Preface

Muslims all over the world are going through difficult times. Wherever one observes, Muslims are suffers and complain of persecution by other nations. It seems that Muslims have lost something valuable that has resulted in present state of shame and misery. Though majority will blame external factors but in fact Muslims have only to blame themselves for the present state of affairs. The following questions may clear the picture of Muslims state of deprivation in present times: a) What are the Muslims states of literacy levels all around the world and how is that transformed into their moral and ethical values? b) What is given more weight in our practical life whether it is grabbing of worldly stature at all costs or balance between worldly life and life after death? c) How many of us have acquired the minimum subsistence level of knowledge about our religion or we totally dependent on whatever is thrust upon us in one form or another. It has been repeated many a times that Islam is a comprehensive code of life. It is meant for all individuals and generations to come. The divine scripture and Holy Sunnah of Prophet Muhammad (May Eternal Peace be upon Him) has been recorded, stored and available for all those who want to quest their thrust of light and truth with out any prejudice. But what could be said of people who are in the state of abyss and have closed all doors of knowledge by adopting pessimistic and sadistic approach. Islam is a global religion for everyone. Whoever acts on its principles, they are able to receive its fruits. The essence of any divine religion is to develop a strong bond between the Creator and his creatures. When an individual of whatever race, caste, nation is able to achieve the desired path through mediation and self annihilation then the life becomes simpler and easier. The objective of life and its priorities are set straight. Any society comprising of such individuals are able to reach to the high levels of integrity and honesty. This time is ripe for the Muslims to indulge in improvements in the fields of science and education. It is only then that the fruits of Islam

will be spread and enjoyed by the masses come into its influence. Any act demands that it should be done to receive the pleasure of Almighty and to develop unbreakable frequency with the Power of the Universe. Ramadan is a month of seeking closer relationship to Almighty Allah and His beloveds. This can be achieved by adopting all ways and means that are prescribed in Holy Quran and Sunnah. The time is running fast, we must respond by establishing peace and light to improve overall social, economic and political conditions of individual and collective beings all over the world.

Syed Ahmad Imam Bukhari

The Maqasid ul Saliqeen

Compiled by Sheikh Zeya-ullah Naqshbandi The Objectives of Traveling Towards Allah Translated by: Muhammad Jalal In the Name of Allah the Most Merciful the Most Beneficent Continued from the 8h part of Maqasad ul Salaqin The prayer of Abhar consists of 4 Rakat ended with two Salam if it is performed during the daytime, and if it is performed during the night then it should be completed with 4 Rakat with one Salam, in every Rakat after Surah Al Fatiha Surah Al Qadar10 times and kalimah Tamjeed115 times, and the same blessed words should be repeated 10 times in the Ruku after recitation of the specified words2 and the same words should be recited again in the Qawmah3 3 times, and likewise during the prostration 5 times, and nothing should be recited in Jalsah4 and during the second prostration 5 times, and when the prayer has been finished should recite Surah Al Fatiha 10 times, and Surah Al Qadr also 10 times, and Kalimah Tamjeed 33 times then the following prayer should be recited once, May Allah reward Muhammad (May peace of Allah and his blessings be upon him as he deserves) from our side. This prayer has a lot of virtues except whatever has been explained here has been summarized, and now we are returning to our subject again, and we would like to sweeten our pens tongue by explaining the virtues and merits of the blessed Durood (reciting prayers upon Prophet Muhammad and his family). To recite blessed Durood on the great Prophet (May peace of Allah and His blessings be upon him and his family) is the most valuable bliss and one of the highest worships. Recitation of blessed Durood on , .Glory is for Allah and all praise is due to Allah, there is none worthy of worship except Allah, Allah is the Greatest, there no power and no strength except with Allah the Most High, the Most Great. 2 That is"" Glorified is my Lord the Great 3 That is the state of standing up after Ruku. 4 (The sitting posture which separates both prostrations)
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the leader of the Universe (May peace of Allah and His blessings be upon him and his family) results in more and more of his love which is the fountain head of all sorts of blesses, the pleasure of Allah and acceptance to the Oneness is achieved through it and by the grace of blessed Durood all sins are replaced with good deeds. It is narrated that once the most honoured Prophet (May peace of Allah and His blessings be upon him and his family) was on a military expedition with a group of his companions. During the journey, he camped down at a place and asked for some food. The bread prepared from barley was offered to him then he asked, Is there some souse? The companions replied no, meanwhile a honey bee flied buzzing around them, and then the companions asked, O Prophet of Allah! What the bee is saying? He replied the bee is expressing its sorrow saying that she is very sad seeing the honoured companions were eating without souse, though their hive is filled up with pure and fresh honey but she can not bring it here and it is asking for someone to go with her and bring it here. His holiness Ali (May Allah be pleased with him) stood up and followed the bee carrying with him the wooden cup of the Prophet (May peace of Allah and His blessings be upon him and his family). The bee entered a cave then his holiness Ali (May Allah be pleased him) also entered the cave after the bee, at once he saw the comb filled with pure and clean honey. He collected the honey in his cup to its full and brought back to the Prophet of Allah (May peace of Allah and His blessings be upon him and his family). The bee came again to the Prophet (May peace of Allah and His blessings be upon him and his family) and the Prophet (May peace of Allah and His blessings be upon him and his family) distributed the honey amongst the companions, every one of them got their portions nevertheless the bee remained flying and buzzing around them as before. Then the companions again asked, O Prophet of Allah (May peace of Allah and His blessings be upon him and his family) what the bee is saying this time? He explained, Now there is a conversation between us, I asked the bee what is your food? The bee replied, O Prophet of Allah (May peace of Allah and His blessings be upon him and his family) we suck all kinds of bitter and savour less flowers and we eat all sorts of leaves grow in this desert or on these hills, then I asked, while your food is such bitter and savour less plants then how do you produce the pure and sweet honey? Then the bee said, O Prophet of Allah (May peace of Allah and His blessings be upon him and his family) actually we work under the supervision of a leader from among us and we follow him, whenever

