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lnner Tradition$ Int€mational One Park Stleet Rochester, Vermont 05767 www.InnerTraditions,com Copyright @1991by Hakim abu-Abdullah Moinuddin al-Chishtiyya All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, includint photocopying, recording, or by any information storate and ret eval system, without permission in writing from the publisher.

DATA LTBRARY oF CoNGREss CATALocTNG-rN-PuBLrcllTroN Moinduddin, abu-Abdullah Ghulam. . The book of Sufi healing / Moiruddin Chishti. cm. P. Reprint. Origrnally published: New York : Inner Tladitions Intemational, c1985. inlcudesbibliographical references and hdex. ISBN 0-89281-324-5 1. Sufism. 2. Spiritual healing. 3. Medicine,Arabic. 4.Metaphysics. I.Title t991 8P189.65.F35M65 613-dc20

91-14595 CIP

Printed and bound in the United States 1098 Text design by Studio 31

In the name oJ God, Most Gracious, Most Merciful Praise be m God, the Chefisher and Sustainer oJ the |Iorlds; Most Gracious, Most Mercifuli Master oJ the Day oJ Judgment. Thee do we wonhip and Thine aid we seeh, Show us the st,ruight waJl, the wql oJ those on whom thou hast bestowed Thy Gtace, those who have not eamed Thine anger and who go not astray.

C-ontents Foreword by Abu AneesMuhammad Barkat Ali vii Shajarah. of Shaykh Moinuddin ix Notes on the Transliterationand Pronunciationof Arabic Words xiii Preface 1 Prologue 9 1 What Is Health? 11 2 The Hierarchy of Creation L7 3 The Stationsof the Soul 25 4 Food and Health 39 of the Body 45 5 Akhlat: The Four Essences 6 Foodsof the Prophet (s.w.s. Glossary 179 V. The Divine Attributes 771 IV. Bibliography 183 Index 187 155 .a. Some Useful Short Srlrahsof the Holy Qur'an 767 III.or Line of Succession. The IslamicCalendar 165 II.) 51 7 Herbal Formulasfor Common Ailments 65 8 Fasting:The Best Medicine 85 9 9alet: The Posturesof the Prophets 9L 10 The Soul of the Rose LLL 11 The Universeof the Breath L23 12 Tacwidh: The Mericiful Prescriptions 131 13 Dhikr: Divine Remembrance L47 14 The Origin of Miracles L49 15 The Keys of the Treasuresof the Heavensand the Earth 16 The InfallibleRemedy 159 Appendixes I.

4 U At^Jl C^t God has not cteated any illness without creating ako its curc. d CEoVrbaul .v Therearc t*o *. oJ Knowledge: the knowledge oJ rcligions and the hnowledge oJ the body. except old age.ra. t tI [\ . . it physicaland mental health or purificationof the soul. That is what Shaykh Hakim Abu Abdullah Moinuddin Chishti has endeavoredto do in presenting this BooL of SufiHealing.In creatingsucha fine book. dhikr.Foreword Bismillah. The subject being a difficult and rare one. yet there is one thing that everybodyshould make sure of.It is a tremendous effort on the part of the author to vindicalethe cause of Islamand Sufism. Nevertheless it is most heartening to note that ' the author has taken great painsin bringingout this commendable work by dint of his unshakabletrust in Allah and unswerving will to serve the humanity. TheBook of Sufi Healing is a blessing for the English-reading world population in general and fellow American and Muslim brethren of the author in particular. The presentation of additional informationin the shapeof illustrations. fasling. has made the book still more beneficial for the ordinary reader. list of herbs with their characteristics and ailmentswith their treatment. namely health.and so on. which shall not go unrequited under any circumstance by Allah the Almighty. IslamicSufism.a most misunderstood. Qur'anic verses aptly quoted. there are not very many books in this branchof knowledge. There is no other human act more favorably acceptable to Allah than helping the sick and the suffering creaturesof His. fasting. The author has also endeavored to dispeldoubts and misgivingsabout IslamicSufism.subject in the West.This he has done most logically and methodically. hygiene. He displaysample evidenceof his vast knowledgein fields of multifariouskinds-theology.What part do snldt.glossary of mystical terms. One wonders at the depth and insight of his knowledge.tatuidh. mysticism. and that is the selfless serviceto the ailing humanity. He takesup different subjects and separately then correlates and coordinates them to converge on a centralpoint. lx . astronomy.medicine. ir-Rahmdn ir-Aahim Not eventhe highestdegree of dedication to worshipmay earnanybodythe claim of divine forgiveness or recompense in any other form. basic information about s. Indeed. or recitationof the Holy Qur'an or dhilcr of Allah the Almighty in any other form play in physicaland mental health or purificationof one'snafsT The answer is not very far to seek. essentially the result of intensiveas well as extensive study in subiects of diversenature.and modern sciences.

Hnling ol Sufi x I ThcBa. as Islam is the most natural faith. adherence i.k the author has rendered a great service to the causeof Islam in the sense to its tenets and principles that. Pakistan . Faisalabad. lir" o"fy course leading toward human perfection and establishingthe rule of Aliah the Almighiy on this earth' For Sufism in its purest form is else but Islam and Islam only. nothing f *iL the author still more courage and determination to serve the causeof Islam and betterment of the ailing humanity' Abu Anees Muhammad Barkat Ali Dar-ul-Ehsan.

*-)-.ShajarahSharif of Shaykh Hakim Abu Abdullah Moinuddin r f . lr& Attfir al'Mu'minln Hazrat cAli (r.a') $ Hazrat Khtttdja Hasan Basti oir . The Exalted.a.a.r.s.w.)$\'. The AlmightY Huzw Sat-ilar-i-Ka'indt Mulammail Muglafd ' The Holy Prophet of Islam (s.) KhzttdiacAb ilul-Wdhiil li' FuilaYl ibn AYad o'o Ibrahim ibn Adham oio Sailiq Mat cashi t: llta Namshdrt oto Abn Islhq Shami oal Abfr A\mail AbilEl Chishti ror Muhammail Zahiil Maqbal Chishfi caa xl .-" Allah.

Quililit s of Gqngoh ola Kabit-ul-Aulia Jalhluilitin Farlt{t Thanesar oto .xii I Tlu Buk S iufi Haling Abtl YusalChishti olr Nasiruililin Chishti 'lo Matoilild Chishtr r'o Shaif Zinilani . cVthrfldn Hatini Klwaia olo Ktutaja MuclnuilifrnChishti of Ajmer tlr Khttt Aja Qutbu tlilin Bakhtiy ht K-alci olo Mascttil Ganj'i Shakar Shaykh FatTituitiEn ltr Haztat cAl:auititincAIi Atlmail Sdbit ol Kalyar Hazrat Shamsuililln Turk of Pa.tiqat ooo Hazrat laldlutlihn Mahrnltil of Panipat llo Hazrat Almad cAbilul'Haqq Ranilauli Inkeja oto Haztat ShaYkh cAif of Ranilauli r'o Hazrat ShaYkhMuhammail ata cAb ttttl .

a Shah clnayanlldh oio cAbilul-Kafim o'o Ilafi4 cAbllul-Ralfm ooo Hazrut Shdh Hassdn r'r Hafiz Husayn Shah lo' Muhammail Husayn & Muhammail Murtaza Ahmail lol sacid Safdar cAIi Shah Chishti & Haztat Abu Abilullah Ghalam Moinuililin 'ol .Shniareh Shedl I xlll N izdmudihn Balkh Rahnumah & Abh Saciil Gangohi olr Muhammail Sailiq oto Mahammail Daciil otr ShahAbitl-Macdli aol Muhammail Saciil oot Saciil Shah Mullammail Sallm .

who first transmittedthe spiritualpossessions. scholar.It tracesthe spiritualgenealogy from the presentshaykh. and (3) whose chestis full of divine love and wisdom.kol Srfi Hulirg is the record of the line of succession A shajarah of a shaykh." The shaykh serves as an indirect link with the Divine Power. headquartered at Ajmer.a. Hazrat Ni46muddin Awliyi'(r.a. of Sufis. duly signedand sealed by the seniorshaykhsof the order.). genealogy The Sufi is from the $dbiriyyahline of the ChishtiyyahOrder India.) . The tabarrukdt muslafawl-the sacredrobes and relics coming down from the line of Chishti shaykhs-are conveyedto the shaykh upon KhilSfat.and rights of succession are set forth in a KhildfaFNama. Ones who carry on the Sufi teachingsare authorized by living shaykhs.s. Ralasthan. Hazrat Abu Abdullah Moinuddin is the twenty-sixth successor in the line of Hazrat Khwaia MucinuddinChishu (r.xiv I ThcBlr. This authority is granted by meansof formal initiation.or Letter of Succession. and who possesses \7) caqlsalim lsound iudgmentl or maturedknowledgeto judgeall intricatemattersof the world (z) who is an accomplished with strict impartialityand forbearance.backin the line to the Prophet Muhammad (s. who maintain a living link and authority over those below them.w.) explained the grantingof Khilifat: "Khilafat is the right of him who has no aspiration in his mind to have it.a.

dlr Pronounced like tl in tls. . or like a French r. Arabic vowels are divided into long and short. and are marked as follows: -aah as in father i eeas in seen 'u ooas in vou. klr Pronounced like rl in Scottish lochor Yiddish challah. The short vowels a. 4 An emphaticsound betweenz and dh. ' f[ A simplestop in the breath.Notes on the Transliteration and Pronunciation of Arabic lVords Arabic consonants are pronounced like English consonants. 3ft A sound like clearing the throat. like the c rn court as opposed toccf. An emphaticf soundedwith the tongue at the roof of the mouth.They are not indicatedin transliteration by any specialmarks. r A slightly rolled r.4 A t soundfrom the backof the throat. I { An emphaticd soundedwith the tongue at the roof of the mouth. g An emphatics soundedwith the tongue at the roof of the mouth. fit. . u are pronouncedas in cat. Pronounced like f] in tfrrr. f A consonant formed by constrictingthe backof the throat andpushing the breath outward.with the following exceptions. i. The long vowels are about twice as long ia duration as the short vowels. b An h soundedwith a strong outbreath. andduty.

Book ol SuliHealing xvi ! The but someArabic has two complex vowels: ay. times as All prayers and sacredphrases have been transliterated accordingto a The Namesof iormat that may help the readerwith pronunciation.. .In such casesthe Name is indicated by the capitalizationof its first soundedletter: Ufrh. Contemporary shaykhs' spellings have not been standardized' Turkish. transliteration or Urdu have not been set in Arabic of terms that have becomecommonin English. Certainphrases is true The same style.z{llnfrbegins with a letter *hose sound often vanisheswith elisions. special iod are capitalizedso as to be easily recognized. cow and pronounced between in bay. that find their derivationor maiorusageinPersian. Names of ancient shaykhshave been written accordingto Arabic transliteration. often pronouncedlike eye bost. and aa.

and teachingsof all of His prophets (may His blessingsbe upon them all). Obwould run into tens of viously the possiblematters which could be discussed thousands of volumes.. for the very excellence His creation. It must be healing. anfto give some general idea of the stagesand progressionsinvolved in adopting the Sufi life' could have been taken with the subiectof Sufi Many possibleapproaches presented in English for the first time. may find herein confirmation of their faith and Allah the AlmiShty!) belief. there is a problem in presenting authentic Sufi practicesto a . Preface Bismi LIdh ir-Rabmdn.x. which is being topic within the study of Islam. and perfected in the form of His last Prophet. ir-Ral. Exalted is He.and for His mercieswhich exist and are bestowedin abundance upon His humanity. it is my intention principles of human healthand to set forth someof the generaland specific well-being as they have evolvedwithin the practicesof the mysticsof Sub@n Alldhi wal-fomdu li-Lhhi wa la ilallu illa LIfth wa Alldhu akba All thanhs belong to Allah and all praise belong to Allah and there is tp deiE except Allah and AIIah is Grca&r (than all tlmt we avfibe to Him). not one! Moreover. chief of both the worlds. of I wish first to give thanks to Allah. To the extent that Allah shouldpermit and inform me. His benefits are epitomized in the creation..M. While it is understoodthat for many readers this book may constitute their first contact with some of these ideas. life. borne in mind that Sufism is a specialized and the healing practicesof Sufism is an even more refined subiect. generallycalledSufis in the is sincerelyhoped that even personsof long-standingpracticeof the ' way of life called Islam. sh|' Allah!(As it pleases There are two main purposes to this book: to reveal the health and healing practicesunique to the Sufis. the master of humanity. Hazrat Muhammad (peaceand blessingsof Allah be upon him).

. meaning"belovedfriend of God. only because there is no proper genderless most certainly intending no offense to femininity. While to shedsweet of God Himself. Let us try to sort out the many conceptions.whereas Islam is narrow. and notions of the term "Sufi. Some mistakenlyassert that Sufism is separatefrom Islam. it would constitute a kind of unparalleledarroganceto Presumeto describe oneselfas at the pinnacleof spiritualperfection. of guidanceto God.definitions. of Sucha personcanbe saidto haveextinguished the flamesor burning (afisr) the variousappetites of the ego (nals) to suchan extentthat they canneverbe rekindled. static. that it is broad and open-minded.characterized by the one who has achieved true purity." People. Hirn.awliyd'). but it does a tremendous disservice to those who are sincerely seeking the right way of living. 'The pronoun for God in Arabic has neither male nor female gender.known as shancat. and thinks no evil. To those who may claim that all paths lead to God. He has replied: If you don't know where you are going.Sincetrue Sufis it is would of necessityexhibit the height of humility and selflessness. hears no evil.a. they are all united in one fact: that all participants.backward.Anyone enjoyingthis statusmay be referred to as a Sufi. he or shewould be called a walt(pl. speaksno evil.). Not only is such a concept ignorant. which refers to the overwhelming ioy and love one feels and reality when confronted with or granted a glimpse of the very presence this condition tears. More properly. the contents of this book are offered as one drop in the divine oceanof knowledge. from novice to supreme master.specificand practicalset of guidelinesfor achievinga high state of human evolution. are conformed in inward thought and outward behavior to the religious iniunctions of Islam. Hazrat Khwila Mucinuddin Chishu (r.2 I TheBook of iufi Hcoliag public that has perhaps obtained a distorted view of Sufism up to the present time. difficult to locate one who would admit to such a condition." One who has true knowledgeof the subiecthaspresented in it thusly: There is one immediate condition of the soul (lnl).*One is compelled no doubt comes and goes. who casually refer to themselvesand others as Sufis do not realize the exalted Position of those who have of Almighty God' attainedsuchrefinementthrough the graceand blessings In fact.particularly in the West. In any event.has spokenof the true Sufi as one who seesno evil. Although there are more than 150 orders in Sufism.and oldfashioned. calledalghan Sufi parlance. any path will do. It is hoped that those whose impression of Sufism is merely some vague perceptionabout "God and goodness"will learn from this book that it is at once a. A second meaning of the word afghanrcfers to the sPiritual station (maqdm) of the soul. ventional literate form. The founder of the Chishtiyyah Order of Sufis in India. the accounts are not few of pious personalities who were afflicted with this supreme joy for years on end. I use the conpronoun in English.

Carolina Press).w.) to Hazrat cAli (r.The interested (University of North reader is referred to Annemarie Schimmel. It is important to note that the word Allah doesnot mean "a" god or a Muslim god.a. India.the successful with. There are the commonly known (sing.there is one street (more like an alleyway) that mns alongside the dargah.and from all outward appearances they are the dutcasts and most despicable beggarsof the world. Every person who crossestheir path. in shi'Allah (God willing). the supreme object of life is to serve and obey Allah. be he criminal or saint. first. Further benefits attachedto the Arabic letters and soundswill be elucidatedin this book.Along that street are sitting perhapsthree dozenmen and women at any given time. through the grace of Allah. or nationalorigin. whose responsibility is to maintainand transmit the hidden. rain.of contentment. a life adjustedand regulatedby the clear guidancefor humanity provided by God Himself in the Holy one is granteda personal confrontation Qur'an. Mir the very soul of Islam expressed in a conceptual framework. Owner. and Sustainerof existence: Allah. or silsilas. of complete reliance and trust upon Allah (tawwakul AllAh) to provide all that they may need. and love upon all of His creatures. eventually come to be effaced in the One Remembered. mutashibih\ secretscalledmutashdbihit which were revealedby the Holy ProphetMuhammad(s.creed. one will. The stages of Sufismrest upon the premisethat by constantrecollection and remembranceof Allah. Then there are those divine (sing. far from being separatefrom Islam.PrelaeI 3 Literally millions of volumes exist which establishbeyondany possibility of doubt that Sufism took seeddirectly from Islam.s. East-West). At the headquarters of the Chishti Order in Ajmer.of Hazrat Khwdfa Mucinuddin Chishti (r. and absorption in.and Dr. was nurtured by Islam. is given 'lt is beyond the scopeof the present book to deal fully with this issue. so too doesthe Sufi strive to love all of humanity regardlessof caste. sex. or resting place.deeper knowledge (ciln) contained in the Holy Qur'an. Sufism. religion. age. We use the word Allah. But one look into their eyeswill reveala countenanceof supreme ioy and peace. color. thereby earningHis pleasure.MyslicalDimensions oI Jslara (London. bestows Just as the Creator indiscriminately sun. Even Arabic-speaking Christiansuse the word Allah for God. the overwhelming reality of the Creator. For the Sufis.a. Contenplalioe Disciplines in Sufism .They cannotevenknow if they arecleanor dirty.muf. Ultimately.kan)and understoodteachingsof the Holy Book-called mulkam1t which can be understood easily by anyone.Whether they eat or do not eat doesnot matter to them.). and has reached maturity in Islam. who in turn conveyed this knowledge to others in an oral transmissionwhich has continued up to the present time through the network of Sufi orders." The Sufis may be considereda specialclass of teachers within Islam.a. The life of the Sufi is the life of the spirit. becauseit has never been used to refer to anything except the One God.).

has said that the first stepor stageof Sufismconsists and accessto the 18.the eyeswherewith he sees. compassion that which is considered people.a. to arrive at the threshold of such a state requires a commitment and level of worship that most humanscannot even imagine.a. called for a physician When the healer the extent possible prominent or attribute of Allah is His characteristic as the most Just Sufis strive to spreadand bestow so. too." handswherewith he holds. Certainly the great proportion of Sufi shaykhs have been known for their ability to effect results in the realm of healing various ailments. until I make him My favorite.000created worlds (cilamtn. and also extended worship and supplicationsthroughout that no the night. do the for humanity.the shaykhbeingonly the agentfor the will of Allah.k the samegreeting-an exPressionof unrestricted love for that person and of the deepestprayer that the person may receivethe merciesand blessings Allnh! Altah! Sublrafl is no of the saintsof the ChishtiyHazrat BEbd of in knowledge yah. exalted is He! The Chishtiyyah Order of Sufis. thus I become walks. and reflect these in human beings. the Sufis to the attriunlock the origin of miracles through which they gain access qualities their own characin butes of Allah the Almighty. Mawlene ordered that incisionsbe made through all of his veins and the cuts be allowed to bleed until all flowing ceased. talcrn).and the feet wherewith he This "special worship" is taken up in the form of voluntary prayers during the day. Of course. it is Allah Who does the actualhealing. Of all service this among the superior is the healing of the sick and suffering.sini. The mastersof the true path are unitedin their insistence superogatory progress at all can be madewithout the middle-night Prayers (tahajjudl. By combining this specialdevotion and obedienceto Allah. Mawlane rose up and. Once this conditionsets SubllqnAuah! It was in this samecondition that the well-known Sufi Hazrat Mawlana of mystical Rnmi (r. and the the earswherewith he hears.No doubt. to humanity. poetry in the world. entered his rose garden and commencedthe ecstatic twirling of the sacreddance.Mi shA'AltAhf Al-ftanduli-lJah al' IJayyu! Al-Qayyiln! FarfdGani-i Shakar(r. Mawlind.ever sincethe foundingof the . and that he lived solely in the by the blood of the human body. permission and by the io the will of Almighty God.) found himself after completing the greatestsequence resigned was completely that he To show lhe Masnaoi. not to seek It is relatedthat Almighty Allah has said:"My servantceases nearnessto Me through specialworship. after performing ablutions. favor of God and "oi (fakirz)' presence of a large gathering of notables.of5$ Huliag e I ThcBor. has carried on this tradition of serving the downtrodden of humanity-the sick and ailing-for the pasteight hundredyears. ter and actions. Slbllin in. When this act was done and no more blood flowed. there Allah. one of the four largest in Islam.).

For these suggestionsto be put into practice successfullyrequires only the stateof being known as tawwakul Allih (trust in Almighty Allah). may be unable to act upon or be acted upon by a purely spiritual practice. arrrd (3) those for the soul. I have cited examplesof various Sufi personages past and present. nonecanremoveit but He.All of thesepersons have derived their own example and inspiration from that of the Holy Prophet Muhammad (s. food restrictionssuch as dieting and of chargeor obligation. and if rightly applied. these practiceshave proved effective and useful for an untold but very great number of personsand are in current use among the mysticsof Islam.s. except to identify their source and origin.enliven. will never fail to bring results. which has been written to provide specific means to attain a true health of the body.PrcleuI 5 order. materialistic ideologies and scientific theoriescanneverbe sufficientto explainthe divinemysteries. whose life has been aptly described as "the Qur'an lived-" The physical healing methods of the Sufis derive first from the Qur'an and secondfrom the traditions and actions of the Prophet Muhammad (s. The practices for the soul are highly charged with divine grace and blessings. In fact.herbal remedies. a person whose mind and soul are degeneratedor weak. and soul. Practicesfor the heart are also employed favorably in such cases.a. However. At the must be noted that what is requiredfor one to attain to the state of being of a walT or Sufi-and utilizing the healingmethods herein-is not the same thing as reading this book. A large herbal-medicineclinic is attached to the dargah premises at Aimer. To inspire the reader'sconfidencein the suggestionswhich follow.w.In such a case.M6 sh6' Allah! If Allah touch theewith affliction. (Qurhn 6:17) The aboveverse forms the basisof this book.for they awaken. Furthermore.and disseminate various divine potentialities throughout the person. I have made little effort to rationalize or otherwise lustify the healing claims contained in this book. The best and preferred practicesare those for the soul.w. (2) those for the mind or emotions.). Some say that at least twelve years are required for this training.s. One who is sincerely interested in taking up a formal curriculum of study in Sufi healing must find an authenticshaykhor masterand wholeheartedly submit to the advice offered. It is a . and similar modesare employed. which in the end is God. Nonetheless. and all personscoming there (upward of sixty thousand per day) are provided whatever treatment they need. mind. Hakim Ibn Sina.a. Rhazes.). The health practices fall into three categories:(1) those for the body.there are many men and women of brilliancewho have developedthe knowledgesof physical medicine in the context of Islamic societiesand culture.and al-Suyuti are among thesemedical authoritiesfrequently studiedby the Sufis.

leaderof the Naqshbandiyyah (/iql) and the science jurisprudence of utilizing The knowledge of Islamic (tacwldh) were conveyedby Haiii Shaikhvarious Qur'anic verses in healing in Afghanistan. under the directionof my continuingsequence of miracles that halteda sPontaneous a particularpracfice shaykh. where I took up a formal course of.Prior to his demisein Aimer in February 1979. Begg(mayAllah grant him the choicest MaulanaSufi Wahiduddin as many of such things as there are.near Balkh.of Lahore. in the mechanical Bernard Glicksbergprovided me with great assistance production of the text and allowed me to work unhindered by various external concerns. literationand translation in the following pages' for reasons that will become apparent Arabic. Pakistan.While there.I was initiated of Sufi personages of that beloved into the healing practicesof dream interpretation by Pir Syed Daoud lqbali. There. And Kendra Crossen discoveredmany opPor- .which form the corpus of his teachingsto me. Sufis at Dehdadi. the late Hazrat 1968 with a written correspondence blessings. while paying my respects to the leader and supreme murshid(teacher) of the Chishtiyyah. the sakeof Allah the Almighty. Shahrani. exerted her knowledge of Arabic in conforming the disparate foreign language elements to one style.I was ableto instigate wife in far-off Kabul-an e.I experienced (karamat\. experiences While I was involved in preparing the final typescript of this book. Ma sha' I have In order to make this volume useful to as many as possible. began in My own study of the sciencesof Islamic mysticism (taqawwuf\ with my shaykh. our exchangeof letters had grown to some four thousand pages. study of healing sciencesunder the guidance land. for the sake of Allah Almighty and only for Allah. in this One of the finest examplesand exponentsof the idealsexpressed volume is to be found in the life and personality of Sufi Abu Anees Muhammad Barkat Ali of Dar-ul Ehsan.k principle of nature that the spiritual always takes Precedenceover the material. During this period it was my good fortune to travel to Afghanistan.His miraculous healing are legend throughout the world. alsowhile I wasin residence ul-IslamNimayatullah ln April 1976.of1ufiHtr.imin!). Rabia Harris The editing of this manuscript was a specialchallenge. never adequatelyexpressmy appreciation. for which honor and favor I could shared with me his spiritual possessions.liq 6 I Thr Bcr.SyedSafdarAli ShahChishti.).I undertook a vow to devote the balanceof my life to the duty of serving the humanity. at the dargahof Hazrat Khw6ia a the first of what was to become MucinuddinChishti (r.'ent abortion which was being sufferedby my that was later termed a miracleeven by the attendingphysicians. presented wherever I could the original Arabic script as well as the transThe words shouldbe utteredin of variousprayers. Consequently.He proved to be a friend in the truest senseof the word.Pakistan. for my and expressed A specialdebt of gratitude is hereby acknowledged who has presentshaykh.a.

C. My wife. Lord of the Worlds. listenedwith love and concernto my ideasand efforts while I was writinS this book. the Lord of Majesty. Iman. From that which they attribute (unto Him)! Peacebe unto His messengers! Praisebe to Allah the AlmightY. Sperling.M. and I must thank the All-Merciful for her endlesssupport and forbearance. Lord of the Worlds! Be it so! H. the and greetingsto the Prophet (s. Ltd.).president of Inner Traditions International.s. Aishah Holland. and myself.rina Rabbuka rabbul-cizzati Wa salimun calal-mursalin. Dar-ul Iman Oxford.and blessings Our Lord! AccePt from us this dutY! Lo! Thou. Ehud C.New York 13830 .w. of Rochester. the Knower! Gloried be thy Lord. Subl. A special thanksis due to LeslieColket. Abu Anees Muhammad Barkat Ali read the manuscriptfor errors of intent and reason.a. Wal-lramdu li-Llihi rabb il-celamin! Ami"l In the end our claim is that all praise be to Allah. Vermont.. Finally. Both of these gracious people earned my respectand gratitude.Ptcfutc I7 tunities to clarify and enhance the text. May Allah the Merciful reward them all with His choicest blessings! Amin!Amin!Amin! Wa ikhiru dacwini an al-\amduli-Ll5hirabbil-c6limin! cali rasilihil-karim! Wa9-qalitu was-salimu Rabbanitaqabbal minni innakaantas-Samic ul-cAlim! cammi yaqifin. only Thou. art the Hearer. I most sincerelythank my publisher.who managed to masterfullycoordinate all of the disparateelementsof production. The Arabic and Persian calligraphy was contributed by Enayatullah Shahrani. Shaykh Shemsuddin Friedlander.and Zafar HussainKhan assisted me by resolvingtechnical matters regardingSufisticterminology. The illustrations were the inspired work of Angela Werneke. for his years of kind forbearanceand interest to allow me the time and effort to complete this volume.

Never go to the courts of kings. may not be ashamedof any shortiomirtgs on your parr before the Almighty God and our holy predecessors in the Sufi order [silsilifi] on the Day of Judgment. which he delivered to his followers iust one month before his demise.Prologue The philosophyof Sufism is best summed up in the words of the final kfufbaft (sermon) of Hazrat Khwrja Mucinud&n Chishu (r. as your hr-o-Murshid. In the following pages. Carry it out dutifully and courageously. charity. or favors from anybody except God. and constitutes an expression of mv . so that I. the widow. and the orphan. Mere talk of peacewill avail you naught. Be surchargedwith peaceand ioy. but never refuse to bless and help the needy and the poor. peace. It is for all people. dissolvethe clouds of discord and war and spreadgoodwill. Mere talk of God and religion will not take you far. This is your mission. if they come to your door. Bring out all of the latent powers of your being and reveal the full magnificence of your immortal self. Be a blazing fire of truth.The great saint said: Love all and hate none. dispel the darknessof ignorance. Never seek any help.). Be a beauteousblossornof love And be a soothing balm of peace.a. to serve the people. my own humble effort is offered to fulfill this pious advice.and harmony among the people. And scatter them wherever you are and wherever you go.With your spiritual light.

the All-Merciful. thanks. and appreciationbelongsto Allah sublhnu wa tacafa.w. . and I ask pardon and forgiveness of my Lord. all praise. the All-Compassionate. If there be mistakesor errors.a. If you find the spiritual sparks herein to become I ThcBook of SuliHaliry unyielding love for the life and example of our belovedleader.). the responsibilityis entirely my own.the Prophet of Islam and saviorof humanity (s.

Considered from this perspective. and spiritual planes. even some kinds of agonizing pain are friends. a mechanismof the body."' Thus. Behold! In that are signsJor pople who rcflect. What Is Health? Fot you God nbjectcd all that is in tbe heavens And on the eorth. mental. "There may be a thing decreedfor you that you do not like that is good for you. we may see it as an event. and balance us on the physical.)expressed this ideaasfollows: "lllness is one of the forms of experienceby which humans arrive at a knowledge of God.we cannotdismissthis experience as"bad.a.'Illnessesare my servants which I attach to My chosenfriends.a bout of flu." unlesswe understandhow and what the result of thesemomenrarysensations will can we say that it evenmatterswhether we are ill or well? Just becausesomething feels "good" does not necessarily mean it is of ultimate benefit to us. purify. as He says. simply because at the moment we seemto havepain. that is serving to cleanse. and things that you like that are not good for you. .1." The great Sufi Imam al-Ghazzali(r. What is a human being? How did it come into existence? How is it sustainedin existence? And what is the purposeof human life? Without (or at leastthe questions). aII Jrcm Him. And conversely. Allah saysin the Qur'an.we must first of all understand several interrelated questions. a cold.For without any criteria for what constitutesthe proper functioning of a human being. understanding the answersto thesequestions we can never have a satisfactoryknowledge of the real type of health we should be seeking. we ought not necessarily to considerillnessour enemy. diarrhea. enabling our bodiesto purge unwanted and potentially harmful toxic by-products of metabolism. rather. emotional. Qtr'an 45:18 What is health? When we talk about the human organism existing in a stateof health.

a the body to heal itself.the progression in human behavior manifests which the nals. If your finger is is the that causes iodine or the not the stitchesor the bandage skin itself that performs this miracle. This approach to health come to be Lnown as "holistic. soul.This the of the rafs referred to when one occupiesthe station of egotism (maqdm an-nafs). All of our physical functions are cued by the functions and enzyrnesof the liver. ai one's entire character.All physicaldiseases out by one or more of thesephysicaldimensions. The seat of the vegetativefunction-that work of the body-is the liver. or any mechanismihut "Uo-t other substanceor procedurecan do anything on its own to heal. it is aid and assistthe body in its own self-healing it to heal. In Arabic.we almost always first think of iniury or acute are.realizingthat other pain as the first stage. and smell-and the vegetative faculties-when something is wrong. Moods and feelings that originate effect on the body-emotions such as anger." which unites with Allah in the final stage of Sufism However. The word nafshas many meanings: breath. taste.essence. are meant to control in the Qur'an (sharical) The behaviorsrecommended and subdue these inordinate appetities. food. animal life.In Sufism.ol 9tfi Haling rz I TheBrr.k Western medicine endeavorsto halt or impede the various eliminative functions of the body-to stop the urSe to vomit with stomachremedies. In fact. or let us say the emotional and mental world.meaning "universal soul. for warmth. The mind is not entirely separatefrom the with physical funcphysical body. touch.But today many peoplecan become unthoughts. oi our sensePerceptions-sight. sound.and is condition commanding soul.The soul that has beenentirely purified is callednalsilcrll. and we take steps to correct the problem. or extreme ioy When one . but is part of and intimately connectedfrequently have an mind in the lioning. a of the soulis described person. the instinctive. and more. fear. for fame and fortune (all of canbe marked these include emotional needsor drives).to block diarrhea with potions.personality. sometimes is. to end fever with aspirin and related drugs' Behind every naturai action of the human body is an inherent cannot assume of the soul. which createsinordinate appetites. may be nothing there though illnessand suffering. even at the latest stagesof Sufi practice.even and cause baianced and diseasehas clinically "wrong" with a person." It is rather easy to understand the physical level The body lets us know-by rn""rl. of Ly consideringthe evolution 'fhe is the nafsiam-marfr behavior.leading the nalslo a more refined status. nalsis the word for the body and its appetites'Na/smeansall of the demandsof the body-for called the Wheel of Life. oneselfto be immune to the blemishes The secondaspectof our existenceis the mind world. self. no herb. and feelings our aspectsof our mental can only role. When we think of illness.

Somesay the shockof the coldair startsit breathing. Interesting casesbear this out. The Sufis considerthat the breath of life existsand continuesby virtue of the idfia. yet they are distinctly different and separate. God is one. There are peoplewho live without mental existence. Yahweh. life ceases. We can live without mental activity and without physical movement. the blood pressuremay rise or fall.They are called"brain dead. or how skilled the practitioner. severeanger is one of the body'smost effective ways of dispelling excess moisturein the areaof the heart. He gives His permissionfor human life to exist in the first place. In His ultimately reality. Evenif all the healersof the world came together.Whot Is Hcdth? I 13 or more of these is experienced.tears may come. An exampleis severe anger. The spirit is what activatesthe physicallevel existence. Regardless of which systemof healing we may wish to apply.The word for this spiritactivator is nafas. Psychologistswould usually attribute this to a condition of the mind or emotions. life ceases in a very short time. or permission of God.and as long as that permissionremains. the One Who has created us all. The third component of our existenceis the soul. and that something is the breath. When a child is born. Allah.If He doesnot send His permission. But according to the fibb system of the Persian physicianAvicenna. The point of the lips where in-breath and out-breath unite is the link between life and death. The Sufis would say that Allah sendsHis i/lz for that particular life to commence. they could not counteract the idhn. the body sweats. The interaction of the three realms (or the activation of the physicaland mental realmsby the soul realm)is carriedout by meansof the spirit.It will be a stillborn. including thought processes." yet they are still regarded as living.we may draw breath in and out. Such persons still have something left of life in them. there is no more breath. This meansthat there is something superior to this mental existence and physical existence. calledthe rnfi. The rull is that which exists after death. The realm of the mental world is called/itr in Arabic. some ailments or conditions that we have come to regard as purely emotional have their origin in physicalimbalances. they may be kept "alive" by mechanicalmeans.Many people use the words "spirit" and "soul" to mean the same thing. which marks the end of both physicaland mental amount of spankingor technologicaleffort can force the baby to breathe. . or whatever-does not matter. lt is activated at the point of the breath. Interestingly.When the permissionis withdrawn. In essence.It is easilycorrected with diet. What we call the Creator-God.But not in every casedoes this happen.Although an electroencephalograph shows that their brain waves are not functioning. it doesnot breathe right away. But without breath. /ilrr means meditation or deep-thought process. we do not bury them.

Clearly. the breath that activatesall activating functions.ol SuliHaling rt I ThcBook On the other hand.The heart accordingto the Sufis is not just a physiologicalpump for dispersingblood about the body. of abstract phenomena-and the many casesof people reporting encounters poltergeists.not eventhe most intimatethoughts. this idhnactivatesall of the divine and thesethen are carriedout into the attributesin variouscombinations.or seat. force which enters with eachbreath.the grief of the survivorsis When someone our religioussentiments' There is so pain." In other of these attributes ls calledal-Ba{r. and all of the heart and soul? Love.of the soul'sexistence sympathy. This the couple sued the doctor for malpracticewhen the woman discoveredthat she was still pregnant! Despitethe sterilizationand the abortion. of the aspects soul-related much terminology in our languageabout these do compassion heatt.storedin the heart. physical a It is actually felt in the heart.of intuition. refer to events that transpire in the unseenrealms. It servestwo uitil. it is the seat of manufacture of the rafas-that lifeattributes.No one in the West hasso far with UFOs. The heart aches.This unseenrealm includesthe actionsof the soul. And no one can deny that thesefeelingsof love and exist. month Another procedure was done. the heart is calledqalb. there is an Authority against Whom we have no real ability to interfere. Consider the nonmanifest realms-the world of dreams. ihe Qur'an informs that thesedivine attributes are approximatelyninetynine in number and are what Allah uses as the means of allowing the human to function and work on the created plane of being. One. In some manner.demons. it goes immediately to the heart. terminate the pregnancy. there is the view of God. sometimes. because to abortion perform a free to offered pregnant. compassion.and so it was performed A few the wife months later the couplewas back. come forward with a fully developedconceptualframework with which to to The Sufis use the term ghnyb deal with these"other-worldly" experiences. furious with the doctor. body. doctor then The had become later. the permission overrides human efforts A recent article in a medical iournal iold of a couple who had informed their doctor that they did not want to The doctor suggestedthat the have children under any circumstances' husband undergo a permanent vasectomy. . interrelated functions. despite every effort to end a life. which means"the Perceiver. is drawn in. physiological Thus. mercy. the heart is the storehouseof divine -or" and two. and the like. the idhnof God was that this particuiar child would be born. or permission of God. associate dies. is the heart' With what do we The center. No one is without them. For example. Allah sees everything at all times. nothing that escapes This bnqirexistsas a potentialitywithin us at all times. And so it was. In Arabic. when the idhn.

thereby releasing one or more potentialities. says. the point of connectionbetween the in. Theseare what the Sufiscall the universalharmonicconstants. Allah has informed us. the potentiality uniteswith the physical part of the body and becomes the actualityof sight. is able to attune to a cosmic conversation that is constantly going on throughout all of existence as countless creaturesutter their variationsof the divine name. "Every creature in the Heavens and the earth glorifies His Name. Once there. The word All-ah. is iust an elongation of the long vowel sound of t. The potentiality moves along this network until it reaches the moist. The Sufis use various formulas or combinationsof thesetonesto produce electrifying effects that are able in and of themselvesto unlock congested areas within the heart.and sirnilarexperiences.and vibratesat the point of the pinealgland. for example. The owl.and out-breaths. All of these ninety-nine divine attributes.then. i. alsoincludes suchthings as insight. The use of these three constantsis not arbitrary. Perception. our sensationof maiesty when viewing a panoramicsunset. The long sound of u (as in you) exists when uttered exactly at the point on the pursed lips. The three basicsounds are the long vowel sounds of i. and they are similarly used in all mystic paths that utilize sounds (otherwisecalledmanlras or wagfahs). travels downward and slightly to the left from the throat and centers in the heart. We do not sing or chant these sounds. a lightsensitiveorgan." The Sufi.Whel h Hcslth? lrs When Allah sendsHis idhnin on a breath. The long vowel sound of d (as in father). the idhn. crystallinelens of the eye. The long sound of i (asin machine) moves in the opposite direction. Thesepotentialities may be activated by meansof varioussoundswe utter in combinationto make words. they are voicedin the normal courseof our conversations. This alone accountsfor a considerablenumber of miraculous cures. the potentiality will then travel through a semigaseous network called a humor.Rather.which is considered to be a remnant of the third eye. knowing the Arabic tones and namesof God.up the nasalseptum. as a vibratory tone. and l. All of theseperceptive capabilities are includedwithin the potentialityof perception. int€rrupted once with the consonant of the letter l. are stored within the heart."Hool" The pronoun for God in Arabic is Hi. Even animalsutter various combinationsof these three long vowel sounds.and this is combined with certain sounds we utter. which makes the shape of the letter i with the tongue. the total potentialityof al-BaEir. It is where our action meetsand intermingleswith the divine permission. as an example. thereby stimulating all of the divine attributes stored within. pronouncedexactly the sameway that the owl utters its remembrance of the divine name. .

