Saturday, October 5, 2013

Tarīqah and Haqīqah are Subserviant to the Sharī`ah :Imām Rabbāni.k.s

Tarīqah and Haqīqah are Subserviant to the Sharī`ah-1 _Imām al-Rabbāni Ahmad al-Farūqī al-Sirhindī.-2 k.s
Translated by Shaykh Naeem Abdul-Wali © Gary Edwards 2007_Released by 1428 H
May Allāh the Exalted allow us and you to realize the essence and reality of the Mustafawiyya Sacred Law, upon its master be peace, blessings and greetings. May Allāh have mercy on the one who says, ‘Amīn’ to this invocation (du’ā). Know, that the Sacred Law (Sharī`ah) consists of three parts: knowledge (`ilm), action  (`amal) and sincerity in intention (ikhlās) and that when these three are not realized then the Sacred Law is not realized. However when the Sacred Law is realized then the Contentment (ridā) of Allāh is realized, it being above all bliss whether earthly or  heavenly, for the Good Pleasure of Allāh is the greatest good. The Sacred Law is a guarantor for all earthly and heavenly bliss, there being no need to search for them any where other than the Sacred Law. The Spiritual journeying (Tarīqah) and realization (Haqīqah), which the Sufis speak of, are  the two servants of the Sacred Law. They are a means to allow the third part, ikhlās, to be perfected. The only reason to seek to attain these two is simply to perfect the Sacred  Law, nothing else being required beyond the Sacred Law. The states, ecstatic  experiences, knowledge and gnosis the Sufi acquires during the course of his spiritual  journeying are not in themselves goals. They are instead illusions and fantasies by which the children of spiritual journeying are nurtured . It is necessary for one to pass through all these and arrive to the degree of contentment  (maqām al-ridā), which is the final arrival point of the degrees of spiritual journeying and  attraction. The purpose of traversing the various stages of Tarīqah and Haqīqah is none  other than attainment of true ikhlās which is necessary (if one is to) achieve the degree of  contentment. Only one out of a thousand spiritual wayfarers ever attains to this type of  ikhlās and degree of contentment after traversing the three theophanic stages (tajalliyāt  thālitha) and spiritual vision of the Gnostics (mushhadāt al-ārifīn).  The unfortunate ones are those who count states and ecstatic experiences as being  among the goals of spiritual journeying, thinking that spiritual vision and theophanies are from among the sought. There is no doubt that such people are in a prison of illusion and fantasy, being bared from the perfections of the Sacred Law because of  this prison.Indeed difficult on the disbelievers is that which you call them to, Allāh lets stray whom He will and guides to Him those who are submissive. Yes it is true that attaining to the degree of true ikhlās and arrival to the level of contentment are [both] conditioned by passing through these states and ecstatic  experiences, and conditioned upon actualizing these [various types of] knowledge and gnosis, for these are all simply the gear required to attain to the Desired and stepping  stones to the Goal. The reality of this was only given to this needy one 3  after he had busied himself with the Tarīqah for a period of ten years, this itself simply by the blessing  of the beloved of Allāh Most High, upon him and his family be peace and blessings. Eventually the attestation of the Sacred Law became brilliantly manifest as was needed though I myself did not have any attachments to states and ecstatic experiences nor was there anything other than the realization of the reality of the Sacred Law before me,  nevertheless it took a total of ten years to have this clear understanding. Praise be to  Allāh the Exalted for this. 
1 Volume 1, Letter thirty-six; Shaykh Ahmad Sirhindī’s Maktubāt: Addressed to al-Hājj
Muhammad Lahorī explaining that the Sharī`ah is sufficient for attaining both earthly and
heavenly bliss and that Haqīqah and Tarīqah are the two servants of the Sharī`ah.
2 A master of the Naqshbandī Tarīqah, the Reviver of the Second Millennium, Sayyidinā and
Mawlānā Imām al-Rabbānī Ahmad al-Farūqī al-Sirhindī. [d. 1034H]
3 Imam Rabbānī referring to himself