we intend to suck the flowers our leader begins reciting the blessed Durood on you then we also follow him in the recitation that is why the bitter and the acidic nectar through the blessings and graces of the blessed Durood become sweet and fresh in our mouth and that is why it results in the sweet and fresh honey. And that is why it bears the cure for the diseases,(As was explained in the glorious Quraan). When the bees recite the blessed Durood sincerely the bitterness of their food is changed into the sweetness, then it could be hoped that when a believer will recite the blessed Durood with devotion and send the gift of the salutation sincerely to the leader of the Universe (May peace of Allah and His blessings be upon him and his family) who is the cause of all creation that the recitors all sins and evils would be replaced with good deeds, as well as he can achieve the nearness to Allah (Exalted be He) and His pleasure by the grace of the Prophet (May peace of Allah and His blessings be upon him and his family). It is narrated in the blessed tradition that Allah (Exalted be He) sent down a revelation to his holiness Musa (Peace be upon him), Do you wish I become nearer to you then your tongue and its talk, your heart and its perception, even your body, your heart and your soul, your eyes and its vision, your ear and its hearing, your mouth and its spit, your eyes and their whiteness and blackness, then his holiness Musa (Peace be upon him) said, Of course, O my Lord! That is my hope from You and I wish to remain nearest to You, then Allah (Exalted be He) said, then you should recite the blessed Durood on Muhammad (May peace of Allah and His blessings be upon him and his family) more and more, so that you would be blessed with grace and honour, and should warn the children of Israel that whoever of them will meet Me while he has rejected the message of Muhammad (May peace of Allah and His blessings be upon him and his family) then I will appoint on him the whips of the hell fire and avert him from My meeting so that he could not obtain the blessings of My vision, and no angel will have mercy on him, nor any Prophet will intercede for him, the angels will drag him on his face and throw him in the hell fire, afterwards he will remain in the hell fire forever, he never would be rescued from it. Then his holiness Musa (Peace be upon him) asked, O my Lord! Who is Muhammad (May peace of Allah and His blessings be upon him and his family) that is beloved of You as no one can achieve the nearness to You nor the blesses of Your pleasure without reciting Durood on him? Allah (Exalted be He) answered, O Musa! If Muhammad (May peace of Allah and His blessings be

upon him and his family) and his followers creation was not predetermined then I had not created even the paradise nor the hell fire, nor the sun, nor the moon, nor the day nor the night, neither there was any honoured angel nor any prophet nor the Apostle even you were not created. O Musa! If you had not believed in Muhammad (May peace of Allah and His blessings be upon him and his family) and would not recited Durood on him you too would be burnt in the hell fire, even it was Ibrahim, the intimate friend of Allah, then his holiness Musa (Peace be upon him) said, I acknowledge and I bear witness on the priority of Muhammad (May peace of Allah and His blessings be upon him and his family) and I recite the blessed Durood more and more, but I wish to know whether I am more beloved of You or Muhammad-may peace of Allah and His blessings be upon him and his family-? Allah-exalted be He-replied: O Musa! You are that who was blessed with My talk directly but Muhammad is My beloved and the beloved is more pleasant to Me then who was blessed with My talk directly. There is no way for the seeker better and nearer to be accepted than to recite the blessed Durood and by the grace of blessed Durood the doors of blessings and real treasures are opened. The blessed Durood should be recited with ablution and must to follow all rules and regulations related to it properly, the reciter should direct his face to the direction of Kabah as well as he should sit with complete discipline on the pure and clean place and it should be avoid to recite it on the dirty or filthy place or in the street or in the market. He should direct his outer and inner self towards the Chief of the Universe (May peace of Allah and His blessings be upon him and his family). He should annihilate totally in his love and absorbed in His aspiration. There is no taste sweeter than this state of extinction. He should use some perfume if it is available and should imagine that the Mercy for the Universe (May peace of Allah and His blessings be upon him and his family) is present there in front of him. He is hearing his recitation by himself. The recitor should hope that through the graces and virtues of blessed Durood, he would be honoured with the favours of the noble Prophet (May peace of Allah and His blessings be upon him and his family) and would be blissful in this world and hereafter. After finishing the blessed Durood he should pronounce these auspicious words humbly and with complete devotion,

 ! . O Prophet of Allah! You are the chief of the messengers, and you are the intercessor of the sinners and you are the guide for the misleading people while I am powerless and helpless, I have no shelter nor refuge except You, O Prophet of Allah (May peace of Allah and His blessings be upon him and his family) look at my conditions with pitiful eye and give me a feast out of your generosity. Poem: Where are you O Prophet of Allah! Where are you? Why are you not coming in my dark eye? I am aspiring you bearing hundreds of hopes. How sweet it would be if you show me your luminary face. I am alive only with your perfume wherever I remain. I am hoping of your vision, where are you? May Allahs blessings and His salutation on him and his family, his companions and his followers all of them.

In the name of Allh, All-Merciful, Most Compassionate Wa alla Allhu al Sayyidin wa abibin Muammad wa al lihi wa sabihi wa salam Some Reflections upon the Message of the izb al-Bar5 The izb al-Bar is one of the best known litanies (azb) composed by Abu l-asan al-Shdhil (d. 656/1258) and is recited regularly to this day by members of his order or arqah (pl. uruq), the Shdhilyyah, in addition to adherents of the numerous other uruq influenced or initiated by Shdhil shaykhs. The litanies recited as part of Islamic, and specifically f, devotional life have sadly been largely overlooked by English-language scholarship, despite the wealth of intimate insights into the spiritual path of the faith which may be gained by a study of this corpus6. This izb is a fascinating example of f devotional literature, which in addition to its beauty, contains within its a wonderful and holistic summary of the Islamic spiritual path that deserves to be studied and appreciated in greater detail. To illustrate some of this we seek to present an English translation of the izb followed by sections translated from the commentary upon it by a pre-eminent shaykh in the lineage of this arqa, Sdi Amad Zarrq al-Fs (d. 899/1493) 7 who was a fully realised spiritual master, and an inheritor of the spiritual legacy of Abu l-asan al-Shdhil that placed him in a most suitable position to comment upon the inner meanings of this great prayer. However before we begin let us turn to a brief account of the Shdhilyya in order to place the prayer, and its commentary, within the wider historical, social, and intellectual context. The Shdhilyyah

