// Ibn Ata'illah's Book of wisdom "Al Hikam"
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tariq786
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« on: Feb 12, 2009 06:59 PM »


AssalaamOAlaikum wr,
                                   Hope you are in the best of Imaan and health. I was wondering if any one among you have a copy of Ibn Ata'illah's Book of wisdom "Al Hikam".

If so, please let me know and then we talk further about sharing it.


Jazak ALLAH khair.

Wasalaam,
Tariq Bashir
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jannah
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« Reply #1 on: Feb 13, 2009 06:29 AM »

walaikum salaam,

Are you looking for this book in Arabic or in English or even Urdu?? I didn't see the whole thing online in English but it looks like they are publishing a new copy soon: http://www.whitethreadpress.com/publications/book_wisdoms.htm It looks like a nice book to have a copy of inshaallah.

Here are some excerpts in English: http://ourworld.compuserve.com/homepages/ABewley/hikam.html (translation by Aisha Bewley)

and if you're looking for the Arabic text: http://www.abunashaykh.com/Maktaba/kutub%20wa%20maqalat/Hikam/Hikam_Arabic.htm



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« Reply #2 on: Feb 13, 2009 01:53 PM »

asak
I have been trying to get this book for our masjid's library. If someone finds a place i can order it from- please let me know.

"Allah surely knows the warmth of every teardrop... " Jaihoon
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« Reply #3 on: Feb 14, 2009 03:51 AM »

Assalamu Alaykum,

Victor Danner's translation:
http://www.amazon.com/gp/product/0809121824/ref=sr_11_1/104-0301653-9051935?ie=UTF8

http://search.barnesandnoble.com/booksearch/isbninquiry.asp?ISBN=0809121824&pdf=y
 
 
Below are some commentaries by Sh. Nuh Keller on the Hikam:
- Hikam # 1:  http://www.masud.co.uk/ISLAM/nuh/hikam1.htm
- Hikam # 3:  http://www.islamicamagazine.com/content/view/99/63/
- Hikam # 4:  http://www.islamicamagazine.com/content/view/33/109/
- Hikam # 5:  http://www.islamicamagazine.com/content/view/33/109/1/1/

Sister Aisha Bewley's translation of the first eight chapters of the text and the commentary Ibn 'Ajiba can be found here:
http://ourworld.compuserve.com/homepages/aBewley/hikamcont.html


w'salam

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« Reply #4 on: Feb 22, 2009 03:20 AM »

also, forthcoming (for a few years now...):


al-Hikam, translated by Victor Danner w/ commentary by Shaykh Abdullah Gangohi

http://www.whitethreadpress.com/publications/book_wisdoms.htm

http://www.whitethreadpress.com/other_publishers/pdfs/wisdoms_contents.pdf

http://www.whitethreadpress.com/other_publishers/pdfs/wisdoms_excerpt.pdf


w'salam
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« Reply #5 on: Sep 08, 2009 05:42 PM »

as salaamu alaykum,

looks like Sr. Aisha Bewley's page no longer exists? She had some very nice material on there, is there any other way to access it?
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« Reply #6 on: Jan 13, 2010 02:15 AM »

Uploading an Arabic version PDF I found. Also, Aisha Bewley pages look like they moved to here: http://bewley.virtualave.net/index.html

hikam stuff: http://bewley.virtualave.net/hikamcont.html

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« Reply #7 on: Jan 13, 2010 03:14 PM »

Bismillah Al-Rahman Al-Raheem

Assalam walikum wa rahmatullah,

I have to say, The Hikam is one of the most astonishing works I’ve ever come across. Words are either a proof for you or against you, and the words of Imam Ibn Ata’Illah – rahimahullah – are certainly a proof for him. This is one of those transformative texts, which if studied under the guidance of an illumined teacher, actually changes you, bi idhnillah ta’ala. Indeed I recall being in a cab once with a brother & his sister, and she explained how this book completely changed her life and outlook on Islam, bi idhnillah ta’ala, from a non-practicing Muslimah to an obedient ‘abd [slave] of Allah subhanahu wa ta’ala. And it is not hard to see why, given the nature of the Imam’s – rahimahullah – writing, baseera [inner sight], firasa [spiritual insight?], coupled with his mastery of the Sacred Sciences. He was a master of both the inward and outward dimensions of this formidable Deen. On top of this, Allah ta’ala clearly gifted him – rahimahullah - with an ability to move hearts, by His permission, subhanahu wa ta’ala. Compare The Hikam to the many books you read on a similar theme, which, though beneficial and good, leave you unmoved. The Hikam has that magical quality which can inspire you to rectify your entire affair. You cannot help but marvel at the deft way the Imam – rahimahullah – draws upon this Blessed Tradition, rooted in the Kitab & Sunnah, to list aphorism after aphorism, that succinctly manage to impart in a few words, spiritual lessons, the exquisite profundity of which can take your relationship with Allah subhanahu wa ta’ala to new heights. Adaab [etiquettes] with Him, azza wa jal, which if properly internalised and manifested outwardly, can make your relationship with Allah ta'ala soar. His – rahimahullah – writings give one pause for thought, and cause you to reflect upon the truly incredible wisdom being imparted.

Some texts just force you to re-examine the horizon of your limited understandings concerning ma’rifah [gnosis] of Allah subhanahu wa ta’ala. The deep deep spiritual oceans The Hikam traverses, create openings upon openings for one whom Allah ta’ala surely favours.

Sometimes you encounter works which just make you re-evaluate your whole connection to Allah ta’ala. They make you realise the faqr [poverty] of your affair, and your distance from that which you thought you were close, subhan’Allah. The Hikam is one such text. It has been serving wayfarers throughout the ages, in their quest to know their Lord, azza wa jal.

Personally, I think if one reads it unaided, whilst you could benefit, perhaps even a lot, as it is so rich in wisdom, there are subtle spiritual insights which may elude you. Which is why if you are blessed to go through it with one is capable of unearthing those tremendous spiritual insights, you will be privy to a reimagining which will take your breath away. Whether you are veiled by your condition from those openings is another matter entirely.

The widespread qubool [acceptance] of this text only serves to reinforce it’s value and merit, as it continues to be taught far and wide, across continents. Speak to any semi-literate spiritual aspirant and they will acknowledge the immensity of Al-Hikam al-Ata’Illah.

May Allah ta’ala bring us all ever closer to Him, subhanahu wa ta’ala.

Allahu ta’ala a’lam.

Abu Khaled
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« Reply #8 on: Jan 13, 2010 08:11 PM »

Jazakallah khair for that abukhaled, i feel so encouraged to make sure to go to every class now!! we are studying this in our mosque here. do you mind if i forward your message to the class list Wink i can make it 'anonymous bro' if you like.

ws
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« Reply #9 on: Jan 14, 2010 04:53 PM »

Wa-iyyaki dear Sister Jannah, may Allah azza wa jal enable your good intention to allow you to peer into the depths of The Hikam.

