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Tasawwuf and Sharia
"TASAWWUF"(Srpituality)
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"IN THE TIME OF THE HOLY PROPHET(SAWL) TASAWWUF WAS A REALITY WITHOUT A NAME. TODAY TASAWWUF IS A NAME, BUT FEW KNOW ITS REALITY."
The Islamic Nation today is in need of good scholars who observe the correct teachings of Islam ('alimun 'aamil), trying their best to bring back what has been destroyed of the Islamic religion over the years and who are able to differentiate between right and wrong, halal and haram, and who believe in Haqq and oppose Batil, not fearing anyone on the way of Allah.
Muslims of today have no one to advise them nor guide them in the teaching of their religion and the good manners and behavior of Islam. On the contrary, we see only scholars pretending to know something, imposing their corrupted ideas and beliefs about Islam on everyone. They are at every convention, giving lectures and talks about Islam from a narrow and limited perspective, not according to the guidance the Sahaba of the Prophet nor of the great Imams of Islam nor the consensus of the majority of Muslims.
If scholars would listen to their consciences and return in loyalty and sincerity to Islam without the influence of governments or other powers that control Muslim countries with their money, devoting themselves only to da'wa and irshad and remembrance of Allah and His Prophet (s), then the situation in the Islamic world could change and Muslim life would improve tremendously. Our hope is that in this new Islamic year 1416, Muslims in America and throughout the world will come back together in unity, linked to one rope, Allah's Rope, to establish the Sunnah and the Shari'ah of Prophet Muhammad (s).
If people will look back deeply into history they will find that after the brave work of the Sahaba, (the Companions of the Prophet(s)), Islam spread East and West and to the Far East through the dawa' and irshad of the scholars and followers of Tasawwuf (Sufism), who followed the True Way of the Caliphs of the Prophet (s)--radi-Allahu 'anhum. They were the scholars of true Sufism, which upholds the teachings of the Qur'an and Sunnah and has never deviated from them.
Islamic zuhd (asceticism) flourished in the first Hijri century and developed into schools that had their foundation and basis of their teachings in the Sunnah and Shari'ah, propagated by zahid scholars who came to be known as the Sufis. Among them were the first four Imams, Imam Malik, Imam Abu Hanifa, Imam Shafi'i and Imam Ahmad Ibn Hanbal, as well as al-Imam Abi 'Abdallah Muhammad AL-BUKHARI, Abul Husain MUSLIM bin al-Hajjaj, Abu 'Isa TIRMIDHI. Others were Hasan al-Basri, al-Junaid, Imam Awzai' And later these included at-Tabarani, Imam Jalaluddin as-Suyuti, ibn Hajar al-Haythami, al-Jardani, ibn Qayyim al-Jawzi, Imam Muhyiddin bin Sharaf bin Mari bin Hassan bin Husain bin Hazam bin NAWAWI, Imam Abu Hamid GHAZALI, Sayyid Ahmad al-Farouqi Sirhindi, to name a few. The Muslim world has come to know Islam through the efforts of these zahid scholars who were known as Sufis because of their loyalty, sincerity and purity of heart.
We are not hiding the fact that at that time, some enemies of Islam came to take an extreme approach, using the name of Sufism, and pretending to be Sufis while spreading strange ideas in order to demolish the true Sufi teachings and poison Muslim ideas about Tasawwuf which the majority of Muslims were following. True Tasawwuf is based on zuhd and Ihsan (purity of the heart). The great Imams of the Muslim world, whose guidance was followed in all Muslim countries, were known to have Sufi masters. Imam Malik, Imam Abu Hanifa, (whose teacher was Ja'far as-Sadiq) Imam Shafi' (who followed Shayban ar-Rai') and Imam ibn Hanbal (whose teacher was Bishr al-Hafi) all embraced Tasawwuf.
All courts and universities of Muslim countries teach from the schools of these four Imams up to today. For example, Egypt, Lebanon, Jordan, Yemen, Djibouti, and some other countries follow the Shafi'i madhhab. Sudan, Morocco, Tunisia, Algeria, Mauritania, Libya and Somalia follow the Maliki school. Saudi Arabia, Qatar, Kuwait, Oman and some other countries follow the Hanbali school. Turkey, Pakistan, India, Ceylon, and some of the Russian republics follow the Hanafi school. The Far Eastern Muslim countries follow the Shafi'i school. Most courts of Muslim countries depend for their fatwas on these four schools and all these four schools accepted Tasawwuf.
Imam Malik in his famous saying said, "man tasawaffa wa lam yatafaqa faqad tazandaqa, wa man tafaqaha wa lam yatasawaf faqad tafasaq, wa man tasawaffa wa tafaqaha faqad tahaqaq."
which means: " Whoever studied Tasawwuf without Fiqh is a heretic, and whoever studied Fiqh without Tasawwuf is corrupted, and whoever studied Tasawwuf and Fiqh will find the Truth and Reality of Islam."
At a time when travel was most difficult, Islam spread quickly through the selfless efforts of Sufi travelers well-schooled in the ascetic discipline (zuhd ad-dunya) required of those Allah had chosen for so noble a task. Their life was dawa' and their sustenance was bread and water. Through such abstinence they were able to reach the West and the Far East with the blessing of Islam.
In the 6th and 7th Hijri centuries, Tasawwuf flourished increasingly because of the progress and effort of the Sufi teachers. Each group came to be named after its Sufi teacher, to differentiate it from other groups. Similarly today, each person holds a degree named for the university from which he graduated. Yet it is obvious that Islam remains the same, never changing from one Sufi teacher to another, just as Islam is not changing from one university to another.
However, in the past students were influenced by the good manners and good morality of their teachers. Therefore Muslims were sincere and loyal. But today our scholars are dry and Islam is taught to them in non-Muslim universities by non-Muslims professors (if you are clever you can understand).
Sufi teachers asked their students to accept Allah as their Creator and the Prophet as His Slave and Messenger (s), to worship Allah alone and to leave the worship of idols, to repent to God, to follow the Sunnah of the Prophet, to purify their hearts, to clean their egoes from mistakes and to correct their beliefs in the Oneness of God. And they were teaching them to be honest and trustworthy in everything they did, to be patient and God-fearing, to love others, to depend on God, and all the other excellent manners demanded by Islam.
In order for them to reach all these stations of sincerity and purity they gave their students different prayers (du`a) that the Prophet (s), his Sahaba and the Tabi'een were practicing. They were teaching Dhikr-Allah, the remembrance of Allah, through the reading of Qur'an and dua' and tasbeeh from Hadith, and through the recitation of Allah's Names and Attributes in tahleel, tahmeed, takbeer, tamjeed and tasbeeh, according to many ayats and hadiths of the Prophet about Dhikr. (These can be found in all books of Hadith, including Bukhari, Muslim, Tabarani, Ibn Majah, Abu Dawud, etc., under the heading of Dhikr in Islam to which anyone can refer.)
These Sufi teachers (real scholars) refused fame and high positions and money and a materialistic life, not as scholars of our days who run after fame and money. Rather they were zahid and dependent on Allah following His saying: "ma khalaqtul Jinni wal Insi illa li-ya'budoon" -- "We did not create the Jinn nor Mankind except to worship Me."
As a result of their decency and zuhd, they were able to convince wealthy people to build mosques and dormitories (khaniqahs) throughout the Ummah of Islam, offering free food and free lodging. Thus Islam spread quickly from one country to another through khaniqahs and mosques. Such places, in which the poor could eat and sleep and the homeless could find shelter, were a cure for the hearts of the poor and were a connection between the rich and the poor, between black, yellow, red and white, between Arab and non-Arab.
The Prophet (s) said in hadith, "There is no difference between Arabs and non-Arabs except through righteousness."
These places made people to come together from all races and nations. Sufis kept the Sunnah and the Shari'ah. Their history is full of bravery and struggle in the way of Allah, jihad fi sabeell-illah, leaving their countries, seeking the hearts of people in every place to convert as many as possible through one method, which is love. To love everyone without distinctions of race, age and gender. They saw everyone as deserving of respect especially women, the downtrodden and the poor. Sufis were like bright stars, shining throughout the world, encouraging everyone to 'jihad fi sabeel-illah,' striving in the way of Allah, to spread Islam, to help the poor, the homeless and those in need, both far and the near. They reached with their iman, the middle of Asia, up to India, Pakistan, Tashkent, Bukhara, Daghistan, and other areas such as China, Malaysia, Indonesia, etc.
True Sufi people never deviated from the Shari'ah and the Sunnah of the Prophet and the Qur'an, regardless of the exuberance of the ecstatic utterances of some Sufis and some explanations that revealed the Greatness of God and the mercy and purity of His Beloved Messenger, Beloved Muhammad (s).
The main two sources of tasawwuf were the Holy Qur'an and the Sunnah of the Prophet (s) as it was conveyed through the understanding of Islam of Sayiddina Abu Bakr (radi-Allahu 'anhu) and Sayiddina Ali (karam-Allahu wajhah) who are considered the two sourcemasters of the Sufi orders. Sayiddina Abu Bakr (r) was representing one stream of Tasawwuf. The Prophet has said about him, "whatever God poured in my heart, I poured into the heart of Abu Bakr" "ma sab-Allahu fee sadree shayan illa wa sababtuhu fee sadree Abi Bakrin." (Hadiqa Nadiah published in Cairo, 1313 H. p. 9). Allah said in Holy Qur'an,
'...for God did indeed help him when the unbelievers drove him out: he had no more than one Companion: they two were in the cave.' (9, 40).
And the Prophet said in another hadith "the sun never rose on anyone better than Abu Bakr except the prophets." (see Suyuti, History of Caliphs, Cairo, 1952, p. 46).
There are many other hadiths explaining the station of Abu Bakr as-Siddiq. The other stream of Tasawwuf came through Sayiddina Ali (r), about whom there are very many hadiths that would take many pages to explain. Finally, the Sunnah of the Prophet and the Shari'ah, which represent obligations, and Ihsan, which represents good manners, were all embodied in the character of the Sufi scholars, beginning with Sayiddina Abu Bakr (r), the first caliph of the Prophet (s) up until today.
In the 13th Century Hijri (the 19th A.C.) a new school appeared, influenced by the teachings of two scholars of Islam of the 7th C. Hijri, (14th A.C.). This school was a new school in Islam, which though based in the Hanbali school was different from it in 'aqida. Though this school also accepted Tasawwuf, it kept a much more restrictive and narrow interpretation of what is allowed in Islam than the first Four Schools.
Lately, the followers of this school had deviated from the original teachings of the founders of the school and have exaggerated to great extremes in invoking accusations against Muslims based on the fatwas of modern scholars, who have taken the most literalist and restrictive view of Islam and come against the mainstream of Muslims. And these new beliefs have spread very quickly in this century with the support of a minority of Muslims who have their own beliefs and their own interpretation of the Qur'an and Sunnah.
These people are now fighting Sufism and trying to demean the bravery and efforts of the Sufis in spreading Islam througout the world during the preceding 1300 years.
As a Muslim Nation, we respect all schools in Islam without discrimination. But in return we don't accept that anyone impose his ideas on us, as we are following beliefs acceptable to the majority of Muslims, who accept Tasawwuf.
In America, we are surprised to see of 1400 years of Islamic history and culture denied and rejected by a minority of scholars with their own point of view, as if the past 1400 years of scholars' following the Sufi schools and the four madhahib did not exist and had never existed.
For our brothers and sisters information we are presenting the names of some of the countless modern scholars following Sufi schools and the four madhahib, who represent the majority of Muslims througout the Islamic world:
Mufti of Egypt, Hassanain Muhammad al-Mukhloof, member of Muslim World League,
Muhammad at-Tayib an-Najjar, president of Sunnah and Shariah Intl. and President of Azhar University,
Shaikh 'Abdallah Qanun al-Hassani, President of the Morocco Scholars and Deputy of the World Islamic League,
Dr. Hussaini Hashim, Deputy of Azhar of Egypt and General Secretary of the Research Institute of Mecca,
as-Sayyid Hashim al-Rafai, former Minister of Religion in Kuwait,
as-Shaikh Sayyid Ahmad al-Awad, Mufti of Sudan,
ash-Shaikh Malik al-Kandhalawi, President of the League of Islamic Scholars in Pakistan and President of Ashrafiya University,
Ustaz Abdul Ghafoor al-Attar, President of Saudi Arabian Society of Authors,
Qadi Yusuf bin Ahmad as-Siddiqui, Judge of the High Court of Bahrain,
Muhammad Khazraji, Shaikh Ahmad ibn Muhammad bin Zabara, Mufti of Yemen,
ash-Shaikh Muhammad ash-Shadili an-Nivar, President of Shariah University in Tunisia,
ash-Shaikh Khal al-Banani, President of the Mauritania Islamic League,
Shaikh Muhammad Abdul Wahid Ahmad, Minister of Religious Affairs of Egypt,
Shaikh Muhammad bin Ali Habashi, President of the Islamic League in Indonesia,
Shaikh Ahmad Koftaro, Mufti of Syria,
Shaikh Abu Saleh Mohammed al-Fattih al-Maliki of Ondurman, Sudan,
Shaikh Muhammad Rashid Kabbani, Mufti of Lebanon,
ash-Shaikh as-Sayyid Muhammad al-Maliki al-Hassani, Professor of Shari'ah and teacher in the two Holy Mosques, Makka and Madina,
and many many more throughout Arab and other Muslim countries.
Oh our beloved brothers and sisters, fathers and mothers, daughters and sons, Islam is tolerance (hilm), Islam is love, Islam is Peace. Islam is humbleness, Islam is perfection. Islam is zuhd, Islam is Ihsan. Islam means relationships. Islam means family. Islam is sisterhood and brotherhood. Islam means equality. Islam is one body. Islam is knowledge. Islam is spirituality. Islam has external as well as internal knowledge. ISLAM IS SUFISM. SUFISM IS ISLAM.
Finally, Islam is Light that Allah has sent to us through his final Messenger Muhammad (s), who is the True symbol of love, the symbol of external and internal knowledge, the symbol of mercy to all human beings. He is our means to God. He is the intercessor for everyone, without doubt and this is expressed in all books of fiqh.
May Allah forgive us for any mistakes or deficiencies in this presentation.
As-salaam alaykum wa rahmatullahi wa barakatuhu,
The poorest in front of Allah, servant of the Sunnah of the Prophet (s),
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Fundamentals of Tasawwuf
Purification of the Soul
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Preface
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In the Name of God, Most Merciful, Most Beneficent
All praise to Allah Almighty who has created the universe from absolute nothingness; who has brought all creations into existence and illuminated them with His Light, adorning them with His Names and Attributes; and who reflects them in the mirror of His Reality. He has honored His special servants by letting them behold the splendor of His light; and by manifesting to them His abiding presence He has raised them to an exalted station.
May Allah's blessing and greeting of peace be on our beloved Prophet Muammad (s), who is a Sun from the Unseen Light of the Divine Presence, who came forth and outshone the Light of the sun. As he perceived he informed, and as he discovered, he described. With his Light the Light of Prophecy pierced forth, and the lights of prophets thereby appeared. You cannot find among lights, one more luminous than his. Who can be brighter than the one who dawns forth on all creation? His fervor has preceded all fervors, his existence preceded Absolute Nothingness, and his name preceded the Pen, because he was before all that is. He is the Master of this creation. His name is Muammad (s). His Attribute is One. His word is confirmed. His attributes are most honored. O Wonder at his appearance, at his visions, at his greatness, at his fame, at his Light, at his Purity, at his Godliness, at his Power, at his Visions, at his Reality, at his Essence.
He was and he is from preÂÂeternity to postÂÂeternity. He was known before the universes. He was known before Creation. He was known in Allah's Divine Presence as the Heart of the Essence, where the Essence was manifesting itself through him. He was the Sincere Servant to his Lord from that time. He was mentioned before there was a Before and he will be after there is an After. He is the Sign (ayat) for all signs. He is the pearls of all jewels. He is the Rainbow of all colors. He is connected with Allah, and neither is he nor can he ever be disconnected. All others' knowledge is but a drop in his Ocean granted him by Allah. The centuries are but moments in his time. He is the Root and Basis of Existence--for if not for him there would be no other creation. He is the First in Connection. He is the last in prophethood. He is the Internal in Truth and the External in Knowledge.
Allah sent him as His Representative from His Light and as a Sincere Servant for His Creation, raising him up to His Divine Presence and placing his name beside His Name. He was a prophet when Adam was between clay and water. Greetings of peace be on his family and illustrious companions -- Allah be pleased with them all -- who were guided by the greatness of his deeds, the clarity of his speech, the light of his guidance, and the perfection of his religion; who drank from the Oceans of his good manners, of his ethics, and of his perfect state; who bathed themselves in the Spring of his secrets of the attainment of Knowledge and Truth.
Tasawwuf is the Path of Tazkiyya - Purification of the Self - of the Companions of the Prophet (s) and those who follow them. It consists in continuous worshipping in every action, both external and internal, with complete and perfect discipline according to the Sunnah of the Prophet (s). It consists in maintaining the highest level of conduct and leaving wrongdoing, cleaving to the Sunnah and the Shari`ah. It consists in keeping awareness of the Presence of Allah, Almighty and Exalted, on the way to self-effacement and complete experience of the Divine Presence.
Its root has two branches: if someone receives from both these roots he will gain everything in this life. The first root draws completely from the example of the Prophet (s), and the second root draws from the example of the perfected shaikh, who will direct the seeker to the Presence of Allah subhanahu wa ta`ala. To these shaikhs the reality of Dhikr -- Remembrance of God -- is to banish heedlessness and to exist in the Divine Presence.
There are two ways to practice Dhikr:
1) The seeker may make Dhikr on the tongue.
2) The seeker may also make the silent Dhikr, which is recited in the heart.
Both practices are mentioned often in the Qur'an and in the Sunnah of the Prophet (s), and by means of it one can reach, and be honored by being in, the Divine Presence. Through constant dhikr, one trains the heart to be constantly present with the Almighty Lord.
The First Spiritual Inheritors of the Prophet (s) : Abu Bakr as-Siddiq and cAli ibn Abi Talib
Imam Amad relates in his Musnad the following hadith with a rigorously authentic (sahih) chain of transmission:
"Abu Bakr does not surpass you for fasting much or praying, but because of a secret that took root in his heart."
The Prophet (s) alluded to this secret when he said, in the following hadiths mentioned respectively by Suyuti in al-hawi li-l-Fatawa and by Bukhari in his Sahih.
"Whatever Allah poured into my breast I have poured into the breast of Abu Bakr as-Siddiq."
"Allah has expanded my breast for what He has expanded the breast of Abu Bakr and cUmar to receive."
This knowledge is again alluded to in the following authentic hadith related by Tirmidhi:
"I am the City of Knowledge and cAli is the Door."
This knowledge is the heavenly knowledge possessed only by prophets and their inheritors, the saints. The latter are defined thus by sayyidina cAli (r):
"They are the fewest in number, the greatest in rank in the sight of God. By them does God protect His creation. They are His proof on earth, until they bequeath it to their likes, and plant it firmly in their hearts. By them knowledge has taken by assault the reality of things, so that they found easy what those given to comfort found hard, and found intimacy in what the ignorant found desolate. They accompanied the world with bodies whose spirits were attached to the Highest Regard. They are the vicegerents of Allah, the Exalted, in His land. How one yearns, how one yearns to see them!"
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The Raison of Sufism
From its advent, religion was beset with enemies from within and without, who tried to destroy its very foundations and pillars: sometimes through outright atheism but more often through free- thought and corruption. In general, spiritual-minded people today no longer have advisors and teachers who possess the caliber to counsel them and to train them in the teachings of the prophets and saints. Unfortunately, they do not find guides capable of leading them in the teachings of Islam on that high road of morality and ethics that constitute religion's essential character.
On the contrary, today we see cases of would-be scholars (`ulama) who are not only unscholarly, but are also ignorant and sometimes even corrupt. Indeed, in many places, they have gotten the upper hand and now prominently occupy seats of religious authority. Sunk in lives of pleasure and good living, they play at the role of guiding and advising and preaching to the Muslim community but in reality they have cast aside the simple lifestyle and regimen of self-denial practiced by the Prophet (s), his Companions (r) and those of the generation immediately succeeding them.
Confronted with this situation, how can we not ask: In which direction is our Umma (Community) headed?
It is true that timely measures could have been taken by communities to prepare good and wise scholars whose unstained lives would have allowed them to function as models and to undertake the mission of reminding the Nation of the Prophet (s) of the message brought forth in the Qur'an and the Sunnah (Way of life of the Prophet (s)). Then, our condition would have been improved and we would have been rewarded and lifted to those stations that Allah ordained for us both in this life and in the Hereafter.
The situation was not always as I have described it. On the contrary, it used to be that this sacred mission, this great service of calling the Umma to remembrance of its proper heritage framed by the Qur'an and set out in the Prophet's Sunnah, was performed by devoted and sincere scholars of spirituality. These individuals, in time, came to be known by the name of 'sufi', a word derived from the Arabic safa'a which means "to purify," because of the assiduousness with which they applied themselves to holding firmly to the Sunnah and employing it to purify their character from all defects in behavior and morality.
The Schools of Purification (tazkiya)
We know for example, that in the first century after the Hijra, renunciation of the world (zuhd) grew as a reaction against worldliness in the society. Derived in principle from the order of Allah to His Righteous Apostle to purify people [Qur'an 2:129, 2:151, 3:164, 9:103, 62:2], the practitioners of this way clove firmly to the Prophetic way of life as it was reflected in the lives of his Companions and their Successors, in the ways they employed to purify their hearts and character from bad manners and to inculcate in their own selves and in those around them the manners and upright moral stature of the Best of Mankind, the Prophet Muhammad (s).
Through slow evolution, this regimen ended up as a school of practical thought and moral action endowed with its own structure of rule and principle. This became the basis used by Sufi scholars to direct people on the Right Path. As a result, the world soon witnessed the development of a variety of schools of purification of the ego (tazkiyat an-nafs). Sufi thought, as it spread everywhere, served as a dynamic force behind the growth and fabric of Islamic education. This tremendous advance occurred from the first century after the Hijra to the seventh, in parallel with the following developments:
•Development of the bases of fiqh (Law and Jurisprudence), through the Imams (r).
