Ismaili.NET - Heritage F.I.E.L.D.

TRANSLITERATION, TRANSLATION & EXPLANATION

By: Mumtaz Ali Tajddin S.Ali
mumtaztajddin@yahoo.com

Si Harfi (30 letters) is an acrostic on the alphabet. This kind of verses or formation are not
found in any Indian language. It is not of Persian or Arabic origin, but indeed a Punjabi
form. The oldest verse of this kind is found in the Guru Granth Sahibji - a central religious
scripture of the Shikhism. Its first rendition, the Guru Adi Granth was compiled by Arjun Dev (1563-1606). It reflects the oldest verses of this kind, known as Bavan Akhari because of having 52 letters in Gurmukhi script.

Later, it appears to have become a popular verse-form of the Sufis of the Punjab. Some of
them wrote more than two or three Si Harfi. It is precisely not a short poem, but a collection
of short poems. The letters of the alphabet are taken consecutively, and words whose
initials they form are employed to give metrical expression to the poet’s ideas. For instance,
Sultan Bahu’s (1629-1691) poetical work, Manjmuha-i Abyat-i Sultan Bahu contains a
long poem of Si Harfi. Its each stanza begins with huruf’i abjad, the Persian alphabets have
been repeated a number of times. Its typical form is the repetition of the word hoo (O’He)
at the end of the second line of each couplet, which gives spiritual color to his thoughts.

Hashim Shah (1783-1823) and Ali Haider (1690-1785) in Punjab wrote each one half a dozen
Si Harfi. Among the published Si Harfi, the Si Harfi Dholla (a lyric of 30 stanzas in praise
of the Beloved) was published in 1899 in Lahore. Besides, the Si Harfi of Ali Haidar is also
famous in Punjab. Another mystic Fard Faqir (1720-1790) left five major works, including Si
Harfi Nasihat.

An alphabet is standardized set of basic written symbols or graphemes called, letter that
represent the phonemes of certain spoken language.

There is no hard and fast regulation in composition of the Si Harfi. It is mere a collection
of short poems. Generally a letter has four lines, each consisting of two tukks but sometimes
a letter may have five, six or more such lines. Some poets wrote a number of such poems
for each letter. For example, if the letter is alif, the first line of each poem will begin with
alif.

It is mostly composed for divine praise, but also legend, story or history. It was Mohammad
Din in Punjab among the Sufi to have composed Si Harfi to describe the life of the Sufi
followers. Yari (d. 1724) of Delhi had composed Ratnavali (Allahabad, 1921) consisted of
two small sections, both are termed as Alif-Nama, almost resembled the Si Harfi of Sayed
Ahmed Shah. Despite several efforts, the Ratnavali could not be accessed. Mr. Pyar Ali
Keshwani however made its reference in his thesis, and I could found only its 181 pages, the
remaining 150 pages are missing.

The best among the Sufi circle may be reckoned the Si Harfi of Sultan Bahu (1629-1691),
who glorified God. For instance,
Alif allah chambe di buti murshid mn mere vich Lai hoo, Nafi asbat da pani mali si rahe
rage har jai hoo. Andar buti mushk machaya janphullan pai ai hoo, Jive murshid kamil

bahu jai eh buti Lai hoo.

“Alif: Allah is like the plant of jasmine,which the preceptor planted in my mind, O He, by water and
gardener of negative and positive (respectively) it remained near the rag and everywhere, O He, it spread fragrance inside when it approached blossoming, O He, may the efficient preceptor live

(long) says Bahu, who planted this plant, O He.”

The Muslim poets used Arabic and Persian alphabets, not Devanagari or Punjabi. Even the
Hindu poets Ganga Ram and Sai Das composed Si Harfi in Arabic alphabets. Farad Faqir
(1720-1790) of Punjab composed his Si Harfi on the pattern of the Beloved, such as
Alif – Allah bin ghafala phirion sara jug, rah bhulaio haq da duniya pichhe lag
“You are wandering aimlessly without the name of God. Following the path of the worldly people, you have lost the way to God.”

As a rule a Si Harfi is written in praise of the Beloved (God) and his attributes, but
sometimes it is written to relate some legend, historical or imaginary. In Sufi literature,
however, we have found only one such Si Harfi.

It is yet a question, why the poets applied Thirty Alphabets in the Si Harfi? What is its
reason? For its answer, we would need to refer to the English alphabets. The Apples Pie
ABC is an old and enduring English alphabet rhyme for children through several variations
since 17th century. The earliest mention of the rhyme was in a religious work dated 1671,
vide Oxford Dictionary of Nursing Rhymes (Oxford & New York, 1997, pp. 33-4). But it
covered only the letters A-G. It first appear in printed form in Child’s New Plaything
(London, 1742).

Si Harfi is an acrostic on 30 alphabets. In 28 Arabic alphabets, another two Lam Alif and
Hamza are included to reach 30 alphabets to make it alphabetic acrostic. In all, Si Harfi
start in coincide letter, thereby taking on an alliterated form (taznis’i harfi)

If A stands for Apple, then in the Punjabi Si Harfi, the Arabic Alif stands for Allah and vice
versa. The first recorded text in the Arabic alphabets was written in the year 512 A.D.,
wherein only 22 letters were included. Hence, Si Harfi is an acrostic on 30 alphabets. In the
28 Arabic characters, another two, Lam Alif and Hamza are included to arrive up to 30
alphabets, making it alphabetic acrostic. In all Si Harfi starts with in resembling letter,
thereby taking on an alliterated form (taznis’i harfi).

Si Harfi of Sayed Ahmed Shah

Sayed Imam Shah (1430-1520), the son of Pir Hasan Kabiruddin (1341-1449), married the
daughter of Sultan Mahmed Bagada (1458-1511), a most prominent Sultan of Gujrat
Sultanate, who gave birth of Sayed Muhammad Shah. He also composed many ginans, but
only 8 ginans were unearthed. In his ginan, he referred to Imam Mustansir billah II (d. 1463) as the Imam of the Time.

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Sayed Ahmed Shah was the son of Sayed Muhammad Shah (d. 1534). He was also known as
Sayed Nur Ahmed Shah like his father as Sayed Nur Muhammad Shah.

With his father, Sayed Ahmed Shah launched Ismaili mission is some selected locations. It
is said that he had also composed few ginans, but none existed except the Si Harfi. While
peeping into his Si Harfi, it appears that he knew Arabic, such as he used the words, Allah,
Ghani, Kha’laq, Noor and Fana. The name Si Harfi means thirty letters, which he has
derived from the Arabic. He also inserted the Persian words, such as Kudrat, Lashkar,
Inayat, Farman, Karar and Banda. It also ensues from his Si Harfi that he also knew the
Indian vernaculars.

He composed Si-Harfi on the pattern of the Shia Ismaili Muslims on meditation with the
tools of the yoga system, wherever is applicable. It is a mystical epistle (granth), sounding
mystical and spiritual flavor. It exercises a sort of work utilizing the vernacular languages
as well as foreign, which were instrumentals in carrying the mystical message of Islam
through an Ismaili imprint.

Structurally, the epistle is composed of 8 poems, each is divided into two major parts. The
first part consists of 5 couplets (dohra, or doha), which is followed by a refrain (tek, varanni
or tarje’ band) as follows: -

Re tu’nhi mara sacha sanhiyan piyunji tunhin
(O' You are my true Lord. You alone are the Beloved)

The word re tunhi (O'You) is used as an abbreviation for the entire refrain in the eight
poems. Thus, the addition of the refrain enhances the charm in the recitation.

The refrain (re tunhi) is placed between the chopai and dohra in each poem. Each poem
contains 5 couplets (dohra) of 10 lines, a refrain (re tunhi) of one small line, and ends with
a quatrain (chopai) of 4 lines; making the poem for 15 lines all together. Under this
distribution, the whole epistle of 8 poems is governed by 120 lines. Each poem of 10 lines is
followed by 8 refrains (each of 2 couplets). Apart from the first refrain, the composer
included his name “Ahmad” in the remaining 7 refrains. Almost all the verses metrically are
without defection, and its language also bears a strong Indian flavor. The 1st and 8th poems
are not the part of the Si Harfi.

Missionary Karam Hussain (1882-1934) also translated Si Harfi into Urdu, which was
published. The translation of Rai A.M. Sadruddin (1906-1980) in Urdu is however not
accessible. Later, Missionary Alibhai Nanji (1893-1978) also made its rendition into Gujrati.
In modern period, the English translation of Si Harfi is seen by different individuals in the webside.

