Umr e Ishrn Dar Imtiyz e Aqid e Sunniyyn

PARAMETERS OF SALVATION
Twenty Points to Discern a Sunn

Umr e Ishrn Dar Imtiyz e Aqid e Sunniyyn

PARAMETERS OF
SALVATION
Twenty Points to Discern a Sunn

Third Edition

Shaykh al-Islm al-Mujaddid al-Aam

Imm Amad Ri Khn al-Qdir al-Bareilw

Translation & notes by Muhammad Kalim

Ridawi Translations - TheSunniWay.com

 1437/2016 Ridawi Translations Project - TheSunniWay.com

Third Edition Rab al-Thni 1437 / February 2016
First Edition (online) July 2015
Revised Edition (printed) August 2015
Third Edition February 2016
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TheSunniWay

ABOUT THESUNNIWAY

TheSunniWay is an organisation working towards the advancement of Sunn

uf Islm as outlined in the noble works of Imm Amad Ri Khn. Our
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Ridawi Translations
Imm of the Ahl al-Sunnah, Imm Amad Ri Khn al-Qdir has penned
countless works, covering a wide array of topics and subjects, in many languages,
including; Arabic, Urdu and Persian. Most of his monographs and books,
however, are only accessible to those who can read and understand the Imms
writings in their original language. Translations of the Imms expository and
comprehensive works are not readily made available in the English Language
for the English speaking public to read and benefit from.
Ridawi Translations is an initiative established by TheSunniWay to translate the
important monographs of the Imm. The aim is to translate and make available
in English works written by the Imm and also works written about the Imm.

ABOUT THE AUTHOR

Imm Amad Riz was born on 10 Shawwl 1272 AH (circa 14 June 1856

CE) in Bareilly Sharf, UP, India. His father, the Ghazzl of his era, Mawln
Naq Al Khnz, and grandfather, Mawln Ri Al Khnz, were from
the eminent scholars and saints of their time. His forefathers migrated from
Qandahar, Afghanistan, to Lahore firstly, and then later took up residence in
Bareilly.
Imm Amad Riz at a glance:
In 1276 AH (1860 CE), aged four, Imm Amad Riz completed the
reading of the Qurn.
In 1278 AH (1862 CE), aged six, he conversed with an Arab in eloquent
Arabic.
In 1280 AH (1864 CE), aged eight, while studying the renowned book
of Arabic grammar, Hidyah al-Naw, he wrote a commentary on it in
the Arabic language.
In 1282 AH (1866 CE), aged ten, he wrote an astonishing commentary of
the complex and intricate book on the principles of jurisprudence (Ul
al-Fiqh), Musallam al-Thubt.

On 14 Ramadn 1286 AH (1869 CE), aged 13, 10 months and five days,
he completed his study of all the conventional sciences and graduated as
a Muft. He studied the remaining sciences by himself and mastered both
Islamic and secular sciences. At that very age, he began teaching and also
took up the responsibility of issuing edicts (fatwa).
In 1286 AH (1869 CE), aged 13, he wrote a monograph on the definition
of praise (amd) and guidance (hidyah) in the Arabic language entitled,
D al-Nihyah f Ilm al-amd wa al-Hidyah.

In 1294 AH (1877 CE), aged 22, he was blessed with successorship

[khilfat] and his spiritual guide, Shh le Rasl Marehrawz, proudly
said, If on the day of reckoning, Allh asks me, O offspring of the
Prophet b! What have you brought from the world? I will present
Imm Amad Ri.
In 1295 AH (1878 CE), aged 23, he performed his first ajj and received
Ijzah in adth and Fiqh from various Arab scholars.
In 1318 AH (1900 CE), aged 46, during the event held under the
2

supervision of Shh Amn Firdausz, Sajjdah of Khnqah e Muazzam,

Bihar Sharf, in the presence of countless scholars and respectable spiritual
guides of the Indian subcontinent1, Imm Amad Ri zwas hailed
as the reviver of the present century (ie fourteenth century). Also, the
first edition of approximately 100 books of Imm Amad Riz were
printed by Tofa e anafyyah.

In 1320 AH (1902 CE), aged 48, he issued a ruling of kufr upon four elders
of Deoband in al-Mustanad al-Mutamad al al-Mutaqad al-Muntaqad.