•Development of the bases of `aqidah (System of Belief) through al-Ash`ari and others;
•Development of the science of hadith (Sayings of the Prophet (s)), resulting in the six authentic collections and innumerable others;
•Development of the arts of nahu and balagha (Speaking and Writing Arabic).
Tariqat or "path" is a term derived frim the hadith of the Prophet (s) ordering his followers to follow his sunna and the sunna of his successors. The meaning of sunna is "path," "way," which is also the meaning of taraqat referred to in the Qur'anic verse, "Had they kept straight on the path (tariqat), We would have made them drink of a most limpid water" [72:16]. Tariqat thus came to be a term applied to groups of individuals belonging to the school of thought pursued by a particular scholar or "shaikh," as such a person was often called.
Though these shaikhs applied different methods in training their followers, the core of each one's program was identical. The situation was not unlike what we find in faculties of medicine and law today. The approach in different faculties may be different, but the body of law, the state of art in medicine remains essentially the same everywhere. When students graduate from these faculties, each student bears the stamp of its character. Yet, none are considered less a lawyer or doctor because their respective affiliations differ.
In a similar way, the student product of a particular shaikh will bear the stamp of that shaikh's teaching and character. Consequently, the names given to various schools of Sufi thought differ according to the names and the perspectives of their founders. This variation manifests itself in a more concrete fashion, in the different supererogatory devotions, known as awrad, a zab or adhkar, used as the practical methodology of spiritual formation. Such differences, however, have nothing to do with the religious principle. In basic principle, the Sufi schools are essentially the same.
The Sufi regimen under which individuals undertook the path to Allah, was a finely-honed itinerary which charted the course of inward and outward progress in religious faith and practice (din). Following the tradition of the Companions of the Prophet (s) who used to frequent his company named Ahl as-Suffa ("the People of the Bench"), the practitioners of this regimen lived a communal life. Their dwelling-places were the mosque-schools (zawaya), border forts (ribat), and guest-houses (khaniqah) where they gathered together on specific occasions dedicated to the traditional festivals of the Islamic calendar (`id). They also gathered on a regular basis in associations for the conveying of knowledge (suhba), assemblies to invoke the names of Allah and recite the adhkar (plural of dhikr, "remembrance") inherited from the Prophetic Tradition, and circles of study in Islamic law. Yet another reason for their gathering was to hear inspired preaching and moral exhortations (wi`az ).
The shaikhs exhorted their students to actively respond to Allah and His Messenger (s), to cleanse their hearts and purify their souls from the lower desires prompted by the ego and to reform erroneous beliefs. All this was accomplished by cleaving to the Prophetic Sunnah. The methods of remembering Allah which they instilled in their students were the very same methods passed down from the Prophet (s). In this way, they propagated upright behavior both through word and deed, while they encouraged the believers to devote themselves to Allah Almighty with their whole hearts. The aim of their endeavor then was nothing less than obtaining Allah's satisfaction and inspiring love for His Prophet (s). In short, what they aimed for was a state where God would be pleased with them even as they were pleased with God.
These shaikhs therefore were the radiant beacons that dispelled darkness from a believer's path as well as the solid cornerstones upon which the Ummah could build the foundations of an ideal society. The ideal here was the spirit of sacrifice and selflessness that characterized their every effort. These values, in time, imbued the entire social fabric of Islam.
The guesthouses, for example, were more often than not found in neighborhoods of the poor and economically disadvantaged. Needless to say, for this reason they became remedies for many social ills.
As a result of such teaching and training we find that many students of Sufi shaikhs graduated from their course of studies fully empowered to carry other people's burdens, even as they strove to illumine the way of Truth. Furthermore, through their training and self-discipline they had developed the manifest and decisive will to do so. Genuine scholars and teachers of tariqat leave no stone unturned in conducting their jihad, a word which means both the physical struggle against unbelief and the spiritual struggle against the unseen allurements that trap the soul.
History books are filled with the names of Sufi mujahideen (People Who Struggle) and shuhada (Martyrs) that have devoted their lives to confronting the enemies of the faith and calling mankind to the divine Presence of Allah, as well as calling back those who had deviated form the true path and the Sunnah of the Prophet (s). They accomplished this with wisdom and they were effective. Their names and stories are too numerous to list in the span of a single book, even if it had hundreds of volumes.
It suffices to say that the lives of these Sufi Shaikhs are overwhelming evidence that Sufism, far from encouraging escapism and quietism that impedes social progress, upheld the highest values of social consciousness as well as religious inquiry and science. In fact, they provide adequate testimony to an unremitting jihad and struggle against social injustice and social inaction that took place over the centuries.
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Testimony of the Scholars of External Knowledge in Support of the Precedence of the Scholars of Internal Knowledge
Sayiduna Imam Abu Hanifa-Raz (81-150 H./700-767 CE)
Imam Abu Hanifa (r) (85 H.-150 H) said, "If it were not for two years, I would have perished. For two years I accompanied Sayyidina Jacfar as-Sadiq and I acquired the spiritual knowledge that made me a knower in the Way."
The book Ad-Durr al-Mukhtar, vol 1. p. 43, mentions that Ibn cAbideen said, "Abi Ali Dakkak, one of the sufi saints, received his path from Abul Qassim an-Nasarabadi, who received it from ash-Shibli, who received it from Sariyy as-Saqati who received it from Macruf al-Karkhi, who received it from Dawad at-Ta'i, who received the knowledge, both the external and the internal, from the Imam Abu Hanifa (r), who was supporting the Sufi Spiritual Path." The Imam said before he died: lawla sanatan lahalaka Nucman, "Were it not for a certain two years, Nucman [i.e. myself] would have perished." There were the last two years of his life, when he began accompanying Jacfar as-Sadiq (q).
Imam Malik (94-179 H./716-795 CE)
Imam Malik (r) said, "Whoever studies jurisprudence [fiqh] and didn't study Sufism (tasawwuf) will be corrupted; and whoever studied tasawwuf and didn't study fiqh will become a heretic; and whoever combined both will be reach the Truth." This saying is mentioned and explained in the book of the scholar 'Ali al-Adawi with the explanation of Imam Abil-Hassan, a scholar of fiqh, vol. 2, p. 195.
Imam Shafici (150-205 H./767-820 CE)
Imam Shafici said, "I accompanied the Sufi people and I received from them three knowledges:
1. they taught me how to speak
2. they taught me how to treat people with leniency and a soft heart.
3. they guided me in the ways of Sufism."
This is mentioned in the books, Kashf al-Khafa and Muzid al-Albas, by Imam 'Ajluni, vol. 1, p. 341.
Imam Ahmad bin Hanbal (164-241 H./780-855 CE)
Imam Ahmad (r) said, advising his son, "O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. They are the ascetics and they have the most spiritual power." This is explained in the book Tanwir al-Qulub, p. 405, by Shaikh Amin al-Kurdi.
Imam Ahmad said about the Sufis, as mentioned in the book Ghiza al-Albab, vol. 1, p. 120, "I don't know any people better than them."
Imam al-Muhasibi (d. 243 H./857 CE)
Imam al-Muhasibi reported that the Prophet (s) said, "My Nation is going to split into 73 divisions and only one of them will be the Group of Salvation." And Allah knows best that the Group is the people of Tasawwuf. He went deeply into the explanation of that subject, in the book Kitab al-Wasiya p. 27-32.
Imam al-Qushayri (d. 465 H./1072 CE)
Imam al-Qushayri said about Sufism, "Allah made this group the best of His saints and He honored them above all of His Servants after His Messengers and Prophets, and He made their hearts the secrets of His Divine Presence and He chose them from among the Nation to receive His Lights. They are the means of humanity. He cleaned them from all connnections to this world, and He lifted them to the highest states of vision. And He unveiled to them the Realities of His Unique Oneness. He made them to observe His Will operating in them. He made them to shine in His Existence and to appear as Lights of His Lights." [ar-Risalat al-Qushayriyya, p. 2]
Imam Ghazali (450-505 H./1058-1111 CE)
Imam Ghazali, hujjat ul-Islam, the Proof of Islam, said about Sufism, "I knew to be true that the Sufis are the seekers in Allah's Way, and that their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence." [al-Munqidh min ad-dalal, p. 131].
Imam Nawawi (620-676 H./1223-1278 CE)
Imam Nawawi said, in his Letters, al-Maqasid, "The specifications of the Way of the Sufis are five:
To keep the Presence of Allah in your heart in public and in private;
To follow the Sunnah of the Prophet (s) by actions and speech;
To keep away from dependence on people;
To be happy with what Allah gives you, even if it is little;
To always refer your matters to Allah, Almighty and Exalted." [Maqasid at-Tawhid, p. 20]
Imam Fakhr ad-Din ar-Razi (544-606 H./1149-1209 CE)
Imam Fakhr ad-Din ar-Razi said, "The way the Sufis seek Knowledge is to disconnect themselves from this worldly life, and keep themselves constantly busy in their mind and in their heart, with Dhikrullah, during all their actions and behaviors." [Ictiqadat Furaq al-Musliman, p. 72, 73]
Ibn Khaldun (733-808 H./1332-1406 CE)
Ibn Khaldun said, "The way of the Sufis is the way of the Salaf, the Scholars among the Sahaba, Tabiceen, and Tabic at-Tabiceen. Its origin is to worship Allah and to leave the ornaments of this world and its pleasures." [Muqaddimat ibn Khaldan, p. 328]
Tajuddin as-Subki
Tajuddin as-Subki (r) mentioned in his book Muceed an-Naceem, p. 190, under the chapter entitled Sufism, "May Allah praise them and greet them and may Allah make us to be with them in Paradise. Too many things have been said about them and too many ignorant people have said things which have no relation to them. And the truth is that they have left dunya and are busy with worship."
He said, "They are the People of Allah, whose duca and prayers Allah accepts, and by means of whom Allah supports human beings."
Jalaluddin as-Suyuti
He said in his book Ta'yad al-haqiqat al-cAliyya, p. 57, "Sufism in itself is the best and most honorable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to leave innovation."
Ibn Taymiyya (661-728 H./1263-1328 CE)
In Majmaca Fatawa Ibn Taymiyya, published by Dar ar-Rahmat, Cairo, Vol, 11, page 497, Book of Tasawwuf, Ibn Taymiyya says: "You have to know that the rightly-guided shaikhs must be taken as guides and examples in the Dan, as they are following in the footsteps of the Prophets and Messengers. The Way (tariqat) of those shaikhs is to call people to Allah's Divine Presence and obedience to the Prophet."
Ibn Taymiyya says on page 499 of the same volume: "The shaikhs whom we need to take as guides are our examples and we have to follow them. As when on the Hajj (the pilgrimage), one needs a guide (dalal) to reach the Kacba, these shaikhs are our guide (dalal) to Allah and our Prophet (s)."
Among the shuyukh he mentioned are: Ibrahim ibn Adham, Macruf al-Karkhi, Hasan al-Basri, Rabia al-Adawiyya, Junaid ibn Muhammad, Shaikh Abdul Qadir Jilani, Shaikh Ahmad ar-Rafa'i, and Shaikh Bayazid al- Bistami.
Ibn Taymiyya quotes from Bayazid al-Bistami on page 510, Volume 10: "...the great Sufi shaikh, Bayazid al-Bistami, and the famous story of when he saw God in a vision (kashf) and said to Him: 'O Allah what is the way to You?' And Allah responded, 'Leave yourself and come to Me.'" Ibn Taymiyya continues quoting Bayazid al-Bistami, "I shed my self as a snake sheds its skin."
Implicit in this quotation is an indication of the need for zuhd (self-denial or abstention from the worldly life), as that was the path followed by Bayazid al-Bistami.
So we see from the above quotes, that Ibn Taymiyya was accepting many shaikhs by quoting them and urging people to follow guides to show the way to obey God and to obey the Prophet (s).
What Ibn Taymiyya Says About the Term Tasawwuf
"The crucible itself tells you, when you are strained, Whether you are gold or gold-plated copper." Sanai.
Following is what Ibn Taymiyya said about the definition of Tasawwuf, from Volume 11, At-Tasawwuf, of Majmuca Fatawa Ibn Taymiyya al-Kubra, Dar ar-Rahmah, Cairo:
"Alhamdulillah, the use of the word tasawwuf has been thoroughly discussed. This is a term that was given to those who were dealing with that branch of knowledge (tazkiyat an-nafs and Ihsan)."
"Tasawwuf is the science of realities and states of experience. The Sufi is that one who purifies himself from everything which distracts him from the remembrance of Allah and who is so filled with knowledge of the heart and knowledge of the mind that the value of gold and stones will be equal to him. Tasawwuf safeguards the precious meanings and leaves behind the call to fame and vanity to reach the state of Truthfulness. The best of humans after the prophets are the Siddaqan, as Allah mentioned them in Surat An-Nisa', 69: "All who obey Allah and the Messenger are in the company of those on whom is the grace of Allah: the prophets, the sincere lovers of truth (siddiqeen), the martyrs and the righteous; Ah! what a beautiful fellowship.'"
He continues about the Sufis, "They are striving to be obedient to Allah... So from them you will find the Foremost in Nearness by virtue of their striving. And some of them are from the People of the Right hand..."
The Sufi Cloak (khirqa)
Before proceding to Imam Ibn Qayyim, it may be useful to say something about the wearing of the Sufi cloak. In the view of the Trustworthy, there are three categories of shaikh:
The Shaikh of the Cloak
The Shaikh of the Dhikr
The Shaikh of Guidance
The first two categories (The Shaikh of the Cloak and The Shaikh of the Dhikr) are really deputies of a shaikh, representing the reality of the shaikh or the tariqat through the intermediary of either the cloak or the dhikr. The Shaikh of the Cloak (Khirqah) depends on the power of the cloak to act on the murid. The murid takes his support from the cloak, which a fully realized Shaikh of Guidance has imbued with his blessings.
The murid of the Shaikh of Dhikr is supported by the dhikr, not directly by the shaikh. In these two cases, the shaikh becomes the symbol, because the real support of the murid is the cloak or the dhikr.
The highest of the three categories is the Shaikh of Guidance. He is the one who supports the murid without any intermediary, directly from himself to the murid. He is the real shaikh because, without any means, he supports and directs the murid directly through his heart. That is why Sayyidina Ahmad al-Faraqi said, "In our tariqat the shaikh guides the murid directly, unlike other tariqats which use the cloak and other means to lift up their murids."
In the Naqshbandi Tariqat only one shaikh, the Shaikh of Guidance, is therefore accepted as possessing real authority. When that shaikh passes away, the murids must renew their initiation with his successor, to whom he has transmitted all his secrets and his inheritance from the Prophet (s) and all his predecessors in the Golden Chain.
Imam Ibn Qayyim (d. 751 H./1350 CE)
Imam Ibn Qayyim stated that, "We can witness the greatness of the people of ta awwuf in the eyes of the Salaf by what has been mentioned by Sufyan ath-Thawri (d. 161 H./777 CE). One of the greatest imams in the 2nd century and one of the foremost mujtahids, he said: "If not for Abu Hisham as-Sufi (d. 115 H./733 CE) I would never have perceived the action of the subtlest forms of hypocrisy (riya') in the self." (Manazil as-Sa'ireen)
Ibn Qayyim continues: "Among the best of people is the Sufi learned in fiqh."
cAbdullah ibn Muhammad ibn cAbdul Wahhab (1115-1201 H./1703-1787 CE)
Following is a quotation from Mu ammad Man ar Nucmani's book (p. 85), Ad- ia'at al-Mukaththafa Didd ash-Shaikh Mu ammad ibn cAbdul Wahhab: "Shaikh cAbdullah, the son of shaikh Muhammad ibn cAbdul Wahhab, said about Tasawwuf: "My father and I don't deny or criticize the Science of Sufism, but on the contrary we support it because it cleans the external and the internal of the hidden sins which are related to the heart and the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way; and for its correction tasawwuf is necessary."
In the fifth volume of the collection of letters by Muhammad ibn cAbdul Wahhab entitled ar-Rasa'il ash-Shakhsiyya, page 11, and again on pages 12, 61, and 64, he states: "I never accused of unbelief Ibn cArabi or Ibn al-Fari for their Sufi interpretations."
Ibn cAbidin
The great scholar, Ibn cAbidin in his book Rasa'il Ibn cAbidin (p. 172-173) states: "The Seekers in this Way don't hear except from the Divine Presence and they don't love any but Him. If they remember Him they cry. If they thank Him they are happy. If they find Him they are awake. If they see Him they will be relaxed. If they walk in His Divine Presence, they melt. They are drunk with His Blessings. May Allah bless them."
Shaikh Muhammad cAbduh (1265-1323 H./1849-1905 CE)
He stated, "Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It cleansed the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence." [quoted from Majallat al-Muslim, 6th ed., 1378 H, p. 24].
Shaikh Rashad Rida
He said, "Sufism was a unique pillar from the pillars of the religion. Its purpose was to cleanse the self and to take account of one's daily behavior and to raise the people to a high station of spirituality." [Majallat al-Manar, 1st year, p. 726].
Maulana Abul Hasan cAli an-Nadwi
Maulana Abul Hasan cAli an-Nadwi is a member of the Islamic-Arabic Society of India and Muslim countries. He said in his book, Muslims in India, written some years ago, p. 140-146, "These Sufis initiate people in Oneness and sincerity in following the Sunnah of the Prophet (s) and in repentence from their sins and in avoidance of every disobedience to Allah, Almighty and Exalted. Their guides encourage them to move in the way of perfect Love of Allah."
"In Calcutta, India, everyday more than 1000 people are taking initiation into Sufism."
"Thanks to the influence of Sufi people, thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion."
Abul cAla Mawdudi
He said in his book Mabadi' al-Islam (p. 17), "Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them. It instructs how to follow in the footsteps of the Prophet (s)."
"Tasawwuf searched for sincerity of heart, purity of intention, and trustworthiness of obedience in all of an individual's actions."
"Sharicah and Sufism: what is the similitude of the two? They are like the body and the soul. The body is the external shari'ah knowledge and the spirit is the internal knowledge."
In sum, Sufism, in the present as in the past, is the effective means for spreading the reality of Islam, extending the knowledge and understanding of spirituality, and fostering happiness and peace. With it man can find himself and, in so doing, find his Lord. With it man can improve, transform, and elevate himself, and find salvation from the ignorance of this world and its misguided pursuit of some materialistic fantasy. And Allah knows best what he intends for his servants.
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"What is Sufism(Tasawwuf)?:Early Definitions"
When asked about Sufism, Muhammad ibn 'Ali al-Qassab the master of Junayd said, "Sufism consists of noble behavior (akhlaq karima) that is made manifest at a noble time on the part of a noble person in the presence of a noble people."
When he was asked about Sufism, Junayd said, "Sufism is that you should be with Almighty Allah without any attachment."
With regard to Sufism, Ruwaym ibn Ahmad said, "Sufism consists of abandoning oneself to Allah in accordance with what Allah wills."
On one occasion when he was asked about Sufism, Samnun said, "Sufism is that you should not possess anything nor should anything possess you."
Concerning Sufism, Abu Muhammad al-Jariri said, "Sufism consists of entering every exalted quality (khulq) and leaving behind every despicable quality."
When he was asked about Sufism, 'Amr ibn 'Uthman al-Makki said, "Sufism is that at each moment the servant should be in accord with what is most appropriate (awla) at that moment."
Regarding Sufism, 'Ali ibn 'Abd al-Rahim al-Qannad said, "Sufism consists of extending a 'spiritual station' (nashr maqam) and being in constant union (ittisal bi-dawam)."
All of these definitions of Sufism given by Sufis who lived in the 9th and 10th centuries (CE) are provided by al-Sarraj (d. 378 AH/ 988 CE) in the earliest comprehensive book on Sufism, the Kitab al-Luma' (The Book of Flashes) (ed. by R. Nicholson, pp. 34-35). These definitions of Sufism, however, are mere signposts pointing one.
"THE MEANING OF BAI'AT"
1. The meaning of Bai'at or pledging spiritual allegiance is to totally surrender yourself to a Spiritual Master (Murshid) to guide you to Allah Ta’ala.
2. One who helps you to walk on the path of Shari'ah and Tariqah is known as a Peer-o-Murshid and Sheikh.
3. One who walks on this path and follows this pious person is known as a Mureed (Disciple).
4. It is of great benefit to become a Mureed and is worthy of much blessing.
5. To become followers of Awliya and to become involved with them is a worthy action to gain reward in both worlds. It is, therefore, necessary for these four qualifying aspects to be necessary in a Peer, for one to perform Bai'at (take oath). These qualitiies are:
5.1 He must be a Sunni with the correct beliefs, otherwise you may actually lose your faith.
5.2 He must have enough knowledge so that he can complete his necessary actions by looking at books, otherwise he will not be able to differentiate between forbidden and acceptable, allowed and not allowed.
5.3 He must not be a Fasiq (wrongdoer, one who does not follow Shari’ah) as it is necessary to disrespect a Fasiq and it is important to respect a Peer.
5.4 His tree of virtue must be connected to the Holy Prophet (sallal laahu alaihi wasallam) otherwise he will not gain virtue from the top.
6. People, today, consider Bai'at to be some kind of fashion. They are ignorant of the reality of Bai'at. An example is given here to give you an idea of what Bai'at really is. Once a Mureed (Disciple) of the great Sheikh Sayyiduna Yahya Maneri (radi Allahu anhu) was drowning. Sayyiduna Khidr (alaihis salaam) appeared and said to the Mureed, "Give me your hand and I will save you". The Mureed replied, "This hand has already been given in the hands of Sayyiduna Yahya Maneri (radi Allahu anhu) and since it belongs to him I cannot give it to anyone else". Sayyiduna Khidr (alaihis salaam) disappeared and, instantly, Sayyiduna Yahya Maneri (radi Allahu anhu) appeared and saved him.
