e e s e e a s, s n n n so e n n er e es e

by m e in t hi world m aa h a e d v lop d by h bi t into actuality d vid nc

n s ,
’
s , r e e e a an e e e

in t h n x t world m ad a d t h r find fit mirror or form to r pr n t th em

e e , u
’
, n e e s s e ese .

I a h av n a d h ll
. . e e n e .

R m viii 3 9
o . . .

K oran S m XXIX 64 V erily th e fut ur hou e i lif ind d L ahij i ay

,
u . e s s e ee . s s

th t know r at tain t hi ta in t h e pr n t life

a e s s s g e ese .

A nd t h ir Lord h all giv e t h m t o drink of a mo t pure Win

e s K oran S a e s e .
-
, ra

L XXVI 2 1 . .

P oor i by ffacing el f a d i ch by union wi th T h e T uth

,
. 8 . e s , n r
“
r .
 G U L S H AN I RAZ .

Of wh at account th en will be p ar adise an d houris

For no stranger finds entrance to th at secr et ch amber .

Wh en I h av e se en this vi sion an d drunk of this cup , ,

I know not wh at will com e to p ass th ere after .

’
Nay after al l intoxic ation com es h ead ach e
, ,

This thought again drown s my soul in blood .

QU E ST I O N x ii .

How ar e etern al an d t emporal sep arate ,

3

Th at one is the world an d th e oth er G od ,

ANSWER X II .

Et ern al an d temporal ar e not sep ar ate from o n e an other .

For in th at Being this n o n exi stent h as its b ein g -

.

T h e fir st is all in all th e oth er is lik e the A nk a

’ ‘
, ,
”
S av e The Truth no n am es h av e things answering to th em
“
.

N ot b eing to becom e exi st ent — thi s is impo ssible ,

But re al B eing in point of ex i stence is imp eri sh able .

N eith er doe s this become th at n o r th at t h i s , .

A l l di fficulties ar e n o w pl ain before you

T h e whol e world is mer ely an im agin ar y thing ,

I t is lik e o n e point whir led round in a circle .

Go 1 whirl round a single sp ark of fir e ,

A n d from its q uick motion yo u will see a circl e .

Th
p art ak of th ph nom n l a d a xtern al to r al Uni ty a d U ifi a
ese al l e e e e a , n re e e n n c

t ion ta hid L ahij i ci t

,
u . es

Whil h av en a d h ll tand in yo r w ay
e e n e s u ,

H ow i your oul cogni an t of thi my t ry

s s z s s e

S ee coupl et 3 3 8 .

Stat e of ec t a y in thi lif a e only tempora y a d a e followed by th e r app ar

2
s s s s e r r ,
n r e e

a nce of v il a d ph nom n a L
e s n e e . .

Kad m T h e anci ent of d ay lf xi t n t th e B ing who i fir t a d not ’

. th s, e se -
e s e ,
e s s n

prec ed ed by anoth r D U u u al ly ppo d t ad m T h l k S fi m 1 9 4

e . es r, s O se o
’
. o uc ,
su s u s, .

A fabulou bird aid to b e known by n am e bu t unknown in th body Lik

s s
,
e .
”
e

it t h temporal i a empty n am e L
,
e s n . .
70 G U L S H AN 1 R AZ .

Though o n e be counted again an d ag ain ,

‘

Yet sur ely o n e b ecomes not m any by this counting .

C ast away th e s ayin g Wh at is o ther th an A l l ah

By your own re ason s ep ar ate th at from this .

How can you doubt th at this is a dre am

For du ality by th e side of unity is a pure delu sion .

N ot being iss ingl e lik e b eing ,

Al l plur ality proc eed s from attribution .

3

The m an ifest ation of differ enc es an d plurality of thing s

P roce ed from th e ch am el eon contingent .
‘

S ince the B eing in al l of them is One ,

‘

Th ey all be ar witn ess to the unity of The Truth .

Q U E S T I O N X II I .

Wh at me ans th e my stic by those expression s of h is

Wh at do es h e indic at e by eye an d lip “

” ”
Wh at seek s b e by ch eek curl down an d , ,
u
, mole
H e to Wit Wh o is in
, st ation s ,an d st ates i t

A NSWER X I II .

Wh at so ever is seen in thi s vi sibl e world ,

C omp ar th e saying of M an ur H all aj T h e count ing of Unity m ak e t h e

e s s

numb r of Uni ty
e s
”
.

I thi t emporal
. e . s .

I att ribu t ion of B eing in it v ariou a p c t a d n am e t o N t B ei g L ‘

. s. s s s e s n s o n . .

C h am el on conting n t m ean ga i ab ta S not on coupl et 2 73

e e s
’
a n s i . ee e .

5
E ach r fl ct e p eci al n am according t o it c ap aci t y
e e s on s L S ee coupl t 2 7 8 e s . . e .

M y t ic m ar d i m iy H e who t urn h i fac from t h w orld of form t o th at of

s ,
a n
’
. s s e e s

v ri ty a d hold in t u tiv c rtain ty L M iy in t rior i conditio Fr yt ag

e ,
n s i e e . . an
’
,
e re . e .

g/iah p 3 5 tat i t h at which occ r t t h h art

’
S I til ah t
ee Sa
s H ala us ,
. :
“
,
s e, s u s o e e

spon tan ou ly a d without ffort lik gri f or f ar or xp an ion or ch e f ln e or

e s n e ,
e e e ,
e s e r u ss,

d e ir or j oy a d which c a e a oon a th e n at ur al di po ition of th e oul m anif t

s e ,
n e s s s s s s s s s es

t h em lv wi thou t b eing foll owed by imil ar t ate for if a tat e b com pr do

se es, s s s, s e es e

min an t it i c all d m k am t ation

,
s Thi definition i vid n tly d riv ed from
e u ,
‘
s . s s e e e

A ri t ot l accoun t of geia a d h i
s es
’
A nd i a word from lik en rgi e ari e
en er n ex s .
,
n , e e s s

h abi t s.N i m E th II 1 7 T h e S u h appli d th e word t o c t atic t at

—
co . . . S
, . s e s e s s es . ee

coupl t 58 5e .
 G U L S H AN I RAZ .

Is reflection from th e sun o f th at wo r l d

as a .

T h eworld is as curl down mole an d brow , , ,

For everything in its own pl ac e is be autiful .

T h e epiph any is now in b eauty now in m aj e sty , ,

‘

C heek an d curl ar e the similitudes of tho se veriti es .

T h e attribute s o f T h e Truth ar e m ercy an d v enge anc e

“
,

C h eek an d cur l o f fair on es ar e typ es o f th ese two .

Wh en the se words ar e h eard by th e sen su al ear ,

A t fir st they d enot e obj ects of sense .

The spiritu al world is infinit e ,

How can finite words att ain to it ? 3

How c an th e my st eri es b eh eld in ec st atic vi sion

B e int erpr et ed by spok en words
Wh en my stics tr eat of these mysteries ,

They interpret th em by typ es .

For obj ects of s ense ar e as sh adows o f th at world ,

3

A n d this world is as an infant an d th at as the nur se , ,

I b elieve th at th ese words were at first as si gned

To those mysteries in th eir origin al u sage .

