^

'1BN ATA' ALLAH A L-T SIC AN DARI

The Key to
Salvation
anua I of <invocation

AhleSunnah Library ( nmusba.wordpress.com )

 THE REMEMBRANCE OP GOD IN SUFI3<: A TRANSLATION OF

EBN 'AT* ALLAHS

hiftIh u.falIb w a m i s b a q a l - a r w Q
(The Key of Sal rat lor and the Lasp of Souls)

Translated froe the Arabic with an Introduction and Notes

by

Mary Ann Koury Danner

: Submitted to the faculty of the Graduate School

! in partial fulfillment of the requirements
of the degre e
'
Doctor of Philosophy
in the Department of Near Eastern Lan guages and Cultures
|

j
Indians University

August, 1966
Accepted by the faculty of the Graduate School in partial
fulfillment of the requirements of the degree of Doctor of
Philosophy in the Department of Near Eastern Languages and
Cultures, Indiana University.

0 1988

Mary Ann K. Danner

ALL RIGHTS RESERVED

Wadie Jwaideh, Chairman

Salih J. Altoma

Doctoral Committee:

3. C. Martin

Date of Oral Examination: August *5, 1986

iii
 I
i

Acknow l edge** o ta

task is certainly an
To say that writing a dissertation is no easy

understatement. Hence, I would like to take this opportunity to thank

i

advice, and
publicly the various people who have given of their time,
f

Dedication f support in seeing this work to completion.

First of all, I would like to express my sincere appreciation to

To the memory of ay parents, Philip and Martha Professor Vadie Jwaideh, chairman of my committee, for his guidance and

A. Koury, who always stressed the importance of i

supervision. His tremendous scholarship in Arabic literature, and Islam

education, this work is respectfully dedicated. i history, among a host of other fields, provided many invaluable

suggestions, comments, and clarification on obscure points and

references.

Likewise, I would like to thank the other members of my committee,

for their
Drs. Salih J. Altoma, Victor Danner, and Bradford G. Martin,

time, helpfulness, and encouragement.

To Dr. Victor Danner I owe more than words could adequately express

me, for his

for having introduced the field of Islam and Sufism to

guidance and assistance, and particularly for his patience and sense of

Mlftah al_^
humor in seeing me through much of the translating of the

Falah .

addition, a word of special thanks is due Ms. Carol Laudermilk

In

who so patiently typed the entire text in spite of numerous corrections

and changes and, no doubt, illegible writing at times.

Lastly, but in no way least, I offer my deep gratitude to all ay

friends and family for their moral support and faith in me. They made

the going quite a bit easier than it might have been otherwise.

v
 TABLE OF CCMTOTTS

Introduction

AL-ARW^jl 45
TRANSLATION OF THE HIFTiij AL FALXH WA HIgB jjj
46
Preface
Remembrance and
[Part One] Introduction: On the Nature of
48
Its Explanation
67
Chapter [I] Invoking Aloud

General 81
Chapter [II] Benefits of the Invocation in
Used by
Chapter [III] On the Benefits of the Invocations

the Novice Traveling the Path

Chapter [IV] On Choosing the Type of Remembrance

Means of
Chapter [V] The Gradual Advance of the Seeker by
Transfers
the Invocations, and the Manner Wherein He

and
from Degree to Degree, Stated by Way of Counsel
105
Summarization *

Retreat 115
Chapter [VI] On the Invocation During the Spiritual
. . .

122
Chapter [VII] The Oneness of God
125
Chapter [VIII] Gnosis .

Impress upon
Chapter t-X] What Initiates on the Path Must
140
Themselves and Practice Constantly

Part Two of the Book: On Explaining

Invocations: Herein

Part of the
Are Sections and a Conclusion Which Are

147
Total Number of Principles

vii
Conclusion of the Book: It Includes What Has Been Mentioned

in the Way of Remembrance in All Situations and Times

During the Dey and the Night 198

SYSTEM OF TIAMSLrnCRITIO*
Chapter [Xj Incantations 205
The transliteration system used throughout the book to represent

Notes to the Introduction 227 Arabic sounds is as follows:

Notes to Hiftifa Al-Ptlib Wa HlsbSfr Al-Arw5b . . 2 0 f

1
( shamzah), b, t, th, h, kh, d, dh , r, z, s, sh, ?, <3 , *

Appendix I: Key Persons Mentioned in the Text 258

gh, f, q, k, l, m, n, h, w, y
Appendix II: Glossary of Terms 270 u; the long vowels are a, I, u.
The short vowels are a, 1,
Appendix III: The Sllsllah of the Shadhlll Order 273 the marbOtah is changed Trom -^h to ^at.
In the construct state, ti'

Bibliography 275
Diphthongs are written a and aw, as In bayt and jrawm.

The definite article al_- and U is assimilated to the antero-

-shams .
palata Is, which results in ash -shams rather than aI

l-wagl are written as short; e.g., Abu

Long vowels before hamzat a

* l-Hasan rather than Abu 1-Hasan.

ooranic citations

Mohammed
In translating QurSnic verses, the English translation of
has been our
Marmaduke Plckthall, The M eaning of the Gl orious Koran ,

work calls for a

guide except where the context in Ibn Ata'Allih-s

different nuance or wording of a Qur'inlc text.

 and compassion. t e He is a credit to both
perceptive, intuitive, .

the mystical. Ho doubt, were more

Introduction dimensions of Islam, the formal and

they would see Sufism fop what it

Muslims aware of his works and ideas,

the spiritual and contemplative

dimension of Islam that
It is unfortunate but understandable that Islam has remained some- reJ ,
ly l3
of the Law.
thing of a mystery to most Westerners, since it Is viewed as a religion observes not just the Law but the spirit

completely beyond the pale of the Judeo-Chrlstian ethos. However, what 1

is astonishing and somewhat ironic is that Sufism is likewise a mystery \

Biographical Sketch
b. Abd al-KarTm b. Ata
TJj ad -Din Abu l-FacJl Ahmad b. Muhammad
\

to most Muslims who view it as some kind of innovation or even deviation

1
known simply as Ibn Ata"
bordering on heresy. Comments to the effect that Sufis do not believe ^ Allah al-Iskandari al-Judhimf ash-Shadhlll,
|
his nlsbah indloates. about the
in the necessity of saying the five dally prayers or following the Allih. waa born in Alexandria. Egypt, as
His family were renowned
Shari* ah attest to the ignorance of the average believer. middle of the seven th/ thirteen tb century.
b
tribe, originally from Arabia. His
This is due in part to the perceived dichotomy between esoteric and j
Malik* scholars from the Banu Judhim
612/1216) bad distinguished himself as
an
exoteric Islam, the interior life of prayer versus the exterior ritual > grandfather. Abd al-Sarlm (d.
F
and Arabic, having
prayers, the content versus the form. Even Shaykh Ibn Atff'AllSh, the expert In rub , usul (prlnolplea of jurisprudence),

al-Abyirl. He bad written several

author of the Mi f tali a 1 -~a 13h wa Ml?bah al -Arwah was not totally immune studied under tbe ramous Abu'l -Hasan
aarj. at-Tahdh lb. Hukh-
from a certain measure cf prejudice, as will be seen. His resulting books, among which were al-Baygn wa't-Taqrlb fl

al-Mufaqqal and had been very hoatlle

change of heart led him to take great pains when discussing taqawwuf to tasar at-Tahdhlb . and Mukhtasar .

t
2
indicate the solid basis for it within the traditional framework of to Suflam.
date
Islam, to show its co>"p 1 eoentarity with exoteric Islam, On the other hand, Ibn Ati Al la'h's father Muljammad (death
and its unique
and although a fa^Ih. he
ability to provide a deeper and richer spiritual life for believers. unknown) aeema to have been of a different mind

shaykh Abu'l-Hasan aeh-Shadhlll

The magnitude of Ibn Ata* Allahs contribution to elucidating the was also the disciple of the greet Sufi

principles and practices of Sufism, especially those of the Shadhill (593-656/1197-1258), the founder of the Shadhill order.

Allih received a traditional Islamic educa-

order is incalculable, As a youth, Ibn 'Ati*
as is the number of lives he touched and trans-
ta/h> ra -
formed by his own life and through his writings down to the present. tion in such disciplines as Our'anlc recitation, fcadlth,

and of course fish* under some of

Not only was he a realized spiritual master but also an expert in M51ikl mar, ujOl, philosophy, belles-lettres,

Alexandria. In addition, no
fiqh . In fact, he was learned in the Shari* ah well before the tarlqah . the best and most Illustrious teachers of
own ramlly. hlle not all of
His books reveal a keen intellect, at once logical, analytical, doubt to the lnatructlon given him by his
following:
his teachers are known, the moat Important ones Include the

1
2
 Ironically, in spite of his father's attachment to the Shadhilf
for the study of hadlth, Ab u l-Ma'all A(imad al -Abarqftii* (615-70 1/1219-
master Abu'l-Hasan, Ibn ^a'Allah was initially rather hostile to
1301),^ a Shifl1 tradittonist and a disciple of the Suhrawardl order 6
Sufism much like his grandfather, as he himself admits in his book
originally from Persia, and Sharaf ad-DIn ad-Dlmyatr (6 1 3-705/ 12 IT-
Lata if a 1 -Hinan iq
but not for any definite reason. In fact, what
,

1305),^ one of the outstanding Shfffi* I aufraddlths and huffa? of his day
precipitated his meeting with Shaykh Abul-Abbas al-Mursl, the succes-
and a disciple of Shaykh Abul-Hasan ash-Shadhi If ; for the study of
sor of Shaykh Abu
1
1 -flaaan
15 was an argument with one of al-Murals
Arabic grammar, f iqh . and adab (Arabic literature), Muhyi*d-DTn al-
disciples. Consequently, Ibn A^S A1 ISh decided to go see who this man
Marflnl l<2. 693/1294), 6 considered to be the grammarian par excellence of
was because after all, "a man of Truth has certain signs that cannot be
Alexandria; for the study of tafslr , Napir ad-Din b. al-Munayylr (620-
hidden." 16 He found him holding forth on such lofty spiritual matters
683/1222-1285),^ a great Mlllkf faqfh who established his reputation in
that he was dazzled. Ibn AtlAllih states that at that moment God
tafslr , f iqh , u^ul , philosophical speculation, Arabic, rhetoric, and
removed whatever objections he had previously had. Something had
genealogy and was also a disciple of Shaykh Abu'l-tfasan ash-Shtfdhill;
obviously touched his heart and mind, so he went home to be alone and
for Ouranic recitation, flqh , and related subjects, Halcfh ad-Dfn al-
reflect.
Asmar (c. 612-692/1215-1293), "the shaykh of the QurSn reciters in
That was apparently the turning point for him, for shortly there-
Alexandria," 10 who was likewise the disciple of both Shaykh Abu'l-Hasan
X- Abbas al-Mursl who
after Ibn Ata*AUah returned to visit Shaykh Abu
ash-Shadhi ii and his successor Shaykh Abu'l- f Abbas al-Mursl (616-
received him sc warmly that he was embarrassed and humbled. Ibn *Ata
686/1220-1288); and for the study of ka lam (Islamic theology), ugul a 1 -
Allih states, "The first thing that I said to him was '0 Master, by God,
flqh (principles of Jurisprudence) Asharlsm, logic, disputation and

Then he answered, May God love you as you love
1

love you.' me.

I
rhetoric. Shams ad-Dfn al-I$fahinS ( 6 1 6-688/ 220- 290),
1 1
1 1
a brilliant
Then Ibn <
A^a Allah told him of various worries and sadnesses he had,
,
so
ShSfi1 Jurist who taught at the Mashhad of al-Husayn and then at the
the Shaykh told him:
Mashhad of the Imam ash-ShSfl1 in Cairo. He only accepted students who

were already well versed in the Shari ah. There are four states of the servant, not five:
blessings, trials, obedience, and disobedience. If
There were probably many other teachers who shaped Ibn ^Ata you are blessed, then what God requires of you is
thankfulness. If you are tried, then what Cod
AllShs formation, 12 but the above list is sufficiently indicative of requires of you is patience. If you are obedient,
that what God requires of you Is the witnessing of
the fact that he received the best possible education of his day. That His blessings upon you. If you are disobedient,
then what God requires of you is asking forgive-
together with his love of learning ^ resulted in his achieving quite a ness .

reputation for MSlikf scholarship by the time he was a young man in his
After leaving Shaykh aI -Mural, he mentions that he felt that his worries
twenties.
and sadness were like a garment that had been removed. From that time

4
 account told to Ibn AtS AllAh by Jamal ad-Dln, the son of his spiritual
l
lr> 67*1/ 1276 when Ibn Ata* Allah was initiated into the Shadhill order
caster, he said to his father, "They want to establish Ibn Ata Allah in
until the death of Shaykh al-MursI twelve years later, he became his
flqh ." So the Shaykh told his son, "They will establish him in flqh ,

devoted disciple and says that in all those years he never heard his
and I will establish him in tasawvuf ." 2 ^ Afterwards when Ibn {
Ati' Allah
shaykh say anything that contradicted the Sharl'ah.^
visited Shaykh al-MursI, the latter told him, "When the faqlh Ni?ir ad-
c
Although the barakah of Shaykh Abu
1 - Abbfs' presence was such that 24 regains his health, he will seat you In the place of your grand-
Dln
Ibn Ata' Allahs attitude was virtually transformed overnight, neverthe-
father. He will sit on one side and I on the other. You will speak, if
less, he had certain misgivings. When he heard some students say that
God wills, concerning both areas of knowledge." Then Ibn ^Ati Allah
those who keep company with Sufi shaykhs do not do well in their
simply adds, "So it was as he had said." 26
studies, 2 it grieved him to think of foregoing his schooling or fore-
Again on another occasion, the Shaykh said to him, "Persevere, for
going his shaykh's company. Later he went to see Shaykh al-HursZ,
by God, if you persevere, verily you will be a mu f tl in both domains."
without saying a word to him about It, yet the Shaykh told him.
As Ibn Allah explains, "He meant the domain of the Shari ah, of

If a merchant associates with us, we do not say to exoteric knowledge, and the domain of the Truth, of esoteric knowl-
him, 'Leave your trade and come; or to an artisan,
we do not say to him, 'Leave your craft and come'; edge." 26
or to a student, we do not say to him, 'Leave your
studies and come.' father, we take everyone as he One might Justifiably wonder what sort of man Shaykh Abul-^Abbas
is, where God has placed him, and what is decreed
for him through our hands will be given to him. 1 al-MursI could be who could change a man's long-held view virtually

overnight. Yet if one delves into his background, one realizes that he,
At another point in time, Ibn *1^3' All Jh entertained thoughts of
like his predecessor Shaykh Abul-Hasan ash-Shadhill, was no ordinary
quitting his position in order to devote himself fully to the Path. He
man. 27 Rather, he waa a spiritually enlightened master who obviously
was already a Maliki faqfh of note by the time he met Shaykh al-MursI.
had a clear, intuitive perception of thingsas wltnesa his foretelling
Again without saying a word to his spiritual master, the Shaykh told him
of the future of Ibn (
Ati* Allah as a great teacher in both the Law and
that once when one of his disciples asked him if he should quit his job,
the Path or his foretelling of the death of one of his disciples in a
he told him that it was not necessary, that he should stay wherein God
26 Moreover, Shaykh Abu
J
l-$asan, the great founder of the
years time.
had placed him since "what is decreed to you by our hands will be 2
Shadhill order, acknowledged his disciple's lanense spirituality. ^ The
conferred upon you." 22 Consequently, any previous thoughts of leaving
sheer presence of Shaykh al-MursI and his inspired words evidently went
his position left Ibr AtaAliah, and he was satisfied with his lot.
straight to the heart of Ibn (
A(a'Allih, striking a chord within that
Shaykh Abul-^bbas ever predicted that Ibn Ata Allah would become
recognized the truth of what he heard instinctively.
an authority in both the Shari { ah and the tarl^ah. According to an

6
 Shaykh Abu ' 1- 'Abbas whose full name is Shihab ad-Dln Abu *1- Abbas
perseverance in spiritual retreat, and invocation, which
.afriqah),
Ahmad b. Umar al-An$arI al-MursI al-Mllikl^ was the foremost disciple
refers as much to the way of Shaykh Abul -Hasan ash-Shadhili.
of Shaykh Abul-Hasan ash-Shidhill,^ 1 the gupb ^ 2 of his day and one of
That Shaykh Ibn Ata Allah must have practiced the above-mentioned
the greatest Sufi masters In the history of Islam. After Shaykh Abu*l-
obvious. He repeatedly emphasizes their importance in the
methods Is
f
Hasan's death in 656/1258, Shaykh Abu '
1 - Abb4s , who was already a
following translation, as will be seen. What spiritual fruits he must
teacher of the Path in his shaykh's lifetime,^ became his direct suc-
have received cannot be known, but his development into a Sufi master
cessor and head of the order.
capable of guiding and teaching others took place within the lifetime of
Due to his own lofty spiritual station, Shaykh al -Mural likewise
-
i3 shaykh, i.e., well within the twelve-year period before 686/1288.^
became the qufrb of his day and was so recognized by many disciples and
His discipline and progress in the path coupled with his great
learning
followers. 3* in fact, one of the Shadhlli disciples had a dream In UO
made him renowned as a religious authority.
which he saw a group of people standing looking toward the sky. Then he
Ibn Ati Allah's virtue, majestic presence, eloquence, and spiri-
saw Shaykh Abul-^asan dressed In white descending. At this point 41
tual insights were such that ne had many followers. He even performed
Shaykh Abu '1- Abbas firmly planted his feet on the ground, and Shaykh
airacles, some of which have been recorded, such as speaking from his
Abu'l-Hasan entered into him from his head and disappeared. This was
grave to one Kamal ad-Dln b. al-Hamaa who had gone to the shaykh's tomb
generally interpreted that Shaykh Abu *1 - 'Abbas' teaching and methods
42 result, Ibn al-Hamam was counseled to be
to recite SQrat Hud. As a
were an unbroken continuation of his master's, without any divergence.^
buried there. Another miracle attributed to Shaykh Ibn Ata Allah is

Of course, each was different in personality but their teachings on the

his
his having been seen in Mecca at three different places by one of
path were Identical.
disciples who had gone on Pilgrimage. When the latter returned, he
As Shaykh Abul-'Abbis used to speak of his master with respect and
asked if the shaykh had left the country in his absence and was told no.
deference, so too did Ibn 'Ata* Allah. Referring to his teacher, he
"Whom did you see
Then he went to see him and Ibn ^AtlAllih asked him,
states.
on this trip of yours?" The disciple answered, "0 Master, I saw you."

So he soiled and said, "The realized sage fills the

universe. If he
You would only hear him speak about the Great Intel-
lect, the Greatest NameCof God), Its four aspects,
the Names, letters, the circles of saints, the summoned the qutb ,
verily he would answer."
spiritual stations of the pious, the angels near to
the Throne, the science of the esoteric mysteries Still another miracle recorded is the story of three men on their
f
( ulum a 1 -asrar supports of Invocation (amdSd al-
) , un
Shaykh Ibn 'Ata Allah's puolic lecture or aajlis . One
adhkSr), the Day of Judgment . . and so on.^ .
way to attend

said, "If I were free from the family, I would become an ascetic"? the
Moreover, Ibn <AlAllih affirms that "the basis of his order, may God
second one said, "I pray and fast but I do not see a speck of benefit";
be pleased with him, is concentration on God, nondispersal (
c
adam at-

3
7
 and the third said, "Indeed, my prayers do not please me so how can they

shaykh, and the august founder Shaykh Abu' 1 -Hasan ash-Shadhill. All the
please ay Lord?" After arriving, they heard Ibn Ata'Allah discourse
biographers refer to Ibn 'Ata
1
Allah with illustrious titles and
and in their presence he said, "There are among people those who
reverence**^ and mention how marvelously he spoke and how uplifting his
say . . and he repeated their words exactly.
words were. 80 In spite of the fact that he followed the Malikl madhhab ,
Ibn Ata Allih taught at both the Azhar Mosque and the Manjiuriyyah
l
the Sh5fl Is laid claim to him, most probably because some of his
Madrasah in Cairo as well as privately to his disciples. However, It Is
earlier teachers had been Shfifi*! scholars, not to mention some of his
not known where his zawlyah was located. His stature and authority were

so great in both the esoteric and exoteric domains that when he had a students. 8 *

confrontation In 707/1307 with Taqid-Dxn Hence, his disciples could only be all the more devoted in their
b. Taymiyyah (d. 728/1328),
attachment to and love for him. Of the untold numbers of followers that
the HanbalT faqfh , hundreds attended. He was in the forefront of those

who accused Ibn Taymiyyah of attacks against the Shaykh al-Akbar Shaykh Ibn *Ata Allih had, both in Cairo, Alexandria, and elsewhere,

only very few names are known. That is, doubtless, due to the fact that
Muhyl'd-DIn b. al-^Arabl and other Sufi practices, such as the repeti-

tion of the Name of Cod in the ritual of dhikr the ShSdhl 11s did not advocate withdrawing from the world or wearing
,
which Ibn Taymiyyah
special clothing to distinguish themselves. They were "in the world but
denounced as This was as much an attack against Ibn *Ata*Allah

as other mystics, since he stressed Its importance for the initiate's not of the world," so to speak. Ibn tfajar al-'isqalanl quotes adh-

Dhahabl who recounts, "I saw Shaykh TiJ ad-Dln al-FSriql when he
spiritual advancement in several of his works, most particularly al -Qa?d
1
c returned from Egypt, extolling his tlbn Ata* Al lah's ] sermons and spiri-
a 1-Mu Jarrad fl Ma rifat al -Isa a 1 -Mufrad . However, Ibn Taymiyyah was

not charged. tual signs." 82

TAJ ad -Din as-Subkl conments that, "He was the teacher of my father
Shaykh Ibn AtiAllSh died within two years of this public trial at

around sixty years of age in the middle of Jumada [ Taql'd-DIn as-Subkl] in Sufism," which is corroborated by as-Suyufl
II 709/November
1

1309. As befitting an eminent and learned teacher, he died in the and Ibn Hajar. 5 ^ Taqid-Dln as-Subkl was one of the most famous ulasi

HansOrlyyah Madrasah. In his day, eminent in flqh , tafslr , ahidlth , thaology, and Juridical
His funeral procession was witnessed by hundreds

formulation. Ironically he was praised by no less an alia than Ibn

of people and he was buried in the Qarafah Cemetery in Cairo** 7 in what

is today called the City of the Dead, Taymiyyah!

at the foot of Jabal al-Muqattam.

His tomb became famous as the site of homage, visitation, prayer, and Several names are mentioned in the L afeS if a 1 -Mlnan , Ibn

miraculous occurrences. 1*
8
c
Ai Alllh's biography of both his shaykh al-MursI and Shaykh ash-
To this day this is still the case.

This pious and extraord inary contemplative figure left behind ShSdhilX (which also reveals glimpses of his own life), but it is diffi-
a

spiritual legacy no less impressive than those of his own beloved cult to ascertain in many instances whether they are companions in the

9
10
tarlgah spiritual mentors, shaykhs in the general sense of learned and the minds of
w. -ay are the sciences of realisation
,

sciences cf
doctors of the Shari* ah or hia followers. One of the more frequently
.
59
people cannot bear them.
quoted names is that of Shaykh MakTn ad-Dln al-Asmar, a pious teacher is quite impressive
However, the list of books used by botn shaykhs
5il
and disciple of Shaykh Abu' 1- Abbas. However, it is known that Ibn Some
of their religious instruction.
and indicative of the high caliber
Ati* Allah counseled many people from all levels of society including

the Sultan al-H31ik al-Hanstfr Husam ad-Dln Lajin (r- 696-698/1296-

Plum ad-Din by Abu Hamid -Ghama 1

6 '
-on beliefs a.nd
1298). 55 m T i a 1

According to certain sources, one of the disciples of Shaykh Ibn practices

62
1
Muhammad a 1 -Hakim at-Tlrmidhl ~on the lives
Ata' Allah to succeed hia was Shaykh Daud al-BakhilT (d. 733/ 1332).^ Khat. al-Aullya by

the fourth Sufi master in the ShadhilX sllsllah . He was learned in many of saints; for novices

disciplines and the author of a 1 -Latlfah al -Mardiyyah bT Sharfr ijizb ash- II tab a 1 -Hawaqlf by tn-Nlffirf on gnostic illuminations

Shadhi 1 iyyah . Concurrently, Shaykh Shihab ad-Dln b. al-Maylaq (d. Utah al-Irshad by Muhammad al-Juwaynl on usul ad -din

al-Huaayn al -Baghawion
739/ 1 3**9), a man of deep spiritual Insights is also mentioned as another Kltab Hasabltj as-5unnah by Abu Huhammad

successor, ^ whose public sermons touched the heart. Blidlth

-Hasan Utah ash-Shlfi' by al-QaijI lyad 63 ~on the life of the Prophet
Through them and most assuredly others such as Shaykh Abu *
1

al-qulub by Abu Tilth a 1 -Hakki 64 on esoteric and exoteric

'AIT al-QarafT, the Shadhill tariqah branched out to form different Out

si Iasi 1 , all going back to its namesake. As Ibn *Ata Allah was one of beliefs

several disciples of Shaykh Abu?- Abbas who became teachers and spiri-
c

feel the need to write, yet

Though both spiritual maaters did not
tual guides in their own right, so too did many of Shaykh Those of Shaykh Abul-
both composed spiritual litanies called a frma b.

Ibn Ata Allahs disciples, thus continuing the spiritual tradition and coming from
inapired nature,
Hasan's -were considered by him to be of an
r
legacy of their founder down to the present. Where Ibn At! Allah and -Sub
6
the Prophet.- ? Some were given titles like -Hlxb al-Bapr"
differs from his two predecessors is in his writings, as will be seen.
special barakah, while the aiab
an-Nur" and are still recited for their
modifications of those issuing
of Shaykh Abu'l-Abbis are .sometimes
Literary Works inspiration Chut) not
from Abu '1 -Hasan and sometimes they ar. of his own
Neither the founder of the Shidhill order nor his successor, Shaykh 66 These ahzah
nor as famous."
as numerous as those of his master,
al-Mursi composed any books or treatises on ta?awwuf When each was
and verses from the Qurin
.
i.n a
contain various phrases. Divine Names,
asked why he did not write on such mysteries, Shaykh Abul-tfasan said,
on those reciting tr.ea.
particular order intended to bestow blessings
"My books are ny companions," while Shaykh Abu*l-Abb5s replied, 'The

12
"Their powerful influence and vast dissemination throughout the Muslim
c c

some the contemporaries of Shaykh Abu*l- Abbas and Ibn Ata

mentioned,
world and at all levels of society, in the course of centuries down to
Allah and others those of Shaykh Abu 1-Hasan ash-Shadhi ll. In his
the present may suggest that, in this respect alone the Lata if is a
conclusion, Ibn AtSAllSh gives his sllsllah , affirming that Shaykh
work of major importance in the history of Islamic devotion.
< J
Abu l-^AbbSs al-MursI was indeed his only spiritual master and adds a
Thanks to Shaykh Ibn Ata Al ISh, they as well as personal prayers
73 and a
t
letter of counsel to his disciples in Alexandria dated 69H/129*
( du a , pi. ad *iyah ), conversations, and many comments of both predeces-
poem, ending as he had begun, in praise of the Prophet of Islam.
sors have been preserved in Lata *if al -Minan , a unique book on the pious
1

In spite of the fact that Shaykh Ibn Afa Allah sets forth what
and extraordinary lives of the first two Shadhlli qutba and their spiri-
;
each chapter deals with, It must be said that there is nothing very
tual views. Although it is one of the last works that Ibn *Apa Allah
organized about the book in terms of providing any chronological order
wrote if not the last one^ it is, no doubt, the most valuable for the
contrary to Taftazanl's views.
711
It is as if the author selectee topics
information it provides on the teachings of the Shadhlli frarlqah .

to discuss and then interjected anecdotes or comments about his life or

l
This book is the most precious document that we the lives of others vis-a-vls Shaykh Abul- Abbis to show his shaykhs
possess for following and understanding the develop-
ment of the new order and for seeing the two great spiritual discernment and rank. Yet when all Is said and done, the
persons, the founders of the order and esoteric
poles of their time evolve in the middle of a Lata'lf remains highly Interesting and informative and easy to read.
society in full transformation in its political and
also religious constitution under both the doctrinal Not only did it ensure the memory and reputation of his two prede-
and ceremonial aspect.' 0
cessors but it also provided a written legacy to succeeding generations

Certainly it is the earliest. Written to honor his shaykh and the of followers. As a result, Ibn A^a Allah had the added distinction of

Shadhlli founder and extol their virtues, esoteric knowledge, and mirac- becoming the source to whom subsequent biographers of the Shadhlli order

ulous abilities, and because no one else had undertaken to do so, 71 the turned, 75 a fitting honor for his life's work.

5
Lat5 if reveals a wealth of background on Sufi tradition including Of all his works that have come down to the present, name ly

important autobiographica 1 details of its author. 7 ^ yalf al -M inan , Kltab al-Hlka m, at-TanwIr fi laqat at-Tadblr ,
al-Qagd

The book is basically divided into an introduction, ten chapters, -Mu arrad fi Ma'rifat al-Iso al-Mufrad, Miftah al-Fal5h wa Mlqbah al-
7

and a conclusion. Within these sections such topics as the meaning of

prophecy, the superiority of saints to religious scholars, quotations the KltSb -glkaa .
by far the most popular and the most well known is a 1

from the Qur In and Hadlth , the question of miracles, sanctity, ada b, Composed in the lifetime of his master Shaykh Abu l- Abbas (i.*., before

spiritual stations, and explanations of mystical phrases by gnostics, 77 the ijikam is no doubt Ibn Apa
i-r-o/ -no praised it rsignly,

and other doctrinal matters are discussed. Various people are also - 1 ah; ear '.lest work, for references to It are found in his other books
3
such as the Lata *15, Kltab at -Tarwlr , and T5 j al- < Arus .'
 quotes the Shaykh Mawlay al-Vabi, the shaykh of his own master Sldx
Considered to be the "fruit of his spiritual realization or as an
Muhammad al-Buzidi al-^asani, who said, "I heard the faqfh al-Bannanl
expression of it in a literary vehicle, the Hikam is a collection of
say, The Hikam of Ibn *Ata*Allah is almost a revelation ( wahy 3 . If it
aphorisms, treatises or epistles ( rasall ), and supplications ( auna Jat )
verily, the words
were permitted to recite the salat without the Quran,
having to do with many aspects of the spiritual path such as belief in
84 That is quite compliment, espe-
of the Hikam would be allowed." a
the oneness and unity of God ( tawfrld ), gnosis ( aa*ri fah ) , spiritual
cially coming from a faqih , but that Is part of the appeal of the JJikam:
states and stations ( afrwg l and aaq3mfit ), struggle against ones self
there is nothing therein that contradicts the Shari *ah . If it did,
( mu jahadah an-nafs ) one's adab vis-^-vls God, and advice to the murid.
Taql'd-Dln as-Subkl would not have regarded it as lawful.^
Written in a beautiful often rhyming prose, its elliptical observations
of the past appreciate the Hikam
1
Not only did fuqara and fuqaha
belle the depth and Intensity of meaning. The work assumes a great deal
but also those of recent times. Many great scholars in the early part
of knowledge of Sufi terminology and doctrine on the part of the reader.
of this century taught it at the Azhar. The late Shaykh Muhammad Bakhit
Although ostensibly the format is one flowing composition in the
who was the mufti of ad-Diyar al-Mlsrlyyah used it to instruct people at
original, it is a bit disjointed as the author goes from one idea to the
86 "The
the mosque of al-Husayn after the <asr prayer during Ramadan.
next. Western translations have attempted to divide it according to
Muslim University of Tunis, Jaoi a 1 -Zay tunah, maintains deep respect
content, 0 but there is no logical progression between the passages.
for this book and indicates it as an obligatory text for the advanced
However, this is hardly seen as a shortcoming. Put another way:
0 87'
teaching of mysticism."

The aphorisms of the fllkam are strung together like Today the Bikaa s undiminished popularity is evidenced by the fact
a necklace of precious Jewels of different sorts,
each Jewel reflecting the diverse aspects of the that it is still being published. Moreover, recent translations of It
contemplative life of Islam. But it is illuminative
knowledge, or gnosis ( ma < rlfah ), that constitutes into French and English attest to the extraordinary power, style, and
the inner thread which holds them all in place and
gives an underlying unity to the whole. appeal of its message and by extension to that of its author.

The Kltab at-TanwIr fl Isqafr at-Tadblr was written, according to

In fact, the ffikam is considered a kind of Sufi manual and Ibn Afca*
Shaykh Ibn AtaAllih, to clarify the way to union with God through
Allah became known thereafter in Sufi circles as "
gafrlb a 1 -Hikam ."
abandoning self-direction and struggling with the decrees of fate- In
If the number of commentaries of it are any Indication at all, then
other words, he emphasizes the importance for the believer of relying on
the ijlkaa 's success has been phenomenal. 2 The Shadhill Shaykta Ahmad
Gods choices and accepting His Will. To support his arguments, as in
Zarruq (d. 399/1^9^) wrote about thirty himself, but the most well-known
all his works, the Shaykh refers to the Quran and afradfth of the
belong to Ibn Abbid ar-Rundl <733-792/ 1 332- 1 389>. 93
(
The Moroccan ShSd-
Prophet. Naturally he also stresses the spiritual virtues and states
hill Shaykh Ibn c
AJIbah (11 60- 1224/ 17^7- 1009) in his sharh of the Hikam
that there are nine stations of certitude ( maqamat al -yaqfn ): repentance

15 16
1
 "An imiispensab le companion-piece to the
( tawbah ), asceticism ( zuhd ), patience ( ;abr ), gratitude ( shukr ) , fear value and comprehensiveness.

Hikaa ," the TanvTr is a kind of tafsir of the jflkaa

96 and as such u
(Ichawf), contentment ( rid?* ), hope ( rajg* ), trust ( tawakku 1 ), and love
the spiritual content of
( mafrabbah ) with the sine qua non that not one of these stations is valid extremely valuable not only for expounding on
relationship of the virtues to
unless accompanied by the elimination of self-direction vis-a-vis God. 9 the Hikaa but also for elaborating on the
logical
The work is written in a didactic style with citations throughout the dhlkru 'llih . The true meaning of tawakku 1 la carried to its

ego-centered Kill
from his shaykh Abu 1- 'Abbas
1
and Shaykhs Abu' 1 -Hasan ash-Shadhill and conclusion and the necessity Tor eliminating one's
The result is the
Abu Madyan. References from the Kitab a 1-Hlkam are found and vis-a-vis the Divine Will is constantly emphasized.
and the scope of his
explained, 90 making the Tanwir a kind of cotamentary. It is divided into amazing variety of Ibn Ata'Allahs arguments

various sections with verses of poetry. In addition, anecdotes relating knowledge and skill.
(
-Mu f rad 97 deals with
to Ibn l
Ata* Allah, his shaykh, and founder are mentioned, which likewise While al-3a?d al-Mujarrad fl Ha rlfat al-Ism a1

general fashion, its focus is more specifi-

appear in the Lat? *lf a 1 -Mlnan . 91 The book concludes with a series of the remembrance of God in a

Name lah, which

cally on the significance and uniqueness of the Divine
A 1
muna jit but unlike the Hikaa ,
these proceed from God to the servant, and

then ends with a supplication ( du f a* ). Whether the La pa *lf or the the Shaykh defines as that of

Tanwir was composed first is difficult to know. a reference to Shaykh

Supreme Essence adh-Dhat a 1 - 'Allyyah K described by
(

the attribute of Divinity al-Oluhiyyah ), known by

Abu Muhammad al-Marjanl with the formula rahiaahu* llah (may God have (

the quality of Lordship ar -RabOblyyah

(
charac- ) ,

mercy upon him) after his name indicates that the Tanwir must have been terized by the attribute of Oneness al-Ahadiyyah ), (

unique by the unity of His solitude ( wafrdat al =

written after 699/1299* 9 ^ However, Brockelmann provides a different but wahdaniyyah), qualified by everlasting eternity
(samadgnlyyat as-samadiyyah ), transcending all
more precise date by stating that the book was begun in Mecca and manner o' species and types of comparisons. He is
sanctified beyond any point where human intelligence
completed in Damascus in 695/1296. 9 ^ could comprehend the innermost depths of His knowl-
edge ( ma* rifah ). 9
In terms of its importance in general and vis-a-vis Ibn A^a

As the Name of Supreme Essence, Allih is the greatest Name because It is

Allahs other works, the Tanwir was obviously very popular due to its

the synthesis of all the Divine Attributes and

Intelligible Realities.
numerous copies and printings. 911 When asked by a Sufi aspirant about
such, the Shaykh envisages this Name as "the concrete embodiment of
which books to read on tagawwuf Shaykh Ibn (
Abbad ar-Rundl (733- As
,

reality." 99 After stating that some authorities

792/ 332-1390) wrote back that "the book which you have by Ibn
1 *Ata' ultimate metaphysical
100 he presents the other
Allah, the Kltab at -Tanwir , comprises all that the books on Sufism, refute the notion that the Name is derived,
101
side and offers several possibilities. Ibn AtaAllah not only cites
whether detailed or condensed, contain including both detailed explana-

tions and concise expressions." 9 -* the sacred sources, viz ., the Quran ind tradition, but also other
That is quite an endorsement of Its

eminent spiritual authorities and verses of poetry.

7
13
 Part two deals with the role and significance of dhikr in achieving
He constantly lays emphasis on the importance of the Name Allah as
spiritual realization. Ibn *Atff Allah mentions the various kinds of
the Absolute Necessary Being a 1 -tfa jib a 1-WuJud a 1 -Mufc lag ) and the only
He cites
(

remembrance and the supremacy of invoking the Divine Name.

True Reality ( a 1 -Haqqlyyu *1-Haqq ). Whereas certain of the Attributes of
Quranic verses much as in the MlftSfr al-Falah , which will be discussed
>
the Ninety-Nine Beautiful Names a 1 -Asma 1 -Husna can apply to man and
good deal of background on
( )

later. Once again, the Shaykh presupposes a

creation, albeit as imperfect reflections of their Divine prototypes, "The author

the part of the reader, both doctrinal and otherwise.
this Name of Divinity cannot be used to describe anyone but Cod. The
presents his subject without developing certain aspects relating to
former is for takhal lug (appropriation) while the latter is for ta { al lug
precise definitions, difficult doctrinal points, [and] analysis of
(attachment). ^ 1
Hence, for example, a person can be kind or generous
details which may have the disadvantage of making the exposition
or strong, reflecting the qualities of a 1 -Halim or al -Karim or a 1 -Qawi ,

abstract."
107 His style is clear, direct, and oldactlc which is normal,

but one cannot reflect the quality of Ultimate Being.

considering his position, and his knowledge of the doctrine of Divine
Moreover, Shaykh Ibn Ata*Allah explains that the Name Al 15h is a f
AtI Allah's
metaphysical and spiritual realities is extraordinary. Ibn

perfect Name in fora as well as essence, because if the alif or hamza is

"philosophical and theological education emerge as does his use of
deleted, the Name becomes 1 1 1 lah to or for God. If the first 1 am is
philosophical and scholastic terminology on the Eternal and Contin-
,

deleted, it becomes lahu , to Him and if the second I am is deleted, it ' |i

sent.
becomes Hu, the Name of Pure Essence. 1 ^ He expounds on the symbolism
Some repetition from his other works can be seen, but to a certain
of each letter, the numerical value of each, the mystery connected with
extent that is to be expected given that each work is basically a

10,1
the Divine Name, and the categories of the Ninety-Nine Names.
variation on the same theme of tawfrXd . The date of the work is unknown.
The Divine Name Allah takes precedence over all the other names and the
One passage is a paraphrase of the same idea in La^a 'if al-Mlnan on
attributes. "All other names describe Him or are an attribute or are
states of the novice. 109 Others include the same ahadlth and stories
attached to Him ... It is said that they are among the Names of Allah 110
found in the Miftah al-Falal? . One can only conclude that it was
and not among the names of as-$abur or a 1 -Ghafur or al-JabbSr. 1 ^ xi 1
probably written some time near the end of his life for his disciples,
the names contain mysteries but the greatest Name contains mysteries not
perhaps as a help in meditational practices on the Divine Name.
found in the other Names. Also unlike the other Names, the Divine Name and
All in all, the Qa?d is a highly interesting, inspired,
Al lah cannot be enumerated. This Name is like "pure light, [it] con-
thought-provoking work which still continues to fascinate even students
tains all colors within itself when refracted, and these 'colors are
of today. Its recent translation into French with commentary is an
the rest of the names of Cod, or the even more numerous Qualities." ^ 111
1

eloquent testimony to its timeless message and universal appeal.

20
19
 One of Shaykh Ibn '
Ata Allahs lesser known compositions which have

in tone and the emphasis on the basic virtues and adab makes it
clear
c
come down to us is Taj al- Arus al-HawI ll-Tahdhlb an-Nufus 1 12
. A short
117
work, perhaps less than fifty pages, it is printed on the margin of that "... it was intended for the general public, not the elite.

all likelihood, the Taj a l-^rus was put together by his disciples
Kitib at-TanwIr fi Isqap at-Tadbir . 1
^ The Taj begins with an opening
"In

as an aide-memoire, a handy little manual of extracts from his other

salutation on the Prophet, his family and Companions by the editor or
works . . ." 1l8
compiler then plunges immediately into the text, giving one the impres-
Whether or not Shaykh Ibn Apa Allah or his disciples compiled the
sion that it might have been put together by one or more of
c
{ book, the content is obviously that of Shaykh Ibn At4 AllSh's thoughts
Ibn Ata* Allah's disciples rather than by the Shaykh himself. It does

and views. There can be no question but that it filled a definite need
not flow as smoothly as do most of his other works. In fact, it is a

and function: the common man needed guidance as much as the spiritual
bit disjointed in parts as it goes from one topic to the next and back
elite, and TSJ al- { Arfls was the answer.
again.
Another little known work is
c
0nvan at-Tawflq fi Adab at-Iariq ,

The book seems to be a series of basic lectures perhaps public

which is actually a commentary (sharft) on a poem ( qa?Icar. ) by the Sufi
lectures that Ibn Ata* Allah might have given at some point and later
Shaykh Abu Madyan Shu'ayb al-Maghribl {d. 59*</1 1 97).
1 ^ The qasldah,
had written down. By basic is meant that the subject matter deals with
composed of twenty-two verses, deals with the relationship of the novice
the importance and necessity of repentance and obedience to God, of
to his shaykh and to the fuqari
1

i.e., the other disciples. Shaykh

renouncing one's bad or immoral behavior, of associating with pious ,

individuals, and of following the Shari ah . < Ibn A^a* Allah takes this one step further with his sharb and expounds
The work contains scores of

on each verse. In a clear and concise fashion, he discusses the mysti-

analogies, the requisite references to the Qur'an and ihi'dlth , stories
cal concepts of companionship and states that a true shaykh is harder to
of saints and even quotations from Shaykhs Abul-^asan ash-Shidhi 11,
120 With regard to the novice to
Abu 'l- 'Abbe s-al-MursI, and Makln ad-Oin al-Asoar, a find than red sulphur or the phoenix.
leading disciple of
whom the qasldah is addressed, Ibn A^a* Allah stresses the importance of
al-HursI. But it is a far cry from the lofty and sophisticated mystical

repentance, humility, being careful about ones behavior ( adab ) , and

and metaphysical expositions found in his other books.

especially of associating with the fuqara much like the previous work.
Passages from the La$a ' 1 , such as the story about the founder
He quotes the great spiritual masters *Abd al-Qadir al-Jilanl (d.
Shaykh Abu *1 -Hasan 's being given food by Christians after a three-day
11 * 15 561/1166) and Ibn al-'Arebl (560-638/ 1 1 65-1240) 121 to support his point
retreat and fast or munajat from the Klt5b al-Hikam can be found
122
which leads one to conclude that the Taj of view and even refers to his frlkam .
a 1 - * ArOs was one of the

Shaykhs later compositions. The c

Unw4n is a short piece evidently written sometime after the
Actually Ibn 'Ajlbah states that it was
Kltab al-Hlkaa when Ibn Allah was already spiritual master. It
compiled from the Kltab at-TanwIr and the Lapa if . 1 ^ It is hortatory
Ap-i a

2 1 22
 is in keeping with his other books on the importance and necessity of a
Mlftafr al-Palah wa Hl^bah al-Arvifr
spiritual guide and reveals his "knowledge of the sparse writings of the

great MaghribI saint" 1 ^ Ab jj Madyan as well as poetry, gra mma r , logic, Of all Ibn 'Ata* Allah's writings, one of his most informative and

Quran, Prophetic tradition, and of course, the degree of his spiritual most crucial for our knowledge of Shadhill mystical practices and

awareness 128 Like the Qa?d al-

methods is the Miftafr al-Palah wa Hlqbih al-Arvafr .

*
As for Ibn
(
Ata 'Allah's unpublished or unknown works, some are to Mu jarrad previously discussed, it is a work on the dbikru 1 lah . Yet

2i)
be found in Brooke lmann 1
or are mentioned by Arab biographers. 12 ^ unlike the Qaqd ,
whose focus is on the remembrance of the Divine Name of

However, as noted by Danner, "Some of these treatises have been given Allah, the Miftah al-Falah deals with the Shadhill principles and all

generic titles, as if they were independent works; others are imbedded possible manner and ways of invoking, the variety of techniques used,

in still larger collections containing compositions by other authors; and the benefits derived from so doing.

[or are] simple extractions from one of Ibn Ata* Allah's better known The translation which follows is based on a master copy made from

books." 128 Even the poetry that he wrote has only survived as but a few the collation of the photocopies of two manuscripts from Dar al-Kutub

lines scattered here and there in various works or quoted by other al-Mi$riyyah, No. U4262, dated 1050 0640-41) and No. 52746, dated 1273

biographers. 127 (1856-57) and from the 1381/1961 Cairo edition first published by

While the greater part of Ibn {

AtaAllah's works have remained Matba'ah Mustafa al-Babl al-^alabl. This edition of i1 pages is

unpublished and therefore largely unknown, others have been completely obviously based on yet another manuscript dated 361 0456-57), because

lost with only titles as reminders. Nevertheless, on the basis of his at times all three have variant readings. The aim of collating was to

published books and extant manuscripts, we may conclude that these, too, obtain an intelligible rendering of the three texts. Consequently, it

would likewise have attested to his prolificness, variety of expertise, is not to be regarded as an exhaustive critical recension.

degree of perspicacity and spiritual discernment, the esteem in which he The older manuscript. No. 44262, seems closest to the published

was held, and the respect accorded his writings by both his contempo- text and is in good condition overall. The first fifty-seven pages are

raries and succeeding generations. written in a very compact NaskhI script. Then the handwriting switches

to a MaghribI script, which takes some readjusting to become accustomed

to, as if an apprentice with a less fine hand might have taken over.

Then it reverts to the original handwriting from pages 102-111. Perhaps

the master copier had returned to guarantee and seal his work. At any

rate, both scripts are difficult to read in places, and there are the

inevitable blurred words and faded areas due to the passage of time.
 Like the Cairo edition, this manuscript ends with a section from *11 this is before cooing to
for the first two but not the third.
2<
Muhyi'd-Din al-'Arabi's al-Futuhat al-Makklyyah 1 *
b. the reader but not done
chapter oneagain numbered for the benefit of
.

As to the state of the other manuscript, No, 52746, it is 187 pages

in the original text.

in length and in excellent conditionouch clearer than the first one The first chapter containa two sections with titles
before cooing

and written in a fine uniform Naskhl hand. However, there are cal la the third foundation."
to another subsection which the author
grammatical errors to be found as in the other two texts, but unlike In other words, Ibn 'AtaAllah considers it to
rather then the flrat.
them, it does not end with the section from Ibn al- Arabics Futuhat . Part One instead of the
he a continuation of the two foundations in
In collating the three texts, normally two out of three usually Yet in teroa of content, it is totally
first foundation in chapter one.
agreed, if not all three, which facilitated reading difficult or the Cur an
The first two foundations deal with proofs from
a
unrelated.
hastily written word or choosing the best word. Yet in spite of having
and Sunnah regarding the merit of invoking
while the third deals with

such controls, there were a few instances when each text had a different
sincerity of belief. The latter heading is also divided into categories
verb, all synonyms of each other, or different noun, each species of 1 3 which have titles.
cal led al-qlsm al-ewwa l and al-dlsm ath-thani
a a

insect! At such moments one could only make a decision based upon which Here the three main sections (fujul)
Section three ends this chapter.
manuscript tended to be the most consistently correct, since grammatical tha main heading.
appear aa separate and appropriate subthemea of
or spelling mistakes as well as variant readings of prepositions are to
Chapter two, howe.er, is duite short and without any subdiyislons.

be seen in all the texts subdivision seems to

Chapter three is divided into two sections but this
.

f
The structure of the Miftah is, as stated by Shaykh Ibn Ata Allah, with the spiritual benefits
be pointless since the entire chapter deals
"arranged . . into two parts: Part One has an introduction, sections Again like chapter two.
attached to each particular Divine Attribute.
.

( fusul ), chapters abwab ) and foundations ugul ); Part Two has sections Chapter five contains one untitled
chapter rour haa no subacctlona.
( (

and chapters." 30 1
However, on closer examination, one finds that many Chapter seven is very short also with
section and chapter alx, none.
of the divisions seem rather haphazardly made and perhaps are no more above-mentioned sections of
one untitled section. It seems that tha

than stopping and starting points for his thoughts. For example, Part and more
both chapters five and seven are rather arbitrarily arranged
One is not actually delineated except as mentioned in the above quote of paragraph.
indicative of what would normally amount to a change
contained in the books Preface. Within this first part are three of which
Chapter eight eontaina four sections, only the first
is

sections with no apparent separateness of ideas to warrant such subdivi- sections two and throe appear aa
titled. However, In this case,
sions. Section three, which is so numbered for the convenience ef the facets of tawhfd
separata categories insofar aa they focua on different
,

reader, is seen to be further subdivided into two foundations, the

second of which is still further broken down into sections with titles

26
25
while section four shifts its emphasis to the dangers of traveling on If the structure of the Miftafr a 1 -Fa lah seems at times uneven, not

the spiritual path. Chapter nine is not subdivided. so the content. For here Shaykh Ibn Ata Allahs mastery of the Qur an.

Part Two noticeably changes its format in that it is one long text Traditions, and sayings of the Companions, saints, and mystics combine

composed of nine sections, followed by a conclusion and then chapter with his expertise in Arabic grammar, poetry, logic, law, Miliki flqh

ten. Sections one, two, and seven each have headings and are of such and usu 1 to produce a unique work of simple but moving prose on the

length that they could very easily have been separate chapters. The doctrine of tawfrld , its importance, necessity, and benefits for the

first fas 1 contains nine numbered discussionseach called a bafrth on individual, and the method of spiritual realization, viz ., the

the sacred formula La llaha ilia 1

1 lah ,
whereas the second one goes into dhikru llah .

a lengthy exposition on the Oneness of Cod, listing eighteen proofs. As In the Shaykh's own words, he acknowledges that he wrote the book

to the seventh section, it deals with the names and meanings of La 1 liha for two reasons: (1) because he had never seen "an adequate and complete

Ilia 'llah .
book or . . . a clear and comprehensive treatise" on the subject and (2)

The eighth though untitled focuses on the etymology of the word because he was asked to do so "by a pious brother." ^3 \a a re3U it, his

llflh , similar to the discussion found in al-Qa?d a 1 -Mu jarrad - 1

The stated purpose is to "facilitate understanding of the remembrance of

remaining sections three to six and nine are much shorter and only the Cod," elucidate any obscurities, "steer the seeker away from difficul-

fifth one has any headings. ties," and make "the book accessible to those desirous of spiritual

gifts ."'S* In other words, Ibn ^ta* Allah took it upon himself to
The conclusion is primarily a collection of those traditions that . .

deal with the subject of dhlkr , but it is also subdivided into a section set down in writing for posterity spiritual directions which would serve

without a heading, which is merely a continuation of the previous as lights to guide the seeker out of the darkness of spiritual ignorance

ifradlth . Hence, such divisions seem superfluous. This is followed by a and death. Clearly he was a very learned and well read scholar, so the

rubric about asking for forgiveness on Fridays, but it is not called a obvious conclusion one must draw is that this work represents the first

of its kind devoted exlusively to the doctrine and method of the

Iii*

Chapter ten, oddly enough, follows the conclusion and it, too, is dhikru ^lah .

essentially more of the same traditions of the Prophet. The first The Introduction begins with a general overview of the meaning and
f
section is the longest, with more ahidlth about invoking; the second one nature of the dhlkrullah which Ibn Ati Allah simply defines as "the

deals with what to say when traveling. Although the third section has repetition of the Name of the Invoked by the heart and the tongue." 1 ^
no heading, its subject matter is the ihadlth to be recited in times of He provides examples of invoking which include remembering God or one of

illness and affliction. His attributes, commandments, deeds or mentioning His Name, or reciting

the Quran. He offers types of dhakir such as the theologian, faq Ih ,

n
 Introduction deals with the preferred status of the invoker over others.
teacher, mufti, and so forth. The Shaykh elaborates further by differ-
Again afradlth are cited.
entiating among degrees of dhikr , whether with the tongue, heart, or
In chapter one, the Shaykh relates several ahadlth on the merits of
body, whether in secret or in public, whether restricted by Sacred Law
Invoking in a low or loud voice and the importance of invoking con-
such as the times of prayer or unrestricted, and other nuances. Then
stantly. He Inserts anecdotes from pious individuals and authorities.
f
Ibn Ata* Allah delves into a more detailed discussion of the definition
<
Under "Third Foundation" Ibn At;a Allah expounds on the meaning of
and scope of dhikr . He emphasizes its different aspects like an artist
sincerity with regard to conduct and belief whether the motive behind a
painting a canvas, first concentrating on one thing, then another and
deed is spiritual or egocentric or a combination of the two--and
returning to add touches until each part combines to create a complete
describes each. His knowledge of logic is readily apparent here. He
idea or picture.
concludes with a discussion of the adab associated with invoking, i.e.,
In the beginning, remembrance is with the tongue with effort and
what the seeker oust do to prepare himself: from disciplining himself
when invoking takes over, the body experiences subtle changes. 1 ^ There
and withdrawing from the world, to eating lawfully and dressing appro-
are degrees of invoking which culminate in the so-called "hidden invoca-
priately, to how he must conduct himself during the ceremony of dhikr
tion," l.e., when one becomes so absorbed that one is no longer aware of
how to sit, what to say, and how to behave at its conclusion. This
oneself. This is self-extinction or fana . The lowest level is invoking
section is one of the most Interesting for its insights into the Shad-
God aloud, then with the heart, soul, spirit, intellect ( *aq ), and
hili method of invoking, the importance of the Shahidah , and the
< >
ultimately with one's "innermost Self" ( sirr ). Ibn Ata Allih mentions
rigorous discipline which a novice was expected to undergo. 1
^
the corresponding panoply of creation which invokes simultaneously with
Chapter two focuses on the many fruits of invoking briefly men-
the dhakir .

tioned in the Introduction and enumerates the physical, emotional, and

He moves on to describe the three kinds of souls: the soul that
>
spiritual benefits to the dhlklr and the Importance of the spiritual
incites to evil ( an-nafs al- aaaarah bl ^s-au ), the self-blaming soul
formulas in leading to redemption and gnosis. "Of all deeds there is
( an-nafs a 1 -lawwiaah ) , and the recollected soul ( an-nafs al-autaa'innah )
none more redemptive from chastisement of God, who possesses Majesty,
with all their tendencies. To support his cooBoents, he then furnishes
than the invocation . . . The invocation is a tree whose fruit is
J
proofs from the Qur an and Sunnah as well as sayings from the Companions
gnosis. " *38
and other recognized spiritual authorities. An example of
c
In chapter three Ibn Ati*A115h develops the subject of the bene-
Ibn Atl Allah's grammatical expertise cooes through in his discussion
fits of invoking even further, taking it in another direction, which is
of the etymology of the word a 1 -mu f ar r ldun (pious recluses) in
unique among his writings and indicative of his spiritual mastery. He
connection with one of the afrad th. The last section of the
presents some of the Ninety -Nine Beautiful Names of God ( al -Asma al-
 person, the necessity of disci-
importance of finding and obeying such a

iuna) indicating the particular spiritual remedy which invoking each spiritual paths.
pline and virtuous conduct, and the diverse types of
Name will produce and for what type of individual each Name is best recapitulation of what has already been
This chapter is essentially a

suited, whether novice, intermediate, or advanced disciple and at what

stated. He reiterates the blessings to be had through reciting the
level. He also warns that each remedy or Divine Name, physical begin with that.
prayer upon the Prophet and recommends that the novice
lilce a

prescription, is for certain illness of the soul and should not be process
last section concentrates on how to actually begin the
a
The
used in connection with another. For example, invoking repeatedly ai- God in other words, how to prepare in
of repentance and turning toward

Alla (the Knower) brings vigilance. This is similar

order to take the first step of the spiritual Journey.
This discourse was obviously not meant for the novice but rather as associated with invoking in chap-
to the earlier discussion on the adab
1
a guide to meditational practices. Since Ibn Ata Allah composed this
ter one. However, the difference here is that the Shaykh's attention is
work for his disciples to facilitate the Journey and some of them became one who asks
oh the manner of dealing with an absolute beginner, i.e.,

shaykhs themselves, it could be reasonably argued that this esoteric Hence, for Ibn Ata
to enter such a discipline and such an order.
information was for the benefit of those rare enlightened individuals novice oust be
Allah, the nature, background, and temperament of the
who were destined to guide otners. Whether he is
evaluated before assigning him any spiritual exercises.
If focusing inwardly on God through constant remembrance is of has led an immoral or
learned or simple, equilibriated or hot-tempered,
utmost importance for drawing closer to Him, then choosing the right
moral life are all factors to be taken into consideration when deciding
type of Invocation is a profoundly serious matter. Chapter four elabo- repetitions. "Fruits
on the type of invocation and the number of its
rates on the various possible sacred formulas and expressions which the but they derive from one
[of invoking] vary according to individuals;
seeker may use and the significance of each. He cites arguments in 1N0
source.
favor of one or the other but ultimately the question is not one of how to sit, what
Then he moves on to the actual manner of invoking:
preference but one of appropriateness. The choice, for example, between
to say, the nscasslty or confiding In one's shaykh and
molting a mm.
invoking LA Aha il ia ah or simply A 1 Ah or Hu depends upon the The aignlfleanoa of constantly Invoking
1 1 1 1 1
ing and avanlng litany (vlrd).
seekers spiritual state. "Each Invocation has its own state and as it vers, for
time
the Divine Name inwardly until it becomes sscond nature,
wherein it is better than another type of remembrance." ^9 from this Sbadhlll discipline
the individual is continually emphasised.
But how to determine which is best at given moment requires rigorous ways
an Ibn 'itaAllah goes on to describe other more
a
and method,
extraordinari ly discerning teacher as described in the next chapter. 1 * 1
such as that of Shaykh al-Junayd.
Here in chapter five Ibn 'Ata Allah explicates the central role of a
A concomitant of the path la the spiritual retreat tkhaluah).
realized spiritual master or Sufi shaykh in guiding the seeker, the benefits to
Chapter six defines the retreat and enumerated its aalutary

32
 The central theme of tawhid , God's Oneness, is the focus of chapter
the sou 1 and its purpose. Forgetfu iness ( ghaf 1 ah ) in the heart is
2
seven. Quoting the great Shaykh al -Ghazali
1
on the nature of tawhid,
likened to rust on a mirror, a popular imagery in Sufism. Only by

polishing it can the mirror shine as it was originally intended. So too Ibn 'At* 'Allah expounds upon it and the varying degrees of people's

awareness. He concludes this short chapter with the revelation that

with the heart. Invoking, especially in solitude and aided by fasting
with
removes forgetfulness and worldly attachments and helps the soul to "all creatures affirm the Oneness of God Most High in accordance
143 This universality of remembrance
focus on Cod, as it was meant to do when man was Gods kha llfah on the subtleness of their breaths'."

earth. is supported by a verse from the Quran and refers to every kind and

Ibn
f >
Ata Allah discusses the preparation and procedure to follow species including nonliving things.