Katabahu al-faqr ila Rabbihi abd al-Karm Kocsenda, Exeter, Rab al-khar 1430/April 2009. 6 See for example the rich study by Constance Padwick entitled Muslim Devotions : a Study of Prayer-manuals in Common Use (London: SPCK, 1961). 7 The eighth in succession to al-Shdhil according to most sources, see: Martin Lings, A Sufi Saint of the Twentieth Century: Shaikh Ahmad al-Alaw: His Spiritual Heritage and Legacy, Appendix B pp. 232-233.
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Mackeen describes the North African society into which al-Shdhil was born as distinct and removed from the philosophical, scientific and literary currents pervading Andalusia to the north, being instead8: A society eager to practice Islam rather than formulate it; [whose] energies were, therefore, devoted to employing the most effective means of attaining this objective which was embodied in the Muwaid expansion, the only example of what approaches a fullfledged Islamic theocracy. In such a context the numerous leaders of Sufism in the Maghrib assumed a significant role as educators of the community and champions of popular religion. In another article dealing specifically with the advent and order of Abu l-asan al-Shdhil, Mackeen notes that the f abaqt (biographical) sources largely remain silent about the figure of alShdhil, with the same indifference being reflected in the more general and important biographical works of the period9, and relies instead on the two primary sources on his life which are the Laif alMinan of Ibn A Allh al-Iskandar (d.709/1309-10)10 and the Durrat al-Asrr of Ibn al-abbgh (d. 724/1323). Here we find a report from al-Shdhil himself, narrated by Ibn al-abbgh, that early on in his path he attached himself to the qutb11 Mawly Abd al-Salm Ibn Mashsh (d. 625/1227) who lived as an ascetic on mount Alam. Precious little is known about the life and teachings of Ibn Mashsh, even less than his that of his student al-Shdhil, however recounting Mackeens concise summary of the central themes of his f thought

A. M. Mohamed Mackeen, The Early History of Sufism in the Maghrib Prior to Al-Shdhil, Journal of the American Oriental Society, Vol.91, No.3 (Jul.-Sep., 1971), pp.398-408: at p.408. 9 A. M. Mohamed Mackeen, The Rise of Al-Shdhil, Journal of the American Oriental Society, Vol.91, No.3 (Oct.-Dec., 1971), pp.477486: at p.477. 10 The second in succession to shaykh Abu l-asan; Ibn A All h, The subtle blessings in the saintly lives of Ab al-Abbs al-Murs and his master Ab al-Hasan al-Shdhil , the founders of the Shdhil order: a translation from the Arabic of Latif al-minan / by Nancy Roberts (Louisville, Ky: Fons Vitae, 2005). 11 The pole or chief of the knowers of the epoch; for a detailed exposition of the f hierarchy of sainthood from the Akbarian perspective, see: Michel Chodkiewicz, Seal of the Saints (Cambridge: Islamic Texts Society, 1993)
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may give us an idea of what al-Shdhil may have received from his master12: Primarily an upholder of the orthodox taud, his expositions show considerable stress on ethical aspects with extensions into the concepts of maabbah (Divine Love), ria (Quietism), zuhd (Asceticism) and tawakkul (Trust in God) He defines worship as contemplation of the Godhead (al-tafakkur f amri Llh) and insight into His religious law (al-tafaqquh fi l-dn), concluding that Trust in God represented the apex of ibdah (worship) while Asceticism its essence. Khauf or dread of Divine punishment, he taught, would secure protection from everything while the love of God resembles the pole around which good things rotate. With mn or faith, he explained, we could perceive the omnipresence of the Creator; the totality of the being should be merged with His eternal attributes. All such utterances were rigorously subjected to the master-criterion, the Sharah. Let us now keep these themes in mind as we explore the izb and Zarrqs commentary. *** The Litany of the Sea13 In the name of Allh, All-Merciful, Most Compassionate: O Allh, O Most High, O Most Great, O Forbearing, O Most Knowledgable; You are my Lord and your Knowledge is my sufficiency, so how excellent a lord is my Lord, and how excellent a sufficiency is my sufficiency! You grant succour to whomever You will; You are the Almighty, the Most Merciful. We ask You for infallibility in movements and rests, words, desires and thoughts; from doubts, imaginings and the fancies which veil hearts from beholding the unseen. So the believers were tried and they were shaken a mighty quake, whilst the hypocrites and those with
Mackeen, The Rise of Al-Shdhil, p.480. Keller, Awr d al- arqa al-Sh dhil yya, pp.18-24. My division of the text into sections is only to serve as an aid in crossreferencing.
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maladies in their hearts say: Allh and His Messenger have promised us nought but illusion!14 So make us steadfast, succour us, and subject to us this sea, as Thou hast subjected the sea to Moses, and subjected the fire to Abraham, and subjected the mountains and iron to David, and subjected the wind, the demons and the jinn to Solomon. Put in subjection to us all Your seas: in the earth, the sky, the realm of the physical and the realm of the spiritual, and the sea of this world and the sea of the hereafter. Subject to us every thing, O You in Whose Hand is mastery of every thing. Kf H Y Ayn 15 (three times). Aid us, for You are the best of those who grant assistance; Succour us, for You are the greatest of those who grant victory; Forgive us, for You are best of forgivers; grant us Your loving-mercy, for You are the greatest of those who show mercy; Give us sustenance, for You are the best of providers; And guide us and save us from the oppressive people. Blow for us a goodly wind as she is present in Your knowledge; and spread it upon us from the storehouses of Your loving-mercy; and carry us upon it honourably16 with peace and wellbeing in Religion, this world, and the hereafter. Truly, You have power over all things. O Allh facilitate our affairs, with ease for our hearts and bodies, and peace and well-being in our worldly-affairs and religion. Be for us a companion in our travel, whilst keeping watch behind in our families; and blind the faces of our enemies and deform them in their places so that they cannot take leave or come towards us. Had We willed We would surely have obliterated their eyes, then they would race to the path, but how would they see? Or had We willed, We would verily have deformed them in their places, becoming incapable of departure or retreat.17 Y Sn. By the Wise Qurn, verily you are of the Messengers, upon a straight path;
Q. 33:11-12. Q. 19: 1 16 The Arabic term here karmah may also rendered as miracle, and in this context would imply a miraculous carrying. 17 Q. 36: 66-67.
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Revelation of the Most Exalted, the Most Merciful; To warn a people whose forefathers were not warned, so they are heedless. The Word has been realised against them, so they do not believe. We have placed on their necks shackles, reaching up to the chin, so their heads are forced back. And we have placed before them a barrier and behind them a barrier, and further we have covered over them so they do not see.18 May their faces be deformed! (three times) And the faces shall be humbled to the Living, All-Sustaining,19 and he will have failed who bears evildoing.20 a Sn. Mm. Ayn Sn Qf. He let forth the two seas, meeting together; between them is an isthmus they do not overpass. 21 Mm, Mm, Mm, Mm, Mm, Mm, Mm. The matter has been decreed, assistance has come, so they shall not be granted victory over us. Mm. The sending down of the Book from Allh the Almighty, the All-knowing: Forgiver of sins, Accepter of penitence, Severe in chastisement, Possessor of abundance, there is no god but He, unto Him is the final becoming.22 Bismillh23 is our door, Tabaraka24 our walls, Y Sn our roof, Kf H Y Ayn our sufficiency, Mm. Ayn Sn Qf our protection. And so Allh will suffice you against them; He is the All-Hearing, the All-Knowing.25 The veil of the Throne is lowered over us; the eye of Allh is looking upon us; by the power of Allh we shall not be overcome; and Allh
Q. 36: 1-10. The divine name or attribute al-Qayym also connotes the SelfSubsiting and Through Whom All Exists. 20 Q. 20: 111. 21 Q. 55: 19-20 22 Q. 40: 1-3 23 Lit. In the name of Allh, part the formula preceding 113 of the Qurns 114 chapters; and according to tradition, what a Muslim should recite before beginning any praiseworthy action. 24 Lit. Blessed be He (Allh) the first verse of ra (chapter) 67 entitled al-Mulk, or the Dominion. 25 Q. 2: 137.
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from behind them is encompassing: Nay, it is a Glorious Qurn, in a tablet preserved.26 For Allh is the best as protector and He is the Most Merciful of the merciful.27 (Three times) Verily my protector is Allh who sent down the Book and he takes into His protection the righteous.28 (Three times) My sufficiency is Allh, there is no god but Him; In Him I have placed my trust. He is the Lord of the Mighty Throne.29 (Three times) In the name of Allh with Whose Name nothing can cause harm in the earth or sky. He is the All-Hearing, the All-Knowing. (Three times) I take refuge in the consummate words of Allh from the evil of what he has created. (Three times) And there is no power or strength except by Allh the High, the Most Great. And Allh bless our liegelord Muhammad, and his folk and Companions and give them peace. * * * Excerpts from Sdi Amad Zarrqs commentary entitled: The Keys to Power and Victory in Notifying About What Pertains to the Litany of the Sea The central portion of the commentary is an explanation of the wording of the izb and Zarrq begins this with the essential relationship of man and God, which comes across as an expression of the slavehood, poverty, and utter need of the impoverished for the Magnificent30:
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Q. 85: 20-22 Q. 12: 64 Q. 7: 196 Q. 9: 129 Shar, p. 53