By understanding eich of these planesof being.The effects upon human health are profound. Animals have greater awarenessof the unseen realms. .Humans should have this knowledge. providing information to all of the physiological functions. as the iepository of the intellect. This is known as the hierarchyof the most minute bacterial creation. This interconnectionbetween the physicaland spiritual realms exists all through nature.ol Srli Hcaling 16 I ThcBook So the very words we use to make conversation are hardly a random matter.thus making them unique among all of the creation." attuned to it. But the Sufis attribute a Sreat deal more to the mind. and animalsnearbyknow the meaningof this sound. of which humans are a part.the origin of all illnesscan be saidto lie in the mind. but they do not seek it.which God has given to humans. The by shocksfrorir the. throughoutnature with what transpires events are in coniunction These the soil which through germinative shocks when the sun sends certain germinal center of the cause the seedto open and send out rootlets. and spiritual planesof existencefor there to be true health. Humans are more bound to the physical plane. When we say the word " eal" (making the sound of the long i).variouscenterswithin seedis activated awakenedby the undulations of the vibratory tones in body are the human these universalharmonic constants. we are actually stimulating the endocrine system's pineal gland! The tineal gland receivesa vibratory signal that causesa seriesof ethereal shocis which go throughout the body. If the subiect of diseaseis looked into deeplyenough.mental.Likewise. Before this mind can be adequately understood. sometimeshorsesand other animalsgive a particular sound just before they die. There in order for it to exist. we can arrive at the correct modesof balancing and treating each one. One might say that animals ur" rno.we first have to have a conceptionof the entire universe. There must be a knowledge and consideration of the physical. for example.sun.But what is of an illness must be a thought or concept of cellsthat havemany functionsand the mind? Somesay it is a collection possibilities. from life up to God.

@thn 2i:17 The hierarchy of creation extends from the most minute forms of terrestrial life up to Allah. Eechof theseheavens is occupied by angelic forms and ultimately is populated with souls that depart from human bodiesand earthly existence. is the sublunary world. These four componentsare arranged in ascendingorder of creation.of life and death.2 The Hi erarchy of Creation God is the One Who eeated tor you AII that is on the earth.This dimension is governedby the rules of nature. the whole of creationis dividedinto two parts: the known world of our human creation (insin) and the unseen Qhayb) and generally unknown world of the heavens. He isJull of krcwledge o:f all things.which is to say the dominion of growth and decay. The world below. consisting of four elemental spheres: the terrestrial.with which it connects to the sphere above its own. which are elevenin number. Above this created world of human existence lies the realm of the heavens. The various realms of earth and the heavenscan be representedin their entirety in the accompanying chart. Each of the elemental spheres-the terrestrial.animal. Moreove4 He tunrcd to tlp heaven and fashioned seven havens with hannony. as it were. In general terms. The constructionof this hierarchywas designed by Allah and is kept in form and balanceby His will. animal. the terrestrial sphere connects with the second elemental sphere via the in- l7 . vegetable. Thus. so that the human being occupiesthe highest position in the order of the physical creation.and human kingdoms. and human kingdoms-is composed of two parts: an elementalsphereand an interspace.vegetative.


When we aspire to something beyond the earthly existence. One can inform a human is sometimes thing. air. regardinvariably bolts instantly and disappears. When all these combine-earth.If one tries laws of nature. by virtue of one reasononly: Humans have been endowed with the faculty of reason. lion must do it. When the elementof water is combined sphere. usuallylosethe natural dignity of Animals that have beendomesticated Animals of all kinds are marvelousin their natural terrain' But their species. the vegetative world is created. and fire-the human form is made up. which neither plants nor animals nor water has.the first of which is the moon. to approachone.or moon.Bak ol SufiHuling 20 | Thc with the terrestrial organicworld. For those who occupythe dimensionof the first heaven. up the hierarchyof the heavens. Dogs.and it is byvirtue of this are accomplished Our mental decisions faculty alone that humans have been placedover all of the creation of the sublunary world. which are seven in number. caql.For example. lessof the intent of the approaching This holds true even for those animalsthat humans have sought to control. .And so on. for example. which is required for their survival. it almost human. They are totally obedient to the one cannever"reason"with a deer. not so infrequent that a dog will for no reason turn wild upon a person or smallchild and kill him. Most apparentto all are the zodiacal into the realm of the heavens. This process dangerous will kill him.the first heavenis represented our strivings for the heavenly realms by viewing the moon. Humans occupy the highest placein the realms of createdlife. by the taql. This is the realm of the planets. The more inbreeding that has occurred in a particular breed. using his free will-can act contrary to all the evidence Animals have no such choice:A fish must be a fish. in that element they have intact all of their natural instinctivebehavior.we move heavens. for the rational Only humans have the capacityfor creativereasoning. water. the Despiteefforts to makedogsinto pets. the addition of air to earth and water creates fire. rational reasoning power of the mind. For by the moon: We first attain most humans. The lion doesnot kill in the wild out of and the To be a killer is the positiongiven to the lion in the creation. have not taken well to efforts to domesticate them. process by which we decidewhether we are going to do a decision-making calledfree will. These lower forms can only obey their instincts provided by the Creator. Its color is from the four elementsmentioned. white and silver.The caqlis the creative. malice. yet the human beingbeing that to do something and do it anyway. The human kingdom is the interconnection to the heavenly realms. and it is constructed olus ether. the moon is the firmament and the secondheavenrepresentsa higher aspiration-Mercury is their heaven. is more neuroticthe dogsbecome.

and fire. which are described fully in the Holy Qur2n. from lowest to highest) are descdptively namedssmi'.Whereas He created humansfrom the four elements of earth. The fifth planet in the zodiac is Mars. can from time to time assume human form. the fount of God.All the angelsexist in all of thesevariousheavens. There are disembodiedsouls (having died already to earth life and awaiting the yawm al-qiydmmah. the Angel of Death. They have great effect upon h'uman affairs and frequently cause imbalancesthat we would identify as disease. Venus is the third zodiacalplanet.choosesthose who will be called from earthly existence. When the soul is extracted from human life. When we arrive at the highest heaven of the zodiac.Azrael. He made the jinns from "smokelessfire.s. was the first zodiacalconstellationto be created. This planet God made from the light of His own heart. it begins to ascendthrough these heavenly realms."Each heavenexists with a relation to both something aboveand something below itself. depending upon their function and rank. Its color is blood-red.water.a. Theseheavens are inhabitedby variousbeingsof the creation. Certain herbal substances and recitations are usedto dispeljinns. The Prophet (s. being the highest in the hierarchy. Venus governs the world of similitudes. is presided over by Israfil.) is reported to have related that Israfil told him that the Angel of Death scans the faces of seventy thousand peopleeachday and. the absolute of the heart: love.A prime example is colic in infants. of analogiesand metaphors. and its color is yellow. which is createdfrom God'swafum. Thosewho believe in reincarnation havearrivedat their conceptsby only partially understanding the entire creation of the heavens. the fourth zodiacal planet.w. an Arabic word meaning "ecstaticcontemplation. Allah alsocreated iinns. In additionto human soulsand angels. presided over by the archangel Jupiter is the sixth planetof the zodiac. of poetry. who are especiallyprone to the influence of iinns. from these.or imagination.The Hientchy ol Crcetbn | 2l The second zodiacal planet is Mercury. These first seven heavens (presentedin reverse order. God said that He made Mercury with the addition of His own fikr." The iinns. So a person would always have consideration of a prior state. presidesover this planet. Michaeland formed of the Light of Himmah-the light of Allah'sreflection.we are at the . Allah has informed us that Venus was created with the addition of His khayal. The sun. and also something to look forward to. The final zodiacal planet is Saturn. This is the reality of the heavenlyexistence. air. His own deep meditative thought.Saturn. but they can be malevolent. or Day of Judgment)in one or other of the heavens. the Angel of Resurrection.The word sami'(heaven)is linked by sound to samdc. Generally. or divine decision. Its color is black. they are harmlessor favorably inclined to humans. whose color is gray.

Although science has not arrivedat this barrier yet. This is actuallya metaphoricaistatement. He creation.the first thing He made was the soul of said.a. Allah madethis unimaginably elegantsoul from His nlr. the one we inhabit.It is where the motions of all the other spheres directly under the commandand decision of Allah the Almighty. It is wholly luminous.Who thousands of dimensions of creation. This eighth heaven constitutesthe limit of the physicalconfinesof our universe. for all of the prophetsAllah sent to earth with informationfor human beingsabout the nature of the creation.overwhelminglight. complete. the dazzlement of God's glory.) celebrated this realm when he wrote: "What do we carefor the Empyreanand the skies? Our iourney is to the RoseCardenof Union.Allah directsintermediaries to accomplish events like shooting stars and meteoritesoccur in our zodiac. He has created Allah has said that despitethe complexityof the heavens. In other words. A great Sufi oncesaid. this. The ninth heavenis the Crystalline.they are causedby actionsin this ninth heaven. universeand will be astonished at the ingenuityof God'sdesign. as no one could imaginesitting in or anywherenearthe seat of Almighty Allah. each person will instantly see the whole nature of the heavensand the Incidentally.But at the moment of death.meaningthe Throne is totally of Allah. both maleand female. laser beams.someknown to the world. when the veils are torn successive human forms. or the Heavenof Heavens.999 exist contiguousto our own and have other functions that we do not know.we humans seeonly one drop in this divine cosmicocean. This state of existence beyondconception or description. And." over the wall to the tnrsh.and radio waves reaches its limit at this point of the eighth heaven. some not. The tenth heavencontainsno planetsor stars and thus is calledthe originate. the human body infinitely more complex!But for now we shall have to be This inspiresus to content to know that there is unimaginable vastness.The universewe study with telescopes. He made from His own light. Starless Heaven. of which we know about only one.The other 77. nothing but pure. He put this in 12o.000createduniverses. or anr.aboutand never will. Mawlana Rimr (r. The events of the eighth heavenare directedby Allah Himself. calledthe rarsl. When lower realms. Allah has said to totally understand all of that He did not createhumanswith ihe capacity His creation. . power has insisted upon many acceptthe majestyand of our Creator. There are 18. calledthe carsh.22 I The Book of SuliHwling thresholdof the Throne of Allah. The eleventhheavenis calledthe Empyrean.God made for them one soul only. it may in time."He who climbed no one ever heard of him again. Cod willing." Allah has informed us in the Qur'an that when He decided to makethe the His designs.The regular orbiting of our fixed planetsin the earthly heavens is regulatedfrom this heaven.

the Sufis have elaborated the various stageson this path and have developed various signpostsand measuresthat can be used to identify where one is on the path. This alone is the goal of the true Sufi and the real meaning of U ildha illa Unh-that one is content with nothinS except the ultimate and final union with the Beloved." After Allah createdthis soul of prophecy. and Sustainer of all the Worlds. We can see from this chart or pathway of the evolution through the hierarchy of creation that humans occupy a relativelylow point in it all. After the earthly.And from this perspiration of the soul of prophecy. it was so brilliant and luminous that it began to perspire. I would not have createdthe world. and everythingin our life is an immensepageant designed to assist us in that lourney. Therefore. good.That is why one who is active on the Sufi path is referred lo as sdlik. Everythingwe considerto be kind. It is only the Divine Beloved who can annihilateus. what we mean is that we yearn for that absolute love that will overwhelm us and burn us to ashesso that we die of love.Indeed. (from This final and ultimate knowledgeabout all things is calledhaqiqat trtth). or dies trying to achieve. there are many additional stages. Anyone who looksat a rosesmiles and is uplifted. Creator.One human cannotprovide such maiesticpower of love for anothei. there are many levelsabovethat we cannot reachwith the physicalbody. absolute. The iourney from a confused. When we speakof love and say we want to be loved or to love someone. the traveler.and people all over the world honor and caressthe rose instinctively. and difficult iourney. called oifl. This chart of progression on the journey to the Belovedis called the stationsof the soul. incontrovertible acand tuality of those things which are owned by Allah and not by anyoneelse. . That is why the prophetswere able to have such amazing effect upon the world: Allah gavethem the powersof illuminationover the world.The Hictatchy of Crution I 29 His own light. Allah madethe soulof the rose.the rose is the symbol of love itself.and that the special purposeof our existence is to endeavor to work our way backto Him.ayyn! Yn qayynm! Every scripture and every prophet from the first have said the same thing: that we are createdby a wise and loving Creator.the Owner. complex.earthly person to one united forever with the Divine Reality is a long. which of necessity must be traversedusing the vehicleof the soul.This is why the rose has such a magnificentessence and is calledthe mother of scents. or the wedding to God Almighty. Our objective in life is to regainunion with God. Yi f.There is a stage beyond the Heaven of Heavens. Allah further saidthat "lf I had not created the soulof prophecy. haqq.terrestriallife. That is what the Sufi seeks.and desirable in this life is but the minutest manifestation of the final. past the Empyrean.

But it has many other connotations that convey the full sense of what this stage may be: place of residence. Similarly. . The stationsof the soul are enteredinto at the momentof birth.The Stations of the Soul In its progression through life.ltmeansa s. dwelling. although there may be changes from one station to another. The translationof rul is usually given as "soul. question. the soul palses through specificevolutionary stagesor stations. mansion.topqilg or resting place. dignity. It is important to realizethat it is not the bodv as such that makes this journey. adulthood. naqdndt). or prophecy.Theseare listedin ascending order as follows: Maqdm an-Nafs:The Station of Egotism Maqfrm-al-@lbz The Station of the Heart Maqdm-ar-Rll1tThe Station of the Pure Spirit Maqdm as-SirrtThe Station of Divine Secrets Maqim nlQurbz The Station of Proximity (or Nearness)to Allah Meqdm al-Wigdl:The Station of Union (sometimes called the Divine Wedding with the Beloved) From the moment of birth. the Qur'an. Obviously. the physical body passesthrough stages.and sometrmes more. but rather the rill. the angel Gabriel. and old age. musical tone. stay.not everyoneattainsall of the stages. state. the occupation of a maqim by the soul is all of these." It can also mean the breath of God. and the entire period of life is occupiedin one of these stations. and progress in this effort can be marked out and measured bv referring to thesestages. from infancy to youth. Indeed. revelation. The Arabic word for such a station is maqdm (pl. we are constantly striving to develop the soul. office.

of which the m{r is perhapsthe supremeexample.Remember the physical that the rnf. Calm. and each is at a different stageof evolution. But the dance remains the essence.the rn! is the essence of life. The latter is the divine force that activates the physicalphenomenain the body.Loud. The rirlhas a distinct existenceof its own." That does not seema very satisfactory answer. If someone slapped you hard.and almost immediatelyit reaches the . The absoluteof the essence of fire is oart of the rr.and so forth. raucousmusic can makeone iittery. When we ask someone what a pomegranate tasteslike. the blood is characteristically warm and moist. green wood. is not the same thing as the spirit (nafas).or essence. Take the senseof touch.its tastecannot be related to anything else. hence this curious reply. Think of danceas an example. moist and dry.such as that of baking bread. The physicalsenseconsideredto be the highestis that of smell. Anything that disturbs or changes that normal balanced conditionmay leadto disease. Hearing is another example. The human soul also requiresthis rhythm and motif to be manifeston plane. but it doesnot existconcretely exceptin relationto the form of rhythm and motif. when walking down the street. soothingmusic is healing. your mood would almostinstantlychange. but they possess very different physicalforms. which is derived from God and belongs entirely to God. The rufi. "lt tasteswhat it tasteslike.again.Our moodsare constantlyaffectedby eventscoming in via our sensoryapparatus. The sameis true of our emotions. Every physical createdthing has its unique and characteristic balancebetweenhot and cold.nor is it the life processes.a different maq|m. ashes. For instance. The rn! is more intimately felt and superior to the spirit.rr. Imagineall of the things that havethe essence of fire in them-the sun. All have the same essence. Yet these emotionalevents need form and motif in order to cause thesechanges. It is not the physical body or the brain and its thoughts and memories.Music can produceprofound effects on the state of mind.but because the pomegranate is unique. including mental processes.26 I The Book ol SuliHuling For the Sufis.Somesay that smell is relatedto memory. canbe shown to existonly in relationto rhythm and motif.We readin the everythingin its correctbalance. or soul'sessence. This is what is meant by essence. And so it is with the rnft. passivityand activity. The effectof readingmusicalnoteson paperis not the same as that of listeningto a Breat symphony.There is sucha thing as dance. If you jumpedinto an icy pool. he may well say somethinglike.the motion and rhythm of dancersare neededto act it out. or light of can encountera scent.your moodand emotionswould dramatically change. One can imaginea dancewith the mind." For examQur'an that Allah "has created ple. but for the danceto be actual. Some senses are more powerful than others.

Someone cleansit up. As a child grows. It wants food.One who deviatesfrom that track will be confronted with various uncomfortable restrictions. A pure.antl the quickestway aswell. infants and children are immune from judgment and punishment.the whole rangeof emotionaland physical is a result of remainingin this station too long. and spit to make its demands known.affection.The Sretiont of the Soul 127 nostrils. this evolutionary The Qur'an reveals the properbehaviorfor conducting progressionof the soul.rf. Each flower of naturehasits own rr.Since this isa God-given condition. ruf is the sameasthe but not everyperson's Eachhuman beinghas a rr. too. souls same as a saint. Taken stop demandingtheir own way.This is the inevitablefirst stop in life.If a small child walks into a supermarketand knocks over a displayof bottles. the maqfrm of the body. The science of aromatherapyis basedupon the preeminence of the senseof smell.cry.but as they out of crawling and regurgitating so.generallyimpressupon it variouscodes of conduct. words. stimulationof all kinds. and a necessary one. Therefore. their food. chronic and degenerative . which measuresthe distancebetweenthe station of egotism Almighty Allah. or station of egotism.and will laughaboutit.a sinner is not the refined than others. sole obiectof life is to attempt to iourney to God. actions.the facultyof reason and judgmenthasnot yet been developed. Many peoplegrow into adulthoodand evenold agewithout everdepartan-nafs. and to do so in the most manner. The mode of living spelledout in the Qurhn is as-Eir-a! al-mustaqim: the straight path. The Sufis have classified according to their effect upon the soul in its evolution toward God. one has a flashbackto some childhoodmemory.naturalfloral oil may be or essence. and union with the Beloved. the endlesssatisfactions diseases we call to the extreme.A baby will break an object considered a priceless treasureby an adult. In the stationof egotism. Every person is born into the maq|mnn-nafs. It is completelyunconcerned about the effects of its own actions. as a childmight-and the may be called. or to be pickedup. Some are much more next one's. flowers used for its antiseptic effect on a wound. at that! The body in its earliestdevelopmentcares only to satisfy its animal desires-for food. Such people never ing from this initial stage of egotism. its parents. and developmature bodiesand smoothphysical do we expectthat a person'ssoul will evolveand grow out of egotism. and will scream. The infant is entirely preoccupied with its need for physicalsatisfaction. That comeslater on.r!.no one saysmuch. It may be normal and understandable for small children to exist in this just grow state of egotism. police But let an adult do it-intentionally. reasonable and successful path between is actuallya straight line-the shortestdistance the straight two points.or the In other societyat large. the child learnshow to stay on a particulartrack of behavior. the supremeand called. For the Sufi.

core.This stage can be a time of tremendous emotional upheavals. what a wonderlife is!"Judging would troublea person life. qalb.The emotionaland spiritualailmentsincludethe inability to excesforgetfulness. I love say. cenmeanings: heart.The reality is almostthe contrary. lossof friends is very common in this stage. they feel Thosewho occupythe stationof the hearthavea basic al-qalb would good about themselvesand the world. understanding. Fearfulness.and This is so because a financialdifficulties.""transmuting. venerealdisease. Even more interestingis that the ter.28 I The Book ofSufiHuling insanity. an-nafs can sometimes associated with the maq|m The physicaldiseases ones.including divorce or other relationship problems. and cancer. selfishness.jaundice. other eye problems. soul. the personfeelsa surgeof ecstasy. concentrate.marrow. A person in lhe maqam "l good nature in all its forms.self-doubt. weepingfor no reason. Some readersmay or more of the nalsfunctions. depression. part.pure.amongother traits. or station of the one arrivesat the mnqim The Arabic word for heart. arrogance. The method of escape-or progress-from the station of egotismis to willpower.refers to a wide rangeof magnificent intellect. train and discipline the ego and its drives. abuse. fresh and almost overwhelmingexcitementtoward life. disagree the further stationsin the evolutionof the soul will clarify Understanding this matter fully. mind. and suicide-all are emotional when a person lingers in it into connectedwith the maqiman-nafs. depression. anxiety. by this exalted attitudetoward everyone.kernel. When one succeeds in gettinSsomecontrolover the ralsand leaves heart.genuine. Many who have to the station of been involvedwith the personbefore he or she ascended the heart cannot acceptthe changes they seein their friend.For persons prone physical still imbalances aswell as the heart are to both emotional and spiritualones. I accept want to do only in the world. and severe anger. diseases adulthood. There are alsophysical . responsibility." For the Sufi.This meansdeveloping and courtesy. one might imaginethat no diseases or problems in the stationof at this stage. the end result of remainingin the station of egotismincludesdrug blindness and criminal behavior. consideration. its stage.But for the occur concurrentlywith the emotionalor psychological body.or appetites and say that they know a very nice personwho had a heart attack. sive emotions such as severeecstasy. al-qalb. Despite the positive aspects of this station.hypoglycemia.heart attack. it is still only the second station of the soul's progress. sexual perversions. problemsaffiliatedwith the stationof the heart. compassion. and being inconsiderate of others' feelings. the choicest "permuting. Oh. In fact."or "turning.alcoholism. paranoia.certaintypesof hypocrisy. fear of failure. ioy.obesity. propercontrolover one Theseconditions result from the failure to exercise of the body. alsomeans word 4alb the heart is the meansby which all transformationoccurs goodness.

scalpproblems).This is so because the body is going through an internal cleansing. consideration. The emotional problemsof the nr aqam ar-r ll includ. and gallbladder and kidney problems.This which exposedthe manifestationas a masquera ding shayldn demonstrates that the further one traVelson the spiritualpath. diseases (especially of the station of the heart includeheadache migraine). selfreferentkind of egotismthat leadsa personto say. the angel of revelation. and it mars one'sown spiritualdevelopment to express it. They're sinners!"This may be the truth in someform about certain people.This process may not be pleasant. compassion.irritability."I am better than others. a throwing off of toxicity and superfluousmatters accumulated in the prior stage. I pray all day. No doubt the stationof the soul is a blessed state. It is very difficult to continue to the higher stagesof soul evolution without a true shaykh.But at the sametime.)was alreadyconsideredto be a great man of spiritualrank.Under his guidance. and offensive.somenot.self-deception. Someof the imbalances of this stationare easyto control. diarrhea. the conditions of the station of the heart are themselves a kind of self-treatment by the body. I meditate. Note that these are the diseases of this state.The manifestationtold cAbdul Qadir that he could now dispense with ritual cAbdul-Qidir reciteda versefrom the Qur'an prayerbecause of his arrogance.e arrogance.Thus. It must be appreciated that eachpersonhas evolvedto a .a. Once. by following various practicesto stage.and selfdiscipline to a high pitch of perfection. (satan). nausea. pride. not the behavior of one existinS in balancein this station.the diseases and ailmentsof this stageare chronicand acute. but it is beneficial. maqdm ar-rul1 develop the capacitiesof mercy. lackof concentration. a frivolous. there remainphysical and emotional imbalances that become part of the mechanismby which the person strives toward God. giddiness.and anyoneoccupying it would appearto others as a personof great love and spirituality. The imbalances may occur when the person has not yet evolvedto the point of being entirely immune to the appetitesof the nafs. fever. general toxicity (skin eruptions. Whereasthe diseases of the station of egotism were severeand often incurable. he was approached by a manifestation that identified itself as Gabriel.This is the raw. when the great Sufi cAbdul-QadirJildni (r. one may move toward the next (station of the soul).and look at all thesegarbagepeoplein the world. I fast.Thc Stotiont of theSosl 129 While those of the prior state were almost exclusively of a degenerative nature.achesand painsthroughout the body. One of the more difficult. irreverent attitude to life.Almost all are signsof one or more of the kinds of healingcrisisthe body undergoes in healingitself. and sometimesthe habit of degradingothers. but it is an injury to them. the more certain one may be of insinuationsfrom the devil. These conditions deepenfaith.

occurring in the later stations. The first.As one Sufi said. (ecstasy)."In the beginning you repentfor wrong actions and sins. fatigue. Evensomeof the prophetswere subiectto frequentfevers. This is the stationreferredto bv Allah when He said. One can never rest at any stageor assume that one will neverfall back. causing. The word sirr (pl."the sins to fall off like leaves being shedfrom a tree.however. one will remain until death or until retreating or advancing into anotherstation. and tomb. In this sense. as the Prophet Muhammad (s.when it is not uncommonto seeone of the membersfall senseless to (truth) or macrifa.A stationis a restingplace. they still have within them the spark of divinity.which cannotbe imagined. The questionmay arisewhether a personmay overlapfrom one station into the next.constitutesa deepspiritualcleansing. As such. the stationof divine secrets. meaning an untying or unloosing. having glimpsedsomething o( laqiqah The fourth station is the maq1m as-sirr.once one enters a station.) has said. you repentfor forgetting God even for a second. This doesnot occur. occurring in the stationsof egotismand the heart.The holy people who experience fever at this level are not being correctedfor vile living habits.There are. They alsocan advance. There are two forms of fever. a dissolving.The second kind of fever.corruptedappetite."It is linked by sound to fall. The word alsohas other meanings: coition. and even when experienced. but to befriendthem so that they might be led out of their misery and onto the right path of living. and it is the duty of a truly spiritualperson not to condemnthem.w.s. the middle or best part of anything.innumerable immediate conditionsoccurring in each station. it now becomes clearthat the saint and the persondwellingin the stationof egotismwould requiredrastically different modesof treatmenteven though they both may report fever as the main symptom. It can happenthat personsin the stationof the soul skid off into lunatic behavior." Thesefeversburn off impuritieson the soul level. origin.and fever. it cannotbe believed.asrdr) refersto the greatestmystery. No matter how sunk into the life of the world peoplemay be.a. the ground.especially if they have no guide. richest the end. it meanswhen we loseour senses. When it comesto a spiritual physicianor Sufi treating a person for a disease. They may fall into the most destructive kindsof self-illusion. and these conditionsare called!al.30 I The Book ol SuliHaling particularpoint by the decision of Almighty God. (from excessive Theseincludeauto-intoxication practices). fril means "change. Literally. root. breathing various kinds of nervoustremors. is an intenseleat developed by the body to refine process and out superfluous toxic matters. such is the extreme fervor of the Sufis during their recitations of dhikr."There arecertain . Some physicalproblemsare associated with the station of the soul." It is this latter conditionthat is being treatedin the station of the soul.

and you will be astonished at My ingenuity."The Prophet Muhammad(s.until I become the lips with which they speak. wealth. They have fully developedpowers of clairaudienceand can read the thoughts of others. or excitinSsensations. But a personwho has attaineda . then returnedand said. This is not to demeanthe child or glorify the pilot. I'll have and askedGabriel. they are still human. and the foot by which they step."The fortunate ones in the station of divine secrets can understand the mechanisms by which the whole universeis held in place.a. the . the hand wherewith they hold. I have madethe human body infinitely more complex."So he went "l dont know the answerto that.a.the earsby which they hear. "I don't know the answer. The personsadmitted to the station of divine secretshave passed most excruciatingtestsand are no longer seekingany egotistical aspectof human life.'Allah said.and heart burning. I want the blinking stars to uplift and delight you and cause you to marvel at My creation. to go askAllah. It is not correctto call theseevents" shouldbe explained that a personin one stationgenerally cannot leap severalstationsaheador above.Nonetheless.I am the bestof creators.But at the instant of death. They exist only for and by virtue of a very exclusive and intimate relationship with the Creator and the celestialpopulation." reallylthey are rather imbalances or sidetracks that can cause one to descend from this stateor to languishin this stationand not continuefurther. the eyeswith which they see.heart pain.who answered. "What was One day someone askedthe ProphetMuhammad (s. Even if I told you. The average person would never attain to this exaltedstateand favor of the Almighty God. to reachthe goalof Allah. you will immediatelyseehow it is done. was able to receive this kind of information. you would not understand. and some physical and emotionaleventsdo occur on this planeas well. They do not desirefame.The Stationtol the Soul | 3l of my servants nearness who cease not seeking to me by meansof voluntary worship. 'I have createdthe skies and heavenssimply as a beautiful sight and an entertainmentfor you. and to createwonder and awe of My majestyand power.w. As complicated and complexas I have made the heavens. At this point.s.s. incoherentbabbling."I did not createhumans with the mental capacityto comprehendthe meansand mechanisms by which I have done this.A young child may be able to ride a bicyclewell. irrationality." So Gabrielasked Allah.I'll have to go ask the angelGabriel. Angels come to them with information from the unseenrealms. when the veils are torn away. but certainlycould not pilot a supersonic iet.).lackof interestin earthly life. The primary imbalances of the station of divine secrets includefalseinterpretationof divine phenomena."' When Allah was askedhow He did all of this. all of this universecreatedfor? How doesit exist?"The Prophetanswered.w. Gabriel reported that He said.) who most certainly existed in the highest of stations.

recitations one can hear sustained lastingup to two minuteswith one breathexpulsion." but it alsoconnotes drawing near. eat.approach. Moreover. One occupyingthe statusof this station has a vantageof this createdworld. Suchpeoplelosevirtually all interestin or connection with the world. In thesephenomenally stirring recordings. and kinship. neighborhood. One of the conditionsis excessive ecstasy.strictly in terms of healthand disease. the world of other createdforms. Not everyonein this or any other stationwould experienceall of the lals thal could occur in that station. Beyondthe station of divine secrets is the maqdm al-qurb.the main sourceof breathingpractices is the Holy Qur'an itself. The vowels.Or one may be carrying on certain kinds of relationswith disembodied soulsand become affectedby this interchange. The self-deceptionreferred to in this station of divine secretswould be a condition of this maqdm.concarsh. The various breath starts and stops are marked in the text of the of difficulty up through elevenlevelsof recitaQur'an and employdegrees tion.are frequentlyelongated and held for more than a normal single beat in reciting. I met such a man once living out in the pastoral countrysidenear Paghman. it is possibleto find cassette tapesof suchperformances by shaykhs recitingthe Holy Qur'an. A personaffectedwith this condition is called majdhitb. Afghanistan. B* a ldl would be the mode in which this selfdeception manifestsitself. eveninfants). relationship. the highest heaven. The definition of qurbis "nearness.He was saidby his followersto be about 125 years . Imbalances can occur if these practices are done incorrectlyor excessively. For the Sufis. andmovementthrough four and five octaveranges. Although only a few personsas a practical matter can recite at the advancedlevels.and sometimes a sense of suffocating. At this stage there are very few imbalances or difficulties.couldcontinueto do so as iust as the an adult. taining the or Throne of the Almighty.3z I The Buk ol SufiHuling particularstationcanfunction in and understand any of the lower stationspilot. variouskinds of spiritualpracticesinvolving breathingwould be employedas remedies. They are in a state of joy at all times and do not care whether they sleep. In thesecases. Theseparticular afflictionsoccurbecause arrival at. but also glimpses into the next world.Interference from jinns is an example (althoughthey can bother peopleat any is not uncommonat this stagethat one is bothered by eventsof the nonmanifestrealms. The physicaleventsthat occur in the maqdm as-sirr are fever. having riddena bicycle as a child.They are divinelyintoxicated and absorbed in the Beloved.this stagerequiresyearsof breathing particular. a senseof difficulty in breathing. but thosethat do exist can be very severe.One in this station indeedenjoysthe view of the neighborhood of the Most High-that is.or are clothed.

Later. a related imbalance-the most severe-is disbeliefin God. Some of the practices-involving both breath and mental contemplation-are so profound and intensethat the personmay lose his mind entirely. he would pick a few bright red blossoms anJ eat them. however. many peopleon the street exhibit such bizarre behavior that they would immediatelybe locked up if they did the same thing in the West. he behavedin a manner that would alarm anyoneuninformed about this station.The gift turned out to be a dirt-smeared.Thc Stttionsof thc Soul I 3J old. This state is interestingand beautiful in its way. or that thev have receivedguidancedirectly from God. half-eatenpeachpit! Suchis the conditionof those in the station of nearness. They ought to recall that the only means Allah has ever used to relate to humans is the angel Gabriel (with the sole exception of Moses." which he held out like a treasurein his cupped palms.once). And.The personforgets from one moment to the next what he is sayingor doing. although it is painful to even think of it. Yet a true diagnosisof their condition-wouldrequire a consideration of the imbalances of the soul.He never spokeclearlyor directly. but it is not the goal. Remarkable similarities may be observed betweenthe conditions occurring in these latter stagesof spiritual evolution and the behaviorof the mentally ill.Birds flew in and out of the openwindows. most shaykhsare of the opinion that it is an inferior and undisirable condition. and therefore are constantly being bothered by all of the malevolent forces-shayalin(devils).and similar troublemakers. ' A problemnot mentionedyet but commonto all of the stations(andyet more of a danger in the station of nearnessthan any other) is that of attributing divinity to oneself. The higher and further one risesin the evolutionof the soul.he offeredone of my companions a "gift.There are many warnings about . But they frequently are very successful in leadingothers to the path of truth and righteousness. paree I have heard peoplesay that they themselves listen to God.Casesare recordedof some who went for over twenty yearswithout speaking. Other difficultiesinclude forgetfulnessand genuineinsanity. He sharedthesetreats with squirrelsand other smallanimalsthat scurried around him without fear. dayo (ghosts). In the East. From time to time. As I and my companions entered the high-walledgarden of his compound. who perceivereality on an entirely other plane. In fact. upstairs in his room. jinns. being so overwhelmed that they had no desireor ability to communicate.we saw a smallman sitting hunchedover rows of pottedgeraniums. This is rare. God protect us from such a thing.As we were leaving.but one could catch snatches of his conversations addressed to the inhabitantsof the angelicrealms.the more one is tested. Some peoplein this station do not speak.People at this level have long sinceextinguished their carnal desires and egotistic traits.

one from among the five is admitted to his place. or sleep. Almighty Allah makes the decision and chooseswhom He will. They do not need to eat. These people are termed nnl'i (pl. one from among the seven is admitted in his place.a.When one among the five dies.creation. drink.When any of the sevendies. one from among the peoplein generalis life. because of them. Allah the Almighty administers rainfall.They have transcendedhuman bounds and can soar-literally-anywhere they like. among the three hundred dies. There is one servant among the creatures of Allah the Almighty whose heart is like the angel Isrifil. and the Sufis call it maqdm Allah. This from among the forty is admitted to his place.w. When any one of the forty dies." al-arb. Whenone from one from amongthe threehundredis admittedto his place." They are the real vicegerents of God on earth. they are not known to the world at large. . Only one who has attained admittance among the three hundred or the lesser numbers is properly termed a Sufi. Only a few in human history have come to this status. Seven are those whose hearts are similar to that of the prophet Abraham. The awliyd'are informed about and have accessto the mechanisms to control and affect all human events. The great shaykh Junayd (r.a. both human and nonhuman.and rids humanity of misfortunes. on earth and through the heavens. Here God is your Beloved and you are the lover. admitted. It is the real goal of existence and involves the promise we each made to our Creator before we came into this life. cannot be attained by effort. lt is impossible to describe in words. peace be upon him. and you are wedded together in Divine Unity for all time. swlivfr'). It is quoted from the Holy Prophet Muhammad ( I The Buk ol S'lfi Hwling assuming oneself to be adequatearmor against the delusionsof the evil ones.) said.s.So. The means they use are with the knowledge of Allah. Three are those whose hearts are like that of the angel Michael. death. And forty whose hearts are similar to that of the prophet Moses. peacebe upon him.): Among the creaturesof Allah.a. When one servant dies. Allah choosesone from among the three to 'replacehim. All of the three hundred persons would be characteristicallysmiling at all times and would have no concerns whatsoever of the world. Five are those whose hearts are similar to that of the archangelGabriel. meaning "beloved friends of God. there are three hundred peoplewho bear a specialrelationship with Allah and whose hearts are similar to that of the prophet Adam. or unionwith One more station exists. Generally. When one among the three dies. unlike all of those which precede it. All others are rather aspirants to and it is they whom Allah uses to unfold the divine plan on earth. "He who takes himself as a teacher has taken Satan as his guide. peacebe upon him. The tradition relating the manner of selection for this station is moving.)on the authority of Hazrat Ibn Mascid (r.

saying.."When I raised my eyes toward the heavens. people at this station do not die from diseaseas such. they have soared high into the spiritual realms with their souls and are able to traverse not only this but the other universes as well.a. even a celebration. and so can make preparations for it. but rather they are informed by the Angel of Death of the precisetime for their departure. and looked toward "Let me presentyou to Allah.H.a. Hazrat Khwija Mucinuddin (r. He then instructed me. at two P.The St. He reverence. For such persons. began reciting the profession of faith (La ilnha illa LLnh. s. Accordingly I spent the whole of one day and one night in continuous €alAf and reappeared before him."After that he cut off my the heavens.a. when they pass out of human life. just after sunset (which happened on the birthday of the Prophet.MA sha'Allah. After that. The only physical event remaining is the mode by which one will die.). Hazrat cuthm. Such persons are immune from the difficulties of the world. it is a blessedevent. I did it. thaharlarkil on my head hair with a scissorsand then put a speciil caplkolah and asked me to sit down.I did it. cUthmin Harini (r. after Khwiia Mucinuddin had spent a full twenty years in training and service with his shaykh. This acceptance the duties imposed upon the shaykhs is formalized in a specialceremony of initiation. The great saint described his bat'at thw: I had the honor of appearingbefore my shaykh.s.s.This ceremony transpired in the year A. in the presenceof many other spiritual luminaries. "How far do you see?"I . fully alert..I did it. He askedme to sit down and repeat Srirat al-lkhlig again one thousand times. I did it.w. has offered an account of his own initiation at the hands of his shaykh.Hazrat cUthmin askedme to offer two ratsnls then directed me to facethe Kacbahat Mecca.a. He then said. Even the most determined criminals or violent armies would be powerless against the Sufi. Usually. "Look toward the heavens. He then asked me to rePeatSrirat al-lkhl5g one thousand times. I did it. called baytat (pledge).) twenty-one times and to say SubldnAIIah sixty times.s. Then. No one can disturb or contradict them. He told me to rePeat and his family (a."Among our followers there is only hence go and do it today. SotI I 35 By the time one attains the station of proximity there are no physical ailments left. he lay down and up until the morning of his passing. I did so. for they have long since given up relating to the world with their bodies.w. took my hands in his own.he inquired.). he stood up. one is not acceptedinto the circles of shaykhs until one has by the aspirant of attained the station of the soul or higher. My shaykh wrote me the exact date of his death one month before it occurred.Mulammndun rasilu Ual) until he expired. The founder of the Chishti Order in India." one day and one night's probation Inuinhqdahl. Instead. He worked.n.M.) praise and blessings for the Holy Prophet (s.tions of th. Generally. He then askedme to recite the Qur'anic chapter Sirat al-Baqarah.).561. I bowed my head in solemn of 1alit.

