Know, and may Allah be merciful to you, that Allah, the Exalted has made repentance a protection for the exposed bad actions, a purification for the impurities of error, a destruction for what has passed and a reparation for what will come. Repentance is the life after death (meaning the death of the hearts).
Further, you must know that whoever neglects repentance is in transgression (dhulmun). Whoever procrastinates concerning repentance is far away from Allah. Adherence to repentance is nearness to Allah. Rushing to repentance is obligatory (fard).
Allah the Exalted said, "Hurry towards forgiveness from your Lord and to a paradise whose width is like the heavens and the earth." Meaning by that, "Hurry by means of repentance from disobedience, to Me and know that performance of good deeds for My sake; obligates for you My paradise and My good pleasure." And Allah the Exalted says, "O, you who believe, repent to Allah all together so that you may prosper." And Allah the Exalted says, "Truly Allah loves those who turn in repentance and He loves those who have a care for purification."
Therefore, the first of the stations of praiseworthy character is repentance (tawbah). And nothing after it from good deeds is accepted except by means of repentance. The likeness of the servant when he commits an act of disobedience, is like a brand new cooking pot, under which a fire is lit for some time until it becomes blackened. But if one hurries to wash it, it will become cleansed from that blackness. However, if you neglect it and continue to cook in it over and over again; the blackness is established on it. Then there will be no benefit after that in washing it.
So, repentance is that which washes the blackness of the heart. For when actions are presented to Allah, there will be on them, as a result of repentance, the sweet fragrance of acceptance from Allah. Consequently, if you have truly attained repentance, then Allah, the Exalted will love you. This is true by His words, "Truly Allah loves those who repent." But if you do not repent, then you will be among the transgressors. And Allah, the Exalted says, "For they are truly transgressors, those who do not turn in repentance." He who repents is successful and he who does not repent is among the losers.
When there appears from the servant a fault, then darkness and injustice also appear with it. For, the likeness of the disobedient one is like a fire and the darkness that occurs with disobedience is the smoke of that fire. Whoever ignites a fire in his house – for lets say seventy years – will he see nothing but blackness as a result of the smoke? Likewise is the heart blackened by disobedience. And it cannot be purified except through repentance to Allah, the Exalted. This is because humiliation, darkness, transgression and veiling are instinctively connected to disobedience. However, when you have truly repented to Allah, all sins will be removed from you.
Know, that heedlessness will never enter your heart except by you being negligent of following the Prophet, may Allah bless him and grant him peace. And elevation with Allah will never happen for you except by following the Prophet, may Allah bless him and grant him peace. And following the Prophet is divided into two parts; that which is evident and that which is secret. For the evident following of the Prophet is like the performance of the fundaments of Al-Islam. While the following of the Prophet which is secret is your gathering of your whole self during your prayers and the gathering of you concentration during your recitation of the Qur'an.
Consequently, when you have done an act of obedience (like the prayer or the recitation of Qur'an) and find that you have not gathered yourself nor gathered your reflection, know, that you are sick with an inward sickness as a result of pride (kibr), conceit (`ujub), or other than that. The Most High says, "I will turn away from my signs those who are arrogant in the earth without right." And the poet said, "The eye denies the sunlight as a result of eye disease the mouth denies the taste of water as a result of mouth illness."
The most of what is feared for you is your small despicable sins (muhtaqiraat). This is perhaps because you regard the major sins (al-kabaa'ir) as big, so you repent from them. About this, Allah the Exalted says, "You reckon it to be insignificant, but with Allah it is great." The big sins are small with regard to the merciful generosity of Allah and the small sins are great with regard to His justice. For when you make the small sins insignificant in your eyes, they become major sins. This is because poison kills even though it is a small amount. Further, the small sins are like a spark from a fire, which may burn down a whole house (baldah).
And further, what is feared most for you is an evil ending as a result of the extinguishing of the embers of faith (imaan) by the darkness of disobedience and by reason of persistence in sin – until the heart is blackened because of the lack of repentance.