You are welcome to forward the post, it needn't be anonymised, but I do have one condition, so let us make a trade for that which will benefit our akhira, insha’Allah.

Allah subhanahu wa ta’ala graced us with the honour of isnad to this blessed text, and the equally phenomenal Taj al-Arus of the Imam - rahimahullah - through non other than one of the Ahl al-Bayt - hafiDHahullah - which I remain truly unworthy of. It is but one of those cherished gifts Allah ta’ala humbles us by, knowing as I do how totally undeserving of such an honour I am. Thus it is, through such favours one feels obliged to make shukr [thanks] to Him, azza wa jal, for such a nisba [connection].

It speaks volumes about any teacher that they (i) select The Hikam to teach from, and (ii) they are capable of teaching it (assuming they are). So it says a lot about Shaykh Mokhtar - hafiDHahullah - and his high estimation of your classes' spiritual aspirations, that he is gracing you with this noble text. Truly, that is a sign of the favour of Allah subhanahu wa ta'ala upon you all.

My condition is that you convey my salams to Shaykh Mokhtar, by name, and obtain his blessed du'a for me, that the timeless lessons contained within The Hikam etch themselves within me and upon me.

We make du'a for your (plural) tawfiq [felicity] in covering this work, that your teacher - hafiDHahullah - unlocks it's innermost secrets for you, and that you realise within yourselves the view from there. May Allah ta'ala make it a means for you all attaining qurba [nearness] to Him, azza wa jal, a fath [opening] for the acceptance of all your deeds, and for this to be through the means of he who is closest to Him, sallallahu alayhi wassalam.

Your brother,

Abu Khaled
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« Reply #10 on: Jan 14, 2010 08:54 PM »

wsalaam,

wahhhhhhhh! high price indeed  :'( also i don't know ur name so could be difficult :p

ws
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« Reply #11 on: Jan 16, 2010 07:19 AM »

walaikum salaam wrt,

I gave him your salam and asked him to make dua for you as you asked. (happy!!) Smiley

Also I have a sort of compilation of all the aphorisms (sp?) from various sources but I'm kind of hesitant to put them up. I know people can just read these and completely misinterpret them. But I also know that the translations are immensely helpful in studying the Arabic and so on, so not sure if I should post this file or send it to the class list. What do u think?


I've attached the first 40 here:
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« Reply #12 on: Feb 01, 2010 11:15 PM »

Some notes:


Hikam of Ibn Ata'illah

Hikam #1: Of the indicators that one is relying on work is the lack of hope when one fumbles.

Sometimes as we work and strive (and we must), we build emotional and intellectual attachments and a conviction that our efforts/work results in fruits. We become so conscious of our efforts, we forget the deeper realities. Yet, the means, causes of the results, the cause & effect relationship, our striving, our hardwork, the resources made available to us -- all of this is by the Tawfeeq of Allah, His facilitation for us.

One of the signs of whether we are truly relying on Allah or whether we are relying on the means is that in the course of striving to obey Allah when we fumble or err, we lose hope. This is a sign of reliance on the creation and not the Creator. We lack depth and purity of Tawheed of Allah. Some people might even give up the way to Allah swt or even the Deen!

For the average person, when we do something good we are happy, when we fumble or err we are afraid or grieved. This is not wrong, but a real seeker of Allah is at a deeper level completely striving to surrender to Allah. We should be afraid, but without losing hope in Allah.  

We should not rely on our abilities, intellect, striving, work, means -- all are necessary, but not sufficient. Our emphasis should be in our Raja' hope in Allah. Reliance on the means leads to arrogance, ostentation, riya', ghuroor, etc. These characteristics invalidate an act of Ibadah even though externally it seems genuine.

No one will enter Jannah on account of his/her own deeds, efforts, or struggles. Though the efforts and struggles must be there. In reality, the grace and mercy of Allah will be what enters us. The efforts are necessary but not sufficient. So our focus and reliance should not be on our efforts, forgetting Allah's 'hands'.
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« Reply #13 on: Feb 02, 2010 07:57 AM »



Hikam #2: Your desire for Tajreed while Allah swt established you in the means, is evidence of subtle appetite. If Allah established you in Tajreed, then you seeking the means is a sign of your base resolve.


Tajreed means when you desire or seek to be free from the means (asbaab) and causes. It is Allah who created the means like a job to support your family, or medicine to heal. In your heart there should be no attachment to those asbaab. If the means are there alhamdulillah, if they're not there alhamdulllah. This is a very difficult level to reach.

In contradistinction to that, if Allah established you in these halal, legitimate means and your heart is not attached to them and you say, 'I want to be free from those means, I don't want them...I want to free my heart for only Allah' this could be a subtle kind of low appetite or desire.

There is nothing wrong with wanting a special spiritual relationship with Allah, but this could be a subtle hidden desire. Because you want 'the experience', not Allah. If you have means, but want to get rid of the means, beware. If Allah gives you the means without you having asked for them or your heart desiring them and they are halal, lawful and recommended, then accept that.

If there is satisfaction of Allah in one's Qalb (heart) the person becomes rich internally, because richness is a state of the heart, mind and soul. If Allah grants us that by liberating us from the means, but if we want the means, that means we have gone lower, abased ourselves to a lower degree in our Himmah (loftiness in aspirations).

Don't give up the means for wanting spiritual nearness, lest that be a sign for a hidden desire other than Allah. If Allah elevated you to be free from the means while in his obedience, then don't desire to be sent back to the means, because that will be a lowering in your status.

 
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« Reply #14 on: Feb 02, 2010 08:32 AM »

Hikam #3: Your Himmah that is Saabiq, racing ahead is encompassed by the walls of the Qadr of Allah.


Himmah is desire and drive, a loftiness of aspirations inside of you. Saabiq is the one who races ahead and reaches first.

People with intense resolve in what is good and righteous are racing ahead. Someone desiring Allah with a resolve and intensity inside races ahead to accomplishing that, while someone else's Himmah might be slow to start.

So some ppl have these internal drives, resolves, aspirations that are high-speed. You see them racing ahead in what is good and righteous. But we must not forget that nothing happens without Qada wal Qadr. Whatever we do is contained within these walls of Qadr. None of our striving can violate these walls. Allah encompasses everything, knows everything, controls everything and everything is within his Qada wal qadr.

This teaches us to build a relationship of humility and humbleness vis-a-vis our efforts and means and with the other creatures of Allah. When we humble ourselves this translates to other creatures, but if we see ourselves as independent we will look at others as if they are less than us.
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« Reply #15 on: Feb 02, 2010 09:07 AM »


Hikam #4: Give yourself rest from Tadbir, planning. If someone else has done something for you, don't go and do it yourself.


Sometimes many of the tribulations, anxieties and depressions in our life come from a deficiency in our Tawheed of Allah swt. We want to plan everything such that we are in control of it in our lives. In family life, economic life, school life, outside life, worldly life, etc, we want things to go according to how we plan exactly. When they don't happen that way we are restless, angry, disturbed, arrogant, deluded, violent -- all sources of lack of happiness.