Wednesday, October 2, 2013

Placing the end of the path at its beginning

Placing the end of the path at its beginning:
Question: What does the meaning of the statement, “In the Silsila-i ‘Aliyya[NAQSHBANDI ], the end of the path has been placed at its beginning”?
ANSWER: Hadrat Imâm-i Rabbânî Ahmad-i-Faruqi Sirhindi (1564–1624) 'quddisa sirruh',declared: This path is the very path of the Ashâb-i Kirâm[RADIYALLAHU ANHUM] because those superiors, only on the first day of the suhba of our master Rasûlullah[SALLALLAHU ALAIHI WASALLAM], attained to such things that the greatest Walî who would come at later times attained at the end only to a piece from those things. For this very reason, when Hadrat Wahshî, even though he previously martyred Hadrat Hamza, converted to Islam, as he was honored with the suhba of the Messenger of Allah once, he became superior to Waysal Qarânî, the highest of the Tâbi’în. Waysal Qarânî, despite having such a superior position, could not obtain, even at the last station, what fell to the lot of Hadrat Wahshî at the beginning of thesuhba of Allah’s Messenger. This means to say that the best of times and centuries is the century of the Ashâb-i Kirâm. The path of our superiors is the Golden Chain. The superiority of this path over the other paths is like the superiority of the time of Ashâb-i Kirâm over the times to succeed. The superiors of this path is such people that Allahu ta’âlâ, out of His excellence and mercy, had them taste the end at the very beginning. Others cannot comprehend their degrees. The stations they have reached are considerably higher than the stations others have reached. (MAKTUBAT-i Imam Rabbani Shaikh Ahmad Sirhindi-Vol, I, Letter 66)
_Adapted from:

Friday, January 11, 2013

Journey Leading to the Unveiling of Divine Realities : From Spiritual Experience of Shaykh Ahmad Faruqi as-Sirhindi.qs

Journey Leading to the Unveiling of Divine Realities : From Spiritual Experience of Shaykh Ahmad Faruqi as-Sirhindi.qs

 1. Ahmad-i-Faruqi Sirhindi (1564–1624) 'quddisa sirruh', an acme for gnostics (arifs), a guide for owners of haqiqat, a paragon for the .Awliya-i-kiram, a beloved of Allahu ta'ala, the revitaliser and illuminator of the second Islamic millennium, a qibla for the hearts of those who advance in the way leading towards Allahu ta'ala is one of the greatest Awliya Allah, Friend of God.

As his own spiritual guide, Khwaja Baki-billah 'quddisa sirruh' described him, "Ahmad is a sun outshining thousands of stars like us. There have been only one or two like him in this community. And today there is next to no one like him under the celestial dome. I look on myself as one of his satellites [pupils]. All his marifats are correct and approved by Prophets 'alaihimus-salam'." In fact, his master as well as his disciples would attend his sohbat in order to receive fayd and nur from him. His lights of Wilayat, his barakats of karamat are too occult to express in words or writing.

"Let it be known to you that the Heavenly Guardians attracted me because They wanted me to be attracted, and They facilitated for me the passage through time and space (at-tayy) in the different states of the seeker. I found that God is the Essence of all matter, as it had been said by the People of Sufism. Then I found God in all matter without incarnation (hulul). Then I found God together with all matter. Then I saw Him ahead of everything and then I saw Him following everything. Finally I reached a state where I saw Him and I saw nothing else. This is what is meant by the term, Witnessing the Oneness, which is also the state of Annihilation (fana'). That is the first step in Sainthood, and the highest state in the Beginning of the Way. This vision appears first on the horizons, then secondly in the Self. Then I have been lifted to the station of Subsistence (baqa') which is the second step in Sainthood.

"This is a station which many saints did not speak about because they did not reach it. All of them speak about the station of Annihilation, but following that state is Subsistence. In that state I found all creation another time, but I found that the essence of all these creations is Allah, and Allah's Essence is the Essence of Myself. Then I found Allah in everything, but in reality in myself. I was raised to a higher state, to find Allah with everything, but in reality He was with myself. Then I was lifted to see Him preceding everything, but in reality He was preceding myself. Then I was lifted to a state where He was following everything, but in reality He was following myself. Then I saw Him in everything, but in reality He was in myself. Then I saw everything and I didn't see God. And this is the end of the Stations by which They had brought me back to the beginning. In sum, they lifted me to the Station of Annihilation, then to the station of Existence, then they brought me back to be with people, in the Station of the common people. This is the highest state in guiding people to the Presence of God. It is the perfect state of guidance, because it matches the understanding of human beings."