First chapter of a text called Sabeel An-najaah
Showing posts with label Tasawuff. Show all posts
Showing posts with label Tasawuff. Show all posts
Saturday, 14 July 2007
On the States of the Heart
Introduction: On the States of the Heart (Ahwaal `l-Qalb)
Realize, that the nobility of humanity over the remainder of animals (sharf'l-insaan `ala saa'iri `l-hayawaan) is their propensity fordirect experiential knowledge of Allah (isti`idaadihi li ma`rifatillahi) and obedience to Him (taa`atihi). This direct experiential knowledge does not occur except in the heart. The reason for this is that the heart is innately knowledgeable of Allah (al-`aalim billahi), in close proximity to Him (al-mutaqaarib ila Allahi), and spiritually unveiled to that which is with Allah (al-mukaashif bimaa `inda Allahi), especially when it is free of other than Allah. While on the other hand, the heart becomes veiled from Allah when it is completely submerged in other than Allah.
The bodily limbs (al-jawaarih) act as the subjects (atba`un) of the heart, its servants (khidam), and tools (allaat). When the heart is obedient to Allah, then this obedience spreads to the bodily limbs and illuminates them in the form of various forms of worship. However, when the heart is disobedient, then this disobedience extends itself to all the bodily members and leaves its traces in the form of corruption.
The heart is the ruler and the body (al-badan) is its kingdom. In this kingdom, the bodily limbs are like the kingdom's manufacturers (sinaa`) and civil servants (`umaal). The intellect (al-`aql) acts as the heart's secretary of state (wazeer), while the passions are like the malevolent slaves (`abd suu) that reluctantly gather provisions for the kingdom. The innate anger (al-ghaddab) is like the chief of police (sahib `s-shurta), while Shaytaan is the avowed enemy of the kingdom.
The debased customs of the evil slaves are instinctively in constant struggle against the secretary of the state while they are innately in conformity to the whims of the enemy. The avowed enemy of the kingdom (shaytaan) has as his sole objective to dispose of the king (qalb) and destroy his kingdom. Thus, when the secretary of the state (wazeer) assists the ruler against the evil slaves (hawaa) and when the chief of police (ghadab) is placed under the authority of the secretary of state, then and only then will the evil slaves be subjugated and the kingdom will be protected from the plots of its enemies. Thus, the affairs of the state will be rectified and coordinated, otherwise the ruler, his civil servants, and helpers will revert to functioning for the enemy, by assisting the slaves. In this manner the kingdom is destroyed. So understand.
Then realize that what we mean by the heart in this discourse is that heart which is subtle (al-lateefa), grounded in lordly (ar-rabbaniya), and spiritual knowledge (ar-ruhaaniya), which has an immediate relationship with the physical heart. The subtleness of the heart is the reality of humanity, and its reality cannot be discovered except by means of knowledge of unveiling (al-`ilm al-mukaashifa), not through knowledge of social behavior (al-`ilm al-mu`aamilat), which is its opposite.
The reality of humanity is also referred to as the soul, that is the human soul (nafs al-insaan). However, in the technical terminology of the people of the science of spiritual purification (at-tasawwuf), they designate the term soul to refer to a comprehensive basis for the blameworthy characteristics of humanity (as-sifaat al-madhmuuma min al-insaan), which initially emerges from unjust anger (ghadab) and corrupt passions (shahwa).
The human soul gathers within itself four qualities:
[1] Those of predatory animals (as-sab`iya);
[2] those of livestock (al-baheema);
[3] those of devils (as-shaytaniya); and
[4] those of high lordly beings (ar-rabbaaniya).
The blameworthy trait that underlines the predatory nature is unjust anger (ghadab).
The blameworthy trait that underlines the livestock nature is corrupt passions (shahwa).
The blameworthy trait that underlines devilish nature is a combination of both anger and passions.
