بسم الله الرحمن الرحيم

روح وريحان ما بين الخلان جنّة رضوان في حضرتنا

حضرة القدّوس محيا للنّفوس جنّة الفردوس تحتاج إلينا

من خمر العرفان سقينا كيزان من يد ولدان مخلّدينا

أهل الحقائق بين الحدائق على نمارق متّكئينا

حال العارفين متقابلين على سرر مستبشرينا

أبناء الحضرة لهم البشرى من قبل الأخرى معزّزينا

لهم احترام في كل العالم وعند الكرام الكاتبينا

عباد الرّحمان في كل زمان لهم الأمان مطمئنّينا

لهم افتخار عن كل البشر فهم الأحبار الوارثينا

فهم الأبدال لهم الإقبال نوّاب الإرسال في العالمين

لهم الهيبة بهاء النسبة سمة القربى ترى علينا

نحن الأساند لنا شواهد كل الفوائد في صحبتنا

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Rest and satisfaction, among intimate friends,
Garden of Delights in our presence.

The Holy Presence, life to the souls,
Garden of Firdaws in need of us.

The Wine of Gnosis, poured for us in clay mugs,
By the hands of youths ever-young.

The Folk of Truths, among the gardens
Sitting upon cushions, reclining therein.

The Gnostics sit facing each other,
Upon couches, in good spirits.

The Sons of Presence, for them glad tidings,
Dignified before the rest.

Revered throughout the world,
And by the Honourable Recording Angels.

Slaves of the Most Gracious, in every time,
They have safety and peace.

Glorified over all mankind,
They are the Learned Heirs.

They are the successors, prosperous,
Deputies of the Message for all the worlds.

Venerated, with the glory of lineage,
The mark of kinship is seen upon us.

We’re chains of authority and its evidence,
Every benefit is in companionship with us.

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Shaykh Ahmad al-’Alawī (may God be satisfied with him)
Translated by: Abu Isma’il

بسم الله الرحمن الرحيم

Among those who spoke highly regarding the way until his passing was the knower by Allah (‘ārif biLlāh), Muhammad ibn Mas’ūd al-Fāsī in his book, The Lordly Openings on the Excellence of the Shādhilī Way (al-Futūhāt al-Rabbāniyyah fī Tafdhīl al-Tarīqah al-Shādhiliyyah), where he detailed its excellence over other ways, justifying it with matters and benefits that are unique only to the Shādhilī Way, among them:

• That its people are selected from the Preserved Tablet (al-Lawh al-Mahfūz) to be in companionship with Imām Abū al-Hasan (al-Shādhilī).
• That the divinely attracted (majdhūb) among them will return to sobriety (sahw).
• That the Pole (al-Qutb) will only be from them.
• That they are secure from negation (salb).
• That the shaykh of instruction (tarbiyyah) will not be cut off from their path until the Day of Resurrection.
• That what is contained in their inner beings corresponds to what is contained in the inner beings of the Companions without absolute transcendence and restrictive comparison.
• This path is in agreement with the scholars, elders and nobles of the time and age such as ‘Izz al-Dīn ibn ‘Abd al-Salām, Imām al-Qastalānī, Ibn Daqīq al-’Īd, Al-Hāfidh al -Mundhirī, the Proof of the Theologians, Shams al-Dīn al-Asfahānī, Ibn Surāqah and Ibn ‘Usfūr. They took the way and the litanies from Imam al-Shādhilī and attended his blessed gatherings.

And others as stated in his beneficial treatise. More than twenty virtues were stated, we have only mentioned those that are superior.

