During question/answer session, Sir Mazhar was asked," What is the significance of ع (Ayn)and غ (Ghayn)in sufism and Ginanic literature"?
Sir said, one explanation is that Ayn ع represents Ali and Ghayn غ stands for 'Ghayr' those who have no faith in Ali.
Ayn: Vision, Source, Knowledge, Essence.
Ghayn: Mystery, Veil, Manifestation, Distinction.
In Sufism, the Arabic letters 'Ayn (ع) and Ghayn (غ) are significant not only as phonetic characters but as essential symbols in ‘ilm ul huruf' (the science of letters), representing profound cosmological, spiritual, and mystical realities. They are often interpreted in the context of divine attributes and the journey of the soul.
The relationship between the two letters Ayn (ع) and Ghayn (غ) is often interpreted through the single dot (Nuqta) above the Ghayn. This dot acts as a "veil" or a "separation" between the known/witnessed (Ayn) and the hidden/mysterious (Ghayn).
The Nuqta assumes a powerful symbolic status in Islamic Sufism and Shia philosophy. A celebrated statement attributed to Mowla Ali, central to Shia theology, is often quoted in this context. “All that is in the Quran is in the Fatiha, all that is in the Fatiha is in the Bismillah, all that is in the Bismillah is in the letter ba ( ب), and I am the dot beneath the Ba. "I am the Point (al-Nuqta) beneath the letter B".
If a person understand and attain this spiritual Nuqta will see Noor e Ali with Ayn (eye) of his soul.
EEK NUQTA MA'RIFAT KERA
MURSHID JIS KU BATLAWEY
SO WASIL HOWEY ZAAT E HAQQ MEIN
ASAL APNI KU PAAWEY
Kalam e Mowla
Sir quoted a couplet from Bhuj Nirinjin;
JUB TAWHID ILAHI AAWAY
TUBB AYN GHAYN UUTH KAR JAAWAY
When Tawhid is attained, the separation between Ayn and Ghain disappears.
(Hum tum donu saiyan eek hain)
Sir gave example of Baba Bhulley Shah;
Aina Te Gainaa nuu main samajh na jaana,
Gal Alaf samjhaai
Bulleyaa Kaul Alaf De Purey,
Jehrey Dil Di Karan Safaaii
I don't understand Ayn and Ghayn that is 'mon wa tu', 'you and I', it is Alif that means Allah. Bhulla says, Alif's qoul (promise) is right through which inner self is cleaned.
In Sufi poetry, Ayn and Ghayn serve as a bridge between the unseen world and the visible world, with Ayn representing the hidden, inner reality, and Ghayn representing the externalization or "wrapping" of that reality
Ayn (ع) is the Source of Knowledge and Vision. Ayn literally means "eye." In Sufi symbolism, it represents the "eye of the heart" or divine vision (basirah), allowing the mystic to perceive spiritual truths.
Ayn is considered the origin of the intellect ('aql), symbolizing the inward knowledge or gnostic understanding (ma'rifah).
Many key Sufi terms starting with Ayn highlight its importance: 'Ilm (Knowledge), 'Ishq (Divine Love), 'Abd (Servant), and 'Arsh (Throne of Allah).
While 'Ayn signifies vision, Ghayn its variant with a dot often represents "total mystery" (ghayb) and that which is hidden, covering, or veiled from human comprehension.
Where as Ghayn is used in terms indicating change, such as ghayyara (alter), representing the transformative journey of the soul, which involves passing through various states of concealment and revelation, and represents a deeper, more subtle layer of divine, esoteric knowledge.
SIR MAZHAR
Re: SIR MAZHAR
Continued from explanation of Ayn and Ghayn.
In the same sitting Sir was also asked about AYN and MEEM.