7. Tajdeed or renewal of Bai'at used to take place in the time of the Holy Prophet (sallal laahu alaihi wasallam). Once the Holy Prophet (sallal laahu alaihi wasallam) personally took Bai'at thrice from Sayyiduna Salmah bin Akwah (radi Allahu anhu) who was preparing to leave for Jihad. Therefore, one is allowed to renew his Bai’at with his Peer.
BAI'AT AND ITS BENEFITS
1. There are two types of Bai'at:
A. BAI'AT-E-BARAKAH:
1.1 This is to initiate one's self for the mere Barakah (Blessing) of joining a Silsila and this is the general idea or reason of today's Bai'ats. This should, at least, be done with a good intention.
1.2 If Bai'at is taken for mere worldly gain or any reason other than spiritual upliftment, then such Bai'at is Baatil (null and void).
1.3 Sheikh Imam Ahmed Raza (radi Allahu anhu) states: "The above Bai'at is not useless, but beneficial, in fact, very beneficial and profitable in Deen and Dunya. At least, his name would be recorded in the books of the Beloved of Allah (Mehboobaan-e-Khuda). By just having a link with a spiritual order (Silsila) is by itself a great fortune and blessing".
1.4 A divine link is connected with the Awliya and Saleheen. Rasoolullah (sallal laahu alaihi wasallam) says that His Rabb, the All Powerful and Almighty Allah says. "There are those people who, by merely sitting with them, one will never become a Kaafir". (This refers to the Awliya)
B. BAI'AT-E-IRADAH:
1.1 This means to totally abolish one’s desires and intentions and surrender one's self at the hands of a true Guide or Spiritual Master.
1.2 You have to sincerely obey and execute all his orders and methods entrusted on you by him.
1.3 Never take a step without his consent even though some laws and orders may not suit you or make sense to you. The Murshid's commands may cause great discomfort to you and at such moments the Mureed must regard this as the interference of the Cursed Shaitaan. Your every hardship and difficulty must be presented to him. In conclusion, the Mureed must totally hand himself over to the Sheikh like a corpse in the hands of a person performing Ghusal. This is known as Bai'at-e-Salikeen. Such Bai'at leads one to Allah Ta’ala. It was Bai'at-e-Salikeen that was taken by the Ashaabs at the hands of the Holy Prophet (sallal laahu alaihi wasallam).
1.4 Sayyiduna Obadah bin Samat (radi Allahu anhu) states: "We had taken Bai'at (at the hands of Rasoolullah (sallal laahu alaihi wasallam) on the following principles: We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us we will never disobey or cross question him".
1.5 The command of the Murshid is the command of Rasoolullah (sallal laahu alaihi wasallam) and his command is the Command of Allah, the All Powerful, Who nobody dares disobey.
1.6 In "Awariful Ma'arif" Sheikh Shahaabudeen Suhrawardi (radi Allahu anhu) states: "To be under the command of the Sheikh is to be under the Command of Allah and His Rasool (sallal laahu alaihi wasallam) and is the revival of a Sunnah - Bai'at. This is only applicable on those persons who imprison themselves in the hands of the Sheikh, discard all desires and dissolve themselves in the Sheikh (Fana-fi-Sheikh)".
1.7 Sheikh Suhrawardi (radi Allahu anhu) also states: "Abstain from criticizing the Sheikh for it is a deadly poison for the Mureed. It is extremely rare for a Mureed who criticise his Sheikh to find serenity and success. In any action of the Sheikh, which does not seem correct to the Mureed, he should remember the events of Sayyiduna Khidr (alaihis salaam). This is because the actions performed by Sayyiduna Khidr (alaihis salaam) were apparently questionable (e.g. making a hole in the boat of the poor and killing an innocent child), but when the reasons for these actions were explained then it became obvious that the Sheikh should not be questioned".
1.8 Sayyiduna Imam Abul Kaasim Kasheeri (radi Allahu anhu) states in his Kitaab, "Risalah", that Sayyiduna Abu Sahal Sahlooki (radi Allahu anhu) states, "Any person who says 'why' to any word of his Sheikh will never achieve success."
THE RELATIONSHIP BETWEEN THE MUREED AND THE MURSHID
1. The Mureed should not harbour any objections against the Murshid. This would cause the Mureed destruction if the Mureed has some doubt about the Murshid. He should keep in mind the example of Hazrat Khidr (alaihis salaam) because he did things that were apparently quite objectionable, for example, making a hole in the boat belonging to poor people and taking the life of an innocent child. It later became apparent that these actions were justifiable. Similarly, the Mureed should be convinced that even if some of the Murshid’s deeds do not seem appropriate, the Murshid knows better and he has justifiable reasons for his actions.
2. The Mureed will not benefit from his Murshid unless he (the Mureed) is convinced that from all the Saints of the time, his Murshid is most advantageous to him.
3. One should become a Mureed for the sole purpose of purifying one’s heart. To achieve Faiz (Grace) from one’s Murshid, one’s intentions and heart must be clear.
4. If a fellow Mureed gains more spiritual benefit from the Murshid then one must not envy or grudge him. This will lead him or her to Jahannam. Allah Ta’ala endowed Nabi Adam (alaihis salaam) with such a high status that he asked all the Angles to prostrate to him. Shaitaan, due to his jealousy refused and was thrown into Jahannum. If someone has more worldly possessions than we do, we should be thankful that we have fewer burdens than he does. If someone is greater than you are spiritually, you should recognize his greatness by reverence. Envy is actually an affront to Allah Ta’ala Who has given him more grace.
5. All doubts and hesitations must be revealed to the Murshid because the Murshid is a spiritual healer. To conceal any illness from the doctor (healer) would result in self-destruction.
6. It is incumbent upon the Mureed to regard his Murshid with utmost respect and reverence. If one attends the Majlis (gathering) of his Murshid, but does not really respect him, he will be punished. Allah Ta’ala will render the heart of such a person devoid of truth and he will becomes oblivious of Allah Ta’ala. According to some Saints, it is said that when a Mureed is disrespectful towards his Murshid, then the Noor (light) of Imaan (Faith) is snatched away from him.
7. It is recommended that the Mureed kiss the Murshid’s hands, feet, hair, clothing, etc. The Ahadtih and the conduct of the Noble Companions (radi Allahu anhum) support this practice. Hazrat Zar’ah (radi Allahu anhu), who was from the delegation of Abdul Qais, narrates: "When we arrived in Madina we hurried from our transport so that we could kiss Nabi’s (sallal laahu alaihi wasallam) feet and hands". (Mishkaatul Masaabih)
8. A Mureed should not expect to see any miracles from his Murshid. Diligent obedience/observance of the Shari’ah and his continuous authentic Silsila (chain) is a sufficient requirement for the Murshid. Karamat is not a precondition for Wilaayat.
9. The Mureed should be like a deceased (corpse) in front of his Murshid. As a lifeless person is completely at the mercy of those performing his bath/Ghusal, so should the Mureed place himself before the Murshid. The Murshid has to guide his disciple through the thorny path of Tariqah. If the Mureed is "alive" he is actually interfering in the tasks of the Murshid.
10. When the Mureed is in the company of his Murshid, he should maintain an order similar to that when one is amongst sharks and beasts. The Mureed must not look at the poverty of the Murshid or think low of his lineage. He must not doubt the Ibaadah (worhsips) of the Murshid since he cannot see the heart of the Murshid or cross any limitation set by the Murshid. (Al Fathur Rabbani)
11. In Tariqah, it is necessary that the Mureed conduct himself with his Murshid in the most dignified manner. Then only will he gain the benefit of the Murshid’s attention. If the Mureed is enriched either in knowledge or spiritually he must not credit himself, but accept it as the Murshid’s grace (Faiz).
12. The Mureed must strive to achieve the status of "Fana-Fish Sheikh" or immersing oneself into the Sheikh. A’la Hazrat, Imam Ahmed Raza (radi Allahu anhu) has explained the way to achieve this. He said: "The Mureed must imagine the Murshid in front of him and place his heart below the Murshid’s heart. He must imagine that Faiz (grace) and Barakah (blessing) is flowing from Nabi (sallal laahu alaihi wasallam) into the Murshid’s heart and then flowing into his own heart. After a while he will see his Sheikh’s image everywhere. It will not disappear; even at the times of Salaah the Mureed will always find the Sheikh with him". (Malfoozaat A’la Hazrat)
13. The daily Wazaa’if (special prayers) prescribed by the Murshid must be read diligently and the Mureed must not object to anything the Murshid has advised. As far the rest of the Shari’ah Laws are concerned, he (Mureed) may learn them from any Ahlul Fatwa Sunni Aalim. In fact, these commandments can be learnt from any Murshid. The Murshid too can learn from any Aalim, from another Murshid or from his own Mureed.
14. After pledging allegiance (Bai’at) with a Murshid, the Mureed can only change the Bai’at if he finds any Shari’ faults in his Murshid. However, renewal of Bai’at with his Murshid or Bai’t-e-Taalab (becoming any Sheikh’s student while having one’s own Sheikh) with any Murshid is permissible. Sheikh Ibnul Arabi (radi Allahu anhu) said: "Just as the world is not between two Gods, the Mukallaf (duty bound with Shar’i laws) is not between two different Shari’ahs of two Rasools. A wife is not between two husbands. A Mureed cannot be between two Sheikhs (Murshids) as well".
15. If the Murshid commands the Mureeds to disobey the Shari’ah, for example, not to read Salaah, or not to fast, or if he tries to diminish the important of the Shari’ah and its practices, the Mureed should immediately disassociate from such a Murshid. The Mureed does not even need to consult anyone prior to his disassociation from such a false Murshid.
16. After the Murshid’s demise, the Mureed should visit the Qabr (grave) of the Murshid and conduct himself in the following manner. He should stand four hand lengths away from the grave facing it with one’s back towards the Qibla and read Fateha. He must be just as respectful as he was prior to the demise of the Murshid. He must enter the Mazaar from the front. He must visualise the Murshid’s face and visualise that the Murshid is seated in front of him. Keep in mind that the Faiz (grace) received previously is being received now too, since a Wali is alive and transmits grace even after his demise. This reality is explained by Ghausul Aa’zam (radi Allahu anhu) who said: "Those remembering Allah Ta’ala are eternally alive. They merely pass from one life to another and except for one moment, they do not die. Their death is a formality which is fulfilled by Allah". (Al-Fathur Rabbani)
17. The Mureed should always conduct himself ethically and morally. A Mureed is a reflection on his Murshid. If a Mureed is a sinner, people will cast doubt and unwarranted suspicion on the Murshid.
18. The Mureed should always respect the Sheikh, his family and friends. Such (civil) conduct is pleasing to the Sheikh. A true lover even respects everything related to the beloved.
19. In the gatherings of the Murshid, the Mureed must sit with respect. He should not sit at a place higher than the Murshid or raise his voice above that of the Sheikh. He must avoid unnecessary chatter and queries. He must listen attentively when the Murshid speaks and spread the message amongst others. He should also seek advice from the Murshid.
20. When the Murshid is a guest of a Mureed, the Mureed should not take him to visit worldly people or engage the Murshid in hosting others. If there is an Aalim, Murshid or Islamic organisation present in the city the Murshid should be taken to visit them if he is willing.
21. A Mureed must not speak ill of other Murshids, as it may invoke the Mureeds of the other Murshid to retaliate. This is not a practice of Islam.
THE EXCELLENCE OF RECITING ONE'S SAJRAH
There are many virtues in reciting one's Sajrah of which a few are mentioned below:
1. Memorising the chain of Awliya up to Rasoolullah (sallal laahu alaihi wasallam).
2. The Zikr and remembrance of Saleheen (Awliya) is the means of receiving Allah's Rahmah (Mercy).
3. Performing the Esaal-e-Sawaab for all the Spiritual Masters, which is a cause of receiving their spiritual guidance.
4. When the Mureed remembers them in times of ease the Awliya of the Silsila will remember him in times of hardship and will also be of assistance to him or her.
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All praises are due to Allah. We praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evil in our souls and from our wrong actions. Whoever Allah guides, no one can mislead. And whomever Allah misguides, no one can guide. I testify that there is none worthy of worship except Allah. He is One, having no partner. And I testify that Muhammad(sallallahu alaihi wa aalihi wasallam)is His most beloved prophet and messenger. May Allah bless him and give him peace, with his family and Companions. Verily the best speech is the Book of Allah. And the best guidance is the guidance of Muhammad (sallallahu alaihi wa aalihi wasallam).
With this opening invocation, I turn my attention to Tasawwuf - a realm of the Islamic sciences that is easily misunderstood without qualified instruction. Any discussion and/or comments on Tasawwuf must be backed by the knowledge of scholars in this field. Tasawwuf is one of the several Islamic sciences (ulum). Like most of the other Islamic sciences (ulum), it was not known by name, or in it's later developed form, during the time of the Prophet (sallallahu alaihi wa aalihi wasallam). This does not make it less legitimate. There are many Islamic sciences(ulum) that only took shape many years after the Prophetic age; principles of jurisprudence (usul al-fiqh), for example, or the hadith methodology (ulum al-hadith). The essence of Tasawwuf is purely Islamic. To make this point, I will, in sha Allah, limit myself to reproducing opinions of scholars and taking extracts from several authentic sources.
Sufism can be described as the interiorization and intensification of Islamic faith and practice. The original sense of sufi seems to have been 'one who wears wool.' By the eighth century the word was sometimes applied to Muslims whose ascetic inclinations led them to wear coarse and uncomfortable woolen garments. Gradually it came to designate a group who differentiated themselves from others by emphasis on certain specific teachings and practices of the Quran and the sunnah. By the ninth century the gerund form tasawwuf, literally 'being a sufi' or 'sufism,' was adopted by representatives of this group as their appropriate designation.
Understood as Islam's life-giving core, sufism is co-extensive with Islam. Wherever there have been Muslims, there have been sufis. If there was no phenomenon called 'sufism' at the time of the Prophet, neither was there anything called 'fiqh' or 'kalam' in the later senses of these terms. All these are names that came to be applied to various dimensions of Islam after the tradition became diversified and elaborated. In looking for a Quranic name for the phenomenon that later generations came to call sufism, some authors settled on the term ihsan, 'doing what is beautiful,' a divine and human quality about which the Quran says a good deal, mentioning in particular that Almighty loves those who possess it. In the famous Hadith of Gabriel, the Prophet describes ihsan as the innermost dimension of Islam, after Islam ('submission' or correct activity) and iman ("faith" or correct understanding)." [vol. 4, pp. 102-104.]
The link between Ihsan and Tasawwuf is reiterated in the English translation of Sahih Muslim by Abdul Hamid Siddiqi in a footnote to the above hadith: "Ihsan means beneficence, performance of good deeds, but in the religious sense it implies the doing of good deeds over and above what is just and fair. It is indicative of the intense devotion of man to his Creator and Master and his enthusiasm for virtue and piety. What is implied by the term tasawwuf in Islam is nothing but Ihsan. The aim of Ihsan is to create a sense of inner piety in man and to train his sensibilities in a way that all his thoughts and actions flow from the fountainhead of the love of Almighty." [vol. 1, pp. 3-4.]
"Tasawwuf, or the donning of wool, is the name given to a movement that dominated the minds and hearts of Muslims for a millennium, and is still strong in many circles of the Muslim world. It nourished their souls, purified their hearts, and fulfilled their yearning for piety, for virtue and righteousness, and for closeness to Almighty. It grew and rapidly moved to every corner of the Muslim world. It was responsible for the conversion of millions to Islam,
Tasawwuf as the mysticism or esotericism of Islam. The word is commonly thought to come from the Arabic word suf ('wool'): rough woolen clothing characterized the early ascetics, who preferred its symbolic simplicity to richer and more sophisticated materials. The essence of sufism is purely Islamic. Sufism is found everywhere in the Islamic world; it is the inner dimension of Islam, from which the efficacy and force of Islam as a religion flow. Historically, the sufis have been grouped into organizations called tawa'if (sing. ta'ifah), or turuq (sing. tariqah, 'path'), the latter word being used more commonly in the later period, from the time of the Qadiriyyah order. Tariqah is now also a technical term for esotericism itself. Turuq are congregations formed around a master, meeting for spiritual sessions (majalis), in zawiyahs, khanaqahs, or tekkes, as the meeting places are called in different countries. These spiritual meetings are described in the words attributed to the Prophet(sallallahu alaihi wa aalihi wa sallam) "Whenever men gather together to invoke Allah, they are surrounded by Angels, the Divine Favor envelopes them, Peace (as-sakinah) descends upon them, and Allah remembers them in His assembly."
Sufism may take many forms, but it always contains two poles: doctrine and method. Doctrine can be summarized as intellectual discrimination between the Real and the unreal, the basis for this being found essentially in the shahadah: "there is no god but Almighty" or "there is no reality but the Reality." Methods can be summarized as the concentration upon the Real by the "remembrance of Almighty" (dhikr Allah), the invocation of the Divine Name (dhikr means "remembrance", "mention", "invocation"). Both doctrine and method must, however, be complemented by perfect surrender to Almighty and the maintenance of an equilibrium through the spiritual regime, which is Islam. In scholastic terms this is a movement from potency to act - in effect to the realization of the Oneness of God (tawhid), which is the goal of sufism. The Qur'an often underlines the importance of invocation in words such as these: "Remember Allah standing and sitting. . ." (3:191); " . . . Those who believe and do good works, and remember Allah much. . . " (26:227); and "Surely the Remembrance of Allah is Greatest" (wa ladhikru-Llahi akbar) (29:45). The principle of reciprocity between Almighty and man is expressed by Almighty's revealed words: "Therefore remember Me; I will remember you" (fadhkuruni adhkurum) (2:152).
All spiritual method also necessarily involves the practice of the virtues, summarized in the concept of ihsan, the surpassing of self, which a Sacred Hadith.
"QADERI ORDERS"
The fact that the Qaderi order became so widespread and popular during the time of Sheikh Abdul Qadir Gilani (Allah be pleased with him) is due primarily to his approach to Sufism and his charismatic personality. Succeeding Sheikhs of the Order have continued to maintain this tradition of integrating the social and the spiritual life.
The Sarwari Qaderi Order stresses strict adherence to the Sharia. The spiritual method of the Order is based in addition to the five obligatory prayers, on invocation and remembrance of Allah (Zikr), daily recitation of Durood Benediction on the Prophet (peace be upon him), reflection (Fekr), meditation and visualisation of the Supreme Name Allah (Moraqaba and Tasawwur), litany (Wird) and self-examination (Muhasaba).
Implicit in becoming a mureed (disciple) is a commitment to attend the weekly zikr sessions or meetings regularly as a matter of high priority, the willingness to be of service to the Order, and to accept and support the leadership of the Order.
At another level, if a newcomer after attending the weekly sessions for a while is inspired and feels a connection to the lineage of the Sarwari Qaderi Order, one may receive initiation (bait). This is for people who not only accept the responsibilities of group membership, but see the Sarwari Qaderi tradition as their primary spiritual commitment, and accept Faqir Saeed Ally as their point of contact with the tradition. It also entails a willingness to acquaint oneself with and understand the sources and framework of the Sufi tradition, including the Quran and the sayings of the Prophet (peace be upon him).
In a Sufi Order the first thing you learn is respect. Respect for the teacher (Sheikh), and for the gate of knowledge that you are approaching.
The relationship to a Sheikh is one of the most important aspects of Sufi teaching. When the seeker opens his or her heart in receptivity and submission, the Sheikh can be a source of knowledge and grace. This relationship passes naturally through many stages. It is a relationship that cannot be forced, but the degree of affection between mureed and Sheikh is what allows the effective grace (baraka) of the tradition to be shared. It has been said: As difficult as it may be to find a perfect Sheikh, it is more difficult to be a minimal mureed (disciple).
Apart from the practices above, the Order emphysises the harmonious development of personality to secure peace for the individual.
To express and share the essential principles of spiritual development.
To recognize the unity and interdependence of all human beings and all life. To have warm respect for persons of every faith, while one's life is devoted to kindness towards Allah's creatures.
To aid in the practical realisation of living in harmony with our fellow beings irrespective of caste, creed or colour and to live in harmony with the natural world.
To discover one's own true human dignity which in turn enables each person to see the dignity of others and respect their rights.
Stern disapproval of the use of hashish and addictive drugs of this nature.
Advocacy of peace, fraternity and equality on the part of all the Mureeds. Family strength, honor and respect should be developed.
Responsibility. You are responsible for yourself. Nobody can be responsible for you but you. So unless we practice and act upon what we learn, we will get nothing.
Each person is unique, and the function of religion is to teach how this uniqueness can be discovered, realized and lived.
True human rights is the discovery of one's own Divine essence, which can be neither given nor taken away.
The spiritual and financial affairs of the centre (Khanqah) is usually managed by disciples appointed by the Sheikh. The Khanqah belongs to all members of the Order.
When mureeds congregate or live together, their relationship is based on equality. In particular, no Mureed has the right to give orders to other mureeds (unless appointed to do so by the Sheikh), and everyone's contribution is based on his or her capability. Alienation, conflict, enmity, violence, segregation and separation are the result of cultural and environmental influences.
Requirement of constructive activity on the part of the mureeds, with discouragement of idleness.
"SAYIDUNA GHAUSUL AZAM(Raz) ADVISES FOR MUREEDS"
Sheikh Abdul Qadir Gilani (Allah be pleased with him) gave the following ten rules for his mureeds who wanted to mature themselves and control their nafs.
Jokingly or seriously, don't lie, because once your tongue avoids lying, Allah the Most High enlarges your chest and purifies your understanding and ilm (knowledge). That person becomes as if they don't know what a lie is. Everything becomes truth to him. When he hears other people lie, the mureed should pray for them not to lie.
The mureed should avoid cursing or harming humans and other created beings (from bugs to Jinn) because avoiding to curse and harm is the character of the good and loyal friends of Allah. If a person is like this, then Allah protects him or her and their end will be good. They will reach to a high level in Allah's presence. Allah will protect them from being destroyed and protect them from harm. Allah rewards this person with being a blessing to human beings and close to Allah's essence.