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وممن تكلم في تعظيم شأن الطريقة حتى بلغ الغاية العارف بالله محمد بن مسعود الفاسي في كتابه (الفتوحات الربانية في تفضيل الطريقة الشاذلية) حيث ذهب إلى تفضيلها على سائر الطرق وعلل ذلك بأمور ومزايا اختصت بها الطريقة الشاذلية منها:

أن أهلها مختارون لصحبة الإمام أبي الحسن من اللوح المحفوظ.
أن مجذوبهم يرجع إلى الصحو.
أن القطب لا يكون إلا منهم.
أنهم مأمونون من السلب.
أن شيخ التربية لا ينقطع من طريقهم إلى يوم القيامة.
أن ما انطوت عليه بواطنهم يطابق ما انطوت عليه بواطن الصحابة بلا تنزيه مطلق ولا تشبيه مقيد.
إذعان العلماء والأعيان وسادات العصر والأوان كعز الدين بن عبد السلام والإمام القسطلاني وابن دقيق العيد والحافظ المنذري وحجة المتكلمين شمس الدين الأصفهاني وابن سراقة وابن عصفور لهذه الطريقة وأخذهم الطريق والأوراد عن الإمام الشاذلي وحضورهم مجالسه المباركة. إلى غير ذلك مما ذكر في رسالته النافعة تلك. فقد ذكر بضعا وعشرين منقبة للشاذلية ذكرنا رؤوسها فيما مر.

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Dr. Muhammad ‘Abdul Qādir Nassār
from the Sharh of Imām Ahmad Zarrūq’s Usūl al-Tarīqah al-Shādhiliyyah
by Shaykh Muhammad ibn ‘Alī al-Kharrūbī al-Tarābulsī
Translated by: Abu Isma’il

بسم الله الرحمن الرحيم

دارت كؤوس الغرام *** ما بين الموالي

فزادتهم اصطلام *** حالاً على حال

قلت لهم يا كرام *** هل ترضوا بحالي

فقالوا لي يا غلام *** إذا كنت خالي

فقلت لهم نعم *** قولكم في بالي

ولكنَّ يا كرام *** أشفقوا من حالي

إني كثير الآلام *** ضعيف الأعمال

بالنسبة لكم عدم *** جعلتكم فالي

ذكركم لي مدام *** وحبكم مالي

إن لي فيكم هيام *** ليته يبقى لي

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The cups of infatuation circulated,
amongst the lovers.

Their annihilation thus increased,
state upon state.

I said: O Generous Ones,
do you accept me with my condition?

They said: O slave,
only if you were empty.

I said: Yes,
Your words are within my heart,

But, O Generous Ones,
have pity for me!

I am in much agony;
my deeds, deficient!

Relative to You, void.
I made You my charm,

Remembrance of You is my wine,
and loving You, my capital.

If I’m truly ardently in love with You,
how I wish for this to remain eternally for me!

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Shaykh Ahmad al-’Alawī (may God be satisfied with him)
Translated by: Abu Isma’il

بسم الله الرحمن الرحيم

Why have Damascus and Aleppo not revolted against the Assad regime? Most analysts share one theory: the influence of Muslim scholars in these two cities. Last Friday, we witnessed a huge increase in the size and number of demonstrations. Those interviewed on the streets say it is the religious leaders who have encouraged them, and specifically, Shaykh Muhammad al-Yaqoubi. So who is this man?

To start with, Shaykh al-Yaqoubi has openly spoken out against the regime from within Syria, and from outside since he left the country two months ago. He appeared on Al-Jazeera’s “Harvest of the Day”, clearly stating that taking part in demonstrations is permitted under Islamic law, and incumbent, quoting the words of Prophet Muhammad  (God bless him and grant him peace), “If people do not stop oppressors, God will punish them all.”

The Syrian people are religious by nature and attached to their religious figures. In this regard, there is a void in the media, as only human rights activists and opposition leaders from various colours of the political spectrum have appeared. Yet the Syrian people have been waiting for a stronger voice. After all, the demonstrations are starting from mosques, particularly al-Hassan mosque in al-Maydan, a conservative quarter of Damascus, where another scholar, Shaykh Kurrayim Rajeh has subtly been motivating people to demonstrate.