[Quoting section 1]; I said [Shaykh Abu lasan] opened with this sentence, because it expresses the exaltedness of Lordship and the lowliness of servanthood and [the need for] contentment with His knowledge and recourse to Him in all states, and entrusting Him in all matters, accepting [the state of affairs], or opposing it; simultaneously praising Him, first with perfect descriptions of the Essence, and then [from the creativity of] the intellect, because the perfection in facing Him entails this; for all other modes of turning [towards Him] that do not inspire in the actor experience of the greatness of Lordship and the lowliness of servanthood are mere acts of trickery, or the like. With this we have the answer to questions about the lack of benefit most people experience with petitions (adiya) and invocations (adhkr) of genuine promise of effect, which are tried and tested by the people of truthfulness, sincerity, and the ones who suffice themselves with His knowledge, may He be elevated; who have a good opinion of Him, and entrust Him with receiving a response and reward. Of the etiquettes of petition (du), are the loftiness of its subject matter, as the sheikh Abu Amad Abd al-Azz al-Mahdawi31 may Alllah be well pleased with him remarked: whomsoever, in their du, does not leave their own choice, [instead] being pleased with the choice made for him by the Real, may He be elevated, is merely engaged in [the lowly state of] trying to persuade or win-over [his Lord] and he is among those of whom is it said: satisfy his need, for truly I hate hearing his voice. So if he remains with the will of the Real - may He be elevated - his prayer may be answered, and if not, in any case actions are [judged] by their outcomes32. Moreover, the matters this sentence encompasses are tenfold: seven outward (hir), and three inward (bin). The seven are: His names the Most High, the Most Great, the Forbearing, the Most Knowledgeable, the Lord, the Almighty, the
On whom, see: Gerald T. Elmore, Shaykh Abd al-Azz alMahdaw, Ibn al-Arab's Mentor, Journal of the American Oriental Society, Vol. 121, No. 4 (Oct. - Dec., 2001), pp. 593-613. 32 Not merely an expression of causation, but a reference to the greater idea in Islam that man faces his Lord in the state upon which he dies, i.e. an affirmer of Truth, or denier thereof and the various degrees therein. In this example, allusion is to the fact that the outcome will be good as submission to the Will of the Almighty means that the person has placed themselves in the essential state of taslm (submissive deference of the finality of affairs to God), linked essentially and etymologically to islm.
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Most Merciful. As for the three, they are: His names the Sufficient, the One Who Grants Victory, the Doer of Whatsoever He Wills. Turning to God, the central Reality of faith, the shaykh explains the nature and meaning of the Divine names (asm) and attributes (ift) mentioned in the izb, giving us an insight into both their theological implications on the doctrinal level, and their practical import for the devotion of each and every seeker. He turns the commentary away from a simple explanation of terminology, to a lesson on creed, faith, application, and how to attain success on the spiritual path. This is most evident in his exegesis of the name the All-Knowing33: He is the One Whose Knowledge encompasses all existent entities and others, without any shortcoming or exception, for He knows the misdeeds of his servants, but because of His Forbearance does not hasten them on to punishment. This is due to His Greatness, and the Loftiness of His Affair, which is evidenced by the sea and the conduct required in it34, and this [choice of Divine attribute] has been made to compensate [for the seriousness of the situation] by invocation of the appropriate Divine names for each occasion and state because the sea is a mighty creation, lofty in its affair, as befits it; and some of the Greatness of Allh and the Immensity of His Concern have manifested35 in [the sea], which He has subdued for creation and
Shar, pp. 55-56. The immense affair necessitates congruently great conduct, here: remembrance (dhikr) of Allh, cf. analysis below. 35 As we will demonstrate later, the sheikh is speaking about, and from the point of view of, the f doctrine of wadat al-wujd or Oneness of Being, which is exemplified by the first part of the Islamic testification of faith: l ilha illa Allh, there is no god but God, and entails that nothing possesses existence except He, or all that is, is the Divine Presence. This includes His Essence (dht), which is God in Himself, without regard to His creatures; His attributes, or names, which are the relationships between the Essence and everything other than He (and they are not entities in existence); and the actions, which is the cosmos (al-kawn) and all the creatures in it, along with everything that appears from them. There is thus one single presence known as the Divine presence (al-arat al-ilhiyya), designated by the all-comprehensive name Allh: William Chittick, The Sufi Path of Knowledge (Albany: SUNY, 1989) p.5; this doctrine has nothing to do with a crude pantheistic reading of f cosmology propounded by the unenlightened enemies of Islamic spirituality.
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subjected for them, so that they ate of it tender meat, and extracted from it the ornaments that they wear; and He caused ships to flow in it wherefore He Willed by His Power. So there remains no comparison to His Loftiness or Greatness except for indications from the great things He has subjected; [or] the Immensity of His Province, whereupon the disobedient and the dutiful travel in [the sea], yet, because of His Forbearance and Subtlety, He does not bring it to bear upon them [in destruction], despite His Knowledge of their crimes committed therein. Rather, if you considered it, you would find those living on [the sea], and those repeatedly coming and going to it36, the most severe of people in disobedience, and the most numerous in rebellion, so that it may be realised that journeying in [the sea] is owed to the grace of Allh and His loving-mercy, because the secondary causes have no effect in this action [of journeying]. Thus the sea is evidence for the Greatness of Allh in His Essence and Attributes, and for His Forbearance with the actions of creation in it; and all of this is from the Loftiness of His Affair, may He be elevated, in His Essence, Attributes and Actions, as there is nothing greater than forbearance coupled with knowledge, or more powerful than greatness in loftiness of concern. And it has been said: this sentence [section 1] is the Greatest Name of Allh and is by requisite the root of the foremost [of the Names] and the authority in the branches of others. Some people have been told in a dream: Every name whose meaning pervades the other names is therefore the greatest, and among the most beautiful names these are seven or eight: of them the Most Great So His name the Most Great pervades his names the Most Knowledgeable and the Forbearing because He is the Most Great in His Knowledge and Forbearance On the dogmatic plane we see a beautiful and complex interplay between the Divine names, from which a number of important points can be noted: First, that the Essence, Attributes and Actions37 are distinct and not conflated in that Zarrq mentions them separately, but
I.e. Sailors, perhaps especially pirates. This is classical Asharite Kalm (theological) terminology, which Zarrq would have been very familiar with given his rich education and evidenced in his commentary upon the Creed of Imm alGhazl (d. 501/1111). See: Ali Fahmi Khushaim: Zarrq the f (Tripoli, Libya: General Company for Publication, 1976) p. 52.
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that nonetheless the names may be descriptions of the Divinity, as Allh is Lofty in His Essence, Attributes and Actions38. The importance of the Divine names in knowing God cannot be understated, and for this reason the fs have traditionally divided them into the names of jall (majesty), jaml (beauty) and the name of kaml (totality, or perfection), that would generally correspond in theological parlance with qualities of incomparability (tanzh), similarity (tashbh), and then a totality, or the name of the Essence: Allh. In the above analysis the implicit name of the Avenger (alMunaqim)39, may be seen as a name of transcendent majesty, whilst the Forbearing as one of immanent beauty, and at the same time having the Most-Great nourish them, completing their effects individually. In this regard, we see that the association between the names it is far from a binary Manichean, good/evil dichotomy, hence some names are manifested synergistically, whilst some preponderate and flow through others all of this through their varying weights accorded to them by the Divine Reality40, and indicating their One Source. Significantly, and as attested to Holy tradition (adth qudus), My mercy precedes My Wrath41, it is the names of beauty (here, the Forbearing) that take precedence over the names of majesty, indicating a fundamental reality in the relationship between Almighty God and His creation. The izb thus teaches that God may positively be known through His attributes and Zarrq, in this regard, makes express mention of
Whilst the Essence is unknowable in itself, it is the Reality that is named by the names, and since there are no two realities, the Essence is named in a given context and from a specific point of view. Thus it is better termed Divinity, because in respect of Essence, nothing positive can be said about God, as He is entirely other and attributes must be negated from Him, but in respect of the Divinity, His revealed names may be attributed to Him: Chittick, The Sufi Path of Knowledge, p.9. 39 Linked to the Most Knowledgeable in that He punishes wrongdoing (the Just) that He knows His creation have committed. A hierarchy (taful) thus exists among the names, in that one relationship is ranked above another: Chittick, The Sufi Path of Knowledge, p.8; cf. footnote below. 40 This only refers to properties and their relationships, as there is no hierarchy in God Himself. Also, multiplicity is not an intrinsic attribute of the names, but only that in which they display their properties; so in themselves they remain one, because God is One: Chittick, The Sufi Path of Knowledge, pp. 56-57. 41 Muslim (4/7146).
38