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Culture of Yoga
Firstly, to understand the meaning of philosophy in Islam, it essential to examine use of
the term hikmah means wisdom. The term hikmah appears in several times in the Koran,
of which perhaps the most often cited verse is, “He grants wisdom (hikmah) to whom He
wills. And whoever is granted wisdom, he indeed is given a great good.” (2:269). According
to the Hadith, the Prophet said, “Speak not of wisdom (hikmah) to fools” (alaika bil hikmati
fa-innal ghair).

After the rise of the Abbasids, the Iranians excelled the Arabs in learning and scholarship,
became associated with their empire. In fact, they were the intellectual cream of that
society being greatly inclined towards the philosophy, for which the Arabs had no taste. It
was for this reason that during the Umayyad period in Damascus, the intellectual discipline
like philosophy never acquired popularity. But during the Abbasid rule, because of the close
association of the Iranians, the Greek philosophy acquired great currency.

It were the Muslim intellectuals who kept the torch of Greek philosophy burning. They anticipated
that the old religious ideas must not take in their literal meaning, imparting that the
mystical philosophy of esotericism owed its distinct origin to the words of the Koran. The
Mutazalites were in front to see Islamic teaching on the scale of philosophy. Kulaini (d. 941)
writes in al-Kafi (Tehran, 1978, p. 76) that Imam Jafar Sadik once said, “It is obligation on
you to gain sound comprehensions of the religion of God and not to be like the rustic
Bedouin Arabs, since God on the day of judgment, will neither cast even a glance at nor
will He purify the deeds of a person who has developed no understanding of the religion.”

Hence, the Muslim intellectuals came forward to apply the criterion of reason in
interpreting literal Islamic thoughts. Tools of Greek philosophy and its terminologies were
being freely employed in this context. The Islamic mysticism grew side by side with this
trend. In short, the mystics were influenced by the Neo-Platonism. Abu Ali Sina (980-1037)
writes in al-Isharat that, “Philosophy is the exercise of intellect, enabling man to know
Being as it is in itself. It is incumbent upon man to do this by the exercise of his intellect,
so that he may ennoble his soul and make it perfect, and may become a rational scientist,
and get the capacity of eternal bliss in hereafter.”

The historical legacy of Greek philosophy had ended with the school of Aristotle (384-322
B.C.), but it reappeared with oriental thought in the name of Neo-Platonism (al-aflatuniyat
al-muhdathah) propounded by Plotinus (207-305 A.D.)

The Ismaili mission was yet in cradle in that period, who opted philosophy course, and
provided an ideal climate for the new philosophical tendency with the ever living role of
the Imams. What is known as tawil in Ismaili jargon was nothing but the esoteric explanation of the exoteric teachings and practices of Islam.

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Likewise, the Ismaili mission incorporated culture of yoga to some extent in India in their
teaching like other Muslim mystics of Iran and India. This assimilation attracted a large
number of the Hindus towards Ismailism. Ali Ahmed Brohi writes in History on
Tombstones (Hyderabad, 1987, p. 132) that, “The main attraction that the Ismaili faith had
was the freedom to continue ancient local beliefs and customs without causing any break
with the old social order.” Saiyid Athar Abbas Rizvi also maintains in his History of Sufism
in India (New Delhi, 1978, 1st vol., p. 109) that, “The Ismaili missionaries were enthusiastic, who unhestingly modified their esoteric system to suit their converts.”

After being mastered, the disciples were given pure Sufic, the esoteric teachings absolutely
on the Shiite pattern. Emphasis was continued to be given in getting absorption in
meditation, which ultimately bore them the titular appellation of khoja (get absorbed). The
Ismaili missionaries in India Islamized the faith of the people mildly and never hampered
in their culture, and the new converts in masses absorbed best of Islamic thought more
Indian than foreign in character. In the like manner, the yoga system with certain
modifications like the Indian mystics were applied in midnight Ibadat.

W.Ivanow writes in
Collectanea (Leiden, 1948, p. 21) that, “Either by intuition, or sound and clever reasoning,
the Nizari Ismaili missionaries devised...methods depending on two principles. One was
their bold tactics in separating the meaning and spirit of Islam from its hard Arabic shell.

The other was their concentration of efforts on a few definite castes.”
Yoga is an ancient form of mental discipline and exercise, such as the repetition of the
solemn word for the purpose of heightened level of spiritual awareness. Fixity of one-
pointed or single-pointed concentration is the key feature of yoga. The Muslim mystics

took deep interest in the tradition of the hatha yoga that greatly resembled to the Sufic
tariqah in Islam. The Ismaili missionaries in India also promulgated the meditation
(dhyana) in the prevalent trend of yoga for new converts.

The system of yoga stayed no more important in the Ismailis, because they have their Imam
in every age, who made much convenience in midnight meditation.

The English word meditation is derived from old French meditacion, in turn from Latin
meditatio from verb meditari meaning to think, contemplate, devise or ponder. It also refers
to as dhyana in Hindi.

Our bodies digest food we eat by mixing it with fluids (acids and enzymes) in the stomach.
When the stomach digests food, the carbohydrate (sugars and starches) in food breaks down into another type of sugar, called glucose. However, our bodies need insulin in order to use or store glucose for energy. The bone marrow produces stem cells, the building
blocks that the body uses to make different blood cells – red cells, white cells and platelets.

We don’t perceive the process, how the food ultimately transformed into the blood?
Similarly, when we perform meditation, we don’t know physically the inner subtle process
in quest of the Light, but it is divulged in the ginans like Si Harfi.

In present age as stated above, the culture of yoga is not prevalent in mystical practice of
the Ismailis, their practice is much clear, comfortable and convenience in the Baytul Khiyal.

Zikr or Remembrance

The word zikr (pl. azkar), zikra or tazikra is derived from z-k-r appear in 274 Koranic verses,
means remembrance or recollection. The most important significance of the first form of
the verb is “thinking about” or “calling to mind” with the remembrance of God being the
primary focus. The Koran says, “and remember God often” (33:40) and “the remembrance
of God makes heart calm” (13:28).

Ali bin Muhammad bin al-Walid (d. 612/1215) writes in his Taju’l Aqa’id (tr. W. Ivanow,
Bombay, 1936, pp. 56-7) that, “Prayer (salat) is of two kinds. One is the ordinary prescribed
prayer, namaz, which consists of the recitation of prescribed formulas, accompanied by
special genuflexions, prostrations, etc.

The other form of prayer is spiritual, it is based on high training of the soul and consciousness, and belongs to the sphere of the “worship by
knowledge” (al-ibadatu’l ilmiyya). It is differently described by terms, such as “attachment”
(ittisal) to God, or “approachment” (taqarrub) to Him, or “union” (ittihad) with Him or
“connection with the higher world” (al-irtibat bi’l-mala’il-a’la). It has nothing to do with
any fixed formula, or prescribed genuflexions or prostrations, or any special movements of
the body. It can only be performed in spirit, by the force of continuous meditation, or by
the power of concentration (bi-quwwati’l-irtibad wa shiddati’l muhafaza), by persistent
effort to preserve spiritual purity, by keeping away from temptations of one’s lower self,
abandonment of lust, and exercise of self-control (sabr) in the most difficult and unpleasant
situations of life, or fatiguing forms of worship.

When one masters all this, he has really
attained the desired attachment to God (haqiqatu’l ittisal).” Zikr is a strong pillar in the
path toward God, nay rather most important pillar, for nobody can reach God without
constantly remembering Him.

Yahya Ahmed writes in Veils and Keys (Kuala Lumpur, 1998, pp. 240-241) that, “A person
performs the earthy duties (arkan) of the prayer, the fast, the religious zakat tax and makes
the pilgrimage to Makkah first and foremost because they are actions that pull the mind
away from the mundane affairs of the world and focus the mind and heart on one thing
worth remembering that God exists as the unifying and one Reality. In addition, the
remembrance through the earthy duties offers its own compensations and provide the
believer with the blessing and the inner peace that lie as spiritual needs at the root of his
being. ‘Those who have believed and whose hearts have rest in the remembrance of God,
verily in the remembrance of God do hearts find rest’ (13:28).”

