MERCY OCEANS, Book 07 (Hidden Treasures, Shaykh Nazim, 220 pages, 11/12)
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in agreement and fully contented with the Will of his Lord. If a man desires what his Lord desires for him, he will be happy in this life and the next.
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BE PATIENT, MILD AND FORBEARING; NOT ANGRY AND SHORT-TEMPERED
My Grandshaykh was saying that if Allah had no patience with us, then His punishment would come
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quickly and with no respite. Without His patience, mildness and forbearance, no one would be alive. Our Grandshaykh was advising us to emulate these attributes of our Lord. We must be friendly and patient with everyone; these two characteristics are most welcome and beloved in the sight of the Lord. He was also saying that these two characteristics keep a person far away from Hell. Allah Almighty bestowed these two characteristics upon all the Prophets and Saints; with them one may attain to high degrees, without them, no one can be pleasing to the Lord. In this life, everyone must be friendly and patient, and every Prophet came to teach just this. The solution of all mankind’s problems is to be found in patience and friendliness. He who is friendly to everyone will meet with friendliness.
Our Grandshaykh further stated that there is one characteristic which drags people to Hell — that is anger. Anger is a large gate to Hell through which everyone can fit, big or small, man or woman.
The Prophet said that anger and short-temperedness bring people to unbelief. There is a Prophetic tradition which says: “Both the murderer and the murdered shall enter the hellfire.” When the Prophet was asked: “Why does the murder victim also go to hell?” his answer was: “Because he was angry, and like the other man, he had the intention to kill his adversary.” No one can be angry without Satan entering his heart and running through his veins. The only exception to this is anger for the sake of Allah Almighty which is a thing so rarely found that it is hardly worth mentioning in this context. All the more so, since the people of our time are so prone to trying to justify their own anger as being “anger for the sake of God”, which in reality it is not, despite their rationalizations. At the moment of anger Satan has control over the angry person. When a man is angry, no one can speak to him — he will not listen. If one reminds
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him at such moments of Allah or the Prophet, he will reject and deny; his position is Kufr, unbelief, and he will heed no advice. Satan courses through his blood; that is why you can see the veins of an angry man swelling. Whenever you are angry you must look in a mirror: you will see how your face takes on the appearance of a wild animal. If a man looks in the mirror just then, he will say, “Astaghfirullah — pardon me, oh Allah.” When you see an angry man, you must know that Satan is riding on him. If you are only a little bit angry or annoyed, then Satan is running after you and is trying to straddle you. If you are really angry and have lost your temper, then Satan is already sitting firmly in the saddle. Satan needs to control someone. I said to him: “Why don’t you take donkeys, horses or camels if you need to ride?” “No,” he said, “I am only happy when I am riding on the Sons of Adam.” “How do you do that?” I asked. “I make them angry and then I jump on and ride them,” he answered.
Do you want to be Satan’s donkey? — No one wants to be Satan’s donkey. Don’t be angry, don’t lose your temper, or else you will be a donkey for Satan. If you don’t get angry you can ride on Satan. That is why our Lord advises us not to lose our tempers and not to get angry. “Oh My servants, be friendly and patient with My creatures, then I shall be pleased with you.” Allah Almighty also says: “Oh My servants, if you forgive people’s sins and make up with them, then I shall reward you.” Anger and ill-temper destroy the relationships between people. If you are not angry with someone who is angry at you, then you are repairing a relationship. A person who can control his anger may receive the pleasures that Allah has promised to the patient.
It is not so important to know a thousand Hadiths by heart; rather, to keep their meanings within ourselves through actions is the goal of our endeavour. This is an important lecture — see that you can act upon it.
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TABLES FROM HEAVEN
My Grandshaykh gave an explanation concerning Allah’s revelation to His Prophet: although the Prophet has departed from this world, his presence still lingers on Earth through his inheritors, the Saints. Every night, the Prophet holds a special assembly, and there are different gatherings for Awliya (Saints) of varying degrees of Sainthood. Every night, the spiritual personality of the Prophet is present with them at these gatherings. Allah Almighty teaches the Prophet, and gives him more and more of His blessing, so that the Prophet’s Divine Knowledge is continually increasing. Just as Allah Almighty teaches His Prophet of His Knowledge, so the Prophet is always teaching the Awliya. Allah Almighty revealed to His Prophet that He blesses His obedient servants. That means, it is the Divine Will that man be obedient to his Lord, and as much as he is obedient, that much he will be beloved in the Divine Presence. Allah does not love intentionally disobedient and stubborn people. If Allah Almighty is satisfied with His servant’s obedience, He loves to give him everything and to satisfy him in every way.
My Grandshaykh said that Allah Almighty addressed the Prophet as follows: “Oh Muhammad, if My servants are obedient and perform their worship sincerely, then I will not tire them with planting and ploughing, but I will send them tables of food from Heaven.” He sent such a table down upon the Prophet Jesus Christ, Peace be Upon Him, and his disciples ate from it. This is not a difficult task for Allah Almighty, nor would it be any more trouble for Him to send down such a table spread with an infinite variety of foods to the Nation of Muhammad. You must know that there is
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not only one such table in the Heavens. That one table mentioned in the Qur’an was but a sign to make you realize that with Allah there is unending provision. If you know how to ask, then it will be sent to you. Should you reply that such a gift was sent only in the time of Jesus Christ and never again after that, then you are accusing your Lord of being exigent and poor. In our own houses, we may have enough food stored up for ten meals; should Allah have only one meal for Jesus and his disciples, and no other?
When we are standing in worship before our Lord, He sends us sustenance from His Divine Presence. We must be obedient and keep to His service in piety and good actions — then everything will be prepared for us. If you are not thinking about this world, but only about His service, then He won’t occupy your hearts with work for this world. An explanation of this point comes from our Grandshaykh, who relates it from the Holy Prophet, who receives it from Allah: “Oh My servants, come into My service, then I will send you everything you need, and you won’t have to bend in back-breaking toil.’’
You have come here from distant countries; you have come for the sake of Allah and have left everything behind, seeking your Lord’s pleasure — and your Lord will satisfy you in every respect. We are now eating of these provisions. Everyday, without ever tiring, He sends unto us from His Beneficence, and we are enjoying most delicious meals. It is no more than one spoonful from His Divine tables that we are eating, yet so many are partaking of it and are finding it sufficient. We do not even cook so very much, but for the honour of our Grandshaykh it is always enough and there is a blessing coming upon us. It is a miracle of our Grandshaykh: there may come any number of people — ten, fifty, one hundred, or more, it makes no difference — there will always be enough food. You are witnesses to this fact,
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and everyone, from East to West, may come to test this.
