Fusus al-Hikam (Bezels of Wisdom)

142. RAB—Supporterx, cherisher. The particular name of God in connection with His relationship with Ayan-i-thabita ; the name that adjusts the relationship hetween Asmai-Elahi and Asmai-Kiyani God 15 Rab-ul Arbab (the rab of rabs), ‘the Lord of hosts’ (Zechariah 8 : 18) i.e. the Reality that is immanentin all asma (names) i.e. hosts or is manifestin all forms in His knowledge. 143. RASM—Athar or effect ; the ‘limited dhat’ with its ‘ limited attributes’. ‘The limited’ is derived from the ‘ unlimited’ All Maszwallah (other than God) is the effect (athar) of God's actions and attributes. 144. RUBUBIYYAT—The rulership of an Ism-i-Elahi over its Ism-i-Kiyani-—the conditional names in the stage of Wahidiyyat. 145. RUHU’L QUDS—Some say this is the same as Ruhi-Azam—[he ruh has five gradations, the mineral Ruh, the vegetable Ruh, the animal Ruh, the human Ruh, and RuhiQudsi, also called Hagiqat-i-Muhammadi—the last is not the created Ruh— it has not come under the command of ‘Be’ (Kum). It has reference to ‘“‘ We breathed unto him (Adam) out of Our breath,” Nafakam’ fiht min ruhi—Suratu Sad (XXXvi: 72) “Wherever thou turnest, there isthe face of the Lord” Fa aynama tawallu fa thumma wajulla Sxratul Bagarah 01 : 115).

146. SALIK—Traveller on the path; one who enters on suluk or dharma ; one desirvus of propinquity with God. 147. SAMA’A—Music that brings on jazba or ecstacy. 148. SERR-ILHAQQ—The stage of ‘I-ness’ of God. 149. SIFAT—Attributes, plural of sifut. 151. SALAT— Formal prayer. 152. SHAYK—Pir; spiritual guide. 153. SHARIAT—-The beaten-out pathway to a water-ghat; secondarily, the ordinances of Islam. 154. SHIRK—Associating another with God. 156. SHAN — Potentiality. 157. SAJDAH— Prostration in Namaz. 158. SIDDIQ—A sincere believer, his rank is below that of a Prophet. Hazrat Abu Bakr was termed ‘ Siddiq,’ as he had at once testified to the truth of the Prophet’s mairaj, while some others had hesitated. 159. SAYR—The travel of salik from one state to another 160. SAYR-IL-ALLAH—Travel of salik towards God, it is travel from nafs to qalb; wherein the tajalliyat of asma are observed. 161. SAYR-FILLAH—It is travel in God, the - salik’s travel from Asma to Wahidiyyat; in this, he is covered with the sifat of God. 162. SAYR-MA-ALLAH—Travel with God—it is from Ahdiyyat downwards; it is the stage of Baga; in which the ‘otherness’ entirely disappears; and the vision of God along remains— things are seen as manifestations of the attributes and names of God.

163. TAITYYUNAT—Plural of taiyum ; limitations. 164. TANAZZULAT.—Devolutions ; the manifestations of the Reality in successive stages from Ahdiyyat, Wahdat, Wahidiyyat, Sifat, Asma, down to man. 165. TAJALLI.—(Plural being tajalliyat). The taking-on of limitations by the Dhat is called a tajalli. Illuminations on the heart of a salik are also called tajalliyat; blue or black tajalli is from nafs; pale tajalli from front is the tajalli of Qalb; one from behind, of Satan. White tajalli from front is the tajalli of Ruh &c. 166. TANZIH—Dhat without the manifestations of attri” butes i.e. with attributes hidden in it. Itis the name given to the first three internal stages of Tanazzulat. 167. TASHBIH—Dhat with the manifestation of attributes. The last three external stages of Tanazzulat. 168. TARIQAT—The way of suluk towards God. 169. TAWAKKUL—Dependence on God. Doing your duty as by ham (inspiration) or as by the command of God and acknowledging the result whatsoever it be, as the will of God. 170. ULEMA—Learned theologians, singular of Alim. 171. ULUHIYYAT—The first three internal stages, viz Ahdiyyat, Wahdat and Wahidiyyat ; this term relates both to categcrical and conditional names. 172. URUFA—Gnostics; singular : Ariff, 173. UMMUL-KITAB—Knowledge of God. 174. URUJ—Ascent of the salik from ajsam (corporea-

