The Sublime Treasures
Answers to Sufi
questions
By Imam Al-Haddad
Translated by Mostafa Al Badawi
Paperback; Page Count: 240; ISBN: 1887752080; Price: $17.95
|
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The Sublime Treasures Answers to Sufi
questions By Imam Al-Haddad Translated by Mostafa Al Badawi
Paperback; Page Count: 240; ISBN: 1887752080; Price: $17.95
|
As the newest part of the Imam Al-Haddad Spiritual Masters Series- The Sublime Treasures is an important work in the field of Islamic spirituality.
This volume contains Imam Al-Haddad's answers to letters he received posing
questions on easily confusing and subtle Sufi matters, presented in Imam
Haddad's inimitable style of succinct clarity. Included are questions pertaining
exclusively to Sufism, such as those concerning the Pole of Time and the Circle
of Saints, the Afrad- who are the solitary saints said by some to be outside the
jurisdiction of the Pole and in direct contact with al-Khidr, the definition of
the siddiq, that of the majdhub, the states of extinction and subsistence,
various technical points concerning the relationship between the master and the
novice, Sufi courtesy with God and His saints, the worlds of Mulk, Malakut,
Jabarut, and Lahut, which are the degrees of universal existence, and how to
deal with obscure passages in the works of such esoteric writers as Ibn Arabi.
There are also questions of a more general tenor, such as those concerning the
degrees of the Garden and its gates, the merits of recitation of the Qur'an over
awrad, the respective merits and courtesies of poverty and wealth, and of fame
and obscurity, the offering of the rewards of certain acts of worship to the
spirits of the dead, sins committed in Ramadan when devils are shackled, and the
causes of the civil wars that Ali ibn Abi-Talib was forced to wage.
It will be noticed how the Imam curtly sweeps aside anything that has no direct bearing on the traveler's path. Questions devoid of practical value are pitilessly dismissed in a summary manner and the reader is firmly reoriented to what is of immediate benefit to him. Sufi masters have always been most reluctant to discourse openly about Divine secrets, knowing that such discourse causes much confusion and frequently leads novices into believing or pretending they have reached that which they have not. The Imam, however, allowed himself more freedom in letters addressed to his scholarly disciples- extracts of which constitute this volume- than in books.
* * *
The author Imam Abdallah Ibn-Alawi Al-Haddad (d. 1720), lived at Tarim in the Hadramaut valley between Yemen and Oman, and is widely held to have been the ‘renewer’ of the twelfth Islamic century. A direct descendant of the Prophet, his sanctity and direct experience of God are clearly reflected in his writings, which include several books, a collection of Sufi letters, and a volume of mystical poetry. He spent most of his life in Kenya and Saudi Arabia where he taught Islamic jurisprudence and classical Sufism according to the order (tariqa) of the Ba'Alawi sayids.
Mostafa al-Badawi author of the Fons Vitae Imam al-Haddad Spiritual Masters series is a disciple in the Sufi order of Imam al-Haddad. Mostafa al-Badawi is one of the world's premier translators of Islamic spiritual texts. He is a Consultant Psychiatrist and member of the Royal College of Psychiatrists. He studied under many shaykhs, foremost among whom is the late Habib Ahmad Mashhur al-Haddad. His other translations include: Book of Assistance, The Lives of Man, Two Treatises, The Prophetic Invocations, and Degrees of the Soul. He is also the author of Man and the Universe: An Islamic Perspective, recently published. He resides in Madinah.