Al-Yaqoubi is from the heart of Damascus, from a religious family with a rich history in the service of Islam. Three of his ancestors were Imams in the Grand Omayyad Mosque, including his late father who was a highly respected scholar in the Middle East. Al-Yaqoubi has been criticising the regime since his appointment as Friday Imam and speaker in the heart of the city, a few hundred metres away from the presidential palace. His Friday sermons were popular and his audience would congregate from all around the city. His sermons attracted foreign reporters too: two articles were published about him, one in “Syria Today” and another in a Dutch newspaper.

Al-Yaqoubi became popular in Syria when he, in January 2009, refuted the country’s official Mufti, Dr. Hassoun, and called for his resignation, because he had made some disrespectful comments about the Prophet of Islam  (God bless him and grant him peace). Instead, al-Yaqoubi himself was dismissed from his job. Yet the Syrian people stood by him and the Government eventually reinstated him.

When the revolution started in Tunisia, and then in Egypt, he didn’t remain silent. He commented, “We were preparing the Syrian people for these moments. “One of his sermons was about “The Collapse of Tyrants.” And when the uprising started in Damascus, he was sharp against the regime, yet wise at the same time. He asked people to have patience until after the first speech President Assad was to deliver in Parliament, in anticipation of reform. When al-Yaqoubi saw how Assad failed to meet people’s demands, and instead opted for using force against them, he began speaking out, initially delivering a sermon entitled, “Murder and Oppression in Islam;” and later on 6th of May, a powerful speech denouncing murder and torture, and defending the people’s right to demonstrate.

After he left Syria, Shaykh al-Yaqoubi toured Egypt, Turkey and the UK where he continued to speak openly against the regime. He spoke to Barada TV, a Syrian opposition channel, and also to Al-Jazeera International. His interviews and sermons are now available on YouTube, and are receiving thousands of hits. Back in Syria, people are taking his words seriously.

It is a well-known fact that the Syrian regime has a history of oppression against religious institutions, placing many restrictions upon the ulema and threatening them, which is why many choose to remain silent. The Syrians have long been waiting for a religious leader that meets their aspirations.

What is different about this man is that he comes from a Sufi background with solid knowledge of theology and Islamic law, alongside a deep knowledge of the west. He doesn’t belong to any political Islamic movement, rather he adheres to mainstream Sunni Islam, considered to be the ‘middle path’. Therefore, he offers a unique voice, representing the concerns of the people at the grassroots, saying in his Al-Jazeera international interview, “the final word is for the people in the streets who are making the revolution.”

He explains his vision, “while political movements try to struggle in the political arena, Sufis try to build harmony between the religious and the worldly which is the elixir of Islamic civilisation.” He is absolutely against violence and terrorism, yet he has levelled criticism at the West and its policies in the Muslim world. So, does he want to establish an Islamic state? In a comment in one of his speeches on the internet, he says, “my goal is building a civil state where all religions are freely practiced.”

Shaykh al-Yaqoubi has an ardent following around the globe, with students –many of whom are teachers and imams–spread from Tokyo to Toronto, and from Stockholm to Cape Town. He has travelled widely and speaks English fluently and was recently added to the list of the 500 most influential Muslims in the world.

When asked about his goal in this struggle, he replies in one simple but evocative statement, “to remove, by peaceful demonstrations, the oppressive, corrupt regime and build a new democratic Syria.”

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Dr. Ismail Ray
8th Ramadan 1432 / 8th August 2011
From Sidi Aftab Malik

بسم الله الرحمن الرحيم

حزب الرزق

اللهم يا حي يا قيوم لك أصلي ولك أصوم وبك أقعدُ وبك أقوم . أحي بمعرفتك قلبي واغفر لي بفضلك ذنبي . إنه لا يغفر الذنوب إلا أنت . اللهم إنك ناظر إلي حاضر لدي قادر علي . أحطّت بي علماً وسمعاً وبصرا . فارزقني أنساً بك وهيبة منك وقوّ فيك يقيني . وبك اعتصمت فأصلح لي في ديني . وعليك توكّلت فارزقني ما يكفيني . وبك لذت فنجّني مما يؤذيني . أنت حسبي ونعم الوكيل . اللهم رضّني بقضآئك وقنّعني بعطآئك . وألهمني شكر نعمآئك واجعلني من أوليآئك . أنت الوليّ الحميد . اللهم أسكنّي في جوارك ومتّعني بخطابك . وإن كنت لست أهلاً لذلك . فأنت أهل لذلك . وصل اللهم على سيدنا ومولانا محمد وآله وصحبه وسلم تسليماً وبارك . وصلى الله على سيدنا محمد وآله وصحبه وسلم تسليماً .