lity) to amithal; from amithal, to arwah and from, arwah to Hagigat-i-Muhammadi; and thence to Dhat —This is either in sight or in knowledge or in both. 175. UBUDIYYAT—Slavehood ل‎ limitedness. 176. WAHIDYYAT—V7de Frontispiece. WAJIB—Necessary, as in Wajibu'l Wujud, necessary existence, WADU—Ablution before prayer, indicating separation from the world. 177. WAHY—Revelation through an angel. 178. WUJUD-IL-MUTLAQ.—Absolute existence as opposed to relative existence (wujud-i-izafi), or derivative existence (wujud-i-ishtiqaqi). We have an inferential idea of the latter from the fact of things existing in the universe, but can have no idea of the former, as it is above thought, guess and imagination dar tar az khiyal wu giyas wu wahm, as Sadi has put it, it is “ the known unknown” (malum-i-madum), like the Euclidian point —There is no clash of two universals here, asin the theory of abstract and concrete existences. 179. ZAHIR—External manifestation of the Dhat in the forms of ayan with their characteristics. 180. ZINDIQ - A follower of Maani or Manes of Persia, the founder of the Manichaean religion (born A.D. 215—216) ; who held that there are two gods; one, the creator of good, and the other, of evil. It isa term that is now being applied to atheists and heretics in the Muhammadan countries. The Sufis apply it to one who does not observe the characteristics of the different grades of Emanation, e.g.; one who calls or treats a banda as khuda is a zindiq.

Flerr martaba az wujud hukmi darad, Gur hifzt maratib na kunt zindiqi—( Jamz). Every gradation has its own characteristics, If you do not mind these, you become a zindiq, OPINIONS OF THE PRESS &c. ““ So very little has been done by Muslim graduates of the Madras University in the way of original research or literary effort that we are glad to notice a small work by Khaja Khan Sahib on the Philosophy of Islam-.. - +++++++ The subject is treated of under the heads of consmological conceptions, psychological aspect and historica! development ; and a brief account is given of the various schools of thought amongst © Very few oriental scholars have succeeded in this respect; probably the late well as if not better than any one else; and Professor Browne of Cambridge can make even this abstruse subject intelligent and even interesting It is no discredit to the present author, if he falls behind these great scholars ; for there is a place for work such as he has done: Still for a first attempt the present book is a very laudable undertaking. The book te students of the subject will be distinctly useful even as it is.’—The Madras Mail, December 15th, 1903.

‘Tt is modest effort in a wide domain, but evidences carefal and patient delving aad a love of the subject for its own sake.”— The Muhammadan, Madras, December 21st. 1903. “‘ Ror those who are interested in Tasawwuf, it contains very useful information - ++-++- 0 0 is a beautiful printed book:’—The Review of Religions, Qadian, for January, 1904. » Khaja Khan, an earnest seeker after truth, has been deligently gathering together all the scattered jewels of his creed, and stringing them on the chain of occult teaching, so that we may learn the true aspect that creed presents to the thoughtful and unbiassed mind- It seems to have been his endeavour to add together the best presentments of the most spiritual side including its historical aspect and place them before his readers for fair and just criticism.”—The Theosophist, Adyar for April, 1904. NAWAB A. HypDARI SIR HyDAR NAWAZ NawaZ JUNG BAHADUR, B.A, “ The more I dip into it, the more I feel interested and thankful to you for your Studies.............-.+.- I hope you will contlnue to do the great service you have already done by your two books, to those who want to study real Islam-’ - A. Hydari. (Nawab Sir Hydar Nawaz Jung Bahadur)