Others Titles by Imam 'Abdallah ibn 'Alawi al-Haddad:
Key to the Garden by Habib Ahmad Mashhur al-Haddad
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The Sublime Treasures - Table of Contents:
Translator's Introduction xii
1. The thoughts that occur to one who has reached God the Exalted. 2
2. The sins of the gnostics. 5
3. Ranks of the men of God. 7
4. Mixing with sinful persons. 11
5. Being slow to acts of goodness, while fondof goodness and good people. 12
6. To conceal or reveal one’s activities. 14
7. Which of the Qur’�n, tasbı˛, or tahlıl is better for a wird? 15
8. To prolong each ritual prayer or shorten it to increase the number of prayers? 15
9. On thoughts that occur at night. 16
10. The farthest people from God the Exalted are those who refer to Him most frequently. 20
11. The soul’s address to the heart. 20
12. Should the shaykh be loved for himself, his qualities, or the comfort that he provides? 21
13. The prayer of the Prophet (may God’s blessings and peace be upon him) for Ibn ‘Abb�s. 21
14. Those who are too occupied with the remembrance of God to petition Him. 22
15. A shaykh should know the principles of religion and their applications. 23
16. The circles of the saints. 24
17. Denying the kar�m�t of the saints. 24
18. The angels’ interrogation of people in their graves. 25
19. On the gardens of Paradise and the fire. 25
20. On preferring others to oneself. 27
21. The times for the morning and evening invocations. 29
22. Rubbing one’s body after recitation. 29
23. The meaning of ‘traveling’ to God the Exalted. 29
24. Discretion as regards spiritual states and stations. 30
25. Standing before God. 30
26. The disciple’s blameworthy desire for kar�m�t. 31
27. Are the angels superior to the Prophets? 31
28. Non-Arabic words in invocations and prayers. 32
29. “God does what He wills, whether of possible or impossible things.” 33
30. Sitting with those before whom one is shy. 34
31. Does ostentation cancel a deed’s reward? 35
32. Acting for the sake of other-worldly rewards. 35
33. Remembrance: silent or aloud? 37
34. A valley in hell for hypocrite scholars. 38
35. On experiences of remembrance. 39
36. Invocations of the tongue then of the heart. 39
37. A state of absence–that occurs to the invokers. 40
38. Sicknesses of the heart of no known cause. 40
39. Good works bearing fruits in this world. 41
40. Comparison between two persons in their expectation of death. 41
41. The beginning of the quest (ir�da). 42
42. Heat that invokers experience inwardly. 42
43. The benefits consequent upon saying l� il�ha illa’ll�h. 43
44. On isolation (‘uzla). 44
45. “A man is with whom he loves.” 45
46. Conditions in which God establishes His servants. 46
47. States of the soul during remembrance. 47
48. ‘Spontaneity.’ 48
49. Relative merits of poverty and wealth. 49
50. Prolongation of lifespans. 51
51. “The soul falls back on its habits when hardships come...” 52
52. Acting according to the noble stations. 53
53. Fearing ostentation. 54
54. ‘Knowledge’, ‘eye’ and ‘truth of certainty.’ 54
55. Reflecting on the stations. 55
56. “Listening, then understanding, then arriving, then tasting.” 55
57. The shaykh refining the disciple. 56
58. The meaning of “erasure.” 57
59. More on “A man is with whom he loves.” 59
60. On falling back. 60
61. The rules of isolation and retreat. 61
62. Experiences and unveilings of the gnostics. 63
63. On the disciple’s closeness to the master. 63
64. Verses by Shaykh Abü ‘Alı Al-Rüdhb�rı. 65
65. Thoughts that alarm. 67
66. Remaining seated in one’s place after the dawn prayer. 68
67. The difference between powerlessness and weakness. 69
68. Comparison between two shaykhs. 70
69. “Who is the disciple? Who is the Sufi andwhat is Sufism? And what does a man do to become a Sufi?” 71
70. Sulük, mun�zal�t, and i߆il�m. 72
71. Invoking blessings on the Messenger of God after adh�n. 72
72. On backbiting. 77
73. Do the believers among jinn share in gnosis and the vision of God? 78
74. Can a man with no progeny pray for his dhurriyya? 78
75. On people sprouting before the resurrection. 79
76. How a man can enter the Garden from all eight gates. 80
77. ˘adiths concerning the resurrection of arrogant people in the form of small specks of dust. 80
78. Ghaz�lı’s saying “Not everyone has a heart.” 81
79. The Prophet answers Muslims who salute him. 82
80. Forms of the people of the Garden and those of the Fire. 82
81. To have more than one shaykh. 83
82. On audition. 84
83. The first step on the path of God. 84
84. Should the disciple commit himself entirely to the master? 84
85. Differences between the visible and invisible realms. 84
86. On following an example. 85
87. Attachment to created beings. 87
88. Loving the virtuous. 88
89. Reacting to praise and criticism. 89
90. “He who knows himself knows his Lord.” 90
91. “Audition” for those who have crossed the states and stations. 92
92. The acts of created beings. 92
93. About those Muslims who fought ‘Alı. 93
94. Gatherings held in mosques where love poetry is sung. 96
95. On forgetting and being forgotten. 98
96. The ram that the people of al-Ghıl call Mus�yir. 100
97. On courtesy. 101
98. One’s intention when one salutes the virtuous. 102
99. Specific questions concerning the Sunna. 102
100. About invocations before sleep 102
101. Whether the musabba‘�t could be requited later if missed. 103
102. Attending gatherings where music is played. 103
