Mujadddid on the World of the Images and

the World of the Bodies

Original: The Great Mujaddid Ahmad Sirhindi

Translation and Notes: Irshad Alam

June 27, 2009

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Introduction
The Great Mujaddid Ahmad Sirhindi i.e. Imam al-Rabbani, describes his
ideas on the ”world of the images” (‘alam-i mithal ) in this epistle or mak-
tub written to his disciple Mulla Badruddin in Maktubat-i Imam-i Rabbani,
volume 3, maktub 31. And he compares and contrasts it with the ”world of
the bodies” (‘alam-i ajsad ). The knowledge about the world of the images
that the Mujaddid expounds here is his experiential knowledge. However,
the Mujaddid studied the writings of both Shihabuddin Suhrawardi and Ibn
Arabi and the idea of world of the images is found there as well. Suhrawardi
experienced a world of unstable images (suwar-i mu‘allaqa) which he named
the ”world of the images” (‘alam-i mithal ). He declared that the bliss and
the punishment of the last world will take place in this world of the images.
Ibn Arabi adapted this idea probably from Suhrawardi. And from there this
idea became commomplace in sufism. This writing has been translated from
the original text Maktubat-i Imam-i Rabbani, volume 3, edited by Nur Ah-
mad Amritsari (Quetta: Maktaba-i al-Quds, 1999), pp.76-78 that refers to
maktub 31.

The Maktub
The Mujaddid starts his maktub by invoking God.

[Amritsari, p. 76]
All praise is for Allah and peace towards His chosen servants
(Alhamdu li-’Llahi wa ’l- salamu ‘ala ‘ibadihi ’llazina ’stafa)!

Many sufis had the idea that the punishment in the grave would be in
the world of the images and the pain that punishment would be like the pain
that one feels in a dream. The Mujaddid is asked for his comments on this
idea by his disciple Mulla Badruddin and his reply is as follows.

You [the Mujaddid’s disciple Mulla Badruddin] have written that

before attaching itself (ta‘alliq) to the body (badan), the spirit
(ruh) used to be in the ”world of the images” (‘alam-i mithal ).
And after separating from the body, it [the spirit] will go there,
[the world of the images, again.] Therefore, the ”punishment
in the grave” (adhab-i qabr ) will be in the world of the images.
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And the pain [from that punishment would be like the pain] that
one feels in dreams [which also take place] in the world of the
images. You have also written that this idea has many corollaries
(furu‘ ). If you accept this, then [it can be presumed that] the
many corollaries of this idea will branch out further into many
more sub-corollaries.
The Mujaddid answers that that idea is unlikely to be true.
You should know that it is very unlikely that this sort of idea is
at all true. Do not let this [false idea of yours] misguide you away
from the established path. So despite it being a daunting task,
I’ve written a few words on the verification of this idea, as it’s
critical. The Exalted Allah is the guide towards the straight path
(Wa ’Llahu subhanuhu ’l-hadi ila sabil al-rashad)!
The Mujaddid discusses on what the sufi masters have understood about
the world of the images.
Brother! They [the sufi masters] have divided the contingent
(imkan) domain into three sub-domains
1. The world of the spirits (‘alam-i arwah)
2. The world of the images (‘alam-i mithal )
3. The world of the bodies (‘alam-i ajsad )
They [the sufi masters] have said that
1. The world of the images is the barzakh or the intermediary
domain between the world of the spirits and the world of the
images
2. The world of the images is like the mirror [onto which ap-
pears] the meanings (ma‘ani ) and the essences or realities
(haqa’iq) of both of these two worlds.
It means that
1. The meanings and the realities of the world of the spirits and
the world of the bodies appears in the world of the images in
the subtle form as there are many forms and figures (hi’at)
appropriate (munasib) for all the forms and the realities.
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2. The world of the images, by its intrinsic limitation, (be-hadd-

i dhatiya) never contains forms (suwwar ), figures (hi’at) or
shapes (ashkal ). Forms or shapes are reflected therein from
other worlds, and they appear in that [world of the images].

It is analogous to the mirror.

1. The mirror, as a part of its intrinsic limitation, never con-

tains a form.
2. The forms that are there [on the mirror] come from the out-
side [the mirror].