In 1323 AH (1905 CE), aged 51, during his visit to the holy sanctuaries,
he presented his ruling of kufr extracted from al-Mustanad al-Mutamad
to the scholars of Makkah Muazzamah and Madnah Munawwarah to
endorse. The scholars attested the ruling of kufr and their attestations
along with the ruling of kufr were compiled in ussm al-aramayn,
which was later published in India.
In 1324 AH (1906 CE), aged 52, the scholars of Makkah Muazzamah,
Madnah Munawwarah and other countries also gave Imm Amad Ri
the title of reviver and praised him as the leader of the leaders (Imm
al-Aimmah).
In 1326 AH (1908 CE), aged 54, Imm Amad Ri zcompiled a
detailed Arabic commentary, Jadd al-Mumtr, on the renowned Hanaf
text, Radd al-Mutr of Allmah Ibn Abidn al-Shmzin five volumes.

In 1330 AH (1911 CE), aged 58, Imm Amad Riz blessed the
world with an accurate translation of the Qurn, Kanz al-Imn (the
Treasure of Faith). Thereafter, he also blessed the world with a 12 volume
jurisprudential encyclopaedia entitled, al-Aty al-Nabawiyyah f alFatwa al-Riawiyyah (The Prophetic Gifts in the Riwi Edicts). This
encyclopaedia is now available in 30 volumes after the translation and
addition of monographs written by the Imm.2
Imm Amad Riz left this mundane world on 25 Safar 1340 AH (28
October 1921) at the age of 68, according to the lunar calendar.
The number of known works written by Imm Amad Riz amount to 679,
of which 206 monographs are included in the 30-volume edition of Fatwa
Riawiyyah.
1Before the splitting of what was then India. Thus including what today is India as well as
Pakistan and Bangladesh.
2Extracted from yat e Al azrat by Allmah Zafar al-Dn al-Bihr.
3

PREFACE
All praise is for Allhl, the Lord of all the worlds. Blessings and peace be upon
our master Muammad b; the eradicator of falsehood and the light of guidance, and upon his noble family and his honourable companions.

Al-Mujaddid al-Aam, Al azrat, al-Imm Amad Ri, the Imm of the Ahl
al-Sunnah, requires no introduction to many. His praises and commendations
are being sung in the hearts of all gatherings and circles of knowledge. He is
the one who taught us true love of the Messenger of Allh b and he is the one
who has protected the faith of the Sunn Muslims with his sword-like pen single-handedly in a time of devastation.
In the times of the illustrious Imm, many heretical sects emerged, claiming to be
part of the Ahl al-Sunnah and preachers of the true message but, in reality, were
far from it. Al azrat refuted these sects, leaving them utterly dumbfounded.
They tried and tried, yet failed to reply; and until the day of reckoning Allh
,l willing they will have no reply.
The concise treatise Umr e Ishrn Dar Imtiyz e Aqid Sunnyyn is one of
the Imms many masterpieces. It was written by the Imm in 1318 AH upon
the request of an admirer who wished that Al azrat would write a few words
regarding a particular scholar. The great Imm, however as outlined in the
introduction to the treatise did not know the scholar particularly well; he
listed twenty brief points and requested it to be presented to the scholar to
affirm. The initial request for some words about the scholar were to appease
the public, who had agreed to accept the scholar if the Imm endorsed him as a
scholar of the Ahl al-Sunnah; and though the Imm did not know the scholar
well enough to write anything with certainty, he wrote a list of creedal points
that would serve the same purpose if the scholar agreed to them.
It is the beauty of the Imams work that it can be used universally as a means of
differentiating a true Sunn and a false claimant.
This translation has been done from the Urdu text found in volume 29 of alFatwa al-Riawiyyah, published by Markaz e Ahl e Sunnat Barkt e Raz,
Porbandar, India (2003). As the original Urdu text does not contain footnotes,
they have been added in certain places to aid understanding and explain
terminology, as well as to provide important clarification, which may be
4

beneficial to the reader. Additionally, for the twenty points made by Al azrat,
names of the monographs and tracts he has authored on those particular points
and matters have also been included in the footnotes; for reference purposes.
Many thanks to all those who reviewed this translation. Any errors that remain
are mine alone.
Muhammad Kalim (Preston, UK)
10th Shawwl al-Mukarram
27th July 2015

ip

ip

Allh, in the name of, the Most Gracious, the Most Merciful. All praise
is for Allh l, the Lord of mankind and Jinn. Blessings and peace be
upon our majestic and kind Prophet y; the protector from hell and
granter of paradise; whose remembrance is protection and whose love is
a shield; and upon his family, companions and the Ahl al-Sunnah.

