T A S A U W U F - Zinda Nawaz

and get aware about the divine name: Abdullah which is manifestation of Allah with Allah the Almighty
dominating upon it spelling. His vision of all his names, specially, Hazrat Mohammed, Peace Be Upon Him
is a manifestation. Abdul Rehman which is manifestation of the benificent (i.e. Rehman) while Rehman
spells his vision into it and causes blessings through the manifestation of Rehman over the entire world.
Abdul Aziz which is manifestation of Aziz (i.e. almighty) while Aziz spells his vision into it and bestows
honour the world as well as to the deserving believers. Likewise each and every name should be
hypothetically considered. ‘Isha’ is an implied order behind curtain of a figure while the sentiment pertains
to the beloved.
Chapter, Ghaen: - ‘Ghyb’ is firstly the primary vision and means to be the first determination. ‘Ghyriyat’ is
connotation of a determination which in terms of a name with implied meaning is a nisbat-e-Aedmic
meaning: Ghyriyat stands as a determination between an Aabid (i.e. devotee) and Maaboodiyat (i.e. the
Delty). ‘Gharq’ is seeker of truth who is lost in observation of the self.
Chapter, Faa: F - ‘Fazal-Alvisl’ is the rise of a seeker of truth after Nazool. ‘Faiz-e-Qudsi’ is the personal
vision about testimonies before the entity and in the middle of Hazarat Ilm ‘Faqr’ (i.e. indigence) is initially
giving up of the worldly wastes and finally to losing one’s self in peril of monotheism. A ‘Fana Fillah’ is a
seeker of truth upon whom Allah the Almighty spells his Jabrooti Tajally (i.e. vision) and thereby the seeker
of Truth moves due this vision towards ‘Adam, and there from emerges in Nuzool, meaning: dies an animal
and turns into a human and absolves himself of the captivity of his body and then dies an angelic death,
viz: turns Fana Fillah.
Chapter, Qaaf Q:-‘Qurb’ (i.e. Intimacy) is one through which’ depending on knowledge, the grouping with
the truth is achieved. ‘Qurb- Faraiz’ is what come from the truth towards individuality, meaning: the
Almighty truth becomes in apparent intimacy of the devotee and the, intrinsically, the devotee comes in
intimacy of the truth. This status is achievable in peril of the self (i.e. Fanay-e-zaat). ‘Qurb-e-Navafil’ is
moving from khudi (i.e. individuality) towards the God, meaning: the Almighty intrinsically comes in intimacy
of the devotee and the devotee comes in apparent intimacy of the truth. This status is achieved in peril of
the attributes (i.e. Fanay-e-Sifaat).’Qaal’ is what forms description of the revelations for which the subject
at receiving end is ordained to give away its description. ‘Qazaa’ is inventing of the orders as per the
obligation which demands capability. ‘Qadr’ is which ascribes fates depending status of everything. ‘Qalam’
is primarily the angel. ‘Qalb’ (i.e. the heart) is a shadow of the soul, and the soul is shadow of
Godliness,viz: a voice of monotheism having shadow of soul, a reflection and shadow of soul, as well as it
is a reflection of heart and shadow of the body: ‘Qalb-e-Jouhar’ is an abstract divinely illumination in
respect of the matter, time- span and for the connection between the human- soul and the inner-self and it
was due to this excellence (i.e. Jauher) the human- being had been created. The sages call it Nafs-e-
Natiqua (i.e.The articulating self) and they do not draw a discriminating line between the middle-heart and
the soul and regard the current soul as a compound of the same and to this alone the hold to be the middle
of the articulating-self and body. A ‘Qutub’ is one who happens to be apple of the eyes of the truth and in
all times they live upon the heart of Israfil (A.S.). A Qutab-al-Aqtab’is one who is manifestation of the
intrinsic-self of the Prophethood of Mohammed (PBUH).’Qad-Urf’ is one who knows hundred of truth
excepting entity of the determinations. ‘Qina’at’ is seeking of God from the God. ‘Qabz’ is primarily holding
of the pledge.
85