[The forms that are in the world of the images, they come from
the other worlds in the same way.]

The Mujaddid now explains the mystery behind mystic visions and dreams.

When you will be able to understand it [that what has been nar-
rated in the above paragraph], you will understand the following.

1. Before its attachment to the body (jasad ), the

spirit used to be in the world of the spirits. That
is above the world of the images.
2. After its attachment to the body, when the spirit
descends, it comes down to the world of the bodies
due to its connection of love (be-‘alaqat-i hubbi ) [to
the body].
3. It [the spirit] has nothing to do with the world of
the images; neither before its attachment to the
body, nor after its attachment to the body.
4. Except that sometimes, when the Exalted Lord has
provided him with the opportunity, he sees (mu-
tala‘a) some his own states in the mirror of that
world of the images and learns what is good and
what is bad about those states (husn va qabih-i
ahwal ).

So this is the explanation for the [unveiled] mystic visions (waqi‘at)

and dreams (munamat).
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The Mujaddid explains that the world of the images is ”for seeing, not
for being”. He stresses that it is the intermediary realm that is the ”mirror”
between the world of the spirits and the world of the bodies.

[Amritsari, p. 77-]
Sometimes, he [the sufi] can sense this meaning even when being
devoid of any sense perception (hiss).
1. After separation from the body, if the spirit eyes the sublime
heights then it looks above [towards the world of the spirits].
2. On the other hand, if it [the spirit] eyes the lowly things
then it is captivated by the lower realm [the world of the
bodies].
However, [in both cases] it [the spirit] has nothing to do with the
world of the images. The world of the images is for seeing not for
being. The place for being is either the world of the spirits or the
world of the bodies. The world of the images is nothing except
the mirror of these two worlds. It has been narrated before as
well.

The Mujaddid explains that the pain felt in dreams is only a reflection
of the true punishment of the last world. So he argues that punishment in
dreams cannot be compared with the punishment of the grave, which is a
last-worldly punishment. There are some sufis who claim that the pain felt
in the punishment in the grave will be like the pain felt in a dream. However,
the Mujaddid opposes them. He notes the following.
1. The pain that is felt in dreams in the world of the images
is only the form and apparition of the punishment that the
dreamer deserves. As a warning, he sees the dream.
2. The punishment of the grave is not of this type that is the
true punishment, not merely the form and apparition of that
punishment.
He also notes,
1. Additionally, the pain felt in dreams, even if it were a true
[pain, in some way, still], it would not be as true as the pain
of this world.
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2. On the other hand, the punishment in the grave is [truly] a

punishment of the last world. How different are they!
What comparison is there between last-worldly punishment may
Exalted Allah deliver us from it! A‘azana ’Llahu subhanuhu! and
this-worldly punishment! There is no comparison! If a mere
spark from hellfire fell on the earth, it would burn and destroy
(pak, mutlashi ) everything. To know the punishment in the grave
as a dream is the result of not realizing (ittila‘ ) the difference
between the ”form” of the punishment and the ”reality” of the
punishment. The source of the error (ishtebah) is also the il-
lusion (tawahhum) that the punishment in this world is similar
(mujalast) to the punishment in the last world.
The Mujaddid now discusses a Koranic verse.
Question: The Koran says, Allah takes the souls [of men] dur-
ing their death and for them who do not die, during their sleep
(Allahu yatawaffa ’l-anfusa hina mawtiha wa ’llati lam tamut fi
manamiha) (Koran 39:42). From this, it’s understood that just
like God may take someone’s soul during death, He may also take
someone’s soul during sleep. So how can you consider one [pun-
ishment felt in a dream] as punishment of this world and the other
[the punishment of the grave] as the punishment of the last world,
[since in both dream and death, Allah has ”taken” (yatawaffa)
the man’s soul]?
Interpreting the verse, the Mujaddid explains that ”taking someone’s
soul” in sleep and after death are totally different.
Answer: God taking someone’s soul during sleep is of the type
that someone comes out (berun) of his familiar territory (watn
malawf-i khod ) in the spirit of tasting (dhawq) and longing (ragh-
bat) for travelling (sayr ) and sight-seeing (tamasha) until he
attains fun and joy (farha va surur ). Then he again returns
home cheerfully and joyfully (khurram va shademan). The realm
wherein he travels (sayr gah-i u) is the world of the images and it
contains many amazing (‘aja’ib) kingdoms and dominions (mulk
va malakut).
[Amritsari, p. 78]
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[In contrast,] God taking someone’s soul during death is not at