INTRODUCTION

In the month of Raman, 1318 AH, I [Al azrat r] received a letter from
Jaipur (Rajasthan) summarised as follows Letter from fi Muammad Uthmn ib addressed to this faqr:
In the noble court of Mawln Molv Amad Ri Khn ib Bareilw,
Muaddith and Imm of the Ahl al-Sunnah wa al-Jamah.
After greeting you in accordance with the Sunnah, respectfully, I must
inform you that our city, Marwar (Rajasthan), is profoundly fortunate that
Mawln Molv Amad Al Shh anaf Naqshband Uways has come to
bless us. We had been blessed with his works and now we are being blessed
with eloquent sermons, which are spiritually uplifting and enthral the hearts3.
Ghayr Muqallidn4 and others with heretical beliefs repent after listening to
his speeches. There has not been one discourse in which he has not explained
the evil of Nadwah5. The people here used to praise Nadwah; now they detest
it as much as they despise an evil devil (Jinn). One Molv of the Nadws has
also arrived here. He says that if Molv Amad Al Shh opposes it [Nadwah],
then he is an ignoramus and a deviant himself. Some people have been duped
by his words. They say that if Molv Amad Ri Bareilw writes something
in praise of Molv Amad Al Shh, we will accept his words and repent from
our ideologies. I therefore respectfully request you to write what you think of
Molv Amad Al Shh. These words of yours will be very beneficial for the
rebels.

The servant, Muammad Uthmn

[Al azrat r writes] Before this, I was not given a detailed introduction to the
scholar, and the matter of bearing witness, especially for Aqdah, is important
and paramount. I therefore sent the following letter in reply

3Referring to the skills of Mawln Amad Al Shh anaf.

4More commonly known and referred to as Salafs in other parts of the world.
5The ul-kull movement in India. Nadwah (Nadwatul Ulema) is an organisation that was
established in 1893 (1311 AH) under the leadership of Mawln Lutfullah of Aligarh. The aim
of this organisation was to unite all sects under one banner, regardless of creed.
8

Letter from faqr [Al azrat r] addressed to fi [Muammad Uthmn]

ib:
For the honourable attention of fi Muammad Uthmn ib, may Allh
increase his kindness:

I received your kind letter. I am grateful that you remembered me. Molv
Amad Al Shh ib blessed my humble abode with his presence, and it
was the first time we met. After that, we met in Azeemabad (Patna Bihar),
which was briefer than the first; besides Salm and a handshake, there was no
opportunity for further dialogue. The matter of bearing witness (ie the request)
is paramount. I Allh forbid! do not harbour bad assumptions; in fact, the
virtues of Mawln that I now know briefly [from your letter], I wish to know
in more detail. I have hope that Mawln will be content and delighted with
this request of mine due to his love for the truth. Nowadays, it is not only the
tribulation of the Ghayr Muqallidn or Nadwah in India, but Allh Protect!
there are countless calamities.
I present twenty points; Mawlns written attestation, wherein he clearly
expresses his approval, will be sufficient and satisfactory it should then be
imprinted with his stamp and sent to me.