Those who don't do that are more in peace in their life. Give yourself rest by keeping away from Tadbir, planning. There is negative Tadbir and positive Tadbir. The negative one is in matters of Dunya and causes disturbance and distraction in our hearts in our relationship with Allah swt. This is most Muslims. Positive Tadbir is to plan on how to obey Allah az. To plan and study the deficiencies in yourself, the family, the environment. It is planning to be a better loving servant of Allah, even if it's connected to a Dunya matter.This kind of Tadbir is so rare nowadays.

What is already done for you, don't go do it again, like reinventing the wheel. If somebody has already taken care of your need, why do you want to go do it again? It's because you want more, not because you have sufficiency.The quality of your life should be spent in the service of Divine beauty and majesty.

Who took care of you up till now in reality? Who has written all of your Rizq? Allah swt Who took care of you when you were a Nutfah. All is programmed. Even in your womb how the food came to you, nutrition, DNA. He took care of you there. We seek Rizq in this Dunya through other means, but we don't connect it with our destiny already written by Allah.

A baby thinks some of its actions are getting it Rizq, but Allah has already guaranteed it. Someone else is taking care of it for you. Don't plan for it obsessively in that negative way, missing what Allah has requested and required from you -- to strive in fulfilling Ubudiyyah to Him. This will help bring you peace and calmness, even in your family relationships, political relationships, etc. Beware of that negative planning that results in frustrations and anger.
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« Reply #16 on: Apr 03, 2010 11:01 PM »

  It is generally accepted that the book, al Hikam al-Ata'iyya ( Book Of  Wisdoms) by Maulana Ibn Ataaullah, is a classical manual on sufism and/or spiritual development. The book is, however, a hard read for people like your's sincerely who are novices on the way. In that regard, I wish to draw your attention to a great commentary on this work titled, '' Awakening  Of   The  Aspirations''- a commentary to the Hikam of Ibn Ataillah- by Al- Aarif Billah, Ahmed bin Muhammad bin Ajeebah Al- Hasani (d.1266)
    2.Enjoy and share it around.
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« Reply #17 on: Apr 11, 2010 06:21 PM »

  It is generally acknowledged that Ibn Attaullah's book, Al-Hikam, is a classical manual on sufism and spiritual development. The book, however, could be a hard read for novices on the way like your's truely. In that regard, I wish to share with you an English translated commentary on this book offered by  Al-Aarif Billah, Ahmed bin Muhammad bin Ajeebah titled, ''Awakening Of The Aspirations''--a commentary of the Maxims of Ibn Ataaullah.
    2. Enjoy it.
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« Reply #18 on: Apr 26, 2010 11:13 AM »

as salaamu alaykum,

MashaAllah Jannah, you did such a nice job of summarizing the explanations of the Hikam.  Why don't you post up more?

salaam,
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« Reply #19 on: Apr 26, 2010 04:41 PM »

wsalaam,

No one seemed interested so I didn't do it after the first one and now its too late! We're like on #13 class now. And now I'm just busy with other things ie retreat finding a job etc etc..
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« Reply #20 on: Apr 28, 2010 12:01 AM »

As-Salaamu` alaykum,
Dear Jannah,
When you get a chance insha`Allah, please do post more:)
W`s-salâm

"...Surely my prayer and my sacrifice, my life and my death are for Allah, the Lord of the Worlds..." (Qur'an, 6:162)
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« Reply #21 on: Jun 05, 2010 07:47 AM »

salaam

Collected these Hikams from about 3 different publicly available sources on the web. They are extremely beautiful and deep aphorisms. I recommend highly having a teacher go through the Arabic and meanings with you. There are a few classes online or that you can buy via CD that cover it.

Regular PDF doc: http://jannah.org/live/wisdoms_portrait.pdf

and

PDF Booklet: http://jannah.org/live/wisdoms_booklet.pdf


*To print the booklet change orientation to landscape, choose fit to page, and feed paper one by one and flip so that it prints double-sided. Try a page or two first. You should end up only using 10 sheets of paper.
Once done put together, fold in half and staple middle binding.
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« Reply #22 on: Sep 27, 2011 12:45 AM »

We'll be broadcasting these sessions live Tuesdays from Maghrib until Isha EST. Please contact me if you'd like to listen in.

Wsalam

--------------

For those interested, there will be a special class taught by Sh. Mokhtar Maghraoui covering the Hikam of Ibn Ata'illah.

About the Hikam:

The "Wisdoms (Hikam)" of Ibn Ata'illah is considered one of the greatest manuals on spiritual development and cultivation of any spiritual tradition. In short eloquent phrases, the author summarises the essential guidelines for any spiritual seeker. Covering the essential challenges and methods of personal religious development, these series of classes will provide students with practical frameworks within which to grow and progress.
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« Reply #23 on: Oct 05, 2011 07:01 AM »

Amazing what u can find on the internet!!

===========================

Kitabul Hikam

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِِ

In the Name of Allah, the Most Beneficent, the Most Merciful


    Kitabul Hikam: Chapters:
    I | II | III | IV | VI | VII | VIII | IX
    X | XI | XXXII | XLV | XIII | XIV
    XV | XVI | XVII | XVIII | XIX | XX
    XXI | XXII | XXIII | XXIV | XXV


    
Kitabul Hikam
The Book of Wisdoms
by Imam Taj ad-Din Abul Fadl Ahmad ibn Muhammad ibn ‘Abd Karim ibn 'Ata'illah al-Judhami al-Maliki al-Iskandari (d. 709/1309)


Chapter I

He said (May Allah be pleased with him):


1. One of the signs of relying on one’s own deeds is the loss of hope when a downfall occurs.

2. Your desire for isolation (tajreed), even though Allah has put you in the world to gain a living (fil-asbaab), is a hidden passion. And your desire to gain a living in the world even though Allah has put you in isolation, is a comedown from supreme aspiration (al-himma al-‘aliyya).

3. Antecedent intentions (sawaabiq al-himam) cannot pierce the walls of predestined Decrees (aswaar al-aqdaar).

4. Rest yourself from self-direction (tadbeer), for what Someone Else (ghayruka) has carried out on your behalf, do not you yourself undertake to do it.

5. Your striving for what has already been guaranteed to you, and your remissness in what is demanded of you, are signs of the blurring of your intellect (baseera).

6. If in spite of intense supplication, there is a delay in the timing of the Gift (al-‘aataa’), let that not be the cause for your despairing. For He has guaranteed you a response in what He chooses for you, not in what your choose for yourself, and at the time He desires, not the time you desire.

7. If what was promised does not occur, even though the time for its occurrence had been fixed then that must not make you doubt the promise. Otherwise your intellect will be obscured and the light of you innermost heart (sareera) extinguished.