The blameworthy traits that underline the high lordly nature are a combination of eight:
[1] Love for exaltedness;
[2] love for position;
[3] love for designation;
[4] autocracy in all affairs;
[5] being singled out for leadership;
[6] withdrawing from the bondage of servitude;
[7] love for information of all the realities of things; and
[8] the desire to subdue the whole of creation. All of these eight traits are characteristics that are in reality the qualities of Divine Lordship.
The heart is predisposed to direct experiential knowledge (al-ma`arifa) of all divine, celestial and terrestrial realities. However, the heart becomes veiled from these realities by means of five things:
[1] Disobedience (al-ma`asiya),
[2] corrupt passions (as-shahwaat),
[3] ignorance (al-jahl),
[4] blind following (at-taqleed), and
[5] satanic whispering.
The starting point of all human action begins with inclinations (al-khaatir), then it moves to longing (ar-raghba), then it moves to objective intention (an-niyya) and finally it is realized in actions, which are either harmful or beneficial in the Hereafter. May Allah give us success in attaining His Divine Pleasure.
Introduction from a text called "Tahdheeb'l Insaan min'l- Khisaal Ash-Shaytaan."
Realize, that the nobility of humanity over the remainder of animals (sharf'l-insaan `ala saa'iri `l-hayawaan) is their propensity fordirect experiential knowledge of Allah (isti`idaadihi li ma`rifatillahi) and obedience to Him (taa`atihi). This direct experiential knowledge does not occur except in the heart. The reason for this is that the heart is innately knowledgeable of Allah (al-`aalim billahi), in close proximity to Him (al-mutaqaarib ila Allahi), and spiritually unveiled to that which is with Allah (al-mukaashif bimaa `inda Allahi), especially when it is free of other than Allah. While on the other hand, the heart becomes veiled from Allah when it is completely submerged in other than Allah.
The bodily limbs (al-jawaarih) act as the subjects (atba`un) of the heart, its servants (khidam), and tools (allaat). When the heart is obedient to Allah, then this obedience spreads to the bodily limbs and illuminates them in the form of various forms of worship. However, when the heart is disobedient, then this disobedience extends itself to all the bodily members and leaves its traces in the form of corruption.
The heart is the ruler and the body (al-badan) is its kingdom. In this kingdom, the bodily limbs are like the kingdom's manufacturers (sinaa`) and civil servants (`umaal). The intellect (al-`aql) acts as the heart's secretary of state (wazeer), while the passions are like the malevolent slaves (`abd suu) that reluctantly gather provisions for the kingdom. The innate anger (al-ghaddab) is like the chief of police (sahib `s-shurta), while Shaytaan is the avowed enemy of the kingdom.
The debased customs of the evil slaves are instinctively in constant struggle against the secretary of the state while they are innately in conformity to the whims of the enemy. The avowed enemy of the kingdom (shaytaan) has as his sole objective to dispose of the king (qalb) and destroy his kingdom. Thus, when the secretary of the state (wazeer) assists the ruler against the evil slaves (hawaa) and when the chief of police (ghadab) is placed under the authority of the secretary of state, then and only then will the evil slaves be subjugated and the kingdom will be protected from the plots of its enemies. Thus, the affairs of the state will be rectified and coordinated, otherwise the ruler, his civil servants, and helpers will revert to functioning for the enemy, by assisting the slaves. In this manner the kingdom is destroyed. So understand.
Then realize that what we mean by the heart in this discourse is that heart which is subtle (al-lateefa), grounded in lordly (ar-rabbaniya), and spiritual knowledge (ar-ruhaaniya), which has an immediate relationship with the physical heart. The subtleness of the heart is the reality of humanity, and its reality cannot be discovered except by means of knowledge of unveiling (al-`ilm al-mukaashifa), not through knowledge of social behavior (al-`ilm al-mu`aamilat), which is its opposite.
The reality of humanity is also referred to as the soul, that is the human soul (nafs al-insaan). However, in the technical terminology of the people of the science of spiritual purification (at-tasawwuf), they designate the term soul to refer to a comprehensive basis for the blameworthy characteristics of humanity (as-sifaat al-madhmuuma min al-insaan), which initially emerges from unjust anger (ghadab) and corrupt passions (shahwa).