how the sea is a manifestation of some of Allhs Loftiness and Greatness, an allusion in which both the novice (mubtadi) and the realised (mutaaqqiq) knower may find meaning; the prior in a doctrinal sense, whilst the latter in a directly experiential manner in subtly beholding that everything in existence is a locus of Divine manifestation, affirming the reality of tawd42 that lies at the heart of the Islamic faith. Zarrq thus continues his penetrating insight into the implications of this knowledge as illustrated by the izb43: Thereupon whoever comes to know that He is the High, the Almighty, causes his heart to persevere in exaltation and magnification, [so that] his spirit becomes typified by it, and with it expands his secret 44, so that there remains no communication to him from his [lower] self 45 and nothing other than Allh, may His Majesty be magnified, settles his resolve. Whoever knows that [Allh] is the Most Knowledgeable and Forbearing will suffice himself with Him, hoping for His Beneficence; and will beautify his opinion of Him in all states, so there remains neither for the sea or anything else in his eyes an affinity that occupies him from his Master: [He is] annihilated (fan) in Him, to the exclusion of everything other than Him. Thus he says with all the might of his mouth: you are my Lord, of whom I have no other; and neither would it be correct for me to have a lord other than Him for the perfection of His Characteristics in His Greatness and the Loftiness of his Affair so I am indifferent to others, and neither do I turn to another, nor do I hope for benefit, or fear harm, from others. This passage, but also by indication the ones quoted above it, reveals the izbs fundamental instruction that the link between knowledge, as doctrinal faith in tawd, and its complete realisation is the practice
This Arabic may be read as both a noun implying an article of faith, that is the belief in the Oneness, or Unity of God exemplified in first part of the Islamic testification of faith: l ilha illa Allh, there is no god but God. The word is also a verbal noun signifying the act of making one or unification, with significant connotations for the seeker, who seek to actualise this reality and all that it entails in their lives. 43 Shar, p.57. 44 Sirr: Lit. secret, or innermost reality of the spirit in f psychology. 45 Nafs: another term peculiar to f psychology, referring to the lower or animal self, the base aspect of the ego.
42

