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The Different Categories of the Ahl Sunnah wa’l-Jamāʿah

“And know—and may Allāh grant you prosperity!—that the Ahl Sunnah wa’l-Jamāʿah comprise eight categories of people:

1. The first category from them are those who have comprehensive knowledge in the field of: Allāh’s Unity (tawḥīd) and the Prophethood (nubuwwah); the rulings of threats and promises (al waʿd wa ’l-waʿīd); reward and punishment (al thawāb wa’l-ʿiqāb); conditions of juristic reasoning (ijtihād) as well as the Khilāfah (imāmah) and political leadership (al ziʿāmah) and they proceeded in this manner adopting the characteristics of the scholastic theologians (ṣifātiyyah min al mutakallimīn) who were free from (tabarraʾūw) likening Allāh to His creation (tashbīh) as well as nullifying His attributes (taʿṭīl) and free from the innovations of the Rāfiḍah, Khawārij, al Jahmiyyah, al Najjāriyyah as well as the rest of the people of pernicious desires and misguidance.

2. The Second category from amongst [the Ahl Sunnah wa’l-Jamāʿah] are: the exalted Imams of Islamic rulings (aʾimmah al fiqh) including the ‘People of Opinion’ (al raʾy) and ‘Traditions’ (al ḥadīth); those who believed and affirmed, in the fundamentals of the religion, the school that adheres to the attributes of Allah and His Eternal attributes (ṣifātihi al azaliyah) and are free from the doctrine of al qadar and al iʿtizāl; affirmed the beatific vision of Allah Most High (ruʾyatu ‘Llāh) with the eyes (bi’l-abṣār) without making a likeness to created things nor nullification; those who affirmed the Ḥashr of the grave as well as the interrogation in the grave (al suʾāl fī’l-qabr), the Ḥawḍ, the Ṣirāṭ, the great intercession (shafāʿah) and the Divine pardon for sinners who did not associate anything will Allah (dūna shirk).

And they asserted: The eternal bliss of Paradise (bi dawam naʾīm al jannah) for its inhabitants and the eternal torment of the Fire for the non-believers. And they also asserted: the khilāfah of Abī Bakr, ʿUmar, ʿUthmān and ʿAlī and how excellent they were in their praises for the Pious Predecessors of this ummah (al salaf al ṣāliḥ); and they deemed the Friday Prayer obligatory behind Imams who are free from being partisan to the people of desires and misguidance; they deemed extracting an Islamic ruling from the Qurʾān, Sunnah and Consensus of the Companions (ijmāʿ al ṣaḥābah) as obligatory; and considered wiping over the leather socks (masḥ ʿalā’l-khuffayn) as permissible as well as the incident of three pronouncements of divorce (wuqūʿ al ṭal��q al thalāth) but considered temporary marriage (mutʿah) as unlawful and finally, they deemed obedience to the Sulṭān [as obligatory] in all that is not disobedience [to Allāh].

Included in this group are the followers of Mālik, al Shāfiʿī, al Awzāʿī, al Thawrī, Abū Ḥanīfah, ibn Abī Laylā, the followers of Abī Thawr, the followers of Aḥmad ibn Ḥanbal, the Ẓāhiriyyah and the rest of the jurists who affirmed all the rational aspects as well as the fundamentals of [Allāh’s] attributes and did not mix their fiqh with any reprehensibly innovated matter from the people of wanton desires and misguidance.

3. The third category: they are those who possessed knowledge by means of the reports (akhbār) and the transmitted examples (al sunan al maʿthūrah) from the Prophet upon him be blessings and peace; have differentiated between the rigorously authenticated aspects (al ṣaḥīḥ) from the inauthentic (al saqīm); and who knew the causes of ‘impugnment’ (al jarḥ) and ‘validation’ (al taʿdīl) and did not muddle their knowledge (lam yakhliṭū ʿilmahum) with any reprehensibly innovated matter from the people of wanton desires and misguidance.

4. The fourth category from amongst [the Ahl Sunnah wa’l-Jamāʿah] are: those who possessed deep knowledge regarding the major areas of Arabic Literature (al adab), Grammar and Syntax (al naḥw wa’l-taṣrīf) and those who followed the path of the Arabic Linguists and Rhetoricians such as Khalīl, Abī ʿAmrū ibn al-ʿAlāʾ, Sībawayh, al-Farrāʾ, al Akhfash, al Aṣmaʿī, al Māzanī, Abū ʿUbayd [al Qāsim ibn al Sallam] and all the rest of the learned from the School of Kūfah and Baṣrah who did not muddle their knowledge with any reprehensibly innovated matter from the people of the Qadariyah sect or the Rāfiḍah or the Khawārij and whoever of them inclined in any way whatsoever towards misguided whims, they are not of the Ahl al Sunnah and their statements are neither a proof (ḥujjah) in the Language nor the Grammar.

5. The fifth category are: those who have knowledge of the various ways of Qurʾānic recitation as well as from the aspect of exegesis of Qurʾānic verses, its explanation (tāʾwīlihā) according to the norms and methods (madhhab) of the Ahl al Sunnah and not the explanation of the people of wanton desires and misguidance.

6. The sixth category are: the pious ascetics (al zuhhād) and the Sufis (al ṣūfiyyah) who underwent deep reflection (abṣārūw), abstained (faʾaqṣarūw), were tried and tested (wa’kh-tibarūw), learned lessons (faʿtabarūw), were content with the Divine decree (raḍūw bi’l-maqdūr), satisfied with the less difficult (qanaʿūw bi’l-maysūr); those who knew that the ears, eyes and the heart (al fuʾād) are all responsible regarding what is Good and what is Bad (masʾūlun ʿan al khayr wa’l-sharr), accountable for even an atom’s weight (mathāqīl al dharrah); have prepared the best preparation for the Day of Judgment; their utterances followed the twin paths of interpretation and instruction in accordance with the People of Hadith and not of those who purchase the hadith as mere amusement (lahw); who do not know of pride (riyāʾ), do not reject shame (ḥayāʾ); their religion is unity (tawḥīd), negation of likening Allāh to creation (tashbīh), their doctrine is resigning the meanings of Allāh’s attributes purely to him (tafwīḍ), having complete reliance upon Him, submission to his commands (taslīm li amrihi), content with what they are provided with (al qanāʿah bi mā ruziqūw) and shunning that which is frowned upon:

“Race with one another in hastening towards forgiveness from your Lord and Paradise the width whereof is as the width of the heaven and the earth prepared for those who believe in Allāh and His Messengers. That is the Grace of Allāh which He bestows on whom He is pleased with. And Allāh is the Owner of Great Bounty.” [57:21]

7. The seventh category are: the Murābiṭūn at the frontier posts for the Muslims against the non-believers, struggling and fighting against the enemies of the Muslims, who protect the Muslim sanctuaries; who defend their women and their lands and render victorious (yuẓharun) the orthodox school, the Ahl al Sunnah wa’l-Jamāʿah. Moreover, they are those regarding whom Allāh revealed: “Those who struggle four Our cause; so of surety we will guide them to Our paths: And Allah is with those who do right” [29:69]. May Allāh increase them in their ability from and with His excellence.

8. The eighth category comprise the common people over whom the general mark of the Ahl al Sunnah prevails and not the [dark] smudge which is visible as the mark of the people of pernicious desires and misguidance.

Thus, we only intended by this [last] general category those who firmly believed in the agreement of the scholars of Sunnah and Jamāʿah regarding the areas of Divine Justice and Unity, Divine threats and Promises; and referred to them with regards to the requirements of the religion, and followed them in the laws (furūʿ) related to Ḥalāl and Ḥarām and did not believe one bit in the unwarranted innovations of the people of desires and misguidance and those are what the Sufis term “the occupying of paradise” (ḥashwu’l-jannah).”

These are the categories of the Ahl Sunnah wa’l-Jamāʾah and their group: the beholders of the upright religion (aṣḥāb al dīn al qawīm) and the Straight Path (al ṣirāṭ al mustaqīm). May Allāh make them firm in established sayings in this temporal realm and in the hereafter. With Him is the worthy answer, and upon it is [His] power.”

— Imām ʿAbd al Qādir ibn Ṭāhir al Baghdādī al Isfarāʾīnī, al Farq Bayn al Firāq

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The Radiant Intentions of the Pious | Sayyidī’l-Ḥabīb ʿUmar bin Muḥammad bin Sālim bin Ḥafīdh

الفاتحة أن الله يفتح لنا بذكره وذكر رسوله النبي سيدنا محمد صلى الله عليه وعلى آله وصحبه وسلم وذكر مولده الكريم وشمائله العظيمة أبواب التأييد والنصرة والتسديد والاستقامة

والفرج العاجل لجميع أمة الإسلام وأن يدفع البلاء عنا وعن أهل لا إله إلا الله في مشارق الأرض ومغاربها،

وأن يلهمنا رشدنا في حركاتنا وسكناتنا وأن يثبتنا على الحق فيما نقول وفيما نفعل وفيما نعتقد

وأن يرزقنا حسن المتابعة لهذا النبي المصطفى محمد صلى الله عليه وعلى آله وصحبه وسلم في الأقوال والأفعال والنيات والمقاصد والإرادات والحركات والسكنات في جميع الأحوال والشؤون في الظهور والبطون، وأن يرزقنا سبحانه وتعالى حسن الاقتداء به والسير في دربه والشرب من شربه،

وأن ينظر به صلى الله عليه وسلم إلينا وإلى أهلينا وإلى أولادنا وإلى ذوينا وإلى ذرارينا وإلى من يوالينا

وأن يملأ قلوبنا بأنوار الإيمان واليقين والمعرفة، وأن يجعلنا سبحانه وتعالى ممن ارتضاهم الله لقربه وشرفهم بحقائق العبودية له المحضة الخالصة،

وأن يقينا الأسوى، ويصلح لنا السر والنجوى ويحققنا بحقائق التقوى،

وأن يسره صلى الله عليه وسلم في أ��ته وأن يجعلنا سبحانه وتعالى وأهلينا وأولادنا وأصحابنا قرة عين له

