SUFISM

kmaherali · Post by **kmaherali** » Tue May 19, 2020 9:34 am

Franklin Lewis, “The Semiotic Horizons of Dawn in the Poetry of Hāfiẓ”

"The present study considers a question of comparative literature, that of a particular literary topos of dawn, the 'Alba', and, beyond that, the wider horizons of the mythopoesis of dawn and its associated locus amoenus in the ghazal tradition, with particular reference to its development in the poems of Ḥāfiẓ of Shīrāz. Speaking of mythic time, the kernel of this essay was actually written more than two decades ago, in 1986, and then buried away in a drawer. A few..."

The notion of dawn has a particular significance in Ismaili tradition.

The entire article can be accessed at:

https://www.academia.edu/350207/Frankli ... view-paper

kmaherali · Post by **kmaherali** » Sat May 30, 2020 11:30 am

Persian Classical Mystical Poetics

PERSIAN MYSTICAL LITERARY THEORIES
Eve Feuillebois-Pierunek, Sorbonne Nouvelle, Paris

The relations between religion and language are complex: language is generally considered by mystics to be indigent and insufficient to express the mysteries of faith, yet it is the main vehicle to convey the Truth to mankind. Poetry occupies a special place due to a number of affinities with mysticism. Thus both prefer symbols to rational conceptualization, and their content is more emotional than factual. Due to its polysemy, flexibility and openness, poetry is a door ajar on the Real, because it transcends language and its inappropriate words thanks to its magic and allusive character, and approaches a kind of heavenly language, adapted to the contingencies of man,working through a coding of spiritual knowledge under the guise of images to be deciphered by the mind. Poetic language is a bridge between earthly world and heavenly world; it is an inter-world in which the realities of the divine world are reflected as in a mirror, in subtle, but intelligible by the creatures, imaginal forms.

Persian Sufi poetry has not only used symbols, metaphors and analogies; it has also constructed an overall theory of mystical language. In this article, we will discuss the relationship between language and Revelation, the links between Sufi practices (such as sama ) and poetry, and the emergence of mystical poetics and conscious theorization about the sacredness of poetry.

The article can be accessed at:

https://www.academia.edu/20122815/Persi ... view-paper

kmaherali · Post by **kmaherali** » Wed Jun 10, 2020 11:55 am

Persian Poetry, Sufism and Ismailism: The Testimony of Khwajah Qasim Tushtari ̄ ’ s Recognizing God

SHAFIQUE N. VIRANI

Abstract

Khwajah Qa sim Tushtari's recently discovered Recognizing God (Marifat-i Khuday ta ala) is one of the only texts known to have survived from the early Alamut period of Ismaili Muslim history. This article analyses the work in the context of the “new Invitation” (dawat-i jadıd) to the Ismaili faith that al-Shahrastan̄ı ̄(d. 548/1153) tells us was inaugurated by the Fat̄imid Imam al-Mustansir billah (d. 487/1094) and championed by Ḥasan-i Ṣabbah (d. 518/1124). The text emphasises that the ultimate purpose of human
existence is to know God, and that the path to this knowledge is through the Imam of the Time. The concepts of the ‘true teacher’ (muallim-i sạ diq ) and ‘sage’ (ḥakım) are examined and the literary culture fostered at the Ismaili fortresses, particularly Girdkuh, is explored. Significantly, the article draws attention to the position of Sana Ghaznawı ̄(d. circa 525/1131) in Persian Ismaili literature and to the very early development of pious, devotional and homiletic poetry as well as the “mathnawı metre” in Ismaili environments, which may have helped set the stage for some of the most significant poetic achievements of mystical Islam: the writings of Farıd al-Dın Atṭạr (d. circa 618/1221) and Jalal al-D ̄ ın Ru ̄ m̄ ı ̄(d. 672/1273).

Keywords: Ismailism; Sufism; Shiism; Imam; Qasim Tushtarı; Sanai Ghaznawı; Jalal al Dın Rumı; Farid al-Dın ʿAtṭạr; poetry; ̣ ḥikmah.