of remembrance (dhikr) of Allh through personal prayer and also the invocation of Divine names appropriate to every state and moment, and reminds us of the saying that the f is ibn al-waqt, or son of the moment in that he makes the best use of each and every moment to remember his Lord. Indeed, at the higher reaches of the spiritual path this remembrance should become a perpetual state of being, rather than a response to an external call reminding us of an earlier point that the Litany is recited as an expression of slavehood and poverty, and not as some sort of magic wand. That is to say, there is no true remembrance and invocation of God (dhikr) without realisation of poverty (faqr). The believer should suffice himself with the understanding that he is safe in the knowledge of his Almighty Lord, and that he remains in need of His Bounty. This is the state of the elect (al-khaw)46: [Explaining and Your knowledge is my sufficiency]: with these words [the believer] would be following the model of the friend (khall) of Allh, Abraham (peace be upon him) when he was hurled from the catapult and Gabriel received him saying, do you have any need? He replied, As for you, no. As for Allh, yes. He said, Then ask. He replied, My sufficiency from my request is His knowledge of my state. And this is the path of the knowers [who], when the secondary causes (asbb) become impracticable, have recourse to [Divine] knowledge by submission take as an example the mother of Moses placing him upon the sea, and the response of the Angels to Lot, peace be upon him, in saying: the decree of your Lord has come when [Lot] said to his people: would that I had the strength [to defeat you], or that I could betake myself to a mighty support [Allh]47, for he, may the blessings of Allh be upon him, desired to face them with secondary causes, because of their prevalence, and so was responded to with the execution of the decree and that there was no room for [secondary causes]; to this did the Prophet, Allh bless him and give him peace, point with his words: may Allhs lovingmercy be upon Lot, for he used to betake himself to a mighty support48, meaning: may Allhs loving-mercy be upon him since he did not imagine that the secondary causes had any place left [in the workings of reality], which is beyond the understanding of one who
46 47 48

Shar, p.57-58. Q. 11: 80 Bukhar (3424/22).

lacks realisation, [and is] namely what leads to misguidance and the like; so understand this! The sheikh then proceeds to outline the three directives that the believer must follow in times of need, further indicating what is meant by sufficing ones self with Gods knowledge, indicating its doctrinal basis and its practical application: The first: entrustment [of your affair to Allh] when making use of secondary causes becomes impracticable, as mentioned above. The second: request and petition during times of plenty, and when time passes as per habit; and [this is] a stopping place for reminding the self of poverty in times of heedlessness of tawd and [ontological] need [for Allh]; or as a forum for education, reminder, and the like. The third: to direct ones self with exposition [of ones state and being to Allh] when the beautiful opinion [of Allh] overtakes; sufficiency [is found] in knowledge; tawd is realised; and dhikr (invocation and remembrance) is utilised as in the words of Abraham, peace be upon him: And who, I ardently hope, will forgive me my mistakes on the Day of Judgment49; and the words of Moses, peace be upon him: My Lord! I am, of any good You may send down to me, needy 50; and the statement of our Prophet, may Allh bless him, his folk, and grant them peace: I cannot do without the well-being and pardon You bestow, and Your pardon is even greater [than this]! It has been said that this [state] is a gathering place for the tranquillity of the calm ones, and a request that, in reality, is praise in the stead of petition, and mention of a need without beseeching acquisition and since the secondary causes cannot enter to subjugate the sea, it is proper to submit [to Allh] in its regard, and given that the secondary causes do not participate in the conduct [at sea], it becomes appropriate to request [Allhs aid] in it, for this reason the shaykh connected the two [matters], so regard this! Clearly, the directives also reflect the various states of seekers who benefit from the izb, and to whom this commentary may be addressed to as advice. But more crucially, they illustrate the manifold points of teaching in the izb for readers of diverse achievement in
49 50