103. Feeling more inclination for the sciences of the outward than for those of the inward. 103
104. A specific question on adab. 104
105. On reciting the wird while walking. 104
106. The regular recitation of the litanies of Shaykh Abul ˘asan al-Sh�dhilı. 104
107. On certain verses of poetry. 105
108. On the eternity of hell. 107
109. Those who were never reached by the summons [to Islam] but who nevertheless behaved in certain
matters according to the religious Law. 109
110. On increasing in rank through one’s master. 110
111. Teaching children and others. 111
112-118. The definition of sincerity, the sincere, total truthfulness and the ßiddıq. 112-118
119. ˘aqıqa and sharı‘a. 121
120. On the saying of a shaykh “I have given you authorization for sciences that neither
Messenger, Prophet nor near angel know about…” 122
121. Questions on certainty and other matters. 123
122. On different lengths of awrad. 126
123. Donating the reward for one’s actions to the dead. 127
124. On the saying “May God increase our reward for the affliction of prolonged distraction.” 128
125. The faith of the follower. 130
126. Which is better, knowledge or love? 131
127. When one’s parents urge upon one the pursuit of worldly means. 132
128. What if a walı does something that damages his integrity? 133
129. On the conditions for investiture. 135
130. Can a man who fears ostentation teach religious sciences? 136
131. The bodies of the people of the Garden and their speech. 137
132. The children of Muslims and of idolators. 138
133. A verse from Ibn al-F�ri∂. 139
134. People who are wronged and avenge themselves and others who do not. 140
135. On extinction. 142
136. The levels of the garden. 144
137. On a statement by Ibn al-‘Arabı. 145
138. “Abandon all the world and you will find all the world.” 146
139. Works to be done by day and works to be done by night. 147
140. The community at the Resurrection. 147
141. On reciting Sürat Al-Ikhl�s. 148
142. On divestment. 148
143. Should the gnostic reprove the act of a created being? 149
144. The perfection of gnosis. 150
145. When dreaming of the saints stops. 151
146. The science of signs. 152
147. Seeking beneficial sciences. 153
148. The sign of an unanswered prayer. 153
149. The ‘resting pause.’ 154
150. Dedicating one’s reward for a monetary charity to the dead. 155
151. On the term “light” as used by the Sufis. 156
152. “The seventy and the eight” of Abul-˘asan al-Sh�dhilı. 157
153. Reciting the litanies of Shaykh Abul-˘asan al-Sh�dhilı. 158
154. On circles of dhikr and other matters. 158
155. On a saying of the Prophet. 160
156. Each verse of the Qur’�n has an outward, an inward, a limit and a rising place. 160
157. The maghrib prayer during Ramad�n. 161
158. The prayer for rain. 162
159. On committing sins during Ramad�n. 163
160. On the Garden. 163
161. On the ˛adith “Were I and the Son of Mary to be judged for what these two have committed…” 164
162. On the ˛adith “The one who stands up [in prayer] with ten verses will not be recorded
among the distracted…” 165
163. On certain virtuous servantsof God. 166
Glossary 168
Notes 187
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* * *
Translator’s Introduction:
In the Name of God, the All-Merciful, the Compassionate
As one meditates upon the verses of the Qur’�n, one notices how repeatedly it stresses that for humankind a path is open which leads to the Divine Presence. Verses such as the following clearly express this: “This is indeed a Reminder; so he who will, takes unto his Lord a way.” [76:29] This way is the Straight Path: “Say: To God belong the East and the West; He guides whomsoever He will to a straight path.” [2:142] “And We elected them, and We guided them to a straight path.” [6:87] The first mention of the Straight Path in the Qur’�n comes in the F�ti˛a, the prayer that every Muslim repeats at least seventeen times a day: “Guide us to the straight path.” [1:6] It is remarkable that in the F�ti˛a the Straight Path is defined as: “The path of those whom You have favored” [1:7], defined, that is, in terms of those who follow it. The verse does not say: “follow the path of God!” although the Qur’�n speaks in similar terms elsewhere, but it says: “The path of those whom You have favored.” Those human beings which are described further on as: “Those that God has favored: the Prophets, the ∑iddıqün,1 the Martyrs and the virtuous.” [4:69] The Path is defined in terms of those who follow it in the most perfect manner, the four categories stated in this verse, a clear reference to the necessity for spiritual guidance and a command for the rest of the believers to follow the example and guidance of the masters2 , those whom God has favored with the knowledge of Revelation: “Then We bequeathed the Book on those of Our servants We chose.” [35:32]
The believer who decides to embark on a serious quest for the Truth will meet with numerous perplexities and intriguing questions. As with any other discipline, the more the novice advances the more questions arise concerning both theory and practice. The difference between Sufism and other disciplines is that, in addition to theoretical knowledge and practical experience, it requires the inward realization of the spiritual stations leading to gnosis, which is the direct knowledge of the contemplative,3 the final aim of †arıqa (spiritual method).