What is the summary of this lesson? — Be an obedient servant of your Lord and He will take care of you here and in the hereafter. You must choose your way: if you are seeking contentment and ease, and looking to pass your life joyfully, then you must become an obedient servant of your Lord.
Every man must be an obedient servant, either of his Lord or of his ego, and he must choose either one to be his master. To be the servant of one’s ego means to serve one’s donkey. However, to be an obedient servant of our Lord is an honour for us. Whoever serves his ego gains only dishonour for himself. This is true for every single member of humankind; everyone alive on the Earth must hear this. If everyone were now to become obedient servants of their Lord, then all misery and calamity would disappear from the face of the Earth and all the World’s problems would be solved. * * * END OF PART TWO ~DAMASCUS LECTURES~ SPRING 1400 H. (1980 C.E.)
GLOSSARY of ARABIC TERMS
BIOGRAPHICAL SKETCHES
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ABDAL (also BUDALA)
The “Substitutes” or “Changed Ones’’; The forty hidden Saints of Damascus who hold high positions in the spiritual hierarchy. Sayyidina ‘Ali once warned his followers not to curse the people of Damascus, with whom they were at war, saying: “Don’t curse the people of Sham (Damascus and surrounding areas), for among them are the Abdal through whom Allah sustains you, bestows of His mercy upon you and makes the rains fall upon you.’’ They are referred to as “Substitutes” since, whenever one of them dies, Allah immediately substitutes him with another.
ABDUL QADIR AL-GILANI (470 — 561 AH)
Known as “The Rose of Baghdad’’; he was born in Naif in the Gilan district of Persia, and was a descendant of the Holy Prophet Muhammad, his mother being descended from the Prophet’s grandson Husayn and his father from the Prophet’s grandson Hasan. The founder of the Qadiri Tariqat, he is one of the most renowned Sufis of all times, respected even by the outward scholars because of his great learning and piety. Allah Almighty bestowed upon him many miracles (Karamat). The most famous collection of his lectures, extant up until the present day, is: “THE REVELATIONS OF THE UNSEEN” (Futuh Al-Ghayb).
ABDULLAH-WAHHAB ASH-SHA’RANI (898 – 973 AH)
A great Sufi and scholar of Egypt, he is the author of numerous works, among them a compilation of the Fiqh of the four schools of Law (‘Mizan-i Sha’rani’), as well as treatises on Sufi Knowledge, one of which is entitled Red Sulfur. (Kibrit-al- Ahmar)
ABU BAKR AS-SIDDIQ (d. 12 AH)
First Khalifa of the Holy Prophet Muhammad and inheritor of the inner teaching transmitted to his heart in the Cave of Thawr where the Prophet and he were hiding from would-be assassins (the persecuting Quraysh). Allah caused a spider web to appear at the mouth of the cave in order to convince
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the pursuers that no one could possibly be in it. The incident is mentioned in the Holy Qur’an.
ABU-YAZID AL-BISTAMI (186 – 260 AH)
Also known as Bayazid and Tayfur, was born in North- Eastern Persia, the grandson of a Zoroastrian. One of the most colourful figures in the history of the Sufis, there are many wonderful stories and sayings from his life which are mentioned in TADHKIRAT UL-AWLlYA of Farid ud-din Attar (Muslim Saints and Mystics — Translated by Arberry). He was an early Naqshbandi master and was famed for his many miracles and startling sayings.
ADAB
Good manners, the proper way of behaving; respecting people’s feelings and knowing how to treat them as well as one’s keeping respect towards Allah Almighty and having a correct attitude in your relationship to Him, are at the heart of the teaching of the Holy Prophet Muhammad — this whole area of knowledge and wisdom is referred to as “adab”.
AD-DUNYA WA AHLUHU
This low world and its ‘devotees’. The world’s elusive charm and those people who are taken in by it so that nothing else is important to them. They would do anything just to increase the amount of its treasures they can hoard — they know no shame and will stop at nothing, just to secure their control not only over what is rightfully theirs, but also what belongs to others. Sayyidina ‘Ali said: “This lower world is carrion, and those who are seeking to devour it are dogs,” and, “The love of this world is the root of all evils.”
ADHAN
The Call to Prayer read from the minaret of the Mosque five times every day. The call says: “Allah is the Greatest. I bear witness that there is no God other than the One True God (Allah). I bear witness that Muhammad is the Messenger of
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Allah. Come to the prayer. Come to true success. Allah is the Greatest. There is no God but Allah.”
AHL-AL-HAQQ
The People of Truth. Referring to those Saintly people are able to ascertain the absolute truth contained in any tion, being or statement; those who can “get to the heart the matter”, and are thus concerned with that essential truth rather than with any partial manifestation of th^ truth or any veil which covers it. The three levels of ^ derstanding are said to be: Shariah (Law), Tariqat (The Way) and Haqiqa (Absolute Truth).
AHLIYYA Competence; Aptitude; Suitability; Fitness; Qualification – One’s pre-destined ability to do what he must do in life.
AKRAM UL-AKRAMEEN
The Most Generous of the Generous — referring to Allah Almighty.
ALI IBN ABI TAL1B (d. 40 AH)
Cousin of the Prophet and husband of the Prophet’s daughter Fatima. Fourth of the rightly-guided Khalifas. Inheritor of Islam’s inner teaching, and thus the first Shaykh in the succession of forty Sufi Tariqats. He was famous for his Saintliness, brilliant mind, ascetic lifestyle and skill, as well as fairness and strength in warfare.
ALLAH
The One True God for whom there is no partner nor any equal in the Heavens or the Earth. The Creator of all things who was never born, will never die and knows no such thing as fatigue or heedlessness. He is aware of all that happens in the Heavens and the Earth — even the movements of the tiniest insect in the darkest nights — He is with us wherever we go,
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and nothing can be hidden from Him Almighty. He created everything just to worship Him and He bids His Creatures to follow those who have turned to Him with love (the Prophets and Saints) so that they may perfect their obedience and servitude to Him Alone. He is the Most Merciful of the Merciful and no one can know nor match the extent of that mercy and forbearance. He sent His beloved Muhammad to the World as a channel for that Divine Mercy, so that those who heed his call may be reprieved from the darkness of ignorance and its inherent suffering, and embark upon a way that will lead them to contentment and purity in this life and high degrees of closeness to their Lord in the hereafter.
AL-MAHDI
The rightly guided one. A man from the descendants of the Holy Prophet Muhammad who will appear at the end of time in order to fight the enemies of faith and prepare the way for the coming of Jesus Christ. Imam Al-Mahdi will be given miracles with which to accomplish his great mission, and he will rule the world for seven years. He will appear three months after the outbreak of the Great War, and one of his miracles will be, that when he pronounces the words ‘Allahu Akbar’ (God is the Greatest) thrice, all the technology of the war and the world will cease to function.
