T A S A U W U F - Zinda Nawaz

eager towards all visions of the Truth. ‘Shukr’ is to regard oneself to be non-existant and to regard the
Truth to be as present.
Chapter, Suaad O: - ‘Soorat-al-Rahman’ is named as Allah which is a composite form of all names and
attributes. Adam is his Manifestation. ‘Soorat-e-Haque’ is reffered to a Mohammed, Peace Be Upon Him.
“Soorat-e-Allah’ is referred to a perfected man. “Soorat-e-Ilmiya” is one which in respect of truth about the
forms should be proven by Hazrat Ibn, viz: every from pertains to the situation of manifestation of the entity
which is determined one and relates to be non-existant as compared to each name which in context of
attribute is already determined. ‘Soorat’ (i.e. the face) is an element, the beauty of the benificient activates
the ‘Soorat Bil Quwah’ (i.e. face with power), ‘Sufi’ (i.e. A Mystic) is one goes without a care about the
world as well as hereafter and should keep his heart ever present. ‘Sabar’ (i.e. patience) is what should put
forth perseverance in seeking God and the endeavour thereof.
Chapter ,Taae:- T ‘Tareeqat’ is all that had been deeds adopted by the prophets, which had been
performed with pleasure of the truth.’Tamaniyat’ (i.e. contentment) is the state of contentment in respect of
the cherisher.
Chapter, Zaae: Z - ‘Zahoor-e-Zaat, (i.e. manifestation of the self) is what amount to be the Zill-e-Baseet
(i.e. the thick shadow) and it is called entity of the world. Zill and Aqal that comprises of all testimonies
taken up externally is referred to be firstly theform accepted as for its abundance.’Zillullah’ (i.e. A shadow
of Allah) is a perfected human-being.’Zilli’is: the addition entity.’Zulmat’ (i.e. A shadow) is one which can
not be taken into one’s grip and all those which stand as delegations to something do not fell into anyone’s
grip.
Chapter Aen:- ‘Aariful wajood’ is one who through singleness of vision and purged from all confusions gets
well- versed about wajib (i.e. obligatory deeds). Mumkin (i.e. Feasible) and Mumtana (i.e. Having
advantage). An Aariful wajood is also called: Noor, wise (Daasish), an independent self and the human
soul. ‘Aarif’ (i.e. Enlightened Person). One who is well equipped with a perfect sight vision viz: the Almighty
truth bestows him an eye-sight and respect of the self, attributes, deeds, and wisdom about things. ‘Adam’
is a noun which reflects the meaning by itself and a non-existance of the self which is proven as against
the name of the truth.’Adam Edhafi’ is one which should be recipient of entity of knowledge and become
competent for the book which orders ‘Kun’ (i.e. Be so!). ‘Aka’ is one that, when the truth castes his vision
as per a devotee’s potentiality, this results in its manifestation ‘Ilm-e- Ladunni’ is what covers the
knowledge of facts and knowledge about intrinsic matters and goes in smoothening its relationship with the
devotee and the cherisher. ‘Urooj and Nuzool’ is what the soul’s entity should take up after descending
from the stage of monotheism to the Aalam-e-Arwaah (i.e. The world of souls), after coming from there in
Aalam-e-Misaal’ (i.e. The world of forms) it should take to the entity of a form and turn to the world of
bodies take up an entity of the elements it called: Nazool. ‘Urooj’ is which should distinguish the example
(i.e. Misaal) out of bodies (i.e. Ajsaam). Souls out of Misaal and to reach from souls to the names, it is to
meet ones peril in monotheism. Abaad means to be amongst manifestation and their Arbaab (i.e.
cherisher) are the visions of the divine names. When a devotee achieves justification with one name out of
the divine names, he gets qualified and relates himself with devotion particularly with such an order. In
view of this I give away herewith a few names so as to enable the considerable people frame, hypothesis
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