The master best capable of answering questions on Sufism with authority should therefore be one in full possession of the three conditions of being well steeped in the theoretical knowledge of all branches of sharı‘a (sacred law), experienced in the practice of †arıqa, and of having received from God the realization of a high spiritual rank.
The author of this volume, Im�m ‘Abdall�h ibn ‘Alawı al-˘add�d (may God be pleased with him) was one of the most illustrious masters of the house of Banı ‘Alawı, the descendants of Im�m ˘usayn who settled in Hadramawt. His destiny was to be the one upon whom fell the necessary burden of reformulating the ‘Alawı method and shaping it into the form it is to retain until the end of time.
The ‘Alawı †arıqa is the †arıqa of Ahl al-Bayt (members of the Prophet’s House) par excellence. This is not to say that other †arıqas are not, since most Sufi masters are of either ˘asanı or ˘usaynı descent, but that the ‘Alawıs are to this day so permeated with the original spirit of Ahl al-Bayt that it is impossible to mention either without recalling the other. The fact that the †arıqa is transmitted by one generation of masters after another rather than by single chains and that most of the disciples are themselves sharıfs reinforces this quality so much so that they are referred to simply as al-s�da. They are firmly entrenched4 in the Book of God and Sunna of His Messenger, avoiding all special techniques and practices not explicitly stated in them. This is how Im�m A˛mad ibn Zayn al-˘abashı5 could say: “We give no words priority over those of our master and shaykh ‘Abdall�h, except for the Book of God and Sunna of His Messenger, for the meanings of these have taken deep roots in his heart and permeated his secret (sirr), so much so that they have become the source from whence spring his words.”
Being so thoroughly that of Ahl al-Bayt, the ‘Alawı †arıqa is seen to be remarkably universal, open and tolerant of all other †arıqas. They never claim to be better than others and always adopt a gentle, unassuming manner.
Shaykh Shih�b al-Dın A˛mad al-Tumbuktı,6 who lived in Madina, taught in the Prophet’s mosque and met Im�m al-˘add�d during his ˘ajj, said: “I was very attached to my master Shaykh ‘Abdal-Q�dir al-Jıl�nı and he used to appear to me openly. When I became attached to my master ‘Abdall�h al-˘add�d and became soundly affiliated with him, I no longer saw Shaykh ‘Abdal-Q�dir. When this reached my master ‘Abdall�h he remarked: ‘Shaykh ‘Abdal-Q�dir is to us as a father.’ It was as if he had said: ‘We and he are one, when one of us is not there the other stands in for him,’ and God knows best.”
The Im�m repeatedly stated that Shaykh ‘Abdal-Q�dir was one of his four closest spiritual mentors, whose spiritual influence he received from the other-world. The ‘Alawıs also received the powerful spiritual influence of the chain of Shaykh Abü Madyan, the spiritual ancestor of the Sh�dhilıs and other †arıqas. This chain includes Im�m al-Ghaz�lı as well as the Master of the Faction,7 Shaykh al-Junayd and his chain of spiritual masters up to Shaykh al- ˘asan al-Baßrı, Im�m ‘Alı’s disciple. The universality of the ‘Alawıs is further shown by the fact that they recommend the recitation of the awr�d and a˛z�b of Im�m Abul-˘asan al-Sh�dhilı, Im�m al-Nawawı, and other masters, in addition to their own.