They were aft erw ard s assign ed to obj ects o f sense by u sage
the vulgar
( For wh at know the vulg ar o f these mysteries
A n d when re ason turned its gl anc e o n the world ,

I t tran sferred some word s from th at pl ac e .

4

T h e wi se m an h as reg ard to an alogy ,

Wh en he turns h is mind to words an d my st eri es .

A lthough p erfect an alogies ar e un att ain able ,

N evertheless continue ste adfast in seeking them .

K or an S a L V 2 7 Bu t th fac e of thy Lord h al l endur e cloth d with

, u/r . e s , e

b uty
ea a d ( t rribl ) m j t y i a j am al a d j al al S ee note on coupl t 6 3 3
n e a
”
e es , . . n . e .

C omp ar coupl t 54
3
e e 1.

S M ilt on P ar adi Lo t V 574

ee
’
s se s , .

Wh at if a t h e r

B e bu t th e h adow of h av n a d t hing t h er ein

s e e ,
n s

E ach t o oth r lik e mor t h an on a t h i t hough t ?

e , e e r s

t o en ibl e obj ct from pirit u al L

s s e s s . .
72 G U L S H AN I RAZ .

I n thi s m atter non e can j udge yo u ,

For th ere is no l eader o f th e s ect h ere save T h e Truth .

Yet so long as you ret ain yourself B ew are Beware ,

An d ob serve the expres sion s u sed in the l aw .

”
T h e lic en se of my stic s is in thr ee st at es ,

A nn ihil ation intoxic ation an d th e fev er of love

, , .

”
A l l who exp eri enc e th ese thr ee st at es

Know the u se of th ese word s an d th eir me aning s .

”
But if you exp eri ence not the se st at es
B e not an ignor ant infidel blindly r ep eating them
3
.

Th ese mystic st at es ar e not m ere illu sions ,

A l l men re ach not the my steries o f th e my stic p ath .

0 fri end v ain b abbling proc eed s not from men o f truth
, ,

To know th ese st at es r eq uir es eith er revel ation or faith .

‘

I h av e expl ained th e u sag e of word s an d their m eanin g s

To you in bri ef an d if you att end you will underst and
, .

In applying th em look to th eir fin al int ent ,

A n d r eg ard al l the attribute s of e ach .

U se th em in comp ari son s in m ann er proper thereto ,

C ar efully ab st ain from applyin g th em otherwi se .

N ow th at this rul e is well est ab l i sh ed ,

I will show you more of th ese typ es .

I N D I C A TI O N
or THE E YE A ND TH E LIP .

S ee wh at proc eed s fr om the eye an d the lip ,

B c au e th my t ri sa appr h nd d only in ec tatic tat L C omp ar

e s ese s e e re e e e s s es . . e

1 C or ii 1 5 H th t i pirit u al j udg t h al l t hing y t h him lf i j udg d

“
. . e a s s e s, e e se s e

of no m a n .

I . wh n my tic a b id th m lv
e .
,
e s d pow rl e t o con t rol t h ir xpr
s re es e e se es, an e ss e e es

s ion L C omp ar J remy T aylor Wh n t h y uff r t ran port ation b yond th

s
. . e e e e s e s s e e

b rd n a d upport of r a on th y uff r t h y know not wh at a d c all it wh at th y

u e n s e s ,
e s e e , n e

pl a e
e s
”
.

Unl a m a p r on ally xp ri nc ec t atic t at h i

ess n e s of t h ir t yp i m r
e e e e s s es s u se e es n e e

t ak l id i c ant blindly copying or r p ating

. e
.
,
e e .

I f you c anno t exp ri nc t h m you mu t t ak t h m in tru t L

e e e e s e e s . .
74 G UL S H AN I RAZ .

One frown from H im an d we yi eld up o u r lives ,

O n e kiss from Him an d w e ris e ag ain .

A s the twin k l in g of an eye

“
come s the l ast d ay ,

By a bre ath th e spirit of A d am was creat ed .

When th e world r efl ects on H is eye an d H is lip ,

I t gives it self up to the worship of wine .

2

A l l exi st ence is not reg arded by H is eyes ,

Th ey regard it only as th e illu sion o f a dre am .

M an s exi st enc e is but intoxic ation o r a sl eep

’
,

Wh at r el ation doe s th e dust b ear to th e Lord o f Lord s

R eason dr aws a hundr ed p erplexiti es from this
Th at He s aid th o u migh test befo r med after min e eye .

The sto ry o f th e curl of The Beloved is very long ,

Wh at is it meet to tell o f thi s seeing it is a my st ery

A sk not o f me th e story o f th at kn otted curl ,

It is a ch ain l eading m ad lov ers c aptive .

L ast night I sp ok e straightforw ardly o f th at st ately form ,

5

”
But the tip o f th e curl r eplied C onc eal it , .

Th ence crookedn ess prev ail ed over straightnes s ,

A n d the en q uir er s p ath was twi st ed awry

’
.

By th at curl al l he art s ar e ench ained ,

6

By th at curl al l soul s ar e h o m e to an d fro .

K or an L IV 50 S 1 C or xv 52
, S wr a . . ee . . .

2
T h e E t ern al C upb ea re pour th e win of B ing into th cup of N t b ing a d
r s e e e o e , n

h nc fill i t wi th t h e in t oxic ation a d ill u ion of ph nom n al being L

e e s n s e e . .

8
K oran S m XX 40 I b tow ed my lov e upon th th t thou might t b
, u . es ee, a es e

fa hion d aft r min e ey

s e e e.

C url m an plurality v eili g th fac e of U ni ty from it lov er L

e s n e s s . .

5
I . Unit y L
e.
, . .

I . from b holding Unity S ee H afi z ( Brockh au ) O de 3 3 8

e,
. e . s ,

From th m e h of thy t r t h r a non who a g t fr

e s es esses e e re e c n e ee,

Thou do t l ay thy wr tch d lov r with no f ar of p n alty

s s e e e s e e .
”
 G U L S H AN I RAZ .

A hundred thou sand he arts ar e boun d o n every side ,

N o h eart esc ap es from the yok e thereof .

I f He sh akes aside those bl ack curl s of His

N o single in fidel is le ft in the world .

I f He le aves them continu ally in their pl ac e ,

Th ere rem ains not in the world o n e faithful soul .

Th at spider s web of His is spr ead as a net to en snare

’
,

I n wantonn es s He put s it asid e from o ff His fac e .

‘

I f H is curls wer e shorn wh at h arm were it ,

I f n igh t wer e destroyed would not d ay be increased

'

A s H e plund er s th e c ar av an of r eason ,

With H is o wn h and s H e binds it with k n ots .

2

Th at curl is never at rest for a mom ent ,

N ow it brin g s morning an d now ev ening .

With H is fac e an d H is curl H e m ak es d ay an d night ,

S porting with th em in m arv ellou s fashion .

3

The cl ay of A d am bec am e l eav en ed at the moment

Wh en it c aught th e perfume of th at amb er scented curl .
‘

M y h eart holds of th at curl an en sampl e ,

5

S o th at it too c annot rest for a mom ent .

