T A S A U W U F - Zinda Nawaz

Chapter Raa: R:- ‘Ruboobiyat’ is what one should seek perpetuity of the world through manifestation of the
names of the Truth. ‘Rajee’ is what one would seek the place of monotheism with through continuance of
the truth. ‘Riyazat’ is to keep abreast the provisions of Islamic Shariyat and thereby acquire clarify of the
testimony of the Truth. ‘Rabbul Arbab’ is the Imam-e-Azam and Mohammed. Peace Be Upon Him, is its
manifestation. ‘Rabb’ (i.e. the cherisher) is a name out of the name of Allah the Almighty and which could
impart an arrangement to the adjectives of being a cherisher out of a special form which is an established
name in back drop of a Truth -it is the name: Rabb in the form of adjective of being a cherisher.The name
is: Rabb and the form is called the Mehboob. ‘Rooh-e-Insani’ (i.e. the human soul means the Rooh-e-
Maqas (i.e. the soul) Peace Be Upon Him, it is all abstract divinely illumination (i.e. Noor-e-Mujarrad). And
what is Mehr-e-Anwal and the vision of one self, it is a shadow of the divinity. The two world of shadow
belong to the same and it is without a form and variation.The ‘Rooh-e-Hywani (i.e.the Animal’s soul) is a
shadow of Rooh-e-Insani and it is the delicate body. And Jauhar-e-Rabbani is abstract is a middle point of
Rooh-e-Insani and the self which in form of a body exists throughout the body and situated in manifestation
of the human- being which has a shadow of Rooh-e-Tabeeji (i.e. the natural soul ) Rooh-e-Nabati
(i.e.Botanical soul ) Rooh-e-Haywani (i.e. animal’s soul) and Rooh-e-Nafsani .
Chapter, Zaa: Z:- - ‘Zajjajah’ means the heart. ‘Zakaat’ means purity of the innerself. ‘Zohad’ is what should
eradicate relationship and duality. ‘Zaahidi’ is one which should help in eliminating from the inner-self pride,
meanness, back-biting, animosity and jealousy.
Chapter, Sien S: - ‘Sajdah’ (i.e. Prostration) is what amounts to be a peril of the devotee in the middle of -
(sic) - and the truth. ‘Zikr-e-Roobiyat’ is the same as the manifestation of the cherisher in forms of
testimonies and the testimonies is ever present along with the true entity of the Cherisher. ‘Saalik’ (i.e.
Seeker of truth) is one who possesses a heart concentrated towards Allah. A ‘Saalik-e-Majzoob’.(i.e.
Insane) is one who views in the being, attributes and actions to be as being , attributes and actions of all
entities together. ‘Sair’ is the hearts concentration towards Allah. ‘Sair’, Fillah is a, saalik’s resorting to the
attributes of the Truth, a stage of the soul. ‘Sair Billah’ is escaling of saalik to the upper grades along his
collective monotheism, and this is the stage of one’s achieving Valayet (i.e. Amity to God). ‘sukar’ (i.e.
intoxication) is one which is in its inception a surprise and in its finality the over dominance of the peril.’Sair
Vateera’ is what a saalik should switch from one condition to another condition,
One line of action to another, from one vision to another vision or from one spot to another spot. ‘Sur’
means the noun.
Chapter, Shien C:: - ‘Shahidul-wajood’ is one who after getting immuned from one state of affairs,
maintaining discrimination in obligatory order; in estate; in advantage and consequence offer his testimony
at every occasion about everyone’s circumstances. It is known as Qalb-e-Aali (i.e. a profound heart) and
the Noor-e-Mohammadi. A ‘Shaikh-Kaamil’ (i.e. a perfected spiritual guide) is one who happens to be a
perfect human- being in respect of shariyat, Haqeeqat and Ma’arfat. ‘Shahood’ is one who sees towards
the God through God. ‘Shariyat’ is all that discourses coming from the prophet, which are revelations upon
his eminence.’Shirk-e- jilly’ is proving of polytheism for Allah. ‘Shirk-e-Khafi’ is proving of polytheism for
Allah. ‘Shirk-e-khafi’ is proving of polytheism beside the concept of omni-presence. ‘Shouque’ is one at be
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