Invoking, whether in the midst of one's daily tasks or in solitude,

before going into a retreat, since it is not an easy thing to do. This

the best form of worship because it is meant to be

continuous.
is yet another aspect of the adab of invoking previously mentioned, is
c
In chapter eight Ibn Ata* Allah defines
particularly in chapters one and five. From the importance of solitude Gnosis ( ra rifaft ) is its fruit.

aa rl fah as "the perception of something as it is in

{ Its essence and
and right intention, the Shaykh moves on to an actual description of the
1 1,14
It is of two types: general and particular, the latter
physical structure and dimensions of the cell used for the initiate's attributes."

arising from contemplation and leading to certitude. He adds that what

retreat and the conditions for undertaking it. He even explains how to

eat, the proper type of clothing to wear, and personal hygiene. In distinguishes one soul from another after death is its degree of knowl-

short, Ibn *Ati Allah provides us with further insights into the Shad- edge and awareness gained in this life.

hill method of conducting a retreat and the value of each part to the
Its discernment in the Hereafter is not greater
whole than its discernment in this world except in terms
of unveiling and clarity. Contemplation and vision
Once the manner of a retreat has been established, the Shaykh turns will be commensurate with one's knowledge of God
Most High . . because gnosis in this world will be
.

his attention suddenly to delineate the difference between angelic and transformed in the Hereafter as a contemplative
115
vision. . . .

satanic inspirations and the four categories of suggestions that often

come over a disciple. Starting from the highest, the divine, to the Section one of this chapter, as its title clearly states, deals
In is better.
lowest, the satanic, Ibn AtaAllah Interprets the accompanying feelings with the question of whether invoking or reciting the Qur

Divine and angelic inspirations produce calm and bliss due to Ibn
l ;
Ata Allah again quotes a 1 -Ghazall who states under which conditions
of each.
c
reciting the Quran is preferable. Then Ibn Ati Allah offers addi-
their proximity to God, while psychical ( ha J is ) and satanic ( waswas )

tional support by citing several ahadl th . Yet deftly as he argues in

suggestions leave the soul agitated due to their being closer to passion
to al-Chazall
and contrary to the Sacred Law. favor of the Quran, the Shaykh Just as skillfully returns
need
to cite the opposite view, viz ., that "when the servant is not in
 practices to adopt, the conditions one must undergo to discipline and

of refining his character and attaining gnostic knowledge . . . then

purify one's soul of egocentric and worldly attachoents.
**
3
perseverance in the invocation is more suitable."
1
In other words,
The Sufi is to be rigorous and abstemious with himself, know and

Ibn 'Ata* Allah's spiritual mastery is such that he also argues convinc- follow the Shari ah
(
defer to those higher in rank in the tarlqah ,
,

ingly in favor of the invocation of various Divine Names and sacred follow his shaykh's instructions completely, be content with his lot,

formulas, especially the formula la ilaha llla^lah ,

which he expatiates
and share his goods. Vis-a-vis outsiders, he should be compassionate

on in section two. and non Judgmenta 1 , offer help when needed, withdraw from distracting

As for section three, it continues with an explication of the company or influences, yet not deem himself better than others. He

variety of types of invocations and the efficacy of each; however, the

should lead an examined life, guard his tongue, and strive to remove
ShahSdah is considered the best. "... it is evident that a certain
worldly concerns from his heart. In short, the Sufi must focus inwardly

probability attaches to the claim of the person who holds that saying on God, put others before himself, and be in the world but not of the

Allah, Al^Sh, or Huwa ,

Huwa is the most special invocation, for it is world. Ibn
f
Ata.Ulah has obviously written a prescription for saintly

among the sum of expressions of which La 1 laha ilia *1 lah is the best, select spiritual elite.
people, the practice of which can only be for a

of God." 7
**
according to the knowers 1
An admonition to show compassion Part Two, unlike Part One, is divided into major sections that

and mercy to all creation ends this division. would normally be seen as chapters. The first section contains nine

Section four shifts its focus to the dangers inherent in traveling subsections called discussions on the nature of the phrase La i laha

on the spiritual path the illusions a novice may haveas well as the >

ilia llah from different levels of reality and including grammatical and
signs and blessings of proximity to God. Ibn *Ata Allah enumerates a The Shaykhs expertise in grammar and
philosophical points of view.
range of emotional and spiritual states indicative of the servants logic, not to mention the Qur'ln and Sunnah , is unquestionable as he
standing with God, e.g., "The signs of devotion to God are three: aban- presents one argument after another, dissecting all the possible nuances

doning choice, rejecting self-determination, and denying self- of meaning of the formula of tawbld .
11* 3
willing." It is as if this last part were meant to serve as a gauge discussion, gives short grammatical
Beginning with the first he a

for reflection and self-examination and perhaps to help the murshid analysis of the negative particle la; in the second, the various philo-

evaluate the progress of the murid .

sophical and religious ramifications of the phrase Lii ilaha 11 la *
1 lah

Chapter nine, the last chapter in Part One, develops yet another with regard to tawfrid . The third returns to a grammatical explanation

aspect of adab , viz ., the ideal conduct expected of the advanced ini- of the word Allah which is in the nominative case and therefore in
tiate, which goes beyond the Golden Rule of "do unto others . . Here
apposition to la.

the emphasis is on dealing with oneself, the spiritual attitudes and

1
 In the fourth discussion, Ibn Ata Allah continues with an analysis

of explaining that it signifies ghayr (other than) in the phrase, today would be one of belief in One God versus atheism. Furthermore,
zlii

rather than exception. most people do not look upon ambition or the pursuit of status, power,
The fifth discussion further elucidates this

idea through philosophical reasoning or wealth as gods. Nevertheless, the Shaykh's reasoning and argumenta-
to show that the phrase La ilaha

11ii actually means negation of other deities instead of tion are impressive and reveal his immense range of knowledge and

affirmation of God's existence. spiritual awareness. Naturally the highest appeal to proof in God's

As for the sixth discussion, Unity is the Quran, and in the eighteenth and final proof,
it is an elaboration of the first but

concerns the la of absolute negation. According to Ibn

f
AtaAllah, it Ibn Ata'Allah enumerates and comments upon several verses.

is a more forceful negation, because the noun governed by la, in this In section three earlier Sufi authorities are quoted who confirm

case, ilaha , is in the accusative which is more emphatic than a noun in the significance of La ilaha ilia llah and its unique salvational func-

the nominative case. The seventh discussion opens with a philosophical tion. Sections four and five continue to develop this theme and empha-

explanation of how affirmation normally precedes negation. Then Ibn size that invoking the spiritual formula is incumbent upon all Muslims.

Ata Alllh points out how its opposite in the phrase La ilaha ilia* llah Stories and verses from the Quran, ahadTth , and anecdotes about the

indicates emphasis as well as spiritual symbolism. Companions and other historical persons constantly support Ibn Ata

In the eighth discussion the Shaykh stresses the importance of Allah's beliefs in the necessity and transforming power of invoking the

knowing, for the sake of salvation, that there is only One profession of God's Oneness.
God. The
ninth discussion enumerates the different conditions under
which one In section six the Shaykh provides commentary upon the different

should recite the invocation of tawfrld . These evolve by degrees from meanings of the formula La lllha illallah and interprets the symbolism

orally declaring the phrase to inwardly doing so and combining of the number of letters making up the phrase. In section seven he
therewith
arguments and proofs which strengthen belief. amplifies on yet another dimension in his treatise by focusing on the

Section two of Part Two sets out to establish that there can only names describing, or synonymous with, the Testimony of Faith, such as
(
be One God, not two tawhid , ikhlas (sincerity of faith), lbsan (virtue), and adl (Justice).
in partnership. Ibn At^Allih furnishes eighteen
proofs based on traditional and Intellectual arguments, With each of the nineteen names, Ibn * Ata Alllh interprets its relation-
some of which

are quite subtle. Once more his expertise in philosophy and logic in ship to the Shahadah , thus again affirming the latters uniqueness among

addition to his religious and spiritual formation come to the fore as he the formulas of remembrance.

responds to every conceivable or hypothetical question.

For the modem The etymology of the word A1 lab is discussed in section eight in
1

reader, the positing of such proofs for the similar fashion to the author's exposition in al -Qa?d a 1 -Mu jarrad .

existence of One God as

opposed to two seems a bit strange, if not naive, since the problem The Shaykh begins by defining al-ilih (the deity) and then explains that
the word A 1 lih , according to certain scholars, is considered a deriva-
The Conclusion ( khatlmah ) of the book appears to have been mis-
tive. He presents their differing arguments: that it originates either
placed because a final chapter succeeds it. At any rate it contains
from the verbs aliha or waliha or laha . Then he gives opposing comments

many ghjTdlth about invoking during times of difficulty or distress.
by others who say that the word A1 lah is not a derivative. Ibn Ata
Several of the Companions are mentioned. Section one is more restricted
Allah agrees with this latter explanation and carries it another step,
to gfradith dealing with asking for forgiveness, while the next division
v lz ., that it is neither a derivative nor a proper noun since nouns
is still more so and focuses specifically on afradlth related to asking
describe, and the word Allah is greater than the sum total of all the
for forgiveness on Fridays, obviously considered the most propitious day
Ninety-Nine Names. Hence, it is a name which refers to Essence and not
of the week.
a quality to be described.
Chapter ten, the last one, begins with an obscure incantation
Ibn A 'a Allah adds that the Name A1 lah was not used among the
against snake bites that seems like an afterthought or digression. Then
Arabs before or after the time of the Prophet Muhammad for anything
more afradith follow like those previously mentioned in the Conclusion.
other than to indicate this Supreme Essence, i.e., not for any of His
As if to summarize all that has been said about the importance of
Attributes. Prom this highly interesting discourse, he interjects seven
invoking Gods Name or one of the sacred formulas containing His Name,
principles that the seeker should observe in order to draw closer to Cod
Ibn Ata* Allah again enumerates many Qur*5nic verses and ahadfth in
and concludes with a symbolic interpretation of the letters in the Name
section one related to it, particularly remembering God in the morning
A1 13h without any further explanation.
and evening, often with a prescribed result such as protection for
Section nine introduces a couple of anecdotes whose purpose is to
oneseir and/or ones family from illness, disaster, or bellfire. As is
show the importance and effect of reciting La ilaha il la *
1 lah . The
the norm, the names of Companions and traditionists are included as
second one is so indicated through the mention of both the adhin and
authorities who either witnessed the Prophet's telling or performing of
lqamah which contain this formula. Next, Ibn Ata^Allah proceeds to
such an act or who received the Information from a reliable source or
illustrate the symbolism of the entire Shahadah , according to the number
sources
of its individual letters and words, then the symbolism of the first
Interspersed among them are various traditions, some related to
part only, according to its number of letters. From this he turn* to
remembering Cod on Fridays, which would have been more appropriately
the pronoun Hu, which esoterically represents both "He," meaning Cod,
inserted with those in the Conclusion, or related to invoking at unre-
and His Divine Essence '50 and likewise interprets the mystery of its
stricted times, or even ones repeated from other chapters in the text.
letters. As a seeming afterthought, the Shaykh ends with an explanation
But no matter, for to Ibn *Ati*Allah, they >11 serve the same purpose,
1

of the meaning of Subhana 1 lah wa bi-framdihi ,

an invocation of praise to
viz., to enable the seeker to realize that the religion, especially
God.
 c
through the Sunnah of the Prophet, provides the means to protect and was taken quite seriously in the traditional world, Ibn Ata Allah sets

guide the sincere servant back to God in the easiest, quickest, and forth at once to define dhlkr , to explain its nature and power, to state

safest manner possible. the results it bestows, and to prove that it is part of the Sunnah .

In section two the Shaykh sets down the afradlth to be used in times Obviously, the fact that he had been so anti-Sufi himself plays a large

of travel. To repeat the formulas is to be protected from the dangers part in this. As a result, he no doubt must have known that many others

of calamity, predatory animals, and criminals associated with Journey- looked upon tapawwuf as some sort of aberration, if not bld*a . There-

ing. Likewise with health: section three focuses on the conditions of fore, he takes great pains to point out the many Qurlnlc verses and

illness and provides ahadlth which instruct the believer in how to ghadlth that refer to remembering God and cites many noted authorities.

conduct himself when visiting the sick, what to say, and how to alle- Perhaps, too, it was written to counteract the formalistic trend within

viate one's own illness. 1 ^2

It then concludes with a few traditions Islam as well as within Sufism.

to write about the importance of

>
related more to misfortune than sickness. Ibn t
A^.a Allah was not the first
f

the dhlkr in Sufism, nor the last. Others before him, such as Abd al-

Karlm b. Hawazin al-Qushayrl (d. 465/107*0 in his RlsA lah ,

al-GhazllI
The Miftah is written in a clear, lucid style as are all the works
(d. 505/M11) In his Ihya* Plum ad-PTn ,
Najm ad-Dln al-Kubra (d.
of Shaykh Ibn ^Ata* Allah. Although well-known, tha book does not seem
c
618/1221) in his FawjT'lfr a1 -Jamil wa Favatlfr al-Jalil , and Ibn al- Arabl
to enjoy the widespread popularity of the Kltab al-fllkam , especially in
(d. 638/1240) in his al-Futuhat al -Makklyyah also discuss it. In fact,
view of all the commentaries on the latter. Yet the Miftafr is unprece-
a Tew passages in the Miftah are taken from al-Kubra's Fawa it? al^
dented for the light it sheds on the central role and scope of the
JamA 1 .^3 However, this should not be construed as plagiarism since
dhlkru *
1 lah in the Shidhill frarlgah and the adab and practices asso-
what is foremost in the religion is the Truth rather than who said it.
ciated with invoking, such as the retreat ( khalwah ). "The Miftah al-
That is the reason why throughout his work, Ibn A^a Allah often says,
f
Fa lah is considered among the most important works of Ibn Ata Allah
"It has been said" or "One of the gnostics has said" rather than stating
from the standpoint that it contains the principles of the actual Sufi
the name of each person quoted. Moreover, these few passages which
mystical practices such as dhlkr , seclusion, and retreat."^
amount to perhaps three or four pages are sometimes cited verbatim and
The Miftah offers a glimpse into the Sufi world of the seventh/
sometimes paraphrased.
thirteenth centuries and allows us to see almost firsthand how the
In any case, where he differs from the above spiritual masters Is
novice was guided, the central function of the Sufi shaykh, the adab
that he devotes an entire book to the subject instead of a few pages or
expected, the manner of interaction and, above all, the purpose and
a chapter and systematically explains all the nuances of the contempla-
preparation involved in engaging in the dhlkru *1 lah . Since salvation
tive prayer. "Rare are the works in Sufism that deal with the
 itill being published in the Arab world and still affecting Muslim and
comprehensive aspects of invocation (dhikr) more thoroughly or
f 15Jl non-Muslim, Arab and non-Arab alike, as witnessed by the various trans-
succinctly than the Hlftah of Ibn Ata* A1 lah."
157
Of all Sufi writers, he is the first to put down in writing the lations and studies made by both Arabs and Westerners.

mysteries connected with an orally transmitted religious tradition. His Although one has no way of gauging their numbers, there can be no

question that the Shidhill tarlqah , started in the seventh/thirteenth

works as a whole fora an integral part of the corpus of Sufi literature,

and his contribution is inestimable in the field of Sufi studies. He century, is alive and well, as evidenced by the continued publication of

has provided posterity with historical details on the origins of the Shadhill works. It has continued down to the present in an unbroken

chain through its spiritual authorities. One of its last great shaykhs
Shadhill tarlqah , one of the largest Sufi orders of North Africa,
f
including Egypt and parts of the Middle East, and information about its of the twentieth century was Ahmad al- Alawi of Algeria, who died in
15 one
great founder, Shaykh Abul-Hasan ash-Shadhili, and his immediate suc- 1934. He left behind several works and thousands of disciples,

of whom was Muhammad al-Hashiml, author of SCI tab ash -Sha tran j . The
cessor Shaykh Abu *1- Abbas al-MursI. Without him, no doubt, the Shad-
lived
hill order would most probably have been clouded in obscurity and latter became a highly respected Sufi teacher in Damascus where he

and guided many followers until his death in the last decade.
legends and perhaps would have faded into oblivion.
J
If one wonders how or why such a religious tradition could endure
Through his personal guidance and teaching, Ibn Ata Allah influ-

enced hundreds of Sufis and non-Sufis in his lifetime. His stature and so long, one need only look to Islam which provides the framework for

Sufism. The Qur*3n speaks of God as a;-?ahir and a 1 -Batin . Exoteric

eminence as a Sufi and scholar was such that even the fuqaha and

Islam suffices for the generality of believers, but esoteric Islam or

historians have praised him.

Sufism obviously addresses itself to some deeper need in the souls of

Most of then {his biographers] were historians and
biographers of the fuqaha There is no doubt that pious Muslims. Islamic mysticism provides them with spiritual nourish-
the testimonies of the historians and biographers of
-
ment amid the instability of daily life, a continuum with their past
the fuqaha * are more indicative of his rank than are
the testimonies of the Sufis themselves, because the
heritage, and a more intense form of devotion harking back to the days
former are usually less likely to be biased and to
exaggerate in mentioning his virtues. 155
of the Prophet.

By his writings, however, he has influenced untold thousands of Muslims

down through the ages who became Shadhili disciples, spiritual guides,

and commentators on his works. They in turn continued the momentum of

J
the teachings of the founder and qu^b Shaykh Abu 1-^asan. Non-Muslims

have not gone untouched by his life either. Even now his books are

in
 [ PRZ71CE ]

IK the IAMK or COD, THE CCKPAS3IC1TE. THE MERCUTJL

May God bless our master Muhamad, his family,

and his companions, and grant them peace!
1
IBM ^ATi ALLAH'S

Praise be to God who opens sealed hearts through the remembrance of

HIFTM A L- r A L A H W A H I S B A g L L - i R W A p
who
His name, who lifts the veils of defects through His righteousness,

purifies the innermost nature of hearts to confer upon them His own

mysterious Self, who reveals wonders from the world of His power, and

who increases the signs of abundance for those who are gratefMl to Him!

and
I praise God for having made me one of those affirming His Oneness,

I thank Him, asking His grace and increased abundance. I also ask God's

blessings on our master Muhammad, the noblest of His servants, and on

his family and companions, the possessors of great virtue and honor!

Now then, on to our subject: Verily, the remembrance of Cod Host

of
High is the key of salvation and the lamp of souls, through the grace

God the Generous, the Victorious. The remembrance of God is the founda-

Tet I have
tion of the Path and the pivotal support of realized sages.

never seen anyone who has written an adequate and complete book or

compiled a clear and comprehensive treatise on it. That, together with

the suggestion by a pious brother who likes to give sincere counsel,

prompted me to compose a book wherein I have assembled those things that

would facilitate understanding the remembrance of God and elucidated

whatever is obscure in it. In so doing, I have steered the seeker away

from difficulties and made the book accessible to those desirous of

U6
spiritual gifts, hoping for reward for this effort from God, and praying

for the seekers success in his quest:

[ Part Coe l

0 traveler going toward the Protected Land,

Forget ne not upon alighting there!

IirrRODOCTXO*
Upon God Host High do rely, and through Him am I helped: "There
08
OR THE ha tore op kkxembbajick ahd ITS EXP LAMATI
is no power nor strength save in God, the Lofty, the Supreme."

I have arranged this work into two parts: Part One has an intro-
liberation from ignorance and forgetfulness
Hemembrance of God la
duction, sections, chapters, and principles; Part Two has sections and
with the Truth. It haa been
through the permanent preaence of the heart
chapters.
Invoked by the heart
aaid that it la the repetition of the Name of the
or one
and the tongue. It ia alike whether It la God who la remembered,

or one of Hla deeda, or

of H la attrlbutea, or one of His oommandmenta,

oonclualon baaed on any one of theae. Remembering

whether one drawa a

God may take the form of a aupplloatlon to Him. or the remembrance of

Hia Messengers, Prophets, aalnta, or of anyone related to Him or cloae

or because of some deed, such as reciting the

to Him in aome way,
conversation, or a
Qur an, mentioning God's Name, poetry, singing,
a

story

the theologian ia one who remembers God; the

Muslim
Therefore,

the teacher is one who remembers

legal jurist la one who remembers God;
the preacher la one who
God; the mnftT ia one who remembers God; and
and
remembers God. Anyone who meditates on the greatness and majesty
heavens and the
omnipotence of God Moat High and on Hia signs in the

earth ia one who remembers God. Whosoever observes what God has com-

one who remembers

manded and abstains from what God haa forbidden is

God.
the members of
Remembrance may be with the tongue, the heart, or
The reference is to the land of the holy cities of Mecca and whosoever
but
Medina. the body. It may be practiced secretly or openly;

U7 oe
 is exemplified in such remarks of yours as "God is with me," "God is

combines all these forma has truly perfected it. Invoking with the
looking at me," "God sees me"; for there is within them a vigilant
tongue is remembrance of the letters of Cod's Name without presence of
well-being of the heart. Truly, remembrance is used to
regard for the
mind. It is the "outward remembrance," but it has great virtue as
maintain the proper
strengthen one's presence with God Most High, to
witnessed by the verses of the Quran, the sayings of the Prophet, and
to guard against heedlessness, as a refuge from the
conduct toward Him,
the remarks of others that have been handed down. It may be either
of the heart during
accursed devil, and to help foster the attentiveness
restricted by time and place or unrestricted.
acts of worship.
That which is restricted is like the remembrance of God during and

after the five daily prayers, the pilgrimage to Mecca, before sleep and
Section [ 1

after waking, before eating, upon riding a mount, in the morning and
result spe-
There is no fora of remembrance which does not have
a
evening, and so forth.

That which is unrestricted is not confined by time or place nor cifically associated with it; and any form practiced wilt bestow upon

moment nor spiritual state. you whatever particular power it has. Invoking with receptivity and
To this latter type of remembrance belongs

vigilance leads to illumination, but only accordance with the invoca-

the glorification of God, as m each of the following formulas: "Glory
in

be to God!" ( aubhana *
1 lah ); 1
"Praise be to God!" ( a 1 -hamdu 111 lah );^ tion.

"There is no divinity but God" (La llaha ili a *

lih )3; "God is Most- The Imam al-Ghazall* has said,
l

Great!" ( A1 lahu Akbar );^ and "There is no power or strength save in God,
Invocation is an inner reality in which the Invoked
takes possession of the heart while the invoker
is
the Lofty, the Supreme" (La frawla wa la quwwata ilia bil lah al- 'All al-
effaced and vanishes. But it has three coverings,
The

Azlm ) one closer to the kernel than the others.

yet
kernel as such is beyond the three coverings,
being the
Then there is the remembrance which includes a supplication, such the virtue of the coverings lies in their
way to the kernel.
as "Our Lord, condemn us not if we forget or err,"^ or a personal
tongue only. The
entreaty, as well as the expression "0 God, bless our master Muhammad."^ The uppermost covering is remembrance with the
striving for the presence
This has a greater effect on the heart of the novice than a remembrance invoker unceasingly invokes with his tongue,

that does not include an entreaty, because he who supplicates feels his of the heart simultaneously, since the heart must coneent to he present

left to it. own nature, it uould

heart close to the One whoa he implores: remembrance touches his heart m the invocation. If it were

it Joined the
and envelops it with awe. certainly wander through the valleys of thought until

Other unrestricted forms of remembering God include being vigilant identified in the

Persons mentioned throughout the text sre
as well as requests dealing with this world or the Hereafter. Vigilance Appendix, pp. 258 ff.

50
*9
tongue; and then the light of the heart would burn away passions and At first remembrance occurs in the area of the head, so it is there

evil spirits. Its own invocation would take hold and that of the tongue that you will experience the sound of cymbals and horns. Invoking is

would become weaker; the body and soul would become filled with light; powerful: wnen it descends into a place, it does so with its horns and

and the heart would be purified of other-than-God. At this stage temp- cymbals, because the invocation is against everything except the Truth.

tations cease and there is no abode for the devil. The heart becomes a When it settles in some place, it actively seeks to expel its opposite,

receptacle for inspirations and a polished mirror able to reflect divine as we find in the combination of water and fire. After these sounds,

revelations and gnostic perceptions. When remembrance permeates the you hear various others, such as the rippling of water, the wind blow-

heart and diffuses throughout the body, then every member of the body ing, fire blazing, the sound of the windmill, horses galloping, and

invokes God commensurate with its spiritual state. leaves rustling in the wind.

Al-JurayrI said, "One of our friends used to say Allah , A1 lah fre- The reason for this is due to the fact that man is composed of

quently. One day a tree trunk fell on his head and fractured his skull. every substance, both noble and base, from soil and water , fire and air,

The blood spilled on the ground spelling A1 lah, Allah ." and heaven and earth; these sounds are between these pairs. Every

element and basic nature belongs to these substances. Whosoever has

Section [2] heard something of these sounds glorifies God and declares Him holy with

his whole tongue. That is the result of invoking with the tongue with
Remembrance is like a fire that neither stays nor spreads. When it
the force of total absorption. Perhaps the servant will reach the stage
enters a house, it says, "It is I; there is no one elsa but Me," which
where, if he should stop invoking orally, his heart will stir in his
is one of the meanings of "There is no divinity but God." If it finds
breast seeking remembrance, like the movements of an unborn child in the
kindling inside, it consumes it and becomes fire. If it finds darkness
womb of his mother.
therein, it becomes light, thus illuminating the house. If there is
Some have said that the heart is like Jesus, son of Mary (on him be
already a light in the house, then it becomes "light upon light."
peace!), and the remembrance his breast milk. When the heart grows and
Likewise with the body: invoking removes from it impure substances
becomes strong, there arises in it a longing for the Truth as well as
which are due to intemperance in eating or result from consuming forbid-
sighs and compulsive pangs of yearning for the invocation and the In-
den foods. As for what is obtained from lawful food, it does not affect
voked. The invocation of the heart is similar to the buzzing of a bee,
it. When the injurious parts are burned away and the sound parts re-
not a loud, disturbing sound, nor hidden and mysterious. When the
main, every part will be heard invoking as if the trumpet had been
Invoked takes possession of the heart and the invocation is effaced and
blown
disappears, the invoker should not pay attention to the remembrance nor

5 52
 should do so, then they would become a distracting then comes possession of
to the heart. If he then comes invocation with the heart naturally;

effacement of the Invoker. This is the

veil. the heart hy the Invoiced and the

man be extinguished from himself. biese him and grant him

This is self-extinction: that a
secret of the hsdlth of the Prophet (may God

Therefore, he does not feel anything in his limbs nor anything exterior peace!): -Whosoever wishes to feast in the gardens of
Paradise, then let

to himself nor any inner phenomena. Rather he is oblivious to all that,

him remember God frequently-" as well as ths fradlth: -Hidden remem-

to his Lord, then guardian

and all that vanishes from him as he goes, first, brance is seventy-fold better than the remembrance which the

comes back again to himself. Should it occur to the invoker, during angels hear."
that time, that he is completely extinguished from himself,
then that innermoat Self is the
The sign of the invocation's reaching the
For perfection to be effaced from and the Invoked. The
absence of the invoker rrom both the invocation
would be a flaw and an opaqueness. is

oneself and from the state of extinction. Hence, extinction from the dhlkru s-slrr is ecstasy and drowning in It.
invocation or the Self

( )

state of extinction is the goal of extinction. Extinction is the begin- invocation, it does not quit
Amongst Its signs Is that when you quit the

ning of the path: it is traveling to Cod Most High. Guidance comes that rouses you
you. That is the ekaltatlon of the invocation in you

afterwards. What I mean by guidance is the guidance of Cod, as de- from absence of mind to presence of mind.
Another of Its signs is the

scribed by the Friend of God, Abraham: "Lol I am going unto my Lord who limbs are bound as if you were shmekled with
feeling that your head and

will guide me." 10 chains. Still another sign is that its fires never abate nor do its

This total absorption rarely remains or lasts. If the Invoker Bather, you will alwaye see lights ascend-
spiritual lights disappear.

perseveres, it will become a deeply-rooted habit and a permanent state while the fires are around you, pure, blam-
ing and others descending,
In this state of absorp- of
by which he may ascend to the highest domains. ing, and burning. When the invocation reaches the innermoat center

tion, he may look upon pure, real Being and be imprinted with
the nature silent, the invocation
consciousness at the moment the Invoker becomes

of the invisible Realm ( al-Halakut ) and have the holiness of the Divin- becomes like a needle piercing his tongue or as if
his whole face were a

al-Lahut ) revealed to him. The first thing that is manifested to

ity ( tongue invoking through a profuse light.
and the spirits is con-
the invoker in that domain is the essence of the angels Subtle point : Know that every remembrance that your heart

and this, in beautiful forms through which Their awareness unltss with
of the Prophets and saints, scious of is heard by the guardian angels.

certain realities overflow upon him. That is the beginning, until his mystery: when your invocation is absent
your awareness. Hsrein lies a

encoun- in the Invoked, your

degree of realization is higher than the prototypal forms and he from your consciousness hy your total absorption

ters the self-evidence of the Truth In everything. of the guardian

remembrance is also absent from the consciousness

This is the fruit of the essence of invoking. Its beginning is

angels

only with the tongue; then comes invocation with the heart with effort;
 worlds invoke with you. When you Invoke with your intellect, the bear-
Note : Invoking the letters of God's Name without presence of mind
ers of the Throne, the angels, archangels, and the spirits drawn near to
is invocation of the tongue; invoking with presence of mind is invoca-
God, all of whom circumambulate the Throne, invoke with you. When you
tion of the heart; and invoking with an absence of self-awareness
Invoke with your innermost Self, the T hrone, with all of its worlds,
because of absorption In the Invoked is the invocation of the Self>this
invokes with you until the invocation is united with the Essence.
is the hidden invocation!
Addendum : The breath ( nafas ) is the subtle, ethereal substance

which carries the life force, sensory perception, and volitional move-
Section (33
ment. A 1 -Hakim called it "the animal spirit"; it is the Intermediate
Sustenance of the outer man cooes from the movements of the body; between the heart, which is the rational soul, and the body. It is said

sustenance of the inner oan comes from the movements of the heart; that the soul Is referred to in the venerable Qur an as the olive tree

spiritual sustenance of one's most interior being is through tranquil-

that is described as being blessed "neither of the East nor of the

ity; and sustenance of the intellect is through extinction of one's confers greater rank on man and because it
West" ^ 1
because the soul a

consciousness of tranquility, so that the servant is tranquil for God

effects his purification, for it is neither from the East of the world

and with God. There is no nourishment in food for the spirit, for it
of pure spirits nor from the Wst of the world of material bodies. It

sustains physical forms. But the sustenance of the spirit and the heart the self-blaming one;
is of three types; the one that incites to evil;

is the remembrance of the God, the Knower of the Invisible. God Most
and the recollected one.

High has said, "Those who believe and whose hearts have rest in the ammirah bl* a-sQ
}
is that which
The soul that Incites to evil ( )

remembrance of God: verily in the remembrance of God do hearts find inclines to physical nature and commands one to engage in sensual plea-
12
rest! It draws the heart toward the lowest region
sures and carnal appetites.
When you invoke God Most High, all who hear you invoke with you,
and is the abode of inequity and the source of blameworthy morals and
because you invoke with your tongue, then with your heart, then with evil deeds. It is the soul of the masses. It is tenebrous; and for it,

your soul, then with your spirit, then with your intellect, then with the Invocation is like a lamp lit in a dark house.

your innermost Self. All of that is one invocation. When you invoke
The self-blaming soul ( lawwiaah ) is that which is illuminated by

God Most High with your tongue, all inanimate things invoke with the
the light of the heart to an extent commensurate with its degree of
invocation of your tongue. When you invoke with your heart, the uni- vigilant and
wakefulness from the slumber of forgetfulness. It is

verse and all of God's worlds therein Invoke with your heart. When you
begins by correcting Its state, which wavers between the Divinity and
invoke with your soul, the heavens and all therein Invoke with you. creatures. Every time something bad issues forth from the se If-blaaing

When you invoke with your spirit, the Pedestal of God and all of its
soul by virtue of its dark nature and character, the light of divine

56
55
 First Foundation: Proofs from the
It, and it starts blaming itself. The
admonition suddenly comes upon
God often with ouch
God Most High said, "0 ye who believe! Remember
soul repents of its errors, asking Gods pardon and returns to the door 17
remembrance. And glorify Him morning and evening.
of the Forgiving, the Merciful. For this reason God has extolled it by
He Host High also said, Such as remember God,
standing, sitting,
"Nay, swear by the Day of
mentioning It In His words (exalted be flel): I
l6
1 and reclining. . ."

Resurrection; nay, I swear by the sel f -blaming soul."

. . and men who remember God much and women who remember God
It is as if it saw itself in a house full of objectionable things,
vast reward." ^
1

hath prepared for thea forgiveness and a

elephants, and it worked
such as filth, dogs, pigs, panthers, tigers, or
21 1
will remember you."
"

"Therefore remember Me, I

the different
diligently to eliminate thea, after having been soiled by
"Those who believe and whose hearts have rest In the remembrance
of
animals. So
impurities and injured by the various types of predatory 21
God: verily in the remembrance of God do hearts find rest!"
and turning to God in
the self-blaming soul perseveres in invoking
"Rememoer thy Lord much, and praise Him in the evening and in the
repentance until the power of the invocation triumphs
over all those
22
morning
things and expels them. Then the soul approaches peacefulness and does
23
"Remember the name of thy Lord at morning and evening."
the house is adorned
not cease to gather furnishings for the house until
lustrous. The
with all kinds of praiseworthy things and is thereby made Second Foundation: Proofs fro* the Sonnah
into it.
house is then suitable for the descent of the Sovereign Lord Section [ 11 : Op What Has Been Transmitted and

Truth Is re-
When the Sovereign Lord descends into the soul and the Concerning the Merit of tbe Invocation

vealed, the soul becomes recollected. It was reported that Abu Sa'ld al-Khudrl (may God be pleased with

The recollected soul

*
autma innah ) is the one whose enlightenment "Mu'awiyah came upon a circle of people in the mosque, so he
(
him!) said,
is stripped of
is brought about by the light of the heart until it said, 'Why nave you assembled?

Then it turns
blameworthy attributes and takes on praiseworthy virtues. "They said, 'We have gathered to remember God Most High.

in the direction of the heart completely,

following it in its ascent to "He said, 'By God, you have not gathered except for that?'

the regions of the world of Holiness ( *alam al-quda ) far above the world "They said, 'By God, nothing else has brought us together.

in the presence have not made you swear out of suspicion of

of impurity, diligent in acts of obedience and tranquil "He said, Verily, I

16 until its Lord addresses it by His words:

of the "Exalter of ranks" you. Amongst those who were with the Prophet (may God bless him and

"But ah! thou soul at peace! Return unto thy Lord,

content in His good had the lowest rank, nor was there anyone who told
grant him peace!) I

16
pleasure! Enter thou among My servants! Enter thou My Garden! than Nevertheless, the Messenger of God (may God

57
 dignity or that by which nan becomes calm (using Fora I of the verb
blesa him and grant bio peace!) came upon a circle of his companions and

sakana ); and this is well known. (It is said that some linguists con-
said
strue this as Form II of the verb, sakkana , which Intensifies it so that
'Why have you assembled?'
it means "that which makes man be or become calm"; this on the authority
They said, 'We are sitting invoking God Host High and we praise
of a 1-Farra and al-Kisa'l.) It is very likely that that which
Kim for having guided us to Islam and for having blessed us.'

you have not gathered except for that?' descended due to the reading of the Quran is the peace which God Host
"The Prophet said, 'By God,

High mentioned in His Book: "Peace of reassurance from your Lord." 28

"They said, 'By God, only that has brought us together.'
It is said that peace is a mystery like the wind, or was created
"He said, 'Verily, I have not made you swear out of suspicion of
with a face like that of a human being, or that it is a spirit from Cod
you, but rather because Gabriel came to me and informed tae that God Most

which speaks to men and guides them when they differ on a matter, and so
High boasts of you to the angels."

whereas an-Nasa I on. From what we have already mentioned, peace is probably something
Muslim and at-Tiraidhl transmitted this fradlth ,

Razln added by saying, "Then similar to that which descends on whoever recites the Quran or gathers
transmitted the chain of authority only. 24
to invoke, because it belongs to the Spirit and the angels. God knows
the Prophet related to us the following:

best!
Never dc a people gather together in any house
Abu Hurayrah (may God be pleased with him!) related that The
of God Most High, reciting God's Book, studying it
amongst themselves, and invoking God, without peace
Messenger (may God bless him and grant him peace!) was walking along the
descending upon them, mercy enveloping them, the
angels surrounding them, and God remembering them 'Walk on, this
road to Mecca over a mountain called Juodan and he said,
amongst those with Him. 5
is Jumdan. The pious recluses have gone before!' Those with hia said,

It is related through Muslim and at-Tirmidhl that Abu Muslim al-

'Who are the pious recluses, 0 Messenger of God?' He said, 'Those who

Agharr said, "I testify that Abu Hurayrah and Abu SaId witnessed that 2,3
However, at-Tlr-
remember God often.'" This account is from Muslim.

the Messenger of God (may God bless him and grant him peace!) said, 'A
Messenger of God, who are the
midhls version states, "They said, '0
people do not sit invoking Cod without the angels surrounding them, -must ah
pious recluses? He said, 'Those who are greatly devoted (a 1

mercy enveloping them, peace descending upon them, and God remembering
tarun ) to the remembrance of God, which rids them of their burdens so
28
them amongst those with Him.'"
that they arrive on the Day of Judgment unburdened'."^
Peace (as -saklnaft ) comes from tranquillity and repose. The Qa<jl
In Arabic the pious recluses are called al-mufarrldun ; it is also

lyad reported the following words of the Prophet (may God bless him and -mu fridun One says, "The man was alone
said to be written as a 1 .

grant hum peace!): "Thus peace descends due to the reading of the farrada ), Form IV
( farada ) in his opinion." Fora I ( farada ) ,
Form II (

Qur'an." 27 It is a mercifulness; it is also said to be repose or istafrada of the verb all have the same meaning.
( afrada ), and Form X ( )

60
 their wings from the earth to the lowest heaven. Their Lord, Who is
alone in ones planning." What is meant
that is, to be independent and
more knowing than they, asks the angels, "Vhat do my servants say?"
that the mufarrldun are those who invoke God alone; the word
by this is
"They say they praise Thee and exalt Thee and extol Thee."
and the
is also defined as "the ones whose contemporaries have died
"Then God says, "Have they seen Me?"
times in which they lived have passed, leaving them behind so they
"No, by God, they have not seen Thee."
remember God Most High." He who is utterly devoted to something (a_l^

"He asks, "How would they have been if they had seen me?"
to it out
oustahtar ) is enamored of it and assiduously applies himself
"The angels reply, "If they had seen Thee, they would
have been far
of love and desire for it.
more adoring servants of Thine and more praising of Thee."
al-A rabl
The QadI lyad states in his book a 1 -Maaharlq that Ibn
"God says, "What do they ask?"
said that Fora II of the verb ( farrada ) is used when what is meant is
"The angels respond, "They ask Thee for Paradise."
knowledge
that a person devotes himself to the acquisition of religious
"Have they seen it?"
the sake of
and secludes himself from people and is by himself for
"No, by God, they have not seen it, my Lord."
observing religious commandments and prescriptions.
Then how would they have been if they had seen it?"
Al-Azharl has said of the nufarridun ,
"They are the ones who with-
"The angels say, "If they had seen Paradise, they would have been
It is
draw to invoke God and do not associate anything else with Him."
more eager for it, more beseeching of it, and much more desirous."
said that the meaning of uhtiru is "They were afflicted
with confusion."
"God asks, "From what do they seek protection?"
The meaning of mufarrldun is said to be "Those
who affirm the Oneness of
"They seek protection from hell fire."
God and remember naught but God Most High and worship Him
faithfully and
Have they seen it?"
sincerely." It has the same meaning as in the sentence: "So-and-so was
"The angels say, "If they had seen it, they would have fled from it
totally absorbed in obedience to God," that is, he did not cease to
more intensely and feared it much more."
decrepi-
persevere in prayer and remembrance until he passed away due to
"God says, "I call upon you as witnesses that I have pardoned
tude and loss of strength and vigor. Some grammarians have said that
them."
uhtiru means "to be very devoted to something."
"One of the angels says, "There is So-and-So among the invokers who
A1 -Bukhari transmitted the following tradition from Abu Hurayrah
is not one of them but has only come out of a need."
(may God be pleased with him!): "The Messenger of God (may God bless him
1
"They are all participants; their companion will not suffer."'"^
and grant him peace!) said, Indeed, God has angels who circle over the
At-Tiraidhl transmitted from Anas (say God be pleased with him!)
public ways, seeking those who invoke. When they find people invoking
that the Messenger of God (may God bless him and grant him peace!) said,
Then they surround them with
God, they call out, "Tell us your needs."
"When you pass by the gardens of Paradise, graze therein." Those with

61 62
 of Paradise?" He answered, book al-Huvapta* Malik transmitted the following: Muadh
the Prophet skd, "What are the gardens In his .

\2
ibn Jabal related that "The servant cannot perform a better deed which
of people invoking."-
1

Circles
36
The loan Jhad transmitted the following
jadlth of the Prophet fro. will save him from Gods punishment than the remembrance of Cod."

people gathered to remem- Abu Sa* Id a 1-Khudri (may God be pleased with
Ibn Has'ud: "Verily the devil moved amongst Through at-Tirmidhl,
a

ber Cod but could not divide them. Then he came upon a circle of people him!) related that the Messenger or God (may Cod bless him and grant him

conversing about this temporal world, so he lured them until they fell peace!) was asked, "Which servants are the most virtuous and the most

to fighting with each other. Those Invoking God arose and restrained highly esteemed by God on the Day of Judgment?" He said, "Those who

remember God often." Someone asked, "0 Messenger of God, and who among
the latter and they dispersed."

the warriors for the cause of God and Islam?" He answered, "If one
to Others
Section f 23 i Qo the Merit of the Invoker with Respect
struck with his sword until it was broken and became red with blood,
pleased with
At-TirmidhI reported that Abu Hurayrah (may God be 37
verily, even so, the one who invokes God is higher than he in rank."
and grant
him! ) witnessed that the Messenger of God (may God bless him
Razln reported the following account: "The Messenger of God (may
divinity but God'
him peace!) said, "Ho servant ever said 'There is no
God bless him and grant him peace!) was asked, 'What type of worship is
were opened to him
sincerely from the heart but that the gates of Heaven
best and most highly esteemed by God on the Day of Judgment? He said,
as he avoided mortal
so that he could reach the Throne of God, as long
'Invoking God Most High'."

Abu Musa a 1-Ash arl (may God be pleased with him!) related that the
Malik said, "It has reached me that the Messenger of God (may God
Prophet (may God bless him and grant him peace!) said, "The difference
remembers God
bless him and grant his peace!) used to say, 'One who
between a house wherein God is remembered and a house wherein He is not
others flee, or one who
among the forgetful is like one who fights while
is like the difference between the living and the dead." This is thus
like green twig on a dry
remembers God among the forgetful is a
38
reported in Muslims gafrlft . According to al-Bukharl, the account
tree.'"^ Another account reads that ha is
reads: "The difference between someone who remembers His Lord and some-

like a in the midst of a dry forest; and

green tree one who does not is like the difference between the living and the
one who remembers God among the forgetful is like a
lamp in dark house; God shows the one who remem-
a dead." 3 ^
bers Him among the forgetful his place in Paradise
while he is alive. The one who remembers God in
the Abu Hurayrah (may God be pleased with him!) reported that the
midst of the forgetful Is forgiven sins equal to the
number of articulate and inarticulate beings. Messenger of God (may God bless him and grant him peace!) said, "God

Most High says, I am of the same thinking as my servant is toward Me,

The "articulate beings* are mankind; the
"inarticulate beings" are
and I am with him when he remembers Me. For if he remembers Me in
animals. (The loam Malik transmitted it thus.)

63
 of
above reada. "Verily the reUgioua l.->
himself, I remember hia in My self; if he remembers Me in a gathering, I Another verelon of the
no tell n. aonething
-hlch I
are nuneroue and I have beoone old,
remember him in an assembly better than his; if he approaches Me a span, Ulan
I forget." The
It too long for ... l.at
I approach him a cubit; If he approaches Me a cubit, I approach him a can follow, but do not nnk.
o.aae to be noiet with the renen-
ehould not
fathom; and if he comes to Me walking, I come to him running." (Al- Prophet said, "Your tongue
3
110 (At-Tlrnldhl tranamltted it.)"
BukharT, Muslim, and at-Tirmidbl transmitted it.) b ranee of Cod."
God
(nay God be pleaded with
b.rO aaid. "The M.en.ng.r of
Abu Umamah said, "1 heard the Messenger of God (may God bless him Vuhan
re.e.ber God at all
in a state of purity (may God bleed hi. and
grant hi. peace,) uaed to
and grant him peace!) say, For him who goes to bed
44
at-Tirnidhl trananltted it.)
night will pass when he (Mualla, Abu Ifi'id, and
and invokes God until sleep overcomes him, not a tinea."

asks of God of the good things of this world and the next but that God
111
will give them to him.'" (At-TirmidhI transmitted it.)

f
l)mar (may God be pleased with hia!) related "that the Prophet (may

God bless him and grant him peace!) sent an expedition toward Sajd.

They took a great amount of spoils and hastened to return. A man among

those who did not go said, 'We have never seen an expedition as quick to

return or with better spoils then this one.* Then the Prophet (may God

bless him and grant him peace!) said, 'Shall I not show you a people who

have greater spoils and are faster in returning? They are a people who

witness the dawn prayer then sit to invoke God Moat High until the sun

rises. Those are the quickest to return to God and have the best
2
spoils.'" (At-TirmidhI transmitted it.)*

Section [ 3]

c
Allah ibn.Blshr (or Busr) reported that a man said, "0
Abd

Messenger of God, indeed the ways of doing good are many but I cannot

perform them all, so tell me something which I can follow, but do not

make it too long for me, lest I forget."

66
65
 1

It is related that Abu 3akr (may God be pleased with him!) used to

reading
CHAPTER [I]
lower his voice in prayer at night and not raise his voice in
l
Umar used to raise his voice in prayer. So the
INVOEBG ALOUD the Qur'an, whereas
Abu Bakr
Messenger of God (may God bless him and grant hia peacel) asked

At-TirmidhI relates that Umar (may God be pleased with hial) speak with inti-
about his way and the latter answered, "He to whom I

reported that the Messenger of God (may God bless him and grant him Then he questioned Umar, who responded, "I
mately hears my voice."
peacel) said, the Merciful."
stir the somnolent and drive out the devil and please
him peace!)
Whoever enters the marketplace and utters, 'There is Then the Messenger of God (may God bless him and grant
no divinity but God, the One; He has no partner; to little and
f
0mar to lower his a
instructed Abu Bakr to raise his voice a
Hio belong the Kingdom and praise; He gives life and
takes life; He is alive and never dies; in His hand (may God bless him and grant him peace!)
little. Do you not see that he
is all that Is good; and He has power over every-
thing,' God records one million good deeds for him instruct Umar
instructed Abu Bakr to raise his voice aloud and did not
and erases one million bad ones for him, and elevates
him one million degrees/ which is not whispering? If
to whisper, but rather to lower his voice,

the best of all

In another account, the last line reads instead, ". . . and builds a this is so with respect to Qur'inic recitation which is

done likewise,
house for hia in Paradise." 2 forms of remembrance then other invocations should be
way.
Yet another version states that the Messenger of God (may God bless and it is even more appropriate that they should be done that

he is of the
It is incumbent upon the invoker, when he is alone, if
him and grant him peace!) said, "He who enters the market place and

calls out at the top Of his voice"and the rest of the above hadlth is advanced, to lower his voice in invocation, but if he is of the general-

ity of believers, to Invoke aloud. If the invokers are gathered in an

cited up to "everything," followed by: "God records for him a hundred
unison
thousand good deeds. assembly, then it is more fitting that they raise their voices in

r while invoking in a rhythmically balanced manner. Some have said.

In al-Bukhirls account, Abu SaId, the client of Ibn Abbas,

reports that Ibn Abbes informed hia that raising the voice in invoca-
The likeness between the invocation of one person
tion when people had departed from the prescribed prayer was a practice
alone and that of a group is as the likeness between
one muezzin and a group of muezzins. Just as the
voices of a group of muezzins cut through a mass of
In the time of the Messenger of God (may God bless him and grant him
air more than one voice does, so too does the
invocation of a group of people of one heart make a
peacel). Ibn Abbfs said, "I would know when they left by that."
deeper impression and have a stronger Impact in
The Prophet (on him be blessings and peace!) has said from God, "He
lifting the veils from the heart than does the
invocation of one invoker by himself. Moreover, in

who remembers Me in an assembly, remember him In an assembly greater such a case, everyone obtains the reward of both
I
invoking by himself and hearing others invoke.
11
than his."

67
68
 God compares hardened hearts to stone in His words (exalted be
The etymology of the word tlrah ("retribution") has to do with
Hel): "Then, after that, your hearts were hardened and became as stone, One says: "I inflicted
"shortcoming"; but here it means "consequence."

or worse than stone, for hardness." 8 Stone does not break except by 3
r-raju la tlrah ) which is of the same gram-
harm on the man" ( watartu ,

force. Likewise the hardness of the heart does not vanish except by a
ldah ).
matical pattern as "I made him a promise" (wa'adtuhu
powerful invocation. Messenger of God (may God bless
Muldh ibn Jabal reported that the

him and grant him peace!) said, "The inhabitants of Paradise are
not

Section HI distressed except when an hour passes in which they do not remember
On Warning Against Abandoning the Invocation 10 related that "Every soul
God." (Ibn as-Sunnl transmitted it.) It la

Will leave this world thirsty except the invoker of God Most High."
God Most High has said, "And he whose sight is dim to the remem-
Sahl said, "I do not know of a viler disobedience than abandoning
brance of the Beneficent, We assign unto him a devil who becometh his
remembrance of this Lord." An-Nawavl said, "Everything has a pun-
the
comrade; and lol they surely turn them from the way of God, and yet they
ishment, and the punishment of the gnostic is his severance from the
6
deem that they are rightly guided."
invocation."
According to Abu Da'ud, Abu Hurayrah (may God be pleased with him!)

reported that the Messenger of God (may God bless him and grant him
Section C 21
peace!) said, "Whosoever sits down in a place and does not remember God
Cta the Invocation According to Tradltloca of the Pioue
Ancestors
therein is subject to Gods retribution, and whosoever lies down on a

t
bed and does not remember God therein is subject to God's retribution."
Anas ibn Malik (may God be pleased with aiml) said, "The invocation
In at-Tiraidhl's version, the Messenger said, "Never have a people protection
of God is a sign of faith, a liberation frcs hypocrisy, a

sat together without remembering God therein or praying upon their refuge from he 11 fire."
from the devil, and a

Prophet but that they were subject to God's retribution. If He wished.

Milik ibn Dinar said, "Whosoever does sot prefer the intimacy of
8
He could either chastise them or pardon them." Concerning this, Abu becomes
discourse with God to that of mankind diminishes in knowledge,
Hurayrah reported that the Messenger of God (may God bless him and grant In this regard al-Hasan has
blind of heart, and wastes his life away."
him peace!) said, "There is not a people who depart from a gathering
said
without having remembered God therein but that they depart with a smell
Seek for sweetness in three things: in ritual prayer,
ore offensive than that of a donkey's cadaver, and affliction befalls
in the Invocation, and in reciting the Qurln. If
you have found it, well and good. If not, then know
them." (Abu Daud transmitted it.)^
that the door is closed, because every heart which
does not know God has no intimacy with the invocation
of God and relies not on Him.