Q. 26: 82 Q. 28: 24

their progress (sulk) upon the spiritual path. Like so, the first point would correspond to a foundational level of commitment, or the beginning of any religious path, where the believer entrusts themselves to their Lord, and this is best appreciated indeed tested in times of hardship. The second is the stage of reminder and cognitive knowledge of the reality of tawd, which entails consciousness of ones ontological poverty and need for God. Finally, the level of the elect is being what was only a belief held at earlier stages of the spiritual path, and is complete taslm, with the resultant peace (salm) or state of tranquillity as embodied by the constant states of the knowers (rifn). The Shdhl way has been described and summarised as attachment of the heart to God Most High, and submission to His will. This, as we have seen, comes about through understanding the true meaning of His Oneness, and this is likely to be the reason why shaykh Zarrq in his Qawid al-Taawwuf called this path the way of Tawd (maslak tawd). True submission involves the abandoning of self-direction, another pillar of the Shadhl way, and the title of a foundational work by Ibn A Allh al-Iskandar: alTanwr f isq al-tadbr (The Illumination on Rejecting SelfDirection). By reflecting upon the foregoing, we can appreciate some of the ways in which Shaykh Abu l-asan al-Shdhls prayers reflect in a concise way the foundations of the arqa he inaugurated, in addition to the manifold inner secrets he received from His Lord. Thus we see how attentive readers of his litanies may understand the uniqueness of his way, the secrets of his vision and metaphysical insight, and above all, his deep piety and God consciousness which he passed on to his disciples and sincere students. Obviously more work needs to be done in this regard by researchers to present the epitome of the Shdhl path as this is manifest in the writings and heritage of its masters, allowing us to better appreciate what this illustrious arqa contributes to defining the quintessence of the Islamic faith and its authentic spiritual way in our day and age.

In the Name of Allah the Most Beneficent the Ever Merciful

ISLAM AND FREEMASONRY

Sheykh (Pir) Muhammad Muddassir (Silvio) Gualini Chishti Nizami Introduction Few authentic spiritual organizations have evoked so much in the imaginary of the people than Freemasonry, perhaps the character of secrecy about its members and the compulsory obligation of fraternity which includes the obligation upon a Freemason to do not reveal the identity of his brothers lest being killed51. This character of Freemasonry has favored the flourishing of certain fiction stories one of the last being the best seller of Dan Brown: The Lost Symbol. At a first glance it may appear at least bizarre if not out of contest to associate Freemasonry and Islam. Purpose of this work is to present to the Muslim and non-Muslim readers the true face of Freemasonry and make justice of the many errors seeded from both sides Muslims and non-Muslims regarding Freemasonry. As a matter of fact in the Islamic world Freemasonry is seen as a hub of secret agents paid by the Jews or indeed by anti-religious organizations. And in the way both, Islam and Freemasonry, are seen by majority of Muslims and non-Muslims already Islam and Freemasonry have something in common: both are seen as a potential treat and have an halo of sinister, hidden power. In reality Freemasonry is seen - especially among Catholics and the Vatican almost in the same way salafi and deobandi look at Tasawwuf. And this attitude should not make wondering because Freemasonry is a spiritual order as well as tasawwuf reunites all the spiritual orders. It is a proven fact that creatures not only humans perceive a danger and feel fear for anything that cannot be seen, rather the lower and more closer to the animal is the perception of a human being the stronger would be his perception of danger and fear in anything which he cannot see or experience. Similarly those who live in a condition wrongly accepting a universe with a dual perspective, the physic and the soul, surely will confuse the spiritual, which they cannot even
51

It is not necessary to kill physically a person, a real Freemason loving Freemasonry would feel like being put to death being barred to attend the works of his Lodge.

conceive, with the soul. They are like a man on the sea side observing the horizon without ships, the moment the same observer could be lifted up to a hill or a construction he would be amazed to see how many ships are present beyond the old limit of his individual horizon. In reality the correct perspective52 must be of three worlds: physical, subtle (pertaining to the soul and the mind) and spiritual. In this perspective the unseen is also peculiar to the subtle domain but it is a kind of materialistic unseen while the real unseen (al-ghaib) pertains to the spiritual world whose access is reserved to those who own the keys to enter it. At this point we have to make some considerations at risk to go beyond the subject of this work. Allah Almighty does not admit ignorance and ignorance will not be an excuse in the Day of Judgment. There is a subtle but big error in staunchly denying a possibility in general but the error turns into a very big sin when the possibility denied pertains to the spiritual domain: it amounts to deny the Infinite Capability of Creation of Allah Subhana Wa Taala, and this is the real essence of the error (sin) of Iblis, a sin which turned him into Satan-rajeem. It is said that the essence of Hadhrat Muhammad, Sallallaho Alaihi Wa Alii Wa Sallam, and that of Iblis went to school to learn the essence of alif and ba but Iblis remained ignorant, in other words he did not understand the meaning of the two letters. He knew the two letters exist but he did not understand them, this is why when placed in front the solution of alif and ba he did not recognize the ba wanting to be direct with the alif. And Iblis paid a heavy price being turned from the most beautiful into the most hated and cursed being of the creation: Satanrajeem. In front of the duality of Alif and Ba Satan-rajeem choose to be unitarian in the wrong way, his enormous self-evaluation and limited knowledge made him thinking that Allahs power is limited, in other words Allah could not conceive and create a creature (the Light, Nur, of Muhammad Mustafa, Sallallaho Alaihi Wa Alii Wa Sallam) whose , Sallallaho Alaihi Wa Alii Wa Sallam, essence is Mercy and for this reason is the intermediary between all the created universes and the Essence of Allah. It is not casual that Allah Almighty in the Holy and Glorious Quran tells us repeatedly: <<Be! And Lo! It becomes at once.>> (Kun fa Yakun for example Surah Ya-Sin ayat 82).
52

The Gnostic or Scholastic doctrine originally adopted by the early Catholics or Nazarens holding a three domains perspective was later abandoned by the Vatican in favor of the two domains perspective

The importance of Freemasonry consists in the fact that this is the last spiritual order remained in the West and accessible to Western-born regardless their original religion. This importance of Freemasonry did not went missed to Ren Gunon who had the vision of a Freemasonry whose members were also initiated in Tasawwuf and therefore professing and following the exterior religious form known as Islam. In fact Ren Gunon had the clear vision of still existing west with its own social welfare, distinct and separate from the Catholics. In other words he wanted to repeat what centuries before happened with the first crusade. Why associating Islam and Freemasonry? We have partially answered this question in the introduction above. What is Freemasonry? Freemasonry is a initiation or in other words an alliance that the Supreme Being (Allah for a Muslim, the Great Architect of the Universe, for a Freemason) makes with the adept when he will firstly receive the spiritual influences (baraqah) of this spiritual order at the time of the initiation rite.