AN-NAFS UL-AMMARAH BIS-SU
The lower self which commands one to do evil. The Holy Qur’an says: “Verily the lower self is always commanding to evil.” The Holy Prophet said: “We have returned from the Lesser Holy War (that was fought on the battlefield) and now is the time for the Greater Holy War, that is the war against your greatest enemy — the lower self which lies between your two sides.” The self-accusing self. When a person follows his lusts under the absolute control of the Nafs ul-Ammara bis-su, he acts like a wild animal, but the innate faith in his human nature may make him feel disgust in himself for the evil actions he commits and the destruction he does to himself and others. When he feels such a “pang of conscience”, it means that his self-blaming self is stirring and making himself see and feel the shame in what he is doing. As a result of the awakening of this self, a struggle commences between it and
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the lower self: either one follows the inspirations received from the self-blaming self and gradually conquers the lower self through following a religious way and asking Allah for forgiveness of one’s sins, or else one tries to ignore the voice of conscience and stubbornly persists in following his lusts, and as a result, falls deeper into depravity, accompanied by despair, bitterness and cynicism.
‘AQIBA End, consequence, after effect of one’s actions.
ARHAM UR-RAHIMEEN The Most Merciful of the merciful. Referring to Allah Almighty.
AWLIYA (sing. WALI) Saint; Friend of Allah.
AYAT Sign of Allah; Holy verse of the Holy Qur’an.
‘AYN-UL-YAQIN
The Eye of Certainty; The penetrating vision of the Awliya which enables them to see the Truth.
BARAKA
Blessing,benediction: abundantandcontinualgood; prosperity, good fortune. A spiritual “emanation”, an impalpable substance, flowing from Saintly people and hallowed places and objects; (tombs of Saints, places of pilgrimage).
BARZAKH
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Interval, break; obstruction, partition, isthmus. The Holy Qur’an says about the dead: “And in front of them is a ‘Barzakh’ until the Day of Resurrection,” and also: “And between them is a ‘Barzakh’ which they cannot overcome.” The ‘Barzakh’ is the World in which the dead exist while awaiting their being called from the graves. According to Islamic beliefs, this period of time is not necessarily one of absence of consciousness, but rather a preview of what one will taste in the way of Divine reward or punishment later, and a place in which one’s actions during one’s lifetime are acutely felt (see lesson in this book entitled, “Reward and Punishment in the Grave and Beyond.”). Prophets and Saints have not only consciousness during this time, but also are aware of the condition of the World, and may have contact with the living, especially their successors and those who follow their Ways. The Holy Prophet said that whosoever visits his tomb and greets him, he is aware of that greeting and indeed returns it, and also that whoever visits his tomb will receive his intercession on the Judgement Day. The Holy Qur’an says: “Do not think that those who are killed in the Way of Allah are dead; nay, they are alive and from their Lord receive sustenance: happy with what their Lord has bestowed upon them and taking pleasure from those who have not yet joined them (still in earthly life), because (they know that) those who are following behind them have no cause to fear nor to be sad.” This verse is taken to refer to not only those who died in Holy Wars on the battlefield, but also those who killed their egos in what the Prophet called “The Greater Holy War”, or the War against the lower self.
DAJJAL
The Anti-Christ – may Allah protect us from falling victim to his deception. He will appear at the end of time, after the Great War, in the time of Sayyidina Al-Mahdi, who will not however have the power to kill Dajjal. That power Allah Almighty has given to Jesus Christ, who will at that time descend from Heaven and go out to fight and kill Dajjal in a place to the north of Damascus. Dajjal will deceive people with miracles Allah gives to him for the purpose of leading the misguided even further astray and those in whose hearts is disease — Dajjal will water the seed of evil with his charisma and misleading miracles (Istidraj). He will claim to be Muslim but
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will lead people to everything that Islam opposes. According to the Holy Prophet, Dajjal will not be able to enter the Holy City of Madinah, and since he can’t enter, 70,000 hypocrites (Munafiqin) will leave Madinah in order to join him. Dajjal will be of huge stature and will have one defective eye. The Prophet also said that before the appearance of the Anti- Christ there will appear numerous smaller Dajjals to mislead people.
DERVISH
A mature follower of the Sufi Way, whose heart is firmly fixed in the remembrance of Allah, and whom “neither buying nor selling can divert from his inner resolve.” (Qur’an). In the traditional world, dervishes have often been seen as living outwardly simply, frequently as religious wanderers, or in part-time spiritual seclusion (Khalwa) — unambitious in worldly affairs. These are but outward descriptions, which may vary with the requirements of the times. It is his inner state which makes a man a dervish, not his clothes, or manner of conduct.
DHAT (plural — DHAWAT)
Being; essence of one’s being; spiritual soul. The immutable and pure spiritual self which comes from Allah and always remains in His Divine Presence, and is never touched by the bad actions of the lower self.
DU’A
A form of supplication distinct from the ‘Salat’ or ritual prayer; during the du’a one may ask Allah for anything and in any language.
FARD
Obligatory religious duty such as prayer five times daily and fasting in Ramadan, paying the poor-due (Zakat) etc.
FATIMA
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The daughter of the Holy Prophet, and wife of Sayyidina ‘Ali, the Prophet’s cousin. She was famed for her piety and beloved dearly by both the Prophet and ‘Ali. The Prophet once said that while many men in history had attained spiritual perfection, only four women had attained those heights: Asiya, the wife of Pharaoh (who secretly believed in Moses); Maryam (Mary) the mother of Jesus Christ; Khadijah, the first wife of Muhammad; and Fatima, the daughter of Muhammad. She died six months after the Prophet’s death and, before he died, her father gave her the good tidings that she was soon to join him in heavenly bliss.
FIQH
Understanding; Insight; Comprehension; Refers to the total understanding of the Islamic Religion, particularly in relation to its laws and their applications to everyday life. Since Islam provides guidance for every aspect of human life, fiqh deals not only with the correct way to worship, but also with how one may do business, give charity, marry, divorce, eat and even sleep in accordance with the commands and recommendations of Allah (in the Qur’an) and the Prophet (in Hadith) — transforming all those activities, in practical effect, into acts of worship.
Every Sunni Muslim follows one of the four great Imams of the Science of Fiqh, who all lived between two and four generations after the lifetime of the Prophet, and who attained high degrees and special distinction among members of the Nation by performing the great service “translating’’ the vast amount of information contained in the Qur’an and Hadith into easily understandable guidelines of which are comprised their respective ‘‘Schools of Law”. This codifying was a task that required the lifelong devotion of these exceptionally sincere and gifted Imams, as they had to investigate most carefully a huge body of sometime seemingly contradicting information about the Prophet’s life and practices, and deal with situations peculiar to their time through drawing analogies with somewhat similar cases in the lifetime of the Prophet (Qiyas), The result of their efforts are four distinct methods that differ slightly on certain matters, but are in
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total harmony as regards the basic beliefs and practices — as such things were spelled out far too clearly by the Qur’an and the Prophet for there to be any confusion or disagreement about them by any rightly-guided Imam. Thus, we can see that, despite the minor differences each of the Imams had the utmost respect for the others and considered those who had come before him chronologically as being his teachers.
