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"If you wish purification from shirk and the claim that you exist, and to drink from the nectar of union until you are quenched,
Then wrap yourself in patience and wind on the turban of self-renewal. You need the shirt of doing without and you should wear yourself out in it.
You must put on the two sandals of fear and hope, and take the staff of certainty, and a provision from fear.
Take the halter of knowledge for the mount of himma, and a company who will stop your actions from causing trouble.
So struggle seriously and travel quickly on the journey and do not be stopped by the contemplation of created beings so as to be veiled from the place of safety.
Rather contemplate Ihsan and be sincere in gratitude to Him, and get up at dawn and submit, and hand over the trouble to Him.
And bless the Qutb of existence and his company with a blessing that will spread out the secret from us and communicate it."
Commentary by Sidi Fudul ibn Muhammad al-Hawari as-Sufi.
This is a brief commentary for whoever wishes to use the qasida in waw in wayfaring and travelling to the Presence of the King of Kings by our Shaykh the gnostic of the Allah, the Guide to Allah, Sayyidi Muhammad ibn al-Habib al-Amghari al-Idrissi al-Hassani, may Allah purify his spirit and make the Garden his abode and place of rest. Praise belongs to Allah with His own praise of Himself, and thanks to Him and glory to Him for His blessing in all the manifestations of the rightly-guided Runners and the purifying Perfect Copies. So now the faqir Fudul ibn Muhammad al-Hawari as-Sufi, may Allah forgive his wrong actions and veil his faults, addresses his Master the Self-Sufficient from all that is other-than-Him: 'Some of the noble and learned in knowledge from neighbouring Algeria requested me to comment on the qasida in waw which is from the Diwan of our Shaykh, the Wali, the Great Teacher, may Allah give us the benefit of his baraka. I have answered their request seeking Your help, oh Allah!' Before beginning I shall give a brief comment on the author of the qasida, the Shaykh of the Tariqa, the Realised One, the great scholar, the isthmus of the Reality and the Road, the Seal of the Gnostics from the people of his age, the Unique Man of his era. He was, may Allah have mercy on him, the isthmus of the two seas, the bearer of the banner of the Two Presences. He took the sciences of the Shari'a from extraordinary ulama' and from those in every circle who were marked by realization. Then he took tariq from the great among the gnostics of the People (the Sufis) of establishment (in wisdom) and mastery, until he reached the confirmed Shaykh, the gnostic of Allah, Sayyidi Muhammad ibn `Ali, now buried at Marrakesh, after he had already taken from the gnostic Sayyidi al-'Arabi ibn al-Hawari. Now these two Shaykhs had taken from the great Master Muhammad al-'Arabi al-Madghari who in turn took from the gnostic Sayyidi Ahmad al-Badawi Zawaytan, who took from the most famous gnostic Shaykh Moulay al-'Arabi adDarqawi, may Allah be pleased with all of them. When our Shaykh reached his Shaykh, he found Shaykh Muhammad ibn `Ali overjoyed at him for he already knew of the perfection of his bearing and his awe before Allah. He was granted a special Idhn (transmission) in guidance to Allah in the East and the West, so by him Allah-ta-'ala revived dead selves, neglectful hearts and deaf ears. And by him He cured those sick through acts of neglect, or gratification or doubts. He left men as signposts and generous Murshids in every region of Morocco and Algeria and beyond. He passed away, may Allah have mercy upon him, in the city of Blida in Algeria on his way to the Hajj of the Sacred House and Allah, and he was buried there. Then he was moved after twenty days to his famous Zawiyya in Meknes in Morocco. He died on Monday, the 23rd of Dhu'l Qada, 1391. This qasida is from his Diwan and it contains seven verses. The first verse announces what is desired and the rest tell the means. So the Shaykh said, may Allah have mercy upon him: 'If you wish purification from shirk and the claim that you exist, and to drink from the nectar of union until you are quenched:' This verse sets out the Travellers in three divisions: two blameworthy divisions and one praiseworthy. The first blameworthy one is that of the comrades of false claim. What they say of themselves is separate from their act and their state, they seek union without cause and desire Nearness in their heads while still lazy. They are engrossed in the sea of their desires, blind in their absence from reality. Ibn Ata'Allah said: `Hope is what is joined to deed, if not it is wishful thinking and delusion.' And Allah-ta'ala says: `So then worship Him and rely on Him.'
