T A S A U W U F - Zinda Nawaz

abundance of the divine names of attributes. ‘Jism’ (i.e. body) is the manifestation of the truth without a
soul i.e. as the soul stands for manifestation so the Jism (i.e. body) stands to be a manifestation. And jism
is a compound of form and a face.
Chapter Haae: H- ‘Haal’ is all that descends upon the heart with God’s favour without an action at the
epicenter of life. ‘Haqeeqat-e- Mohammadi’, is what stands the sense of being monotheism and the sense
of entities in testimony. Haqeeqat-e-Haque’ is an existence which in terms of a being is an absolute
truth.’Haqeeqat-e-Abd’ is not-being, which is out and out and a name unnamed. ‘Haqaayaf’ is a reference
to the divine verbial names. ‘Hajjatul Haque’ is: a perfected human- being. ‘Huroof-e-Aaliya’ means the
proven testimonies. ‘Hyrat’ is one established perpetuity in plurality of monotheism viz: The Almighty Truth,
through vision, sets out manifestation of terror, than Hyrat (i.e. astonishment) is what follows ‘Haqeeqat’ is
all that the prophet (PBUH)has made deservations which had been revealed upon his heart. ‘Haque’ is the
one present. ‘Haque-ul-Yaqeen’ is all that yields from the Ain-ul-Yaqeen. There are five ‘Hawaas’ (i.e.
senses ) of the heart.1)Noor 2)Aquel (i.e. wisdom) 3)Rooh (i.e. Soul) 4)Ras and 5)Khafee (i.e. hidden)
which is named as the heart’s eye through which the God is to be seen and one listen to the discourses of
God through the heart’s corner.
Chapter, Khaae: K:- - ‘Khatra’ is whatever befalls, on heart from the unseen. A ‘Khatra-e-Rehmani’ is what
draws attention of the heart towards the plural monotheism. ‘Khatra-e-Malaki’is whatever that draws the
attention of the heart towards worshipping the truth.’Khatra-e-Nafsani’ is all that drawing heart’s attention
towards Khatra-e-Nafs ‘Khatra-e-shaitani’(i.e. Satanic hazard) is what draws attention towards the non-
truth. ‘Khaatimun-e-Nabuwat’ is what should remain unique in the entire world and which should escale
rise nine time in self and attribute of the termination of prophethood and he is the eminent master
Mohammed. Peace Be Upon Him. ‘Khatimul Vilayat’ is one upon whom rests all the attributes of the world
hereafter, and upon whose demise the regulation of the world should get spoilt, and even if day of
resurrection should befall, he should continue to be an articulate power.’ Khud shanasi is one who should
regard himself to be mortal person and a mirror of manifestation.’Khuda-shanasi’ is to assess entity of the
world with shadow of the truth and to get the face of worshipping lost in the face of divinity. ‘Khilvat’ (i.e
seclusion) is to keep from one’s existence. ‘Khulque’ is that comprises of knowledge, loyalty, generosity,
forbearance, humility, justices, contentment, patience thankfulness and middle path. ’Khalifa’ is the Qutub
and is named as Abdullah and khalifatullah.
Chapter, Daal: D :- - ‘Dil is a divine illumination (i.e Noor), verbal in character as a human soul which has
been enfused by Allah the Almighty in the Adam’s mould and thus, it connotes to “And I enfused in it my
soul. “(Al Quran). When it is manifested in Adam’s garb, it is called the animal’s soul. Dil is situated in
between the human soul and the Dil is a delicacy comprising of the secrets of the state as well as of the
angels. ‘Dozakh is the other name of the ‘Imperitive self’.Dozakh that was created out of the anger of God
and a manifestation of the spot of the Wrath of God.
Chapter Zaal: Z: - ‘Azuq’ is what goes with observation of the truth on he plurality of sight towards the
Truth. ‘Zaat’ is which stands for names and attributes in reference: ‘Zaat-e-wajib’ is one who is the
absolute- entity and the love existence. It is also called the first line of determination of knowledge. ‘Zaat-e-
Abd’ is a name of the common fessibility. ‘Zul-Ayn’ is one who should regards the truth as apparent and the
creatures as intrinsic- self ‘Zul-Aqal’ is one who would regard he creatures as apparent and the truth as
intrinsic -self.
82