The article can be accessed at:

https://www.academia.edu/40141803/Persi ... nizing_God

swamidada_2 · Post by **swamidada_2** » Sat Jun 13, 2020 7:34 pm

JEY BHAAEI(N) JOGI THIYAA(N) TA SU(N)GH SUBAI TORR
JEY JAAWA NA JAAPANDA JEEI TINEEN SEE(N) JORR
TA TUU(N) PAH(N)CHI TORR MUHABAT JEY MAIDAAN MEE(N)

If you aspire to be an ascetic (sufi)
then break off all relations (worldly)
Attach your soul to him who
“Neither begets nor is begotten”
So that you reach an ultimate objective
in the arena of love

JEY BHAAEI(N) JOGI THIYAA(N) TA PAR GURU JEY PAAR
HAWAAU(N) H UNGHLAAJ DEH VEENDEY SUBB WISSAR
NAA(N)GA NAATH NIHAAR SAAMI WADHEY SIKK SEE(N)

If you aspire to be an ascetic
then observe the traits of the guide
While going to the holy place
forget all desires
O’ yogi! O’ saint!
Search the Lord with extreme yearning

JEY BHAAEI(N) JOGI THIYAA(N) TA MON PUREY MUNJH MAAR
DAAYEM DHU(N)HEE(N) DIL MEY MON SEE(N) MALHAA VAAR
SAH SUBB KA AAR AAGEY UNN JEY ADAB SEE(N)

If you aspire to be an ascetic
then control the desires, and offset them
Kindle a glow in your heart
recite on the rosary with devotion
Accept his every desire with respect

JEY BHAAEI(N) JOGI THIYAA(N) TA KEEN PIYAALO PI
NAAH NIHAAREY HUTHH KAR AAU(N) UTT NA THI
TA SUNDO WAHDAT VEE TAALIB TORRAA(N) MAN(N)E(N)

If you aspire to be an ascetic
then drink from the cup of nothingness
Look and acquire nothingness
stand up with having no ego
O’ seeker! Then, you shall have
the opportunity to acquire

Shah Latif Bhittai

kmaherali · Post by **kmaherali** » Wed Jul 01, 2020 2:30 pm

Book

Enlightened
Sufis

Introduction

This volume of short biographies of enlightened Sufis continues the biographical research I began in my earlier book, Saints Sufis and Yogis. I wish to thank all those yogis who have helped in identifying the historical figures who appear in the book. My thanks in particular to Andrei Ratieu for sharing his knowledge of the Turkish sufis. Thanks also to Bokwe Mafuna for drawing my attention to
the three African sufis included here.

The book can be accessed at:

https://www.academia.edu/2244734/Enligh ... view-paper

swamidada_2 · Post by **swamidada_2** » Sat Jul 04, 2020 9:15 pm

O Servant, Where dost thou seek Me?
Lo! I am beside thee
I am neither in temple nor in mosque
I am neither in Kaaba nor in Kailash
Neither am I in rites and ceremonies
Nor in yoga and renunciation
If thou art a true seeker
Thou shalt at once see Me
Thou shalt meet Me in a moment of time
Kabir says, O Sadhu!
God is the breath of all breaths

kmaherali · Post by **kmaherali** » Sun Jul 05, 2020 11:36 am

swamidada wrote: If thou art a true seeker
Thou shalt at once see Me
Thou shalt meet Me in a moment of time
Kabir says, O Sadhu!
God is the breath of all breaths

Yes although God is beyond description, he can be seen! Hence please do not make posts which indicate that He cannot have a relationship with humans just because he cannot be described.

swamidada_2 · Post by **swamidada_2** » Sun Jul 05, 2020 8:51 pm

kmaherali wrote:
swamidada wrote: If thou art a true seeker
Thou shalt at once see Me
Thou shalt meet Me in a moment of time
Kabir says, O Sadhu!
God is the breath of all breaths
Yes although God is beyond description, he can be seen! Hence please do not make posts which indicate that He cannot have a relationship with humans just because he cannot be described.