So whoever wishes to reach his goal and achieve his desire for gnosis of his Lord and obtain His pleasure and His nearness while he avoids action and starts off with false claims and laziness then he is merely one of the people of false claims, lost in the ocean of desires of the nafs and passion. Do you not see that the one who takes his passion as his god, Allah leads him away from knowledge? The second blameworthy division concerns the possessors of action who rely on their actions to achieve the hope. They act for Allah with a view to gain for themselves and love of standing in the hearts of others, so they associate other-than-Allah with Him indeed. They are the slaves of Allah and the slaves of passion. This is from hidden shirk. So the deed of these people is defective and their rope is unravelled. So whoever hopes to encounter his Lord let him do a clean action and not associate anyone with the worship of his Lord. In a hadith-qudsi, Allah`azza-wa-j'alla says: `I have not need of those-who-connect, so whoever does an action and connects other-than-Me to it, I abandon him and make him a mushrik (one who connects Reality to forms).' So whoever does an action, even if it is for Allah, and then sees his own interest in it and sees the action, that is from hidden shirk which is blameworthy among the gnostics, may Allah be pleased with them. My Master said: `When your heart is free from the illness of hidden shirk then it becomes pleased with Tasting and Drinking and Intoxication.' As for the third, and praiseworthy division, its companions are those who strive in taking means and action with reliance on Allah in achieving the goal and hope on the basis of the word of Allah: `So worship Him and rely on Him.' They are those who enjoy the value of their action and their sincerity in the pleasure of drinking the nectar of union and the wine of love and unification. Allah has purified their hearts from hidden shirk and false claims. They look at their deeds in respect to the Reality rather than to creation and passion. So they are the slaves of Allah in all states. Whoever wishes to reach their Station and to travel on their Path will find obligatory what the Shaykh has guided him to in the second verse: 'Then wrap yourself in patience and wind on the turban of self-renewal. You need the shirt of doing-without, and you should wear yourself out in it.' The Shaykh speaks to the murid who wishes to travel on the spiritual journey from the presence of creation and beings to the presence of the Reality and direct seeing and vision, as a recompense for his preparation, service, longing and love. The end is to your Lord and there is no end. Union to Allah is union to His gnosis and only those who are patient obtain it, and the one with a vast fortune obtains it. So whoever wishes to reach this Station let him tighten his belt in order to get to that yearning and before everything else let him wrap himself in patience. Patience is the key to every good and it is the confinement of the nafs from what it hates in order to reach what it loves and desires, and this is gained by seeking help from Allah when he cuts off the difficulty and casts away screens and obstacles. The mithal of patience in acts of obedience is the mithal of iron in crafts. If it were not for patience there would not have been self-renewal or doing-without or trust or fear of hope. So after preparation with the putting on of patience let him bind on the turban of self-renewal, that is, a general shedding of wrong actions, great and small, old and new, a dropping of all that cuts him off from Allah in his Path, so that he ceases to see his own action or his power or his force. The murid therefore begins with self-renewal because relinquishment (takhalli) precedes adornment (tahalli). Selfrenewal is both remorse for what has passed in the way of falling into mistakes and getting lost, and also the act of devoting oneself to Allah, glory to Him, with all acts of obedience and drawing near, and doing-without in prohibited and doubtful things. Thus the Station of Hope
grows from doing acts of obedience and the Station of Fear from avoiding prohibited things. Indicating this the Shaykh, Allah's mercy be upon him, says: 'You must put on the two sandals of fear and hope, and take the staff of certainty, and a provision from fear.' As the ordinary traveller on his journey needs two sandals - fear of exposure to plagues and of failing into harmful situations, in the same way the traveller on his Path to union as a Wayfarer to the Presence of the King of Kings must have a fear which makes him give up conflicts and a hope which gives courage to do agreeable acts. So let him be between fear and hope. Whether he is one of the companions of justice and balance or one of the people of overflowing and gifts he still must rely only upon Allah and when he sees his own well-being and good fortune he must have a certainty that it is Allah-ta'ala who brings his desire to him, so that his certainty enriches the goodness of his opinion of his Lord in union with His gnosis and nearness. This certainty and reliance is designated by the statement of the Shaykh: a staff of