These four Imams: Imam Malik, Imam Abu Hanifa, Imam Shafii and Imam Ahmad Ibn-Hanbal, were Mujtahids, which means a person endowed with enough religious knowledge combined with the sincere practice of that knowledge to make that person capable of arriving at the truth of the matter, even when faced with difficult and touchy questions that baffled religious authorities of lesser stature. They attained this state, it should be stressed, not only through studying but by truly humbling themselves and conquering their lower selves; that sincerity and integrity which made them so great also got them into trouble with the rulers of their times, as most of them ended up being tortured and imprisoned by rulers who wanted them to misinterpret Gods Law to accord with their vain desires — which they flatly refused to do.
One may perhaps ask why Allah left some areas of religion open to difference of opinion rather than spelling out every little thing. The Holy Prophet said regarding this point: “The differences among my Nation are a Mercy.” Thus, the four Schools (Madhahib) can be understood like one highway reaching to the same goal but having four lanes — a four-lane highway — and those four lanes make it possible for each to move at his own speed, as Allah says: “And Allah wants to make it (i.e. His religion) easy for you.” (This point was explained to us by Mawlana Shaykh Nazim and has been previously published in Mercy Oceans Book Two).
FITNA Discord, strife, affliction.
FITRA Natural disposition, innate character; refers to man’s being
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born with innate faith and in total surrender to his Creator.
HADITH
Prophetic tradition. Some Hadith were written down during the lifetime of the Prophet, but the Prophet himself did not encourage it strongly in that time for fear that Hadith literature would become confused with the Qur’an. After his lifetime, some Hadith were written down and some transmitted by word of mouth. Beginning with the generation of the tabiieen, (those who never met the Prophet but did meet some of his surviving companions), those Hadiths began to be collected in volumes, classified according to subject and verified in authenticity through examination of the reliability of the characters and memories of those who transmitted them.
HADITH QUDSI
A Prophetic Tradition in which the Prophet quotes Allah, or, in other words, where Allah speaks in the first person on the tongue of the Prophet. These sayings are, however, distinct from the Qur’an.
HAFEEZ A person who keeps the Qur’an in his memory and actions.
HALAL
Permissible, lawful, legitimate. All actions which fall within the limits of the Shariah, Divine Law.
HAQIQI IMAN
True faith based upon realization of the truth — a level above the normal level of imitative faith. The three signs of the presence of Haqiqi Iman are: 1) The ability to hear all things, animate and inanimate, praising their Creator; 2) Knowing the wisdom behind all things in existence, their purposes and
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positions; 3) Being able to contact the souls of all Prophets and Saints in the Barzakh World.
HARAM
Religiously forbidden, unlawful, prohibited either because of sacredness or harmfulness. All actions which fall outside the limits of Shariah.
HASAN Al-BASRI (21 – 110 AH)
Born in Madinah, the son of a slave who served the Prophet’s scribe Zaid bin Thabit. He was raised in Basra and became known for his uncompromising piety and outspoken condemnation of worldliness in high places. He was a brilliant orator and many of his speeches have been preserved.
HAWA
Vain desires, fancies, inclinations; distractions and idle or vain thoughts which keep one from reality and worship.
HIMMAH Energy, vigour, ambition, resolution, determination, zeal, aspiration.
IBRAHIM BIN ADHAM (d. 165 AH)
Abu Ishaq Ibrahim Bin Adham was born in Balkh (Central Asia) of Arab descent. He was born into a royal family and had become the King of Balkh when the events described in this book took place. He repented of worldliness and became a wandering dervish. He lived a life of complete asceticism so that he became known as the King of the Ascetics. He always worked for his sustenance by performing tasks of manual labour and was also known to feed many companions from the earnings of those simple but strenuous tasks. Ibrahim avoided the praise of people and tried to evade the notoriety he had attained by dressing as a servant or as a madman.
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Once when he was coming to Makkah for pilgrimage the Shaykhs of Makkah went out to meet him, having heard of his great piety and renunciation. Ibrahim had dressed up as a servant and was walking at the front of the Caravan together with the slaves and servants. When the Shaykhs came and asked him where Ibrahim Bin Adham was to be found, since they had heard that he would be in that Caravan, he replied: “What in the world do you want with that heretic?” upon which the Shaykhs set upon him and beat him up. Later in his life, when asked about times in his life when he had felt true satisfaction, he pointed out this incident as having been such an occasion.
IHSAN
The level of true goodness which develops from faith. The Holy Prophet said that Ihsan means to worship as if you were seeing God in front of you, for even if you don’t see Him, He sees you.
IKHLAS
True sincerity; purity of intention. A very high state of devotion.
‘ILM-UL-LADDUNI
Knowledge from the Divine Presence. Knowledge which is inspired into the hearts of the Saints and enables them to know some things which are hidden from the sight of other people.
‘ILM-UL-YAQIN
The Knowledge of Certainty – a station of knowledge which takes place in the hearts of developed Sufis; when a thing is known directly and with an inexplicable quality of certainty.
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IMAM UT-TARIQAT
The particular Shaykh in the chain of succession of any given Tariqat after whom the Tariqat is named and who played the major part in expounding the particular branch of knowledge and methods of the line of teaching from which he descended — each Tariqat has its beginning with the Holy Prophet, but each represents a different aspect of the teaching which can benefit different kinds of people.
IMAN
Belief, faith. A level beyond simply surrendering to the Law of Islam, it is a stage at which the faith has entered the heart of a person. The specific pillars of Iman are six: 1) Belief in Allah, 2) Belief in the Prophets of Allah, 3) Belief in the Angels, 4) Belief in the Holy Books which Allah sent to mankind through His Prophets, 5) Belief in Heaven and Hell, 8) Belief that Allah has predestined everything that occurs in this World, regardless of whether it appears to us to be good or bad.
IRSHAD Spiritual guidance, direction and instruction.
‘ISA IBN MARYAM
The Holy Prophet Jesus Christ Son of Mary, Peace be Upon Him. He will return at the end of time to kill the Anti-Christ and to establish the Heavenly Kingdom on Earth.
‘ISHA
The night-time prayer which may be performed at any time between nightfall and the first crack of dawn — the preferred time being during the first half of the night.