You misunderstood me. I do believe in Fana fi Allah. My objection from beginning is that a person who is Fana can not claim to be Allah. It is like a maid servant came to clean the house and next day claim to be Malikin (house wife) and take over.

kmaherali · Post by **kmaherali** » Mon Jul 06, 2020 12:09 pm

swamidada wrote: You misunderstood me. I do believe in Fana fi Allah. My objection from beginning is that a person who is Fana can not claim to be Allah. It is like a maid servant came to clean the house and next day claim to be Malikin (house wife) and take over.

Indirectly he is claiming to be God. One can only see him through His eyes not by ordinary eyes. In another poem you quoted that the knower and the known are one - you can only know Him by becoming him.

swamidada_2 · Post by **swamidada_2** » Thu Jul 09, 2020 8:58 pm

kmaherali wrote:
swamidada wrote: You misunderstood me. I do believe in Fana fi Allah. My objection from beginning is that a person who is Fana can not claim to be Allah. It is like a maid servant came to clean the house and next day claim to be Malikin (house wife) and take over.
Indirectly he is claiming to be God. One can only see him through His eyes not by ordinary eyes. In another poem you quoted that the knower and the known are one - you can only know Him by becoming him.

I wished there would have been some sort of digital camera has taken photo of Noor and the problem should have been solved.
You wrote,"Indirectly he is claiming to be God". What do you mean by indirectly? How public will come to know the person claiming is a Real God. Further you wrote," you can only know Him by becoming him". Is the value and status of drop higher than Ocean? Value and status of gold is much higher than sliver.

kmaherali · Post by **kmaherali** » Fri Jul 10, 2020 10:39 am

swamidada wrote: I wished there would have been some sort of digital camera has taken photo of Noor and the problem should have been solved.

If it cannot be seen by human eyes, how can it's image be captured in a camera?

swamidada wrote: You wrote,"Indirectly he is claiming to be God". What do you mean by indirectly? How public will come to know the person claiming is a Real God. Further you wrote," you can only know Him by becoming him". Is the value and status of drop higher than Ocean? Value and status of gold is much higher than sliver.

Sufi knowledge and wisdom is not for public consumption generally. It is only meant for those who are receptive to it and have been initiated into esoteric wisdom. Hence sometimes messages are indirect ways of expressing truths. It is expected that people will use their intellects as faith demands.

A person who knows God is not a drop anymore. He is the ocean himself.

swamidada_2 · Post by **swamidada_2** » Sat Jul 11, 2020 9:36 pm

kmaherali wrote:
swamidada wrote: I wished there would have been some sort of digital camera has taken photo of Noor and the problem should have been solved.
If it cannot be seen by human eyes, how can it's image be captured in a camera?

I wrote," I wished ", because I know it is not possible with human eyes.

High-speed movie cameras can shoot up to 20 million frames in the blink of an eye. ... the 200-million-frames-per-second digital model would take 96 days to view if ... the 1/500th or 1/1,000th shutter setting will stop most human motion. Beyond this realm--into micro- and nano- dimensions of time. If a person moved out of camera frame it is possible to have his image on camera.

swamidada_2 · Post by **swamidada_2** » Sat Jul 11, 2020 9:51 pm

kmaherali wrote:
swamidada wrote: You wrote,"Indirectly he is claiming to be God". What do you mean by indirectly? How public will come to know the person claiming is a Real God. Further you wrote," you can only know Him by becoming him". Is the value and status of drop higher than Ocean? Value and status of gold is much higher than sliver.
Sufi knowledge and wisdom is not for public consumption generally. It is only meant for those who are receptive to it and have been initiated into esoteric wisdom. Hence sometimes messages are indirect ways of expressing truths. It is expected that people will use their intellects as faith demands.

A person who knows God is not a drop anymore. He is the ocean himself.