Th erefore ev ery mom ent mu st I b egin my work afre sh ,

6

A n d pluck my he art o u t of my bo som .

Therefore is my he art troubl ed by th at curl ,

Bec au se it veil s my burning h eart from His face .

S ee H fiza , Ode 1 0
M y bo om fowl pr ad ou t h i et a d c augh t p eac e for h i prey
s
’
s s e s n ,
n s ,

Th en thou did t loo th at t thy h air a d p eac e t raight fl w aw ay

s se ne ,
n s e .

R a on c annot t r an
e s nd pl ralit y L sc e u . .

C ompar th V ulg at Lud n in orb te a m By v eiling a d unv iling H i

3
e e e
“
e s e rr ru . n e s

fac H m ak light a d d arkn fait h a d infid li t y & L

e, e es n ess , n e , c . .

A dam obtain d th d po it — th facul ty of di playing al l th e D ivin e att ribut

e e e s ,
’
e s es,
-
wh n th k h il a t of pluralit y w a conf rr d on him L
e e
’
s e e . .

H eart i th epitom of m a who i t h pit m of th e world of ph nom en a

s e e n , s e e o e e .

H nce i t cont ain all th e oppo ite q u ali ti ligh t a d da k good a d v il & L
e s s es, n r ,
n e , c . .

I e plurality ob cur Uni t y afr h

. .
, Ls es es . .
 76 G U L S H AN I R AZ .

I N D I C A TI O N
or THE C HEE K A N D T H E D O WN .
I

The ch eek in thi s pl ace is th e theatre of D ivine be auty ,

A n d the down signifi es the ve stibule o f Al mightin e ss .

H is ch eek scores a line through b eauty ,

S aying without m e is no com elin ess of face .

T h e down is a v erd ant growth in th e spirit world

”
Th erefor e is it n amed th e man sio n of l if e “
.
J

With the bl ackn es s o f H is curl turn d ay into night ,

In H is down seek th e well spring o f life -

.

Like Khi z r th e proph et in a h idden p l ace

Like H is down qu afi the w ater of life ’ '

, .

I f you see H is fac e an d H is d own o f a sur ety ,

You will know plur ality an d unity every whit .

°

From th e cur l you le arn the affair o f thi s world ,

I n th e down you read at l arge th e the h idd en secret .

I f o n e sees the down on H is face ,

Y et my h eart see s H is fac e in th at d own .

7

”
H is ch eek is as th e seven verses ,
9

Every l etter wh ereof is an oc ean of myst erie s .

Hidd en b en eath each h air on th at ch eek

A r e a thou sand oc eans o f my st eri es from the u n seen world .

The ch k m an th D ivin ee nc in r p ct of t h e m anif t tion of al l it

e s e e esse e es e es a s

n am a d q u aliti
es n Th down i th e world of pu e pirit which i n ar t to
es . e s r s s, s e es

D ivinity L S e coupl t 1 2 0
. . e e .

H i m anif t d b au ty um
s
p a d urp a
es e al l b au t y
e L s s u n s sses e . .

K or n S a XXIX 64 Truly th e fut ure m an ion i lif ind d

a ,
u/r . s s e ee .

S no te on coupl t 12 4
ee e .

5
P a ing from l and of d rkn e i th v il of plur alit y q afi t h w at r of lif
ss a ss, e . e e , u
’
e e e

( uni t y ) in t h e v rd an t m ead or o a i or down ( th piri t world ) L

, e , s s e s . .

T h e down — th e pirit world i th fir t plur al m an t ion which v il th

s fac
— s e s e a e s e e

of unity L C url th e en ibl world

. .
, s s e .

O t h e ph nom en al world a d inf r from it T h e Tru t h ano t h r

“
ne sees e ,
n e s e sees

T h Truth fir t i al l t h at h coupl t 8 5 L
”
e e S
s n e se s . ee e . .

I . eF th
. which contain th whol
a i a, nc of th K oran a th h k i t h s e e esse e e ,
s e c ec s e

m anife t at ion of th e v n n am
s of G od L se e es . .
 G U L S H AN I RAZ .

79 0 S ee h eart is th e throne of G od on th e w at er
th e “
,

T h e down on the ch eek is th e adornment o f souls .

On th at ch eck the point of His mole is singl e ,

I t is a c entre which is th e b asis of the circling circumference .

From th at c entre is drawn th e circle of th e two world s ,

From th at centr e A d am s h eart an d soul ’

.

B ec au se of th at mole th e h eart is bl eeding sore ,

For it is a reflection of th e point o f th e bl ack mole ,

3

Like H is mol e th e state of the he art is bl ack blood ,

For there is no way of e sc ape from th at st ation .

79 5 P lurality find s not entranc e into U nity ,

Th ere ar e no two point s in the root of U nity .

‘

I know not if H is mole is th e r efl ection of my h eart ,

Or my h eart th e refl ection of th e mole on th at fair fac e .

I f my h eart springs from th e r eflection of H is mol e ,

Or if th e refl ection of my h eart is seen in th at pl ace .

5

I f my h eart is in H is fac e or th at mol e in my h eart , ,

Thi s d ark secret is hidden from me .

If thi s he art of min e h e the refl ection of th at mole ,

Why ar e its st ate s so v ariou s ? 6

1
A lluding to T h h ar t of th b li ev r i t h t hron of G od
t h e E ad ie “
a de e e e e s e e ,
n

t h e t xt
e H i thron w a
, t on th w at er
s — K or an S m XI 9
e s se T h e h art i e .
,
it/ . . e s

t h down or o a i ( piri t world ) prouting on th fac lik w at r

e s s s L s e e e e . .

M ol m an th point of Unity th hidd n I p ity ingl e in i t lf but

e e s e — e e se ,
’
s se ,

e mbracing al l ph nom n a L e e . .

S e not e on coupl t 1 51
e Bot h a ourc of life a d exi t nce L
e . re s es n s e . .

H nc Unit y a d h eart mu t b e
e e n Which i th e origin al a d which t h e
s one . s ,
n

r fl ct ion ? L
e e .

5
I . H i fac e
e . L s . .

Th poin t of U nity i fix d a d t abl bu t th h art i di q ui t d by con t an t

e s e n s e, e e s s e e s

ch ang of emot ion brigh ten ed by D ivine piph ani e a d d ark n d by th v l of

e s, e s n e e e ei

plurality w in th e piri t u al mo q ue now in th e form al yn agogu now unk in th

,
no s s ,
s e, s e

h ll of c arn al affec tion now r ai d t o th e h eav n of piritu al emotion L

e s, se e s s. .
78 G U L S H AN I R AZ .

S ometimes it is sick like His intoxic atin g eye ,

S ometim es fluttering like H is curl .

S ometim es gle aming as a moon like that face ,

S ometim es d ark like th at bl ack mole .

S om etim es it is a mo sq ue sometimes a syn agogu e , ,

S om etimes a h ell som etim es a he aven , .

S ometimes ex alt ed above th e seventh he aven ,

S ometimes sunken b elow thi s mound o f e art h ‘ ’

.

