The Dabistan

242

and rububiyet, "divinity,"1 are both attributes of

God; as often as the manifestation of divinity came
to seize the lord of the prophetic asylum (Muham-
mad), and the quality of devotion became effaced in
him, in. this transitory state,2 whatever he proffered
was the word of God. The Maulavi Manavi says:

" As the Koran came from the lips of the prophet,

'* Whoever asserts, he said not the truth is a Kafr (infidel)."

And when he arrived at the quality of divinity,
what he then uttered, this is called by them had/is,
i& sacred saying;" further, what he said with the

1 vJUA-^i signifies a participation in the nature and excellence of
God, attainable by a mortal. There is a school of Sufis, called iJUjJ^sr!

Alhutiyat, who think that deity may descend and penetrate into a
mortal's mind. Muhammed is supposed to have possessed this eminent .
quality of a Sufi.

2 Two technical words occur (among many others) of the Sufis J la.
hal, and ^Uia makam> which require a particular explanation. Hal

signifies a feeling of joy or of affliction—of compression or dilatation—
or of any other condition, which takes hold of the heart without any
effort being made to produce or to provoke it, and which ceases when the
soul reverts to the consideration of its own qualities. It is so called whe-
ther the same state be repeated or not. .1 generally render it by" state,"
above by *' transitory state." If it persists and is changed into an habi-
tual faculty, it is then called mdka'w,; J. render it by " station." The
hah are pure gifts of God; the makam^-are fruits of labor. The first
proceed from God's pure bounty; the second are obtained by dint of
efforts. Both words may, sometimes be rendered by extasy, or extatic,
supernatural condition, in which the soul loses sight of itself to see
God only, and which ceases, as soon as its looks are directed towards itself.
—(See Ext. et Not. ties MSS,, vol. XII. p. 317.)