ويجعلنا من أسعد الناس بذكره وذكر هذا النبي المصطفى ومن أسعد الناس بقربه وقرب هذا النبي المصطفى ومن أسعد الناس بحبه وحب هذا النبي المصطفى ويجعلنا من أسعد الناس بعنايته وعناية هذا الحبيب المصطفى ويجعلنا من أسعد الناس برضاه ورضا هذا الحبيب المصطفى صلى الله عليه وعلى آله وصحبه وسلم ظاهراً وباطناً في كل شأن وحال في الدنيا والبرزخ والآخرة وأن يجمعنا به في الفردوس الأعلى وهو راضٍ عنا

ويجعل لنا سبحانه الحظ الأوفر من الاجتماع به في البرزخ والاجتماع به في ظل العرش والاجتماع به على الحوض المورود والاجتماع به عند المرور على الصراط والاجتماع به عند دخول الجنة صلى الله عليه وعلى آله وصحبه وسلم،

وأن الله يصلح قلوبنا وقوالبنا وظواهرنا وبواطننا وشؤوننا كلها، وأن يدفع عنا الشرور كلها

ويعلي درجات الصالحين من أمته وجميع الصالحين ويعيد علينا عوائد النبيين والمرسلين وآل كل منهم وتابعيهم بإحسان ويجزيهم عنا خير الجزاء ويجمعنا بهم في مستقر الرحمة وهو راضٍ عنا من غير سابقة عذاب ولا عتاب ولا فتنة ولا حساب

وبنية كشف البلايا عنا وعن جميع المسلمين في الظواهر والخفايا

وأن يهبنا الله أعلى المزايا ويلحقنا بخيار السرايا ويصلح لنا كل الشأن ظاهراً وباطناً في الدارين ويختم لنا بأكمل الحسنى في خير ولطف وعافية

وعلى ما نواه الصالحون وعلى ما ينويه الصالحون وعلى ما أحاط به علم ربنا الله الرحمن الرحيم من صالح النيات لنا وللأمة أجمعين

وإلى حضرة النبي محمد صلى الله عليه وآله وصحبه وسلم. الفاتحة

We recite the Fātiḥa—with the intention that Allāh—by us remembering Him and remembering His Messenger, our Master Muḥammad, may Allāh send prayers and peace upon him and his Family and Companions, and his birth and awesome attributes—opens the doors to attaining His support and assistance and guidance and to attaining uprightness and the speedy relief of the suffering of the Islamic Ummah.

with the intention that Allāh deflects calamities from us and from all of the people of Lā ilaha illā Allāh in the East and the West.

with the intention that He grants us His guidance in all our movements and our stillness and that He makes us firm upon the truth in what we say, we do and we believe.

with the intention that He enables us to perfect our following of this Prophet, the Chosen One, Muḥammad, may Allāh send prayers and peace upon him and his Family and Companions, in our words and deeds and intentions and aims and desires and our movements and our stillness and in every state, inward and outward, and that He allows us to beautify our emulation of him and allows us to walk along his path and drink from the waters he has drunk from.

with the intention that by him, may Allāh send prayers and peace upon him, He looks upon us, our families, our children, those dear to us and our descendants and upon those who are attached to us.

with the intention that He fills our hearts with the light of faith and certainty and knowledge of Him, that He makes us among those He has chosen to bring close to Him and among those He has blessed with the realities of sincere and pure slavehood to Him.

with the intention that He protects us from all harm and that He rectifies the inward and the outward, and that He allows us to attain the realities of taqwā.

with the intention that He makes the Prophet, may Allāh send prayers and peace upon him, pleased with his Ummah and that He makes us, our families, our children and our friends a joy to his eye. And that He grants us the greatest portion of His remembrance and the remembrance of this Prophet, the Chosen One. And that He grants us the greatest portion of His closeness and the closeness of this Prophet, the Chosen One. And that He grants us the greatest portion of His love and the love of this Prophet, the Chosen One. And that He grants us the greatest portion of His care and the care of this Prophet, the Chosen One. And that He grants us the greatest portion of His pleasure and the pleasure of this Prophet, the Chosen One, inwardly and outwardly in every state and in every affair in this life, the Barzakh, the next life and that He gathers us together in the highest level of Firdaws while He is pleased with us.

with the intention that He gives us the greatest portion of being with him in the Barzakh and in the shade of the Throne and at the Pool and when he passes over the Bridge, and when he enters Paradise, may Allāh send prayers and peace upon him and his Family and Companions.

with the intention that He rectifies our hearts and our bodies, our inward and our outward and all our affairs, that He deflects all evil from us.

with the intention that He raises the ranks of the pious people of this Ummah and all the pious people and that we receive the blessings of the Prophets and Messengers and their families and those that follow them with excellence and that He gives them the greatest of rewards on our behalf and that He unites us with them in the Abode of Mercy while He is pleased with us, without any prior punishment or reprimand or trial or account.

with the intention of removing the tribulations that have befallen us and all the Muslims inwardly and outwardly.

with the intention that Allāh blesses us with the most noble of attributes and unites us with the best of groups and that He rectifies every affair inwardly and outwardly in this life and the next.

with the intention that he gives us the best of endings in goodness, gentleness and wellbeing.

with the intentions that the pious people have made and will make and all pious intentions that the knowledge of our Lord, the Most Compassionate, the Most Merciful, encompasses for us and the whole Ummah.

We donate the reward of the Fātiḥa to the spirit of the Prophet Muḥammad, may Allāh send prayers and peace upon him and his Family and Companions—al Fātiḥa.

PDF: https://drive.google.com/open?id=1zfGqJhCo-MKeh-5UsWfnraDXJIB5EiD-

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Ibn Rajab al Ḥanbalī’s Understanding of Bidʿah

Regarding the Holy Prophet’s ﷺ saying:

وإياكم ومحدثات الأمور ، فإن كل بدعة ضلالة

“Beware of newly introduced matters, for every innovation is a straying…”

It is a warning to the community against following innovated new matters. He emphasised that with his words, “every innovation is a straying”. What is meant by innovation are those things which are newly introduced having no source in the Sharīʿah to proof them. As for whatever has a source in the Sharīʿah thereby proving it, then it is not an innovation in the Sharīʿah, even though it might linguistically be an innovation.

There is in Ṣaḥīḥ Muslim from Jābir that the Prophet ﷺ used to say in his khuṭbah:

إن خير الحديث كتاب الله ، وخير الهدي هدي محمد ، وشر الأمور محدثاتها ، وكل بدعة ضلالة.

“The best discourse is the Book of Allāh, and the best guidance is the guidance of Muḥammad, and the worst of affairs are those which are newly introduced, for every innovation is an error”

So his saying, “Every innovation is a straying” is one of the examples of concise and yet comprehensive speech which omits nothing, and it is one of the tremendous principles of the dīn, closely resembling, “Whoever introduces into this affair of ours that which is not of it, then it is rejected”.

 Every person who introduces something and ascribes it to the dīn without having any source in the dīn to refer back to, then that is an error, and the dīn is free of it, whether it is in the articles of Īmān (creed), deeds or words, outward or inward. As for those things in the sayings of the right-acting first generations where they regard some innovations as good, that is only with respect to what are innovations in the linguistic sense, but not in the Sharīʿah.

An example of that is the saying of ʿUmar when he had united people to stand in prayer (tarāwīḥ) in Ramaḍān behind a single imām in the mosque, and then he came in behind them while they were praying and said:

نعمت البدعة هذه

“What an excellent innovation this is!”

It is also narrated that he said:

إن كانت هذه بدعة ، فنعمت البدعة

“If this is an innovation, then what an excellent innovation!”

It is narrated that Ubayy ibn Kaʿb said to him, “This did not use to happen,” and ʿUmar said, “I know, but it is good,” meaning that this action was not done in this way before that time, but it has sources in the Sharīʿah from which it is derived, for example that the Prophet ﷺ used to urge people to stand in prayer in Ramaḍān, and stimulate people’s desire to do it, and people, in his time, used to stand in prayer in the mosque in different groups and individually, and he prayed with his companions in Ramaḍān more than one night, and then stopped doing that, giving as the reason that he feared that it would be made obligatory for them and that they would be incapable of undertaking it, but there was no fear of this [that it would be regarded as an obligation] after him.

It has also been narrated of him that he used to stand in prayer with his companions in the uneven nights among the last ten. Another source is that he commanded us to follow the Sunnah of the Khulafāʾ who took the right way, and this has become the Sunnah of his Khulafāʾ who took the right way since people unanimously agreed about it in the times of ʿUmar, ʿUthmān and ʿAlī.

Another example of that is the first call to prayer on the Jumuʿah which ʿUthmān added because of people’s need of it and which ʿAlī affirmed, and which has become the continued practice of the Muslims. It has been narrated that Ibn ʿUmar said, “It is an innovation,” but it is very likely that he meant the same as his father meant about standing for prayer in Ramaḍān [in jamāʿah].

 There is similarly, the compilation of the muṣḥaf [written copy of the Qurʾān] in one book about which Zayd ibn Thābit was hesitant, saying to Abū Bakr and ʿUmar, “How can the two of you do something which the Prophet ﷺ did not do?” Then he came to realise that it was a matter of benefit (maṣlaḥat), and he agreed to compile it. The Prophet ﷺ had commanded that the revelation should be written down, and there is no difference in writing it down separately [in different places] or collectedly [in one book], and on the contrary, gathering it all together in one is more expedient and useful. Similar to that is ʿUthmān’s having united the community on one muṣḥaf copy of the Qurʾān and his ordering the destruction of whatever disagreed with it from fear of the community’s division into groups. ʿAlī and most of the Companions regarded it as a good act, and that was truly a matter of benefit.

Similarly, there is the fight against the people who refused to pay the Zakāt. ʿUmar and others were hesitant and in doubt about it until Abū Bakr explained to him the source in the Sharīʿah from which it is derived, and so the people agreed with him about that.