How I became a Muslim

(Story of My Conversion) By: Susana King now Rasheedah King
Aootha billahi mina Shaytini Rajeem, BismaAllah ar Rahmani ar Rahmeen Ashadu illa Allah wahadu wa shareekala Ashadu an Muhammad Abdu wa Rasul

I want to quote the ayat from Surah Taha, which Musa said when he was going to meet with Firaun: Qala rabbi ishrah lee sadree, Wayassir amree, Waohlul AAuqdatan min lisanee, Yaf Qahu qaolee (Moses) said: O my Lord! Expand me my breast! Ease my task for me; And remove the impediment from my speech. So that they might understand me. The topic I am going to speak about today is how I became a Muslim. This is my journey to Islam. I come from a family of Christians who are very strong in their beliefs. And I also believed so strongly in my former religion that I wanted everyone to be a Christian like me. At my job, in religion that I wanted everyone to be Christian like me. At my job in Canada, I met one co worker who was from Algeria ( Alghazahr). We became very good friends and eventually we got married, his name is Adly. I remember telling my mother just before I was married, Dont worry Mom, we will make Adly a Christian. Adly is a Muslim and I had no interest in Islam or in being a Muslim. Even after Adly and I were married, I was convinced I could compel him to change his religion, his deen from Islam to Christianity. The fundamental difference between my former religion and Islam was the belief in Jesus (Essa a.s) and I wanted to prove to him that my former understanding about Jesus ( Essa, a.s.) was correct. I believed that Jesus/Essa was the son of God (astifigurallah) and I didnt believe he was only a prophet, Rasul. So every night, I would pray to God for truth and I opened my Bible (Tauratand Injeel) to find out what Essa a.s. ( Jesus) said about himself in the injeel, did he say he was the son of god ( astfigurallah)? Did he tell people to worship him? And then I looked for what the people in the Taurat and Injeel said about him, those who knew him or those knew about him. As I kept reading, I realized that Essa a.s never

said he was the son of god ( asftfigurallah). He only told the people to follow him and following his teachings, his ways, this will lead to people to Allah. Theres even a verse (ayat) in the Injeel that states, Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. (Acts 2:22). Basically, it says, Jesus was a man, a prophet that was sent by Allah. The truth is there, but people dont want to see it. At first, when I read these truths, I didnt accept them. For many years, I lived as a Christian, how could I change I spoke to many Muslims and also read books by Ahmed Deedat to understand more. Then after many months of research, questions, observations, prayers and desire, in July 2000, I said the shahdada and I started living my life as a Muslimah. I didnt change immediately, it took a few weeks to start changing my clothes, wearing hijab and longer skirts also learning how to do my salaat and so on. However, the continual challenge of becoming a Muslimah was and still is my family. They did not accept me as a Muslimah to the point where my brother said, If we knew you would become a Muslim, I would have never allowed you to marry Adly. My family argued and fought with me. It is very difficult at times and this is my jihad. I will tell you two stories concerning my mother and my choice of being a Muslim. A few years ago, I was laying on the bed with her, she had tears in her eyes, she said, I had a dream that all my children were in Jannah and you were in the Naar. She was weeping when she told me this. I told her, InshaAllah, this dream will never come true. Also very recently, this past summer I was in Canada, my mother wanted to have a dinner party because I was returning to Oman. She invited all my cousins, uncles, aunts and everyone to our home. The dinner party was at 4:00 p.m. and I told my mother that I will cook and serve everyone but I will not eat. She asked my why and I told her because I am fasting (saima) because it is the month of Ramadhan. She questioned me about why I must fast in this month. I explained to her that Ramadhan is a holy month and a special month. This is the month, the Quran was completed, this is the month of many blessings ( Baraka) from Allah. My mother got so angry because she didnt want to fast she wanted to me eat with everyone else. She said, This Islam is not a true religion, this Quran is not a holy book, only the bible is the book from God. When she said this I didnt answer. Then she went as far as insulting our beloved Nabi RasulAllah Muhammd

(saws), she said that our prophet was the Dajjal ( asftifigurallah). When she said, this I just walked away and I said a dua to myself. Allah make me strong and respectful to my family. I remember the hadith from Asma bint Abi Bakr as Siddeeq who said, My mother came to me, and she was a mushrika at the time of the Prophet. I asked the Prophet, my mother has come to me and she needs my help, so should I help her? He said, Yes keep in touch with your mother and help her, from Bukhari and Muslim So, this means that as a Muslimah I must keep good relations with my family and respect them because this is part of Islam. Yet, my family doesnt like Islam because they dont understand and they see the news programs that show Muslims as terrorists and images of Iraq, Afghanistan. They dont have any true knowledge about Islam. So, I continue to respect and love my family but if they interfere with my deen, then I move away. Living in Oman for me has been the true freedom I need to be a Muslimah. I do my salaat, fast (saum) and I go to the masjid for lecturers and also to offer my salaat jumaah. I pray tahhajjud (night prayers) and I read my Quran after fajr salaat. I am far from perfect, actually I sin every minute but alhamduillah, I come back to my Allah and say astfigurallah and try my best. This life in the dunniyah is but a test. I will keep trying as we all should keep trying. Please pray for my family, InshaAllah, Allah will give them hidya. JazakAllah kheir Salaam Alaikum wa Rahmantallahi wa Barakatu