T A S A U W U F - Zinda Nawaz

wajood. In this manner wajibul wajood is a manifestation of Mumkinul wajood the Mumkinaul wajood
manifestation of Aariful wajood and the Aariful wajood is a manifestation of the wahid-ul-wajood .It goes in
clearly explaining that whoever should step into wahid-ul-wajood he should achieve from the manifestation
of soil the Lazimul wajood i.e wajibul wajood.
O dear! I give herewith a point that you should bear in mind, that all these wajood (i.e. entities ) are
a mean to realize about one’s own truth in the path of identifying ones-self. As shariyat (i.e. Islamic Laws)
is the path to wajibul wajood, the Tareeqat the approach road to Mumkinul wajood, the Haqeeqat is an
access to Mumkinul wajood and Aariful wajood can be reached through Ma’arfat so, in the same manner
Monotheism (i.e. Tauheed ) is the way leading to wahid-ul-wajood and it is the same road where all
intersect each other. It goes in establishing the point that in order to achieve the goal of monotheism
moving along the road of shariyat is obligatory. Because, the Almighty Truth has seen his own- self through
monotheism in the perspective of Ma’arfat and found his own Ma’arfat(i.e.enlightenment) just an absolute
Truth (i.e .Haqeeqat) and approving his own Haqeeqat along with Tareeqat, reduced his own Tareeqat to
be the sheer shariyat and this very thing is the truthful straight path. Therefore, shariyat stands to be the
specific delimitation imposed by theRevered-self (PBUH) which no person can surpass.The seeker of Truth
(i.e. Saalik) ought to endeavour regularly to escale the height of monotheism. (A couplet in Urdu):
What is it that man cannot achieve with endeavour, what is the problem that cannot be absolved?
Coming over such a stage all lines leading to: “One who identified his inner-self doth identify his
cherisher, so as to enable a seeker of Truth, a marry go round all the worlds and to behold the spectacle of
all existing entities through the insight of his own entity. The manner in which the truthful knowledge about
the creatures is for him alright, so also in monotheism his knowledge is equal to the truthful knowledge. He
begins to know about everything. Therefore he is one and with the knowledge of Truth, the Almighty
glorified he has come close to the wahid-ul-wajood. A seeker of truth sees in Wahid-ul-wajood his own
entity as well as entity of the truth, equally, he proves thereby the attribute of Allah “Haiun, meaning He is
Alive. Therefore, he is taken of amongst those who are alive. Then he also sees the world evenly. This
forms to be the status of a “Adam was taught all names. This is, with Truth, a unity of knowledge and unity
of self. (Arabic saying): “Develope moral on par with the moral of Allah. This depends on favour of Allah the
Almighty. A devotee is another name of a attributes of Allah, which is out and out the peril. The survival of
a devotee means that having his entity put to rest, he should survive with entity of theTruth. At this point a
seeker of truth sees in his own- entity that he is a Truth. But to utter such a thing is to scale the gullotine.
What can be a greater mercy of God? He should let the entity of the seeker of truth to get it lost in his own
entity and caste a glance on it through the bliss of his own entity, because of which he has taken himself to
be a God. In this connection the divine saying is: “He sees by me, talks by me and walks by me.”
At such a stage of emity, the seeker of truth gets almost indifferent to everything. The Almighty has
said: verily Allah is of all the Worlds”.
HADEETH:
“Indigene depends neither in his own self nor on his cherisher-” It is the divinely attribute of which gets
developed in a seeker of truth. This stage of amity is loftiest in rest of the stages. In this stage a seeker of
truth (i.e. Saalik) lives in posterity within his entity: i.e. Wahid-ul-Wajood.
“Allah knoweth the best.”
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FIVE SELVES AND EXPLANATION:-
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