Similarly, there is giving discourses, and we have seen previously the saying of Ghaḍīf ibn al Ḥārith that it is an innovation, but al Ḥasan said, “Discoursing is an innovation, and an excellent innovation. How many a supplication is answered, need fulfilled, and brother benefitted.” These people only meant that it was an innovation in the form of gathering people together for it at a specific time, because the Prophet ﷺ did not have a specific time to discourse to his companions other than the regular khutbahs during the Jumuʿah and Eid prayers, and otherwise he would only remind them occasionally or when something happened which necessitated that he should remind them.

Then later the Companions reached a consensus that a specific time should be fixed for it, as we have seen previously that Ibn Masʿūd used to remind his people every Thursday. There is in Saḥīḥ al Bukhārī that Ibn ʿAbbās said, “Give discourse to people once a week, but if you refuse [to do so little] then twice, and if you do more, then three times, but do not tire people.” There is in the Musnad that ʿĀʾisha advised the discoursers of the people of Madinah in a similar fashion. It is narrated that she said to ʿUbayd ibn ʿUmayr, “Give discourse to the people one day, and leave them alone one day; do not tire them.” It is narrated that ʿUmar ibn ʿAbd al ʿAzīz told the man who gave discourse to do so once every three days. It is narrated that he said, “Give people some rest and do not make it too heavy for them, and avoid discourse on Saturday and Tuesday.”

 Abu Nuʿaym narrated with his chain of transmission from Ibrāhīm ibn al-Junayd that he said, “I heard al Shāfiʿī saying:

البدعة بدعتان : بدعة محمودة ، وبدعة مذمومة

“There are two types of innovation: praiseworthy and blameworthy innovations. That which accords with the Sunnah is praiseworthy. That which contradicts the Sunnah is blameworthy.”

And he sought to prove it by the saying of ʿUmar, ‘What an excellent innovation it is! What al Shāfiʿī meant is that which we have mentioned before, that blameworthy innovation is that which has no source in the Sharīʿah from which it is derived, and it is unqualified innovation in the Sharīʿah.

As for praiseworthy innovation it is that which is in accordance with the Sunnah, meaning that which has a source in the Sunnah from which it is derived, and it is only an innovation in the linguistic sense rather than in the sense of the Sharīʿah since it accords with the Sunnah. Other words have been narrated from al Shāfiʿī in explanation of this, that he said:

والمحدثات ضربان : ما أحدث مما يخالف كتابا ، أو سنة ، أو أثرا ، أو إجماعا ، فهذه البدعة الضلال ، وما أحدث فيه من الخير ، لا خلاف فيه لواحد من هذا ، وهذه محدثة غير مذمومة

“There are two types of newly introduced matters: that which is introduced which is contrary to the Book and the Sunnah, or to a tradition [from someone among the right-acting first generations] or something on which there is consensus, then this innovation is an error. That which is newly introduced of good actions and which does not contradict any of the above, then this newly introduced matter is not blameworthy.”

Many of the matters which were newly introduced and had not previously existed, the people of knowledge disagreed as to whether or not they were good innovations until they referred back to the Sunnah, for example, writing down hadith, which ʿUmar and a group of the Companions forbade, but for which the majority gave license seeking proof for that from hadeeth from the Sunnah.

Another example is writing the explanation of the hadeeth and of the Qurʾān, of which some people among the people of knowledge disapprove and for which many allowed license.

Another example is the recording of views concerning what is ḥalāl and ḥarām and the like, and in going to lengths in discussing behaviour and acts of the hearts, which have not been narrated of any of the Companions and Followers, and the majority of which Imām Aḥmad disapproved. In these times in which we are so far away from the knowledge’s and sciences of the right-acting first generations, it is called for specifically that we should detail everything of that that has been transmitted from them so that we can distinguish what science and knowledge existed in their time from that which was originated after them, so that the Sunnah can be clearly known from innovation.

It is authentically transmitted that Ibn Masʿūd said,

إنكم قد أصبحتم اليوم على الفطرة ، وإنكم ستحدثون ويحدث لكم ، فإذا رأيتم محدثة ، فعليكم بالهدي الأول

“You have got up this morning in the natural condition (fitrah), and you will introduce matters and matters will be introduced for you. Whenever you see a newly introduced matter you must take to the original guidance.”

Ibn Masʿūd said this in the time of the Khulafāʾ al Rāshidīn. Ibn Mahdi narrated that Mālik said, “There were none of these erroneous opinions in the time of the Prophet , Abū Bakr, ʿUmar and ʿUthmān,” as if Mālik was indicating by ‘erroneous opinions’ the divisions that originated in the source matters of the dīn such as the Khawārij, the Rawāfiḍ, the Murjiʾah and the likes, of those who spoke declaring some of the Muslims to be kuffar, and regarded it as permissible to shed their blood and seize their property, or thinking that they would be eternally in the Fire, or regarded the elite of this community as deviants, or on the contrary claiming that acts of disobedience don’t harm their doers, or that none of the people of tawḥīd would enter the Fire.

Worse than that is what has been introduced of speaking concerning the acts of Allāh, exalted is He, such as His Universal and Specific Decree, which those [Qadariyyah; proponents of free will] who deny do so, claiming that by that he is purifying Allāh from [the ascription of] tyrannical injustice. Worse than that is that which has been introduced of speaking about the essence of Allāh and His attributes, of those matters about which the Prophet ﷺ, his companions and their followers in good actions were silent.

Some people negated and denied a great deal of that which is in the Book and the Sunnah about that, and they claimed that they do that in order to purify Allāh of those things which intellects require Him to be purified. They claimed that the necessary consequences of that are impossible for Allāh.

There are also people who were not contented with establishing Him firmly until they established firmly by establishing Him that which is thought that it is inseparable from Him with respect to created beings, and on these inseparable items, both in negation and affirmation, the first of this community followed the course of remaining silent about them. One of the things which was introduced into this community after the age of the Companions and the Followers was discussion about ḥalāl and ḥarām purely from personal opinion, and rejection of a great deal of that which is in the Sunnah concerning that because it contradicts thinking and intellectual analogical reasoning.

One of the things which originated after that was discussion of the reality (ʿaqīdah) concerning tasting (dhawq) and unveiling (kashf), and the claim that the ʿaqīdah negates the Sharīʿah , and that gnosis (maʿrifah) alone is sufficient along with love, and that there is no need for deeds which are a veil, or that only the common people need the Sharīʿah , all of which is often connected to discussion of the essence and the attributes in a way which is known absolutely to contradict the Book and the Sunnah and the consensus of the right-acting first generations of the community, and Allāh guides whomever He wills to a straight path.

And Allāh and His Messenger know best.

— Jāmiʿ al ʿUlūm waʿl-Ḥikām

PDF: https://drive.google.com/open?id=1zt088uXLuTHs99GpHOp-jUFges_qCtez

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The Virtue of Knowledge

تعلموا العلم فإن تعلمه لله خشية وطلبه عبادة ومدارسته تسبيح والبحث عنه جهاد وتعليمه من لا يعلمه صدقة وبذله لأهله قربة وهو الأنيس في الوحدة والصاحب في الخلوة والدليل على الدين والمصبر على ال��راء والضراء والوزير عند الأخلاء والقريب عند الغرباء ومنار سبيل الجنة يرفع الله به أقواما فيجعلهم في الخير قادة سادة هداة يقتدى بهم أدلة في الخير تقتص آثارهم وترمق أفعالهم وترغب الملائكة في خلتهم وبأجنحتها تمسحهم وكل رطب ويابس لهم يستغفر حتى حيتان البحر وهوامه وسباع البر وأنعامه والسماء ونجومها لأن العلم حياة القلوب من العمى ونور الأبصار من الظلم وقوة الأبدان من الضعف يبلغ به العبد منازل الأبرار والدرجات العلى والتفكر فيه يعدل بالصيام ومدارسته بالقيام به يطاع الله عز وجل وبه يعبد وبه يوحد وبه يمجد وبه يتورع وبه توصل الأرحام وبه يعرف الحلال والحرام وهو إمام والعمل تابعه يلهمه السعداء ويحرمه الأشقياء

Muʿādh ibn Jabal, may Allāh be pleased with him, said, “Pursue knowledge, for pursuing it is reverence to God, seeking it is devotion, studying it with others is glorification, searching it out is striving in the path of God, teaching it to one who lacks knowledge is charity, bestowing it freely on those worthy of it brings proximity [to God]. [Knowledge] is an intimate companion in solitude, a friend in retreat, and a guide to religion; it heartens one in ease and difficulty; it is a vizier among noble companions and a close friend among strangers; it is a guiding light on the path to heaven. God elevates people [through knowledge], making them leaders, lords, and guides who are followed on the path of excellence; they are exemplars in goodness, their traces are followed closely and their comportment is closely noted; the angels seek out intimate friendship with them, and with their wings stroke them; every [creature] of the field or the desert seeks forgiveness for them, even the fish and the sea snakes of the oceans, the wild animals of dry land and its grazing beasts, [even] the heavens and its stars. All this because knowledge is the life of the heart [protecting it] from the strength of the body [sustaining it] from weakness. The servant attains through it the stations of the upright and the loftiest degrees. Reflection on it equals fasting, and studying it with others equals devotion [i.e., superogatory prayers] through the night. Through it God ﷻ is obeyed, by it He is worshipped, by it His unity is affirmed, by it He is lauded, and by it He approached with piety. By it family ties are maintained, and by it the lawful and unlawful are known. Knowledge is the leader, and deeds his followers. Those who will be happy are inspired by it, and those who will be miserable are kept from it.”

— Abū Nuʿaym, Ḥilya, 1:238; Ibn ʿAbd al Barr, Jāmiʿ Bayān al ʿIlm wa Faḍlih, 268. In the Ḥilya it is reported as coming from Muʿādh ibn Jabal and in the Jāmiʿ it is attributed to the Prophet ﷺ.