After a time. "Up lo al-tqrsh al-mucaln" [the Zenith of the Divine Throne]. the most positive habit possible. Failure often overwhelms people who desire. if Allah wills it."When he heard through them7"I said. This is so becausethe ego is the greatest test there is. and highesi thoughts.a. He asked me to go and distribute them among the poor and the needy. which are assigned to shaykhs of the order for use during visits to Ajmer. and failures may occur. Therefore. Only later in the afternoon do we recall our resolution to remember God. who prescribescertain recitations . and before we know what has happened. The means of passing from lower to higher stations is by opposing and controlling the appetites of the nafs. I did so.which I did. "Down to the tqlllothlhsm"lthe Abyss of Hell]. one is under the direction of one's shaykh. I did it. "What do you see "l seethe eighteen thousand worlds."Open your eyes. realizing the inevitable nature of death."Look below."When I did so. "How far do you see now?" I said. He then told me. and profound results.ol Suli Huling 36 I TheBook said. These cells exist for the performance of the chilla. In India at the headquarters of our Chishti Hazrat Khwiia Mucinuddin Order. this he said. (the he inquired. Chishu (r. He then told me. one must constantly restate and restart one's intention all the time.underground and in darkness."Now your work isoveri'He then lookedtoward a brick lying nearby and asked me to pick it up." I did so. "Look toward the heavens. He then instructedme to remain with him for some time. the Sufis have received specialpractices thai are designedby Allah Himself to produce the most sure.we have lost our concentration."How far do you see?"1said.And in this endeavor. or think they desire.While in this seclusionfor forty days and nights. We may wake up any morning with the firmest resolve that we will concentrate only on the purest. "Up io the co4mqt" Dazzlement of God'sClory).He then heldup and after a moment. At first. and prepare for this extended time of seclusion. with a minimum of food and water. Gradually the aspirant lets go of worldly ambitions and concentrates solely on the spiritual goals. He then askedme to sit down and repeatSurat al-Ikhlig one thousand times. most blessed. Beneath the shrine-the dorgah-are about one hundred small cells (hujrahs\. Thus with obedienceand the grace of Allah does the soul progress from its state at inception-of helplessegotism-to the divine unity. When I did so. or that the children have broken a window. rapid. the intention leads to a habit. there is the resting place of our murshid.he told rne. take the opportunity while still living to see what the grave is like. But sooner than one would imagine. I found some gold coins under it. He inquired again." the first two fingers of his right hand and inquired. The Sufis. it may be difficult. Yet all it takes is a phone call.). you don't forget. to take up and maintain a spiritual orientation to life. He then said. This practice constitutes a kind of rehearsal for being in the grave.a fortyday-and-night seclusion."I did so. "Closeyour eyes. telling us that we are overdrawn at the bank.

which require two or three years iust to learn the basics.The transition occurswhen one no longer remainscrying for breastmilk. and they all were constantly aware of their shortcomings and worried about their ultimate fate before their Lord. and the soul. the Praised.)-we find that they were the most fearful of what awaited them in the grave and in the next life. If we read the testimony of all of the greatestpeoplewho lived-the prophets (a. for ihe teacher's aid and attention. Srqriont of rhe SoulI cz and practices.the Glorified Allah the Almighty.s.They are not prophets. What need is there then to be a little river.muridandshaykh-isthat the shaykhgivesand the studentreceives.the Glorious. which serveto extinguishthe fires of the nalsand annul the lower desires. This is only one of the important reasons one needsa living master to guide one at all times.There are schoolsthat teach a person how to fix an automobileengine. they standas a testament and inspirationto the heightsthat human beings may achieve. And no one can stop the giving. How much more time and complexityare involvedin learninghow to fix the harsh workings of a disordered soul. discipleand master. So those who arrive at the final destination-union with Allah-are of the chosenones. The foregoingdescriptions of the stationsof the soul'sevolutionare of necessitygreatly simplified. by sincerelyfollowing the adviceand loving guidance of the Great.the mind. demanding-still in need. Thesepeoplewere the most humble. the Lord of Angels and the Spirit.Their statusin the eyesof Allah is one of great favor.the Sufis. but insteadbecomes one who demandsto give. One cannot undergo this ritual alone or according to one's own thinking.seeking. .nor havethey everclaimed suchi thing for themselves.and many decades are required under true teachers and optimum circumstances to achieve meaningfulresults. The dangers are awesome.there is a great.One who has passed through that small and difficult stricture may not be a teacheryet. The studentcomes asking. most righteousand selfless peoplewho lived. trying to reach the ocean.The difference between these two persons-seeker and sought. There is a differencebetween a serious seekerwho comes before a shaykh to find the anchor for life and the person who is the guide. When the ocean is reached. but below that of the prophets(peace be upon them all). It's like being a river rushing down the side of a mountain. Al-fudndu li-Iihi rsbb lt lal a mln! Now let us turn to the healthaspects of the body. How much more ought ordinarypeopleto express suchconcern. However. the Holy. tranquil merging.Th. It is like going through the midpoint of an hourglass. a new existence. noisily running over the rocks?There are no more barrierswhen one has reached the oceanof divine mercy. and take noticeof the modesof treatmentemployed by the Sufisin treating various imbalances to restorepeopleto full health. the Exalted. but at leastis looking out to the other side.

originating in the station of egotism.w. that we should first use foods themselves to rebalance and rebuild the process.I have known quite a few men and women (mainly residing in the East)who have never had a day of illnessin their lives.In other words.) kl1il1 Muslim The worldly life is one of the stages of the lourney to God. this means that disease ariseswhen this digestive process "Diet is the main medicine"is taken to mean becomes unbalanced. Diet is the main medicine. The possible exception to this generalrule occurswhen the body and its organshave been damaged so severelythat there remainsno regenerative power to rebuildan organ or bodily system.However.or discomfort-all of which signify some kind of imbalancein the body. and the body is the vehicle for this iourney. disturbance. Prophet Mulnmmad (s. digestive The foodsare usedas vehicles for conveying certainhealing formulas-both herbal and nonphysical-to the body.Perhaps health is best definedas that statein which one neverneedbe awareof the body.When it is saidthat the stomach is the home of disease. They had never had so much as a headache and never visiteda doctor or a hospital. a healthy person receivesno signalsof pain. from earliest childhood onward. Digestionis the process of taking in nutrients through the mouth and then refining thoseelements in the body. Nonetheless. Indeed. . surgeryor other radical modes might be the treatment of choice.4 Food and H ealt The stomach is the home oJ disea*.a. it behoovesthe traveler to maintain the body in optimum condition. one need have no more fear of falling ill than being struck by lightning. s. if the principles of health are followed throughout life.In suchcases. if we recall the pathways of the soul'sevolution. so that the diversions of discomfort and pain do not distractone from concentration upon the goal. we know that these imbalances have developedin many people. Let us review the processof digestion so as to determine how and why imbalancesoccur. As such.

the bowl came to me. about to commencethe noon meal. and so forth.I saw a of old dervishes sitting huddledin a circle.a. altitude. the time of day.and so they can frequentlybenefit the studentsand the sickby the choice of foods servedat meals. People who live closeto natureare ableto observeall of thesefactorsand many others as well. shaykhs revolve around some aspectof food. In the United States. not only intake.unusual migrationof insects.One day a disheveled beggararrivedat the door and broke an earthen bowl of flour before the eyesof the starving dervishes.There was one wooden spoonin the bowl.distancefrom the sea.about fifteen the old shaykh'skhanaqah kilometersfrom Balkh. I took a spoonful of a cucumberand yogurt soup. in the villageof Esrak. the shaykhshave a certain knowledgeof the effectsof food on the body and the stagesof the soul'sevolution. a descendant of Hazrat Mawlini Rimi (r. it seems that not only do peopleseldom consciously think aboutfood in this way. but . Hazrat NiTimuddin provided the most magnificent feastsfor the whole city of Delhi up till the end of his life. In a few minutes a large wooden bowl was brought and placedbefore the shaykh. By this I mean that the person preparing and serving the food-be it mother. The serving of food must be conceivedof on the broadest possiblescale.I cannot recallany meal being better than that soup shared perchedatop the world. Once I was visiting near Balkh.and wanted to go and sit with a shaykhI had heardof. The conception and intention brought to the preparation of a meal are the most important things that bearon food. servant. the climate.and all the while preventedthem from eatingto their fill. or shaykh-must take into account all of the factorsrelevantto the season or time of year.Buk of9rfi Huling 40 | Thc One characteristic of Sufi shaykhsthat seemsto predominateover all of offering someof others is that they are extremelyhospitable and capable Many storiesabout the the most delicious and satisfyingmealsimaginable. despiteits simplicity. if they are genuinelyin need. it is a good serviceto feed the hungry. After a most interesting journey to the village. The shaykh took a portion for himself.I found the shaykhstanding in the doorway. Why are shaykhsso involvedin providingfood to their followers?First of all. kept a half-dozenof his nrnrids with him for more than sevenyears.asthough he had beenexpecting group me. 'lhe imam (prayerleader)of the main mosqueat Balkhgaveme directions to (compound).Hazrat Ni4SmuddinAwliyi' (r. After a half-dozenmen had their turns.a. and handed the serving bowl to the man seatedon his right. But even more important.). Once inside. Frequentlythey were on the edgeof starvation. but also abstinence.any prevalentdiseases or viruses.Afghanistan. From that day forth.). replacedthe spoon.In all my memories. and I sat down. with a handful of dervishes One of the great Chishti shaykhs. The shaykh invited me to join them. father. which was unbelievably delicious.

and Mexican bananas ar your corner grocery. But after the freeze. then you generally should not eat those particular foods.for example. colds. Of course. Just as they perceive the soul or essenceof the body as the most important. One should not forgo onions from one's own neighborhood in favor of those trucked in from a thousand miles away. too. eat bananas! People who enter a supermarket are often pleased by the sight of the bonanza of foods.amino acid. the concentration is so great that it may cause allergic reactions. In my family. Yet almost all of the foods. what chemicals? Most foods should be obtained from the locale in which you reside. Others offer analysisof the vitamin. do they seek the essenceof food as the most important element. including fresh fruits and vegetables. Bolivian pomegranates. For example. preferring to have a paper-wrapped clod slapped into their hands as they drive by a window. Attention must be given to the selection and buying of foods.and so forth. and nutrient content of the foods as the key to eating for health. it is a very common notion in the East that milk and fish should never be consumed together. The Sufis view the matter somewhat differently. so. or what particular foods are coming onto the market by season.This is confirmed with apples. Flus. Shell inform me what small things are going on with our children's health. Biochemicalresearchhas shown that milk and fish both have a high concentration of a particular . which are very tart and astringent early in the growing season. It may be marvelous that you can obtain Egyptian mangoes.Foo. Where are you going to buy your food products? Where do they come from? Are they treated with chemicals?If so. Conventional advice about food selettion emphasizes consuming the main food groups daily. Some people refine the concept somewhat and suggest choosing whole grains. Always buy onions and potatoes grown locally (or within one day's iourney). and I are constantly conferring with each other about what foods ought to be included in the menu.We make adjustments according to the situation. and specialbacterial strains that occur in your region. while those at the end of the growing season can produce disease. and the like may result. Iman. my wife. if ever. but that does not necessarilymean they will sustain you properly. a virtual cornucopia. fresh fruits and vegetablesin Health I 4t they really do not even take the time to sit down and eat properly.have been severely altered with chemical additives and treatments. the sugar content soars and can easily cause excessivemucus buildup. Eskimos seldom. Another important consideration is that fruits and vegetables at the beginning of the growing seasonhave a healing quality. mineral. bugs. When they are eaten together. because they contain the cure and antidote for all of the little viruses. Let us assume for the moment that we have selectedthe correct foods . if you live in an area where potatoes and onions are not grown at all.

almonds. cardamom. cooking fragrances are responsible for altering the body to conclude the prior meal's digestion. some of the most important initial stagesof digestion are lost. One day someone helping in the kitchen saw me doing this and informed . The matter of scents is important. liver. Onions. the volatile oils and essenceare driven off into the air. becauseit is here that the essenceof the food is extracted. When onions are heated in olive oil.During cooking. which make you cry when you cut them. preparing meals for others is one of the most enjoyable and wonderful things a human can do.I have one dish made of basmati rice with chopped pistachios. and other endocrine glands-all respond in their own ways. When I cook. To me. the process of digestion actually begins at the time of the mental conception of a meal. I start at noon. Particularly since many people think that crying is somehow unmanly or weak. The stomach. I have said many times that the most important hospital in the world is your own kitchen. The body responds to all of these smells in various ways. When people come into the dining room only moments before eating. Cooking is healing in its essence. When onions are cut in the kitchen.+z I TheBook of iufi Hwlbtg and have the best intentions in regard to feeding our family and friends. and health gained or lost. colon. until a huge pile of carrot slivers is sitting before me. These scented vapors not only affect the bodily functions. Moreover. and tiny carrots slivered into piecesthe size and shape of toothpicks. thyroid gland. I always sit down with a sharp knife and spend an hour or more at this task of slicing. ginger. gallbladder. and indeed many today are becoming interested in the essences of floral substances(including what we generally call spices) and their effect on health. The next stage is the actual cooking of the food. it is surely not a mournful matter. the vapors of onions as well as other spicesencourage elimination through the eyes. and similar aromatic spices. but also have a beneficial influence on the eyes.anyone who comes into the house and gets a whiff of these wonderful scents is immediately uplifted. Many injurious toxins are built up as a normal result of the thinking and emotional life. are the best example of this. In fact. can themselves alter the temperament of internal organs and thus affect health greatly. raisins. and thus are deprived of the intake of scentsprior to the meal (or even throughout the day). information is delivered to the internal organs that a meal is being readied. At the very least. the essencesof oils. If the food is being prepared correctly-taking sufficient time for each stage-the first thing that occurs in the kitchen is the most delightful explosions of scents. including the skin. I need about three dozen large carrots to make this dish for eight or ten people. When you add spices such as cinnamon. driven off by the heating. for example. As the nose perceives certain odors of cooking. the tendency to release superfluous matters through the eyes by crying is suppressed.

The mentalvibrationsof suchpeople inevitably work their way into the food. the eating of food is a time of fellowship. Beforeeating.the Sufi says.Too often. pokhta. depending upon the food. The grosscookingof food leads to a moment of ripeness. and the iob will be done in lessthan a minute!" I thankedmy assistant for the suggestion and then explained that the reasonI preferreddoing the iob by hand was that with eachsliceI madea little prayerthat the food be a healing influencefor the personwho eatsit.and are ready to put it into our mouths.on top of the sauce. The most importantconcept relatingto humanphysical healthis centered on the notions conveyed by two Persian words.auan. Let us now assume that we havethe bestfood. So the thought of desiringwellness for peoplealso needsto be addedto the foods that you preparefor them. let me say that the entire processof digestion should be thought of as one of heating. "l have a great idea. the most merciful. Use this food to uplift me and uplift all of your humanity. Until then.r4nrin. Science hasdelvedinto the biochemical structures of foodsand the body and derivedsome facts and theoriesthat purport to explainwhat goeson during digestion.For example. the people who work in public eatingestablishments haveno concernwhatsoeverfor the food they serve (food which almost alwaysis preparedby machines). O my Lord!I will eat this foodonly to bea betterservant of yours. we haveto think for a second: Wheredoesthis food comefrom. tn gnq . In fact. Even beforewe put the food into the mouth.the most compassionate.Food and Heslth| +g me. shimmeringand glittering. It is to maintain the body. sardi and garmi. which is the vehiclefor conveyance of the soul and the meansby which we improve and give strength and gracefulness to the soul.or digestion." The reasonfor eating is not simply to derive pleasure. the nutrient knows that a curry is pokhta when the ghee or oil is floatinglightly. There is a moment of ripeness to everything. meaning "hot" and " not fully cooked. ir-Raftlm: In the name of God.Here. Only after applyingsuchan invocationto the food do we put it into our mouths. it is not ready to serve. The refinement.The're is a Persian word.and the bodv itself "cooks" the food . of food requiresfrom one to eight hours. which means"cooking. and what is our purposein consumingit? For the Sufi. and a rededication of life to the highestidealsof human existence.We can easilyseewhen a fruit is unripe. "Bisni Llnhiir-Rnfumdn. many peoplehavingjobs in restaurants are anSryand disgusted that they haveto work there in the first place. and we would not eat it until it is ripe. or cooking.prepared according to the correct methods."but also refers to what the body doesin breakingdown food into its composite nutrients. We certainlycan tell the differencebetweenfood eatenin a restaurant and food prepared properlyin the home. a celebrationof life." Before explainingthis conceptfully.Poklta meansthat something is cooked and ready to serve. put thosecarrotsin the food processor.

another cooking occurs-the heat of hydrothe nature of the food. Hippocratic.fats. This digestions occur. views have taken virtually irreconcilable Easternand Western medicine tries to identify each of digestionfrom this point onward. and the heating and coolingeffects of foods. aminoacids. to baseone'stheorieson is to rely on mere somewhatlessthan three percentof the total possibilities guesswork. work in the body!In fact. somethingis ripe when it is at the optimum moment of growth or refinement. or enter into other chemical In other words. Exiting from the stomach. there may be billionsof enzymes This is not known or unknown as yet.Theseconcepts in the world-Chinese. In the processingof foods by the body. systems of medicine and healthsystems of Arabic.In other words. of which they know specificallyhow only about two dozen actually in eachliver cell. In any case. This is so because each liver cell containsmore than one thousandenzymes. Eachof theseheatingschanges lacks the proper levels of enzymes in the mouth. Easternmedicinetakes a much more interestingview of the digestive process-a view that can be understoodby anyone.the chyme travelsthrough the small intestine. .and Hebraic. When the digestionin the stomachis finished.Book of SufiHwling e4 I The into the bloodor tissues down until it is alsoripenedand readyto assimilate interactions.the food is a semifluid mass calledchyme. slight though it may be. Then it arrivesat the site of the liver. Western science enzymes. or if there is a hydrochloric acid deficiency. Easternmedicinefeelssuch an effort is by and large useless. caused by the grinding of the food by the teeth. and so forth. After the food is swallowedinto the stomach. components of the nutrient-vitamins.all of the medical for thousands of years-except the world have agreedwith theseconcepts medicine.then digestion will be impairedfrom the start. Westernbiochemical The key to healthful eatinghabits is in understanding two notions:the four bodily essences.beginningwith the actionof enzymes action createsheat.even young children.where further enzymesact upon it.These concepts are so important to human health that the next chapteris devoted to them. If one chloric acid.Or it should be said rather that Western pathologists have acknowledged that more than a thousandenzymesexist in eachliver cell. or fails to chew the food sufficiently. a seriesof in the mouth. framework for the selection of foodsto maintain and that providesthe basic with all are consistent or regain health quickly and easily. To this heat is addedthe heat of friction. proteins. Ayurvedic. caloric values. Calenic.

and so forth.let us consider the phlegmessence.the essences alsocease to exist. watery.tltill).essence comes into'being as part of the third stage of digestion. rough.) entities. Let us now focus upon the four essences: BlooilEs*nce: Hot and Moisr Phlegm Es*tru: Cold and Moist Bilious Esxnce: Hot and Dry AtrnbiliousEssmce: Cold and Dry Eachof theseessences has a characteristic temperamentof heat and moisture associated with it.When the body no longer functions.but only described in Sufi healing. part of the process Eachof theseessences. includingbacteria. Normal phlegm will always be the result of a cold and moist moves to either a hotter or colderdegree. amongother things.and is formed from the less choicenutrient parts (the choicer parts having alreadybeenutilizedin the formationof bloodand its essence). conditions. components of is producedas the food is broken down into ever-smaller the origin nutrients and by-products. When the essence .as a shieldagainst foreign matter.(I imbalance occurs.the alrfrlnl do not exist asseparate as a part of the entire processof digestion.frequently leadingto one or more disease Like the other essences use the term "intemperament" for suchimbalances.Phlegmby nature is somewhatsticky. th" phl"g. The accompanying chart summarizes and fate of eachof the four essences.but it frequently can be observed to changeits character-to salty.the essence. and as a coatingof the internal viscera. thin. Phlegmis usedin many ways in the body:as a lubricant. When this temperamentis altered or disturbed. in somedetail To illustrate how theseessences function.Akhldt: The Four Essences of the Body The four essences of the physicalbody ariseat the site of the liver and are (sing. or akhlit. of digestion.

. the first course of treatment is lo restore theessence lo itsnaturalbalance. This notion becomes clearerwhen we look at the metabolic valuesof many common foods. Although four factors are associated with each essence-heat.) has said. A food that is cold in its essence hasa net effectof loweringmetabolism.physiciansof the physicaldiseases.because moisture is a function of heat.Likewise.Of courseif one eats every twenty minutes.a. Although it is beyondthe scope of this book to presentthe entire system of medicine(known as Jibb) that has evolvedfrom thesemarvelousprin'The prince of physicians.a hot food is one that creates a net effect in the body which promotesmetabolism. known as Avicenna in the West.then.And the reversewould be true of eatinga cold food: The temperaturewould drop slightly.Hakim Abn cAli ibn Sint.s. When we say that a food is hot.the diagnosis of a complicated imbalance belongs in the realm of an expert physician."This meansthat the food first consumed is not fully digested and assimilated before a new meal is taken. wrote an eighteen-volume encyclopediaof medicine. As the ProphetMuhammad(s. 1980).Rather. have worked out a codifiedsystem that categorizes all diseases arising from disturbances of this third stageof digestionby the natureof the phlegm. heat and cold (garmiand sardiin Persian). by first determiningwhich stageof digestion is affectedand then lookingfor the signsof excess heat or moisture (or its opposite). we could observea slight increase in body temperature whenever a hot food was consumed.45 | The BookofSuli Hcaling phlegmitself is altered. we do not mean that it is actuallyhot to the taste.nor do we refer to its caloricvalue. This system of food selectionis basedupon the two factors of heat and cold. In other words."The main causeof disease is eating one mealon top of another. that of eachessence.if we had a thermometerthat measured temperaturein billionthsof degrees rather than tenths. it is rather easyto arrive at a diagnosis. However. in which can be found a complete discussion of the essences and which diseases result from which imbalance of each.* Of course. given in the accompanying chart (page48).Sometimes this alterationis necessary aspart of the process. Now.dryness-these can be reducedto two. such a condition would occur.cold. all of the other essences can alter and produceimbalances. healing The fak'ims.I have published a book. which drives off moisture. But what is meant here is that the food is not fully digested owing to lackof metabolic heat.there existsa complete systemof dietetics accordingto the foregoing principlesand essences.w. which introduces this system of physical medicine for the lay public and natural practitioners: NaluralMeditine(London: Wildwood House. translated from Persian sourcesincluding the works of Avicenna. and specific symptoms are associated with a particularimbalance It follows. The single most important factor in this dietetic system is that foods containsufficientmetabolic heat to allow digestionto be completed. moisture.

that one will seea remarkable improvementin health. all substances are classified according to their degree of heator cold. so that one may beginto make intelligentchoicesabout the foods one consumes. To facilitatethe use of foods and herts as medicines.Akhllat:The Four Essences ol the Body I 47 MOUTHTAKESIN FOOD& DRINK FIRST DIGESTION PARTS UPON BY FLUIDS IN S MA LL IN TE S TIN E CHYME 8Y WITH DICESTIVE FLUIDS & INCESTED PARTS TO IN TE S TIN E : ciples.ifl eftr' AIlAh.There are four degrees of will be useful to presentanother arrangementof evaluatingthe heatingand coolingpropertiesof foodsand spices. Thus a food or herb may be: Hot Hot Hot Hot in in in in the First Degree the Second Degree the Third Degree the Fourth Deeree Cold in Cold in Cold in Cold in the First Degree the SecondDegree the Third Degree the Fourth Degree or .making a total of eight possible classifications for eachfood. It is hoped.

cauliflower. broccoli. goat (female). margarine Vrytebhs and Beanst lettuce. cream cheese. vinegar. sheept milk. onion. mother's milk. pine Sccils nuts Grcins: thin-grain rice. pistachio. mustard oil Bcwrags: black pepper. castor oil.curry powder (blend) Ollran honey.squash Fnrilsr banana. tomato. zucchini. sour things . basmati rice Oils: sesameoil.48 I ThcBor. red lentils. orange. fi& pomegranate Sceds end Nrls: none Grains:brown rice. Frurts melons (general).beans(general) cucumber. walnut. ripe grapes. garam masala(blend). henna Olftar refined pepper/ carrot seed. rock candy. clarified butter (ghee) and Beens: beet. radish. saffron. peas.k ol iufi Haling METABOLIC VALUES OF FOODS Heating (Garmi) Foods lamb. dill.rue. butter. bitter things. mustard greens. all sweet things. cabbage.beef Dairy Prodwtst cow's milk. thick€rain rice Oils: sunflower oil. eggs. sprouts (general). dried cheeses. cloves. cream. celery. goat's milk. salt.soybeans. all dlied fruits anil Nrls: sesame. lemorL mulberries.goat (male). spinach. celery seed. white Vcgztablcs lentils. liver. coconut. ginger. peaclL plum.okra.almond. olive. cardamom. chigk peas. corn oil. eggplant. green raisins.purnpkin. coffee HerEs:cinnamon. coconut oil Bwmges: green teas Hcrls: coriander (dry). white potato. chicken. carrot.anise seed. turnip.pear. buttermilk. red raisins. sweet potato. kidney (general) Mcat aru| Eishz Dairy Products:. all modern medicine Cooling (Sardi) Foods Mcet: rabbit. fenugreek. apricot kernels.

Akhlit:Thc FourEssenc.s oflheBody I 49 We learn from Avicennathat thesedegree have the following effects: First Degree:Affectsmetabolism, but not in any way discerned by physical sensation. Slightestaction. SecondDegree:Acts upon the body, causingmetabolicchange,but in the end is overwhelmedby the body. All nutrients belongto this category. Among the actionscaused by second-degree substances areopening pores,initiating peristalticaction,causingperspiration, and stimulating digestion. Third Degree: Not acted upon by the body, but acts upon the body. All An exampleis sennapods, medicinalsubstances belongto this category. which overwhelm the eliminative powers and force rapid evacuationof the lower bowel. Fourth Degree:Causescessation of metabolicfunction. Poisonsare in from this category, but this category.Someherbsare usedas medicines of only in the most minute amounts and under the strict supervision a physician.

hot substance would speedup By way of illustration,a second-degree cold substance would slow it down-In metabolism, whereasa second-degree the extremefourth degree, a hot herb would causean expangion of metablimits that support life, whereas a fourth-degreecold olism beyond the herb would slow down metabolism to the point of death. An exampleof these principlesin action is the commoncaseof people eatingcurry that is too hot for them. Usually,they reachfor a tall glassof water. However, this doesnot quenchthe burning, because water, in this system,is neutral. Instead,they should have on hand a small sidedish of cucumbersand yogurt-two foods that are quite high in their cooling effect. All elementsof nature can be assigned to this system a value according according to all of heatingand coolingeffects.And the diet can be adiusted illnesses, of the factorsmentioned earlier:season, climate, altitude,prevalent and so forth. These dietary principlesform thg basisof all traditional societies and their eatinghabits.In the United States, thoseof Hispanic and African tribal origin have the vestigesof this system in their diet because both peoples were at one time part of Islamicculture. The Sufi shaykhunderstands this systemand frequentlymakesrecommendationsto correct a physicalimbalanceby introducing one or more foods. Each part of the body has its own characteristic degreeof heat or cold-just as eachof the four essences do-and so one can generallyadjust the diet to raiseor lower the metabolicbalance.

Bnk ofSufiHuliag so I Thc For instance,a man may come before the shaykh complaining of painful joints-a condition calledarthritis in Western terminology. The shaykh knows that the proper temperamentof the interior nervesand loint fibers is somewhat cold and moist in a state of health. By observing the physical condition of the man, the shaykh will determine whether or not a cold or hot excess has createdthe imbalance, and he can prescribe an herb or food to correct the problem. This is similar to what a physiciandoes,but the shaykh is also taking into account the effect of the nafas, or activator of the physiologicalactions. When the breath is drawn in thrgugh the mouth and nostrils, it is destined to penetrate to the furthest reachesof each organ. True, the breath may undergo many changesbefore it reachesits goal, but it will alwayscarry an intention to travel to the furthest reaches of all extremities. When a constriction occursin the pathwaysof thesebreathsof life, disease conditions developquickly. We could assigna value to the type of imbalance and peer inside the tissues to see that a particular bacteria thrived in the atmosphereof imbalanceand grew to a larger than normal population.However, it is first of all necessary to unblock the constriction of the dispersalof the nafas-the life force itself. This accountsfor the vast malority of miraculous cures of physicalproblems accomplished by the Sufis. The methods by which these blockagesare unlocked will be taken up in a later chapter. With all of the foregoing as a preface,we can now turn to study some of the specificknowledge of foods, as related by the master and guide of all Sufis, the Holy ProphetMuhammad(s.a.w.s.).

Foods of th
And the eatth hath He appointed Jor His creadnes Whercin are Jruit and shathed plm trees, Husked gruin and rrcated ffi. Wbicb is it oJ thee Javon oJyow lnrd tlnt ye deny? @n'an 55:10-13



The Prophet Muhammad (s.a.w.s.)was once reported to have said,"There are two kinds of knowledge: knowledge of religion and knowledge of the body." The Prophet (s.a.w.s.) frequently commentedupon the nature and value of various foods and spices.These comments were noted by his wives (r.a.)and remain available and companions to us today. For the Sufi, the Prophet(s.a.w.s.) was the embodiment of onewho lived asperfectlyaspossible, andasthat includes his eatinghabits.his recommendatio{p on diet form the basisof the Sufis'daily sustenance. At the beginning;frre Sufi aspirantassumes a behaviorknow n asfand' shaykfi-effacefi mentYn the shaykh.The periodof following this courseof behaviormay be short or long. During this time, the muridadoptsas closelyas possible the behavior of the shaykh in all respects. That is, the muriddresses like the shaykh (or as the shaykhrequests), eatslhe fdodsof the shaykh,takesup the practices advised by the shaykh.In short, the nnrid dissolves himselfin the imageof the shaykh.The objectiveis for the muridto discontinuehis prior behaviorand over time adapthimselfto the character of the shaykh. The point of this training, on one level,is to harmonizeoutward action with inward condition.This interactionis eoitomizedin three words: imin. isldm, and ifisrtn. Imdnmeansto have true belief and absolutefaith in God. When one possesses this requisitefaith, it causes one to follow the com-


praying. inaccuracy. called sharitat.a. and to correctkindly any actionsthat the murldmay do incorrectly.w. they are interdependent. or simply bizarre.).) are woven upon the nucleusof divine inspiration. Ultimately. and therefore. understand. in which.if not dangerous. the following statements and suggestions of the ProphetMuhammad (s. Thus. This adviceseemsvery strange. and general and specific behaviorof the leaderor murshitl of the particularorder to which the muridbelongs. the murld. The next evolution is into that known as fana'fi rasul. following this stage. old-fashioned.revealed through the agencyof the shaykhsof the order.a. When the way of life calledisla-nr is adheredto with finality.sdn. the Holy Prophet Muhammad (s. sitting.s. how can there be any fruit?" When this period of f an6'f i shaykh is e nded. the person should first dip the fly completely under the surface of the water and submerge the fly totally before removing it. fully in accord with human nature in every regard. A few illustrationswill make this clear.) is the sunnah. becomevital for every aspirantto learn. the advice which follows may seem quaint. adopting the dress. In the earlierstages of Sufism. or amendment. There is a Hadith that says that if a fly falls into a liquid while one is preparing to drink it." On the Sufi path onecannotattainany of theseconditions without the other. it is necessary to reflect for a moment on the nature of some of these recommendations. in sfia-' Allah.if successful.s.s.walking.and so do not admit of any error.). and the deepermeaningsof the Qur'an are studied. Medicallyit is known that a fly carriessomepathogens on somepartsof . The one who consciously follows these sharicat laws is said to be living Islam. all of the statementsand actionsof the Prophet (s.and similarbehaviors.a. However. known as if.w.s.calledfand'fi murshid. Because the Sufi path is a gradualand reasonable one. it causes the developmentof the interior stations of the soul. the murid is effacedin the image of the rasulAllah. Before presenting a selectionof the Hadith specificallyrelating to offer helpful suggestions and guidance.a.attains the state known as fana'fi LlAh.or total annihilation in the Almighty. food is lessened and fasting increased. the muridenters the next phase. the practices are extended.52 I The Book of 9nfiHuling mandments of God. which also includesome of the knowledge associated with the physiciansof Islam.w. As Sufi Abu AneesBarkat Ali once remarked:"Following the behavior of the Prophet (s.To some pbople. and apply. the muridat the outset concentrates upon adopting the correct manner of eating. Some may feel that a particular statementhas not been or cannot be confirmed by scientificknowledge. sleeping. which means"blessing.the shaykhholdsswayover the murld.or the fragranceof its fruit. If there is no root.the struggleis mainlyto subduethe gross physical appetites of the nafs. At all times. which is the root of Islam.Sufismis the fruit of the tree of Islam. foods.

The chlorides presentin salt constitutethe only readilyavailable sourceof chlorides with which the bodycanmanufacture hydrochloric acid. which is usedto counteractharmful organismssuchasstaphylococci.the fact that science did not. Another exampleconcernsthe adviceto take a small amount of salt before beginning a meal. or inspired His Prophet(s. .] 1.o. that even if scientificexperimentswere done to confirm eachand every statement. But Allah has said that He createdno disease wiihout alsocreatingits remedy. Egypt. Salt is composed two of chemicals: sodium and chloride.a. a practice.w. the latest researchin microbiologyconfirms what has been known from Propheticknowledgefor 1. which stresses the harmful effectsof excess salt consumption.) to advise. This in particular seemsto be contradictedby modern medicalwisdom. Thus. exceptdeath (meaningthe declineof old age). director of the Departmentof Hadith at al-Azhar University at Cairo. or could not. In fact.s.Thus.400years.vital for properdigestion in the stomach. however.400 years ago.lI Sg its body (this was mentionedby the Prophet Muhammad [s.w.Therefore. confirm its value would not negatethe truth of the statement. The contentsof thosecellsis an antidotefor pathogens which the fly carries on its body. It should be addedthat the harmful effectsof excess salt are primarily associated with raisedlevelsof sodium. el-Samahy relates that microbiologists havediscovered that there are parasites longitudinalcells living as inside the stomachof the fly.It is true that not all of theseHadith have been submittedto scientific confirmation.However.a.Dr. modern times penicillinhas part of their own reproductive cycle.Thesetwo examples provethat there is indeed intelligentmedicalreasoning for following the recommendations of theseHadith. taking in a small amount of salt prior to the meal allows any deficiency of hydrochloricacid to be madeup just beforeintroducing new food.not chlorides.s. persons who eliminate salt entirely from their diet may be subject to further disease causedby lack of proper levels of hydrochloric acid. However.and too often experiments have been found to be done incorrectly. it is sufficient that God has mentioned. For scientificknowledgeis will . a knowledgeof the metabolism of the body illustrates the wisdom of this suggestion as well. has written an article revealingthe astute medicalgenius of this apparently mysteriousadvice.s. Human knowledge or experience can never contradictor amendthe divineknowledge and commandments.w. MuhammadM. Once these words of adviceare integratedinto dietary habits.For the Sufi. the resultingchangein the osmoticpressure causes the cellsto burst.Fods of theProphd(s. When the fly is dippedcompletelyinto a liquid. el-Samahy. These yeast cells.It must be pointed out. and even intentionally falsified.protrude through the respiratory tubules of the fly. when there was practicallyno formal medicalknowledge).

the head of everv and abstinence The stomachis the home of disease remedy.): Allah did not create any illnesswithout also creatingthe remedy.* ferred over others. It is also a fact that the men and women of Afghanistan are probably among the most vigorous and hearty and pious on earth.bearingon Saidthe Prophetof Allah (s. the cuisineof Afghanistan providesthe best recipesfor applying all of these foods in proper proportion.the foods are eaten in light of availability by season. order for him to make a correct diagnosis of the imbalance. and immensehealthbenefitswill accrueto anyoneapplyingthem with sincerity.Allah saidthat he who livesaccording a long life. tion. 'ln my judgment. SAYINGS OF THE PROPHET(s.w. In the sight of Allah.So eat when you desireand refrain The origin of every disease when you of alms. to eatwith two other persons is to eatwith the prophets(peace be upon them all).the foods discussedin the following sections should be prefor combiningthem adheredto.s.a.) to the listing of foods.Unfortunately. it is worthwhile to provide the Before proceeding relating to manners. To eat the morning mealaloneis to eat with satan.prevenstatementsof the Prophet (s. prayer.hygiene.s.and the suggestions It must be remembered that it is lot simply the eating of one or more of foods that marks the Sufi's behavior.So make this your custom. .s.w. but also individual foods and herbs are often prescribedas medicines.except to the Qur'an willhave deathlold age]. that Not only can various recipesbe gleanedfrom the commentaries follow.w. at least. the best food is a food sharedby many.Book Huling ol Sufi sa l The discoverthat every action is perfectlyin accordwith human nature. and in that country.and other practices-andtheseother factorsmay havea greatertotal impacton health than any foods. is cold. It is impossibleto state with finality which food or herb would be given the person must be present before the healer or in a particular case.There are many other aspects behaviorthat bear upon health-fasting.a. there are few easily obtainable books on Afghan eat with one other personis to eatwith a tyrant.) health.because physician.a. and similar topics.

When you eat. for this practicecomes from cleanliness. Lessfood. For thesetwo practices are a safeguard for the eyeteethand the wisdom teeth.millet. Foods ofthc Prcphd I ss Allow your food to cool before eating.(s. breadand ln soup. and faith takesits practitionerto heaven. for there is blessing in a meal at dawn.and no worry like the worry of a debt. take your shoesoff. When the Prophet(s. coriander. and costus[an EastIndian herb].There is no healingbut Yours.. There is blessing in the middleof a dish.o. and olives.tell your peopleto makeuseof scarification Iallowing out a smallamount of blood from an incisionl." *The implication here is that one should exhibit a selflessreserveand allow another to obtain the blessing. Usemiswltk. To horde in thesethings is unlawful: wheat.u.raisins.cheese. barley.not hog it for oneself. When I was takenup into Heaven. There is blessing in three things:in the earlymorning meal. There is no pain like pain in the eye.The best treatment that you have is scarification. andcleanliness comes from faith.w..s. walnuts.e. for a blessingresides in groups. Eat togetherand then disperse. for then indeedyour feet havemore rest. do not be wastefull. Let no one drink while standingup. Cure and be cured.he usedto say:"Get rid of evil delusions.a. The dish pleads for mercyfor the onewho takesup the lastmorselIi.therebyhe expiates beforeAllah the sins of seventyyears.Strength is with Allah the Almighty.) camebeforea sickperson. . Eat your meal at dawn. for in hot food there is no blessing. I did not pass oneangelwho did not say to me:"O Muhammad.So commence from the sideand not from the middle. exceptone who is suffering from sciatica. This is an excellent advice. Whoeveris sickfor sevendays. lesssin. Brush your teeth with a miswik [a woodentoothpickusuallymadefrom a twig of the pelu tree] after a mealand rinse out your mouth.s.. fats.

