ee ee ee ee ee ee ee a re ee aS a a ee — Sa a oe 
1923.] Hinduism according to Muslim Sufis. 245 
judgment of a scholar and mystic. He does not distort the 
meaning of the Qur’anik verses. He admits their correct and 
admitted meaning, and deduces therefrom reasonable conclu- 
sions. It is obvious that Mirza Jan Janan Mazhar was aware 
T will conclude this paper with the following lines from 
Mahmid Shubistari’s “‘ Gulshan-i-Raz”’ which he leas in 
717 H (1317 A.D.) more than three sariates before Dar 
J 
Posy 5 anal (ame ree tswul ~~: 
us hey? “ope Shik sktig) Sg 
ytl_be I het uaa Lac! oa 
ms) Datel | ated cg Adem pif! 
Warm he as idols ;s wlelne 
Taal ites iSaJ yy ere aS ushetloy 
Gist WET cy 5 Ste Ff, 
hit Hy FF dy& yd po Lins 
pth beds i want gf 08 
ys ex put os oes wim 
wad Gm hy Sg) F ety 
Fe ee Oe wl, ss ys! er 
Translation 
The idol here is the manifestation of Love and Unity. 
To fasten the cord indicates the knot, (bond) of service. 
Since idolatory and faith (Islam) co-exist with the being 
Unity is really the idol-worship 
When all things are the manifestation of the being, 
One of them must necessarily be the ido 
if the Masalman knew what (really) the idol was 
He would perceive that the Faith was in idol-worship 
If the polytheist were aware of what the idol was, 
How could he lose his w ay in his own ‘religion ? 
He did not see in idol but the outer form 
For this reason he became under the (Muslim) law an infidel. 