A fter devotion an d asc etici sm it becomes ag ain

A ddicted to wine l amp an d be auty , .

QU E ST I O N X IV .

8 05 Wh at m eaning attach es to win e torch an d be auty , ,

Wh at is assumed in b eing a h aunter of t av ern s

A NSWER X I V .

Wine to r ch an d be auty ar e epiph ani es of V erity

'

, , ,

For it is th at which is reveal ed und er al l forms soever .

Wine an d torch ar e th e tran sport an d light of the knower ,

’

B ehold T h e B eauty for it is hidd en from non e .

H ere wine is the l amp sh ade torch the l amp -

, ,

A n d B eauty the be am of th e light o f spirits .

By Be auty were kindl ed sp ark s in the he art o f M os es ,

H is win e w as the fire an d his torch the burning bu sh , .

3

8 10 Wine an d torch ar e the soul of th at fl ashin g light ,

’
Be auty signifies th at greatest of sign s .

Win e is th e r apt ur e m aking b id him lf at t h app a i t ion or em an a

th e S u fi es e se e r

tion of T h e B lov d t orch t h ligh t kindl d in h i h art by th e am e app a ition ;

s e e , e e s e s r

a d B au t y T h
n e Truth i t lf m anif ted a d p e en t L
,
e se es n r s . .

Wh n th e v il of lf i r mov d L
e e se s e e . .

a
S not on coupl t 2 9 2 a d 1 9 2
ee es e s n .

Thi r f r to M uh amm ad w h b h ld a high er r v el at ion t h an M o e wh n h

s e e s , o e e e s s e e

a c nd d by igh t t o h av n d witn d G d a a light H e aw t h e gr eate t “

s e e n e e an esse o s . s s

of th e sign of h i Lord K oran S m L1 11 1 8

s
”
s .
—
,
u . .
 G U L S H AN I RAZ .

Win e torch an d be auty al l ar e pres ent

, , , ,

N eglect not to embrace th at B eauty .

Qu aff the win e o f dying to self an d for a se ason ,

P eradventure yo u wi l l be freed from the dominion o f self .

D rink win e th at it m ay set you free from yourself ,

A n d m ay conduct the b eing of the drop to the oc ean 1

.

”
D rink wine for its cup is th e fac e o f The Friend
, ,

The cup is H is eye drunken an d flown with wine .

S eek win e without cup o r goblet ,

Wine is win e drinker cupb earer is win ecu p -

, .
2

D rink win e from the cup of th eface that end u res “

,

The text their L o rd gave them to d rin k is its cupb earer

“
.
4

P u re win e is th at which gives yo u purific ation I

From th e st ain o f existence at the time of intoxic ation .

D rink win e an d rid yourse l f o f coldn ess o f he art ,

Fo r a dru nk ard is better th an the self righteou s -

.

The m an who dw ell s far from th e port als o f The Truth ,

Fo r him the v eil of d arkne ss is b etter th an the v eil of light .

Thu s A d am found a h u ndred bl essing s from d arkn ess ,

6

A n d I bli s was etern all y cursed through the light .

’
Though the mirror O f th e heart b e poli shed ,

I . drop freed from it ph nom n al limitation d p e

e, . th e L s e e , ro n ss .
’
.

I e t h win of ec t atic ab orption in Uni t y annul al l ph enom en al plur ali t y

. .
, e e s s s ,

m ak b id our lv
es u s d r d uce all t o Unity
‘
es e L se es,
’
an e s . .

K oran S w L V 2 6 ,
rn . .

K oran S w L XXVI 2 1 , ra . .

V eil of d arkn m ean dwel l i g in ini q i t y v eil of ligh t th pr act ic of

ess
’
s n u ,
‘ ’
e e

go d work H e who i v il d by th form r know h i own b a n e but h who i

o s. s e e e e s s se ss, e s

v il d by t h e l att r know i t not b ei g clouded by h i own conc eit of elf righ t e u n

e e e s ,
n s s -
o s ess .

K ora S a a XVIII 1 03 S h al l w t ll you who a e t h e th at h av e lo t th ir

n ,
r .
“
e e r y s e

l abour mo t who aim in thi life h at h b n mi t ak en th y who think th at wh at

s , se s ee s e

th y do i right L C omp are

e s .
”
. :

T h fool impl i h w h k now t h at h e know no t e s e s e o s s ,

T h e fool compl ex h e w h know not t h at h k now not o s e s .

A dam c nf d h i i ay ing O L ord w e h ave d ark en ed our oul

o esse s s n K or n ,
s , , s s .
-
a ,

S a a VII 2 2 S atan prid of origin from fi e l d t o h i fall M e thou h a t

’
r — s e r e s
“
. . . s

c eat d of fi
r e S m XXXVI II 7 7 r e.C ompare H b i 7 u . e . . .

7
I by good work L
. e . s . .
80 G U L S H AN 1 R AZ .

Wh at profit is it when only self is s een on its face .

Wh en a r ay from His fac e fall s upon the win e ,

M any form s ar e se en on it as it were bubbles .

!

World an d spir it world ar e seen on it as bubbl es ,

I ts bubbl es ar e to th e saint s as veils .

U nivers al R eason is d az ed an d b eside itself at thi s ,

U niversal S oul is reduc ed to sl avery .

2

825 The whole universe is as His win ehouse ,

’
T h e he art o f every atom as H is w in ecu p .

R eason is drunken ang el s drunken so ul drunken , , ,

A ir drunk en earth drunken h eaven drunken

, ,
.

T h e he av ens giddy with this wine ar e reeling to an d fr o ,

D esiring in th eir h eart to sm ell its p erfume .

T h e ang el s drinking it pure from pure ve ssels ,

P our th e dregs of th eir drau ght upon this world .

‘

T h e el em ent s b ecoming light h ead ed from th at draught -

F all now into the fir e now into th e w ater , .

8 30 From th e sc ent of its dreg s which fell on the e arth ,

M an asc end s up till he re ach es h eaven .

From its reflection th e withered body b ecome s a livin g soul ,

s

From its h eat th e fro z en soul is w arm ed to life an d motion .

T h e cr eatur e world is ever diz z y th er ewith ,

From house an d home ev er w andering astray .

O n e from th e scent of its dr eg s b ecom es a philosopher 6

,

’
O n e from seeing the colour of the pure win e a tr aditionist .

O n e from h alf a dr aught b ecom es right eou s ,

1
P h nom n a a a bubbl
e e reth ea of B ing
s L es o n e s e . .

9
T h e win of D ivin lov e a d c t a y in t oxic ate al l ph nom en a from th e fir t
e e n e s s s e s

em an ation downw ard L s . .

Th exi t enc e of ev ry atom proc

e s d from th win e of D ivin e lov e A ll a
e ee s e . re

v e l holding B ing according t o th ir v ariou c ap aci ti

sse s e L e s es . .

T h e piri t world w a fir t cr eat d a d thu q u ad th e win of D i in e em an ation

'
s s s e , n s s e v

n arer t o it ourc T h world i a l at r m an ation L

e s s e . e s e e . .