It is claimed Asparagus (hiyawn)-Hot and moist. exceptfor peoplewith a very cold intemperament. The prophet (s. ln nature. Barleyis soaked in water.but is veiy nourishing.): "Do not cut breadwith a knife.or it will makeone excessively thirsty. but give it due honor by breakingit with the hands. promotes secretionof milk and semen. . It is the first recommendation for hot intemperament diseases.s6 I The Book olSuli Hcolirg LIST OF FOODS Aniseed (arisfin)-Among its many properties. increases menstrual flow. Said the Prophet(s.the easierthe digestionanj the greater the nourishment.a.w.) always gave a soup made from barley to anyone suffering from the pain oi rever.Sweet\rayfiAn)-smelling basil strengthens the heart.... Batley (sh{ir)-Barley ranks below only wheat as a desirable food. Useful to alleviateconstiDation. because their vision becomes weak over winter.a. -o.snakes comingout of winter hibernation seek out the anise plant and rub their eyesagainstit.Breadcrumbsproducegas. Sleep is pro_ moted by rubbing the headwith basiland water.It may be applied in tea form to the eyes to strengtheneyesight. Breadshould be allowedi'o cool somewhat beforebeingeaten.l that applesstrengthenthe heart. banana has little use as a food.a pea flours are slow to be digested and must have salt addedto them. who should eat it with honey.The softer the bread.Breadcontaining substantial bran is d-igested quickly.s. and is bakedin a circular stone oven. coolingthan sweetones. asparagusopens obstructions of the kidneysand eases childbirth. Basil.It is saidthat asparagus will kill dogsthat eat it.. Apple(taffih)-Sour applesu.w. Banana (mawz)-Hot in the first degree. which is drunk for coughsand sore throats. and dissolves intestinalgas. Stalebreadclogs the bowels.Breadi madefrom Uuj"y u. butter is alsomixed with honeyand datesto makea food that removes the food cravingsof pregnantwomen. the seed of anise soothes internal pains.for Allah has honoredit.s.. (khubz)-The best bread is madeof the finest whole grain flours Bread. Butter (zubfuh)-Butter is mildly hot and moist.

chamomile is mild.) said.s. satisfies hunger.It is also reported that Allah informed the Prophet. The bestchickenis a hen that hasneverlaidan egg.a."Make yours the seeds of coriander. The oil of coriander is a treatment for baldness and scalpproblems. Coconut @drJil ilay'a'l)-The best type is very white. and is said to producewisdom. and slows the flow of bile.fourths of the world.w. The wife of the Prophet (s.) is reportedto havesaid.chickenis the best of fowl meats.. However." And then Allah revealed that "she" is coriander. and it opensthe subtlestnetworksof the veins. and menses. and that is a fatal disease. Citron (rfruj)-The Prophet(s. "She has been given everything. is a food that is good for the brain."The citron is like a true believer: good to tasteand goodto smell.overconsumption of chickenleadsto gout.. which is hot and moist.s. . and it increases milk flow. It should be usedsparingly Coriander Seed(habbal-suda)-The most respectedbooksof traditions state that the Prophet(s.It is effectivein the treatmentof leukoderma. relievesthirst.Excess moisturein the body is dried up by coriander."Citron strengthens the heart. dispels sadness.It correctsand balances all the essences.Its volatile oil is a great medicine for indigestion. Its main use is to promote urination and menstrual flow.u. and it is said to harm the vision. Citron is best taken about ten minutes after the conclusionof meals.s. Canol (jaztrl-Sexual urges arise from eating carrot. Chamomile (bdbitnajl-Hot in the first degree. urine.l Cauliflower (qunnabil)-This vegetable is hard to digest.) usedto treat blind persons with citron dippedin honey. The smoke of the burning seedsis an insect repellent.removes freckles. for it is a cure of all diseases exceptswelling[cancer].w. Corianderalleviates flatulence and resolves fevers.s. It forms an ingredientin spiceblendsused as the basisof cooking in almost three. Cinnamon (darchinil-Cinnamon is hot in the third degree.a.a.Foods ol tlu Prophct I s7 G. and improvesthe complexion. The natule of coconut is that it increases sexualpowers and relieves pain in the back Coffee Bean (qahwahl-Coffee is a corrective for dysentery. Chicken (dajcj)-Light on the stomachand easyto digest. It is particularly useful when a person has a cold. which is hot in the second degree.s.w. It also is usedto increase menstrualflow and urination.and preventsgray hair.

let him break it on water. not hardboiled.Eggplant's correctedby eating it with meat dishes.). Cumin soakedin water. "He who Saidthe Prophet(s. Eating dates with green cucumberis said to causeweight gain. As a tea it aidsmenstrualflow its weight in gold. EgEs(bayy'rahl-Thebest eggs are those of chickens." Eggplant (b:adhinj1n)-Thedark variety of eggplant causesproduction of tendencyto producebile is bile." Fenugreek (hulbahl-lt is reported the Prophet (s. The Hadith states:"Eat endivesand do not belch. Dried (lazr!-The Prophet "(s.w. If he finds no date.a. they would have bought and paid is hot and dry.eaten soft.a.until it the liver. "A used to house without dateshas no food.a.Freshdateswere the food eatenby Mary (r. is excellent reaches for colic. It is reported to be the only spiceor herb that travels through the stomach unaffectedby digestion.s.w.s." Prophet Muhammad (s.let him breakhis fast on that. which is then drunk.s.s.a.Fenugreek and useful heart. for virtually useless.s.). Fig (#z)-Fresh figs are preferred to dried. of her deliveryof the infant Jesus finds a date. and at the end of the growing season. verily there is not one day that drops of the water of Paradisedo not fall upon them [endives].)once said: "If my peopleknew what there is in fenugreek. Endive (hindib|)-The effects of endive change according to the season. they is reported to have said." .) plant date treeshimself. Although quite nourishing. Dates." Fenugreek strengthens the is in colic and as a cleansing enema.a. and preventsscarring. Endiveat the earliesttime is best.w.5o eat of it.w.)is reported to have said.w.s. for indeed any it is the fruit of the time adverse (a.).a. For verily that is purity. "If you say that are very hot.Eggsare aphrodisiac. then you must mention the fig. Cumin (kammitn)-Cumin is very hot. Egg white relievespain of sunburn.Dates shouldbe eatenwith almondsto annul any effects. for it is a cure for piles and helps gout.ol SuliHcalhq sa I ThcBook Cucumber (qrff)-Ripe cucumbersdispelheat and are diuretic. aids healing of burns.) fruit has come from Paradise. The Prophet (s. Small amounts of it help piles.

It also aidsdigestion and strengthens honey.nails.he will be immune from the burning of helfl.and the oil is usedto treat insectbites.the second best is that of summer. It is used to dispel gas.w. It is excellentto correctcold intemperament. The Prophet(s.a.) once said.strengtheningthe stomach.gheeis said to be an antidoteto poisons.s.The besthoney is that produced in the spring. promote menses. Henna (tinnn')-One Hadith reports that nothing is dearer to Allah than henna. It is hot in the third degree.s. Henna is noted for its greatheat and its abilityto excitethe passions of loveThe perfumemadefrom hennaflowers is considered to be one of the finest in the world.a. Honey (ccsal)-Allah has said: "There comesforth.w.e."By Him in whosehand is my soul.s.a. from within [the bee]. Ginger (zanjabi[r-Cingeris mentionedin the Holy Qur'an (76:17).Mixed with honey. and expelafterbirth." Mixed with hot water.) recommended it for many conditions: bruises.for dissolving phlegm.especially for weddingsand feasts.It is to be considered a medicinal additiveto foods. mouthwash.and eliminatingphlegm.The eatingof raw garlicand then visiting the mosquehasbeenforbiddenby the ProphetMuhammad(s."The Prophet(s.the drink of drinks.infectionof nails.l Foods ofthe Propfut I 59 Fish (sarae&)-Fresh-waterfish are best.a thousandremedies enter his stomachand a million diseases will come out. Gatlic (thawm)-Garlic is hot in the third degree.). fire will not touch his body {i.s.pain in the a meat preservative.If a personeatshoney. and to beautify the hair. and taken in severalsmall doses. and those which feed on plant life.and the leastquality is producedin winter. and the drug of drugs. not mud and effluvia.) himself usedto drink a glassof honey and water eachmorning on an empty stomach. If a man dies and honev is found within him. a beverage of many colors in which there is a healingfor you.Uncooked fish is hard to digestandproduces imbalance of phlegm. and is best for softeningphlegm.. and eye salve. The dyeing of hands.honey is considered the best remedy for diarrhea. .and feet is a common practicein the East.a. The Holy Prophet (s. hair conditioner. Ghee (clarified butter) (sann)-Ghee is the most fatty of all condiments.w.s. It is used for creatingappetite.w.a.(s.w. For there is no house in which honey is kept for which the angels will not ask for mercy. Honey is considered the food of foods.burns.

Sweet (mananjfisft)-The Prophet (s. The Beef fat mixed with pepperand cinnamonacts as a tonic medicine.a. tears in the eyes.Mutton shouldbe cookedin someliquid. and asses of all meats. Marjoram. suchas they desire.the best cut is a shoulderroast. In other words.Melon purifies the bladderand the stomach. he said:"One sheepis a blessing.a. Lettuce (tftass)-Although cold. meat of pigs is forbiddento eat.a. Green varieties tend to be cold.): it is fruit of Paradise and containsa thousandblessings melon. condelirium. The consumption of horsefleshas a food is are the worst disputed. one should moderatethe intake of meat.): dish. animalsthat possess "Do not cut up meat with a knife upon the Said the Prophet (s. Also prohibited for human consumptionare beastsof prey. the greater its heat."The Prophet(s. The most desirableof all meats is mutton.But graspit in your fingersand so two sheepare it will taste better.oo I Thc Bcokof Suli Hwling Lentils (cadas)-All lentils producedryness.Excess sumption of lettuceweakensthe eyesight. The best mutton is that of a male yearling. hot.w. sweeter a melon.) "None of your women who are pregnantand eat of watermelonwill fail to produceoffspring who are good in countenance and good in character.s.s." "Whenever you eat fruit. lettuce is consideredthe best nourishment It softensa hard constitutionand helps thosewho suffer of all vegetables.for that is the way of non-Muslims. eat Melon (baffiftfi)-Saidthe Prophet (s. The Prophettook melonswith fresh dates. two blessings. three sheepare wealth." .)is reported to have said that sweet marioram is most excellentfor anyone who has lost the senseof smell.and improvesthe spinal fluid and eyesight.) dayswill waste said that one who doesnot eat meat for forty consecutive away. Small amounts should be eaten. because the The eatingof it cureseverydisease.w. for in quantity they are generally produces heart.w.w. or it tends to dry out. Meat (latnr)-Allah has said in the Qur'an (52:zz): "And we will aid them reportedly with fruit and meat.s. the and a thousandmercies." And.s. the yellow.s.Avicennasaidthe flesh of camels.a. a sympathetic say that the eatingof lentils and removespride.a. and birds with hookedtalons.whereasto eat meat for forty consecutive dayswill hardenthe heart.w. canineteeth. Said the Prophet (s. as a sidedish. Melons should not be eaten first in a meal. which is hot and moist in temperament. Hadith badfor the stomach." Generally. It contradictsthe sexualenergy and dries up semen. horses.

) is said to have remarked that milk is irreplaceable and that he himself loved milk.Olive leaves can be chewedas treatment for inflammationof the stomach.anyone with fever must avoid milk. Creen olivesare the most nourishing.Foods ol thc Ptophetls.and drivesaway forgetfulness. "Smella narcissus.and counteractautointoxication Black olives cause the spleen to overproducebile and are hard on the stomach.the taste whereof doesnot change"(Qur'an 47:15). cureshiccups. And the scentof narcissus drives them awav " Olives and Olive Oil (nyt and zsytfinl-The older olive oil is.And againHe said.a. saying." Allah has also'called it the Blessed Tree (Qur'an 24:35). Placed in milk. Mint strengthens the stomach.Onion improvesthe flavor of foods and eliminates phlegm.increases the brain.a."Pire milk. "Drink milk. Onion (bafal)-Quite hot.The milk of cows is best. easyand agreeable to swallow for those who drink" (Qur'an 16:66).for they feedoff grasses. Together. and it delaysold age.augments the intelligence. The Prophet Muhammad (s. Olive oil is an excellenttreatment for the skin and hair.s.): heart as the finger wipes away sweat from the brow. mint will prevent it from turning to cheese.w." A milk diet is the best treatment there is for dropsy."Rivers of ulcerations. Myrtle tea with quinceaddedis usedfor coughs. we should not take the milk of animalswhose pregnancy lastslonger than that of is heatingand drying.However. Furthermore. Smellingthe oil will cure headache caused by overheating. the onion is a good corrective for all excess wetness.however. and leukoderma. for it wipesaway heat from the Saidthe Prophet(s. Narcissus(naryis)-OneHadith says. and eruptionsof herpesand hives.w. thesecomponents are well suitedto the constitutionof humans.w. the hotter it becomes.Raw .For verily in the heart of man there is the seed of insanity.a. Milk is composed of fat and water and milk solids(cheese). Mint (ndnac)-The most subtleand refinedof pot herbs. evenif only oncea day or oncea week or oncea month or oncea year or once a lifetime. and encourages sexual activity. renews vision. Allah has said of the olive tree: "And a tree that grows out of Mount Sinai which produces oil and a condimentfor thosewho eat. myrtle is mostusedto stemdiarrhea.l I 6l Milk (lalar)-Allah has mentionedmilk to us. leprosy.s. For olive oil is the supremeseasoning. it strengthens the back. Myrtle (ns)-Cold in the second degree.

a. after a few minutes.) gladdening their hearts.. . For quinceincreases the strengthup to that of forty men. Rice (rruzz)-Next to wheat. Eating rice cooked in fat from sheep'sliver is better and more effectivethan a maior purging.62 | The Bcrk of SuliHuling onions causeforgetfulness. Parsley (karnfsYA Hadith states that eating parsley just before sleepwill cause one to awaken with sweet breath and will eliminate or prevent toothache. An excessof cookedonions causes headache and forgetfulness.The reddishskin stemsdiarrheaand vomiting.s. It opensblockages of the liver and resolves chronic fever.for it sweetens the heart. "cleanses you of Satan and Said the Prophet (s. Hazrat cAli (r.w. and best when picked fresh.foods. It is alsoreportedthat one who eatsthree pomegranates in the courseof a year will be inoculated againstophthalmia for that year. The juice stemscoughs.rather than after. quinceis astringentto the stomach.)saidthat the light of Allah is in the heart of whoever eatspomegranates. rice is the most nourishing of whole grain . Pistachio (fusfuql-lt is said that to eat the heart of a pistachionut with egg yolk will make the heart grow strong." Quince (safejal)-lt is said that to eat quince on an empty stomach is good for the soul.A good laxative.Quinceis alsoexcellent for pregnantwomen.w.The Holy Prophet said:"Eat quince. Peach (kftr'lrfi)-Peaches generate cold.Cold and dry.For Allah hassent no prophetasHis messenger without feedinghim on the quinceof Paradise. (s. Parsleystimulatessexualactivity. especially in the young.a.s. Pomegranate(rumtnin)-Sweet pomegranatesare preferred over the sour.peaches shouldbe eatenbefore.): Pomegranate from evil aspirations for forty days. and it checks excessive menstrual flow.form a mucilage which is an excellentremedyfor coughand sore throat.a." Rhubarb (rfrwanill-Rhubarb is hot and dry. It is saideating rice increases pleasant dreamsand the productionof semen. and soften the bowels. relax the stomach. A few seedsplacedin water will.All kinds of pomegranates settlepalpitations of the heart. a meal.

Foods of thcProghel I 6s Satfrcn (zncfarfrn)-Hot and dry.Eating too much sugar creates disease of moisture.) recommended senna most highly.. and reaches to the very depthsof the joints to balance the essences therein. Still. Excessive usecauses the skin to itch. Its nobility has causedit to be referred to by the fuakims as the Glory of Drugs. .which canbe madeeven more efficacious by adding violet blossomsand crushed red raisins. pills. salt. but can causegrear increase in the sex drive of young men.annuls intestinal gas. Thyme (gacfnr)-lnthe time of the Prophet (s. where it grows plentifully. For those with very strong constitution.tD. it provides excellent nourishment. it softensthe bowels.decoctions. giving it a soft glow. and benefits coldnessof the stomachand liver.) recommended beginningand ending eachmeal with a pinch of salt.s. Vermicefli (i?iWnh)-This food is hot and excessivelymoist. it was customaryto fumigatehousesby burning frankincense and thyme. Allah wards off three hundred and thirty kinds of diseases. He said:"From the one who beginsa meal with salt. It eases pains in the joints.and stimulates the appetite.(s. enemas. Salt causes vomiting when is saidto kill taDeworms.w. An excellent digestiw aid to heavyfoods. When drunk as an infusion.Sennacauses the bile to flow. Spinach (asfAndkhl-Spinach is cold and moist.which carry the effectsto the furthest point of an organ. causingirritation to the chest and throat. Its uses are many-in purgative infusions. The chief property of sennais that it strengthensthe heart without harshness.w. making a statement similar to the one about coriander:that it curesevery disease exceptdeath itself.a.The Prophet (s. the least of which are lunacy.bowel troubles." Senna(sanii)-The best species of henna is that from the blessed city of Medina.It is most of ten usedin combination with other medicinal herbs.s. Salt (nilt)-Hot and dry in the third degree.and toothache.The most effectiveuse is as a tea.s.t.thyme beautifies the complexion.a. and powders. The rest is prescribedin the supremeknowledgeof Allah.when takenmoderately.s. The Prophet (s. thus hard to digest.a. is beautifying to the skin. Sugar(snktar)-Sugaris coldand moist.w. leprosy.). saffron is excellent for the blood and strengtheningto the soul.Thyme is coldand dry in the third degree.

Walnut (raaz)-Walnut is the hottest of nuts.w.s. So all praise Amin! Lord of the t. it is an excellent phlegm. digestionof foods and absorptionof nutrients." Water is moist and. il-Alsminl Al-lpmitulr-Uhi Rebb be to Allah. Gulping water producessickness betweendrynessand Wheat (hintahl-Wheat is somewhat hot.a. .for He is the most kind and allJoving.s.a.64 I Thc Bookol Suli Hcaling Vinegar (&/rall)-The Prophet Muhammad (s. Saidthe Prophet It assists (s. slightly world and the next is water. Vinegaris both cold and hot. Although hard to digest.)was reported to have who came of all the prophets onceremarkedthat vinegarwas the seasoning betweenthe two. drink lwater] by sipsand do not gulp it of the liver.): "When you have a thirst.Another Hadith statesthat a housecontaining Vinegar dissolves vinegarwill never suffer from poverty.reportedlysaid:"The bestdrink in this Water (rnii')-The Prophet (s. when eaten with raisinsit is the best remedy for winter cough. It extinguishes thirst and preserves cooling. nearlybalanced andheadache. intestinal moisture.s." down.a. and balanced produces worms and gas. .r'Jorldsl .w.) of this. because the innatemoistureof the body. . beforehim.Avicenna said that walnuts cure the effectsof foisons. So praise be upon this unlettered Prophet who producedfor us this the marvelousknowledgewhich makesus seeand understandand dazzles upon wisest minds. Herein are proofs of God's kindnessand benevolence His creatures. The eating of raw wheat Wheat flour shouldbe ground during the daytime. remedyfor toothache Mixed with rosewater. May we serve Him with true vision.w.

Qgr'an IO:57 It. . 4.then the liquid shouldbe strained and drunk warm.uerl to half . the vessel shouldbe removedfrom the fire and allowedto sit for five minutes. they should be ground to a fine powder and sievedthrough a muslin cloth or a sieveof 100 mesh (unlessformula saysa coarsepowder may be used).Despitetheir simplicity. When herbsare to be madeinto a decoction (boiledin water). Formulasshouldbe prepared according to instructions.Theseremedies aie formulated according to the qualitiesof heat and coldness andsnrli)of each Qarmi substance and work primarily by rebalancing the temperamentof one or more of the four essences of the body. theseherbal formulasare quite effective. the vesselshould be kept on a medium fire until about half the water has evaporated by boiling. When a formula calls for a liquid to be red. 3. This dietary reform may includeadiustingthe use of various herbs and spices in the customof the shaykhsto first of all resort to someform of dietary advice to effect the cure of simple imbalances. When a formula calls for pouderetherbs. Preparation of Remedies 1.They are usuallyeasy to obtain and requirevery little effort to prepare. and a Mergr. 2.Herbal Forrnulas for Common Ailments O manhind! Thete hath come to lou a direction Jrom your Lord And a healing Jor the diseases in your heartsAnd Jor those who believg a soon as the water startsto boil. and spicespresentedin the foregoing chapters.herbs. The herbal formulasgiven in this chaptermakeuse of the foods.

such as that from Mexico. use honey in its place.38fluid ounces 1. lime water). the herbs may be soakddfor three to four hours.06 quarts 2. soak one to two ouncesof the herb or other substancein one pint of pure water for four to six hours. and then simmeredfive to six hours before using. This method would also be used in winter. In some cases. If unavailable.64 gallons a few grains 1 dram 4 drams 7 ounces Lessthan a teaspoon l teaspoon l tablespoon 1 teacup Sugar. L .56 | Thc Bookol Sufi Hwling DOSAGE Adults (aboveage fifteen) should be given a full dose. When instructed to make a "water" (e.ginger water.. if it is to be added to a formula. Strain before using. 6. should be a fine powder of pure.34 fluid ounce 3. Children may be given the following amountsaccordingto age: Up to one year 3-4 years 5-6 years 7-9 years 10-15 years Consult physician 1/6 of adult dose 1/4 of adult dose 1/3 of adult dose i/2 of do"" "drrlt 3/4 of adult dose WEIGHTSAND MEASURES l tablespoon 1 cup 1 pint l quart l gallon l l l l centiliter deciliter liter decaliter 3 teaspoons 8 fluid ounces 2 cups 2 pints 4 quarts 0. unrefined sugar. raw. If this cannot be done.g.the instructions sdy to soak an herb overnight.

If in doubt. The ratios of eachingredientmust be carefullyadjusted in suchcases. 3.Herbal Fotmulasfor CommonAilmcnls I 67 8. Never store herbal formulas in open containers. Where no vehicles are mentioned. 5. Containersshouldbe cleaned and dried completely in the sun before formulas are stored in them. Morning dose should be taken after a light breakfast. Herb preparations to be taken after mealsshould be consumed five to fifteen minutes after eatinga main meal. 2. with lukewarm water). 2. Administration 1 Remediesare usually taken twice daily. unless otherwise stated. Decoctions are to be preparedfresh for singledoses. Formulasto be taken at bedtimeshouldbe taken two hours after the eveningmeal. Keep all herbal formulas out of the reach of children.M. The quantity to be taken should be decided in light of the doserecommended and the number of davsfor which the formula is to be prepared at one timeStorage 1. Safetv caos are advised for all bottles.the vehicle usually is one cup. 9. or viceversa. Label all formulas. unlessthat is part of the method of prepara tion. store it in a wellglassbottle. immediately after rising and performingtoiletandcleansing. Caution: Some of the formulas use rose petals. Formulasthat are to be preservedand used for more than one day may also be preparedin reducedor lesserquantitiesthan calledfor. 6. If a formula is to be kept for more than one day.and evening dosebetween4:OO and 6:00 P.Almost all commercially grown rosesare treated with toxic chemicals. The quantity indicatedto be "taken as such" is meant to be a single oose. Use onlyorganicallygrown rosesin these formulas.the remedyshould be taken with water (in winter. soda water. unlessstatedotherwise. 4.eachherb should be equal by weight or volume.Dosesshould not be madein the morning for eveningconsumption. sealed 5. 3. In s"uchcases. water. When equal pnrts of herbs are to be used. and tea have been mentioned for some formulas. especially those that are for externaluse only. 4. use another formula . Vehiclessuch as milk. 7. Remedies to be taken in the morning should be taken on an empty stomach. Do not exposeremedies to direct sunlight.

crushed 6 teaspoonsred rose petals Preparation: Boil in 1 112 cupswater and strain. and especially in the morning.JLA 2 ground Indian cinnamon 4 teaspoons honey I teaspoons I cupspomegranate iuice Preparation: Dissolve cinnamon and honey in pomegranatejuice. Instructions: Light diet. is advised.eyes. FORMULA1 6 teaspoons fennel seeds. Dosage: 1 teaspoonseveral times per day.kol 5uf Hcaling THE FORMULARY ANEMIA Paleness of whole body. Dosage: Twice daily.and fenugreek.Generalweakness. Instructions: Avoid exposure to cold air. Remove and soak in rose water for one hour. with fresh fruits and foods such as chicken soup. beets. ANGINA PECTORIS Pain in the chest muscles in the area of the heart. FORMI. liver extract. sometimes diarrhea. spinach. lossof appetite. due to cold (snrli) imbalance. . giddiness.Swellingof faceand feet.68 I ThcBlr.carrots.Avoid fatty foods.and fingernailbeds.JLA 3 1 teaspoonpurslane 1 teaspoonsweet basil gum arabic 1 teaspoon 9 teaspoonsolive oil 1 cup rose water Preparation: Fry first three ingredients in olive oil for ten minutes. FORMI. Dosage:2 teaspoons in 1i2 cup of water. as needed.

in one or more joints. Dosage: Twice daily. strain. Add saffron and steep for twenty minutes. Instructions: Avoid sour and spicy (garrni) foods. twice daily. Strain. Dosage: 1/2 to 1 cup before bedtime. but avoid exposure to very cold air. ARTHRITIS There is pain and/or stiffness. External Treatment: Rub with oil of amber and frankincense. Sometimes fever. 1 teaspoon fenugreek 2 teaspoons honey Preparation:Boil fenugreekin 7 ll2 cups of water. Remove from heat at first sign of boiling. Take walks in the morning. FORMULA2 6 teaspoonsginger 6 teaspoonscaraway seeds 3 teaspoonsblack pepper Preparation: Combine into a fine powder and preserve. TORMULA 2 1 teaspoon rose oil 4 teaspoons sweet almondoil Preparation:Thoroughly mix two oils together. . and add honey. Dosage: 1/2 teaspoon with water.morning and evening. FORMULA1 1 teaspoon powdered valerian root 1 teaspoonchamomile 1/2 teaspoon hops 1 teaspoon hay saffron Preparation: Mix first three ingredients in 3 cups water and bring to boil. without swelling.HerbalFotmulas Ailfients | 69 for Cornmon FORMULA1. Dosage:Rub on chest.

Dosage:1 teaspoon in cup of hot tea. and make a fine powder. the person should sit forward with the head resting on the hands and elbows on the knees. Add brown sugar to equal the amount of powdered herbs. External Treatment: Rub chestwith oil of sweet almond.When experiencing the asthma attack. lukewarm. FORMULA 2 1i2 teaspoon skunk cabbage 1/2 teaspoon horehound 1/2 teaspoon cayenne pepper 1/2 teaspoon bayberrybarL 1/2 teaspoonpowdered valerian root 3 ouncesmolasses Preparation: Grind all herbs fine and mix with molasses. as needed.the personusuallyemits a smallamount of phlegm. Avoid cold (sanfi) and sour foods.The face turns pale. Instructions: Avoid exposureto cold air. FORMULA1 1 teaspoonground ginger Preparation:Pour 1 1/2 cupshot water over the ginger. exceptbrown sutar. Dosage One bedtime. After extendedcoughing.Mix in other ingredients.70 I Ttu Book ol 9ufi Huling ASTHMA Asthma occurs in spasmodic attacks of difficult breathing.and there is a wheezing sound in the breath. Dosage: 1 teaspoonat bedtime. BEDWETTING FORMULA1 1 teaspoonpomegranateflowers ground sesame 1 teaspoon seeds 1 teaspoongum acacia 1 teaspoon crushedcorianderseeds Dark brown sugar Qur).as needed Preparation: Fry coriander seedsin a cast-iron skillet until they are lightly burned. .

Dosage Two to three times per day. FORMULA3 1 1 1 3 teaspoon cumin teaspoon ground cloves teaspoon mastic herb ounces honey Prepqration: Crind and mix the first three ingredients. pain. Dosage: 1 teaspoon. twice daily. Take liquid diet. . morning and evening. FORMULA 1 2 teaspoonscut licorice root 2 teaspoonslinseed 12 teaspoons honey Preparation: Boil the first two herbs in 7 Ll2 cupswater for ten minutes. Instructions: Avoid exposure to cold air. Facebecomesred and nostrilsdilate while breathing. and high fever are often present. and mix well. Cough. Dosage:1 teaspoon. FORMULA2 1/8 teaspoonaloe Preparation: Dissolve in mothert milk or cow's milk. add honey. (2) Dissolve aloe in lukewarm water and apply on the chest. BRONCHITIS IN CHITDREN Breathing is rapid. and there is a hollow sound beneath the ribs while breathing.Strain and sweetenwith honey.Herbsl Formulasfor CornmonAil cnts I 7l FORMULA2 ground driedwater chestnut 3 teaspoons 3 teaspoons raw sugar Preparation: Make a fine powder of dried water chestnutand mix with sugar. Dosage: (1) Administer to child as such.Child becomes restless.

Especially effective if blister has appeared. three times per day. Dosage: Allow child to lick up a small amount with tongue. BURNSAND SCALDS FORMI. FORMI. Recommended Foods: Green pea soup. Preparation and Administration: Grind with water to make a paste and apply on affected part.72 I Thc Bookol Stli Hallng FORMIJLA 3 1 teaspoonoil of garlic 3 teaspoonshoney Preparation: Mix ingredients together. chicken soup. FORMULA 1 2 teaspoons wild basil Preparation and Administration: Grind with water to make a paste. Abdomenis distended.'LA 1 Pomegranate flowers. as needed.JLA 3 I egg white Preparation and Administration: Apply to affected parts. . External Treatment: Massagebody with rose oil or sweet almond oil.and apply to abdomen. then apply on affectedparts.JLA2 4 teaspoons lime water 4 teaspoonscoconut oil Preparation and Administration: Combine and rub until mixture turns white. FORMI. COLIC Acute pain in abdomenand constipation. Flatulence gurgling and sound are present.

and sweeten with honey. broken into bits freparation: Boil in 1 1/2 cupswater for ten minutes. FORMI.Hefiel Formuhslor Commot Ailments I 73 FORMULA2 1 drop oil of peppermint 0r 1 teaspoonpeppermint leaves Preparation: Mix peppermint oil in 6-8 ounceswater. watery discharge from nose. sometimes mild fever.strain. or fennel water Dosage: Drink once per day. FORMULA 2 1 teaspoon wheat husk 5 black peppercorns 1/6 teaspoon salt Preparation: Boil ingredients in 1 cup water for three minutes. FORMULA 1 1 teaspoonviolet flowers Preparation:Boil for three minutes in 1 cup of water and strain. COMMON COLD Attacksof sneezing. . honey water. and strain. Dosage: Twice daily on empty stomach. Dosage: Twice daily. cough. Dosage: Twice daily.headache. Dosage Drink glassful twice daily. or boil leaves in 1 cup water for three minutes.malaise. FORMULA 3 1/2 teaspoon cinnamonbark.]LA 3 6 ouncesrosewater.

Dosage: I teaspoon with water at bedtime. FORMULA 1 5 teaspoons minceddried dates 5 teaspoonsalmond.74 I TheBmkof 1rfi Hcaling CONSTIPATION Instructions: Consume leafy green vegetables.fruit iuice. and plenty of water. Dosage: Twice daily. and add honey. FORMI. 1 1 1 1 teaspoon teaspoon teaspoon teaspoon COUGH FORMULA 1 1 cup ginger water 2 teaspoons honey Preparation: Mix ingredients together. Avoid sugar. Dosage: 3 teaspoonstwice daily. Note: Thrs formula also useful for hemorrhoids and chronic constipation. FORMULA 2 2 teaspoonspoppy seed 3 teaspoonscut licorice root Preparation: Boil in 1 cup water for ten minutes and strain. Avoid straining the bowels.ILA 2 senna leaves ground ginger (dried or fresh) fennel seeds rock salt Preparation: Make a fine powder of all ingredients. candies. Establishhabit of going to toilet at regular tirnes. .combine. mashed into a pulp 10 teaspoonshoney Preparation: Grind the first two ingredients separately.and all sweets. Dosage: Two or three times per day.

Dosage 1/2 to 1 teaspoon. Avoid chili peppersand spicy foods. Add honey to make thick paste.sweet potato. Mild exercise is advised. Dosage:1 teaspoon. Avoid such carbohydratesas white potato. as needed Preparation: Grind ginger and fennel into a powder.Hrbtl Formuhs for C. FORMULA 1 1 teaspoonpowdered ginger 1 teaspoonpowdered cumin 1 teaspoonpowdered cinnamon Preparation: Combine all three powders. FORMULA 2 3 teaspoonspowdered ginger 5 teaspoonsfennel seed honey.ommon Ailmcnts | 75 OTHER UseFormula 2 under'Asthma heading.Sugaris presentin the bloodand urine. . excessive thirst. FORMI. twice daily. Dosage: 1 teaspoonin tea. three times daily. DIARRHEA Instructions: Eat a light diet. Instructions: Avoid sweets and sweet fruits. Dosage: 1/2 teaspoon. DIABETES Frequentand excessive urination.and rice.with water. three or four timesdaily. weak appetite. add honey.The presence and amount of sugar in the urine should be determinedby a test administered by a physician.JLA 1 I teaspoons crushedcumin seeds Preparation: Make a fine powder. three times daily and before bedtime. and general debilityare commonsigns. and mix into a thick paste.

Nauseaand vomiting may also be present. Dosage: Two pills. and pain in abdomen.JLA 2 2 teaspoonsgreen leavesof rose bush Preparation:Grind with 1/2 teacupof water. sometimes mixed with mucusand blood. Dosage: Take one-half of dose with water.Make fingernail-sized pills.76 | ThcBook of 1tfi Haliag FORMULA 3 6 ouncesMadlool dates 3 teaspoonsmyrrh rose water. HEADACHE Headacheis of different types.gripping pain. FORMULA1 3 teaspoons lavenderflowers 3 teaspoons corianderseeds 5 black peppercorns Preparation: Grind all ingredients into fine powder. then rest in bed for thirty minutes. DYSENTERY Frequentbowel movements. Dosage: Twice daily. twice daily. then mix with rose water to moisten. Strain. as needed Preparation: Make a fine powder of first two ingredients. FORMI. FORMI. Instructions: A diet of yogurt and rice is advised.JLA 1 10 pomegranateflowers Preparation: Grind flowers with 1/2 teacup water. Strain. early in the morning. Dosage: Twice daily. or all over the head. sometimesfelt in different parts. .

burning and irritation in of pile mass in anus. External Treatment: Rub anus with rose water or other flower water to soothe. FORMULA 4 (for migraine) 1/2 teaspoon blackmustard seeds water and strain. lightly. and discomfortin sitting. Preparation:Grind with 3 tablespoons Dosage:One or two drops in nostrils. and apply to one or both temples. . Adrninistration: Put the paste onto a piece of clean cotton cloth. is advised. and mix well into a paste.Hcrbal Formuhs for C. Light diet with green vegetables Instructions: Exercise Avoid hot spices.add a little water. FORMULA 1 1 teaspoon henna leaves Preparation: Crind henna leaves into powder with 1 cup water. Presence oozeout after bowel movement. HEMORRHOIDS Constipation. Dosage:Two drops in eachnostril. FORMULA 3 jasminewater 6 teaspoons % teaspoonseasalt Preparation:Dissolvethe salt in the lasminewater and preserve in a cleanglassdropperbottle. Strain and let sit for twenty minutes.passingof hard stool with blood. twice a day or as needed. Dosage:Drink 1/2 cup twice daily. Blood may anus.ommon Ailmcnts | 77 FORMULA2 1 teaspoon Spanish saffron gum myrrh 1 teaspoon 1 teaspooncinnamon Preparation:Make a fine powder of all ingredients.

especiallyeating before the previous meal is fully digested. Lack of appetite. Add honey to make a thick paste.78 I Thc Bookol Suli Huling FORMULA2 1i8 teaspoon coriander leaves 1i8 teaspoon red clay earth Preparation: Grind to make a paste and apply to anus. irregular diet.JLA1 1 teaspoon fennel seeds 1 teaspoon cardamomseeds Preparation: Make a fine powder of the seeds. INDIGESTION Feeling of heaviness in stomach after eating. wet with warm water. Dosage:1 teaspoonfifteen minutes after eachmeal and at bedtime. ginger. and clovesinto a fine powder. This condition is usually due to faulty. FORMULA 2 1 teaspoonfennel seed 1 teaspoon dried ginger 1 teaspooncloves Preparation: Grind fennel. FORMI. Dosage: 1/6 teaspoonwith water twice daily after meals. FORMI. Application: Apply to anal area for half-hour at a time.JLA 3 1 teaspoonrock salt 1/2 cup ginger water 1/2 cup lime water .Preserve in a glasslar. flatulence. FORMULA3 3 teaspoons marshmallow 3 teaspoons dill Preparation: Put herbs inside a clean sterile cloth. nausea. and vomiting.

.Hefiel Formulos Ailmmts I 79 lor Common Preparation: Mix. FORMULA 4 1-3 drops peppermintoil Preparation:Mix 1-3 dropsof peppermint oil with 8 ounces water. FORMULA 2 Oil of clove. preserve in glass bottle. FORMULA1 1 cup ginger water 1/2 teaspoon salt Preparation:Mix salt with ginger water.Generallynausea. Take twice daily. Administration: Apply by dipping finger in water and rubbing on 8ums.Stoolsmay be white or grayish. Personmay become restless and agitated because of toothache. Dosage:Mix 1 teaspoon with 1/2 cup of water. and exposeto sun for three or four days. FORMULA 3 3 teaspoons vinegar 6 teaspoons rose water Preparation:Mix vinegarand rose water in glass. painfuI gums. as needed Administration: Apply to gums or aching tooth. Administration: Garglewith solution three times per day. and weakness.reddened. fever. vomiting. Dosage: Drink as needed. Skin is pale. INFLAMMATION OF GUMS AND TOOTHACHE Swollen. after meals. IAUNDICE The color of urine and eyesis yellow.

LOSSOF HAIR FORMULA 2 cups roots of fig tree 1 quart coconutoil or olive oil Preparation: Dry out fig roots in shadefor three days. FORMULA 2 1 teaspoonroasted chickory root Preparation:Soakin l cup water overnight. Dosage:1/2 teaspoon with water twice daily. Dosage:Drink whole cup in morning. OBESITY FORMULA 1 (to curb excessive appetite) 1 teaspoonvalerian root 1 teaspoon nutmeg Preparation: Grind the two herbs into fine powder.strain in morning.with I ThcBook ol Sufi Haling FORMULA 1 1 teaspoonhenna leaves Preparation:Crush leaves. strain. Dosage: 1/6 teaspoon. Administration: Massageon scalpat bedtime. Strain and preserve in glassbottle. TORMT. Dosage:Take as such in the morning.Then crush roots and immerse in oil for fifteen days.Leaveon overnight.thirty minutes before meals. .JLA3 1 teaspoon chickoryseeds 1 teaspooncut licorice root 1 teaspoonrock salt Preparation: Make a fine powder of all ingredients. boil in 1 1/2 cupswater.

Stop for three days. FORMULA 3 1 teaspoon fennel seeds 1 teaspoonwild rue 1 teaspoonwormwood 1 teaspoonrose hips 1 teaspoonchoppedfigs 4 teaspoonshoney Preparation:Boil all ingredientsin 1 cup water for five minutes. for one to two weeks following end of period. and groin. PAINFULMENSTRUATION This condition is preceded by severe pain in the thighs.Hcrbtl Form as for Ctmmon Ailmmh | 8l FORMULA2 1 teaspoon limejuice Dosage: Take with 1 cup water in the morningon an empty stomach. Sometimes heavy nausea and vomiting occur. Dosage: 1i 8 teaspoonof rhubarb powder with water twice daily. Strain. . Strain and preserve.Then repeatdose. Usually blood flow is very scanty. Dosage:Take in morning for sevento ten daysafter menstrual period has ended. pubic region. FORMULA 2 1 3/4 teaspoonspowdered rhubarb Preparation: Dehydrate and make into a fine powder. FORMI. Dosage: Consume in tablespoondosestwice a day for three days.JLA 1 gum myrrh 1 teaspoon 1 teaspoon iuniper berries Preparation:Boil in 1 cup of water.