You wrote,"Sufi knowledge and wisdom is not for public consumption ....". Until and unless an adept is not taught, directed to sufi path and is not put on sufi practices how come will he understand the spiritual encounters? There are thousands of books written on sufism by sufi masters including Ismail writers.
A drop merge with ocean does not mean it becomes ocean, if such a drop claims itself ocean it is considered silly and lowbred.

kmaherali · Post by **kmaherali** » Sun Jul 12, 2020 9:55 am

swamidada wrote:You wrote,"Sufi knowledge and wisdom is not for public consumption ....". Until and unless an adept is not taught, directed to sufi path and is not put on sufi practices how come will he understand the spiritual encounters? There are thousands of books written on sufism by sufi masters including Ismail writers.

When a person engages in the quest for the truth and is serious about the search, God sends a Guide to him and through him he get's the real preparation and understanding. For example when Rumi was ready for the truth, Shams appeared to him. Part 8 of Buj Niranjan states:

jo pa(n)dit or seedh kahaave
chatur sujaann sughadd hoee aave..................................1

If a person regards himself as a scholar and a righteous one, and approaches you as an intelligent all knowing and pure personality

jap tap karee sab janam gamaave
bin gur maarag prem na paave......................................2

... and spends his/her entire life in meditation and abstinence, even then without the Guide(Murshid Kameel) he does not attain the station of love.

jo cheree gur mayaa na paave
dhyaan gyaan kuchh kaam na aave...................................3

If one does not attain the grace of the Guide, his/her concentration and knowledge is useless.

ddhu(n)ddhat doddat janam gamaave
bin gura mayaa na maarag paave....................................4

If one spends his/her entire life seeking and running around, even then without the grace of the Guide, no station is attained.

jo tu(n) laakh tabeeb bulaave
bin guru vednaa na jaave..........................................5

Even if you called upon one hundred thousand physicians, your pain will not go away without the grace of the Guide.

vednaa jaave jo guru chit (l)aavere
dukh khove sab sukh upajaave......................................6

Your pain will go away if the object of your attention is the Guide, sorrow is lost and all peace is attained.

jo(je) gurthee jo vednaa jaave
so gur saachaa peer kahaave.......................................7

The guide through whom pain leaves, is indeed the guide who is regarded as the true Peer.

re tu(n)hee ...
baddaa gur male peeddku(n)
daaru deve chhaar re;
bin gur peeddaa jaave nahee(n)
aayaa vedakaa saar re.......................................VIII

O you, ... If you attain such an exalted guide to take away the pain, he will give you the appropriate medicine. Without the Guide, the pain does not go away for He is indeed the essence of all the scriptures.

It is true that there is abundant literature on Sufism available. However by reading alone one will never find the truth.

swamidada wrote: A drop merge with ocean does not mean it becomes ocean, if such a drop claims itself ocean it is considered silly and lowbred.

That is what you are lacking in your understanding. The spark grows and develops until it attains union with God as per MSMS in his Memoirs.

swamidada_2 · Post by **swamidada_2** » Mon Jul 13, 2020 9:00 pm

kmaherali wrote:
swamidada wrote:You wrote,"Sufi knowledge and wisdom is not for public consumption ....". Until and unless an adept is not taught, directed to sufi path and is not put on sufi practices how come will he understand the spiritual encounters? There are thousands of books written on sufism by sufi masters including Ismail writers.
When a person engages in the quest for the truth and is serious about the search, God sends a Guide to him and through him he get's the real preparation and understanding. For example when Rumi was ready for the truth, Shams appeared to him.

So you agreed with my statement. A salik needs a spiritual master .
PIR SADARDIN PAKARI BHAHEI(N)
BAWHA SAAGAR UTTARIYA REY

swamidada_2 · Post by **swamidada_2** » Mon Jul 13, 2020 9:18 pm

kmaherali wrote:
swamidada wrote::

A drop merge with ocean does not mean it becomes ocean, if such a drop claims itself ocean it is considered silly and lowbred.
That is what you are lacking in your understanding. The spark grows and develops until it attains union with God as per MSMS in his Memoirs.