He said, "I accompanied today one who has reached the End of Ends, the Qutub of all Creatures, the Perfect Man, Shaikh Muhammad al-Baqi. Through him I received incredible blessings, and by his blessing I was granted a power of attraction that allowed me to reach every human being that Allah had created. I was honored to attain a station that combines the state of the Ending with the state of the Beginning. I achieved all the states of Seeking and I reached the Ending, which is the meaning of 'Reaching the name of ar-Rabb' (the Sustainer), by the support of the Lion of God, Asadullah, Ali ibin Abi Talib, May God ennoble his face. I was raised up to the state of the Throne, which is the Reality of the Truth of Muhammad , by the support (madad) of Shaikh Shah Baha'uddin Naqshband. Then I was lifted even higher, to the state of Beauty, which is the state of the Truth of the Muhammadan Qutbs, by the support of the Prophetic Holy Spirit."

In the journey leading to the unveiling of the Divine Realities, the seeker moves through various stages of knowledge of and proximity to His Lord:

- "Moving to Allah is a vertical movement from the lower stations to the higher stations; until the movement surpasses time and space and all the states dissolve into what is called the Necessary Knowledge ('ilm ul-wajib) of Allah. This is also called Annihilation (fana').

- "Moving in Allah is the stage in which the seeker moves from the station of Names and Attributes to a state which neither word nor sign can describe. This is the State of Existence in Allah called Baqa.

- "Moving from Allah is the stage in which the seeker returns from the heavenly world to the world of cause and effect, descending from the highest station of knowledge to the lowest. Here he forgets Allah by Allah, and he knows Allah with Allah, and he returns from Allah to Allah. This is called the State of the Farthest and the Nearest.

- "Moving in things is a movement within creation. This involves knowing intimately all elements and states in this world after having vanished in Annihilation. Here the seeker can achieve the State of Guidance, which is the state of the prophets and the people following the footsteps of the Prophet . It brings the Divine Knowledge into the world of creation in order to establish Guidance.

"The entire process is like threading a needle. The thread seeks the eye of the needle, passes through and then proceeds down to where it began. There the two ends meet, form a knot and secure the entire thread. They form a whole, thread, eye and needle, and any material they catch is sewn into the fabric of the unity."

During his very early days of spiritual training under the guidance of famous spiritual Pole of his time, Khwaja Baki Billah, may God guard his soul, Shaykh Ahmad Faruqi received Naqshbandi training. He was given the remembrance of the heart (Zikr e Qalb) and while he was training for it, his inner heart was soon filled with Naqshbandi illumination. Because of his already attained high spiritual station through the training he received in other sufi tariqa's through previous spiritual guide of high stature, including that of his own father, Shaykh Faruqi's progress on the path was very rapid. Everyday he was ascending to a new station.

During this time, while in a state of fana (annihilation / absorbed inwardly in God) he had a vision of a great ocean. In its shadow was revealed the pictures of everything in the cosmos. Gradually this state of vision was increasing. From some part of the night to the whole night he was in this state.

When he described his state to his spiritual guide, Khwaja Baki Billah he said, "you have attained a special fana." After this he forbade him to continue any zikr. After that Shaykh Ahmed received Fana e Mostaleh (fana of convention). While describing its hal (state) his guide asked, "Is the whole universe appearing to you as one and undivided?"

Shaykh Ahmed replied, "I am seeing it as one."

Khwaja replied, "This is called fana fil fana, because while still in the body this fana is attained."

All night Shaykh Ahmed remained in this state and next morning he expressed to his guide, "I am feeling the Presence of Haqq Subhanahu Tala (Absolute Truth, Glory be to It).

After this a Noor (Light) of Pure Darkness manifested. This was encompassing the whole universe. When describing this state to Khwaja he said, "This Dark Noor's widening is gnosis of God (ilm e Ilahi). That is the vast expansion through the Essence of the Most Holy to everything in the created world. One has to make nafi of this expansion"

Then this Noor started to contract until it became a point.

Hazrat Khwaja said, "Even you have surpass this point and have to come to 'state of affliction'."

Shaykh Ahmed did the same. The point vanished, a state of affliction manifested. At this point, Tawhidi Shuhudi is attained, the Unity of Witnessing. At this station, God Himself sees (witness) Himself.

