T A S A U W U F - Zinda Nawaz

Chapter, Kaaf: K - ‘Kaifiyat’ is personal and a slave showing intrument. ‘Kaifiyat-e-Rab’ is one which is
present in itself and slave intrument indivating the slave (i.e devotee). ‘Kamal-e-Insani ‘is to carry heart in
hands and to have observation of the truth in visions. ‘Kashaful Kubra’ is the divinely revolution to the
extent that it should not leave room for any doubt or suspicion in the concept that the one who is present
inside the entity is the Truth and there is nobody other than entity of the truth. And the phenomenon of
entity, in terms of relationship and security, is not abundant, excepting in case of the commodities and in all
commodities the truth prevails. ‘Kashaf’ is a state in which the condition of heart and the state of affairs
about the graves should be exposed.
Chapter, Laam : L - ‘Lissan –Alhaq’ is a perfected human- being ‘Lateefa-Insaniya’ is one which the sages
call the articulate self and the enlightened call it the heart, which is, infact, the Nuzool of the soul .
‘Laahoot’ is a rank of monotheism and it is called ‘Anqa’ which lies in unseen and inaccessible to everyone.
‘Loh-e-Mehfooz’ is a term for the total-self. ‘Laa Shaiyan’ is a term for the non existing which is a name self
explanatory.
Chapter Meem: M- ‘Ma’arefat’ (i.e enlightenment) is one which comprehends the coverage,
accompaniment and amicability of the self. ‘Muhasiba’ is ascertainment of monotheism at the stage of
attribute of monotheism with discrimination of plurability ‘Moujoodiyat’ is a state of affairs which is the
reason of chances of amalgamation with the truth, as you are called shams (i.e. the sun) therefore;
whosoever has confronted the shams and yielded to its influence. ‘Mashiyat’ is the personal visions
towards the initiation of the procedence or in doing away with the world of existence. ‘Mohaqqiq’ is one
which should not remain vailed withtruth or with the creation from the truth. ‘Maut’ (i.e. death) is an state
when the soul is driven out of the human body and remains inside the illustrons body.’Mun Arafa’ is an
identification of the soul, meaning it is a mirror to self whereas it contains reflection of the person outside.
The person is as per the reflection and mirror of the person out side. The person is as per the reflection is a
mirror and reflection is merely a reflection. ‘Mahjoob’ (i.e. veiled) is one who should see the creatures and
even regard the truth a creature. ‘Misbah’ (i.e. the lamp) is soul. ‘Mahvo’ is peril of entity and peril of
devoteein the truth. ‘Mumkin-ul-wajood’ who in obligatory part of body should be parts as regards the
possibility. ’Mumkin-ul-wajood’ is called a mild body, the animal soul, the captivated heart, as well as
example and the concept. ‘Mumtena-ul-wajood’ is the body which has been stopped of a face and a figure.
This entity is pertaining to the soul. This entity is also known as the mildness of human-being the
captivated soul, the articulate -self and the darkness. ‘Makhroof’ is one which should have access to the
rentiment of the Truth and remain perpetually so for ever, meaning: he should not reach the rank of a salik
(i.e. seeker of truth). ‘Mujahid’ is one who should oppose the non-truth, in favour of the truth. ‘Muraqaba’ is
what one should resort to action for the truth by heart which should eliminate duality and individuality.
‘Mushahida’ is to see things, for the truth, all without any veil. ‘Mukashifa’ (i.e. revelation) is all those
visions which are spelled out, meaning: in form of testimonies of the self attributes. ‘Moaina’ (i.e.
inspection) is all these illuminations of vision which are revealed upon the seeker of truth, with no contour
lines and with no direction. ‘Ma’arfat-e-Nafs’ (i.e. enlightenment of ones self is to identify the devotees
determination and his relationship with the truth. ‘Ma’arfat-e-Ilmi’ is to prove the path of the prophet
(PBUH), Maut-Ikhtiyari’ (i.e. the optional death) is which means keeping from the cardinal desires i.e. to be
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