ISLAM
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Surrender to Allah; the first level of faith at which one surrenders outwardly to the orders of Allah — carrying out that which He demands of you and leaving that which He forbids. The five pillars of Islam are: 1) Declaring that there
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in agreement and fully contented with the Will of his Lord. If a man desires what his Lord desires for him, he will be happy in this life and the next.
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BE PATIENT, MILD AND FORBEARING; NOT ANGRY AND SHORT-TEMPERED
My Grandshaykh was saying that if Allah had no patience with us, then His punishment would come
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quickly and with no respite. Without His patience, mildness and forbearance, no one would be alive. Our Grandshaykh was advising us to emulate these attributes of our Lord. We must be friendly and patient with everyone; these two characteristics are most welcome and beloved in the sight of the Lord. He was also saying that these two characteristics keep a person far away from Hell. Allah Almighty bestowed these two characteristics upon all the Prophets and Saints; with them one may attain to high degrees, without them, no one can be pleasing to the Lord. In this life, everyone must be friendly and patient, and every Prophet came to teach just this. The solution of all mankind’s problems is to be found in patience and friendliness. He who is friendly to everyone will meet with friendliness.
Our Grandshaykh further stated that there is one characteristic which drags people to Hell — that is anger. Anger is a large gate to Hell through which everyone can fit, big or small, man or woman.
The Prophet said that anger and short-temperedness bring people to unbelief. There is a Prophetic tradition which says: “Both the murderer and the murdered shall enter the hellfire.” When the Prophet was asked: “Why does the murder victim also go to hell?” his answer was: “Because he was angry, and like the other man, he had the intention to kill his adversary.” No one can be angry without Satan entering his heart and running through his veins. The only exception to this is anger for the sake of Allah Almighty which is a thing so rarely found that it is hardly worth mentioning in this context. All the more so, since the people of our time are so prone to trying to justify their own anger as being “anger for the sake of God”, which in reality it is not, despite their rationalizations. At the moment of anger Satan has control over the angry person. When a man is angry, no one can speak to him — he will not listen. If one reminds
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him at such moments of Allah or the Prophet, he will reject and deny; his position is Kufr, unbelief, and he will heed no advice. Satan courses through his blood; that is why you can see the veins of an angry man swelling. Whenever you are angry you must look in a mirror: you will see how your face takes on the appearance of a wild animal. If a man looks in the mirror just then, he will say, “Astaghfirullah — pardon me, oh Allah.” When you see an angry man, you must know that Satan is riding on him. If you are only a little bit angry or annoyed, then Satan is running after you and is trying to straddle you. If you are really angry and have lost your temper, then Satan is already sitting firmly in the saddle. Satan needs to control someone. I said to him: “Why don’t you take donkeys, horses or camels if you need to ride?” “No,” he said, “I am only happy when I am riding on the Sons of Adam.” “How do you do that?” I asked. “I make them angry and then I jump on and ride them,” he answered.
Do you want to be Satan’s donkey? — No one wants to be Satan’s donkey. Don’t be angry, don’t lose your temper, or else you will be a donkey for Satan. If you don’t get angry you can ride on Satan. That is why our Lord advises us not to lose our tempers and not to get angry. “Oh My servants, be friendly and patient with My creatures, then I shall be pleased with you.” Allah Almighty also says: “Oh My servants, if you forgive people’s sins and make up with them, then I shall reward you.” Anger and ill-temper destroy the relationships between people. If you are not angry with someone who is angry at you, then you are repairing a relationship. A person who can control his anger may receive the pleasures that Allah has promised to the patient.
It is not so important to know a thousand Hadiths by heart; rather, to keep their meanings within ourselves through actions is the goal of our endeavour. This is an important lecture — see that you can act upon it.
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* * *
TABLES FROM HEAVEN
My Grandshaykh gave an explanation concerning Allah’s revelation to His Prophet: although the Prophet has departed from this world, his presence still lingers on Earth through his inheritors, the Saints. Every night, the Prophet holds a special assembly, and there are different gatherings for Awliya (Saints) of varying degrees of Sainthood. Every night, the spiritual personality of the Prophet is present with them at these gatherings. Allah Almighty teaches the Prophet, and gives him more and more of His blessing, so that the Prophet’s Divine Knowledge is continually increasing. Just as Allah Almighty teaches His Prophet of His Knowledge, so the Prophet is always teaching the Awliya. Allah Almighty revealed to His Prophet that He blesses His obedient servants. That means, it is the Divine Will that man be obedient to his Lord, and as much as he is obedient, that much he will be beloved in the Divine Presence. Allah does not love intentionally disobedient and stubborn people. If Allah Almighty is satisfied with His servant’s obedience, He loves to give him everything and to satisfy him in every way.
My Grandshaykh said that Allah Almighty addressed the Prophet as follows: “Oh Muhammad, if My servants are obedient and perform their worship sincerely, then I will not tire them with planting and ploughing, but I will send them tables of food from Heaven.” He sent such a table down upon the Prophet Jesus Christ, Peace be Upon Him, and his disciples ate from it. This is not a difficult task for Allah Almighty, nor would it be any more trouble for Him to send down such a table spread with an infinite variety of foods to the Nation of Muhammad. You must know that there is
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not only one such table in the Heavens. That one table mentioned in the Qur’an was but a sign to make you realize that with Allah there is unending provision. If you know how to ask, then it will be sent to you. Should you reply that such a gift was sent only in the time of Jesus Christ and never again after that, then you are accusing your Lord of being exigent and poor. In our own houses, we may have enough food stored up for ten meals; should Allah have only one meal for Jesus and his disciples, and no other?
When we are standing in worship before our Lord, He sends us sustenance from His Divine Presence. We must be obedient and keep to His service in piety and good actions — then everything will be prepared for us. If you are not thinking about this world, but only about His service, then He won’t occupy your hearts with work for this world. An explanation of this point comes from our Grandshaykh, who relates it from the Holy Prophet, who receives it from Allah: “Oh My servants, come into My service, then I will send you everything you need, and you won’t have to bend in back-breaking toil.’’
You have come here from distant countries; you have come for the sake of Allah and have left everything behind, seeking your Lord’s pleasure — and your Lord will satisfy you in every respect. We are now eating of these provisions. Everyday, without ever tiring, He sends unto us from His Beneficence, and we are enjoying most delicious meals. It is no more than one spoonful from His Divine tables that we are eating, yet so many are partaking of it and are finding it sufficient. We do not even cook so very much, but for the honour of our Grandshaykh it is always enough and there is a blessing coming upon us. It is a miracle of our Grandshaykh: there may come any number of people — ten, fifty, one hundred, or more, it makes no difference — there will always be enough food. You are witnesses to this fact,
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and everyone, from East to West, may come to test this.
What is the summary of this lesson? — Be an obedient servant of your Lord and He will take care of you here and in the hereafter. You must choose your way: if you are seeking contentment and ease, and looking to pass your life joyfully, then you must become an obedient servant of your Lord.