69 70
 said to him, "Did you not feel it?" He answered,
I
the it has been a long time since I have seen a
God Host High has said, "And when God alone is mentioned,
"No,
night more pleasant than last night."
hearts of those who do not believe in the Hereafter are repelled and

when those whom they worship beside Him are mentioned, behold! they are This has been said:

1
glad the sword of
The remembrance of God in the heart is
the novices with which they combat
their enemies and
One of the gnostics said: Indeed, when
repel the afflictions that befall them.
tribulation leads the servant astray, if he occupies
he dislikes leaves him
Sustenance of the outer man comes from the movements his heart with God, all that

of the body; sustenance of the inner man comes from immediately

the movements of the heart; sustenance of one's most
interior being is through tranquillity; and
sustenance of the intellect is through extinction of And this has been said:
one's consciousness of tranquillity, so that the
servant is tranquil for the sake of God, through God, heart, if
and with God. When the invocation takes possession of the
tne way a
the devil draws near, he is made prostrate
As a reault. the devils gather
nan would be felled.
Sone
about the heart and ask. 'What happened to
out the It?'
And this has been said: "Whoever, for the sake of God, carries
of them respond. 'Intimacy with God has smitten
it!'

inner reality of the invocation, of the praise of God, and of gratitude,

This has been said: "Verily, the angel of death consults with the
He subjects unto him the universe and all creatures therein."
In the Gospel there is
Mutarrlf ibn Abl Bakr said, "The lover never tires of conversing invoker when the time comes to take his soul."
will remember you when I am
with his Beloved." And this has been said: "Whoever does not experience this: "Semember he when you are angry and I

help to you, for My help to you is better

the loneliness of heedlessness will not savor the taste of the
intimacy angry. 3e content with My

than your own help Is to yourself." Dhu'n-Nun

al-Hljrl said, "Whoever
of remembrance." 'Ati'said, "Lightning will not strike the invoker of
of the Invocation,
God Most High." truly remembers God forgets everything alongside
la for him a compensa-
A 1 -Hamid al-Aswad said. while God takes care of everything for him, and

tion for everything."

I was with Ibrahim tl-Khava?s on a Journey,
and we
came to a place where there were many snakes. He
unsaddled his mount and sat down, so I did likewise. Third Founds tiop: Sincerity
When the night began to cool and the air to chill, mimed with some-
the snakes came out. I cried out to the Shaykh, but Know that everything Is to be thought of as being
he said, "Remember God!" So I did, and the snakes
Its mixture Is purified. It is called "pure" (khilij);
left. Then they returned, and I called out to him thing else. 'When
but he said the same thing. I did not cease being in
purified deed la called "alncerity" lkhlis ). Everyone who performs a
that state till morning. When we arose In the morn- a t

ing, the Shaykh got up and walked, and I walked with

voluntary act purely neoesaarlly has a certain personal Interest in that
him. Suddenly a huge snake, which had been coiled
around him, fell from the inner folds of his garment.
that deed is called
deed; so. when there Is but one fault in the deed,

71 72
r
 1
"sincerity," except that custom dictates specifically that sincerity of
person. Whenever one of the two
d,. d will 1=. neither for nor against a
devotion is the stripping of all faults from one's intention to draw
then that which could have
e,ualUed
tendencies dominates In a person,
near to God, Just as heresy is "deviation," but custom specifies that it
the
lost. The excess cannot hut then he
the other tendency in hi. is
is "deviation from the Truth." When you have learned that, then we
words
effect. That is what Is ...nt by his
cause for Its corresponding
maintain that the motive for a deed is either spiritual onlyand this
of good will see It
(axalted he Hel): "Whosoever doeth en atom's weight
is sincerity--or it is diabolical only and this is hypocrisy; or it is
2
weight will see it."
and whoao doeth 111 an atom's
composed of both. If it is the last-named, either the first two are
effects on
this matter, actions produo.
To b. perfectly exact In
equal, or the spiritual is stronger, or the psychical is stronger.
opposition, the offset Is free
Is free of
the heart. If the Influence
with its opposite, then, if
First Category: When the Motive Is Spiritual Only
of weakness. If the Influence Is combined

This is not to be conceived of except as coming from the lever of the, gradually cancel each
other out.
they are equal to one another,
that
God Moat High, who is drowned in preoccupation with Him to such an gains ascendancy, then it is Inevitable
When one of the two motives
other.
extent that no place remains in his heart Tor the love of this world. to the dlmlnlshment of the
excess should occur in proportion
At that moment all his actions and movements reveal this quality. He motives can take place or an Imbal-
Hence, an equlbalance between both

does not fulfill a need nor does he sleep, or like to eat or drink, for the excese amount would
rammln devoid of its
ance, in the latter o.se,
example, unless this be done in order to carry out a necessity or to certainly have some effect.
opposite, so that it would most
strengthen obedience. The likes of such a one, were he to eat or drink weight of food or drink or medicine
Just as the effect of an atom's
weight of
or fulfill a need, would be pure of deed in all his movements and
i, not lost on th. body, so too the effect of an atom's

repose. in drawlrg near to God's door

or in
goodness or evil Is not lost either
that will drew
estrangement from Him. When a person comPines something
Second Category: When the Motive Is Psychical Only
heck by a
hi, closer to God by a ap.n with something that takes hi.
This is not to be conceived of except as coming from the lover of
condition which was neither for nor
epan. than he returns to a previous
"self* and of this world, who is drowned in preoccupation with them to
If one of two deeds fringe him
closer by two spans while
such an extent that no place remains in his soul for the love of God.
against him.
span, he has most assuredly gained
a

Then all his actions take on this characteristic and none of his reli- th. other sets him hack by on.

span
gious observances is free of It.
action of mixed
He who claims that thare is no reward ror tb.
As for the remaining third category in which the two motives are
Ths first on. is based or. whet Abu
motives advances two arguments.
equal, the Imam Pakhr ad -Din ar-RazI said, "It appears that both are in

opposition to one another and will gradually become imbalanced." Then a

73
to him about the person who had associated partners with God in his contacts, removing obstacles, acquiring knowledge of this world and the

deed: "Take your recompense from the one for whom you have worked." The next which is enjoined upon all men and by consecrating himself to

second is also based on his authority (God bless him and grant him God. These rules are the inner life of the seeker's spiritual stations,

The seeker must

peacet) when he said, "Verily, God Host High says, 'I am of all partners for they are based on religious law, not on custom.
must
the least in need of association; whoever performs a deed in which he choose an invocation which is appropriate to his state; then he
makes a partner of someone other than Me, I leave Hy share therein to My devote himself to it and persevere.
sweet-
partner. Among the rules of conduct are the wearing of proper, clean,
'

lawful
I reply that the word "partner" ( sharTk ) is to be related to an smelling clothes and maintaining purity of the stomach by eating

equality between two motivating causes. We have already shown that when Although the invocation expels the parts arising from unlawful
food.

there are two equal things, each cancels out the other. food, nevertheless, when the stomach is empty of unlawful food or what-

Know that a diabolic suggestion might be present in the forms of ever is doubtful, the benefit of the invocation is in a greater or more

devotional acts, in the various types of good deeds, and in the love of When there is unlawful food in the
lasting illumination of the heart.

charismatic phenomena. The devil does not cease being with man until and purifies the stomach. Conse-
stomach, the Invocation washes it out

man is purified. When he becomes sincere, the devil leaves him; man quently, at such times its benefit in Illuminating the heart is weaker.

it removes the
then no longer covets and exerts himself in thankfulness. The good does Do you not see that if you wash soiled things in water,

not come to man in Just any way but only through the door of sincerity. dirt, but they are not very clean? For that reason, it is preferable to

So be sincere If you were to be in a state of sincerity, you would not second or third time. However, If an area to be washed
i
wash them a a

think of yourself as being in a state of sincerity! is already free of di-t, it increases in beauty and
radiance from the

first laundering. When the invocation descends into the heart, if there

light,
Is darkness within, it illuminates it; and if there is already

Oo the Rules of Conduct for the Invocation the invocation increases the light and intensifies it.

The rules of conduct associated with the invocation are sin-

The invocation has rules of conduct preceding it, subsequent to it,
cerity, perfuming the place of invoking with a sweet fragrance for the
and associated with it. Some of them are outward and some are inward.
sake of the angels and jinn, sitting cross-legged facing the direction
As for the rules of conduct which precede, we say that after repentance
of prayer, if one is alone, and if one is in a group, then one sits
and self-discipline, the seeker must engage in spiritual exercises,
wheresoever one winds up in the gathering. One should put the palms of
refine his inner nature, and prepare himself for the decrees of the
one's hands on the thighs, close ones eyes and face straight ahead.
Divine Presence by withdrawing from creatures, lessening outside
Some say that, if ore is under the direction of a shaykh, one should

75
 nevertheless they are worshipped
through actual bowing and prostration,
imagire him in front of oneself, because the shaykh la ones companion is no divinity
turning one's heart to them. So, the invoker's "There
by
and guide along the path. At the beginning of the invocation, the
but God" is not valid except by
negating whatever Is in one's soul and
novice should ask with his heart for the help of his 3haykh's inspira-
Whoever fills his heart with
heart that Is other-than-God Most High.
tion hltamah ), believing that asking help of him is the same as asking
even if he were to utter the phrase
(

the forms of sensorial things, then,

help of the Prophet (may God bless him and grant him peace!), for the its meaning in his heart. But
a thousand times, rarely would he realise
shaykh is his representative. Allah one
that is other-than-God and aald
if he emptied his heart of all
The novice should invoke with perfect force and respectful venera-
the tongue could not deecrlbe.
time, he would find such bliss that
tion- "There Is no divinity but God" (LS HJha Hla *
1 13h ) should rise
aald, "I aaid La llaha ilia
Shaykh Abd ar-Rahlm al-flinal (or Ounrl'I)
from above his navel. By the phrase "There is no divinity" (la llaha ),
J
llah one time, then it did not happen to me again."
he should intend excluding from the heart what is other-than-God. By
when it was wandering
A black alave waa with the tribe of lari'll
the phrase "but God" (ilia *
lSh), he should intend uniting the formula
1
Whenever he said La llaha 11 la
'
llah, he became whit,
in the desert.
with the cone-shaped physical heart so as to fix ilia* 1 lah firmly in Uah by the slave
from head tc feet. TO. re.llm.tion of La ll^a ilia
the heart and let it flow throughout all the members of the body,
that can 0. neither expressed by the
la one of the statea of the heart
causing the meaning of the invocation to be present in his heart at Uab is to.
tongue nor thought out by the mind. While t Uih. ilia

every Instant.
God, it la also the key to the
very ese.no. of the w.ys of approaching
One of the sages said that it is not proper to invoke repetitively
the aeek.r's ascension to the lnvls-
inner realities of the heart and to
time after time except with a meaning which differs from the first one.
ible worlds.
He said, "The lowest level of the invocation is the one wherein every manner
constantly in such a
There are those who ohooee to invoke
time one says, 'There is no divinity but God', one expels from the heart inter-
without any outside or mental
that the two phrase, are like on.
whatever is other-than-God. But if one pays attention to it, then one
the devil cannot intrud. hlmm.lf
ruption occurring between them, so that
has as ouch as ascribed to It the position of deity." The Host High has lies in welt
like, of auch a situation, the devil
therein. For, in the
"Hast thou seen him who chooseth for his god his own passion?" ^
1
said:
traveler in treading through thes.
because he knows the weekness of the
Set not up with God any other god." 1 ^ "Did I not charge you, 0 ye O.glnn.r in the
valleys that he is not used to, especially if he is a

sons of Adam, that ye worship not the devil?" 1 ^ la the

path. Some authorlti.e have aaid. THIS uninterrupted invocation
In a ftadlth of the Prophet (may God bless him and grant him
heart and to approaching God."
quickest way to the illumination of the
peace!), he says, "Perish the servant of the dinir, perish the servant

of the dirham !
" Even if the dinir and the dirham are not worshipped

77 73
 to whateve:
One of the authorities has said, As for the one who ha3 no free choice, he is subject

comes over him in the way of invocations and whatever he

himself comes
The lengthening of the vowel a in La Ilaha ("There is
across among the sum total of divine mysteries. Hence, there might flow
no divinity") is considered good and recommended be-
cause, during the time of the elongation, the invoker
from his tongue Allah, Allah, Allah or Hu, Hu or la la la la la, or
can visualize in his mind all opposites and con-
traries and expel them. That is followed by the ilia
a a a a, or ah a_h ah ah, or a sound without any letter or noise. His
1 lah ("but God"), and that is closer to sincerity a

because it is the acknowledgement of the Divinity. After the passing

Although he negates His essence with La ilaha , he behavior, therefore, is to submit to the inspiration.
nevertheless affirms His Being with ilia * llSh . In-
of the inspiration, he should be very quiet. These are the rules of
deed, 11 li ("except") is a light placed in the heart,
illuminating it.
for the one
conduct for the one who needs to invoke with the tongue. As

Another authority has said, "Omitting the vowel elongation is more who invokes with the heart, he is in no need of these rules.

appropriate because perhaps one might die in the interval of pronouncing

La ilaha before reaching ilia *

1 lah ." Still another authority has said,

"If the change from disbelief to belief is intended, then omitting the

elongation is more suitable in hastening the transition to belief. But

if one is already a believer, then the vowel elongation is better" due

to what has been previously said.

With regard to the rules of conduct subsequent to the invocation:

when one becomes silent by choice, he is "present" with his heart as one

who is receptive to the inspiration of the Invocation. Those rules have

to do with the "absence" ( a 1 -ghaybah ) that takes place following the

invocation, which is also called "a sleep." Just as God Host High made

it customary to send winds as an announcement preceding the mercifulness

of His cascading rain, sc too did He sake it customary to send the winds

of the invocation as an announcement preceding His lofty mercifulness.

Perhaps the invoker's heart will be filled in an instant by an inspira-

tion that all the efforts and ascetic exercises of thirty years could

not achieve. These rules of conduct are binding upon the invoker who is

conscious ly free to choose.

80
79
 downpour of rain.
heart of man lives Just as the seed lives through the

The invocation is the nourishment of the soul Just as food is the

CHAPTER [II]
nourishment of the body. Invoking polishes the heart of its rust, which
BEIETITS OP THE I WT OCA TIC* IN CEMERAL
ghaf lah and the pursuit of its passions. It is to
is forgetfulness ( )

an open road.
meditation like a lamp that guides one in the dark towards
Let whosoever desires the benefits of invoking follow the estab- 1

sinful actions: "Verily, good deeds annul bad deeds."

It thwarts
lished texts, inasouch as its benefits are not insignificant nor can
the Lord
Invoking puts an end to the estrangement that occurs between
they be exhausted. The Invocation of the traditional authorities has
and the forgetful servant.
numerous advantages, so let us mention what cones to mind. We say:
Whatever the formula used by the servant to remember God with, such
invoking repels, subdues, and tames Satan, but pleases the Compassionate
as : "Glory be to God!" ( subhana * 1 lah) or "God is Most Great" (A1 lahu
ar-Rahnan ). It angers Satan, renoves worry and grief from the heart,
(

Akbar) or "There is no divinity but God" (La 1 laha 111a

>
llih) 2 or any
attracts Joy and happiness, and eliminates sadness and evils.
Glorious Throne
formula of praise, it calls the attention of God on the
Invoking strengthens the heart and the body, puts inner and outer
to the servant. All acts of worship withdraw from the servant on the
affairs in order, gladdens the heart and face, making the latter
Day of Resurrection except the remembrance of God, the
belief in His
radiant. Moreover, it procures sustenance and facilitates obtaining it.
Oneness ( tawfrld ), and praise of Him- Whoever gets to know God in times
It clothes the invoker in dignity; it inspires correct behavior in every
gets to know Him in times of adver-
of prosperity through his invoking,
affair. Its permanence is one of the means of obtaining the love of
sity through his piety.
God; it is one of the greatest of the gateways leading to that love.
A tradition states.
Invoking causes the vigilance that leads to the station of spiri-

tual virtue ( lhsan ), wherein the servant adores God as if he saw Him Indeed, when misfortune befalls the obedient servant
who frequently remembers God Most High, or when he
with his very own eyes. It causes one to turn to God often; for whoever asks of God a need, the angels say, 'My Lord, there
is a familiar voice from a familiar servant.
When
turns to God by remembering Him frequently will eventually turn to Him the forgetful person who shuns God calls upon Him or
asks something of Him, the angels say, 'My Lord,
in all his affairs. Invoking brings closeness to the Lord and opens the there is an unknown voice from an unknown servant.'

door of gnosis within the heart.
tion and reverential fear
It bestows on the servant the venera-
of
Of all deeds there is none more redemptive from the chastisement
( haybah ) of his Lord, while for the forgetful
God, who possesses Majesty, than the invocation. For the servant it is

man the veil of reverential fear over his heart is very thin.
the cause for the descent of Peace ( saklnah ) upon him, for the encir-
Invoking causes Gods remembrance of the servant, which is the
cling of angels around him, for their alighting by him, and for his
greatest honor and loftiest distinction. Through the invocation the

9 1
32
Seing enveloped by Herci fu lneas. How sublime is such a grace! The
the ego and paasional dealree.
3 ign of authority whereby It assails
invocation is fora tongue undistracted by slander, lying, and every
In the heart and drop, down in It
When the Invocation la firmly rooted
falsehood
the Invoker la In heed of
and the tongue beco.ee subordinate
to it,
The companion who sits with the invoker is not troubled by him; the even
is for the forgetful man.
nothing; ao he progr.aaea and ascends,
invoker's close friend is happy with him. On the Day of Judgment, the
poor; and If he be powerful, he la
If he be wealthy, ha is In reality
invoker's encounters with others will not be a source of sorrow for him
actually base.
or of harm or remorse.
For the one who remembers God, Invoking unites his dispersed heart
Invoking with tears and lamentation is a cause for obtaining the
broken reeolve. It scatters his sadness,
and pervades his will and his
shelter of the umbra 1 Throne on the great Day of Requital, when mankind
his followers. Invoking brings the
his sin, and the forces of Satan and
stands for a period awaiting Judgment. Whoever is diverted by the
keeps the world away from the heart,
heart closer to the Hereafter and
remembrance of God from making a request will be given the best of what
the world Is around It. Invoking warns the heedless heart
even though
is given to the one who does ask; and things will be made easy for the
deceptions. It rsdresses what has passed
to abandon Its plsasures and
servant most of the time and in most situations.
and prepares Itself for what Is to come.
The movement of invoking with the tongue is the easiest movement
fruit Is gnosis; It Is the treasure
The invocation Is a tree whose
for a person. The plants of the gardens of Paradise are the invocation.
nearness, author-
of every gnostic; God Is with the Invoker through His
Paradise is a good earth and sweet water; it is composed, indeed, of
The invocation puts in
ity, love, bestowal of success and protection.
'

plains, and the plants therein are "Glory be to God" ( subfrana 1 lah )
slaves, the holy war and Its
proper perspective the emancipation of
Praise be to God" ( al-haadu llllah ), "There is no divinity but God" (La
expenditure or
hardships, fighting in the way of God, Injury, and the
llaha ilia

Haft ) and "God is Host Great," (Al lahu Akbar ), as are found
end basis of
soney and gold. The invocation Is the summit, souros,
in the sound adlths. These formulas are a means of liberating oneself
moist with the
gratitude to God. He whose tongue does not cease being
from the fires of Hell and are a protection from forgetfulness in this
prohibitions and consands is
remembrance of God and who faars God In His
world, the world of ignominy. The textual proof of this, as found in
beloved ones and nearness to
granted entrance Into the Paradise of the
the Quran, is; "Therefore remember Me, I will remember you."^ Forget-
"Lol the noblest of you, In the sight of God, Is the
the Lord of Lords.
fulness of God is what makes servants forget their souls and that is the h
best in conduct."
extreme of corruption.
smiling and Is at home
The Invoker enters Paradise laughing and
Invoking is a light for the servant in this world, his grave, his and
therein, living In ease. Invoking removes hardness from the heart
resurrection, and his assembling with others on the Day of Judgment. It
engenders tenderness and mildness. Forgetfulness or the heart Is a

is the fundamental principle and the door to spiritual union; it is the

8
disease and an ailment, while remembrance is a cure for the invoker from forgetful, no duelling In par.dls. Is built. Invocations are a Carrier

every malady and symptom, as was said by a poet: between the servant and hell fire. If the remembrance Is continuous and

permanent, then the barrier is good and solid; If not, It is fragile and
When we became ill, by your remembrance we were cured,
And when at times we abandon it, a relapse do we suffer. torn.

Remembrance is a fire that neither stays nor spreads. When it

Remembrance is the source and foundation of God's friendship;
house, it leaves no substance or trace therein. It eliminates
enters a
forgetfulness is the origin and summit of His enmity. When forgetful-
need or are
the portions of food remaining which exceed one's bodily
ness takes possession of the servant, it drives him back to God's enmity
forbidden to consume. Invoking removes darkness and brings forth
in the ugliest way. Invoking removes misfortunes, pushing them to one
radiant lights. Angels ask forgiveness for the servant when he per-
side, and draws unto itself blessings and every beneficial thing. It is
Lands and mountains are
severes in the remembrance and praise of God.
a cause for the blessings of God and the noble angels upon him, so that
proud of the one who, amongst men, remembers God while on them.
he emerges out of the darkness into the light and enters the abode of
Remembrance is the sign of the thankful believer, whereas
the
peace. The gatherings to Invoke are gardens of Paradise, and indulging
hypocrite is rarely found to be invoking. He whose wealth or children
therein pleases the Compassionate. God Most High boasts of those who
who remembers God
distract him from remembering God is lost; but the one
remember Him to the angels of heaven, for its place among the acts of
drink. In
experiences delights sweeter than the pleasure of food and
worship is the highest and most sublime.
beauty and
this world the invoker's face and heart are covered with
The most excellent of those who perform good deeds are those who
than
happiness; in the Hereafter his face is whiter and more luminous
most often remember God in all situations. Remembrance takes the place
The earth witnesses on his behalf Just as it does for
every
the moon.
of all deeds, it being alike whether they are connected with wealth or
.person who obeys or disobeys Cod. Invoking elevates the participant to
with something else. Invoking strengthens the limbs and facilitates
the most exalted of ranks and conveys him to the
highest of stations.
pious work. It eases difficult natters, opens locked doors, mitigates
The invoker is alive even if he be dead; while the forgetful man,
hardships, and lessens toil. It is a security for the fearful and
actually to be counted among the dead. The
even though he is alive, is
deliverance from desert wastelands. Among the participants in the race
from the apprehen-
invoker has his thirst quenched at death and is safe
track for the winning trophy, the invoker is triumphant. Soon you will
sions of the perils associated with death. Among the forgetful, the one
see, when the dust settles: was it a horse you rodeor a donkey?
who remembers God is like a lamp in a dark house, while the rorgetful
Invoking is a cause for God's approval of His servant, because the
are themselves like a dark night with no morning to follow.
invocation has made him aware of His Majesty and Beauty and praise.

Through the invocation the dwellings of Paradise are built; but for the

85 86
 If something occupies the invoker and distracts him from the remem-

brance of God* then he risks chastisement. If he is unmindful of this

CHAPTER [III
point, then it is like someone sitting with a king without the proper

Concentrating on the ON THE BENEFITS OP THE INVOCATIONS

conduct: that will expose his to being punished.

while is being careful not to mix sins with USED BT THE NOVICE TRAVELING THE PATH
remembrance of God for a

pious deeds. "Being careful," if only for a short while, has tremendous

al-lamS *
al-t)uani ) of God Moat
benefit Know that the moat Beautiful Names (

sicknesses of
High are a medicine for the maladies of the heart and the

Knower of the Invisible

those traveling to the presence of the Divine
which that
World. * remedy Is not to be used except for Illnesses

particular Name benefits. For example, where the name "the Giver" (al_-

particular lllnesa of the heart, a Name which

Mu'jl) Is beneficial for a

prescribed, and so forth.

Is not salutary for that situation la not

that whosoever uses an Invocation and that Invocation

The rule is

has an Intelligible meaning, the Influence of

that meaning attaches

algnlflcatlons of the
Itself to his heart, followed by the corollary
qualities. This Is
meaning, until the Invoker Is characterized by those

vangaanoa. In which case fear

so unloss ths Name be one of the Nemea of

Inspiration comes to him. It

clings to ths heart of the Invoker; and If

is from the world of Majesty ( el -JalAI ).

a$-S5dlg ): invocation
Hia Name (exalted be He!) "the Truthful" (

veiled truthfulness (jida) of tongue; on the

bestows on the one who is

gnostic, realization.
Sufi adherent, truthfulness of heart; and on the

His Name (exalted be He!) "the Guide" ( a 1 -HadI ) : It is salutary

during spiritual retreat ( khalwah ). It is beneficial against the state

Whosoever seeks the

of dispersion and distraction and eliminates them.
assistance forth-
help of God but does not see the visible signs of

37
 His Name (exalted be He!) "the Forgiving" ( al-Ghaflr ) : It is
coaling, then let him know that his continually asking for Cod's help is
assigned for the generality of disciples who fear punishment of sin. As
what is sought from him.
for those who are worthy of the Divine Presence, remembrance of the
His name (exalted be He!) "the Resurrector" ( al -3a 1th ): Those who
forgiveness of sins causes alienation in them. Likewise the remembrance
are forgetful invoke it; but those who are possessed of extinction
1 of good deeds causes thoughtlessness, generating in the soul a notion
( fana ) do not invoke it.

f somewhat as if it had done God a favor in serving Him through acts of

His Name (exalted be He!) "the Pardoner" (a 1 - Afuw ) ; It is appro-
obedience or in remeaibering the harm of evil deeds.
priate for cocamon people to invoke it, because it improves them; but its
His Name (exalted be He!) "the Firm" ( al-Hatln ): It means hard.
invocation is not the concern of travelers on the path to Cod, because
This name is harmful to those in seclusion ( khalwah ); but it is benefi-
the remembrance of sin is implicit therein. The invocation of the
cial to those who mock religion and returns them, throughout the dura-
initiates ( a 1 -qawn ) does not contain the remembrance of sin, nor for
tion of their remembrance of it, to submisslveness and obedience.
that aiatter, the remembrance of good deeds. However, when the common
His Name (exalted be Hel) "the Rich" ( al-Ghanl )t Invoking it is
people invoke the Name, it ameliorates their spiritual state.
beneficial to those who seek disengagement from worldly things but are
His Name (exalted be He!) "the Protector" ( al-MawIi ); He is the
unable to do so alone.
Victor and the Master. Only servants having a special affinity with
His Name (exalted be He!) "the Reckoner" ( al-HasIb ): If the invoker
this Name invoke it. If others who are spiritually above theai invoke
of It is infatuated with the activities of gaining a livelihood, he
the Name, it has a different significance.

emerges from them toward dlsengageaient because of contentment with the

His Name (exalted be He!) "the Virtuous" ( al-Mufrsln ): It is appro-
Reckoner, that is, the Sufficient ( al-Kafl ).
priate for the generality of believers when attainment of the station of
His Name (exalted be He!) "the Nourisher" ( al-Muqlt ): Invoking it
trust in God is desired for them. Invoking this Name necessitates
helps in disengaging oneself from the cares of gaining a living and
intimacy with God and hastens spiritual insight. With it the novice is
bestows trust in God.
treated against the awesoaie fear of the world of Majesty ( Jalal ).
*
c His Name (exalted be He!) "the Possessor of Hajesty" ( Dhu 1 -Jalal ):
His Name (exalted be He!) "the All-Knowing" ( aI- Allaa ): Its invo-
It is good during retreat for those who are forgetful.
cation arouses one from forgetfulness and makes the heart be present
His Name (exalted be He!) "the Creator* ( al-Khallq ): It is among
with the Lord. It teaches proper conduot accompanied with vigilance.
the Names invoked by the people who have the station of religious devo-
Amongst the devotees of Beauty ( al-Jamal ), the Naaie confers upon the
tion (
c
lbidah ) by virtue of conjoining beneficial knowledge with pious
heart intimacy ( uns ) with God; and amongst the devotees of the world of
deeds. It is not suitable to be taught to those with a unique
Majesty ( Jalal ), the Name renews fear and awe in the heart*

90
89
receptivity, fop it estranges them from gnosis and draws them toward
1 being present with God Most High, nor exhale a breath without their

mental reckoning. very difficult spiri-

being in the presence of God Most High. It Is a

His Name (exalted be Hel) "the Fashioner" (a l-Hugawwlr ) It is burdensome on them,

:
tual station for those veiled from God. It is

among the invocations of pious servants.

because In observing it, not a share remains to human habits but that It
His Name (exalted be Hel) "the Knower" ( al -
Alia ) : It is among the
falls by the wayside.
invocations of pious servants. It is good for the beginners among those

traveling the path, for there is a reminder of vigilance in it; and Section [1]

through it fear and hope are obtained.

His Name (exalted be He!) "the Trustworthy" ( al-Wafl ): It is the
His Name (exalted be He!) "the Counter" ( a 1 -Muhgi ) : It is among the

Invocation of the intermediates on the path. Invoking It during retreat

invocations of pious servants.
confers acceptance to the ultimate content of one's receptivity.
His Name (exalted be He!) "the Watcher" ( ar-Raqlb ) : When those who
His Name (exalted be He!) "the Thankful" ( ash-Shaklr ) : That is, the
are forgetful invoke it, they awaken from their slumber. When the
One Who Is grateful to His pious servant for his deed, namely. He
wakeful Invoke it, they remain in a wakeful state. If pious worshippers
commends him for it. It bestows on the adepts of the invocation the
invoke it, they are freed of hypocrisy. Neither those who are in con-
station of love If they are Sufis, the station of extinction if they are
trol of their actions nor the gnostics need to invoke it; nor does it
gnostics, and the station of centrality ( gutblyyah ) and eminence if they
have any relationship with those who are utterly extinguished In the
are of those who have reached the end. It is a holy presence surrounded
Goal, because they have gone beyond the Names.
by intimacy with God, and in retreat has far-reaching effects.
One of the shaykhs used to teach his disciples the following: "God
His Name (exalted be He!) "the Glorious" ( al-KajId ): It is not used
is with me, God is watching me, and God sees me." He would instruct
in retreat by novices, whereas it is incumbent upon intermediates to
them to repeat that always with their tongues and hearts. His intention
invoke It when the Truth manifests itself to them by descending to the
in all that was to treat the illness of the heart, stemming from the
level of "the presence of limitations" ( taqyld ). Verily, invoking al-
malady of forgetfulness. He would draw their attention to the invoca-
Ma jld removes all forms.
tion of ar-Raqlb in conformity with its meaning. The upshot was that
His Name (exalted be He!) "the Loving" ( al-Vadud ): He is Loving
they reached the state of "presence" with God Moat High through proper
towards all Creation. When adepts invoke it, they achieve intimacy and
comportment; and this is the state of those who perform pious devotion
love
with the heart. The most perfect of them are those who control their
His Name (exalted be He!) "the Benefactor* ( al-Mannan ): Its invoca-
breaths, L.e., those who do not inhale a breath without their hearts
tion in retreat is very beneficial to those who have quit the pleasures

9T 92
of the ego, but it is harmful to those whose desires of the self remain.
His Name (exalted be He!) "the Superior" ( a 1-Fa lq) : The gnostics
His Name (exalted be He!) "the Affectionate" (a -Hannan ): Its
invoke it but not the novices.
invocation in retreat strengthens intimacy until it takes its practi-
His Name (exalted be He!) "the Grateful" (ash-ShakOr) : Its invoca-
tioner to love.
tion is a characteristic of the elite who have achieved
union.
His Name (exalted be He!) "the Benign" ( al-Barr ): It bestows inti-
*
Name (exalted be He!) "the Almighty" Dhu t-Tawl ) : Among God's
His (

macy and hastens partial insight, but not union.

graces to us are submission ( Islam ), then faith ( lmSn ), then virtue
His Name (exalted be Hal ) "the Outward" ( a?-?ahlr ): Invoking it is
then uprightness, then the freedom of conduct, then
( lfraan ), then peace,
beneficial during a very difficult Journey.
the
gnosis, then comprehension, then realization by degrees, and then
His Name (exalted be He!) "the Cleaver" ( al-Fallq ): Its invocation
function of viceregent ( khllifah ). This invocation hastens illumina-
during a retreat profoundly benefits the renouncer and hastens the
Likewise His Names "the Opener" ( al-Fattalj ) and "the First" (al_-
tion.
coning of illumination upon him when accompanied by the name "the Self-
Awwal ) hasten illumination.
Subsistent" ( a 1-Qayyum ) or "the Living" ( a 1-flayy ); but it slows down
His Name (exalted be He!) "the Dominating" (al -Jabbar ): It is
*
illumination if "There is no divinity but God" (La 11 aha ilia l lah ) is
conferred in retreat upon whosoever is overcome by a state and it is
invoked with it.
feared that the expansion ( basfe ) which initiates find radiating from the
His Name (exalted be He!) "the Gracious" ( a 1 -Latlf ) : It carries
Name "the Expander" ( al-Basll ) will overwhelm him. When someone whose
with it the all-encompassing meaning of mercifulness. Invoking it
mixed with expansion invokes it, contraction (qabj) comes
substance is
during retreat benefits those who are opaque in nature and makes them
path.
upon him, and thus he becomes equilibriated in treading the
more refined. It benefits the conteap latives: it strengthens the con-
al-Mutakabblr ) It is in-
His Name (exalted be He!) "the Proud" ( :

templation of those who were previously weak.

the one
voked in retreat and elsewhere to bring reverential fear back to
His Name (exalted be He!) "the Light" ( an-Nur ): It is quick to
who has been overcome by expansion.
bestow light and insight on those in retreat, because it does so by
His Name (exalted be He!) "the Able" ( al-Qidlr ) : The fruit of its
degrees. Rarely does It give total illumination.
invocation is that it benefits those who consider miracles Qcharq
His Name (exalted be He!) "the Inheritor" ( al-Warlth ); It is appro-
awald) as farfetched. So when one of them invokes the Name in his
priate for gnostics and attracts them toward absolute extinction in God:
his inner being is given the grace to see their validity
to a
retreat,
it is the station that ends the path.
certain extent.
His Name (exalted be He!) "the Giver" ( al-Mu ^I): Of all the Names
His Name (exalted be He!) "the Judge" ( al-Qi<jI ): That is. He whose
Invoked in retreat, it is the one most likely to bring about illumina-
Judgment is obeyed. Whosoever has hesitated in matters out of ignorance
tion, albeit a weak one.

93 94
 Section [23

and Invokes this Name, God decrees for him the contemplation of Truth in

His Name (exalted be He!) "the Potent" (a 1 - Muqtadlr ) : Its meaning

his inner being.

al-QawI ); Its invocation is "the Able" al-Q3dlr ). He whom the shaykh wishes to manifest charis-
His Name (exalted be Hel) "the Strong"
(
(

matic phenomena karamSt without union invokes this Name.

benefits those who become sick during retreat or forget or become too ( )

His Name (exalted be He!) "the Efficacious" ( al-Fa <c l ): Its invo-
weak to invoke or become dispersed. Truly, it unites: its virtue lies

in its belonging by right to the path of kings and great men inasmuch cation benefits whoever desires to produce effects and charismatic

as when they invoke it, the Name unites them in conformity with the phenomena

His Name (exalted be He!) "the Reliable" (a l-WSthlq ) : The shaykh

Truth.

His Name (exalted be Hel) "the Guardian" ( al-Hafl? ) : Its character- should give it as an invocation to whomsoever he fears will be unrecep-

istic is the preservation of a state. Whoever fears deception invokes tive, which would veil illumination from him.

it.
His Name (exalted be He!) "the Restorer" (al-Mu*Id): The shaykh

His Name (exalted be He!) "the Honored" (al - Hukarraa ): The shaykh should assign it to whomsoever he wishes to veil whenever the shaykh

should order the novice to use it when the latter has a low opinion of fears for him that illumination will make him unbalanced.

His Name (exalted be He!) "the Advancer" ( al -Huqaddim ) : The shaykh

himself and his intimacy with God is non-existent because of his asking
Wise;
for forgiveness. should assign it to those who turn away from the wisdom of the

Planner" -Mudabblr ): Invoking it hence, it brings them back to Him.

His Name (exalted be He!) "the ( a 1

His Name (exalted be He!) "the Inward" ( al-Batln ): It is invoked by

is not good for the traveler on the path except when the shaykh fears

whoever is overcome by "outward illumination," and mental confusion is

that the process of unification ( tawfrid ) will overcome him.

feared for him. The shaykh should give It to whoever is overcome by a

His Name (exalted be He!) "the Great" ( al-Kablr ): The shaykh should

Instruct the disciple to Invoke it when the manifestation of nearness to feeling of nearness to God to the point where he might almost become

God overcomes him and when the shaykh fears that the disciple will be unbalanced

His Name (exalted be Hel) "the Most Holy" ( al-quddus ) : The shaykh
distraught by it.

His Name (exalted be He!) "the Exalted" (a l- M uta^a I X) : Like the should order that it be invoked by those who are subjected in retreat to

name "the Great" ( al-Kablr ), it benefits whoever is overcome by nearness the doubts of the anthropomorphists and those who compare things with

God or those who have a similar creed. So let them avail themselves of
to God and is beside himself. When he invokes the Name, he returns to

this Name by invoking it much! But the shaykh should not order that it
his senses.

be invoked by any others, especially by those whose creed is Ash ari.

96
since it would make illumination impossible for them. Instead the

shaykh should give them in exchange for this Name the Names "the Near"

(a I -Qarlb ), "the Watcher" ( ar-Raqib ), "the Loving" (a 1 -WadOd ) . and the CHAPTER [IV]

likes of these Names. 0 CHOOSING THE TIPS OP REMEMBRANCE

His Name (exalted be Hel) "the Examiner" ( al-Mumtahln ): The shaykhs *

Note that there are those who choose La llaha ilia llah, Muhanna-
use its signification: it makes their disciples fit for guidance, so
dun rasulu * llah ("There is no divinity but God, Muhammad is the Messen-
that the shaykhs can test thereby their disciples' predispositions in
ger of God") at the beginning and at the end, and there are others who
order to find out which way they should proceed with their disciples
choose La llaha 111a
*
llah in the beginning and in the end confine
toward God Host High. But they should not assign this Name in retreat
themselves to Allah. These latter are the majority. Then there are
except to someone who has suffered a misfortune, so that It reminds him
those who choose Allah , Allah and others who choose Huwa ("He"). He who
of his Lord.
affirms the first view advances as his proof that faith is not sound nor

acceptable unless the Testimony of Messengerhood is connected with the

Testimony of the Unity of God. They maintain:

If you say, "That is so only at the beginning of

faith, but that if one's faith is established and
becomes stable, then the two formulas can be sepa-
rated," the answer is that if separation is not
permitted in the beginning, then it is all the more
fitting that it not be permitted in the end.

Do you not see that the call to prayer, which is one of the rituals

of Islam, is not valid except on condition that the two Testimonies be

always together? Just as the call to prayer never varies from the

condition prescribing that the two Testimonies be Joined together, so

similarly the believer cannot change the condition that makes his faith

acceptable through his uttering the two Testimonies. Hence, there is no

way one can separate the two Testimonies. God Most High has said, "He

misleadeth many thereby, and He guideth many thereby," 1 up to His word

2
(exalted be He!), "and they sever that which God ordered to be Joined."

97 98
 One of the commentators has said, "God has commanded that the
alms-
purity. In
negation of uncleanneas and the affirmation of ritual
mention of the Prophet be connected with the mention of Himself; so the
giving, there is negation of the love of money and affirmation of
whosoever separates them separates what God has decreed should be the
love of God; there la the manifestation of being in no need of
Joined; and whosoever separates what God has commanded should be Joined
aatlafled with
world, of being In need of God Host High, and of being
is ca 1 1 ed ' lost'."
Him.
God Most High has said, "We have exalted thy fame ( dhlkrak )."3
the heart filled with that which Is other-than-God
ilso, for
Another of the commentators has said, "The verse means: I am not to be
there must be a formula of negation to negate the
alter-
( ghayru llah),
mentioned unless you are mentioned with Me'." It is maintained that if
ltiea (al -aghyar ). 7 When the heart becomea empty, the mlmbar of the
a claimant alleges that he is in the station of extinction ( aaqam al-
of gnosis sits upon It.
Divine Onenesa la placed therein end the sultan
fan5 *
) and says "I see naught but God, and I contemplate naught but Him;
only the best of things, the most unlvarsally beneficial,
In general,
therefore, I do not remember anyone but Him," the response is that, when
because they are the proto-
and the most significant are placed therein,
Abu Bakr as-Siddlq (may God be pleased with him!) brought all his wealth
opposites, tnough power
types against which the heart measures their
to the Prophet (may God bless him and grant him peacel), the latter said
to confront every
oust exist in that locus or the heart to permit It
to Abu Bakr, "Vhat have you left for your family?" He replied, "I left
end grant him
opposite. For that reason the Prophet (may Ood bless him
God and His Messenger for them." He did not confine himself to saying
peace!) said, "The best thing that I and the Prophets before me have
Allah, but rather he combined the two remembrances. Similarly, in the
0
said is 'There is no divinity but God'."
f
circumambu lation of the Ka bah, sand is prescribed for a reason; but
must be given to
Thus, it is apparent that a certain preponderance
when the reason vanishes, the sand remains.
invocation illihj ililS.
the statement of anyone who melntalns that the
11 ;
As for the second invocation, it is Li llaha il la 1 lah ("There is
For the knowers or God. It la one of the total
number of
is special.
no divinity but God"), and its textual proof is in the words of God
God* is the beet of
invocations, amongst which "There is no divinity but
(exalted be Her): "Know that there is no divinity but God";^ and in the
all.
words of the Prophet (on him be blessings and peace!): "The best thing
you must find the most appropriate and generally constant invoca-
that I and the Prophets before me have said is 'There is no divinity but
the most radiant light
tion. ror that is tha moat powerful one; It has
God' ." 6
that
and loftiest rank. Mo one has tha good fortune of sharing in all
In this Testimony there Is the negation ( nafy ) of any divinity
with It until he
except him who perseverea In it and acts In accordance
apart from God and the affirmation ( ithbat ) of the divinity of God Most
masters It. For verily, God has not established mercifulness except as
High. No worship exists without there being implicit in it the meaning
hoped-for goal. So
something all-embreelng that helps one reach the
of "There is no divinity but God." Thus, ritual purity Implies the

100
99
 Then the young man got up and let out a shriek. Ash-Shibll said
whosoever negates His nature by "There is no divinity" {La, i1 aha )

Allah. He screamed again; and ash-Shibli said A 1 lah . Then he screamed a

affirms his Being by "but God" (ill* *
1 lah ).

third time and died (may God Most High have mercy upon him!). The
The third invocation is the one that rejects all comparability

between creatures and God ( tanzlh ). It is found in the phrases "Glory relatives of the young man gathered together and grabbed ash-Shibll,

be to God" subhana
>
lah ) and "Praise be to God" a -haadu llllah). charging him with murder. They took him to the caliph and were given
( l ( 1

permission to enter, and they accused him of murder. The caliph said to
When that is manifest to the seeker, it is the fruit of the invocation
ash-Shibll, "What is your response?" He answered, "A soul yearned, then
of negation and of affirmation, as will be explained later, God willing.

wailed and aspired, then screamed, then was summoned, then heard, then
The fourth invocation is Allah . It is called the single invoca-
learned, then answered. So what is my crime?" The caliph shouted, "Let
tion, because the invoker contemplates the Majesty and Sublimity of God,

while being extinguished from himself. God Most High has said, "Say: him gol"

A 1 15h . Then leave them to disport themselves with their idle talk."^ The reason for this teaching on the simple Invocation is because

God is the goal and the most worthy of being invoked; because the
It is related that ash-Shibll was asked by a man, "Why do you say
*
invoker of "There is no divinity but God" (La llaha 111a might
Allah and not La 11 aha 11 la }
l lah ?" So ash-Shibll answered.

die between the negation and the affirmation; because saying Allih only
Because Abu Bakr gave all his wealth to the point
Where not a thing remained with him. Then he took is easier on the tongue and closer to the hearts grasp; because the
off a garment in front of the Prophet (may God bless impossible is
negation of imperfection in One for Whom imperfection is
him and grant him peace!). So the Messenger of God
(may God bless him and grant him peace!) said, "What
an imperfection; because being occupied with this formula conveys to one
did you leave for your family?" He answered,
" Allah " Likewise I say Allah .

the grandeur of the Truth through the negation of alterities, since the

Then the questioner said, "I want a higher explanation than this." negation of alterities actually derives from the heart's preoccupation

with those very alterities. That is Impossible for the person who is
So ash-Shibll said, "I as embarrassed to mention an expression of nega-

tion in His presence, while everything is His light." Then the man absorbed in the Light of Divine Dnity.

Whoever says, "There is no divinity but God" (La llaha ilia * llah )
said, "I want a higher explanation than this." Ash-Shibll answered, "I

am afraid that I will die during the negation of the phrase before is Indeed occupied with what is other than the Truth; whereas whoever

says Allah is indeed occupied with the Truth. Hence, what a difference
reaching the affirmation." The questioner again said, "I want a higher

between the two positions! Likewise negating the existence of something

explanation than this." So ash-Shibll said, "God Most High said to His

Prophet, Say: A1 lah . Then leave them to disport themselves with their is needed only when that thing comes to mind; but it does not come to

idle talk.'." 10 mind save through the imperfection of ones state.

102
101
 Aa for those who are perfect, for whom the existence of a partner
with it and need no further explanation. They recite it to extinguish
alongside God would never oocur to them, it is impossible that they be
themselves in the realities of nearness to God and in order to have the
put under the obligation of negating the partner. Rather, for these
invocation of the Truth take possession of their innermost being.
people, only the remembrance of God cones to their minds or enters their
Therefore, what is other-than-He is nothing at all that one should refer
imagination. So it suffices them to say A1 lah . Also, God has said,
to it.
"Say: A1 lah. Then leave them to disport themselves with their idle
11 One of the mentally confused was asked, "What is your name?"
talk." Thus, He has enjoined upon the Prophet the remembrance of God
He said, " Huwa ."
( dhlkru
1 lah ) and has forbidden him idle discussion with them in their
" Huwa ."
"Where are you from?" He said,
vanities and diversions. Holding to associationism (shirk) is idle talk
"
"Where did you come from?" He said, Huwa .

and constitutes rushing headlong into that state of affairs.

" Huwa ." So someone said,
Whatever he was asked, he would only reply
It is more appropriate to be content with saying A1 lah . The
"Perhaps you desire God." Then he screamed loudly and died.
response of the one who upholds negation and affirmation with respect to
If you say, "fou have mentioned proofs for every invocation to the
the meaning of this Name is that the negation is for purification and
point where the observer thinks that each invocation is the best, which
the affirmation is for illumination. If you wished, you could say that
causes confusion when choosing a remembrance," I respond: Each invoca-
the negation is for emptying oneself and the affirmation is for adorning

tion has its own state and time wherein it is better than another type
onself. If a tablet is not wiped clean of its figures, nothing can be
of remembrance. For every station there is a particular utterance which
written upon it. A single heart cannot serve as the place for two
is more appropriate to it; and for every invocation there is a spiritual
things, let alone for several things. If the heart is filled with the
state, which is more suitable to it, as will follow. Just as the Quran
forms of sensory perceptions, it is rare that it would perceive the
is better than the invocation, the invocation in some situations is
meaning of Allah , even if one were to say Allah a thousand times. When
3
better than it for the invoker, as in bowing during prayer.
the heart is empty of all that is other-than-Cod, if one uttered A1 lah

only once, one would find such bliss that the tongue could not describe.

The fifth invocation is Huwa ("He"). 1

^ Know that Huwa is a per-

sonal pronoun, having an indicative function. Among the exoterists, a

sentence is not complete without its predicate, as in the case for

"standing" (g > la) or "sitting" (^1 id); so you say, "He is standing"
;

( huwa ^a ia) or "He is sitting" ( huwa t^aid). But among the esoterists,

Huwa indicates the ultimate goal of realization, and they are content

103 10
 the Prophet (nay God bless him
in the seeker's beginning by praying upon
Invocation. For he (may
and grant him peace!) without any other type of

chaeteh [7] Cod bless him and grant him peace!) is the Intermediary between God and

THE GRADOAL ADVAMCE OF THE SEEXXR BT KEANS OF THE DTYOCATIOHS us, our guide to Hlm r and our means of knowing him
through gnosis.

UfD THE MAJORS VHEREXH HE TRANSFERS FROM DECREE TO DEGREE, One Who sent
Attachment to the intermediary precedes attachment to the

Also, the place of sincerity is the heart: it may be devoted

STATED BT WAT OK COOASEL AMD SUmARIZATIOM to
him.

other-than-God Most High. The ego is turned toward creatures:

what is
>
> follows its
Whosoever perseveres In the invocation will find that lights come that commands evil amaarah bl s-su ), that
it is the soul (

to him constantly and that the veils of invisible things are lifted from passions, that inclines toward vanities. All of that consists of im-

turning
him. Whosoever is determined to seek guidance and follow a path of purities that veil the heart from sincerity and from rightly

right conduct must search for a shaykh from amongst those who have towards God Most High.

realization, one who follows a path methodically, who has abandoned his The self is receptive to the commands of the devil. If it were not

passions, and who has rirmly established his feet in the service of his he would not find his way to the heart. Its
receptive to him,

Lord. How well said is the verse by a poet: receptivity towards the devil is a proof of its ignorance and of its

absence from God Most High. Absence is a thick veil that hides the soul
The Divine Truth is too lofty to be seen
3y the traveler on the path who is accompanied by passion. from its Creator. The veil is a darkness. So the seeker needs to

this darkness and remove these impurities. The darkness

dispel
When the seeker finds a guide, then let him obey what he orders him
disappears with light. It is related that the Prophet (may God bless
to do, and let him abstain from what he prohibits or restrains him from
-Prayer upon me is a light." The
him and grant him peace!) said,
doing; otherwise, he will be lost. The seeker must enumerate the Names
It is related
elimination of Impurities is through ritual purification.
of God, adorn himself with the fundamental virtues, and abandon vices
peace!) said, "The
in a hadlth that he (may God bless him and grant him
that arise from objectionable morals, deeds, and passional inclinations;
through prayer
hearts of believers are made pure and cleansed of rust
he must be on his guard constantly, seek increased perseverance in
upon me."
devotional acts, and be sincere in desiring God Most High in every aim.
For that reason, in the beginning, the seeker is commanded to pray
In the initiatic Journey, there are diverse paths; you will not see
order to
upon the Prophet (may God bless him and grant him peace!) in
any deviation or crookedness in a single one of them. I will begin now
for there can be no sincerity so long as
purify the locus of sincerity,
with an invocation of this way, which goes back to the Im5m Abu Bakr a?-
Through the remembrance of Gods beloved (may
defects abide within us.
$iddlq. I learned it from one of the realized sages. This way consists
cessation of tribulations.
God bless him and grant him peace!) comes the

105 106
 intimate talk, because one is asking for prayers upon the Prophet 3nd
Frequent prayer upon him yields as its fruit the capacity to love him
that is an intimate conversation. Naught but you are present before
from the heart. The capacity to love him from the heart results in
Him.
intense devotion to him and care for the qualities, character, and
Perhaps the secret of the .re 1 igious prescription of prayers upon
spiritual distinction he possesses. When we know that we cannot get to
the Prophet is that the spirit of man is weak and unprepared to receive
the point of following his deeds and virtues except after intense
divine lights. So when the connection between his spirit and the Spirit
devotion to him, that we cannot reach that except through the utmost
of the Prophets becomes deep-rooted through prayers upon them, then the
love for him, that we cannot attain to the utmost love for him except
lights flowing forth from the Invisible World upon the Spirit of the
through the frequency of praying upon him for whoever loves something
Prophets will reflect upon the spirit of those praying upon them.
remembers it frequently then the seeker, because of that, begins with

prayers upon the Prophet (may God bless him and grant him peacel). They
Sectlop [1 ]
combine both the remembrance of God and the remembrance of His Messenger

(may God bless him and grant him peace!). been formerly committed by the
If many misdeeds and sins have

It is related that the Prophet (may God bless him and grant him
seeker, then let him begin his path by frequently asking God for for-
peace!) said, "God Most High has said to me, '0 Muhammad, I have made apparent to him. For every
giveness until the fruit of so doing is

you an invocation that 1s of My Invocation. Whosoever remembers you,

invocation has its own fruit and sign which are well-known by the sages
remembers Me and whosoever loves you, loves He. 1
" So the Prophet (may
fruit characteristic of invocations is of two kinds:
of the path. The

God bless him and grant him peace!) said, "Whosoever remembers me, and
the first is that which is visible to the heart in the waking state,

remembers God, and whosoever loves me, loves God."