The mureed has to keep his promise at all times unless he has a very good excuse. He must avoid not keeping his promise because not keeping a promise is in the same class as lying. As long as the servant of Allah tries to keep his/her promise the doors of generosity and blessings open to him/her. Loyal lovers of Allah love these people and they get a high station in Allah's presence. It is better that he avoids the habit of making promise, so that he may not be guilty of the breach of promise.
Even though a person has harmed or wronged him/her, the mureed should not pray for harm to come to him or curse him. Even if the mureed is wronged, he/she should not damn anyone, whether by word or action. The mureed should put up with this and be patient for Allah's sake. This virtue takes the owner to high stations in this world and the hereafter. Such a person will be loved by far and near ones.
The mureed should not blame other believers with attributing partners to Allah, with disbelief or cause trouble between people. This attitude is close to mercy and assists the mureed to to reach high spiritual levels.
The mureed should not sin inwardly (in the heart) or outwardly. He/She should avoid eating things that are not halal and protect all the organs of his body from sin. This state is the best achievement in this world that a mureed can cultivate for the eternal life.
The mureed should earn his own livelihood and not be a burden to people who are independent of him/her. He should bear not only his own burden but also that of other people. Because of this virtue, the fear of Allah will make their worship complete and honorable.
The mureed/dervish must not or should not expect anything from people or desire what belongs to others. He should be unmindful of things which he needs, for to have no need is the mark of honour and the distinguishing trait of piety of the pious. The biggest honour and wealth and the highest level is to put one's whole trust in Allah only. Only with this attitude can the dervish be pious. Worship matures with this attitude. This is the state and action of one who give himself to Allah.
A mureed/dervish should not, either truly or falsely, intentionally or unintentionally, by mistake or on purpose take Allah's Name in vain or swear by the Name of Allah.
The mureed/dervish should take to hospitality and humility. With humility, the dervish reaches high levels of spirituality and stays at this high level. This is the base of goodness and the highest level of goodness. Because of this quality the lovers of Allah stay with him in troubled times. The Walis (Saints) visit him in the unseen and aid him in his difficulty. Humility is seeing everybody you meet as higher than you and thinking that they might be closer to Allah than yourself.
If the mureed meets a person that is younger than himself/herself, he/she should say: "This person did not rebel against Allah; I did. I am sure he/she is better than me."
If the mureed meets a person who is older than himself, he/she should say: "This person has worshipped Allah longer than I have . He might have reached levels I have not been able to reach. Maybe Allah has let him know things I haven't been allowed to know yet."
If the mureed meets an ignorant person, then he should say: "This person rebelled against Allah because he was ignorant; I rebelled against Allah knowingly. I dont know what is going to happen at the end to me or to him/her."
If the mureed meets a person who is a disbeliever or agnostic, he should say: "Maybe one day this disbeliever or agnostic will become a Muslim and do better deeds than myself and he might end up in a better place than I would and I might be misled and end up in a worse place than him."
If a mureed acts with humility like this, then Allah the Most High saves him/her from hardships and makes the mureed reach to the levels of those who give advice for Allah's sake. He will be the closest friend of Allah the Most High.
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ON TASAWWUF Shaykh `Abd al-Qadir al-Gilani (Raziallahu anhu)
The eminent one among the great saints, nicknamed al-Ghawth al-a`zam or the Arch-helper, he is also an eminent jurist of the Hanbali school. His ties to the Shafi`i school and to Imam Abu Hanifa have been mentioned. He was the disciple of eminent saints, such as Abu al-Khayr Hammad ibn Muslim al-Dabbas (d. 525) and Khwaja Abu Yusuf al-Hamadani (d. 535), second in line after Abu al-Hasan al-Kharqani (al-Harawi al-Ansari's shaykh) in the early Naqshbandi chain of authority.
The most famous of Shaykh `Abd al-Qadir's works are:
al-Ghunya li talibi tariq al-haqq (Sufficient provision for seekers of the path of truth); it is one of the most concise presentations of the madhhab of Imam Ahmad ibn Hanbal ever written, including the sound teaching of Ahl al-Sunna on `aqida and tasawwuf
al-Fath al-rabbani (The Lord's opening), a collection of sermons for the student and the teacher in the Sufi path and all those attracted to perfection; true to its title, this book brings its reader immense profit and spiritual increase
Futuh al-ghayb (Openings to the unseen), another collection of sermons more advanced than the previous one, and just as priceless. Both have been translated into English;
Due to his standing in the Hanbali school, `Abd al-Qadir was held in great respect by Ibn Taymiyya, who gives him alone the title "my Shaykh" (shaykhuna) in his entire Fatawa, while he reserves the title "my Imam" (imamuna) to Ahmad ibn Hanbal. He frequently cites Gilani and his shaykh al-Dabbas as among the best examples of latter-time Sufis.
Shaykh `Abd al-Qadir's karamat or miracles are too many to number. One of them consisted in the gift of guidance which was manifest in his speech and through which untold thousands entered Islam or repented. Al-Shattanawfi in Bahjat al-asrar mentions many of his miracles, each time giving a chain of transmission. Ibn Taymiyya took these reports to satisfy the criteria of authenticity, but his student al-Dhahabi, while claiming general belief in `Abd al-Qadir's miracles, nevertheless affirms disbelief in many of them. We have already seen this trait of al-Dhahabi in his doubting of the sound report of Imam Ahmad's admiration of al-Muhasibi. These are his words about Gilani in Siyar a`lam al-nubala':
[#893] al-Shaykh `Abd al-Qadir (Al-Jilani): The shaykh, the imam, the scholar, the zahid, the knower, the exemplar, Shaykh Al-Islam, the distinguished one among the Awliya... the Hanbali, the Shaykh of Baghdad... I say: There is no one among the great shaykhs who has more spiritual states and miracles (karamat) than Shaykh `Abd al-Qadir, but a lot of it is untrue and some of those things are impossible.
The following account of Gilani's first encounter with al-Hamadani is related by Haytami in his Fatawa hadithiyya:
Abu Sa`id `Abd Allah ibn Abi `Asrun (d. 585), the Imam of the School of Shafi`i, said: "When I began a search for religious knowledge I kept company with my friend, Ibn al-Saqa, who was a student in the Nizamiyya School, and it was our custom to visit the pious. We heard that there was in Baghdad a man named Yusuf al-Hamadani who was known as al-Ghawth, and that he was able to appear whenever he liked and was able to disappear whenever he liked. So I decided to visit him along with Ibn al-Saqa and Shaykh `Abd al-Qadir al-Gilani, who was a young man at that time. Ibn al-Saqa said, "When we visit Shaikh Yusuf al-Hamadani I am going to ask him a question the answer to which he will not know." I said: "I am also going to ask him a question and I want to see what he is going to say." Shaikh `Abd al-Qadir al-Gilani said: "O Allah, protect me from asking a saint like Yusuf Hamadani a question, but I will go into his presence asking for his baraka -- blessing -- and divine knowledge."
"We entered his association. He kept himself veiled from us and we did not see him until after some time. He looked at Ibn al-Saqa angrily and said, without having been informed of his name: "O Ibn al-Saqa, how dare you ask me a question when your intention is to confound me? Your question is this and your answer is this!" Then he said: "I am seeing the fire of disbelief burning in your heart." He looked at me and said, "O `Abd Allah, are you asking me a question and awaiting my answer? Your question is this and your answer is this. Let the people be sad for you because they are losing as a result of your disrespect for me." Then he looked at Shaikh `Abd al-Qadir al-Gilani, made him sit next to him, and showed him honor. He said: "O `Abd al-Qadir, you have satisfied Allah and His Prophet with your proper respect for me. I see you in the future sitting on the highest place in Baghdad and speaking and guiding people and saying to them that your feet are on the neck of every wali! And I almost see before me every wali of your time giving you precedence because of your great station and honor."
Ibn Abi `Asrun continues, "`Abd al-Qadir's fame became widespread and all that Shaykh al-Hamadani said about him came to pass. There came a time when he did say, "My feet are on the necks of all the awliya," and he was a reference and a beacon guiding all people in his time to their destinations.
The fate of Ibn al-Saqa was something else. He was brilliant in his knowledge of the divine Law. He preceded all the scholars in his time. He used to debate with the scholars of his time and overcome them, until the caliph called him to his association. One day the calif sent him as a messenger to the King of Byzantium, who in his turn called all his priests and the scholars of the Christian religion to debate with him. Ibn al-Saqa was able to defeat all of them in debate. They were helpless to give answers in his presence. He was giving answers to them that made them look like children and mere students in his presence.
His brilliance made the King of Byzantium so fascinated with him that he invited him to his private family meeting. There he saw the daughter of the King. He immediately fell in love with her, and he asked her father, the King, for her hand in marriage. She refused except on condition that he accept her religion. He did, leaving Islam and accepting the Christian religion of the princess. After his marriage he became seriously ill. They threw him out of the palace. He became a town beggar, asking everyone for food, yet no one would provide for him. Darkness had come over his face.
One day he saw someone that had known him before. That person relates: "I asked him, What happened to you?" He replied: "There was a temptation and I fell into it." The man asked him: "Do you remember anything from the Holy Qur'an?" He replied: "I only remember rubbama yawaddu al-ladhina kafaru law kanu muslimin -- "Again and again will those who disbelieve wish that they were Muslims" (15:2)."
He was trembling as if he was giving up his last breath. I turned him towards the Ka`ba, but he kept turning towards the East. Then I turned him back towards the Ka'aba, but he turned himself to the East. I turned him a third time, but he turned himself to the East. Then as his soul was passing from him, he said, "O Allah, that is the result of my disrespect to Your saint, Yusuf al-Hamadani."Ibn Abi `Asrun continues: "I went to Damascus and the king there, Nur al-Din al-Shahid, put me in control of the religious department, and I accepted. As a result, dunya entered from every side: provision, sustenance, fame, money, position for the rest of my life. That is what the ghawth Yusuf al-Hamadani had predicted f
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Qala'id Al-Jawahir(Necklaces of Gems)
by Shaikh Muhammad ibn Yahya al-Tadifi al-Hanbali on the Marvelous Exploits of the Crown of the Saints, the Treasure-trove of the Pure, the Sultan of the Saints, the Sublime Pivot, Shaikh Muhyi'd-din 'Abd al-Qadir al-Jilani (may Allah be well pleased with him).
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by Shaikh Muhammad ibn Yahya at-Tadifi al-Hanbali on the Marvelous Exploits of the Crown of the Saints, the Treasure-trove of the Pure, the Sultan of the Saints, the Sublime Pivot, Shaikh Muhyi'd-din 'Abd al-Qadir al-Jilani (may Allah be well pleased with him).
Prologue
As for the friends of Allah, surely no fear shall be upon them, nor shall they grieve. (10:62)
[a-la inna awliya'a 'llahi la khawfun 'alai-him, wa la hum yahzanun.]
In the Name of Allah, the All-Merciful, the All-Compassionate.
The following are the words of Muhammad ibn Yahya at-Tadifi, the poor servant [of the Lord], who acknowledges his sin and his shortcoming, and hopes for a hidden pardon from His tender grace. May Allah forgive his sins, and replace his sins with blessings.
Praise be to Allah, who has opened for His saintly friends [awliya'] the paths of right guidance, and has caused all kinds of good things to come about at their hands, and has delivered them from ruin. Those who follow their example will therefore be successful and guided aright, but those who swerve from their path will fail and be ruined. Those who seek their protection will prosper and travel safely, but if anyone shuns them with rejection, he will be cut off and destroyed. I praise Him with the praise of one who knows that there is no refuge from Him except toward Him. I thank Him with the thanks of one who is firmly convinced that favors [ni'am] and afflictions [niqam] alike are entirely at His disposal. I invoke blessing and peace upon our Master, Muhammad, and upon his family. May they enjoy the countless benefits and gracious favors of Allah.
As for the subject of the present work, my interest was aroused when I studied "History To Rely On for Accounts of the Bygone" [at-Ta'rikh al-mu'tabar fi anba' man ghabar], the compilation of the Chief Justice [Qadi 'l-qudah], Mujir ad-Din 'Abd ar-Rahman al-'Ulaimi al-'Umari al-Maqdisi al-Hanbali (may Allah encompass him with His mercy). I discovered that the author had given no more than summary treatment to the biography of our Master, our Patron, our Shaikh and our Guide to Allah (Exalted is He), Shaikh 'Abd al-Qadir al-Jili al-Hanbali (may Allah be well pleased with him), and that he had made only the slightest reference to his charismatic qualities and exploits [manaqib]. I found this quite astonishing, and I said to myself: "Perhaps he considered him a widely known celebrity (may Allah be well pleased with him), and therefore confined himself to this brief account. In deciding to keep it short, he may also have been influenced by the example of that most erudite scholar, Ibn al-Jawzi (may Allah bestow His mercy upon him)."
I then felt moved, by the wish to obtain good fortune, to gather together everything that I could find about the exploits of the Shaikh (may Allah sanctify his innermost being, and may He illuminate his mausoleum), in various books, from what I heard from trustworthy sources, and from what I held in my personal recollection. I resolved to follow this information, after having mentioned his noble genealogy, with accounts of his physical constitution [khalq] and his moral character [khulq], his work ['amal] and his knowledge ['ilm], his methods and his spiritual counsel, his speech and his action, the children whom Allah bestowed upon him, and his exaltation by the saints [awliya'] in recognition of his proper due. I also decided to make some mention of the charismatic qualities and exploits of these saints, as well as the exploits of those who trace their spiritual affiliation to his excellency.
It is necessary to persevere in standing at the threshold of his door, for the elevated nature of the act of following is determined by the nobility of the one who is followed, just as the copious extent of the rivers' flow depends on the magnitude of the spring that is their source.
I also mention his birth and the completion of his earthly life, and I conclude that with something concerning his charismatic qualities and exploits, and what has been said about him, keeping that fairly concise, for fear of causing boredom and ennui. I have entitled the book:
Necklaces of Gems: Concerning the Charismatic Qualities and Exploits of Shaikh 'Abd al-Qadir [Qala'id al-Jawahir fi Manaqib ash-Shaikh 'Abd al-Qadir]
The Shaikh's Genealogy
I turn to Allah for help, for He is all I need, and how excellent is the Helper! Then I go on to say [concerning the subject of this book]:
He is our Master, the Shaikh of Islam, the exemplar of the splendid saints [awliya'], the signpost to right guidance. Those who trace their spiritual affiliation to him are among the blissfully fortunate. He is the Lordly Cardinal Pole [al-Qutb ar-Rabbani], the incomparable, the universal, the everlasting, the pure foundation, Muhyi 'd-din Abu Muhammad 'Abd al-Qadir, the son of Abu Salih Jangi Dost (some say Janga Dost) Musa, the son of Abu 'Abdi'llah, the son of Yahya az-Zahid, the son of Muhammad, the son of Dawud, the son of Musa, the son of 'Abdu'llah, the son of Musa al-Jawn, the son of 'Abdu'llah al-Mahd (also known by the epithet al-Mujall [the Venerable], derived from the term ijlal [veneration]), the son of al-Hasan al-Muthanna, the son of the Commander of the Believers [Amir al-Mu'minin], Abu Muhammad al-Hasan, the son of the Commander of the Believers, 'Ali (may Allah be well pleased with him), the son of Abu Talib, the son of 'Abd al-Muttalib, the son of Hashim, the son of 'abd Manaf, the son of Qusayy, the son of Kilab, the son of Murra, the son of Ka'b, the son of Lu'ayy, the son of Ghalib, the son of Qahr, the son of Malik, the son of an-Nadr. the son of Kinana, the son of Khuzaima, the son of Mudrika, the son of Ilyas, the son of Mudar, the son of Nadhdhar, the son of Ma'd, the son of 'Adnan. [His surnames are] al-Qurashi al-Hashimi al-'Alawi al-Hasani al-Jili al-Hanbali.
He is the grandson [on his mother's side] of our master, the famous 'Abdu'llah as-Sawma'i az-Zahid [the Ascetic Hermit], who was one of the Shaikhs of Jilan and one of their leading ascetics. Shaikh 'Abdu'llah was endowed with lofty spiritual states [ahwal] and conspicuous charismatic talents [karamat]. He met with a group of the the outstanding Shaikhs of the Persians [al-'Ajam] (may Allah be well pleased with them). It was Shaikh Abu 'Abdi'llah Muhammad al-Qazwini who said: "Shaikh 'Abdu'llah as-Sawma'i was one whose supplication was always answered. When he was angry [with someone], Allah (Almighty and Glorious is He) was Swift in exacting retaliation, and when some business was to his liking, Allah (Exalted is He) would carry it out as he preferred. In spite of his physical weakness and his advanced age, he performed many acts of supererogatory devotion [nawafil], and constantly practiced remembrance [dhikr]. He was noticeably humble, and patient in preserving his spiritual state, while paying careful attention to his moments of opportunity. He used to give notice of something before it occurred, and it would happen just as he had said it would."
Shaikh Abu 'Abdi'llah Muhammad al-Qazwini went on to say: "One of our companions told us how they once set out as traders in a caravan, and were attacked by horsemen in the desert of Samarqand. He said: 'So we cried out to Shaikh 'Abdu'llah as-Sawma'i, and there he was, standing in our midst. He uttered the call: "All-Glorious, All-Holy [Subbuh Quddus] is our Lord, Allah! Be gone from us, O you horsemen!" He thereby scattered them up onto the mountains peaks and down into the valleys, making us safe from their assault. But when we looked for the Shaikh amongst us, we could not find him, and we did not see where he had gone. Then, when we returned to Jilan and told the people there about it, they said: "By Allah, the Shaikh (may Allah be well pleased with him) has never been away from here!"'"
The Birth of Shaikh 'Abd al-Qadir
According to the two Qur'an-memorizers [hafizan], adh-Dhahabi and Ibn Rajab, Shaikh 'Abd al-Qadir's father was Abu Salih 'Abdu'llah, the son of Jangi Dost. Allah knows best! The name Jangi Dost is a Persian expression, meaning "he who loves fighting." Anyway, Allah (Glory be to Him and Exalted is He) is indeed the One who knows best!
His mother was Umm al-Khair [Mother of Goodness] Amat al-Jabbar [Maidservant of the All-Compelling One] Fatima, the daughter of Shaikh 'Abdu'llah as-Sawma'i al-Husaini az-Zahid. She had an abundant share of goodness and righteousness. It is related of her that she used to say: "When I gave birth to my son, 'Abd al-Qadir, he would not suck my breast during the daytime of Ramadan. The new moon of Ramadan was hidden by clouds, so people came and asked me about him, and I told them: 'He has not sipped a breast today.' It thus became obvious that the day was the first of Ramadan." The word then spread throughout the towns of Jilan, that a son had been born to the nobles, and that this was a child who refused to be suckled during the daytime in Ramadan. It was also said that his mother had become pregnant with him when she was sixty years of age. It is said that no woman of sixty carries a child, unless she be a woman of Quraish, and no woman of fifty carries a child, unless she be an Arab woman.
When she gave birth to him (may Allah be well pleased with him), he was received by the hand of gracious favor, and he was surrounded by enabling guidance, behind him and in front of him. He never ceased to be nurtured (may Allah be well pleased with him) in the lap of noble kindness, nourished with the milk of blessings, guarded in safekeeping, watched over with providential care.
Shaikh 'Abd al-Qadir leaves home and sets out for Baghdad
His upbringing continued thus, until he set out for Baghdad, in the year when at-Tamimi died. That was the year [A.H.] 488, when he had reached the age of eighteen. At that time, the Caliph in Baghdad was al-Mustazhir bi'llah Abu 'l-'Abbas Ahmad ibn al-Muqtadi bi-Amri 'llah Abu 'l-Qasim 'Abdu'llah, the 'Abbasid (may Allah the Exalted bestow His mercy upon him).
According to Shaikh Imam Taqiyyu 'd-din Muhammad al-Wa'iz al-Lubnani [the Lebanese] (may Allah bestow His pardon upon him), in his book entitled "The Garden of the Pious and the Virtues of the Excellent" [Rawdat al-Abrar wa Mahasin al-Akhyar], this is what happened then: When he [Shaikh 'Abd al-Qadir] was about to enter Baghdad, he was stopped by al-Khidr (peace be upon him), who prevented him from entering the city, and told him: "I have no instruction to allow you to enter for the next seven years." He therefore settled on the bank [of the River Tigris] for seven years, gathering vegetables of the kind permissible to eat, to the point where his neck was becoming tinged with the color green. Then he got up one night and heard a voice addressing him with the words: "O 'Abd al-Qadir, enter Baghdad!"
He thereupon entered the city. The night was rainy and cold, so he approached the convent [zawiya] of Shaikh Hammad ibn Muslim ad-Dabbas, but the Shaikh said: "Lock the door of the convent, and put out the light!" Shaikh 'Abd al-Qadir just sat down by the door, and Allah (Exalted is He) cast sleep upon him, so he fell asleep. When he awoke, he was in a state of major ritual impurity [due to the emission of semen], so he performed a total ablution. Then Allah (Exalted is He) cast sleep upon him again, and again he lost his state of ritual purity. This same experience was repeated seventeen times, and he performed a complete ablution in the wake of each occurrence. Finally, when the dawn was at hand, the door was opened and Shaikh 'Abd al-Qadir stepped inside.
Shaikh 'Abd al-Qadir meets Shaikh Hammad ad-Dabbas.
Shaikh Hammad came forward to welcome him, embraced him and gave him a hug. There were tears in his eyes as he said to him: "O my son, 'Abd al-Qadir, today it is our turn to be in charge here, but tomorrow it will be your turn. So, when you have taken charge, deal fairly with this old head of gray hair!"
(This concludes the excerpt from "The Garden of the Pious and the Virtues of the Excellent" [Rawdat al-Abrar wa Mahasin al-Akhyar].)