Spark: Agreed
Union with God: Agreed
But no where in Memoirs MSMS wrote that after union with God a person should claim he/she is God.

kmaherali · Post by **kmaherali** » Tue Jul 14, 2020 9:55 am

swamidada wrote: But no where in Memoirs MSMS wrote that after union with God a person should claim he/she is God.

As I have said no one should claim to be God although they may be Fanna Fi Allah.

swamidada_2 · Post by **swamidada_2** » Tue Jul 14, 2020 8:37 pm

kmaherali wrote:
swamidada wrote: But no where in Memoirs MSMS wrote that after union with God a person should claim he/she is God.
As I have said no one should claim to be God although they may be Fanna Fi Allah.

Mai(n) tenu samjhava(n) ki...
You keep twisting your statement. In one of your previous posts you wrote, after Fana and merging with Noor one can claim to be God and you gave example of Al Hallaj. My argument from beginning is that a salik who is Fana fi Allah do not and can not declare he is God, because that kind of fake God should be without authority.
Let us look at other aspect of Fana. Every thing in Universe is FANI. Every thing is from God and will return to God and merge with Him. We live in God, we breath in God, our being is in God, our final destination is God, we shall be with God with His blessings and Karam, but we shall not dare to claim to be like Him.

kmaherali · Post by **kmaherali** » Wed Jul 15, 2020 9:18 am

swamidada wrote: You keep twisting your statement. In one of your previous posts you wrote, after Fana and merging with Noor one can claim to be God and you gave example of Al Hallaj. My argument from beginning is that a salik who is Fana fi Allah do not and can not declare he is God, because that kind of fake God should be without authority.

I have twisted nothing. All along I have stated that one can become God but he should not claim to be one. There is a difference between being God and claiming to be God. Being God is an esoteric matter. Claiming to be God is an exoteric matter.

swamidada_2 · Post by **swamidada_2** » Thu Jul 16, 2020 6:41 pm

kmaherali wrote:
swamidada wrote: You keep twisting your statement. In one of your previous posts you wrote, after Fana and merging with Noor one can claim to be God and you gave example of Al Hallaj. My argument from beginning is that a salik who is Fana fi Allah do not and can not declare he is God, because that kind of fake God should be without authority.
I have twisted nothing. All along I have stated that one can become God but he should not claim to be one. There is a difference between being God and claiming to be God. Being God is an esoteric matter. Claiming to be God is an exoteric matter.

You have a ready formula. You play in between esoteric and exoteric game. You wrote,"...one can become God but he should claim to be one". I assume that kind of fake God has restrictions imposed by you, 'look chhotta Bhagwan don't claim'. What is use of such fake God without authority. Na kaam ka na kaaj ka.

kmaherali · Post by **kmaherali** » Fri Jul 17, 2020 9:40 am

swamidada wrote: I assume that kind of fake God has restrictions imposed by you, 'look chhotta Bhagwan don't claim'. What is use of such fake God without authority. Na kaam ka na kaaj ka.

As I have pointed out to you, MHI has told us not to discuss spiritual experiences. I even provided you with a quote from a Farman. Do you read the posts?

swamidada_2 · Post by **swamidada_2** » Sat Jul 18, 2020 8:41 pm

kmaherali wrote:
swamidada wrote: I assume that kind of fake God has restrictions imposed by you, 'look chhotta Bhagwan don't claim'. What is use of such fake God without authority. Na kaam ka na kaaj ka.
As I have pointed out to you, MHI has told us not to discuss spiritual experiences. I even provided you with a quote from a Farman. Do you read the posts?