When Shaykh Ahmed conveyed about this state to his Murshid, Khawaja said, "This is Naqshbandi Hudhuri (Presence). Naqshbandis call this Hudhur e Agahee or Hudhur e Beghaibat. This is the station of "Omega in Alpha (What is at End, delivered in the Beginning). This is attained in this tariqa upon entering. But in other tariqa one has to toil and strive very hard for it. Shaykh Ahmed attained this only in two months and few days.

After this fana began again. This is real fana. At this stage the qalb (inner heart) expands so much that everything between the Prayer carpet (Farsh) to Foundation (Arsh), all appeared as a mustard seed. He saw himself and every object in the universe as 'Haqq' (Absolute Truth). After this, inside every atom and molecule he saw his reflection and himself appeared as the reflection of all of it. Then each atom and molecule expanded so much that inside each many universe can be placed. He saw himself and every atom and molecules in such an expanding light which entered into atom and molecules and every form and image of the cosmos became lost in this light. After this the self and the atom and molecules felt like the source of universe's energy.

Hazrat Khwaja when described this state said that this is Tawhid e Haqqul Yaqin, The Unity of Certainty of Truth. This is Jamul Jam'a. After this the form and shapes of the cosmos which appeared as Haqq (Absolute Truth) appeared as mere illusions. At this his affliction increased many folds. He remembered a manuscript, "Nususul Hakam" where his saintly father spoke of and told him, "if you wish, you can say, 'Alam Haqq' (the universe is Truth), or "It is creation." From one perspective its Haqq and from another perspective it is created. And you may distinguish them. It is better in honor."

He described his state Hazrat Khawaja, hearing which he said, "You state has not come to clarity yet. Unless you obtain the power to distinguish between what is real and unreal, keep busy with your work." Shaykh Ahmed mentioned about 'Nususul Hakam' and Khwaja replied, "The writer of this manuscript Ibn Arabi wrote about the earlier stage, not that of perfection."

Shaykh Ahmed engaged in his inner work again. Through the grace of Khwaja Allah the Most Merciful showed him the difference between what is real and unreal. He separated Mawjud e Haqiqi from illusions and

 what rose from mind of sifat (qualities), action - he obtained from the Lord. Afterward all these sifat and actions started to fade until remained only One Being of Holiness (Ek Zat Pak).

According to Khwaja this is the state of "Farak badal Jam'a", separation after gathering. Here is the end, here is the stage of completion.
- Translated from the book Nur e Sirhind by  Shaikh Muhammad Mamunur Rashid Naqshbandi [Bangladesh]

Saturday, September 17, 2011

Maktubat-i Imam Rabbani (Quddisa Sirrahu)

Maktubat-i Imam Rabbani :[MAKTUBAT E SHAREEF]
The ‘Letters of al-Imam Rabbani Mujaddid e Alf Thani’ (Islamic
Renovator of 2nd Milleneum of Hijra) Shaykh Ahmad Sirhindi
al Faruqi an Naqshbandi Hanafi al Maturidi (Qaddasallahu Sirrahul Aziz)                    (d.1034.AH.Sirhind Shareef ,Punjab,India).
Original Language: Persian (some in Arabic) ,  the official language of Mughal Emperors of India.
Volumes: Three. 
Maktubat is a common term referred to the letters of Sufi sheikhs and Islamic Scholars.
The Maktubat of Sheikh Ahmed Sirhindi are indeed the most popular among the letters of Sufi sheikhs. This book is a classical and most venerated book of Sufism that covers classical Sufism, the methodologies, beliefs and practices of Islam and many other spiritual secrets on the Higher Realities(Haqaiq) of Islam.
Letters of Sheikh Ahmed Sirhindi (may Allah be pleased with him) were compiled in his lifetime. Three volumes were compiled, as detailed below:
Volume 1 contains 313 letters, and was compiled by Khwajah Yar Muhammad Badakhshi Talqani (rahmatullah alaih), a murid of Sheikh Ahmed Sirhindi. The volume was named as Durr al-Ma'rifat (در المعرفت ) and was finished in 1025 AH, as the Sheikh ordered to complete it at 313 letters, 313 being a sacred number.
Volume 2 was named as Noor al-Khalaiq (نور الخلاق) and contains 99 letters. It was compiled by Khwajah Abdul Hayy.
Volume 3 was compiled by Khwajah Muhammad Hashim Kashmi and contains 124 letters. The volume was named Ma'rifat al-Haqa'iq (معرفت الحقائق ).
Maktubat Sheikh Ahmed Sirhindi have been translated in many languages.
 Urdu translation  is by Maulana Saeed AhmedNaqshbandi (rh) . Another popular Urdu translation of the complete book is by Sayyad Zawwar Hussain Shah Naqshbandi, a famous Sheikh of Naqshbandisufi order.
Arabic translation was completed by Sheikh Muhammad Murad Makki, a Naqshbandi sheikh of 19th century.
More than 100 selected letters are translated by Huseyn Hilmi Isik an Naqshbandi of Istanbul, Turkey (d.1422.AH)  and spread through out his publications and are especially available in the first 3 Volumes of Endless Bliss. He translated them into Turkish and his disciples undertook the English translations. ( Simple English)
 Maktubat in Arabic,Persian and Other languages are available here:
Some of the letters, especially referring to Higher Spiritual Knowledge (Haqiqah) have been recently translated into better English by Sufi Irshad Aalam and can be read here:

Shaykh Husain Hilmi Effendi (rah)(d.1422 Hjri,Istanbul,Turkey):
He read books by the scholars of Islam and quoted with tearful eyes the sayings of al-Imam ar-Rabbani Mujaddid e Alf Thani’  Shaykh Ahmad Sirhindi (qs) &Syed  'Abdul Hakim Arwasi(QS) (d.1364.Hijri,Ankara,Turkey ).
 He said, "Kalam-i kibar, kibar-i kalamast." (The words of the superiors are the superior words.)
He frequently quotes 'Abdul Hakim Effendi is having said: "Not everybody can understand al-Imam ar-Rabbani's Maktubat, which resembles neither Hafiz-i Shirazi's poems nor the Khamsa. We read it not to understand it but to be blessed by reading it."

Saturday, February 12, 2011

Shari'ah and Tariqah

Shaykh Muhammad al-Khani (qs) said in his book al-Bahja al-Saniyya, which is an abridgment of al-Hadiqa al-Nadiyya authored by Shaykh Dawudal-Baghdadi (qs)
the student of Mawlana al-Shaykh Khalid al-Baghdadi(qs)(d.1242.Damascus):
"Do know, O you who are seeking to know Allah the Most High, may Allah guide us all, that the belief of our Naqshbandi masters, may AllahSanctify their pure sara'ir (innermost souls), is that of the group of Sunna, and that their Way is built upon adhering to the rules of the pure Shari`a (Islamic Law),
as thus said
our Imam ,al-Ghawth al-Samadani al-Qutb al-Rabbani, renovator of the second millenium, Shaykh Ahmad al-Faruqi al-Sirhindi quddisa sirruh,concerning adhering to the Shari`a:

"Know that conforming to anyone among the manners (adab) prescribed by Islam, or refraining from a non-recommended action (makruh), even if tanzihi1, is countless times better than dhikr (mention of Allah in the heart or with the tongue),fikr (meditating about the greatness of Allah),  muraqaba (watchfulness  over one's own actions and thoughts)  and tawajjuh (turning the heart toward Allah).
Yes if he groups these matters together with this adherence, then he has succeeded greatly indeed."

[Shaykh.G.F.Haddad with thanks to Sh. Orfan Rabbat ]

Khwaja 'Ubaid-Allah al-Ahrar (rahmat-Allahi 'alaih) said:

'Nafila salat can be performed any time,
But our sohbat will not be found again!'

"Somebody was recommended to attend the sohbat of Bayazid al-Bastami.'I am always in my Allah's sohbat,' he said. "Bayazid's sohbat is more beneficial for you,' was replied.
It was meant that he would receive faid from Allahu ta'ala proportional to his own talent and to his relation with Him, whereas he would attain faid proportional to Bayazid's high degree [of wilaya] in Bayazid's sohbat.

'Never talk with a bad companion,
He is worse than a poisonous snake!
It will not take away your life alone,
He will take away your life and faith!' "

Kwajah Muhammad Mathum al-Faruqi  s-Sirhindi, the 3rd son and Khalifa of Imam-i-Rabbani Mujaddid e Alif Thani Shaykh Ahmad Sirhidi(Qaddasallahu Asrarahum) explained tasawwuf briefly in the 177th letter of the first volume of his Maktubat:

"Do not rely upon kashfs and ru'yas (dreams)! The very things to be trusted and that will save men from Hell are the Book and the Sunnat. Cling tightly, with all your power, to Allah's Book and the Prophet's Sunnat! Be very cautious in doing all your affairs compatibly with these two! 