Faqr Amad Ri Al-Qdir, may he be pardoned

Bareilly, 27 Ramn 1318 AH

THE TWENTY POINTS

1. Sayyid Amad Khn6 of Aligarh and his followers are all kfirs.7
2. Any Rfi8 that says the Qurn is incomplete or considers Mawl Alz
or any other non-Prophet to be superior to any Prophet is a kfir and an
apostate (murtadd).9
3. The Rfi Tabarr10 are kfirs according to the fuqah; and there is a
consensus (ijm) that they are deviants (gumrh), innovators (bidat) and
bound for hell (jaannam).11
4. Whosoever gives Mawl Alz superiority over the Shaykhayn (Ab
Bakrzand Umarz), in terms of closeness to Allhl, is a deviant and is
opposing the Sunnah.12
5. In the battles of Jamal and Siffn, the one on the truth and the adherent of
the truth was Amr al-Muminn, Mawl Alz. However, the error of the
opposing honourable companions was an ijtihd13 error, and to censure
them for such is strictly arm. To utter impertinent words about them is
undoubtedly rif (being a Rfi) and is leaving the boundaries of Ahl alSunnah. Whosoever hurls insolent and disrespectful remarks at any of the
companions or considers any of them to be bad or transgressors (fsiq), or
6Born 17 October 1817 and died 27 March 1898. He is more commonly known and
referred to as Sir Syed Ahmed Khan. He was a naturalist and considered to be a philosopher
and pragmatist by his followers, and held severely heterodox and incorrect beliefs. He rejected
anything that opposed human nature and rejected many explicit verses of the Qurn as well as
rejecting the concept of miracles, among other false beliefs.
7See al-Dalil al-Qhirah al al-Kufrah al-Nayshirah (al-Fatwa al-Riawiyyah, volume 15).
8A subsect of the Shah group.
9See Radd al-Rifaah (volume 14); al-Adillah al-Tinah f Adhn al-Mulanah (volume 23);
Al al-Ifdah f Taziyat al-Hind wa Bayn al-Shhdah (volume 24).
10The Rfi Tabarr of today are generally (al al-umm) infidels and apostates. Among
them, maybe there are a handful who have some portion of Islam in their hearts. Their general
(m) beliefs are that this Holy Qurn which we have today all praise is for Allh did not
remain complete after the time of the Messenger of Allh; from it either some parts (pra),
chapters (srah) or verses (yah) were effaced by the companions or others from the Ahl alSunnah Allh forbid. Also, it is believed by all of their followers that Mawl Al and other
Imms were much superior to the previous Prophets: these two tenets are absolute kufr (khli
kufr). (volume 20/244).
11See foonote 9.
12See al-Zull al-Anq Min Bar Sabqah al-Atq (volume 28).
13Reasoning or judgement.
10

bears animosity for any of them, is categorically a Rfi.

6. For centuries, no-one has reached the station of Mulaq Ijtihd;14 Taqld is
obligatory (far)15 upon the one who has not reached the level of Ijtihd
The Ghayr Muqallidn are deviants.16
7. For centuries, the Ahl al-Sunnah has remained within the four groups
[anafs, Shafis, Mliks and anbals]. Whosoever is not from among
them is an innovator, deserving of hell.17
8. The first teacher of the Wahbs, Ibn Abd al-Wahhb al-Najd and their
second teacher, Isml Dehlw, author of Taqwiyyat al-mn, were both
extremely misguided deviants.
9. The books authored by Isml Dehlw: Taqwiyyat al-mn, ir Mustaqm,
Rislah Yakrz and Tanwr al-Aynayn contain explicit misguidances,
deviances and statements of kufr.18
10. The book Miatah Masil of Molv Iq Dehlw is full of erroneous and
disapproved matters, opposing the Ahl al-Sunnah and the majority.
11. To seek help and aid from the Prophets p and Awliy s, to call upon them
or make them a medium at the time of need saying: Y RasoolAllh b,
Y Alz, Y Shaykh Abd al-Qdir al-Jln r and to believe them
as a means of attaining blessings from Allhl is definitely correct and
permissible.19
12. The Prophets p and the Awliy s have the authority to dispense in affairs
(taarruf) during their physical life and also after their demise through the
bestowal of Allhl. Their river of blessings will continue to flow until
qiymah.20
13. The general deceased can see the living, hear their speech and also understand
it. The hearing of the deceased is true; and the status of the Awliy s are
much greater than this. (If the general deceased can hear, then why would
14Complete authority of reasoning. Conducted by the Mujtahids, such as the renowned: alImm al-Aam Ab anfah, Imm Shfi, Imm Mlik and Imm Amad ibn anbal.
15Mulaq Taqld (general Taqld), which is to follow the Prophet b, is far upon all. Taqld-eShakh (following one of the four Imms) is wjib upon all. [See volume 6: 703-704 for details
on Mulaq Taqld and Taqld-e-Shakh].
16 See al-Nahy al-Akd an al-alh War Id al-Taqld (volume 6); al-Nayyir al-Shihb al
Tadls al-Wahb (volume 27); Ayib al-ayyib al Ar al-ayyib (volume 27).
17Ibid.
18See al-Istimdd al Ijyl al-Irtidd.
19See Barakt al-Imdd li-Ahl al-Istimdd (volume 21); Anwr al-Intibh f illi Nid Y
Rasl-Allh (volume 29).
20See Munyah al-Labb anna al-Tashr bi-Yad al-abb (volume 30).
11