all the same. In that case, his homeland with which he is famil-
iar (watn-i malawf-i khod ) is destroyed (hadm) and the building
which he inhabits is devastated. (takhrib-i bina-i ma‘mur ) For
this reason, there is no hardship and suffering (mihnat va kolfat)
in the ”taking away of the soul” in sleep. Instead, it contains
fun and joy (farha va surur ). And there is severity and suffering
(shaddat va kolfat) in the ”taking of the soul” in death. [In con-
trast,] the familiar homeland of the person whose soul is taken
away during sleep remains in this world and the treatment that
he receives is the treatment of this world. However, in the ”taking
of one’s soul” (mutawaffi ) during death, after the destruction of
his familiar territory (watn-i malawf ), he moves away to the last
world [permanently]. So he is treated the same way as he would
be treated in the last world. You may have heard the hadith re-
port, Whosoever dies, verily his doomsday (qiyamat) takes place
(Man mata faqad qamat qiyamatuhu) [hadith: Sakhawiy, Dilmi]
The Mujaddid cautions his disciple to follow the great masters of the
mainstream Sunni community instead of unveiling-derived anti-sharia sufi
ideas.
Take heed! Don’t become enamored to beliefs that are opposed
to the decided beliefs of the Sunni community (may praise be
to Allah who has kept me with it) through illusory unveilings
(kushuf-i khayali ) and manifestations of forms that are [merely]
images (zuhur-i sur-i mithali ). Don’t be deceived (gharrah) by
dreams and illusions. You cannot even conceive salvation unless
you follow this ’faction of salvation’ (firqa’-i najiya) [that is the
mainstream Sunni community]. If you desire salvation then you
should turn away from fun and frolic and instead try to follow
the masters [of the mainstream Sunni community] with your body
and soul. This report is a report of stipulation. What is there
incumbent on the Messenger but to proclaim the message (Ma ‘ala
’l-rasuli illa ’l-balaghu)? (Koran 5:99) Your expansive expressions
have cast me into a rough idea that these imaginations of yours
are taking you away from following these great masters [of the
mainstream Sunni community] and instead making you follow
your own unveilings. I’m seeking the refuge of Exalted Allah
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from these and from the evil from us and from the evil from our
deeds! Satan is our powerful enemy, so be aware that he does not
take us away from the straight path and casts us into a narrow
alley. The period of time that you have been away has not even
stretched to as much as one year! How dangerous! You have
been cautioned to commit to follow the sunna and to [the idea]
that salvation is confined to the following of these masters. Still,
you have forgotten all those. And instead you have made your
own imaginations into your teachers. And branched out many
branches out of the thicket of those imaginations of yours! In
my opinion, the possibility of us meeting appears to be quite
distant. So you should live in a way so that the string of hope for
salvation (rishteh-i umid-i najat) doesn’t tear. Our Lord! Grant
us mercy from Yourself and dispose of our affairs for us in the
right way (Rabbana atina milladunka rahmatan wa hayyi’a lana
min amrina rashada)! (Koran 18:10) Peace to them who follow
guidance (Wa ’l-salamu ‘ala man ittiba‘a ’l-huda!)

Bibliography

1. Sirhindi, Ahmad, Maktubat-i Imam-i Rabbani, edited by Nur Ahmad

Amritsari (Quetta: Maktaba-i al-Quds, 1999)

2. Rahman, Fazlur, Selected Letters of Ahmad Sirhindi, (Lahore Iqbal

Academy, 1984)

3. Steingass, F., A Comprehensive Persian-English Dictionary, (New Delhi:

Munshiram Manoharlal Publishers Pvt. Ltd., 2000)

4. Hava, J. G., Arabic-English Dictionary for Advanced Learners, (New

Delhi: Goodword Books, 2001)

5. The Koran