5
A piri g or moving t ow ard it ourc L
s n s s s e
. .

Th a th v ariou gr ad which m att ain in prop rt ion t o th ir c ap aci t y t o

ese re e s es en o e

r c iv th pur win e L
e e e e e . .

7
P ur b c au t aditi fi t rep eat th e aying of th proph t L
e, e se r or s s s s e e s. .
82 G U L S H AN 1 R AZ .

The wine of alien ation from self h as got into their h ead s ,

They h ave renoun ced alike evil an d good .

E ach h as drunk win e without lip s o r p al ate ,

E ach h as c ast aw ay thought o f n am e an d fame ,

T alk of m ar vel s of vi sion s an d st ates

, , ,
’

D re ams of secret ch ambers o f light s of sign s , , .

1

8 50 A ll t hr ough th e smell of th ese dreg s h ave they c ast aw ay ,

Through t astin g t his s elf ann ihil ator they ar e lying drunk en
-
.

P il grim s st aff an d crus e an d ro sary an d dentifric e

’
, , , ,

Al l h ave th ey given as r an som for the se dr egs .

F alling an d ri sing ag ain in th e mid st of w ater an d cl ay ,

“

S h edding blood from their ey es for t ears .

N ow raised by intoxic ation to th e world of bliss ,

Ex alting th eir n eck s as r ac ers .

N ow with bl ackened face s b eholding the w all ,

N ow with r edd en ed fac es imp al ed on th e st ak e .

8

8 55 N ow in the mystic d ance o f j oy in The B elov ed ,

L osing h ead an d foot like th e revolving h eaven s .

In every strain which th ey h ear from the min strel

C om es to th em r aptu re from th e un seen world .

T h e my stic song is not tho se m o r e word s an d sound ,

For in every note th ereof lies a preciou s my st ery .

P utting from o ff th eir he ad their t enfold clo ak ,

‘

B eing ab str acted from every colo u r an d smell ;

A n d washing off in th at pur e w ell r acked win e ,

Al l colour bl ack an d green an d blu e

, .

8 60 D rinking one cup o f th at pure win e ,

An d thenc e becomin g S u fis cle an sed from q u alitie s

S weeping th e dust o f dung he ap s from o ff their soul s -
,

A ll th e e a exp eri nc d in th e j ourn ey up t Unity but a e now l ft b hind L

s re e e o ,
r e e . .

Seeth e p a ag from G h az ali i no t on coupl t 41 1

ss e n e e .

I e now i n th e d ligh t of union now in t h a hing void of p ar at ion L

. .
, e ,
’
e c se . .

a
Thi ref r t o th e ex cut ion of M an ur H all aj N w bl ack n ed by ep arat ion from
s e s e s . o e s

th ligh t by th w all of ph nom en a now wi t h fac

e e r edd n d by t h in t oxic ating
e ,
es e e e

win of Union L
e . .

I th e n
. e. x t rn al a d int rn al S note t o coupl t 1 24
, se ses e e n e . ee e .
 G U L S H AN I RAZ .

T elling not a hundredth p art of wh at they see ,

G rasping th e skirts o f dru nk ard s flown with wine ,

Weari ed of t eacher ship an d di scipl eship .

‘

Wh at ar e devotion an d piety ? Wh at hypocri sy ar e the se

What ar e te achership an d disciple ship ? Wh at bonds ar e the se ? 2

If your fac e b e still set o n gre at an d sm all ,

3

I dol s girdles an d C hri sti anity ar e meet for you

,
.
‘

QU E S T I O N x v .

8 65 I dol s girdles an d C h ri sti anity in thi s discour se

,

Ar e all infid elity ; if not say wh at they ar e , .

A NSWER XV .

H ere idol is th e evidenc e of lov e an d unity ,

G irdl e is th e binding of th e bond of obedi ence .

S ince infid elity an d faith ar e both b ased o n Being ,

I dol worship is e ss entially U n ific atio n f

-

S ince all things ar e the m an ifesto rs of Being ,

One among st th em must b e an idol .

C on sider w ell 0 wi se m an , ,

An idol as reg ard s its re al b eing is not v ain .

6

cr t hid b hi d th e v eil from public n n q uir

T h e se e s e n a s e e,

G r at d vot of high degr th at knowl dge n r att ain

e e ees ee e ee
'
.

H fiz a , O de 4 .

I .duali t y xi t no mo e for th e uni t d S fi L

e .
, e s s r e u . .

3
I . ing d i t inc tion wh e all a e
e , see . L s s er r o n e. .

A a m an of t r ain i g you t o e t ru Uni t y

s e s L n s e e . .

For if oth r exi t unific at ion i im po ibl O th r involv k ifi giving

e s s s ss e . e
’
es s / t,

p artn r t o G od M i h a i m L C omp ar H afi z ( B ockh au ) Od 79

e s , an c se n s . . e r s , e :

B t w n th lov of th cloi t r a d th at of th tav rn t her e i no di f renc

e ee e e e s e n e e s e e,

For wh r v r lov i th r i th ligh t of th f c of th e B l ov ed

e e e e s, e e s e e a e e .

Wh r v r t h piou w ork of th e M o l m h ermitag di play t h ir b auty

e e e e s s s e e s e e

Th r a th b ll of th e C h i ti an conv n t a d th e n am e of th C ro
e e re e e s r s e n e ss .

S e not on coupl t 2 3 6
e e e .
84 G U L S H AN I RAZ .

8 70 Know th at G od M ost High creat ed it ,

A n d wh at ev er com es from the G ood is good .

Being is purely good in wh atev er it b e ,

I f it al so cont ains evil th at proc eeds from oth er ,

.

I f th e M u sul m an but k new wh at is faith ,

H e would see th at faith is idol wor ship -

.

I f th e polyth ei st only kn ew wh at idol s ar e ,

How would he be wrong in h is religion

H e s ees in idol s n aught but the vi sible cr eature ,
2

An d th at is the re ason th at h e is l eg ally a he ath en .

”
8 75 You al so if you see not The Truth hid in th e idol s
, ,

In th e eye o f the l aw ar e not a M u sul m an .

By t elling b ead s an d saying prayers an d re ading th e Ko ran

T h e h eath en become s not a M u sulm an .

Th at m an is di sgu sted with sup erfici al faith ,

To whom the tru e infid elity h as once b een rev eal ed .

Within eve ry body is hidd en a soul ,

An d within infid elity is hidden tru e faith .

I nfid elity is ever givin g prai se to T h e Truth ;

The text A l l th in gs p r aise Go d proves it Who can g ain
,
“
, .

say it

88 0 Wh at am I s aying I h ave gone astr ay from the ro ad 9

L eave th em an d after al l th at is reveal ed say Go d
, , , ,

Who adorn ed the face o f the idol with such b eauty

Wh o bec am e an idol worshipp er un l e ss T h e Truth will ed it ?-
,
“

I t is H e th at m ade H e th at s aid He th at is , , ,
6

M ad e good s aid good is good , , .

S ee but One say One know but On e , , ,

l
not b ing a d plural i ty L S coupl t 63 3
e n . . ee e .