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O Allah, O Ever-Living One, O Self-Subsisting One, to You I pray and I fast, and for You I sit and I stand. Give life to my heart with knowledge of You and forgive my sin through Your Grace. Indeed, none forgives sins but You. O Allah, truly You watch over me, are present with me and have power over me. Place upon me knowledge, hearing and sight. Grant me intimacy with You, awe of You, and strengthen my certainty of You. Through You I am protected, so make me adhere properly to my religion. In You I have placed my trust, so grant me what suffices me. With You I took refuge, so save me from that which harms me. You are sufficient for me and the Best Disposer of affairs. O Allah, make me content with Your Decrees and make me satisfied with Your Gifts. Inspire me with gratefulness for Your Favors and make me one of Your Saints. You are the Protector and the Praised. O Allah, make me dwell in Your Proximity and gratify me with Your Speech. Although I am not fit for that, You are (fit to grant me such). Bestow Your blessings, O Allah, upon our master and our liege, Muhammad, his Family and Companions, and bestow abundant peace and grace. May the blessings of Allah be upon our master, Muhammad, his Family and Companions, and abundant peace.

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Shaykh Abū-l-Hasan al-Shādhilī (may God be satisfied with him)
from Awrād al-Tarīqah al-Shādhiliyyah published by Dār al-Bayrūtī (Syria) in 2007
Translated by: Abu Isma’il

بسم الله الرحمن الرحيم

Hunger is the third pillar of this Divine Way. It includes the fourth pillar, which is vigilance, in the same way that seclusion includes silence. There are two kinds of hunger: voluntary hunger, which is that of the seekers, and obligatory (involuntary) hunger, which is that of the verifiers. The verifier does not impose hunger on himself: rather, his physical nourishment decreases when he is in the station of intimacy (uns), and increases when he is the station of awe (hayba). When the verifiers eat a large quantity of food, it is a sure sign of the force with which the lights of Reality rush upon their hearts in their contemplation of Majestic Grandeur (‘azama). Eating a small amount of food, on the other hand, is a sure sign of the converse they enjoy in their contemplation of Intimacy. For the seekers, an increase in food indicates their distance from God, exalted is He, their banishment from His Door, and their enslavement to the covetous animal self through its domination of them. For them a decrease in food indicates that scents of Divine Generosity are passing over their hearts, causing them to be oblivious to their bodily needs.

Hunger is, in every state and every respect, a means whereby the seeker and the verifier can attain to a more exalted degree, for the seeker in terms of spiritual states, for the verifier in terms of mysteries. One who practises hunger should not overdo the period of being in a state of alertness, since an excess in this respect leads to delusion and loss of reason, as well as a weakening of physical health. There is no way that a seeker should practise hunger in order to attain spiritual states except under the direction of a spiritual master; if he has none, it is still not possible, although in this case he may reduce the quantity of food he eats and observe ordinary fasting and eating only one meal a day. Should he want to eat a fatty stew with meat, let him not do so more than twice a week if he wants to have benefit, until he finds a master. When he has found one, he should place himself in his hands, and the master will look after him and his affairs, since he knows better than he does what is most beneficial for him.

Hunger has a spiritual state and a station. It is characterized by humility, submission, servility, lack of self-importance, indigence, discretion, tranquil emotions and an absence of base thoughts – this is the state the seeker has. For the verifiers its state consists of delicacy of feeling, serenity, intimacy [with God], disappearance of worldliness and transcendence of ordinary human characteristics through the Divine Might and Lordly Dominion. As a station, it is the station of Eternal Self-Subsistence (al-maqām al-samadānī), a most elevated station characterized by mysteries, revelations and states. We have already mentioned this in our book Mawāqi’ an-Nujūm, in the section on the organ of the Heart. However, it is only in certain copies of the book, as I finished writing this point in the town of Bijāya in the year 597, after several copies that did not contain details of this spiritual abode (manzil) had already come out.