A small amount can be applied to the anus as well. Dosage: Twice daily. Boil in l cupwater. Administration: Apply to boil (which.82 | Thc Bookof Sufi Huling SKIN ULCERSAND BOILS FORMULA1 Linseedas needed Preparation: Grind with water to make a paste. especially is required. after it is drawn out. madeof nylon Instructions: Avoid close. strain. SLEEPLESSNESS FORMULA1 poppyseeds 1/2 teaspoon lettuce seeds 1/2 teaspoon with honey. Restlessness. VAGINAL ITCHING Itching and burning in vagina. and sweetenwith honey. FORMULA2 cinnamonstick 1/2 teaspoon Preparation: Boil in 1 cup water for five minutes. FORMULA 3 3 drops rose oil 3 drops violet oil 1 ounce sweet almond oil Preparation: Thoroughly mix the three oils and preserve. Administration: Apply to scalp.tight-fitting underwear. burning sensationwhile urinatinS. ears and soles of feet before retiring. strain.and sweeten Preparation: Dosage:Twice daily. or other intercourse' and after sexual Bathe immediatelyafter urinating . shouldbe lanced). vaginal area of the Acute cleanliness synthetic fabrics.

.JLA1 3 teagpoonsfennel seeds 2 teaspoonslily-of-the-valley root 1/2 teaspoonpomegranateflowers 1/2 teaspoon rosehips Preparation: Pound and grind into powder. Administration: Soak a tampon in solution and apply to vagina for thirty minutes.Hrbal Fornths fot Comnon Ailncah I 83 FORMT. Dosage: 1 to 2 teaspoonsdaily with buttermilk or a glassof iuiced green graPes. Repeat as necessary. Sift. FORMULA 2 1/3 teaspooncamphor herb 6 teaspoonsrose water Preparation: Grind camphor in rose water.

an:. and some ev€n considerit quite dangerous. The methodsemployed range from discontinuanceof a single food for a short period of tim". the idea seemsstringe.ns in_ disciples who endured fasts of varying durations." oithe Most High God.. and evendeath. performing fasts.O ye who believe! Prescribedunto you is fasting even as it was prescribedunio those before you. God-conscious. The Sufis probably have more experiince . the Sufi doesnot take upany physicalprocedure relating to health for any reason except to earn tle pi""rr. and I will give as mucA reward Jor it as I lihe. These conceptions are not utterly unfounded. 65 .. Allah has informed us in the Holy eur. As has been noted. Allah. the Mojestic and the Exabed Fastingis the oldestknown form of naturalhealing.Fasting: The Best Medicinle Every act oJ the son oJ Adom is Jor him except Jasting. It is done Jor My sake. The accounts are legion of'Sufi shaykhs and \uma.frequently with miraculous results. that perhapsyou may become (2:1g3).because incorrectly applied fastingcanresult in severe disorders of the body. For many people who have never fasted.-up ' through total abstinence from all foods and liquidsfor extended periods.than any other group of .

those who actuallydo it are Muslims.but is iust asvalidin any language.all were first sent down from Allah. does not actually mean "fast.a5 I Thc Bookol Suli Healing All of the creation. the fragrance of the mouthof a fasting man is dearerto Allah than the fragrance of musk. because one would have eatenif the opportunity I present.For exampleJiF) Fie was deprived of food by being lost in the wilderness.a.Allah the Most Kind hasprovidedguidance to control and annul I appetites by the mechanism of the fast. these functions of the body are lfood. The exercise of abstaining from things that are ordinarily lawful and permittedin life.J tCJ-.w. By the one in whosehandis my life. The primary fast to be taken up is that generally called Ramadan in (see Islam.). None except a fasting person will enter Paradise by that gate. I frest. this would not I constitutea formal fast. lfasting is whose root word means"to be at rest." By abstaining from I granted drink.exceptman. First.Ramadan is one of the months of the Islamic calendar AppendixI for Islamicmonths)-the month during which the Qur' It is preferablystatedin Arabic. But there are severalregulations which must be followed for any fast to be valid. The excellenceof fasting is known from these two statements of the Prophet (s. Since Allah has said that we will be ludged accordingto our intentions. solelyfor the sakeof Allah. as well as the Torah. one cannot get the benefits of good actions which occur entirely by accident.The Qur'an statesthat a human cannot attain salvationunlessthe low desiresare restrained: "And as for him who fears to stand before his Lord and restrainshimself from low desires. strengthens morality and selfcontrol and deepens awareness fasting of Allah. _) The general fast during the month of Ramadanis enloinedupon the whole humanity. Allah has promiseda vision of Him as reward for fasting. follows the dictates of God derivedfrognatural lawsJAnimals do not have to be restrainedfrom overeatingand 't But for humans. This is what distinguishes in Islam and Sufism from ordinary fasting for health. Paradise has a gate named Rayyin. iof the physicaldesiresare responsible for the vast maiority of illnesses.This formal declarationto perform an action is termed riyyat. and sexual intercourse.the love of materiallife and the temptationsI ldietary abuses. and an opportunity to becomerevivified. one must clearly state the intention to fast.The word rama(an qiyirn."fthe technicalterm for \ . the Psalmsof David. ) ithese .Many persons who have closecontactwith Muslims alsoengage in this form of fast and derive someof the benefitsfrom it.the paradise is surely the abode" (79:40-4D. I j Therefore.s. and the New Testament.. One may .

5.but must make up the misseddays.sexual intercourse. and should distribute as much charity as one is capableof. it was the safiir. cursing. The fast is broken after sunset with a date or a glass of water.w. required: food. the seriouslyill. should be engagedas much as possiblein reading and reciting the Holy Qur'an. if one intentionally breaks the fast during the avowed period." from the following is: f-During the period of the fast.r. ] i I followed bv a modest meal. Pregnant or lactating women. In addition to these iniunctions.. having made this promise. drink J I is more meritoriousif one doesnot do so after midday. but may fast part of the day or -for some of the days.This may consist to eat a meal. and the adviceof a practicing Muslim shaykh should be sought to resolveany question. The periodof the fast must extendfrom the time iust beforesunrise _(foir) until iust after sunset(maghrib). for the sakeof Allah and only for the sakeof Allah. must be made.When her period ends."tely emitted." for cornputing sunrise and sunset correctly. and any form of negativity." Having entered into this formal pledgewith Allah. Even though cleaningthe teeth is Permitted.s. * During the time from midnight to the beginningof the fast.A woman doesnot fast on days when she is menstruating. broken by eating foods.-. l__ fighting. one for the fast by making up one or more daysis liableto compensate Generally. the aged. to perform a fast day the following conditions must all be met: L The niyyat. which apply to the fasting man or There are severaldozensof specialcases woman. and the may be liableto insaneare exemptedfrom fasting.Fesring: Tb Brrt Mdkin I t7 simply state:"l intend to offer fast this day.) one or a few dates."y . called practice of the Prophet(s. T SJ*"r. iotal abstinence (including smoking or consumptionof water). she must resume fasting. aloud or silently. T\: specialnature of fasting is that it engendersforbearanceand sacri-fice. which must be done (maghrib) prayer. . backbiting. leyes. and similar behaviors.and so it is hiddenfrom all human visibleonly to the Eye of God: it is a secretaction. 2. nor may one deliberateb' vomit. The fast is usually any lawful of prior to offering the sunset followed by some water.a. or intention to fast. *See Chapter e.lFasting occursin the mind primarily.but in somecases make up misseddays. "$alit. . Children under the age of twelve generally are excludedfrom the fast.oI bu-d"li6".

the fragrance of the mouthof a fasting man is dearerto Allah than the fragrance of musk.Many persons who have closecontact with Muslims also engagein this form of fast and derive someof the benefitsfrom it. because present.but is just asvalid in any language. By the onein whosehandis my life. SinceAllah has said that we will be iudged accordingto our intentions." By abstaining from I drink. appetites by the mechanism of the fast. fof J Allah provided guidance the Most Kind has to control and annul I {Therefore.Noneexcept a fastingperson will enter Paradise by that gate. ) ithese -The Qur'an statesthat a human cannot attain salvationunlessthe low desires are restrained: "And as for him who fears to stand beforehis Lord and restrains himself from low desires.a. granted these functions the body of are lfood.For exampleffi Fie was deprived of food by being lost in the wilderness. The exerciseof abstainingfrom things that are ordinarily lawful and permittedin life. Paradise hasa gatenamedRayyin.."fhe technicalterm for \ . this would not I one would have eatenif the opportunity I iconstitute a formal fast. niyyfi) i. But there are several regulations which must be followed for any fast to be valid.Ramadan is one of the months of the Islamiccalendar AppendixI for Islamic months)-the month during which the Qur'an. The excellence of fasting is known from these two statements of the Prophet (s. strengthens morality and selfcontrol and deepens awareness of Allah. One may . as well as the Torah.w.1g. does not actually mean "fast. except man. physical the desiresare responsible for the vast maiority of illnesses. Allah has promiseda vision of Him as reward for fasting. First. and an opportunity to becomerevivified. whoseroot word means"to be at rest. thosewho actuallydo it are Muslims. and the New Testament.s. all were first sent down from Allah. The primary fast to be taken up is that generally called Ramadan in (see Islam.9re It is preferablystatedin Arabic. _) The general fast during the month of Ramadanis enjoinedupon the whole humanity.The word ramalan lfasting is 1iyEm. one cannot get the benefits of good actions which occur entirely by accident. I [est.86 I The Book of Sufi Huling All of the creation. the paradiseis surely the abode" (zg:+o-+t\. one must clearlystate the intention to fast. follows the dictatesof God derived fro4gnatural lawsJAnimals do not have to be restrainedfrom overeatingand \ But for humans.This formal declarationto perform an action is teried. This is what distinguishes fasting in Islam and Sufism from ordinary fasting for health. solelyfor the sakeof Allah.the loveof materiallife and the temptationsI ldietary abuses. the Psalms of David.). and sexual intercourse.

she must resume fasting. 'See Chapter 9. called of any lawful foods." Having entered into this formal pledge with Allah. Even though cleaningthe teeth is permitted. "|alat.and so it is hiddenfrom all human visibleonly to the Eye of God: it is a secretaction. but must make up the missed days.The fast is broken after sunset with a date or a glass of water. total abstinence from the following is (including water). followed by some water. must be made.a. During the time from midnight to the beginningof the fast." for computing sunrise and sunset correctly. and the adviceof a practicingMuslim shaykh shouldbe sought to resolveany question. 2. 5. In addition to these iniunctions.This may consist of the Prophet(s. There are severaldozens cases which applyto the fastingman or of special woman. the should be engagedas much as possiblein reading and reciting the Holy Qur'an. but in some casesmay be liable to make up missed days. the seriously ill. The period of the fast must extend from the time iust before sunrise _Aajr) until lust after sunset (maghrib). to perform a fast day the following conditions must all be met: l. which mustte done prior to offering the sunset (naghrib) prayer. Children under the age of twelve generally are excluded from the fast. The niyyat.s.w. one is liable to compensate for the fast by making up one or more days.Festing Thc BestlvledicineI 87 simply state: "I intend to offer fast this day.) i followed bv a modest meal. leyes.The fast is usuallybrokenby eatingone or a few dates. it is more meritoriousif one doesnot do so after midday. having made this promise. nor may one deliberately' vomit. -for 15. sexual ! fighting. arguing. l_ ts SJ*"n--"y .or intention to fast. . and the insane are exempted from fasting. aloud or silently. When her period ends. ' tobacco.utely emitted. backbiting.roi b"-duli"b".) to eat a meal. and similar behaviors. drink intercourse. but may fast part of the day or some of the days. if one intentionally breaks the fast during the avowed period. and any form of negativity. Generally. smoking or consumption of I required: food. cursing. Pregnant or lactating women.JFasting occursin the mind primarily. -. A woman does not fast on days when she is menstruating. and sacriThe special nature of fasting is that it engenders forbearance fice. During the period of the fast. it was the practice salyr. and should distribute as much charity as one is capable of. for the sake of Allah and only for the sake of Allah.' I \3.

During a fast. The first action the body takes. This fast also includesrestrainingthe eyesfrom any evil sight. This specialkind of heat causesa very rapid processing("cooking" down) of the excess matters.and entered into for the purposeof restraining oneselffrom eatingand drinking and sexualpassions.and urination. which are called the five forms of healing crisis: nosebleed. when given the opportunity. sight. and other limbs or organs of the body. _-j In additionto the obligatoryfast of the sacred month. the Sufis. is to generatethe strange heat of fever. The volume and frequencymay be as high as five or more times an hour for severalhours. slander^ and hypocrisy. the ordinary work performed in the digestion of foods is reduced.In short. when they do break the fast.e8 I ThcBook ol SuliHuling Such are the minimum regulationsfor fasting. . some every month. The accompanying list summarizes the entire spectrumof fasts engaged in by the Sufis. As discussed earlier. The correct meal following this fast is I the one being eaten by the poorest people in one's community.I mean that the body is putting out the excess. diarrhea. When this occurs. The elimination occurs in one (and sometimes more) of five ways. Some of these occur every year.vomiting. which are called nafil fasts. A higher form of the fast consists (in of addition to the above)refraining from wrong actions of hands.The substances are thus refined into a form which can be eliminated by the body. falsity. it is only to remember God. the fasterskeepsilent. A healingcrisisby urinationis not the same thing as normal urination. It is the fast of the general people. the Sufis engage in various optional fasts.One must leavethe presence of the personwho violatesthese prohibitions. and shunning useless talk. A healing crisis by diarrhea could consistof fifteen or more motions in severalhours. these people do not think of anything except Allah. thereby allowing the body to eliminatesuperfluousmatters and to repair damage done by long-term dietary abuses. perspiration.disease frequentlyis attributedto incomplete digestion of the nutrients at one or more stagesof digestion.the body respondsin specialways. and some every week.incomplete digestion.and when they do speak. They for growth into the next consider their existence in this world only asa seed world. eat only the minimum ' amount required to stem hunger. The saints perform the very greatest kind of fast. Although the main intention and desiredeffectsof fasting occur in the realm of the soul and its evolution.regardless of what they may be. In other words. a fast of the rirind. feet. -Moreover. obscenity. frequently harmful and toxic by-products of abnormal. By sayingthat this eliminationoccursin a healingcrisis. This fast is so strict that one cannot even listen to forbidden speech coming from nonetheless remainsa fact that most peopleachievephysical results of the fast as well.

sweating. Friday.s. the first ten daysof the month of Moharram.thesehealingcrises the efforts to arbitrarily medicine labels asillnessand disease. (Note: It is not permitted io fast the three days prior to the beginning of Ramadan. I rejected said.s. and when I remain hungry I shall seek humility from Thee. Monthly Fasts: The best days to keep fast during any month are the first day.w." areprecisely the eventsthat Western Oddly enough. and thus resort to various chemical drugs. or fever. the days of cArshurah. or prop him or her up to attend an theseeliminaimportant function. blockor end thesenormal eliminativefunctionscut short the most effective the body possesses! inherent health-building mechanisms during fastingThe forms of healing crisis are mentioned because especially for one who has never taken it up before-one or more of these evenwithin are likely to transpireafter the third or fourth days(sometimes perhaps a slightlyelevated temperature a few hours)."And then he said:"There is no better fast than this. fourteenth. Weekly Fasts: While fasting any week.a. FAST DAYS OF THE SUFIS Rama{an: The thirty-day fast obligatoryupon all Muslims.w. forbadefastingeveryday. Consequently. When the diarrhea or vomiting begins. Other Annual Fasts: The daysof cArafet (during the month of Dhul-Hiiiah).one shouldendeavorto fast Thursday. which will unfortunatelyput an immediateend to any healingactionsof the body.This may suffice to get a person back to work.) to me. and the last day of every month. The Prophet (s. one who is unthat he has acquainted with the benefitsand effectsof fastingmay conclude "weakened" by contracted the flu or a respiratoryproblem. which are the days of excellence.A poundingheadache. the first ten daysof Dhul-Hiijah. nor the feastdaysof cid al-Fitr and cld al-Adhe).Fat ing: TIE B6t Mdiliw l g. the middle day.having become fasting! Many people are unwilling to endure any discomfort or unpleasantness whatsoever. but over yearsand yearsof suppressing .and similar signs show that the body is moving into a corrective mode.a. In addition. and as much of the month of Shacbin as possible. and Monday. and fifteenth days of the moon's cycle. there is fasting on the ayyim bayid-the thirteenth. When I take food I shall praiseThee."The treasures of the world were presented them and said:I shallremainhungry for one day and takefood on the next.) to maintain maximum fasting is to fast every other day.The bestway Daily Fasts:The Prophet(s.

and any wish whatsoever the person may make is granted. One other aspectof physicallife bearssignificantly upon human health. . Allah the Almighty has promised uncountable rewards for those who fast. or part of a day.90 I Thc Bor. he would immediately spit it out half-chewed.which servesas the ladder by which one may approachGod. It is the cornerstoneof all Sufi activities.He lived to be ninety-six years old. Effort and disciplineare required to make it through these recommended fasts. if he discoveredhe was deriving any pleasure from the food. Yfr llayya! Ya Qdyyln! Fasting is prescribedby the Most High God as a great blessingupon His humanity. but it alsocarriesimmense spiritual rewards.This is known as Laylat al-Qadr (Night of Power). when he did eat.k ol Sufi Healiag tions. except by the most drastic means. Allah sendsan angel to personallymeet this person. Even then it is difficult and gruesome. And not only is fasting the best and safestmeansof protectingthe physicalhealth.He knows the best techniques and practicesfor maintaining its health. at that. One of the great Sufis was said to have fasted on alternate days during the last forty years of his life. As the Maker of human bodies.until organ damage occurs and there is no hope for a cure. And. the toxic matters back up within the system.For one who has performed the fast perfectly and accordingto the strictest criteria. Muslims have a specialadvantage. and gradually extend it to the desired level of performance.for they are strengthenedand helped by Allah to complete a full thirty days each year. I suggestpersonswith no experiencebegin with iust one day. One such reward for the fortunate onesoccursduring the last ten days of Ramaddn.the galil.

Allah establishesthe only keys that will open the blessingsof this book: Dhalikal-kitEbu li rayba fih Hudd lil-muttaqin.q-9irat al-mustaqim 9l . He informs His creatures of the means of attaining it-by revealing the entire Qur'an for the perfect and total guidance of humankind. in the very first verses of the iecond slral of the Qur'an. Hazmt Khw6|t Ghafib Nawtu (r. specialimploring by the servant to God Almighty for His guidance: calayhim. Not only as the Most Kind God provided humans with the best possible invocation to Him. $iri! alladhina ancamta Show us the straight path.a. It is said that the whole condensed and concentrated "fwo of its versesare a of the Qur'an is encapsulated in this openingsitrah. Alladhine yu'minina bilghaybi wa yuqiminaq-qalita wa mimma razaqnihum yunfiqin. but immediately after He hears this sincere request. However. is in one sense the most prayer one can utter. The path of those whom You love and have favored.) Snrat al-Fatihah.$aldt: The Postures of the Prophets The Great and Glorious Gd does not insist upn the prJormance of any other devotion as much as He does on the perfonnance oJt Faht. the Openingof the Holy Qur'an. Ihdin.

Book ofSufiHwliag 92 | The This is the Scripture wherein there is no doubt, to thosewho shun evil, A guidance Who believein the Unseen, and and establish s-nlat, spendof that which We have bestowed upon them. The word galil in Arabic is translated as prayer or worship, and also supplications for forgiveness, compassion, and mercy. (In Persian, Turkish, and Urdu, the term is namiz.) Western scholarshave unfortunately misrepresentedthe true conception by translating the word simply as "prayer" or "worship." In fact, the of s.aldt practice of 2nl-at is very specific and forms the most unique and central feature of religious life in Islam and Sufism. The Holy Prophet Muhammad (s.a.w.s.)is reported to have said, "The difference between a believer in God and a disbeliever in Him is the performance of galit." The great saint Hazrat Khw6ja Gharib Nawdz (r.a.) commented on the importance of the snlit with the following statements: qnlal is the climax God,because Without performinglliil, nonecan approach for the pious. of such approach in the process of Cod. sdl;l is the ladderleadingto the proximity lqurbl relationSrlalis a trust committedto human careby Almighty Cod, a secret ship existingbetweenthe worshiperand the Worshiped, The Indian mystic musician Hazrat Inayat Khan, who brought some Sufi ideas to the West in the early part of this century, said, "A person who has no hope of ever advancing any other way, for never accomplishes[snlnt] posture has a wonderful meaning and a particular effect . ' it is to every be prescribed before further sacred teachings. lf he fails to advance in this, there is no hope for his future." Sallt is at once an external and an internal practice: a set of physical and the richest spiritual exercises(somehave compared them toyoga asanas), nourishment. By considering each of these aspects in some detail, we can that they would rather die learn why the Sufis have consideredin many cases Ma sha'Allah! than forgo the\r s.alat. The practice of qnlif is performed at five regular intervals throughout the day as a minimum and can be done ai other times accordingto the capacities of the worshiper. The times of performance are fixed according to the journey of the sun and planets across the heavens. These times are as follows: Fajr: Begins approximately forty-five minutes before sunrise and extends up to the rising of the sun.

ol thcProphcts I 9t $alat:ThePosttres fuhn Begins after the sun has passed the median point in the sky and has iust begun its downward arc. cAgr: Begins when the sun has crosseda bisection of the arc made by the sun, midpoint between noon and the line of the horizon; or when the body's shadow is equal to two body lengths. Maghrib'.Begins just after the sun has set below the horizon and no light is left reflecting off the clouds (i.e., there is no more redness). clsfti: Begins when night has fully fallen, approximately one hour and or sunset. twenty minutes after the time of maghrib, By following these prayer times, one is perfectly attuned to the motions of the planets, seasonalchanges, and geographic variations. In so doing, one becomes harmonized with all of the natural cycles of the universe. There are three aspects to the qalil: thought, word, and action. Before beginning the qalAt, one must clean oneself of any physical dirt on the body or clothing, or on the place where one intends to pray. At this same time, one must drive out all negative or evil thoughts and cleanse the mind to concentrate fully upon the glory of Allah the Almighty. This preparation, calledwufa', consistsof washing the hands, rinsing the mouth (and brushing teeth if necessary),snuffing water up the nose, wiping the face from brow to chin and from ear to ear, washing the forearms from the wrists up to the elbows, wiping over the head and the back of the neck, and, finally, washing the feet up to the ankle bone. Each of these washings is repeated three times and must be done in the sequencedescribed. When these actions have been carefully completed, one goes to the place of prayer and, assuming a humble attitude, with head down, hands at sides, and feet evenly spacedbelow the shoulders, utters the intention to offer the palfrf,as follows: and facethe qiblah, I intend to offer fthe obligatory number ofl rn(tatsof, I takerefugewith the Exalted for the sakeof Allah andAllah alone. Kacbah, and evil satan,and I begin in the Name of Allah, Allah from the rejected Most Cracious.Most Merciful. This invocation may be made in Arabic, but any language will suffice as well. However, the remainder of the qafit must be recited entirely in Arabic. (Later chapters discuss the Arabic vowels, sounds, and breath patterns.) The one offering prayer must be facing in the direction of the city of Mecca, Saudi Arabia. (In the United States, this would mean facing generally eastward.) The qaldtis done by assuming eight separate positions of the b ody (ark-anl, and reciting various Qur'anic verses with each posture. These postures are illustrated in turn, and a brief description is given of the benefits ascribedto each.

94 I Thc Bcrk of Sufi Healing

Bring hands, palms open, up to ears, and place thumbs behind earlobes,as " All1hu akbar"(God is Great) is uttered.

Nameof Posture: Niyyat Time to fu Held: 5 szconds fucitation: Allabu akbar.

Beneficial Effects: Body feels relieved of weight owing to even distribution on both feet. Straightening back improvesposture.Mind is brought under control of intellect.Vision is sharpened by focusingupon floor, where head will prostrate.Musclesof upper and lower back are loosened. Higher and lower centersof brain are united to form singleness of purpose.

Showus thestra$ht path. 1. The sound vibrations of the long vowels i.) Following these words. virtually all of the sounds the aboveverses. lhdinas-gi calayhim $ira1alladhinoancamta c Ghayril-maghlibiolayhin wo )ai. . . pineal gland. Ar-Rolnan.causesfurther relaxation of legs and back. pituitary. lust below navel. the knefcent. of all of the ninety-ninedivine attributesin perfectly stimulatingdispersal controlled degreesthroughout the body.and piety.and i stimulate the heart. Milihi yawn id-Dn. purifying and uplifting them all. mind. the Merclful All proisebe to Allah. tbe Mercif .and lungs.I cs Salct:ThcPwlunsol tlu Prophds 2 POSTURE Placehands. The kneficent. modesty. a short chapter of at least three verses should be recited from the Holy Qur'an (seeAppendix II for suitable examPles). Iyyakana cbuduwa iyyako nastacin. Masterof the Doy of Judgnent. Thepath of those who haveeamed Not he path oJ those Thineanger. k it so. Lord oJ the Workls. In the recital of that occurin Arabicare uttered.lithn. adrenalglands. Nameof Posture: Qiitm Durstion: 40-60 seconds Recimtion: BismiLldh ir-fuhnon ir-Rahin Al-lnndu li-lJah rabb il-c6lamin. Beneficial Effects: Extends concentration. and soul. Theeolonewe ask for help. rr4 al-mustaqim. (ln the NameoJ A oh. Theeonly do we worship.generatesfeelingsof humility. Amin.not are leodingastray. thyroid. ir-Aolin.right over left. whom Youloneandfavor.

generatingsweet kindnessand inner harmony. Nome:Aukuc Durction:12 seconds fucitotion:Whllebndiry at tlrc wdist.Over would not spill. abdomen.Blood is pumpedinto upper torso.suchthat if a glass of water were on the back. this posture improvesthe personality.reciteAllihu akbar. and calves. placingpalms on kneeswith fingers spread.Do not bend the knees. . then: Sublzana Robbld-cA7in SubfianoRobbT ol-cAvin Subldna Robbid-cA7in (Holy h ny Lord.Eyes are looking down.Backis parallel to ground. the Magnifcent) Beneficial Effects: Fully stretches the muscles of the lower back.96 I ThcBook ol1rfi Hullry POSTURE 3 Bend at waist. directly ahead.and kidneys. thighs. Tones muscles of stomach.

recite Samica Llfrhuli-man (Allah hears the one who praisesHim. . Yours is the praise).Salct:ThcPwturcs ol thcProphcts I 97 POSTURE 4 While rising from the bending position of rukut.arms at side. say: Allahu akbar and moveto nextposition. Then return to standingposition. Our Rabbani wa lakal-fiamd fianidah. Lord. Body regainsrelaxation and releases tension.carrying away toxins. Beneficial Effects: The fresh blood moved irp irtto torso in previous posture returns to its original state. Name: Qauma Duration: 6 seconds Aecitation: AJnr holdngfor six seconds.

toes of both feet. two knees.ltng POSTURE 5 Place both hands on knees and lower yourself slowly and easily into a kneeling position. tlv Most Supreme) Beneficial Effects: Knees forming a right angle allow stomach musclesto develop and prevents growth of flabbinessin midsection. . Increases spiritual stationsand produces high psychicenergy throughout body. and nose)and lungs. Nome:kjdah Durotion:12 seconds Recitation: RobbiaL-cAld Suphbno SulhonoRabblol-cAla Sulhina RabbT al-clir (Glory k to my Lord. This posture of supreme submission and humilitv is the essence of worship. especiallythe head (including eyesrears. Increases patienceand relianceupon God. Maintains proper position of fetus in pregnant women. two palms.Increases flow of blood into upper regions of body. Reduceshigh blood pressure. allows mental toxins to be cleansed by blood.e8 I ThcBuk of iuli Hrr. The end position of this posture is given below. Increaseselasticity of toints. Then touch the head and hands to the ground. The following sevenbody parts should be in contact with the ground: forehead. Annihilates egotism and vanity.

Beneficial Effects: For men.Saht: Thc Poshtr* of thc Pmphcts | 99 POSTURE 6 RecitingAlldhuskbnr. solesup. . and the postureassists digestion by forcing the contents of the stomachdownward. Name: Qtcil Durotion: 6 yconds Redation: At end oJ 6 seconds. underneath their bodies. Allihu rcfot akbar ond actioridof Puiion 5 exoctly. rise from Position5 and assumethe sitting posture shown here. Women keep both feet.The body returns to even greaterrelaxation. This aidsdetoxification of the liver and stimulates peristaltic action of the large intestine. the h6el of the right foot is curled up and the weight of the leg and part of the body rests upon it.

Then.recitingAllahu akbar. rctum to sitting as in Posture 6. and nervous systems.Gives experience of lightness of body and emotional happiness. Balances sympathetic parasympathetic and nervoussystems. Oxygenation of entire body is accomplished. Beneficial Effects: Repetition of the deepprostration within a few seconds cleanses the respiratory.roo I Thr Book ol Suf Haling POSTURE7 kpeat motionsof Posture 5 exactly. circulatory. .

Solrt ThcPostures ol lhc Pmphcts I lol

From Posture 5, with head in prostration, lift the head away from the floor and bring the torso backward. handson knees, Placing reverse the procedure for going down, and,while againreciting / Ildhuakbqr, return to the standing position. This completesone rackat of prayer.

1O2I ThcBook ofSt!fi H.aling according to the time is done in either two, three, or four rackats, The galAt of day: Fajr: 2 nckah

fuhr: ct*r: Maghib: Isha:

4 rackah 4 rockah i rackah 4 llccka/s

is added: At the end of eachtwo units of prayer,the following supplication wat-tayyibat At-talriyyaiuli-Llahiwaq:qalawetu As-salirnu'alayka ayyuhin-Nabiyyu Wa rafrmatuLlihi wa barak5tuhu calayniwa cali cibidi Llihig-galilrin Was-salamu Ash-hadu an li iliha illaLlih cabduhu wa rasrlluh. Mul.rammadan ash-hadu anna Wa conversation This supplicationis recited as a re-creationof the celestial Muthe Holy Prophet Almighty and which was held between Allah the (Mirrij) (s.a.w.s.) of the hammad during the night of the HeavenlyAscent Prophet. The lines were spoken as follows: blessings, andgoodactsarefrom You,my Lord Muhammad: All greetings, of Allah. to you, O Prophet, and the mercyandblessings Allah: Greetings of Allah. be unto us, and unto the righteousservants Muhammad:Peace I bearwitnessthat thereis no deity exceptAllah. is His servantand messenger. Allah: And I bearwitnessthat Muhammad If the required number of ratkatsis but two, the galil would proceedto the are due. These are done next recitation. Otherwise, one or two more rackats occurafter that of Srlrat exactlyas the first two, exceptthat no recitations al-Fatihah. are done aloud during the €altfof The recitations of the first two rackats cishs. are recited silently. maghrib and At other times, all fajr and When the proper number of two, three, or four ratkatsare completed, and blessing another prayer is said silently,praisingand offering greetings upon the prophetsand their families.
Allihumma salli cala sayyidini Mulrammadin wa cali ili Mulrammadin calalbrihima kama gallayta cal; wa 5li lbrihima Innaka $amidun Majid. Allihumma barik cali Mulrammadin wa caE eli Mulrammadin kamSbaraktacalalbrehima wa calaali lbrihima. lnnaka $amidun Maiid.

ol the Prophcts I tO3 Sslat:ThePostttrcs (O Allah, blessour masterMuhammad and the family of Muhammad as you have blessed Abraham and the family of Abraham. Surely You are the Praiseworthy, the Glorious. O Allah, be graciousunto Muhammad and unto the family of Muhammad as You were gracious unto Abraham and unto the family of Abraham. SurelyYou are the Praiseworthy, the Glorious.) At the end of this recitation, the head is hung low, then turned slowly to full extension to the right, so that the eyes can glance back over the shoulder, and one recites: As-salimu calaykum wa ralrmatu Llah (Peace and blessingsof Cod be upon you). While turning the head to the left, one repeats the phrase: calaykumwa ralrmatu Llah. As-salSmu These last statements are addressedto the two recording angels, each of whom sits poised over the shoulder, recording respectively the good and wrongful actions. subhanAllah! Another interesting feature of the qclatis that in the course of assuming three main positions (qi\dm,rukat, and snjdah), one makes the physical shapes of the Arabic letters alif dal, and mim. These letters spell the word,4dam,the name of the first createdhuman and the first prophet (a.s.).The illustrations on the following page show the body posture and letter correspondence. The angels-who were created solely to worship Allah and do so as their natural behavior-perform all of these postures of worship. All the prophets of history (peacebe upon them all) also used one or more of these postures. The prophet Muhammad (s.a.w.s.) was granted the grace of conveying to humanity the synthesis of all of the postures of all the prophets. Al-fiandu li-Llah il-Hayynil-Qayy n! Another important point regarding this practice, simply as a physical activity, is that persons of all ages can dg it. It is smooth, flowing, and easy, and in time becomes the greatest physical development that is possible. In the course of one day, the minimum performance consists of seventeen units of prayer, composed of nineteen separate positions during each ratkat. This is a total of 1le physical postures per day, or 3,570 postures monthly, or 42,840 postures yearly. In the average adult lifetime of forty years, 7,773,600 postures are performed. Anyone so doing is protected and inoculated against a host of ailments and diseases,such as heart attack and other cardiac problems; emphysema; arthritis; bladder, kidney, and bowel problems; viral and bac-


Almighty God. For the Sufis.and many. Another conditionof prayer is that the meaningof the words uttered be as completeas possible. The first requirementis to adopt and follow the sharit . This path leadsone to the laqiqat. Both (or truth) of this matter is absolute.when you want to rememberMe. the divine laws of human life. The performanceof pl6t is required to attain any of these stations (which are sequential). there follows the stage called macrifat-lhe overwhelming ecstasyof being a favored and chosenfriend of the Beloved. with a recognitionof the dependent positionof the worshiper in relationto the Worshiped. you. One must first of all approach the prayerwith a sense of humility. The haqq And we will all have this matter resolvedwith finality at the time of death. stand before Me with a fearful mind . the path. with the understanding that the prayer is the meansof steppinginto the next world. and mafilat the aspirants to God: shnricat (ecstasy). Not only did we not exist: we did not even knoar that we did not exist! We shouldput all thoughts exceptthoseof our merciful Creator out of our minds as we prepareto addressHim. sciaticaand spinalailments. which in due courseleadsone onto the €ir|t al-mustaqim.some peoplebelieveGod exists. the laqiqat.Allah has informed us that we were "a thing unremembered. Let me try to define this complex term. there will be no spacefor remembrance of God.some do not. When you standbefore Me. Pmlvt I tos terial infections. If the mind is alreadyfilled with mundanethoughts. tariqat (path).This practice can be donevirtually anywhere.Even though they are spokenin Arabic. When one attains this status of insight into the divine truths.Severalinternal conditionsmust be present." There is not a singleliving personin the history until I remembered of the world who was responsible for his or her own conception of life.and costsnothing at all. loss of memory and senility. The enterprise of Sufism is frequently referred to as following tarlqat. rememberMe in such a way that your limbs tremble and that you hold Me dear at the time of remembrance and rest satisfied. f. All hidden knowledgebelongsto the realm of ftaqiqat. incontrovertible and absolute truth of all existence.But merely voicing sounds and standing in one placewill not producethe desiredeffects. Worldly affairs must be shoved aside. flaqiqat is the final. The shaykhsgenerallystate that there are four stagesof practices for (law).aqiqat (truth). It is narrated in the Hadith that God said to Moses:"O Moses. eye diseases.requiresno special equipment.many others. cases cannot be true. the qalit hasevengreaterimport in their livesbecause the carpet at the placeof prayer becomes the stepping-offpoint for entering the divine reality.For example. of drawing near to God.SalatTlu Postnrcs of th. one should know the translatedmeaningsin one's own languageand should contemplate these meaningsas deeplyand sincerelyas possible.

secluded rooms. but whosoevergivesup his own desires while serving Allah and doesgood leads to another thought. and Ruler of the creation. and not of his body. These are both physical and mental. his reward is with his Lord. small. a camel driver came to Abn Bakr (r. If this is not possible. the voice of his heart was heardfrom a distance of two miles. grace. one must set apart a special place for worship and remembrance of Allah. Nay. In the early days of Islam. The driver said that if Abn Bakr could perform two rsckats without a single .and speakwith Me with the tongue of a truthful man.7O5I The Book ofStfi Heoling Iike the poorest slave. "I don't believe you can make two rackatsof t4lat without thinking of something other than Allah. who was a very pious Muslim. In other words. and favor of Allah. and said.becausethe eye is the first source of distraction." Somepeoplemay wonder about the suggestion that we must fear God. A verse in the Holy Qur'an that makes this clear is found in Sirat al(z:ttz): Baqarah Bali man aslama wajhahuIi-Llahi wa huwa mu!rsinun falahu alruhi cindaRabbih wa la khawfun calayhim wa li hum ya\zanun. muffled sounds from the street. One is often distracted from deep concentration in prayer by room noises. if one gives up one's own selfish desiresand serveshumanity solely for the sake of pleasing Allah.An individualwillbe forgivenin the next world accordingto the qualitiesof his mind. assertinginsteadthat we only need to think of God as kind and allJoving. The second cause of distraction is the mind itself: As each thought arises. Sustainer. and other goings-on. as one's Protecting Friend. how could one ever be afraid or suffer sadness? The ailments people experience in the 1alit are mainly concerned with distractions. the Creator. The medicine to correct this diseaseof s. The Sufis find they can perform their divine services much better in dark. conversations. Close the eyes.).a. I took oath upon Myself that I shall rememberone who remembersMe. the reward is the totally and unrestricted protection." Abn Bakr asserted that he believed he could do it." And then God revealedto him: "Tell your disobedientfollowers to remember Me. if necessary. When Abraham stood for prayer.slitis to cut off from the source of these distractions. When one has Allah. They shall have no fears And neither shall they grieve.

a. I couldn'tmakeit through capable of deception. and Allah takes pride before His angelsfor him. When he finished."I hope that the foregoing presentation of only some of the deepenaspects of the practiceof qalatwtll inspire people to learn and practice the yldt to learn its truly marvelous effects. The best method is to concentrate as fully as possible on the meaningsof what is beingrecited.or extensivedesignson the prayer carpet. Allah lifts up the screenbefore Him. confessed.) had gone into his llujrnh (meditationcell) to perform his nighttime prayers. such as Rimi and Ibn cArabi.) recommended that one make2al7t in a room with no variegatedcolors." It is very difficult to cut the root of internalmentaldistractions. Then an angel proclaims: this servant had known Whom he had been invoking.a.MawlSni Rnmi (r. the camel driver looked at him anxiously." This opening of the doors to the Unseen is "Sufis.) as examplesof truly liberated.slat. One December in Konya. was trying to decidewhether I would take the black camelor the brown one. Ab! Bakr commencedhis gldt.Imam al4hazzali (r. which the true spiritual aspirant can dispensewith. and avoid wearing any kind of rings or other jewelry.).a.When the time for the /ajr (morning) prayer doors of heaven are thrown open for a praying person. The great ones mentioned above.a. Mawldni Rimi (r.who foolishlyassertthat {rlrt is unnecessary. Such misguidedpersons give the examples of Ibn cArabi (r. he did not appear. he would makehim a gift of a blackand one brown. the s.l was distracted. There are unfortunately somepersonsparadingas pseudo-Sufis in the West.ol the Ptophcts I lo7 Saldt: The Postwes distractingthought.a.s. "l it that distracted you? What did you think about?"Abi Bakr answered. and the Face of God comes before his face.Then the cameldriver curiouslyasked. They makethe strange claim that such formal actions as qldt are mere rituals. so that His servant faceshim.forceit backto the Qur'anic meanings. Then they spread virtues out from the top of the "lf worshiper'shead to the end of the horizon. The Prophet (s. and Maqs0r al-$allai (r.If the mind doesbeginto wander. he would not have looked around. were in fact the most ardent and sincerefollowersof the pldt.)." And they disdainanyonewho makesqalilor suggests its necessity as a backward-thinking"fundamentalist.a. The angelsclimb upon his two shouldersand pray in unison along with him and sayt4nir at the end of the prayer." The cameldriver was relievedthat he had not "But what was lost a precious camel.). being a scrupulously honest man in"You were right.Abn Bakr.His followers became in twentv vearsMawlini had never failed to ioin them in worried because .w. distracted. and he gesturedto two camelsnearby. The Hadith state that when one stands in prayer.

are the extra prayers that the Prophet Muhammad obligatory (s. varying periods-up to an hour or more-and versesfrom the Qur'an that are repletewith mysticalmeaningare recited.a.emotional.)quicklyofferedhis two rarlcts of prayer. It is never altered in its essentialfeatures (and never has been for 1.s. as to why a satan would wake him up for prayer. The trial lastedover eight years. he had begun weepingso copiouslythat a pool of tears had formed. and with Almlghty God. before the Final Hour passes!" .so I woke you up so that you would only get the benefitsof two.As time passed and the narids'alarm8rew. Sinceyou've discovered me. and his prostrationin the coldwas so prolongedthat the tears froze. It is the real is both the first and the final stepfor the true believer.who was a Sufi which he had overheardwhile eavgsdropping sat awaitinghis saint. the posturesare held for to the activitiesof worship of the murids.and spiritual excellenthealth.As Hazrat Khwdia Gharib Nawiz frequently remarkedto his followers:"Hurry up and perform the qalit. you would have offered one hundred racksts as compensation.he looked at the cat. on his sister.who one morning was about to miss the and time of the morning prayer.400 years) and thus becomesthe foundation upon which the more refined spiritual practicesare built.they were startledto find the Mawlini with his beard frozen to the ground. (fnrd) ylht. struggling to set himself free. he actuallywas tried and convictedon the chargeof divulging divine secrets. However. For anyone who desiresto enioy the most mental.Inside. added to the that extend and enhancethe basicpracticesof Qaldt.So he asked.When he hadfinished. Later. cAbdul-Qadir(r.and on the last day of his life he performed5oO s.w. saidyou were.alatl There is a story of The Sufis are the most strenuoussupportersof qalal.ol SufiHealing lOB I ThcBcrk prayer. he saw that the cat was actually a satan. trapping him by his beard! Ma4srir al-$allaj (r. and with his spiritual insight. Hazrat cAbdul-QadirJilani (r. These are called sunnah.a. I knew that if you missedyour obligatory prayer. Noticing the latenessof the time.As Ma4sir al-FJallii his time by punctually executionduring the last week of his life. he passed ratkats of offering h\s qalit."l can seeyou are a satanbut why on earth did you wake me up for the fajr prayer?" "You are just as pious and cleverasmy fellow satans The cat answered. there is no better medicinethan the qallt.a. Sdlat meansof uniting one with the whole of humanity. I might as well tell you.A cat cameover to his sideashe lay asleep began nudging him until he awoke.).This puzzledthe great saint. In his supplications.a. someone congregational finally decided to force the door open. the shaykhassigned the muridmany practices First.harmonizingthe physical.) and add severaldozensmore used to do. life.)becamefamous in the history of Sufism for his alleged crime of offending the so-calledorthodox clergy." In the courseof Sufism.

he would say. I am ashamed. was always prostrating in worship and devotion before God.l) Nafit (Optionel) Witr (Hishly Recommended) Fai. 3 .Sddt:ThePosluru of thcProphds| 1O9 It is incorrect to say. (Recitation aloud) 2 t Zuhr (Silent) . Although he had reached the summit of devotion.l) Fa4 (Obligrtory) Sunnah Aft€r (Option. for I did not worship You as I ought to have done " The following chart provides the correct number of obligatory and optional rackstsfor the five daily prayers of galil. blessingsand peaceof God be upon him.Al. NUMBER OF RACIC{TS IN 5/IAT Prayer Sunnah Before (Oplion. that when a seeker gains his desires. worship and devotion are no longer incumbent upon him. for the Chief of the World. (Silent) 4 4 4 4 Maghrib (First two rqckatsaloud) 3 2 clshn (Firsttwo rq'kats aloud) 4 4 2 . as some do. "O Lord.