I particularly read your posts as no one is around beside you. I understand not to discuss or express personal spiritual experiences with others because " GUNGEY SAPANA PAYA , SAMAJH SAMAJH PACHHTAYE". My point is by merging one does not automatically becomes God. Allah don't like shirk. There is no partner of Allah in Tawhid. He is AHAD. You are creating unnecessary Gods for nothing.

kmaherali · Post by **kmaherali** » Sun Jul 19, 2020 10:02 am

swamidada wrote:My point is by merging one does not automatically becomes God. Allah don't like shirk. There is no partner of Allah in Tawhid. He is AHAD. You are creating unnecessary Gods for nothing.

We can have many Mazhars of Allah at the same time. Though only one is recognized and he is the Imam.

kmaherali · Post by **kmaherali** » Sun Jul 19, 2020 4:05 pm

swamidada wrote:My point is by merging one does not automatically becomes God. Allah don't like shirk. There is no partner of Allah in Tawhid. He is AHAD. You are creating unnecessary Gods for nothing.

The condition of Tawheed can be attained. Verse 22 of Buj Niranjan states:

haal hakeekat ko jab aave
aapasku(n) tab mul utthaave.......................................1

When the realization of truth is attained, one's worthlessness (insignificance) is realized.i.e. Real humility is awakened.

aapo aap nira(n)jan paave
aen muvaahadiyat tab kahelaave....................................2

When the Pure and the Formless is attained, then one is indeed called the person with Divine insight.

jab toheed eelaahee aave
aen gaen tab utth kar jaave.......................................3

When the oneness of God (Tawheed) is attained, the separation between I and You disappears.

aapasku(n) jab jalvaa paave
mulhad kaafar naam kahalaave......................................4

When a person attains Divine realisation and power within himself, the others regard him as 'beimaani'(one without faith) or 'kafir'(infidel).

su(n)dar keraa haal na jaane
buree bhalee sab jagat bakhaane...................................5

But no one understands the state of the enlightened, some of the worldly people regard him as virtuous and some as a sinner.

kaaheku(n) vae chit na aane
sab jalvaa us kar jaane...........................................6

They do not give thought to what he says, as all the inner enlightenment is from Allah.

"analhakk" vo utahee bhaakhe
jab lizzat mansurkee chaakhe......................................7

For he will only say 'I am the truth' when he tastes the love Mansur experienced.

swamidada_2 · Post by **swamidada_2** » Sun Jul 19, 2020 7:09 pm

kmaherali wrote:
swamidada wrote:My point is by merging one does not automatically becomes God. Allah don't like shirk. There is no partner of Allah in Tawhid. He is AHAD. You are creating unnecessary Gods for nothing.
We can have many Mazhars of Allah at the same time. Though only one is recognized and he is the Imam.

You keep creating 'whole sale' Mazhars. Do humans need so many Gods. If all Mazhars are at same level, why one is chosen? According to your logic all should be Imams.

swamidada_2 · Post by **swamidada_2** » Sun Jul 19, 2020 7:59 pm

kmaherali wrote:
swamidada wrote:My point is by merging one does not automatically becomes God. Allah don't like shirk. There is no partner of Allah in Tawhid. He is AHAD. You are creating unnecessary Gods for nothing.
The condition of Tawheed can be attained. Verse 22 of Buj Niranjan states:

haal hakeekat ko jab aave
aapasku(n) tab mul utthaave.......................................1

When the realization of truth is attained, one's worthlessness (insignificance) is realized.i.e. Real humility is awakened.

aapo aap nira(n)jan paave
aen muvaahadiyat tab kahelaave....................................2

When the Pure and the Formless is attained, then one is indeed called the person with Divine insight.

jab toheed eelaahee aave
aen gaen tab utth kar jaave.......................................3

When the oneness of God (Tawheed) is attained, the separation between I and You disappears.

aapasku(n) jab jalvaa paave
mulhad kaafar naam kahalaave......................................4

When a person attains Divine realisation and power within himself, the others regard him as 'beimaani'(one without faith) or 'kafir'(infidel).

su(n)dar keraa haal na jaane
buree bhalee sab jagat bakhaane...................................5

But no one understands the state of the enlightened, some of the worldly people regard him as virtuous and some as a sinner.

kaaheku(n) vae chit na aane
sab jalvaa us kar jaane...........................................6

They do not give thought to what he says, as all the inner enlightenment is from Allah.