Zikr is generally divided into two categories: the remembrance by tongue (zikr jail, jahri,
alaniya, lisani) and remembrance in the heart (zikr khafi, qalbi). The latter is superior to
former. The adept first makes practice of zikr by tongue, then enters into the heart. Once
a man asked Abu Uthman al-Hiri, “I remember with tongue, but my heart does not become friend with the remembrance.” He answered, “Be grateful that one of your limbs obeys and
one of your parts is led aright: maybe later your heart too will come into accord.”
(Tadhkirat al-Awliya, Tehran, 1962, 2:59). “One who however offers zikr with his tongue
only polishes the mirror of his heart, so that it becomes pure enough to reflect God’s beauty.
One who only remembers by tongue, it mean it does with his stomach, not with heart. The
recollection by tongue is reckoned for ten good works, with heart, that is reckoned for 700
good works, and the reward of which neither be reckoned nor weighed – that is, to be filled
with His love and awe of His nearness.” (vide Kitab al-luma fi’t Tasawwuf, London, 1914,
p. 219).

The lingual zikr is a usual recollection, it doesn’t feel by the heart. If the zikr with tongue
in which the heart is present, it means a recollection seeking reward, and the zikr when the
heart is wandering, then let the tongue silent, its merit is only known to God. The complete
reliance upon God and absolute love of Him that both cause zikr in reality.

In a nutshell, the deepest spiritual experience is a Mysterium Ineffable. The moment of
ecstasy or the overwhelming nearness of God’s reality have been known that the nearness
is like the redeeming of a mute who has not tongue to express his dream. God’s cosmic
personality is so unique and without a like that it is absolutely beyond one’s measure to
describe in human language, therefore the seeker cannot express spiritual feelings he
experienced what in actuality is the Absolute Reality, Who can be known individually by
seeing Him through deep meditation.

When the seeker reaches the final ultimate stage, he utters “I am God.” When one is
spiritually oriented, the barrier between the subject and the object is melting away and
merged into One Single Unit. This congruity is the final goal, the annihilation of the ego.
In that glory is not I and You. Both I and You become One Reality. In fine, the seeker
started from the state of cause and effect and finally reaches the state of Infinity. Hence,
with the dint of meditation, one unveils different layers of the Absolute Reality and
ultimately reached the stage of Supreme Identity. It may be added that the Duality is the
opposite of Unity; one who is screened by duality is debarred from Unity.

The practitioner of the Ibadat should come out of Duality, and immerse himself in the Unity of self, which
is the fana fi-lillah (transmutation in God). In fine, if you keep sight on ink, the letters
disappear, and if you keep your sight on the letters, the ink disappears.

Concentration or Diyan
There is three essential elements in Sufi conduct:-
1. Qillat at-ta’am : little food
2. Qillat al-kalam : little talk
3. Qillat al-manam : little sleep

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Little Food: The enumeration of the main kinds of vices that result from worldly lust, the
removal of which from heart is incumbent upon us. First, there are those vices which are
connected with a particular part of the body. Appetite is one of them. It is no doubt, a very
important biological function and thus, indispensable for preservation of life. But when it
transgresses its limit and becomes gluttony, it is the cause of immense evil and disturbance.

God says, “Eat and drink, but be not prodigal. Verily, He loves not the prodigal (7:31). Over-
eating dulls intellect and weakens memory. It also causes too much sleep which, besides

being a wastage of time, slackens the mind; the light of wisdom is dimmed. So one should
eat only as much as is barely sufficient to sustain oneself, out of what one has earned
honestly.
Pir Sadruddin says in So Kiriya (14-18) that:-
A’ha’r ganno kari pet na bhari’e, jo pet bharsho to bhare’ thasho; A’washe’ nindra ne bahu
pastasho, harve’ pete’ vira hoanshaj thashe,’ ja’gata janpiye’to satgur pase’
“Don’t fill stomach with heavy food. If fill stomach great amount, you will be fatted. It will bring the
sleep, making you much repentant. O’courageous! The light diet will make alert. If meditate in vigilance, the Lord will be near.”

Hence, over-eating dulls the intellect and weakens the memory. It also causes too much
sleep that slackens the mind.

Little Talk: According to Dhun al-Nun Misri (706-859), “there are two different paths for
the mystic to put into practice: The first path, lesser in degree, is to avoid sin, to leave the
world and to control the passion; the second path, higher in degree, is to leave all besides
God and to empty the heart of everything’ (p. 118). Silence offers profound benefits, many
of which we are unaware.

Less speaking has been shown to offer significant health advantages that boost overall well-being. From physiological standpoint, silence help:
lower blood pressure, which can help prevent heart attack. It boosts body’s immune system.
It benefits brain chemistry by growing new cells in the hippocampus region, a brain is
linked to learning, remembering and emotions. There are immense life changing benefits
of being silent or speaking less that means to use less number of words when talking to
someone and convey your thought in the best possible manner.

The Koran says, don’t be rude in speech (3:159), restrain anger (3:134), be good to others
(4:36), do not be arrogant (7:13), speak mildly (20:44), do not backbite (49:12), speak to the
needy kindly (17:28), stay away from corruption (2:28), do not be miserly (4:37), do not
insult other’s deities (6:108), keep aloof from what is vain (23:3), etc. etc.

In short, less talking will result your mind calm, you thus will be more focused. Nature has
given us two ears, while the tongue has given only one. It indicates that we should listen more and speak less.

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Little Sleep: Whilst praising the dwellers of the paradise, God says: “They used to sleep but
little at night.” (51:17), “Rise in the night except a little. Half of it, or lessen it little.” (73:2-3)
and “Surely the rising by night is the firmest to tread, and the best effective for speech.”
(73:6). In sum, the Imam said, “You perform bandage (at midnight) at a time when all
normal worldly life has reached the lowest possible level.” (Calgary, 1978) “And during a
part of the night, forsake sleep by it, beyond what is incumbent on you; may be your Lord
will elevate you to a grade of great glory.” ((17:79)

When we go to sleep at night, we think something, then all of a sudden, our eyes becomes
closed. We don’t know exact timing of our sleep. Our sleep took place when the story in
mind was incomplete. In other words, our thought remained at comma, not in full-stop.

It was not complete but incomplete, which we don’t know. The incomplete thought rotates
in our mind in different shapes, which is the causative factor of hindrance in meditation.
Its simple remedy before meditation is to perform deep-breathing exercise, which has a
calming effect, its vantage goes to tranquilize mind, also increase oxygen intake.

You sit in meditation at 3.55 am. Sit straight on ground or chair, with one hand on the
stomach, other on chest. Inhale slowly and deeply through nostrils, feeling the stomach
expand with each full, diaphragmatic breath. Hold this breath while counting fifteen, then
exhale. Repeat three or more times each minute. This regular practice will remove
obstructions, if any, in meditation, rather enhance creative energy during the process of
one hour.

Lab bi bund wa chasm bund wa gosh bund, gar na bini serr-i-Haq bar ma bi khand (Rumi)
“Close your lips, close your eyes, close your ears. If you do not see the “I-ness” of God, then laugh

at me.”

By shutting up all avenues of perception, and by concentration of self, one finds flesh of the
glimpse (tajalli) of the Reality, which cannot be defined, and the expansion of this glimpse
puts one into a state, which he alone can be aware of. It generally means to bring or come together to one point.

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SI HARFI of SAYED Ahmed Shah
TRANSLITERATION, TRANSLATION & EXPLANATION

PART 1

Bhrahm sohang sat chit a’nand, maram ohang jit tit bhenand (1)
“The Supreme Being in an exhalation, (an unstruck sound I am that (sohang) permeated
therewith), gives impulse whim of absolute truth, awareness and bliss. The mystery of the

Divinity (is such that) He is Omnipresent hither and thither.”

Wendy Donigar wrtes in The Erotic Ascetic (London, 1981, p. 125) that, “The Bhrahm is the uncreated,
eternal, infinite, transcendent, the cause, the foundation, the source and goal of all existence.” Bhrahm is
an attribute of the Creator of the universe like the Koranic term Khaliq. Bhrahm, the Supreme Being exists
in our breath, He gives (peace of) the absolute truth, awareness and bliss.
When one inhales, there emanates an inner sound AHM, which is termed as the Ohang. And when
exhales, its sound becomes SOHM, which is called Sohang. The word soham or sohang means I AM THAT.

The source of the sohang is heart, where these syllables arise with respiration. In between inhalation and
exhalation, there is a fraction of a sound, which is free of thought. That space, between so and ham is the
space of the Truth. If we focus on that space as long as it lasts, the space will gradually expand. This is
known as Ajampiya Ja’p (zikr’e pa’s an fa’s) or the unrepeated repetition. Ecstasy is a rhythmical
movement that comes into play on hearing music.

The nature of the soul or self is sat-chit-a’nand i.e., absolute truth, awareness and bliss. Sat (Absolute
Truth) is Omnipresent. Being present in everything, He is also present within us. Chit, consciousness,
illumines ever everything. Chit makes us aware of all outer objects as well as our inner feelings. It makes
us aware that God exists inside, for we have not perceive Him, but it is Chit which gives rise to that
understanding. Anand means bliss, which is experienced during meditation.