“eases svevescce ممم ووه‎ the book you have kindly sent me, and which I have found very interesting."—Ameer Ali. (The Rt. Hon'ble. Saiyid M-A., LL. D., P. C.) “You have arranged the different subjects most excellently, and your quotations are to ]88 teeeeeee «-This book will stand as a standard work on Tasawwuf—the first exposition of Tasawwuf for English readers-’—Khaja Hussain (Dr- Khan Bahadur.) '' The book is so good that it daserves a better and more upto-date setting. —Edw. Sell, (Rev, Dr. Canon.) “The author deserves the thanks of all students of this great movement for whom Arabic is a sealed book. One of the most arresting facts is the parallelism between the various ways in which the mystic way, the attainment and its results are depicted by the mystics of different religions. One of the most valuable parts of the book is the glossary of technical terms in Tasawwuf, which forms the Appendix’—The Madras Christian College Magazine, July, ’23. “The subject of the divine nature and attributes is clearly set fo th, andthe theory of emanation - ..-+.cccescees is lucidly déalt with’—The Madras Mail. June, 23. “Mr- Khaja Khan deserves the grateful thanks of all students of religion for the publication of the book”—The Hyderabad Bulletin. June 15, ’23.

“ The book bears evidence of the author’s patient research and industry in the field of Islamic researche The author has travelled over the whole field of Islamic thought, and has attempted to give an exposition of almost all the important problems that have been considered by the Ahli-Tasawwuf- The author’s langu- age throughout is simple and easy, and he scrupulously avoids any literary display. The subject being abstruse and technical in a sense, the power of expression and the methods of expounding the niceties of thought and argument, do credit to the author,—The Daily Express, Sep. |, 1923. Khaja Khan Sahib’s book “‘the Philosophy of Islam’ has already obtained approval in the country. Nowhehas_ published a book “Studies in Tasawwuf,” which, in our opinion, is a very important book of the present age- It isin English but its mysteries are Islamice He has written what he has fully pondered over, and we can say with certainty that he has correctly explained the subject. A perusal of the book will create spirituality in Europe. The appendix No 1, is such that its substance could be got together only after years of research work.” —Qoumi Report (Urdu) Sept. 10, 1923. “Tt contains a great deal of interesting and suggestive matter and will be of considerable use to students of the subject, especially those who already possess a first-hand knowledge of Sufi writings. On the other hand, it seems to me to contain some inaccurate statements, and it attempts to cover too much ground in too little space. Your book shows a real grasp of the problems and much acuteness in analyzing them.”—R. A. Nicholson.

(Dr. Professor, Cambridge University.) 5 كتاه لالت‎ ‘Studies in Tasawwaf’’, which contain a great deal of valuable information such asI have not met with elsewhere; your detailed expositions of the technical terms in Tasawwuf are specially illuminating. I shall behappy to recommend your book to my students who desire to understand the esoterics of Islam’—T- W. Arnold. M. A. (Lately Professor, Aligarh College, now of the School of Oriental Studies, London Institution, University of London.) » The book deserves to be carefully read by all students of the sacred religion.” The Hindu. Nov. 9, 1923. “ Although, of course one would expect from the title of the work that the studies would be in the nature of arguments piled on one another, the author prefers chiefly to stick to exposition from cover to cover.— He is not so much an advocate as a narrator- —The Educational Review for Oct. 23. Mr. Khaja Khan has done really useful piece of work in publishing the work, which would do service as a text-book for the comparative study of the esoteric aspects of the great religion — The Swarajaya of 15th Dec. 1923. *' On the whole, I recommend the book to the students who wish to understand the outlines of Sufism and follow works of Mowlana Rum, Hafiz, Jami and in general Persian and Urdu poetry-—The author has tried to place before a student of Islamic Sufism all necessary information and he should be congratulated on his achievement’

—The Mysore University Magazine, Sep: 1923. “ You have expounded their doctrines and religious practices most lucidly and deserve the thanks of all lovers of Metaphysics.” —Ahmad Husain (Nawab Dr. Sir Amin Jung Bahadur M.A., B.L., L L-D.) “ STUDIES IN TASAWWUE by Khan Sahib Khaja Khan is the best hand book in English that we bave seen» To all interested in mysticism in general and Islamic in particular, we will recommend the study of this book, because he has exposed the hollowness of the assertion that Sufism is only an Eastern or Western graft on Islam totally foreign to its teachings - +s.«-sserereeee the service the author has done to a difficult subject.” —The Moslem Sunrise, Chicago, January 1924. “Tt will be heard with surprise that in a Province like Madras, where the percentage of Musalman population is very limited, a regular book on ISLAMIC TASAWWUF; has been published in Englishe From a perusal of the book, it appears that after a study of several years the author has brought together so much matter - English-knowing people who are fond of Tasawwuf and who are unable to read the Eastern and Western books connected with this subject, can become satisfied after reading this book: We hope that the author will continue his labore The Sufi, (Urdu) Pindibahawuddin, Punjab, January 1924.

