Imam al-Haddad brought about a general renewal and a specific books: ‘Good Manners’ (Adab Suluk al-Murid) and ‘The Book of Assistance’. Adab al-Suluk: A Treatise on Spiritual Wayfaring .. The author of the treatise ( may God have mercy upon him) says, a disciple (murid) should not, even in the. Imam Abdullah ibn Alawi al-Haddad, Muhammad Mmamali Adam (tr.) Paperback Translation of Risala Adab Suluk al-Murid.
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The seventh principle is to have: From the obscurity of despair and distrust to the light of hope and trust, from the shadows of wrath and anger to the light of patience and tolerance, from the darkness of impatience and anxiety while facing adversity and calamity to the light of patience and unconditional surrender to the bitterness of fate, from the darkness of negligence to the light of awareness and remembrance, from the darkness of perplexity and waywardness to the light of resignation and humility, from the darkness of dependence on worldly means to adag light of submission to the will of the Lord of all lords, and from the darkness of slavery of lust and sensuality to the light of obedience to the exalted Creator.
He considers his vices and sins bigger than the capacity of God’s generosity and mercy.
For the seeker al-nurid it, let alone actively pursues it, ends up in the Fire, rebuked andhumbled. This state is reached as a result of discerning the Attributes of Beauty of God, comprising generosity, mercifulness, magnanimity, and the vastness of His forgiveness.
Love is the essence of all stations maqamat and virtues karamat by means of which the slave of God progresses toward the Lord of the heaven and the earth, and by virtue of which he will attain to the higher degrees of the journey suluk.
Therefore, he advised him to return to his native place, Khiyuk, situated in Khwarazm, and engage in guiding the seekers of the path and disseminate Sufi teachings.
The Hereafter here means the Heaven. If you consider beauty and perfection to be confined to material forms and worldly things, know that you are imprisoned within the world of corporeal form and are deprived of observing the reality.
Here end the outward rules prescribed for the salik. For when a seeker purifies his inner being batin of the causes of distance from God and refines and polishes his heart with the etiquettes of nearness, he will be worthy of proceeding towards the Master of the Kingdom, the effect of God’s love and His grace having manifested itself in him. Let those beware who withstand the Messenger’s order, lest some trialbefall them, or shluk grievous Penalty be inflicted on theml. Love is the fruit of the knowledge of the Beautiful Names of God.
They have also said a-murid this desire is the greatest of veils. But Yazid further said: After some time the young farer of the Sufi path salik resumed his journey and benefited from the leading shaykh of every city. No one possesses beauty which is his own in the world except God. After this stage, the dhakir doer of dhikr loses his identity and is submerged within the object dhikr. In the praise of the virtuous abrarGod, the Exalted, says:.
The Renewal (tajdid) of Imam al-Haddad
The salik should also protect his belly from unlawful and suspect al-mutid, and al-mhrid the case of lawful things also he should not consume greedily, lustfully in a state of being oblivious of God; rather, while eating food he should be awake and aware of God’s presence. On the one hand a slave who has control of nothing, and on the other hand one on whom We have bestowed a fair provision from Us, and he spends them al-murix and openly.
He finds aversion in mixing with people. And the Adwb S said: The difference between sabr and rida is that the patient person sabirby virtue of his faith, faces calamity with forbearance; his faith remains unshaken and he does not get disturbed in times of calamity; he will not deviate from the path of servitude, howsoever great and unbearable the calamity should be but his heart resents the calamity.
The salik is unaware of them, and even if he is aware, he does not know how to cure his nafs. Hence your expression of poverty and humility before God should be according to your real poverty and need. When he is given, he is thankful.
The Renewal (tajdid) of Imam al-Haddad
Hence when his heart attains to that known station, his mystical wayfaring reaches its destination and his journey culminates. Then he must so much persevere in dhikr that dhikr gets attached to him, not leaving his heart empty of dhikr even for a moment.
He likes to al-mhrid unknown and hidden. It is due to this reason that the generous, the noble, and the wise are loved by all. Scholars, as well as the laymen, so highly admired the works thaithey would read them repeatedly.
The third principle is repentance tawbah and penitence inabah before God, in all conditions of hardship and affluence, comfort and calamity.
This is the same journey for which man has been created. I dedicate this work to those steeped in mysticism and intoxicated by the wine of Tawhid. Everybody al-nurid according to his capacity and the measure of spiritual light that his heart possesses.
And you should know that God, the Exalted, by leis perfect Might and Wisdom has destined two journeys for the Children of Adam. As every moral vice is a step in the direction away from Him and which incites His displeasure, the true seeker is obliged to turn himself from the darkness of pride to the light of humility, from the meanness of jealousy to the virtue of affection and compassion, from the baseness of stinginess to the loftiness of magnanimity, from the dark abyss of ingratitude to the bright heights of gratitude, from the darkness of hypocrisy to the light of sincerity, from the desert of attachment to superficial beauty and riches of the corporeal world to the garden of love and reliance upon the Lord of the heavens and the earth, from the darkness of false sense of security and unawareness to the light of the fear of God.
The author of the treatise may God have mercy upon him says, a disciple murid should not, even in the days of hardship and need, take even a grain of sesame that is doubtful, to say nothing of taking such a thing during normal and easier circumstances. If a salik reduces his food gradually, it is permissible.
Adab Suluk Murid – Imam Al Haddad – Erthul-Mustafa
His highest generosity and the most excellent favour is to bless you with His beatific vision. The acab principle consists of seclusion and detachment from people, especially from everyone who hinders one from approaching God.
These scholarly works have also beerdescribed as summary of the quintessence of Scholar Ghazali’s literatureand eventually indispensable as being brief, but comprehensive. Thus it is essential for a seeker to be like the corpse in the hands of the bathers ghussalso that he may attain communion with Haqq.
Adab al-Suluk: A Treatise on Spiritual Wayfaring
From duluk our Shaykh God’s mercy be upon him has mentioned, it appears that every wali enjoys a station specially sulu to him, which he does not surpass, and this station is accorded to him by God in accordance with his ability and capacity al-muri the degree decreed for him by God. When his rights are withheld, he is patient. He is a man from whom people expect ak-murid, neverfear any form of evil from him.
The fifth stage is the Day of Resurrection, which is equal to fifty thousand years of this world. It is not enough merely todesire it only, instead one should exercise good faith and do righteousdeeds as necessary to achieve it as indicated by His, the Exalted, words: Whoever hopes to meet God should know that the time of the meeting will come.
They are as follows: The Prophet S said: Ba Yazid may Allah hallow his mighty soul said that a voice sarush called me from within and said: The third principle is that the wayfarer salik should protect the seven organs of his body from what is abominable to his Master, God.