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54 Attributes of the Dervish | Shaykh Muẓaffer Özak Aşkî al Jerrāḥī

A dervish has faith in Allāh and loves and prays to the Creator and is compassionate to His Creation.

A lover believes in the last Prophet Hazreti Muḥammad Muṣṭafā ﷺ and loves him more than anything but Allāh, and respects his family, companions, followers and the ones who love him.

A lover learns, knows and joyfully and happily follows God’s ordinances.

A lover knows the fear of Allāh and learns, knows, and avoids that which is forbidden by Him.

A dervish should earn his living through right action and according to Allāh’s Law, should eat lawfully, clothe himself lawfully, and stay only in lawful places.

A lover does not lie, is always truthful, and advises truthfulness.

A lover is generous; he gives what he has lawfully earned for Allāh’s sake, and is also generous with help and advice.

A dervish is patient in his faith, in his religious duties and in cases of hardship, and should advise others in patience.

A lover does his prayers five times daily without fail, and whenever possible in congregation, and considers this Allāh’s greatest gift.

In addition to his daily prayers, he should do the voluntary devotions, the most important of which is the Tahajjud prayer, which was obligatory for the Prophet ﷺ.

In addition to the thirty days fast of Ramaḍān, a dervish should fast the first, middle and last days of the Arabic months, and is advised to fast 9 days in the month of Dhū’l-Ḥijjah, 11 days in the month of Muḥarram, most of the days of Rajab, and some of the days of Sha’ban, but especially on the day of Barat which is the 15th of Shaʿban.

He must learn and follow as much as he can of the Sunnah (Traditions) of the Prophet ﷺ.

If the dervish is well to do, he has to go to the Hajj once in his lifetime, but he also should go to Madīna to visit our Master, the Messenger of Allāh, and to Jerusalem, Damascus and Baghdad, and he should visit the Shrines of the Saints.

If he has means, he should distribute his Zakat with joy, and if he is poor, he should help less fortunate ones with his hands, his words and his time.

The dervish has to be clean and pure. Not only his body and his environment, but his heart should be cleansed of arrogance, especially pride of his spiritual state, hypocrisy, envy, grudges, anger, and negativity in general. His speech has to be cleansed of gossip and blame, his sympathies from love of money and possessions, and of fame and position.

The dervish cannot drink alcohol or take any other intoxicants which are forbidden by Allāh. And he should also avoid all excesses and oppose his desires, and pray for help in educating the flesh.

A dervish should not stay too long in the presence of his shaykh unless he is asked to do so.

When he is in the presence of his shaykh, he should sit on his of knees, be extremely careful of unbecoming behavior, and avoid speaking unnecessarily. He should not behave in a familiar way, and should follow proper adab. He should consider his shaykh’s mistakes better than his own best achievements, and should attribute his development and inspirations totally to the shaykh. To act contrary to this will prevent the dervish’s advancement.

A dervish should consider that when he is in the presence of the shaykh, it is as if he were in the presence of Allāh, of Allāh’s Messenger, of the Saints and the Saint of his order, and act accordingly. An act which may hurt his teacher not only will prevent his advancement, but, Allāh protect him and us, may cause terrible misfortunes and even death.

He should follow his teacher’s orders without fail, and with joy.

He should not try to test his teacher.

He should not criticize or even think critically of the acts of his master, even if they seem categorically opposed to the laws and ways of the religion and the path. He should remember that all actions and words of his teacher are in accordance with the Will of Allāh.

A dervish has to know and follow the prayers, the rituals, and manners of his sect as taught by his teacher. He should hold the honor and name of his sect higher than anything else.

He should show respect and obedience to men of knowledge and wisdom, Ḥuffādh and men who serve religion and mankind. It is satanic to try to argue with men of knowledge. It should not be forgotten that the wise men are the inheritors of the prophets, and the mystical masters, the Shaykhs, are the inheritors of the Messengers of Allāh. If there exist differences between the theologians and the mystics, it is on surface matters, in essence they are in agreement. As to the leaders of men, the politicians, they govern with Allāh’s permission. Men are governed by those whom they deserve. If a nation is good, its governors are good. Let it not be forgotten that Allāh is the curer of hearts. A dervish should not speak against the men of knowledge and the people who govern. He should consider all misfortune as his own doing and be patient and thankful for what he has, as all good and bad come from Allāh.

He should never be tyrannical or hurt people.

He should always be ready to sacrifice everything for Allāh and His Messenger and His Faith.

All existence should be pleased with the dervish.

A dervish should have in one hand Allāh’s Book and in the other the Traditions of the Messenger of Allāh. He should wear on his head the crown of faith, and on his back the cloak of Religious Law. His eyes should see lessons, and his tongue should say the dhikr. Around his waist he should wear the belt of service to humanity, in his heart he should have compassion for Allāh’s Creation and love and fear of Allāh, and his feet should be in attendance to serve. In his hand he should hold the art of service to others. His ear should hear only the truth. His mind should be occupied with the temporariness of the world and the eternity which is the afterlife. Above all, he should at all times be ready for the trip from this temporal world to the eternal world.

He should have his ablution at all places and at all times.

He should continue to ask for mercy and forgiveness of Allāh with every breath, and never forget his sins and wrongdoings. He should ask for redemption, and shed tears for his wrongdoings. Above all he must understand that it is his previous sins that cause new sins to come (as punishment for not asking forgiveness), and he should accept that his sins belong to him while the good that he does belongs to Allāh.

If he misses a prayer he should remember that this is a punishment for a wrongdoing.

If an ugly act occurs through him, he should not forget that it is due to his past actions (i.e. he is being used by Allāh.).

He should not overeat or sit at the table before he is hungry, and he should leave the table before he is full. He should wash his hands before and after every meal. When he takes his ablutions, he should brush his teeth.

He should be very generous and obedient to his mother, father and teachers. Generosity and obedience to one’s mother and father is equal to generosity and obedience to Allāh. Obedience to the teacher is even superior to that. However, for the one who does not know Allāh, there is no love or compassion. For the one who does not believe in the day of last judgement, there is no knowledge of truth or truthfulness to others. And for those who do not know and accept the Prophet, there is no knowledge of God. Even if one thinks he knows God, he will know Him wrongly. He will take a pagan image for God. He who wishes to find God, to know God and to be in Truth, has to go through him. In return, He will give him faith which will show the truth to him. He who loves the Prophet will have his faith completed. He who knows Hazreti Abū Bakr will know trustworthiness and loyalty. He who knows Hazreti ʿUmar will know justice and be just. He who knows Hazreti ʿUthmān will know shame. He who knows Hazreti ʿAlī will know knowledge and wisdom, and will know the value of wisdom and respect of the wise. He who knows Imām Ḥasan will not give value to this world. He who knows Imām Ḥusayn will not lower his head to tyrants. You who do not obey Allāh and his messenger and your mother and father, how can you expect obedience from people? You, with your faith incomplete, with your wish incomplete, without love for Him nor seeking His pleasure, not fearing His fire and punishment, not trying to know Him, how can you hope for His compassion and mercy? Know Him and you will be forgiven, and then He and all His Creation will love and show compassion for you. Believe in the day of last judgement so that nobody can fool you. That will make you respectful of the rights of people and the creation. He who knows the Prophet knows God. He who obeys him obeys God. He who is faithful to him is faithful to God. He who denies him denies God. He who revolts against him revolts against God. God, whom the messenger calls upon is God, and God whom your nafs calls upon is an idol. The one who does not educate his child to love Abū Bakr should not hope to receive from that child any obedience, loyalty or trustworthiness. If he does not show him the example of ʿUmar, he cannot hope for justice. You must teach him love of ʿUthmān, so that he will have shame and faith, and teach him the love of Hazreti ʿAlī so that he will be generous and knowledgeable and be a servant to the one who teaches him ‘a letter’. You have not taught your child love and fear, so he does not obey you, does not have love and compassion for you. You have not taught him about the day of last judgement, so he has no respect for the rights of Creation. You did not teach him the love of the Messenger, so how can he love God?

A dervish should not inform people that he has submitted himself to the will of God; people will see that by themselves.

A dervish should be compassionate, generous and helpful to his family, children, in-laws, neighbors, and people whom he knows or does not know.

A dervish should not communicate with bad people, but he should not see himself as better or above them.

A dervish should not like or dislike anybody or anything in an egotistic and selfish way. His likes and dislikes should be for God’s sake.

If a dervish sees any potential for salvation in someone who is known as bad, he should befriend him in order to lead him to the straight path.

He should visit graveyards and remember that this is his final destination.

He should visit the sick and the poor, especially of his Brotherhood. However, he should try to satisfy the needs of everyone, without consideration for religion or sect.

A dervish should never forget his Shaykh, should visit him every day, every other day, or at worst, once a week. If he is far he should write.

He should have the power to resist misfortune and show patience. Know that the dervish’s cuff will never be free from dogs and his head from the stick of Yazīd, as Pharaoh was to Mūsā, Nimrod to Ibrāhīm and Abū Jahl to Muḥammad ﷺ.

As he will know that all is from God, he should accept everything; he should submit his will and should always be pleased with God and seek His pleasure in everything so that he can be pleased with Him.

In every act and thought he should remember God, his hands working for this world and his heart yearning for God.

No matter how insignificant, for a good deed he should go miles; no matter how insignificant, from the danger of a bad thing he should run for miles. Everything about him should be truthful, discriminating, completely trustworthy, and exemplary.

He should not cut heads or break a living branch. He should not be a burden on anyone. He should have various crafts and professions in addition to degrees so that in any eventuality he will not need to ask for help from others.

He should not waste time for his life, which is his greatest treasure, should not be spent without thought of God. Every minute should have a material and a spiritual value.

The dervish should master his hand, his tongue and that which is below his waistline. He should prevent unfaithfulness by his hand, desires by that below his waist, and gossip by his tongue. He should not say everything which comes to his mind, should know how to keep secrets, and should not blame or hurt people. All creation should be safe from the tongue and hand of the dervish, and should only benefit from his tongue and hand.