I th ph nom n al L
‘

. c. e e e . .

S e no t e on coupl t 440
e e .

I fa from t h ro ad of t h
. e. r x tern al po it iv e l aw bu t y et l eav e g ain ay er a d
e ee s , s s n

sa
y of al l i t i G od L s . .

5
S ay G od (h a
“
n t down th e K or an ) a d th en l eav e t h em t o amu e th m lv
s se , n s e se es

w ith t h ir v ain di cou e — K oran S m VI 9 1 ”

e s rs s .
, u . .

S aid i e b e a idol wor hipp r

, . . nL -
s e . .
86 G U L S H AN 1 R AZ .

All besides is pride v ain glory an d il lusion of existenc e

, .

I n this path wh at ever is not of poverty o f spirit

I s but bein g puffed up an d s eek in g o u r own glory .
‘

By cursed I blis who witne sses not verity

, ,

A r e wrought thous ands of mir acl es .

N ow he appro aches fi o m the w all now from the roof '

, ,

N ow he dwell s in your h eart now in your body , .

He k nows al l the hidden coun sel s o f your h eart ,

He works in you unbelief an d tran sgr ession an d sin , .

I blis is the Im zim an d you his followers

’

, ,
“

But how can you riv al him in his miracles

If your mir acles ar e wrought only in s elf o stent ation -
,

You ar e a P h ar aoh to wit o n e arrogating divin ity

, ,
.

”
But he who h as fellow ship with The Truth
I s never one who vaunts him sel f .

A l l your r eg ard is set on cr eatures ; B ew ar e

Th at you fall not into c aptivity of thi s dise ase ’
.

I f you consort with the b ase you become an anim al ,

N ay not an anim al but at once a stone

, , .
‘

Fl ee from conn ection with th e b ase ,

Lest you fall he adl ong from yo u r n atural rank .

You h av e w asted your preciou s life in t ri fling ,

You think not of wh at u se is such a life as your s .

They c all it p eace when it is confusion ,

Th ey t ake an ass for th eir guid e— see h is be ard ! 5

T h e l eader ship h aving now d evolv ed o n fools ,

A l l m en h ave fallen on evil d ays .

M iracl e if don t o b e een of m a e a c au e of goi m L

s, e s en , r s e s . .

B c au you work m ir acl for l f o t n t at ion L

e se es se - s e . .

I e t h wi h t o b e t hough t a mighty work r of mir acl

8
. . e s You e k th e appro e es
. s e

b tiou of th b a a d by con or t ing wi t h t h m i k to t h i l ev l L

e e se, n , s e , sn er e . .

N a k h t r an migr at ion of th
s s o l in t o m ma h k in t o an im al a k h in t o plan t
e s u en ,
s s, r s s

a d in to min r al
n
f a h k in to al l L S e S h m dl d
e s, s
( D ocum en ta p
. . e c er s , .

t h m ark of t h e popul ar S h aikh L Thi p a ag would eem to h av

5
L e . e . . s ss e s e

b n writt n und r th e influ nc of p r on al animo ity ag ain t om e p art icul ar

ee e e e e e s s s s

popul ar t each r but L ahij i t reat i t a of only g n ral applic at ion

e , s s e e .
 G U L S H AN I R AZ .

S ee the eyed D ajyal in wh at way

on e -
,
‘

H e is sent into the world as an ens ampl e .

S ee thi s en sampl e 0 m an of sens e ,

Know h im for the ass whose n ame is J assas .

S ee al l these asses in the toil s of th at ass ,

B eing the forerunners in ignoranc e o f th at ass .

When our lord told the story o f the l att er d ays ,

In several pl aces he signifi ed this m att er .

S ee now how there ar e blind an d gluttons ,

Al l knowledge of th e faith h as d ep arted to he aven .

Th ere rem ain n o t in th e mid st court esy an d mod esty ,

N one h ave sh ame for th eir ignor ance .

T h e whol e condition o f th e world is upset ;

If you ar e wi se see in wh at st at e it is , .

One who is accursed an d b ann ed an d h ated

I s now S h aikh o f th e age bec au se his fath er was good , .

Yet th at wicked so n was sl ain by Khi z r ,

2

B ec au se h is father an d gr andfather w ere good .

0 ass now you h ave cho sen for your S h aikh

,

A n ass who is more ass lik e th an your selv es -

.

For as much as h e k n o ws n o t eat fro m m o use ,

H o w wi l l your secret b e purified through him

If th e so n show s a trace of h is fath er ,

Wh at sh al l I say Verily h e is light upon light .

I f th e so n b e o f good j udgment an d fortune ,

He is as fr uit the cream an d perfection o f the tree

, .

But how can h e b e S h aikh o f the faith ,

Who kn ow s not good from evil evil from good ,

D iscipleship is le arnin g the knowledge o f the faith ,

D afl al ,n t ich ri t a d J a i th e py a migh t y bea t ix ty cubi t high will

A s , n ssc s, s , s s s ,

app ear a pr cur or of th e l a t day S al K oran P r lim D i cour p 57 a d ’

s e s s s .
— es e . s se, . n
, ,

S w a XXVII 8 3 84
r . 1 J ohn ii 1 8
, .1 Tim iv 1 . . . . .

S eeK or an S a XVIII 6 1 K hi z r l w him b ec au e h e f ar d t h at h i p ar n t

,
ra . . se s e e s e s

would uff r for th ir on p rv er en

s e e s
’
s e s ess .

O r c al ling cattl from d iving t h m away or good from evil

e, r e ,
’
.
’
 88 G U L S H AN I R AZ .

Kindl ing with light th e l amp of th e he art .

D id ever one le arn kn owl edge from the de ad

Was ever l amp lighted from ashes
For this c au se my mind is resolved on this “

To gird my loin s with the M agi an girdl e .

‘

N ot for this c ause th at I m ay g ain fame ,

Th at I h ave but am ash am ed o f it ,

.
2

S ince my r iv al is b ase for this c au se ,

My ob scurity is preferable to h is fam e .

A g ain an in spir ation c am e to m e from The Truth ,

C avil not at Wisdom bec ause of a fool .

If th ere were no swe ep ers in th e world ,

T h e world wo ul d b e buried in du st .

After al l the bond of g enu s connect s us al l

,

S o goe s the world A l l ah is al l wise ,

-
.

N everth el ess flee from th e society of the b ase ,

I f you se ek to be a tr ue se r vant ab andon form

Form accords not with true ob edi ence ,

P r acti se true obedience an d ab andon form , .

I N D I C A TI O N
ON C H R I S TI AN IT Y .

I n C hri sti anity th e end I see is puri fic ation from s elf ,

5

D eliverance from th e yoke of bond age .

6

m ark of di ti c tion fro m th e ignoran t S h aikh w h cl av only t o

as a s n , o e es

out w ard form L . .

B c au i t i h ar d wi t h th e ignoran t S h aikh L
e se s s e . .

B c au e al l thing a e cr at d for om purpo

e s s L r e e s e se. .