Prophet M ulmmmad (s. This notion of an absolute essencealso applies to the human being in relation to the soul (rtl).tn His mercv. Over a course of time. or spiritual. ) The prophet Sulaymin (a. we must look to the manifold forms of His creationand know Him by His signs.s. Allah. the mosque. Eachof the divine attributeshas a dh-at. and scents.haseverexisted. of Allah's attribute of ar-Rafumdn.a. has bestoweduntold forms of this mercy throughout the human. and will ever exist. angelic.s. and shrub has its physical form and also its essence.We expressthis unfathomableabsolutewith the pronoun Hn. whether physical. And in considering the nature of God.a flower sprang up before him and said.And he was the first to have this knowledge. The absoluteof the essence of Allah is called dhAt. and whether we know of it or do not. Yet all these untold numbers of manifestationsare still only a small part of the dhAt. ar-Rafimin is the totality of every kind of mercy that exists. and animal creation. tree. which is its totality. One day as he was standingfor prayer in taliykum. all of the medicinal flowers appeared and told Hazrat Sulaymdntheir healingproperties. Each flower. For example. "As-sslsm Hazrat Sulayminl" Hazrat Sulaymanreturned the greeting and then asked. All of the specificcharacteristics of the 7tl . a different flower sprangup and told Hazrat Sulaymin the disease for which it was the remedy. which is of divine origin. in all forms.)was the one who first learnedthe healing propertiesof herbsand flowers. Our human minds are incapableof conceivingof or expressingthe full reality of Allah. The seed of an oak will not produce a willow. mental. This intimate relationshipbetweenabsoluteessence and manifold forms of that essenceis duplicated in all of nature. "What are you doing here? What are you for?" And the flower answered him that it was a remedy for such-and-such a disease.w. The next day. or totality.LO The Soul of the Rose There are thrce things oJ tbis wo d that I have been nnde a preJer pra)rc\ women.

and collect the drops of his perspiration. Allah saidthat the first thing He createdin the universewas the soul of prophecy.He woud not have createdthe unrverse. betweenfoods attributeswhen we studiedthe relationship these essential and health. Every prophetictradition uses flowers and their oils in healing. Their message form they had.The is that they containedthe reason these droplets were of such elegance essence of his soul. this flower is considered The symbolof Sufismitself is the rose. and evenits healingcharacteristics. Allah further stated that if He had not createdthis soul of prophecy.iust as the perfected essence or soul of a human existswithin value in correcting of flowers are of inestimable the body. fragrance. This is the actualorigin of the art and science therapy. knowledgehas beenpreserved prominent is ruh-iguldb.because of and the Queenof the Garden.ll2 I ThcBook ofSufiHealing the height of the flower are containedwithin the seed. prophetsAllah hassent to the world with His Guidancd had The 124. or soul of the rose. Flowers require this nourishmentof light.s. . essence. it was of such luminous nature and so burning with light that it beganto sheddrops of perspiration. We learnedof someof color. of aromasoul of the rose.000 to humanity was the different bodiesbut the same soul. the shapeof leavesand extracted at the momentof Our own human absolute (peace be upon them all) to death.the colorof their skin. and by meansof the processcalledphotogive off the components synthesis of oxygenand air that we usefor breath. of His own light.or the sameregardless of the physical language they spoke.a.finding them to be the very sweetestsmell and fragranceof all.It is A example what is called perfected considered that the absolute essence of the roseexistswithin the flower itself. called He saidthat He madeit from the absolute nirr.w. After Allah the Almighty made this magnificentsoul.Allah has inspiredvariousof His prophets discover the methods of extracting the souls lrrth) from flowers. stern stem full of prickly thorns-aptly symbolizes path to Allah the Almighty. we realizethat they are stimugrowth primarily with lated into and subsist by virtue of their relationship the light rays from the sun. These essences imbalances in the human being. It is said that peopleused to follow the Prophet Muhammad (s. Allah madethe And from this sweat of the soul of prophecy. the plant's periodsof dormancy. as well as that of the soil and ratn. superior to any flower's scent. or soul.within its essence: plant.The placement to be the Mother of Scents of the roseblossoms-at the end the rare and refinedbeautyand sweetness the mystic of a long. and this in Sufism.If we considerthe nature of flowers themselves.

When applying attars or essentialoils. andoneneednot worry aboutpurity or additives.from which they are a pure baseoil such asolive. great care must be exercised because they are in such a concentrated form-not only the activephysical ingredients. perfumes. fragrances. and the scent dwindlesand disappears as they becomeimmersedin the life of the world-in the maqim an-nafs. But for the sakeof convenience and availability. So it must be remembered when we talk about the essence of flowers that they are imitating the superior scentsof the soul of prophecy. prudentto keepa supplyof a high-qualitypure oil on hand. these are calledessential oils. No doubt. It is of an absolute clarity and purity. havingwithin them the divinelight and peace.sandalwood. it is sometimes Because the rose is considered to have the most refined essence of all (blessing) flowers. coming from the skin and breath of infants lust after they are born.For this reason. and so those oils or remediescontainingalcoholare unsuitablefor Sufi healingpurposes. In all cases. The word for theseessences oils containingthe essences) is "attar" (from Arabic titr).by distillingwater through the petals. the essence of the flower is drawn out by (or this process. Babies are born pure and sinless. someattars are diluted can find the model for all scents. Our life span is measuredbetween the first breath and the last breath. At the moment of that first breath. the very essence of the soul of prophecyis within them.Thc hul oflhc Rox I rt3 That magicalmoment of interconnection betweenlife and nonlife-the moment of birth-is when the soul is activatedwithin the body. or sweet almond. In the West. and it somehowembodies all of the feelingsof helpless trust and relianceupon one superior to the infant. Or one may eat a few of the fresh is often usedto absorband convey lhe baraka of a saint. and one simply cannot get enoughof it. they lose their innocence. asthis admits of the leastalterationof all.This will extractthe essence. Peoplewho visit the resting places(dargahs) of saintsoften placethe rose .exalted is He. place and a few ouncesin a smallbowl of springwater for several hours at they grow into consciousness of the world. absolutes. The scentof an infant createsthe deepest and most profound love and affection in the heart and mind and soul of the person who receivesit. It is an irreplaceably unique smell.or by bonding the oil to a baseoil. The soul of a flower may be extractedin severalways: by pressingthe oils out of the petals. There is no one who does not appreciatethe intimate fragrance of a newborn. but alsothe essence is very strong. one should use the fresh b'lossoms of the rose (or other flower). which encapsulates our whole relationship with the Creator. and sometimes ' The additionof alcoholto the essence of a flower will kill that essence. Ideally.

room.714 I Ttu Bokol SuliHeoling petalson the tomb itself.Take a cleancloth.The Qur'ans in existence. and various verses are recited over them for some time. and if not that.Even one or two petalsof the medicinespreparedthus have been demonstratedto effect a the name of Allah. Most Merciful).Since the soul of the saint is living. charging them with even greater healing powers (seefollowing chapters). . makeshis own soul remedies according to the abovemethods. ir-Rafiim. the roseessence will imbibethe essence of the saint. which can then be consumedand conveyedinto any person with uniformly positiveresults.From a nearbyrosegarden. vibrates with the divine presence. Bisni Lldh ir-Raftmin. Sufi Abu AneesMuhammadBarkatAli (mayAllah be pleased with him). as well as one of the four oldest dating from the time of Hazrat cUthman (r. After completing this procedure. you may use the petals for healing. 11 10 and sequence Shape of writing the word AlI6h. which is calledthe Qur'En Malrall (Houseof the Qur'an). over which constant prayers and remembrance of Allah are carried out. Thesesamepetalsare dried out in a special room in which there are more than 25o. thus maturing them for healing. blue or white. recite over it 786 times.oO0 copiesof the Holy Qurin. Anyone can utilize this method. at his spiritualretreatin Pakistan.he gathersup fresh petals. After completingthe shapeof the word Allah in the order indicated.this formula can be recited any number of times. following exactly the sequence shown in the illustration.If you have the time and inclination.). as it pleases Allah. The petalsare laid out and arrangedso as to form the shape of the word Allah. (monasteries) Many Sufi hhanagahs have rose gardensgrowing nearby. of largeenoughsizeto hold the shape of the word (about three feet by four feet).a. spreadout the petals to form the word Allah. preferablyof forestgreen color. Most Gracious. After reciting Bisni Ll:ah ir-Raftmin. then retrieve them for later use in healing. The Sufis alsorecitevariousversesof the Qur'an over rosepetals.

realizingthis ancientenergywithin.we understand that we are tappinginto a very ancienthealingenergy.But we do know that the prophets (a. and it is this samebasic substance that is used in healing. sandalwood.for example. dark brown.Thc Sorl. and if purchased in that country. O the Everlasting! There is noneexceptYou.they hadhiddenknowledge are now extinct. myrrh. Amber processed out its essences.l of ahcRcg I 115 I a Fa yyu. Tunis and the Sudanis remarkablypure.but very.and healing.Many of thesespecies Although the bestambercomesorily from the Near is difficult not so expensive to obtain it at it is sometimes called. translucentpink to a heavy.has been preserved for one to six million years. But Some people use the sap from trees and distill out the essence. and the frequently it is taken to other parts of the world for DominicanRepublic. Even just with theseten oils. v a unv v um : u t ta h s l ta a n ta v a a r\a m R r-ra\tmtn: A mtn: \) tne Living.frankincense.Russia. Oil of amber (kshrabah or liquid amber. the Sufisuseprimarily thosewhich are recommended upon divine information. clear. Amber has been fossilizedfor so long that we even have no way of knowing what other life forms were present. O the Most Merciful of the Merciful! Trninl Although there are perhaps fifty or sixty thousand different plantsfrom which essential oils canbe extracted. hina. This latter form of amber is better for healing.The attarsthat will be discussed are amber.The Sudanese variety is much hotter than the Tunisian. others.All are pure oils except the last. A cake amber availablefrom Afghanistan is the best in the world.s. which is a blend. It is more important to learn to use a few oils very well than not know much at all about hundredsof oils.But the stoneshave hardenedfor severalmillion more years than the resin. there are more than one hundred trillion combinations! Amber in Persian). of healingplants. processing in for making it into attar. violet. When we realize that the essentialsap of these trees.which is used to manufacturethe oil There are only three locales in the world where authenticambercan be found. musk. prefer to grind down the stones into powder and then heat it to retrieve the essence. rose. very difficult to locate. of pine tree (Pircn Many peoplehave had contactwith amberstonesand beads. that one prophetwas ableto overheara conversation of more than ten miles!It is likely that in of ants. Its color variesanywherefrom a light. is derived from a species sutdxt'era). .at a distance additionto beingendowed with spiritualpowers.It is so thick that it will not pour and must be heatedto get it out of the bottle.) who lived long ago had extraordinarypowers of perception and healing.It is said. and jannat al-fardaws. cud. to becomeamber.iasmine. Unfortunately.and thus strongerin effect.

116 | Thc Bookol Stft Heditg

for any kind of disease or problem Amber is recommended specifically with the heart. While the rose is consideredthe Mother of associated amber is calledthe Father (or King) of Scents. Scents, Very little use is made of amber in Westernhealingtoday,althoughit doctorsin for heart conditionsby medical usedto be commonlyprescribed the 1920s. An excellent method of using amberis to put one drop on the tip of the eyes, finger and apply it to the point of the "Third Eye" (not in the physical by the body and stimulatesthe pineal gland, of course).This is absorbed functions. many of our physiological which activates Frankincense The word inrerse comes from the French enens and originally meant "frankwas apincense,"but it now refers to any kind of fragrant vapor. Frank pendedto the word incens, to add the meaningof "luxurious"or "expensive." means the very best fragrance. So, to the French,frankinrcrss meaning"through The original Latin word for incensewas parfumum, it because smoke."The burning of the oils is a commonmodeof application, releases it into the air, and makesit easyto further refines the essence, scentto disperse over a wide area.It is an effectivemeansof administering in smelling the insane, children,or others who cannotor will not participate the scents. is taken in its vaporizedform, it travelsinto the body When an essence its goalmore easily; whereasif via the networksof the essences and reaches that it will it is swallowedor rubbedon the skin, there are many possibilities if it goesvia the stomach. not arrive at the desireddestination, especially alcoholis one of the Digestivejuicesmay annul the healingeffects,because by-products of normaldigestion. is hot in the seconddegree,but is not quite so hot as Frankincense amber.It is a little lessdrying, too. Frankincense is to this day used in the religious ceremonies of the to the infant Jesus CatholicChurch, and was one of the scentspresented (a.s.). This is so because frankincense is a verv oowerful cleanser of the aura and psychicplanes.


by Cod to Moses Myrrh is hot and drying. lt was one of the oils commanded (a.s.), (a.s.), in their healingand and alsoto Jesus to be one of the ingredients a certain holy anointingoil. In ancienttimes it was usedto conveyto people purify environment so that the internal esotericteaching, to their spiritual teachings would have a proper soil in which to be planted. healingproperties. Myrrh is mentionedin the Qur'an as having specific varieties,but that from Tunis and Moroccoseems Again, there are several to be of first quality.

Th. Sorl.l of tfu Rolr I r77

Violet Violetis coldandmoistin the first degree, andthuscanbeconsidered mild
in its action.Violet leaves, flowers,and oils are featuredin a great number of healingformulas.

Sandalwood Sandal is cold and dry in the second degree. The bestand most famousoil of sandalcomesfrom Mysore, India. It is usedin many conditions, frequently for genital and urinary tract infections.Sandalis also usedas the baseoil into which other oils are extracted or blended. It is a very goodbasebecause it evaporates very slowly and doesnot spoilover time. In fact, agedsandalwood is better than fresh. Sandalwood is recommended wheneverseriousmeditationand soiritual practices are being undertaken, because it is quieting to all of the egotisms of the body, especially those relating to sexualenergies.

It was reported in the Hadith that the Prophet Muhammad (s.a.w.s.) was particularly fond of musk oil. True musk oil is derived from the sexual glandsof a kind of deer,found only in remoteregionsof the world. Musk is hot and dry. Somepeoplerefuse to use it because they objectto using any animal substance, for anything. Musk, however,doeshave a definiteplace in medicine, particularlyin healingheart and sexualproblems.

Rose Roseis cold and dry in the second degree. There are perhaps threehundred different species of rosesusedin aromatherapy. The finest is saidby some to be the attar of Bulgarianrose,which retailsat about $3SO per ounce.Few peoplestock it. Others considerthat some of the first-pressingrose oils from India are superiorevento the Bulgarianrose.Their priceis Jout $450 per pound in India. It requires almost 60,000 pounds of rose petals to produceone kilogram (Z.Zpounds)of first-pressing rose oil. The Indiansreportedlydiscovered roseoil at the time of the weddingof Shah fehan, the one who built the Taj Mahal and Shalimargardensas a testamentof his unyieldinglove for his wife, Noor Jehan. For the wedding day, the emperorhad filled the moat surroundinghis castle with rosewater, over which the weddingguestswere to be ferried.As the sun beatdown its heat on the rose water, it causeda natural distillationof the oil, which separated off and floated on top of the rose pond. This was skimmedoff, and the Indianshave excelled at producingrose oil ever since. The roseis the most superiorof all scents in the floral realm.Roseworks simultaneously on the physical,emotional,and spiritual bodies,purifying and uplifting all three. It is the least toxic oil. One can make a delicious summer drink by addingone drop of rose oil to a gallonof water. Shakeit

of SufiHwling ll8 I Ttu Book up, and then take onedropof that liquid and add it to another fresh gallon of water. The resulting mixture is highly refreshing. This single drop still carries the power to scent the water, even though it has been diluted almost a million times.

Jasmine oil arecold, but theessential of jasmine is coldanddry. The flowers Jasmine
is heating. This is an important consideration: that not all substanceswork in the same way in all forms, just as water and ice are chemically the same but quite different in their effects. It is also true that flowers and their oils do not work the same way in humans as they do in animals:what is heating to a human may be cooling to a fish. This fact makes random experiments on animals a questionablepracticeat best.Jasmineis the scent favored by the shaykhs of the famous whirling mystic dancersof Turkey. Its specialquality is its unparalleled ability to uplift the mood and lessen mental depression.

Hina (pronounced huna) is the oil extracted from the flowers of the henna plant. Hina is very difficult to obtain in the United States. It is considered one of the finest and most refined oils in the world, and its price reflects that. In India, a dram of first-quality hina oil (about a teaspoon)costs about $100. This is becauseit is usually aged over a long time, and improves with aging. I have seen cataloguesadvertising it for as much as $1,ooo a pound. But one can obtain various hina oils that are blended,thus bringing the price into reach of the average person. The curious thing about hina (and some of the other oils as well) is that the liking for its fragrance is an acquired one: many people on first srnelling it find it repulsive.

The rare and costly oil known as cfrd is taken from the wood of the tree. The best cird comesfrom India. Its cost can be as high as aloeswood $8oo per dram. However,thosefamiliarwith its effectsdo not find the price a consideration. It could be statedthat cid is enioyedonly by thoseof the higher evoluto imbalances of is usuallyrestricted its application tions of the soul;indeed, the last three stations. fannat al-Fardaws Although a blend,jannat al-fardawsis very popularamong the Sufis.It is said that a Sufi tattir, or perfumer, one day entered the Fardaws-the a Highest Heaven-in his mysticalexertions.Once there, he experienced mind, he reproparticular fragrance.Upon recoveringhis normal state of thus the name:Gateway to the Highest Heaven. ducedthis fragrance,

and onto the wrists. However. soul. LOCATION OF COTTON Applying oil dropson coltonlo e .Then the oil is rubbedover the beardor chin.their imbalances. where it is calledsfter wen.Then insert the cotton wad into the ridgelike ledge of the ear. ganglia. heart. in the stationsof egotism and the heart. acrossthe front of the shirt.however). at this point of placement. . Generallyspeaking. divine secrets. and resultingconditionsare given in the next section. five cranial nervescometogetherto form a nervemass. with the proper oil to be used for each Some readers may wonder why I do not suggest applying the oils internally for physicaldiseases. A secondmethod of applying the oil. Another book presenting the applicationsof oils for physical conditionsis in preparation. The other stationsrequire simply inhalationof the of the important life-regulating points. Eachof the stations. Now that we understand somethingabout oils.not the the following. the oils may be simply smelled for effectin all of the stationsof the soul and their imbalances. This must be donein the rightear.Put one or two drops of the oil onto a pieceof cotton about the sizeof the end of a cotton swab stick (do not use the stick. lust above the ear opening (notinside theear). proximity. I presentherethe applications which are intendedto affect the emotionaland spiritualcentersbecause that is where the disease conditions originate. The illustrationshowsthe correctplacement of the oil. palmsdown. or This is an important point in other systemsof medicineas well. particulariy when a mental or emotionalconditionis beingtreated. This is the etiquetteof receiving an oil offeredby a will find them also effectivewhen addedto massage oils and rubbed over the entire body. such as Chineseacupuncture.The Soslof thc Rts I 179 APPLICATION OF OILS The most commonmethodof usingessential oils amongthe Sufisis to rub a smallamount of oil over the extendedright hand. Although there is a scienceof utilizing attars and essential oils in this way.we can assignthe oils to be usedin eachof the stages of the soul'sevolution-the stages of egotism. and union. In the right ear.

vlE .. ' Yo r a ttl9 7\v(. '+SL-/-S . .AH (GoD) VACUUM DIV I NE UNION ix. .P.' t Xt s 19' '"^ti!:zf.V*f \ \\-. " to r€ ' .&) ". (/..d . 'oY.^irl AT-I.

they work in spiritualactions.r22 I ThcBmk of SufiHeding It should be rememberedthat the intended result is not to attack a and sweetinvitationof kindness but rather to createan irresistible disease.the resultsare in accord conformity with the body's own healing energies." .and not abruptly."Patience is the key to joy. to the next stage of ness The final thing to remember is that when working with emotions and with nature. evolution.that is. As a great Sufi oncesaid.

f poa'!r" cla! oJ black mud ahered. and in the end will return to Allah Of all of the physical realities that have a bearing upon health. when I have made him dnd hare bnathed into him o! My rpirit .LL The Univerce of the Breath Anit rememr*r whcn thy Lard said unto thc angels: Lol I am creatin| a mortot out o. lt is the agent upon which the divine permission (idln) is borne' 2.ies life_supPorting physiological [unctions to the interior t23 . for His own breath. that which is least oftin consideredin medicineand healing is the breath The breath has the following important relations with health: 1. Qgtbn I 5:28-29 The Qur'anic verse above reveals in a very condensedform the-entire mystic relationshiPbetween Cod and Hir human creation He saysthat He mide the human beinS out of the elementsand then breathedIife into the body. for Allah. body. Breath i9 responsiblefor conveying the divine attributes from the heart to the various centers of the mind. of Allah. and soul 3. . So. Breath cat. . and He usesthe word rnl AUah usesthe word nnlns for His own soul. The Qur'anic words used here are significant. Breath creates the equilibrium and harmony of the temPeraments of the body. These same wotds are used to mean the human breath and human soul-confirming the fact that we are oriSinally from Allah. elementsfrom the exterior of the body 4.

It was an aurpicious The day time. the life force of God Himself! Breath is the regulator of joy.s.An example will make this clear. aseociated with excessyellow bile will occur.Breath is a luminous substance. This is why compound phygical symptoms but cines are frequently used.knowing what was to follow. obliteratespart of the natural heat and givesrise to an imbalance Depending upon how prolonged the depressionis.It is vitalthat they be givenat the sametime as medicines havethe Sreatest capacity that strictlyaffectthe physical symptoms. sadness. The healing methodsof the Sufis have placedmore importanceupon the breath than on any other factorof life.w.12a I The Bookof S'1f Hetling Breathisthatwhich Breathis not synonymous with air. considered ." he wrote. to balancenot only the egsences and the also the underlyingtemperaments of the physiological essences of the breath. medicinesmust be chosenfor their effect on the breath and (or its altered mediits temperament temperament). The breath is the nexu6betweenour Creator and ourselves.norwith oxygen. areso effective in This is alsowhy flower essences. anger. in the form of attars.and other emotions. Industrial pollutants. just after sunset. This i9 so because various physical events can alter or in a sensecover over the divine essence that is being conveyedon and various foodscan the breath. Flowers to rebalance the breathand the internalessential temperaments. "HazratMaulana Sufi Darveesh Wahiduddin Begg completedhis breathing practices on the 12th of Rabicac al-Awwal. all intermingle with the breathand disturbits intended All of these actionsare changedby age.Angerwill cause the diseases amountof yellowbileessence created. the temperamentof emergesfrom the divine origin and has as its essence a ray of light.climate. delight.alcoholicbeverages.Both the quantity and quality of breath have a definite and direct effect upon human health.I was struck by the from unique view Yunus Maharaj had expressed to mer that life. was more auspicious still: it was the birthday of the Prophet (s.a.e. purity of action.there is a weakening of the natural powers and a concentrationof the breath. My heart was pounding. breath is the celestial realms. producing cures. This concentrationcauges a violent aggregation of the breath. Therefore.n 1400.iealousy. "Man doesnot come to earth to stay forever. Although there were many feelings I expeliencedin association with the (may passingof my shaykh Allah coverhim with mercy).which consequently ofcoldness.I received a letter from my old friend Yunus Maharal. the cold imbalancecan extend into one or many organs of the body.and habits. thus producing varying degreesof disease. with Sreat and impendThe emotions of dreadand the effects associated in the ing danger alsodissipate an increase the naturalheat. In February 1979.). If the angeris sustained. the headof the families who attendto the daryal of our Chishtiheadquarterg at Ajmer. When one experiencesgreat depression.

even terrifyinS.ol th.loots. Muhammad(s. from some book. is one continuousget of breathint Practices.) was ableto memorizeeachof the versesas it cameto him.s. while out of memory reading the Qur'an from the Book itself increaseslthe merit] up to two degrees. by the pen Who teacheth manthat whichhe kn€w not Teacheth it meansto read The Arabic word i4ra'is lendered here as "recite" because g. the from actual letters. command write. the very first commandof Almighty God was to recite the Qur'an. what is contalnedin it.s. no of Allah Himself eternal. and leaves of 6ustenance acts and reads the state: The Hadith "Whoever Qu/an every dircction.a. Even the which carries the degreeof pedection and balancein most disinterestedobserver cannot fail to be impressedupon hearing the Qur'an recited. what do you think is the leward fo! the Pe$on who acts upo! it him6€lJ? The most important considerationregarding the Qur'an is that Allah of the actualprestatesin the Book that it is not of human origin.s.) alladhi khalaq lqra' bisrniRabbik calaq insina min Khalaqal lqra'wa Rabbukal-Akram AUadhi'allama bil-qalam 'Allamalinsana mi lam yaclam.a. and majesty.a. if it were brought down into your houses.w. uncreated speech its words.w. upo. lt is of surpassingbeauty. an unletteredone who could not read or seemedpuzzlinS. his Parentswill be made to wear a down on the Day of Judgm€nt. if that is the r€ward for the palents.) catries one thousand degrees of religious merit. and thus could "read" it from his memory. the brilliance of which wil exceedthat of the sun. branches." So. Sufis. is a set of breathinSpractices.a.a. in addition to all else that it may be.w Prophet Now.s.) was an (s. uniw?r. Another important point about the Qur'an is that within the first seven . Bftatt l12s This is the its beginningto end. Recite! ln the nameof Thv Lord blood man from a dropof sensitized Who createth R€citel And thy Lord is Most Bounteous. it consists other book exists As such.w. althouth actual physical written during the lifetimeof Muhammad(s.w. view of the The Holy Qur'an. melody.) were produced copies One of the Companionsof the Prophet related this comment by Muon the value of reciting the Qur'an: "Recitint the Qur'an hammad (s.Th. The first versesthat were revealedby Gabriel to Prophet were as follows. so the Ilrnfli.In fact." thousand Thg benefits and effects of Eading the Qulan are like a seed that in eventually 6ends out twi8s. to him at the time But the Holy ProPhet (s.

Eachletter sets off a vibratory pattern that travels in a specificdirection. There are three basicvowel soundsin Arabic: the letters fllil. These soundsare not particularly sunt or spoken. rayr. but until and unless one experiences it. as His permission for our livesuniteswith our inhaled and exhaled breaths.lasts a specificduration.alins lines. which is achievedcorrectly after some time of readinS from the Qurhn. suchdescriptions must suffice.lfinof Allah. The long i travelsupward and stimulates the pineal gland.the repository of divine attributes. This may seema vaguemanner of expresringsuch things. and intermingleswith the i.rllmeasureof forgivenessin his or her own soul. In addition to the foregoing considerationsof sound and breath. virtually all of the sounds that occur in Arabic are uttered. The long vowelsoundof i travelsdownwardand stimulates the heart. And the long soundof i !esonates on the outer rim of the pursed lips. .and rA'. and producesspecific (and physical. thought of as universal utterednot only by humans.and they can be harmonicconstants. This means that the effects associated with such letters are not felt unlessone recites the Arabic. which is not fully understood by Western science. Dnrr.€l Sound Pronunciation a as t^ fsthtr i as in machine . One of a kind ofgrowlinS.but is felt to be responsible for activation of the life forces. one can listenin on the conversations of all of nature! The vibrationsof these three soundshave differenteffects. and others) is usually not madein the English language. B@k ol Saf H. Suttural theseletters is grdyfl. is al-Chofnr One of the attributes (the Forgiver). mental. and spiritual effects. but by every being in Creation.but are expless€d in a specialrecitation.a26 I Th.Once one has becomeattuned to these sounds. these soundsresonatetheir essence in the tone box of the soul. ln time.which containsthe letter grayn. as i^ lou Symbol I At{ YA' Wdu I (J All languagesutilize these three basiclong vowel sounds. the various combinations of vowels and consonantscombineto stimulate and dispersethe divine attributes throughout the bodyof the reciterin perfectmeasure. It is a bit curious that most of the sounds that occur in Arabic and not in English are associated with the sounds of choking in English! Even more important.which when uttered cauges sound in the backof th€ throat. the Qur'an containsyet another unique feature that transforms it into a full set of bleathing practices. Name of Vo . The sound of the letter 3/rayn also kli'.One who never recitesthis letter is deprivedof the fr.

ilheach nibralory Appearing as punctuation marks in most editions of the Holy Qur'an (although not in editions for native Arabic speakers.RIM OF LIPS oJlhe ol tralrcl thepoifll ol origiflafld direcliotl ihou ahows The illustralion 1)outl .as shor/n by an arrow in the followine line: \rijrr.who already know uaqf. .rql6t*. The main udqlmarl is a smallcircle. One set of thesemarkinSsi9 called which means "pause"and indicateswhere the reciter must stop and take a full breath.ound. lones associaled u. them) are various marks in the text.

\ltJ 6.WrU. until one affives at the sign of lt ( l.dl.a26 I Th.:. The correct gevenmain breath pau3esfor the opening sira.). When encounteringthis sign. Thus. the elementary stages n!51 wheneve! reciting at This pause forces each line to be of a specifiedlength. However.V. are reproillustration. Book ol Stlt H. additional marks occur. to a different capacityfor breath and spiritual evolution..n9lv. allowing severaloI lhe avaLto be recited without the main pauses. The sign ot latn"olil( I ) meansthat to stop is necessatt although it canbe optional.i*Atv. there are seven or verses One who is of these Sirat al-Fetibah. one may continue on past all l4ltalfs. which marks the compulsory .which opensthe Qur'an.? 6*3t4sJl 6i-EvugY 6.v (! Mah Waqf Ma*s in Satutal-Fdtihth As an example.({i5'nU-6'^. Anyone who is learning the Qur2n ducedin the accompanying does so by initially following these main breath pauses. gtop cominS to this mark. than others. which is the same length as it appearedin the original form revealed to the Prophet Muhammad(s.w. the lentth of time of recitation may be as short ae a few seconds or as long as two minutes.a. placedafter each of the sevenayals.Thus.s. . The sEns inside the circlesindicate the numb$ of the 4yaf.The 6a!ks above the ctcles designatewhich of the stops ale cornpulsory to obey and which can be gone past. ).9l.elint a. realizint that somepersonghavegreate! caPacity each appropriate Allah hasallowedseveralforms of recitationof the Qur'an.

usingseven lt is minutes full two almost lasting .il"g over the circle Thus. ShaykhBayazid reciting. Bt. stopping only when the sign '*! i-.noted Bistami the Holy Qur'an. into a brief sPace of -' lonserrecitations we step off into the realm of the divine realities'where ii i. b...Th.l . the fiist requirement is knowledSeof the correct of ecstasy of the Holy Qur'an The ascensions ihe verses of recitinS modeg lew rePorts a than are more produced therebycanonly be imaginedThere or themof' in listeningto a recrtation *hil" eng"ged ii-"irur.ut one' only true and great faith will sustain .".maslery the Holy Qur'an Persons recitinB have committed the entire Qur'an to memory by this stage' For the Sufi aspirant. not every Person.ttr ol th.. uPon effects of tft" Qurin-in its the elfects and compress "ii".*o.alhI 129 gtop for the second level of reciting Another mode of reciting allows pr.i the 4i as well.lh ou""t allow for recitations manner' to hear the Qur'an recitedin thrs indeed istonishing ''ih"re are additional levels of recitation which involve iurth". one may recitethe entire 5urat al-!arlr'!an aDoears these or onebreath ln someof the dyals' Unl.particularlya novice' can achievefull the recitationof the Qur'an within a short time ln order to accelerate soul-the.. (r'a l ""oiiite whrchcondense reeortto useof the divinenames. selves tne call recrted who the him that mysteryto Person that it waethe Ereatest to prayer did not die from it 'Obviously.eaths. body.m-odes mastery requireyealsto attaincomPlete would of necessity ano are called 44lI' attainint this.Sufis and mind. proionging the breathsand focus upon certain vowels and consonants'One of of the. i"* tf.' -of '".

numbers often form a central part of the finished tncwitlh. The practicing and giving up of certain things derive from the primary religious iniunctions of the Holy Qur'an. .a." The science of tstwidh combines all the aspects of prayer. "to flee to God for rgfuge. and sound. for health. medicines. The procedures involved in making these formulations may become complex.). they have knowledge of specific verses of the Qur'an. 131 . and many other things. the Sufis consider prayer to be the most superior kind of medicine.w. and giving certain things the Prophet Muhammad (s.L2 Ib'wrdh: The Merciful Prescriptions We send dowD stage by stage in the . Qtrhn 17:82 The Sufis use four things in their treatment of diseases: prayers. To the casual observer. . which are combined in particular ways to effect cures. these numbers seem somewhat incomprehensible. This form of healing is called the science of tacnidh. In addition to the various prayers that the Sufis perform daily. breath. practicing certain things. without any sequential or other significance. In the writing and utilizing of the sacred tacwidh.even compulsory. The reason these formulas work will be taken up in Chapter 14. cleansing the body by ablutions.Although all of these actions are necessary. performing daily prayers." But the actual mechanicsof making farzridlr can be demonstrated to some extent. and the names of various attributes of God. They include abstaining from pork and alcohol. The use of medicines (including foods and herbs) has been noted as acceptable. "The Origin of Miracles.s. and even encouraged.l'r'an tlut which is a healing and a mercy to those who believe.The word is derived from the verb tidha.

idt q rt 70 va:y .Z 400 ld: t t.q 70 cayn:c 5 ttrn:t 7. bg: b J" g 9 ta.kol Stfi Huling NUMERICAL VALUESFOR ARABIC ALPHABET Letter (Basic Form) Numerical Value Name and Transcription Letter (Basic Iorm) .- Numerical Value Name and Transcription alil 2 800 d da4.82 I ThcBlr.000 ghayn:gh 7 I ha'h kh:a: kh 80 la: I 7 600 100 qEf:q ral: K 4 cql: d .t 4A: . 900 a 7 (: 500 thi: th ? ? 19 . 30 Fam: I 200 fa: f & mtm: m 7 z c :z tJ flun: n d 60 stn: s A a 5 h6: h !r a 300 shin:sh 6 oa@: w .tJ 20 700 dhdl: dh J I ..tA 90 s.