This, then, is the benefit of hunger for the one who possesses spiritual intention (himma), not ordinary hunger. For ordinary [physical] hunger restores good temperament and brings bodily health, nothing more.

Hunger bequeaths knowledge of Satan, may God preserve us and you from him.

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الجوع هو الركن الثالث من اركان هذا الطريق الإلاهي. وهو يتضمّن الركن الرابع الذي هو السَهَر كالعزلة تتضمن الصمت. والجوع جوعا: جوع اختيارٍ وهو جوع السالكين، وجوع اضطرارٍ وهو جوع المحقّقين. فان المحقّق لا يجوّع نفسه ولكن قد يَقلل اكْله ان كان في مقام الانْس. فان كان في مقام الهيبة كثر اكله فكثرة الاكل للمحقّقين دليل على صحّة سطوات انوار الحقيقة على قلوبهم بحال العَظمة من مشهودهم. وقلّة الاكل دليل على صحّة المحادثة بحال المؤانسة من مشهودهم. وكثرة الاكل للسالكين دليل على بعدهم من الله تعالى وطرْدهم عن بابه واستيلاء النفس الشهوانية البهيمية بسلطانها عليهم. وقلّة الاكل لهم دليل على نفحات الجود الإلاهي على قلوبهم فيشغلهم ذلك عن تدبير جسومهم.

والجوع بكل حال ووَجْهٍ سببٌ دَاع للسالك والمحقّق الى نيل عظيم الاحْوال للسالكين والاسْرار للمحقّقين. ما لم يفرط بضجرٍ من الجائع فانّه اذا افرط ادّى الى الهوَس وذهاب العقل وفساد المزاج فلا سبيل للسالك ان يجوع الجوع المطلوب لنيْل الاحْوال الا عن امر شيخ. وامّا وَحْده فلا سبيل لكن يتعيّن على السالك اذا كان وَحْده التقليل من الطعام واستدامة الصيام ولزوم اكلةٍ واحدة بين الليل والنهار وان يغبّ بالإدام الدسم فلا يأتدم في الجمعة سوَى مرّتين ان اراد ان ينتفع حتى يجدَ شيخاً فاذا وَجَده سلّم امره اليه وشيخه يدبّر حاله وامره اذ الشيخ اعْرف بمصالحه منه.

وللجوع حالٌ ومقامٌ، فحاله الخشوع والخضوع والمسْكنة والذلّة والافتقار وعدم الفضول و سكون الجوارح وعدم الخواطر الردية، هذا حال الجوع للسالكين. وامّا حاله في المحقّقين فالرقّة و الصفاء والمؤانسة وذهاب الكون والتنزّه عن اوْصاف البشرية بالعزّة الإلاهية والسلطان الربّاني. ومقامه المقام الصمداني وهو مقامٌ عالٍ له اسرارٌ وتجلّيات واحوال، ذكرناها في كتاب مواقع النجوم في عُضْو القلب منه ولكن في بعض النسخ فاني استدركته فيه بمدينة بجاية سنة سبع وتسعين وخمس مائة، وكان قد خرجتْ منه نسخٌ كثيرة في البلاد لم يثبت فيها هذا المنزل. فهذا فائدة الجوع المصاحب للهمّة لا جوع العامّة، فان جوع العامّة جوع صلاح المزاج وتنْعيم البدن بالصحّة لا غير. والجوع يورث معرفة الشيطان عصمنا الله واياكم منه.