Alakh apa’r so agam agochar, sohi Allah a’po’hi bhitar (2)

“The Ineffable God is Imperceptible beyond limits and Impalpable. That very God is Himself

within (our) bodies.”

The word Alakh is used 4 times in the Si Harfi. It is made of two syllables, a+lakh. The word lakh means to
write or define, and thus alakh means cannot be described or defined in words. This is a divine attribute
that He is Ineffable, Indescribable and Inexpressible. Its connotations in Sufism is majhulu’n-nat means
ineffable.

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The word agam is derived from agamaya means beyond reason. Thus, God is not sensed by any faculty of
perception. He is Imperceptible. It is used 4 times in the Si Harfi.
The word agochar is also from the above root of agamaya. We may safely translated, Agam Agochar as
Imperceptible and Impalpable. The word agochar is used once.

Alakh nirinjan na’m dhara’ya’, ohang shabad so a’p kara’ya’ (3)

“The Ineffable and Invisible God assumed a name and Himself simulated the primal word.”
The word nirinjan occurs 6 times. It is also made of two syllables, nir (not) and anjan (to see). Nirinjan
means that cannot be seen, for the Divine Light is Invisible and formless.
The ohang shabad is the primal word or the solemn word.

Chid shakti ku’n payda’ kita, ohang ang so anand dita’ (4)
“He created faculty of animation, whilst the primal word itself gives bliss.”
Here it should be Chit-Shakti means faculty of animation. Along with the life spirit, God also ordained the
primal word with bliss.

Kudrat unaki koi pa’r na pa’ve’, anant rachana so a’p dikha’ve (5)
“None can cross limit of His natural power and Himself shows countless creations.”
Ohang nirinjan ek vrakshaj kita, unaku’n da’li doe’ jo dita (6)
“The primal word, an Invisible God erected a tree and sprouted its two shoots.”

Ek nur Muhammad Mustafa, duja nur Ali Murtza (7)

“The first thereby is light of Muhammed, the elect, second is light of Ali, the favourite.”
Mai Fatama bi unk’e bhel’e, Hasan Hussain u’s nur ma’nhe ’khel’e (8)
“Lady Fatima is also affixed therewith. Hasan and Hussin are mingled in that Light.”

The five holy bodies i.e., Muhammad, Ali, Fatima, Hasan and Hussain are coined as the Panjtan-i Pa’k (the
Blessed Quincunx), Ashbah al-Khmsa (the five shadows) or Ashab al-Kisa (persons of the mantle). They
were created out of the substance of Illiyyun (Bihar al-Anwar, 25the vol., p. 10). The Koran (83:18) says,
“Nay! Most surely the record of the righteous shall be in the highest places (illiyyun).” The word illiyyun is
the plural of illiy or illiyyah. It is derived from the Hebrew elyou meaning the highest. These five holy
bodies were conceived in their mystical dimension as being a Light that God created before creation of
this universe. The Light descended in turn upon Adam and then upon each of the prophets until it became
embodied in five holy bodies.

According to Bihar al-Anwar (25th vol., p. 24), "When God created Adam, the father of mankind, and
breathed His spirit into him, Adam looked to the right hand side of the empyrean. There he saw five figures
in the form of silhouettes. He asked: "God, have You created any one from the dust before me?" God
replied: "No." Adam said, "So who are these five figures which I see resembling my own shape?" God
answered, "These are five of your offspring. If it were not for them, I would have not created you. They
are five, their names are derived from My Own. If it were not for them, I would have not created paradise
or hell, the heavens and the earth, the skies and the lands, the angels, the human beings and the jinn. I
am "Mahmud" and this is Muhammad. I am "Aala" and this is `Ali. I am "Fatir"and this is Fatima, I am
"Ihsan" and this is Hasan. I am "Muhsin" and this is Hussain. By My Glory, whoever bears even an atom’s
weight of grudge against them will be cast into hell. O Adam! They are My chosen ones. For them, I will
save or cast others to perdition. If you want anything from Me, you should resort to these five.”

In the Tafsir of Tabari (12th vol., p. 5), it has been quoted from Abu Sa’id Khudari that the Prophet said,
“The Koranic verse (33:33) has been revealed about five persons namely, myself, Ali, Fatima, Hasan and
Hussain.” In Mushkilul Athar (1st vol., p. 332), Umm Salama is quoted as saying, “This verse was revealed
with regards to the Prophet, Ali, Fatima, Hasan and Hussain.”
Aa’l nabi ki aulad Ali ki, panjtan pa’k vakhanno; Hasan Hussain do noor pichano, unase’ umat sari.

(ginan)

“Glorify the Panjtan Pa’k, the descendant of the Prophet and offspring of Ali. Also recognize both Light of

Hasan and Hussain. The whole (Muslim) umma is from them.”

Once Imam Sultan Muhammad Shah was asked about the Panjtan Pa’k. The Imam said, “Take a bar of
gold and make its five pieces. You will call gold to its one piece,simultaneously, will call gold to five pieces.
This is an analogy of the Panjtan-e-Pa’k.”

Panjtan Pa’k ka bhed pichhanno, panchhi tan so ek tan janno (ginan)
“Recognize mystery of the Panjtan Pa’k. Know five bodies as single entity.”
Esa ohang a’pe’ samrath, sarve’ vyapak bujo jit tit (9)

“Such primal word is itself an Omnipotent and know Him being an Omnipresent hither and

thither.”

Satgur Saheb’ka sharanna lije’, ohang a’pasku’n sa’bat kije’ (10)
“Seek protection of True Guide, rest assured truthfulness of the primal word with Him.”

Re tu’nhi, ohang ka’r apar bhaj, an’e taj abhiman kaleshre’
triso akshar ka’n dhar, ehi bado upadeshare’ (Refrain)

“O’ You, the One! Invoke solemn word beyond limit, and shun pride and quarrel. Hearken

thirty letters, which is the principal admonition.”

The word abhiman (pride) and kalesh (quarrel) don’t mean that vices which happen with friends or
families. These are internal baser impulses, which a person encounters in his mind. These occurrences
ought to be parted for purity of mind.

PART 2

(Alif) ek avana’si dev, a’p gat aparam apa’r abhev (1)

“(Alif) The One Imperishable Divine Being Himself is Boundless, Impervious in hearts.”
Ta’n jiv dhar tu’n dhyan hajur, sohi sab thor rahiya bharpur (2)
“O soul! You cultivate contemplation thereon, Who is Omnipresent in every place.”
(Bay) bin jibhiya’ samarann karo, mansu’n lay unaki dhunaj dharo (3)
“(Bay) Make chanting without (motion of) tongue and transmit its whim in mind.”
purann bharam jaha’n taha’n a’p, te ajampaka kij’e ja’np (4)
“The Perfect Divinity is Himself an Omnipresent hither and thither, therefore make
soundless self-invocation.”

The word ajampia ja’np means unrepeated repetition or soundless self-invocation that its sound doesn’t
reach to ears.

Eji gupt ghat mahe’n samarann karjoji, koi na sunne’ kano ka’n (ginan)
“Make secret remembrance in heart that none else can listen by ears.”
(te) tit vasat sahej kar lije’e, bhajan karta’n vilamb na kije’ (5)
“(Te) Acquire it (Light) in easiness as a mercy provided you don’t delay its adoration.”
jo tan mn ma’nhe’ surat laga’ve’, to alakh nirinjan ghat’me’n hi’ pave’ (6)
“If the concentration immersed (at climax) in body and mind, you will get an Ineffable and Invisible God within the body.”
Kasturi kundal base’ murag dunde’ van ma’e,
esse’ hari ghat ghat base’ pann murakh samaje’ nahi (Kabir)

15

“The musk exists in its gland, but the deer searches (its fragrance) in forest, and similarly, the
Lord exists in every body, but senseless persons don’t understand.”

The musk is a class of aromatic substance commonly used in perfumery. It is obtained from a gland of the
deer. The reddish-brown paste inside the musk pod turns into a black granular material called musk grain.
“O’ ignorant one! The Beloved resides within you. And you are searching Him outside, from place to
place.” (Bu Ali Qalandar)

(Say) sabat hokar khojo dehi, bolan ha’r nirinjan vohi (7)

(Say - forth letter) “In state of steadiness, you quest (the Light) in body, wherein the
speaker (your soul) is that very Invisible God Himself.”
Ki janan me’n koi, jo koi andar bole’, ja’t asadi so (Sultan Bahu)
“Whom am I? How do I know? In fact, it is He, the One, Who speaks in me.”
Arif wu maruf bi man’i yakast, A’an ki khuda ra bi shanasad khud ast (Sheikh Sadi) “The knower and known are same. Whoever knows God is God himself.”