The following is a quotation from "The Splendor of the Mysteries" [Bahjat al-Asrar], by Shaikh Imam al-Awhad Nur ad-Din Abu 'l-Hasan 'Ali ibn Jarir ibn Mi'dad ibn Fadl ash-Shafi'i al-Lakhmi:
All hail to a newcomer, upon whose arrival the first showers of blissful good fortune began to arrive, for a land in whose towns he alighted, and where the clouds of mercy came in succession, to the general benefit of its modern and its ancient districts, and right guidance was multiplied therein, so that light was shed by its spiritual deputies [abdal] and its mainstays [awtad], and the delegations of good tidings arrived there on one another's heels, so that all its propitious times and festivals [a'yad] dawned brightly, and the heart of 'Iraq began to glow with the light of his love, ecstatic with joy, while the tongue of its frontier access-road responded to the advent of his countenance by uttering encomiums in praise of Allah.
[In the words of a poet]:
Upon his arrival the clouds gave forth refreshing rain, and green grass covered the whole of 'Iraq.
Sinful transgression passed away, and the right direction was made quite clear.
Its palm trees flourished, its desert became a haven, its pebbles turned into pearls, and its lights shone plain to see.
Because of him, the bosom of 'Iraq swelled with an ardent longing, and in the heart of Najd his virtues were the cause of ecstasy.
In the East the sparks of his light were seen as lightning flashes, and in the West the mention of his splendor was heard as the clap of thunder.
(This concludes the excerpt from "The Splendor of the Mysteries" [Bahjat al-Asrar], quoted here in abridged form.)
Shaikh 'Abd al-Qadir embarks on the quest for knowledge.
Shaikh 'Abd al-Qadir (may Allah be well pleased with him) had come to understand that the pursuit of knowledge ['ilm] is an obligatory religious duty [farida], incumbent on every Muslim, and that it is the cure for sick souls, since it is the most explicit route to true devotion, the most effective evidence thereof, the clearest guidance thereto, the highest of all the ladders of certainty, the loftiest of all the degrees of conviction, the most magnificent of all the ranks of religion, and the most splendid of all the stations held by those who are rightly guided. Because he undertood this well, he rolled up the sleeve of earnestness and serious endeavor in the effort to acquire it, and wasted no time in the pursuit of its branches and its roots. He sought out the leading Shaikhs, the signposts of right guidance, the scholars of the Islamic community ['ulma' al-umma]. He embarked on the study of Islamic jurisprudence [fiqh], after reading the Glorious Qur'an until he was thoroughly familiar with it.
In studying both the inner content and the obvious meaning of Islamic legal doctine, he derived benefit from the wise instruction of Abu 'l-Wafa 'Ali ibn 'Uqail al-Hanbali, Abu 'l-Khattab Mahfuz al-Kaludhani al-Hanbali, Abu 'l-Hasan Muhammad ibn al-Qadi Abu Ya'li Muhammad ibn ibn al-Husain ibn Muhammad al-Farra' al-Hanbali, the Qadi [Judge] Abu Sa'id, and also, according to some accounts, Abu Sa'id al-Mubarak ibn 'Ali al-Mukharrimi al-Hanbali. He learned to recognize the established doctrine of a school of law [madhhab], as well as areas where expert opinions differ, and he mastered both the branches and the roots of the subject.
He studied customary good manners [adab] under Abu Zakariyya' Yahya ibn 'Ali at-Tabrizi, and heard the Prophetic Tradition [Hadith] from a number of experts, including Abu Ghalib Muhammad ibn al-Hasan al-Baqilani, Abu Sa'id Muhammad ibn 'Abd al-Karim ibn Khashisha, Abu 'l-Ghana'im Muhammad ibn Muhammad ibn 'Ali ibn Maimun al-Farsi, Abu Bakr Ahmad ibn al-Muzaffar, Abu Ja'far ibn Ahmad ibn al-Husain al-Qari as-Sarraj, Abu 'l-Qasim 'Ali ibn Ahmad ibn Bannan al-Karkhi, Abu Talib 'Abd al-Qadir ibn Muhammad ibn Yusuf, his paternal cousin 'Abd ar-Rahman ibn Ahmad, Abu 'l-Barakat Hibatu'llah ibn al-Mubarak, Abu 'l-'Izz Muhammad ibn al-Mukhtar, Abu Nasr Muhammad, Abu Ghalib Ahmad and Abu 'Abdi'llah Yahya ([these last three being] the sons of al-Banna'), Abu 'l-Hasan ibn Mubarak ibn at-Tuyuri, Abu Mansur 'abd ar-Rahman al-Qazzaz, Abu 'l-Barakat Talha al-'Aquli, and yet others besides.
Shaikh 'Abd al-Qadir embarks on the Spiritual Path [Tariqa].
Shaikh 'Abd al-Qadir (may Allah be well pleased with him) became the pupil of Abu 'l-Khair Hammad ibn Muslim ibn Duruh ad-Dabbas, and from him he acquired knowledge of the Spiritual Path [Tariqa]. From him he received his basic training, and with his help he set out on the spiritual journey. May Allah be well pleased with them both.
Shaikh 'Abd al-Qadir (may Allah be well pleased with him) took to wearing the noble patched cloak [khirqa], which he received from al-Qadi [the Judge] Abu Sa'id al-Mubarak al-Mukharrimi, to whom mention has previously been made. Al-Mukharrimi had worn it after receiving it from Shaikh Abu 'l-Hasan 'Ali ibn Muhammad al-Qurashi, and al-Qurashi had acquired it from Abu 'l-Faraj at-Tarsusi, to whom it was handed down by Abu 'l-Fadl 'Abd al-Wahid at-Tamimi, who had received it from the hand of his own Shaikh, Shaikh Abu Bakr ash-Shibli. Ash-Shibli had acquired it from Shaikh Abu 'l-Qasim al-Junaid, and al-Junaid had received it from his maternal uncle, as-Sari as-Saqati, who upon whom it had been bestowed by Shaikh Ma'ruf al-Karkhi. Al-Karkhi had received it from Dawud at-Ta'i, who had obtained it from my master, Habib al-'Ajami. It had been given to Habib al-'Ajami by Shaikh al-Hasan al-Basri, and al-Basri had received it from our patron, the Commander of the Believers [Amir al-Mu'minin], 'Ali ibn Abi Talib (may Allah ennoble his countenance and be well pleased with him), who had received it from the Chieftain of the Messengers, the Beloved of the Lord of All the Worlds, Muhammad (on him be the most excellent blessing, and the most perfect greeting of peace). As for Muhammad himself (Allah bless him and give him peace), he had received it from Gabriel (peace be upon him), and Gabriel had received it from the Lord of Truth (Magnificent is His Majesty, and Sanctified be His Names).
Someone asked my master, Shaikh 'Abd al-Qadir what he had received from the Lord of Truth (Glorious and Exalted is He), and he replied: "Knowledge ['ilm] and good manners [adab]."
With regard to the patched cloak [khirqa], its transmission is also traced by another route, going back to 'Ali ibn Musa ar-Radi. (In the case of the patched cloak, it should be explained, transmission is not verified by reference to an isnad [chain of reliable verbal reports], as required in the case of Prophetic Tradition [Hadith]. The only factor to be considered is the existence of companionship [suhba] between the Shaikhs concerned.)
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His entering the service of his Shaikh. The Shaikhs he met.
In order to accommodate the ever-growing numbers in attendance, Shaikh 'Abd al-Qadir is obliged to move his session [majlis] from one site to another.
It was also Shaikh Abu Muhammad al-Jubba'i who said: "Shaikh 'Abd al-Qadir (may Allah be well pleased with him) once told me:
"'I used to utter commands and prohibitions, in my sleep as well as when I was awake. Speech would arise in me spontaneously, with overwhelming urgency, and it would exert a great pressure on my heart. If I did not speak out, I would almost choke to death, and I simply could not keep silent. Two or three men used to sit in my company, listening to my speech, then the word got around among the people, and my fellow creatures began to crowd around me.
"'I used to sit in the place reserved for prayer [masalla] by the Racetrack Gate [Bab al-Halba], but then that space became too cramped to accommodate the throngs of people, so they removed the lectern, and installed it inside the sandy plots of land between the clay-lined pits used as baking ovens. The people used to come there in the nighttime, finding places for themselves by the light of candles and torches. Then, when that space also became too constricted to accommodate all the people, the lectern was transported to a place outside the city, where it was installed in the area set aside for prayer. The people would ride out there on horses, mules, donkeys and camels, then they would use their beasts as elevated couches, while they attended to whatever transpired in the session [majlis]. The number of those present at the session was usually in the region of seventy thousand.'
"May Allah be well pleased with him!"
The Prophet (Allah bless him and give him peace) appears to Shaikh 'Abd al-Qadir, and spits seven times into his mouth, then 'Ali (may Allah be well pleased with him) does likewise, but he spits only six times.
[According to Shaikh Abu Muhammad al-Jubba'i]: "Our teacher [ustadh], Shaikh 'Abd al-Qadir (may Allah be well pleased with him) also said: 'I once saw Allah's Messenger (Allah bless him and give him peace) before the time of the midday prayer [zuhr], and he said to me: "O my dear son, why do you not speak out?" So I replied: "O dear father, I am a non-Arab man. How can I speak fluently in the classical Arabic language of Baghdad?" He then told me: "Just open your mouth!" So I opened it wide, and he spat into it seven times. Then he told me: "You must speak to the people, and summon them to the way of your Lord, with wisdom and good counsel." I then performed the midday prayer [zuhr], and remained seated after it. Many people gathered in my company, but I was at a loss for words.
"'I was then that I caught sight of 'Ali (may Allah be well pleased with him), and he said: "Open your mouth!" So I opened it wide, and he spat into it six times. "Why do you not complete the full seven spits?" I asked him, and he explained: "As a matter of good manners, in relation to the Messenger of Allah." Then he vanished from my sight. I said to myself: "The diver of the mind dives deep into the ocean of the heart, to gather the pearls of those insights that can only be obtained by direct experience [durar al-ma'arif]. Then, when he has brought them out onto the shore of the breast, a commercial agent [simsar] summons the tongue's translator [tarjuman] to interpret their worth, and so they come to be traded for extremely precious and costly items. How excellent is worshipful obedience in houses which Allah has allowed to be constructed!"' He also recited the poetic verse:
For the like of Layla, a man could kill himself, and to him the bitter pills of death would taste delightfully sweet."
In some of the manuscript texts at my disposal, I have noticed that the Shaikh is quoted as saying:
"In the depth of my innermost being [sirr], I received the instruction: 'O 'Abd al-Qadir, you must enter Baghdad and speak to the people there!' I therefore entered Baghdad, where I saw the people in a condition that did not appeal to me at all, so I went back out from amongst them. Again I heard the call: 'O 'Abd al-Qadir, you must enter the city and speak to the people there, for they will derive great benefit from your presence!' This time I responded by saying: 'What have I to do with the people? The integrity of my religion [din] is what is really important to me.' I was then told: 'Go back there, and the integrity of your religion will be guaranteed.'
"I received seventy firm assurances from my Lord, to the effect that He would not subject me to cunning devices, and that no pupil [murid] of mine would die, except in a state of repentance. I then returned to Baghdad, where I delivered speeches to the people. I saw lights ablaze, and they were moving toward me, so I said: 'What spiritual state is this, and what is the story behind it?' I was given the explanation: 'Allah's Messenger (Allah bless him and give him peace) is coming toward you, for the purpose of congratulating you on that which Allah has bestowed upon you.' Then the lights become more numerous and shone even brighter, and the spiritual state came upon me, so I staggered and swayed to and fro in a rapture of sheer delight.
A somewhat different version of Shaikh 'Abd al-Qadir's meeting with the Prophet (Allah bless him and give him peace) and 'Ali (may Allah be well pleased with him).
"I caught sight of Allah's Messenger (Allah bless him and give him peace), in front of the pulpit, up in the air. 'O 'Abd al-Qadir!' he said to me, so I took seven steps through the air, rejoicing in the presence of Allah's Messenger (Allah bless him and give him peace). He spat seven times into my mouth, then 'Ali appeared to me after him, and spat into my mouth three times. When I asked 'Ali (may Allah be well pleased with him): 'Why did you not spit as many times as the Prophet (Allah bless him and give him peace)?' he explained: 'As a matter of good manners in his company.' Allah's Messenger (Allah bless him and give him peace) then conferred upon me a robe of honor, so I said: 'What is this?' and he told me: 'This is the robe of honor marking your sainthood [wilaya], and indicating specifically the status of Cardinality [Qutbiyya] in relation to the saints [awliya'].' My true role was thus disclosed to me, so I made it my business to speak to the people.
Shaikh 'Abd al-Qadir is examined by al-Khidr (peace be upon him), to whom he gives a surprising response.
"Abu 'l-'Abbas al-Khidr (peace be upon him) came to put me through an examination, as he had examined the saints [awliya'] before me. He disclosed to me the secret content [sarira] of his being, as he provided me with insights into the subjects I raised with him. Then I said to him, while he bowed his head in silence: 'O Khidr, if it is true that you used to say to Moses: "You will never be able to have patience with me," I can tell you, O Khidr, that you will never be able to have patience with me! You are an Israelite [Isra'ili], whereas I am a Muhammadan [Muhammadi]. Here we are, you and I, and this is the polo-ball, and this is the arena. This is Muhammad, and this is the All-Merciful [ar-Rahman]. This is my horse, all saddled and bridled. My bow is strung tight, and my sword is unsheathed.'
"May Allah be well pleased with him!"
In the course of delivering a public lecture, Shaikh 'Abd al-Qadir suddenly strides through the air.
It was al-Khattab, the personal servant of our master, Shaikh Muhyi 'd-Din'Abd al-Qadir (may Allah be well pleased with him) would said: "One day, while the Shaikh was giving a talk to the people, he suddenly took several steps through the air, and he exclaimed: 'O Israelite [ya Isra'ili], stop and listen to the speech of the Muhammadan [Muhammadi] !' Then he returned to his place. When asked to explain what had happened, he said: 'Abu 'l-'Abbas al-Khidr (peace be upon him) was up there, about to pass us by, so I stepped up toward him, and said to him what you heard me say, and he came to a halt.'
"May Allah be well pleased with him!
Shaikh 'Abd al-Qadir describes twelve special qualities that must become firmly established in the character of a Shaikh.
"Our master and our exemplary guide toward Allah (Exalted is He), Shaikh 'Abd al-Qadir al-Jili, once said: 'It is not permissible for the Shaikh to sit on the prayer rug [sajjada] of the ultimate stage of spiritual development, nor to gird himself with the sword of total reliance on providential care ['inaya], until twelve special qualities have ripened in him to complete perfection. Two of these qualities are from Allah (Exalted is He), two of them are from the Prophet (Allah bless him and give him peace), two are from Abu Bakr (may Allah be well pleased with him), two are from 'Umar (may Allah be well pleased with him), two are from 'Uthman (may Allah be well pleased with him), and the other two are from 'Ali (may Allah be well pleased with him).
*As for the two qualities that are from Allah (Exalted is He), a person who is endowed with them will always be ready to pardon [sattar], always ready to forgive [ghaffar]. *As for the two that are from the Prophet (Allah bless him and give him peace), a person who is endowed with them will be sympathetic [shafiq] and kind [rafiq]. *As for the two that are from Abu Bakr (may Allah be well pleased with him), a person who is endowed with them will be both truthful [sadiq] and charitable [mutasaddiq]. *As for the two that are from 'Umar (may Allah be well pleased with him), a person who is endowed with them will be active in commanding [what is right and fair] [ammar] and active in forbidding [what is wrong and unfair] [nahha']. *As for the two that are from 'Uthman (may Allah be well pleased with him), a person who is endowed with them will be an active provider of food [mit'am], and one who is devoted to praying [musalli] at night, when the rest of the people are sound asleep. *As for the two that are from 'Ali (may Allah be well pleased with him), a person who is endowed with them will be both learned ['alim] and courageous [shuja'].'"
Some verses of poetry attributed to Shaikh 'Abd al-Qadir, followed by other sayings concerning the qualifications of a Shaikh.
"Here are a few of the poetic verses [abyat] that have been attributed to Shaikh 'Abd al-Qadir (may Allah be well pleased with him):
There must be five virtues inherent in the Shaikh, or else he is a mere imposter, leading only to stupidity. He must be outwardly well versed in the rules of the Sacred Law, while deeply rooted in the study of the science of Reality. He must be humble in word and deed when relating to the needy, and always greet newcomers with a welcome and hospitality. Such is the Shaikh whose worth is outstanding. He is well versed in the rules of unlawfulness and permissibility. He trains the seekers of the Path, as one who has himself been trained, complete in his noble generosity
"The Shaikh (may Allah be well pleased with him) also said: 'In order to be a worthy guide to spiritual progress [suluk], a person must possess the following qualifications: He must be thoroughly familiar with the legal and medical sciences [al-'ulum ash-shar'iyya wa 't-tibbiyya], and approved by the Sufi masters. There can be no dispensing with that.'"
"'The leader of the spiritual community [sayyid at-ta'ifa] and its Shaikh, al-Junaid (may Allah be well pleased with him), once said: "Our knowledge ['ilm] is strictly in accordance with the Book and the Sunna. If someone does not memorize the Prophetic Tradition [Hadith], and also record it in writing; if he does not memorize the Mighty and Glorious Book; if he does not master the jurisprudence of religion [yatafaqqah fi 'd-din], and the terminology of spiritual culture [mustalah as-sufiyya]-that person is not worthy to be followed as a guide. May Allah be well pleased with those whose guidance is worthy of being followed!"
"'Speaking for myself, I would say that what is required of the Shaikh, in the process of training the seeker [murid], is that he must first of all accept him [as his pupil] for the sake of Allah (Almighty and Glorious is He), not for his own sake, and not for any ulterior motive. Then he must relate to him on the basis of sincere advice [nasiha], and regard him with the eye of tender loving care.
"'He must treat his pupil with gentle kindness, when he finds it hard to cope with rigorous exercise [riyada], for he must train him as a mother trai.
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In the name of Allah, the beneficent and Merciful
Sufism is an Intrinsic part of islam
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Sufism is but a name given to a part of Islam. It is not something new or alien to Islam. Just because that only a certain set of people really did strive to perfect this part of Islam, they were given a separate name. As days went by, some people started to view these people as a sect. In the years that followed, the very word sufism meant a deviated path to some and to some it was something very alien to Islam. So, it has become imperative to prove now that Sufism is an intrinsic part of Islam.
It has been proved by the practitioners of Sufism for long and people don’t accept those statements just because their understanding doesn’t allow them to accept the truth. Leaving aside this argument let us look at the aim of this life. Why are we created? What is the aim of this creation ? What does our Lord Allah expect us to do by creating us?
Rather than thinking widely let us look into the Qur’an for the answer to this question. Allah says, "Wa maa Khalakthul jinna wal insa illa li ya’budhoon" i.e., I have not created the jinns and humans except for worshipping (me). (Al Qur’an 51:56). So, the very purpose of Allah creating us is that we should worship him. In other words, Allah demands that we should be worshipping Him all the time. If we are not created for anything else, we should do only the action for which we are created for. So, according to this ayath (verse) we have to worship Allah all the 24 hrs., all through the week, month and years. It seems quite impossible. Some scholars came forward to offer an explanation for this verse by stating that, worshipping doesn’t mean just offering prayers (salath) or fasting or the other actions specified as obligatory. Worshipping includes living this life according to the Qur’an and sunnah, i.e., to live strictly according to the shari’ath. The saints say that it’s true that living according to the shari’ath is in fact a form of worship but we should also see whether Allah is intending anything else to be conveyed through this verse. Since this is a Muhkam verse, it is mandatory on our part to research this verse.
The greatest mufassireen (one who explains) of the Qur’an was none other than the Prophet Muhammad pbuh. And next come the sahabas (May Allah be pleased with them). Of all the sahabas, Hazrath Ibn Abbas RA (short form of Razhiallahu Anhu which means, May Allah be pleased with him)is acclaimed as the greatest mufassireen and he was called as "Sultanul Mufassireen" (the king of explainers) even during his days. It is a known fact that Hazrath Umar RA during his khilafath consulted Ibn Abbas RA with regards to many rulings even though he was very young compared to the other sahabas RA. We find that Ibn Abbas explains that the word, ‘ya’budhoon’ (worshipping) specified in the above specified verse means ‘ya’reefoon’ (knowing). His explanation is substantiated by the famous Hadeethe Khudusi which reads, "Kunthu kanzan makhfiyya. Fa Ahbabthu an u’rafa fa khalaqthul khalqa" (Allah says, " I was a hidden treasure. I wanted to be known and so created the creation"). So, taking this hadeeth in to our consideration and Ibn Abbas’ explanation we learn that Allah created us so that we know Him. The very purpose of our creation is to know Him.
The great saints of Chishti order put it in short as "Maksadhe zindhaghee - Ibadath awr Shanakath" i.e The purpose of our life is worshipping and knowing. My shaikh explains this as worshipping Him with the knowledge about Him. How can we ever worship one without knowing Him?
Now the argument shifts to How to know Allah? Is it possible to know Him? Here starts the important step of a salik (seeker) - searching Allah. My Shaikh uses to say that it’s a five fold path - Search Allah, Reach Allah, Love Allah, Live with Allah and Sacrifice yourself to Allah. Unless we search Him, we can’t reach Him and without reaching Him, we cannot love Him. With Love we start to live with Him and in the end we have to sacrifice ourselves for Him.
This part of Islam which concentrates on the knowledge of Allah was totally neglected by many due to their lack of understanding and it was Allah’s greatest blessing that He safeguarded the set of people who concentrated in this intrinsic part of Islam. As days passed these people were called as Sufis and this part of Islam as Sufism, due to various reasons and it has stuck to them.
Just because a different name was attributed to them one can’t claim that these people are deviant from Islam. It’s true that some people have marred the name of the great saints by 1. Misquoting their statements 2. Misunderstanding their statements and explaining it wrongly 3. Naming their deviant thoughts as Sufism and 4. Reducing the importance of Shariath in the name of Sufism. But, the great saints lived for the pleasure of Allah and died for Him.