When the worshiper utters the phrase "0 God"
pronouncing an invocation cf God.
the second Is that which the seeker sees during sleep.
A1 lahuaaa ) he is
( ,
With regard to the production of these fruits, seekers belong to
Know that Invocation is of two types: mean the fruits which grant them
one of three categories by which I

one which does not comprise Intimate conversation and one which does. progress from one invocation to another. One seeker advances after the

The latter has a deeper, more far-reaching effect on the heart of the another advances because
fruit that is manifested in the waking state;
novice than does the Invocation which does not include intimate dis- manifested to the Spirit during sleep; and a third combines
of what is

course, because the one engaged in such intimate conversation makes his is the most perfect of the
the fruits of waking and sleeping, and that
heart feel near the one whom he addresses. That is one of the things Fruits vary according to individuals; but they derive from
categories.
influencing the heart, clothing it with fear. Verily, one's utterance
one source. Thus, by virtue of a person's familiarity with nearness to

of "0 God, pray .* (A l ahumma gal 11 is an invocation and an

I .)
there is made manifest to him what is not manifest to another; and
. . .
God,

107 108
there la made manifest to another what la not manifest to him. Each one
Prophet eleven times at the end of every ritual prayer ( farlgah ), making
of them has produced fruit because that which has manifested Itself to
(wlrd ) until his intellect (baslrah) discerns its meaning.
it a litany
both stems from one source.
And let him persevere in the aforementioned prayer day and night.
Fruits differ in accordance with the blessings bestowed on seekers,
Be careful not to neglect to pronounce the word sayy id ("master"),
and those blessings revolve around immutable principles which are held
for it contains a mystery which appears to whosoever
persists in this
as invariable by sages having realization. No seeker advances from one
devotion. When that mystery emerges and manifests itself, the seeker
invocation to another until its particular fruit is manifest to him.
So he invokes,
proceeds to an invocation, higher than the previous one.
When the signs of humility are evident in him, and when the traces of
saying: "0 God, bless Your beloved, our master Muhammad" ( A 1 ahumma
contrition and submission are manifest on his face, he should then be
sail! <
al3 frablblka sayyldlna Muhammad ). The invocation attaches him to
ordered to engage in an invocation that polishes the heart, and that is
the Creator and therein distinguishes him by the highest
degrees of love
the prayer upon the beloved Prophet. This is the case if he had
above created beings. In order to advance to the loftiest degrees, the
formerly employed his limbs in transgression and his soul had
seeker must have both intention and resolution.
previously been inclined toward sins. As for the one who had formerly
We say:
Let us mention now the sitting posture for the invocation.
made efforts in virtue and who was not seduced by the soul that commands
to sit in front of
It is in accordance with the rules of conduct (adab)
evil ( an-nafs al-amaarah bl' s-au *), the first thing given to him is the
master in a submissive, humble, and unpretentious manner; to put
one's
prayer upon the Messenger; for by it he will reach the hoped-for goal.
ones head between ones knees; and to close ones eyes to all sensory
Then the question should be posed: Is this seeker from amongst the
It is through this manner of sitting that the heart
perceptions. is
common people or from amongst the knowledgeable? If he is from amongst
recollected and cleansed of impurities and that lights, flashes, and
the common people, he should begin with the complete prayer upon the
mysteries come to it.
Prophet and persevere in it until he understands its reality and until
When you are seated in this fashion, take refuge in God from the
its hidden meaning appears to him. Then will he advance to another
accursed devil, then say: "In the Name of God." Then say immediately
state.
afterwards: "0 God, I ask blessings upon our master Muhammad" such-and-
If the seeker is from amongst the knowledgeable, he is not to be
do, with
such a number of times, and you state the number you intend to
ordered to begin with the entire prayer, for his tongue is already moist
faith and expectation of a reward from God Most High, magnifying the
from repeating it over and over again and from the frequency of usage.
grant him
proper due of the Messenger of God (may God bless him and
However, he will not grasp its hidden meaning because he cannot master
peace!) with honor and veneration. Then begin the prayer upon the
the light of prayer upon the Prophet (may God bless him and grant him
Prophet (may God bless him and grant him peace!),
peace!}. So it behooves him to recite the entire prayer upon the

109 1 10
 When you have finished the number, or when, with a rosary ( subhah )
occupies their hearts at all times. Guard against haste in proceeding
in hand, you have arrived at the place wherein you began, renew your
from the prayer upon the Prophet (may God bless him and grant him
intention, as we have previously mentioned. It could be that, with
peace!) before its fruit reveals itself to you. Add to it the
repetition, the mysteries contained in the words will appear; for there
invocation of negation and affirmation; that is to say: La llaha
is no word that does not have a hidden mystery within it. Before the
'
liah, Mubaamadun rasaiu ll&h

that will be your tireless pursuit
llla ;

break of dawn or after it, let the seeker recite: "God testifies, as do
It is a powerful invocation, more
and occupation the rest of the time.
the angels and the possessors of knowledge, that there is no divinity
powerful than the first one; only the strong can bear it.
save Him, standing on Justice. There is no divinity save Kim, the
equilibriated disposition, sure-
If the Invoker is of mature mind,
Mighty, the Wise."^
footed, and of a strong constitution, he is Instructed to Invoke fre-
Let him say after that:
quently. If he is disturbed, weak, and hot-tempered, he is to be led

I testify of God what He has testified of Himself with gentleness and a well-known litany assigned to him, based on the
and what the angels and possessors of knowledge
among His creatures have testified of Him. I en- flows to him
foregoing, until It imposes itself on bis soul and strength
trust this testimony with God until the time of ay
death, my entering the grave, my departing from it, bit by bit. At that point he can invoke frequently,
because he has
and my meeting with my Lord. Verily, He does not
fail that which is entrusted with Him. entered into the ranks of the strong. If he should increase the invoca-

then, with his hot temper, the

tion before the appropriate time for him,
The seeker repeats that three, five, or seven times every day. Within
Invocation would bum him and he would be cut off from his goal.
the depths of this utterance lies a blessing which sincerity towards God
So, persist in that invocation until the unity of the world is
Most High brings forth. It has a result that perseverance reveals.
subsumed for you in a single sphere, so that with the eye of your heart
You must mention to your shaykh whatever states and the like come
in the two worlds save the One. Then, you will pray
you will see naught
upon you and whatever you see in dreams. When the heart shines with the
the prayer for the dead for all beings, and you will utter Allahu Akbar
lights of prayer upon the Prophet and is purified of unclean desires,
("God is Most Great") four times for them. Praise and blame will be
the fruit of your prayers become evident to you, the foundations of
a repri-
equal to you: you will see their criticism as a discipline and
sincerity come to your heart, esoteric truths manifest themselves and
trial. Por it is by
mand for you, and their praise will be for you a
furnish you with gifts from the Unseen World. Wisdom appears on your
that their tongues move in praise or in
blame of you.
His command
tongue, and your listener is amazed by your eloquence.
even if it be
Whenever there remains any support for the ego within,
The novice should adopt two litanies ( wlrd ), one litany after the
and have a devil who
only an atom's weight, then you are pretentious
morning prayer and the other after the sunset prayer. As for those who
leads you astray.
are firmly established and are at the end of the path. Invocation

1 1 1 12
 When the fruit of the invocation of "negation and affirmation comes
Another method is to entrust a reliable shaykh with authority over
over you,*^ then occupy yourself with the invocation of transcendence
one's soul, so that he might choose whatever will reform the seeker.
( tanzlh ) , which is that you say: "Glory be to God the Supreme* ( subfrina

For verily, the novice bent on the path is like a child or youth or
I
llaha l- AzIm ); and with an invocation praising the Prophet: "0 God,

spendthrift: each must needs have a guardian or counselor or Judge or

bless our master Muhammad and his family" ( A 1 1 ahutnma ?al 11
ala sayyl-
authority who will assume responsibility for his affairs.
dini Mupammadln wa ala illhl ). When the fruits of this have become

apparent and its mysteries made clear to you, at that time will you

become worthy of invoking the simple invocation; then you will say

Allah , Allah , Allah that permanently.

Be extremely careful not to neglect the remembrance of the Prophet

(may God bless him and grant him peacel), for it is the key to every

door with the permission of the Generous, the Giver. (Ve have been made

most fortunate because we have come to understand this extraordinary

method and have taken our share therein. Praise be to God, the Near,

the Responder!)

Another method is the way of al-Junayd. It has eight conditions:

maintaining one's ritual purity constantly; fasting constantly; being

silent constantly; being in spiritual retreat constantly; invoking con-

stantly, that is, invoking llaha 111a * 1 ITh ; attaching one's heart to

one's shaykh constantly and bene fitting from his knowledge of spiritual

events by extinguishing one's free will in that of the shaykh's; reject-

ing self-centered thinking constantly; and abstaining constantly from

resisting God Most High in whatever happens to one, whether good or bad,

and from asking questions about Paradise and taking refuge from hell-

fir.. 3

Another method is to decrease the intake of food gradually; for

verily, both the devil and the ego derive their reinforcement from food.

So, when food is decreased, their power decreases.

t 1 3
 Indeed, your degree of close-
mankind and prefer the retreat to crowds.

ness to the Truth Is in proportion to your

distance outwardly and in-
CHAPTER [71]
wardly rrom creatures.
CM THE DTYOCATICM WJ1HC THE SPIBITTJAL KET7EAT bring It into
a^Id^ah) to
You oust rectify your religious creed
(

and you must learn what consti-

line with the doctrine of the initiates
The retreat is In reality the conversation of the innermost being engage in spiritual disci-
tutes acts or worship. Before the retreat,

with Cod in such manner that no one else is perceived, is for its and in
a avoiding levity,
pline, namely, in refining moral character, in
form, it is that which allows one to reach this goal of devoting one's come from him
bearing wrongs. It is rare that any good fortune can
life to God Most High and withdrawing from all else. Thus, you oust
whose illumination precedes his spiritual discipline.
With regard to retreat of the outer being, it polishes away from restituted through honor
repent of sins, requite wrongs capable of being
the mirror of the heart the forms engraved upon it ever since it forgot objectionable trait, and
and money, purify your inner self of every
and mingled intimately with the world and whatever is in it. These
the degrees of exis-
restrict your inner being from wandering about in
forms are darknesses enveloped one within the other and assembled to- retreats:
tence. Rational thinking is the most injurious thing in all

gether. Proa them comes the heart's rust, which la forgetfulness. By help
It neither provides good fruit to the one in retreat nor does it
means of the retreat, the invocation, fasting, ritual purity, silence,
the soul in its words and deeds in the degrees
of existence.

rejecting wrong thoughts, steadfastness, and oneness of purpose, the food are
Seclusion from the world, silence, and reducing one's
mirror of the heart is polished of its rust. For the retreat is like a
when the soul
Thus,
necessary as is striving to avoid drinking water.
pair of bellows, the invocation is like the fire, the file, and the that point. When you
is accustomed to solitude, enter the retreat at
hammer. Pasting and ritual purity are the instruments of polishing. you and drawing
seclude yourself from people, beware of their making for
Silence and rejecting wrong thoughts banish the inspirations coming from is to leave
near to you; for the purpose in withdrawing from people
the darknesses. Steadfastness is the student and oneness of purpose the
their company behind; the purpose is not in renouncing their very
teacher. This retreat is a means to the real retreat mentioned pre-
forms .
1
Rather, the goal is that your heart and ears not become a

vious ly otherwise the

receptacle for the excessive chatter that people bring;
Know that, if you wish to enter into the presence of God, obtaining the world. So,
heart would not be purified of the senseless Jabber of
knowledge from Him without the intermediary of secondary means, and and
close your door to mankind and the door of your room to your family,

being intimate with Him,
as an other-than-God lords it
whosoever has authority over you.
then that will not be possible for you so long of the world. Whoso-
occupy yourself with the remembrance of the Lord
over your heart, for verily, you belong to That is a
ever withdraws but opens a door, people will make for him.
Therefore, you must withdraw from

1 1 6
115
seeker of leadership and fame, one who is driven away from God's door: As for the physical structure of the cell for your retreat, let its

perdition is closer to him than the lace of his sandal. height be as tall as you are, its length as long as your prostration is,

Watch out for self-deception in this station, for most people have and its width as wide as your sitting posture. There should be no hole

The person in retreat should be courageous, bold, and in a house

perished therein. in It through which light can penetrate into the retreat;

immovable upon hearing a great outcry or the tumbling down of a wall or inhabited by people, it should be far from noises, and its door should

the sudden appearance of a frightful thing. He should be neither be solid and small. It is best that one spend the night close to the

cowardly nor reckless, but be given to much silence and always door of the cell and not move around very much inside. It has been

meditating; he should neither rejoice when praised nor suffer when said: "Do not exceed the required prayers and supererogatory devotional

blamed. He should carry out the necessary conditions of his retreat; exercises." And also: "Rather, one should limit oneself to the required

for no one else will undertake to do that for him. prayers and to two prostrations at each ritual purification from impur-

Hence, if he is of such a nature, he should enter the retreat; if ity; one should face the direction of prayer and remain in a state of

not, so be it. Then let him use the solitude to discipline himself ritual purity."

until he gets used to it and the ego no longer takes notice of him just Let the water-closet be close to your cell; and be on your guard

as it no longer takes notice of acts of worship. Following on that, let against any unusual air current when you emerge therefrom, for this

him enter the retreat relaxed, eager, good-natured, free of striving and creates a dispersing influence in you for a long time. Do not vary the

difficulties, ready to devote himself exclusively to the invocation and discipline you are following. If you go out to take care of a call of

to give up any desires. For indeed, striving and effort in the retreat nature, close your eyes and ears. Have your food with you already

eliminate concentration which is its spirit for they are a distraction prepared or kept behind the door of your cell.

in time; hence, no inspiration will come upon you. Do your striving, Amongst the conditions for undertaking a spiritual retreat is that

therefore, in solitude before entering the retreat until your soul is no one know that you are doing it. But if that is unavoidable, then let

familiar with it. And when, in your retreat, you are burdened by any- it be the closest person to you. He should ignore what you are doing

thing, such as sleeplessness, hunger, thirst, cold, heat, mental dis- and not be aware of what your intention is, because people would expect

tractions, or loneliness, then leave it for your solitude until you him to divulge the reason why he has gone out to see you; and this is a

become stronger. When you want to re-enter, perform a major ritual major obstacle which chases illumination away.

ablution, clean your clothes, and formulate the intention of drawing With regard to eating during spiritual discipline, solitude, and

near unto God Most High. retreat, you should take a morsel of food and Invoke the Creator's name

over it with humility, need, presence of mind, vigilance, and attentive-

ness until you are aware that it has reached the stomach. At that

1 1 7
1 *
 view, changing your clothes often before any
vermin can attach itself to
first;
moment take another morsel and do the same with it as with the
them and trouble you. Tarry not an instant without being in a state of
manner until your meal is finished. You should
and continue in such a
ritual purity.
sip your water and interrupt your breathing
several times in the pro-
and a 3atanlc one is
The difference between an angelic inspiration
excessively nor overeat to discomfort. As soon as
cess. Do not fast You experience
that coolness and bliss follow the angelic inspiration.
your stomach is empty, hasten to obtain food in such a manner that no
it leaves behind
no pain nor do you see any form undergo a change; and
that matter, any
man suffers harm thereby through inconvenience nor, for and confusion follow the
knowledge. Agitation of the body, pain,
animal. Let no one else but you prepare food for you.
and it leaves behind bewilderment. A suggestive
satanlc inspiration;
If you are unaware of your constitution, then submit yourself to an
thought (a l-khatlr ) is that which comes to the heart from the "speech"
examination by physicians, who will prescribe food for you that will
of the inspiration wherein the servant plays no role.
agree with your nature and Improve your constitution. Tell them what
Whatever is a "speech" can be classified into four categories.
you wish to do in the way of minimising your daily needs, avoiding
One, divine speech; it is the first of the suggestive thoughts, and Sahl
excess, and the heaviness that leads to sleep and sluggishness. They
(may God be pleased with bin!) called it "the first cause" and the
will prescribe food for you that will permit you to live on it for sany known by
"abode" of suggestive thoughts; it never errs, and it may be
days, during which time you will need no further food nor have to go Two,
its power, authority, and immovability when one seeks to repel it.
forth to get it. The whole point is that you not use anything but light
angelic speech; It is the motive for dqlng what is recommended or re-
food which is suitable to your nature, slow to digest, and filling,
quired or, in general, everything in which there is good; it is called
which requires no effort on your part. Stick to whatever brings about
"inspiration" ( Ilham ). Three, psychical speech; it is that wherein the
an equilibrlated temperament; if its dryness is excessive, it leads to
self has its share; it is called "notion" ( ha jls ). Pour, satanlc
fantasies and delirium; but if an inspiration itself produces the indis-
speech; this is that which provokes opposition to the Truth. God Most

position, then that is desirable. you

High has said, "The devil promiseth you destitution and anjoineth on
Wear clothes that permit your body to be equillbriated therein and
lewdness." 2 The Prophet (may God bless him and grant him peace!) has
that are of a type cresting no misgivings in you, as In the case when
said, "The call of the devil leads to the denial of Truth and threatens

you observe the rules for eating. You should have a clean doth with
It is called diabolic suggestion* was was to be
one with evil." "a ( )

which to handle your private parts and which you should wash often.
weighed with the scales of the sacred Law.
Neither lie down nor sleep except when you are overcome by fatigue.
So when there is proximity to God, then it is of the first two
Kill no animal neither an ant nor anything else. If you fear getting
categories; and when there is aversion or opposition with regard to the
vermin in your hair, shave your head. Dress with your cleanliness in
sacred Law, then it is of the last two categories; but it is of a

119 120
doubt Ail nature with respect to things permitted ( al-mubafrat ). 7o the

first two categories belongs that which Is nearer to opposing the self;
CHAPTER [YII]
and to the last two belongs that which Is nearer to passion and to
THE OBEEESS OP GOO
agreement with the self. The distinction between the two is easy for

the one who is truthful, pure-hearted, aver present with God. But God
High hava aero y on hlal) aald
The lain al-Ghazall (may God Moat
knows bestl

Let your invocation be the all-embracing Name, which is Allah , that one aee
Affirming tha unity of God ( tawfrld ) la
High in a vlalon
all thinga aa coming from God Moat to
Allih, Allah , or if you so wish, Huwa , Huwa , Huwa; and do not violate preventing one from giving undue
oonalderetlon
Thua, one doea not aee good
or
intermediate ceuaea.
Be careful lest your tongue pronounce it while otber- Tha fruit of that la
this remembrance. evil except aa doming from Him.
about peo-
truat In God, refraining from complaining
Let your heart be the one who utters, and contentment, and
than-He is in your heart. ple, avoiding anger toward them,
High. It la
reaignatlon to the Judgment of God Moat
your ear the one who is attentive to this invocation until the "speaker" Oneneaa were a rare
aa If the affirmation of God'a farther
which la
Jewel having two coverlnga, one of
emanates from your Self sirr ). When you feel the emergence people devote them-
( an-natlq ) (
from the aaaanca than tha other:
the name of the covering and
neglect the
aalvaa to
of the Speaker within you through the invocation, do not abandon the

spiritual condition wherein you find yourself.

The float covering la to aay U llaha Ula llah ("Thera la no

Thla la called "affirming the

divinity but God") with your tongue.
to the doctrine of the Trinity
Oneneaa of Cod," becauae It la oppoalta
the affirmation might emanate
from a
which the Chrlatlana deolare; hut

his exterior.
hypocrite whose interior contredicts
hava In ooe'a heart any oppoal-
The aeoond covering la that one not

thla formula. Rather, the lit-

tlon to or rejection of the content of
dogma
both tha adherence to It aa a
aral meaning of the formula embreoea
On.n.aa to which
and th. belief In It. It la tha prtf.aaion of God-a

who prot.ct thla

moat people adhere. The th.ologl.na are th. watchman

covering from the confusion of innovators.

on. aaa all
The third covering,
1
which la the eaa.noa, la that

preventing one fro. giving undue

thing, fro. God Moat High In a vlalon,
devotion
to worahlp Him with a
oonalderetlon to Intermediate cauaea, and

121 122
 1

subtleties of the world of Power (a -Jabarut ). The

that isolates Him from all else, so that one does not worship other- seeker ( as-sSl lk) glorifies God bfinvoking Him in
the oceans of the heart. The novice ( a 1 -murid ) glo-
than-He. Poliowing passion is a deviation from the affirmation of Cod's rifies God with his heart within the oceans of medi-
tation. The lover ( al-mufrlbb ) glorifies God with his
Oneness, inasmuch as everyone who follows his passion has taken it as Spirit in the oceans of his longing. The gnostic
(al- arlf ) glorifies God with his inner being in the
{

his god. God Most High has said, "Hast thou seen hia who ehooseth for oceans of the Unseen. The veracious ( a?-?lddlq )

glorifies God with the Self of his Inner being In the

his god bis own passion?" 2 The Prophet (upon him be blessings and "mystery" of holy lights which move about within the
prototypes of the names of God's attributes; and this
peacel) has said, "Por God, the most hateful deity worshipped in the he does with steadfast surefootedness at different
times
world is passion.

Sectloc C 1

Whosoever reflects deeply will find that all creatures affirm the

Oneness of God Most High in accordance with the subtleness of their

"breaths." Were that not the case, punishment would have overwhelmed

them. Por in everyone of the atoms of the world, and in whatever is

smaller than that, there is ona of the mysteries of the Name of God Moat

High. It is by virtue of that mystery that each one, according to the

species wherein it finds itself, understands and acknowledges the One-

ness of God, knowingly or unknowingly, as God Most High has said, "And

unto God falleth prostrate whosoever is in the heavens and the earth,

willingly or unwillingly, as do their shadows in the morning and the

evening hours."^ Each one affirms God's Oneness in every station with

whatever befits His Lordship and with whatever the attributes of ser-

vantbood are capable of, in accordance with the destiny allotted all

creatures for the realization of the Oneness of God.

A gnostic has said:

He who glorifies God a 1 -musabblfr glorifies with

( )

his inner Self the reality within the pure attri-

butes of his meditation in the domain containing the
marvels of the Realm (al-Malak\3t) and the minute

123 124
 whom God Most High makes that known, not through contemplation, but

rather through certitude. It is said that gnosis is a type of certitude

Chapter [TUI] that occurs through serious effort in religious devotions.

GSQSIS The Imam al-Ghazill (may God Moat High have mercy on himl) has

said
Gnosis ( ma f rlfth ) is the perception of something as it is in its

essence and attrlbutea. The gnoaia of the Creator (may He be glorified God is much too great for the senses to reach Hia,
or for reason and logic to plumb the depths of His
and exalted!) ia one of the moat difficult of all types of gnoaia, for majesty. Indeed, He is much too great for anyone
but Himself to plumb the depths of His Majesty or
God has no likeness. Yet in apite of that, God Host High has enjoined for anyone but Himself to know Him. Verily, no one
knows God but God. The highest degree of gnosis
on the Creation, including mankind, Jinns, angels, and devils, the that His servants can attain is the realization that
true gnostic knowledge of Him is impossible for
gnosia of Hia Essence, Hia Names, and His Attrlbutea; It ia affirmed them. Furthermore, no one can know that in its
totality except a Prophet or a righteous saint ( gld-
with respect to both the animal and nonanimal kingdoms. Everything dlq).

which has being except God Most High is conscious of the Being of ita As for the Prophet, he has clearly expressed this by
saying, "I cannot enumerate the ways of praising
Creator to the extant of ita capacity. Thee; Thou art as Thou has praised Thyself." As for
the righteous saint, he says, "The incapacity to
God Moat High has said, "There ia not a thing but hymneth Hia attain realization is a realization."

praiae." 1
That includes man, angels, animals, minerals, plants, air,
It has been said that souls, after leaving their bodies, are not
earth, and water. God Moat High praises those who have gnoaia of Him
distinguished from one another save as regards the type of gnosis and
and censures those who are ignorant of Him and those who deny Him.
knowledge imprinted upon them; nor will you be able, after that separa-
Gnosis is of two types; general and particular. General gnoaia of
tion, to find any kind of gnosis or knowledge except what was there
God Moat High, which ia incumbent upon all who must observe the precepts
originally. Human nature will be raised on the Day of Judgment in
of religion, ia to affirm Hia Being, to declare Him to be holy in a
accordance with the form of its knowledge; physical bodies will be
manner worthy of Him, and to describe Him as He actually ia and In the
resurrected in accordance with the form of their deeds, whether good or
manner in which He describes Himself; for He ia known even if He ia not
bad. When the soul leaves the world of religious commandments, the
subject to conditions and cannot be encompassed.
homeland for gaining the Hereafter and ascending thereto, it reaps the
The second type of gnosis is particular gnosis. It has been said
fruit of what it had sown. Its discernment in the Hereafter is not
that it is a state that arises from contemplation. The gnostic ( aI-
greater than its discernment in this world except in terms of unveiling
arlf ) is the one whom God Most High causes to contemplate His Essence,
and clarity. Contemplation and vision will be ccnaensurate with one's
Attributes, Names, and Acts, while the knower ( al (
Sllm ) la the one to
knowledge of God Most High, His Naaes and His Attributes, because gnosis

125 126
 Section [1]

will be transformed in the Hereafter as a contemplative

in this world
On Whether the Invocation or Reciting the Oir an Is Better
seed is transformed into a spike of grain. Just as the
vision Just as a

so too the one who has no gnosis The Imam al-Ghazall (may God have mercy on him!) has said:
one who has no seed will have no crops,

in this world will have neither vision nor contemplation In the Here-
Reciting the Quran is the most excellent
The differences of vision as regards the degrees of Illumination thing for all people except in all the begin-
after.
ning states of the traveler on the path to Cod
are due to the differences in the degrees of gnosis.
Host High and in some of his states at the
end. Indeed, the Quran includes the catego-
Subtle point : Whosoever wants to light a lamp needs seven things: ries of gnostic knowledge, spiritual states,
and guidance along the way. As long as the

stone, tinder, sulphur, lampstand, a wick, and oil. So when a servant is in need of improving his character
flint, a
and attaining gnostic knowledge, the Quran is
servant seeks the lamp of gnosis, he must have the flint of effort: "As the more suitable for him.

for those who strive in Os, We surely guide them to Our paths . .

If the Quran Is better for you, then you must recite it and
." 3 As for
and the stone of humility "Call upon your Lord humbly . . .

reflect upon it. Consider in your recitation what qualities and attri-
the tinder, it is the burning of the soul. Cod Most High has said,
butes God praises therein, the ones with which He describes those ser-
The fourth is the sul-
1

. . and restrained his soul from passion." *

vants of His Whom He loves, who are characterized by them. And see what

phur of turning to Cod repentantly: "Turn often in repentance unto your

Cod Most High reproves in the Quran, regarding the qualities and attri-
Lord . . ." 5 The fifth is the lampstead of patience: "But be patient!
butes characteristic of the one whom He hates, and avoid them. God Most
6 The sixth is the wick of gratitude:
Verily, Cod is with the patient."
High did not mention them to you nor reveal them to you in His Book nor
"And be grateful for the blessings of your Lord."^ The seventh is the
present them to you except to have you act accordingly. Strive to be as
oil of contentedness with the decrees of Cod, Who has said, "Bear calmly
mindful of the Quran in deed as you are mindful of it in your recita-
the judgment of thy Lord."
tion. Indeed, no one will be more severely chastised on the Day of
It was related that there was a good man whose brother had died.
Judgment than the person who has memorized a verse then forgotten it.
He saw him in a dream and said to him, "What did God do with you?" He
Likewise, whosoever has learned a verse by heart, then neglected acting
answered, "He had me enter Paradise where I eat, drink, and mate." The
upon it, that verse will be a witness against him and a source of grief
other said, "I did not ask you about that. Have you seen your Lord?"
for him on the Day of Judgment.
He answered, "Ho one sees Hia except the one who knows Him."
The Prophet {may God bless him and grant him peace!) has said, "The

likeness of the believer who recites the Qurin is the citron: its

fragrance is sweet. *9 By that he means chanting and recitation; they

are indeed breaths flowing out. which he likens to fragrances; their

127 128
scent is the breaths. Then he continues: . . and its taste is praise God nor glorify Him nor say "There is no divinity but God" except

delicious." By that he means faith. Therefore, the Prophet said, "He with what is to be found in the (Mr an, holding fast to it.

who is content with God as Lord, with Islam as his religion, with the Al-Ghazall said.

Qur an as his model, and with Muhammad (may God bless him and grant hio
When the servant is not in need of refining his
peacel) as Prophet and Messenger has tasted the flavor of faith." He i
character and attaining gnostic knowledge, but'
rather has gone beyond that to the point where
linked flavor to faith. Then he said, "The likeness of the believer who discernment has taken hold of his heart, so that it
is hoped that this will lead him to immersion in
does not read the Qur5n is like the date: its taste is good (insofar as God, then perseverance in the invocation of God is
more suitable.
he is a nominal believer), but that has no fragrance" (insofar as he is

not conforming in his behavior to that which he reads, even if he is one Indeed, the Quran addresses his mind and carries him off to the

gardens of Paradise. The novice traveling to God should not turn his
of those who have memorized the Quran).

attention to Paradise and its gardens. Rather, he should make his

Then the Prophet said, "The likeness of the hypocrite who reads the

aspirations one aspiration and his Invocations one invocation until he

Qur'In is sweet basil: its fragrance is good" (because the Quran is

good and because during the time of the chanting and the state of realizes the degree of extinction and immersion, neither persisting nor

abiding therein. When he is brought back to himself, then reciting the

recitation there is nothing but the breaths of the chanter and reciter),

but "its taste is bitter" (because hypocrisy is inward disbelief, for Quran will benefit him. This state is very rare and precious like "red

sweetness belongs to faith and is considered delicious)# Then he said, sulphur" ( al-klbrlt al-ahaar ): it is spoken of but is not to be round.

The likeness of the hypocrite who does not read the Quran is the Reciting the Quran is the most excellent thing in an absolute

colocynth: Its taste is bitter and it has no fragrance" (because in sense because it is the best act in every state, except in the state

wherein the Divine Interlocutor distracts one from His Word, since the
this case he is not even reading).

In this regard, the form of every good word, whether from believer point of the Qur in is gnosis of the One Who uttered the Quran and

gnosis of His Beauty, and lnmeraion in Him. The Quran goes before one
or hypocrite, and with which God Most High is pleased, is as the form of

the rank of the Qiran is to God and guides one toward Him. Whoever is close to the Goal Pys no
the Quran, comparatively speaking. However,

not hidden: for no utterance that draws us close to God is comparable to attention to the path.

the Word of God. It behooves the invoker to take his invocation from Previously, it was said that the reality of the invocation is when

the Invoked takes possession of the heart, and He is One. Separation

those invocations mentioned in the (Mr an in order to invoke God there-

with and to be a reciter during the invocation. He should neither and multiplicity exist before that for as long as the invoker is in the

station of invoking with the tongue or with the heart. At that point,

the invocation is divisible into what is preferable or otherwise: its

129
130
 the Acts, like the
excellence depends on the dualities which are expressed through Apart from those two, the other Names which indicate

Invocations and attributes. Merciful ( ar-Rafrlm ), the Equitable ( al-Huqslt ), the Gatherer (al-Jaal* ),

The Names belonging to God Most High are divided into those
that whatever denotes the
the Just ( al- Ad l), and so forth, are subject to
c

Most The
re real with respect to servants but figurative in
relation to God Attributes because the sources of Actions are the Attributes.

Grateful, the Compassionate, and the Aven- the Actions are the consequences. As for
High, like the Patient, the Attributes are the principles;
figurative Will, Speech,
ger; and into those that are real when pertaining to Him but the other Attributes which indicate Power, Knowledge,

Among the greatest of invocations is affirm regarding

when employed in regard to others. j
Hearing, and Vision, it is understood that what they

no divinity but God the literal meaning. It

Li ii aha llla^lah al-gayyu l-Qayyua ("There is
God Most High is the intelligible contents of their

Living, the Self-Subslstent"), because the most supreme Name of God is

is quite wrong to say that the intelligible contents of their literal

The Prophet (may God bless him and grant him peacel) his speech,
found therein. meaning are realities that go with the attributes of man,
Instead, the
said, "The most supreme Name of God is found in the verse of the Throne his power, his knowledge, his hearing, and his vision.
affirm of
intelligible contents are realities that are impossible to
10
and in the Family of imrin."

The two Names

11
are not associated except in regard to this Supreme j
men. Therefore, a kind of interpretation has to be figured out for

Name. It contains a mystery the mentioning of which is too subtle for these terms.

Almost in the same category are such statements as "Glory be

The extent to which symbolic allusion to it is to
your understanding. j

possible is that your saying La llaha 11 la *

1 lah causes you to perceive God" ( Subfrana
1
1 lah ), "Praise be to God" ( al-fraadu 111 13h ), "There is no

the Unity of God. The meaning of the Oneness of God in essence and divinity but God" (La llaha lllmllih ), and "Cod is Most Great" (Allahu

degree is real with respect to God Most High and is not to be inter- Akbar). "Glory be to God" is a declaration of His Holiness, which is

preted. However, with regard to other-than-He the meaning is figurative real with regard to Him: the truly Most Holy ( al-Quddus ) is not to be

and interpretable; and the same holds true for a 1-Hayy ("the Living"), conceived except in regard to Him. Tour expression "Praise be to God*

The meaning of al-flayy ("the Living") is "the one who is aware of connotes the ascription of all blessings to God. It is real inasawch as

himself," while the dead person Is one who has no awareness of himself. He is really alone in all His actions without this having to be inter-

The meaning is also real in regard to God Host High, not figurative. preted. He (exalted and blessed be Hel) alone is deserving of praise,

Al-QayyQm ("the Self-Subsistent") perceives His Being as self-subsist- His deeds.

since absolutely no one ever has any association with Him in

ing. Indeed everything is sustained by Him. A1 -Qayyua is also real in the pen has no association with the writer in
deserving praise
Just as

regard to God Host High, not figurative, nor is it to be found in for good handwriting. Any blessing seen to cone from someone else is
praise.
something else. subject to His use, like the pen; so He alone is deserving of

131 132
 Your saying "Cod is Most Great* does not mean that He is greater servant, to hold to that view while maintaining the existence of Gods

than something else, since there Is nothing else alongside of Him, so Unity. Man is either an assoclator or a Unitarian. Hence, only asso-

that it could be said that He Is greater than It, Rather, everything ciationism can take the measure of Unity, but they cannot meet in the

other-than-He Is one of the lights of His Omnipotence. Sunlight has no same scale.

rank in juxtaposition with the sun, so that it could be said that the As for the angel who records man's deeds, he cannot make the scale

sun is greater than it; instead, it has the rank of subordination. incline on the Day of Judgment except with the scroll ( bltaqah ) that

Rather, the aeanlng of A1 lahu Akba is that He is ouch too great to be bears the Testimony of Faith. That is what the balance encompasses

perceived by the senses or for the depths of His Majesty to be reached because La llaha il ia* llah is both written and created in speech; and

by reason and logic, and indeed, that He is much too great to be known were it given to everyone, then whosoever pronounced it would not enter

by an other-tban-He; for truly, no one knows God but God. hellflre. However, God wishes that its excellence be seen only by those

who have a certain standing with the angel who records men's deeds. Cod

Section [2] wills that some monotheists not see it and that it not be put on the

balance except after they have entered hellfire. For when no monotheist
The Prophet (may God bless him and grant him peacel) said, "The
remains standing in judgment, one whom God has decreed should enter
best thing that I and the Prophets before me have said is Li llaha
hellfire and emerge therefrom as a result of intercession or Divine
il ia *1 lab ."^ God Moat High has mentioned it in His Noble Book in
Providence, then the recording angel is summoned. So no one remains
thirty-seven passages. It is a formula which combines negation and
standing in Judgment then except the one who will enter Paradise, who
affirmation: the division is an all-encompassing one that alternates
has no share in hellfire; and he will be the last creature to have his
between negation and affirmation. Orly he who knows what this formula
deeds weighed. Indeed, the formula La 1 laha ilia 1 lah has a beginning
contains can know its value, as shown in the following discussion; for
and an end. For the angel who records men's deeds, its beginning might
it is the expression of Unity.
very well be its end.
Nothing resembles Unity, for if anything resembled it, it would not

be One, but two or more. There is nothing that can measure it. Only
Section [3]
that which is of equal value or of analogous nature can measure it. But

there is nothing of equal value or of analogous nature. That 1s the In general, only the best of all things, the most widely benefi-
because
obstacle which prevents La llaha 1 1 la
;
1 lah from being measured. The cial, or the most significant has been imposed upon us by God,

those things to many opposites. Inescapably, in that very

majority of religious scholars view associationism ( shirk ) as that which He compares

opposes the Oneness of God. thing imposed on us, there must in general be found a power that can
It is not corroct, on the part of the

1 3*
133
 God's saints, and if they were to err with a quantity of
They are
counter any opposite. The Prophet (on whom he blessings and peace!)
anyone with
mistakes equal to the earth's weight, while not associating
said, "The best thing that I and the Prophets before me have said is L5
He would meet them with an equal amount of
forgiveness. It is
God,
11 aha ilia* 1 lah ."^
established.
forbidden to wage war against someone whose sanctity is
From this, it is evident that a certain probability attaches to the
God has mentioned the punishment in this world and the next for the one
claim of the person who holds that saying Al lah , AllSh or Huwa , Huwa is
who wages war against God. You must not take as your enemy anyone whom
the most special invocation, for it is among the sum of expressions of
If you are not
God has not informed you of his being an enemy of God.
which LS 1 laha ilia
1 lah is the best, according to the knovers of God.
should be to
aware of his situation, then the least of your responses
5o you oust invoke La 11 aha 1 1 1 a 1 lah, for it Is the most powerful
disregard his affair. When you have come to realize that he is an enemy
invocation and possesses the most radiant light: no one is aware of that
your hands of
of God and this is nothing but associationiso then wash
save he who perseveres in it and acts in accordance with it until he
peace!), with respect
him, as did Abraham, the friend of God (on him be
masters It. (For, indeed, God Host High has not sent His mercy except
to his father Azar.
to cover all creatures and to help mankind reach the hoped-for goal.)
God Most High has said, . . but when it had become clear unto
This is according to the belief of some people. For those who see a
disowned
him that he (his father] was an enemy of God, he [Abraham]
hierarchy in the invocations that conforms to the hierarchy of stations
That is your standard of measurement. God Moat High has
hia . . .

and states, the best invocation in any situation will be that which Is
also said, "Thou wilt not find a people who believe in God and the Last
compatible with it, as was previously said.
they be
Day loving those who oppose God and His Messenger, even though
Know that among the gnostics are those who choose silence over the
be peace!)
their fathers ..." as did Abraham the friend of God (on hia
invocation in the end. It is related that he (on him be blessings and
1 ^
", . .or their sons or their brethren or their clan."
peace!) said, "Whoever knows God has a tongue that is wearied." It is
so
Until you know that, show no enmity toward the servants of
God,
related that al-Junayd (may God have mercy on him!) was speaking when
far as is possible, even by word. You should hate the action, not the
ash-Shlbli screamed and said, " AI la'n ?" al-Junayd said, "Absence al-
So (

whereas with regard to the enemy of God, he hiaself is

person himself,
ghaybah ) is prohibited!" The meaning is that if you are absent
God
to be hated. The Prophet (on hia be blessings and peace!) said that
( gha *lb ), then the invocation of the Unseen ( al-Gha *lb ) is absent; but
says, "Whosoever shows Me his hostility towards a righteous person, then
if you are present ( hatjir ), then mentioning the Name in a state of
1^

14
I shall declare war on hia."
presence ( al -ha<jrah ) Is bad manners.
Indeed, when one does not know someone and treats him as an enemy,
Nota bene : Beware of showing enmity towards the people who Invoke
fulfill his duty to God regarding His creatures. He does
he does not
La 1 laha 11 la *
1 lah ; for verily, God has put universal sanctity in it.
not know what God will do to him until he turns away
from that person

135 136
and takes him as his enemy. If that persons outward state is known, sanctity; being dependent
hope; having egocentric notions about reaching

even though he might be in fact an enemy of God which you do not know- with the vision of dreams;
on the attention of mankind; being content
assist him, nevertheless, in performing his duty to God and be not hos- wlrd ); taking pleasure in inspiration (war Id);
delighting in the litany (

tile toward him; otherwise, the Divine Name aq-Zahlr ("the Outward") pretense; and being
being reassured by promises; being satisfied with
will oppose you before God,
1
Do not cause God to have proofs against
inattentive to God.
you, for you will perish. Indeed, "to God belongs the most far-reaching three: being content
The signs of falling from the sight of God are
proof and competing with mankind by
with oneself; not being content with God;
Treat the servants of God with compassion and mercy, since God has
fate and divine decree. 20

provided for them in their state of unbelief in spite of His knowledge abandoning
The signs of nearness to God Most High are three:
of them. He does not give them sustenance except as a result of His and humility toward God amongst crea-
chance; carrying out ones duty;
knowledge that the state in which they are is not actually due to
tures .

themselves, Sather, it is due to God, as we have previously mentioned understanding God

The sign, of reaching God Host High are three:
in a general manner. Verily, God is the Creator of everything; their and learning from God.
Most High; listening closely to God Most High;
unbelief is created in them. To speak in a more precise fashion, no choice; reject,
the signs of devotion to God are three: abandoning
condition appears in any existent being except in so far as it corre-
ing self-determination; and denying self-willing.

sponds, in the pre-exlstentia state, to its immutable prototype to exchanging

The signs of acting on behalf of God Most High are:
1

which it conforms and belongs and out of which it emerges. Thus, to God transitory qualities for per-
ephemeral attributes for permanent ones;
belongs "the far-reaching proof" against everyone. essence in the eternal Essence.
manent ones; and effacing the ephemeral

Encompass with your mercy and compassion all animals and creatures. God is all encompassing
"God bestoweth His sovereignty on whom He will.

Do not say, "This is inanimate and has no awareness." Indeed, it does; 21

and all-knowing."
yourself who have no awareness! So let existence be as it is, his Lord are
it is you
The signs of the soundness of the servant's love for
and be merciful towards it with the mercifulness of the Creator in the
three: absence of se 1 f-wi 1 1 ing ;
pleasure in every event which takes

midst of His creation. the Beloved in

place through divine decree; and seeing the perfection of

everything and being content with Him in everything through submission

Section (4)
to Him in ali things.
His servant are
The signs of the permanency of God's love for
There are ten dangers in Journeying to God Most High which may
His permitting him
three: His contentment with him in all that he does;
block some travelers on their way: seeing one's own deeds; prolonging

137 138
to apeak about Him; and Hia revealing the divine mysteries to him by

virtue of Hia far-reaching wisdom, which guides the servant to Him.

CHAPTER [II]

WHAT INITIATES ON THE PiTH MUST IMPOSE UPON THEMSELYES

AND PRACTICE CONSTANTLY

Know that God's path is far from discord and from manifestations
of

There is no excuse, pardon, or peace of mind in

the ego's inclinations.

Among themselves, the initiates

whatever causes one to leave the path.
does not
censure verbally and do not pardon whatever the sacred Law
them
permit; but they are tolerant of the rights of others and give

their due.
way are: that
Among the conditions imposed on the followers of this

Justice from
they treat people justly of their own accord but not demand

excuse them-
anyone; that they accept excuses from outsiders but not

selves; that they offer assistance but not take sides; that they treat

that they give good counsel in what-

people with mercy and compassion;
over
ever transpires among them; and that no one among them should hand
This is the
to his companion whatever is net required by their order.
is of
case if they are equal in rank; but if the one who made the move

higher rank, then handing it over is obligatory. There should be no

hatred or grudge among them, nor should they envy each other with

respect to the gifts of God. Hone of them should say, "I have" cr "I

property" or "m slipper" or "m robe." They are al 1 equal

own" or

with respect to whatever God bestows on them. None among them should

own possessions not had by his companions.

company with
It is part of their discipline to renounce keeping
renounce
women, sitting with them, and being fraternal with them, and to

139 1 40
 whatsoever he does, because it issues from God, if he is in truth a

the comradeship of youth and conversing with them- One of their obliga-
shaykh.
tions is that they not make promises, for whosoever errs and makes a
Another of their conditions is to renounce opposition unless the
promise is obligated to keep it, to be true to his word, and to be
one opposing is higher in rank, because then it is a discipline. If the
scrupulous In speech, food, sight, and so on. He oust not practice
seeker is subordinate to him In rank, then he should keep silent; If he
dissimulation but must observe the code of conduct of the Law, both in
refuses, then he has nullified a fundamental principle in his order that
its minor and major points, if he knows them. If he does not know them,
he had agreed to observe. For they are the people of truth who speak
then with respect to every situation in which he finds himself, he asks,
only about what they contemplate.
"What does the Law prescribe therein?" Whosoever betrays the code of
When the novice visits a shaykh, let him arapty his heart of every-

the Law is more likely to betray the divine secrets. God Most High only
thing that is within him so that he may be receptive to what the shaykh
bestows His secrets on the trustworthy.
gives him and in order that no rejection occur. If there should occur
It is part of their discipline that they not choose, because they
whatsoever Is unacceptable to him, he should blame himself and say,
go along with God's choice for them; and that they not dwell on indif-
"This is a station which I have not reached," and not attribute the
ferent actions ,
1
because it is a waste of time. Whosoever embarks upon
mistake to the shaykh. Whosoever goes to aee a shaykh in order to test
this path while married should not divorce or while single should not
him is ignorant indeed. He should not ask of the shaykhs Just anything

marry until he perfects himself. When he has perfected himself, then he

he likes; rather, he should ask of them knowledge about the deceptions
will act in this matter in accordance with what his Lord inspires him to
or the ego and their remedies and about the things revealed in the
do.
states of the novices, not the states of the gnostics.
Ore of the conditions binding upon the seeker is that he should not
When initiates see someone in a state of disobedience, they should
Insist upon getting a handout, even though he has demonstrated piety
not believe that he is that way persistently; they should say, "Perhaps
while asking; nor should the seeker accept charity in order to give it
he will repent inwardly," or "Perhaps he is among those who are not

to someone. For indeed, that would be a veil for him. As for the
harmed by sins due to the Creator's providential care of him with re-
perfected person, he may take or refrain from so doing, if he wishes,
spect to his behavior." They should not believe that there is evil in
because he acts in accordance with what God inspires him to do in the
anyone except in the case of the person about whom God has made known to
circumstances, as in the example of the disciple with his shaykh: Just
them the consequences of his behavior; however, they do not reproach
as the disciple is not to be opposed in carrying out whatsoever his
anyone
shaykh instructs him to do, likewise the shaykh is not to be opposed in
The people of this way do not see themselves as better than anyone

else. Whosoever views himself as better than someone else without

* 1
1 *> 2
1
 Creator over creatures. They
then, hut rather out of preference for the

and not surmount obstacles, and strive In fulfilling the

knowing hia own rank and that of the other person ultimately, sever relationships,

for whosoever strives to do

just momentarily, la ignorant of God, deceived, and
no good la to be needs of people after e.ptylng themselves;

actually seeking leadership and a good

have been given. that before emptying himself Is
found in him, whatever gnostic perceptions he might

the point of view of Heality ia contempt of reputation.

Contempt of knowledge from

being satisfied, which means that their souls

God Moat Hi$h, and it ia the antithesis of sanctity. Among their virtues:

provided In the way of sustenance

Among their attributes: purifying the soul of every base disposi- should be content with what haa been

and not shaving a hair or cutting it, nor clip-

tion, adorning it with every sublime disposition; enduring injury but without expecting more;

all of them nor taking off a garment to be

given to someone else unless
not inflicting it; bearing all mankind but not goading ping a nail,
Intention that nothing leave
against anyone; helping others obtain righteousness; and aiding
the they are ritually pure, for it Is their
purity. The angels say,
distressed. They guide the lost, teach the ignorant, and alert the them without their being In a state of ritual
." 3
heedless. They neither veil themselves nor have others who veil them: "We left them while they were praying
Cod Most High by way of
all who seek them find them, and all who want them reach them. They do Among their attributes: supplication to

guest ubiidlyyah ); spiritual poverty,

not hide from anyone nor do they refuse a beggar. They receive a
fulfilling the duty of servanthood (

toward Cod Most High In

hospitably and put the stranger at ease; they reassure the fearful, submissiveness, humility, obedience, modesty
to these qualities may be
satiate the hungry, give drink to the thirsty, clothe the naked and help order that the Divine Names which correspond
attributes
the servant. They neglect no virtue and commit no vice. manifested. Indeed, only he who is chsrsotsrlssd by these

for they are the spirit of servant-

Among their attributes: physical efforts in the way of hunger, csn know the mystery of these Names,

thirst, nakedness, and the four rigors: white death, which is hunger; hood

and occupying them-

red death, which is opposition to passion; black death, which
is bearing Among their states; examining ".hair defects
to the fault, of people.
injury; and green death, which is the wearing of a frock with patches selves with their own souls, while being blind
end therefore habituate
one over another.^ They believe In nought but the good in everyone,

They abstain rrom being curious,

walk
Among their attributes: renouncing both worlds from their hearts, their tongues to the good.
good, consand good deeds,
and preferring their brethren among God's creatures to what they quickly, keep silent except with regard to the

being content and prohibit kings who are reared and In

whom others place their hope
possess; relying upon God Most High in all their affairs;
and
with everything that happens to them which the ego detests; and bearing from committing evil deeda. They are at peace with all of creation

They serve their fellow seekers

and have
patiently sufferings and separation from one's homeland. They disso- pray for Muslims secretly.

ciate themselves from creatures without believing that there is evil in

1 il n
compassion and mercy for all Gods servants, whether human or nonhuman
someone returns what was lost to them without being asked, then If they
living things.
wish, they may keep it or if they wish, they may give it away.
It is related that in Bukhara there was a governor who was one of
Among their attributes: giving preference to the poor over the rich
the most tyrannical of men. One day he was riding and saw a mangy dog.
and to those concerned with the Hereafter over those concerned with the
That day was extremely cold, so he said to one of his men,
"Pick up that
here and now. It is not one of their conditions that they not have
dog!" It was taken to his house, and he was kind and friendly to it.
wealth; rather, among them are those who have wealth and those who have
voice called out in his sleep, "You were a dog, so we
When night came, a
nothing
gave you to a dog."
Among their attributes: taking pleasure in acts of obedience both
Among their states: they spread about the good qualities of people
during spiritual retreat and In public; keeping an eye on their moments
and hide their faults, except for innovators: everyone is under obliga-
with God Most High; preserving their thoughts fixed on God Most High
guard
tion to make known their state so that people can be on their
when receiving inspirations from time to time; being content with God
against them.
Most High in all states; and praising God for every state.
Among their states: looking with the eye of appreciation, not with
Whosoever breaks a habit within himself of the type that everyone
the eye of contempt. They do not see themselves as better than anyone
else amongst mankind continues to have, then God Most High, in return
else, nor do they see themselves as having a superiority or right over
for that, will similarly break a habit for him, and this is called a

anyone; rather, It is creatures who have rights over them. They do not
miracle ( karfiaah ) by the masses. As for the elite, to them this miracle
lend anything to anyone, but if someone who is in need requests some-
is the Divine Providence which bestows on them success and strength, so

thing of them, they give it to him; nor do they tell themselves that
that they can break their habits themselves.
they will take anything from him; but if it is returned, they persuade

him gently to keep it. If he refuses, they take it from him and give it

to some other needy person, since it can never be added to their pro-

perty; for verily, once they abandon anything, they do not go back to

reclaim it. If they drop something in the street, whether clothing or

money-even if it be one thousand dinars which they might have left

behind as they walked on, they neither search for it nor return to

search for it nor ask about it. If on account of that loss, their minds

are distraught, then they have a weakness, and the world has a share in

their hearts. So let them take steps to remove this weakness. If

1*5 1*6
 afterwards, "There is no god save Him, the Compassionate, the
1
Merciful."
purr two
There remains for a proponent to say, "Suppose that our God is One.
or THE BOOt
Would you then say that the God of all is One?" He removed that

OB EXPLAINING INVOCATIONS possibility by His saying, 'There is no divinity but Him'; otherwise it

HEREIN ARE SECTIONS AMD A CONCLOSIOB WHICH ARK would be pure repetition.

PART OF THE TOTAL NUMBER OF PRINCIPLES There is a second meaning to "There is no divinity in existence but

God" and it also has to be considered, because there is no need for this

Section [1] ellipsis. If we assess it aright, it negates the existence of the

Divinity. Even if we did not assess it aright and simply took the

D iacuaalona oo the Phrase La llaha Ilia llah
literal meaning of the phrase, it would negate the essence of the

First Discus a loo Divinity. It is known that the negation of the essence is more powerful

Grammarians have said: When la ("no") is Joined to an indefinite in affirming Unity than the negation of existence.

noun, it signifies a general negation. If you say, "There is no man in If it be said: The negation of essence is absurd, for the

the house," you negate both the few men and the many. Therefore, it is statement, "black is not black" is a Judgment to the effect that black

not correct to say after that, "but one or two men." has been transformed into its opposite. Now, that something should

become Its opposite is preposterous. While if we say, "Black is

Second Discussion
nonexistent," then that is reasonable.
A number of grammarians claim that the phrase 15 i lha i_l^a 1 lah
The response: We do not concede that the negation of the essence is
("There is no divinity but God") has elision and ellipsis, the meaning
absurd. When you say, "Black is nonexistent," you have negated
being, "We have no divinity but God," or "There is no divinity in
existence, but existence insofar as it is an essence. When you negate
existence but God." This calls for reflection, because if the meaning
absolute essence, you negate the essence which is called existence.
were, "We have no divinity but God," then "There is no divinity but God"
Hence, negation of the essence is intelligible; therefore, it is pos-
would not have the meaning of True Unity. It is conceivable that one
sible to interpret the phrase La llaha ^lla
1
llah in a literal sense.
may say, "Suppose that we have no divinity but God. Then would you say
When you say, "Black is nonexistent," you negate the essence, but you do
that there is no divinity but God for all creatures and possibilities?"
not negate existence. You only negate the essence whose attribute is
Accordingly, when God Most High said, "Your God is One God," He said
existence. So, is this essence whose attribute is existence something
that is different from essence and existence or not? If it differs from samo as rtiayr .
so the Implied meanlns Is U llaha 8 hayru llah ("There

the two, then that difference is an essence. Hence our statement, is no divinity other than God"). A poet once said.