When milk or curd is shaken vigorously, butter, which is really the milk’s substance, becomes visible. The
equally applies to human heart. As a discharged battery is recharged, similarly if our heart is discharged,
needs to recharge with the agency of Ibadat. All the human activities of the world are carried out by the
power of the heart.
The heart should be ignited with the help of Ibadat and once ignited, it will generate that Divine Love, its
sweetness and radiance with wonderful ecstasy will permeate every single cell of our body and in every
process of body and in every limb in breathing, blood, flesh, bones and the skin.

Ghat ghat bole’ ramata’ rama’ na’d band na’rayann na’ma (8)

“In every heart the playful God reveals, therefore close up incoming sound from outside in

the name of God.”

The unstruck sound is the mystical sound heard at the climax of the meditation.
Bulleh Shah (1680-1758) says, “Neither God is in Kashi, nor in Mecca. He abides in inner folds of one’s
heart. The fool quests Him in outer world.”

(jim) jugat bina jog na hoi, bate’ prem na pave’ koi (9)

(jim - fifth letter) “No skill prevails irrespective of wisdom. None can acquire love mere in

the gossip.”

16

The original word is yukat, not jugat, means skill, tact or art. The word jog is originally yog means wisdom.

jog jugatsu’n la’ve’ dhyan, sohi jogi a’ jug parama’nn (10)

“Whoever immerses in concentration with (the agency of) wisdom and skill, he is indeed a

sage (or haqiqi momin) in this world.”

Re tu’nhi, manchha’ va’cha karmanna, jine’ na khoji dehre’
Ahmad vae nar mundh hai, jiyu’n gadhe’ ke sir khehare’ (Refrain)
“O you, the One! Whoever doesn’t quest his body i.e., the desire (manchha), speech (va’cha)
and deeds (karmanna), his (analogy, according to) Sayed Ahmed Shah is such an imbecile
person as if the ashes are laden on the head of donkey.”

PART 3

(he) hay hadme’n hadaki rel, behad ma’n’he’ mugatka’ khel (1)
(he - sixth letter) “It is limitable exuberance in the restraint, but has the gambol of
redemption in the (realm of) limitless.”

The material happiness in world is limited, but happiness in worship is limitless and eternal, wherein is
the game of salvation.

sahej su’nime’n rahe’ samaye,’ te jogi ku’n ka’l na kha’ye’ (2)
“Whoever stays for whilst in nothinglessness, the stroke of death can’t reach to such
enlightened one.”

The Sanskrit word su’nya means zero, nothing, empty or void. It is a spiritual state one gains in meditation,
an act of moving from physical realm to the internal quiet realm of nothing. Whoever’s soul comes to stay
at the nothinglessness, no death comes near to that gnostic.

The Noetic Science (from Greek noetikos means mental) holds that when one is in deep meditation and
comes to the state of nothinglessness, a wax-like very soft substance is created in the pineal gland of his
brain. It has incredible healing properties of many diseases. In other words, it has inconceivable effect of
regenerating cells in the body.

The pineal gland is located in the epithalamiums, near the center of the brain. It is reddish-gray and about
the size of a grain of rice (5-8 mm) in human brain.
Mawlana Hazar Imam said, “If you succeed in the Bandagi, you will get protection against all kinds of
worldly diseases.” (Kampala, 1972)

Chot na lage’ oos sant’ko, jamada rahiya jakh mari (ginan)

“Even the stroke (of the death) doesn’t effect to that gnostic, and the angel of death has to repent in

failure.”

(khe) khalaqse’ je koi dhiya’ve’, aradh uradh bich tadi la’ve’ (3)

“(khe - seventh letter) Whoever adores Creator, he cultivates single-pointed concentration

betwixt nose and brow.”

The word tadi or tari means to slap lightly with the open palms or the clapping. This is a physical act of
applaud and approbation. In this verse, it doesn’t mean the clapping, but it refers to fixity of one-pointed
concentration or ability of mind to stay focused.

Sa’s osa’se’ samarann ma’nde’, karam ka’t chora’si kha’nde’ (4)

“Whoever remembers with respiration, he cuts down vices committed in the cycle of eighty-
four lakh.”

The Punjabi mystical poet, Ghulam Jilani (1749-1819) writes:-

Je hoven satgur di da’si, na bhogen tu joon chaurasi

“If you become disciple of the True Guide, you will be free from the forms of eighty-four lakh.”
(daal) doa’r das khoj le’ bhai, dua’r mul ba’ndho chit la’e’ (5)
(daal - 8th letter) “O’brother! Search out tenth door and get it tied at first with
concentration.”

pratham betho agam me’n ja’ge’, tin lok me’n timir bha’ge’ (6)

“Be wakeful in imperceptible posture at first that will cause running away of darkness in the three worlds.”

The word tin lok means the people of three worlds i.e. past, present and future periods.
(zal) jog panchuka’ bana, bahar ja’ ve’ so bhitar la’na’ (7)

18

(zaal - 9th letter) “O’brother! Abstain five baser impulses (sex instinct, wrath, magnetism,
ego and allurement). If these go outward (making obstruction in concentration), subdue
them inward.”

mel dua’r das agam’ me’n kare’, kaho sa’dh vo kaysa’ mare’ (8)

“Make elevation at the tenth door whilst in imperceptible form. O’saint! Let me know how
then he dies.”

The Sanskrit word Dasamadvara means tenth gate. It is also known as Brahmrandhra, Bhamar Gufa,
Mahapatha and Madhya marga. The nine apertures (nav duar) opening from outside the body serve the
physical mechanism of human personality, but when their energy normally being wasted, is consciously
channelized towards the self, the tenth door of dasamdvar opens inside the body.
(re) ra’vat hoi pure’ a’san, prem hoy to bethe’ singa’san (9)

“(re - 10th letter) Being a (royal) cavalier, you remain steadfast in posture and when attain love, be seated on uppermost realm.”

trikuti kotme’n lashkar jode,’ saheje’ sahej banka gadh tode’ (10)

“(Hence, one’s concentration) reached the fort of trivenni with forces (of virtuous deeds). He

breaks down in piecemeal (as if) an (unconquered) citadel of Lanka.”
Ya’r Farid kou even Saria, jivan jalia Koh-i Toor (Ghulam Farid)

“In preference to His glowing countenance, my entire being is a glow like the mountain of Toor.”
The trikuti is the trivenni means the confluence of the Ingla, Pingla and Sukhmana channels. According to
the physiological theories of hatha yoga, there are three principal force channels in subtle body, i.e., Ingla,
Pingla and Sukhmanna. The Ingla and Pingla are interpreted as the two hemispheres of brain. Pingla is the
extroverted (active) or solar nadi, corresponds to right hand side of body and left hand side of brain. Ingla
is the introverted (passive) or lunar nadi, and corresponds to left hand side of body and right hand side of
brain. In the subtle and casual bodies, the nadis are channels for cosmic, vital, seminal, mental, intellectual
etc. energies.

In fine, the Ingla is lying on left side of the spinal column and terminating in right nostril. The Pingala is on
right side of the spinal column, terminating in left nostril. These two force channels, in the ginans are also
termed as moon and sun, or the lunar and solar channel.

Ingla is associated with lunar energy. It has moonlike nature and feminine energy with a cooling effect,
also corresponds to the Ganges River. While, Pingla is associated with solar energy. It has sunlike nature
and masculine energy with a heating effect, corresponds to the Yamuna River.

The third force channel is the Sushumna or Sukhmana, which passes through the spinal column,
originating inside the sacrum and runs up the body and pierces base of the skull from eyebrows and joins
the cerebrum.
In short, the Ingla is on left, Pingla on right side and Sukhmana in centre. The junction where these three
force channels meet together is called trivenni (confluence), forming a threefold knot in the region of
eyebrow centre. When it so happened during meditation, there is a profusion of eternal light, glittering
and scintillating in such a manner as if the pearls are poured down like the rain.
Eji ingla pingla sukhmana nadiji, trivenni ke’ tir par therai’e (ginan)

“Bring the concentration at the pointed direction of the trivenni, where meet the channels ingla, pingla

and sukhmana.”

