Ibn Ajiba on the Spiritual Guide What Sheikh Sharishi says about the necessity for spiritual guide

(sheikh at-tarbiya) to be learned in both exoteric and esoteric sciences is correct. But as for the exoteric sciences, what is required is that he obtains the knowledge he requires for himself personally, and also that which his disciple will need as he travels the spiritual path namely, the essential rulings concerning purification and prayer (at-tahara wa s-salat), and the like; for many exoteric sciences have nothing to do with traversing the spiritual path to the King of Kings, such as the rulings of homicide cases, prescribed punishments, divorce, and manumission. Were things otherwise, many of the greatest and most renowned figures of the Way, paragons of virtue and true knowledge, would be thus demoted from their high ranks; for although many of them were well-versed in the Sacred Law, many others knew nothing of it save that which must necessarily be known by any Muslim. I say that if you recognise this, you will recognise the falseness of the claim some people make that the

spiritual guide must be proficient in all the Islamic sciences, such that if all these sciences were to disappear he alone would be able to revive them. How could this be, when many of those who were undisputed spiritual guides were unschooled? In Awarif al-Maarif Suhrawardi quotes Bayazid alBistami as saying: I kept the company of Abu Ali alMasnadi, and I would teach him what he needed to fulfil his religious obligations, whilst he taught me pure tawhid and metaphysics. And it is well-known that Sheikh Ibn Abbad (ar-Rundi) received his spiritual awakening at the hands of an unschooled man, as did Ghazzali. It is also known that Ghazwani was not well-versed in the exoteric sciences, and if anyone asked him a question concerning them, he would sent the questioner to his disciple al-Hibti. Likewise, the guide of our guides, our master Abd arRahman Majdhub, did not have knowledge of the exoteric sciences; and many of the greatest saints were unschooled yet they were deeply steeped in

the secrets of sainthood. As for esoteric knowledge, the spiritual guide must be completely immersed in them, since the whole purpose of the spiritual guide (the sheikh as the Folk call him) is to impart this knowledge, and the disciple only seeks the guide so that he might lead him along the spiritual path and teach him knowledge of the Way (tariqa) and the Supreme Truth (haqiqa). Therefore he must have perfect knowledge of God, His Attributes and Names and how they are manifested, and their meanings and details, and their benefits, wisdoms and secrets; and he must have perfect knowledge of the obstacles which lie on the spiritual path, and the ruses which the soul and Satan employ, and the different forms which spiritual experiences take, and the way in which spiritual stations are truly ascertained. And he must know all of this by direct taste and experience, so that if he is asked about the obstacles on the path and the way to avoid them, he is able to answer properly. And in addition to this, he must have the power and resolve to overcome all obstacles and go beyond all ties, both open and secret; and he must have a piercing insight

by which he can ascertain the suitability and readiness of those who seek his guidance, so that he may deal with each one according to his particular status, and guide him to the shortest path to reach his Lord. This was said by al-Fassi. As-Sahili said: One of the necessary conditions of the spiritual guide is that he have enough knowledge of the Quran and Sunnah to fulfil his obligations as prescribed by the Sacred Law, and to guide him in his everyday affairs; and if this is complemented by the esoteric wisdom which God has bestowed upon him, he will thereby possess a light which will guide him amongst men, and lead him to a deep understanding of what the Quran and Sunnah say. And Abu l-Hasan ash-Shadhili said: Every spiritual guide from whom you do not receive graces from behind the veil, is not a true guide. Perhaps he means that the true spiritual guide gives aid to his disciple even when he is physically far from him. He also said: By God, I can bring a man to God in a single breath. And Sheikh Abu Abbas (al-Mursi) said: By God, nothing may occur between me and a man

save that I look upon him, and thereby give him all the benefit he needs. And I say that we have personally met praise be to God! even in our time, men who give abundant benefit with a single glance; and we have kept their company and recognised that they are truly inheritors of Shadhili and Mursi God be pleased with them all, and grant us to follow in their footsteps Amen! Ibn Ajiba on the Spiritual Virtues (1)-Repentance Repentance means to renounce every vile action and adopt every pleasant one; or to renounce every base attribute and adopt every high one; or to renounce the vision of created things and immerse oneself in the vision of the Real. Its conditions are regret, renunciation and a firm resolve not to repeat the sin; as for returning the rights of others, it is a separate obligation and repentance may be valid without it, just as it may be valid to repent from one sin while persisting in another. Ordinary people repent from sins; the elite repent from faults; the elite of the elite repent from

