It is stated, in the abridged commentary upon Gulshen-raz, that the soul cannot be without a body. When it is separated from the elemental body, it becomes a shadowy figure in the barzakh, that is, in the interval of time between the death and the resurrection of a man;[242] this is called “the acquired body.” The barzakh, to which the soul is transported after its separation from this world, is another place than that which is between the spirits and the bodies. The first is called ghaib imkaní, “the possible disappearance,” and the second ghaib maháli, “the illusive disappearance.” All those who experience the possible disappearance, become informed of future events. There are many contradictory opinions about the illusive disappearance, which is the annunciation of the tidings of an extraordinary death. The lord Shaikh Muhammed Láhejí stated, in his commentary upon Gulshen-raz, that in the histories and accounts before-said is to be found, that Jábilká is a town of immense magnitude in the East, and Jábilsá a town of the utmost extent in the West, opposite to the former.[243] Commentators have said a great deal upon both. According to the impressions which I, an humble person, have received upon my mind relative to this subject, without copying others, and conformably with the indications, there are two places; the one, Jábilká is âalemi-misal, the “world of images,” because on the east side the spirits emerge into existence. Barzakh (another name for it) is between the invisible and the visible, and contains every image of the world; certainly there may be a town of immense greatness, and Jábilsá is “the world of similitude.” Barzakh is there the world in which the souls reside after their separation from the worldly station, all suitably to their deeds, manners, and words, good or bad, which they had made their own in the worldly station, as is to be found in the sacred verses and traditions. This Barzakh is on the west side of the material world, and is certainly a town of immense greatness, and opposite to it is Jábilká. The inhabitants of this town are gentle and just, whilst the people of Jábilsá, on account of the wicked deeds and manners which they had made their own in the worldly station, well deserve to be distinguished by the title of oppressors. Many entertain the opinion that both Barzakhs are but one; it should however be stated, that Barzakh in which the souls will abide after their separation from the worldly station is to the right of that Barzakh which is placed, between the pure spirits and the bodies: because the gradations of the descent and ascent of beings form a circle, in which the junction of the last with the first point cannot be imagined but in the movement of the circle, and that Barzakh which is prior to the worldly station, with regard to the graduated descent, has a connection with the anterior worldly station; and that Barzakh, which is posterior to the worldly station, with regard to the graduated ascent, has a connection with the posterior worldly station. Further, whatever be the form of manners of the souls in the posterior Barzakh, this will also be the form of deeds, consequences of manners, actions, and qualities which had been owned in the worldly station, in opposition to the former Barzakh. Then the one is a stranger to the other; however, as both worlds, inasmuch as spiritual essences of light, being different from matter, are comprised in the visionary forms of the universe, they may be taken for synonimous. The Shaikh Dáúd Káíśerí relates that Shaikh Mahi-eddin of Arabia (may his tomb be purified!) has stated in the Fatúhál, “revelations,” that Barzakh is different from the first; and the reason that the first is distinguished by the name of “possible absence,” and the latter by “illusive absence,” is, that every form in the first Barzakh is contingent, and depends upon exterior evidence, and every form in the last Barzakh, is inaccessible to the senses, and admits of no evidence but on the last day of the world. There are many expounders to whom the form of the first Barzakh appears evident, and who know what takes place in the world of accidents; however, few of these expounders are informed of the news of death.
The author of this book heard from Sabjáni, the learned in the knowledge of God; that the belief of the pure Súfis is the same as that of the Ashrákían, “the Platonists;” but the Súfis have now mixed their creed with so many glosses, that nobody finds therein the door to the rules of the prophet, and the ancient Saints. Sabjáni gave the information that the essence of God Almighty is absolute light, absolute brightness, and mysterious life; that he is pure, and free from all colors, figures, shapes, and without a prototype; that the interpretation of the eloquent and the indications of the learned are deficient in the account of that light which is without color and mark; that the understanding of the learned and the wisdom of the sage is too weak for entirely comprehending the pure essence of that light, and as, conformably to these words:
“I was a hidden treasure; but I wished to be known, and I created the world for being known.”
