Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

wujûd is a mirror reflecting the vices and defects of the adam. [The
devil, like all other creatures, was made up of adam and wujûd.]
The devil adopted not only the vices in his own adam, but also the
vices being reflected on his own wujûd from the adam, thus
becoming laden with all the vices, the inherent ones and those
coming from the outside alike. The phatasms of his vice-reflecting
wujûd concealed from his sight his own non-existence, which is one
of the good attributes of the adam. When there appeared also the
vices seen on the mirror of wujûd, he ventured into endless loss.
Yâ Rabbî (O our Rabb, Allah)! After Thou hast blessed us with
hidâyat (guidance, salvation), please do not let our hearts lapse
into siding with Thine enemies! Please lavish plenty of Thine
Mercy and Compassion on us! Thou, alone, art the owner of
favour and kindness!
32 – SECOND VOLUME,
FORTY-SECOND LETTER
This letter, written for Mirzâ Husâm-ad-dîn’s son, Khwâja
Jemâl-ad-dîn Huseyn, explains that the nihâyat is beyond the âfâq
and the enfus:
Bismillâh-ir-Rahmân-ir-Rahîm. Hamd be to Allâhu ta’âlâ, the
Rabb of ’âlams. Benedictions and salutations be over that great
Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, whom He has sent as
a rahmat (compassion, mercy, blessing) for ’âlams. Benedictions
and salutations be over his valuable Family and relatives and to his
noble Sahâba ‘ridwânullâhi ta’âlâ ’alaihim ajma’în’ till the end of
the world!
A sâlik, after having corrected his intentions and ridding
himself of worldly desires, begins to make dhikr of the Name of
Allâhu ta’âlâ and undergoes onerous riyâdhât [Riyâdhat (pl.
riyâdhât) means not to do the desires of the nafs] and carries on
vehement and heavy mujâhadas [Mujâhada means to do things
that the nafs dislikes] and thereby attains tezkiya, [i.e. his nafs
becomes purified,] and his bad habits change to good habits and he
makes tawba for his sins; if, after all these stages, Allâhu ta’âlâ
blesses him with an orientation towards Him, love of the world will
evacuate his heart, he will attain patience, tawakkul and ridâ, and
he will begin observing the meanings and signs of these gains of
his, gradually and in an order in the ’âlam-i-mithâl, eventually
seeing in the mirror of ’âlam-i-mithâl that he has been purged from
all the human dirts and purified from all the basenesses of his
– 279 –