"Black is nonexistent," is a negation of that essence which is called

And every brother quits his brother
"attribution" ( maw^ufjyyah ) ; and at that point we return to the previous By your fathers life, except ( 111a )
al-farqadan i
the two stars ( )

discussion. But if we say that the essence whose attribute is existence

is not something that is different from essence and existence, then The meaning: Every brother other than ( ghayr ) the two stars quits his

When that is impossible, God Most High has said, "If there were, in the heavens and the
applying the negation to both is not possible. brother.

negation remains directed either at essence or at existence. At that earth, other gods besides (1113,) God," meaning: If there had been

point, we reach our aim of determining whether it is possible to negate deities other than ( ghayr ) God "then verily, there would have been

the essence. Thus, our statement, llaha ilia *

USh , without ellip- confusion in both!"
ij

sis, is correct. For if we interpret ll_l_a as exception, then La 1 laha ill*

are no
would not be pure Unity, because the meaning would become, "There
Third Discuaalop
It would be the negation
divinities from which God is to be excluded."
Our saying "A1 1 3hu " in the phrase La l laha il ia Ulah 2 is in the
of deities from which God has been excluded and Indeed this is affirmed
nominative case because it is an appositive standing for la with its
by those who hold to the actual meaning of the
statement, and that is
noun. For if you say, "Ho man came to me except Zayd," your saying
disbelief. Accordingly, it has been proved that if the expression 11^3
"except Zayd" is in the nominative case in apposition, because in appo-
1

construed as exception, then the phrase La llaha ill a 1 I*h would not
be
sition one rejects the first part of the phrase and accepts the second.
be pure Unity. The sages agree that it conveys the meaning of pure
So the meaning becomes, "None but Zayd came to me." This is logical,
so it is necessary to ascribe to illj. (except) the
meaning of
Unity;
because it conveys the negation of the coming of all except Zayd. In
so that the meaning of the phrase would be La llaha
g hayr (other than),
your saying, "The people came to me except Zayd," apposition is not
ghayru llih ("There is no divinity other than God").
possible, because the meaning then is, "They came to me except Zayd,"

which necessitates that everyone but Zayd came to him; and this is Fifth Discussion

"The exception from a negation

absurd A number of theologians have said,

is not an affirmation." They advance as an argument that exception

Fourth Discussion
lstlthna* ) is derived from the saying, "I diverted something from its
(

Grammarians agree that the place of il^a in this expression is the

kept away from it." When you say,
direction," 5 which means, "I it

"There is no scholar (la then this is both a Judgment o:

 1

state.ents la conditional. liven

The meaning of each of then,
nonexistence as well as the negation of nonexistence. Then when you say
lustrations have com dovn to u. Indicating that the
though other 1 1
immediately afterwards, "except Zayd," this exception might conceivably
affirmation. v. say: a figurative
exception fro. the negation is
go back to the Judgment of nonexistence; and upon the elimination of the
sentence. Otherwise,
two parts of the
expression .ust he In on. of the
Judgment of nonexistence, the exception remains undiscussed and
the
e say that when It is not
decreed that whatever Is excluded fro.
unevaluated as either negative or affirmative; so no certainty results.
.Ight he Just that, whatever the
negation Is afflr.atlon, the .eanlng
However, if the influence of the exception is in its removal of
that whatever Is
wording indicates. If we say: If It he decreed
nonexistence and in precluding it, then certainty results necessarily.
and such Is not the case,
excluded fro. the negation Is afflr.atlon,
This is so because, when nonexistence is removed, existence results
nonobservane. of whatever the wording
then we .ust require the
necessarily, for there is no intermediary between the two opposites.
the
It Is known that the former Is sore appropriate because
indicates.
When that is ascertained, then referring the exception to the judgment
through additional proof Is not a
affirmation of an additional matter
of nonexistence Is more appropriate than referring it to nonexistence
but abandoning whatever the
contradiction to the general meaning:
itself, because the words were devised with reference to conceptual
Thus, the
wording might be Is a contradiction to the general meaning.
Judgments, not to external existent things. Hence, ascribing that
affirmation.
exception from the negation Is not
exception to the Judgment of nonexistence is more appropriate than
Accordingly, our statement. La llit. llla'-IIi
6 13
ascribing it to nonexistence itself. Moreover, both the nonexistence of
It
negating the remaining deities.
divinity but God") Is a declaration
something in itself and Its essence are not subject to the control of an
Most High, which would not
of God
is not a recognition of the existence
evaluator; rather, it is the evaluator who Judges of that existence and
Also, It has been established that
suffice in terms of sound faith.
nonexistence. So, referring the exception to the Judgment is better
gha^r ("other than"), so that our
illi ("except") has the meaning of
than referring it to the thing adjudged to be nonexistent.
13 n
phrase La llaha 111. _1 leh ns La alii HOITH -iiiS.
<" Ther '

The second proof in elucidating that the exception from a negation

Then the meaning becomes: The negation of a
divinity other than God").
is not an affirmation is that many illustrations have come down through
High. It does not rollow that the
divinity differing Trom God Most
the Prophetic traditions and customs regarding the exception from nega-
of the
negation of that which differs from something Is an affirmation
tion, even though they do not necessarily lead to certainty, as in the
former: for ambiguity would than return.
words of the Prophet {may God bless him and grant him peace!), "There is
the Divinity was agreed
upon among
The response: The affirmation of
no marriage except through a legal guardian" and his other words, "There
thou ask the. -ho
the intelligent, for God Most High says, "And If
is no prayer save through ritual purity." It is customarily said,
6 that they used to
created them, they will surely say God," except
"There is no power except through wealth and no wealth except through

men
152
affirm associates and peers alongside Hia. Thus, what was intended by
Seventh Discussion
La laha i_lla _llih was the negation of associates and peers, for the
l
It is said that the concept of
affirmation has priority over the
affirmation of Divinity is one of the necessary attributes of conceiving
concept of negation because of the possibility of
intelligence. We have admitted that the phrase La i l aha 1 1 la *
1 lah does not
affirmation, even though the idea of negation and nonexistence
indicates the negation of the other deities and the affirmation of the
occur to the mind of one. The concept of nonexistence and negation is
divinity of Cod Most High, except that this comes about through the because nonexistence is
impossible before the concept of affirmation,
regulation of the Sacred Law and through the grasp of a principle of Since the
unintelligible except in relation to a specified thing.
language. negation, why, then,
concept of affirmation precedes the concept of
antecedent?
Sixth Discuss loo should negation, which is subordinate, be made

are many reasons for its precedence. The

It may be said, "There is no man in the house," or "There is no man The answer is that there

High and then

except in the house." As for the first example, it necessarily negates first: the negation of divinity from other than God Most

affirmation in regard to Him are much more emphatic than affirming

all men totally; for when la ("no") Is joined to an indefinite noun, it its
statement, "There
it of Hia without negating it in other-than-Hio.
CXir
conveys the meaning of general negation. It is not, therefore, correct
is much more praiseworthy
to say thereafter, "but one or two men;" for it is the negation of the is no scholar in the town other than Zayd"

essence, and negation of the essence necessitates the negation of all than "Zayd is the town scholar."

every man has one heart and one heart cannot

be
its constituent parts. As to our statement, "There is no man except in The second:

occupied with two things at the same time. When it is occupied with one
the house," it is the opposite of "There is no man in the house." But

it is excluded from the other thing, and this to the

our statement, "There is no man except in the house," conveys the of the two things,

Thus, it behooves the one who

certainty of one man. When we say, "There is no man In the house, "it extent of its occupation with the first.
the expulsion of
says La ilaha ilia _llh that he Intend by Li llaha
;
necessarily conveys the meaning of general negation, and thus mutual

what is other -than -Cod from his heart. When the heart is empty of what
contradiction between the two statements is confirmed. It is evident

and when the authority of God is present therein, its

that "There is no man in the house" is more forceful in indicating is other-than-God,

general negation than is the phrase "There is no man," in spite of the light shines with a complete radiance, and His possession of it is

fact that each one of the two examples conveys the meaning of general perfect.
affirmation
negation. Inasmuch as the accusative construction is stronger in The third: negation la analogoua to ritual purity ard

purity precedea prayer, ao too

indicating generality, scholars agree upon it in the statement, La llaha la analogoua to prayer. Juat aa ritual

Negation la analogoua to aeeklng

ilia *
llah. 7 doea La lliha precede Ilia |_lllh.
 7
absolutely certain of the fact that he is the worshipper of his Lord and
refuge in God prior to reading the Qur an.^ Just as cleaning a house of
Unity.
dirt precedes the arrival of a king therein, likewise is it the case Creator. Consequently, salvation cannot be attained save through

two deities is
here. And in this regard, realized sages have said: The first half of I say: For me, the supposition of the existence of

rationally impossible, because the Divinity is the One Who has the
this expression is cleansing the heart, and the second is the advent of

Attributes of Majesty and Beauty, both dynamically and passively. Then

illumination through the presence of al -Jabbar ("the Compel ler"); the

first half is separation and the second is union; the first half points who is there other-than-He? In the "other-than-He," those Attributes

Thus, the Divinity is naught but One, and He is

to His Words (may He be exalted!), "Therefore flee unto God,"^ and the are acquired from Him.
"If
second to His Words, "Say Allah . Then leave them. . . Allah, as is evidenced through His Words (may He be exaltedl).

there were. In the heavens and the earth, gods besides God, then verily,
Eighth Discussion 11
there would have been confusion in both!"
Someone might say: Whosoever knows that the world has a Wise,

Powerful Creator, described by passive and dynamic divine Attributes, Hlnth Discussion

On saying this phrase under different conditions: The most

knows God with complete gnosis. His knowledge of the nonexistence of a

elementary of them is uttering It, which saves the life of the person
second divinity does not increase his knowledge of the reality of the

who says it and protects his wealth. The Prophet (may God bless him and
Divinity and His Attributes, because the nonexistence of a second deity

is not equivalent to the existence of the first Divinity nor to any of grant him peace!) said,

His Attributes. Knowledge of the Essence of the Divinity and His

I have been commanded to fight people until they
Attributes does not suffice for the realization of salvation; rather, as say, L lllha ilia llh. When they say It, they
safeguard" their" "lives" and property from me, except
as is rightfully due; and their reckoning Is
with
long as the nonexistence of a second divinity is not known, valuable
Cod. 12
knowledge about salvation is not attained.

If you ask: Why is gnosis of the Essence of God Most High and His 3oth the sincere ones and the hypocrites share therein; thus all
gain
who attach themselves to this phrase obtain its blessings and
a
Attributes not sufficient for the realization of salvation, while the

knowledge of the nonexistence of second deity is important for the share of its benefits. Whosoever asks for the world through it gains
a

has
realization of salvation? The answer is this: Assuming there were two safety and peace therein; and whosoever asks for the Hereafter
worlds.
divinities (may God be exalted!), the servant would not know if he were already combined two shares and has gained happiness in both

the servant of this one or the servant of that one or of both together. Ard vet confessing with the tongue is but one degree!

add tc the saying belief in the heart
1

It is possible that he may be the worshipper of one who is not his The second condition cs to

is not
in keeping with traditional conformism; for the conformist
a
7
Creator. But when he knows that la 11 aha ilia 1 lih , then he is

155
scholar or gnostic. Rather, there la a difference of opinion: Is he a Section [2]

Muslim or not? Belief In the heart has several degrees according to the Oo Establishing Proof That Be Is One Without Associate,

strength of belief and to the greater or smaller number of its articles Both Intellectually and Traditionally

or faith.

The third condition is to add to belief in the heart knowledge of intellectually, there are these aspects: First, the
As for

the convincing arguments that strengthen that belief. Mankind differs existence of two deities is absurd, since if we suppose the existence of

If we
therein with a difference that is difficult to ascertain. the two, then each one would be master over all possibilities.
wanted him
The fourth condition is to back up his belief with decisive proofs, suppose that one of the two wanted Zayd to move and the other

unless he is not from amongst the people of contemplation, unveiling, to be still, either both desires would take place, which is absurd, due

the two would

and revelation. to the impossibility of combining two opposites, or one of

the
The fifth condition is to be from amongst the people of not occur, which is absurd, because preventing the occurrence of

contemplation, unveiling, and revelation. Their relationship to the desire of each one of them means achieving the aim of the other. Nor is

existence
people with decisive proofs is like the relationship of the latter to the existence of one's desire to be prevented except when the

the generality of mankind. of the desire of the other occurs or vice versa. Even if they both

Know that the science of unveiling has no end to it, for it refrained together, they would both co-exist together, and that is

consists in the Journey of the intellect in the stations or Majesty, impossible for two reasons:

Beauty, Subiimeness, Grandeur, and Holiness. The first: Inasmuch as each one of the two is master over that

Note: He to whom the mysteries of La 1 laha ilia '

llah are revealed which is endless, it is impossible that one of them be more powerful

draws near to God, and his worship of God becomes sincere. He does not than the other; rather, they are equal in power, so it is impossible

turn to anyone but to Him, nor does he have hope in or fear other than that the desire of one of them become more worthy of occurrence than

Him, nor does he see harm or benefit except as coming from Him. He that of the other. This would require the predominance of one of the

abandons whosoever is not He and rids himself of Inward and outward two equals without any predominating element; and this is absurd.

associationlsm (shirk). The second: If the desire of one of the two takes place without the

other, then the one whose desire occurred is powerful, and the one whose

desire did not occur is weak, and he is not the Deity of Creation.

If it be said: We do not accept that the contradiction of wills is

a sound argument for two reasons: One of them Is that since each one of

than must be a knower of all things knowable, each of them is bound to

157 158
know that one of the two opposites will take place while the other will
of both. Thus, it would need and yet not need Poth of them; and that is
not. Now the occurrence of that which a deity knows cannot take place
a union of opposites.
is impossible. The knower of that which is impossible of occurrence
The third proof: If we assume that there are two deities, then
does not, accordingly, desire It. Thus, each one wants naught but the
either it is true that they will disagree, so that one of them must be
occurrence of one thing.
weak; or it is not true, and this leads to the weakness of one of them
The second reason is that since each one of them must be wise, each
also, for each one of them must be weak in regard to the opposition
knows what is good and not good, and both agree in willing the good;
manifested by his counterpart. Thus, the matter goes back to the point
thus, contradiction is Impossible. We accept the validity of the
already made, that each one of them is weak. Now, the weak cannot be a

argument, but we say it is merely conceivable, not real; so it is not

deity
necessarily absurd.
When you know that, you know that all created beings and things
The answer: If knowledge of the good were the cause for willing it,
that are in the higher and lower world are proofs of the Unicity of God
then the Deity would be the result of His deeds, not the Creator of them
Most High. Indeed, if one of the two deities had wanted it to be summer
out of free will. The doctrine on Unicity is subordinate to the
and the other winter, or If one of them had wanted this person to be
doctrine that affirms the Powerful, the Free of will.
well and the other wanted him sick, then what we had previously
The second proof: If we assume that there are two deities, each of
established would crop up again. I would say in verse:
them would have power over all possibilities, which would lead to the

occurrence of two possibilities emanating from two independent powers; Heaven and earth and the highest of mountains,
as likewise these oceans, witness to Him.
and that is impossible. Hence, the existence of two deities is And all of mankind are unable to create
the least insect, which is a worshipper of Him.
impossible And in everything there is a sign that points
to His being One
The proof of inseparableness is that if each one of them were

subject to the other, and they agreed on a possible creation, then the The fourth proof: If we assume two existents as having necessary

power of one of them would not be worthier to create than the other, self-existence, then each would have to be a partner to the other in

because each one is independent in creating and is willing to do it, and existence and at variance with him in himself. Now, that through which

there is no predominance in either one of them. We only said that the the partnership comes about is other than that through which the

occurrence of two possibilities emanating from two independent powers is variance occurs. Each one is a compound made up of existence, which the

other shares with him, and of dissimilarity through which he is at

impossible, because that deed is in need of both and yet is in no need

variance with the other. Each compound needs every one of its parts,

but its parts are other-than-lt. Thus, every compound is in need, and

159
 everything needful la a possibility. Maintaining that Necessary The ninth proof: Intelligence makes the Judgment that an act is in

need of an agent, and a single agent is enough. With regard to what is

Existence is more than one is therefore absurd.

The fifth proof: If we assume two deities, greater than one, we say that the need for two is no more valid than for
each of them having

necessary self-existence, then each one oust be distinguished by a three, and the need for three is no more valid than for four, and so on

certain characteristic; otherwise, multiplicity could not occur. So, endlessly. Thus, declaring that there are two deities is absurd.

wherein lies the distinction? Either it is an attribute of perfection The tenth proof: One of tha two deities either has the ability to

distinguish himself and delimit himself, or he does not. First: This is

or it is not. If it were an attribute of perfection, then the one

devoid of it would be devoid of an attribute of perfection, and it would absurd, because the proof for affirming a creator is based on the

be imperfect. Now, the Imperfect cannot be a god. If it is not an contingency of created beings and their possibility; and nothing therein

attribute of perfection, then it is an attribute of imperfection; and Indicates delimitation. Second: This is false because it leads to

the imperfect cannot be a god. positing weakness In the deity.

The sixth proof; Wherein lies the distinction? Either it is of The eleventh proof: One of the two deities either has the ability

considerable importance in the ascertainment of his divinity, or it is to hide some of his deeds, so that the veiled deity must be ignorant, or

not. If it were of considerable Importance, then the one devoid of it he is unable to, and thus he must be weak.

would not be a god. But if it were not of considerable importance, then The twelfth proof: The totality of both their powers is stronger

being distinguished by it is not necessary. than the power of each one individually; hence, the power of each one is
Hence, he is in need of a

distinguishing trait; he who is in need is one who lacks and is not a

limited, so each one is weak.

deity The thirteenth proof: Number is imperfect because of its need for

The seventh proof; If we assume two deities, then inevitably the the number "one"; and likewise "the one" which is created out of the

servant would be able to distinguish between them. same species and type as number is imperfect, because the total sum of
That distinction, in

our minds, would come about through place, time, or power; and such quantity is greater than it; and the imperfect cannot be a god.

restrictions for The fourteenth proof: If we assume two deities, and we assume that
a god are impossible.

The eighth proof: If we assume two deities, then one of them is a nonexistent can exist, then if one of the two deities cannot create,

either sufficient for directing and creating the world, or he is not. they are both weak; but if one of them can, then the weak one is not a

If he were sufficient, then the other would not be needed, and that is god. If they both can together and if they create through mutual

an imperfection; or if he were not sufficient, then he is imperfect, and

cooperation, then each one is in need of the other; so each one is weak.

the imperfect cannot be a god.

*
The author is speaking of "ore" in a quantitative sense in
contrast to the qualitative Oneness cf God.

52
 II
The seventeenth proof: Partnership in sovereignty is a flaw in any
If each one can create independently, then when one of them does create,
textual proof inasmuch as the quality of being unique, the affirmation
either the second one has the power to do so and that is impossible,
of Unity, and independence of rule are attributes of perfection. Kings
because the creation of what exists is absurd or else he does not have
The greater the kingdom, the
loathe partnership in this lower kingdom.
the power, in which case the first has eliminated the seconds power and
stronger is the aversion to partnership; so what must be your thought
weakened him. So he is vanquished and is not a god.
about the Kingdom (mulk) of Cod Most High and His Realm (Mal akut )?
If it be said: As for the first deity, when his creation comes into
Thus, when one of the two deities has power to take a kingdom for
being, his power ceases, so he must of necessity have made himself weak.
himself, the other is weak.
We answer: When his creation comes into being, his power is exhausted;
The eighteenth proof: If we assume two deities (may God be
but exhaustion of power is not weakness. As to his partner, his power
exalted!), then either each one is in need of the other or is not in
has not been exhausted; rather it has vanished because of the power of
need, or else one of them is in need and the other is not. If the first
the first; and that is a weakening.
part of the condition applies, then both are needful; if the second part
The fifteenth proof: We say that if we assume two deities, then
applies, then each one is in no need of the other, so the other is
either each one of them has the ability to produce movement in a
imperfect. Do you not see that when a country has a chief, but the
particular body in place of repose, and vice versa, or each does not.
people do what is best for that country without either consulting or
If one does not, he is weak; and if he does, then whan he produces
taking the chief into consideration, that this is the extreme of
movement in it, it would be impossible for the second one to produce
baseness and meanness? The deity that is self-sufficient cannot be
repose in it. So the latter is weak and not a god.
dispensed with; and if one of them needs the other without the opposite
The sixteenth proof: If we assume two deities that were knowers of
being true, then the one in need is imperfect, and the independent one
all things knowable, then the knowledge of each one of them would be
is the deity. Some of these viewpoints are decisive and some are
dependent upon the very thing known by the other. Hence, similarity
convincing.
would inevitably result; the receiver of one of two similar things would
As for the traditional proofs, the first ones are His Words:
then be the same as the receiver of the other. The distinction of 1 4
"Your God is One God; there is no deity save Him."
beings possessed of such-and-such a knowledge, in spite of their having
"Say: He is God, the One!" 1 ^
the possibility of being characterized by another type of knowledge in 1
"God says, 'Do not take two gods, for He is only One God."
place of the former, would then be conceivable. That requires a
The second is His words (may He be exalted!), "He is the First and
restriction for each one of the two deities as regards his own knowledge
the Last." 1 ^
and power, So each one is imperfect, needing a deity, which is absurd.

163 164
 The First la the One without antecedent, so that if someone were to
earth, gods beside God,
words, "If there were, in the heavens and the
say, "The first slave I buy will be freed," and then buys firstly two
23 and His words,
In both!"
then verily there would have been confusion
slaves; he will free neither of them because the first oust be a single
2 and "and
"then had they sought a way against the Lord of the Throne,"
person. Even if he were to buy one after that, he would not free him
15
some of them would assuredly have overcome
others.'* \
either, because the first must be prior to the others. For when Cod
but Cod nullified it
The lower partner Is said to be the Messiah,
Host High described Himself as being First, it is incumbent that He be
26
will never scorn to be a servant unto God."
by His words, "The Messiah
unique and prior to all else; hsnce, this requires that He not have a
but God nullified this by His words, "Is
It is also said to be an idol,
partner.
27
he who creates like he who createth not?"
The third is His words (may He oe exalted!), "And with Him are the
God (may He be glorified!) has mentioned
three proofs
The seventh:
keys of the Invisible. None but He knoweth them." 1 If He had a

on the validity of Oneness:

partner, surely the partner would know them, but the text decrees that
In the heavens and the earth, gods beside God,
(1) "If there were,
no one know them except Him.
2
then verily there would have been confusion in both!*
The fourth is the phrase La l laha ilia _1 lah; it is mentioned in
"Some of them would assuredly have overcome
others." 29
(2)
thirty-seven passages in the Quran.
30
(3) "Then had they sought a way
against the Lord of the Throne."
The fifth Is His words (may He be exalted!), "Everything will
Glory be to God, Lord of the Throne.
perish save His countenance." 19 It was decreed that what Is other-than-
That is a warning to the effect that being occupied with the
He should perish. Whatsoever is nonexistent, and then comes into being,
of benefit only after establishing proof that
glorification of God Is
cannot be eternal; and that which has been ascertained as eternity
His existence Is incomparable. He said, "Glory be to God, the Lord of
cannot possibly be nonexistence. What is not eternal is not a god.
31 He did not say,
the Throne, from all that they ascribe unto Him."
The sixth is His words (may He be exalted!), "If God touch thee
as a warning: how
-Glory be to God from all that they ascribe unto Him,"
with affliction, there is none that can relieve therefrom save Him." 20
for the intelligent person to make the inanimate, which
Is it possible
The affirmation that there is a partner alongside God is false. The
neither lives nor discerns, a partner in divinity with the Creator of
partner is either higher or lower. The higher are the stars, the sun,
heavens and the earth?
the Supreme Throne and the Originator of the
and the moon; but God has nullified these by the argument of Abraham,
Conclusion: Know that faith is composed of the gnosis occurring in
when he said, "I love not things that set." 21 God has nullified the
High has said, "Know
the heart, which is the foundation, for God Host
argument of those who allege that the partner is either light or dark-
32 and of confessing Oneness with the
that there is no divinity but God";
ness by His words, "He created the darkness and the light." 22 God Most
for God Most High has said, "Say: He is God, the One!" 33
tongue,
High has nullified whosoever says that there are two deities by His

1 65 166
Indeed, "say" is an imperative for the one under obligation to declare Section [3]

with his tongue whatsoever denotes Unicity. The words of the Prophet

(may God bless him and grant him peace!) confirm that: "I have been related on authority of Muhammad a1 -Hakim at-Tirmidhi
It was the

lah ."^
1
commanded to fight people until they say, La ilaha i 1 la 1
ibn Jabal God be pleased with him!) said, "The Messen-
that Mu'adh (may

Pronunciation with the tongue is an obligation, because faith has soul

ger of God (may God bless him and grant him peace!) said, 'Hot a

precepts which pertain to the inward, and these are the precepts of the am the
dies witnessing that there is no divinity save God and that I

Hereafter; and the inward is subordinate to the knowledge which is

Messenger of God with that stemming from a believer's heart but God

hidden from Creation. It also has precepts which pertain to the

pardons it.'"

outward, which are the rules of this world. Determining them is not The Shaykh 37 said,
possible for us except after we have come to know of the submission of
This is because this testimony of faith is attested
the one under obligation to observe the religious precepts, and this we
to at death when passions have died out in him, his
rebellious soul has softened, his desire has left,
know only through words. Knowledge is a basic support with regard to
he has cast himself before the power of the Lord of
the Worlds, and both the inward and the outward have
God Most High, while speech is a canonical support with regard to
become alike for him. He ceets God sincerely by
that testimony of faith, and He pardons him through
mankind. That is what His words allude to in the verse: "Wed not
that true testimony of faith, the exterior of which
corresponds to the interior. As for the one who
idolatresses till they believe." 35
says it while still healthy, that is a confused
statement, because he bears witness to this testi-
The Prophet (on him be blessings and peace!) said, "Whosoever says
mony while his heart is filled with passions and his
1 soul is reckless and arrogant. This, then, is the
Li iilili 11 la 1 lah sincerely with his heart will enter Paradise." Ad-
difference between remembering the testimony of
faith in a state of health and remembering it at the
Daqqaq said, "Whosoever says it sincerely in his speech enters Paradise
end of ones life.
as he is." God Most High has said, "But for him who feareth the stand-
The Imam Fakhrud-Dln elaborated on it by saying.
ing before his Lord, there are two Paradises," 3 the Paradise of the

present moment, which is the Paradise of gnosis, and the Paradise in the
Indeed, the heart of man is tempted by his world,
fettered by the power of passions, intoxicated away
end, which is the Paradise of the Hereafter.
from the Hereafter, and perplexed with regard to God
Most High. Certitude will never take place in him,
because his heart is filled with the tendency to-
wards what is other- than -God Most High; so the ten-
dency towards God Most High does not take place.

When certitude about God Most High does occur in the

heart, the situation is the reverse of what was
said, for certitude is called certitude ( yaqln )

because of its settling ( istlqrgr ) in the heart; and

it is the Light. It is said, "The water in the hole
was clear (tayaqqana )," when it settles ( istaqarra )
therein. 3o wnen light settles in, it is lasting;

167 150
 and when it lasts, the soul becomes discerning. The "Desire for this world, amassing wealth for its
heart becomes tranquil through the Majesty of Cod; sake, and defending it; he professes the teachings
then it abstains from what is other-than -God. So, of the Prophets while behaving like tyrants."
it stands weak and is compelled to cry out to God
for help. Then He who responds to the necessitous In short, certitude is inevitable upon uttering this phrase, so
when they cry out to Him, responds to it. That
radiant light settles into the heart and the dark- that it become beneficial. 3ut certitude does not occur through it
ness of preoccupation with what is other-than-God is
extinguished therewith. Then the reality of the except through the death of passions; and the death of passions is not
Realm ( al-Halakut ) becomes visible to it, and that
is what Harlthah meant when he said to the Messenger that he discipline himself
reached except through one of two ways: one,
of God (may God bless him and grant him peacel): "It
is as if I see the Throne of my Lord distinctly."
until his passions die while he is alive; and two, that his passions die
And the Messenger of God (may God bless him and
grant him peace!) said, "The light of God Most High at his death. Then his hopes and fear of his Lord become great, and his
is faith in ones heart."
view of the world as a whole is severed by force. When he utters these
Tradition mentions that Idris (on him be peace!) and Moses and
words in that state, he merits forgiveness. For this reason, the pious
Muhammad (the blessings of God be upon them all!), each of them in his
ancestors used to prefer teaching them to the dying person. The Prophet
own time practiced this supplication constantly; "0 light of everything.
(on him be blessings and peace!) said, "Teach your dying La l laha il^la
Thou art He whose Light dispels the darkness.* The words of the Prophet
nab .- 38
(on him be blessings and peace!) substantiate that:
For the human being near death, his passions are extinguished, the
For whosoever says, "There is no divinity but God
alone; He has no associates; to Him belong dominion
light of certitude comes to him; then this sacred phrase on his part
and praise; He gives life and causes death; and He
has power over everything," sincerely in his spirit, to the first category, which is the one who
becomes acceptable. As
believing in his heart and with his tongue, the
heavens will rend asunder so that the Lord sees the small window to the invisible
disciplines his soul, God opens for him a
one speaking among the people of the world.
world. Then the terrors of the Lord of Majesty master him, so ne utters
Zayd ibn Arqaa transmitted the following;
the phrase from a pure heart, which makes him more deserving of
The Messenger of God (may God bless him and grant
him peace!) said, "Whosoever says La 1 aha i^la
forgiveness.
lia sincerely enters Paradise." He was asked, "0
Messenger of God, how can one say the words sin-
cerely?" He answered, "By keeping away from things
forbidden." The Prophet (on him be blessings and
peace!) said, "Be sincere! Even a little will suf-
fice youl" Section [4]
Zayd ibn Arqam said.

Since this sacred phrase is the most excellent invocation, both the
The Messenger of God (may God bless him and grant
him peace!) said, "Verily, God has enjoined upon me
saint and the enemy of God seek refuge therein at the moment of tribula-
that no one from sy community should come to me with
13 USha ^lla *1 lah without mixing anything in the believe that
,

tion. Thus Pharoah, when near drowning, "He exclaimed: I

words, but that Paradise is incumbent upon him."
They said, "0 Messenger of God, and what is that
there is no god save Mia in whom the Children of Israel believe.
which one might mix with the words?" He answered.

169
 1
That is, there is no deity who has the ability to make fire a comfort ao
phrase in the verse is a coemand to repeat
it
The command to repeat this
40 or make water a torture
was the case with the Friend ( al-Khalll ), as
throughout your life.
was the case with Pharoah: "save Him In whoa the Children of Israel be- desired to have a
It is related that Joseph (on him ha peaeel)
111
Heve."
-Verily. God oommands you to
minister. Gabriel (on him he paace!) said.
And to Jonah (on him be peace!), God Host High said, "He cried out
Joaaph (on him be peace!) then looked
take so-and-so aa your mlnlstar.-
in the darkness that there is no god but Thou."^ That is, indeed It is
at him. and the man was extremely
ugly; so he asked Gabriel the reason
Thou who art able to keep a human being alive in the stomach of a whale,
He answered. -Indeed, he
has witnessed for you;
for choosing this man.
and no one other than Thou canst do that. So He accepted Jonahs appeal from the
'If his shirt Is torn
for it is he -ho has testified,
but did not accept Pharoah's, because Jonah had had prior knowledge.
front. "5
God Most High has said, "And be not like him of the fish, who cried out fellow
the one who bore witness to a
The allusion therein Is that
in despair;" 4 and He Most High has said, "And had he not been one of
world; and thus how can the one who
creature found his ministry in this
those who glorify, he would have tarried in its belly till the day when
and now not find His meroy in
bears witness to the Oneness of God here
they are raised.
A hadtth states: -Verily. God has angels who guarantee
the Hereafter?
This is a warning that whosoever is mindful of God in seclusion is agree-
leader imim ); now he whose protection is lit
the protection of a (

mindful of Him in public. However, Jonah (on him be peace!) remembered sins.*
Is forgiven all his former
ment with the guarantee of the angels
this phrase with presence of mind, contemplation, and contrition, then time
the guarantee of the angels one
He whose protection corresponds to
said, "There is no god but Thou;" 4 ^ while Pharoah said it with absent-
He whose testimony of faith
corresponds to the Unity of
is forgiven.
mindedness. "There is no god save Him in whom the Children of Israel more
God one thousand times is even
Cod Host High and witnesses to
believe.* 4 With regard to Pharoah, polytheism preceded him, so he did
deserving of being forgiven.
not mention the phrase out of veneration but rather to seek deliverance
that al-HajJaj ordered the death
of a man who said,
It was reported
from drowning, due to His words (may He be exalted!), "Till, when the
hand and walk with me.- So he acceded
-Do not kill me until you take my
drowning overtook him, he exclaimed: I believe that there is no god save
of my companion-
to his wishes. Then the man said. -By the saoredn.ss
Him in whom the Children of Israel believe." 47
Thus, he pardoned him.
ship with you this hour, do not kill
me.-
God Host High commands you to perform many acts of obedience, but
the believer during the
Companionship with God Host High happens to
it is impossible that he fulfill your wish in any one of them; and He
testimony of L4 lllha ilia llah ;
therefore, forgiveness of him Is to be
commands you to say L5 i aha ill_a ]_llah, but He fulfills your wish
expected.
therein, for he said, "God is witness that there Is no god save Him." 4
lih ascends to God by Itself,
while
The phrase La llSha il la _1

of the angels. Goo Host High has

other forms of obedience ascend by way

17 1

172
said, "Unto Him good works ascend, and the pious deed doth He exalt." 30 Section [5]

Some nave said that the pious deed ascends t>y way of the angels. All
On the Excellence of La ll ah* ilia llah

acts of obedience disappear on the Day of Judgment, but the utterance of

*
the formulas La ll iha ilia ah and a 1 -hamdu 111 ah {"Praise be to
1 1
related that the Prophet (may God bless him and grant him
1
It was

Cod") do not. *
llah and the best
peace!) said, "The best remembrance is La llaha ilia

God Most High has said, transmitting the words of those in Para-
supplication is a 1 -haadu 111 lih.

dise, "And they say: Praise be to God Who hath put grief away from 33
According to Ibn {
Uar (may God be pleased with both of them!),
us*; 3
and "They say: Praise be to God Who hath fulfilled His promise
he said.
unto us"; 3 ^ "Their prayer therein will be: Glory be to Thee, 0 God! and

3^
their greeting therein will be: Peace. 1 lah , there is
For the people of La 1 1 iha 11 1a
neither loneliness at d"eath nor* at the Resurrection.
There is no divinity but He, to whom belongs all praise in this were looking at the people of
It is as if I
30 shaking
world and the next. It is reported in a tradition that whosoever says
ilia 1 lih at the moment of the Outcry,
1

off the* dirt from their hair and saying "Praise be .

3 '

to God who hath put grief away from us."

"LS lljha ilia 1 lah that He Moat High will grant him pardon equal to

the number of every unbelieving male and female," who ascribe to God an in the direc-
It was related that when al-Mamun departed from Merv

opponent or an antagonist, or an assoclator. Certainly, he deserves a At his vanguard was 'All ibn
tion of Iraq, he passed through Nishapur.
reward equal to their numbers. It is said, "When it is the end of time,
Musa ar-Riqa. A group of shaykhs went to him and said, "We ask you,
there will be no excellence to anything of the pious deeds like the
because of your relation to the Messenger of God (may God bless him and
excellence of Li lliha ilia 1 15h for the prayers and fasting of people that will be beneficial to us."
,
grant him peace!) to tell us a fradlth

will be vitiated by hypocrisy and reputation, and their almsgiving by

So he narrated on the authority of his father and his forefathers that
what is unlawful. L3 lliha il^a lih is a remembrance, and the be-
the Prophet (may God bless him and grant him peace!) said, "God Most
1

liever does not remember God except out of a sincere heart.

High has said, U lliha ilia *
l lah is My fortress; whosoever enters My

fortress is safe from My chastisement.'"

Ibn '.Abbas related that the Prophet (may God bless him and grant

him peace!) said,

God opens the gates of Paradise and a herald calls

out from beneath the Throne, "0 Paradise and every
bliss that is within you, to whom do you belong?"
Paradise and all therein exclaim, "We belong to the
people of LA lliha ilia Ulah and ve long for the
people of 15 lliha "iTla ">1 lah. Ho one takes

173
1 **
 Kl
possession of us except the people of La 11 aha ilia
harmer, no exalten, no debaaer, no
* 1 1 a
h, and ue are forbidden to anyone who does not means 'There Is no benefactor, no
say La 1 1 aha ilia 1 1 lah and who does not believe in
La 1 l aha ilia >1 13h." At this, he 1 1 fire with al 1 giver, and no preventer except God.'*

the chastisement that is therein says, "No one en- ..ana: -Whose 8 ra=e Is
The second of the.: La llaha 111.
Mlah
ters me except the one who disavows La i l aha ilia
I seek only those who deny La lfaha
* a forbidden to whosoever says Li iliha
im hoped for, whose chastisement Is feared, whose oppression one can feel

11,1,3 *1 15h I am not filled except by those who

;
consumed, whose command Is revealed,
reject L iliha Il^a i a_h and my wrath is only
;
safe from, whose sustenance Is
toward the ones who* disavow la ilaha ilia >llah." transgressed, and whose
whoae pardon Is asked, whose prohibition Is not

God's?"
The Prophet continued, favor la not forbidden, if it be not

HUh * 3l * n of *"' led 6 e and

Likewise, the phrase 0. lliha ilia
The forgiveness and mercy of God come and they both
tongue of praise, testifying of the
say, "Verily, we belong to the people of Li ll aha ah affirmation of Unity with the
ilia ^11 5h ; ue help those who say La i laha ~j~l la .Ua h, it " eana that
~1
1 5~h ; we love those who say L5 il iha lTl a >_lTIh7 glorious King. When the servant says La llai U.la
and we honor those who say IS il iha i 1 la 1 l*Ih."
favor, power, permanence, majesty,
God says, "I have made Paradise lawful for'Those "who there is no delt, who has blessings,
= ay LS 1 liha Ilia a llah; I have declared hellfire
and contentment except God, who is
forbidden to those who say L3 iliha ilia lah; IU splendor, might, praise, displeasure,
pardon every sin of those who'say L* i^lSha ilia of
first ones and the last, and Judge
? 1 lah ;
conceal neither mercy nor forgiveness "Trom
I Lord of the Worlds, Creator of the
those who say L5 i liha ilia Ullh; I have not
created Paradise except for the people of La llaha the Day of Judgment.
ilii liiik* ao d<3 not oi * the people or La iliha
'
divinity of desire and no
iii iilih with anything but that which is incon- Also, the phrase means: -There Is no
fonaity with La ilaha ilia 1 lah."
grief.- Similarly, the expres-
divinity of fear except God. remover of
7 llSh 59 consists of twelve letters, so certainly
The Prophet (on him be blessings and peace!) has said. sion La llaha 111a
six exoteric and six esoteric.
there are twelve religious obligations,
I have been comaanded to fight people until they say
ritual purity, prayer, almsgiving,
Li 1 18ha 1 1_1^ When they say it, they safe- A, to the exoteric, they Include
guard their lives and property from me except as is
and holy war. As to the esoteric,
rightly due; and their reckoning is with God.* fasting, the pllgrlmmag. to Mecca,
things to Him, patience, content-
they include trust In God, committing

Dent, detachment, and repentance.

two
Section [6] Some have said, -The wisdom In the Interrogation of the

the offspring of Adam with

their
angels 60 Is that the angels discredited
do harm therein!' So God
Gnostics, In commenting on Li ilSha ilia Ulah, have mentioned words, 'Wilt thou place therein one who will

various aspects. One of them: Ibn 'Abbas said, "La Moat High said, 'Surely I know that which ye know not.'"
l laha ilia llah
who say
When the believer dies, God sends two angels to his grave

your religion?- He answers, -My

to him. -Who is your Lord and what Is

175
176
 Section [7]
Lord is God and ay religion is Islam." Then God Host High commands the
On the Najees of La 11 aha ilia 'lljj*
two angels, saying, "3ear witness to what ye two have heard," because

the smallest number of witnesses to a deed is two.^ Then God Host High
the Oneness of
The first : the word tawbld (the affirmation of
says to the angels,
negation of asaoclatlonlam
God") because It Indicates the absolute
Is that He Most High
Look at My servant from whom I have taken his (shirk), and Its significance without question
spirit, wealth, and wife. Others have taken his
wealth, his wife is under the protection of someone
said, "Tour God is One God."
67 Perhaps It would occur to someone to
else, and I have caused him to perish at the hands
of another. Then the angels question him in the may ba that others base a god
say, "Suppose that our God Is One, but It
bowels of the earth, but he does not remember any-
thing except My Unicity and My Transcendence, and who opposes our God." However, God has removed this delusion by Hls
this, that they may know that "surely I know that
which ye know not." words, "There is no god save Him."**

house" necessitates
1
Because our saying, "There la no men In the
Also in this regard, God Most High said in the very beginning, *

essence is negated, all lta con-

negation of the essence, and when the
"Am I not your Lord? They said: Yea, verily. God testifies about
Then, even If on. of the constituent
parts
stituent parts are negated.
them; for when they came into this world, they bore witness to His
of that essence were to .mist, certainly that essence would have
Oneness, and the Prophets and believers bore witness about them on that
that esaence. If the
existed, because each one or Its parts Includes
point. When someone dies and Is laid In his grave, the two angels
of the easence. Thus, It
essence exists, then that contradicts negation
question him about this testimony of faith. He bears witness to it in
no man In the house" allows of
is established that cur saying "There
Is
his grave and they hear that testimony. Then when the Day of Judgment
that one aays, "except
s comprehensive, general negation, and when after
comes, Iblla comes, wanting to take him by saying, "This is one of my
oneness.
Zayd," that conveys a complete meaning of
people, because he used to follow me in disobedience to God." But God
the substance of man
This word yields two fruits: the first Is that
says
God Most High has said,
was originally created noble and honorable.
Thou hast no power over him, because I heard his He have honored the children of Adam." 69 Inasmuch as there was
Verily
declaration of Unlcity from him in the beginning and
at the end, and the Messengers heard that from him then man's being purified Is In
accord-
honor In the original prototype,
in the interim, and the angels heard that from him
at the end. So how canst he be of thy people and Is in opposition to hls
ance with hls prototype, while hls being defiled
how canst thou have power over him? Take him to
Paradise Then, when we see that man, when associating part-
original prototype.
He be
ners with God, becomes Impure, this Is due to Hls words (may

"The assoolators are unclean."

70 Impurity is in opposition
exalted!),

and hls being one who affirms the

Oneness of uod
to the prototype,

177 78
 servanthood is incumbent upon you, and that the covenant of Lordship is
necessitates purity to begin with, because he is in conformity with the
as He Most High has said, "and fulfill
incumbent upon His magnanimity,
prototype. For he who professes Cod's Unity is among the elite of God,
your covenant, I shall fulfill My covenant." 75
due to His words (may He be exaltedl), "Good women are for good men, and
servant to God,
The covenant of your servanthood is that you be
a
71
good men for good women."
except God is
not to someone else, and that you know that everything
a

The second fruit is that associationism is a cause for the ruina-

as He Most High has said, "There is none in the heavens
servant to God,
tion of the world: Cod Host High has said, "Whereby almost the heavens
servant." 75
and the earth but cometh unto the Compassionate
as a

are torn therefrom." 72 If associationism is a cause for the destruction

The phrase La i lSha 11 la 'l lah Indicates one's recognition that
of the world, then the Oneness of God is a cause for the well-being of
so it is established that saying
everything except Him is His servant;
the world, because two opposites diverge in rule. If the expression of
ihsan ) on the part of the servant; hence
la ilaha ilia '1 lah Is virtue (

Oneness Is a cause for the well-being of the world, then it is all the
His words, "Is the reward of virtue aught save
virtue?" 77 That is, is
more so a cause for the well-being of the heart, which is the place of
the reward of one who produces the statement La
Haha ilia ^1 lah other
Unicity, and for the well-being of the tongue, which is the place for
laha illj* J^llah? God
than his being put under the protection of La i
the invoking of Unicity. That is in keeping with Gods forgiveness of
"For those who do good is the best reward, and even
Most High has said,
the people of Oneness.
more." 78
The second name: the word ( lkh l a? ("sincerity") is so-called be-
phrase la
The meaning in His saying "those who do good" is the
cause the principle in it involves action of the heart, which is man's
have
ilaha 111a ^_llih, according to what the principal commentators
knowing with his heart the Unlcity of God Most High. It Is impossible
enter
agreed upon, because if one were to say that and die, one would
that this gnosis resulting in the heart should be achieved by man for
God Moat High has said, "And who is better in speech than him
Paradise.
any other purpose than to obey God, love Him, and worship Him. This
who prayeth unto God.-
79 It is agreed that the verse was revealed with
gnosis should be sought for the sake of God, not for any other reason
includes
reference to the excellence of the call to prayer, because It
whatsoever, unlike the remaining external acts of devotion. Since they
La 11 Aha ilia Ulah.
can be performed to glorify God Most High, they can also be performed
and follow the
God Most High has said, "Those who hear the word
for other worldly interests, such as hypocrisy, praise, and commenda-
best thereof,"
80 and the best word is U ilaha ilia '1 lah . He Most High
tion. That Is why the word lkb la? is so designated.
81 It is said that
has said, "Lo! God enjoineth Justice and virtue."
The third name: the word lfrsSn ("virtue"). 75 God Most High has
drawing near to
Justice is avoiding what is other than God and virtue is
said, "Is the reward for virtue aught save virtue?" 711 That is, is the
good for your
God. He Most High has also said, "If ye do good, ye do
reward of faith other than faith? Know, 0 man, that the covenant of
82 Doing good is saying La Ilaha ilia l ah.
'

l
own souls."

179 1 80
 c
Abu Musa al-Ash arI transmitted the following: "The Messenger of then from whence
presence and the granting of His success in that union,
Cod (nay God bless him and grant hla peace!) said, 'For those who do
is the human intelligence able to unite with the Majesty of the presence
good is the best reward, 8 that Is, those who say La llaha i^la *1 lah .'" principles of movement and the begin-
of God Most High? Moreover, the
RQ
'Doing good' is Paradise and 'even more' is seeing His noble face. and His
nings of life ultimately lead to the power of God Most High
Wherever an act is better, its agent is more virtuous. The best invoca- "God's the decision in the past and
decrees. God Most High has said, Is

tion is La l laha ilia 1

1 1 ih , and the best gnosis is the gnosis of La 8 ^
in the future."
llaha i^la lah . This gnosis and this invocation are virtue
'l ( lfraan ).
As for that being the call of the Truth, God Most High has said,
The fourth name is da c wat a 1 -haqq ("the call of the Truth"). God 88 As for that ultimately leading
"Whose Is the sovereignty this day?"

Most High has said in the Surah of ar-Rad {"The Thunder"), "Unto Him is
to the Truth, God Most High has said, "And that thy Lord, He 1s the
8^
the Call of the Truth. That means delimitation, namely, that this from mankind. He
goal." 89 As for the call of the Truth sometimes being

call of the Truth belongs to Hla, not to someone else, as God Most High calleth unto God and
has said, "And who is better in speech than him who

has said, "Unto you is your religion and unto me is my religion." 88 In

doeth right." 90
other words, you have your religion which is not for someone other than adl ("Justice"). God Most High has said,
The fifth name: the word f

you. 1
ftadlth states, "Indeed,
"Lo! God en Jolneth justice and kindness.* A

The reason for its meaning the delimitation is that Truth is the '0 Mutjaaaad, Lot God en Jolneth Justice
Gabriel (on him be peace!) said,
opposite of falsehood. Truth is Being and falsehood is nonbeing. Inas- 92
and kindness.'"
much as the Truth (may He be glorified!) Is real in His Essence because "Justice is the testimony that there is no
Ibn Abbas said,
of His Essence and His Attributes, and inasmuch as alteration of His
divinity but God, and virtue is the practice of servanthood." It is

true nature is impossible, gnosis of Him is true gnosis, remembrance of testimony that 'There is no divinity but God,' and
said, "Justice is a

Him is true remembrance, and calling to Him is true calling. As for It has also been said, "Justice is toward
virtue is sincerity therein."
what is other-than-He, it is a possibility because of its essence. But God Most High has
people and virtue is vis-a-vis oneself in obedience."
knowledge of it is not necessary to ascertain nor is remembrance of it 9
said, "If ye do good, ye do good for your own souls."
nor calling out to it. The call of the Truth is sometimes from the virtue
It is said, "He commands Justice with the bodily members and

Truth for the Truth to the Truth and sometimes it is from mankind for
with the heart so that He may nurture it with the food of Oneness and
the Truth to mankind. vision of
the drink of love." It is said that through Justice cooes the

As for the call of the Truth being from the Truth, verily it is He and through virtue cooes the contemplation
being in need of the Truth,
who calls the heart to His presence. Were it not for His call to that Creation.
of virtuous conduct of the Truth towards everything in the

131
13 ?
 the eyes of human reasoning.
light or the Majesty of the Divinity blinds
There are several reasons for giving the Testimony of Faith this
It Is better to look Tor
These two extremes then become objectionable.
name of "justice." First: Justice in everything is attaining that which
things as the Prophet
equilibrium and to abandon going too deeply into
leads to equilibrium therein and perfection of Its state.
Perfection of
peace!) aald, -Reflect on the Creation,
(may God bless him and grant him
the state of the sensorial faculties is in the awareness of sensorial
God Host High commanded Justice in
but do not reflect on the Creator.-
things. Perfection of the state of the psychic faculties is in seeking
Oneness and said, -Te will n.v.r be able to ds.l Justly between wives,
beneficial corporeal things. Perfection of the state of nervous
however ouch ye wish to.-
94 He made the weak Impotent and placed the
strength is in rejecting things Incompatible with the body. As for the
might know that everything
highborn In a position of power so that each
intellectual faculty, the perfection of its state and its ultimate
is from Him.
felicity lies in having the forms of the inner realities and the
Images
("the good In speech').
The sixth name Is at-tayylb min al-^awl
of intelligible things engraved upon it as they are until such
time as 95
God Most High has said, -They are guided
unto the good In speech,
the Intellectual faculty becomes like a mirror wherein the forms of
that is, to U llaha 111a ^llSh. The beflnlte article is Tor the sake
faces are revealed perfectly. The noblest and the loftiest of intel-
96 as if He had said, -There is nothing delicious
of comprehensiveness.
ligible things are the gnosis of the Majesty of God, His Sanctity, His
something else In relation to
or good except this,- because the good or
Sublimeness, and His Might. He is the goal of justice and equilibrium
all. What word la sweeter or
for human spirits and intellectual His goodness Is as If It were not good at
faculties; and He created them to be
tawjld )? Unbelief Is a cause for
receptive to this state and absorbed in it. purer than the affirmation or Oneness (

remembrance of this
The second reason:
seventy years of Impurity, which is removed by the
the gnosis of God is intermediate between immod-
sweet is
phrase one time. That is, because the good is sweet and the
eration, which is ascribing human characteristics to God (tashblh),
and
That which is appropriate for the
the awareness of what is appropriate.
negligence, which is denying any attributes to God ta<tll ).
( Whosoever
senses. That which
exaggerates in the way of affirmation
sensorial faculties is what is perceived through the
( ithbat ) falls into anthropomor-
Is the awareness of the
phism; and whosoever exaggerates in the way of negation is appropriate for Intellectual f.cultles
( nafy ) falls
awar.nesa of the
into denial of all attributes. Majesty of God Most High and His Sanctity and the
The Truth lies in the balance between
the sensorial faculty.
two extremes.

As for what the sensorial faoultlsa grasp, It Is the accidents

The third reason: whosoever abandons reasoning and
argumentation in
intellectual facul-
regard to gnosis of God and turns to th idta that ths found in existing, corruptible bodies! and what the
Truth is what h
Sublimeness. The
faals and imagines falls Into error. ties grasp is the Essence of God Host High end His
As for the one who penetpstes
grasped, the nobler
deeply Into Investigation, desiring union with stronger the comprehension and the nobler what is
the depth of Infinity, he
awareness. With regard
hecooee and loftier is the joy reached because of that
confused and hasitant rathar, he becomes blind. Verily, the
to this, the relationship of intellectual pleasure to the sensorial in
al-Kallnat ath-thabltah ("The firm word"). God
The eighth name la
terms of honor and power is as the relationship of intellectual discern-
"God confirmeth those who believe by a firm word in
Most High has said,
ment to sensorial awareness, and as the relationship of the Essence of 100 It la called that
the life of this world ind In the Hereafter."
God Most High in His Attributes, in Glory and Exaltedness, to existing
because the Invoiced, the Known, Is firs, neceaaarlly Immutable on
accidents and matter. Just as there is no end to the relationship which
due to His Essence;
account of His Essence, and Incapable of nonbelng
occurs between these two types of discernment and what is discerned, so
hence likewise His "word."
likewise there is no end to the relationship occurring between Intellec-
word of piety"). God Host
The ninth name Is kallmat at-taqwa ("the
tual pleasures obtained from the discernment of the Majesty of God and 101
self-restraint."
High has said, "And He imposed upon them the word of
from the pleasures obtained through the awareness of food and fragrances
called that because the one who says La llaha 111m 'llah protects
It Is
and the rest of the senses. It is evident that the absolute good is the
Is a protection ror
himself against unbelief, and because the phrase
gnosis of La liana ilia * 1 1 ah , the remembrance of La 11 aha ilia *1 lah ,
plunder, and for your
your body from the sword, for your property from
and Immersion in the Light of the Majesty of La llaha ilia '1 lah .
If the tongue la united with the heart,
the
children from captivity.
The seventh name is al-kallaat afc-t-ayylbah ("the good word"). God
unbelief; and If it Is
phrase becomes a protection for your heart from
Most High has said, "God sets forth a partble--a good word." 97 It is
It becomes a protection for your llmba
from sin.
successful,
called that because it is free from anthropomorphism and from denying to
The tenth name Is al-kallmat al-baqlyah ("the everlasting word").
Him all attributes, since it is an intermediate way between the two,
His words (may He be
Hany Qurinlc commentators have said, regarding
differing from each one of them, as milk differs from phlegm and blood 103
102 made It an everlasting word among his progeny,"
exalted!), "And he
and is therefore free from each one of them.
lah due to His words In
that "It" refers to the phrase Li llaha 111 a M.

Commentators have said, "The good tree is the date palm." It who
the preceding verse, "Lol I am Innocent of what ye worship, smv. Him
resembles the affirmation of Oneness ( tawflld ) because It grows in some 1011
The meaning of "Lol I
did create me, for He will surely guide me.*
countries but not in others: the affirmation of Oneness flows on the
of the Divinity from
am Innocent of what ye worahlp" Is an exolualon
tongue of some people but not on those of others, and the gnosis of
Then he said, "Save Him
among the things which they used to worship.
Oneness occurs in one heart but not in another; because the date palm is
Divinity of the One
who did create me"; therein Is affirmation of the
the tallest of trees, 9
Just as the utterance of Oneness is the loftiest
who created him; and the totality of that Is La
Uahm 111a Ulah-
of words; and because the roots of the date palm are firmly in the
al-lstlqaaah ("uprightness"). God Most High
The eleventh name Is
ground while its branches are in the heavens, just as the roots of the
has said, "Lo! thoae who aay: Our Lord 15 God, and afterwards are
good word are firmly in the heart--and this is gnosis while Its
USha U^a ^lah: and their saying
upright." 105 It is the saying of L3
branches are in the heavens: "Unto Him good words ascend." 99

135 186
 -a { a ("the sublime slmili-
The thirteenth name is a 1 -matha 1 a 1 l

"Our Lord la God" Is a confirmation of the existence of the Lord Most exalted!),
tude"). Qatadah aald, In reference to God's words (may Ho t>o

High. However, among mankind are those who affirm that He has an equal 09
and God'a Is the sublime slml lltude
1
that 'Its meaning Is the
and partner--may God be exalted! And among them are those who deny
phrase La lliha 111a ^llah." The meaning of -similitude" here Is

that, and they are the ones who are upright, following the straight
attribute"; auch is what the linguists say; and Its analogue Is in His
path. Uprightness at the resurrection is in proportion to uprightness Garden which Is
words (may He be exalted!), -The similitude of the
in denying partners to God. 110 that the attrloute or
Is,
promised unto those who keep their duty,"
The twelfth name is kallmatu 1
1 lah al~*ulya ("the most supreme word
Paradise
of God"). He Most High has said, "And He made the word of those who Ibn Abbis said
The fourteenth name is al -'ahd ("the covenant").
disbelieved the lowest, while God's Word it was that became the high- will have no power of
in regard to His words (may He be exaltedl), "They
est." 1 ^ That is due to the fact that when the light of this Word is
intercession save him who hath made a covenant with the Compassion-
revealed in the heart, it comes after the attainment of strength through
ate,"
111 that the the covenant is the phrase Li ilgha ilia 'llffo, *

God. Consequently, the gnostics who are immersed in the light of the -arj ("the keys of the
The fifteenth name is maqalld as-saaaw5t wa
1
1

Majesty of God look down on worldly conditions and mighty kings as

heavens and the earth"). Ibn *Abbas said, "It is the phrase La
contemptible. They are not concerned about warfare, nor do they give corruption
HI i lah , because associationism (shirk) is a cause for the
any consideration to the pleasures and beauties of this world whatso-
God Most High has said, "Whereby almost the heavens are
of the world."
ever.
into ruins
torn and the earth is split asunder and the mountains fall
Do you not see that when the light of this Word appeared to the 1 ^
that ye ascribe unto the Compassionate a son."
magicians of Pharoah, they did not notice the cutting of their hands and
Since that is the case, the affirmation of the Oneness of God
feet? And do you not see that our master Muhammad (may God bless him
tawfrld ) is the well-being of the world. The gates of heaven do not
(

and grant him peace!), when he was immersed in this light, did not
open upon supplication except through saying La llaha ilia lllah*
notice the world of Dominion (a 1 -Ma l akut ) , as He Most High has said, this phrase nor
Neither are the gates of Paradise opened except through
The eye turned not aside nor yet was overbold." 107 In this world the
saying. The gates of
are the gates of hell closed except through this
Word of God towers above the rest of the religions: God Most High has
the heart are not opened except by these words, and
various kinds of
said, 10
"that He may cause it to prevail over all religions." And it is
Hence, it
evil suggestions are not repelled except by this phrase.
rises above all sins, for verily, it effaces all sins, but no sin can
the noblest key of the heavens and the earth and the
mightiest key of
efface it.
spirits, souls, bodies and intellects.
 The sixteenth name la the word a 1 -Haqq ("the Truth") due to His It is said to be taken from wallha , yawlahu ;
1 1
^ originally It was

words (may He be exalted!), "And those unto whoa they cry Instead of Him ualaha but the waw was replaced by a hamzah ,
1
just as one says lshah

possess no power of intercession for wlshah ("sash"). Al-wa lah Is intense love. It should have been
, saving him who beareth witness unto
120 ("adored"). Just as one says ma^bud ("wor-
the Truth knowingly," 113 that Is, the phrase LS llaha 111a 'l lah . necessary to say ma<luh

The seventeenth name Is al- rurwah al-wuthqa ("the firm handhold"). shipped"); but that was changed, Just as one says kltab ("piece of

for
God Most High has said, "And he who rejecteth false deities and believ- writing") for maktub ("what is written") and hlsab ("calculation")
1 11
eth in God hath grasped a firm handhold ," 1 that Is, saying La llaha aahsub ("what is counted").
12
also said to be taken from laha, yaluhu meaning "to be
ilia ,
!Uh. It is ,

The eighteenth name Is the word a? -pldq ("veracity") due to His covered," that is, "He veiled the mind from His Reality"; and it is said

Words (may He be exalted!), "And whoso bringeth the Truth and believeth to be from l aha , ya luhu , which means "to arise"; one says lahat ash-

therein. 1 ^ ahams, "the sun arose." According to some, the word comes from allhtu

dwelt in a place," when one remains there; that is an

The nineteenth name is kallmat as-sa wa ("the word of common agree- bll-makan, "I

indication of the duration of ones stay. A poet has said.

ment"). God Most High has said, "Come ye to an agreement between us and

you.' 6 Abu'l-*illyah Mid, 'It la the word. U llaha Ula 'llah.'

We took refuge ( allhna ) in a house whose outline was
not clear
As if its remains were a tattoo mark on the hand.

The word A1 lah is said to be Trom a llha , yaUafau ,

which means "to
Section [8]
of the intellect in
be confused"; that is an indication of the confusion

understanding the essence of His Reality. It is also said to be from

The word al-llah ("the deity") is a name given to anything wor-
(ta*abbud).
shipped, whether rightly or wrongly; then It prevailed as the name given
?
at-ta Iluh , which is devoting oneself to the service of God

ya } lahu , ilahah , that is, 'abadrn , ya c budu, lbidah ("he

to the One rightly worshipped. As for the word A1 lah (God), it is said One says alaha ,

11 ^ worshipped," "he worships," "worshipping"). Ibn Abbas recited: "and

to be a derivative; scholars have different opinions regarding it.