A dervish should not play with magic, divination and fortune-telling.

He should know what is lawful and unlawful, what his obligatory and voluntary duties are and also what is clean and unclean, and all the signs of his religion and sect.

He should take whatever his teacher gives him with great joy and love.

When he takes something from the hand of his teacher he should kiss his hand. When he gives something to his teacher, he should kiss his hand.

When he stands up in front of his teacher he should place the big toe of his right foot on top of the big toe of the left foot. This is a sign of readiness to receive orders.

PDF: https://drive.google.com/file/d/1EJOqafjWPkHgm8e8dM7U2-5IccsMGTl_/view?usp=sharing

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The Fātiḥa of Ḥabīb Aḥmad Mashhūr al Ḥaddād

الفَاتِحَة بِالقَبُولِ وَالإِقبَالِ وَصَلَاحِ الاَحوَالِ وَالَاَعمَالِ وَالعِيَالِ فِي الحَالِ وَالإستِقبَالِ وَاَنَّ اللهَ يُزَيِّن صَفَحَات اَيَّامِنَا ومَجَالِسنَا بِالعِلمِ وَالعِبَادَةِ وَيَختِمُهَا بِالنُجحِ وَالنُصحِ وَالسَعَادَةِ وَيَرفَع عَن قُلُوبِنَا غِشَاوَةَ الغَفلَةِ عَن مُلَاحَظَةِ الجَبَرُوتِ حَتَى تُشَاهِد عَجَائب صُنعِهِ في الملكِ وَالملَكُوتِ وَيُبَصِّرُنَا بِمَوَاقع اَقدَامِنَا وَمَطَارِح اَبصَارِنَا وَمَوَاقِف عُقُولِنَا لِنَرَى ظَوَاهِر الاُمُورِ مِن بَاطِنِهَا وَحقَّهَا مِن بَاطِلِهَا وَيُلبِسُنَا حُلَّةَ التَقوَى وَالعرَفَان وَيُؤَمِّنَّا مِن نَوَائب صرُوف الحِدثَان وَيَكفِينَا شَرَّ فِتَنِ اَخِرِ الزَمَانِ وَيَجعَلُنَا مِن عَبِيدِ الإِحسَانِ وَيَختِمُ لَنَا بِخَاتِمَةِ الشَهَادَةِ وَالِإيمَانِ بِلَا مِحنَة وَلَا إِمتِحَان وَإلى حَضرَةِ النَبِيِّ صَلَّ اللهُ علَيهِ وَاَلِهِ وَسَلّم

al Fātiḥa to be accepted and granted righteous character and deeds and family, in the present and future. And may Allāh beautify the passing of our days and our gatherings with knowledge and worship. And that we end with success, advice and help. And remove from our hearts the worst of ignorance of Allāh’s Power that prevents us from witnessing His Kingdom and Power. And cleanse our vision so we will be able to see what will happen in front of us and around us and weigh our thoughts of Allāh. And for us to be able to see the reality from the depths of creation, and right from wrong. And the ability to cover ourselves with righteousness and acceptance. And to be able to observe every little thing and movement, which will prevent the evil and confusion of the End Times. And grant us to be good servants, and to end our lives with the Shahādah, and faith without difficulty or tests. And upon the Presence of our Prophet, send prayers and peace upon him and his kinsfolk.

PDF: https://drive.google.com/file/d/1dVwDPG1PRvCOqmTbFJjvDOtl3Kvmjisg/view?usp=sharing

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The Perfection of the Muḥammadan Heart

“The heart of our Master Muḥammad ﷺ is the best of all hearts, and the broadest, strongest, holiest, purest, softest, and gentlest. It is an illuminated and awakened heart, overflowing with the resplendent light of faith and the Qurʾān.

The best of hearts is his blessed heart ﷺ; Aḥmad and other narrate that Ibn Masʿūd, may Allāh be pleased with him, said: “Allāh Almighty looked at the hearts of His servants and found the heart of Muḥammad ﷺ to be the best of their hearts; so He elected him for Himself and sent him forth with His message. Then He looked at the hearts of His servants and found that the hearts of his Companions to be the best of their hearts, so He made them the ambassadors of His Prophet ﷺ, sending them forth to struggle for His religion. Thus what the Muslims see as good is good in Allāh’s sight, and what the Muslims see as evil is evil in Allāh’s sight.”

His blessed heart ﷺ is also the purest and cleanest of hearts; for his blessed breast was opened in his youth, and all Shayṭān’s influence over his heart was removed. Muslim and others narrate that Anas, may Allāh be pleased with him, said: “Jibrīl, upon him peace, came to the Messenger of Allāh ﷺ [in his childhood] while he was playing with his friends. He laid him on his back, opened his chest, and removed his heart. He took a morsel of flesh from the heart, and said: “This is Shayṭān’s share [of influence] of you.” He then washed the heart in a golden vessel with the water of Zamzam. He then repaired it, replaced it, and closed his chest. The boys went running to his [foster] mother, saying: “Muḥammad has been killed!” He then came to them, and they found that his colour has altered.” Anas added: “I used to be able to see the mark left by the stitch in his chest ﷺ.””

— Muḥaddith al Ḥaramayn al Sayyid Muḥammad ibn ‘Alawī al Mālikī al Idrīsī al Ḥasanī in Muḥammad: al Insān al Kāmil

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How to Read a Poem

“People are always telling me that they worry about their ability to read a poem. They don’t really know how to. It’s almost as though when they’re faced with a poem they’re instantly intimidated, even though of course they can read and write like the best of us.

When I’m asked for tips, I always give the same advice. Don’t read the poem like you would a newspaper or a novel. Read it almost like a prayer. Say it aloud in your head as if you’re speaking it to somebody else—somebody interested, who makes you want to perform it properly. Or, of course, read it truly out loud if you want to, and if you’re not on the bus. Either way, it’s the reading aloud that will allow you to properly hear it; that will make you understand the rhythms, cadences and musicality of the words and phrases.

When people tell me they don’t understand poetry, I have another recommendation. I tell them to read the same poem night after night. Keep it by your bed, and read it before you switch out the lights. Read it five nights in a row, and you’ll find you discover a totally new flavor and feeling from it every time.

How you experience a poem depends on your own inner rhythms: what you’ve been through and what your mood is that day. But more than that, a really good poem is layered. It uncovers itself bit by bit by bit, never finished but always rewarding. That’s why the joy of a really concise and brilliant poem is that you get more out of it every time.

Read the poems in this book however you like. Keep them in your desk drawer for when you feel shaky, or memorize them so you always have them on hand. Read them in the bath until the pages are crinkled beyond repair. But however this book works for you, remember that no poem deserves only a single visit. Come back, try again, approach them in a new frame of mind or with a new openness. If you persevere, you may be surprised at how many new friends you make.”

— William Sieghart in The Poetry Pharmacy: Tried-and-True Prescriptions for the Heart, Mind and Soul

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The Glorifications of the Muḥammadan Light

From Abū Saʿd al Kharkūshī al Naysābūrī1 in Sharaf al Muṣṭafā, from ʿAbduLlāh ibn al Mubārak, from Sufyān al Thawrī, from Jaʿfar ibn Muḥammad al Ṣādiq, from his father (Muḥammad ibn ʿAlī al Bāqir), from his grandfather (ʿAlī Zayn al ʿĀbidīn ibn al Ḥusayn), from his father (al Ḥusayn ibn ʿAlī), from ʿAlī ibn Abī Ṭālib, peace be upon them all, it is narrated:

“Truly Allāh Most High created the Muḥammadan Light—upon him prayers and peace—424,000 years before He created the heavens and the earth and the ʿArsh and the Kursī and the Pen and Paradise and Hellfire; and before He created Ādam, Nūḥ, Ibrāhīm, Ismāʾīl, Iṣḥāq, Yaʿqūb, Mūsā, ʿĪsā, Sulaymān and Dāwud; and everyone He has named when He said “And we bestowed upon him Iṣḥāq and Yaʿqūb” until He said “…and We chose them and guided them unto a straight path” [6:84-87]; and before He created all the Prophets.

Together with him He created twelve veils: the veil of Power (ḥijāb al qudrah); the veil of Magnificence (ḥijāb al ʿaẓamah); the veil of Bestowal (ḥijāb al minnah); the veil of Mercy (ḥijāb al raḥmah); the veil of Bliss (ḥijāb al saʿāda); the veil of Munificence (ḥijāb al karāmah); the veil of Eminence (ḥijāb al makānah); the veil of Guidance (ḥijāb al hidāyah); the veil of Prophethood (ḥijāb al nubuwwah); the veil of Loftiness (ḥijāb al rifʿah); the veil of Dignity (ḥijāb al haybah); and the veil of Intercession (ḥijāb al shafāʿah).

The He confined the Muḥammadan Light—upon him prayers and peace—within the veil of Power for 12,000 years while it said: “Glory to my Lord the Most High!” (Subḥāna Rabbiya’l-Aʿlā);

Within the veil of Magnificence for 11,000 years while it said: “Glory to the Knower of the Secret and what is more secret!” (Subhāna ʿĀlim al Sirr wa akhfā);

Within the veil of Bestowal for 10,000 years while it said: “Glory to the Supreme and Highest!” (Subhāna al Rafīʿ al Aʿlā);

Within the veil of Mercy for 9,000 years while it said: “Glory to the Compassionate, the Great!” (Subḥāna al Raʾūf al Kabīr);

Within the veil of Bliss for 8,000 years while it said: “Glory to Him who is Everlasting and never heedless!” (Subḥāna al Dāʾim lā yashū);

Within the veil of Munificence for 7,000 years while it said: “Glory to the Self-Sufficient who is never in need!” (Subḥāna man huwa Ghanī lā yaftaqir);

Within the veil of Eminence for 6,000 years while it said: “Glory to the All-Knowing, the Most Forbearing!” (Subḥāna al ʿAlīm al Ḥālim);

Within the veil of Guidance for 5,000 years while it said: “Glory to the Owner of the Tremendous ʿArsh!” (Subḥāna Dhī’l-ʿArsh, al ʿAẓīm);

Within the veil of Prophethood for 4,000 years while it said: “Glory to the Lord of Might beyond what they claim!” (Subḥāna Rabb al ʿIzzah ʿammā yaṣifūn);

Within the veil of Loftiness for 3,000 years while it said: “Glory to the Owner of Sovereignty and Dominion!” (Subḥāna Dhū al Mulk wa’l-Malakūt);

Within the veil of Dignity for 2,000 years while it said: “Glory to Allāh and praises to Him!” (SubḥānaLlāh wa bi ḥamdih);

And within the veil of Intercession for 1,000 years while it said: “Glory to my Magnificent Lord and praises to Him!” (Subḥāna Rabbiya al ʿAẓīm wa bi ḥamdih).

