IV, No. In his youth he set out for travelling. In Egypt he joined the circle of Shaykh Ruzbahan Misri and attended his lectures and sermons. The teacher, impressed by the intelligence and purity of heart of his disciple, loved him as his own son and later married his daughter to him.
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IV, No. In his youth he set out for travelling. In Egypt he joined the circle of Shaykh Ruzbahan Misri and attended his lectures and sermons. The teacher, impressed by the intelligence and purity of heart of his disciple, loved him as his own son and later married his daughter to him. After some time the young farer of the Sufi path salik resumed his journey and benefited from the leading shaykh of every city. When he returned to Egypt, Ruzbahan found that he had become a perfect man who knew the secret of spiritual wayfaring suluk and had learned the rules and ways of the various stages of love Ishq and that he was capable of teaching and guiding others.
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. One is a spiritual journey towards God Haqq through removal of the veils of negligence and the veils of distance and darkness. The other is a physical journey in the vast earth of God. Out of these two journeys, here we have translated the one related to esoteric wayfaring, on the basis of a manuscript in the.
Central Library of the Tehran University. I dedicate this work to those steeped in mysticism and intoxicated by the wine of Tawhid. Therefore, surrender yourself totally to Hadrat al-Haqq The Truth, i. O slave of Allah! Know that you are a wayfarer salik seeking your Lord and ultimately one day you would meet Him, as said in a tradition: Whoever hopes to meet God should know that the time of the meeting will come.
And you should know that God, the Exalted, by leis perfect Might and Wisdom has destined two journeys for the Children of Adam. One of them is involuntary qahri , and the other one is voluntary ikhtiyari.
The fifth stage is the Day of Resurrection, which is equal to fifty thousand years of this world. Every day of your life is equal to a parsang. Each month is like a stage marhalah and each year like a station manzil. The second is a physical journey safar jismani in the earth of God. O Lord, open the gates of Your grace and mercy to us! O Lord, Who art Bounteous and Magnanimous! Regarding the Spiritual Journey Towards the Glorious Lord and the Significance of This Journey O slave of God, know that God, the Exalted, created man only in order to enable his heart or spirit to make the journey towards Him and to attain communion with Him, and to observe His Glory and Beauty, which is the ultimate end of all purposes and goals and the end of all bounties and gifts.
The world and whatsoever in it, as well as the other world and whatsoever is in it, have been created for the same purpose. That is, all have been created in order to know Me.
I was a hidden treasure; then I wished to become known. Then I created the creation, so that I may be known. There are also for it degrees, stages and stations of proximity to God. If one does not overcome the hurdles of the path, one cannot attain any degree of proximity to God. Otherwise his body and soul will remain in eternal darkness and damnation in the lowest levels of hell, which God has ordained for the unbelievers, infidels and the enemies of God.
Moreover, the Prophet S has narrated from the Exalted Authority that He has said: Those who seek nearness to Me do not succeed in attaining their goal except in proportion to their fulfilment of all that I have made obligatory for them.
The third of the stages of nearness is good conduct. Therefore, it is for the seeker of Haqq to transform his unworthy conduct into a praiseworthy one, because every praiseworthy conduct is considered to be a means of nearness to the Lord. 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.
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 the 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.
Thus, this journey is one of the most important journeys, and it is obligatory for all the seekers of Divine nearness, and the seekers of the. And every domain has its assembly, discourse, gifts and rewards that are bestowed upon the people of that iqlim.
And He has assigned special stations to the hearts of the elect. Everybody enjoys according to his capacity and the measure of spiritual light that his heart possesses. Hence when his heart attains to that known station, his mystical wayfaring reaches its destination and his journey culminates. For God, the Exalted, is closer to a person than his own jugular vein.
This is the same journey for which man has been created. On the Outward Principles of This Journey You should know that this journey of the heart towards God requires observance of certain rules adab , some of which are related to the outward zahir and certain others to the inward batin. The first principle relating to the outward is that the wayfarer should give up material possessions and means and detach himself from worldly engagements.
He should not have any engagement except the service of his Master and obedience to Him and His remembrance. They are as follows: The eyes should be shut from looking at what is prohibited and is not beneficial for one; the ears should not listen to slander, vilification and obscene words, and the like; the tongue is to be protected from the same kind of errors and the lips should be sealed from speaking what is devoid of benefit.
In the same way, he should protect his feet and hands as well as his sexual organs from what is unlawful and abominable. The fourth principle is that salik should oppose his carnal self nafs , that is, fight against its urges in desiring good food, good drink, good clothing, sensuous acts, and possessing a good mount for riding, etc. The fifth principle is that the salik should seek out an aware, perfect and wise shaykh in order to guide him on the path of attaining perfection so that he may attain to Haqq; for the seeker is like a patient who is surrounded by various maladies and evils and afflicted by numerous diseases and ailments.
The salik is unaware of them, and even if he is aware, he does not know how to cure his nafs. So he has no option but to seek out a compassionate and friendly physician who can diagnose his diseases and help him to recover and overcome his maladies. In other words, the salik is like a traveller in a perilous and dreadful desert, who has no choice but to find a guide in order to be led to his destination. The sixth principle is that the salik should not busy himself with a medley of supplications, remembrances adhkar, pl.