’
I b ad t rv itud ob di nc d vot ion A dat cu t om u ag h abit form
a , se e, e e e, e .
’
,
s , s e, , ,

m ch anic al r ligion r utin e L ahij i explain i t a th e fi pill ar of th M o l em

e e , o . s s ve s e s

l w vi z r ci t i g t h cr d pray er fa ting aim a d pil grim ag S t P aul

’
a , . e n e ee , igh te , s , s n e . . s r

o u sn ess of th l w e a .
’

5
P urificat ion from lf taj id S e note on coupl t 8 6 S in coupl t 9 3 6 b low
se , r . e e . o e e ,

p ifi ed m j ad
ur , u arr

I f you a c end lik e M i h pur a d free t o h av en

s , ess a , e n e

Bond ag e , tak l id . S ee note on coupl t e 1 09 .

90 G U L S H AN I R AZ .

S et yo ur fac e toward s The Truth forsak e rel ation s ,

.
‘

045 For him who is drowning in th e sea of not being ,

”
T h e t ext n o r el atio n is th e coin o f h is state 2
.

Every r el ation ship th at ari ses from lu st

Yi eld s no i ssu e but prid e an d high mindedne ss -
.

If lu st rem ain ed not in th e mid st ,

Al l r el ation s would b ecome an empty t al e .

Wh en lu st is doing its work in th e mid st ,

One b ecom es a father anoth er a moth er ,

.

I say not wh at your fath er an d moth er ar e ,

For it behoves you to r eg ard th em with r ev erenc e .

0 50 The d efici ent in sen se is c all ed si st er ,

3

T h e enviou s is n am ed broth er .

Your own en emy is c all ed your so n ,

‘

A n d a str ang er your kin sm an .

S ay th en who ar e your p at er n al an d m at ern al uncl es ,

Wh at proc eed s from th em but p ain an d wrinkle s

T h e comp anion s who ar e with you on the my stic p ath ,

0 broth er ar e al so comp anion s in fooli sh j esting 5

‘

, .

I f you sit in th e street of their ple asantry ,

Wh at good c an I say you see of th em

A l l r el ation s ar e a fairy t ale a spell a bond , , ,

By th e soul of the proph et they ar e n aught but a delu sion .

With m anline ss d eliver yourself like a vali ant m an ,

But yet m ak e not v ain the truth of an y .

6

I f o n e atom of the l aw b e neglect ed ,

You will b e excluded from the faith in both worlds .

B ew are Omit no t the duti es of th e l aw ,

But at th e same time h ave regard to yourself .

u h ad no r l ation ay L ahij i po ibly alluding to M att xii 48

J es s e s s s ,
ss . . .

Wh en th t rump t h all b ound d t h er h all b no r lat ion b tw n th m

e e s e s e ,
e s e e e ee e

on th at d ay n ith r h all th y a k aid of e anoth er K or n S a a XXIII 1 03

, e e s e s o n .
” —
a ,
r . .

S e coupl t 1 8 6
e e .

K or n S m L XIV 1 4 V rily i your wiv a d chil dr n you h av n em

a , u . e n es n e e e ies
.

5
E v n t h r l ation hip of t h S fi t ik t mu t b r nou c d L
e e e s e u ar a s e e n e . .

C omp ar T nny on I n M mori am ” xxxi i

e e s , e ,
i .
 G U L S H AN I R AZ .

From gold an d wom en com es n aught but store of p ain ‘

,

A b andon th em as J esu s ab andon ed M ary .

”
Be a tru e believer an d forsakin g th e bond of sect s ,
2
,

Ent er the cloi st er of faith as a C hri sti an monk .

3

”
Whil e other an d oth er s ar e set b efore your eye s “
,

Though you be in a mo sque it is no b ett er th an a C hri sti an ,

cloi st er .

When th e v esture of other p asses out of sight ,

T h e cloi st er becom es to you as a mo sq u e .

4

I know not in wh at r eligiou s st at e you ar e ,

C ast out your adv er sary th e fl esh th at you m ay esc ap e , .

I dols gir dl es C hri sti anity an d church b ell s

, ,

A l l indic at e th e r enouncing of n ame an d fam e .

I f you would b ecom e a faithful s er vant ,

P rep are yourself in faithfulne ss an d sincerity .

G o t ake yourself out of your own ro ad

, ,

Ev ery mom ent r en ew your faith .

Whil e infid elity dwell s in your inmo st soul

Be not sati sfi ed with thi s outw ard I sl am .

Of yourself every mom ent ren ew your faith ,

B e a b eli ever B e a b eli ev er B e a beli ev er

, ,

Verily faith is born of infidelity ,

Th at is not infid elity from which faith is incr eased .

A b andon study to b e seen an d h eard of m en ,

H mm r
a e d
z a n eedl a d ay th ere i a l ge d th at J e u at th t im
r ea s so n , e, n s s s e n s s e e

of h i a cen ion h ad a n eedl t uck in th bord r of h i g arm n t a d could not btain

s s s e s e e s e ,
n O

en t r anc t o h av n t ill h e h ad c a t i t aw ay
e e e s .

A br ah am w a n ei th r a J w nor a C hri ti an bu t h e w a of th tru r ligion a

s e e s ,
s e e e ,

tru b liev er ( if
e e H a M l im ) a d t
n e of t
un h idol ator ”
us K or an S w a I I I
un , n no on e s
.
—
,
r .

60 . Thi r ligion of A br ah am i according t D ut ch ( R m ain pp 9 4

s e s, o e s e s, .
,

th clu e t o I l am
e T h e H a if m ntion d i th T almud
s . m to h av in t uc t d
n s, e e n e ,
see e s r e

M uh amm ad in th J wi h faith a d doc t rin e e s n es .

I r nouncing all worl dly r l atio

. e . e L e ns . .

K oran S m II 59 V rily M u lim a d J ew a d C hri ti an a d S ab ite

,
u . e s s n s n s s n e s

who v r of th beli v th in G od a d t h l a t d ay a d do th th at which i right

e e ese e e n e s ,
n e s ,

sh all h av h r ew ard wi t h th L ord C omp are A ct x 3 5 I n ev ery n ation h

i e s
”
e . s . e

th at f ar th H im a d work th righ t ou
e e i acc p t d wi t h H im
n
”
e e sn ess s e e .
92 G UL S H AN I RAZ .

C ast o ff the D u r vesh clo ak bind on th e M agi an gir dl e , .

Be as our M agi an s age in pure infid elity ,

If you are a m an giv e your he art to m anlin es s

, .

P urg e yourself from aflirm atio n s an d neg ation s ,

G ive your mind wholly to the young C hri sti an .

I N D I C A TI O N
O F I D O L S A ND Y O UN G C H R I S T I A N S
l
.

I dol s an d youn g C hri sti ans ar e th e Light m ade m anifest ,

For it find s its expon ent in the idol s fac e ’

.

I t l ead s c aptive all he art s ,

I t is now th e min strel — now th e cupb earer , .

07 5 Wh at a min strel is he who by o n e sweet melody

Burn s up the garners o f a hundr ed d evot ees !
Wh at a cupbear er is he who by a single cup
M akes drunk en two hun dr ed m en of three score an d ten !
I f h e ent er s th e mo sque at e arly d awn ,

”
He l eave s not a sin gl e w ak eful m an th er ein .

