Maktubaat of Sheikh Sharfuddin Yahya Maneri
Death
The are three classes of men: (1) the man of desire, (2) the beginner who is just turning back. (3) the advanced knower of god. The first does not recollect
Hell
Every man is liable to suffer in hell, and it is difficult to be certain of exemption there from. According to the prophet, there are 70,000 apartments in hell, each apartment containing 70,000 doors, each door having 70,000 serpents and 70,000 scorpions;
Heaven
Heaven contains apartments made of various gems, the outside of which is visible from the inside, and the inside from the outside. They abound with pleasures and comforts not tasted or conceived by men (on earth)… heaven is a vast palace made of a single
Seclusion
A man not wanted by the world for its intellectual or theological education, may isolate himself from others, and avoid company save on necessary occasions, such as those of the Friday and the id prayers, a pilgrimage to Mecca, and other useful meetings.
Sorrow
No reading is so useful as that of the diary of sorrow… the goal is unattainable save through the destruction of the desire-nature. Either be ready to kill it out and tread the path, or withdraw your-self from the rank of the seekers-so that others may
Pillars of the path
The pillars of the path. Their words enliven the heart; their deeds liberate men; their compassion is universal; they do not care for feeding and clothing themselves, but feed and clothe all; they do not look to the evil of others, but stand as their
Nafs, the desire-nature.
Some say the desire-nature is a substance, placed in the body, similar to the soul. Others say it is a quality of the body, similar to life. But all take it as the source of evil qualities and acts. These evils are grouped into: (a) sins, (b) qualities,
Pursuit and renunciation
Sufis differ as to whether they should follow or renounce worldly pursuits. Complete renunciation is only permitted at a very high stage, i.e. that of absolute unity and perfect trust in god.
The steps of a disciple.
The steps of a disciple. The first step is religion (Shariat.) When the disciple has fully paid the demand of religion, and aspires to go beyond, the path (Tariqat) appears before him. It is the way to the heart. When he has fully observed the conditions
The heart.
There is a treasure buried in the heart of the knower. It is love. A single jewel out of it is worth a thousand heavens. The guardian of heaven is an angel named Rizwan, whereas the guardian of the treasure of love is god himself.
The way to god.
The way to god. Khwaja Bayazid was asked, "what is the way to God?" he replied: "when thou hast vanished on the way, then hast thou come to God." mark this: if one attached to the way cannot see god, how can one attached to self see God?
The evil of the world
The world and all things therein are to be avoided, save as needed for the lord's sake. The world may be classed under three groups:- (1) the first group is purely worldly, and cannot
Seeking god
Nothing is more binding upon you than to seek god. If you go to market, seek him. If you come home, seek him. If you enter a tavern, seek him. If the angel of death come to you, take care not to neglect the seeking. Tell him, "do thou thy work, i do
The company of the saints
Holy company is an important discipline for the pupil. It is very effective in conquering nature and habit. Hence is it laid down by the holy saints as binding upon a disciple. The rationale of it is this. The desire-nature consists of certain ingrained
The soul (ruh).
People differ in their opinions on the soul- some call it a body, some an essence, some an accident; some regard it as eternal, others as created. Orthodox Islam declares its existence, but is silent on its nature and quality. God says: "if questioned
Origin of theosophy
The origin of theosophy. The institution of theosophy (tasavvuf) is ancient. It has been practiced by the prophets and the saints. As evil impulses predominate in the world, the theosophist (Sufi) is looked down upon by men. The theosophist is one who
Knowledge
Knowledge is to purification and asceticism what ablution is to prayer. No practice is possible without knowledge, as no prayer is possible without ablution. …
Alienation from the desire-nature
Alienation from the personality is the first step to acquaintance with god. The one is a necessary condition for the other. All aspirants find fault with, and impose tasks on, the desire-nature, so that this wall of separation be pulled down, and a way
Magnanimity
Magnanimity. A disciple lacking in magnanimity makes no progress at all. One whose aspiration does not go beyond heaven, is not fit for this battle. The wise hold that the desire to have everything in the world according to one's own wishes, befits a
Hidden differences of stages
Men differ, in the gradations of their progress, as heaven from hell, though they are so similar in their outer forms. All men- whether in the past, the present or the future-are the centers of mysteries. Each body treasures a divine secret; each heart
The final doom
There are two classes of travelers, the noble and the wicked. Each class has its peculiar speed, path, and doom. Noble souls are divided into
Discipline of the desire-nature. (continued.)
The discipline of the desire-nature is recommended by all creeds and nations, and is known by sages as a means of developing the super sensuous faculties… but thy business lies with the discipline only, it is god's to grant super sensuous faculties.
The descent from Adam
The pilgrim justifies his descent from Adam when he enters the heart. Now he has finished the turning, and begins his pilgrimage. By the virtue of his complete turning, anything coming in contact with him undergoes a change. This is the power of transmutation.
Self-toleration.
He who is on good terms with the self is dead, thought apparently living; he whose life is in god is really living, though apparently dead. Death is not of the body alone: the inner man may die in the same way as the outer. Men are perishing in the sea
Heedlessness
Heedlessness is blamed by all creeds and sets. It is heedlessness that lies at the root of all failures. It has been said. When a man heedlessly approaches the path, the devil warns him, saying: "i was the teacher of the celestial
The discipline of the desire-nature
The desire-nature is the worst foe. It is very difficult to be armed against it, since, firstly, it is an internal foe, and it is almost impossible to guard the house against a thief co-tenant; and, secondly, it is a lovely foe, and a man is blind to
Confidence
The Sufi trusts in God. Khwaja Yahya observes: "he who does not trust god cannot receive divine illuminating." explanation: god deals with a man according to his expectations. One who suspects him cannot receive any light. Again, it is a friend who is
Conduct
An act not permitted by the Quran is fruitless; a desire not sanctioned by the prophet is vain. To wish for any help on the path save that from the path is forbidden. The Quran permits nothing save sincere conduct, and sincerity springs from the heart
Seeking the path
Seeking the path. The aspiration of the seeker should be such that, if offered this world its pleasures, the next with its heaven, and the universe with its sufferings, he should leave the world and its pleasures for the profane, the next world and its
Desire
Desire' is a term covering all the qualities of nafs. It prevents union, tortures the disciple, and stands against the seeker. It is to be opposed and not to be gratified. "he who follow it is ruined; he who opposes it attains his object."
Renunciation of the world
Service of the lord is impossible without renunciation of the world. When thy body works for the world and thy heart longs for it, how canst thou serve him? The heart is one; it cannot attend to two things at the same time. The world and the lord are
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
