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tance in point, and many more can be cited. Maulana Rum says:
RECONCILIATION.
"O my soul, I searched from end to end. I saw in thee naught save the Beloved;
Call me not infidel, O my soul, if I say that thou thyself art He. Ye who in search of God, of (iod, pursue,
Ye need not search, for God is you, is you!"
The Sufi thought touches perfection in the following couplet, ascribed to Farid-ud-din Attar, one of the most clear-headed thinkers Islam has ever produced:
تا تو هستی خدائے در خواب است * تو نماني چو او شود بیدار
[Tr. So long as thou art in evidence a God is asleep; when thou shalt cease to be, He shall awake.]
This is nothing but pure Jainism, and expresses identically the same idea as underlies the Biblical text: He that findeth his life shall lose it: and he that loseth his life for my sake shall find it (Matt. x. 39).
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As for the idea of plurality in unity which is the characteristic of Godhead, we have already sufficiently shown that the very word Allah, the only Ism-'z-zat (the name indicative of the nature) of God, out of the 99 by which he is known in the Qur'an, indicates a plurality of knowing Lights,' the 'Illumined Ones,' and the use of the word 'we' in reference to God directly lends confirmation to our interpretation.
It is also interesting to note that Alifuddin al-Tilimsani, the author of the commentary on Niffari, described the Qur'an as a form of polytheism (The Mystics of Islam, p. 92).
So far as the theory of re-incarnation is concerned, it is admitted by Muslim writers that some of the
pas
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