It is said to be taken from allha 11a* r-ra jul flout thee and thy gods ( l lahatak )?" 122 that is lbidatak ("thy acts of
("he took refuge with the

man") which means to take refuge with someone from something that hap- devotion")

pened. But then a ahah u ("he protected him") means to give someone At-Tilimsanl said, "It is closer to His words (may He be exalted!),

of Our messengers whoa We sent before Thee: Did We

ever
sanctuary; the protector is named 1 15h Just as the one who leads people And ask those
123
In prayer ( amaa ) Is called Imam. appoint gods ( allhah ))to be worshipped beside the Compassionate?*"

189 1 90
 The meaning of La aha ilia ^l_lah 13 "There la no one worshipped Names. Conse-
I l
Name Just as He has expanded them in the domain of the
It la said: The word Allah la not a derivative; however, mind to
except God." quently, no insolence can take place nor does it occur to the
it takes the place of a proper noun because it is described by the rest in spite of the presence of infidels and
designate others by this Name,

of the Names while It does not describe itself, description being the despotic pharoahs and the intensity of their disbelief. For that rea-

characteristic of the proper noun. We only say it is not a proper noun Verily, it
son, each of the Naoes is good to emulate except this Name.

due to the lack of canonical permission. It is a name for the true

is for devotion.

Being that contains the Attributes of the Divinity; it is qualified by mean by

The servant's part in this Name must be in adoring God. I

the qualities of Lordship, the one who is uniquely possessed of real God Most High,
this that his heart and aspiration should be absorbed in

Everything other-than-He derives its being from Him. This Name but Him,
Being.
seeing neither other-than-Him nor being attentive to anything
129 because it refers to the
is greater than the Ninety-nine Names, neither hoping for nor fearing aught but Him. Attachment to this Name

Essence that contains all the Attributes of the Divinity. The origin of in words, deeds,
is not valid save after emulating the totality of Names

the rest of the Names indicates only their origin from an idea, such as
and states, outwardly and inwardly.

knowledge or the like. Whosoever desires proximity to God through this Name should follow
is not mentioned before the time of the
Amongst the Arabs, seven principles: to regard what is other-than-God as contemptible
it

Prophet (may God bless him and grant him peace!) nor after him that the without delay; to glorify the couaandments of God through illumination

pronunciation of this Name was used in its present form, let alone its through contemplation; to extinguish
and the effacement of the worlds

being used as an attribute for someone other-than-Hia. In the oral to devote one's zeal to God indefatig-
oneself in everything totally;
traditions, it is mentioned that in pre-Islaaic times ( al-Jahlliyyah ), 2
one's breathing;' and to invoke the
ably; to be Inwardly vigilant over

the Arabs used to put down in their writings, "In thy name, 0 God
most supreme Name outwardly and inwardly until one is ardently devoted

( A 1 l ahumma )"; and He Most High has said, "Knowest thou one that can be to God that Is, until one's inner being is Immersed in His Being in the
2
named along with Him?"' reality of one's contemplation, neither seeing other-than-Him nor per-

For this reason al-Junayd (may God be pleased with himl) said, "No
ceiving anything but Him. Then God will watch over one and one's states

one knows God but God and He gave the Names to His creatures, veiling and protect one's secrets ( asrar ) from alterities ( aghyar ).

them thereby." He Most High said, "Therefore, praise the Name of thy According to ash-Shlbll (may God have mercy upon himl), "No one has

Lord, the Supreme.*' 2 and whosoever has said it has done so out
truly said Allah save Allah,

For, by God, no one knows God but God in the two existences and the Sa Id al-Kharriz said, "Whosoever goes beyond
of his good fortune." Abu
12
two worlds and in the two "days." '
God Most High has contracted the falls into the forgetfulness of his good
the bounds of self-discipline

expansion of intellects, spirits, and hearts into the domain of this

192
19 ^
 I
Section [9]
fortune from God and forgetfulness of his need for God. For If his

limbs could speak, verily they would say Allah , Allah ." These are they
^rafat 1 ^2 and in his
It is related that a man was standing on
whose Innermost being ardently loves God; their forms are obliterated in bear witness that
were seven stones. He said, "0 ye seven stones,
hand
the essence of Oneness; God makes creatures subservient to them and God, and bear witness
bear witness that there is no divinity but
I
I
makes the mysteries subject to them. Who, then, is the one who will
Ut.r h. Jlapt and dreamt that
that Muhammad la the Heesenger of God."
enter a retreat with this Name until he becomes ardently immersed in it? been examined and that hell-
the Day of Judgment had dome, that he had
The reality of adoration tawa I luh ) Is that one be so immersed that
When he uaa led to one of the doors of
(

flre had been decreed for him.

he does not sense whether he is invoking or being silent, whether he is
threw ltseir against that door.
hell, one of these seven stones came and
existent or nonexistent, until the invocation overcomes him and he hears remove It but they could not.
The angels of chastisement gathered to
every member of his body saying Allih, Allah in a tongue which he hears.
the same thing occurred there as
Then he was led to the second door, but
Even if his blood were shed, verily it would spell out Allah, Allah , and So he was led to the Throne
with the first, and ao on for aeven doors.
so forth. -My aervant, you made the atones
and God (may Ha be glorified!) said,
Know that In every atom among the atoms of the world and even In thy right; and I am a witness
bear witness! hence, thou wilt not forfeit
what Is smaller than an atom, there is a mystery among the mysteries of When he
Enter Paradise."
to thy testimony of faith In My Oneness.
Cod's Name. By virtue of that mystery, every knower whatever his kind So the testi-
approached the doors of Paradise, lo, they were closed.

might be and whether he knows it or not understands Him and affirms

mony of Li lliha 111a an!l P n d the doora, and the
man

Oneness of Him, as God Most High has said, "And unto God falleth pros-
entered Paradise.
trate whosoever is in the heavens and earth, willingly or unwill- rose until the city was
It is mentioned that the water in Baghdad
Ingly."' 29
on the verge of being submerged. One of the righteous said,
1 ^0 refers to the Essence; the first lam refers to
The first alif
on
the Attributes of the Essence; the second lam refers to the names of the This night I dreamt that I saw myself standing
"There is no
the edge of the Tigris River, saying,
la
Acts; the third lam
;
3 1
refers to the names of Qualities based on the power or strength save in God! (La frg^la wa
A hand-
quwata 11 li bi'llah) Baghdad is flooded!" _

came and knew that he was an angel, and

names of the Attributes; and the ha^ refers to the demonstrative pro- some man I
of
another angel came from another direction. One
been com-
nouns within the bidden Names. them said to the other, "What have you
drown
manded to do?" He said, "I was commanded to
ihe
Baghdad, then I was prohibited from doing it."
of the
other asked, "Why?" He answered, "The angels
been
night reported that seven hundred girls had
deflowered yesterday in Baghdad. So God became
angel
angry and commanded me to drown it. But the
of the day reported in the morning nine hundred

1 9
 calls to prayer adhan
( ) and Introductory formulas to
the prayers iqamah ). So God pardoned the former the Inten-
enthusiasm of Invoking,
(

High, the eagerness of seeking, the

through the latter,"
nature. Contraction and
sity or meditating, and the warmth of one's
The one who had dreamt said, "I awakened and went to the Tigris, and lot
disappear until the ser-
expansion of one's spiritual state will not
the water had receded."
vant's appointed time. Thus, Cod comes between the ha_ and the waw by
Someone has said, "La 1 1 aha 111a 1
1 lah Muhammad rasu 1
1
1 lah Indeed, by
veil hidden from the illusions of the mind and.
,

means of a
("There is no divinity but God, Muhammad Is the Messenger of God") con- pre-exlatlng knowl-
eternal,
means of what God Moat High decreed In His
sists of twenty-four letters; the hours of the day and night are of the
edge.
same number. It is as if it were said, Every sin which I have commit-
High In accordance
All created beings exist because of God Most
ted, whether great or small, secretly or openly, accidentally or inten-
to His power; were it not
with their subtle breaths, and all are subject
tionally, by word or deed during these hours is pardoned by these God spares the inner
for that, chastisement would have overcome them.
words.

through the selfsame

being of men from being overwhelmed by emotions
Also the phrase La 11 aha ilia '1 lah , Muhammad rasulul lah consists those burning
inward name, which is huwa. For if the gnostic says huwa,
of seven words. The servant has seven organs and hellfire has seven to the spirit of the
passions gather and are expelled by the same breath
doors. Each of these seven words closes one of the seven doors to one air, which is
air. Then the breath returns with the coolness of the
of the seven organs. because it
huwa ,
except that it is coolness outwardly and heat Inwardly,
It is said that the phrase La 11 aha ilia 'l lah consists of twelve huwa 1 '* is
is air. The secret of the al_lf which has been added to the
letters; so Inevitably twelve obligations are enjoined six outward and it is a combination of
that It connotes intensification of life, because
six inward. As for the outward ones, they include ritual purity, affirmation or
the inward huwa and the outward a llf with respect to the
prayer, almsgiving, fasting, the pilgrimage, and holy war. As for the
Oneness.
inward, they include trust in God, commitment, patience, contentment,
It Is "Glory be to God and
Am for the Invocation of transcendence.
asceticism, and repentance. The meaning of glorifi-
in praise of Him" ( Subbana * llah wa bl-bamdlh ),
As for huwa ("He"), it is composed of two letters. ^3 They are the
cation ( taablh ) is transcendence ( tanzlh ), and the saying "Glory be to
realities of the Inhalation and exhalation, whether or not you pronounce lou say, "I
Him" ( aubbanahu ) Is In the accusative as a verbal noun.
it. The inhalation is the ha* and the exhalation is the waw , which is
praise God with all glory" ( sabbabtu LiiiS.
expansion. The hi^ pertains to the breath of life and the waw comes out
meaning of "Glory b. to God" ( subhana
llah) Is that transcendence
of the fire of inner emotions. Indeed, God Most High made the Interior
belongs to Him and He Is free of every Imperfection and attribute of
the seat of emotions, among which are the fervor of love for God Most that Is, "In
creatures. Saying "and In praise of Him" (u* bl-haadlh)

195 196
praise of Thee I glorify Thee" means "by Thy bounty toward me and Thy

gifts and blessings upon me, I glorify, not by my power or strength.

Therein is gratitude towards Cod Most High for this blessing and recog- COHCL0SIOW Of THE BOOK

nition of it and commitment to God Most High. Verily, all deeds belong
In the Way of Remembrance
It Includes What Baa Bean Mentioned
to Him Most High.
Day and the Might
in All Sit uat ion a and Times ttirlng the

Cod bless him

gadlth: When something distressed the Prophet (may

he would aay, -0 Living, Everlasting Cod, by Thy

ad grant hl peace!),
1
Percy, I seek help."

look up at the
Badlth : Wien aooethlng used to concern him, he would
2
sky and say, "Glory be to God, the Supreme.*

one, let him

gadlth : He also said, "When worry or sadness befalls

supplicate with these words;

son of
0 God, I am Thy servant, son of Thy servant,
in Thy
Thy bondwoman, in Thy grasp. My forelock is
decrees
hand. Thy judgment is carried out in me, Thy
toward me are Just. I ask Thee by every
Name which
is Thine, by which Thou hast designated
Thyself or
hast revealed in Thy Book, or which Thou has taught
to anyone of Thy creatures or hast kept for
Thyself
in the knowledge of the Unseen World,
that Thou
maketh the QurIn the light of ay mind, the
springtime of my heart, the departing of my sadness,
the disappearance of my worry.

; aan among the people said, *0 Messenger of God, one who is deceived

answered, Yes, indeed! So say

is the one who forgets these words.' He

petition, seeking what

them and teach them, for whosoever says them as a

and prolong his happi-

they mean, God will make his sadness disappear

ness .

tj adlth : According to *AlI (aay God honor him!) "The Messenger of

God (may God bless him and grant him peace!)

taught me these words and

97 198
instructed me that, if any sorrow or misfortune befell me, to say the same day, "0
Anas said, "I went to al-Hajjaj and he said to me the
following
AbQ Hamza,
11
I would like to show you a horse; tell me how it compares

bless him and

with the horses belonging to the Messenger of God (may God
There is no divinity but Cod, the Supreme, the Most
Generous. Glory be to Him; may God, the Lord of the
grant him peace!)*"
Great Throne be blessed. Praise be to God, Lord of
the Worlds." said, 'What a difference between them!
"So he showed it to me and I

The very dung and urine and forage of the prophet's horses
would have
r
Abd Allah ibn Ja f far used to teach these words and utter them over the
been a reward!'"
111, and he used to teach them to the unmarried among his daughters.

Al-HaJjaJ said, "If It were not for the fact that the Commander
of
jadlth : He said, "The words of the distressed are: '0 God, I hope
the Faithful wrote to me about you, I would have struck you on the
for Thy mercy. Do not entrust me to myself for the twinkling of an eye,
head !

and make right all of my affairs for me. There is no divinity but
I said to him, "You cannot do that."
Thou .

He said to me, "And why not?"

jjadlth : "Verily, I know an utterance which someone in distress
I answered, "Because the Messenger of God (may God bless him and
cannot say but God will comfort him. It is the utterance of my brother

Jonah (on him be peace!):
divinity but Thou; may Thou
the wrongdoers.'"^
grant him peace!) taught me a prayer, which, when I utter it, makes me
'He cried out in the darkness that there is no
fear no devil or power or any beast of prey."
be glorified! Verily, I have been amongst
Al-^aJJiJ said, "0 Abu Hamza, teach your nephew Muljamaad ibn al-
1

yajjaj."
jjadlth: "Whosoever reads the Verse of the Throne^ and the conclud-
I refused him. So he said to his son, "Go to your Uncle Anas, and
ing verses of Surat al-Baqarah during times of distress, God will help
ask him to teach that to you."
him.

Ab&n said, "He explained it, for when death was approaching Anas,
jjadlth: "When you fear a power or something else say:
12 now the time has come; respect
he called for me and said, '0 Ahmar,
There is no divinity but God the Clement, the
Generous. Glory be to God, Lord of the Seven Heavens
for you must be shown. I shall teach you the prayer which the Messenger
and Lord of the Supreme Throne. There is no divinity
but Thou. May he in thy charge become strong and Thy
of God (may God bless him and grant him peace!) taught me, but do not
praise exalted." D
teach it to anyone who does not fear God (may He be powerful and
jjadlth :
r
Abd al-Halik wrote to al-jlajjaj Ibn Yusuf, "Look after He said,
exalted!)' or something approximating that.

Anas ibn MSlik, the servant of the Messenger of God (may God bless him
God is Great, God is Great, God is Great; may 'In
and grant him peace!), go to his assemblies, elevate him, give him a
the Name of God' be upon ay soul and my religion; may
'In the Name of God' be upon everything
which my Lord
good reward and honor him."

200
1 0 Q
 al-'AwvS. (nay God be
hath bestowed upon me; 'In the Name of God la the Hadlth : On the authority of as-Zubayr Ibn
beat of Names; 'In the name of God, with whose Name
heard the Heaaerger of God (nay God
pleased -1th hlnl), -ho related.
nothing on earth can cause harm nor can any malady in -I
heaven; 'In the Name of God' I begin and upon God do
God, God, my Lord, i do not associate part- -her he recited this verse: 'God is
I rely. bleea hi. and grant hi. peace!)
ners with Him whatsoever. 0 God, I ask Thee out of
as do the angels and .er of
Thy goodness from Thy goodness which naught but Thee witness that there is no deity save Hi.,
glveth. May those in Thy charge be magnified and Thy
There la no deity save
praise be exalted! There is no divinity other than learning, maintaining His Creation In jostle.
Thee. Put me in Thy protection from every evil and and
from the accursed devil. 0 God, by Thee I guard the Via..'
21 The Prophet (.ay God bless hi.
HI., the Alnighty.
against the evil of all which Thou hast created that
Lord.- 22
is possessed of evil, and by Thee I take heed of grant hi. peace!) said. 'And I a. a -ltresa, that Is. to oy
them; and I offer this in front of me; 'In the Name
of family or property or
of God, the Compassionate, the Merciful, Say; He is Hadlth : "God does not bestow the blessings
God the One! God the Sternal! He begetteth not nor
aervant who recltea. 'As God wills: there Is no power
was begotten. And there is none comparable unto children upon a
Him'; 1 ^ and I offer the same prayer behind me, the
see the. co.e to her. before his
same on my right, the same on my left, and the same save in God,' In order that he then
above me."
death.

Hadlth According to f
: AlI (may God be pleased with him!), "When you

are in a valley and fear predatory animals, say, 'I take refuge in

Daniel and the den from the evil of the lion.'"

11* Section [ 1

tfadlth ; While the Prophet (may God bless him and grant him peace!)
sin, then perform his
There is not a aervant who comsilta
a
was walking with his Companions, lo, the thong of his sandal broke. He Hadlth :

asking God's forgiveness for that

said, "Verily we belong to God and to Him we return." 1 ^ Those with him ablution and prays two prostrations,
verse, but that He will forgive hi.: "Ter.
said, "Is this a misfortune?" 1 He said, "Yes, everything that troubles sin snd reciting the following
24
the believer is a misfortune." 1 '
whoso doeth evil or vrongeth his soul."
God will turn his
fladlth : "One should ask for all of his needs; one should even ask Hadlth : "Vhoaoov.r a.ks pardon of God frequently,

a way out of every difficulty, and He

Him for the thong of his sandal when it breaks." 1
every care Into joy and provide
25
way that he cannot calculate."
will provide Tor hi. In such
r
On the authority of A lshah (may God be pleased with her!), "Ask a

for-
God for everything, even for the sandal thong; for verily, if God does Hadlth: "He Is not a constant transgressor who asks God for
..26
seventy tines a day."
not sake something easy, it will not be easy." 1 ^ glveness, even though he relapses
to HI. In
Hadlth : "God does not bestow a blessing upon a servant who then H,dl th ; "Verily, I aak God for rorglveness end turn
27
says, 'Praise be to God, Lord of the Worlds,' without that which he has repentance one hundred times every day.
seventy tinea a day la
been given being better than that which was taken away."^ Hadlth : "Whosoever asks God for forgiveness
28
not inscribed among the forgetful."

202
20 1
 "
0ur Lord ,=ay He be i8ht y and exalted!) says regarding the the Mightiest, the
Mightiest (al-A^azz),
Mightiest; the Noblest aT-Akram ), the Noblest, the
(

the last third of the night, Whosoever calls to Me, I shall answer him; Noblest; there is no divinity but God, the Most
Majestic ( al-Ajal l), the Most Majestic, the Supreme
whosoever asks forgiveness of Me, I shall pardon him until daybreak (al- { A 3 lm), the Most Supreme (a 1 -A'za m)' then asks
something of Cod, He will certainly give it to Him
,_29 sooner or later; but you are all in a hurry."
appears .
'

Hadith: "0 Messenger of God, how do I ask for God's forgiveness?"

ijadlth : "Whosoever says, 'Glory and praise be to God the Supreme'
He answered, "Say: 0 Cod forgive us, have mercy upon us, restore us to
30
one hundred times after the Friday prayer has ended, God will pardon one
Thy grace. Verily, Thou art the Most Forgiving, the Merciful."
hundred thousand sins for him and twenty-four thousand sins for his
110
parents."
1* 1

Asking God's Forgiveness on Fridays Hadith : "Ask God's blesslrgs upon me often on Fridays."

Hadith : "Whosoever hears me mentioned but does not ask God's bless-
Ha dith : "There is a time on Fridays during which if a servant asks
42
ings upon me is made miserable."
31
forgiveness of God therein, He will pardon him."

Hadith : When the Prophet (may God bless him and grant him peace!)

entered the mosque on Fridays, he would take hold of the two posts of

the door of the mosque and say, "0 God, make me the one who turns
to

Thee the most often of all, the one who is the nearest of the near to

Thee, and the one most preferred of those who ask of Thee and
desire

Thee." 32
33 and 'Say:
ijadlth : "Whosoever recites 'Say: He is God the One!' I

seek refuge In the Lord of the Daybreak,

,31<
and 'Say: I seek refuge in

the Lord of Mankind' 35 seven times after the Friday prayer, God will
3
protect him from harm with these verses until the next Friday."

Hadith : "It was related by Aar ibn Qays al-Mala 1

!, who said,

It has reached me that whosoever fasts Wednesday,

Thursdays, and Fridays, then performs the Friday
prayer with the Muslims, then remains stationary
37 then re-
while greeting others as the Imam does,
cites the first chapter of the Qur'an and 'Say: He is
God the Ore!' 35 ten times, then extends his hands up
to God, saying, '0 God, I ask Thee by Thy Name, the
Most High (a 1 -A c l a), the Most High, the Most High;

203 2 0 *1
 power of God from the evil that I have acquired," seven times. Then

God lifted it from oe."^

CHAPTER [I]
Hadlth :
Uthman lbn Abl'l-^As said, "0 Messenger of God, verily the

IVCABTATIOMS devil interferes between me and my prayers and my Quranic recitation,

making them obscure to me." The Messenger of God (may God bless him and

Allah (may God be pleased with grant him peace!) said, 'That is a devil who is called Khinmab. When
It was related by Alqamah ibn *Abd

you perceive him, take refuge in God from him and spit to your left
him!) who said, "An Incantation against snakes was mentioned to the

so he said, 'Recite it three times.' So I did that and God made him depart from ae." Muslim
Prophet (may God bless him and grant him peace!);
transmitted it.-*
to me,' I then recited it to him: In the Name of God, the open wound

is the salty wave of sea Abu Rashid said, "I told Ibn c
Abbas, 'There is nothing that I find
of a sword on the head ( sha j jah qaranlyyah ) a

in myself, that is, nothing of doubt.' He said, 'When you see such a
(n^lhat bafrr ), a generous gift ( qaft ).' The Prophet said, 'These are

the son of David (peace be upon thing, say: "He is the First and the Last, the Outward and the Inward
the words of covenants that Solomon,

man with
f
Alqamah was and He is the Knower of all things . ,f>
them!), observed, in which I see no harm. A

Alqamah used the incantation on him, and it was

f
bitten by a snake, so
1
as if he had been freed from shackles,"

In another version, r
Aar said, "It has reached us that the Messen-
Section CU

ger of God (may God bless him and grant him peace!) forbade spitting On Invoking Morning and Evening

with the incantation." 2

f

Had 1 th : The following was related by uthman ibn Abil- A?: "I
"0 ye who believe! Remember God with much
God Most High has said,

went to the Messenger of God (may God bless him and grant him peace!) remembrance, and glorify him early and late.*^ He said, "Glorify thy

and said, *0 Messenger of God, I used to remember people, then something

Lord with praise evening and morning." He also said, "Glorify thy Lord

happened to me and I forgot some of them.' He put his hand upon my

with praise before the rising of the sun and before its setting."^

chest, then said, 0 God, expel the devil from him.' God expelled
Hadlth : Talq ibn Habib related the following tradition:

forgetfulness from rae."^

A man came to Abu'd-Darda* and said, "0 Abud-

t
Uthmin said, "Then I went to the Messenger of God (may God bless Darda, your house has burned down!" He answered,
said "It has not; God would not do that because of the
him and grant him peace!) another time when pain afflicted me. He
words I heard from the Messenger of God (may God
bless him and grant him peace!). Whosoever says
to ae. 'Place your hand upon it and say: "I take refuge in the might and them at the beginning of his day will see no calam-
ity befall him until evening and whosoever says them

205 206
1
 refuge in Thee from the evil that X have done. I
at the end of his day will see no calamity befall acknowledge Thy bounty to me and I confess my sins,
him until morning:
so forgive me, for verily, no one can forgive sins
but Thou.
0 God, Thou art my Lord. There is no divinity but
Thou. Upon Thee do I rely and Thou art the Lord of
the Supreme Throne. What God wills, will be and
"Whosoever should say these words in the evening, then die that sane
what He does not will, will not be. There is no
power or strength save in God, the Lofty, the
night, will enter Paradise; and whosoever should say these words in the
Supreme. I know that God has power over everything
and that God's knowledge encompasses everything. 0 Al-Bukharl
morning, then die that same day, will enter Paradise."
God, I take refuge in Thee from the evil in myself
and from the evil in every beast whose forelock is 1 ^
transmitted it
in Thy hand. Verily, my Lord follows the straight
10
pa th."
Hadlth: "Nothing can hurt the servant who says three times, 'In the

Name of God with whose Name nothing on earth or in heaven can be harmed,
Hadlth : "Whosoever says 'Glory and praise be to God one hundred
and He is the Hearer, the A1 1 -Knowing." At-Tirmldhl verified it and
times In the morning and in the evening will find no one arriving on the
1 11

Day of Judgment with better than that which he has unless it is someone found it to be a good badlth .

(jadith "Whosoever says in the morning or evening, '0 God, I have

who has said the same as he or who has said it more often." Muslim :

transmitted it,
11 awakened; I bear witness to Thee and to the bearers of Thy Throne and

Muslim also transmitted that when evening came, the Prophet of God Thy angels and all Thy creatures that verily. Thou art God than whom

(may God bless him and grant him peace!) would say: there is no divinity but Thou, and that Mutiamoad is Thy servant and Thy

Messenger,' God releases one-quarter of him from hellfire. Whosoever

We have entered into evening and the Kingdom (a l -
says it twice, God releases one-half of him from hellfire. Whosoever
mu lk ) has become God's; praise be to God; there is
no divinity but God alone; He has no associate; His
repeats it thrice, God releases three-fourths of him from hellfire; and
is the Kingdom, His Is the praise; and He has power
over everything. My Lord, I ask of Thee the best of
if he repeats it four times, God releases him completely from hellfire."
what there is in this night and the best of what
comes after It. And I take refuge in Thee from the
At-Tlraidhl said it was a good, but rare hadlth .
evil of what is in this night and the evil of what
comes after it. My Lord, I taka refuge in Thee from
Hadlth : "Whosoever says, 'There is no divinity but God alone; He
sloth and the evil of arrogance. My Lord, I take
refuge in Thee from chastisement in hellfire and
has no partners. His is the Kingdom; His is the praise; He has power
from chastisement in the grave.

over everything,' one hundred times in a day, it is for him the equiva-

When morning came, ha would say that also: "We have entered into morning
lent in value of ten slaves, and one hundred good deeds are recorded for
and the Kingdom has become God's." 12 sanctuary Tor
him and one hundred bad deeds are erased. It becomes a

gadlth:
him from the devil that day until evening, and no one will bring any-
Master of pardon, 0 God, Thou art ary Lord. There is
no divinity but Thee. Thou hast created me and I am
thing better than what he brings forth save the man who has done more
Thy servant. I am under Thy covenant and Thy 16
than he." This hadlth is agreed upon by the authorities.
promise as far as it is within my power. I take

203
207
 The Prophet (may God
will never leave you nor the devil approach you."
"Whosoever says, 'Glory and praise be to God,' one hundred
Hadlth :

bless him end grant him peace!) said, -The devil will give credence to

times in a day will see his sins diminished even if they be as much as Al-Bukhirl transmitted it.
you while being a liar."
17
This fradlth is agreed upon by the authorities.
"Whoeoever recltea the last two veraea from Surat al-
the foam on the sea.*
Hadlth :

hadlth "The most beloved of phrases to God Most High are four, any This Is a fcadlth agreed upon
Baqarah 29 at night Is sufficed by them.-
:

one of which you use will protect you from harm: Glory be to God, praise
by the authorities.^
be to God, there is no divinity but God, and God is Creat." Muslin returns to It,
Hadlth : "When one of you arlsea from his bed, then
transmitted 1
it. three times; for Indeed, he
1st him shake It out by the end of Its cover
Hadlth "Say: He is God, the One! 1
^ and the last two chapters on after him. When he
doee not know what might have been left upon It
:

taking refuge in God 20 three times in the early morning and evening, and lie down on my aide and
recllnea, let him aay. 'In Thy Same, my Lord, I

it will suffice thee from everything." Abu Daud, at-Tirmldhl, and an- If
by Thee I arlae. If Thou takeat my aoul, have mercy upon It, and
Nasi 1 ! transmitted it and Abu Da'ud verified it and found It to be a servants.-
Thou releaseth It, protect It as Thou protecteth Thy pious
21
good fradlth . authorities.^
This is a adlth agreed upon by the religious
Hadlth "When the Prophet (may God bless him and grant him peace!) Fatlmah went to the
All (may God honor hlml),
:

Hadlth : According to
wished to sleep, he would say, In Thy Name, 0 God, I die and live. ask him for a
prophet (may God blesa him and grant him peace!) to
And when he awakened from his sleep, he would say, 'Praise be to God who i'lshah end Informed her of
servant, but ahe did not find him. She aaw

has revived us after having made us die and to Him belongs the Resurrec- to bed and
thia. All aald, -The Prophet came to us as we were going
22
tion.'" This is a b*dlth agreed upon by the authorities.
said.
Hadlth : "When he went to bed every night, he would put his palms
Shall I not show you that which is batter
for you
together and blow upon them, then recite 'Say: He is God, the One!' 23 When you go to your bed, say
than a servant?
subhJna llah ("glory be to God") thirty-three times
2
and I take refuge in the Lord of Daybreak' * and 'Say: I take refuge in
God") thirty-
and al-haodu - lillah ("praise be to Great")
three" times and say Allihu akbar ("God is
the Lord of Mankind'; 25 then he would rub his palms wherever he could
thirty-four times. Verily that is better for you
32
than any servant.
reach on his body and pass them over his head and face and in front of

his body. He would do that three times." This is a hadlth agreed upon heard it from the
^Alf said, "I have not quit reciting that since I

by the authorities. 2 He was

Messenger of God (aay God bless him and grant him peace!)."
In a hadlth of Abo Hurayrab: "When you go to bed, recite the Verse night of the Battle of Jiffln?" He answered, "Not
asked, "Not even the

of the Throne: 'Allah! There is no god save Him, the Living, the
even the night of the Battle of $iffln." This is a ftadlth agreed upon

Eternal 27 until you finish it; for indeed, a guardian angel from God will
by the authorities. 33 It is said, "Whosoever remembers these words

2 10
209
 am under Thy covenant and Thy promise as far as it
not be overtaken by exhaustion in whatever work or activity occupies Is within ay power. I take refuge in Thee from the
evil that I have done. I acknowledge Thy bounty to
him. "
me and I confess oy sins, so forgive ae, for verily,
no one forgives sins but Thou.
jjadlth : When the Prophet (May God bless him and grant him peace!)

wished to sleep, he would place his right hand under his cheek, then say And If he should die the same day, he would die a martyr, and if he

three tines, "0 God, protect me from Thy chastisement the day Thou dost should die the same night, he would die a martyr." 3 ^

resurrect Thy servants." Abu Da'ud and at-Tirmidhl transmitted it; the Hadith : "Say when you awaken,
*1
former verified it and found it to be a good badlth . 3
Glory and praise be to God, there is no strength
fladl th : "Whosoever say when he goes to bed, 'I ask forgiveness of save in God. Whatsoever He wills, will be and
whatsoever He does not will, will not be. I know
God, the Supreme, than whom there is no divinity save Him, the Living, that God has power over everything and that God's
knowledge encompasses everything.
the Se 1 f-Subsistent, and to Him I repent, three times, his sins are

forgiven even if they be as plentiful as the foam on the sea and even if Verily, whosoever says these words when morning comes is protected until

they be as numerous as the shifting sands, and even if they be as evening; and whosoever says them when evening cooes is protected until

numerous as the days of this world." At-Tlrmidhl said this is a good, transmitted It. 3

morning." Ibn as-Sunnl

rare fradith 35 .
He also transmitted the following, "Whosoever says when morning

Had! th : Al-Bara* ibn *Azib said, "The Messenger of God (may God comes, I seek refuge in God the All-Hearing, the All-Knowing from the

bless him and grant him peace!) said to me, When you go to bed, make accursed devil' is protected from the accursed devil until evening." 3 ^

your ritual ablution as for prayer, then recline on your right side and He also transmitted from Ibn Abbas (say God be pleased with

say: theo!)^ that a man complained to the Messenger of God (may God bless

0 God, I surrender myself to Thee, I turn my face to
Thee, I entrust ay affairs to Thee, and I commit ay
household to Thee out of both fear and love of Thee.
There is no deliverance or refuge from Thee except
in Thee. I believe in Thy sacred Books which Thou
has revealed and in Thy Prophet whom Thou has sent.
If you should die, then you will die in aocordance with primordial
nature, so make these words the last thing you say. " 3
him and grant him peace!) that afflictions had befallen him, so the
Messenger of God (may God bless him and grant him peace!) told him,
"When you arise say, 'In the Name of God for myself, my family, and my
property'; otherwise, nothing will leave you." So the man said these
111
words and the afflictions left him.
Ibn as-Sunnl also transmitted the following: "Whosoever says when
1

he arises, '0 God, verily, I arise because of Thee, blessed, in good

Ibn as-Sunnl related,
health, and protected. So bestow upon me Thy blessings, Thy haleness,

0 God, Thou art my Lord; there is no divinity but and Thy protection in this world and the next,' three times when it
Thee. Thou has created me and I am Thy servant. I

212
 becomes morning and whan it becomes evening, will truly receive from God
Hadith : In his al -Hu jam al-Kablr ,
at-Tabaranl narrated that Abu'd-
1*
2
His blessings."
Garda* said, "The Messenger of God (may God bless him and grant him
Hadith : With respect to God's word (may He be mighty and exalted!),
peace!) said, 'Whosoever asks God's blessings upon me ten times when it
1
*^ Ali (may God be pleased
"And Abraham who fulfilled his obligations,"
becomes morning and when it becomes evening obtains ny intercession on
with him!) transmitted this: "The Prophet (upon him be blessings and
the Day of Judgment.'" 5
peace!) used to say when it became morning and when it became evening:
Hadith : In the collection of forty hadlths of Mufc^amad ibn Musa ibn

Glory be to God when ye enter the night and when ye Nu'man, he relates, "A narrative was transmitted on the authority of Abu
enter the morning. Unto Him belongeth praise in the
heavens and the earth! and at sunset and noonday He Hurayrah, who said, 'The Messenger of God (may God bless him and grant
bringeth forth the living from the dead, and He
him peace!) said, "Blessings upon me is a light upon the path; whoso-
bringeth forth the dead from the living, and He
reviveth the earth after its death. And even so
ever asks blessings upon me on Fridays eighty times Is forgiven the sins
will ye be brought forth."

of eighty years."'" 51
Hadith : The Prophet (may God bless him and grant him peace!) said,
Muhammad ibn Musa ibn Nu'man said, "Anas ibn Malik related that the
"Whosoever says when it becomes morning, 'Glory be to God when ye enter
Messenger of God (may God bless him and grant him peace!) said,
the night and when ye enter the morning, unto Him belongeth praise in

the heavens and the earth

1*
5 (the entire verse), will make up for what Whosoever asks blessings upon me every Friday one
thousand times will not die before he sees his place
escapes him that day and whosoever recites it when it becomes evening in Paradise; and whosoever asks blessings upon me
once, and this has been accepted from him, God
52
will sake up for what escapes him that night."**^ effaces the sins of eighty years from him."

Hadlth : "Whosoever repeats three times when it becomes morning, 'I

Hadith: "Not a man leaves his house for prayer and says.
seek refuge from the accursed devil, and recites three verses from the

end of Surat al_-gashr, **^ seventy thousand angels will be assigned to him 0 God, verily I ask Thee by virtue of the right of
those who can ask Thee and by virtue of this path of
to pray for him until evening. If he should die that day, he dies a mine, verily, I do not go forth in insolence or
arrogance or hypocrisy or good fame. I go forth in
martyr, and if he says it when it becomes evening, he is of that fear of Thy displeasure and seeking Thy contentment.
1 ask Thee to deliver me from bellfire and to for-

rank."
11 give me my sins, for no one can forgive sins save
Thee,
adlth: "Whosoever says on Friday morning before the noon prayer,

'I ask forgiveness of God the Supreme than whom there is no divinity but but God appoints for him seventy thousand angels who ask forgiveness for

He, the Living, the Eternal and unto Him I repent,' three times is him and God (may He be mighty and exalted!) draws His face near to him

forgiven his sins, even though they be like the foam on the sea."
1
*^ until he finishes his prayer." 5 3

213
? 1 2
 Hadlth: "When one of you enters the aosque or goes to the mosque, 63 and Say:
witness that there is no deity save Him, aa do the angels,
and grant him
let him ask blessings upon the Prophet (may Cod bless him 61*
up to 'and Thou glvest austenanoe to
0 Cod! Owner of Sovereignty!'
peace?) and say. 0 God, open the doors of Thy mercy to me'; and when he without meaaure.' 65 then verily, they are a means of
whom Thou ohooaest,
leaves, let him ask blessings upon the Prophet (may God bless him and be mighty and
attachment; no veil exlsta between them and God (may He
grant him peace!), and say, 0 God, protect me from the accursed
exalted I )

devil. "*5* Ibn Hukarram said in his version of the b*dlth , "0 God, sent down to Thy earth and to
"The verses said, Are we to be
safeguard oe."^
whosoever disobeys Thee?'
gadlth "A supplication is not refused between the call to prayer
exalted!) answered.
:

"So God (may He be mighty and

and the formula Just preceding the ritual prayer ( lqatnah ), so suppli-

Verily, I have sworn that no one amongst My servants

shall recite thee at the end of each prayer but that
7 I shall make Paradise his abode in accordance
with
gadlth: "He performed two short units of prayer and I heard him
his deeds, or I shall make him dwell in the Carden,
or I shall look at him with My bidden eye seventy
say three times while sitting, *0 God, the Lord of Gabriel and Israfll
times every day, or I shall protect him from every
enemy and deliver him."
and Michael and Muhammad (may God bless him and grant him peace!), I

59
seek refuge in Thee from hel lflre.'"
Hadlth; "Whosoever says three times after the morning prayer
and

Hadlth : "When the Prophet (may God bless him and grant him peace!) ask forgiveness of God, the
three times after the afternoon prayer, I

used to perform the morning prayer, he would say, '0 God, verily I ask
the Eternal,
Supreme than whom there is no divinity but He, the Living,

of Thee beneficial knowledge, acceptable work, and a good

and unto Him I repent,' is forgiven his sins, even though they be as the
sustenance. " *

foam of the sea." 7

Hadlth : "The Messenger of God (may God bless him and grant him 'Glory and praise be to God, the Supreme,
Hadlth ; "Whosoever says,
peace!) did not lead us in any prescribed prayer without turning his Supreme*
there Is no power or strength save in God, the Exalted, the
face toward us and saying, 68
three times as soon as he finishes his prayer, rises forgiven."

Hadlth; "When you pray in the morning, say after the morning
0 God, verily I seek refuge in Thee from every deed
which would dishonor me, and I seek refuge in Thee power or
from every companion who would ruin me, and I seek prayer, 'Glory and praise be to God, the Supreme, there is no
refuge in Thee from every hope which would distract God will safeguard you from four
strength save in God, 1
three times.
me, and I seek refuge in Thee from poverty which
would make me forget, and I seek refuge in Thee from
all wealth which would make me intemperate."
afflictions: from leprosy, the Jinn, blindness, and semi-para lysis.

This is in regard to your world here. As for your Hereafter, say, '0

Hadlth : "Whosoever recites the opening chapter of the Qur an and

the Verse of the Throne^ and the two verses from ^1 Imran : God is

216
215
Cod, guide me Thyself and bestow upon me of Thy bounty, spread forth
6
upon me of Thy mercy, and send down upon me Thy b leasings.'" Hadlth : "Whosoever prays at dawn or in the early morning then sit3

Then the Messenger of God (may God bless hia and grant him peacel) at his place and does not speak nonsense about things of this world,
but

said, "If he has fulfilled them up to the Day of Judgment, never having remembers God (may He be mighty and exalted!) to the point he has prayed

abandoned them, they will assuredly open four gates of Paradise for him; four units, emerges from his sins like the day his mother gave birth to
70
he will be able to enter through whichever one he wants."

Another account says, . . never having abandoned them out of Hadlth : "Whosoever says in one of the marketplaces, 'There is no

dislike or forgetfulness, he will not come to any one of the gates of divinity but God alone; He has no partner; His is the Kingdom; His is
71
Paradise but that he will find it open." the praise; He gives lire and takes it; He is Alive and does not die; in

Hadlth : "After saying the morning prayer, repeat seven times before His hand is all good; and He has power over everything,' one million

speaking to anyone, '0 God, protect me from hellfire'; for truly, if you good deeds are recorded for him and one million bad deeds are erased,
72 70
should die that very day, God records for you safety from hellfire." and a house is built for him in Paradise."

fladlth : "Whosoever repeats after finishing his noon prayer, There In another account: "Whosoever says, when he enters the market-

is no divinity but God alone; He has no partner; His is tho Kingdom, His place ,

is the praise; and He has power over everything, ten times before
There is no divinity but God alore; He has no part-
speaking to anyone, God records through them ten good deeds for him, and ner; His is the Kingdom; His is the praise; He gives
life and takes it; in His hand is all good; and He
through them erases ten bad ones, and through them raises hia ten has power over everything; there is no divinity but
God; God is Great; praise be to God, glory be to
degrees; and they are for him the equal of ten breezes; and they are his God; there is no power or strength save in God,

guards against the devil and his protection against adversity; no sin
a million good deeds are recorded for hia and a million bad ones are
will affect him on that day except polytheism ( shirk ). And whosoever
-79
erased, and he la elevated one million degrees."
repeats these words when he finishes saying the afternoon prayer is
If you ask, "For what reason should the reward of invocations be so
given the same protection that night." 70
great, given that they are so brief and easy on the tongue?" I respond,
Hadlth : "Whosoever says the sorning prayer, then recites, 'Say: He
"Because of their constant repetitions; for verily, all of them refer to
7<
Is the God, the Onel' *
one hundred times before speaking, every time he
faith, which is the noblest of things; but God knows best."
says, 'Say: He is God, the One!' he is forgiven the sins of a year." 7 -*

Hadlth : "He who first greets another with the salutation of peace
Hadlth: "Whosoever prays at dawn, then sits invoking God (may He be
is worthier In the sight of God (may He be mighty and exalted!) and His
mighty and exalted!) until the sun rises. Paradise is decreed for
00
Messenger (may God bless him and grant him peace!)."
him." 76

2 17
2 1 3
 81 Section [23
Hadlth : "He who greets a people excels then by ten good deeds."

Hadlth : "He who says, 'Peace be upon you ( as-salamu

alaykum )' has What to Say When Coin* on a Journey

ten good deeds recorded for him; and he who says, 'Peace be upon you and

the mercy of God ( as-sallmu '

alaykum wa rahmatu'l lah )' has twenty good Hadlth : "Vhosoever departs from his house, wishing to travel,

'Peace be upon you and the should say when he leaves, 'I believe in God, I take refuge in God, I
deeds recorded for him; and be who says,
Then
mercy of God and His graces ( as-sa l aau f
a laykum wa rahmatu'l l ah wa put my trust in God; there is no power or strength save in God.'

God will bestow upon him the good of that departure and
will avert from
barakituh )' has thirty good deeds recorded for him." 82
88
Hadlth : "Vhen something startled him, he would say, 'He is my Lord; him the evil of that departure."

He has no partner.'"^ Hadlth : "Vhen the prophet (may God bless him and grant him peace!

Hadlth : "0 *A 1 1 1 Shall I not teach you an expression to say when traveled, he would say,

you fall Into difficulty?" I said, "Why, of course, may God make me
0 God, Thou art the Companion of the sojourn and the
your ransom! How many good things you have taught me!" deputy khalifa ( in the family.
) 0 God, accompany
us on our Journey and take our place in our family.
He said, "Vhen you fall into difficult straits, say, 'In the Name 0 God, verily, I seek refuge in Thee from the
hardships of travel and the sorrow of death, and
of God, the Compassionate, the Merciful; there is no power or strength from lean times after plenty, from the call of the
tyrannized, and from the evil eye on one's family
8
save in God, the Exalted, the Supreme.' For verily, through these words and wealth."

80
God disposes of the various kinds of afflictions as He wills."
Hadlth : "Vhen the Messenger of God (may Cod bless him and grant him
Hadlth : "Vhen he feared a people, he would say, '0 God, verily we
peace!) traveled, riding his camel, he would say with his finger par-
place Thee in our breasts, and we take refuge In Thee from their
tial ly extended.
evil. '" 85

Hadlth: "Ve were with the Prophet (may God bless him and grant him 0 God, Thou art the Companion on the Journey and the
deputy in the family. 0 God, remove the distance of
peace!) on a raid and the enemy was encountered. Then I 88 heard him the land for us and facilitate the Journey for us.
0 God, I seek refuge in Thee from the hardships of
say, '0 sovereign of the Day of Judgment, Thee we worship and Thee we traveling and the sorrow of death."

ask for help.'". He continued, "Then I came across men flung down on

earth while the angels were striking them in front and from behind."
8^
Hadlth: "Safety for my people from drowning when they ride on a

boat is to say, 'In the Same of God be its course and its mooring.

Verily, my Lord is forgiving and merciful;^

1
And they measure not the

.02
power of God in its true measure.'^

220
 gadlth: Abu Hurayrah transmitted, "Shall I not teach you something
Hadlth : "Verily, God (may He be mighty and exalted!) is a Friend
which the Messenger of God (may God bless him and grant him peacel)
who loves friendship. When you travel in a time of abundance, let your
taught me to say upon leave-taking?" I9^ said, "Vhy, of course."
have their fill of food, and do not go beyond the
riding mounts
He said, "Say, *1 command you to the protection of God who does not
stopping-places on them; ar.d when you travel in times of drought, then
91*
neglect those who are entrusted to him."
hurry. Make use of the end of the night. Verily, the earth is rolled
Hadlth : AbQ Hurayrah said, "Shall I not teach you an expression
up at night and if the desert demons seize you, then shout out the call
which the Messenger of God taught me? When you wish to travel or depart
to prayer. Beware of praying in the midst of main roads, for they are
from a place, say to your family, *"I have commended you to the protec-
the crossings of predatory animals and the dwelling places of
tion of God who does not fail those who are entrusted to Him.'" 9^
snakes." 101
Hadlth : "When an animal belonging to one of you escapes into the
Hadlth : "Verily the Prophet (may God bless him and grant him
wilderness, call out three times, *0 servants of God, apprehend it!*" 96
upon
peace!) never saw a village which he wished to enter without saying
Hadlth: "Yunus ibn tjbayd transmitted, "There is not a man who
seeing it,
rides a difficult animal and says in its ear, Seek they other than the

religion of God, when unto Him submitteth whosoever is in the heavens 0 God, Lord of the Seven Heavens and what they
shelter, Lord of the Seven Earths and what they
and the earth, willingly or unwillingly, and unto Him they will be contain, Lord of the devils and that which they lead
astray, and Lord of the breezes and what they scat-
returned,' 9 ^ without its becoming humble to him by the permission of ter, verily, we ask of Thee the best for this vil-
lage and the best for its people, and we seek refuge
God." 98 in Thee from its evil and from the evil of its
people and from the evil therein."
fladrth : "When the Messenger of God (may God bless him and grant him

peace!) would say the morning prayer and 99 did not know it, he would then says, *1 take refuge
I Hadlth : "Whosoever stops over at a place,

raise his voice, so that his Companions could hear, and say, except when in the perfect words of God from the evil which He hath created, not a

traveling, 0 God, make my religion good for me, which Thou hast made as thing will harm him until he departs from that stopping-place of

a protection for my affairs. 0 God, sake my world good in which Thou his." 10 3

has put my livelihood,' three times. '0 God, make my Hereafter good Hadlth : Anas transmitted the following, "When we stopped at a

which Thou hast made my place of return,' three times. '0 God, I seek place, we would glorify God until the saddlebags were unfastened."
1011
refuge in Thy contentment from Thy anger. 0 God, I seek refuge in Shu bah said, "That is, we glorified God verbally.*

Thee, 1
three times. There Is no one who can restrain when Thou bestow- Hadlth : "When he returned, he would say 'God is Great (A 1 l ahu

eth, and there is no one who can bestow when Thou restralneth, and the Akbar ),' three times, then say.

good luck of anyone will not avail against Thee."*

221 222
 adlth: "When he visited someone sick, he would say, Remove the
There Is no divinity but Cod alone; He has no part-
injury, 0 Lord of Mankind. Heal, Thou art the Healer. There is no
ner; His is the Kingdom; His is the praise; and He
has power over everything. We are those who are
remedy except Thy remedy, remedy that leaves no illness.'" Hammad
returning, worshipping, repenting, and prostrating
a

ourselves to our Lord, and those who are praising. 111

God has kept His promise and helped His servant
and used to say, "There is no remedy except Thy remedy."
105
alone defeated the enemies." sick man whose time has
Hadlth : "There Is not a Muslim who visits a

Repenting, not yet come, and who says seven times, 'I ask of God, the Supreme Lord
ijadith ; "When he went into his family, he would say,
10 ^
returning. He has not left a sin upon us.'" of the Supreme Throne, to heal you,' without the man's being restored to
repenting to our Lord,
112
health."

Ijadlth : "Rub with your right hand seven times and say, 'I seek

Section [ 3 ] refuge in the might of God and His power from the evil that I find.'

I
1 13 did that and God Moat High removed what was the matter with me; and

Hadlth: One of the best ways of visiting the sick is to place

your I have not ceased instructing my family and others to do the same.

ask, "How was your morning?" or "How was your ijadlth Abu Hurayrah said, "The Messenger of God (may God bless him
hand upon him and :

night?" 107 and grant him peace!) and I went out, his hand in mine or ay hand in

man of shabby appearance. The Prophet said, '0 so-and-

Hadith: "When you visit someone sick, console him during the visit, his, to visit a

'Sickness
for verily, that will not restore anything of his health, but it will so, what is it that I see that has happened to you?* He said,

10
and harm, 0 Messenger of God.' He said, Shall I not teach you an
put him in good spirits."

Hadlth : "The Messenger of God (may God bless him and grant him expression which will remove harm and sickness from you?'"

sick man who was near death. So he greeted AbO Hurayrah said, "Teach me, 0 Messenger of God." "Say, 0 Abu
peace!) went in to visit a

him and asked, 'How do you feel?' He answered. Tine, 0 Messenger of Hurayrah, *1 put my trust in the Living ( al-Hayy ) who does not die, and

fear for my sins.' The Messenger of God (may praise be to God who has not taken a son, who has no partner sharlk ) in
God, I long for God and I (

two will never Join in the Kingdom, and who has no guardian over Him out of lowliness, and say
God bless him and grant him peace!) said, 'The

the heart of a man in this world without God bestowing upon him his wish God is Great.'"

and protecting him from what he fears.

*" 10 ^ So the Messenger of God (may God bless him and grant him peace!)

went to the man, whose condition had improved and asked, "How so?" He
Hadlth: "The Messenger of God (may God bless him and grant him

peace!) went in to visit a sick man and asked, 'Do you long for any- answered, "I said the words, 0 Messenger of God. I have not forsaken
-114
thing? Would you like some sweet bread?' He said, 'Yes!' So he re- the words which you have taught me."

110
quested some for him."

2 24
22 ?
 jjad lth: "When a man visits someone sick, let him say, *0 God, heal
mother who has lost a child?' He answered, 'I shelter him in My Shade
for You or else he
Thy servant so that he may either overcome an enemy 121
on the day when there is no shade but My Shade."
11 ^
may go to pray to You.'"
Hadlth : "When some matter distresses you, pray to your Lord for
Hadlth :
c
Uthman ibn *Affan related, "I became ill and the Messenger
proper guidance ( istlkharah ) 122 therein seven times, then look to that
the Name of Cod, the
of God came to visit me one day and said, 'In
for the good lies therein." 2 ^
which spontaneously comes to your heart;
Compassionate, the Merciful, I protect you by the words of God, the One,

Hadlth : "When the Messenger of God (may God bless him and grant him
the Eternal who "begetteth not nor was begotten. And there Is none
peacel) had some matter in view, he would say, '0 God, choose for me and
116 from the evil which you find. Then when the
comparable unto Him" 1 Oil
select for me.'"
stand,
Messenger of God (may God bless him and grant him peacel) rose to

he said, '0 Uthman, seek protection with these words, for there Is none

^ book
This is the conclusion of what we had wished to cite in this
1

like unto them for you with which to seek protection.'"

fladlth : "Verily, the Messenger of God (may God bless him and grant in a concise manner; the door has now been opened to
whosoever wishes to

him peace J) used to teach his people to say for all their ailments and ponder thereon. For the best of speech is that which is concise and

fever, 'In the name of God the Great, we seek refuge in God the Supreme clear, not long and boring. Praise be to God, Lord of the Worlds;

from the evil of a gushing wound and from the evil of the heat of prayers and blessings upon our master Muhanmad, the opener (al-fitlfr)

118 125 and upon his family and his Companions, the
hellfire." and sealer ( al-khatlm )

Hadlth : Khawvat ibn Jubayr related, "I became ill and the Messenger possessors of outstanding virtues and noble qualities. "God is suffl-

saying 'May 1 26
of God (may God bless him and grant him peace!) visited me, cient for us I Most excellent is He in whom we trust.

your body be healed, 0 Khawvat.' I said, 'And your body, 0 Messenger of

God.' He said, 'Fulfill what you promised to God (may He be mighty and

exalted!).' I said, 'I did not promise Him anything.' He said,

'Verily, you did! There is not a servant who becomes ill without offer-

ing some good to God (may Ha be mighty and exalted!). So fulfill the
110
pledge which you made.'"