Then He made his name manifest on the Tablet—whereupon the Table became illumined—for 4,000 years. Then He made it manifest on the ʿArsh, whereupon it was affirmed on the pillar of the ʿArsh for 7,000 years, until Allāh Most High placed it in the loins of Ādam. Then He moved it from the loins of Ādam to the loins of Nūḥ, and so forth from loin to loin until Allāh brought him out from the loins of ʿAbduLlāh ibn ʿAbd al Muṭṭalib.”

1Abū Saʿd al Kharkūshī al Naysābūrī, or his full name: Abū Saʿd ʿAbd al Malik ibn Abī ʿUthmān Muḥammad ibn Ibrāhīm. Imām al Dhahabī described him as an Exemplary Imām (al Imām al Qudwah) and Shaykh al Islām. He was veiled from this world in 407H. May Allāh have mercy upon him.

[nurabkio]

The Golden Chain of Futuwwa

Futuwwa: Chivalry; the ethics and practice of the Prophetic approach to the inward and outward martial and manly discipline

“The first to follow the call of Futuwwa, to honour munificence and good conduct, Ādam—whose name is fixed in the Will of Allāh, whose being lives in the House of Majesty, who is supported by the Holy Light and Purity, and who has been crowned by the Crown of Munificence and entered into the Realm of Salvation. When his son Qābīl renounced Futuwwa, his other son, Hābīl, took it up. The Prophet Shīth gave Futuwwa its due and protected it from all and everything that was improper. The Prophet Idrīs was brought to high stations by it and was saved from the traps of Iblīs. Nūḥ suffered for his devotion to Futuwwa, and thus became illuminated by it. ʿĀd was named after Futuwwa, which protected him from pride. Hūd showed the beauty of loyalty to his people with Futuwwa, and Ṣāliḥ saved himself from evil with its help. Ibrāhīm, the Friend of Allāh, who was a true fatā, broke the statues and idols. Through Futuwwa, Ismāʾīl was ready to be sacrificed to his Lord Most High, and Lūṭ reached the high heaven from which there is no descent. With Futuwwa, Isḥāq prays until the Day of Reckoning. Yaʿqūb held fast to the ideals of Futuwwa. In Futuwwa Ayyūb found comfort in his sickness. With Futuwwa Yūsuf trod the most beautiful of paths and succeeded at each step. Dhū al Kifl, abiding with the high ranks of Futuwwa, did his good deeds. Shuʿayb, taking the laurels in the race, won the first place—with Futuwwa he was kept from all doubt and error. Mūsā was honoured by being invested with the robe of Futuwwa. Hārūn abode with it and spoke well. The Companions of the Cave (Aṣḥāb al Kahf) and the Inscription were honoured by it and were saved and entered in to the realm of God’s gifts. Dāwud’s heart was revived with it and because of it he found it sweet to bow and prostrate. Sulaymān received Futuwwa from Dāwud; both men and jinns came to be under his command on its account. Yūnus saw Reality in the rules of Futuwwa, and he followed them. Zakariyyā entered the realm of peace and joy with it. Yaḥyā, with his loyalty to it, in difficult moments was saved from the pangs of suffering. ʿĪsā shone with the purest of light through it, and came to be called the Spirit and the Messiah through it. Entire victory was given to Muḥammad, peace and blessings be upon him and his family. And the brothers Abū Bakr and ʿUmar, and his uncle’s son, the Leader of the Believers, ʿAlī became the guardians of it.

O Allāh, enable us to act upon this discourse. Accord us the grace of this knowledge. Let us be among those who see the Truth, and lead us on this, the best of paths.”

— Imām Abī ʿAbd al Raḥmān Muḥammad ibn al Ḥusayn al Sulamī in al Futuwwa

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The Shadowless One ﷺ

‪Sayyidunā Dhakwān radhiya Allāhu ʿanh said: “The shadow of the Prophet ﷺ could not be seen in the brightness of the sun, nor in moonlight.”

‪— al Ḥākim al Tirmidhī in Nawādir al Uṣūl

‪Sayyidunā ʿAbduLlāh ibn ʿAbbās radhiya Allāhu ʿanh said: “The Emissary of Allāh had no shadow, not while standing in the sun, but the brilliance of his light (nūr) surpassed the rays of the sun; not while sitting before a burning light, but his luminous light excelled the lustre of the light.”

‪— Imām ibn al Jawzī in al Wafāʾ

‪Sayyidunā ʿUthmān said to the Prophet ﷺ: “Allāh ﷻ does not let your shadow fall on the ground, so that no foot of man can fall on it.”

‪— Imām Abū al Barakāt al Nasafī in Tafsīr al Madārik

‪“This is also a unique feature of the Prophet ﷺ that his shadow didn't touch the ground, because he was light (nūr), and when he used to walk in the sunshine his shadow could not be seen.”

‪— Imām Jalāl al Dīn al Suyūṭī in Khaṣāʾis al Kubrā

‪“When he ﷺ walked in sunlight or moonlight, one could not see any shadow to him. What witnesses to this is his supplication to Allāh ﷻ asking to make all of his components and directions light, and ended it with “...and make me a light”.”

‪— Shaykh al Islām Zakariyyā al Anṣārī

صلى الله عليك وسلم يا نورا سُميت محمد. نور من نور في نور، وبنور الأنوار محمد.

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The Ghazalī and Shādhilī Way

[Sidī ʿAbd al ʿAzīz] al Dabbāgh was asked the following question:

“What is the difference between the Way of al Shādhilī and his followers, and the Way of al Ghazalī and his followers? the first seems to be fully centered around gratitude and joy to the Giver without any exertion or struggle, while the other seems to be focused on spiritual exercises (riyāḍah) and hunger and staying awake and tiring acts of exertion, so are they both in congruence on the necessity for riyāḍah?

And Imām al Shādhilī seems to command [his followers] to have gratitude after coming close to Arrival (wuṣūl) or upon reaching it, or even to have gratitude and joy in Allāh from the first moment of the Path. And could both Ways be taken at the same time by one person, or is it that you cannot benefit from one unless you avoid the other? Please give a thorough response…”

He answered,

“The Way of Gratitude (Shukr) is the original Way, and it was the Way traveled by the hearts of the Prophets and the Pure Ones among the Sahaba and others, and it consists of worshipful devotion (ʿibādah) of Him Most High with sincerity in servanthood and being free of all personal aims and selfish portions, coupled with recognition and admittance of one’s own impotence and deficiency and inability to fulfill the rights of Lordship, and that all of that become established and settled in the heart in every passing moment and hour.

So, when He [Most Exalted] saw their truthfulness in that, He rewarded them in accordance with what His overflowing Generosity would dictate, such as an opening into His Knowledge and obtainment of the secrets of secured belief (īmān) in Him.

And when the folk of Striving heard of the attainments of these, they made these attainments their ultimate aim and desire, and sought them through acts of fasting, praying at night, periods of solitude (khalwa), until they obtained whatever they obtained.

Therefore, in the first Way [of Gratitude] the move (Hijrah) was—from the beginning—towards Allāh and His Messenger, and not towards spiritual illumination and unveilings, whereas in the other Way [of struggle] it was towards the obtainment of spiritual openings and levels and degrees in that.

The walking in the first Way is a walking of hearts, while in the second Way is a walking of bodies; and the Opening [fatḥ] in the first is of-a-sudden, without the servant having any expectation or wait for it, so that while the servant is busy with repentance and seeking forgiveness, the manifest opening comes to him.

Both Ways are correct, but the Way of Shukr is more correct and more sincere. Both Ways are agreed upon the necessity for spiritual exercises and strivings, but in the first it is a striving of the hearts, by upholding the attachment between him and Allāh Most High, and stationing the heart constantly at His Door, and fleeing to Allāh in both states of motion and stillness, and striving to stay away from any periods of heedlessness (ghaflah) between moments of wakeful presence (ḥuḍūr)… in a word, it consists of firm attachment of the heart to Allāh and perpetuity in that state, even if outwardly one does not find [in them] great acts of worship.

This is why you would find such a person fasting sometimes and feasting other times, sleeping sometimes and staying awake other times, sleeping with their spouses, and performing other duties of the religion which would appear in contradistinction with a way of life of bodily and physical riyāḍah.

As for the second way, the move (Hijrah) is towards spiritual openings and levels. Then after the Opening, some of them remain stuck in their primary intention, so that his heart becomes attached to the things he witnesses, and he becomes happy and content with the unveilings and walking on water and moving long distances in short periods of time (lit: “folding up of distance”), and he sees that this is the ultimate goal.

These are the people whose hearts are emptied of Allāh from the beginning of their affair till its end, among “those who are the greatest of losers in their acts, whose strivings are misguided in this life, while they imagine that they perform excellently” [Qurʾān 18:103-04].

But others (among this second way) change their intentions after the Opening, and Allāh has mercy on them and takes them by the hand, so that their hearts become attached to Allāh, and turn away from anything else.

And this state which occurs with them is the beginning state for those in the first Way (of Shukr) – so look at the great separation existing between the two!