The human soul gathers within itself four qualities:
[1] Those of predatory animals (as-sab`iya);
[2] those of livestock (al-baheema);
[3] those of devils (as-shaytaniya); and
[4] those of high lordly beings (ar-rabbaaniya).
The blameworthy trait that underlines the predatory nature is unjust anger (ghadab).
The blameworthy trait that underlines the livestock nature is corrupt passions (shahwa).
The blameworthy trait that underlines devilish nature is a combination of both anger and passions.
The blameworthy traits that underline the high lordly nature are a combination of eight:
[1] Love for exaltedness;
[2] love for position;
[3] love for designation;
[4] autocracy in all affairs;
[5] being singled out for leadership;
[6] withdrawing from the bondage of servitude;
[7] love for information of all the realities of things; and
[8] the desire to subdue the whole of creation. All of these eight traits are characteristics that are in reality the qualities of Divine Lordship.
The heart is predisposed to direct experiential knowledge (al-ma`arifa) of all divine, celestial and terrestrial realities. However, the heart becomes veiled from these realities by means of five things:
[1] Disobedience (al-ma`asiya),
[2] corrupt passions (as-shahwaat),
[3] ignorance (al-jahl),
[4] blind following (at-taqleed), and
[5] satanic whispering.
The starting point of all human action begins with inclinations (al-khaatir), then it moves to longing (ar-raghba), then it moves to objective intention (an-niyya) and finally it is realized in actions, which are either harmful or beneficial in the Hereafter. May Allah give us success in attaining His Divine Pleasure.
Introduction from a text called "Tahdheeb'l Insaan min'l- Khisaal Ash-Shaytaan."
Friday, 8 June 2007
Clarifying the Path of Tasawuff
Ahmad Zaruuq says in his Umdat `l-Murid `s-Saadiq: "Realize that jurisprudence and the tasawwuf are brothers in the proofs concerning the judgments of Allah subhaanahu wa ta`ala. This is because the reality of tasawwuf falls under the area of sincerity of attention to Allah ta`ala, while jurisprudence and the foundations of the deen are conditioned by it. For that which is conditioned can never be sound without its condition being fulfilled. Allah ta`ala says: "And the ingratitude of His servants does not please Him." For this shows the necessity for the realization of true Iman. Further Allah ta`ala says: "If you are grateful He will be pleased with you." For this shows the necessity of acting in accordance with
Islam.
Therefore, there can be no tasawwuf without jurisprudence since you cannot know the outward legal judgments of Allah except by it. Likewise, there is no jurisprudence without tasawwuf since there is no reality to knowledge except by correct actions and correct actions cannot be had except with sincerity of attention. Finally, these two (tasawwuf and jurisprudence) are not possible except by means of Iman since they cannot be sound except by means of it.
Know that the discernment of jurisprudence is confined to what will remove difficulty in ones worship. While, the discernment of the foundations of the deen is confined to what certify the principles, which are Iman and the Sunna. Finally, the discernment of tasawwuf is concerned with preparation for what will unite one to perfection, which is what is the goal in the issues of Iman and the Sunna.
This perfection is sought by the Sufi in the issues of the foundations of the deen in order to beautify Iman with certainty (yaqeen) until it becomes the very source of eye witnessing. As for jurisprudence, the Sufi always takes hold of the highest legal opinion by following that which is the best and most perfect interpretation. This is in accordance with His words: "Those who hear the word and follow the best interpretation."
It is for this reason that the madh'hab of the Sufis
in doctrines of beliefs has been the madh'hab of the early ancestors regarding the doctrine of incomparability (of Allah) and the negation of resemblance (to Allah) without commenting on how ness or interpolation. Their madh'hab with regard to legal decisions is the madh'hab of the partial jurist, who only take from the madh'habs that which is confirmed by the prophetic traditions. This is in order to combine the light of imitation with the light of guidance, while at the same time adhering to a single madh'hab without opposing the rest in the most sound and well-known opinion except when necessary. Their madh'hab in the issues of the superogatory acts of worship is the madh'hab of the people of prophetic traditions. For they do take that which has been falsely attributed to the Prophet, like the prayer for the week and the like. This is in spite of the fact that Abu Taalib affirmed this sought of worship during the rituals of pilgrimage and he was followed in this by Imam al-Ghazaali.