“The book should be of great service to English readers; who have not hitherto had ready access to the esoteric side of Islam.’ —The Oxford Magazine, Feb. 7, 1924. “It demands a severe strain, but the reader feels amply rewarded, when he has carefully gone through the book, and he cannot but feel grateful to the learned author, for the manner in which he has dealt with the “intricate problems treated in the book.” —The Quarterly Journal of the Mythic Society, Bangalore; Dr. Nicholson once complained that English-knowing Musalmans have not attempted to reach Islamic Tasawwuf to the materialistic European::.:::+:- This book meets this deficiency to some extent ...Non-Muslim nations will find a fund of information on Islamic Tasawwuf. The language of the book is simple withal academic. We will write a detailed review in some future issue. —The Maarif of Azamgarh. Nov. 1924. Even a cursory reading of the book reveals the fact that the author has done a service to the cause of Islamic Theosophy in presenting this terse and delicate subject in such alucid manner to its (especially Non-Muslim) readers) The chapters on Dhat and Sifat, the Insan-ul-Kamil (Perfect man) Fana and Baqa, and Tasawwuf and Theosophy are really fine productions aud deserve to be carefully studied.—The Indian Review for July, 1924

Khan Sahib Khaja Khan has done service - .-:- to the cause of enlightenment by the publication of his Studies in Tasawwuf a little book which gives aclear and concise account of Sufiism. Those who wish to understand the theories and practices of the cult cannot do better than begin with the study of this excellent manual. The subject is such that the use of technical terms is inevitablee Yet the Khan Sahib has not used them oftener than necessary: The book on the whole is a trustworthy guide and may be confidently recommended to all earnest men» By far the best feature of Mr. Khaja Khan’s book is that it proves there is nothing very mysterious or unintelligible in Tasawwuf itself; whatever mystery its professors may try to cast over its teaching- Nawab Sir Amin Jung Bahadur in the Shama’a of July 1924. This book is very fascinating reading, it is illuminating, it is interesting. it is instructive, it is written by ascholar and a man who not only has studied his subject, but has won a full knowledge of it) Better than anything else, he has the rare gift of making his readers love his subject as much as he evidently does himself; the value of the book is the lucid way in which the writer has placed before his readers the breadth and universality of the teachings of Islam. This book is very well indexed and references therefore are easily made:

It is, in its way, a treasure; for it shows pearls in a very beautiful religion and never suggests that they are the only pearls: —New India, Oct, ! 3, 4 » It (the book) has far too many errors of print and of fact .....: 116 has thought deeply on the subject and in some ways, understands it admirably. Advanced students will find that the volume is worth reading for the sake of the ideas and materials, which it contains, though the value of these is diminished by very inadequate references-” —The Journal of R- A. S., London July 1924. In the appendixes, we find an interesting study of Sufiism in the Deccan and a lexicon of technical terms in Tasawwuf- This book is not very critical in its treatment of the Quran, and of the Hadith, but because it embodies firsthand knowledge of Indian Sufi-ism, it will be found very useful by students of this very important phase of Islam. The book is really far better than its often quotation of European writers would lead one to think.—Journal of the Society for Oriental Research, Trinity College, Toronto, Ont., Canada, You are authorised to quote me as saying that your little book supplies a great want, namely a brief manual on the subject from the stand-point cf an Oriental. I bave used the book in my _lectures cn Mysticism at the American University—Rev. S.M. Zwe-