The dhikr, too, is one of Allahu ta'ala's orders. Perform the dhikr constantly! Busy your every moment with the dhikr!

"Men of Allah have unanimously reported that the highest status in this way is the virtue of marifa (knowing Allahu ta'ala), which means one's annihilation in Allahu ta'ala. That is, 'knowing Allahu ta'ala' means comprehending that only He exists and everything else is nonexistent. Then, tasawwuf is the way that leads to marifa, to such comprehension. 

A couplet says:
'Know that you are nonexistent,
this is the very perfection,
Be annihilated in Him,
this is the way to union!'

"This annihilation is called fana'.

There are two kinds of fana'.   

Oneof them is fana' al-qalb, in which the heart (qalb) forgets everythingbut Allahu ta'ala. He cannot remember anything other than Him howeverhard he tries. The heart does not know or love anything but Allah. The second kind is fana' an-nafs. This is the annihilation of the nafs; one becomes unable to say 'I' for himself. The 'arif himself and his indications disappear. He cannot recognize or love anything other thanAllah. There remains no connection with himself or with others. The most fatal poison which leads men to ruin is being fond of something other than Allahu ta'ala. The iman of such an 'arif is like a bright mirror. His every deed is consistent with Islam. It is very sweet and easy for him to obey Allahu ta'ala's orders and prohibitions. There isno evil quality left in him such as 'ujb (admiration of one's 'ibadat)or riya' (hypocrisy). There is ikhlas in his every deed and 'ibada;that is, he does them only for the sake of Allahu ta'ala. The nafs,though it was formerly disobedient and hostile to Allahu ta'ala'sorders, attains to itminan (tranquillity) and becomes real, perfectMuslim.

"The purpose of progress on the way of tasawwuf is to know oneself as non-existent and become an absolutely faithful servant of Allahuta'ala. The progress on this 'way' is called sair and suluk. The end ofthis way is fana' and baqa', that is, forgetting everything but Allahuta'ala and recognizing that only He exists. The one who attains fana'and baqa' is called an 'arif, who is able to be servant as perfect as a human being can be. Laziness or slackness caused by the nafs has disappeared in him. Following the way of tasawwuf is not for the purpose of avoiding being a servant of Allah, nor to make oneselfsuperior to others, nor to see souls, angels, genies or nurs. What is the use of searching for such things while there are enough well-designed, beautiful, and lovely things that everybody can see through the eyes? Both the former ones and the latter ones are beings created by Allah ta'ala. All of them were nonexistent and have beencreated recently. Meeting Allahu ta'ala's Audience and seeing His Jamal will be possible only in the hereafter, in Paradise. It cannot happenin this world. This fact has been unanimously reported by the 'ulama'of Ahl as-Sunnat and the great leaders of tasawwuf. It is only iqan  that one can obtain in this world.

"Progress on the way of tasawwuf is intended to attain complete[obedience to] Islam in this world. 

Islam consists of three parts:'ilm, 'amal and ikhlas. Tasawwuf is the means of attaining the third part. It will be possible only in the hereafter to meet Allahu ta'ala,to join His Audience and to see Him. Therefore, you should hold tightly onto the footsteps of Muhammad ('alaihi 's-salam) with all your power!Make it a habit to perform al-amru bi'l-maruf wa 'n-nahyu 'ani'l-munkar. Try to restore the sunnas which are forgotten! [Muslimsshould not arouse mischief (fitna) while teaching a forgotten sunna. Itis haram to start fitna. One should not commit the haram while tryingto teach a sunna, but be careful not to make the matter worse.] 
Do not rely upon dreams! Is it worth anything to dream of oneself as the rulerof a country or as a qutb? These two positions are valuable if they areobtained while awake. Is it a real perfection to be a ruler even when awake and even if every being on the earth is at one's service? Does ithelp one to be saved from the punishments in the grave and after theResurrection? A wise, fore-sighted person does not set his heart onsuch things but tries to perform everything that Allahu ta'ala approvesand likes. He tries to attain the state of fana'."

[as translated by Shaykh Huseyn Hilmi Isik an Naqshbandi(rah.d.1422.AH.Istanbul.Turkey)]