I f he ent ers th e cloi st er drunken at night ,

He m akes S u fis stori es an empty t ale

’
.

I f he ent ers the coll ege as a v eil ed drunk ard ,

The profes sor becom es h elpl essly drunk en .

9 80 From l ov e to him d evotee s lo st th eir h eads ,

A n d b ec am e outc ast s from hou se an d hom e .

H e m akes one faithful anoth er an infid el , ,

‘

He fill s the world with tumul t an d wrong .

T averns h ave b een edified by h is lip s ,

M os q u es h ave be en illumin ed by his ch eek ’

.

A ll my d esire h as been accompli shed through him ,

Through him I g ain ed d eliver anc e from infidel lu st .

M y he ar t was b id from knowledge o f it self by a hundred veils ,

Young C hri ti n L th e F i or p ri tu al guid

s a , e
. r s i e . L .

I . th ir lf eg rd L
e,
. e se r a . .

Th y l rn th ir w aking t o b e a illu ion L

e ea e n s .
’
.

Thi i th ff ct of pr aching th truth L

s s e e e e e . .

T h e t av rn i t h expon en t of t h e D ivin d th e mo q u e of j amal L

e s e
j al al a e ,
n s . .
94 G U L S H AN I RAZ .

E P I L O GU E .

From th at rose g ard en I h ave plucked thi s po sy

Which I h ave n am ed th e my stic rose g ard en
“
.

Th erein th e ro se s of h eart s my st ery ar e bloomin g

’
,

Wher eof none h as told h eretofore .

’
Th erein the tongu es of th e lili es ar e al l voc al ;
The eyes o f the n arci ssu s are al l far seeing -
.

R egard each o n e with th e eyes o f the he art

Til l your doubts h ave v ani sh ed from b efore you .

Behold tr adition al an d r ation al an d mystic v eriti es ,

R ang ed in cle ar ord er with knowledge of minuti ae .

S eek not with c aptio n s eyes to find blemishe s ,

For th en the ro ses will turn to tho rn s in your sight .

Ingratitud e is a m ark of ignor anc e ,

But knowledge of truth li es in gratitude .

I hope th at when the nobl e c alls me to mind ‘

,

H e m ay say of m e ,M ercy be up o n h im .

I conclude an d end with my own n ame ,

”
0 A ll ah gr ant me a L auded end
’
, .

z z T h l k t ak thi a th e t itul a n am e ( T ak h al la ) of th e poet but i t

A i i . o uc es s s r s ,

ei th e refer t o th noble m en t ion ed i th e comm nc m en t of th e poem or t o th

r s e n e e e

piou read r
s e .

I . e
.
, M ah mu d .
 NO TE O N T H E PR O S O D Y OF T H E G U L S H AN I R AZ .

As b efo re tat ed ( p v t e) th e m et r e i H ex am eter H a aj C atal e ti ; th e l a t

s . .
,
n o , s z c c s

f t m ay b ef a il
o o a w ell a m a d il
f
’
( Bzl h m
un a P er i an P rs d y p 3 1 s
’
. oc nn ,
s o so ,
.

Th o ug h w ritten i n th e la i cal pe i o d th e p em n tai n m a y p e c la i c ss r ,

o co s n r -
ss c

f rmo
9 s, b efor e th e n m i n ativ e l 7 55 th e h a m f th e i df t
6 . . o ,
. s O z u

len g t h en ed t « J 1 8 3 2 th e p r ep o iti on ; w it h th e i df at l 3 8 ; i a th e
o
J :
.

)
s z ,
. s

s ig n f th e g eni tiv e l 554 ; pr on m i al affix e epar ated from t h ei r v erb

o ,
. o n s s ,

1 443 ; th e p r ep iti o n
.
pl a ed after it n un t wh i h to i prefi x ed
os c s o ,
o c s ,

l 109
. C on t r a ti n a e freq u en t e g b ag a h t l 2 8 ; b a tad l 6 1 ;
. c o s r
,
. . z s ,
. s ,
.

n a h dd a 1 1 6 1 ;
n a b wad l
,
142 ; t t f t a t 1 2 69 ; b atar f
n b ad ta ,
. us or u c ,
. or r,

b ad fo r b d l 9 14 a i f a i i u al a t b abb ak m l 41 9 ;
,
.
,
rn or r n ,
s u o u ,
.

’
ta all al l a T h e ta h did o f w r d lik e
,
$ d o a d
j
) i d r p p ed
s o s 5 , ,
n . s o

if th e m etre req u i r e it ( B l h m a p ) T h e ta h d id i ad d ed s . oc nn ,
. N . s s

o b m tr m e u 8 2 1 ; a d if th e r ead i n g i n th e t ex t a e
In re t n ,
s r co r c ,

t o
r
l i n l 7 06 a d t f ag a d
ai .

t
i n lin e 1 44 a d 403
,
n B t thi i o n ‘“ s n .
u s s

d oub tf l ( S ee B l h m a I n 1 3 8 5 th e iz af at after m u t e 8 i t '

oc s n o
u .
p nn ,
. .

so u n d ed ( L u m d en P er ian G am m ar ii
. s I n 1 84 a d l 3 20 a i
, s r ,
. . n , s

treated a a m u te I n 1 3 6 8 a d l 552 i treated a a al if i w ayl

s is . . n ,
In s s n .

(B l h ma oc p B l hmann ay d oubl ed b y a affi x ed i df at oc n n s s n z or

, .
d

y ae l a kir h ou l d n o t b e m ar k ed w it h h am z a b u t th e M S S
h s f t hi p o em ,
. o s

m ark it wit h h am z a w it h ta h d i l a i l 7 03 ; o leav e i t n m ar k ed

. or s o ,
s n . r u ,

a i n 11 642 a d 3 3 6
s .
( S ee L um d en ii n N te t h at h am z a i. ften s ,
. o s O

u ed wh en d i a i n g l e v w el e g 11 3 a d 43 5 Th i a o rdi n g t
s s s o ,
. . . n . s, cc o

Bl hma oc i it nly rr ec t e wit h 9 Li e 3 47 will n o t c an a i t

n n ,
s s o co us 5
n s s

s tan d b t th e M S S
s, ffer
u alt er n ati v e r eadin g for u .u P r b ab l y
o n o m c . o

a h ere i n o t u n d ed a i
s s 1 3 05 a d “ l im b 544
so The ,
s n .
,
n .

M S S g en er ally i n er t th e h am z a i d i ati n g a i eif at

. s y ae ta ki aft er ,
n c n z or n r,

m u te t b u t m eti m e o m it it a i n l 456
, so s ,
s . .
 E RR A TA .

Co u p l et it : 1

‘
n j
I n sert n u n atio ns a f ter
v r i
( m argin ) f o r c ;
a I

ides th e ab o v e errata c a d 3 h av e b een

B es ,
n wr ong l y i n terc han ged
in a few plac es e g ll 2 2 2 2 8 ,
. . .
, ,
3 9 0, 6 7 1 .
 l

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