Moving to our question whether it is possible to know Allah, we arrive at a bit of controversy. Our Prophet pbuh has prohibited thinking or researching on the essence of Allah. The munkirs of tasawwuf (refuters of sufism) quote this hadeeth to substantiate their claim that Sufis are going beyond the boundary set by Islam in knowing about Allah. They say that as it is not permissible to research in Allah’s essence, the attempt of Sufis is also not permissible. The sufis reply that they are not researching Allah’s essence. How can one ever know about Allah’s essence? Allah is Aleem (Knowing) and all His creations are ma’loom (known). How can a ‘known’ become the ‘knower’ of the ‘knowing’? It is muhaal (impossible). Then what do Sufis attempt to explain? Sufis explain the relation of the creations with the creator. They explain the existence of creation and it’s relation to the essence of Allah. Sufis throw light on the many verses of Qur’an which many never look into. The following are some of them:
"Huwa Ma’akum ayna maa kunthum" He is with you, wherever you are (57:4)
"Huwal awwalu wal akhir wazhahiru wal bathinu wa huwa bi kulli shay’in aleem" He is the beginning, He is the end, He is the manifest and He is the hidden (57:3)
"Nahnu Akrabu Ilaihi Min Hablil Wareedh" We are closer to them (human) than their jugular vein (50:16)
"Fa Ayna maa thuwallu fasamma wajhullah" Wherever they see there is Allah’s face(2:115)
"idha sa’alaka ibadhee annee fa innee khareeb "(Oh prophet) if my slaves ask you about me I am certainly close (to them) (2:186)
And Allah says in His Qur’an, "Arrahmanu Fas’al bihi Khabeera" - Ar-Rahman ask about Him to those who know" (25:59). This is a verse that commands us to learn about Him from those who know Him. There is also another verse that states, "Fas’alu ahladhikree inn kunthum laa tha’lamoon" (21:8)- ask the people of knowledge if you know not. It is only the Sufis who know them. It is the Sufis who have spent their lives to attain His knowledge. So, it is imperative on us to ask the people of knowledge, the sufis about Allah. It is our aim. Our aim should be to know our Lord and worship Him. We should know Him as He wants us to know Him and not as we think.
From the above discussion we learn that Sufism is an intrinsic part of Islam and our aim should be to know Allah and worship Him. We can attain the knowledge about Allah only by learning it from the sufis. May Allah bless us with the proximity of sufis and make us His beloved servants.
How would you respond to the claim that "Sufism" is bid'a?
We would respond by looking to see how traditional ulama or Islamic scholars have viewed it. For the longest period of Islamic history--from Umayyad times to Abbasid, to Mameluke, to the end of the six-hundred-year Ottoman period--Sufism has been taught and understood as an Islamic discipline, like Qur'anic exegesis (tafsir), hadith, Qur'an recital (tajwid), tenets of faith (ilm al-tawhid) or any other, each of which preserved some particular aspect of the din or religion of Islam. While the details and terminology of these shari'a disciplines were unknown to the first generation of Muslims, when they did come into being, they were not considered bid'a or "reprehensible innovation" by the ulema of shari'a because for them, bid'a did not pertain to means, but rather to ends, or more specifically, those ends that nothing in Islam attested to the validity of.
To illustrate this point, we may note that the Prophet (Allah bless him and give him peace) never in his life prayed in a mosque built of reinforced concrete, with a carpeted floor, glass windows, and so on, yet these are not considered bid'a, because we Muslims have been commanded to come together in mosques to perform the prayer, and large new buildings for this are merely a means to carry out the command.
In the realm of knowledge, books of detailed interpretation of the Qur'an, verse by verse and sura by sura, were not known to the first generation of Islam, nor was the term tafsir current among them, yet because of its benefit in preserving a vital aspect of the revelation, the understanding of the Qur'an, when the tafsir literature came into being, it was acknowledged to serve an end endorsed by the shari'a and was not condemned as bid'a. The same is true of most of the Islamic sciences, such as ilm al-jarh wa tadil or "the science of weighing positive and negative factors for evaluating the reliability of hadith narrators", or ilm al-tawhid, "the science of tenets of Islamic faith", and other disciplines essential to the shari'a. In this connection, Imam Shafi'i (d. 204/820) has said, "Anything which has a support (mustanad) from the shari'a is not bid'a, even if the early Muslims did not do it" (Ahmad al-Ghimari, Tashnif al-adhan, Cairo: Maktaba al-Khanji, n.d., 133).
Similarly ilm al-tasawwuf, "the science of Sufism" came into being to preserve and transmit a particular aspect of the shari'a, that of ikhlas or sincerity. It was recognized that the sunna of the Prophet (Allah bless him and give him peace) was not only words and actions, but also states of being: that a Muslim must not only say certain things and do certain things, but must also be something. The shari'a commands one, for example, in many Qur'anic verses and prophetic hadiths, to fear Allah, to have sincerity toward Him, to be so certain in ones knowledge of Allah that one worships Him as if one sees Him, to love the Prophet (Allah bless him and give him peace) more than any other human being, to show love and respect to all fellow Muslims, to show mercy, and to have many other states of the heart. It likewise forbids us such inward states as envy, malice, pride, arrogance, love of this world, anger for the sake of one's ego, and so on. Al-Hakim al-Tirmidhi relates, for example, with a chain of transmission judged rigorously authenticated (sahih) by Ibn Main, the hadith "Anger spoils faith (iman) as [the bitterness of] aloes sap spoils honey" (Nawadir al-usul. Istanbul 1294/1877. Reprint. Beirut: Dar Sadir, n.d., 6).
If we reflect upon these states, obligatory to attain or to eliminate, we notice that they proceed from dispositions, dispositions not only lacking in the unregenerate human heart, but acquired only with some effort, resulting in a human change so profound that the Qur'an in many verses terms it purification, as when Allah says in surat al-Ala, for example, "He has succeeded who purifies himself" (Qur'an 87:14). Bringing about this change is the aim of the Islamic science of Sufism, and it cannot be termed bid'a, because the shari'a commands us to accomplish the change.
At the practical level, the nature of this science of purifying the heart (like virtually all other traditional Islamic disciplines) requires that the knowledge be taken from those who possess it. This is why historically we find that groups of students gathered around particular sheikhs to learn the discipline of Sufism from. While such tariqas or groups, past and present, have emphasized different ways to realize the attachment of the heart to Allah commanded by the Islamic revelation, some features are found in all of them, such as learning knowledge from a teacher by precept and example, and then methodically increasing ones iman or faith by applying this knowledge through performing obligatory and supererogatory works of worship, among the greatest of latter being dhikr or the remembrance of Allah. There is much in the Qur'an and sunna that attests to the validity of this approach, such as the hadith related by al-Bukhari that:
Allah Most High says: ". . . . My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him (Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d., 5.131: 6502)
--which is a way of expressing that such a person has realized the consummate awareness of tawhid or "unity of Allah" demanded by the shari'a, which entails total sincerity to Allah in all one's actions. Because of this hadith, and others, traditional ulama have long acknowledged that ilm or "Sacred Knowledge" is not sufficient in itself, but also entails amal or "applying what one knows"--as well as the resultant hal or "praiseworthy spiritual state" mentioned in the hadith.
It was perceived in all Islamic times that when a scholar joins between these aspects, his words mirror his humility and sincerity, and for that reason enter the hearts of listeners. This is why we find that so many of the Islamic scholars to whom Allah gave tawfiq or success in their work were Sufis. Indeed, to throw away every traditional work of the Islamic sciences authored by those educated by Sufis would be to discard 75 percent or more of the books of Islam. These men included such scholars as the Hanafi Imam Muhammad Amin Ibn Abidin, Sheikh al-Islam Zakaria al-Ansari, Imam Ibn Daqiq al-Eid, Imam al-Izz Ibn Abd al-Salam, Abd al-Ghani al-Nabulsi, Sheikh Ahmad al-Sirhindi, Sheikh Ibrahim al-Bajuri, Imam al-Ghazali, Shah Wali Allah al-Dahlawi, Imam al-Nawawi, the hadith master (hafiz, someone with 100,000 hadiths by memory) Abd al-Adhim al-Mundhiri, the hadith master Murtada al-Zabidi, the hadith master Abd al-Rauf al-Manawi, the hadith master Jalal al-Din al-Suyuti, the hadith master Taqi al-Din al-Subki, Imam al-Rafii, Imam Ibn Hajar al-Haytami, Zayn al-Din al-Mallibari, Ahmad ibn Naqib al-Misri, and many many others.
Imam al-Nawawi's attitude towards Sufism is plain from his work Bustan al-arifin [The grove of the knowers of Allah] on the subject, as well as his references to al-Qushayri's famous Sufi manual al-Risala al-Qushayriyya throughout his own Kitab al-adhkar [Book of the remembrances of Allah], and the fact that fifteen out of seventeen quotations about sincerity (ikhlas) and being true (sidq) in an introductory section of his largest legal work (al-Majmu: sharh al-Muhadhdhab. 20 vols. Cairo n.d. Reprint. Medina: al-Maktaba al-Salafiyya, n.d., 1.1718) are from Sufis who appear by name in al-Sulami's Tabaqat al-Sufiyya [The successive generations of Sufis]. Even Ibn Taymiyya (whose views on Sufism remain strangely unfamiliar even to those for whom he is their "Sheikh of Islam") devoted volumes ten and eleven of his Majmu al-fatawa to Sufism, while his student Ibn Qayyim al-Jawziyya wrote his three-volume Madarij al-salikin as a detailed commentary on Abdullah al-Ansaris Manazil al-sairin, a guide to the maqamat or "spiritual stations" of the Sufi path. These and many other Muslim scholars knew firsthand the value of Sufism as an ancillary shari'a discipline needed to purify the heart, and this was the reason that the Umma as a whole did not judge Sufism to be a bid'a down through the ages of Islamic civilization, but rather recognized it as the science of ikhlas or sincerity, so urgently needed by every Muslim on "a day when wealth will not avail, nor sons, but only him who brings Allah a sound heart" (Qur'an 26:88).
And Allah alone gives success.
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Sufism, Sufis, and Sufi Orders: Sufism's Many Paths
Professor Alan Godlas, University of Georgia
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Early Shaykhs of Sufism : Junayd ibn Muhammad Abu al-Qasim al-Khazzaz (the silk merchant) al-Baghdadi (d. 297 AH/ 909-910 CE)
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Abu 'Abd al-Rahman al-Sulami stated, "His father used to sell glasses. Hence he was called the flask seller (al-Qawariri). His family origin was from Nahawand, and he was born and raised in 'Iraq--that is what I heard Abu al-Qasim al-Nasrabadhi saying. He was a scholar of jurisprudence (faqih), having studied it according to the method of Abu Thawr [Ibrahim ibn Khalid ibn al-Yaman al-Kalbi]. He would issue legal judgments in his circle of students. [As a student] he [had] been in the company (sahiba) of Sari al-Saqati, Harith al-Muhasibi, and Muhammad ibn 'Ali al-Qassab al-Baghdadi, and others. He was among the leaders of the folk and among their masters, being well spoken of by all."
Sulami included Junayd as being among the transmitters of the following hadith: The Prophet said, "Beware of the perspicacity of the believer, since he sees by the light of God, may He be exalted. Then he recited [the aya]: Indeed in that are signs for those who have insight (Qur'an 15:75)."
Sulami stated that Junayd said, "Nearness through ecstasy (wajd) is 'in-gathering' (jam'); and absence through humanness is separation (tafriqah)."
Sulami stated that Junayd used to say, "We did not learn (lit. take) Sufism by discourse, rather by hunger, abandoning the world, and severing [one's attachments to] familiar and pleasant things; since Sufism consists of purity of [one's] relationship with God. Its foundation is in turning away from the world, as Harith [al-Muhasibi] said, 'My self (nafs) has turned away from the world; so I have spent my nights in wakefulness and my days in thirst.' "
Sulami stated that Junayd said, "Whoever knows God is only made happy by Him."
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"Sufism: Name and Origin"
Sufism has been described in many different ways by scholars writing in English, throughout this century, but they all agree on its essential character as being the inner, esoteric, mystical, or purely spiritual dimension of the religion of Islam. R. A. Nicholson in his little introduction to Sufism, The Mystics of Islam (1914), remarks: "Sufism, the religious philosophy of Islam, is described in the oldest extant definition as `the apprehension of divine realities'," and although referring to it as "Islamic mysticism," he still maintains the popular idea that Sufism was largely the product of diverse philosophical and spiritual influences, including Christian, Neoplatonic, and others. He further states that it is "a subject so vast and many-sided that several large volumes would be required to do it anything like justice".
More than 35 years later his student, A.J. Arberry, in his brief introduction to the subject, Sufism (1950), similarly states that Sufism is "the name given to the mysticism of Islam" and "the mystical movement of an uncompromising Monotheism". It was this author that first maintained that although Sufism was the recipient of many influences from Neoplatonic and other sources, that it was in essence derived from the Qur'an and Prophetic (Muhammadan) tradition, and attempted to view "the movement from within as an aspect of Islam, as though these other factors which certainly determined its growth did not exist". This approach became generally accepted and was echoed by later scholars.
Martin Lings, writing in an article on Sufism in the 14th edition of the Encyclopaedia Brittanica (1968), defined Sufism as "the name by which Islamic mysticism came to be known in the 8th or 9th century A.D." and stated: "It is only in secondary respects that there can be said to have been any development In Sufism, or for that matter in Islam as a whole, since the time of the Prophet". Taking this idea one step further, he writes: "The influences on Sufism from outside have been enormously exaggerated. Probably the chief influence was Neoplatonism, but even this was confined mostly to terminology and to methods of doctrinal exposition".
In something of a departure from previous definitions, Victor Danner, in his introduction to his translation of Ibn `Ata'illah's Book of Wisdom (1978), writes: "When dealing with Sufism, it is best to leave to one side such terms as `mystic' and `mysticism,' if only because in the modern Western world such words nowadays often lead to confusion". He prefers to identify it operatively and institutionally, as he does in his book The Islamic Tradition (1988): "Sufism is the spiritual Path (tariqah) of Islam and has been identified with it for well over a thousand years...It has been called `Islamic mysticism' by Western scholars because of its resemblance to Christian and other forms of mysticism elsewhere. Unlike Christian mysticism, however, Sufism is a continuous historical and even institutionalized phenomenon in the Muslim world that has had millions of adherents down to the present day. Indeed, if we look over the Muslim world, there is hardly a region that does not have Sufi orders still functioning there". Such is his estimation of the importance, within Islam, of Sufism that he says: "Sufism has influenced the spiritual life of the religion to an extraordinary degree; there is no important domain in the civilization of Islam that has remained unaffected by it".
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Glossary of Muslim Terms
accomplishment of His purpose:
Ibn `Arabi believes that God's purpose is to have knowledge of Himself. He possesses this knowledge by knowing Himself through the medium of His creatures. By the very fact of being one of God's creatures, you help Him to fulfill His purpose.
`alam al-shahadat:
The phenomenal world.
Animal soul:
In Arabo-Persian usage, nafs ("soul", "self") is used both for the immortal soul of a human, which survives death, and also for the carnal, or lower, soul.
associator:
Someone who offers his adoration to anything besides the one God. Hence polytheists and idolators are associators. However on a more subtle level, anyone who adores God with an impure love is an associator too. For instance someone who adores God, not for His Self alone, but in expectation of some other reward, is also an associator.
baqa:
persistence (often used in connection with fana to refer to a sort of re-birth that follows ego death; i.e. to persits or endure following death of the ego).
beings who name them:
The beings who name the divine Names are the vassals or devotees of those Names. In other words, it is the human being who epiphanizes a Name in the phenomenal world that has it within his power to name that Name, where the Name can be thought of as his divine alter ego or higher self. According to Ibn `Arabi, some (many?) people reject their Name.
Covenant of Alast:
While human beings were subsisting within God prior to creation, God asked them "Am I not (alast) your Lord?" And they all answered "Yea! We testify!". At the Resurrection it will be determined whether each individual remained faithful to his original testimoy. In other words, did his actions reflect his pre-creation acceptance of servanthood and God's Lordship? Or did his actions demonstrate that he lived the life of a denier, one who's life was a denial of the Covenant of Alast?
dhikr:
The word refers both to memory and to speech. Its literal interpretation is "mention". According to Burckhardt (p. 63), "it is by an inner mention that a memory is evoked". Hence when the Qur'an is translated into English, passages that refer to "remembering Allah" could just as well be translated as "invoking Allah". The injuctions to "invoke Allah" are seen by Sufi masters as supporting the practice of repeating Allah's names.
Dilaram:
Literally, "that which gives the heart repose"; a common term for the beloved
(Signs of the Unseen, footnote 110, p. 66)
divine compassion:
In Ibn 'Arabi's works, the Divine Compassion appeases the anguish of being unknown. See the Sigh of Compassion for more information.
divine Name:
Each Name can be thought of as a bi-unity: an uncreated Lord and a created vassal or servant. These two roles are forever distinct. The uncreated Lord may be thought of as the Angel or the eternal hexeity or the eternal individuality of a given individual's being. The created individual or servant is seen as an epiphanized form of the uncreated Lord. As God is indivisible, all of the divine Names are said to be in sympathetic union with one another, yet each Name embodies a unique attribute of the Godhead. Unlike other divine Names, Al-Lah is the Name which is invested with the sum of all the divine Attributes.
face:
Same as sirr
fana:
This has a number of different meanings, but within the passages quoted here it most often means "ego death".
God created in the faiths:
The basic premise here is that God reveals himself differently within different religious traditions. Typically an individual will affirm the God who is revealed within his religion, but will reject God as He appears in other religions. According to Ibn `Arabi, this denial of the God found in external religions reflects a less advanced level of spiritual development. Ibn `Arabi maintains that after fana an individual becomes capable of recognizing God's self-revelation in all religions. Furthermore the devotee who practices manajat comes to realize that the God who reveals Himself in response to the devotee's own faith has purposely assumed limits in order to establish a relationship with the devotee as his personal_Lord.
hadith:
A saying of the Prophet transmitted outside the Qur'an through a chain of known intermediaries. There are two kinds of hadith: hadith qudsi (sacred sentence), a direct revelation, in which God speaks in the first person by the mouth of the Prophet, and hadith nabawi (prophetic sentence), an indirect revelation in which the Prophet speaks as himself.
(Introduction to Sufism, p. 117)
Hallaj:
Hallaj was an Islamic mystic who is well known to this day for his assertion, "I am God." He was condemned to death in 922 A.D. His teachings were considered to be so dangerous that it was against the law to copy or distribute his writings for several hundred years after his death.
Hidden Treasure:
This is an allusion to the hadith qudsi in which God declares, "I was a Hidden Treasure, so I wanted to be known." The universe performs a service as God's mirror in as much as it allows God to behold His Attributes. Mankind fulfills a special role in this universe in that the self-realized saints reflect God's ability to recognize the Hidden Treasure (i.e. God) within themselves.
himma:
The power of the heart.
hypostasis:
a person; The term appears with more frequency in Christian theological works to refer to the three persons of the Christian Trinity.
Iblis:
The figure of Iblis in Islam is similar to that of Satan in Christianity. Although Iblis was an angelic being, his vision couldn't penetrate the outward form of a thing in order to apprehend its inward meaning. When Adam (the first human) was created, God commanded Iblis and all the other angels to prostrate themselves before Adam. Iblis refused to bow down to this new creation of God. Iblis reasoned to himself that he was superior to Adam since he was made of fire while Adam was only made of clay. In this one act of defiance Iblis introduced the sins of pride, envy, and disobedience into the world. When confronted by God, Iblis refused to take any responsibility for his sins; instead he accused God of leading him astray.
imagination (whether referred to as active, or creative, or theophanic):
This term is used widely by Henry Corbin, the translator of Creative Imagination in the Sufism of Ibn `Arabi. When Corbin uses the word imagination, he is not referring to fantasy or make-believe. Instead he is referring to the organ which perceives spiritual visions. The object of such vision is regarded as real, yet immaterial.
intellect:
This intellect is seen as the seat for the power of discernment; it gives people the ability to see things as they are, to distinguish such attributes as truth and falsehood, beauty and ugliness. However in most humans the intellect is unable to function properly because it is veiled by the ego. The original error in judgment comes from identifying the human spirit with it's cloak of water and clay (i.e. the body). Following this mistaken identification, the intellect is unable to penetrate the outward form of those objects within its perceptual field. If it could go beyond forms to inward meaning, the intellect would discover God in all things. Or as Rumi puts it, "How many words the world contains! But all have one meaning. When you smash the jugs, the water is one" (p. 8 of The Sufi Path of Love.)
While veiled, the intellect is known as the partial intellect and it exists in an adversarial relationship with the ego. As an individual's ego "thins out", the intellect becomes better at fulfilling its purpose. In most people, the ego dominates the intellect. However in those individuals who are making spiritual progress, the intellect begins to dominate the ego. When the veil of the ego is altogether eliminated, the human spirit is altogether sanctified. In Rumi's words:
The partial intellect is a denier of Love, even if it pretends to know the mysteries.
It is clever and knowedgeable, but not naughted -- as long as the angel is not naughted, it is a demon.
(p. 223 of The Sufi Path of Love)
Ka`aba:
The Ka`aba is a building located within the court of the Great Mosque at Mecca. Muslims all over the world face in the direction of the Ka`aba while praying. Pilgrims at Mecca are supposed to circumambulate the Ka`aba. The Ka`aba contains a sacred black stone.
lahut:
Divine.
manajat:
Ibn `Arabi conceives of prayer as being an intimate dialog between an individual and his personal Lord. God's prayer is seen as existentiating his creatures, whereas the devotee's prayer is seen as existentiating his personal Lord. Ibn `Arabi's method of prayer is presented in detail elsewhere.
mazhar:
A symbol. A symbol is an apparently finite thing that points toward something that's unbounded and indescribable. The knowledge conveyed by the symbol cannot be apprehended in any other way, nor can the symbol ever be explained once and for all. It's true meaning becomes known via theophanic vision.
musalli:
an orant; one who prays. According to Ibn `Arabi, only the individual who is capable of perceiving the Lord's reponse to his prayer is truly a musalli. If an indivdual does not apprend the divine response, it's because he isn't really present with his Lord during prayer. See manajat for more information.
nasut:
human, as opposed to divine.
nostalgia of the divine Names:
"Nostalgia" is perhaps a poor choice of words, as it suggests a longing for things past. What this phrase really means is that the latent potentialities within the divine essence (these potentialities are ususally referred to as the divine Names) yearn to know themselves, and this knowledge is acquired via their manifestation within the created universe.
personal Lord (al-Rabb)
Ibn `Arabi states that Allah cannot be known or experienced directly. However Allah is desirous to be known and experienced by His devotees. So He imposes limits upon Himself in order to reveal His attributes. Each qualified manifestation of God is regarded as one of God's many divine Names. When known by one such Name, God is said to assume the form of a personal Lord for a particular devotee. Through devotion to his personal Lord, the devotee can eventually come to know God through other divine Names as well and thereby gain a fuller understanding of the Godhead; however through it all he still maintains a unique devotional bond to his own Lord. Ibn `Arabi regards Allah as being invested with the sum of His attributes or Names, whereas the personal Lord (al-Rabb) manifests a particular attribute.