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Shaykh Al-Akbar Ibn ‘Arabī (may God be satisfied with him)
from his Hilyat al-Abdāl wa Mā Yazharu ‘Anhā min al-Ma’ārif wa al-Ahwāl
(The Adornment of the Spiritually Transformed)
Translated by: Stephen Hirtenstein

بسم الله الرحمن الرحيم

وقال رضي الله عنه: رأيت ليلة كأني في سماء الدنيا وإذا برجل أسمر اللون قصير الطول كبير اللحية، فقال: قل: اللهم اغفر لأمة محمد، اللهم ارحم أمة محمد، اللهم استر أمة محمد، اللهم أُجبر أمة محمد. هذا دعاء الخضر، من قاله كل يوم كتب من الأبدال، فقيل لي: هذا الشيخ ابن أبى شامة، فلما انتهيت أتيت إلى الشيخ أبى الحسن رضي الله عنه فجلست ولم أخبره بشئ، فقال: اللهم اغفر لأمة محمد، اللهم ارحم أمة محمد، اللهم استر أمة محمد، اللهم أُجبر أمة محمد، هذا دعاء الخضر من قاله كل يوم كتب من الأبدال.

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And (Shaykh Abū-l-’Abbās al-Mursī) said, may God be pleased with him: “I saw, one night, as if I was in the heavenly realm when unexpectedly, a short man of brown skin and a large beard, appeared and said to me, ‘Say: O Allah, forgive the community of Muhammad, O Allah, have mercy on the community of Muhammad, O Allah, veil (the weaknesses of) the community of Muhammad, O Allah, restore the community of Muhammad. This is the prayer of al-Khidr. Whoever utters it every day will be recorded amongst the substitutes (al-Abdāl).’ I was told that the man was Shaykh Ibn Abī Shāmah. When I was done, I came to Shaykh Abū-l-Hasan (al-Shādhilī), may God be pleased with him, and sat down without telling him anything. He then said, ‘O Allah, forgive the community of Muhammad, O Allah, have mercy on the community of Muhammad, O Allah, veil (the weaknesses of) the community of Muhammad, O Allah, restore the community of Muhammad. This is the prayer of al-Khidr. Whoever utters it every day will be recorded amongst the substitutes.’”

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Shaykh Ibn ‘Atā’illāh al-Iskandarī (may God be satisfied with him)
from his Latā’if al-Minan fī Manaqīb al-Shaykh Abī-l-’Abbās al-Mursī wa Shaykhihi al-Shādhilī Abī-l-Hasan
(Subtleties of Gracious Favors in the Virtues of Shaykh Abū-l-’Abbās al-Mursī
and his Shadhili Shaykh, Abū-l-Hasan)
Translated by: Abu Isma’il

بسم الله الرحمن الرحيم

صلي يا سلام على الوسيلة *** وشمس الأنام طلعة ليلى

يا ساقي العشاق امل الكؤوسا *** من خمر الأذواق يحيي النفوسا

حضرة الإطلاق أبدت شموسا *** محت الرواق عن وجه ليلى

مبتغى العشاق حين تجلى *** في ذات الخلاق المولى جل

قيد الإطلاق وقد تحلى *** بكل رونق جمال ليلى

صاحت الاطيار فوق المنابر *** وفاح الأزهار والروض عاطر

رنت الأوتار والحب حاضر *** غن يا خمار بحسن ليلى

يا عين العيون ظهرت جهرا *** بجمع الفنون كأسا وخمرا

زالت الشجون طابت الحضرة *** بالسر المكنون من كنز ليلى

ابن يلس هام لما سقيا *** من خمر الأذواق فاني بقيا

عليك السلام خير البرية *** ما سقي المدام في حي ليلى

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Send blessings, O Source of Peace, upon the Intermediary,
the Sun of mankind, Layla’s visage.

O cupbearer of the lovers, fill up the cups
with the wine of spiritual tastes that revives souls.

From the Infinite Presence, suns arose
effacing the passage away from Layla’s countenance.

The lovers’ desire at the point of manifestation
in the Essence of the Creator: the exalted Master.

The Boundary of Infinity that was adorned
with every splendour; such is Layla’s beauty!