So, in summary, the traveling in the first Way is a traveling of hearts, and in the second Way is a traveling of bodies, and the intention in the first Way is pure, and in the second is mixed and impure, and the Opening in the first is of-a-sudden and unexpected, and in the second is obtained through secondary means and efforts, and this is how the two Ways are divided.

Also, in the first Path, the Opening (fatḥ) is only obtained by the believer (muʾmin), knower (ʿārif), beloved (ḥabīb), close one (qarīb), in distinction with the second Path, in which one hears of certain monks and rabbis undertaking physical acts of spiritual striving through which they attain to some degrees and ranks.

In all of this we speak of physical and spiritual acts of striving and exertion in an absolute sense, regardless if they come from someone on the Path of truth or falsehood, and we are not referring specifically to the riyāda of Abū Hāmid al Ghazalī (may Allāh be pleased with him), for he is a true leader and a real saint.

As for your asking whether both ways can be taken by one person at the same time, then yes, it is possible, for there is no contradiction in having one’s heart attached to Allah Most High in all moments, and undertaking outward acts of mujāhadah and riyāḍah (e.g., fasting, praying at night, etc…), and Allāh knows best.”

“What is meant by the statement that the Bā ʿAlawī path is inwardly Shādhilī and outwardly Ghazalian?”

Most spiritual paths have a foundation that is either Shādhilī or Ghazalian. Both the Ghazali and Shādhilī paths are founded upon spiritual striving (mujāhadah) but the Ghazalian method begins by focusing on the external aspect and then works towards the internal whereas the Shādhilī method begins internally. Both methods agree that obligatory actions must be performed, prohibited actions must be avoided and supererogatory actions should be performed in abundance, but the Shādhilī method does not place great emphasis on outward actions. Mujāhadah according to the Shādhilī method focuses on attaining constant presence of heart with Allāh, awareness of His bounty and showing gratitude to Him. The Ghazalian method emphasises seeking knowledge and acting upon it thereby attaining constant presence and the station of gratitude.

It is possible to combine the two methodologies, and this is manifested in the Bā ʿAlawī path. This is achieved by being aware of Allāh’s blessings, showing gratitude to Him and seeking to be present with Him from the outset while at the same time seeking knowledge and performing outward actions.

Thus, the outward aspect of the Bā ʿAlawī path is to seek knowledge and act upon it and striving outwardly which then has an impact upon the inward. At the same time the inner aspect of the path from the outset is based upon witnessing Allāh’s blessings, being present with Him and showing gratitude to Him.

Since the Ba Alawi masters combined the principles of both paths, their path was described as being inwardly Shādhilī and outwardly Ghazalian.

— Ḥabīb ʿUmar bin Muḥammad bin Sālim bin Ḥafīdh

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The Creed of the Ṣūfīs

Shaykh Abū ʿAbd al Raḥmān al Sulamī—may God have mercy on Him—told us: I heard Muḥammad b. Muḥammad b. Ghālib say: I heard Abū Naṣr Aḥmad b. Saʿīd al Isfījābī say: al Ḥusayn b. Manṣūr [al Ḥallāj] said: “Consider everything to be originated in time (i.e., created), for eternity pertains to Him alone. Everything that has appeared [in this world] as a corporal being is bound with accidents. Everything that is assembled by means of an intermediary is held together by its powers. Everything that is affiliated with a moment of time is [one day] abandoned by it. Everything that is sustained by someone else is by necessity dependent on it. Everything that is subject to the imagination can be represented as an image. Everything that is contained by a place can be confined by a space. And everything that belongs to a certain category can be grasped by a qualifier.

As for God—praise be upon Him—He cannot be protected by something above Him nor supported by something below Him. He cannot be defined by something that preceded Him, no togetherness can appear next to Him, no behindness can follow Him, no in-frontness can grasp Him, no beforeness can prevail over Him, no afterness can annihilate Him. No term can comprehensively define Him, no becoming can add existence onto Him, no absence can cause Him to disappear. There is no description of Him whatsoever; His actions have no cause; His existence has no end.

He is far removed from the characteristics of His creatures, nor does He mix with them; His actions require no intermediary. He is distinct from His creatures through His eternity, while they are distinct from His through their origination in time.

If you ask “When?”, His being preceded all time. If you say huwa, the [letters] hāʾ and wāw were created by Him. If you ask “Where?”, His existence was there before any place.

The letters are but His signs; His existence is the confirmation of Him; His knowledge is the knowledge of His oneness; and the knowledge of His oneness is what makes Him distinct from His creatures. Whatever the imagination might fathom regarding Him, He will be different from it.

How can anything that originated from Him dwell in Him? How can anything that He produced try to join Him? The eyes cannot contemplate Him nor can thought grasp Him.

Closeness to Him is [a sign of] His beneficence; remoteness from Him is [a sign of] His neglect; His elevation takes place without climbing up; His descent occurs without stepping down.

He is the First and the Last, the Manifest and the Hidden, the Close and the Remote, “like Him there is naught; He is the Hearing, the Seeing”.”

— Imām Abū al Qāsim ʿAbd al Karīm al Qushayrī in al Risālah al Qushayriyya

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The Shamāʾil of the Beloved ﷺ: the Ḥadīth of al Ḥasan from ibn Abī Hāla

al Ḥasan ibn ʿAlī said, “I asked my uncle Hind ibn Abī Hāla about the features of the Messenger of Allāh since he was wont to describe them. I wanted him to describe them to me so that I could retain them in my mind. He said:

“The Messenger of Allāh, may Allāh bless him and grant him peace, was imposing and majestic. His face shone like the full moon. He was somewhat taller than medium height and a lithe shorter than what could be described as tall. His head was large and he had hair that was neither curly nor straight. It was parted, and did not go beyond the lobes of his ears. He was very fair-skinned with a wide brow, and had thick eyebrows with a narrow space between them. He had a vein there which throbbed when he was angry. He had a long nose with a line of light over it which someone might unthinkingly take to be his nose.

His beard was thick. He had black eyes, firm cheeks, a wide mouth and white teeth with gaps. The hair of his chest formed a fine line. His neck was like that of a statue made of pure silver. His physique was finely-balanced. His body was firm and full. His belly and chest were equal in size. His chest was broad and the space between his shoulders wide. He had full calves. He was luminous.

Between his neck and his navel there was a line of hair, but the rest of his torso was free of it. He had hair on his forearms and shoulders and the upper part of his chest. He had thick wrists, wide palms, rough hands and feet. His fingers were long. He was fine sinewed. He had high insteps and his feet were so smooth that water ran off of them.

When he walked, he walked as though he were going down a hill. He walked in a dignified manner and walked easily. He walked swiftly. When he walked, it was as though he were heading down a slope. When he turned to address somebody, he turned his whole body completely. He lowered his glance, glancing downwards more than upwards. He restrained his glance. He spoke first to his Companions and was the first to greet any person he met.”

al Ḥasan said, “Tell me how he spoke.”

Ibn Abī Hāla replied, “The Messenger of Allāh, may Allāh bless him and grant him peace, was always subject to grief and was always reflective. He had no rest and he only spoke when it was necessary. He spent long periods in silence. He began and ended what he said correctly. His words were comprehensive without being either superfluous or wordy or inadequate.

He had a mild temperament, being neither harsh nor cruel. He valued a gift, even if it was small. He did not censure anything nor criticise or praise the taste of food. He did not get angry because of it. He did not attend to securing his own due nor did he get angry for himself nor help himself.

When he pointed, he did so with his whole hand. When he was surprised about something, he turned his palm upside down. When he talked, he held his right thumb in his left palm. When he was angry, he turned away and averted his face. When he was happy, he looked downwards. Generally, his laughter consisted of a smile and he showed his teeth which were as white as hailstones.”

al Ḥasan said, “I refrained from mentioning this to al Ḥusayn ibn ʿAlī for a time. Then I spoke to him and found that he had beaten me to it. He had asked our father about how the Messenger of Allāh behaved at home and when he was out and about his features. He had not omitted anything.”

al Ḥusayn said, “I asked my father about how the Messenger of Allāh was at home.

He said, ‘It was allowed him to enter his house for his own comfort. When he retired to his house, he divided his time into three parts—one part for Allāh, one for his family and one for himself. Then he divided his part between his people and himself. He used the time for the people more for the common people than for the elite. He did not reserve anything for himself to their exclusion. Of his conduct in the part reserved for himself was that he would show preference to the people of merit, and would divide the time according to their excellence in the dīn. Some people needed one thing, some needed two, and some had many needs. He concerned himself with them and kept them busy doing things that were good for them and the community. He always asked about them and what was happening to them. He used to say, “Those who are present should convey things to those who are absent and you should let me know about what is needed by people who cannot convey their needs to me. On the Day of Rising, Allāh will make firm the feet of a person who conveys to a ruler the need of someone who cannot convey it himself.” This was all that was mentioned in his presence and he would only accept this from people.”

The ḥadīth of Sufyān ibn Wakīʿ says: “They entered as seekers and only parted after having tasted something, leaving as guides,” i.e. as men of fiqh.

al Ḥusayn said, “Tell me about when he went out and how he behaved then?”

His father replied, “The Messenger of Allāh, may Allāh bless him and grant him peace, held his tongue except regarding what concerned people. He brought people together and did not split them. He honoured the nobles of every group of people and appointed them over their people. He was cautious about people and on his guard against them, but he did that without averting his face from them or being discourteous. He asked about his Companions and he asked people how other people were. He praised what was good and encouraged it, and disliked what was ugly and discouraged it. He took a balanced course, without making changes. He was not negligent, fearing that people would become negligent or weary. He was prepared for any eventuality. He did not neglect a right nor did he let his debts reach the point where others had to help him. The best and most preferred people in his eyes were those who had good counsel for all. Those he most esteemed were those who supported and helped him.”

al Ḥusayn then asked him about his assembly and how he behaved in it.