Sir replied; Ayn stands for Ali and Meem stands for Muhammad. In Sufism, letters are not merely tools for communication but are considered vessels of divine secrets, vibrations that affect the soul. The letters Ayn (ع) and Meem (م) hold deep esoteric significance, particularly regarding divine knowledge, Prophetic/Imamat light, and the journey of the soul. It is viewed as the door that leads to Ahad (Oneness). In Sufi thought, the difference between Ahad (the Oneness of Allah) and Ahmad (a name of the Prophet) is the Meem, signifying the Prophet's role as a bridge between the creator and creation. Meem represents the flow of divine light and mercy from the Creator to the creation.
Sir quoted Shah Latif Bhittai
احد احمد پان مین وچان میم فرق
آھی مستغرق غالم انہی گال مین
In between Ahad and Ahmad, the difference is Meem. The world wander in the mystery of Meem.
EK AHMAD EK JAGATPATI
EK GUR SUUN CHIT LAEIYEN
GUR SERVEY AHMAD MILEY
TOU AHMAD MEEM GAMAYE
(Bhuj Nirinjin-Pir Sadruddin)
One is Ahmad(the Prophet) and one is King of the universe. Concentrate upon the guidance given by the Guru (Guide). If you serve the Guide and obey his guidance you will attain Ahmad, and you will find Meem disappears from Ahmad remaining Ahad that is Allah.
The letters Ayn and Meem represent the beginning and end of a Sufi's journey toward divine union, assisting in the process of fana (annihilation).
The Letter Ayn (ع) stands for Ali, Ayn literally means "eye" in Arabic and is used in Sufism to represent 'ilm (knowledge), 'aql (intellect), and the "eye of the heart" or "eye of perception" that witnesses divine truths. It symbolizes the ability to see beyond the physical world into the spiritual, witnessing the inner reality of existence. It is often linked to the inner yearning to witness the Divine, reflecting the spiritual "sight" that recognizes God in all things. All 4 main sufi tariqas consider Mowla Ali as father of Islamic sufism. Spiritually Noor e Ali and Noor e Muhammad are not seperate entities. In old Dua it was mentioned; ALI MUHAMMAD NOORULLAH BAR HUQQ.
گر جدا دانی علی از مصطفا
دشمن جانت خداي کبریا است
GAR JUDA DAANI ALI AZ MUSTAFA
DUSHMAN E JAANAT KHUDA E KIBRIYA AST
Rumi
If you separate Ali from Mustafa, God Almighty will become enemy of you.
Sir explained one can not seperate Ali from Muhammad. Noor e Ali and Noor e Muhammadi is same. The Prophet said,"ANA WA ALYUN MIN NOORIN WAHID", I and Ali are from 'Wahid' same Noor. Sir said, Ahad, Ahmad, and Wahid have same roots.
ALI MUHAMMAD SAACHA KALMA
TIN BINA MOKSH NAHI RE
Ali and Muhammad is one true kalma, there is no salvation without them.
Sir quoted Mir Anees;
AFZAL HAI AGAR EK TO A'LLA HAI EK
GAR GOUR KARO TO MOUJ WA DARIYA HAI EK
HAA(N) NOOR E MUHAMMAD WA ALI HAI WAHID
HAI(N) ISM (name) DOU (2) MAGAR MUSAMMA (entity) HAI EK
Mir Anees
Sir Mazhar said, by studying and understanding 'Diwan e Ashkaar' by Sachal Sarmast the famous sufi poet of Sind (Ashkaar his pen name), we would come to know about Ismaili philosophy of "Ali Muhammad yak Khuda". According to Ashkaar 'Khuda Muhammad Ali' is one entity..
Some Farsi couplets from Diwan e Ashkaar;
AA(N)KE DAR AHMAD AHAD DAANIST FARAQ
DARJA E UU DAR FANA FI ALLAH NEEST
IF ANY ONE DIFFERENCIATE BETWEEN AHMAD (PROPHET) AND AHAD (ALLAH)
SHALL NOT BE ABLE TO REACH FANA FI ALLAH
انا احمد لا میم هم دانی من راءنی
لی وقت مع الله است فرموده پیغمبر
I am Ahmad without Meem. The Prophet said all the time I am with Allah."