The ‘Alawıs always insist on their disciples acquiring the knowledge of the numerous sciences of sharı‘a from whichever teacher God places on their path. They do not mind their attending sessions of dhikr with other †arıqas, unless these involve something forbidden or makrüh, and it is unheard of for an ‘Alawı master to restrain his disciples from visiting other shaykhs and partaking of their baraka. This gives the ‘Alawıs a broad perspective and, coupled with their constant endeavor to make the Prophetic knowledge intelligible to the majority of Muslims, their willingness to teach and look after disciples of knowledge from any †arıqa, and their total disregard for artificial boundaries and narrow sectarianism makes them exemplary teachers. Intelligibility is indeed the major attribute of Im�m al-˘add�d’s works. This book, however, is a little different. Here the disciple with a restless mind and countless unanswered questions will find information presented in the Im�m’s inimitable style of succinct clarity. There are answers to questions pertaining exclusively to Sufism such as those concerning the Pole of the Time and the Circle of Saints, the Afr�d, who are the solitary saints said by some to be outside the jurisdiction of the Pole and in direct contact with al-Khidr,8 the definition of the ßiddıq, that of the majdhüb, the states of extinction and subsistence, various technical points concerning the relationship between the master and the novice, Sufi courtesy with God and His saints, the worlds of Mulk, Malaküt, Jabarüt and L�hüt, which are the degrees of universal existence, and how to deal with obscure passages in the works of such esoteric writers as Ibn ‘Arabı. There are also questions of a more general tenor such as those concerning the degrees of the Garden and its gates, the merits of the recitation of the Qur’�n over awr�d, the respective merits and courtesies of poverty and wealth, and of fame and obscurity, the faith of the muqallid, the offering of the rewards of certain acts of worship to the spirits of the dead, the signs of the du‘�’ that is answered, sins committed in Rama∂�n when the devils are shackled, and the causes of the civil wars that ‘Alı ibn Abı-‡�lib was forced to wage.
It will easily be noticed how the Im�m curtly sweeps aside anything that has no direct bearing on the traveler’s path. Questions devoid of practical value are pitilessly dismissed in a summary manner and the reader is firmly reoriented to what is of immediate benefit to him. The ‘Alawıs in general and Im�m al-˘add�d in particular have always been most reluctant to discourse openly on Divine secrets, knowing that such discourse causes much confusion and frequently leads novices into believing or pretending they have reached degrees and states which they have not. The Im�m allowed himself more freedom in letters addressed to his scholarly disciples—extracts of which constitute this volume—than in books. He also expressed in his Dıw�n of poems much that he refrains from saying in his books. He once wrote to Shaykh B�-‘Abb�d: “You say your desire was not fulfilled by what we wrote concerning the words of Im�m al-Ghaz�lı in “Kimi�’ [al-Sa‘�da]” (The Alchemy of Happiness). The thing is that this is all that came to mind, there are limits which we cannot exceed in books in these times. However, if you meditate on it thoroughly the problem will be resolved entirely.” Further on in the same letter he says: “We allow during our discourses and conversations some of this knowledge [to come out], even though it is subtle and needs much elaboration, but we allow none of that in our books or letters. Discourses are understood by those qualified to understand, as for those who are not, they represent simply accidental events, things which pass them by, leaving them with nothing in their hands.9 This is some of the support that God grants the people of this faction. It is not the same for what is written on paper, it is exposed to the good and the corrupt, so do understand!”
As for his private conversations with other gnostics, these have remained secret to this day. Among those were his long sessions with Im�m A˛mad ibn Zayn al-˘abashı on the famous staircase landing in his house at al-˘�wı. When Im�m A˛mad ibn Zayn asked him why he was not better known to the people, he answered: “You should thank God for that, for otherwise you and I would never have had the opportunity to sit together like that.”