The essence of God the most High and Almighty showed his existence, so that, except him, there is no real being. In this employment of manifestation, he entered into contemplation, whence the sage calls him the first intelligence; because this lord of expansive creation considered every being according to the scope of propriety; and when the Almighty Being of expansive creation had examined every form inasmuch as by his power it was possible that such a form might appear, he fixed his contemplation in this employment of manifestation, so that what is called “the perfect spirit” is nothing else but himself. From Sabjana the information has been received and found in books that Abul Hassen Surí said: God Almighty rendered his spirit beauteous, then called it “truth,” and made revelations, and brought forth names to the creatures; the absolute being has two heads: the first is itlák sarf,[244] “absolute excellence,” and vahedet mahs,[245] “unmixed unity;” the second is mukayed va kasret va badáyet,[246] “compass, abundance, and primitiveness.” This, according to the greatest number, relates to unity. Further is âkl-kulli,[247] “the universal spirit,” which incloses all realities which are (as it were) concrete in him, and this is called ârsh-i-majíd,[248] “the throne of glory” (the ninth or empyrean heaven); he is the truth of mankind, and between him and the majesty of divinity there is no mediator according to the wise, although some admit a difference. Sabjání said, this indicates that they wish no separation from the Lord of grace may ever take place. Moreover, the universal spirit, which embraces all realities in the way of expansion, they call ârsh-i-Kerim,[249] “the throne of mercy,” and lawh-i-mahfúz,[250] “the tables of destiny.” Besides, there is the universal nature, penetrating all material and spiritual beings, and this is called âikáb,[251] “vicissitude.” With the philosophers nature is the noble part of bodies, and Sajani stated, the penetrating nature in spirits indicates and signifies that there is one divine Being, and the rest nothing else but shadows. Finally, there is an essence of life, which the philosophers call hayúli, “the first principle of every thing material,” and the Súfis call it enka.
[202] In Herbelot’s Bibl. Orient. we find Hamid eddin, a celebrated doctor, surnamed al Dharir, “the Blind,” disciple of Kerdori, and master of Nassafi the Younger. The latter died in the year of the Hejira 710 (A. D. 1310). Baron von Hammer, in the catalogue of the literature of the Súfis, annexed to his Gulshen raz (p. 32), mentions an Ishk-namah “Book of Love,” composed by Ferishte-oghli.
[203] عبوديت means also “servitude, submission, pious fervour;” it is reckoned one of the most essential qualities of a saint in general. An عبد, âbid, is a person continually occupied with religious practices, and all sorts of supererogatory pious acts, with the view of obtaining future beatitude. It may be asked, how can devotion, as said above, be an attribute of God? The answer is that, according to Súfism, God is every thing which appears praise-worthy to man, who can never forsake his own nature. Thus says Sâdi in his fifth Sermon: “A hundred thousand souls, alas! are the devoted slaves of the shoe-dust of that Durvish (God).” He who prays from the inmost of his soul, grants his prayers to himself; he no more prays, but is the God who, at the same time, offers and accepts prayers.—(See Sufismus, by F. A. D. Tholuck, p. 155.)
[204] ربوبيت signifies a participation in the nature and excellence of God, attainable by a mortal. There is a school of Súfis, called الحوليت Alhulíyat, who think that deity may descend and penetrate into a mortal’s mind. Muhammed is supposed to have possessed this eminent quality of a Súfi.
[205] Two technical words occur (among many others) of the Súfis حال hal, and مقام makám, which require a particular explanation. Hál signifies a feeling of joy or of affliction—of compression or dilatation—or of any other condition, which takes hold of the heart without any effort being made to produce or to provoke it, and which ceases when the soul reverts to the consideration of its own qualities. It is so called whether the same state be repeated or not. I generally render it by “state,” above by “transitory state.” If it persists and is changed into an habitual faculty, it is then called makám; I render it by “station.” The hals are pure gifts of God; the makáms are fruits of labor. The first proceed from God’s pure bounty; the second are obtained by dint of efforts. Both words may sometimes be rendered by extasy, or extatic, supernatural condition, in which the soul loses sight of itself to see God only, and which ceases, as soon as its looks are directed towards itself.—(See Ext. et Not. des MSS., vol. XII. p. 317.)
[206] If I understand at all this obscure passage, it means: “there is an immediate connection, without any intervention, between the Deity and man.”
[207] Suret signifies the sensible form of a thing; the figure with which it is invested.