There is a Hadith of the Prophet "ANA AHMAD BILA MEEM", "I am Ahmad without Meem".
JUZZ MUHAMMAD NEEST DAR KOUN WA MAKAAN
JUZZ ALI DEEGAR KASSI HAMRAH NEEST
THERE ISN'T ANY ONE ELSE IN BOTH WORLDS WITHOUT MUHAMMAD AND ALI
AND WITHOUT ALI THERE IS NO PATRON AND HELPER IN BOTH WORLDS
EE BIJUZ DARWAZA AHMAD RAAH NEEST
GAR NA MEEDAANI DILAT AGAAH NEEST
O FRIEND THERE IS NO WAY OUT WITHOUT DOOR OF PROPHET MUHAMMAD
IF YOU ARE NOT AWARE OF THIS MEANS YOUR HEART IS AWAY FROM REALITY
GAR KASSI RA ISHQ E UU DAAMIN GARIFT
BILYAQEEN DAANI KE AA(N) GUMRAH NEEST
IF ANY ONE IS ABSORBED IN LOVE (WITH MUHAMMAD AND ALI)
INDEED THAT PERSON WILL NOT GO ASTRAY
AA(N) KHUDA WA AA(N) RASUL EE ASHIKAAR
UNDDER EE(N) NA SHAK WA ISHBAAH NEEST
O ASHKAAR KHUDA AND RASUL ARE SAME
THERE IS NO DOUBT OR SUSPICIOUS IN IT
AA(N) MUHAMMAD AA(N) AHAD DAANI TU YAK
YAK BUUD AA(N) YAK BUUD TU AARI NA SHAK
BELIEVE PROPHET MUHAMMAD AND AHAD (ALLAH) AS ONE
HAVE NO DOUBT IN THIS, BOTH ARE ONE
AA(N) MUHAMMAD AA(N) ALI BASHID YAKI
UNDDER EE(N) RAAH NA AARI TU SHAKI
MUHAMMAD AND ALI ARE ALSO ONE
HAVE NO DOUBT IN THE TRUTH OF ONENESS
Sir quoted Bhulley Shah, the Punjabi sufi poet;
ALLAH AADMI BUN(N) AAYA
ANNT BIRAH DI KHABAR NA KAI
ALLAH AADMI BUN(N) AAYA
AYN DA BURQA MEEM DI CHAADAR
MUKH WHICH GHUNGHATT PAAYA
ALLAH AADMI BUN(N) AAYA
Allah came in garb of man
This mystery is unknown
Allah came in garb of man
He came in the veil of AYN and MEEM that is Ali and Muhammad by covering His face
Allah came in garb of man
JEN(N)E RUNG NE RUUP NAHI
NAHEE KUCHH NAAM NE THHAAM RE
SO GUPTA PRAGATT BHAYO
LAAKH DHARO TISS NAAM RE
(Bhuj Nirinjin-Pir Sadruddin)
Who does does not have any colour or form, nor any name or abode; so when this hidden entity became manifest, it assumes hundreds of thousands of names.
Sir quoted Rumi;
خود خدا اندر لباس آدمی
خود خدا اندر لباس خادمی
God Himself in the Garb of a Man
God Himself in the Garb of a Servant
At the end of lecture, Sir quoted a Farman of Imam Sultan Muhammad Shah when he was around 8 years of age on coronation day;
Jamaits, do not consider me small. I am the decendant of Prophet Muhammad and my grand father is Hazrat Amirul Mu'minin Hazrat Ali and my grand mother is Khatoon e Jannat Hazrat Bibi Fatima. I am the Noor of both Hazrat Ali and Holy Prophet. Though young in age I am exalted.
Bombay, Sep 1st 1885.
In the same sitting Sir was also asked about AYN and MEEM.