Re tu’nhi, sura’ pura’ panthaka’, so taje’ na apani ba’nre’
Ahmad vai nar mard hai, jo chadd kar ma’re’ mayda’nre’ (Refrain)
“O You, the One! The champion and perfect in the path doesn’t forsake his resolute. Sayed
Ahmed Shah says: that person is a chivalrous, who elevates and gains the upper hand in

battlefield.”
PART 4

(ze) jor bin sat chala’ve’, ganga jamna bich sarsavati la’ve’ (1)

“(ze - 11th letter) Whoever maintains truth without agency of power, he brings the (channel)

Saraswati betwixt (the channels of) Ganges and Yamuna.”

The three rivers (Ganges, Yamuna and Saraswati) are mentioned symbolically for the three channels i.e.
Ingla, Pingla and Sukhmana. The union of the triad generates inner enlightenment.
trivenni tan mahe’n kare’ snan, harijal bhinje’ koi sant sujann. (2)
“Have a (spiritual) bath at the junction of three channels in body. Few intellectuals seldom

are drenched in divine nectar.”

Ya’ra’ phool sugandh’su chand vanne’, vira ladhi jiyo ladhi raha bhamarde’ (ginan)
“O’Friend! Few people enjoys fragrance of the lotus just as a wasp finds the way (of its smell).”
The fragrance metaphorically refers to ultimate abode, and wasp means few haqiqi momins rarely finds
the way leading to that lofty realm.

(sin) sukhmana’ so tanma’n va’je’, anhad ghor gagan ma’nhe’ ga’je (3)
“Sukhamana channel vibrates in body as if an unstruck thunder sounds in sky.”

20

dar barase’ amrat anbar bhare’, ta’ki seva’ gorakh kare’ (4)

“(On that realm), it rains within like the trickling of an unending nectar, subjecting the
enlightened to adore it.”

(shin) sharka’ nahire’ ka’ma’, ingla pinga bole’ ra’ma’ (5)

“(seen - 13th letter) (Consequently) the evils become inactive as the channels, ingla and

pingla (become charged), uttering Divine name.”
Ta’di la’ve’ dasahi dua’r, sat nirinjan ohangka’r (6)

“When his concentration conquers tenth door, he becomes reciter of true Invisible primal word.”

(suad) sidak kare’ jekoi, ajare’ya’ jare’ so amar hoi (7)

“(so-aad 14th letter) Whoever advocates truth, his unapproachable condition becomes
approachable and is oriented as an immortal.”
Nav na’dika’ ja’nne’ bheva’, ta’n ghar nir bhare’ sab deva’ (8)

“He knows mystery of nine nerves, and all angels make surfeited nectar in his body.”

The word nadi comes from the root word nad means motion. It must be noted that the nadi (channel) is
not a physical channel like the vein, arteries, pulse, capillary, blood vessel or nerves, but subtle conduits.
It is a channel in the maritime sense of a stream or current, through which the jiv, energy is conveyed
from the centers to physical body. The nadis are pathways or channels of prana (the energy of the physical
body) in the system. There are 72,000 nadis, which have no physical visibility. If we cut the body and peep therein, we will not find them. But as we become more aware, we will notice the energy is not moving at random, it is moving in established pathways.

(zu’ad) jaruri sukhamana jove’, chanda suraj bich ba’ti bohove’ (9)
“(za-aad 15th letter) “Certainly he visualizes (motion of) the Sukhmana channel, and (as a
result, he) ordains his place like a heap (of the corn) betwixt Ingla and Pingla.”

The chanda (moon) and suraj (sun) are the epithets of both Ingla and Pingla channels.
Pive’ amrat mn kare’ tanda’, tab khele’ ekhi bhirmanda (10)
“He sips nectar, thereby cools down mind, then plays only in the bhirmand.”

The bhirmand is located at the top of the cranium. It is called Bhamar Gufa, a den lies at the root of nose between the two eyebrows or cerebrum.

Re tuhin, mad ma’ti dhyansu’n aur sakhat bha’i ha’e pritre’
Ahmad ese’ santka, koi savad lahe’ atitre’ (Refrain)

“O You, the One! When he is intoxicated in contemplation, having a firm love like a bee,
Sayed Ahmed Shah says that a friar seldom becomes taster of such gnostic.”

PART 5

(toy) taiya’r hoi khele’ khela, na’g na’th pethe’ pa’tala (1)

“(toy - 16th letter) When one is ready to venture in sporting (in concentration), he is like a

king of the serpents, which can make his entry till the nether.”

The king of the serpents usually goes down the nether for having peaceful environment, and in the same
vein, the meditator gains tranquility in concentration.
The words play, sport etc. have been applied because the meditator strives in realm of spiritual game of
Baitul Khiyal.

Ba’nbi ulat sarapku’n kha’ve’, tab mn eh saheje’ sama’ve’ (2)

“Even he removes obstructions like a mongoose, who eats snake, then the mind rests all of a sudden.”

(zoi) julam ho khojo agam, vank na’dka ra’kho sangam (3)

“(zoy - 17th) Endure darkness before-hand in quest, and cultivate union at the Vank Nad.”
When one efforts to wipe out darkness in the body, God backs up in his endeavor. The Koran also says,
“God is the Friend of those who believe. He brings them out of darkness into light.” (2:257)

Vankna’d is a serpentine coiled force channel. It is said to be three and half times coiled up just a cloak-
wise in the circular form. When it is awakened during meditation, it starts to open anti-cloak-wise with a
latent energy.

Fute’ chakar mite’ sab sohansa’, jal hal dise’ jagmag jota’ (4)
“It thereby results subsidence of the birth-cycle and shun all suspicions and perceive
glittering of the flash of Light.”

(ain) inayat Ali’ki fire’, chanda utare’ ne’ suraj chade’ (5)

(aen - 18th letter) Thus, one goals by Mawla Ali’s clemency as if the moon descends and sun ascends.”

22

When Mawla Ali’s clemency reveals, the moon descends and sun ascends. Here the moon refers to I and
sun You. On that stage, I is diminished in You, making the enlightenment. The duality (I and You)
ultimately becomes Unity.

bhamar gufa ma’nhe’ rahe’ sama’e, te jogiku’n ka’l na kha’e (6)

“He ultimately comes to stay in the Bhamar Gufa. Death doesn’t catch to such sage.”
Bhamar Gufa is a subtle den lies at the root of nose betwixt the two eyebrows or cerebrum.
Sakat ga’t andar las ghati, jiya’n sui ma’rag na pav’e (ginan)

“It is a strait den, its (subtle) route is very sloppy, wherein even a pin can’t find passage.”
(gain) ghanika’ kije’ dhiyan, pachham dise’ jem uge’ bha’n (7)
“Remember Self-Sufficient God in such a vein that the sun rises from the west.”
Vikase’ kalia’n kamal fela’e’, ja’nki ba’s gagansu’n bha’i’ (8)

“(gaen - 19th letter) Bud blooms with spread of the lotus, its smell reaches as far as the sky.”

(fe) farman kumatka’ mel, a’sa’ ma’r alakhsu’n khel (9)

“(fe - 20th letter) Give up orders of insensible thoughts. Bear down desires, and play with

Ineffable God.”

Donu’n ma’rag ek kari ja’nn, a’isa’ bole’ bhrahm ginan (10)
“Consider both sides well balanced, as is imparted in gnosis knowledge.”

The words donu’n ma’rag means two routes or sides, referring to material and immaterial worlds, which
must be well balanced in the life.

Re tu’nhi, satagur sa’nhi nirmala, jine’ diya maram gambhir re’
Ahmad ta’ke’ na’m par, sadake’ karu’n sharir re (Refrain)

“O You, the One! The True Guide, the Lord is an infallible (masum i.e., free from bondage of
sin and error), who has conferred secrecy gravely. Sayed Ahmed Shah says that he
immolates his body in His name.”

The word nirmal means unadulterated, unmixed or free from defilement. Its connotation in Arabic is
ma’sum, which is derived from the verb asama, means prevented, hindered, protected, defended,
preserved, etc. Hence, ma’sum means one who is incapable of error and sin. In Islamic theology, the Arabic term isma both impeccability and closely related notion of infallibility, which is a divine gift bestowed on
Prophets and Imams.

The Shi’ites believe in infallibility of the Imams, for the Imams are the highest example of man’s perfection.
They explain it as protection from sin and is specific quality of Imams, who are infallible or immune
(immunity from error and sin).