Every man must be an obedient servant, either of his Lord or of his ego, and he must choose either one to be his master. To be the servant of one’s ego means to serve one’s donkey. However, to be an obedient servant of our Lord is an honour for us. Whoever serves his ego gains only dishonour for himself. This is true for every single member of humankind; everyone alive on the Earth must hear this. If everyone were now to become obedient servants of their Lord, then all misery and calamity would disappear from the face of the Earth and all the World’s problems would be solved. * * * END OF PART TWO ~DAMASCUS LECTURES~ SPRING 1400 H. (1980 C.E.)
GLOSSARY of ARABIC TERMS
BIOGRAPHICAL SKETCHES
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ABDAL (also BUDALA)
The “Substitutes” or “Changed Ones’’; The forty hidden Saints of Damascus who hold high positions in the spiritual hierarchy. Sayyidina ‘Ali once warned his followers not to curse the people of Damascus, with whom they were at war, saying: “Don’t curse the people of Sham (Damascus and surrounding areas), for among them are the Abdal through whom Allah sustains you, bestows of His mercy upon you and makes the rains fall upon you.’’ They are referred to as “Substitutes” since, whenever one of them dies, Allah immediately substitutes him with another.
ABDUL QADIR AL-GILANI (470 — 561 AH)
Known as “The Rose of Baghdad’’; he was born in Naif in the Gilan district of Persia, and was a descendant of the Holy Prophet Muhammad, his mother being descended from the Prophet’s grandson Husayn and his father from the Prophet’s grandson Hasan. The founder of the Qadiri Tariqat, he is one of the most renowned Sufis of all times, respected even by the outward scholars because of his great learning and piety. Allah Almighty bestowed upon him many miracles (Karamat). The most famous collection of his lectures, extant up until the present day, is: “THE REVELATIONS OF THE UNSEEN” (Futuh Al-Ghayb).
ABDULLAH-WAHHAB ASH-SHA’RANI (898 – 973 AH)
A great Sufi and scholar of Egypt, he is the author of numerous works, among them a compilation of the Fiqh of the four schools of Law (‘Mizan-i Sha’rani’), as well as treatises on Sufi Knowledge, one of which is entitled Red Sulfur. (Kibrit-al- Ahmar)
ABU BAKR AS-SIDDIQ (d. 12 AH)
First Khalifa of the Holy Prophet Muhammad and inheritor of the inner teaching transmitted to his heart in the Cave of Thawr where the Prophet and he were hiding from would-be assassins (the persecuting Quraysh). Allah caused a spider web to appear at the mouth of the cave in order to convince
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the pursuers that no one could possibly be in it. The incident is mentioned in the Holy Qur’an.
ABU-YAZID AL-BISTAMI (186 – 260 AH)
Also known as Bayazid and Tayfur, was born in North- Eastern Persia, the grandson of a Zoroastrian. One of the most colourful figures in the history of the Sufis, there are many wonderful stories and sayings from his life which are mentioned in TADHKIRAT UL-AWLlYA of Farid ud-din Attar (Muslim Saints and Mystics — Translated by Arberry). He was an early Naqshbandi master and was famed for his many miracles and startling sayings.
ADAB
Good manners, the proper way of behaving; respecting people’s feelings and knowing how to treat them as well as one’s keeping respect towards Allah Almighty and having a correct attitude in your relationship to Him, are at the heart of the teaching of the Holy Prophet Muhammad — this whole area of knowledge and wisdom is referred to as “adab”.
AD-DUNYA WA AHLUHU
This low world and its ‘devotees’. The world’s elusive charm and those people who are taken in by it so that nothing else is important to them. They would do anything just to increase the amount of its treasures they can hoard — they know no shame and will stop at nothing, just to secure their control not only over what is rightfully theirs, but also what belongs to others. Sayyidina ‘Ali said: “This lower world is carrion, and those who are seeking to devour it are dogs,” and, “The love of this world is the root of all evils.”
ADHAN
The Call to Prayer read from the minaret of the Mosque five times every day. The call says: “Allah is the Greatest. I bear witness that there is no God other than the One True God (Allah). I bear witness that Muhammad is the Messenger of
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Allah. Come to the prayer. Come to true success. Allah is the Greatest. There is no God but Allah.”
AHL-AL-HAQQ
The People of Truth. Referring to those Saintly people are able to ascertain the absolute truth contained in any tion, being or statement; those who can “get to the heart the matter”, and are thus concerned with that essential truth rather than with any partial manifestation of th^ truth or any veil which covers it. The three levels of ^ derstanding are said to be: Shariah (Law), Tariqat (The Way) and Haqiqa (Absolute Truth).
AHLIYYA Competence; Aptitude; Suitability; Fitness; Qualification – One’s pre-destined ability to do what he must do in life.
AKRAM UL-AKRAMEEN
The Most Generous of the Generous — referring to Allah Almighty.
ALI IBN ABI TAL1B (d. 40 AH)
Cousin of the Prophet and husband of the Prophet’s daughter Fatima. Fourth of the rightly-guided Khalifas. Inheritor of Islam’s inner teaching, and thus the first Shaykh in the succession of forty Sufi Tariqats. He was famous for his Saintliness, brilliant mind, ascetic lifestyle and skill, as well as fairness and strength in warfare.
ALLAH
The One True God for whom there is no partner nor any equal in the Heavens or the Earth. The Creator of all things who was never born, will never die and knows no such thing as fatigue or heedlessness. He is aware of all that happens in the Heavens and the Earth — even the movements of the tiniest insect in the darkest nights — He is with us wherever we go,
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and nothing can be hidden from Him Almighty. He created everything just to worship Him and He bids His Creatures to follow those who have turned to Him with love (the Prophets and Saints) so that they may perfect their obedience and servitude to Him Alone. He is the Most Merciful of the Merciful and no one can know nor match the extent of that mercy and forbearance. He sent His beloved Muhammad to the World as a channel for that Divine Mercy, so that those who heed his call may be reprieved from the darkness of ignorance and its inherent suffering, and embark upon a way that will lead them to contentment and purity in this life and high degrees of closeness to their Lord in the hereafter.
AL-MAHDI
The rightly guided one. A man from the descendants of the Holy Prophet Muhammad who will appear at the end of time in order to fight the enemies of faith and prepare the way for the coming of Jesus Christ. Imam Al-Mahdi will be given miracles with which to accomplish his great mission, and he will rule the world for seven years. He will appear three months after the outbreak of the Great War, and one of his miracles will be, that when he pronounces the words ‘Allahu Akbar’ (God is the Greatest) thrice, all the technology of the war and the world will cease to function.