Hadlth : "When misfortune befalls someone, let him remember his

120
misfortune with Me, for it is the greatest of misfortunes.*

Hadlth : The Prophet (may God bless him and grant him peace!) said,

"Moses said to his Lord, 'What is the recompense for one who consoles a

225 226
 vol. I, pp. 34-85: NOr ad-Dln Abul-Hasan Ahmad b. All b. 'Abd al-
Jabbar a 1 -Hasanl al-ldrlsl al-Mlmar ash-Shidhill az-Zarwill, because
Danner states, "His lineage goes back to 'All b. Abl Tilib through
Hassan b. al-Hasan not through Muhammad b. al-Hasan, as Is sometimes
Kotaa to the Introduction
given, for that Huhaasoad had no offspring." Therefore, Danner says that
"in his Lata if Ibn 'Ata* Allah has the wrong descent also."
. .

u
Ibn Farhfln vol. II, p. 242; as-Suyutl,
ad-DlbaJ al-
Brocke Ioann, Geschlchte der Arablschen Litteratur vol* II
, ,
1
Car 1
,

Victor Danner, Ibn 'Ata' Al lah: The Book of

vol. I, 524.
Allah," MafcS'darah, p.
(Leiden: Brill, 1949), p. 143; George Makdisi, "Ibn Ata
E. J.
7
Wisdom New York: Paulist Press, 1978), pp. 19-20 (henceforth referred
Encyc l opaedia of la lac vol. I (Leiden: E. J. Brill, 1970, P 722;
F.
t0 a3 7he Book of Wisdom
,

Burt )

Wuatenfeld, Ggachictachreiber der Araber und lhre Werke (New York:

Franklin, n.d .) p. 5T; Tbd al-Wahhib b. A!?mad ash -Sha ' r5nl, afc-
,
5jbn al- imad, Shadharat adh-Dhahab , vol. VI, pp. 4, 20; Ibn
Abd al-Q5dir Ahmad 'AtaCCalro: Maktabat al-
f

Tabaqit al-Kubri, ed. by Ata* Allah, Latalf, P* 69; Danner, "Ibn ^Ata* Allah," pp. 144-145,
Qihlrah, 1970), section 2, p. 19; Ibn al-Hayy b. Ahmad b. al-'Imad,
vol. VI (Beirut: ^Al-Maktab 200; Ta f t a z in T, I bn~ ~' Ata* Allah, p. 21; Ibn TaghribirdI, an-Nujum az-
ShadharSt adh-Dhahab ri Akhbir Han Dhahab ,

ZShlrah, vol. Till, p. 190. His full name is Shihab ad-Dfn Abu 1-Ma'alI
Abd Allih
at-Tijari li t-TibS ah wa'n^Naahr wa t -Tavzl , n.d.), p. 19;
f
'

Ahmad b. Ishiq b. Muhammad al-Muayyad b. 'All b. Isma'Il b. Abl TSlib

b. As 'ad a 1 -Y3fi I, Mir It al -Janan wa 'ibrat al
f -Yaqzan vol. IT, 2nd
ai-Abarquhl al-Hamadan, an outstanding Qur'an reciter and teacher and
,

Mu assat al-A'Iaml, 1970), p". 2*TT. Jalal ad-Dln Abd ar-

ed. (Beirut:
muhaddith .
Rahmin as-Suyd^I, Husn a 1 -Mafradarah fl TarPch Ml?r va I -Qahlrah , vol. I,
*

Dar Ihyi al -Kutub al- Arabiy-

ed. by Muhammad 'AbuT-Patj 1 Ibrahim (N.P.: 6 founded by Shihab ad-Dln Umar as-Suhrawardl (d.
The order was

yah, n.d.)", p. 524, gives the kunya Abu 1 - Abbas, whereas{ Ibrihlm
b.
a'rifat A'yan Ulami^ al_- 630/1232).
'All b. Par&un, Ad-Dlb5 a l-Hudhhab fl M
Madhhab, vol. I, ed. by Muhammad al-A^oadi Abu n-NQr^ (Cairo: D3r at-
T
^ Ibn al-lmad, ShadharJt adh-Dhahab vol. VI, p. 12; Ibn Taghri-
furAth, 1972), p. 242, gives both Abu'l-'Abbas and Abul-Fa^l- Abu^l- .

birdI, an-Nu jQm -az-Zihlrah vol. VIII, p. 218, says he was learned in
Mah3sin Yflsuf b. Taghrlbirdl, An-Nujum az-Zahlrah fl Huluk Mlgr ua 1^
,

many disciplines Ibn Ata' Allih, LatS'lf p. 48; Danner, "Ibn Ata*
QShirah, vol. VIII, p. 280, and YOsuf b. IsoS11 an-Nabhinl, Jaml_' Kara-
: ,

Aw$ (Cairo: Mu?t*fS al-Bab_I Allih," pp. 147-148, 200, TaftazanI, Ibn 'Ata Allah, pp. 21-22. His
mS t "al'-Awl lyl' , vol. I, ed. by IbrShlm A.
full name is given as Sharaf ad-Dln Abu Muljammad Abd al-Mu'min b.
mySlabTr' 19S2 , p. 525, refer to his nlsbah of place as as-Sakandarl.
)
Khalaf b. Abil-Hasan b. Sharaf b. al-Shidr b. Musa ad-Dlmyatl ash-
Victor Danner, "Ibn A^i Allah: A Sufi of Mamluk Egypt" (unpublished^
Shifi'l. He studied the seven schools of Qurinlc recitation and became
Ph.D. dissertation. Harvard University, 1970), p. 197, cites Ibn 'Ata He wrote works not only on hadlth
an expert in the Qur'an and fradith
Allih's full name according to A(unad Zarruq in an unpublished manuscript
.

and flqh but also on language and linguistics.

in the Escorial, No. 738, folio 9B, as Taj ad-Dln Tarjuaan al-'Arlfln
Abu l-Pa^l A^mad b. Muhammad b. Abd al-Karlm b. 'Abd ar-Rahman b._'Abd 8 AlI b.
f
Ibn al-'lmid, ShadharSt adh-Dhahab , p. 20; Aljmad b.
Allah b. A^aad b. 1 Isa b. al-Husayn b. Ata Allah al-Judhaml a 1 -Malik!
1

Hajar a 1- ' Asqa 14nl, ad-Durar al -Kamlnah vol. I, pp. 109-1 0, 292; ,
1

al-Iskandarl al-Qarifl as-$ufl ash-Shadhlll.

Danner, "Ibn Ati* Al lah," pp. 48-149, 201. His full name is given as
1

2 vol. II, p. 43; as-SuyO^I, Husn al- Muhammad b. Abd Allih b. Abd al-AzXz b. Mufcyl'd-Dln al-M4runI Hifi
Ibn Parfrun, ad-Dlbij
TaftazanI, Ibn Ata' Allah , p. 21, calls him al-
,
1 - Ra'slh al-Iskandarl.
MabSdarah, vol. I, p. 456; A^paad b. Muhammad b. k\A Allah, lata if a 1
Mazunl.
Minan, ed. by f Abd al-Hall* Maraud (Cairo: flassan Publishers] 197*0,^ p.
191, refers to taking his grandfather's place and gives Shaykh Abul-^
9 Shadharat adh-Dhahab , vol. V, p. 381; aa-Suyutl,
Ibn al-^Imid,
'Abbas al-MursI's comments about him. Abu'l-Wafa at-Taftazan!, Ibn At*
Husn ai-M ahidarah vol. I, pp. 173-174; Danner, "Ibn Ati Allih," pp.
Allah as-Sakandarl wa Taqawvu fuh (Cairo: Maktabat al-AngalQ al-
'
,

150-154,^201; TaftazinI, Ibn 'Ata* Allah, p. 20. His full name is given
Misrlyyalv] 1969), pp. J4-T57
as N4?ir ad-Dln Abul- ^bas* A^mad b. Muhammad b. Abl Bakr Mansur b.
Abi l-Qasim b. Mukhtar b. Abl 3akr All b. al-Munayylr al-Judhaml al-
3 ibn AtS Allih, Lat*' If P- 141, mentions that when his father
( >

p. 190, simply as
.
Iskandarl al-Milikl. He is mentioned in the Lata 'if
went to see Shaykh Abu 1-Hasan ish-Shidhlll, he heard the shaykh say,
.

Na?ir ad-Dln.
"You have asked me a question for which I have no answer, but I see the
answer written upon the inkwell, the mattress, and the^wall." As- 10 vol. V, p. 421; as-SuyOtl,
Danner, "Ibn Ata Allah," p. 1 Ibn al-'Infld, Shadharat adh-Dhahab ,

Suyubl, H U3n al-Mabatjarah , vol. I, p. 520;

135." the full name of Shaykh Abu 1- Husn 1-M abidarah vol. I, p. 299; Ibn 'Ata' Allah, Lata if , pp. 142,
a ,
According to the Lata if p. 138,
His full
224; Danner, "Ibn 'Ata* Allah," pp. 158-159, 202.
,
f
Abd Allah b. 'Abd al-Jabb5r b. 175, T 91 ,
Hasan is Taqi'd-Dln Abu 1-Hasan All b. 5

name Is given as Makln ad-Dln al-Asmar 'Abd Allih b. Mansur al-Iakan-

Tamlm b. Hurmuz b. Hatim b." Qusayy b. Yusuf b. Yusha* b. Ward b. BattjSl
All b. AbX darX. He became one of the early masters of the StaSdhlll order and also
b. A^mad b. Muhammad b. Isa b. Muhammad b. al-Hasan b.
f

gives the following taught Qur'lnic recitation.

Tallb. However, Danner, "Ibn 'Ata Allih," p. 8 1 ,

preferred alternatives, based on al-Kattanl's Salwat al-Anfas ( 1898 ),

229
227
 Ibn al- Imad, Shad ha rat adh-Dhahab
c vol. V, p. 406; al-Yafi I, , 27 For an in-depth history of the Shidhill order and Its founder,
Hlr&t a-JanSn
- 1 vol. IV, p. 208; Taj ad-Dln as-Subkr, Jabagat aah-
, see Victor Danner's unpublished dissertation, "Ibn Afi Allah"; and
ShlTP lyyah a 1 -KubrA vol. V, 1st ed. (Cairo: al-Ma^baat al-tfusayniyyah
,
c
Abd al-Halla Mahmud, Abul-flasan ash-Shadhill (Cairo;
Dar al-Katib al-
al-Mljriyyah, n.d.), p. 41; Ibn
f
AtS* Allah, Lata if , p. 178; TaftazanI, f
ArabI 1967).
,

Ibn *Ata Allah, p. 22; Danner, "Ibn Ati Allah," pp. 155-156, 20J.
* c

f Mutjamoad b. Mahmud
Hia full name~l3 given as Shams ad-Dln Abu Abd Allah 28 Ibnc
AtS* Allih, Uta 'if p. 187: Shaykh Abul-Abbas told one
,

Abbad al-Isfahinl. He authored several works such as because he had only

l
b. Muhammad b. of his disciples to improve his ill-tempered nature
had a
Kitab' a 1 -Qawa ld and Sharh a 1 -M ahsu 1 and is also said to have one year to live, and according to Ibn Ati Allah, the
man did indeed
c

great influence on Arabic language and poetry. die a year later.

'2 other possible teachers include Ibn Daqlq al- id (d 702/1302), 29 Ibid., p. 170: "This Abu* 1- Abbas
since he penetrated to God,
renowned Shafi ! faqih and disciple of bothf Shaykh Abu *1-Hasan_ ash- he has not been veiled and were he to ask for veiling,
he would not find
1
a
Shadhill and Shaykh Abu 1 - Abbas al-MursI; Abd al-GhaTfSr b. Nuh (d.
1
it."
Abd Allah b. an-Nu man (d. 607-683/1210-1285), both
c l
708/1309), and Abu *
MAlikI authorities in their day. 30 Aa-Suyutl, Huan a 1 -Hahadanh vol. I, p. 523; 16
,
A a Allah,
lats'if, pp. 36,' 164; Danner, "Ibn ^ta Allah," pp. 99 ff., 127; Nab-
1

13 AUSh, UtSlf vol. I, pp. 520-522, cites various miracles

1
Ibn *At3 , P* 185. hSnl7 Kara mat al-Aw l lyS ,

attributed to him; ash-Sha rani, ~abaqat al-Kubra ,

section 2, pp. 12 ff.
1U
Ibid ., p. 194; fifi !, M irat al -Janan , vol. IV,
4
p. 246; Ibn
al-lmad, ShadharAt a dh-Phahab 7 vol. VI, p. 20; Danner, "Ibn Ata 3 1 As-SuyutI, op. c it. vol. I. p. 523* cf. Ibn
,
Ata Allah, <:

Lataif, pp. 168-171, 176 for Shaykh Abu 1 -Hasan's praise of Shaykh
*
Allah," p. 24.
NabhanI,
Abu^ I-'Abbas; ash-Sha 'ran I, TaLaqat al-KubrS , section 2, p. 4;
15 There ta no record that Ibn f Ata Allih ever met Shaykh^ Abu 1- KaramSt al-AwliyS*, vol. I, pp. 34 1-344, for various miracles attributed
Hasan ash-Shadhill. Since the latter died in 656/1258, Ibn *A^a Allah -Hasan.
to Shaykh Abu 1

would have been a young boy.

32 That is, the spiritual axis of the religious community who is
< >
16
Ibn c
Ata
J
Allih, Lata If
. p. 194; Danner, "Ibn Ata Allah," regarded as having preeminence ever all other Sufi masters.
pp. 23-24; Danner, Book of Wisdom , p. 23-
33 Ibn f A^a Allah, Lata 'if p. 178, describes the
,
circumstances
17
Ibn 'A^a* Allih, Lata 'if , P* 195. when Shaykh Abu 1- Abbas began leaching as follows:

18 p - 196
Shaykh Abul-Hasan was in Cairo with a group of his
19 as-SuyOtl ljusn a 1 MaQadarah vol. I, p. 524;
Ibid., p. 194; , , disciples and companions at the home of az~ZakX as-
Ibn FarhOnT ad-Dibaj , vol. I, p. 242; al-Yafi^, Mir^it al -Janan , vol. SarraJ, studying the Kltab a 1 -M aui flq by an-
VI, p. 246; Ibn al-'Imad, Shadharit adh-Dhahab , vol. VI, p. 20; Ibn Niffarl. Shaykh Abu 1 -tfasan aske*d where Abul-
'

Ha Jar al - AsqalSnl, ad-Durar al-Kamlnah vol. I, p. 291; Danner, "Ibn , Abbas was. When he appeared, he said, "0 my son,
Ata Allah," pp. 135-1 3^; Danner, Book of Wisdom p.^ 24;
Sha rani, , speak. 0 my son, speak. Cod bless youl Speak and
Tabaqat al-Kubri, p. 19, incorrectly states that Ibn 'A^a* Allah was the you will never be silent after this evert" So
disciple of Shaykh Yaqut al-
f
ArshI after the death of al-MursI. ,
Shaykh Abu l- c
AbbIs said, "At that moment I was
given the tongue of a shaykh."
20 Ibn (
Ata * Al lah , Lata if , p. 188.

21
Ibid ., p. 189. 34 Ibid., pp. 173-179, '56, for the proof of his qutblyyah ; see
169, where Shaykh Abul-Hasan states, "0 Abu 1- Abbas, I
also p.
did not
22 Ibid ., p. 185. take you as a disciple except in order for you to become me and I you."

23 Ibid ., p. 190. 35 Ibid ., pp. 20-21.

2 ** For his complete name, see note 9* 38 That is, the Mlnety-Nire Beautiful Names of God.

25 Ibid ., p. 190. 37 ibid., pp. 197-198: He adds, "I heard that Shaykh Abu'l-Hasan
said of him. 'Abu 1 - Abfcas is zere knowledgeable of the paths of heaven
f
*

26 Ibid
., p. 196. than he i3 of the paths of the earth.'"

229 230
 38 Ibid ., p. 221.
50
39 See note 77; Ibn At a Allah wrote the Kltib a 1 -Hlkam , which Cf. note 40.
nature, and presented
consists of aphorisnis of a profound metaphysical 51 As-Subkl, Tabaqat ash-Shafl 4 ! , vol. V, p. 176: Taj ad-Dln (d.
approved it. 3efore the latter
it to ShayWh Ahul-'Abhis who heartily TaqI d-Dln (d. 756/1355)
Ata Allah was already teaching in Cairo. 771/1369) as-Subkl was a Shafi1 and his father
died in Alexandria, Ibn was a Shlfi1 qadl and one of the most famous religious
scholars of his
Darner, Book of Wisdom p. 24. Allah. Cf. next paragraph.
He was also a student of Ibn Ata*
,
day.
Makdisi, "Ibn Ata Allah," S.I. I P- 723.
al- t ImJd, Shadhargt adh-Dhahab vol- VI, p. 19, called
40 him ,

Ibn ,

the spokesman of Sufism In his day, who also

preached at the Azhar vol. 292.
5 2 Ibn Hajar al - AsqalanI, ad-IXjrar a 1 - Kami n ah , I, p.
Mosque. He also cites the Shafi'I Shams ad-Dln adh-Dhahabl Id.
that would
749/ 1348), who says that Ibn Atff Allah spoke in a manner
c J

vol. V, 53 As-Subkl. Tabaqat ash-Shafi e r, vol. V, p. 176; as-Suyutl, ljusn

The Shafl

as-Subkl, Tabaqat asb-Shafl__ 1
vol. I, p. 524; Ibn Hajar a 1 <Asqa lanl ad-Durar al-
revive the spirit. I ,
-
vol. a 1 -Mafcad * rah ,

mentions his wondrous words; as-SuyOtl, flusn al-Mahatjarah

,

Sarah bint
KSoinah , VoT. I, p. 292, adds that he himself studied under
,
p. 176,
I, p. 524; a 1-Yafl I, Mir St al-JanSn
1
vol. IV, p. 24 6, cal Is him "the
,
father regarding Shaykh Ibn Ata'
vol. VIII, p. as-Subkl who related remarks from her
imam of both paths"; Ibn Taghribirdl, an-Nu jum az-Zahlrah ,

Allah; TaftazanI, Ibn Ata Allah , p. 26.

c
Farhfln, ad-DlbS J 242,
280, mentions his eloquent public sermons; Ibn
p. ,

al-
calls him "the wonder of his time" In discussing Sufism; Ibn Hajar 5* Ibn Ati 5 Allah, LataUf , pp. 175, 224-257 et passim . See
the
Asqalinl, ad-Durar a 1 -Kimlnah vol. I, p. 291, also cites him as
,

mentions his well-attended public above, p- 3-

spokesman for Sufism in his day and
sermons at the Azhar. 55 Ibid ., 316.
p.
41
Ibn a 1 { I mi d Shadharat adh-Dhahab vol. VI, p. and Ibn
19
,
,
56 His full name is SharaT ad-Din Abu Sulayman Daud b. f Umar b.
Ha Jar al- Asqal&nl, ad-Durar al-KSmlnah vol. I, 292 both cite adh-
Ibrahim al-Iskandari ash-Shadhi 11. He was known to his _fo 1 lowers
, P* as
Dhahabl. and Daud b.
te>ud al-Bakhill, and other variations include_Ibn Bakhila
Ahmad al- Alawl, XI tab Qawl al-Maqbul
l (al-Jazirah: Matfca'at
42 Makhila.
KaramSt al-AwllyS vol. I, p. 525.
NabhSnl,
an-Nahdah, n.d.), p. 41;_Danner, "Ibn Ati Allah, pp. 288-291, 329;
.

f
Ata^ Allah,
43 Ibid al-Yafi* I, Mirat al-Janan, vol. IV, p. 144; TaftazanI, Ibn
., pp. 525-526. Ata Allah's khal lfah al-Hasan b. Abd al-
pp. 27-28, calls him Ibn ;

t Aziz, Irshad ar-Raghlbln, pp. 42 ff. in Muhammad Zafir al-Madani's al-

Ibn a 1- *Imad, Shadharat adh-Dhahab vol. VI, p. 20; Ibn Hajar
44 ,

Arwar al-Oudslyyah (Istanbul: n.p., 1302/1884); Martin Lings, A Su fi

al* *Aaqalinl, ad-Durar al-Kimlnah vol. I, p. 292, quoting adh-Dhahabl. c Berke-
Saint of the Twentieth Century: Shaikh Ahmad al- A I awl (2nd_ ed.;
,

ley: University of California Press, 1973), P* 233;_Sha ra^ni Tabaqat ,

45
Isma'n Umar Kathlr, al-Bldayah wa'n -Nlhayah , vol. XIV See
al-Kubra, section 1, p. I 63 ff.,_refers to him as Daud b. Makhila.
b. b.
Maba at as-Sa'adah, n.d.), p. 45; Ibn al-Imad, ShadharSt adh-
(Cairo:
- Appendix, pp. 273-274 for a Shadhlll silsilah from which the Alawl
Dhahab, vol. VI, p. 19; Ibn Hajar a 1 As^a lanl, ad-Durar a l-Kimlnah, 1 branch claims its spiritual lineage.
vol. I, p. 291; G. Makdisi, "Ibn 'Ata Allah," E.I. , III, P* 723;
Danner, Book of Wisdom , p. 25* 57 Al-Yafl<-T. Mlr>at al-Janan, vol. Ill, p. 329; Danner, "Ibn
Ata Allah," pp. 285-2M7*3 ft, giv_es hi_s full name as Shihab
c ad-Din
Makdisi, "Ibn Ata Allah," .1. I, p. 722, and Brockelmann,
46 {
Ata* Al lah ,
Abu l-'Abbas Atymad b. Maylaq ash-Shadhi 11; TaftazanI, Ibn
.

Geschichte der Arab. Lit. vol. II, p. 143, give the date as 16 Jumada p. 28.
II 709/21 November 1309, whereas as-Suyu^I fluan al-Maha<jarah , vol. I, P
At3' Allah, p. 35
f
524, lists 13 Jumada II 709; TaftazanI, Ibn 59 Ibn '
Ata Allah, Lata if, p. 37; ash-Sha c rani, Tabaqat a 1-
Kubra section 2, p. 12.
47
as-Subkl, Tabaqit ash-Shafl1 vol. V, p. 176; as-Suyu^I, Hugn
,
,

a 1 -Mahidarah, vol. I, p. 52^; Ibn Farhiin, ad-Dlba vol. I, p. 243; al- ,

59 Ibid., Tabaqit al-Kubra , section p. 12.
al-AuUyg_ p. 37; ash-Sha 1 rani, 2,
YifPlTMlPTt al-JanSn, vol. IV, p. 246; NabhSnl, XaramSt ,

vol. I, p. 525, says "near the Banu WafS"; Ibn pajar a 1 - Asqa lSnl ad- ,
90 Ibn 'Ata* Allah, Lataif , pp. 19-20.
Durir a 1-Kaminah, vol. I, p. 291; Ibn al-'loid, ijuan a 1 -Hafracjarah vol. ,

VI, p. 20; Ibn Taghribirdl, an-Nu jum az-Zahlrah vol. VIII, p. 200, says , 91 See Appendix for al-Ghazali, p. 262.
"throngs attended his funeral procession."
92 Ibn Ati Allah, L a yalf p. 80: He was highly extolled by
, 1
49 As for example, the aforementioned miracle at his tomb, p. 8.
both shaykhs. See Appendix for at-Tirmidhl, p. 266.
49
Cf. note 47, 93 -Cadi 'lyad, 267.
s ee Appendix for a 1 p.

23 1
2 12
 79 Ibn f Ata* AllSh, Lata* if p. 290; Idea , Utah at-Tanw Ir fl
,

0i
pp. 179-180: "Shaykh Abul-Hasan used
laqS t at -Tadblr ( Cairo: Matba'at Muhammad 'All Subayh, 1390/1970), p.
Ibn Ati* Allah, Lati'lf
*
aargln of
92: Idem., Taj al-Arus al-HawI l l-Tahdhlb an-Nufus on the
,

to say that the Ihya bestowed upon you knowledge and the Out bestowed
upon you light." - '(Cairo: Matba'at al-Hamldiyyah al -Misrlyyah, 1321 A.H.),
KitsiTaF-Tanwlr
At5_
Both Danner, "Ibn AtS* Allih," p. 331. and Taftazlnl, Ibn
Allah, p. 79, cite Ibn Ata* Allahs Unwan at-Tawflq as containing
( f
00 Danner, "Ibn Ata* Allah," p. 103*
passages from the Hlkam as well.
66 Ibid ., p. 104. 79 Danner, "Ibn Ata* AllSh," pp. 300-301.
67
Ibid** p. 319- 00 In his Book of Wisdom Danner divides the Hlkam into twenty-
,

88 five chapters of 2?2 aphorisms, four treatises, and thirty-four intimate

Other editions of the LatS* if give the full title as Kltab Allah (a. 709/1 309) *t la 1

discourses. Paul Nwyia in his Ibn Aa

Lat5 if al-H lnan fl H anaqib Abl l -^bbts al -HursX wa Shaykhlh Abl 1 -
*

naissance de confrerie Sa d 1 1 1 1 (Bey rou th Dir el-Machreq, 972 /, pp. : 1

Ijasan
84-229, numbers theaphorisos differently and divides the work into
.

thirty-five
69 Ibn
A^,S Allah, Lat** if P- 3 6 refers to his counseling of
t >
1
thirty chapters of 240 maxims, four extracts of letters, and
, ,
colloquies.
-Malik al-Man$dr LSJln followed by the phrase rafrlmahu 1-
1

the Sultan a1
13h, which indicates that he was already dead as of that writing. The 81 Allah," 302.
Danner, "Ibn AtS p.
sultan died in 697/1298, so the Lag *lf was therefore composed sometime
thereafter. Danner, "Ibn Ata Al lah," p. 277, suggests that the
c '
82 See TaftazSnl, Ibn Ata* Allah, pp. 89-96, for a list of over
f

after his confron-

- might have been written between 1307 and 1308
lati'if
twenty-five commentaries on the Hlkam from the first/eighth century to
tation with Ibn Tayaiyyah. Furthermore, Ibn AllSh mentions both Turkish^and
and his KltSb at-TanwIr (p. the early fourteenth/twentieth century, including ones in
his KltSb al -pikaa in the Lata if (p. 290) Ata
7 Malaysian. TaftazSnl, pp. 1-2, 34, considers the Hlkam to be Ibn
277), indicating that the Uta ir~was written after these two books. other works
Allahs most important and most outstanding work and all his
70 Ibn 'a^S* AllJh, Tralte sur le non Allah, trans. by Maurice merely a commentary or explanation of it.

Gloton (Paris: Les Deux Oceans, 1931"), p. 17. 83 See TaftazSnl, Ibn Ata Allah, p, 92, for A^iaad Zarruq's lofty

71 praise of ar-Rundls Sharh Miguel Asin Palacios, St^ John of the Cross
.

Ibn AtS* Allah, Lata* if PP- 36-37. views Ibn

and Islam (New York: Vantage Press, 1981), pp. x, 23-31,
,

72 TaftazanI, Ibn A^a* Allah, p. 104; al-Yafl c r, Mir at al-Janan TXbbSd "ar-Rundl as the Muslim forerunner of St. John of the Cross based

.
doctrines on
on ar-Rundls Sharft of the Hlkam and its Shadhill mystical
vo 1 IV, p. 246; Ibn al-'lmid, Shadharat adh-Dhahab , vol. VI, p. 20. wal-Akhlaq
renunciation. ZakT Mubarak, at-Tasawwuf a 1 -Islam! fll-Adab
.

(Cairo: Mr al-UtSb al-ArabI, 1373/1954), pp. 136-137,

states that the
73 Ibn Ata* Allah, Lata *lf p. 366; Danner, "Ibn c
Ata Allah," p.
two most famous commentaries are by ar-Rundl and Abd Allah b. (JiJazi
,

320.
ash-SharqSw! (d. 1227/1812) entitled al-Mlnah al-Qudslyyah ala 1-ftlkag
7li al- AtSiyyah. However, Zarrtiqs commentaries have become increasingly
Taftazanl, 105.
A. J. Arberry, Sufism: An Account of
p. the
popular over the years.
78 ibid ., p. 105; Danner, "Ibn Ata Allah," p. 320.
Mystics of Islam (London: George Allen 4 Unwin Ltd., 1979), P. 37.

78 Those biographers mentioning Ibn AtS* Allahs works Include Ahmad b. Ajlbah, iqS? a 1-Hlmmam fi Sharh a 1 -Hlkam (Cairo:
Alllh," p.
(
Abd a 1 -Hamid Afrmad Hanafl, n.d.), pp. 3-4; Danner "Ibn Ata'
Ibn Parljun, ad-Dlba , vol. I, p. 242; an-NabhSnl, Karamat al -Awjlya , p. 88; Jean-Louis Mlchon, Le Soufi
304; TaftazSnl, Ibn
c
AtS* AllSh,
-
vol. I, p. 525; as-Suyutl, Huso a 1 -M ahadarah , vol. I, p. 524; Ibn al- Philosophique
Marocain Ahmad Ibn^A jlbah et Son Ml raj (Paris: Ubrairl#
c
{
Imad ShadharSt adh-Dhahab voTTvi, p. 20; as-Subkl, Tabaqat ash-
, ,
J. V rin 19711, pp. 32-33, 3^.
Sha f 1 I vol. V, p. 176; ash-Sha rSnT, Tab aqat a -Kubra section 2, p.
{ ,
, ,

19. 85 TaftazSnl, Ibn Afrl Alllh, p. 8111*1' p.

88; Nwyia, Ibn
77 Taftazanl, c 38, states that the spread and popularity of the gikaa **** precisely due
Allah, pp. 79-80, cites pajjl Khallfah in
Ibn Ata* Ibn al- Imid,^ Shadharat adh -
- to its conformity to the Sunnah . Even
his lash adh-DhunOn, vol. Ill, p. 82, who quotes Shaykh Abu 1 Abbas

Ibn Aa Allah combined^ the

t

al-Mursl, as saying upon being presented with a copy of the Hlkam "My
Dhahab, vol. VI, p. 19, comments that
(salaf) and
teachings of the Sufis with those of the early patriarchs
,

son, you have achieved the ala of the Ihyi in this book and more."
Ata* Allah, Tralte sur l the legal sciences.
Danner. "Ibn Ata Allah," pp. 277, 300-301; Ibn
le nom Allah trans. by Gloton, p. 13
, 08 MubSrak, at-Tasawvu f a 1-Is l amI , p. 136; Taftazanl, I6n. _6a_
Allah, p. 89-

234
233
 87 Aain Palacios, St. John of the Cross, p. 30.
Danner, "Ibn c
Ati' Allih," p. 333*

88 For examples, see note 80. 107 Ibn Ata* Allah, Tralte sur le non Al lah , trans. by Gloton, p.

89 Eltib at-TanwIr 13- 22 .

Ibn (
HI Allih, , p.

108 Taftazinl, Ibn Ata* Allah, p. 107.

9 ibid ., p. 92, is one example.
,09 Ibn {
Ata Allah, a 1 -Qajd a 1 - Mu jarrad , p. 76. Cf. Lata if , p.
91 lb** -' PP- 93-94 , 108.
196.
92 Ibid., p. 88. The same formula follows the name of Shaykh 110 Hlftah a -Fa lah *a Mlgbab a 1 -Arwal?
Ibid., pp. 5-6, 68-69. Cf. 1
f
Abu l- AbbSs al -Mural (p. 110).
1

(Cairo: Matba'ah Mustafa al-Babl a 1 -Ha lab! , 1 38 1 7 196 iTT PP- 13-1.

93 Brockelmann, Geschlchte der Arab. Lit , vol. II, p. 14 3; Tafta-

111
See note 70 on Gloton's annotated translation.
zanl, Ibn { Ata^ Allah, p. 101.
is also known as T5J al- Arus wa Qaa* an-Nufus in Brockel-
112 It f
Tafta-
9 3rocke loan, Geschlchte der Arab. Lit. , vol. II, p. 14 3;
:ann, Geschlchte der Arab. Lit. , vol. II, p. 14.
zinl, Ibn Uta* Allah p. 101. ,

a^-^ughra,
113See note 78. TaftazinT, Ibn *AtS* Allah, p. 107, points out
95 Muhammad b. Ibrahim b. *Abbad ar-Rundl, ar-Rasa*!! is also entitled an-Nubdhah f 1 t-Tasawvuf in the Dar al-
97. chat the work

ed. by Paul Nwyla (Beyrouth: Imprimerle Catholique, 1958), p. jtutub listings (No. 4 1 36) or at-Tuhfah fl' t-Tagawwuf the latter ,

f
al-Hlmam, 3rockelmann, Geschlchte der Arab. Lit. vol. II, p- 143, mistakenly ,

Allih," p. 31 tj Ibn AjIbah,

96 Danner -Ibn (
Ati Brockelmann gives another
kind of sharh lists as a separate work. In fact, on p. 144,
p. 9, comments that both the
Tanwlr and the Lata_lf are a
listing for a manuscript entitled Uns a 1 - Arus which is no doubt the
{
,

of the Ijlkam .
same work. Taftazani also notes that B"rocke laanns listing of a
work
called at-Tarlq al-Jaddah 11a Nayl as-Sa adah is actually part of the
(

97 It is also known as al -Qaw l al-H uJarrad fl^l ^Ism a 1-Mu f rad.

Tuhfah fl* t-Ta?awwuf .

See Ibn
c
AJIbah, Iga? al-Hlmam p. 9. ,

98 Ibn f Ata Allah, al-Qasd al-Mu jarrad fl M a rlfat al^Ism c

aU For an in-depth study of Ibn Afa* Allahs works to date, see
*5), ? Taftazinl, pp. 112 ff. Besides the books previously cited are the
(London: British Museum manuscript, cat. no. 1 45 19- following treatises which he lists, annotates, and gives location of
" ufrad
M
2 .
when appropriate. Several of these are also mentioned by Brockelmann.
c
99 Danner, "Ibn At5 Allih," pp. 305-306.

100 Ibn cites their quot- 1) Rlsa lah on Qur^an 6:54; manuscript in Dir al-Kutub al-
A ta * Al lah, al-Qasd al -Mujarrad , p. 13, Mi$rfyyah #81.
ing of Q. 19:65: "Knowest thou one that can be named
along with Him?" as
expanded discus-
one proof given against an etymological source. For an 2) Qagald (poems); Berlin Library #7846.
by Gloton,
sion, see Ibn Ati All5h, Tralte sur le non Allah* trans.
pp. 34-35-
Include 3) Al -Muraqqa llal-Quds al-Abqa lost work on fiqh men- ;

Ata Allih, al -Qasd al-M ujarrad , f p. 15; these

101
Ibn tioned by as-Syyu^I (cf. note 125) and by Muhammad b.
and al-baqa
being derived from al -walah al-llih a I -ha jb , al- uluw, , ,
Cheneb in his Etude sur les personnages mentionnes dans

Ibid., . P* 23-

10 19- 20.
3 ibid. , PP-

Although Shaykh Ibn Ata Allah

1
,0
ibid. PP' 29- 33, 40-43 ff.
,

divides the Ninety-Nine Names according to Names of Essence, Action,

rthe ! ess . he says that none cf them can be ranked as first or
last nor are they conditioned by time or limits (p. 40). and maxims; manuscript in British Museum #2372.

6) Sermons ; handwritten text in Paris Library #1299.

? -s s
 -8aradi t in addition to the Tanwir, Lat a >lf and
-Mudaw wanah II
> ,
a 1 l i
7) Hlzb an-Najit ; manuscript in Rabat Library #306.
Hlkam .
8) A* 3 * lah Tapawvuf ;
manuscript In Apif Library #105, 368, 126 Danner, "Ibn Ata Allah," p. 324. Cf. note 113*
1 .

127 j5 n Taghribirdi, an-Nu jug az-Zahirah , vol. VIII, p. 280, states

Tanblh fl Tarlq a 1 -Qawm manuscript in Maktabat az- and gives the bag*-!*'
9) ,
that Ibn
c
Ata Allah had very fine mystical poetry
Zaytunah in Tunis #1882, 168, III. adh-Dhahab, vol. VI,
ning lines of one of them; Ibn al-lmid, Shadharat
Allih's shaykh al-Kurs! often used to ask him
p. 20, says that Ibn *Ata
10) Rlsalah fis-Suluk copy in Haktabah Raobur #14*1, 341, 1
to repeat the following verse:
;
, ,

11) manuscript in Dar al-Kutub

gizb an-NJr wa Taman as-Surtir ;

al-Ml^riyyah #214 ta^awvuf, 2150 ta^awwuf, and 1598

ta?awvuf
l# Is jt-ss Lrt W ^
("How many the hearts that by love have been mortified
them revived.")
I live by them after he [al-Mursi] by love had
12) Du*a ; copy in D5r al-Kutub al-Hi$riyyah #1632 ta$awwuf.
120 TaftazinI, Ibn Ata Allah, p. Ill, states that it is a Iso
13) Tuhfat al-Khullin fl Shari] Na$ihat al-Ikhvan ; copy #1401
known by the title HlTtlh a I -Fa lah fl Dhikr
Allah a 1 -Karra al-Fattah.
tagawuf was DSr al-Kutub al-Ml?riyyah but "it is as
in according to Hajjl Khallfah in Kashf a^-Zunun , vol. II,
1869-
good as lost and until now we have not come across an-
other copy" (p. 115). 129 Since this passage of not quite two pages in length was not
part of the body of the work,it was omitted from the translation.
1111
Ibn (
Ati* Allah, Tij_ a 1- cArus , p. 24.
130 Hlftih ai-Falah wa H lgbap a I -Arvah (Ca_iro: Katba ah Mustafa al-
c

115
IMd., p. 94. Babl al-Halabl, 1381/1961), P- 4. Although ujul is normally translated
the term "foundation" seem
116 as principles," Its use in the singular made
iqiz al-Hlmaa

Ibn AJIbah, , p. 9.
more appropriate as a heading.
117 Ibn Ata Allah which is translated
TaftazinI, * , p. 106. 131
Not to be confused with al-glsa ath-thanl ,
1,0 as Part II.
Danner, "Ibn Danner adds that "Taqi* d-DIn
Ata* Allah," p. 311;
as-Subkl (d. 756/1355), his disciple, transmitted [it] to others, and 132 Cf. previous discussion, pp. 18 ff.
[it) has always had a certain currency in Sufic circles."
133 Mi f tab al -Fa lah , p. 3*
ibn *AtV AllSh, Unwin at-Tawflo fl Xdab at-Tarlq
* Sharp
^
,

7
Oasldah Shay kh ash-Shuyuk h~ A~bl H ady^an Shu ayb al-Maghrlbl (Damascus: Ibid ., pp. 3-4.
f
Matba'at al-Ihsin, n.d.). The Takhmla of Muhyl d-DIn b. al- Arabi is
also included. TaftazinI, Ibn Ata~r Al lah , p. Ill, states that the <
135 Ibid ., p. 4. phlkr in its totality or meaning signifies not
of so doing
Unwin is mentioned only by al-HaJJ al-Kawhin in his Tabaqat ash-ShSd- only in voicing Cod's Name repeatedly and the Sufi ceremony
hll lyyah , p. 99- but also any sort of mention of Him or a formula
containing His Name or

120 Ibn { *
inward concentration on God.
Ati Allah, Unwin , p. 25* Cf. TaftazinI, Ibn A^a
Allah, p. 1 1 1. 1 36
jbid., pp. 6-8. The sounds described that one hears while
wind,
Invoking, such as the rippling of water or the sound of the
121 totally
Ibn Ata Allah, unwan , pp . 20-21. actually refer to spiritual states descending upon one who is
absorbed in Invoking God through His Name and is oblivious to all
else.
122 Ibid., 25.
pp. 19,
137 C f. Ibid., pp. 48 ff., where Ibn Ata* Allah returns to the
123 Danner, "Ibn Apa Allah," p. 323 procedure for invoking and gives further elaboration.
1211
Brockelmann, Geschlchte der Arab. Lit., vol. II, pp. 143-144. 138 Ibid., pp. 31, 32.

120 vol. I, p. 424, who mentions 139 Ibid., P* 44.

as-Suyuti, Husn al -Mafridarah
Cf, ,

two unknown works, a 1 -Mu raqqS 1 la I -Cuds *

a 1-Abqa and Mukhta?ar Tahdhlb
140
Ibid., P* 47.

237 238
 ,|J1
See Appendix for al-Junayd, p. 264.

142 Appendix for al<-Ghazali,

See

143 Notes to the Klftah a I -Fa 1 lab

Miftab a 1 -Fa ID), P- 56.

144 Ibid.,
P. 57.

145 Ibid., 58.

P- [Part One]

146 Ibid., 61. 1

Quran 12:108.
P-

147 64. 2
Ibid., P* Qur *an 1:2.

1 48 3
Ibid., P. 67. Quran 37: 35.
149 See abc pp. i8-2 0 This is the takblr which is used in the call to prayer.
11
i v e ,
.

150 MiftSh 8 A formula derived from the Sunnah of the Prophet.

il -Fa lib, P* 1 10 .

151 t
Allah, 6
TaftazanI ,
Ibn At^a *
Quran 2:286.

'52 Danner "Ibn Allah,'

For Ibn Ata* Allihs ^ This is another formula based on the Sunnah.
A ^a'
,

confrontation with Taq*d-Dln b. Taymlyyah, see Ibr al-lmad, Shadharat

adh-Dhahab, vol. VI, p. 19. 8Quran 24:35. The first sentence is taken verbatim from Najm
ad -Din al-Kubra's Fawa * l h a 1 - Jama 1 wa Fawatih al -Jal al, p. 4, and the
153
Najm ad -Din al-Kubra, Fawa it} a 1 -Jamal wa Fawatll? al-Jalal , ed. Cf. above, note.
)

rest of the paragraph is a paraphrase of the same.

by Fritz Meier (Weisbaden: Franz Steiner Verlaq GMBH, 1957), PP- 2, 4, 153.
14,
-
21 25 .
^ In other words, as on the Day of Judgment.
1511 }
Danner, 'Ibn Ata Allah," p. 308.
10 Quran 37:99.
^5 TaftazanI, Ibn
c
Afra
?
Allah , pp. 37-38.
11
Tlrmldhi, 45:87 (nos. 3576 and 3577, with slight differences).
56 Aain p a i aC ioa, St. John of the Cros s, pp. ix-x, believes that
1
References to hadlths will be made in accordance with the system adopted
St. John of the Cross was influenced by Ibn
(
Ata* Allah through Ibn by A. J. Wensinck in his Handbook of Ear ly_ Muhammadan Tradition Thus,
.

AbbSd ar-Rundls commentary on the ijlkam . TaftazanI, Ibn Ata* Allah , the collections of fradlths , such as the gaftlh of Muhammad ibn Isma<Il
pp. 1-2, concurs. al -Bukhari, the Sahib of Muslim ibn al-HaJjSJ al -ftishayrl, the Sunan of
Muhammad ibn <Isa at-Tirmidhl, the Sunan of Abu Da* ud as-Sijistanl, the
18 c OP examples of twentieth -century studies, see Danner, Book of
'
Muwapta of Malik ibn Anas, the * Aaal al-Yawm wa l-Laylah of Abu Bakr
.

Wisdom and "Ibn Ata Allah"; Cloton, Traite' sur le nom Allah; Maijmud, Ibn as-Sunnl, a 1 -Jami< aa-Saqhlr of Jalal ad-Dfn as-Suyutl, and the
Abul -Hasan ash-Shadhi ll ; Hichon, Le So ufl M arocaln ; Mubfirak, at- Hi yat al -Aw l iyg of Abu Nu l aym el-IsfahJnl will be referred to
c
Tajawvuf al-Ialaal; Nwyia, Ibn Afa^ Allah; TaftazinI, Ibn ^Atg* Al_lh; respectively as Bukhari, Muslim, TirmidhI, Abu Da^ud, Malik, Ibn as-
Asin Palacios, St. John of the Cross and "Sadilies y aluobrados," Al- Sunnl, Suyu^I, and Abu Nulaym each name followed, first, by the number
Andalus ,
IX-XVlTT944-l95T); Luce Lopez Barault, San Juan de la Cruz jr of the book ( kitab ), then that of the chapter ( bab ), and finally the
e 1 -Is lam (Recinto de Rio Piedras: El Colegio de Mexico, A.C., 1985). number of the hadfth itself within the edited work; but in Ibn as-
Sunnls collect ion his name will be followed only by the number of the
158 For an in-depth study, see Lings, Sufi Saint of the Twentieth Full bibliographical
A badlth as no other division exists in his work.
Century . data on the editions of the hadlth -col lections used will be given, of
course, in the bibliography. Lastly, only those hadlths that have been
actually verified are cited in the footnotes.
12
Qur> an 13:28.

*3 Quran 24:35-
 14
Our an 75:1-2. 38 Bukhirl, 80:68 (no. 6023).
15
Our' an 40: 15. 1.0
Bukhari, 97:15 (no. 6956).
16
Qur an 89:27-30
:

41
TirmidhI, 45:100 (no. 3597).
17
Qur Sn 33:41-42 42 TirmidhI, 45:119 (no. 3632).
18
Qur' an 3:191. 43 TirmidhI, 45:4 (no. 335).
19 Qur' in 33:35. 4.1
TirmidhI, 45:9 (no. 3).
20 Qur' In 2: 152.

Chapter I
21 Qur 3n 13=28.
:

1
TirmidhI, 45:36 (no. 3488).
22 Qur' an 3:41.
2 TirmidhI, 45:36 (no. 3 a 89).
23 Qur an 76:25.
3 Ibn as-Sunnl (nos. 181 and 182 ,
with slight differences).
2U
Muslim, 48:11 (no. 2701).
"
TirmidhI, 45:12 (no. 3673, with slight differences).
25 TirmidhI, 45:7 (no. 3438, with slight differences).
'
5 Qur^in 2:74.
26 Muslim, 48:11 (no. 2700).
6
Qur'Sn 43:36-37.
27
Muslim, 6:36 (nos. 240 and 241, with slight differences).
7 4856).
Abu Daud, 35:31 (no.
28 Quran 2:248.
8
TirmidhI, 45:8 (no. 340).
29 Muslim 48:1 (no. 2676).
9 Abu Daud, 35:31 (no. 4855).
TirmidhI, 45:12 (no. 3666). The word al -mustahtartin is derived
from the passive voice of form X of the verb, ustuhtira , "to be devoted, ^ Ibn as-Sunnl, no. 3*
infatuated with something. Form VIII of the passive voice of the verb,
uhtira, which is inexplicably used later in the text, means the same as 11
Qur'in 39:45-
Form X. Both verbs also carry the sense of being negligent and
thoughtless 12
Qur'an 99:7-8.
3 Bukhirl, 80:65 (no. 6024). 13
TirmidhI, 44:19 (no. 5161, with slight differences).

32 TirmidhI, 45:87 (no. 3577). In the beginning sentence to this section, the author mentions
1.1

the rules "associated with" the invocation as being third in sequence,

33 TirmidhI, 45:10 (no. 3660). not second, as they are here.
34
Suyufl, II, 18. 15
Qurin 25:43-
35 6
Suyufl, II, 19. '
Qurin 17:22.
36 Mill:, 15:7 (no. 24). 17 Qurin 36:60.
37
TirmidhI, 45:5 (no. 336).

38 Muslim, 6:29 (no. 211).

241
Chapter II
Chapter Y1
1
Qurln 11 : MU.
1
Because mankind is created in the image of God.
2 See pp. 59 and 239, notes 1, 4, and 3, Tor references to these
formulas 2 Qur'an 2:268.

3 Qur 'an 2 : 152.

Chapter 711
Qur'an U9 : 1 3-
1 Although the author previously stated that there were two
coverings, he now goes on to mention a third, which is actually the
Chapter 17 kernel or essence Itself.
1
Qur'an 2:26- 2 Quran 25:43*

2 QurSn 2:27. 3 Quran 13115.

3 QurSn 9U;U; the verse addresses the Prophet.

Chapter Till
The preceding material probably relates to the "first
one, although the
invocation"; otherwise, no mention was made of a first 1
Qur5n 17:44.
due course.
author will mention a number of other invocations in
2 QurSn 29:69.
5 QurSn 47:19
3 Quran 7:55.
6 15:3 (no. 32).
K*llk,
U
.
Quran 79:40.
7
Plural of ghayr , in the sense of "other-than-God
5 Qur'an 39:54.
8 Malik, 15:9 (no. 32).
8 Qurin 0:46.
9 Qur'Sn 6:91*
7
Qur'an 16:114.
10 Qur'in 6:91.
8 Quran 68:48.
11
QurSn 6:91-
9 The source for this hadith, which continues on to the end of
12 is Muslim 6:37 (no. 243).
Hu in pausal fora. the next paragraph,

13 During the act of bowing ( rukfl *), the worshipper repeats a 10 Both the Verse of the Throne (2:255) and in SHrmt A1 Imran
the sense 1-Qay^ um
certain short formula three times, which is an invocation in (3:2) contain the formula Alllh Li llabi ilia Huwa l-Hayyu
'

that it is both short and repetitive, while the act of

bowing itself ("Allah, there is no divinitybut He, the Living, the Self-Subsistent").
adds a self-effacing element to the whole.
11 A1 -Hayy ("the Living") and al -Cayyum ("the Self-Subsistent").

12
Chapter T Malik, 15:8 (no. 32).

1 Quran 3:18* ,3 Malik, 15:8 (no. 32).

2
The invocation of U illha llla llah is what is meant by this.
'

Both absence and presence are in relation to God,

1** i.e., absence
from God and presence with God.
3 Because these two last-named deeds detract from ones
concentration on God and remove all trust in Him from the soul. ,5 Qurin 9:114.

2 4 s
 1

16
Quran 58:22. Qur an 6:91.
17 f
(with slight differences)
Abil Nu aym, I, 4 . 11
Quran 21:22
10 Because his outward state manifests the Divine Name "the 12 Muslim, 1:8 (no. 21).
Outward
*3 The first condition is declaring LS iliha ilia *
USh .
19 Quran 6:149.

20 Since Quran 2:163*

everything is predestined, vying with the world is
illusion. 15 Quran 112:1.
21
Quran 2:247. 18 Qurin 16:51.

17
QurSn 57:3-
10
Qurin 6:59.
Hubah ("Indifferent action") in Islamic law refers to
1 a deed
which is permissible but brings neither reward nor punishment. 19
Qurin 28:88.

In the past, the patched frock (mu raqqa ^h or khlrqah ) was

2
20 Q UP >an 6:17.
sometimes given to a disciple by the shaykh at the beginning of the
path. Here it means spiritual death of the ego. 21 Quran 6:76.

that is, while they were ritually pure, since

3 a Muslim must 22 Quran 6:1.
have performed his ablution before praying.
23 Quran 21:22.

2U The beginning of the verse reads: "Say: If

Qurin 17:42.
Part Two there were other gods along with Him, as they say . .
."

1
Qur'an 2:163. 25 Quran 23:91. The beginning of the verse reads: "God hath not
chosen any son, nor is there any god along with Him; else would each god
In Arabic, li 1 1 aha ilia *_1~ lah 1s the pausal form of ilia
2
have assuredly championed that which he created
." . .

l lihu , the final word being reaTiy" a! lihu when pronounced fully and
without regard to the preceding word 11 la . 26 Quran 4:172.

3 These twin stars of Ursa Minor were used for desert travel. 27 Quran 1 6 : 1 7 -

Quran 21:22. 28 Quran 21:22.

5
The sense of this statement is that istlthna is derived from 29 Qur'an 23:91. See above, footnote 25.
one of the original meanings of thana , a Form I simple verb.
30 Qur'an 17:42. See above, footnote 24,
6 Qurin 43:87.
31 Qurin 21:22.
7
In Arabic, the word lliha is in the accusative case following
the li that negates the species absolutely. 32 Qurin 47:19*
8 This refers to the formula said before reading the Qurin: 33 Qur in 112:1.
a c 0dhu bl I lJhl min asb-shaytan ar-ra jlm ("I seek refuge in God from the
accursed devil"). 3**
Muslim 1:8 (no. 21).
9 Qur an 51 :50. 35 Qurin 2:221

245 246
 38 Our in 46
55 r -

QurSn 2:30. The entire verse reads: "And when thy Lord said
37 Possibly at-Tirmidhl. unto the angels: lo! I am about to place a viceroy in the earth, they
said: Wilt Thou place therein one who will do harm therein and will shed
38 TirmidhI, blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely
8:7 (no. 983).
I know that which ye know not."
39 Quran 10:91-
82 According to Islamic law.
4t ^
An epithet for Abraham.
83 QurSn 2:30.
41
Qurln 10:91
84 souls before their descent into this
That is, God addresses the
42 world
Qur'an 21:87-

43 Quran 65 QurSn 7:172.

68:48
44 88 That Is the devil.
Qur'in 37:143-144. ,

45 67 Qur'an 2:163.
Qurin 21:87.
46 68 Quran 2:163.
Quran 10:91-

47 Qur'an 88 Qur'an 17 70
10:91- :

40 70 Quran 9:28.
Qurin 3:18.

49 Qurln 12:26- 71
This in reference to Potiphars wife who Quran 29:26.
attempted to seduce Joseph and when he stood fast and tried to get away,
72 Qurin 19:90.
she falsely accused him. One of her own people, the aforementioned
witness, said in verses 26-27, "If his shirt is torn from the front then
she speaketh truth and he is of the liars. 78 lhaan connotes performing good deeds or doing what is right.
And if his shirt is torn
from behind, than she hath lied and he is of the truthful."
711
Quran 55:60.
50 Quran
35:10.
75 Qurin 55:60.
51
Qur'an 35:34.
76 Quran 2:90.
52 Qur'Sn 39:74.
77 Quran 19:93.
53 Qurin 10:10.
78 Qur'In 10:26.
54
TirmidhI, 45:9 (no. 3443 ).
78 Quran 91:33*
88 Meaning Umar and his son Ibn Umar.
80 Qurin 39:18.
88 That
is, on the Day of Judgment.
81
QurSn 16:90.
87 Quran J
verse is
35:34. The fradlth containing the Qur anic in
82 Qurin 17:7.
SuyutI, al -Jlml* a?-$aghlr II, 136 , .

30 Muslim, 88 Quran 10:26.

1:8 (no. 21).

59 In Arabic: 88 The "For those who do good

Jjl ^ jy >> complete verse, not cited here,
is the best reward, and even more."
Is:

8
Munkar and Naklr who examine the dead as to their faith.

247 248
 95 Our In 1 3 : 1 a
112 Qurin 19:90-91.
39 Quran 109:6. The Prophet Huhammad la the speaker.
113 Qur ; Sn 43:86.
37 Quran 30:1. 114
Quran 2:256.
33 Qurin 40:16.
115 Quran 39:33-
39 Qurin 53:42.
116 Qurin 3:64. Muslima are addressing Jews and Christians In
90 Quran 41:33. this verse.

91 117 For a similar discussion, cf. above, pp. 18-20.

QurSn 16:90.

93 QurSn 16:90. n8 Perfect and imperfect verbs respectively, meaning "he became
bereft of his reason or intellect" due to grief or love.
93 Qurin 17:7.
119 Technically it is a glottal stop which can carry the vowels a,
9# Qurin 4:129. 1, or u.

95 Qur'an 22:24. J 20 p asS iT e participle of walaha .

96
That la to aay, the definite article In at-tayylh ("the good"), This seems to be more In keeping with l aha ya llhu , la yhan
121 , ,

which comprises all that Is good In the way of speech. which means "to be hidden," "to be high," and "to rise."

97 122 Quran 7:127-

Qurin 14:24.

93 That Is, in the Near East.

123 Qurin 43:45. At-Tlliosanl is saying that llahah of the pre-
vious verse is nearer in meaning to the a llhah of this verse.
99 Qurin 35:10. ,2U al-Aspa^ aT-
That Is, the Ninety-nine "Most Beautiful Names" (

100 [jusna ) of God in the Qur'an.

Quran 14:27.

101 125 Qur'an 19:65.

Qurin 48:26.

102 126 Quran 56:74.

That Is. Abraham.

103 Qurin 43:28. 127 That is, this world and the next ar.d their respective periods.

,011 128 Because the breathing and the invocation go together.

Quran 43:26-27.

105 129 Qurin 13:15-

Qurin 41:30.

106 Quran 9:0. 1 3 In the name Allih .

107
Qur'an 53:17, referring to Muhammad's Ascension ( HI 'raj ) to the The word Allah, in Arabic, contains an allf , three lias , and a
131

presence of God. ha; but the second of those l ams has the sign for doubling the
consonant over it, so that, in reality, there are only two lams actually
103 written
Quran 9:33.
132 Mt/ ArafSt outside Mecca is one of the stations of the annual
' QurSn 16:60.
pilgrimage. Standing on Mt.
f
Arafat symbolizes standing on the Day of
110 Judgment.
QurSn 13:3S and 47:15*
111 133 Namely, the hi_|_ and the wiw.
Qurin 19:87.

2 4 9 250
 ft

22 Ibn aa-Sunnl, no. 437-

in the word hawa ("air").
23 Ibn as-Sunnl, no. 359*

Cooclualon
24
Quran the rest reads "then seeketh pardon of God ,_ will
4:110?
find Cod Forgiving, Merciful." The hadith Is from Ibn as-Sunnl.
no.
1
Ibn as-Sunnl, no. 339. 361 .

2 2 Ibn aa-Sunnl, no. 366.

Ibn aa-Sunnl, no. 340.

3 2^ ibn as -Sunni, no. 36 3

Ibn as -Sunni, no. 3*1*
9
27 Ibn as-Sunnl, no. 367.
* Ibn as-Sunni, no. 3**3

^ 2 ibn aa-Sunnl, no. 368.

ibn aa-Sunnl, no. 344.
29 ibn as -Sunn I, no. 371 (with slight differences).
6 Quran 21:87. The hadith is in Ibn aa-Sunni, no. 3 1* 5-

3^ Ibn aa-Sunnl, no.

7
Quran 2:255, which reads "Allahl There la no divinity save 373*
Him, the Living, the Eternal. Neither slumber nor sleep overtaketh Him.
3 Ibn aa-Sunni, no. 375*
Unto Him belongeth whatsoever la In the heavens and whatsoever la in the
earth. Who ia he that intereedeth with Him save by Hia leave? He
32 Ibn as-Sunnl, no. 376.
knoweth that which la in front of them and that which ia behind them,
while they encompass nothing of Hia knowledge save what He will. His
33 Quran
throne includeth the heavens and the earth, and He is never weary of 1 12.
preserving them, and He is the Sublinre, the Magnificent."
34 Quran 113-
Chapter 2 ("The Cow").
35 Quran 1 1 4.