the Awliy s, whose stations are much higher, not be able to?)21
14. Allhl has divulged the knowledge of every single atom from the first
day until qiymah, that which was and that which will be,22 to His most
beloved b. The knowledge of the Prophet b encompasses all these unseen
matters.23
15. The possibility of Allhl lying (Imkn e Kidhb), as believed by Isml
Dehlw in Rislah Yakrz and now by Rashd Gangh in his [attestation
of] Barhn e Qiah, is explicit misguidance. The lying of Allhl is
undeniably and consensually intrinsically impossible (mul b al-dht). The
matter of Khalf e Wad24 has no relevance whatsoever to these polluted
thoughts.25
16. To believe the knowledge of Shayn to be greater and vaster than the
knowledge of the Prophet b, as stated in Barhn e Qiah of Gangh,26 is
explicit misguidance and insulting the Messenger of Allh b.27
17. The gatherings of Mld [also known as Mawlid] and standing (qiym) in
his honour, as has been widely practised and established for centuries in
the two Holy Sanctuaries (al-Makkah al-Mukarramah and al-Madnah al-

21See al-Wifq al-Matn Bayna Sam al-Dafn wa Jawb al-Yamn (volume 9); ayt alMawt f Bayni Sam al-Amwt (volume 9).
22M kna wa m yakn.
23See Khli al-Itiqd (volume 29); Inb al-Muaf bi-li Sirr wa Akhf (volume 29); Izat
al-Ayb bi-Sayf al-Ghayb (volume 29); al-Dawlat al-Makkiyah b al-Mddat al-Ghaybiyyah.
24Khalf e Wad: waiving or foregoing the promise of punishment. The Deoband elders
used this idea in an attempt to prove that lying is included within Divine Power. See Subn
al-Subb an Ayb Kadhib Maqb (volume 15/404).
25See Subn al-Subb an Aybi Kadhib Maqb (volume 15); Dmn e Bgh Subn al-Subb (volume 15); al-Qam al-Mubn li-Aml al-Mukadhibn (volume 15).
26Written by Khall Amad Ambhetv and endorsed by Rashd Gangh.
27The writer, Khall Amad, was pronounced kfir in 1320 AH for this blasphemous
statement. As these 20 points (Umr e Ishrn) were written in 1318 AH, two years before the
ruling of kufr upon the four Deoband elders was issued, takfr has not been mentioned in these
points. The ruling of kufr was issued in 1320 AH in al-Mutamad al-Mustanad by Al azrat,
which was endorsed by 33 scholars of aramayn in 1323 AH and was later published as ussm
al-aramayn in 1325 AH. Thereafter, 268 scholars of the subcontinent endorsed this fatwa,
which was published as al-Sawrim al-Hindiyyah in 1345 AH by Allma ashmat Al Khn.
Along with Ghulm Amad Qdiyn, four Deoband elders were ruled kfir in 1320 AH for
their blasphemous passages written in their books: Rashd Amad Gangoh, Khall Amad
Ambethv, Ashraf Al Thnv and Qsim Nnotw. See ussm al-aramayn al Manar alKufri wa al-Mayn; Tamhd e mn ba-yt e Qurn.
12

Munawwarah), are permissible.28

18. Food of Gyrahw Sharf ,29 ftiah for the deceased, Urs of the Awliy etc.
that are free from music and other wrongdoings, are all permissible and
commendable.30
19. Sharah and arqah are not separate. Without following the Sharah,
reaching Allhl is impossible. Whichever grand station a person reaches,
as long as he remains sane, he is not exempt from the laws of Sharah. False
fs (mutaawwif), who consider it their excellence in opposing the Sharah,
are all misguided and the playthings of Shayn. Waadat al-Wujd31 is true
and [the false belief of] indwelling (ull), as uttered by some false fs, is
explicit kufr.32
20. Nadwah is the root of misguidance and the collection of innovations.
Associating and uniting with deviants is arm, and respecting them causes
the anger of Allhl. To stop refuting them is inviting the curse of Allhl
and to make them the members of an Islamic organisation is destroying
the religion. The lectures and conferences of Nadwah are filled with those
things that Allhl and his Messenger b are displeased with and free from.
May Allhl grant us refuge from all the deviant and heretical sects; and
keep us steadfast on the true, pristine Sunnah.33
Mawln Shh Amad Al agreed and endorsed these twenty
aforementioned points outlined by the Imm and wrote the following
attestation:
The twenty aforementioned points are very well and correct. Waadat al-Wujd
is true; however, it is best not to debate and discuss it according to this faqr.34
Such things are from spiritual unveilings (kashf), and only the saints of Allh
understand it well. As this faqr does not have a stamp, I have signed it instead.