8. If He opens a door for you, thereby making Himself known, pay no heed if your deeds do not measure up to this. For, in truth, He has not opened it for you but out of a desire to make Himself known to you. Do you not know that He is the one who presented the knowledge of Himself (ta’arruf) to you, whereas you are the one who presented Him with deeds? What a differences between what He brings to you and what you present to Him!

9. Actions differ because of the inspirations of the states of being differ.

10. Actions are lifeless forms (suwar qaa’ima), but the presence of an inner reality of sincerity (sirr al-ikhlaas) within them is what endows them with life-giving Spirit.

11. Bury your existence in the earth of obscurity, for whatever sprouts forth, without having first been buried, flowers imperfectly.

12. Nothing benefits the heart more than a spiritual retreat wherein it enters the domain of meditation (maydaan fikra).

13. How can the heart be illumined while the forms of creatures are reflected in its mirror? Or how can it journey to Allah while shackled by its passions? Or how can it desire to enter the Presence of Allah (hadratullah) while it has not yet purified itself of the stain of its forgetfulness? Or how can it understand the subtle points of mysteries (daqaa’iq al-asraar) while it has not yet repented of its offenses?

14. The Cosmos (al-kawn) is all darkness. It is illumined only by the manifestation of Allah (Dhuhoorul Haqq) in it. He who sees the Cosmos and does not contemplate Him in it or by it or before it or after it is in need of light and is veiled from the sun of gnosis by clouds of created things (al-aathaar).

15. That which shows you the existence of His Omnipotence is that He veiled you from Himself by what has no existence alongside of Him.

16. How can it be conceived that something veils Him, since He is the one who manifest everything (adh-dhara kulla shay’)?

How can it be conceived that something veils Him, since He is the one who is manifest through everything (dhara bi-kulli shay')?

How can it be conceived that something veils Him, since He is the one who is manifest in everything (dhara fi kulli shay')?

How can it be conceived that something veils Him, since He is the Manifest to everything (adh-dharah li-kulli shay')?

How can it be conceived that something veils Him, since He was the Manifest (adh-dhaahir) before the existence of anything (qabla wujood kulli shay')?

How an it be conceive that something veils Him, since He is more manifest than anything (Adhar min kulli shay')?

How can it be conceived that something veils Him, since He is the One (al-Waahid) alongside of whom there is nothing?

How can it be conceived that something veils Him, since He is nearer to you than anything else?

How can it be conceived that something veils Him, since, were it not for Him, the existence of everything would not have bee manifest?

It is a marvel how Being (al-Wujood) has been manifested in nonbeings (al-'adam) and how contingent (al-haadith) has been established alongside of Him who possesses the attribute of Eternity (wasf al-qidam)!

Chapter II

And he said (May Allah be pleased with him):


17. He who wishes that at a given moment of time appear other than what Allah has manifested in it, has not left ignorance behind at all!

18. Your postponement of deeds till the time when you are free is one of the frivolities of the ego (ru'oonaat an-nafs).

19. Do no request Him to get you out of a state to make use of you in a different one, for, were He to desire so, He would make use of you as you are, without taking you out!

20. Hardly does the intention of the initiate (himmat saalik) want to stop at what has been revealed to him, than the voices of Reality (hawaatif al-Haqeeqa) call out to him: "That which you are looking for is still ahead of you!" And hardly do the exterior aspects of created beings display their charms, than their inner realities call out to him: "We are only a trial, so disbelieve not!"

21. Your requesting Him is suspecting Him. Your seeking Him is due to your absence from Him. Your seeking someone else is because of your immodesty towards Him. Your requesting someone else is on account of your distance (bu'd) from Him.

22. Not a breath (nafas) do you expire but a decree of Destiny has made it go forth.

23. Do not look forward to being free of alterities (al-aghyaar), for that is indeed what cuts you off from vigilant attention (al-muraaqabaat) to Him in that very state He has assigned to you.

24. So long as you are in this world, be not surprised at the existence of sorrows. For truly, it manifests nothing but what is in keeping with its character or its inevitable nature.

25. No search pursued with the help of your Lord remains at a standstill, but any search pursued by yourself will not be fruitful.

26. Amongst the signs of success at the end is the turning to Allah at the beginning.

27. He who is illumined at the beginning is illumined at the end.

28. Whatever is deposited in the invisible world of innermost hearts (ghayb as-saraa'ir) is manifested in the visible world of phenomena (shahaadat adh-dhawaahir)

29. What a difference between one who proceeds from Allah in his argumentation and one who proceeds inferentially to Him! He who has Him as his starting-point knows the Real (al-Haqq) as It is, and proves any matter by reference to the being of its Origin. But inferential argumentation comes from the absence of union with Him. Otherwise, when was it that He became absent that one has to proceed inferentially to Him? Or when was it that He became distant that created things (al-aathaar) themselves will unite us to Him?

30. Those who are united with Him: "Let him who has abundance spend out of his abundance." [Quran 65:7] Those who are voyaging towards Him: "And whoever has his means of subsistence straitened to him…"[Quran 65:7]

31. Those who are voyaging to Him are guided by the lights of their orientation (tawajjuh), whereas those who are united to Him have the lights of face-to-face confrontation (muwaajaha). The former belong to their lights, whereas the lights belong to the latter, for they belong to Allah and not to anything apart from Him. "Say: Allah! Then leave them prattling in their vain talk."[Quran 6:92]

Chapter III


And he said (May Allah be pleased with him):


32. Your being on the lookout for the vices (al-'uyoob) hidden within you is better than your being on the lookout for the invisible realities (al-ghuyoob) veiled from you.

33. The Real (al-Haqq) is not veiled from you. Rather, it is you who are veiled from seeing It, for, were anything to veil It, then that which veils It would cover It. But if there were a covering to It, then that would be a limitation of its Being: every limitation of anything has power over it. "Any He is the Omnipotent, above His servants."[Quran 6:18]

34. Amongst the attributes of your human nature, draw away from every one that is incompatible with your servanthood, so that you may be responsive to the call of Allah and near His Presence.

35. The source of every disobedience, indifferences, and passion is self-satisfaction. The source of every obedience, vigilance, and virtue is dissatisfaction with one's self. It is better for you to keep company with an ignorant man dissatisfied with himself than to keep company with a learned man satisfied with himself. For what knowledge is there in a self-satisfied scholar? And what ignorance is there in an unlearned man dissatisfied with himself?

36. The ray of light of the intellect (shu'aa'ul baseera) makes you witness His nearness to you. The eye of the intellect ('aynal baseera) makes you witness your non-being ('adam) as due to His Being. The Truth of the intellect (Haqq al-baseera) makes you witness His Being, not your non-being nor your being.

37. "Allah was, and there was nothing with Him, and He is now as He was."

Chapter IV


And he said (May Allah be pleased with him):


38. Let not the intention of your aspiration to shift to what is other than He, for one's hopes cannot outstrip the Generous (al-Karim).