Sir replied; Ayn stands for Ali and Meem stands for Muhammad. In Sufism, letters are not merely tools for communication but are considered vessels of divine secrets, vibrations that affect the soul. The letters Ayn (ع) and Meem (م) hold deep esoteric significance, particularly regarding divine knowledge, Prophetic/Imamat light, and the journey of the soul. It is viewed as the door that leads to Ahad (Oneness). In Sufi thought, the difference between Ahad (the Oneness of Allah) and Ahmad (a name of the Prophet) is the Meem, signifying the Prophet's role as a bridge between the creator and creation. Meem represents the flow of divine light and mercy from the Creator to the creation.
Sir quoted Shah Latif Bhittai
احد احمد پان مین وچان میم فرق
آھی مستغرق غالم انہی گال مین
In between Ahad and Ahmad, the difference is Meem. The world wander in the mystery of Meem.
EK AHMAD EK JAGATPATI
EK GUR SUUN CHIT LAEIYEN
GUR SERVEY AHMAD MILEY
TOU AHMAD MEEM GAMAYE
(Bhuj Nirinjin-Pir Sadruddin)
One is Ahmad(the Prophet) and one is King of the universe. Concentrate upon the guidance given by the Guru (Guide). If you serve the Guide and obey his guidance you will attain Ahmad, and you will find Meem disappears from Ahmad remaining Ahad that is Allah.
The letters Ayn and Meem represent the beginning and end of a Sufi's journey toward divine union, assisting in the process of fana (annihilation).
The Letter Ayn (ع) stands for Ali, Ayn literally means "eye" in Arabic and is used in Sufism to represent 'ilm (knowledge), 'aql (intellect), and the "eye of the heart" or "eye of perception" that witnesses divine truths. It symbolizes the ability to see beyond the physical world into the spiritual, witnessing the inner reality of existence. It is often linked to the inner yearning to witness the Divine, reflecting the spiritual "sight" that recognizes God in all things. All 4 main sufi tariqas consider Mowla Ali as father of Islamic sufism. Spiritually Noor e Ali and Noor e Muhammad are not seperate entities. In old Dua it was mentioned; ALI MUHAMMAD NOORULLAH BAR HUQQ.
گر جدا دانی علی از مصطفا
دشمن جانت خداي کبریا است
GAR JUDA DAANI ALI AZ MUSTAFA
DUSHMAN E JAANAT KHUDA E KIBRIYA AST
Rumi
If you separate Ali from Mustafa, God Almighty will become enemy of you.
Sir explained one can not seperate Ali from Muhammad. Noor e Ali and Noor e Muhammadi is same. The Prophet said,"ANA WA ALYUN MIN NOORIN WAHID", I and Ali are from 'Wahid' same Noor. Sir said, Ahad, Ahmad, and Wahid have same roots.
ALI MUHAMMAD SAACHA KALMA
TIN BINA MOKSH NAHI RE
Ali and Muhammad is one true kalma, there is no salvation without them.
Sir quoted Mir Anees;
AFZAL HAI AGAR EK TO A'LLA HAI EK
GAR GOUR KARO TO MOUJ WA DARIYA HAI EK
HAA(N) NOOR E MUHAMMAD WA ALI HAI WAHID
HAI(N) ISM (name) DOU (2) MAGAR MUSAMMA (entity) HAI EK
Mir Anees
Sir Mazhar said, by studying and understanding 'Diwan e Ashkaar' by Sachal Sarmast the famous sufi poet of Sind (Ashkaar his pen name), we would come to know about Ismaili philosophy of "Ali Muhammad yak Khuda". According to Ashkaar 'Khuda Muhammad Ali' is one entity..
Some Farsi couplets from Diwan e Ashkaar;
AA(N)KE DAR AHMAD AHAD DAANIST FARAQ
DARJA E UU DAR FANA FI ALLAH NEEST
IF ANY ONE DIFFERENCIATE BETWEEN AHMAD (PROPHET) AND AHAD (ALLAH)
SHALL NOT BE ABLE TO REACH FANA FI ALLAH
انا احمد لا میم هم دانی من راءنی
لی وقت مع الله است فرموده پیغمبر
I am Ahmad without Meem. The Prophet said all the time I am with Allah."