The Imam is an infallible in his decisions because he is immune (masum) from sinful wrong (khata). Of
course, isma is not to be identified exclusively with prophethood, for a person may be ma’sum, while not
having the rank of a prophet. A shining example of this is the Mary: “O Mary, verily God has chosen you
and made you pure, and has preferred you above the women of creation” (3:42). Regarding the isma of
the Imams, the explicit divine domed to purify the Ahl al-Bayt of all defilement, the Koran says: "... God
only desires to keep away the uncleanness from you, O people of the House! And to purify you a thorough
purifying (33:33)." Thus, the Koran has denoted their infallibility and their purity from deviation and sins.

The meaning of impurity (rijis) in this verse might be understood as pertaining to all forms of impurity, for
sins flow forth as a result of these impurities. In the commentary of the verse “he who cleaves to God is
guided to the straight path” (3:101), Imam Jafar Sadik said, “The one who is sinless (ma’sum) is the one
who is prevented by God from doing anything that God has forbidden.” (Bihar al-Anwar, 1
st vol., p. 265)

PART 6

(kaf) karar sahej hai mera, satgur saheb me’n banda tera’ (1)

“(kaaf - 21st letter) O’ the True Guide, the Lord, I am your slave. My covenant is continual”
The word karar means pledge or covenant i.e., the oath of allegiance.

diya upadesh padhaya na’v, me’n balihai satgur ki ja’v (2)
“He exhorted and blessed the solemn word. I offer my sacrifice to the True Guide.”
Farid Shakar Ganj (1180-1266), the famous mystic of Punjab says, “Sweet are candy, sugar, honey and the
buffalo’s milk. Yes, sweet are these all, but sweetest of all is the God’s Name.”

(kaf) kumarg katkar cha’l, trishana lobh ne’ bharam janja’l (3)

“(kof - 22nd letter) Keep treading by cutting wrong path, such as the embarrassment of the hatred, greed and illusion.”

ehi a’sha’ tu’n taj’re pra’nni, satgur bole’ amrat va’nni (4)
“O’soul! You abandon such desires. The True Guide exhorts sweetest discourse.”
(lam) lobh ninda’ lutrai, unaku’n chhodo to hove’ bhalai (5)

24

“(lam - 23rd letter) Give up greed, slander and roguery, then shall be beneficence.”
Jibhia’ aur langoti ra’kh, sat sangat mili pad vai sa’kh (6)

“Control your tongue and carnal desire, and impart all together these advices in the
assembly of the true aspirants.”

The word langoti means a loin-cloth, which is worn by males as an under garment round the waist with
loose end passing between the thighs and tucked behind. Among the Indian mystics, it was an emblem of
carnal desire.

The word sat sangat, sat sung or sat samagam means assembly of truth. It is a private gathering to share
religious knowledge. Bayyazid Bustani used to arrange the assembly of truth, in which one old lady daily
participated. She was blind and deaf. When it was known to Bayyazid, he asked her why she attended
when she could not hear him. She said, “I am a deaf and can’t hear you, but it is a Hadith of the Holy
Prophet that God would give reward to one who attended the assembly of the righteous. I come here only
to gain that reward.”

(mim) Muhmmad hai sukh deva’, tin lok ka ja’nne’ bheva’ (7)

“(meem - 24th letter) Muhammed, the Holy Prophet is one who confers prosperity, and

knows mysteries of the three realms (heaven, earth and nether).”

According to the Koran, “And We have not sent you but as a mercy to the nations” (21:107). The mercy is
the emblem of both material and immaterial prosperity.

The word tin lok refers to three realms i.e., heaven (alam’i baqa), earth (alam’i fana) and nether (alam’i tahat sara). The Koran says, “He is the Lord of what is in the heavens and what is in the earth and whatever
is between them and what is beneath the lowest of the earth.” (20:6). Thus, the word tribhovar rai is used
in the ginans for the Imam means the Lord of the three realms.

je koi unke’ ma’rag reve’, so trigunn suje’ ne a’p gat leve’ (8)

“Whoever follows his (Prophet’s) path, he yields three qualities and take them within his
body.”

Tri Gunn means the tree qualities or tendencies in the psychical organism, i.e., Satva, Rajas and Tamas.
The first is a quality of balance, harmony or purity. The second is the quality of passion, neither good nor
bad. And the third is a quality of imbalance or disorder. These three are the behavior or natural
phenomena of mankind.

(nun) nit harde’ Ali gunn gave’, nahi to janam akarath ja’ve’ (9)
“(nun - 25th letter) Always magnify Mawla Ali’s virtue in heart, otherwise the birth will be

worthless.”

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Na’m samarte’ mite’ bika’ra’, bhaj bhagavat to utare’ pa’ra (10)

“With the remembrance of (Mawla Ali’s) name, the immorality will shun. Glorify the Divine,
so as to disembark (across the shore).”

re tu (n) hirde’ Aliko na’m likh aur akshar sab dhoyare’
Ahmad Ali Ali bolanta’ pichhe’ honni hoi so hoire’ (Refrain)

“O you, the One! Imprint name of Mawla Ali in heart and wash away all other letters. Sayed
Ahmad Shah says to recite Ya Ali, Ya Ali. Whatever is (its consequence) to happen

thereupon, let it be done.”

Imam Sultan Muhammad Shah related that Imam Aga Ali Shah said, “You remember, Ya Ali, Ya Ali at
midnight during worship, whose rewards will be yours, whilst its sins will be mine.” (Manjewadi, 31st
December, 1893).

PART 7

(vav) vohi hai aur na duja, a’pe’ sahib ne a’pe’ puja (1)

“(vaav - 26th letter) He is the only One, nothing else besides Him. He Himself is the Lord

and Himself the worth worshipping.”

bhrahm bhut dehi ma’nhe’ roga, unsu’n dekhe’ duja loga’ (2)

“The illusion of ghost is illness of body. The other people look it like them.”
(he) ha’nsi mn na ja’nno eh, a’pe’ a’tma’ ne a’pe’ deh (3)

“(he - 27th letter) Don’t regard it a laughter in mind. He Himself is the soul and Himself the
body as well.”

A’pe’ a’p aur anath, aisa’ sa’dhu je bhareya bha’th (4)

“He Himself is All and rest are void of support. He is such a Lord that (has uncountable)
stock (of treasure).”

The word bha’th means warehouse, where the grains are hoarded.

(lam-alif) hai ek anek, a’d ant so ek ka ek (5)

“(lam-alif - 28th letter) He is the One in duality and He is the Saint all along since beginning till end.”

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Moti jal thi hot hai, phir jal kahiyo na jaire’, mugata phal chhedi’e, samudar
cheedio na jaire’ (ginan)

“The pearl is created from water, thereby it can’t be called water. The pearl can be pierced,
but the ocean cannnot be pierced.”

Imam Sultan Muhammad Shah said, “You know that all rivers ultimately merge into sea. After merging,
no one name it a river. Likewise, I am a sea. The fountainhead of the ultimate goal of your soul is in sea,
means it in me. You will eventually merge into sea.” (Nagalpur, Kutchh, 28th November, 1903).

mnki maya hai atha’g, a’sa met bhajan’se la’g (6)

“The alluring force of mind is limitless. Abandon its desire and stay involved in adoration.”

(hamja alif) chit la’vo khela, a’pe’ satgur ne a’pe’ chela (7)

“(hamja alif - 29th letter) Focus on (such spiritual) gambol in mind and (then will realize)

that you yourself are the True Guide and yourself the Disciple.”

A’pe’ a’p aur anan, essa kaheve’ bhrahm ginan (8) “He Himself is a Might, which is exhorted in the knowledge of gnosis.”
A’rif wu maroof bi man’i yekast, Aa’n ki khuda ra bi shanasad khud ast (Hafiz)
“The Knower and Known are equal. Whosoever knows God is God himself.”

It connotes that the knower becomes outwardly a banda (slave), inwardly God.
Bayyazid Bustani said, “I went for Him, towards Him, but my exalted inner self cried out rapturously: Is
it You or is it me.”

Kabir also said:-

Kabir tut un karta tu hua, mujh men raha na hoon, jap a’pana pan ka mit gaya, jab dekhon tat tun
“Saying Thou, Thou I have become Thou. And no more is I within me. When the separateness between

me and others is obliterated, I see, I see but Thee.”
Ki janan men koi, jo koi andar bole chale, ja’t asadi soi (Sultan Bahu)

“Who am I? How do I know? In fact, it is He, the One who speaks in me.”
(ye) ya’ri Mawla Alisu’n kije’, nisdin na’m hete’su’n lije’ (9)

“(ye - 30th letter) Generate fellowship with Mawla Ali and recite (His) name lovingly round

the clock.”

Ali Ali karta’n a’paj khove’, tab har dam men’ so Ali, Ali hove’ (10)
“Whilst muttering Ya Ali, Ya Ali, one whelms himself, then his every breath carves Ya Ali,

Ya Ali.”