39. Appeal to no one but Him to relieve you of a pressing need that He Himself has brought upon you. For how can someone else remove what He has imposed? And how can he who is unable to free himself of a pressing need free anyone else of one?

40. If you have not improved your thinking of Him because of His nature, improve it because of His treatment of you. For has He accustomed you to anything but what is good? And has He conferred upon you anything but His favors?

41. How astonishing is he who flees from what is inescapable and searches for what is evanescent! "For surely it is not the eyes that are blind, but blind are the hearts which are in the breast." [Quran 22:46]

42. Travel not from creature to creature, otherwise you will be like a donkey at the mill: roundabout the turns, his goal the same as his departure. Rather, go from creatures (al-akwaan) to Creator (al-Mukawwin): "And that the final end is unto thy Lord." [Quran 53:42] Consider the Prophet's words (May Allah's Salam or Peace be upon him): "Therefore, he whose flight is for Allah and His Messenger, then his flight is for Allah and His Messenger; and he whose flight is for worldly gain or marriage with a women, then his flight is for that which he flees to." So understand his words (upon him be Peace) and ponder this matter, if you can. And Peace be upon you!

Chapter V


And he said (May Allah be pleased with him):


43. Do not keep company with anyone whose state does not inspire you and whose speech does not lead you to Allah.

44. You might be in a bad state; then your associating with one who is in a worse state makes you see virtue (al-ihsaan) in yourself.

45. No need arising from a renouncing heart is small, and no deed arising from an avaricious heart is fruitful.

46. Good works are the results of good states. Good states arise from the stations wherein those having spiritual realization (at-tahaqquq) abide (muqaamat al-inzaal).

47. Do not abandon the invocation (adh-dhikr) because you do not feel the Presence of Allah therein. For your forgetfulness of the invocation of Him is worse than your forgetfulness in the invocation of Him. Perhaps He will take you from an invocation with forgetfulness (ghafla) to one with vigilance (yaqadha), and from one with Presence of Allah to one wherein everything but the Invoked (al-Madhkoor) is absent. "And that is not difficult for Allah." [Quran 14:20]

Chapter VI

And he said (May Allah be pleased with him):


48. A sign of the heart's death is the absence of sadness over the acts of obedience that you have neglected and the abandonment of regret over the mistakes that you have made.

49. Let no sin (dhanb) reach such proportion in your eyes that it cuts you off from having a good opinion of Allah, for, indeed, whoever knows his Lord considers his sin as paltry next to His generosity.

50. There is no minor sin (sagheera) when His justice confronts you; and there is no major sin (kabeera) when His grace confronts you.

51. No deed is more fruitful for the heart than the one you are not aware of and which is deemed paltry by you.

52. He only made an inspiration (waarid) come upon you so that you would go (waarid) to Him.

53. He made an inspiration come upon you so as to get you out of the grip of alterities (min yadi'-aghyaar) and free you from bondage to created things (min riqqi'l-aathaar).

54 He made an inspiration come upon you so as to take you out of the prison of your existence to the unlimited space of your contemplation (ilaa fadaa'i shuhoodika).

55. Lights (al-anwaar) are the riding-mounts (mataayaa) of hearts and of their innermost centers (al-asraar).

56. Light is the army of the heart just as darkness is the army of the soul. So when Allah wishes to come to the help of His servant He furnishes him with armies of Lights (junood al-anwaar) and cuts off from him the reinforcements of darkness and alterities (madad adh-dhulm wa'l-aghyaar).

57. Insight (al-Kashf) belongs to the Light (an-nur), discernment (al-hukm) to the intellect (al-basira), and both progression (al-iqbaal) and retrogression (al-idbaar) belong to the heart (al-qalb).

58. Let not obedience make you joyous because it comes from you, but rather, be joyous over it because it comes from Allah to you. "Say: In the grace of Allah and
in His mercy, in that they should rejoice. It is better than that which they hoard." [Quran 10:58]

59. He prevents those who are voyaging to Him from witnessing their deeds and those who are united with Him from contemplating their states. He does that for the voyagers because they have not relized sincerity (as-sidq) towards Allah in those works; and He does that for those united with Him because he makes them absent from contemplating those states by contemplating Him (bi-shuhoodihi).

Chapter VII

And he said (May Allah be pleased with him):


60. Were it not for the seeds of ambitious desire (tama'), the branches of disgrace (aghsaan dhull) would not be lofty.

61. Nothing leads you like suspicion (al-wahm).

62. In your despairing, you are a free man (hurr); but in your coveting, you are a slave ('abd).

63. Whoever does not draw near to Allah as a result of the caresses of love (mulaatafaat al-ihsaan) is shackled to Him with the chains of misfortune (salaasil al-imtihaan).

64. Whoever is not thankful for graces (an-ni'am) runs the risk of losing them, and whoever is thankful fetters them with their own cords.

65. Be fearful lest the existence of His generosity towards you and the permanence of your bad behavior towards Him not lead you step by step to ruin. "We shall lead them to ruin step by step from whence they know not." [Quran 7:182]

66. It is ignorance on the part of the novice (murid) to act improperly, and then, his punishment being delayed, to say, "If this had been improper conduct, He would have cut off help (imdaad) and imposed exile (bi'aad)." Help (al-madad) could be cut off from him without his being aware of it, if only by blocking its increase (al-mazeed). And it could be that you are made to abide at a distance (al-bu'd) without your knowing it, if only by His leaving you to do as you like.

67. If you see a servant whom Allah has made to abide in the recitation of litanies (al-awraad) and prolonged His help therein, do not disdain what his Lord has given him on the score that you do not detect the signs of gnostics (siyamu 'l-'aarifeen). For had there not been an inspiration (waarid), there would have been no litany (wird).

68. Allah makes some people abide in the service of Him (li-khidmatihi), and He singles out others to love Him (bi-mahabbatihi). "All do we aid – these as well as those – out of the bounty of thy Lord, and the bounty of thy Lord is not limited." [Quran 17:20]

Chapter VIII


And he said (May Allah be pleased with him):


69. It is rare that divine inspiration (al-waaridat al-ilahiyya) come except suddenly, and this, in order that they be protected from servant's claiming them by virtue of the existence of receptivity (bi-wujood al-isti'daad) on their part.

70. Infer the existence of ignorance in anyone whom you see answering all that he is asked or giving expression to all that he witnesses or menioning all that he knows.

71. He made the Hereafter (ad-daar al-aakhira) an abode to reward his believing servants only because this world cannot contain what He wishes to bestow upon them and because he deemed their worth too high to reward them in a world without permanence.

72. Whoever finds the fruits of his deeds (thamaraat 'amalihi) coming quickly ('aajil) has proof of the existence of acceptance (al-qabool).

73. If you want to know your standing with Him, look at where He has made you abide now.

74. When He gives you obedience (at-taa'a), making you unaware of it because of Him, then know that He has showered you liberally with His graces both inwardly and outwardly.