Persian.Sfirat al-Fatifrah is represented by the numericalchart below: 2340 ZJ+J 2346 2339 2348 2337 2347 2335 2344 2338 2344 2342 Clearly understand that it is not the piece of paper or numbers or symbolsthat do any healing. This science is calledabiad.The number valuesare the same. although the Sufis disseminate their healingmissions amongall humankindwithout distinctionsof any kind. as are some of the divine attributes.numbers can be substituted for the actual versesof the Qur'an without concern for the possibility of lossof or damageto the divine verses. Thus. the actual text or letters of the Qur'an have a special sanctityand deserve special forms of careand respect.For example.To'widh: The Merciful Pftsciptions I l.for it undermines the exclusiveness of God. depending on the original language. In the realmof healing. This beingthe who does not know the specialmodesof respecting the Qur'an should not be allowed contact with it. lt is Allah the Almighty alonewho has conceived. there may not be time to write it out. . if a formulation is needed within minutes rather than hours or days.we can now compute the number of Allah as 66 by the method illustratedon the following pa8e.or whatever. The use of numbers has severalpracticalreasons.The name Allah is represented by the number 66. ir-Rafuln may be expressed as the number 786. Applying the valuesfor eachindividualletter above. It should be noted that somevowel sounds(atftnh. and madetheseformulationsavailable. and it is by His Permission alonethat they have effect in human affairs. whether Arabic.g3 Affiliatedwith the Arabicalphabet is an elaborate systemof numerology through which each letter is assigneda numerical value. the Qur'anic verse BismiLldh ir-Raftman.Such a conceptis as erroneousas it is dangerous. Thesevowel sounds are not computedin the numericalvalues. thus making possible the expression of any written statement by a corresponding number or set of numbers. Second. Often the verse of the Qur2n intendedfor use may be so long as to precludeits being written out entirely in longhand. The assiSnation of valuesto eachletter is according to the accompanying table. In such cases. kaqrah.regardless of the symbolsusedfor transliteration.Turkish.but are sounded when recited. There are severalways in which these letters may be represented in transliteration. are nol flammah) written in Arabic script. designed.someof the full Qur'anicversesare written out in number form.A third reasonis that.

of the Holy Qur'an. thousandof theseformulasare in ability to correctly diagnose . of course. spokenaloud as a Prayer. some part of the body. they are recitedwithin the shaykhand dispersed Sometimes of the patient.I I I ir-Rafumdn1 + 30 + 200+ 8 + 40 + 50 : 329 IAM AUF 30 I 200 ! I i' 7 ir-Ralpm 1 + 30 + 2oo + 8 + 10 + 40 = 289 T o ta l : 786 MiM YA' HA RA TAM ALIF in severalways: they may be written The formulationsare constructed on a pieceof paper. on his breath. pattern the breath on whence. among other methods. knowledge This special training would include. and. affixed to written on glassand the ink washedoff and drunk as medicine.the proper the root times of prayer.besides coruectly.734 I The Bookol Sufi Heqling * AJJI !ul"i!'fi'1"*l:#*'o ir-Rallimis computed as follows: The number for BismiLlith ir-Rahman. voicedas a silent prayer. The totals: {0 60 2 I MiM siN f.o Bismt2+ 60+ 40= lo2 BA I A HA 50 {0 8 I LAM I I A llnh:1-t30 + 3 0 + 5 = 6 6 IAM AUE 30 I 200 I NiN MlM {0 10 7 HA R/{ . or buried in the ground.the identities a solidgroundingin the externalteachings of the angelicservantswhose duties are particularto healing.upon arriving as a vibratory they have their effect.and one must As many as several special training in the methods of writing and preparing them receive of Arabic.

which is the causeof the disease. The following pagesreproducesomeauthentic taruidl formulas from the Naqshbandiyyah and ChishtiyyahSufis in Afghanistan.(lt is not permitted to reveal all of the existing tacwidh or to make the effects availableto the generalpeople.devoidof miterialistic who has the requisiteformulasto heal the person.) . and for satisfaction in interpersonal relationships. insanity. Tacwidh alsoexist for improvingcrop output and honeyproductionof bees. the tacwidh cover a very wide range of apiplications.Somespecialize in one or several disease conditions. for virtually any disease.T{widh: fic Medful Pretcdttiont I t3S causeof the disease on the spiritual realm so that the remedywill haveits desiredeffect. cloth. Once the tatwidh is prepared. For example. blindness.or others. and sometimes with vegetable inks of red or green color.the healerwould provide the patient with a tatwrdh that would increase livelihood. to annul the plots of enemies. Because many phyiicaldiseases havetheir origin in emotional imbalances or conditions affecting life-style. while others are worn for years. lest someone misusethem. Not all shaykhspossess the sameknowledge. or wuflu. The shaykh writing out tactDidh must be very pious. Someof the ta(widhare for a limited avert calamities. in the end. The formulasare written in Indiaink. or leathercontainerand worn on somepart of the bodv. suchas jaundice.A patient may go to one shaykh for Buidance and then be referredby him to another shaykh. if a man is sickbecause of worry over debts. The writer must also be maintainedin the state of purity.Once their effect is achieved. they must be buried in a safeplace. it is placedinsidea metal.

&l! .Worn aroundneck. ' u tU 'ajjtt. For babies .1 ( .( -------c- A -il -)t -r' I =. P \lr L f o g Y -. with measles. affecting For headache i. IF f- -.1 P /tlL .ol 9ufi Hcditg 136 I ThcBook TAcWIDH: The Merciful Prescriptions 1^1 'ailru TtlL. rttu-'al t .( \.( i t * it* 1q i. 'atlt. aA entirehead. a .rbrt&t! htt Worn on throst.4)lL '41ilt.

Uo rh ir .tf rPtl t€'. Platedooeraflected eye.-rbU -*u _*a -g.bu -rbU _ea_*u-*u -*\ Foreoileye or jinns. L A. Worn on theouterclothing. .to 6b /b alo tb 6b 6 b 6lo 6Lo 6lo 6le 6le 6lo 6l.t\ For eyepain. -e6a _*u_Pa _*u *u _*u LA'I .o 6lo llp 6[o 6lo 6to ib 6b /b 6b 6(o 6(o 6l@ 6b 6 b 6b 6 b 6lo 6(o 6b 6 @ 6b 7t7 Wrilten in oegelable ink. and drunk. off.I -go t.. washed For womenwho cannotconceioe.fM brp.

\ lF -rt t\) \r \ N) 7r * L i7a Lttti 7t2 c\ . around neck. rf QtL- cr \ lr ta4 r a+! 1 t t l -t I u:t tr U4! ta U. Written on a Friday.6 att fi A4L. diseases. Wort 134 . 3\ cr . disasters. Worn sround throat.L Al i? (2 r\l \ \ l(\ -rl \.tL. legitimate unknownand incurable For ulamities.Written on a s nrly day.\ IF -rl \o c\ r\ IF \) ? t*L ett L- For inflamedeyes.l ? *L 1 l6 2i- 2 t Ltt! 'tt v t ?:tL \ neu!.i$t . LAl \ . r O+! v UtL r Utl rJ *2 n// L r* I v' Jril' gooddeeds.

tr 9yluttvbvttt t {.tr"'J{tt- I rllln|| l'.s I 139 /.Tacriulh: The Mcrciltl Prc*ilfio.N dift'elent tacwidhfor physicaldisenses A page lrom a bookof tatwldh illustrating seDefl .t I ll|| | |'l t)$+tSYrttto )t-tsY')! rS99gts$!. '/t I I | | || r'rI rl l | l l \I .

amilu li-Ll6h illailht astaslama All praise is due to Allah.amdu li-Llsh illadht khedacahullu shay'in li'nilkihi' kullu shey'in li-qdmtih. the Divine Remembrance. the Celestial Conversation.rdeur everything is humbled. before Whose grii. . before Whose dominion everything is abased. All praise is due to Allah. All praise is due to Allah. Book of Srfi Hccling Let us now turn to the most concentrated and condensed healing formula that exists. Wal-fiamilu li-Llah iileilhi dhalle kullu shay'in li-ciz. Wal-f.r4o I Th. before Whose strength everything surrenders. Al-fiamilu li-Lldh illeilhi tawd{ a k lu shay'in li'cazmatihi. the Favorite of Allah and the lifeblood and life breath of the Sufis: dfriLr. W -f. All praise is due to Allah.zatihi. before Whose greatnesseverything is subdueo.

(29:45) (gz:zs) O ye who believe! Remember Allah with much remembrance.52). I will relinquishevery aspectof my own self and devote myself wholeheartedly and absolutely exclusively to Your pleasure.3 Dhikr: Divine Remembrance And men who temember Allah much and women who remember Allah much. There are dozens more verses in the Holy Qurhn that contain similar testaments to the exalted position in which Allah holds the dhikr. Allah has frequentlyusedthis term when revealingthe superiorforms of worship: Remember thy Lordmuch. remembranceof Allah is more important. Ql.andpraise Him in the earlyhours of the night and rnorning. I will remember you" (2:1. This form of mutual attractionand devotionbespeaks an ulterior form of love which says. 141 . At any rate. is dlikr (sometimes transliterated as zilr).(3:41) After you have performed the act of worship lsalill.r'an 33:jS The intimate relationshipbetweenthe Sufi and Allah is containedin the memorable verse from the Qur'an: "If you remember Me. this is the conditionin which the Sufi effect. There is no glod Me. But verily. So serve Me and "". remember Allah standing. Allah In rt prepred Jor themJorgivenes and a vast rcwatd."pt (20:14) establish worship for My remembrance. sitting. and lying down. The word used to mean this exclusiveand intimate dwelling upon.1. (l:103) Lo! Even I am Allah.

When such assemblies pleasedthat they call more angelsto join them and. looking for of Allah the Almighty.Because of its ability to inculcate ferred of special the heart of u b"li"tt". angels these has ended. becausethe that the gatesof statedin one of his sermons ProphetMuhammad(s. The angels Hi. the Sufis have evolvedcertaincongregational perhaps this is ll which have come to mean the sitting in the circleof dhikr' of the Sufis practicethat has gainedmore attentionthan all other activities parts of the world. there is nothing greaterin the sight of Allah than this remembranceof Him..s.) gation of dhikr. This sacred formula is also called the Key to Paradise. It is reported in the pure Hadith that the Prophet (s'a. However. reply. chantingHis in remembrance tirosewho are engaged and the angelsare so amazed are discovered.s. U ilnhs ill| Llihu is also termed the Purification of Souls. they havenot. ." upon wavesfoaming and breaking The prophlt Moses (a.) specialduty by ell"h to perform a patrol of the entire earth.) heaien would open for anyonewho recitedit even once in a lifetime with there are true sincerity. placing their wings up into the Heavens' iogetherin embrice.s) was told by Allah that dhikr is the most predeepsincerityin prayers." He is also reported to have said that the end of the world will not airive so long as there is one personleft alive reciting ll ilahailld lJnhu' in the heart of produced One of the great shaykhshas sai4:"The ecstasy of the which is the cause in their dlritris a kind of turbulence. name.they makea columnthat reaches return to Heaven.remembrance formal thought processalighting upon Allah or His attributes' However.s. has said that a Sroup of angelsis given a The Holy Prophet (s.w. dhikr of When the assembly (Even He is already though and Atlah asks them where they have') said:"U itahaillaLlaiu is the most excellentof all forms of remembranceof Allah the Almighty.a. the dervishes the shore.a. *"i" descended dhikr.and this formula tn short."Have they seenMe?" "What would Lord. AUah asks the angels.Book ofStfi Heeling ttz I The in one sensesimply could mean any kind of Of course.w.He is pleased of persons The angelstell Him that they are returning from an assembly praising glorifying and were that they Him and of in remembrance engaged "No. in various in the congregavean accountof what transpires The Prophet(s.w." Allah the Almighty then asksthe angels. to hear of it. the Prophet Muhammad (s a'w s') men and wJmen of piety approached of the term for a clarification and asked after theseu"rr".) aware of what has transpired. of key to all is the many gatesin heaven. exaltedis He: Li ilnhailld Llnhu' in thought or word and at any time' One may conductthis remembrance practices for this.a.The word "gates" in the plural was usedbecause them.

there was one among them who only accidentally sat down and did not belongthere" (that is. so exaltedis the assembly that even one on the edgeis not deprivedof My reward. Allah the Almighty replies. Each Sufi order may have its particular form and sequence of performing the dhikr. loud or ."What would happen if they had seen it?" Allah inquires of the angels.a. Then the sacredformula of Ln ilnhailli llAhtlis intoned. This recitation follows the lead proposed by the shaykh." For anyoneseriouslyinterestedin deriving the ultimate benefitsof the Sufi dhibr.they would have been engagingthemselveseven more in His worship.' AIlah the Almighty asksof the angels. "Have they seen My Paradise?. Then Allah the Almighty commands eachof the angelspresentthat He has forgiven all of those who were engagedin remembranceof Him..Pir SyedDaoud Iqbali.. It may be swift or slow. "What if they had seenMy hell?.a. One angel says to Allah."Even that one have I forgiven. he was insincere). "Have they seen My hell?" Allah inquires. "But Lord.w. "What do they ask of Me?" Allah the Almighty then asks. they have not seenit. Then Allah the Almighty asks the angels.. .. who reply that the people would have even more sought refuge and protection from it. samhc."No. and the shaykh begins by reciting praisesupon the ProphetMuhammad(s. Then they await the signal from the shaykh to begin. The dhikrceremony of the Chishti is composedof four parts.' Allah agk?.leaderof the Naqshbandiyyah Sufisof Afghanistan.Allah has warned us in the Qur'an that one who has no marslidbecomestotally lost.'They long for Your Paradise. Lord.) and variousother supplications."the angels respond.They would lon!-for it all the more. Generally." The dhikr assemblytakes many forms and is calleddhiir-fualqah." the angelsrespond. the dhilcr ceremony is held on Thursday evenin& which the Sufis consider the beginning of Fridan the day of community prayers in Islam.but these differences are so minor as to be inconsequential. once remarked that any dhikr that lasts less than lour or five hours is lust "fooling around. or simply dhikr.Dhifu: Dbinc Raacmb'l.43 those people think if they had seen Me?" The angels reply that in such a case. each Iasting approximately one hour.As the one of the great Sufis commented: "He who hasno shavkhand followshimselfhas taken satanas his I 1. dependingupon the stations of thosepresent." Furthermore. Usually the dervishes will arrive for dinner or shortly thereafter and pray the final night prayer (cishd)together."From what were the people seekingprotection?"The angelsinform Him that the peoplewere seeking protection from the hell. they have not." is their reply.a true shaykh (or murshid) is an absolutenecessity.No. The seated dervishes form a circle.i ^"y extend the ceremony to five or more hours." the angelsreply.s. although the shaykh pr"r"r.

In the Chishtiyyah. the dhikr is ordinarily accomplished following manner: illALlihu:First one must haveablution.w. 1OO. havemercyon order. There then follows extendedsupplications his family and followers(may Allah for the ProphetMuhammad (s. nothing except the sacredformula One). There is no harm if one takes up this practicein moderation-a few their studentsinto dozentimes-alone. . If the legs are crossed style.Beginin a sitting posture br ilAha tailoras in prayer. end in zero (e. of the dlitr and the beginningof the end of one phase The shaykhsignals the next. or short. nothing. one of the forms of the Devil.g.a. of of segments parts fourth of thg tlhikrare composed second. manner by The posture and motions of the head are done in a specific among them. the head is moved in the motion of an arc. Allah. achieved). and others. so that closesupervision Whenevermaking recitationof formulasto treat ing the variouspractices. and (illa God. and the Hi. the head is thrown rather forcefully downward in the direction by raising the head again.).). in the prophets the piousancestors the other them all).the Sufishaveorganized over thoseperformcan be maintained the tariqats. the dervish. the desireis for the result to end with This is so because 3OO). the shaykh or other dervish After the term of the clhikr. the Sufi orders and constitutesthe main differences in the In the Chishtiyyah Order. Allalr. This is done as Ld ilila is uttered. it is to ascend disoriented.144 I ThcBook ol Stfi Heding soft.. it is important that the number of recitations disease. Amendments to the dhikr may be made at the discretionof the in at variousplaces shaykh.the real objectof the dftikr-intenseas it may be-is not the ladderof rather. as the syllableill is voiced. llahil. and a pause is made with the face looking upward. This posture dispelsevil insinuationsand also dissolvesfat around the area of the heart. Then.s. the vein in the juncture of the left leg behind the knee must be graspedwith the big toe. SO. (a.s. 60. the initial phase of the tlhikr consistsof with a breathbreakat a particularplace'The recitationof Ii iliha illaLlahu. to get "high" or to become stationsof the soul. WhilJ reciting. the legs foldedunder the body.looking of the addingvariousof the divine attributes(€y'il) the dhikr. The recitation concludes in the accompany" motions are summarized is said. so that one may arrive ai the Thresholdand attain a (which is by no meansuniformly glimpseof the Divine. starting with the left cheek resting upon the left shoulder. When this happens As a mark of the personmay fall into a state of arajl (ecstasy). These upwardas Allihn" ing illustrations. However. which is the abode of the "sneakingwhisperer"(sl-khannis).long recites from the Holy Qur'an. The head is then swung downward acrossthe chest. In any event. departs all presentrise until this condition respect.

LA Second position. at the least severemental confusionscan result. and at the worst deathshave occurred. uqna Third position.Dhikr: DloineRcmcmbrsnce I l4S Initial head position. ill Fourth position. The reason the dhikr is so effective is that the long vowel soundsof the words Li ilAha illA IJhhu are primarily resonating in the heart. AllAha As blithe as peoplemay wish to be about taking up practices on their own. causing a .

kindness Suchpowers (s) or quarrelbetweentwo people. I once attendeda rlhikr dfiikr ceremonies had conducted particular order Sufi This men were present. or of one or more shaykhspresent. About forty in the nortlrern part of Afghanistan.Later. driven out from thosewho sat among I have seenmany seriousdiseases the circle of dhikr-and these people attempted no other treatment' The and one who fills the nature of Allah is not one of limitation or in the far wall of the room.(g)compeleveryoneto treat one with and to do any helpful thing.the shaykh spent almost an hour reciting salams Yi that cleft in through had slipped pious who souls greetingto all of the Allnh ! The shaykhs also adviseand conduct another form of remembrance. Allah them.200yearswithout Ma shn'Allnh. Moretremendousdissemination a in a manner that Senerates and condensed is comPressed the breath over. ihro. givesaccess to Allah the Almighty. pleases the Almighty. ninety-nineattributesare reproduced Not all of these attributes are used at all times. of Allah will find that all mind and heart with thought and consciousness things other than Allah are vanquished. so many times.However. impressive the heart. which utilizes one or more of the ninety-nine divine attributes. five of these attributes have specialsignificance attributesand the manner of utilizing them cannot be statedhere. The Order. removesall fear and fright from the heart. revivesand and prestigious. (z) brlng any sum of money desired. one every Thursday evening for almost 1. without It is sometimespermitted to conduct short iirlitr ceremonies prefer to have always dervishes having a shaykh present. As we were seatedand beginning the initial recitations. and end any disagreement of people into the hands preserved falling guarded from and clearlymust be of bad intentions. I perceivedthat a cleft had up in an instant. In the Chishtiyyah and power. These in AppendixIII. banishesflaws and faults. specific recite them in a particularmanner. interruption. in the physical impurities many high degreeof heat.will conveythe But to following effects: (t) prevent any enemy from doing any harm to one. true divine bnrsknh.ofSufiHcoling l+6 I ThcBook of divine attributes in a very short time.the shaykh and a loud grinding and whooshingsoundroared paused for a few seconds. blessing. the adobe room.. the following:drivesaway evil forcesand defeats accomplishes The dftikr makesthe personality attractslivelihood. which sealed appeared of tht end of the dhikr.owing to the channeling which only the shaykhscan accomplish. As I looked up. savesthe speechfrom resuscitates gossipand backbiting. . which itself burns out of in sweatat the conclusion drenched body.remediesall ailmentsof the heart. (4) removeall anxiety from the heart.. It is commonto seedervishes the ceremony.

as He may decide. Dhikr of Allah the Almighty is the touchstone of all mystical practicesof all Sufi orders. Allowed to flourish and unfold. one is at that famous stage when knowledge gleaned from books is of no further use. When one arrives at the state of performance of dftikr. there exists one corner of the heart (and therefore certain divine potentialities within) that is not opened except by dhikr.Dhibr DioincRcmembrsacc I \47 Moreover. ALUHUI ALIAHU! ALUHU! .with sincerity. and one gains accessto the origin of miracles. to the highest stages of human evolution. the dlritr leads one.

when He intendeth a thing. But nothing can lesseneach soul's responsibility for its own deJs. they warn and shield men againstevil. thesethings to occur. Allah Most High hath a wine that He prepared for His friends [awliyd'l. nor are all gifts of equaldignity or excellence. which refersto an intervention directly by God Himself in human and natural laws.was a nucjizah of Allah. and when they pass away they abide. and when they separaiethey pass away.when they unite they separate..and the distinctionbetweenthem is very important to understand. There are two words that mean "miracle" in Sufi healing. Abdullah Yusuf Ali (may Allah be pleasedwith him). Eachone carries hiJ fate around his neck. For example.The muciizah mav be any action that no human has requested or has any hand in its doing.14 The Origin of Miracles But His command.a. writing in his commentaryon the Holy Qur'an. The secondword is kar|mah. and. The first word is mutiizah.s. said:.and when ihev abide ihev . mothei of Jesus(a. and.the virgin conceptionby Mary.s. said:"Verily.and when they soarthey reach. An exampleof akardmah would be the raising of the dead body by Hazrat Jesuson his own command. which meansthe use of a human as agencyfor a divine intervention.andwhen they reachthey unite.).. is only tlnt He sith unto it: k! and it is.when they drink it they are purified. favorswith thesemysteries.when they are purified they becomenimble.The distinctionmay seemsubtle. and when they^become nimble they soar. exaltedis He.Allah'sgifts are for alll but not all receivethe samegifts. in &oll ii is actuallythe power of Allah that causes cases. speaking of the type of personwhom Allah _ The Holy Prophet(s. However.w. Qyr'an j6:82 A miracleis an event that happens outsideof natural laws and beyondthe ability of the human mind and reasonto explain it.It is the privilegeof the men of Allah to seethe sublimest mysteriesof the spiritualworld and instructmen in righteousness..).

and holy prophets and Almighty Himself. numerical correct if away' Yet.even not person did who vou Dresentedthe same fifteen-digit number to a .a. the far beyond realities extend and use them. measure. we should not falter in allowing any action to be within His However.w's ) During into heavenby the Prophet Muhammad the ascension and met with the soulsof many that visit. vastiy complicaied from one of dollars millions could transfer one sequence.when we hear of humanseffectingsuchthings. of characaccounts ago. By using the telephonewith a and one can set in motion are greatly enlarged.he would sheda tearwith everybreathhe breathed' of what we would Accountsof th" liu"t of Sufis are full of descriptions raising of the dead." Sovereign (r.healing call miraculousexperiences-travelinto space. or direct miracles of Allah. "lf he but knew the shaykh al-F.a. and humans can only things when Allah allows it.we canreach anyone in the country.)saysof man. stand. wonder how may legitimately effable as miraclesare.a. light on this complexand unfathomable By meansof this vast distances. of someeightcenturies the great Sufi theologian Hazrat Ibn cArabi(r. recentlyconfirmedby U. For example. However. One miraclesoccur. miles of thousands accounts bank account to another.Iabib The venerable '" secretof his mystery.). inTo the averageperson. he learnedmany divine mysteries instructions from Allah the he received people. Peopledo this all the time. personin iny part of our city. space When he was but a child of six yearsold. subject. Hazrat Mawlana Rnmi (r'a ) for an by leapingup into the sky and disappearing terrified his playmates constellations' zodiacal the a tour of taken on he was while afternoon.miraclesseemincomprehensible. then they are in the Assemblyof Truth in the presence become Omnipotent. they are real.reportedvisiting the moon and wrote out extensive was only of which there-all be found to environment teristici of the explorers. with such but they haveoccurred may seemphenomenal. And just a few more numbers expandsour reach to the world. The divine identify. to reachacross We all usethe telephone and reachanother we candiala numberof sevendigits rather simpledevice. Sufi or no! An analogyfrom our presentsocietymay cast some skeptical. the sick and other phenomena. When we realizethat God createdthe entire universeand a great deal more.of Sufi Heding lso I TheBook of a kings. (s. glimpse these capacityof the mind to view them. By addingiust three more digits. are not so difficult to underThe mucjizahs.the possibilities of the if one had the knowledge procedures. Suchaccounts be discounted they cannot that frequencyand with io many eyewitnesses of them.S.we are capacity. accountis most impressive the Of course. at Presentmay lack understanding science simply because of years thousands many For radio waves' of the existence tonslder been able to has man century only in this but such waves have existed. computer.

He has said that there nothing is left out of the Qur'an. In a sense. The following list reveals the correspondence betweeneachletter of the Arabic alphabet and the regionsof the hierarchyof the universe. which are perceived on unseenand unknown levelsthe cellular.of the Qur'an has at ieast 18. moreover. Obviously.OOO meanings to eachverse. Allah the Almighty has said that the Qur'an is the Book of Guidance.What this meansis that there are in eachayal a vast number of meanings. alif (a) = 1 = sl-Bdri': the Creator be (b')= 2= al-caql: Intellect iim (il = 3 = tn-nafs: Soul dal (d) = 4 -. what the Sufi doesto instigatemiracles. But eachletter of the Arabic alphabet is assigned a relationship betweenthe divine realmand the human world.000meanings. having no relation to anything below it ya' tg) = lO = al-ibd|': Plan of the Creator kaf (k) = 2O = at-talcwln: Structuie transmitted to the createdrealm lem (l) = 3O = al-amr:The Divine Commandment(kun fa-yakAn) mlm (ra) = lO = sl-khalq:The created universe niin (z) = 5O = al-wujitd:The twofold aspect of being sin (s) = 50 = The doubledrelation betweenkhalsandtaktnin cayn (c) = 70 -.atomic.The Origin ofMiradcs I tll possess the correctaccess'th: Natve he (ft) = 5 . fll-Bai'bil-iCafaft: Creator in relation to what is below Him waw (o) = 6 = El-cAql bil-idifah: lntellect in relation to what is below it ze' Q) = 7 = an-nafsbil-i(Afdh:Soul in relation to what is below it Nature in relation to what is below it ha (t) = 8 = at-tabi'ahbil-idafah: te (t) = 9 = al-hayitli:Material world.but it is true. We have reviewed some of the considerations of vowel sounds and vibratory effectsin recitingthe Holy Qur'an. is analogous to the computer's work.nothing would happen. This claimmay seemoverdrawnto some.or ayal. The shaykhshave recountedthat eachverse. on the authority of the Lord of the chain of commandsbeing impressed upon the universe .and subatomic levels-in ways that presenttechnology and insight cannotwitness or measure.the human mind cannot affix 18.

which remind are ignited within the deepest of (dh*r) the remembererof the One remembered. human life is nothing except a reflection of the Creator. which is their principle and reason for existence By assigningthese cosmicvalues to each letter of the word z{llal.frHcal@ qfd (+) = 9o = The tripled relation between amr.Theseexist and are interwoven in an inexpressiblyrefined manner within the body/mind/ soul of the human being.QOR'AN A = The Creator (the absolute Ownet of all existence) L = The divine commandment Q = The assemblyof all things in the plan of the Creator (the final code covering and ordering all of eistence) R = The retum of all things to the One (the divine purpose in creation) A = Creator.oo-.a d takuin qef (4) = 1.the return of all things to the One. is impressedin this manner: the Creator. it can now be stated that certain events are being activatedin the unseenrealms.ijfimal al-jumlahfil-ibdn':The assemblyof all things in the plan of the Creator ri (r) = 200 = at-tawhid:Unity. From that moment. Alldh. and life begins. knowledge of and obedienceto the divine commandments.Who by ordering sets in motion the foregoing Intention N = The twofold aspectof being (the separationfrom the Creator: man and God) of stirrings Thus. .r52 I Thc B&kol ilr. as follows: ALLAH A = The Creator (the absolute Owner of all existence) L = The divine commandment H = Creator in relation to what is below Him (the divine essence [dhit] in relation to His manifestations['asna-']) To say the word Qur'an sirnilarly invokes overtonesin the divine realms: AL. imbues the soul with an inherent existence.a sequence recesses his mind and soul. for the Sufi when the word Allah is spbken. khalq. Then the Creator issuesthe order to the soul to inhabit a particular drop of sensitizedblood (ovum). A similar soliloquy is suggested with the word Qur'an:The Book"al-Kitab. the Absolute Lord and Master of all in sending a soul into human li[e. when saying the word. The very essence of the human being.

Indeed this is the eternalcondition of life. And that healing may have been the shaykh's main purpose in life.The formulas by themselveswould be rather uselessto the lay person. and the patient is healed of a crippling disease. meansboth "verse" and "miracle.stirs again remembranceof the Creator. we could not write down the knowledge contained in the Qur'an. the fourth lettet. One of the problems of expressingconceptsof Sufi healing is that one who may witness a healing." Allah has said that nothing hasbeen left out of the eur. it is not the formula per se but the utilization of the formula by means of the agency of the purified breath and soul of the shaykh that causes the effects. However. It may have been that the shaykh sat in seclusionfor thirty years.5g The Qur'an is the collection of the information of "all things in the plan of the would be like giving a full syringe of penicillin to a fly suffering from a cold! By adding practicestogether. we are stirring within the deepestparts of our mental and psychologicalworld. For some. to be able to heal that one person. of separationand absence of union with our Lord.The practice itself requiresonly about five secondsof recitation.the shaykh seemsto mumble something and blows a breath toward the patient. and all of this doubled. even a miraculous one. As we continue the word maldng the sound of the letter rd.the effectsare extendedto a point that they cannot be expressedeven using mathematicalabstractconcepts. not everyonecould endure such a practice. private Broup. The human mind and body become clouded and covered over with . an esoteric.Now.Some Sufis have accomplishedrecitations of these formulas running into the tens of millions of times. This is not an idea. can perceive very little going on.") One Sufi practice createsan effect upon the soul equal to performanceof salattor sevenhundred years. Examples have been given of reciting a particular divine attribute a particular number of timesf to prevent harm from one's enemy.Yet one cannot witness the decadesof preparation required for the shaykh to perform that act.incidentally. declaring the reality of our presentsituation of duality. The scienceof Sufism is conducted within a closed society. (The word ayat.ary and that if all the tlees were pens and all the oceansink. Some people would like the Sufis to provide a list of diseasesand the specific formulas that would miraculously cure them. Other codes exist to utilize a great many tvats of the Qur'an. our souls are beckonedto the return of all things to the One. With the utteranceof the first letter of the Qu1an. Allah has provided the"access codes" to utilize theseknowledgesto effect miracles on the human plane. The knowledge possessed by the Sufis is derived from the deep immersions in the nature of existencereferred to above.reciting a formula fifty million times.Thc Origin ol Mbtclr I l. Someoneappearsbefore the shaykh." As the first three letters ignite the unimaginably immense totality of the Plan of the Creator and our purpose in human life. aliJ.

mind. as physician. Sufi Barkat Ali (may Allah grant him the choicest "Only heartscanimpartknowledge suchthingsasthere are)onceremarked: not acquired. tions of those in statesof imbalance.And this knowledgeis bestowed. tn sna . But anyonewho Initially theseassertions caresto put them to the test will find that faith transformedinto belief. No two illnesses so the remediesmust be formulated individually for each person. and soul.ls4 I TheBook ofStfi Heallng of true reasondifficult. to cleanse the condiIt requiresa vast and difficult blendof medications are exactlythe same. with attention to harmonizing the treatments for body. as only one of its effects. The second practice is known to cure any disease.One of these practiceshas. as many of blessings. Ya Hayyul Ye Qeyyim! . is not merely to relieve a person of some physicalpain or inconvenience. the protection against any diseasefor the day one performs it." about hearts. but to seea total reformation of each persont life in accord with the Divine Blessingsand plan of the Creator.exaltedis He.making the exercise impurities. the influence of various societaland familial indoctrinations in making a human being a mere shadowof the exalted ultimately succeed and maiesticbeing that the God the Most High granted as eachperson's birthright. may haveto be takenon faith. The final chapters of this book present several practices that are highly charged with divine grace and blessings.nuQn. In additionto these impurities. The obiective of the Sufi shaykh.

to be superior. shouldbe recitedoncebeforeattemptingany Sufi practice. Qtr'an 14:33 pagesmay be in the preceding Some of the concepts and idealsexpressed difficult for the novice to apply.this is the first presentation in the West. Never will ye be able to number them.Muhammadun Rasulu Llah. and practices Although there are thousandsof prayers. wal Ard.several areconsidered presented. The the of the oceansof Mercy of Allah the Almighty. of this practiceof the Sufis to a generalaudience A prerequisitefor any Sufi healing formula to work is a particular which will open recitation. insha formula is: Li iliha illd Lldh. gates Allah. Acndhubi-Llahi readthe transliterations If you are unacquainted with the Arabic language. the Keys of the Treasures calledMaqaladas-Samawati to healing-conveying of the Heavens and the Earth.Although it is specific protectionagainstany illnessfor the day it is recited-the benefitsattached 155 . This profession forcesbe brought into play. However. the practice I shall present now can be done easilyby anyoneand encompasses all of the materialthat has presented been thus far.Suchis the one here usedby the Sufis.the following profession is provided.Therefore.L5 The Keys of the Treasures of the Heavens and the Earth lf ye count theJavors of Allah. min asli-shay!5n ir-rajim. carefullyand try and say the words as best as you can-and hope that you have said it correctly. As far as I am aware.supplications.It is alsowise to utter the verse lest malevolent as follows: that seals off any satanicparticipation.

rin Allahi wal-hamdu li-Llahi wastaghfiru Llih alladhi li il5ha illi Hn wal-Awwalu wal-Akhiru w aq-llhitw wal-Betinu yulryi wa yumitu wa huwa $ayyan 15yam0tu. Allah is the glorious and praiseworthy and I ask Allah for forgiveness There is no power to do good and no strength to be saved from evil exceptwith the graceof Allah.AA6"a'. . He is the First and the Last' He is the Apparent and the Hidden. requestedfurther information about Allah's iniunction of the Keys of the Treasuresof the Heavensand the Earth (mentionedseveraltimes in the said to him: "You have inquired of me Qur'an).t Iaj.A9'i. He imparts and takes awaY life. a t aat .a. The Prophet (s. Wa subl.6. may Allah be pleasedwith him. The Keys of the of the Heavensand the Earth are as follows": Treasures '.s.. ) !). t ebtrltr lt t ' "'l+. La iliha illS LlEhuwa-Llihu akbar.. t / t t '9tW->stg .) something which nobody has ever asked me before.Book of9ufiHcaliry ts6 I Thc to its recitationare not limited to physicalhealth. Bi-yadihil-khayr wa huwa cali kulli shay'in Qadir.r uii':*..a .w. Jj-$.lo.. t .'.' | /a ...t I lt -'v /t l. Allah the Almighty is the greatest. 1 L . He is the Ruler over everything.1 | . He is the Ever-Living Who never dies../(tttu at t .t)eJt29!lgt-+''f +ltY 6 uJ Y.ilrwi5 t a- f / l t.9[bllr>-)l: cji)lP . There is none worthy of worship except Allah.ri.....9["'.? .as one can glean for the following accountfrom the Hadith: It is ieported that cUthmin ibn cAffin. There is blessingwith Allah the Almighty.

The Kcysol the Treasures of the Hetoms ond thc Ecrth I 157 The Prophet (s." One of the great contemporary Sufis. As Allah says: "As for those who strive in Us.Sixih. First. as he has personally adoptedmore than ten thousand Hindus of the lowest caste and provided them with a complete training and education in life. as he had done for the past thirty years. a house will be constructed for him in the Heaven. ^. Moreover. He is now in his seventy-sixth year. without charge of any kind. two angels are appointed to guard him day and night from his sufferings and diseases. his recommendation (for forgiveness) of seventy of his relatives will be accepted. surely We guide them to Our paths" (Qur'an 29:69).s.H.Fifth. he maintains a clinic that provides medical care and that has restored the sight of more than three thousand persons go far. Fourth. has achieved a unique position among the men of piety by reciting this sacred formula.)continued: "O cUthmdn! Whoever recites it one hundred times every day will be rewarded by ten graces. You will be one of the successfulones and you will surpass everybody before and after you. He closed the door and commenced his practice.spiritual instructions from among the fourteen Sufi orders of which Barkat Ali is a teaching master. Pakistan.a. They have already been sold to Him for Whom they were meant").w. (r. or shaykh. he is granted a treasure of blessings.). Second. upon which the words of this invaluable formula are inscribed. but not for sale. Seventh. "O cUthmin! If you were strong enough you would not miss this remembrance on any His grace. Third. he will reap as much blessing as someone who would have set free one hundred slaves from the offspring of the prophet Ishmael (a. but anyone who views his life with an open mind must conclude that he has exceededthe usual range of human accomplishments. all of which have been distributed free of charge (the jacket of one reads: "These books are written for ourselves and you to read. He has erected a large signpost at the entranceway of his spiritual sanctuary. Ninth. Ma sha'Allah! The qualities and attributes of Sufi Barkat Ali could be enumerated further. the Psalms. Eighth. he will be honored with a crown of honor. He has written more than three hundred books on Islam and Sufism. A countless stream of devotees arrive at the well-known Dar-ulEhsan sanctuary and receive. The formula for the Keys of the Treasures of the Heavens and the Earth may be recited twenty-one times after each daily prayer and requires not more than three or four minutes to do so. Tenth. 633.) as usual retired to his meditation cell after the Mucinuddin Chishti night prayer (ckha). all his previous sins will be forgiven. Hazrat Abu Anees Barkat Ali of Dar-ul-Ehsan. of constant and incessant recitation of the above verses. and the Bible. The KhwSia instructed his mrrils not to disturb him that .his suffering from hellfire will be written off. the Torah. His own life bears ample testament to the efficacy of these words.a. he will be married to a pious Heavenly maiden. he would be rewarded of blessings as if he had read the entire Qur'an.s. the great saint Hazrat Khwija On the night of fifth Raiab.

following The body' his mortal soul of the great saint had relinquished sentence was radiantlyglittering upon his forehead. . morning prayers (ajr\.as light: Lldh hab'ibu Hs.. the door found that the who. They stayedaway. wus fo.ol SufiHceling l."i open by his students. but heard through the door a soundexpressing throughout the night. this soundceased. to their astonishment.lha Llah Matufi hubbi He is the belovedof Allah And he died in Allah's Love. Ultimately. In the early hours of the mornecstasy unparalleled When the door of his cell did not openat the time of ing. anxiety was felt by I ThcBook night.

These are the sabcah msthLni Seven]and representthe Grand Qur'an.s.a. "I want what You want. he was called Amin.w.a." The accumulated experience of the Sufis confirms that the readingand reciting of Sirat al-Fatihah with true faith and sincere conviction.a." Slnykh tuyazid Eisami (r. in the Holy Qur'an." [the Oft-Repeated In another Hadith. the trustworthy.w.a. the Prophet (s. external or internal." The Most High Gd was pleavd and vid.w. was the most trustworthy personof all creation.a. and was never known to have spoken anything except the truth.Evenprior to his mission as Prophet. "kyazid.L6 The Infallible Remedy Once I saw the lrlost High M in a drcam. wlnt do you want?" I replied.All six books of authentic (r. The Sffrat al-Fatibahenters into the writing of almost all tacwidh. The Prophet (s.s.) said:"ln Snrat al-Fatihahthere is a balm for all ailments. The satanlamented.) used to read it for treatGotill)Hadith report that the Companions ment of diseases. a s rah like this one has been revealed neither in the Torah nor in the Bible. and tore his hair out on four occasions: when . al-Fitifrahl.) The Holy Prophet of Allah the Almighty (s. whether spiritual or worldly. wept. it is alsowritten in ink made of saffron and rose water.) is reported to have said:"By Him Who is in possession of my life. whose virtues are the most excellent. "I am yours and you are Mitp."He went on to providethe specific instructionsfor utilizing this most treasured remedy. curesall maladies. both physical and mental.a.) alsosaid:"I tell you of a s-urah that is the greatest.s. The Prophet (s.).a. the most virtuous. He asked me. nor even in the rest of the Qur'an. and consumed. It is Sfrrat al-flamd [the opening sfirah.s.w. which has seven verses.