Pharoah:
Moses was charged with freeing God's people from the dominion of the Egyptian leader, the Pharoah. Meanwhile the Pharoah did everything he could to preserve his dominion over them. According to the Koran, Moses' adversary the Pharoah asserted, "I am your Lord the Most High." (Koran LXXIX 24).
From a metaphorical point of view, Moses represents the intellect, the Pharoah represents the ego, and God's people represents the spirit residing in each person.
Possessor of the Heart:
Those who are pure in heart achieve God-consciousness; they are truly and actually aware of God at the center of their being (their heart). These sanctified individuals are said to be Possessors of the Heart.
(p. 36 of The Sufi Path of Love)
As an individual makes spiritual progress, he experiences alternating waves of expansion and contraction. When an individual experiences expansion, this is a sort of union, and it is not uncommon for an aspirant undergoing this relative union to think that he's reached the end of his journey. This mistaken interpretation of his experience may lead him to conclude that he is a Possessor of the Heart when in fact he may still have a long way to go.
secret or sirr:
An individual's center of consciousness; the source of an individual's being. At this mysterious point, the individual comes into contact with that which is Holy.
Sigh of Compassion(Nafas al-Rahman or Nafas Rahmani):
Before the creation of the universe, the divine Names yearned to be known. In His compassion and sympathy for these Names, God is said to have existentiated them with a sigh. In other words, it was this sigh of compassion that caused the Names to be epiphanized or manifested in the created universe. Furthermore this sigh continues to preserve the universe by recreating it at each moment.
shaikh, or shaykh:
A shaikh is a saintly, self-realized individual who serves as a spiritual guide for others. The shaikh's words provide some guidance, but even more benefit comes from simply associating with an individual who has attained such purity of intellect, for it reflects something of God's perfection. Through proximity to the shaikh, the disciple's own intellect is strengthened and gains the upper hand in its spiritual combat with the ego.
Of course not everyone who claims to be a shaikh really is one, and a great deal of spiritual harm is inflicted on the disciples of so-called shaikhs who actually are ego-maniacs. In order to distinguish the charlatans from the saints, the potential disciple must already have purified his intellect to some extent. If the disciple's ego still dominates his intellect, he will be tend to be drawn to these charlatans, and their influence will help his ego to become even stronger. In contrast an individual who has already acquired some humility and made progress in virtue will be able to recognize the genuine saint.
A female spiritual guide is a shaikha.
state or al-hal:
Spiritual realization which is fleeting or temporary. Refers to a glimpse of spiritual truths which are more profound than those that characterize a given individual's normal level of realization.
station or maqam:
Spiritual realization which is permanent. The sufi mystic who attains a particular station is said to be established in the truths revealed by that particular level of realization.
surat al-Haqq:
When a spiritual aspirant is sufficiently spiritually developed, his personal Lord appears to him by taking on a form that may be material or immaterial.
tajalli
epiphany.
tanazzulat:
An instance of descent from the the One essence into a manifestation within the sensible world. Ironically this descent both reveals and hides the One essence. By transmuting the Unlimited into something limited, It assumes attributes by which It can be known. However since the One essence is unlimited, the very fact that It has assumed limits makes It appear to be other than what It is. This paradox is transcended via theophanic vision.
ta'wil:
A vision of reality in which everything seen takes on symbolic meanings. Same as theophanic vision.
To not sleep:
This has one of two meanings:
To keep vigil; to spend the hours of the night in prayer.
To have reached such a state of purity that even when the body sleeps, the heart continues to contemplate the Beloved. Such a heart is said to be completely and perpetually awake.
Universal Intellect (`aql-i kulli):
The intellect that's entirely pure and free of ego, the "Intellect of the intellect." It can discern the meaning hidden within every form, and thus it sees things as they truly are. Although there is only one Universal Intellect, this intellect reveals itself to the saints in varying degrees, according to their capacity.
zahir:
Exoteric meaning. Manifest, self-evident meaning.
General terms often found in scholarly works on Sufism
circumambulate:
to walk around something in a ritualistic manner.
epiphany:
God revealing Himself in His creation. Describes what happens when spirituality materializes. This is often referred to in Sufi literature as descent. To say that God epiphanizes Himself is the same as saying that He reveals Himself in some aspect of His creation. Compare with theophanic vision.
existential:
pertaining to existence
based on experience
pertaining to existentialism
existentiate:
to bring into existence.
genus:
(LOGIC) a class of objects divided into subordinate species having certain common attributes
a class, group, or kind with common attributes
gnosis:
Mystical knowledge
gnostic:
Someone who has mystical knowledge
hermeneutics:
A method of scriptural or symbolic interpretation. See theophanic imagination for more information.
ipseity:
The quality of God as a wholly independent being who is complete in Himself. The term gives emphasis to the paradox that God, without any need to do so, creates and draws creatures to Him through love and knowledge. (Definition courtesy G. Thursby)
ontological:
relating to the branch of philosophy that deals with being
presentiment:
a sense that something is about to occur; a premonition
principial:
A defining or essential feature. What is principial may be hidden to ordinary perception but will be revealed to the mystic. (Definition courtesy G. Thursby)
suzerainty:
Lordliness.
According to Ibn `Arabi, it is the vassal's devotion to his Lord which permits the Lord to display or manifest his attribute of lordliness. For this reason Ibn `Arabi's often states that the vassal holds "the secret of his Lord's suzerainty". However Ibn `Arabi also contends that the vassal's love for his Lord is nothing but an expression of the divine love as it manifests itself through the person of the vassal. So it is often said that there is a "secret to the secret of the Lord's suzerainty."
theophanic vision:
Theophanic vision is mediated by himma, the power of the heart. An individual with theophanic vision doesn't just process sensory data. Instead he sees through things, gaining an intimation of what the thing symbolizes on a spiritual level. It's as if the each object of theophanic vision were a window into paradise. Viewed in this way, material things are spiritualized. This is often referred to in Sufi literature as ascent or return. Compare with epiphany and theophany
theophany:
A manifestation of some aspect of Allah in the material realm as mystically experienced by an individual.
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Beyond both this World and the Hereafter
Not only do many Sufis turn their attention away from thoughts of reaching Paradise in the Hereafter, but they consider such thinking (as well as thinking of achieving fulfillment through this material world) to be an obstacle on the Path to God. In this vein, the Naqshbandi Sufi Wa'iz Kashifi comments on the Qur'anic verses 2:219-20 (219) And God makes clear to you his messages, so that you might reflect (220) on this world and the Hereafter...
[Abu 'Abd al-Rahman] al-Sulami (may God's mercy be upon him) stated, "Reflecting on this world and the Herafter" is that one should know that they are highway robbers (who block the road)."
The Messenger of God [Muhammad] (may God send blessings and peace upon him) said, "This world is forbidden to the folk of the Hereafter; the Hereafter is forbidden to the folk of this world; and both worlds are forbidden to the folk of God."
couplet:
This world and the Hereafter are veils to the lover.
How can desire for them ever be right for the lover?!
From Wa'iz-i Kashifi's Persian commentary on the Qur'an, Mavahib-i 'aliya (vol. 1, p. 80).
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HAKEEM TIRMIDHI (d. 320 H) ON JIHAD AL-NAFS [FIGHTING THE EGO]
Translated from his book 'Aadaab al -muridin' [Rules of Conduct for the Seekers of God] Ed. Abdulfattah Abdullah Baraka, Cairo: Matba`at as-sa`adat, 1976.
I. Concerning the Murid (seeker) and What Helps or Hurts Him in His Journey to God Most High, and What His First Step Ought to Be
There are two types of murid:
Those that seek God's Grace by worshipping Him, fulfilling His commands and avoiding His prohibitions, then turning to perform as many voluntary good works as they can, seeking through them salvation from the fire and attainment of the rewards He has prepared for His workers.
Others approach God in worship, fulfill His commands and avoid His prohibitions, then turn to examine their inner self, and they find in their hearts many diseases, such as love of the world (dunya), lust for power, honor, and greatness, greed, the furnace of desires (shahawat), the chatter of vain passions (hawa), ambition, envy, love of praise and compliments--all of them worldly bonds blinding the heart.
Such a heart can never find the way to God bearing those stains, because in loving the world he parts with His Lord. He is in love with something God has removed far from Himself and despised. To ask for greatness is to compare oneself with God Most High; in the furnace of desires one faces the greatest seductions; and in the chatter of vain passions lies tyranny itself and aversion to the rights of God the Lord of Might and Majesty. That heart is veiled from wisdom and from the understanding of how God disposes His affairs.
Such a person is a prisoner of his ego (asir an-nafs). He performs obligations while attached to the world, he avoids prohibitions while attached to the world, and he generally worships God at his own convenience. This is a servant who must try to found upon sincerity every matter, every action, and every moment, by working on his ego.
Whoso desires the reward of God the Lord of Might and Majesty, let him keep to this battle, and let him be sincere in every matter in order to purify his worship.
For whoever seeks God Most High, must take pains and ask for sincerity in the secret of his heart until the door is opened for him. When the door opens and the gift is given, at that time the cost of his journey will be repaid in full. He will be strengthened and continue on his way, and the further he goes the more his gift is increased for him and he continues even further. This does not stop until he reaches God through his heart (hatta yasil ilallah qalban). At that time God appoints him according to his degree and he becomes a Friend of God (waliyyullah). He has made his heart stand still in the presence of God wherefore he received his ap- pointment. From that point he proceeds to works with a heart strong with God's strength and rich with God's wealth, with a faultless ego free from sins and devils. He has parted ways with vain passions and the pursuit of honor and he has purified himself.
We have dealt with these topics in two books:
The Training of the Ego (Riyadat an-nafs) and The Practice of the Saints (Sirat al-awliya'), in which are found, with God's permission, cures for all who aspire to knowledge in this matter.
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"Islam and the Sufi Tradition of Chishti Qadhiri"
In the name of Allah, the most beneficent and Merciful
Sufism is an Intrinsic part of islam
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Sufism is but a name given to a part of Islam. It is not something new or alien to Islam. Just because that only a certain set of people really did strive to perfect this part of Islam, they were given a separate name. As days went by, some people started to view these people as a sect. In the years that followed, the very word sufism meant a deviated path to some and to some it was something very alien to Islam. So, it has become imperative to prove now that Sufism is an intrinsic part of Islam.
It has been proved by the practitioners of Sufism for long and people don’t accept those statements just because their understanding doesn’t allow them to accept the truth. Leaving aside this argument let us look at the aim of this life. Why are we created? What is the aim of this creation ? What does our Lord Allah expect us to do by creating us?
Rather than thinking widely let us look into the Qur’an for the answer to this question. Allah says, "Wa maa Khalakthul jinna wal insa illa li ya’budhoon" i.e., I have not created the jinns and humans except for worshipping (me). (Al Qur’an 51:56). So, the very purpose of Allah creating us is that we should worship him. In other words, Allah demands that we should be worshipping Him all the time. If we are not created for anything else, we should do only the action for which we are created for. So, according to this ayath (verse) we have to worship Allah all the 24 hrs., all through the week, month and years. It seems quite impossible. Some scholars came forward to offer an explanation for this verse by stating that, worshipping doesn’t mean just offering prayers (salath) or fasting or the other actions specified as obligatory. Worshipping includes living this life according to the Qur’an and sunnah, i.e., to live strictly according to the shari’ath. The saints say that it’s true that living according to the shari’ath is in fact a form of worship but we should also see whether Allah is intending anything else to be conveyed through this verse. Since this is a Muhkam verse, it is mandatory on our part to research this verse.
The greatest mufassireen (one who explains) of the Qur’an was none other than the Prophet Muhammad pbuh. And next come the sahabas (May Allah be pleased with them). Of all the sahabas, Hazrath Ibn Abbas RA (short form of Razhiallahu Anhu which means, May Allah be pleased with him)is acclaimed as the greatest mufassireen and he was called as "Sultanul Mufassireen" (the king of explainers) even during his days. It is a known fact that Hazrath Umar RA during his khilafath consulted Ibn Abbas RA with regards to many rulings even though he was very young compared to the other sahabas RA. We find that Ibn Abbas explains that the word, ‘ya’budhoon’ (worshipping) specified in the above specified verse means ‘ya’reefoon’ (knowing). His explanation is substantiated by the famous Hadeethe Khudusi which reads, "Kunthu kanzan makhfiyya. Fa Ahbabthu an u’rafa fa khalaqthul khalqa" (Allah says, " I was a hidden treasure. I wanted to be known and so created the creation"). So, taking this hadeeth in to our consideration and Ibn Abbas’ explanation we learn that Allah created us so that we know Him. The very purpose of our creation is to know Him.
The great saints of Chishti order put it in short as "Maksadhe zindhaghee - Ibadath awr Shanakath" i.e The purpose of our life is worshipping and knowing. My shaikh explains this as worshipping Him with the knowledge about Him. How can we ever worship one without knowing Him?
Now the argument shifts to How to know Allah? Is it possible to know Him? Here starts the important step of a salik (seeker) - searching Allah. My Shaikh uses to say that it’s a five fold path - Search Allah, Reach Allah, Love Allah, Live with Allah and Sacrifice yourself to Allah. Unless we search Him, we can’t reach Him and without reaching Him, we cannot love Him. With Love we start to live with Him and in the end we have to sacrifice ourselves for Him.
This part of Islam which concentrates on the knowledge of Allah was totally neglected by many due to their lack of understanding and it was Allah’s greatest blessing that He safeguarded the set of people who concentrated in this intrinsic part of Islam. As days passed these people were called as Sufis and this part of Islam as Sufism, due to various reasons and it has stuck to them.
Just because a different name was attributed to them one can’t claim that these people are deviant from Islam. It’s true that some people have marred the name of the great saints by 1. Misquoting their statements 2. Misunderstanding their statements and explaining it wrongly 3. Naming their deviant thoughts as Sufism and 4. Reducing the importance of Shariath in the name of Sufism. But, the great saints lived for the pleasure of Allah and died for Him.
Moving to our question whether it is possible to know Allah, we arrive at a bit of controversy. Our Prophet pbuh has prohibited thinking or researching on the essence of Allah. The munkirs of tasawwuf (refuters of sufism) quote this hadeeth to substantiate their claim that Sufis are going beyond the boundary set by Islam in knowing about Allah. They say that as it is not permissible to research in Allah’s essence, the attempt of Sufis is also not permissible. The sufis reply that they are not researching Allah’s essence. How can one ever know about Allah’s essence? Allah is Aleem (Knowing) and all His creations are ma’loom (known). How can a ‘known’ become the ‘knower’ of the ‘knowing’? It is muhaal (impossible). Then what do Sufis attempt to explain? Sufis explain the relation of the creations with the creator. They explain the existence of creation and it’s relation to the essence of Allah. Sufis throw light on the many verses of Qur’an which many never look into. The following are some of them:
"Huwa Ma’akum ayna maa kunthum" He is with you, wherever you are (57:4)
"Huwal awwalu wal akhir wazhahiru wal bathinu wa huwa bi kulli shay’in aleem" He is the beginning, He is the end, He is the manifest and He is the hidden (57:3)
"Nahnu Akrabu Ilaihi Min Hablil Wareedh" We are closer to them (human) than their jugular vein (50:16)
"Fa Ayna maa thuwallu fasamma wajhullah" Wherever they see there is Allah’s face(2:115)
"idha sa’alaka ibadhee annee fa innee khareeb "(Oh prophet) if my slaves ask you about me I am certainly close (to them) (2:186)
And Allah says in His Qur’an, "Arrahmanu Fas’al bihi Khabeera" - Ar-Rahman ask about Him to those who know" (25:59). This is a verse that commands us to learn about Him from those who know Him. There is also another verse that states, "Fas’alu ahladhikree inn kunthum laa tha’lamoon" (21:8)- ask the people of knowledge if you know not. It is only the Sufis who know them. It is the Sufis who have spent their lives to attain His knowledge. So, it is imperative on us to ask the people of knowledge, the sufis about Allah. It is our aim. Our aim should be to know our Lord and worship Him. We should know Him as He wants us to know Him and not as we think.
From the above discussion we learn that Sufism is an intrinsic part of Islam and our aim should be to know Allah and worship Him. We can attain the knowledge about Allah only by learning it from the sufis. May Allah bless us with the proximity of sufis and make us His beloved servants.
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In the name of Allah, the Most beneficent and Merciful
Islam, Sufism and Qur'an
Translation of a Speech by Hazrath Saiduna Shaikhusshuyuhk Syed Noori Shah Gousi Qibla(Rah) of Hyderabad, India
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Sufism is the name given to the internal knowledge available in the holy Qur’an. There are three types of lessons in the holy Qur’an.
The do’s and don’ts are explained in one; the history in another and the oneness of God (thawheedh) in the remaining lesson.
The first lesson gives the explanations of Halal’s and Haram’s (permissible and prohibited), the second lesson gives the history of prophets pbut and the history of the people on whom Allah sent down His punishment while the third lesson gives the explanation and evidences for Allah’s zaath, Sifaath, Af’aal and Aasaar (explained briefly in the article on Kalima ).
It is imperative on those who have belief in the Qur’an to understand all the above three lessons. The Sahabas RA (Muslims who lived with the Prophet Muhammad pbuh)were the one who had the complete understanding of all these lessons, the reason being their proximity to the Prophet Muhammad pbuh. Moreover those great people had sacrificed their land, money, business and their family for attaining those explanations.
The Sahabas RA were ready to sacrifice anything for the sake of Allah. Though the Qur’an was in the mother tongue of the Sahabas, they could understand it’s explanations only due to their proximity to the Prophet pbuh. They were ready to sacrifice their life for this. We all know that out of over 1 lakh sahabas RA importance is given to the righteous four khalifas RA. The fact is that they never went to any madrasa or university to learn.
Hazrath Ibn Abbas RA was in the proximity of the Prophet pbuh for just over 3 years. He migrated to Madina when he was nine and when he was over 13 years, the Prophet pbuh left this world. In this short period itself Hazrath Ibn Abbas RA had become a spring of all knowledge in Qur’an. More over he was called as the Sultanul Mufassireen (The leader of all explainers to Qur’an). In the same way, Hazrath Abdullah ibn Umar RA, Hazrath Abdullah ibn Mas’ood RA, Hazrath Abdullah Ibn Zubair RA and the crown of all Hazrath Ali RA were a mine of knowledge by themselves. As the mother tongue of all these people were Arabic they had no need to learn the language of the Qur’an but they had to know the intrinsic knowledge (irfan) of the Qur’an.
In the present day, it is imperative for us to learn the Arabic language to understand the Mas’alas and knowledge in the Qur’an. When we reach the stage of understanding the inner knowledge of Qur’an we find that some are against it. For our discussion let us take the case of fiqh rules.
At present there are no differences of opinion in the matters pertaining to Fiqh (Shariath rules). But, during the lifetime of our Prophet Muhammad pbuh there were no fiqh books or Madrasas (Study centers). No one can prove this statement wrong. When the fiqh rules were established, books were written to explain them. Moreover, when many new fatwas (rulings) started pouring in, due to the requirements of the ummath (people), the people didn't oppose them. All the scholars of the time accepted and started to read and learn from them. They didn't dispute the authenticity of their fatwas, citing the reason that they didn't exist during the prophet's (pbuh) time.
We need not follow these fiqh rulings, if they are proved wrong. In fact, they are bid'aths (innovations). But no scholar of the earlier period disputed them. For example, let us consider the fiqh lessons of salath (prayer). The Mudhrik, Masbook and Laahik (Rules pertaining to a person joining a congregational prayer) were not existent during the period of our Prophet Muhammad pbuh or the Sahabas RA. But no scholar gave a shirk, kufr or bid'ath fatwa for them.
The same holds good for the science of Hadeeth as well. No scholar have given a bid'ath fatwa for the istilaahath (usage) that were created in the science of hadeeth in the matters like, Importance of Sihah Sitha, Uloome asmaa ur-rijal, Muthawathir ahadith, Makdhoo, Mursal, Mawzhoo etc. In the same way, consider the Thafseer (explanation) of Quran. We find debates in the science of thafseer with respect to Sarahathunnas, Isharathunnas and Ithija'unnas. These thafseer's were established only during the later period. These didn't exist during the period of the Prophet pbuh or the Sahabas RA. No scholar gave a shirk or bid'ath fatwa on these either. Instead, they accept these and are debating the interpretation of the meaning.
Now, let us come to the third lesson of Qur'an which teaches us about the zaath and Sifaath of Allah swt. The Ulamaye Rabbani (Sufis) have established certain isthilahaths (usage) and lessons on them. As explained earlier, there are no disputes with respect to the knowledge of fiqh, usools and their usages. But the same people who accept the above, oppose with vigor when the Arifeens (Sufis) tell the istilahaths of Irfan. This knowledge is Uloome Seena (Ilme Ladhun) i.e., it passes from heart to heart and not from the books. We have outlined that this knowledge was attained by the Sahabas only due to their proximity with the Prophet Pbuh.