Chapter IX

And he said (May Allah be pleased with him):


75. The best that you can seek from Him is that which He seeks from you.

76. One of the signs of delusion is sadness over the loss of obedience coupled with the absence of resolve to bring it back to life.

77. The gnostic (al-'aarif) is not one who, when he makes a symbolic allusion, finds Allah nearer to himself than his allusion (ishaara). Rather, the gnostic is he who has no symbolic allusion due to his self-extinction in His Being (li-fanaa'ihi fi wujoodihi) and self-absorption in contemplating Him.

78. Hope (ar-rajaa') goes hand in hand with deeds, otherwise it is a wish (umniyya).

79. That which the gnostics seek from Allah is sincerity in servanthood (al-'uboodiyya) and performance of the claims of Lordship (ar-ruboobiyya).

80. He expanded you so as not to keep you in contradiction (al-qabd), and contracted you so as not to keep you in expansion (al-bast), and He took you out of both so that you not belong to anything apart from Him.

81. It is more dreadful for gnostics to be expanded than to be contracted, for only a few can stay within the limits of proper conduct (hudood al-adab) in expansion (f'l-bast).

82. Through the existence of joy the soul gets its share in expansion, but there is no share for the soul in contraction.

83. Sometimes He gives while depriving you, and sometimes He deprives you in giving.

84. When He opens up your understanding of deprivation (al-man'), the deprivation becomes the same as the gift (al-ataa').

85. Outwardly, creatures (al-akwaan) are an illusion (ghirra), but, inwardly, they are an admonition ('ibra) Thus, the soul looks at the illusory exterior (dhaahiri ghirratihaa), while the heart looks at the admonitory interior (baatini 'ibratihaa).

86. If you want a glory ('izz) that does not vanish, then do not glory in a glory that vanishes.

87. The real journey (at-tayy al-haqeeqee) is when the world's dimension (masaafat ad-dunyaa) is rolled away from you so that you see the Hereafter closer to you than yourself.

88. A gift from man is deprivation (al-hirmaan), and deprivation (al-man') from Allah is beneficence (al-ihsaan).

Chapter X

And he said (May Allah be pleased with him):


89. Far be it for our Lord to recompense with credit the servant who deals with Him in cash.

90. Suffice it as a recompense to you for obedience that He has judged you worthy of obedience.

91. It suffices as a reward for the doers of good that He has inspired obdiece to Him in their hearts and brought upon them the existence of His reciprocal intimacy (mu'aanasa).

92. Whoever worship Him for something he hopes for from Him, or in order to stave off the arrival of chastisement (al-'uqooba), has not concerned himself with the real nature of His Attributes (bi-haqqi awsaafihi).

93. When he rives, He shows you His kindness (birr); when He deprives, He shows you His power (qahr). And in all that, He is making Himself known to you and coming to you with His gentleness.

94. Deprivation (al-man') hurts you only because of the lack of your understanding of Allah in it.

95. Sometimes He opens the door of obedience for you but not the door of acceptance; or sometimes He condemns you to sin and it turns out to be a cause of arriving at Him.

96. A disobedience that bequeaths humiliation and extreme need is better than an obedience that bequeaths self-infatuation and pride.

97. There are two graces (ni'mataan) from which no being can be separated and that are inevitable for every creature: the grace of existence (al-ijaad), and the grace of sustenance (imdaad).

98. He bestowed His grace upon you, first, through giving you being (bil ijaad), and, second through uninterrupted sustenance (bi-tawaali 'l-imdaad).

99. Your indigence (faaqa) belongs to you essentially, for accidents do not abolish essential indigence: the trials that arrive in this word are but reminders to you of what you ignore of indigence.

100. The best of your moments is the one wherein you witness the existence of your indigence and, through it, arrive at the existence of your lowliness (dhilla).
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« Reply #24 on: Oct 05, 2011 07:01 AM »

101. When He alienates you from His creatures, then know that He wants to open for you the door of intimacy with Him.

102. When He loosens your tongue with a request, then know that He wants to give you something.

103. The imperative need (al-idtiraar) of the gnostic never vanishes, nor is his repose (qaraar) in anyone but Allah.

104. He illumined exterior phenomena (adh-dhawaahir) with the lights of His created things (aathaar); and He illumined the innermost hearts (as-sara'ir) with the uncreated lights of His attributes (bi-anwaar awsaafihi). For that reason, the lights of exterior phenomena set, whereas the lights of hearts (al-quloob) and of the innermost hearts (as-saraa'ir) do not set. That is why it is said, "Verily, the sun of the day sets at night, but the Sun of the hearts (shams al-quloob) never sets!"

Chapter XI


And he said (May Allah be pleased with him):


105. To soften for you the suffering of affliction, He has taught you that He is the One who causes trials to come upon you (al-Mublee laka). For the one who confronts you with His decrees of Fate (al-aqdaar) is the same who has accustomed you to His good choice (husn al-ikhtiyaar).

106. Whoever supposes that His gentleness (lutf) is separate from His decree of Fate (qadar) does so out of shortsightedness.

107. It is not feared that the way leading to Allah be confusing to you, but rather, it is feared that passion overcome you.

108. Praise be to Him who has hidden the inner reality of holiness (sirr al-khusoosiyya) by manifesting the quality of human nature (bi-dhuhoor wasf al-bashariyyah), and who has appeared in the sublimity of Lordship ('adhamat ar-ruboobiyya) by manifesting servanthood (al-'uboodiyya)

109. Do not press claims against your Lord because your request (matlab) has been delayed; instead, press claims against yourself for slacking in your behavior.

110. When He makes you submissive to His command outwardly and provides you with resignation to His power inwardly, then He has enhanced the greatness of the favor accorded you.

111. Not all who are most certainly amongst the chosen go on to perfect their liberation.

Chapter XII

And he said (May Allah be pleased with him):


112. Only the ignorant man scorns the recitation of litany (al-wird). Inspiration (al-waarid) is to be found in the Hereafter, while the litany vanishes with the vanishing of this world. But it is more fitting to be occupied with something for which there is no substitute. The litany is what He seeks from you, the inspiration is what you seek from Him. But what comparison is there between what He seeks from you and what you seek from Him?

113. The arrival of sustainment (wurood al-imdaad) is in accordance with receptivity (al-isti'daad), while the raying-out of lights (shurooq al-anwaar) is in accordance with the purity of the innermost being (safaa'u'l-asraar).

114. When the forgetful man (al-ghaafil) gets up in the morning, he reflects on what he is going to do, whereas the intelligent man (al-aaqil) sees what Allah is doing with Him.

115. The devotees (al-'ubbaad) and the ascetics (az-zuhhaad) are alienated from everything only because of their absence from Allah in everything. For had they contemplated Him in everything, they would not have been alienated from anything.

116. He commanded you in this world to reflect upon His creations (bi'n-nazar fi mukawwanaatihi); but in the Hereafter He will reveal to you the Perfection of His Essence (kamaal dhaatih).