That Im�m al-˘add�d was the ultimate authority of his time, especially as concerns questions of method and gnosis, is substantiated by the statements of the saints of his time. Shaykh al-Tumbuktı wrote to him from Madina in the following terms: “May God preserve the Pole of the time, the cave of splendor and shade, the exemplar of the people of perfection, the fountain of the people of solicitude,10 the divine gnostic, the reviver of the practices of ‡arıqa and ˘aqıqa, the unveiler of subtle secrets, the one who is an ocean from the current of which gnostics scoop, a lamp the lights of which are sought by those who know God. From the [zodiacal] sign of his gnosis rise the planets of solicitude. The meadows of nearness unfurl the banners of election for him. Detachment remained his inner garment, circumspection his cloak, remembrance his intimate comfort, reflection his companion, until the veiled secrets appeared to him, the hidden realities manifested to him from behind the veils, and the realities of the life-to-come were unveiled for him in this life. His glory has deep roots and his eminence high peaks. Leadership is his by right and mastery his firm possession. He is the master of the noblemen (sharıfs), the manifestation of [the essence of] existence, the chosen one from the House of Man�f, the one selected to receive the solicitude of the Lord of men, our master and patron ‘Abdall�h ibn ‘Alawı al-˘add�d, may God spread his benefit!”
Im�m al-˘add�d himself once stated that he was in possession of sciences which he could reveal to none for fear of their being denied, even by scholars. When asked by Im�m A˛mad al-˘abashı about the question of individual responsibility as posed in the science of principles,11 he answered: “O A˛mad! God has revealed to me the fountainheads of truth and I have seen the principles of the exponents of [the science of] principles. This question is one of taste. The reality of its truth will become unveiled only in the life-to-come.” On certain occasions when he discoursed on essential realities and Divine secrets that not one of the people in attendance was able to grasp, he remarked that there were men from the unseen (rij�l al-ghayb) present to receive his discourse. He sometimes added: “Our sessions are not exclusively yours; they also involve other of God’s created beings, men, jinn, and men of the unseen. Those of them whom God wishes are enabled to attend.”
Most of the questions in the book were forwarded to the Im�m by scholars and experienced travelers on the Sufi path. The answers therefore presume a substantial amount of knowledge in the questioner and then build upon that. This sometimes makes it difficult for those without a similar background to follow the argumentation or to understand allusions to concepts, elaborate scholarly arguments, and events which the Im�m takes for granted as already familiar to the reader. This is the main reason why this book should be read either in the presence or under the supervision of an authorized shaykh. Unlike other Sufi writing, there is little danger of the Im�m’s intentions being misunderstood, since he consistently maintains extreme circumspection and is always keen to avoid such risks. However, because of the above mentioned reasons, some meanings may be understood less than fully, others missed altogether.
These answers were gleaned from the Im�m’s correspondence at his bidding by Im�m A˛mad ibn Zayn al-˘abashı. He omitted the customary opening and concluding formulae, as well as all references to personal matters, retaining only those parts of the letters that had a doctrinal content. In the original manuscript as well as the printed Cairo edition of 1982 there were no numbers to the questions. We followed the numeration of the Beirut edition of 1993, although not entirely satisfactory, and added some notes, though much fewer than the text requires in order to become fully intelligible without recourse to a qualified teacher. We also omitted the formulae used by Im�m al-˘abashı to introduce each answer, such as: “He answered—may God the Exalted be pleased with him and reward him well,” “He answered him—may God be pleased with him and give us of his spiritual assistance!” or “He answered him—may God increase him in merit and give us of his baraka!” and so on.
Contrary to the other works of Im�m al-˘add�d, the translation of this material required much clarification, which was provided by the late ˘abıb A˛mad Mashhür al-˘add�d (may God be pleased with him), who, until his death on the 6th of December 1995, had been the foremost authority on Im�m al-˘add�d’s works. May God sanctify their secrets and reward them for what they have accomplished for Islam and Muslims in general and for us, their disciples and servants, in particular. May God bless our master Mu˛ammad, the perfection of His grace, his noble illustrious family, knowledgeable rightly guiding Companions, and descendants of the House of al-˘add�d, and may He bless us along with them, with a blessing such as to make us reach our ultimate desire; may God whelm us along with them with peace such as to give us firm mastery, and may these blessings and peace endure till the day we meet Him in their company. Amen!
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