Only then he should immerse himself into the remembrance of God. Without a key one cannot enter a house and without a lamp a dark house is not illuminated. Hence the salik should remember God in the way a lover remembers his beloved, and the remembrance must never leave him. 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. When he continues in this dhikr, it is transformed from human dhikr into celestial and holy qudsi dhikr.
After this stage, the dhakir doer of dhikr loses his identity and is submerged within the object dhikr. He becomes unaware of his dhikr as well as his own being. The seventh principle is to keep constant fast, for this act signifies opposition to and suppression of the carnal self, which is the root cause of all veils, the ground of separation and remoteness from Haqq. If a salik reduces his food gradually, it is permissible. This is the way which has been followed by some Sufi masters mashayikh.
It is also proper if one adopts a middle path, i. The eighth principle is taking care of bodily cleanness, for such cleanness is the weapon of a believer and it evokes inner enlightenment.
The tenth principle for the salik is that he should strive his best to get lawful halal means of livelihood. The lawful earning makes the inner being batin illuminated, and unlawful earning darkens the heart. 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.
That is, the salik should always keep vigil over his heart. He should not neglect it even for a moment; for otherwise he would succumb to his carnal desires and Satanic temptations. The Prophet S said: God watches your heart and acts not your apparent behaviour and worldly belongings. Second is the expression of humility, poverty and abasement before the Lord of the world.
There are many servants in Our service. So if you seek Us, bring humility and neediness. And, also, you are in need of Him at the time of death so that the light of Islam and its knowledge are kept intact in your heart. In the grave, too, you are in need of Him so that you successfully answer the questions asked by Nakir and Munkar names of two angels. It is He Who will be your friend in the terrors of the grave.
His highest generosity and the most excellent favour is to bless you with His beatific vision. Hence your expression of poverty and humility before God should be according to your real poverty and need.
The third principle is repentance tawbah and penitence inabah before God, in all conditions of hardship and affluence, comfort and calamity.
Neither did the bounties enjoyed by the former blur his vision of the Provider, nor the hardship and tribulations of the latter veil his sight from seeing the hand of their Sender. In both the cases, they attributed all that happened to the Lord. The fourth principle is surrender taslim to the command of God, the Exalted.
Taslim means to surrender to God both with the heart and the body, both of which are under His ownership. The owner has the right to control his property and dispose it in any way He deems proper. It is up to Him whether He honours or disgraces His slave, breathes life in him or kills him, causes sickness or bestows health on him, makes him rich or poor. Hence it is required of a salik not to raise any objection against His will.
He should not complain overtly or covertly, for the protest against the real owner is absurd and violation of all norms. The fifth principle is rida acquiescence , i. The common believers take recourse in patience sabr when a calamity befalls. But the state of the elect in a similar situation is that of rida. The difference between sabr and rida is that the patient person sabir , by 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.
But the acquiescent person radi is the one whose heart is always in the state of acquiescence and happiness. Calamity and affluence do not affect him, for whatever he receives from God , he considers it as a gift from a friend. He enjoys hardships inflicted upon him by his Beloved and Friend with the same pleasure as others enjoy favours. Also, he is unaware of his end, for he does not know what he will earn tomorrow in the way of virtue or vice.
He does not know whether his obedience will be accepted by God or not, and whether his sins will be pardoned or not. One day he was asked the reason of the grief of the great mystics.
Risalah Adab Suluk al-Murid
Gardajin 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 secretly and openly. Therefore, it is for the seeker of Haqq to transform his unworthy conduct into a praiseworthy one, because every praiseworthy conduct is considered to be a means of nearness to the Lord. This is his Diwan, the best of his Qaseedas. O slave of God, know that God, the Exalted, created man only in order to enable his heart or spirit to make the journey towards Him and to attain communion with Him, and to observe His Glory and Beauty, which is the ultimate end of all purposes and goals and the end of all bounties and gifts. His desire for the earthly life is so powerful thatit makes him neglect, deny the Hereafter until be does not believe in it,or he believes but do not strive for it, firstly, he is an infidel and willstay in Hell forever, al-mrid secondly, will have strayed and is anotherloser. However, I do feel that Ishould forward a few points [fasal], short and simple, on the mannersand the way in which a student seeker threads the path to Allah, theExalted, with some brief uncomplicated statements.
ADAB SULUK AL-MURID PDF
After this stage, the dhakir doer of dhikr loses his identity and is submerged within the object dhikr. So a slave has nothing to do with freedom, for freedom suits those who are free. He finds aversion in mixing with people. He should consider himself as being watched by God, as He has said:. One is a spiritual journey towards God Haqq through removal of the veils of negligence and the veils of sulhk and darkness. For, in the same way as God is attributed with the qualities of generosity and mercifulness, He is attributed with wrathfulness and power as well. Referring to the Prophet Sulayman AGod said: But the acquiescent person radi is the one whose heart is always in the state of acquiescence and happiness.