Ibn aa-Sunnl, no. 346.

3^ Ibn aa-Sunnl, no. 377.
10 Ibn as-Sunnl, no. 347.
This refers to the salutations said immediately after the
37
11
Referring to Anas b. Malik. prayer when seated, following the example of the imam.

12 Ibn 38 Our* in
as-Sunnl, no. 348. Aban, the transmitter of this hadith 112.
from Anas ibn Malik, is the Ahmar addressed by Anas ibn Malik.
39 Ibn as-Sunnl, no 378.
13 12:1-4.
Quran 1
40 Ibn as-Sunnl, no 379.
111
Ibn as-Sunnl, no. 349-
41
Ibn as-Sunnl no. 381,
^ Quran 2: 156. 42
Ibn as-Sunnl, no. 383,
^ Referring to the beginning of verse 156 which reads: "Those say
when a misfortune atriketh them . .

Chapter :X
17
Ibn as -Sunni, no. 355.
1
Ibn as-Sunnl, no. 578
Ibn as-Sunnl, no. 356.
2 Ibn as-Sunnl, no. 580
1
^ Ibn aa-Sunni, no. 357.
3 Ibn as-Sunnl, no. 583
21
Quran 3:18. 4
Ibn as-Sunnl, no. 583

25 1
252
 32 The number thirty-four is unusual, thirty-three being the usual
5 Muslim, 39:25 (no. 2203). number; but it has been left at thirty-four, because all texts agree on
that number.
6
Qur'an 57:3.
33 Ibn as-Sunni, no. 744.
7 Quran 33:110-41. 34 TirmidhI, 45:18 (no. 3458).
8
Quran 40:55. 35 TirmidhI, 45:17 (no. 3457).
9 Qur'an 20: 130.
36 Bukhari, 80:5 (no. 5930).
10
Bukhari, 80:1 (no. 5965).
37 Ibn as -Sunni, no. 43 .
11
Muslim, U8 : 10 (no. 2692).
38 Ibn as-Sunni, no. 46.
12
Muslim, 48:18 (no. 2723).
39 Ibn as-Sunni, no. 48.
13
Bukhari, 80:15 (no. 5942). 40
That is, * Abbas and the son of Abbas.
14
TirmidhI, 45:13 (no. 3448). 4
Ibn as-Sunni, no. 50.
,8
TirmidhI, 45:81 (no. 3567, with slight differences). 42 Ibn as-Sunni, no. 54.
18
Bukhari, 80:65 (no. 6019). 43 Quran 53:37.
17
Bukhari, 80:65 (no. 6019). 44
Quran 30:18-19* The hadlth is in Ibn as -Sunni, no. 77.
18
Muslim, 38:2 (no. 2137). 45 Quran 30:18.
19
Qur^in 1 12. 48
Ibn as-Sunni, no. 78.
20 Quran 1 13 and 1 14.
47 QurIn 59.
21
TirmidhI, 45:21 (no. 3462). 48 Ibn as-Sunni, no. 79*
22 Bukhari,
80:7 (no. 5933). 49
Ibn as-Sunni, no. 82.
23 Quran 112.
8 ^ One of the Prophet's names is gaftlb ash-Shafa ah , "Possessor of
24
QurIn 1 13.
Intercession."

25 Quran 1 14.
8 ^ It is a question of asking blessings upon the Spirit of the
Prophet, for he is also known as Ruh al-Quds , "the Holy Spirit."
26
TirmidhI, 45:21 (no. 3462). 82 The Prophet is also called M lftih ar-Rahaah , "the Key of
27 Quran 2:255. For the entire verse, see p. 250, note 7.
Mercifulness," that is, the key to Cod'smerclfUlness.

28 Bukhari, 83 Ibn as-Sunni, no. 84.

59:10 (no. 3063).

29 Quran 84 Ibn as-Sunni, no. 85 .

2:285-286.

30 Muslim, 88 Ibn as-Sunni, no. 85.

5:43 (no. 256).

31 88 Ibn as-Sunnl, no. 100.

Ibn as-Sunni, no. 770.

254
253
 57 A rak c ah ("unit") la a prayer cycle that includes standing,
bowing, and prostration.
Ibr as-Sunni, no. 21 2.
5 The speaker is the father of Mubashshir b. Abi'l-Mallh, a
82 Ibn as-Sunni, no. 230 (with slight differences).
hadlth transmitter.

89 Ibn as-Sunni, no. 3 ibn as-Sunni, no. 337.

101.

8 8 ** Ibn as-Sunni, no. 338

Ibn as-Sunni, no. 109.

8 88 ibn as-Sunni, no. 335*

Ibn as-Sunni, no. 110.

62 Quran 2:255. 88 The speaker is Anas ibn Malik.

83 Qu r >5n 87 Ibn as-Sunni, no. 336.

3:18*
8il 88 Ibn as-Sunni, no. 492.
Quran 3:26. The rest reads: "Thou glvest sovereignty unto
whom Thou wilt, and Thou withdrawest sovereignty from whom Thou wilt.
9 Ibn as-Sunni, no. 493.
Thou exaltest whom Thou wilt and Thou abasest whom Thou wilt. In Thy
hand is the good. Lol Thou art able to do all things."
90 Ibn as-Sunni, nos. 494 and 499 (with slight differences).
65 Q UP >5 n 3:27. The beginning of the verse reads: "Thou causest
91 Quran 11:41.
the night to pass into the day and Thou causeth the day to pass into the
night. And Thou bringeth forth the living from the dead and Thou bring-
92 Quran 6:91. The hadlth is in Ibn as-Sunni, no. 501.
eth forth the dead from the living."

66
Ibn as-Sunni, no. 123 (with slight differences).
93 The respondent is Musi b. Wardan, one of the traditionists who
transmitted this hadlth from Abu Hurayrah.
87
Ibn as-Sunni, no. 124.
9 14 Ibn as-Sunni, no. 506.
88
Ibn as-Sunni, no. 127.
98 Ibn as-Sunni, no. 508.
9
Ibn as-Sunni, no. 131.
98 Ibn as-Sunni, no. 509-
7
Ibn as-Sunni, no. 131.
97 Qurin 3:83.
7
Ibn as-Sunni, no. 132.
98 Ibn as-Sunni, no. 511.
72
Ibn as-Sunni, no. 138.
99 The speaker is the traditionist Abu Baridah al-Aslaml.
73 n>n as-Sunni, no. 139*
10 Ibn as-Sunni, no. 516.
7*

78
Quran 1 12:1-4.
^ Ibn as-Sunni, no. 524.
Ibn as-Sunni, no. 142.
402 Ibn as-Sunni, nos. 525 and 529-
78
Ibn as-Sunni, no. 143*
103 Ibn as-Sunni, no. 533
77 Ibn as-Sunni, no. 144.
10i*
Ibn as-Sunni, no. 534.
78 Ibn as-Sunni, 101-
no.
*^ 8
Ibn as-Sunni, no. 535*
79 Ibn as-Sunni, no. 182.
108 Ibn as-Sunni, no. 536.
80
Ibn as-Sunni, no. 211.
' 7 541.
Ibn as-Sunni, no.

255
i
 Ibn as-Sunnl, no. 5**2.

Ibn as-Sunnl, no. 5^^*

appewdh i

Ibn as-Sunni, no. 5^5.

KET PERSONS MENTIONED I* THE TEXT*
111
Ibr as-Sunnl, no. 5^8.

112
Ibn as-Sunnl, no. 5^9.
younger contemporary of anas b.
,h; b. Abl 'Ayylsh >a> a Follower and
He lived la the Utter half of
1
^ the
The speaker is
Uthman ibn Abil-Xs, the Companion; the hadlth Htllk fro. who. bV r.lat.d hadlth .
la In Ibn as-Sunnl, no. 550. flrst/aeventh oentury.
I ^ Ibn as-Sunnl, no. 551. ,hdAllah ibn Blahr (or Boar) as-Sahibl waa a
Companion of the Prophet
Be waa the laat of the Co.panlona
In
I ^ Ibn aa-Sunnl,
An r transmitter
of hadlth .
no. 552. Damascus to die, in 88 A.H./707 A.D.
of All, the Prophet's
1 16
Quran 1 12:3-4. ii wn mah h. Abl Tallb "= hh nephew
b. Jafar cousin
^SHIurfaT^nd cousin. tt'tFled' unsuccessfully to dissuade his
be proclaimed caliph. He d.ed
Ibn aa-Sunnl, no. 553* al -Husayn b. All fro. going to tufa to
c. BO or 85/699-700.
Ibn as-Sunnl, no. 571.
<Abd a 1 -Ha lk b. Marw-en b._a 1-Hakam..
l
bom ^
He uln
uln-
i
'^-^ 7 a
'

1
Ibn as-Sunnl, no. 563. ^iTTTbfThTUMyyed line end reigned from 65-66/685-705. aV
gold coinage, .tuted
120 tamed . strong central administration, laaued and was occupied with
Ibn aa-Sunnl, the bureaucracy,
no. 588. Arabic for Greek and Persian In
and Mesopotamia. In r,11 * l0
121 the Bytantlnes and rebellions In Irad and built the
CWr>an re-lsaued
Ibn as-Sunnl, no. 592. matters he had the 'uthminlc text or the
122
Dome of the Rock. He died in 86/705*
istlkhirah la
The a special prayer said with the hope that Cod
will reveal the answer, iikg n _amhTn, ;t_oina>I (or al-QunnW) was a pious Sufi shaykh and
,

As=end,nt of ^l^l^Ub.--F^TTorth
-
Africa >. d to H
12 ^
Ibn aa-Sunnl, no. 603. then settled permanently In 91na In
aouthern Egypt, where he died m
592/1196 at the age of 77. Miracles were sttrlbutsd to him.
* 2 ** Ibn aa-Sunnl, no. 602.
UthmM Amir b. '|>r b. _U*b ,b.
mi Bake as-Slddiq 'Abd Allih b. D.
death,
12 ^ chosen after Muhammad a
That la, the Seal of the Prophets. Sad b. Taym was tne first caliph
During hla caliphate, he defeated
daughter A>lsha married the Prophet.
126 Qurin and dealt with Arab expansion Into
3: 173- the apoatates In the Hiddah wars
He was three years youngar than the Prophet being born
Syria and Iraq.
3/6 3** at about the age
after 570 A.D. and died a natural death In 1 sincerity.
was known for his truthfulness and pious
63. He

Abu' -Alljrah Rufay< b. Mlhrin _ar-RlyihI was *

1 /A^d Vo ui
to the
B^Rl^hSTo transmitted h.dlths and tbs Our'tn. He belonged
of the Companions of t h , pr
first generation of Tebl'un (Followers 96/708-709 o
where ne died In 90 or
phst), residing In Basra (Iraq),
719-715.

younger contemporary of Mujiam-

Abu'l-Dmrdi> sl-Anssri al-Khaxrajl was a
~
He t r ansmit ted badlths . was an
authority on the Our'an, and one
mad.

given
according to the first name as
'
The above names ere alphabetized
in the text.

257
258
 1

whose full name is Abu Sa'ld Sa d b. Malik b. Sinan

r
Abu Sa'ld al-Khudri,
Tha^lab al-"khudri, was one of the Companions of the Prophet and
a
the few uho collected revelations during the Prophet's lifetime. Sufis b.
accompanied
consider him a zahi d (ascetic) belonging to the Ahl a ah member of the Ansar supporters of Muhammad from Medina. He
,

died Medina in 74/693-694.

(contenp latlves). He was sent to Damascus as a Judge, but he also the Prophet on twelve expeditions and in
taught the Quran. He died there in c. 32/652-653-
and a transmitter of
Abu Umamah al-Bahlll was a Companion of the Prophet
He
Abu Daud as-Sl jistanl Sul ay man b. al-Ash'ath was a disciple of Ibn
.
hadlths and fi^h (Islamic Jurisprudence) to the Muslim community.
Hanbal, the founder of the Hanbal! school of Jurisprudence, and a tradi- lived in the first/seventh century.
tionist whose reputation for knowledge and piety made hia one of the
as in the Old Testa-
established authorities. He wrote Kltab asSunan one of the six major
, Adam is the name of the first man whom God created,
canonical books, which contains ^^od'hadlths and he was the first to
, ment, and is also the first prophet in Islam.
include critical notes.
Ahmad b. Hanbal, the "imam of Baghdad," was not only a famous theolo-
the four
Abu Hurayrah was close Companion of the Prophet and one of the most
a gian, faqjh 7~and muhaddlth but also the founder of one of
,

prolific transmitters of hadlths due to his excellent memory. About Sunni schools of Jurisprudence named after hia. His most well-known
work is his H usnad a collection of hadlths arranged according to the
3500 hadlths are attributed to him. He was named prefect of Bahrain ,

under the caliph Umar and died in 57 or 58/676-678 at the age of 78. transmitter rather than subject matter. His dates are 164-241/780-856.

Kbadljah
Abu Musa 'Abd Allah b. Qays b. Salim al-Ash'arl was a Companion, trans- 'Aishah bint Abl Bakr was the third wife of the Prophet (after
mitter of hadlths and military leader. The Prophet sent him to Yemen bint al-Khuvaylid and Sawdah bint Zam ah) and his favorite.
f She was
,

with Mu'idh b. Jabal to teach the Quran and spread Islam. The caliph bom c. 614 in Mecca. Because of her special position, she was able to
'Umar appointed him governor of Basra (Iraq) where he participated in relate many traditions of the Prophet. She was also known for her
the Arab conquest of Mesopotamia. Later he was made governor of Kufa knowledge of poetry and eloquence as well as Arab history. At the
(Iraq) at the behest of its citizens and died there In c. 42/662. Battle of the Camel in 35/656, she along with Talha and az-Zubayr led
the opposition against
rAlL The latter two opponents were killed and
Abu M uslim al-Agharr al-Madanl al-Kufl was a Follower who related she withdrew from political life and was ultimately reconciled
with
hadlths from Abu Hurayrah and Abu Sa'ld al-Khudrl. No dates are known 'All. She died in 58/678.
but since he was their contemporary, though probably younger, be would
have lived In the late first and early second centuries/ late seventh and Abl Tallb was the cousin and son-in-law of the Prophet. He was
'All b.
early eighth centuries. among the first to embrace Islam and later married Fa^imah, onef of
Muhammad's daughters, and by her had (al-)Hasan and (al-)Husayn. Ali
Abu Nu'aym tl-Isfahanl , Ahmad b. 'Abd Allah b. Ahmad b. Ishaq b. Musa b. accompanied the Prophet and took part in all of his expeditions. As the
M i h ran ash- Sh a f 'I was an expert haf iz (one who has memorized the
i" fourth caliph, he was pious and like his two predecessors, he was
Quran) and tradltlonlst and an authority on Islamic Jurisprudence and assassinated, dying in 39/659-660 in his sixth year of rule at the age
Sufism. Born In Isfahan (Iran) in c. 336/948, to a family whose grand- of 62 or 63*
father was a well-known ascetic and whose father was a scholar wno had
whose full name is Abu' 1 -Hasan AlI ar-Riiji b. Musa
f
him taught by the best teachers, he continued his education by traveling 'All Musa ar-RltJa,
to Iraq, the HIJaz, and Khurasan (Iran) to study. He wrote Hll yat al- al -Kizim Ja'far a?-adiq b. Muijammad al-Baklr b. *Ali Zayn al-'Abi-
b.
Awl lya 1 wa Tabaqat al -Agflya which was completed in 422/"i03t
, It dln, was the eighth of the twelve Shiite imams. The caliph al-Mamun
includes a discussion of Sufism, various etymologies of the origin of gave his daughter (Jma Habib to him in marriage and wanted to make him
the word, and an account of the lives and sayings of Muslim saints and his successor but the <Abbasids rejected him as an outsider. He was
their miracles. He also wrote a history of Isfahan. He died in bom in Medina in 151 or 153/768 or 770 and died in 202 or 203/817-819.
430/1038-1039-
'Alqamahb. 'Abd Allah b. Sunan al-Mazanl al-Ba?ri was a imhaddlth who
Abu Sa'ld al-Kharraz whose full name is Abu Sa'id Ahmad b. <Isa al-
, related traditions handed down from his father and Ibn 'Umar among
others and was cited by Qatadah and other transmitters. He died in the
KharVaz,' was an early third/ninth century mystic from Baghdad who asso-
ciated with several Sufi shaykhs including a a -Sari as-Saqatl and Dhu'n- caliphate of Umar b. *Abd al-'Aziz, e. 100/720.
Nun al-Mlsrl. He is the author of Kltlb as-Slrr and like his
contemporary al-Junayd advocated a "sober" type of mysticism in 4
Amr b. Qays al-Halai, known as Abu 'Abd Allah al-Kufl, was a
pious
conformity with the Shari ah He believed that fan a*
r
. which he defined ,
muhaddlth who related traditions from many authorities. He died in
as "the annihilation of the consciousness of manhood," and baqa ,
1 5/
( 763 - 7^4 .
"subsistence in the contemplation of the Godhead," were the highest
stages a mystic could reach. He died in 286/899. Anas b. Malik, also known as Abu Hamzah, was a Companion of the Prophet
and hia servant. He was one of the most prolific transmitters of
hadlths, given his unique position, and many of them are found in the

259 260
A
 death, he took part in Ya^
b. Ziyad

Musnad of Ahmad b. Hanbal. After the Prophet's Al-Farra*, the sobriquet of Abu
Zakariyi*
Basra in c. 91- w*3
military campaigns and was quite old when he died in one of the most famous
grammarians of Kufa (Iraq).
not only of
between 97 and 107 years of age. - a 1 ifisa'I and renowned for his encyclopaedic
knowledge
93/709-712,

Ata. b. Abl Rabah Asian (or Salim)

Perhaps it is Abu Muhammad Ata
tradltionist, and
*
p la
S. *%- He born
Safwan who was an esteemed Jurisconsult, Follower, Mecca In 207/822-823-
is!
from Jabir b. ith/TS 1-762 and died on hie way to
devout ascetic who derived his knowledge of law and hadlth
<Abd Allah al-Ansiri (a Companion who died
in 78/697-o9o at the age of born to the Prophet Mubaemad
Fatlmah wee on. of the four daughter,
94 ), 'Abd Allah b. Abbls, Abd Allah b. az-Zubayr, and oth_er Com-
hlTfUat wife Khadljah (the other. Include
Buq.yyab '
5
A*
Qatadah and 4bI
panions. Hany cited him as an authority on hadlth including
Milik b. Dinar. Abu Kanlfah (79-1^9/698-767), the founder of the Hanafi
school of Jurisprudence, attended his lectures. He also held the office
of mufti and was considered the most learned man in
his day regarding
He was born In Yemen
the rites of the Pilgrimage, according to Qatadah. women in Paradise after the Virgin
Mary.
and died in 114 or 1 1 5/732 7 *- 1

is one of the four archangels of

rahrlel JabraIl or Jlbrll in Arabic,
born
Al-Azhari, Abu Mansur Muhammad b. Ahmad was an Arab lexicographer
in 282/895 in Herat (Afghanistan) and died there in
370/980-981- He
studied grammar with Nlftawayh and wrote many lexicographical works hie Ascension ( Ml'rij ). He
appeared to him and hie fol lo
including Tahdhlb al-Lughah dictionary in ten volumes. robes.
, a
vlth black hair and flowing white

b. *Azib b. al-Rarlth al-AwsI al-Ansarl

was a Companion of the at-Tual (050-505/1058-1111)
A1 -Bars'
1

al Ghaziir Abu Hamid Muhaanad b. Huhaonad

Prophet who also related fradlths He took part in military campaigns
.

with the Prophet and later in the wars of conquest. After retiring to
Kufa (Iraq), he became blind near the end of his life and died c.
72/691-692.

A 1 b. Isal'il Abu Abd Allah al-Jufl was a
-Bukhari, Muhammad famous
muhaddith who studied traditions with the most outstanding teachers or
Mecca and Medina, Egypt, Iraq, and central Asia. His Jaal<_ *i^>ahlh (or
"
embraced among others IUji <01 urn St2|S

from
Collapse of the Philosophers), a
< "
*

critique of phlloaophers, and

(Tha

Mlnhaj.

Sahlh a 1 -Bukhari as it Is often called), is a collection of fradiths

,
al- Xbidln (The Way of the Worshippers),
his last work.
arranged according to chapters of Jurisprudence. Of the six accepted
Muhammad (01-
canonical authorities, his collection and that of Muslim are regarded as a l -Ha 1 la b. Pusuf b. al-Hakam b.
qll ath-Thaqafl. Abu
most famous governor of the Unayyads.
1

the leading two. He was born in i? 4/6Q9-810 in Bukhara (Uzbekistan,

95/ 66^1 -71*0 was* one of the
U.S.S.R.) and died there in 256/870. capable administrator who qu.l ed
though extremely harsh, he was a
expanded the empire under the
revolts for the Caliph Abd al -Malik,
Ad-Daqqaq, Abu All al-Hasan b. All was a great Sufi shaykh who became of the Arab troops, and
Caliph Wa 1 Id, maintained the discipline
the teacher and father-in-law of another famous Sufi master _Abu'l-Qasia stablized the economy.
'Abd a 1 -Karim al-Qushayrl. He held regular gatherings ( ma Jails ) where
he taught his disciples. His death date is 421/1021.
Al-Haklm (see Muhammad at-Tirmldhi)
Dhun-Nun a 1 -M lsrl Abu'l-Fayd Thawban b. Ibrahim al-Mlsri was a great Hammad . P.rhapa It Is Hsnmiid b. Salama, known
as AbuSalama who was an
and
Sufi mysticwho was the first to teach about the nature of the gnostic was known for his piety
^
and authority on tradltlona and
path and the mystic states and stations. He held the view of the
learning. He died in 168/784785.
uncreatednesa of the Quran. His teachings on Sufi doctrine are found
He was born in Upper Egypt c. 180/796 and be . brother^of
in the writings of others. Harithah. P.rhapa It Is Hlrlthmh b. Wahb .1-Khuzal,
died in Giza in 246/860-861. '
'Umar on his mother's side and a
Companion of the
njba yT Tl lah b.
from who. he related hadlth, He lived In the early first/
.
Prophet
Fakhr ad-Oln ar-RazI , whose full name is Abu Abd Allih Muhammad b. seventh century and accompanied those
who went to KQfa (Iraq)
Umar b. al-Husayn b. al-Hasan b. All at-Tayal al-B*krI at-Tabarastirl
was also known as Ibn al-Khaflb. He was a famous and pious Shafi* to 669-670) was the first
Al-Hasan 'All b. Abl Tallb (o. 3-9/62-625
b.
scholar and faqlh philosopher and metaphysician and wrote many works in He laid = lai; to tj
,

each of his areas of expertise including scholastic theology kalam and

f?*ll and Fatlmah, the Prophet's daughter.
It to Mu awiyah b. AM .fy^
(

His dates are

)

caliphate for a time until he relinquished

i

^
commentaries on the Quran, on grammar and Jurisprudence. Among the Shi Is,
in order to avoid bloodshed.
c. 555-606/1150-1210.

262
261
 7

second imam after f

AlI; his brother a 1 -Husayn (c. 5-61/626-680), the noble character, he waa orfereh the caliphate three tl.es put refused
third the position and also declined the office of j|dl, fearing he might
misinterpret the Sharl'ah . He remained neutral during the struggle
Iblis is the proper rase of the devil, also known as ash-Shaytan. By betueen 'All and Hu'tulyah. Born before the Hijra (622 A.D.), he was
fought at the Battle of Uhud In 2/623-621. He also
sotI"""Mu3llm3 he is considered to be a jinn created of fire who disobeyed only fifteen uhen he
was over
God by refusing to bow down to Adam. However, Sufis say that he was participated In other battlea. He died In T3/693 hen he
became a model of virtue for later genera-
originally an archangel named al-Harith who, thinking himself higher eighty years old. His life
than Adam, refused to bow down to him in disobedience to God. Conse- tions.
quently, he was cast out accursed and succeeded in tempting Adam and Eve
In the Garden of Eden. Ibrahim a 1 -Khawas? ,
whosa full nama is Abu Ishaq Ibrahim b. Ahmad b.
thlrd/ninth century
Isma'Il a 1-KhawasV, was a great Sufi shaykh of the
r
with Shaykhs al-Junayd and an-Nurl. He died In 291/903-904
Ibn Abbas , whose full name is Abu'l-^bbas *Abd Allah b. al- Abbas,
f was on a level
the first cousin of the Prophet (the son of his paternal uncle) and a
famous traditionist. He was called the "doctor of the community" ( Hibr
in the Quran as
al -Umaah and was well known for QuHanic exegesis, the biography of the
) Idris is one of the prophets of Islam who is mentioned
He Is
man of truth and sincerity, coming between Adam and
Noah.
Prophet, poetry and flqh He was born three years before the Hijra in
. a
was taken
619 and died in 68/687-688. considered to be an immortal who received revelations and
later met him during his Ascen-
bodily into Paradise, where the Prophet
Ibn al-A rribI (not to be confused with Ibn al-Arabi), whose full name sion ( Ml*ra ). He ia usually identified with Enoch.
is Abu *Abd Al lah Muhammad b. Ziyad b. al-A*rabI was a philologian of the
referred
Kufan school and a student of al-KisaI among others. He was an expert <Isi b. Maryam is the name for Jesus in the Qur*5n, where he is
in grammar, lexicography, Arab genealogies, and poetry and had many to in twel~ve surahs. His other various titles are al^Hasih (the
(messenger) ibn M aryam (son of Mary),
pupils. Born in Kufa in 150/767, he died in 231/846. Messiah), nabl (prophet), rasu
_wajlh (eminent in
min a 1 -muq arrabl n (of those brought near (to God ]),
f
Abd Allah (slave of God),
Ibn Durayd Abu 3akr Mu&ammad b. al-Hasan was a learned philologist,
, this world and the next) mubarak (blessed),
genealogist, 1 ex lcogr apher and poet who wrote much poetry and
, kallmat Allah (the Word of God), and qawl al -haqq (the Word of Truth).
Immaculate Conception,
philological works. Born in Basra in 223/837-838, ha belonged to the Hirblrth'to the Virgin Mary, as a result of the
south Arabian tribal group of f
Azd and died in Baghdad in 321/933* was announced by Gabriel and is considered a creative
decree by God
speaking
similar to that of Adam. He performed many miracles such as
raising the dead (3:49), and bringing down a
Ibn Mas'ud whose full name is 'Abd Allah b. Ghafll b. Habib b. Mas'ud
, from the cradle (19:30),
a 1 -Hud ha 1 1, was one of the earliest Muslims and Companions of the Pro- prepared table (5:112-115). Islaa *i a J aua * a * prophet, not the Son
phet, who followed him to Medina. He was a notable tAiran reciter, and of God (4:171), who was not crucified by the Jews but only appeared so
He is called the
also known to have_related hadlth from the Prophet. He is frequently (4:157), and was taken up by God unto Himself (4:158).
witness on the Day of Judgment
cited by at-Tirmidhi. He was a bedouin of humble origins and died in c. Messiah who will return again to be a
32/652-653. (4:159) against unbelieving Jews and Christians.
According to
Tradition, during his M l f ra the Prophet met Jesus who is to return,
Ibn Mukarram , whose full name is Abu Padl Muhanmiad b. Mukarram b. f AlI kill the Antichrist, and bring on a reign of peece for forty years
before dying a natural death. The Sufis consider Jesus the Seal
of
b. Ahmad al-Ansarl al-Ifrlqi al-Miqrl Jamal ad -Din, was the qajl (Judge)
of Tripoli (North Africa) and one of the kuttab (secretaries) under the Sanctity while Muhammad is considered the Seal of Prophecy.
sultan Oalaun (r. 678-689/1279-1290). He is also the author of several
Islam who
works including the famous ilsan a l- f Arab , a dictionary based on five Jonah or Yunus (b. Mattai) in Arabic is one of the prophets in
his
earlier ones and arranged according to the third radical of the verb. was sent to the people of Nineveh, and when his people did not heed
He was born in 630/1233 and died in 71 1/131 1-1312* words, he denounced them and fled, not waiting to see that they had
repented. He took a ship but was cast off as a bad omen (37:139-141).
Fish" (21:87)
Ibn as-Sunnl , whose full name is al-Hafiz al-Imaa Abii Bakr Ahmad b. The Quran also refers to him as Dhu'n-Nun or "Man of the
Muhammad b. Ishaq J>. Ibrahim b. Asbat ad-Dlnawarl, was a maw la (client) because he was swallowed up. After repenting and praising God, he was
of Ja'far b. Abl Tallb (the brother of f Ali) and a pious muhaddlth who forgiven and thrown up on an Island and eventually sent as a guide to
time
transmitted hadith from an-Nasal, one of the authors of the six over 100,000 people (assumed to be Nineveh again). He lived in the
800 B.C.
canonical collections, and summarized his Sunan in a book called a 1 - of the Assyrian Empire, estimated by some authorities to be c.
M u jtaba. He also wrote Ama 1 a 1 -Yawn wa* 1-Lay lah
' He died writing.
was
hadtth in 364/974-975 at about eighty years of age. Joseph or Yusuf (b. Ya'qub) in Arabic is a prophet in Islam who
God, and
known for his extreme steadfastness, patience, and devotion to
beauty. The twelfth chapter of the Quran is named
Ibn 'Umar whose full name la Abd AllSh b, Uoar b. al-Khattab, was the
,
(
his incomparable
his
son of the second caliph and the most often quoted muhaddlth because of Surah Yusuf and deals with his life and separation from his father,
and
his high morals and piety. Known also for his gentleness, humility and virtuous conduct in the face of difficult trials, tribulations

263 264
I
 temptations, and how he was rewarded and elevated in rank and reunited
with his brothers and beloved father.
Al-Junayd whose full name is Abul-Qaslm b. Muhammad b. al-Junayd al-
,
Khazzaz al-Qawarlrl an-Nlhavandl was a famous Sufi shaykh and the
,
nephew and disciple of Shaykh as-Sarl as-Saqati. Born in Baghdad, he
studied Islamic law and associated with Harlth al -Muhasibi, who like him
advocated a "sober* and rigorous kind of Sufism. "He Is said to have
influenced al-HallaJ. Parts of his Rasa'll are cited in as-SarraJs
Kltab a 1-Luaa f He died in 298/910.
.
Ai-Jurayrl Muhammad who died in 311/923-924, was according to as-
, Abu
Su laml one of thechief disciples of al-Junayd as well as a disciple of
Sahl b. Abd Allah at-Tustarl and one of the most learned of Sufi
l
shaykhs to preside after al-Junayd "due to the perfection of his state
and the soundness of his knowledge." He also related hadlths .
Khawwat b. Jubayr
Nu'man b. Umayyah b. al-Burak was one of the Com-
b.
panions of the Prophet who related hadlths . He fought and was wounded
at the Battle of Uhud in 2/623-624, and died at the age of 74 in Medina
in 40/660-661.
Dinar , Abu Yahya was a mawla (client) of the Banu Sama b.
Luay, a subgroup of the Banu Quraysh. He was noted for his learning
and intense piety and spent his time teaching and writing out copies
of
the Qur'an. Ha died in his native Basra in 131/748-749.
Al-Hahaun b. Harun ar-Rashid, bom in 170/786, was the son of the r Abba-
sld caliph and a Persian slave. He ultimately defeated his brother al-
Amin in a fierce struggle to become caliph in 198/813. He officially
supported Mu'tazilism, (the view which held that the Qur'an was created)
and encouraged learning by building a library and astronomical
observa-
tory in Baghdad and a medical school in Jundi Shapur (Iran). He also
patronized poetry, philosophy, the exact sciences, and Arabic transla-
tions from Greek works. Because of his Persian sympathies, he was not
popular with the Arabs. There were many political uprisings and wars
with the Byzantines. He died fighting the latter in 218/833, but not
before appointing his brother al-Mu^tasim as his successor.
Moses, or Musa in Arable, is a prophet in Islam as in Judaism and Chris-
tianity. He was sent to Pharoah as a warning and to tha Israelites as a
guide.
Mu^adh b Jabal was one of the Companions of the Prophet of whom Muham-
.
mad said that he was "the most knowledgeable in
my community of what is
permitted and what is forbidden." He was among those Companions who
compiled the Quran in the time of the Prophet and transmitted
hadlths.
He died in the caliphate of Umar b. al-Khattab
(r. 13-23/634-644).
M u'awjyah Abi Sufyan was one of the Companions of the Prophet who
b.
served him as secretary, later becoming governor
of Syria and after the
assassination of r A 1 1 the first Umayyad caliph.
, He distinguished
himself as a capable and energetic military leader and
brilliant admin-
istrator who expanded the caliphate, ended anarchy, created
a disci-
plined army with regular pay, organized the finances
of the empire, and
265
won over his rivals with political finesse. His men were devoted to his
and he ruled for forty years. Born in Mecca before the Hijra c. 600
A.D., he died in Damascus in 60/680, in his eighties. He succeeded in
getting his son Yazid naaad as caliph after him.
Muhammad b. al-Hajlaj b. Yusuf was the son of the famous Umayyad gover-
nor "al-yajjaj bt Yusuf! He aided his father in maintaining order in the
provinces and died in 91/710 on the same day as his paternal uncle
Muhammad b. Yusuf, which was a double loss to his father.
Muhnffld al-flaklm at-Tirmidhl whose full name is Abu 'Abd Allah Muhac-
,
mad b. A 11 b. Husayn at-Tirmidhl, also known as al-Haklm (_the wise),
C
In his
was a mystic, auhaddith, Sunni theologican, and Hanafi faq ih .
writings such as" Nawadl? a 1 -Usui and Khatm al-Wilayah he discusses such
"
,
mystical ideas as the HOr Muhammad! the Haqlqah Xdamlyyah
,
the symbol-
,
ism and value of the twenty-eight letters of the Arabic alphabet, angel-
ology, and the criteria for determining sanctity. From quotations and
references he was the first to compile biographies on the history of
Sufism. Louis Massignon, the famous French orientalist calls him the
"true precursor of Ibn al- f Arab! who three centuries later studied him
closely and admired him." He died in 285/898.
M uhammad b. whose full name is Shaykh Shams ad-Dln
Musa
, b. Mu^in
Muhammad b. an-NuVan Abu 'Abd Allih al-Marakishl al-FasI at-
Musa b.
a deeply pious ascetic who was very
Tiiimsanl as-Sufl ai-Mallkl, was
knowledgeable in Malik! flqh Jurisprudence). He was born in 607/1210-
{
1211 and went to Alexandria as a youth where he eventually had a follow-
ing. He died in 683/1284-1285 and is burled in Cairo.
Muslim b. al-HaJJaj Abul-Husayn al-Qushayrl an-Nlsiburl was an Arab
tradltionlst who became famous for his compilation of hadlths entitled
$ahlfrMuslim which forms one of the six canonical works on Tradition.
,
He traveled extensively to collect hadlths in Arabia, Syria, Iraq and
Egypt and arranged them according to subject matter, including an intro-
duction and a conclusion with a ta fair (commentary). He wrote other
books on flqh and traditlonists but none is extant. Born in 202 or
206/817 or 821 in Nlsabur (Persia), he died in 261/875 and Is buried in
a nearby suburb of his native town.
An-HasS'I Abu *Abd ar-Rahman Ahmad b. Shu fayb b. r AlI b. Bahr b. Sinan
,
is another of the well-known fradlth collectors whose work became one of
His
the six standard canonical books on the Traditions of the Prophet.
compilation is distinguished by the fact that it includes forms of
which collections lack.
bequests and donations and endowments the other
He traveled widely to gather his information and is said to have written
two other works: Kltab KhasaH? Amir a 1 -Mu'mlnln All b. Abi T*1 18 arid
Kltab al-Qu'afa 1 . H died a aartyr'a death In 303/915-91"? and la burled
in Mecca.
An-Nawawl (or an-HawawI) , Muhyld-Dln Abu Zakariya* Yahya b. Sharaf b.
N57TT: Hasan b. Husayn b Muiiammad b. Jum^a b. Hlzim al-Hizaml ad-
.
Dimashql was one of the leading authorities famed for his knowledge of
In addition to his hadlth qudsl
had lth and Shafi1 jurisprudence.
(sacred traditions), he wrote a significant commentary on Muslim's
266
 1

Sahlh Born in Nawa, south of Damascus in 631 / 1233-123**. he died In

.
born in Baghdad
676/1277-1278. Ash-Shibll, Abu Bakr Dulaf b. Jahdar was a Sunni mystic,
in 247/86. Originally he worked as a government official until the age
of forty, when he was drawn to asceticism by
Xhayr HassaJ, a friend of
Pharoah or Fir'awn in Arabic is a proper name in the Qur'an referring to
al-Junayd. He publicly denied his friend al-HallaJ
though he secretly
the king of Egypt in the time of Moses as well as in the time of Joseph
c. h 0 0 years earlier. Pharoah is described as a tyrant who oppressed admired him. Eventually his strange behavior and eccentricities landed
distinguished
the Israelites and crucified his own magicians when they acknowledged him in an asylum where he discoursed on mysticism to
His sayings are preserved in collections on
ecstatic expres-
the supremacy of the Cod of Moses. As in the Old Testament account, guests.
sions ( ahathlyat ), though he left no books. In
dogma he followed al-
Pharoah and his host were drowned while Moses and his people passed
Junayd, a more sober type than al-HallaJ, and the Malika madhhab.
In
safely to the other side of the sea. The Qur'an states that Pharoah
HasrSbSdhI,
repented (10:91-92) as he was drowning, but it is generally believed the chain of transmission, he comes between al-Junayd and
that it was not accepted. his disciple. He died in Baghdad in 334/945-946.

a 1 -Ward,
Al-Qa<jlf
Iyad whose full name is Abu '1 -Fad 1 Iyad b. Musa b. lyad al-
,
Shu^bah, whose full name is Abu Bistaa Shu*bah b. al-HaJJaJ b.
YahsubT as-Sabtl al-Malikl, was a Malikl Judge ( qadl ) and jurist, tradi- was an expert in hadlths having studied them from a great number of
,

tionist, historian, scholar and poet. Born in Ceuta (Morocco) in
476/1083 where he was educated, he moved on to Cordova to devote himself
to the study of hadlth . Later he served as a respected qaijl first in
his hometown, then in Cordova for a short time before resuming his
previous position in Ceuta. He wrote an apologetic history of the
Prophet called XI tab ash-Shlfa bl-TaVtf Huquq al-Mu?frafa ; a dictionary
1
followers ( Tabl*un ), as well as a poet and a man of great learning,
piety, asceticism, and kindness. Ash-Shifl1 said that the hadlths
He is said to have
extant in Iraq would have been lost, if not for him.
known about two thousand of them and was also a master of Arabic. He
died in 160/776-777 at the age or seventy -five.

of rare terms found in MIlik b. Anas'a Muwatta* and al-Bukharl's Sahlh At-TabarinI Abu'l-Qaslm Sulayman b._ Ahmad b.
,
Ayyuo b. Mutayr al-Lakhml
and Muslim's Sahlh called Mashariq a 1 - Anwar <ali $lhah a 1 -Athar ; and a was a traditionist and the chief haf 1% of his day. He left Syria and
biographical dictionary of Malikl scholars entitled Kltab~TartIb al - spent thirty-three years studying in Iraq, the Hijaz, Yemen, Egypt and
He is said to have had a great memory and learned
hadlth
Madarlk wa Taqrlb al-Masallk U-MaVifat Aqam Madhhab Malik . He died Mesopotamia.
He wrote a 1 -Mu jam al-Xablr a work on
in Marrakash in 544/1 9-7 150- 1 from about one thousand people. ,

hadlth and traditloniats, and al-Mu'jam as-Sagblr , an abridged version.

Qatadah Perhaps it is Abu' 1 -Kbattib Qatidah b. Di aoa b. f AzIz b.
. He was born in Tabariyah in Palestine and settled in Isfahan
where he
f
Umar b. RabI a b. f Amr b. al-Harlth b. Sadus as-SadusI who was one of died in 360/971 at the age of about one hundred.
the Followers Tibl'un of the Companions.
( ) Blind from his birth in
Basra in 60/679-680, he became very learned in history and poetry and Talq b. Habib al- f Anazi al-Basrl was a Follower (Tabl*) who related
was also the expert of his day on the genealogies of the Arab tribes. hadlths from^Abd Allah b. f Abbis, Ibn az-Zubayr, IbnUmr b. a 1 -As,
He was the first to coin the word Mu f tazl la for the group around Amr b. and others. He was a Murjl'ite who felt that when a Muslim committed a
HJbayd who had separated from Hasan al-BasrX and his circle. He died in mortal sin. he was still a Muslim whose faith only God could Judge. He
117 or 118/735-736. died in the reign of al-HajjaJ b. Yusuf (c. 75-95/694-714).

Razln whose full name is Abu'l-tfasan RazTn b. Mu*awiyah b. f Ammar al- At-Tl l imsanI , *AfIf ad-Dln Sulayman b. All b. r Abd Allah b. All b.
,

'Abdarl was the Malikl imam in Mecca and an expert on hadlth and his- Yasln "was a Sufi who wrote poetry on Sufi love. For a time he was also
tory. In his XI tab Razln he collected and classified all the fradlths a government official in Syria. Of his works only his Diwin a collec-
,

found in the Sahlh of al-Bukhirl and the Safrlfr of Muslim, the Muwatta* tion of mystical poems, and his Hlsal ah ft <Ila al- f
Arud have survived.
of Malik b. Anas, the Sunan of at-Tirmidhl, and the Sunan of Abu Dadd. He claimed to have reached * IrfSn (gnosis) on his deathbed and appar-
He also wrote a history of Mecca which is an abridged work baaed on al- ently was an admirer and follower of Ibn al-
f ArabI. He was born in
Azraqi's. He was born in Saragossa, Spain and died there in c. 616/1219 and died in Damascus in 690/1291.
525/M30.
At-Tlrmldhi Abu Isi Muhammad b. Isa b. Sawra b. Shaddad is the author
,

5a h 1 at-Tustarl
whose full name is Abu Muhammad Sahl b. fAbd Allah b. of one of the six canonical collections of hadlths. He traveled exten-
,

Yunus.was a "mystic and Sunni theclogican born in 203/818-819 in Tustar
(Iran). He taught that the spirit ( ruh ) is superior to the soul ( na fs )
and survives after death and that there are four levels of meaning to
the Qur'an. His teachings on the obligatory character of repentance led
to his exile in Basra where he died in 283/896.
Although he wrote no
works, his pupil Muhammad b. Salim (d. 297/909) collected his sayings,
which ultimately gave rise to the Salimiyyah theological school.
sively in Khurasan (Iran), Iraq, and the Hijaz (Saudi Arabia) to collect
hadlths, learning from such teachers as Ahmad b. Mutjammad b. Hanbal, al-
Bukhlrl, and Abu Da'ud as-Sl jlstanl. His Sahlh contains fewer tradi-
tions than those of al-Bukharl and Muslim but also less_ repetitions and
is distinguished by critical remarks regarding the lsnad , the
chain of
transmission, and the points of difference among the four gadhhabs
(schools of jurisprudence). His other works are not extant. Born in
208-209/824, his death date is variously given as 279/892-893 or
275/888-389 or 270/383-884

267
268
*Umar b. al-Khattab
_ wa 3 the second caliph after Abu 3akr and one of the
beVt 1 eaders of the early period of Islam. Born about thirty years
before the Hijra, he became caliph in 13/63** and instituted a register APPBKDH II
r dlwin of those eligible for military pensions, established regula-
tions concerning non-Musi las, founded military centers which evolved GLOSSART Of TERMS
into great cities, and created the office of qadl (judge). The title of
khal lfah (caliph) was changed to amir a 1 -aualnln (commander of the
7aTfh7uT!f during his rule. He was great ly respected and feared because Allah ; the Arabic word Tor God.
of his moral Integrity. A Persian slave named Abu Lulu'a, who had
appealed to him in vain about a heavy tax, mortally wounded him. He Arif (pi. arlfun ) :
gnostic; one who "knows" God directly.
died in 23/644.
of God which
Al-Asma* a l-ijusni : the Ninety-nine Most Beautiful Names
Uthman b. Abi'l-'J?, whose full name is Abu Abd Allah Uthman b. refer to His Attributes.
Abil-*Js ath-Thaqafi at-TaUfi was a Companion and a transmitter of
hadlths about the Prophet and his mother Amlnah. He stated that he saw
Asrar : see sirr .
her when she delivered Muhammad. The Prophet put him in charge of the
tawaf (circumambu latlon of' the Ka'aba), and he prevented his tribe, the after anaj_-
ga q a ; the spiritual station of abiding in God's presence
Banu Thaqlf, from participating in the wars of Apostasy. He died in c.
51 or 55/671 or 675 in Basra. Baslrah: spiritual perception or discernment.
fruits
hjthman b. Affan was the
f caliph after Abu Bakr and Umar and the
third Bast spiritual expansion of the soul having psychological
:

first convert of high social ranka rich merchant from the great Meccan expressed as Joy, happiness, and exaltation.
family of the Banu Umayyah. He was handsome, good natured and pious and
married to Muhammads daughter Ruqayyah. After her death, he married Batin : inner, esoteric, hidden.
her sister Umm Kulthum. As caliph (r. 23-35/644-656), he was faulted
for putting his relatives in key positions and for destroying the Dhit: the essence of something as opposed to Its
attributes.
various readings of the Qur*an, no doubt in order to have one uniform
version. He was badly advised. The first half of his reign was said to Dhawq : literally, taste, but synonymous with intuition.
have been a period of good government and the last half of confusion
with rebellions in Iraq and elsewhere. He was besieged in his home and Dhikr: remembrance ,
remembering, invocation, invoking.
killed in 35/656, and his wife wounded, by a group of disgruntled Egyp-
His Name
tians who were led to believe that he intended punishing them. Dhlkru'llah: the remembrance or invocation of God, Invoking
repeatedly, or the ritual of so doing.
Yunus b. Ubayd Abu l Abd Alllh was a pious fradith transmitter who
,

belonged to the generation of the Followers of the Companions of the Fana > the spiritual station of annihilation in God of all
:
perception of
Prophet, He was from Kufa and a maw l a (client) of Abd al-Qays. He
oneself.
died in 139 or 140/756-758.
order.
Faqlr : one who cultivates spiritual poverty; a member of a Sufi
Zayd b. Arqam was one of the Companions and a member of the An?ar of
Medina "from The Banu Harlth b. al-Khazra) and a hadlth transmitter. He
Paqr: spiritual poverty; detachment from all inner
worldliness
lived in Kufa and died there in 68/887-688. representing wealth or richness of mind in a negative and
dissipative
sense, permitting the Spirit to be unveiled.
Az-Zubayr b. al-'Awvam, whose full name is Abu Abd Allah az-Zubayr b.
a 1 - f Aww3m b. Khuvay 1 id b. Asad b. Abd al-Uzza b. Qusayy b. Kilab al- Hadlth (pi. ahadith): the sayings and deeds of the Prophet
Muhammad,
Hawarl, was a cousin of the Prophet and a nephew of Khadljah (bint which constitute the bases of his Sunnah (Norm).
fbiuway lid). He was one of the earliest converts to Islam (the fifth one
spiritual state which may be temporary as opposed
according to tradition) and one of the ten Companions promised Paradise to
Hal (pi. ahwa l );
by Muhammad. He married AsmP, the daughter of Abu Bakr, and took part maqam .

in two hljras to Abyssinia and all the great battles. Known for his
courage and gallantry, he was esteemed by the Prophet and died at the Haqlqah : esoteric Truth; inner reality of something; reality.
Battle of the Camel In 35/655-656 at the age of 60 to 67.

Haqq : the Truth, the Real.

270
269
 discernment and
Calb: the subtle heart which is the center of spiritual
Ihsan: virtuous conduct; being virtuous; one of the three principles of intuitions; the physical heart.
feTTgion, the other two being laan and Islam .
ftubublyyah : the quality of Divine Lordship; the opposite of ubudiyyah.
tain: faith or belief in God; faith in God, His angels. His books. His
messengers, the Day of Judgment, and in the predestination of good and soul; the immortal
Rub: the Transcendent Spirit in man as opposed to the
evil; one of the three principles of religion, the other two being is lam
soul
and Ihsan .

that
<
Shahadah: the Testimony of Faith that there is no deity but God and
Irfin : see aa *rlfah .
Muhammad is His Messenger.
Islam literally, submission; submission to the Divine Will through the
:
Sharl f ah the Religious Lav of Islaa which covers all areas or life
:

five pillars of religion, viz ., the Testimony of Faith, the five daily
private and public.
prayers, fasting during the month of Ramadan, legal alms, and the
pilgrimage to Mecca; one of the three principles of religion, the other spiritual master in Sufism.
Shaykh : a
two being Iain and ihsan .
Shirk: assoclationism or polytheism; attributing partners to God or
Isa (pi. asms *
see al-Asma* al-Husna
placing them on an equal footing.
) : .

Jabarut the transcendent spiritual world beyond the psychical domain of

:
alfat ): an attribute of God.
31fah (pi.
the Halakut ; it contains angelic and archangalic realities.
SI rr (pi.asrar ): literally mystery or secret; the innermost center of
Kha lq the entire Creation in its spiritual, psychical, and physical
consciousness or being in can; the Self, the innermost Spirit.
:

aspects
Sunnah: the Norm of the Prophet Muhammad, based on Quranic
M alakut : the domain of the World Soul, wherein one finds individual prescriptions and ahadlth .

souls and subtle psychical realities.

Tadblr self-direction or willful planning as opposed to accepting God's
:
Maqam (pi. maqamat ): spiritual station which is a permanent or abiding
direction and providential decrees.
state

Tarlqah : the spiritual path or way; a Sufi brotherhood or order.

Ma*rifah : gnosis; direct knowledge of God.
Tajawwuf: Islamic mysticism or Sufism which is inseparable from Islam.
Muhaddlth : a tradltionist; one who transmits the ahadlth of the Prophet
Muhammad
Tawhld : the Oneness or Unity of God which admits of no partners.
Hulk the physical world. contrasted with
the spiritual station of true servanthood,
:
qjbudlyyah :
rubGbiyyah
Murid ; an initiated novice on the Sufi Path.
Zahir: outer, exoteric, outward.
M ushrlk an idolater or associator; one who associates or attributes
;

partners to God.

Muwahhld: a Unitarian; one who affirms Gods Oneness and Unity.

Ha fas ; breath; the life-force or vital spirit.

Ha fs ; the ego or self which is worldly and self-centered; the soul.

Hur (pi. anwar ) : light in the physical, psychological, or spiritual

sense.

Qab; spiritual contraction of the soul having psychological fruits

expressed as sadness, melancholy, and depression.
 B. From Shaykh Ahmad Ibn Ata Allah to Shaykh Ahmad b. Mustafa al-* Alaw

1. Ahmad Ibn Ata Allah

appotoh in
2. Daud al-Bakhill
tbs smnjm os the shIdbiu obbei*
3. Muhammad Wafa

A. From the Prophet Muhammad to Shaykh Ibn Ata* Allah 4. All b. Wafa

1. Muhammad b. 'Abd Allah 5. Yahya H-QSdirl

1 f
2. All b. Abl Talib 6. Ahmad b. Uqba al-Hadraml

3. Al-Hasan b. All 7. Ahmad Zarruq

4. Abu Muhammad Jabir 8. Ibrahim al-Fahhaa

5. Sa c Id al-GhaznawI 9. All as-SanhajI ad-Dawwar

6. Path as-Suud 10. 'Abd ar-Rahman al-MaJdhub

7. Sa d 11. Yusuf al-rasi

8. Abu Muhammad Sa* Id 12. Abd ar-Rahman al-Fasi

9. Ahmad al-Marvinl 13. Muhammad b. Abd Allah

10. Ibrahim al-Basrl 14. Qaslo al-KhassasI

11. Zayn ad-Dln il-Qazvini c

15. Ahmad b. Abd Allah

12. Muhammad Shams ad -Dir 16. Al-'ArabI b. Ahmad b. Abd Allah

13. Muhammad Taj ad-Din 17. c All al-Jamal

14. Mur ad -Din Abu '1-Hasan All 18. Al-ArabI b. Ahmad ad-Darqawi

15. Fakhr ad-Din 19. Muhammad b. Abd al-Qadlr and Abu Ia c za al-MuhaJi

16. Tuqay ad -Din al-Fuqayylr 20. Muhannad b. Qaddur al-Waklii

17. Abd ar-Rahman al-*Attar az-Zayyat 21. Muhammad b. Habib al-3uzldl

18. Abd as-Salas b. Hashish 22. Ahmad b. Mustafa 'l- c AlawI

19. Abu '1-Hasar ash-Shadhili

20. Abu *l-Abbas al-Mursl

21. Ahmad Ibn Ata' Allah

various sub-
*
For a detailed description of the Shadhiii order with Its
Century, pp.
This si lsl lah is taken from Ahmad b. Mustafa al-Alawi r Ki tab a 1 -Paul branches, see Martin Lings, A Sufi Saint of the Twentieth
ai -Maqbui (Tunis: Matba r at an-Nahaah, n.d.), pp. 40-42.
232-233-

273 274
 supplements.
. Geschlchte der Aratlschen Lltteratur. 3

LeTdYnTE. J- Brill. 1938.

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EDUCATION: Ph.D., February, 1988; Indiana University, Bloomington; major
At-Tlraidhl, Muhammad Abu 'fsi. Sunan at-Tlrmldhl . 5 vols. Cairo: al- ~ In Arabic language and literature; minors in Islamic religion
Maktabah as-Salafiyyah, 3 S 1*/ 1 96H-1 ^7 1
and history.

Vaglleri, L. Veccla. "All b. Abi Tilib." Encyclopaedia of la lam , I, M.A., 1980; Indiana University, Bloomington; Arabic language
i960. and literature.

Teaching certificate in French, 197^; University of Louis-

Watt, V. Montgomery. "Abu Bakr." Encyclopaedia of Islam , I, I960.
ville, Louisville, Kentucky.
"Al-Ghazall." Encyclopaedia of Islam , II, 1965. B.A., 1970; American University of Beirut, 3elrut, Lebanon;
major in ancient Near Eastern history and archaeology.
Wenainck, A. J. A Handbook of Ear 1 y Muhammadan Tradition . Leiden: E.
J. Brill, 19^0.
EMPLOYMENT ;

.
"A t-Tirmldhl, Abu * Isa Muhammad (al-Haklm)." Encyclo- Spring 1988 Teaching course, "Islam as Religion and Political Force," in
paedia of Islam , IV, 193*. the Continuing Studies Program, Indiana University,
Bloomington.
Wustenfeld, F. Die Geschlchtachrelber der Araber und lhre Werke . New
York: Burt Franklin, n.d. 1986-present Program Coordinator, Middle Eastern Studies Program, Indiana
University, Bloomington.
Al-Yafl I Abd Allah b. As'ad. Mlr^at a 1 - Janan wa Ibrat al-Yaqzan . 2nd
Summer 1986 Taught Arabic to Indianapolis middle school students as part
ed. Beirut: Muassat al-A*laaJ, 1970. of the International Studies Summer Camp of the Indianapolis
Public Schools' Foreign Language Magnet Program, IU, July 20-
26, 1986; and Islamic culture to high school students of the
IPS Magnet Program in August 1986.

1981-85 Graduate Assistant and ftitreach Coordinator, Middle Eastern

Studies Program, Indiana University, Bloomington.

1978-81 Associate Instructor of Arabic, Department of Near Eastern

Languages and Cultures, Indiana University, Bloomington.

1970-73 Curriculum Editor, Jefferson County Board of Education,

Louisville, Kentucky.

PROFESSIONAL ACTIVITIES ;

Awards: First Prize for Arabic translation in non literary category,

November, 1985, Middle Eastern Studies Association (MESA).

Center for Arabic Study Abroad (CASA) Fellowship, American

University in Cairo, Egypt, 1976-77.

NDFL Title VI Fellowship for Arabic study, 1975-76.