"analhakk" vo utahee bhaakhe
jab lizzat mansurkee chaakhe......................................7

For he will only say 'I am the truth' when he tastes the love Mansur experienced.

You deliberately omitted the Quatrain of part 22 you mentioned. Let me quote it for serious readers.

re tu(n)hee, ...
jab dekhe sab aapaku(n)
or na paave koere;
kaa(n)e na bhaa(n)kho analhakk
aen nira(n)jan hoere........................................XXII
O You, ... When a person attains the state in which he sees his own true self in everything, and sees nothing else besides, then he should not say 'I am the truth' for he has immersed himself into the unknowable(which cannot be described).
You in one of your posts claimed translation of Bhuj Nirinjin. Look at the words,".....then he should not say 'I am the Truth...".

In first couplet, Pir Sadardin says, " when you attain final stage consider your self worthless", means you are nothing.

You know Gujrati well, that's why you translate Ginans but by twisting meaning. Please explain the couplet;

JUB TAWHEED ILLAHI AAVEY
TAB AIN GAIN UUTH KAR JAVEY

kmaherali · Post by **kmaherali** » Mon Jul 20, 2020 9:43 am

swamidada wrote: Please explain the couplet;

JUB TAWHEED ILLAHI AAVEY
TAB AIN GAIN UUTH KAR JAVEY

When Tawheed is attained, the duality between the subject (I) and object (You - God) disappears. There is only God. The individual seizes to exist.

There is a hadith which states:

“Allah, the Almighty said, ‘Whoever has mutual animosity with a friend (wali) of Mine, I declare war upon him. My servant does not draw near to Me with anything more beloved to Me than the religious duties that I have imposed upon him; and My servant continues to draw near to Me with supererogatory works so that I would love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask of Me, I would surely give him; and were he to ask Me for refuge, I would surely grant it to him.”

kmaherali · Post by **kmaherali** » Mon Jul 20, 2020 9:57 am

swamidada wrote: You keep creating 'whole sale' Mazhars. Do humans need so many Gods. If all Mazhars are at same level, why one is chosen? According to your logic all should be Imams.

Multiple Mazhars are there to indicate that anyone who strives to attain God - Fanna fi Allah can attain it. One is Divinely chosen who is recognized as such, in order to guide mankind. That is his function and purpose of existence. The other Mazhars are not explicitly recognized as such and hence there is no confusion as to who is the authority.

Post by **Admin** » Mon Jul 20, 2020 12:19 pm

There can not be multiple Mazhar. If Imam is Mazhar of Allah and Imam himself said in Baitul Khayal that you can not become one with Imam except after your death, no one can become one with God in his life.

However the only way this is possible is to say that people like Hallaj and Jesus who experience Haq and became Haq during their life time are not the limit of spiritual achievement. That as say Imam SMS, "you my Murid, you can go even higher".

kmaherali · Post by **kmaherali** » Mon Jul 20, 2020 12:43 pm

Admin wrote:There can not be multiple Mazhar. If Imam is Mazhar of Allah and Imam himself said in Baitul Khayal that you can not become one with Imam except after your death, no one can become one with God in his life.

However the only way this is possible is to say that people like Hallaj and Jesus who experience Haq and became Haq during their life time are not the limit of spiritual achievement. That as say Imam SMS, "you my Murid, you can go even higher".

I think it is a matter of interpretation. There is a Farman which states:

"Live in this world, and while living in this world, do good deeds. A momin can also be in union with the Ultimate in this world." (Dar es Salaam, Mar 9, 1925)

MHI has also said in BUK Farman 1994 London:

"Your existence will one day be only light"

I think the Farman that you are alluding to was made to deter people claimimg to be God like Al-Hallaj.