28See Iqmah al-Qiymah al in al-Qiym li-Nab al-Tihmah (volume 26); Izqat al-sm
li-Mni Amal al-Mawlid wa al-Qiym (written by Muft Naq Al Khn and marginalia written
by Al azrat).
2911th Rab al-Thn. The demise date of Suln al-Awliy al-Ghawth al-Aam al-Shaykh
Abd al-Qdir al-Jln.
30See al-ujjah al-Fiah l-b al-Taayyun wa al-Ftiah (volume 9).
31Oneness of Being. See Appendix.
32See Maql al-Uraf bi-Izzi Shar wa Ulam (volume 21).
33See Fatw al-aramayn bi-Rajf Nadwat al-Mayn.
34Referring to himself.
13

Thereafter, Al azrat wrote the following, signed and stamped it:

Many people today claim to be Sunns, and the innocent common folk fall
for their deception. Some, taking advantage of the moment, utter things with
their tongue and then retract it when they get the opportunity to do so. These
twenty points are sufficient Allhl willing as a test in most situations.
Those who are truly Sunns through the aid of Allhl will sign it without
hesitation; otherwise if they shy away, it will inform you of the extent of their
misguidance.

And whoever breaches his oath

only breaches it to the detriment of himself.35

And whoever turns back on his heels will

never cause any harm to Allh.36

And whoever turns away - then indeed,

Allh is the Independent, the Praiseworthy.37

And all praise is for Allh, the Lord of all the worlds.
Abd al-Muaf Amad Ri Khn al-Qdir al-Bareilw

%
35Qurn 48:10.
36Qurn 3:144.
37Qurn 57:24.
14

APPENDIX

Wadat al-Wujd

Taken from Al-Fatwa al-Riawiyyah:38

There are three things [to consider] here: monotheism (tawd), oneness of
being (Wadat al-Wujd) and pantheism (ittid). Tawd is the essence of faith
and to doubt in it is kufr. Wadat al-Wujd is true; it is proven from the Qurn,
Aadith and the statements of the pious predecessors, and to label those who
believe in it as kfir is, itself, a disgraceful and evil utterance of kufr. What
remains is pantheism [ittid]; it is unequivocally heresy and apostasy, and the
utterer of such is most definitely a kfir. Ittid means [to believe] that Allhl
is the Lord and you too are the Lord; everyone is the Lord (al-iydhu bi-llhi
tala).
Allhl is Allhl [ie the only one worthy of worship] and the servant is a
servant. Neither can the servant be Allhl nor can Allhl be the servant.
Wadat al-Wujd means that only Hel is existent and all else are shadows and
reflections. It is stated in the Qurn:

Everything is perishable except His Entity39

It is recorded in Bukhr, Muslim and Sunan Ibn Mjah from Ab Hurayrah
that the Messenger of Allh b said:
The most truthful saying stated by any poet is that of Labd: take heed!
Everything except Allh is unreal.40

It is in many books, such as al-Isbah and also in Musnad, that Sawd ibn Qrib
said to the Messenger of Allh b:
I bear witness that there is no Lord except Allh, and you (O Messenger of
Allh) are entrusted with all unseen matters.41

The Messenger of Allh b did not object to this.

38Al-Fatwa al-Riawiyyah 14/641-45.