Re tu’nhi, Ali na’m ees dehiku’n, so deta ras bhar rangre’
Ahmad jaise’ lohaku’n so paras palate’ angare’ (Refrain)

“O you, the One! the name of Mawla Ali in this body provides extract of the Divine color.

Sayed Ahmed Shah says that it is in such a way that the philosopher’s stone transformed
the iron (into gold).”

Paras or Parasmani, the Philosopher’s Stone is a legendary alchemical substance capable of turning base
metal, such as iron into gold. From the Middle Ages to the late 17th century, it was the most sought-after
goal in the world of alchemy. The legend has it that the philosopher stone (paras) was a substance that
could turn ordinary metals, such as iron, tin, zinc, nickel or copper into precious metals like gold or silver.

The culture of the quest thereby provided a body of knowledge that ultimately led to the science of
chemistry, metallurgy and pharmacology. It was the central symbol of the mystical terminology. The poets
mostly derived its analogy for turning black company into the true company.

Imams Sultan Muhammad Shah said, “You become like me. As I am pure and clean and there is no grudge,
deceit or jealousy in heart, similarly, you also don’t keep grudge, deceit or jealousy in your hearts. You
follow my example. As I act, so you act.” (Zanzibar, 7th September, 1899)

PART 8

Paras parse’ kare’ ang sohanga, bhut a’tma kare’ nij ranga (1)
“When the philosopher's stone touches, it makes one Divine. Even transforms the
phantomlike souls into its own nature.”

deha jiv fana kar da’le’, ekahi bhrahm ma’nhe’ a’pas male’ (2)
“The soul in body annihilates and unites into One God.”
Jivate’ jiv jine’ apanna khoya, jivte’ a’paku’n a’pahi pa’ya (3)

“Whoever annihilates his soul whilst alive, he attained in life himself with Himself.”

The injunction to die in life, frequently encountered in the Sufi works, recalls the Hadith, “Die before you die.” (mautu qabl an tamut).

28

Satgur kirpa nij hui sanpurann, khalaq kha’liq doi ekahi safurann (4)
“With the grace of True Guide, one is entirely reached his origin, and that the Creation and

the Creator are same root.”

jivan mugat jiv apanna dekhe’, maha mugata jiv pal pal pekhe’ (5)
“He re-integrates himself in life and sees the enlightened souls in piecemeal.”
akhand va’nku nij hai a’nanda, a’nanda sohi jo parama’nanda (6)
“This is an imperishable ecstasy forever, the ecstasy is that very sublime.”
Guru chela na rahiya koi, sohi raheya ja’nsu’ shresti hoi (7)

“Henceforth, there will be no Guide and disciple, remain same since origin of universe.”
Sarjannha’ra so ek aneka, guru chela sab usame’n chheka’ (8)
“The Creator is One and more (than One). The Guide and disciple – all are one entity.”

The Creator God is One, but His Light reflects in millions. Pir Sadruddin has gave its example as under:-

Eji jem shashiar aka’she’ chanda, tem kot kot kumbh jal mahe’n dekho (ginan)

“As the moon is in the sky, so you look its reflection in millions of water-pots.”

Aa’p khoya tab pa’ya maram, dekhe’ dikha’ve’ sohang bhrahm (9)
“When one lost himself (in quest), then reaped mysteries. He saw and shows God to others.”

kit bhamari’ka tame’ dekho khela’, esa’ paya gur su’n chela (10)
“Have a glance on the play betwixt a worm and bumblebee. (When a worm endures the
leaking of a bee, it becomes the bee). Similarly a disciple is transformed into the Guide.”

Re tu’nhi, saheje’ sital mahol’me’n, jo sanmukh Ali’ji pa’ye
Ahmad tab vaeku’nth ki, a’sha kare’ bala’yare’ (Refrain)

“O You, the One! One found himself in a cool palace when attains Mawla Ali face to face.
Sayed Ahmed Shah says: Inasmuch, the desire for paradise is nothing to do.”
Sarga’ deve’ lakh ek, an’e huru’n lakh pachas’re, adik jo chaho bavar’e, to ma’ngo piyu’n ko pa’s (ginan)

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“If hundred thousand paradises are put forward with five millions hurries, (even then) if you wish to have

more, then ask for Lord near you.”

When the seeker reaches the ultimate realm, he utters "I am God." When one is spiritually oriented, the
barrier between subject and object is melted and merged into One Single Unit. This is the final goal, the
annihilation of the ego. In that glory is no "I" or "You". Both "I" and "You" become one reality. This moment
of union is priceless and more than any other external practices. Its best example is Abu Mansur Hussain
bin Mansur Hallaj (858-922) expressions “I am the Truth” (Ana’l Haq), that is to say, “my ‘I’ is God” as well
as “God is in my blood” (Allah fi dami). Mansur Hallaj became a paragon of annihilation in God.

The junction where the above three force channels meet together is called trivenni (confluence), forming
a threefold knot in region of eyebrow centre. When it so happened during meditation, there is a profusion
of eternal light, glittering and scintillating in such a manner as if the pearls are poured down like the rain.

Imam Sultan Muhammad Shah said, “Whoever can concentrate for 10 minutes in Ibadat will get benefit
of performing Ibadat of 40 years, and even will get acceptance for more than 40 years.” (Karachi, 3rd May,
1920). “The perfect Ibadat of ten minutes is far better than the imperfect Ibadat of many times” (Bombay,
30th December, 1922). “The perfect Bandagi of one minute is far better than the imperfect Bandagi of
two years” (Bombay, 17th March, 1906). “If you sit in Ibadat for five minutes, resembling numb and dead,
will reap benefit for over fifty hours.” (Dar-es-Salaam, 6th February, 1937).

Ek chitvat jo gur’ki pave’, to tera tan mn nirmal ho jave’
Nikalank hoi ba’t dikhave’, dukh khove’ sub sukh upajave’ (ginan)

“If one-pointed thought with Lord is achieved a little bit, your body and mind will be purified. He will
make you stainless, leading you on path, your afflictions will eliminate and give happiness.”
To sum, this is a spiritual excursion. Its practice is long, but difficult in formative stage, but once the
practice is charged, it becomes automatic, resulting inauguration of the real show. The haqiqi momin will
be blessed with the great treasures and secrets of spirituality within his own body. It is designed to still
the body and calm the mind in order that lofty realm of consciousness can be achieved.

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Baytul Khiyal exclusively needs steady commitment & courage

Aukha painda dost milan da, jan laban par a’ndi hai (Ghulam Farid)

“Prepare for tricky journey ahead. Its road is dangerous, but leads to the Beloved house.”
“God desires not to place a burden on you, but He wishes to purify you.” (Koran, 5:6)
“The rising by night is surely the firmest way to tread and most effective in speech.”

(Koran, 73:6)

“We shall show them Our portents on the horizons and within themselves (in their souls)

until it will be manifest unto them that it is the Truth.” (Koran, 41:53)
“I am saying whatever is? It is exclusive soul. You quest what is it? Wherefrom it came? ”

(Imam Sultan Muhammad Shah: Bombay, 4

th April, 1908)

The midnight worship is momentous and vitally. Its magnitude is gleaned from the fact
that the Platinum Jubilee of Imam Sultan Muhammad Shah was celebrated in Karachi on
3rd February, 1954. There was a program of the mehmani and other rituals on February 12,
1954. The Imam’s health was impaired, but arrived with Mata Salamat in Aga Khan Park,
facing Garden Jamatkhanaa, but could not come out of the car to deal rituals. The car slowly
moved round about, and granted didar, and Imam made brief farman, it was transmitted
by Mata Salamat to audience.

After few rounds, Imam resolved to return. Tears burst out
of those Ismailis present. When the car reached outlet gate, there was a ladies wing,
yearning and imploring. The Imam asked, “Who are these women?” Being inquired, it was
known that they came particularly for the solemn word. No sooner did the Imam hear than
he said, “Stop! Stop car. This is utmost hallmark. Bring them near my car.” The women
approached and drew their heads inside four windows and Imam granted them solemn
word in few turns and gratified with Khana’vadan. Masha-Allah

“Lastly, I pray that once in your lifetime you should have a real understanding and you should
come close to the Noor of Imamate and get the true happiness and understanding. I pray that it
should make you stronger in your faith. I pray that this happiness should prepare you for this
understanding, should prepare you for the life which every one of you has after this life. And I
pray that you should always remember that your life is two: your worldly and your spiritual life.” (Mawlana Hazar Imam, Kenya, October, 1966)