mer, Editor, the Moslem World, Cairo. THE SECRET OF ANA’L HAQQ WITH A FORWARD BY MAWLAWI BADIUL ALAM SAHIB. (Being 300 odd sayings or ivshadaat of Shayk Ibrahim Gazuri-Illahi translated from Persian andarranged in chapters under different heads - with notes and introduction—) I am sorry that I have not yet acknowledged the receipt of your most valuable work, ‘ Ana’l 830007 I was so much impressed that I wanted to write to you immediately, and to send you my humble contribution towards the expenses of its publication ; but then amidst other pressing official duties, the pleasure of writing to you had to be postpoued and I enclose herewith a cheque which, I hope, you will kindly accept» asasmall indication, though not measure, of my thankfulness to you for the work you are doing in spreading an accurate knowledge of Sufi-ism among the Englishspeaking public—lI think it is a knowledge of this kind, which will form the best bond between the different communities of our mother-land, unfortunately torn by such unhappy differences—A. Hydari (ie. Nawab Sir Hydar Nawaz Jung Bahadur B. A. Finance Minister of Hyderabad ;)—8th October. 1926. I have glanced though the ‘Secret of Ana’l Haqq’ and very much appreciate this labour of love—SIRAJUDDIN AAZAR, M. A. M. 0. L. of Lahore.

For a quarter of century Mr- Khaja Khan has been working in the propagation of a knowledge of ‘ Din (vide his Philosophy of Islam 1903-) The exoteric aspect of religion has been expounded in this book, and the esoteric in his ‘ Studies in Tasawwuf’ and his present work. The original in Perisan of this latter work was never printed ; and if this translation were not made, it would have been as good as lost tothe students of Tasawwuf- We should therefore be grateful to the translator-—Bagqir Ali Khan Mehkari, in the Quomi Report, November 17, ’26. “Like all Sufi writings the book has many points of similarity with gnosticism, not the least in this case being the attempt to chart the various stages in the progress of spirit from the infinite to the finite and back again.’ (Journal of ‘the Society of Oriental Research. Vol. XI No- 1 pages 164—165)- “ This book isa translation from Persian of the Irshadat or ‘Sayings’ of Shayk Muhammad Ibrahim. The doctrine of Ana’l Haqq which means “ I am the truth,” is particularly worked out in 20 Chapters and edited with notes ‘and an introduction by the author” The Indian Review—October 1926.

“Mr. Khaja Khan has to be congratulated for bringing this book to light. Still, the many technical terms recurring throughout are a set-back to lay readers for a clear study of the book, in spite of the very valuable glossary at the end. We await with interest other publications from his pen, that would enlighten the world on this aspect of philosophical study.’ The Madras Christian College Magazine dated July 1927 pp. 181—183. “This should prove a most interesting work to students of Sufi as well as of comparative mysticism “............ ” Khan Sahib Khaja Khan has translated the sayings from Persian and arranged them into chapters according to the main ideas which they convey, The thoughts of mystics are very largely the same all the world over, whatever their outward garb as regards language, religion, or symbol. Any one acquainted with them may easily perceive that the translator has performed his task with conscientious accuracy understanding and sympathy “............ 5 one wonders how many more heaps of such gems lie hidden in the possession of men that know not their value’’—The Theosophist—August 1927. “This book deals with the mysticism aud the philosophical teachings of Islam which have been so long bidden in the sacred languages like Arabic and Persian. Khan Sahib Khaja Khan seems to be first in the field in revealing the secrets of the philosophy of Sufi-ism, a Sect which has been propagating its doctrines of communion with Allah with the aid of a certain process of prayers and devotion for the last few hundred years ” Ss signe plone “Though Hafiz, and Omar Khayyam were translated in different European languages some years ago, and are well read by the Europeans, yet the secrets relating to the development of the

soul for communion with God have not seen the light in the European languages before the attempts of the author of the “Secret of Anal Haqq-” It is a precious gem to those who want to develope their souls higher and higher through the process of Sufi-isme We strongly recommend the book to those who are eager to know anything about the Sufi-ism and its mode of developing the soul for communion with the Higher Being.” —The Moslem Chronicle 27th May 1927 p. 746. “We have much pleasure in introducing to our readers “ The Secret of Annal Haqq’-by Khan Sahib Khaja Khan B. A. Royapettah, Madras. Coming as it did immediately after the “Islamic Review” of December, we were impressed about the universality of that Great Religion ‘ Islam’. - .-+ - ++ - “We would wish that every earnest student of religion will go through it carefully and be benefited by it-’—The ‘‘ Garland ’’—January 1927. “‘The Islamic Society in particular and the English reading public in general are indeed greatly indebted to Khaja Khan Sahib, the one for his having rendered into English from the Persian the great suflistic sayings of Sheik Ibrahim Gazur Ilahi, and the other for his having put within their easy reach the hidden treasures of Islamic Sufiism in a language which is so familiar and homely to them+ The readers know that this is not the first book of its kind that Khaja Khan has been able to bring into existence, for he is already known to the .English-knowing public as the author of more than one volume on the philosophy and especially the mystic side of Islam.