39Qurn 28:88.
40Bukhr 2/908.
41Stanza. Al-Mustadrak 3/609.
15

I say (aqlu), there are three groups here:

First - the foolish literalists, who are completely deprived of truth and realities.
They think that existence (wujd) is shared between Allhl and the creation.
Second - the people of truth and realities, who believe in Wadat al-Wujd with
the aforesaid meaning.
Third - the people of heresy and deviance, who reject the difference between
Allhl and the creation, and deify every person and object. Their ideologies
and sayings will become clear from the following allegory:
An honourable king is present in a house of mirrors, in which different types of
mirrors with special attributes are hung. A person who has seen these mirrors
knows how many different ways the reflection of a single object is projected. In
some, the image is clear, in some unclear; in some, the image is straight and in
some, upside down; in some, the image is large, and in some, the image is small;
in some, the image is thin and in some, the image is wide; in some, the image
is pleasant and in some, the image is ugly.
This difference is according to their worth; otherwise, that which is reflected in
the mirrors is, in reality, one. That which is being reflected is free from the state
of the reflections. It is no fault of the one being reflected that the reflections are
upside down, ugly or unclear.

And the Majesty of Allh is Supreme.42

The viewers of these mirrors are of three types:

Nave children - They have thought to themselves that in the same way
that the king exists, the reflections in the mirror exist as well for they appear
to us just like the king. Yes, indeed, they all follow him, for when the king
stands, so do all of the reflections; when he walks, they start walking too and
when he sits, they all sit; so he is original and they too are, but he is the one who
dictates and the rest are compelled. Due to their navety, they did not understand
that only the king is present and the rest of the images are his reflection. If he is
veiled, then they would no longer exist. Let alone perishing, even now, they do
not have a trace of real existence, for in reality, only the king is existent and the
rest are merely his reflections.
42Qurn 16:60.
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1. The people of insight and sound intelligence - They have reached the
conclusion and made it their belief that in reality, only the one king exists
only him. The rest are shadows and reflections, but they are not truly existent
in their essence. Cut them off from the reflected and see whether any of them
remain. There is nothing but complete non-existence! When these images are
non-existent and transient in their essence, and the king is existent in his
essence, then the images are dependent on him and he is independent of them.
They are defective and he is perfect; they do not even own a particle but he is
the owner of a kingdom; they hold no special quality: they are bereft of life,
knowledge, hearing, sight, strength, will, speech, but he bears all of these
attributes; so how can they be him? Undeniably, it is not that all of them are
him, rather he is himself and they are merely reflections of his manifestation.
This is the truth and the reality. This is Wadat al-Wujd.
2. Those with no intellect and flawed understanding They are worse
than those nave children. They have seen that the reflections are the same as
that of the king, and the actions of the king are also the same as theirs. Just as
the crown is on the head of the king, in the same way, it is on their heads too.
They have turned their backs to intelligence and wisdom, and have started to
talk nonsense that they are all the king and in their imprudence, they have
labelled the king the cause of all of the defects and imperfections that were
present in the reflections due to their deficiencies. When they are him, and
since the reflections are defective, weak, dependent, reversed, ugly and blurred,
then these flaws are decisively attributed to the one who is the source of these
reflections Allhl is much greater and beyond the sayings of the oppressors.
Man is dependent on a mirror to see his reflection, whereas the Truly Existent
(Wujd e Haqq) is free from dependence. There, that which is called a mirror
is in itself a shadow. And in the mirror, only mans outer surface is reflected and
mans attributes such as speech, hearing, sight, knowledge, will and life are not
even slightly reflected; however, the manifestations of the Wujd e Haqq have
reflected these qualities as well as its essence (Nafs e Hast) on many of their
shadows. These reasons have further confused the children and strayed these
intellectually challenged individuals, and those who have received the guidance
of Allh have realised that:

In the house, there is only one lantern:

through its radiance, every place is illuminated.
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They have made two types of these attributes and of wujd itself: Haqq Dht,
which is specific for Allhl and Zill Aty, which is for the shadows. Allhl
forbid this categorisation; mutual in meaning but, in fact, actually corresponding
in words. This is the reality of the truth and the absolute recognition. And all
praise is for Allhl.
Translators note: This is a concept that laymen are incapable of comprehending.
Wadat al-Wujd is only truly understood by the saints of Allhl, due to their
powerful insight and spiritual unveilings (kashf). The general public should
therefore believe it is correct and true, without delving too much into this
intricate matter.43

43For further details, see Sirj al-Awrif f al-Wasy al-Marif, Urdu translation, al-Majma
al-Misbh, Mubarakpur, pages 64 & 65.
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TheSunniWay
Ridawi Translations

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