AN-NAFS UL-AMMARAH BIS-SU
The lower self which commands one to do evil. The Holy Qur’an says: “Verily the lower self is always commanding to evil.” The Holy Prophet said: “We have returned from the Lesser Holy War (that was fought on the battlefield) and now is the time for the Greater Holy War, that is the war against your greatest enemy — the lower self which lies between your two sides.” The self-accusing self. When a person follows his lusts under the absolute control of the Nafs ul-Ammara bis-su, he acts like a wild animal, but the innate faith in his human nature may make him feel disgust in himself for the evil actions he commits and the destruction he does to himself and others. When he feels such a “pang of conscience”, it means that his self-blaming self is stirring and making himself see and feel the shame in what he is doing. As a result of the awakening of this self, a struggle commences between it and
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the lower self: either one follows the inspirations received from the self-blaming self and gradually conquers the lower self through following a religious way and asking Allah for forgiveness of one’s sins, or else one tries to ignore the voice of conscience and stubbornly persists in following his lusts, and as a result, falls deeper into depravity, accompanied by despair, bitterness and cynicism.
‘AQIBA End, consequence, after effect of one’s actions.
ARHAM UR-RAHIMEEN The Most Merciful of the merciful. Referring to Allah Almighty.
AWLIYA (sing. WALI) Saint; Friend of Allah.
AYAT Sign of Allah; Holy verse of the Holy Qur’an.
‘AYN-UL-YAQIN
The Eye of Certainty; The penetrating vision of the Awliya which enables them to see the Truth.
BARAKA
Blessing,benediction: abundantandcontinualgood; prosperity, good fortune. A spiritual “emanation”, an impalpable substance, flowing from Saintly people and hallowed places and objects; (tombs of Saints, places of pilgrimage).
BARZAKH
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Interval, break; obstruction, partition, isthmus. The Holy Qur’an says about the dead: “And in front of them is a ‘Barzakh’ until the Day of Resurrection,” and also: “And between them is a ‘Barzakh’ which they cannot overcome.” The ‘Barzakh’ is the World in which the dead exist while awaiting their being called from the graves. According to Islamic beliefs, this period of time is not necessarily one of absence of consciousness, but rather a preview of what one will taste in the way of Divine reward or punishment later, and a place in which one’s actions during one’s lifetime are acutely felt (see lesson in this book entitled, “Reward and Punishment in the Grave and Beyond.”). Prophets and Saints have not only consciousness during this time, but also are aware of the condition of the World, and may have contact with the living, especially their successors and those who follow their Ways. The Holy Prophet said that whosoever visits his tomb and greets him, he is aware of that greeting and indeed returns it, and also that whoever visits his tomb will receive his intercession on the Judgement Day. The Holy Qur’an says: “Do not think that those who are killed in the Way of Allah are dead; nay, they are alive and from their Lord receive sustenance: happy with what their Lord has bestowed upon them and taking pleasure from those who have not yet joined them (still in earthly life), because (they know that) those who are following behind them have no cause to fear nor to be sad.” This verse is taken to refer to not only those who died in Holy Wars on the battlefield, but also those who killed their egos in what the Prophet called “The Greater Holy War”, or the War against the lower self.
DAJJAL
The Anti-Christ – may Allah protect us from falling victim to his deception. He will appear at the end of time, after the Great War, in the time of Sayyidina Al-Mahdi, who will not however have the power to kill Dajjal. That power Allah Almighty has given to Jesus Christ, who will at that time descend from Heaven and go out to fight and kill Dajjal in a place to the north of Damascus. Dajjal will deceive people with miracles Allah gives to him for the purpose of leading the misguided even further astray and those in whose hearts is disease — Dajjal will water the seed of evil with his charisma and misleading miracles (Istidraj). He will claim to be Muslim but
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will lead people to everything that Islam opposes. According to the Holy Prophet, Dajjal will not be able to enter the Holy City of Madinah, and since he can’t enter, 70,000 hypocrites (Munafiqin) will leave Madinah in order to join him. Dajjal will be of huge stature and will have one defective eye. The Prophet also said that before the appearance of the Anti- Christ there will appear numerous smaller Dajjals to mislead people.
DERVISH
A mature follower of the Sufi Way, whose heart is firmly fixed in the remembrance of Allah, and whom “neither buying nor selling can divert from his inner resolve.” (Qur’an). In the traditional world, dervishes have often been seen as living outwardly simply, frequently as religious wanderers, or in part-time spiritual seclusion (Khalwa) — unambitious in worldly affairs. These are but outward descriptions, which may vary with the requirements of the times. It is his inner state which makes a man a dervish, not his clothes, or manner of conduct.
DHAT (plural — DHAWAT)
Being; essence of one’s being; spiritual soul. The immutable and pure spiritual self which comes from Allah and always remains in His Divine Presence, and is never touched by the bad actions of the lower self.
DU’A
A form of supplication distinct from the ‘Salat’ or ritual prayer; during the du’a one may ask Allah for anything and in any language.
FARD
Obligatory religious duty such as prayer five times daily and fasting in Ramadan, paying the poor-due (Zakat) etc.
FATIMA
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The daughter of the Holy Prophet, and wife of Sayyidina ‘Ali, the Prophet’s cousin. She was famed for her piety and beloved dearly by both the Prophet and ‘Ali. The Prophet once said that while many men in history had attained spiritual perfection, only four women had attained those heights: Asiya, the wife of Pharaoh (who secretly believed in Moses); Maryam (Mary) the mother of Jesus Christ; Khadijah, the first wife of Muhammad; and Fatima, the daughter of Muhammad. She died six months after the Prophet’s death and, before he died, her father gave her the good tidings that she was soon to join him in heavenly bliss.
FIQH
Understanding; Insight; Comprehension; Refers to the total understanding of the Islamic Religion, particularly in relation to its laws and their applications to everyday life. Since Islam provides guidance for every aspect of human life, fiqh deals not only with the correct way to worship, but also with how one may do business, give charity, marry, divorce, eat and even sleep in accordance with the commands and recommendations of Allah (in the Qur’an) and the Prophet (in Hadith) — transforming all those activities, in practical effect, into acts of worship.
Every Sunni Muslim follows one of the four great Imams of the Science of Fiqh, who all lived between two and four generations after the lifetime of the Prophet, and who attained high degrees and special distinction among members of the Nation by performing the great service “translating’’ the vast amount of information contained in the Qur’an and Hadith into easily understandable guidelines of which are comprised their respective ‘‘Schools of Law”. This codifying was a task that required the lifelong devotion of these exceptionally sincere and gifted Imams, as they had to investigate most carefully a huge body of sometime seemingly contradicting information about the Prophet’s life and practices, and deal with situations peculiar to their time through drawing analogies with somewhat similar cases in the lifetime of the Prophet (Qiyas), The result of their efforts are four distinct methods that differ slightly on certain matters, but are in
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total harmony as regards the basic beliefs and practices — as such things were spelled out far too clearly by the Qur’an and the Prophet for there to be any confusion or disagreement about them by any rightly-guided Imam. Thus, we can see that, despite the minor differences each of the Imams had the utmost respect for the others and considered those who had come before him chronologically as being his teachers.