There is a Hadith of the Prophet "ANA AHMAD BILA MEEM", "I am Ahmad without Meem".
JUZZ MUHAMMAD NEEST DAR KOUN WA MAKAAN
JUZZ ALI DEEGAR KASSI HAMRAH NEEST
THERE ISN'T ANY ONE ELSE IN BOTH WORLDS WITHOUT MUHAMMAD AND ALI
AND WITHOUT ALI THERE IS NO PATRON AND HELPER IN BOTH WORLDS
EE BIJUZ DARWAZA AHMAD RAAH NEEST
GAR NA MEEDAANI DILAT AGAAH NEEST
O FRIEND THERE IS NO WAY OUT WITHOUT DOOR OF PROPHET MUHAMMAD
IF YOU ARE NOT AWARE OF THIS MEANS YOUR HEART IS AWAY FROM REALITY
GAR KASSI RA ISHQ E UU DAAMIN GARIFT
BILYAQEEN DAANI KE AA(N) GUMRAH NEEST
IF ANY ONE IS ABSORBED IN LOVE (WITH MUHAMMAD AND ALI)
INDEED THAT PERSON WILL NOT GO ASTRAY
AA(N) KHUDA WA AA(N) RASUL EE ASHIKAAR
UNDDER EE(N) NA SHAK WA ISHBAAH NEEST
O ASHKAAR KHUDA AND RASUL ARE SAME
THERE IS NO DOUBT OR SUSPICIOUS IN IT
AA(N) MUHAMMAD AA(N) AHAD DAANI TU YAK
YAK BUUD AA(N) YAK BUUD TU AARI NA SHAK
BELIEVE PROPHET MUHAMMAD AND AHAD (ALLAH) AS ONE
HAVE NO DOUBT IN THIS, BOTH ARE ONE
AA(N) MUHAMMAD AA(N) ALI BASHID YAKI
UNDDER EE(N) RAAH NA AARI TU SHAKI
MUHAMMAD AND ALI ARE ALSO ONE
HAVE NO DOUBT IN THE TRUTH OF ONENESS
Sir quoted Bhulley Shah, the Punjabi sufi poet;
ALLAH AADMI BUN(N) AAYA
ANNT BIRAH DI KHABAR NA KAI
ALLAH AADMI BUN(N) AAYA
AYN DA BURQA MEEM DI CHAADAR
MUKH WHICH GHUNGHATT PAAYA
ALLAH AADMI BUN(N) AAYA
Allah came in garb of man
This mystery is unknown
Allah came in garb of man
He came in the veil of AYN and MEEM that is Ali and Muhammad by covering His face
Allah came in garb of man
JEN(N)E RUNG NE RUUP NAHI
NAHEE KUCHH NAAM NE THHAAM RE
SO GUPTA PRAGATT BHAYO
LAAKH DHARO TISS NAAM RE
(Bhuj Nirinjin-Pir Sadruddin)
Who does does not have any colour or form, nor any name or abode; so when this hidden entity became manifest, it assumes hundreds of thousands of names.
Sir quoted Rumi;
خود خدا اندر لباس آدمی
خود خدا اندر لباس خادمی
God Himself in the Garb of a Man
God Himself in the Garb of a Servant
At the end of lecture, Sir quoted a Farman of Imam Sultan Muhammad Shah when he was around 8 years of age on coronation day;
Jamaits, do not consider me small. I am the decendant of Prophet Muhammad and my grand father is Hazrat Amirul Mu'minin Hazrat Ali and my grand mother is Khatoon e Jannat Hazrat Bibi Fatima. I am the Noor of both Hazrat Ali and Holy Prophet. Though young in age I am exalted.
Bombay, Sep 1st 1885.