117. When He knew that you would not renounce Him, He made you contemplate that which issues from Him.

118. Since Allah (al-Haqq) knows of the existence of weariness on your part, He has varied the acts of obedience (at-taa'aat) for you; and since He knows of the existence of impulsiveness (ash-sharah) in you, He has limited them to specific times (fi'l-awqaat), so that your concern be with the performance of the ritual prayer (iqaamat as-salaat), not with the existence of the ritual prayer (wujood as-salaat). For not everyone who prays performs well (fa-maa kull musall muqeem).

119. Ritual prayer is a purification for hearts (tuhra li'l-quloob) and an opening-up of the door of invisible domains (al-ghuyoob).

120. Ritual prayer is the place of intimate discourse and a mine of reciprocal acts of purity wherein the domains of the innermost being are expanded and the rising gleams of light ray out. He knew of the existence of weakness in you, so He made the number of ritual prayers small; and He knew of your need of His grace, so He multiplied their fruitful results.

121. When you seek a recompense for a deed, the existence of sincerity (as-sidq) in it is demanded of you in return. As for the insincere (al-mureeb), the feeling of security (wijdaan as-salaama) from chastisement suffices him.

122. Do not seek recompense for a deed whose doer (faa'il) was not you. It suffices you as a recompense for the deed that He accepts it.

123. When He wants to show His grace to you, He creates states in you and attributes them to you (khalaqa wa nasaba ilayk).

124. Were He to make you go back to yourself, there would be no end to the reasons for blaming you (li-madhaammik); and were He to manifest His beneficence (iood) to you, there would be no end to the reasons for praising you.

Chapter XIII

And he said (May Allah be pleased with him):

125. Cling to the attributes of His Lordship and realize the attributes of your servanthood!

126. He has prohibited you from claiming for yourself what does not belong to you amongst the qualities of created beings; so would He permit you to lay claim to His Attribute, He who is the Lord of the Universe?

127. How can the laws of nature (al-'awaa'id) be ruptured for you so the miracles result, while you, for your part, have yet to rupture your bad habits (al-'awaa'id)?

128. The point at issue is not the existence of searching. The point at issue is only that you be provisioned with virtuous conduct (husn al-adab).

129. Nothing pleads on your behalf like extreme need, nor does anything speed gifts to you quicker than lowliness and want.

130. If you were to be united with Him only after the extinction of your vices and the effacement of your pretensions, you would never be united with Him. Instead, when He wants to unite you to Himself, He covers your attributes (wasf) with His Attributes and hides your quality (na't) with His Quality. And thus He unites you to Himself by virtue of what comes from Him to you, not by virtue of what goes from you to Him.

Chapter XIV


And he said (May Allah be pleased with him):


131. Were it not for the kindness of His veiling (jameel sitrih), no deed would be worthy of acceptance.

132. You are more in need in His forbearance (hilm) when you obey Him than you are when you disobey Him.

133. Veiling (as-sitr) is of two kinds: veiling of disobedience, and veiling in it. Common people seek Allah's veiling in disobedience out of the fear of falling in the rank amongst mankind. The elect seek the veiling of disobedience out of the fear of falling from the sight of the Real King.

134. Whoever honors you honors only the beauty of His veil in you. Therefore, praise is to Him who veiled you, not to the one who honored and thanked you.

135. No one is a companion of yours except the one who, while knowing your defects, is your companion, an this is only your generous Lord. The best one to take on as a companion is He who does not seek you out for the sake of something coming from you to Him.

136. Were the light of certitude (nur al-yaqin) to shine, you would see the Hereafter so near that you could not move towards it, and you would see that the eclipse of extinction had come over the beauties of the world (mahasin ad-dunya).

137. It is not the existence of any being alongside of Him (wudood mawjood ma'ah) that veils you from Allah, for nothing (laa shay'a) is alongside of Him. Rather, the illusion of being alongside of Him (tawahhum mawjood ma'ah) is what veils you from Him.

138 Had it not been for His manifestation in created beings (al-mukawwanaat), eyesight would not have perceived them. Had His Qualities (sifaat) been manifested, His created beings would have disappeared.

139. He manifests everything because He is the Interior (al-baatin), and He conceals the existence of everything because He is the Exterior (adh-Dhaahir).

140. He has permitted you to reflect on what is in created beings, but He has not allowed you to stop at selfsame creatures. "Say: Behold what is in the heavens and the earth!" [Quran 10:101] Thus, with His words "Behold what is in the heavens" He opened up the door of instruction for you. But He did not say, "Behold the heavens," so as not to lead you to the mere existence of bodies.

141. The Universe (al-akwaan) is permanent (thaabita) through His making it permanent (bi-ithbaatih), and it is annihilated (mam-huwwa) by the Unity of His Essence (bi-ahadiyyat dhaatih).

Chapter XV


And he said (May Allah be pleased with him):


142. People praise you for what they suppose is in you but you must blame your soul for what you know is in it.

143. When the believer is praised, he is ashamed before Allah that he should be lauded for an attribute he does not see in himself.

144. The most ignorant of all people is the one who abandons the certitude (yaqin) he has for an opinion (dhan) people have.

145. When He lets praise of you burst forth, and you are not worthy of it, praise Him for what He is worthy of.

146. When ascetics (az-Zuhhaad) are praised, they are contracted, for they witness the praise as coming from mankind (al-khalq); but with gnostics (al-'aarifoon) are praised, they are expanded, for they witness the praise as coming from the Real King.

147. If when given something, the giving expands you, and if when deprived of something, the deprivation contracts you, then take that as the proof of your immaturity and the insincerity of your servanthood.

Chapter XVI


And he said (May Allah be pleased with him):


148. When you commit a sin (dhanb), let it not be a reason for your despairing of attaining to righteousness (al-istiqaama) before your Lord, for that might be the last decreed for you.

149. If you want the door of hope opened for you, then consider what comes to you from Him; but if you want the door of sadness opened for you, then consider what goes to Him from you.

150. Sometimes He makes you learn in the night of contraction (layl al-qabd) what you have not learned in the radiance of the day of expansion (fi ishraaq nahaar al-basr). "You do not know which of them is nearer to you in benefit." [Quran 4:11]

151. The hearts and the innermost centers of being are the places where light arise.

152. There is a light deposited in the hearts which is nourished by the Light coming from the treasuries of the invisible realms.

153. There is a light wherewith He unveils for you His created things (al-aathaar), and there is a Light wherewith He unveils for you His Attributes (awsaaf).

154. Sometimes hearts stop at lights the same way souls are veiled by the opacities of alterities (bi-kathaa'if al-aghyaar).

154. By way of honoring them, He veiled the lights of the innermost hearts (anwaar as-saraa'ir) with the opacities of exterior phenomena (bi-kathaa'if adh-dhawaahir) so they would not be abused when expressing themselves nor be accused of seeking renown.