These four Imams: Imam Malik, Imam Abu Hanifa, Imam Shafii and Imam Ahmad Ibn-Hanbal, were Mujtahids, which means a person endowed with enough religious knowledge combined with the sincere practice of that knowledge to make that person capable of arriving at the truth of the matter, even when faced with difficult and touchy questions that baffled religious authorities of lesser stature. They attained this state, it should be stressed, not only through studying but by truly humbling themselves and conquering their lower selves; that sincerity and integrity which made them so great also got them into trouble with the rulers of their times, as most of them ended up being tortured and imprisoned by rulers who wanted them to misinterpret Gods Law to accord with their vain desires — which they flatly refused to do.
One may perhaps ask why Allah left some areas of religion open to difference of opinion rather than spelling out every little thing. The Holy Prophet said regarding this point: “The differences among my Nation are a Mercy.” Thus, the four Schools (Madhahib) can be understood like one highway reaching to the same goal but having four lanes — a four-lane highway — and those four lanes make it possible for each to move at his own speed, as Allah says: “And Allah wants to make it (i.e. His religion) easy for you.” (This point was explained to us by Mawlana Shaykh Nazim and has been previously published in Mercy Oceans Book Two).
FITNA Discord, strife, affliction.
FITRA Natural disposition, innate character; refers to man’s being
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born with innate faith and in total surrender to his Creator.
HADITH
Prophetic tradition. Some Hadith were written down during the lifetime of the Prophet, but the Prophet himself did not encourage it strongly in that time for fear that Hadith literature would become confused with the Qur’an. After his lifetime, some Hadith were written down and some transmitted by word of mouth. Beginning with the generation of the tabiieen, (those who never met the Prophet but did meet some of his surviving companions), those Hadiths began to be collected in volumes, classified according to subject and verified in authenticity through examination of the reliability of the characters and memories of those who transmitted them.
HADITH QUDSI
A Prophetic Tradition in which the Prophet quotes Allah, or, in other words, where Allah speaks in the first person on the tongue of the Prophet. These sayings are, however, distinct from the Qur’an.
HAFEEZ A person who keeps the Qur’an in his memory and actions.
HALAL
Permissible, lawful, legitimate. All actions which fall within the limits of the Shariah, Divine Law.
HAQIQI IMAN
True faith based upon realization of the truth — a level above the normal level of imitative faith. The three signs of the presence of Haqiqi Iman are: 1) The ability to hear all things, animate and inanimate, praising their Creator; 2) Knowing the wisdom behind all things in existence, their purposes and
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positions; 3) Being able to contact the souls of all Prophets and Saints in the Barzakh World.
HARAM
Religiously forbidden, unlawful, prohibited either because of sacredness or harmfulness. All actions which fall outside the limits of Shariah.
HASAN Al-BASRI (21 – 110 AH)
Born in Madinah, the son of a slave who served the Prophet’s scribe Zaid bin Thabit. He was raised in Basra and became known for his uncompromising piety and outspoken condemnation of worldliness in high places. He was a brilliant orator and many of his speeches have been preserved.
HAWA
Vain desires, fancies, inclinations; distractions and idle or vain thoughts which keep one from reality and worship.
HIMMAH Energy, vigour, ambition, resolution, determination, zeal, aspiration.
IBRAHIM BIN ADHAM (d. 165 AH)
Abu Ishaq Ibrahim Bin Adham was born in Balkh (Central Asia) of Arab descent. He was born into a royal family and had become the King of Balkh when the events described in this book took place. He repented of worldliness and became a wandering dervish. He lived a life of complete asceticism so that he became known as the King of the Ascetics. He always worked for his sustenance by performing tasks of manual labour and was also known to feed many companions from the earnings of those simple but strenuous tasks. Ibrahim avoided the praise of people and tried to evade the notoriety he had attained by dressing as a servant or as a madman.
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Once when he was coming to Makkah for pilgrimage the Shaykhs of Makkah went out to meet him, having heard of his great piety and renunciation. Ibrahim had dressed up as a servant and was walking at the front of the Caravan together with the slaves and servants. When the Shaykhs came and asked him where Ibrahim Bin Adham was to be found, since they had heard that he would be in that Caravan, he replied: “What in the world do you want with that heretic?” upon which the Shaykhs set upon him and beat him up. Later in his life, when asked about times in his life when he had felt true satisfaction, he pointed out this incident as having been such an occasion.
IHSAN
The level of true goodness which develops from faith. The Holy Prophet said that Ihsan means to worship as if you were seeing God in front of you, for even if you don’t see Him, He sees you.
IKHLAS
True sincerity; purity of intention. A very high state of devotion.
‘ILM-UL-LADDUNI
Knowledge from the Divine Presence. Knowledge which is inspired into the hearts of the Saints and enables them to know some things which are hidden from the sight of other people.
‘ILM-UL-YAQIN
The Knowledge of Certainty – a station of knowledge which takes place in the hearts of developed Sufis; when a thing is known directly and with an inexplicable quality of certainty.
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IMAM UT-TARIQAT
The particular Shaykh in the chain of succession of any given Tariqat after whom the Tariqat is named and who played the major part in expounding the particular branch of knowledge and methods of the line of teaching from which he descended — each Tariqat has its beginning with the Holy Prophet, but each represents a different aspect of the teaching which can benefit different kinds of people.
IMAN
Belief, faith. A level beyond simply surrendering to the Law of Islam, it is a stage at which the faith has entered the heart of a person. The specific pillars of Iman are six: 1) Belief in Allah, 2) Belief in the Prophets of Allah, 3) Belief in the Angels, 4) Belief in the Holy Books which Allah sent to mankind through His Prophets, 5) Belief in Heaven and Hell, 8) Belief that Allah has predestined everything that occurs in this World, regardless of whether it appears to us to be good or bad.
IRSHAD Spiritual guidance, direction and instruction.
‘ISA IBN MARYAM
The Holy Prophet Jesus Christ Son of Mary, Peace be Upon Him. He will return at the end of time to kill the Anti-Christ and to establish the Heavenly Kingdom on Earth.
‘ISHA
The night-time prayer which may be performed at any time between nightfall and the first crack of dawn — the preferred time being during the first half of the night.
ISLAM
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Surrender to Allah; the first level of faith at which one surrenders outwardly to the orders of Allah — carrying out that which He demands of you and leaving that which He forbids. The five pillars of Islam are: 1) Declaring that there
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