Birds carolled atop the pulpits,
fragrances emanated from flowers and gardens,

Strings resonated at the presence of the beloved.
Sing! O winekeeper, of Layla’s beauty.

O Fountain of Fountains, you appeared lucid
in every symbolization, cup and wine.

Sorrows disappeared, the Presence made sweet
by the concealed secret of Layla’s treasure.

Ibn Yallas was enraptured upon drinking
the wine of spiritual tastes, annihilated then subsisted.

Upon you be peace, Best of Creation
for as long as this wine is drunk in Layla’s life.

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Shaykh Muhammad Ibn Yallis (may God be satisfied with him)
Translated by: Abu Isma’il

بسم الله الرحمن الرحيم

صفت النظرة طابت الحضرة *** جاءت البشرى لأهل اللهِ

قاموا سكارى لذي البشارة *** جعلوا عمارة شكراً للهِ

أيها الحاضر أذكر وذاكر *** إياك تنكر حال أهل اللهِ

فسلم لهم فيما عراهم *** واعلم أنهم غابوا في اللهِ

فالوجد بهم داعي يدعيهم *** يطرا عليهم في ذكر اللهِ

ومن لم يجد فليتواجد *** قصداً يتعرض لفضل اللهِ

هكذا قالوا ولذا مالوا *** ولقد غالوا في ذكر اللهِ

حتى قد ظنا من ليس منا *** أنا جننا بذكر اللهِ

هنيئاً لنا ثم بشرانا *** إن كان لنا حمق في اللهِ

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Clear was the vision, the Presence made sweet,
Good News arrived for the people of Allah.

Drunken, they arose for the Possessor of Glad Tidings
and held an ‘imārah (hadrah) in gratitude of Allah.

O you who are present, bear in mind and remind!
Never deny the state of the people of Allah.

Acknowledge their dispossession
and know that they are vanished in Allah.

Their state of ecstasy is a caller, calling,
seizing them in the remembrance of Allah.

Those who have not found, let Him expose Himself.
Be exposed intentionally to the grace of Allah.

Thus they have said and therefore swayed,
and went unrestrained in the remembrance of Allah.

Till it was thought by those not of us
that we are deranged from the remembrance of Allah.

Congratulations to us and glad tidings then,
if we are dim-witted in Allah!

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Shaykh Ahmad al-’Alawī (may God be satisfied with him)
Translated by: Abu Isma’il

بسم الله الرحمن الرحيم

There are many pretenders on this path because of its strangeness, and there is a lack of understanding because of its subtleties. There is a great deal of rejection of its followers because of its purity. People giving advice have cautioned against pursuing the path due to the numerous errors therein. Religious leaders compiled works to refute its followers because of what heretics have done to it and because of erroneous things attributed to people on the path. Even Ibn ‘Arabī al-Hātimī (may God have mercy on him!) said, “Beware of this path, for most of those who deviate from it are of it. It is but a path of doom and a path of this world. He who actualized his knowledge, action, and spiritual state will gain the glory of eternity. He who abandons realization in the Path will be doomed and will come to an end.” We ask God for well-being through His grace and generosity!

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كثر المدَّعون في هذا الطريق لغربته، وبعدت الإفهام عنه لدقَّته، وكثر الإنكار على أهله لنظافتِه، وحذَّر الناصحون من سلوكه لكثرة الغلط فيه. وصنَّف الأئمة في الردِّ على أهله لما أحدث أهل الضلال فيه، وما انتسبوا منه إليه. حتى قال ابن العربي الحاتمي رحمه الله: احذر هذا الطريق، فإنما أكثر الخوارج منه وما هو إلا الطريق الهلَك والمُلك، من حقق علمه وعمله وحاله نال عز الأبد، ومن فارق التحقيق فيه هلك وما نفذ. نسأل الله العافية، بمنِّه وكرمه.

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Shaykh Ahmad Zarrūq al-Fāsī (may God be satisfied with him)
from his Qawā’id al-Tasawwuf (The Principles of Sufism)
Translated by: Zaineb Istrabadi