Arvpr\t$J -. Praisebe to Allah. 7.ol SufiHmling 160 I Tlu Bor.k 6b9t'dsJl A'i.ft5'!u!'I!'AUS dt'. The Beneficent. 1. Thee only do we worship. Iyyika nacbuduwa iyyika nastacin. Thee alone we ask for help. alladhina ancamta calayhim wa lid-dilin. aafel. In the Name of Allah.HWi'&GX:i(rrrtg.tVs-gy 6f. The path of those whom You love. Lord of the Worlds. lhdinaE-9ira!al-mustaqim calayhim $ira. the Merciful. Not the path of those who earn Thine anger. Master of the Day of Judgment! 5. 6. Ghayril-maghdibi the Merciful. 3. nor of those who go astraY. 4. 2..i.e Bismi Llih ir-Ralrmin ir-Rahim ll-hamduli-Llihi rabb il-celamin Ar-ra!rmin ir-Rahim Maliki yawm id-din. the Beneficent.64b .. Guide us on the straight Path.

cabihht ua raslhh. there remains nothing further that can. or should. after trying with absolute sincerityto learn and applyanythingin this book. ir-Rafiim.a.'I am Mighty in what I intend. Tawnffani muslimen wa nlhiqnibi1-s. the following will cure any disease.when he was thrown out of Heaven. for anyonewho may wish to make use of its miraculoushealing effects. Ashtuduan fa ilnhailli Llih.The mercy of Allah is infinitel If.)hassaid. and given to the patient to drink. "l alreadycalledthe doctor. and whatever endeavors to intrude upon the absolutesanctityof His graceis burnt to ashes.) was given Prophethood. If the person is possessed of madness. In this failsto do so.when Muhammad (s. The peoplecameto visit him and seeinghis obviousdistress. ReadSirat al-Fatilrah forty-one times for forty consecutive days. "Why don't you callthe doctor?"Abu Bakr answered. Hazrat Khwdja MucinuddinChishti (r. it is necessary breath pauseusually taken betweenthe first two verses. "The incessant recitation of Sirat al-Fitil."He said.during (optional)and irrl (obligatory)rarfatsof the the interval between the sunnah to onif the /ajr (early-morning)prayer. We reproduce againSirat al-Fetilrah on the facingpage.eventhis recitationmay proveto be difficult. ''$nin! Woashhadu snnsMuhsmrnadan .In other words. the rrirn of ir-Ralim is loined with the lam of al-fuamdu li-Llnfti.s.which then becomesmil-fiamdu li-Lllhi.dlihm.)was ill.a. "What did the doctor say?"Abrl Bakr replied.w. The rest of the sitrahrnay be done following the usual breath pauses. or for other reasonscannot perform the recitation. Once Hazrat Abn Bakr (r.w.the words should be recitedand blown on water.a.ThcInfelliblc RcmdyI r5r he was cursed."' There is nothing that can defeatthe love of Allah the Almighty for His beloved friends. This verse is the GreatestAttribute of Allah the Almighty. asked him."His friend said.'ahis the infallibleremedy for one'sneeds. and when SUratal-FEtihah was revealed. Allihu aclam! calaykum As-safamu oa ralmatt Lllahi ua barak&uht! qad-ataytani Rabbi min al-mulki catlamtani tm mints'wil il-ahldith F-elir as+amdtfrti wal-ar{ f Anta waliyifid-dunyE aal-dkhirah. The Prophet Muhammad (s. And after this.or impossible for somereasonor another. Simply recite eleventimes: BisniLlAh ir-Ralyin.a.) suggested the following mode of recitationand said that this practicewill succeed in curing any disease. For some.s." The recitation of Sirat al-Fetihahis among the most frequent of the practicesof the shaykhsof the path.

I bearwitness that there ii no dtity exceptAllah and I bear witness That Muhammadis His servant and Messmger' Be it so! celaykum ue ra$matu dhi wa bcraketuhul As-selimu and blessingsof God be upon you.ol Srft Hcahng t62 I ThcBook O mY Lordl Thou hast given me somethingof sov€reignty and hast taughl me something of eventsof the interpretation and the Earth! Creatorof the Heavens Thou art my protecting Friend in this world andthe Hereafter. May the peace . unto Thee Make me to die submissive and ioin me to the righteous.


commemorating Muftarram:The loth of this month is called the martyrdom of Husayn ibn cAli. As the datesare basedupon lunar cyclesand the sightingsof the new moon. RabTc sth-ThAfi: The 11th of this month is the birthday of cAbdul-eidir (r. Ramalin: The Sacred Month of Fasting.This calendar commenced year in the 622 of the commonera (c. the sacrifice of cld al-A{lrd is celebrated. the ascension of the Prophet (s. the Qur'an.s. who died ar Karbalahon the l0rh Mulrarram 680 c. Shautml: The first day is cld al-Fi1r. as well as all other revealed books. cAshurah.).).first descended from Allah the Most High.w.) to Heaven. when the destinies for the comingyear are assigned. ZSth.a.a. eachyear the calendar backsup by approximately elevendays.s. gnfar Rabicsl-Auwal: The 12th of this month is the birthdav of the prophet Muhammad (s. 165 .w.r.During this month.w. or 27th night.I The Islamic Calendar The Muslim year is basedupon a lunar cycleof 3S4days.s. On either the 23rd.r. the Laylat al-Qadr (Night of Power) occurs.a. The 12 Islamicmonths are as follows.) migratedfrom Meccato Medina.consisting of 12 months of 29 or 30 days. DhilI Qacdah Dhul-Hiijah: The pilgrimage to Mecca (lal) is completed during this month.e . Shdbin: The 14th-15th of this month is Shab al-Bariht. From the lOth to the 1zth.).the feast celebratingthe breakingof the fast.The 6th of this month celebratesthe death anniversary of Hazrat Khwija Mucinuddin Chishti (r.a.when the ProphetMuhammad (s.a. Jrlam lunadaat-Uta at-Akhirch lumaila fujab: The 27th of this month is the anniversary of the micrij.

l. 3. the Beneficent. He begetteth not nor was begotten 4. Wa lam yakul lahl kufuwan a[ad.:i:Jvnt. the One! 2. Allah the etemally besought of all! 3.iabErai 6d. the Merciful. 1. And there is none comoarable to Him. wa lam ytrlad. 167 . 4. Say: He is Allah.j-lfiw-t 6A$rS&Atk Bismi Llah ir-Rafman ir-Rafim. 2. Qul Huwa Llahu Alad. 63. In the name of Allah.-glraii 6(. Some Useful Short Sflrahs of the Holy Qur'an ll2: Sitrat al-Ikhlis (The Unity) o..91... Lam yalid.

i'--itc/$$g!.vErt tfis 6g-6J ri . From the evil of that which He created' 3.. the Beneficent.ehlll l . 6$3)ro. .iilJ$ 6{'l1y*. Wa min sharrin naffithiti ftl-cuqad..u ". And from the evil of malignant witchcraft. And from the evil of the envier when he envieth' .t. .kd Sufi Heoling Il3: Sirat aI-FaIaq (The DaYbteak) o. the Merciful' l. 5. Say: I seek refuge in the Lord of Daybreak 2. Qul a'idhu bi-rabb il-falaq' 2.168 I 'Ihe Brr. Wa min sharri gh?siqin idha waqab' 4.\t Bismi Llah ir-Rahmirn ir-Ra[im' l. 5. + uq. Min sharri m?rkhalaq' 3. From the evil of the darkness when it is intense' rfr) 6.r o ^r :t!l wu w)g /3' . . Wa min sharri |isidin idha fasad' In the name of Allah.' tl x t1' ll t9r' ls 2a /h L ' tt/a.

.r2Uttg5: 6t. l.lHrd) br. From the evil of the'Sneaking Whisperer.r"!Yl$ d. Of the iinn and mankind. Bismi Llih ir-Rafman ir-Rafim. Min al-jinnati wan-nas. The God of mankind. Say: I seek refuge in the Lord of mankind. 6. 2. Min sharr il-waswas il-khannis. 4. The King of mankind. Who whispereth in the hearts of mankind. 3.ur6teJki i. 3.3jgtAr.* 5. l. 5.fiJrttrVJtgitt 6"lgri!"rar]rr'.e. Alladh-i yuwaswisu fi gudtuin-n6si. .r3l 6u. 6g[gl':i. In the name of Allah. Malikin-nas.f)td. tAn epithet of Satan. the Beneficent. the Merciful. 2. Ilahin-nas 4. Qul a'udhy bi-Rabbin-nas.SomcUselul Short S:urehs of thc Holy Qrt'an | 169 114: Srtrut on-Nas (Manhind) o. 5.

and partialunderstanding try. in the Holy Qur'an. 171.It means: all that we ascribeto Him. they provide a conceptof His all-encompassing. all-pervading. Allah has set forth.III The Divine Attributes Regardless of how we may Allah the Almighty is. we areleft with an incomplete of Him. called al-asmq' al-husni (The Beautiful Names). in the end." So that we may begin to have a mental conceptof Him.enter into Sufi practicescalledua4ifahs. .Considered together. These attributes.allpowerful nature. ninety-nineof His divine attributes. Allahu "Allah is Greaterthan akEnr is the frequentutteranceof the Sufis. unknowable.

^rlI -(= -/s. ALMUTAKABBIR .) -- | !4.ol SufiHeding r72 | TheBook '#i-lg I. AL-MU'MTN The Keeper of Faith. lre Superb rs. ALMU$AWWIR The Fashioner ^tl. AL-KHALIQ The Cr.eator 2.RAHMAN The Gtacious.ns tr ll z eil --t . Th€ Sovcreign Lord tl.If tt f t . . AL-MALiK Tbe King. The B€neficent. The Mai6tic. A5-SALAM The Peacc il IO. AL-cAzlz The Mighty 3. AL-JABBAR Th€ ComP€ller J. AL-MUHAYMIN The Protector.. AL-GHAFFAR The Forgiver aa --'i/ 4.. AL{UDDOS The Holy 9. AR. AL-eAHHAR The subduer. The Guardian 12. The Almightyi The Conque ng . The Bestower of SecuritYi Th€ Faithful lt.. Th€ Compa$ioBate 6.L l. AL-BARI' Th€ MakeFout-of-Naoght qt 4u. L --Lhl -at -- l ^%9 8.F--I t/t) I /- . AR-RAHIM The Merciful 7.l I -? ? .

lter 2t.{SIT Thc Dxtender. Ihe Perceiver *1@lr 18. The Reliever. The Equitable . The Judge 23. The Humiliator . AL-WAHHAB Tb€ Bdtower 4UJtgJ 5: 17. Thc Withholde' o t xr. AL. Thc Gracious 25. A''-tnuctzz' The Honorcri Ihe Streqgthcner 29. The Spreader a 22.AR-RAzzAe The Providcn The suitainer 2!. Al-cALlM The All-Knowingi Thc Knower a il 21. The Enlarger. AR-Rlfrc The Ex.0v'l/. AL-KHAF|p The Abarer 27.The Dioine Attibutes I 173 t6. AL-CADL Th€ Just. AL-B.MUDHILL Th€ Dirbonerer. AL-HAKAM The Judge 'frtra'l t9. 20. AL-FATTAH Thc Op. AL-utTfF The Subtle. AL-QABTD The Rcitainer.ner. AL-aASIR The All-Seeing.

\e 40. AL.t t6.KHABIN The Aw. The CFeat tv t.t t .o I '*(:< rs. The Str. The Comprehensive . AL-JALIL . AL-cHAFiiR The forgiving t9. AL-HALIM Tbe forbcaring. ALTJASIB The Reckoner !.ol 5tfi Hcaling va t TheBook a l: | . AL-MUJIB The R€sPonsive. The Suctainer.E a Ft . The clement tyK rr-f\ u#K 42.^ -l f I v.. . AR-nAQIB Thc Watcher. AL-WASIG The Vast.tchful WC I 0 'yiA t i.r\ The M. Th€ Prot€ctor. . . AL-KARIM The Bountiful.]V .ie6tic . AL-HArl? The Prc:erver. . ALcA?lM The Magnificent. AL-MUQIT The Fceder. AL-CALI The High. ASH-SHAKOR The Gratcfuli ThGRcpayer of Cood lE :. Th€ G€deroug AL-xABIR '. 44."A*\t "E@U 45. The W.r#z 12. The All-Embiacing. Th€ Hearkener (to prayet) yL 4r. r a. 3I. The Trernendou6 43.engthener hffi\ 15. The sublimc uyn \t !. The Guardian t3.

AL-BACITH The Rairer (from death) 5.WALI The Protecting Friend. AL-MAJID The Glorious 5r.AL-MUHYI The Quickener ..r/.The Dioine Attib cs I 175 45. ALMUTJSI The Accountanti Ihe Counter '#yY'i 48.MUCTD The Reproducer. AL-MUBDI' The Originatori The Producer . AL-MAI|N The Firm.t) )t "E 49. AL-QAwl The Strong s8.17.L lr 59..SHAHID fhe Witne!3 55. Steady . 50.1. ASH. The Advocate. AL-HAMID The Prai6eworthyi The Laudable 't*1lz \ 2' . AL. AL. AL. The Patror Go.WAKIL The Truttee. The. AL-HAQQ The Truth s6. Th€ Repres€Dtative s7. The Reitorcr g.AL-WADOD The lrving 52. AL-HAKIM The wir€ 5I.

nifcst..AHrR The M.726 I TheBnk ol Srfi Heoling 'et . 5I.MU. AL./. AL-QADIR Th€ Ablei The Cipablc 5s. AL-WAHID The Unique " 72. The Noble 69.. . -. The Dominant. AL-MAJTD Thc Gloriour 70. The Alive 'rffi)t*u. ALMUQTADTR ThG Prcvailing. AL-MUQADDTM The Promotcr.nelSupport of Crcation 7I./9/ 7. AL-WAJID The lllu6triou.J)?. 57.tertral. a r .AXHKHIR The Defeder. The Exp€diter. t. fhe BringeFForward 1.MUMIT The Ciuser of Deathi Thc D€stroyer v V 71.r. AT. The Postponer' A#rG G3.r\' rl ^ ) . AL. The Retarder. AS-SAMAD The Fter. /.{_rJ / ^--\ xl v . AL.|. AL-HAYY The Ever-Living. AL-AWWAL The fir6t )-fKl-*ll @.AHAD Thc One 6G.. Thc Powerful ?s.?. Thc Self-Subcirting 'yffi\ 68.a.v)) . \ ).AL-AKHIR The la..t 6. The Ourrvard .AL-eAYYOM The f. #82 tl' 62.

AL-MUNTAQIM The Avengel 'tns 82. ThG Mild 86.sionatc. AR-RA'OF The Comp. The Full of Pity | 79. ALMUQSTT The Equitable 7?. 84. I I I I 8t.tLt7 |la r. Tbe Undulgent. AL-MUGHNI The Enricher 80. AT-TAWWAB lhe Acceptel of R€p€nt. AL-GAFO The Pardoner.ie6ty and Bounty . AL-MUTACALI The High Exalted '4Y. The Inrvard 4Y2127 t 2l't 8I.tibutes I 177 59DJ "$ 76. AL-JAMIG Thc Gatherer.BARR The Righteou. MALIK AL-MULK The owner of Sovereignty 89. AL-BAT|N Th€ Hidden.Thc Dioin. AL.ncci The Relenting 85.. AL-wALi The Govcrnor E7. DHOL-JALAU WAL.<-1178. The Collector L'29-78 -. A.IKRAM The Isrd of M.

The lnberitor ft).RASHID The Guidc to the Right P.^ lr ll v .trc66€r 94.4 . Th€ Prcpitiou6 9t.WAR|TH The The Dircctor 99.MANIC Th€ Withholderi Ihe Pr.. A$-SABIiR The Patient .. a lr l.vrl el.778 I ThcBook of Sufi Hmling 1.l/' d)l. )t.NAFIC The Ploliter. AR.eventcr ^ 93. AL. AL-HADI The cuidc 92.&AY 9.. AL. AN. t | -l \- ! I I . AN-NOR The Light a rrD .-l)l-[ V-t [ e(at).1 90. AD-DAR The Di.

deep meditation. the scienceof numerical value configurations of the Arabic alphabet. ('fhe Opening)-The first chapter of the Qur'an. Filrr-The world of thought. "peacebe upon him.a forty-day retreat. 179 . Fajr-The predawn obligatory Islarnicprayer. remembrance of God by mental means. frequently used as an invocation at the commencementof any word or action. Garzi (Persian)-"Warm". includesthe worlds of jinns. temperaments. the time for this prayer. Furjah-The human kingdom. wood. (The Forgiver)-One of the divine attributes. which signifies the Turkish and Persian pronunciation)"Remembrance". said to concentrate al-trotiftnh within iiself the whole Qur'an. al-Ghofur Ghnyb-The Unseenas describedin the Qur'an. the fourth interspacein the hierarchy of creation. effacement. AkhlntGing. Dayoparee-Chosts.s. passing away. the opening words of the Qur'an. and other planesof existence.rr'-Annihilation. a. the Ninth Heaven. Bisni LIih ir-Raftnan ir-Raftim-"ln the Name of Cod. Atlar-An expressed true oil of a flower.llill )-Essences.IV Glossary Abjad-Also calledjnfr. cArsh-The Throne of Allah. il^tn-"Be it so. Dargah-A spiritualshrine or meetingplacefor living Sufi masters. Fntllah-A mark used in the Arabic languageto denote the long vowel sound of a.the Sufi ceremoniesof liturgical recitations of sacred formulas and divine names. angels. Chilla-A secludedroom for spiritual practices." Recitedat the conclusionof prayers and supplications." the benedictioninvoked when the name of a prophet is mentioned. or bark. the mind.reasoningpower. humors. cAql-Creative reasoning. said to contain the essence of its soul.-Abbreviation of talayhias-salfim. Dhikr (also spelledzikr. Most Gracious. disembodiedsouls. Most Merciful". AIIAh-The Arabic proper noun for the One True Cod (ql-ilsh:the Divinity). cAsr-The midafternoon obligatory prayer Gllat\. term used in referenceto the metabolicvaluesof foods. Fq. Qammah-A mark used in the Arabic languageto denote the long vowel sound of r.

_A Ko1rah-A mark used in the Arabic languageto denote the short vowel sound of i. for brushing the teeth and Miswik-A type of twig from the pelu tree recommended cleansingthe mouth. regulated by order of the Qur'an.qrimah. concentratedattention. If.a. " truth")-One (or llaqiqat.Muhammad is the Messenger of God.w.. from haqq.peopleof society.a.of Sufi Healing l8o I TheBook or of the of the Prophet (s. made of smokeless fire."As it pleases Matrilah (or macrit'at)-Oneof the conditions of Sufi experience. and travelers. faith. stage.the divine reality.) Idhn-The permissionof God. a physicianwho treats physical." MA shn'Allnh-"May it pleaseAllah"." "peace". Maghrib-The after-sunset obligatory prayer of Islam' ikqh (sing. Kncbqh-The precincts of the Holy House. three classes: rnsiiu Uih-The kolimahot Muslim profession of Mullammadun Lit iliha illA IJ-ah. Khnaaqoh-Abuilding used for spiritual retreat and training. the knowledge that exists is that state.sin-"Blessing". of the four degreesof mystic exPeri- lnshtr-The createdworld.s. the way of life contained in the doctrines of the Qur'an and suggestedin the statements and actions of the Prophet Muhammad (s.) miraculousexperience K.) . Inin-Faith in God. Hakim-"r{ise". rnalak)-Angels.station. clsha-The nighttime. instigated by a Sufi shakykh (See alsomucjizah.)forworship ofthe one God.mental. Himmah-Meditation.SaudiArabia. Majdhirb-One experiencingthe state of divine intoxication. the interior or internal conditions that result from performance of which one is granted a glimpse of the divine reality.) Hadith(or hadithl-A report embodying a sunnsh early Muslim community. life.w. and spiritual illnesses. obligatory Islamic prayer of the day. usually occupiedby peopleof seclusion. MalE' Maqdn-Stopping or resting place. Islira-"submissio n. or fifth. translated:"There is no deity exceptAllah (God). Jinn-A creation of Allah. alternately.s. cilz-Knowledge. Allah. flujrah-A shaykh'smeditation cell. Mslal-House or level. Hqqtqah encein Sufism. (Sometimesa licorice or olive tree twiS is substituted. human being. locatedat Mecca. the first place of worship built by the prophet Abraharn (a.

-Abbreviation of raliy Allihu tonhu. .a. Nr."May Allah be pleasedwith him. Qrr}-Nearness.) over a period of twentythree years.). assumedby standing straight.s. teacher. worship.s.Urdu. Murshid-Cuide. a student of a shaykh.)to the Prophet Muhanmad (s. beyondnatural laws and reasoning Murid-A novice. distinct from obligatory (/nrd ) worship. etc. lslamic prayer. proximity. assumed waist with hands placedupon knees. by bendingat the Rrkr(-One of the posturesof Islamicobligatory prayer. prayer. breath of God.a. which admits of no human activity or agency." the benedictioninvoked when the nameof any deceased mentioned.Clossdry I 7al lllycjizah-A divine miracle.a phrase meaning "May the blessing of Sufi is Allah be upon him. a believer in God. from wherever one rnay be. r. Turkish)-Salit.w.neighborhood. Niryah (or niyyaf )-lntention. a Sufi shaykh.).a. 5arni'-Heaven. Qiblah-The direction faced when offering Islamic prayers.s." the benedictioninvoked when the nameof a Companionof the Prophet is mentioned.w.a. (or raFah\-One unit of the galif. Qiyim-One of the postures of qclil. Nc/as-The breath of the spirit. the Prophet Muhammad (s.w. Rackat Ramnlin-An Islamic month. formal declarationto do something.-Abbreviation of ra\matu ih alayhi. Muslim-One who adopts and follows the way of life of Islam. soul. Na/s-The appetitivedrives of the body.a. essence. Qalb-Heart. such ashunger. with hands either held down at the sidesor folded right hand over left and held just below the navel. signifying the days when the initial scriptures were sent down by God. Sajdah-The posture of prostration in the Islamic prayer. revelation. pure. Qlr'cn-"Recitation". the direction.a. Rn[-The soul. mind. approach.s. sexualurgings. Narniz(Persian.rr-The Lieht of Allah. $alit-'fhe five-times-per-dayobligatory lslamic prayer. rUl-An attar or essentialoil made from the wood of the act power. conveyed by the angel Gabriel (a. RasrlAllAh-The Messengerof God (s. ths revealedscripture of the Islamic faith. choicestparti genuine. facing the Kacbah at Mecca. Ni/il-Superogatory or optional. r. pulse. desirefor wealth and fame. the Islamic month of fasting. including the Qur'an.

from master to master of the spiritual power and Silsilnft-Lineof transmission teaching of a {ari4at. saint. conveyedby all Sharicqt in the first of the Last Message.root. the power of conceiving A llah. of what is not present. wedding. of Cod. Shajarah-Thelisting of the namesof shaykhs of a silsilah. the path of right guidance as. the greatestmystery.). the Islamic $iynn-A fast. nwliya'\-Friend for breath markedin a written copy of the Qur'an. The Holy Qur'an is composedof 114 raralrs of varyinglength." (sometimes Islamic the reportsof othersregarding behaviors including Sunnoh-The life) performed by the ProphetMuhammad(s. Sirr-Divine secretsi fast conducted during the month of Rama{in.-$irat. Day of Judgment.the decision Wnlrr-lmagination.unity. (or sharicah\-The divine laws and codesfor human life."path")-The Sufi path.s. term used in reference to the metabolic valuesof foods Sardi Shaykh-Sufi master. guide. lariqat(from lariq. frequently constructedby shaykhsfor healing purposes.a. teacher. origin.particularly Subhan Allnh-" All Praisebelongsto Allah. nl-mustaqim-The Holy Qur'an. "O the Living! O the Ever-Lasting!"According to some Sufis. and completed and sealed but corrected the Holy Qur'an. ordainedby the straight path. Yowmal-Qiyomah-The .a stageof development Tatuidh-A written or spoken religious amulet containing verses (and sometimes numbers)from the Holy Qur'an. in Sufism. these two attributes together comprisethe Greatest Narne of Allah. Samic (Persian\-"Cold". Waqf-A pause Wiqil-Union. Yi Havyu!Ya Qayy n!-Literally.w.audition. prophets. Wali (pl.ol9ufi Heeliag 182 I TheBook -Ecst a tic contemplation. Sirat (or s rah)-One chapter of the Qur'an.

Kelly.v Bibliography Abdullah. Balkhi. India:W. being a Translation of Two Works of the SameName-I. O. fndia: W. 1979.William E. Calif. Pakistan: Dar-ul-Ehsan Publications. lncorporoting a Translalion of theFirslBoot. Hazrat Maulana Ahmad Saeed. Balkhi.7974.d. n. D. D. The Holy Biography of HazrnfKhwajaMuinud.. 1972. Tibb-ul-Nabbi or Medicine of the Prophet. I & II (trans. A Trealise ontheCanon ofMedicine ofAoicenna. Begg. The Big Fiveof Indiain Sufism. Together wilh Introdudion. The Mysteries of Fasting. Fundqmentals of Medkal Terminology -. 1979. Medkol Sdences Delhi: Arshad Saeed. AIi. 1968.).Lahore: Ashraf Press.Sultan UlemaBahauddin Walid. Gohlman." Paper delivered at Association for Asian Studies Conference. Eaton.Calif. TheHoly Biography -. Egypt. TheLifeof lbn Sina.1967.d. of Purity. 7972.Bombav: Mizaa-nl-tibb Haidari Press. Manuscript. Curer and Exorcist in Modern Pakistan. Elgood.1970.Lahore: Ashraf Press. Katherine. "The Sufi as Saint. Manuscript. vols. from Urdu into English by Muhammad lqbal).Kitab-ulma'aril. April 1. TheMeaning ol theIllustrious Qur'an. A. Tucson: The Chishti Order of America.New York: Augustus M.ll.Los Angeles. Al-Ghazzali. Noles & Glossary Publication data not available Ewing. 1928. Lahore: Ashraf Press. Masnaoi. 1972. and Maulawi Ala'addin(eds.Ahmad A. New York: StateUniversityof New york Press.Ajmer. -.Los Angeles.Mirza Wahiduddin.TheTibb-ulNabbiof Mahnud bin Mohomed al-Chaghhnyni. Mawlana jelaluddin Rumi.7968.13th century. Cameron. Makshoofale-manaznl-e-Ehsan. (in Arabic). Yusuf. Dar-ul-Ehsan. El-Salakawy. Aimer. Spotlights on Medical (in Terminology: TheHumanBodySystems Arabic\. April 1. Richard M. Cairo. BeBg. (in persian). 16th cenrury. 1920. "The Shrine of Baba Farid in Pakpattan. Gruner..1968. 183 . Cyril (trans. TheTihb-ul-Nabbi of al-Suyuti.D. Faisalabad. Begg.Multan Suba'.). M. The Mysleries Cfiijftfi. Mawlawi. Dar al-Maaref. Dehlvi.Prophetic (TheSauior)." Paper delivered at Associationfor Asian StudiesConference. of HazratKhwnja MuinuddinClrcfiti (lndian Edition). Sufi Abu Anees Muhammad Barkat.1977. Ali.

" Unpublished cAbdul Hamid (trans. Lahore: Zavia Books.7967. Saudi nl-qaaun lbn Sina. Nizami. A. Pam Hunte. Ann. Ashraf F. Lahore:Ashraf Press. Book of Stfi Hcaling to Psychiatry. Martin. Siddiqi.Encyclopedia Cairo: General Egyptian Book 1975.7979. 3 (7973\.Bombay: Munshi Nool.1977.Revised 1976.$a I Th.Reignof Habibullah. Mohammad. Mystinl Dimensions 1976. 1971. 7974.7976." lnternofional Psychotherapy 2.Aloys. no. Organization. j." Pelt. Alhaj MaulanaFazlul. Tle lewels Malaysia: Dr. TheMdiel Formulary in The Indigenous ol lhe NesrEqslandlndiq.967. 66 (September 196s).Selangor.Abdul. al-Mahjub London:Luzac&Co."Plantesmedicinales Extract from Bulletin de la Soci€t6 de Pharmaciede Nancy. Al-Medina al-Munauwara. Chapel Hill: University of North Schimmel.New Delhi: Idarah ta'rikh al-tibb wa'l-tahqiq al-tibbi. et drougesde l'Afghanistan. Nicholson.and Mohammadlbrahim. Islam Mission The Ktran. A. Rashid.vols. Abdu-r-Rozzaq's Dktionary of TechnialTernsof thrSl/is. Dr. M. Kashf ol al-Hujuiri.. Ahmad Jan.ParIl.4n Inlroduclion Scientific Holy Practice. Hassan. tion. Arabia-1976-77.d. Younos. Nizami.Annemarie. CarolinaPress. Revised Taif. 1. Pakistan: F. no. 7974. C. of the Qur'an. April L. Chicago. "Adaptive and TherapeuticAspects of Meditation. of Islonic Medicine. and al-Khaledy. and J. Sahihal-bulJni. R.D. n.. Quasem. lournalof Psythonnnlyfit "Light. "HealingRitualsamongNorth IndianChishti Saints Sultanate Period. of Rdigious Stiences orTheReoioal Karim. Sprenger.India: Ashraf F. 1978. and Hassian Karniab. Indigcnous Alghanistar. 1970. El Sheikh Syed Mubarik Ali Jilani. .). Saudi Arabia: Kazi Publications. Baroda. BruceB. Sayed Mohammad Husain.D. K. lhyaulum-id-d. Kabul:GovernmentPrinting House. Universityof Pennsylvania in Hwlth Prattilioners Macey. M. of the Delhi Lawrence. Basedon Hashmi. Lahore: Zultiqar Ahmad. vols. Khan. 1975.1-4. Sshih Muslin. paper. Nnmaz: TheYogaof Islam. ol Isldn. Theory. Kamal. M. 1976. Muhammad Muhsin Khan (vans. M. (trans. Book of Consfructioe Virtues. Muhammad Abul. EarlyArabk Simples lo Those Found Medicine Philadelphia: Ptess. Biological Rhythm and Integrationof Personality in Sufi Medita-.Calif. Dhcca.'s Quasem. ol al-Samarqandi andtheRelalion ol MohammadAzam.). ." Paper delivered at Conference of the Association for Asian Studies Conference. Also Contains Results of Teachings of the Quran and Psychiatric Institute in the Demonstrationof Curing IncurableMental Diseases 1979 and 1981. Shafii. Los Angeles.1-9..Gazzqali's Trust. Revised 1977. Kabul: Ministry of PublicHealth. Rclratrlnt/nl(in Persian). 1975. Qornbaadin-e kabir(in Persian).Qanrns f i'Llibb.

H. -. A Ha dbook of AmmonHerbal Remdies. Thomson. Delhi.ine. -. nos. -.)Ltd. 11. Dr..7972. 1e80. Muhammad. TheGrosset Encyclopedia of Naturql Medi. Motilal Banarsidass. Abdul H.D.). NnturalMeditine. of Tibb-ul-Nabbi to Modern Medical Practice. The tAwaif-ul-matait'. London: East-WestPublications Valiuddin. Utah: Biworld Publishers. (ed.Revised1977.J. Conlemplatioe (U.vol. Khali sewwom Thoughts of Shams-eTabrizi). Sirr-i tnssawuf-i Informationand Culture.K."Unpublished manuscript. and Zamani.." lournal ol the -. (in Persian).). M. TheQur'ank Sufism. 1 & 2 (April 1980). N. 1978. 1977. 1973. (The Personality. Ph.Bibliography I 18s Suhrawardi.1981."Application (Trenton. 1980. Robert. Disciplines ir Slr/isnr. Saheb. New York: McGraw-Hill Book Co. . Dr-Mir. Kabul: Ministry of Afghanistan Tabibi. Lahore:Ashraf Press. -. MedkalAssoriafion lslamic /Medicinesfor the Soul. Orem. Sayings. Tehran: Atai Prcss. 1959.NewYork: Grosset& Dunlap. Shaikh Shahaab-ud-DincUmar b. N.D.

30-32 remedies.25.l /l Divine remembrance(. statlo of (miqanas-sirr).22 Enotve.7 0 45 Atrabiliousessence. 26 Cr ysta llin e heaven. 58 Depression.141-147 Divine secrets. r e n .7 3 Co m m o n col d. Arabic.29. 30 L n r cKe n .44 Essences body . l ack of.llr).42-43. remedies. unjverseof.7 2 . l n c nl|or en/ Dtl rn s . 132 135 l5 l -l 5 z and re g i o n g ot unr v er s e.57 O lver. 26 45 Blood essence.56 Bedwetting. J7 Co ld ( a ilm e nt). S/ L n . 73 Cold.22 Empyrear. 67 A l c o h olism. Arrogan.T6 E a rth l yl i fe. 66 Dosage.70-71 45 Biliousessence. Azrael. food.22 Elemental spheres.32 E g g p l a n t.lz broncn r s. Diarrhea. 165 C a n c er.21 An g e r.s 0 flowerc. of essential oils. 13-14 / 1. 4-1. 43.47 B oils.3 l 56 Banana (mowz). 28 Angina pectoris. 132 ano numerology. l5 l. )at Enzymes. 28 Dysentery.r cu m b e r . T5 lrraoetes. 41 Alphabet. Islamic.sweet.15/ Amber.31 E c s ta s y .33 141-147 Dhikr.5 6 Breath (nnlas).5 6 s6 Apple (tuffah).8 2 B read . / r-/z Ch lo r id e s.58 L Um ln .5 6 Basil. l / zJ Cr im in a l b ehavi or. 113 30 Auto-intoxication.5 3 Ch ym e . 43. 48 Co llc.Jo Appetite.29 A r t hri ti s.Index Administration. 28 Co n stip a tio n .a79-'122 Application. 1z Dates.stationof (naqdm an-nals). rJz-rJ) a n d reS lons ot un lve rse . J7 L I T T ON.25. 57 Co u g h . B arley. 43-44.2 S excessive.J7 L OCOn UI. es se n ce s. Attars. dhikr..39-44 L J l V tna etrrl oute5. l ackof i nteresti n.75 76. 27-28 Eighth heaven. 743-146 Ln a momlt e. divine remembrance. 117-122 787 Bu t t er. 68 An g e ls. ST .r3 and apperttes \nals). A9 Digestion.5 / L o tte e o e a n. 21 B abbl i n g . 123-129 Breathing.28 Carrots. 66-69 Animals. T4 Co r ia n d e r seed. 32 Breathof life (i.7 4 .dried. n rerarcny or. realm of. Drug abuse.28.5 6 Egotism. 17 20 Eleventhheaven. 115-116 Anemia. corrupted.6 9 56 Asparagus \hiyaor'). o roncntfl s tn. Arabic alphabet. 8a.53 Eg 8 s .23 Devils (slnyalin). 73 Co n ce n tr a tio n. Body rt.difficulty in.Angel of Death.7 5 L r e a t' o n .lhikr).ce.5 T Lau Ceremony. 22 Cr .2S Allergic reaction. A s t hma .56 Calendar. 20 AnlSeeo \4/tr5rIr. 4 4 !tn n a m o n .

43-44. Heat.3 0. 62-83 Jannat al-Fardaws.lnyo 33 Ci d d i n ess. 79 Hair loss. 33 Flu. 2 1 Metabolic values. 155. 12 r1oney.6 0 Light of Himmah.29 Heart (4nlr).1 5 8 Marjoram. 44. 117 Myrrh. realm of. 119-122 26 Eye problems. T9 Intoxication. 61 Miracles. 4l Forgetfulness. 14 a t t a ck. 65-67 storage. A a. 12-13 Merciful prescriptions. 11-12 Inconsiderateness. TT-ltt He n n a . rt. JU M aqalad as . archangel. 29 Ca l l b ladder. Angel of Resurrection. 17 a n d E arth. 39-43 metabolic values.5l-6 4 s e l ection. 58 Fish.2S Illness.89 (fi yn n ) . 53 Hy poc r is y . 3l p a i n.2 9 . 32. TS-79 lnfallible remedy. 142 of Treasures of Heavensand Earth.realm of. origin o(. 21 LUnacy.E 9 Fig. as cleansinBmechanism. of .2a-29 station of (maqdm al-qalb). 61 . 2o-zz n e morrno. r e a l m o f . 29 M ilk . 27. "149--1.78A I Thc Bookol Suli Heding Essential oils. foods. painful. 21 Itching. 116 M y r t le. Jv Humans. 48 Heavens. 26 F o rmulary. 60 Menstruation. 32 Irrationality. realm of.68-8 3 Frankincense. 59 Herbal formulas administration.42 -43 o f P rophet .6 0 L e ttu c e . 61 M int . 116 F r i v o l it y.fear of.60 Mars. 31 25.58 Fever. Keys o f Tre asure sof .z8 Jupiter.54 Moon. 113 application.90 F ast ing F at igu e . 48 p re paration .29. 2 6 Hypoglycemia. 88 90 O WerSano o r9 tot.S a m a w a t i w a l A r d . sweet.41 Food e a t ing.29 rJrnger. 21 M eat .28 Indigestion. 2o M us L. 21 M i8r aine.3 0 F enug re e k. Failure.2 9 Ca rl i c. 131-140 M er c ur y .59 Ch e e . Kidneys. 4 6 Michael. 28 b u rning. 60 Melon.29 L e n ti l s . Chosts (. 43 and health.76 -77 . 159-162 Inflammation of gums and toothache. Et Mental world (fikr). 118 Holistichealth. 67 preparation. 31 lrritability. 118 Jasmine. inflammatio n.67 Joy. 20 Hydrochloric acid. 80 He a d ache.l5E rcalrr. food. divine.28. 65. 59 pnree). 21 Key(s) to Paradise. r 1 I lzz Hina. 1 5 5 . 8 9 Healing crisis. 59 t t owe rs . realm of. L rr Lz t Health and food. 118 la'r dice. sw Cu ms. 47-49 M et abolis m .79-80 Ji^ s. 39 43 q e neo. m eot c t n a t . vaginal. 28 Fastdays.

soul of.6 T infallible. 25-27 of rose. 53. remedies. Onions. 62 9od (ruh mtrks).6l. 11-l--IZ2 station of lmsqdn ar-ruh\. 1 5 9 1 6 2 | 789 Ta(t. 22 Stations. 89 W alnut . 26 Starless heaven. station of.25-37 Storage. divine. 21 Sur at al. station ot. 717 722 S a f f ron. 64 W at er .63 . 63 Ja n o alwooo. skin. station of. realm o(. 17 Suffocating.135 Obesity. 29. 64 Violet.25-32 Spinac h. 2L Sayings.45 46 Pi s t a chio. a n d A r a b i c d l p h a b e t . 2 8 Venus. 66 W heat . 2 2 Thy m e.8 6 Phlegm essence.20 Reasoning power. 82 83 Vener eal dis e a s e . 41. 54-55 Tr DC a l os. 34-36 Univ er s e( s ) . 67-62 Painful menstruation. 42. 88. 21 Ver m ic elli.122 Olive oil. over rose petals. 114 Preparation. 25. 64 Wedding of Cod Almighty (I"ital).62 Postures. 20-22 .29-30 Qu i n ce. sz-31 Ninth heaven. 22 Nosebleed. 63 DKrn eruptrons. 63 Toothache. 62 Planets. 131-140 Pride. for healing. 6 3 Vinegar . Tg Tox ic it y .30-34 Pure spirit. station of (maqam al-qurb).25.2l Remedies a d m inistratio n. 64 Zodiacal heavens.2l esse^ce. remedies. sense of.6E Numerology. oz K r c e . realm of. 132. 28. 8O-81 Oils. oz Rose. 117 Vomiting. 32 Sugar . 62 Ra madan.Indu Na r c issus. 6l' Sleeplessness. 1 5 1 . 30 Senna. 63 Sun. 81 P arsley. 42 Secrets. 29 Nearness to Allah.23 Weights and measures. 13 disembodied. 2 2 of breath. 29 Self-illusion. 13"1-14o Tent h heav e n .Fa t i h a h .'i. 741-747 Rhubarb. 123-129 r egions . Keys of. 97-709 Saldt S a l t . station o( (naqan . 29 Scent. 65-67 s t o r age. of flowers. 118 Ulcers. 62 Peach.29 Proximity to Allah. 20-21 Pomegranate. of Prophet.lh. 6T Remembrance. of humans. 61 Ol i v e s. Scalp problems. of solo|. realm of.-13.86 Reason (rn4i). 30 cud.30-32 Self-deception. merciful. 112.1 5 3 Urination. 63 Spirit (nafss). di'rine (ihikr). 82 Union with Allah. 155 15 8 Tr em or s . 25. and cooking. 65-67 Prescriptions. 159 162 preparation.|l-wisnl)'. of Prophets. 20 Re i n c arnation . and alphabet. 29 Treasures of Heavens and Earth. 6l Na u s ea.62 Pe rs piration. 36 Vaginal itching. realm of. r rl Saturn. 91-109 Prayers.6T Sublunary world. realm of.

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