The Sufis distinguished themselves in their madh'hab of moral training through the principle of gathering their hearts to their Master by whatever way they are able. This is regardless if it is based upon what is clearly permissible, concessions or on that in which opinions differ.
They have also made statements that have been rejected by those who do not understand their objectives. The rejecters demanded for a return to what the Sufis themselves have demanded, regarding correct worship in accordance with what is the safest and choosing preference for the most authentic.
Imam al-Junayd, may Allah be pleased with him indicated that foundation by his words: "Everything which gathers the slave to his Lord is permissible. " Al-Qushayri said on the authority of Abu Ali `d-Daqaaq, may Allah be pleased with him on the authority of the shaykhs, that they said: "What gathers your heart to Allah, then there is no problem with it."
Islam.
Therefore, there can be no tasawwuf without jurisprudence since you cannot know the outward legal judgments of Allah except by it. Likewise, there is no jurisprudence without tasawwuf since there is no reality to knowledge except by correct actions and correct actions cannot be had except with sincerity of attention. Finally, these two (tasawwuf and jurisprudence) are not possible except by means of Iman since they cannot be sound except by means of it.
Know that the discernment of jurisprudence is confined to what will remove difficulty in ones worship. While, the discernment of the foundations of the deen is confined to what certify the principles, which are Iman and the Sunna. Finally, the discernment of tasawwuf is concerned with preparation for what will unite one to perfection, which is what is the goal in the issues of Iman and the Sunna.
This perfection is sought by the Sufi in the issues of the foundations of the deen in order to beautify Iman with certainty (yaqeen) until it becomes the very source of eye witnessing. As for jurisprudence, the Sufi always takes hold of the highest legal opinion by following that which is the best and most perfect interpretation. This is in accordance with His words: "Those who hear the word and follow the best interpretation."
It is for this reason that the madh'hab of the Sufis
in doctrines of beliefs has been the madh'hab of the early ancestors regarding the doctrine of incomparability (of Allah) and the negation of resemblance (to Allah) without commenting on how ness or interpolation. Their madh'hab with regard to legal decisions is the madh'hab of the partial jurist, who only take from the madh'habs that which is confirmed by the prophetic traditions. This is in order to combine the light of imitation with the light of guidance, while at the same time adhering to a single madh'hab without opposing the rest in the most sound and well-known opinion except when necessary. Their madh'hab in the issues of the superogatory acts of worship is the madh'hab of the people of prophetic traditions. For they do take that which has been falsely attributed to the Prophet, like the prayer for the week and the like. This is in spite of the fact that Abu Taalib affirmed this sought of worship during the rituals of pilgrimage and he was followed in this by Imam al-Ghazaali.
The Sufis distinguished themselves in their madh'hab of moral training through the principle of gathering their hearts to their Master by whatever way they are able. This is regardless if it is based upon what is clearly permissible, concessions or on that in which opinions differ.
They have also made statements that have been rejected by those who do not understand their objectives. The rejecters demanded for a return to what the Sufis themselves have demanded, regarding correct worship in accordance with what is the safest and choosing preference for the most authentic.
Imam al-Junayd, may Allah be pleased with him indicated that foundation by his words: "Everything which gathers the slave to his Lord is permissible. " Al-Qushayri said on the authority of Abu Ali `d-Daqaaq, may Allah be pleased with him on the authority of the shaykhs, that they said: "What gathers your heart to Allah, then there is no problem with it."
Success is with Allah
Excerpt from a text by Shehu Uthman Dan Fodio called Usul u Wilaya (The foundation of sainthood. On Clarifying the Path of Tasawwuf and On What It Is Constructed
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