Imam Gazzali RA has written a separate chapter to identify the bad scholars (Ulamaye Soo') in Islam. Those bad scholars understand the dheen (religion) as learning from the books and teaching to others. The present day common people also believe these scholars and their knowledge of the religion.
The Ulamaye Rabbanis (Scholars who live for the sake of Lord, Sufis) attain the knowledge of irfan after a lot of hardwork and sacrifice by being in proximity with kamil Shaikhs. The Ulamaye Rabbanis were sad that these knowledge could not be found among the common people. So, they started Khankas (spiritual teaching centers) and taught these intrinsic knowledge of Quran. Allah's good slaves understand the importance of this knowledge and experience a change in their life when they start to live according to the acquired knowledge. The bad scholars are not happy with the spread of this knowledge. Instead of coming forward and attaining this knowledge they oppose this. Apart from opposing this, they give kufr, shirk and bid'ath fatwas. They put the common people in confusion. They say that Sufism was established just a few centuries ago and hence is an innovation in religion. They say that sufism didn't exist in the period of the Prophet pbuh or the Sahabas RA. But they very well know that the fiqh, science of hadeeth and thafseer didn't exist during those times. It is imperative on the part of these scholars to learn the knowledge of Sufism.
In Sufism the following knowledge are imparted:
Tazkiyathun nafs (The purification of nafs)
Thasfiyyathul kalb (The cleansing of the heart)
Thasliye Rooh
Thamliye Sirr
The knowledge about Shirk and its types. What is shirk, the detailed explanation of shirke jali, kafi, akhfa and kafiyul akhfa are explained.
In the same way Thawheedh (oneness of Allah) and its types - ismi, fi'li, vasfi and zaathi are explained in Sufism. Similarly, Thaqwa and its types - the thaqwa of the body, heart, soul and Sirr.
The greater inner meaning of Quran is taught in Sufism. The Qur'an compels us to be in Allah's remembrance (dhikr) every moment. "And when you have finished the Prayer, remember ALLAH, standing and sitting, and laying on your sides." (Quran 4:104). This is dhikr ala dhawam. A discussion on these is presented in the article A Salik's first step.
There is a debate (or discussion) on Allah's actions in Qur'an. Allah does whatever he thinks. So, the slave becomes majbur (forced). Even in the verse, "wa maa thawfeeqi Illa billah", the slave is forced. This is the belief of the Jabariyyas. This belief is Kufr.
The sifaaths (characteristics) of Allah have been explained in the Qur'an. Allah says in the Quran, "He is Living and Self-subsisting". But the slave is also living and subsisting. So, it becomes that both are living and subsisting.
In Quran Allah says that "He is seeing and Hearing". The slave also says that he is seeing and hearing. So both are seeing and hearing.
And Allah says that He is Alim (knower). The slave says that he is Alim. So both become Alim.
Allah says that He is Kadheer (all powerful) and can do whatever He desires. The slave says that he has power and can act. So two exist with power and two actors emerge.
There is also a debate on Allah's zaath (existence or essence) i.e., Allah is Noor (light), He is over Arsh, on kurs, is surrounding every creation etc. Here the people divide into two. Some confine Allah to a particular place with a boundary. They made him mukayyad (imprisoned).
Moreover it is important for man to know about thakdheer (destiny), Jabar and kadar (forced and freedom).
A believers belief would be complete and perfect if and only if he concentrates and learns on the above specified learnings. A man cannot become kamil (perfect) without understanding the knowledge explained in Sufism.
The bad scholars instead of learning these knowledge and spreading this to others, totally oppose them. More over they mislead the people by giving many wrong fatwas. Oh! Muslims! think and decide. Let those scholars explain all the above matters, I have put forth to you. Or let any scholar graduated from a fiqh school explain any Sufi knowledge.
My dear brothers in Islam! It is only because of these scholars there have arisen so many divisions in Islam. These divisions are not because of the Shaikhs. Is it not a betrayal on the part of these scholars to hinder people from attaining the noble knowledge of Sufism?
Moreover, they try to hide their treachery. Some even put forth their wrong teachings by naming some kamil shaikh as their source.
The true teachings of Sufism is different from false Shaikh's action. Islam and Islamic rules are different from Muslim's action. Alcohol is prohibited in Islam. But many Muslims do consume it. In Islam, usury (interest) is prohibited but many Muslims do give and take it. Moreover some gamble and involve in adultery.
All the above are prohibited in Islam. Will you hate Islam due to these bad acts on some Muslims? No, we will never hate Islam but we will try to correct the wrongdoers. Similarly, it is our duty to correct the misguided shaikhs, who in the name of Sufism do unislamic acts. It is foolishness to hate Sufism, instead.
In the present circumstances the holy scholars and Shaikhs should join hands and make the people adhere to the Shari'ath and also give them the knowledge of Sufism, so they become Allah's true slave.
NOTE:The above speech was delivered when some scholars of fiqh were campaigning heavily against sufism, citing their own reasons. The harsh words in the above speech were directed towards only the bad scholars (Ulamaye Soo'); not the Allah's lovers (Ulamaye billahs). Good Scholars are the heirs of Our Prophet Muhammad pbuh. It is obligatory to respect and revere them. The world is bright only because of them. It is the duty of the common people to understand the differences between Ulamaye Billah's and Ulamaye Soo'
"And our duty is only plain delivery of the Message"
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In the name of Allah, the most beneficent and Merciful
A brief Introduction to Sufism
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Sufism has been explained and is explained by many people in different ways. Sufism is, in fact, the purification of our nafs, heart and soul as prescribed in the holy Qur'an by Allah. Allah says, "Khadh aflaha man tazakka" (the one who has purified (his nafs) has won. Quran:87:15). May Allah help us to be one among them.
Many are even debating very relevance of Sufism in Islam. You can learn about what the different people say on Sufism, from the link pages I have provided. For the persons who are questioning the relevance of Sufism in Islam, I would say, that either their understanding of Sufism or Islam is wrong.
To this simple young man in his twenties, Sufism is love towards Allah; the love that could not be explained but only experienced. The love for Allah, as preached by the great Awliyas (Friends of Allah), should burn in our hearts, and it should burn our own self. Our very existence is from Him which Insha Allah, one can comprehend only with the help of the Faiz (blessing) of a Sheikh (Spiritual guide). Sufism is the purification of our nafs, heart and soul of all those things that are not liked by Allah. Allah doesn't like anything other than Allah being there. So, Sufism is purifying of our heart from the thoughts of Ghairullah (anything other than Allah)
My Sheikh uses to say one story, which would explain what Sufism is all about from one perspective, Insha Allah.
Three men, who strictly adhere to Islam, were talking to each other. Suddenly, the talk about the heaven came up. They started discussing who are all the people who would be entering heaven. The first person was very pleased with himself and his amals (actions) that he proclaimed, " Only if I go, anyone else can go inside Paradise." This statement angered the second one, as he thought that in no way was he inferior to the first person in following Islam. He said, "No, no, only if I go, anyone else can go inside heaven." The third person who was watching this said, "You both are correct. If only the 'I' (thought of the self) goes, you can enter paradise." The other two accepted that it is important to purify one's heart to please Allah. One has to purify oneself about the thought of the self to please Allah.
Yes, the thought of the self, which some say as the ego or nafs, is our first enemy. And nafs always gives us our thought. Allah wants us to think of Him. Sufism is the way, which teaches us to think of Allah, so much that we should forget ourselves. Our Prophet (Peace be upon Him), who is the Habib of Allah, asked us to remember Allah, so much that others would start to call us as insane people. We hear of Rumi, Mansoor ibn Hallaj, Muhyaddeen Abdul Qadir jeelani, Khaja Muyinuddin Chishti, Amir Khusroe (RA) and praise their life and way of living but we never think of what made them so great and so different from others.
Insha Allah, we will try to sort them out but, one thing I want to underline is, Allah is our sustainer and in no way we are comparable to Him. Some in the name of Sufism, have gone astray by saying 'Everything is He', which is Ilhad (Kufr - disbelief). May Allah, save us all from that. Allah is our Rabb (creator and sustainer) and we are His slaves. And I would like to quote Sheikh Muhyaddeen Ibn Arabi and complete this small write-up:
"Al abdu abdun fa in taraka, war Rabbu Rabbun fa in tanazzal"
(A Slave is a slave, even if he reaches the peak and the God is God, even if He comes down to nadir) (Allah never changes and He does not move up or down physically. Only people who know how Allah created His creations could understand the meaning of this verse)
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Shirk - Associating Partner With Allah
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In the name of Allah, the most beneficent and merciful
This article on shirk is a result of some exchange of views in a mailing list regarding the different types of Shirk. One person indicated that it is shirk to do anything fearing the hell or desiring the heaven. According to him, it was equating the creations (heaven and hell) to Allah and one should live only for Allah’s Love and nothing else. Those who were not inclined to accept this view quoted from Qur’an to stress that Allah himself is asking His slaves to obey His orders by promising heaven. Allah also cautions the defaulters that they will be put to hell if they do not abide by His laws.
One person (He ought to be a salik), after inquiring with his Shaikh, came up with the following answer. He classified the Shirk into two Shirke Akbar and Shirke Asgar or Shirke Latif. Associating a partner with Allah, in worship or worshipping ghairullah (anything other than Allah) is Shirke Akbar and all those who do it are Mushrikeens (equators), who will be dealt very severely by Allah. Performing good deeds or shunning from the bad for the sake of heaven or fear from hell fall under the category of Shirke Asgar and those who do it are in lower dharaja (status).
In this article, Insha Allah, I will explain Shirk and its classifications as I learnt from my shaikh.
Shirk is associating partner with Allah or giving a share (of those which belongs to Allah alone) to others i.e. ghairullah. Shirk is the most hated sin by Allah. Allah says in the Qur’an that Shirk is the greatest sin (Inna -al-shirka Zhulm al-azheem Quran 31:14). He also says that He will forgive all other sins if he wishes, except Shirk (Quran 4:49). So, it is our duty to be wary of the damage it can cause to our belief and avoid it.
The Sufis of the Chishti Qadhiri Tariqa (tradition) have classified Shirk into four categories and have explained them. You cannot learn these things without the guidance of a kamil (perfect) shaikh.
The four types of Shirk are:
Shirke Ismi or Shirke Jali
Shirke Fi’li or Shirke Kafi
Shirke vasfi or Shirke Akhfa
Shirke Zaathi or Shirke Khafiyyul Akhfa
Shirke Ismi or Jali:
This is the most dreaded Shirk. It is associating Ghairullah (anything other than Allah) with Allah in worship; accepting Ghairullah as fit to be worshipped or worshipping Ghairullah. One has to be clear of this Shirk to become a Muslim. If a Muslim falls in this Shirk, all his previous good deeds will be wiped off (habthe a’mal). May Allah save us all from this.
Shirke fi’li or kafi:
This is a latif (delicate) shirk, which most of us do practice, unknowingly. This does not make one a Mushrik , who Allah censures in the Qur’an but, it does deprive the dharajaths (high positions in Allah’s sight) in the path of Sulook (way towards Allah).
This Shirk is believing or thinking that Ghairullah can give us profit or loss, victory or defeat, good or bad on their own; believing that a Ghairullah, be it a Prophet or a Vali (friend of Allah) can give us gain or loss or act without the power of Allah.
Allah says in the Qur’an, "la hawla wa la quwwatha illa billah" (there is no power other than the one with Allah). Yes, no one can act on their own, whatever their status, except with the power and help of Allah. It is Allah who is helping us to act; even the smallest movement of our fingers is due to Allah providing us His power. The Mu’jizas and Karamath’s (miracles) of the Prophet’s and Awliya are but the manifestation of Allah’s power through them. If anyone thought that they did it on their own, he falls in Shirke Fi’li. In truth, they perform it with the help of Allah. Praying for the sake of Jannath (heaven) or fearing Jahannam (hell) or Riya (acting to satisfy Ghairullah) also come under this category of Shirk.
Shirke Vasfi or Akhfa:
It is the Shirk that involves the Zaathi Sifath (own characteristics) of Allah. It is thinking or believing that the Ummuhathus Sifath (mother of all characteristics), Hayath, Ilm, Iradha, Khudhrath, sama’ath, basarath and kalam (explained in the article on kalima) that we find in the creatures are their own. They are in fact Allah’s and He has been merciful to manifest them on His creatures. At this point I would like to mention that Allah sees without eyes, hears without ears, speaks without mouth or sound; His action is without movement.
This Shirk will hinder the ascension of the salik to higher grades of Makame Kurb (status of nearness to Allah).
Shirke Zaathi or Khafiyul Akhfa:
Only the great saints and awliya have been saved from this Shirk. It is believing or accepting the very existence of Creatures of their own. They exist only due to the subsistence (ujoodh) of Allah. Creatures are but a form that don’t have anything and Allah supports them with his ujoodh. Shunning from this Shirk is of the very highest grade of Iman (belief) and those who are encompassed in this Shirk are denied the state of Shuhoodh or Ihsan.
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Bismillahi ta'ala wassalatu wassalamu ala rahmatullil aalameen
The Meaning of the Glorious Kalima At-Tayyibah
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La Ilaha Illallah Muhammadur Rasoolullah -- This is called as the Kalimath -At-Thawheedh. It is also called as Kalima at-tayyibah, Da'wati Kalima etc. It is also refered to as the Kalima Shahada, as it insists on bearing witness to the truth it is conveying. It is a mine of knowledge. Kalima is the basis of Islam. A person who accepts this kalima becomes a Muslim. Sufis say that the whole Qur'an is an explanation of this one statement. The basis of Sufism is this kalima. It comprises of two parts - Uloohiyath and Risalath. The first part of the Kalima which is discussed here, talks about the characterestics of Uloohiyath (which will be explained in this article) and the second part talks about the risalath (prophethood) of Muhammad pbuh. The following paragraphs are an effort to get an outline of what Uloohiyath means and how kalima thayyiba describes the relation between the creator and the creations i.e., Allah and us.
The 'La' in the kalima, negates or denies the existence of something. One should be careful in finding out what it negates or denies. If one says, that it denies the existence of 'Ilaha' (God), it is Kufr (disbelief). For there exists an "ilah". Ilah is the term used to denote one who is fit to be worship. If someone denies the existence of the creatures, it is also kufr. Because, in the first instance, the person is denying the existence of Allah and in the second instance, the person is denying the existence of creations. Both are wrong for they both exist, according to the Qur'an. In Qur'an Allah has established beyond any doubt the existence of creations. In the name of Sufism some people are denying the existence of creations which is certainly due to their wrong understanding. These false beliefs have brought disrepute to Sufism. May Allah save us all from that.
One cannot understand the correct meaning of kalima without researching it. Otherwise, one will fall in one of the above two kufrs (disbeliefs). We don't have the capacity to research this great Kalima and we are ordered by our Lord to ask the people who know. Allah directs us in the Qur'an, "Fas'alu ahla dhikri in kunthum laa tha'lamoon" (Ask the people of knowledge if you know not. Quran:21:8.) In another verse Allah says, "Arrahman fas'albihi khabeera" (Arrahman (The Gracious - denotes Allah) ask about Him to those who know. Quran: 25:59). So we have to seek the help of muhaqqiqeens (people of the truth) and arifeens (the known people) to understand the meaning of Kalima.
Arifeens have been so generous to explain the glorious meaning of the kalima to us. Arifeens who have been blessed with 'Ilme Ladhunni' (The knowledge offered by Allah) have explained that 'La' in the kalima thayyiba is neither rejecting Ilah (God) nor the Makhluq (creation). It rejects that the attributes of Ilah (Uloohiyath - the capacity to fulfill one's needs, exhibited by the creations are not their own. The word 'Illa', which does the work of Isbath (affirming), maintains (affirms) that the attributes which were rejected to be of the creations, belong only to Allah.
Precisely, the meaning of kalima could be put as follows: The attributes of Uloohiyath ( the capability to fulfill ones needs) which are exhibited by the creations are not their own but they belong only to Allah. Insha Allah, we will look into the kalima from this perspective.
The Three Alams
The creations, which exhibit Uloohiyath, could be classified to be in three alams (worlds). Though some say that there are over 18000 worlds or more, all of them could be contained in the following three alams.
The three alams are Alame Shahadath, Alame Barzakh and Alame Amr.
Alame Shahadath
All creations that have appearance, shape, color, weight, value and the attribute of breaking and twisting belong to Alame Shahadath.
The creations of this alam can broadly be classified into four groups:
Insan (Man): This includes atheists, polytheists, kafirs (who deny Allah), Muslims, Mumin’s, Valis, Kuthubs, Gouse, prophets, and even Prophet Muhammad (peace be upon him), the greatest of all creations.
Haiwan (animals): This could further be divided into those that walk, that swim (fishes) and that fly (birds).
Nabadh (Plants): This includes everything from the small herbs and shrubs to the big trees.
Jamadh (sands and stones): This includes the soil, sand and the mountains.
Alame Barzakh
The creations that only have appearance, shape and colour and none of the attributes exhibited by the creations of Alame Shahadath, belong to alame barzak. This alam is also called as alame misal and could be called as the dream world. All those creations that we see in dreams belong to this alam.
Alame Amr
The creations whose existence is true but could not be seen belong to alame amr. Some examples of the creations in this alam includes Ishq (love), rooh (life), khyal (imagination) etc.
Kalima says creations belonging to all these alams that seem to exhibit the attributes of Uloohiyath, in truth do not have those attributes of their own. The attributes solely belong to Allah. (One should also be careful in not enjoining those attributes that solely belong to the creatures such as sleep, eating etc. to Allah. Allah is 'Munazzah' (pure) from all such attributes).
The problem is that we find the creations fulfilling all our needs and the attributes they exhibit looks very much theirs. So, naturally we think that the creations are fulfilling our needs which is totally against the meaning of the kalima. The Sufis, may our life be sacrificed for them, by their grace have given us a way to identify the true Ilah (Fulfiller of our needs). They call this ‘I’thibarathe Uloohiyath’. They are the Zaath, Sifath, Af’al and Asar. These terms are briefly explained in the following paragraphs.
Zaath
Zaath could be termed as ‘where a name or attribute reaches’. It could be anything, a person, or a place or a thing. For ex., Zayd. Zayd is the name that denotes a zaath (in this case a person). A zaath, if it is to fulfill ones need should subsist of its own. A zaath that is subsisting on someone else can never fulfill our need of its own. In fact it will be fulfilling ones need with the help of its subsistor. So, the fulfiller of ones need should be Kaayimun Bi Nafisihi (Subsisting by itself). We find no creation in any of the three alams to exhibit this quality. This quality belongs only to Allah, the creator. He subsists by himself and also makes others to subsist. (‘Huwal Hayyul Khayyoom’ – He is the living, the self-subsisting – Al-Qur’an 2:256).
So, on the basis of Zaath only Allah can fulfill our needs and the needs of all the creations. Every creation small or big, has two basic needs. The need to come into existence (Ni’mathe Ijadhi – the blessing of 'being') and the need to continue existing (Ni’mathe imdhadhi – the continued blessing). It is apparent that one who is subsisting by himself, only could help the creations to come into being and keep them in that state.
We should sacrifice ourselves to our Ilah, who has made us to exist out of nothing.
Sifaath (Attributes)
Any zaath that is not living cannot fulfill the creations’ need. How could a dead fulfill our needs and how could a dead be considered as Ilah? Allah is the ever living zaath.
The fulfiller of the needs of the whole universe should have a vast knowledge about all the creations so as to cater to their needs.
Apart from having the knowledge, the Ilah should desire to fulfill our need and he should be able to do whatever he desires.
For example, consider that Zayd is sleeping and a scorpion is approaching him. He is in danger of being bitten by the scorpion and Bakr is near him. If Bakr is dead he cannot save Zayd from the scorpion. Even if Bakr is alive, he should have the knowledge about the scorpion and Zayd. He should know that scorpion is dangerous and it may attack Zayd. He should also desire to save Zayd. What if Bakr is a person who is incapable of shoving away a scorpion or beating it. So, Bakr should be able to do what he desires. Then only he can save Zayd from the scorpion.
The fulfiller of our needs should hear his subject's call. And He should be able to hear them all at once. He should be able to see and speak.
These seven attributes or characteristics(hayath (life), ilm (knowledge), iradha (desire), kudhrath (power), sama'ath (audition), basarath (sight) and kalam (speech)) are called as Sifathe Ujoodhiyya (the attributes of the ujoodh) as they belong solely to the only Ujoodh (existence) i.e., Allah. They are also called as Sifathe kamila (The perfect attributes). All the above seven attributes belong to Allah, according to Qur’an and they are His own. So, He only can fulfill all our needs. ('Subhannallahi amma yasifun' (Allah is above what they attribute to Him 6:106), 'Lahul asma’ul husna' (To Him belongs the beautiful names 17:111)-- These two ayaths from the Qur'an should be sufficient to prove that the above mentioned attributes solely belong to Allah. There are umpteen ayaths in the Qur'an which clearly state that each of the above attributes belong solely to Allah.
Af'aal
The Ilah of the worlds should act. He should have the energy to act. Allah says in the Qur'an, 'la kuwwatha illa billah' (There is no power but the power of Allah 18:40). Only a zaath with 'zaathi kuwwath' (energy of its own) can fulfill the needs of the needy and from Qur'an it is clear that only Allah has that attribute. So, on the basis of af'aal, there is no Ilah but Allah.
Aasar
What can we do with a person with a few pennies? The fulfiller of the whole mankind should also be the 'malik' (owner) of the whole world and who else than Allah is the 'malik' of the world. Allah proclaims in the Qur'an, 'lahu-al-mulk-al-samawathi wa-al-arl' (To Him belongs what is in the land and the skies 10:69). There are quite a number of ayaths (verses) of this sort, which rule out any one having anything of his own. Again, we find that only Allah can be our Ilah.
This way, when we say 'La Ilaha', we should strongly deny that any creation in this world or the other have any of the above attributes and while saying "Illallah" should affirm them to Allah's Zaathe Muqaddhas (Purified Zaath).
Insha Allah, I will put a lengthly explanatory article, divided into appropriate chapters, on the same line on this site soon. Kindly pray for the completion of the task.
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