He said, “The Messenger of Allāh, may Allāh bless him and grant him peace, did not sit down or stand up without mentioning Allāh. He did not reserve a special place for himself and forbade other people to do so. When he came to people, he sat down at the edge of the assembly and told other people to do the same. He gave everyone who sat with him his share so that no one who sat with him thought that anyone was honoured more than he was. If anyone sat with him or stood near him to ask for something, he put up with that person until the person turned away. When someone asked him for something he needed, he either departed with it or with some consoling words. He had the kindest and best behaviour of all people, being like a father to them. They were all equal in respect of their rights with him.

His assembly was one of forbearance, modesty, patience and trust. Voices were not raised in it nor were shortcomings made public nor lapses exposed. Its members were attached to each other by fear of Allāh and were humble. The old were respected and mercy was shown to the young. They helped those with needs and showed mercy to strangers.”

al Ḥusayn then asked about how the Messenger of Allāh behaved with his companions.

ʿAlī said, “The Messenger of Allāh, may Allāh bless him and grant him peace, was always cheerful, easy-tempered, mild. He was neither rough nor coarse. He did not shout nor utter obscenities. He did not find fault with nor over-praise people. He ignored what was superfluous and left it. He abandoned three things in himself: hypocrisy, storing things up and what did not concern him. He also abandoned three things in respect of other people: he did not censure anyone, he did not scold them, nor try to find out their secrets.

He only spoke about things for which he expected a reward from Allāh. When he spoke, the people sitting with him were as still as if there were birds on their heads. When he was silent, they talked, but did not quarrel in his presence. When someone talked in front of him, they kept quiet until he had finished. Their conversation was about the first topic broached. He laughed at what they laughed at and was surprised at what surprised them. He was patient with a stranger who had coarse language. He said, “When you find someone asking for something he needs, then give it to him.” He did not look for praise except to counterbalance something. He did not interrupt anyone speaking until that person had himself come to an end by either speaking or getting up from where he was sitting.”

This is the end of the ḥadīth of Sufyān ibn Wakīʿ

Someone else asked ʿAlī what the silence of the Messenger of Allāh was like.

He said, “He was silent for four reasons: forbearance, caution, appraisal, and reflection. His appraisal lay in constantly observing and listening to the people. His reflection was upon what would endure and what would vanish. He had forbearance in his patience. Nothing provocative angered him.

He was cautious about four things: in adopting something good which would be followed, in abandoning something bad which would be abandoned, in striving to determine what would be beneficial for his community and in establishing for them what would combine the business of this world and the next.”

This, with Allāh’s praise and help, brings to a close our description of him.

— Qāḍī ʿIyāḍ ibn Mūsā al Yaḥṣubī al Sabtī in al Shifāʾ bi al Taʿrīf Ḥuqūq al Muṣṭafā

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Paradise Expands through the Mentioning of the Beloved ﷺ

“And I asked him, God be pleased with him: “Why does Paradise increase through invoking blessings on the Prophet, God's blessings and peace be upon him, but not by means of the glorification of God and other formulas for recollecting God.”

He [Sidī ʿAbd al ʿAzīz al Dabbāgh] replied, God be pleased with him: “Because the origin of Paradise is the light of the Prophet, God's blessings and peace be upon him, and Paradise longs for his light the way a child longs for its father. If Paradise hears mention of him, it becomes invigorated and flies forth to him because Paradise is given to drink from him, God's blessings and peace be upon him!” Then he formulated a similitude: “A riding animal desires its feed, its fodder and its barley. Barley is brought to it. The animal is as hungry as can be. When it then catches the scent of the barley, it heads toward it. If it's far from it, it pursues the scent without interruption until it reaches it. And the state of the angels that are in the outskirts of Paradise and at its gates is like this. They're occupied with recollecting (dhikr) the Prophet and invoking blessings on him, God's blessings and peace be upon him! Paradise longs for this and moves toward them. For their part, the angels are on all sides of Paradise. So, Paradise expands in all directions.””

— Shaykh Aḥmad ibn al Mubārak al Lamaṭī, al Ibrīz

“Whenever Paradise hears mention of the Beloved (Allah bless him and give him peace) and his Umma, it longingly submits to them and expands itself for them, and adorns itself with the resplendence of the wine of remembrance that saturates its roots. Paradise longs for them and its thirst remains until they take up residence within its abodes. When the Umma of the Beloved takes up residence with their Beloved, Paradise will express itself exuberantly and utter ecstatic and rapturous cries, just as a mother does when she is overjoyed with her child and when her child is overjoyed with her, which causes her to improvise songs of happiness that communicate her joy as she lovingly embraces her child. This is the state of the Paradisaical Abodes when the Prophet and his Umma enter it.”

— Shaykh Muḥammad ibn al Qāsim al Qandūsī

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Towards the Perfection of Knowledge

In the beginning, a seeker of knowledge always seeks circles of admonition (مجالس التوصية, majālis al tawṣiyyah) and classes of great and known ʿulamāʾ. and sit in them. Those gatherings have its dignity (هيبة, haybah) and blessing (بركة, barakah). But, those gatherings end after shaking hands with the mashāyikh, if one is even able to. After that, it is unsure that they know him (the seeker) or remembers that they have shaken hands before. That is also the case with other big gatherings. After that, there’s an increase of eagerness to frequent certain circles of knowledge, done by certain individuals, so that he can take benefit from their knowledge. That is also the case for circles of remembrance and mawlid, so that one can rest spiritually, after being washed away by their desires and the worldly life for a long time. After that, they continue their daily activities once more, before returning searching for comfort in these blessed gatherings.

It is a good start as in it there’s the light of awareness (نور الانتباه, nūr al intibāh). But, what’s next? That’s the next question. How does one gain benefit from his knowledge, because not all knowledge is benefit for himself, accordingly to the sign from the ḥadīth of the Prophet, peace and blessings be upon him. How does the knowledge that is heard and understood can be translated into desire (ارادة, irādah) and strength (قدرة, qudrah) to act upon that knowledge? How does the environment that can be found in those gatherings helps in realization (تحقيق, taḥqīq) of the station of servanthood in one’s self consistently?

It does not only need talks that brings tears for a short while, but how does the relationship with the One who’s tears are shed for Him maintained throughout life? How does life become only a domain of translating knowledge and understanding faith (ايمان, īmān) and belief? Therefore, it is a sign here that there’s a need for something more than just gatherings of knowledge, remembrance and others.

It is here that the role of ṣuḥbah (صحبة, companionship) with a Murabbi (مربي, guide), whose vision causes us to see Allāh, Exalted is He, whose state influence our state, and always observe us in our journey towards the true aim beyond all the gatherings of knowledge, talks, mawlid, dhikr, and ṣalawāt that are attended, which is Allāh, the Exalted.

Its preparation isn’t easy, because the only way to attain the benefit of suḥbah is by removing the ‘I’ness in one’s self, by facing towards the Ultimate Aim in truth (صدق توجه, ṣidq tawajjuh) and not turning left and right, whatever more turning away. Not everyone is willing to traverse through this path under the guidance of its people, even though they always visit them, and see them when they have time, just to attain blessings. This is because this path needs patience and great zeal (همة عالية, himmah ʿāliyyah).

The Shaykh of taʿlīm (تعليم, teaching) is sweet in his speech, but the Shaykh of tarbiyah (تربية, upbringing) is sweet behind the bitterness of removing the ‘I’ness in one’s self under his guidance. The Shaykh of taʿlīm is resplendent when one knows and understand what is heard from him, whereas the Shaykh of tarbiyah is resplendent at the unity of one’s desire with their highest desire (Allāh, the Exalted).

Hence, when one meets a Murabbi, one melts from witnessing his desire other than the desire of his Murabbi, which is Allāh, Exalted is He. So, from his words, knowledge is coupled with unity. From his deeds, action is coupled with realization (تحقق, taḥaqquq). From his state, opening of the heart (فتوحات, futūḥāt) is coupled with confirmation (تأييد, taʾyīd). He walks you through the path of spirituality towards Allāh (إلى الله, ilāLlāh) and [annihilation] in Allāh (في الله, fīLlāh). Until you reach a presence where your guide will say: ها انت و ربك! “Hā anta wa Rabbuk!”, “There! You and your Lord!”.

At that point, he is the gathering of dhikr and knowledge in meaning (معنوي, maʿnawi) without the presence of human beings. Indeed, what he attains from himself is like what he attained from the gatherings of knowledge and dhikr that is attended by millions, yet more than that! That is the stage of al khalwah fi’l-jalwah (الخلوة في الجلوة, the seclusion of the heart with Allāh, the Exalted, when the body is with the creation). [He] moves and becomes silent with the awareness of the wisdom that beyond all of this is qudrah (the power of Allāh, the Exalted). Before, he was the murid (مريد, the one that seeks), and now, he is the murād (مراد, the one that is sought).

Allāh, the Exalted, says:

أَوَ مَن كَانَ مَيۡتٗا فَأَحۡيَيۡنَٰهُ وَجَعَلۡنَا لَهُۥ نُورٗا يَمۡشِي بِهِۦ فِي ٱلنَّاسِ كَمَن مَّثَلُهُۥ فِي ٱلظُّل��مَٰتِ لَيۡسَ بِخَارِجٖ مِّنۡهَاۚ ۝١٢٢

So, is one who was dead whom We then gave life and for whom We made light by which he might walk among the people like one who is as [if shrouded] in [veils] of darkness from which he cannot come out? [Sūrah al Anʿām 6:122]

And Allāh knows best.

— Ustaz Raja Aḥmad Mukhlis | Translated from Malay

[nurabkio]

Marriage: Excerpts from Imām al Ghazalī’s Ādāb al Nikāh

“And of His [wondrous] signs is that He has created for you, from yourselves, mates, so that you may repose in them. And He has set between you genuine [mutual] love and [tenderhearted] mercy. Indeed, in [all of] this there are sure signs for a people who would reflect [on the handiwork of God].” [30:21]

PDF: https://drive.google.com/file/d/0B73tsEb_CHqySkdJVGxpbFB0Qnc/view?usp=sharing