Chapter XVII


And he said (May Allah be pleased with him):


156. Glory be to Him who has not made any sign leading to His saints save as a sign leading to Himself, and who has joined no one to them except him whom Allah wants to join to Himself.

157. Sometimes He reveals to you the invisible domain of His Realm but veils you from knowing the secrets of servants.

158. Whoever gets to know the secrets of servants without patterning himself on the divine mercifulness (ar-rahman al-ilaahiyyah), finds his knowledge a tribulation (fitna) and a cause for drawing evil (al-wabaal) upon himself.

159. The egos share in disobedience is outwardly clear (dhaahir jalee) while its share in obedience is inwardly hidden (baatin khafee). To cure what is hidden is hard indeed?

160. Sometimes ostentation (ar-riyaa') penetrates you in such a way that no one notices it.

161. Your desire that people know your particular distinction (khusoosiyya) is a proof of insincerity in your servanthood ('uboodiyya).

162. Make mankind's looking at you disappear by being content with Allah's looking at you! Slip away from their approach to you by contemplating His approach to you!

163. He who knows Allah (al-Haqq) contemplates Him in everything. He who is extinguished by Him is absent froM everything. He who loves Him prefers nothing to Him.

164. Only His extreme nearness (shiddatu qurbih) to you is what veils Allah (al-Haqq) from you.

165. Only because of the intensity of His manifestation (shiddatu dhuhoorihi) is He veiled, and only because of the sublimity of His light is He hidden from view.

Chapter XVIII


And he said (May Allah be pleased with him):


166. Let not your asking be the cause of His giving, for then your understanding of Him might diminish. Let your asking be for the sake of showing servanthood and fulfilling the rights of Lordship.

167. How can your subsequent asking be the cause of His prior giving?

168. Far be it for the decree of the Eternal (hukmu'l-azal) to be subject to contingent causes (al-'ilal)!

169. His providential care ('inaayatuh) of you is not due to anything coming from you. Where were you when He confronted you with His providence or met you face-to-face with His care? Neither sincerity of deeds nor the existence of states have any being in His Eternity. Instead, only pure bestowing and sublime giving are there.

170. He knew that servants would anticipate the emergence of the mystery of Providence (sirr'l-'inaaya) in themselves, so He said, "He chooses whom He pleases for His Mercy." [Quran 2:105] And He knew that, had He left them at that, they would have abandoned all effort by relying on the Eternal, so He said "Surely the Mercy of Allah is nigh to the doers of good." [Quran 7:56]

171. Everything depends on the Divine Will (al-mashee'a), but It Itself depends on nothing at all.

Chapter XIX

And he said (May Allah's mercy be upon him):


172. Sometimes good behavior (al-adab) leads some to abandon asking because of confidence in His Providence or because concern for the invocation (dhikr) of Him stymies their asking of Him.

173. Only he to whom forgetfulness is possible is to be reminded; and only he to whom inattention is possible is to be warned.

174. The feast-days of novices (al-mureedoon) are when states of need arrive.

175. Sometimes you will find more benefit in states of need than you find in fasting or ritual prayer.

176. States of need are gift-laden carpets.

177. If you want gifts to come you way, then perfect the spiritual poverty (al-faqr) you have. "Alms are only for the poor." [Quran 9:60]

178. Realize your attributes and He will help you with His attributes; realize your lowliness and He will help you with His Sublimity; realize your impotence and He will help you with His Power; realize your weakness and He will help you with His Might and Force!

Chapter XX



And he said (May Allah be pleased with him):


179. Sometimes a charisma (karaama) is bestowed upon someone whose righteousness (al-istiqaama) is not perfect.

180 A sign that it is Allah who has put you in a certain state (fish-shay') is that He keeps you in it while its fruits (an-nataa'ij) mature.

181. He who holds forth from the standpoint of his own virtuous behavior will be silenced by his behavior toward Allah; but he who holds forth from the standpoint of Allah's virtuous behavior toward him will not be silenced when he misbehaves.

182. The lights of sages (anwaarul hukamaa') precede their words, so that, wherever illumination (at-tanweer) occurs, the expression (at-ta'bir) arrives there.

183. Every utterance (kalaam) that comes forth does so with the vestment of the heart (kiswatul qalb) from which it emerged.

184. Whoever has been given permission to speak out (at-ta'beer) will have his expression ('ibaara) understood by his listeners, and his symbolic allusion (ishaara) will be clear to them.

185. Sometimes the light of inner realities will appear eclipsed when you have not been given permission to give expression to them.

186. Their expression ('ibaaratuhum) is either because of the overflow of ecstasy (li laydaan wajd) or for he purpose of guiding a disciple (muteed). The former case is that of those who progress (as-saalikoon); the latter case is that of those who possess a function (araabul mukna) and have realization (al-mutahaqqiqoon).

187. An expression ('ibaara) is nourishment to needy listeners, and your share in it is only what you can eat thereof.

188. Sometimes he who draws near to a station (maqaam) express himself about it, and sometimes he who is united with it expresses himself about it. That is confusing save to him who has insight.

189. He who is progressing (as-saalik) should not be given expression to his inspiration (waaridaat), for that indeed diminishes their activity in his heart and strips him of sincerity with his Lord.

190. Do not stretch out your hand to take from creatures unless you see that the Giver (al-Mu'ee) amongst them is your Lord. If such is your case, then take what knowledge says is suitable for you.

191. Sometimes the gnostic (al-'aarif) is ashamed of submitting his urgent need (haaja) to his Lord being content with His will (mashee'a). So why should be not be ashamed of submitting his urgent need to a creature of His?

Chapter XXI


And he said (May Allah be pleased with him):


192. When two matters seem confusing to you, see which is heavier on the ego and follow it through. For, indeed, nothing weighs on the ego but that which is true.

193. A sign of compliance with passion is haste in supererogatory good deeds and sluggishness in fulfilling obligatory deeds.

194. He laid down specific times for acts of obedience so that procrastination not divert you from them, and He made each time span ample so that you would have a share in making the choice.

195. He knew of the irresolution of servants in dealing with Him, so He made obedience (taa'a) to Him obligatory for them. Thus, He drove them to obedience with the chains of obligation (bi-salaasilil ijaab). Your Lord is amazed at people who are driven to Paradise (al-janna) with chain!

196. He made the service (khidma) of Him obligatory upon you, which is as much as to say that He made entry into His Paradise obligatory for you.

197. Whoever finds it astonishing that Allah should save him from passion or yank him out of his forgetfulness has deemed the divine Power (al-qudra al-ilaahiyya) to be weak. "And Allah has power over everything." [Quran 18:45]

198. Sometimes darkness come over you in order that He make you aware of the value of His blessings upon you.

199. He who does not know the value of graces when they are present knows their value when they are absent.

200. The inspirations of grace should not so dazzle you as to keep you from fulfilling the obligations of thankfulness, for that would indeed bring you down in rank.

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