and it was not very long ago that Khaja Khan had published that very erudite volume, entitled the “ Studies in Tasawwuf.” In his recent nice little book, “‘ The Secret of AMfial Haqq,’”’ Khaja Khan has presented to the reader ina clear and connected manner, the exact significance and true import of that great and central doctrine of the Sufis of the Orient, for the propounding of which the great and saintly mystic, Mansur-binHallaj had to give his life as a ransom several centuries ago, and for the exposition of which many an eminent thinker like Shaik Ibrahim had devoted all their life, talents and energy: For his translation Mr. Khaja Khan has selected the sayings of Sheik Ibrahim in such a discriminative and methodic fashion that he has immensely succeeded within the scope of his little volume in presenting to us all the main and most outstanding theories of the Sufistic school about the various aspects of Reality, beginning with the oneness of God, His existence ; traversing through all the known philosophical problems and ending with the soul of man and incarnation ’’+ - ++.es.++ “The wealth of detail which the original author has marshalled in the treatment of his subject has also found a place in the translation, thereby pointing to the usual

mastery the translator has over the subject, which he deals with. Though, as has been often pointed out, the English language through which the translator has attempted to present lofty oriental mystic ideas and thoughts, is hardly suitable or fit either from the point of view of its vocabulary or diction, yet that Khaja Kban should have been able to find out exact and precise words to express and convey Persian and Semitic ideas in a language which is foreign to him, is indeed noteworthy and would evoke much appreciation and admiration from the reader. The free manner in which the translator has used the original Persian words alongside with the English equivalents seems to render great help to the reader in trying toappreciate and understand the exact significance and import of the sayings of the original author. The language of the translator in spite of the difficulty of its being not native to him, is still easy and flowing and the translator seems to have further bestowed great care not to makethe style a laboured one, as is often the case with translators of any oriental work into any occidental language. The neat get up and the handy nature of the book enhance greatly the attractiveness of the book.’

The Daily Express, February 6th, 1927. The volume before us is an admirable selection from the original Persian—the Irshadat-i-Shayk Ibrahim “‘ that is, the teachings of Shayk Ibrahim.” It contains 300 and odd sayings of the great Sufi Saint, expounding the doctrine of ‘Anal Haqq’—I am the Truth—which idea, the translator has carried through and through the book “ as a sap in the tree’’... - . reese “As trying to bring into closer contact both Islam and Hinduism and that ata time when there is so much talk on the Hindu-Muslim problem— this volume is undoubtedly a welcome addition to our current religious literature’’—The Vedanta Kesari—February 1927, p- 394, “The “Sufi” author has tried his best, having regard to human limitations and the dimensions of his book, to depict human conscioustness; the main object of man's existence, its noble aspirations, and finally its merging into cosmic consciousness—the ideal set by religion. The cosmic stage of human consciousness 5 reached through the requisition of knowledge of God» This knowledge comes firstly through the avenues of pérception, and secondly by the development of those internal faculties in which lie latent the secret of our existence: the reflections of Mother Nature, and the image of the Creator. The sufistic thought conveyed in these pages is quite in accord with the requirements of present day psychic research—that far-reaching movement recently started in Europe and America. The book is of immense value for those who areinsearch of sufism in Islam, and are

