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Full text of "The Dabistan"

251

tion • by annihilation into .God emancipation from
the confinement of visible existence, and acquires
with an eternal mansion the intimate connection
with God, and an exit from the garment of servi-
tude, and becomes endowed with divine qualities.
In the station of transition into God, Jabriil is the
image of'wisdom and of manifest knowledge, on
which account it has been declared—

" There are moments when I am with God in such a manner that nei-
ther angel nor archangel, prophet nor apostle, can attain to it."

When at the time of transition, science, compre-
hension, knowledge, and all qualities are cancelled

and vanish, then transitory knowledge unites with
the perfect science, the dangers of mankind are car-
ried off and disappear, before the rays of light of
the supreme Being. And this is the kind of know-
ledge which Jabriil revealed. Above this station
resides the absolute Being. Again, ascent and de-
scent, and letter and sound denote the meaning that
mankind comprises all qualities—the high and the

va'sila'n, " those who arrived (at the desired end)/' the nearest to God; 2.

A\5L*>  sdttkan, " the travellers, the progressive;" 3. ^L^ rnukt'-

man, " the stationaries."—According to others (see Graham, Transact.

of the Lit. Soc. of Bombay, vol. I. pp. 99. 100), a Siifi may be: 1. a

saUk, " traveller;" 2. a <__'j^k-F"* majesub," one attracted in a state of

u intoxication from the wine of divine love;5' 3. a majezub salik, " an
*' attracted traveller," that is, a partaker of the above two states. I omit
other divisions and subdivisions.