everything which distracts the spirit from the Presence of God. Every spiritual station requires repentance: when one repentance has been sincerely made, another is then required. The station of Fear requires repentance at times of security and pride; the station of Hope requires repentance at times of hopelessness and despair; the station of Patience requires repentance at times of anxiety; the station of Asceticism requires repentance at times of desire; the station of Piety requires repentance at times when dispensations are needless sought out, and at times of avarice; the station of Confidence requires repentance at times when one engages in planning and decision-making and when one is concerned about ones provision; the station of Contentment and Resignation requires repentance at times when one dislikes and objects to what fate brings one; the station of Vigilance requires repentance at times of poor outward comportment or evil thoughts; the station of Self-Awareness requires repentance when time is wasted on things which do not bring one closer to the Real; the station of Love requires repentance when the heart inclines to anything but the Beloved; the station of Vision requires repentance

when the spirits attention is directed to anything but the Beheld, or when it is absorbed with a sensory matter instead of ascending further the ladder of divine mysteries. This is why the Prophet (upon him be peace and blessings) would seek forgiveness seventy or one hundred times in a single gathering. Sincere repentance entails four things: to seek forgiveness with the tongue, to abstain with the body, to refrain from persisting with the heart, and to shun bad company. Sufyan al-Thawri summarised this by saying: The signs of sincere repentance are four: Speech, intention, humility and solitude.

Ibn Ajiba on the Spiritual Virtues (2) Penitence, Fear and Hope 2 Penitence Penitence goes deeper than repentance, because it means renouncement accompanied by a feeling of humble regret and a firm resolve to return to the straight path. It has three levels: To turn from sin to repentance, and from heedlessness to attentiveness, and from being divided from God to being united with Him. 3 Fear Fear is the hearts worry of encountering something it dislikes or losing out on something it desires. Its fruit is that it makes one resolve to be righteous and flee from sin. And to act as though one is fearful whilst being remiss in piety is a false claim. Ordinary people fear punishment and the loss of reward; the elite fear rebuke and the loss of nearness; and the elite of the elite fear to be veiled from God because of poor etiquette on their part. 4 Hope

Hope is the hearts gladness in anticipation of something it loves, on condition that one does what one can to attain it otherwise it is but a wish and a fancy. Ordinary people hope to attain unto reward in the hereafter; the elite hope to attain unto Gods goodly pleasure and His nearness; and the elite of the elite hope to be firmly rooted in the Beatific vision, and to continue to learn more and more of the mysteries of the Loving Sovereign. Fear and hope are like the wings of the heart, without which it cannot fly; and perhaps the gnostics have more hope, whilst the righteous have more fear. 5 Patience Patience means that the heart accept the Lords decree gladly. Ordinary people have patience when their hearts gladly accept the difficulties of performing righteous deeds and abstaining from sins; the elite have patience when their souls gladly accept to endure the exercises, efforts and terrors of the spiritual path, keeping their hearts always attentive, and seeking to behold what lies beyond mystical veils; and the elite of the elite have patience when

their spirits or their secrets gladly accept the presence of wonders and graces, or the constant and unending vision of God. 6 Gratitude Gratitude is the hearts joy at receiving blessings whilst the body is devoted to obedience of the Blesser. Or, it is to acknowledge the blessings of the Blesser with devotion. It has three forms: The gratitude of the tongue, which is to vocally acknowledge the blessing with resignation, which is itself a blessing; and the gratitude of the body, which is to devote it to Gods service; and the gratitude of the heart, which is to see the Blesser in every blessing. The foundation of all of these is contained in Junayds words: One must not disobey God by means of His blessings. Ordinary people are grateful when they praise God with their tongues; the elite are grateful when they serve God with their bodies; and the elite of the elite are grateful when they immerse themselves completely in the vision of the Giver.