anxious to fathom its deep influence on the formation of human ١ character,’—The Islami Review—February 1927 p: 77. “The original book was written in Persian under the title “Trshadat”’ or sayings, and translated by Mr. Khaja Khan who takes a keen interest in sufism, and has published one or two books on the same subject.” On the whole his views are liberal and I have no hesitation in saying that his ‘Sayings’ deserve to be read by every one interested in sufism- It would have been much better if the translator had published side by side with the translation the original in Persian» More comprehensive notes and explanations are necessary on certain passages and sufiistic terms not easily understood by ordinary readers, in particular those who do not know Persian and Arabic languages’’—The Mysore University Magazine, December, 1926: “Those who are interested in mystic literature, Hindus and Moslems alike, will find in Mr- Khaja Khan’s book, a vast treasure for quiet contemplation and much that consoles lacerated hearts and disturbed souls’-—The Moslem Advocate 13th November 1926. “The Sufistic publications of the author of the book under review, Khan Sahib Khaja Khan Saheb, B.A-, a retiredIndian Educational Officer have now been sufficiently long before the English knowing public, who claim to possess abnormal control over natural forces, not to need any fresh commendation of their excellence + + . + Theauthor has done an invaluable service in translating the secret doctrines of the Sufis from authoritative books by giving them ashape, simple, easy and unvarnished.

Itisa very clear work which is well worth reading and keeping. The author by his untiring zeal has furnished the book with a fairly good glossary of foreign words which clear up the meaning of most of the terms that have hitherto baffled the endeavour of many an erudite scholar to elucidate. The book on the whole is interesting and deserves to be ranked as a creditable performance in the field of Sufistic criticism— The Educational Review, Madras, September 1926, p. 576.

“: The translator of this Persiari book is a retired Educational Officer, who dovotes his leisure to making known to English readers the teachings of the great Sufi masters) Heisa good Persian scholar and so is fully qualified for this work.........-.. The translator has tried to arrange the contents into some logicalorder and thus to help the reader, but even this leaves the book a most difficult one to read 0210 Stillin spite of these errors of judgment, the translator is to be congratulated for his devotion to the study of sufism and:his labours in this directione— The Madras Mail, 15th October 1926. “ The theory of Ana’l Haqq is worked over throughout in all chapters of the book, which contains “ manya gem of purest ray serene’. Literature of this sort breaks down all barriers of exclusiveness and separation, for as Gazur says: As sufila madh haba lalu illa madhabul Hagq (“A Sufi has no religion except that of the truth-”)—The Hindu, 13th November 1926. “ 1]. Kbaja Khan isa well known South Indian Scholar, whose three books~-The Philosophy of Islam and thetwo noted above—are very useful contributions to the study of Muslim mysticism- The Studies in Tasawwuf is acollection of illuminatlng essays On various aspects of Sufism; while the Secret of Ana’l Haqq’ isa translation from Persian of the sayings of a Muslim Sufi—Shaik Ibrahim ‘of Nagpur. The translator’s elucidatory introduction is in itself an essay of great merit and the book should interest students of Sufism.’—The Hindustan Review, October 1927, 20

“ Tt will be seen that Khan Sahib Khaja Khan’s book is not what one would ordinarily call light reading. He hasin fact set out to give the reader a general account of the Science of Tasawwuf as taught and practised by the mysticis of Islam, the true with the false, its simple truth with its brain-racking subtleties, and as a general account, his book is unquestionably useful in India where people talk of Sufism and even claim to be Sufis with scarcely an idea of the real nature of Tasawwuf-—lIslamic Culture, Hyderabad —April 1927, .م‎ “Such books arelike streams that take their course towards and merge in the ocean of learning in general and Tasawwuf in particulars Their well-known author Janab Khan Sahib Khaja Khan Sahib through his labours has done much good to the public in presenting Tasawwuf in the garbof the English language. Hindus and Christians alike who are desirous of obtaining a knowledge of the inner meaning and technique of Tasawwuf, would do well to read his books and reap the fruits of their study—AzadHind, 25th November 1926. He ee ogy Library SCHOOL OF THEOLOGY AT CLAREMONT California Ibn al-‘* Arabi, 1165-1240. Wisdom of the prophets (in the ligt of Tasawwuf)e Being a synoptical translation into English of Shayk Muhiyuddin ibn-i-Ali ul Arabi's famovu standard book on Tasawwuf, Fusus-ul-—_ hikam (Bezels of wisdom)e With analytical notes on each fas, and a life of the Shayk by Khan Sahib Khaja Khane Foreword by Le Massignone Madra Printed at the Hogarth press [ prefe 1928]