certainty. As for his words: 'provision from fear,' that is the obedience and the avoidance which grow from the fear and hope mentioned above. Knowledge is the key to the act and the condition for obtaining every wish. Allah is only worshipped by knowledge and only known by knowledge. He said: 'Take the halter of knowledge for the mount of himma, and a company who will stop your actions from causing trouble.' Knowledge's are two: knowledge of the rules of the shari'a and knowledge of the adab (spiritual courtesy) of Reality and the Tariqa, and the possessors of the second knowledge are the gnostics and the teaching shaykhs. They are the ones who inform the murid of the faults of his nafs, its illnesses, its treatment and its cures. `Whoever knows his nafs, knows his Lord.' Whoever knows his Lord has been given His gnosis and nearness. Also the Wayfarers are of two kinds, according to their goal and niyya and himma. Among them are those who want the garden and its degrees by actions, and among them are those who want the Presence of Reality and its tajalliyat (self-manifestations). They are the companions of high himma and glorious Stations. He refers to that with his words: `the mount of himma,' that is with a himma that goes beyond forms in being content with the Fashioner-of-Forms, the Giver-offorms, so that the murid through his knowledge and action aims for the approval and pleasure of Allah by elevating the himma beyond the world and its energies, and beyond the Garden and its degrees, so that he worships Him by Him and to Him, and has love for Him and hope of His pleasure and nearness. So there are some people who worship for the reward and some who worship for the hope of drawing near. He, Allah's mercy be upon him, designated the mount because the rider of the mount is in a high place, and the one with himma has a high place. Then he said: 'So struggle seriously and travel quickly on the journey and do not be stopped by the contemplation of created beings so as to be veiled from the place of safety.' The Shaykh means that the Wayfarer must guard his limbs on the journey and wayfaring. He must guard and preserve them from falling into grave wrong actions and conflicts. Whenever they are inclined to go off the Path he must restrain them and hold them back because he sees that Allah, glory be to Him, watches him and knows his Secret and his secret conversation, `And He is nearer to him than his jugular vein.' Then, oh murid, if you are glorious in your journey, turning to your Lord with heart and spirit, be careful. Do not turn to what appears to you of flashes and
miracles and breaks-in-the-chain-of-events, for that will cut you off from your journey and will hinder you from obtaining your goal and desire. He indicates that by this statement: 'so struggle seriously.' So, oh murid, if you wish the means to be easy for you, and the gates to be opened to you, be annihilated to your action, your power and your force, and see directly the good action of Allah on you and His granting success to you, and being generous to you. Give thanks with a powerless gratitude and give praise with an inadequate praise: as it says in another qasida of the Master: 'Be a pure slave to Him and you will be free from other-than Allah.' When what pleases Him issues from you, and you mention His blessing on you and what He opens to you, then say: `praise belongs to Allah who guided us to this and we would not have been guided had not Allah guided us.' This is the meaning of the word of the Shaykh: 'Rather contemplate Ihsan and be sincere in gratitude to Him, and get up at dawn and submit and hand over the trouble to Him.' Here he mentioned to you practical gratitude with his statement: 'get up at dawn.' So the Messenger, Allah's blessings and peace be upon him, stood until his feet were swollen. So it was said to him: 'Do you bother yourself with this while Allah has forgiven your wrong actions, past and recent?' He replied: 'Am I not a thankful slave?' Lastly the Master tells of the mighty intermediary and the most glorious refuge, with his words: 'And bless the Qutb of existence and his company with a blessing that will spread out the Secret from us and communicate it.' So the Messenger, blessings and peace of Allah be upon him, is the intermediary in every blessing and cause and in every good thing that comes to us. He said: 'Whoever extends kindness to you, recompense him: if you cannot, then pray for him.' We are unable to offer thanks for what he has held out to us, so we can only turn to Allah, glory be to Him, and ask Him to recompense the Messenger for us and to bless him in the way that he deserves, and so we say: `Oh Allah, bless our Master Muhammad and the people of our Master Muhammad as you blessed our Master Ibrahim and bestow baraka on Muhammad as you bestowed baraka on our Master Ibrahim and the people of our Master Ibrahim, in the two worlds. Truly you are the Praiseworthy, the Glorious. Blessings on the Prophets and the Messengers and on all the salihin of Allah, and the end of our prayer is - Praise belongs to Allah the Lord of the worlds.' This was written on the morning of 24th Sha'ban, 1392 (i.e. 3rd October, 1972) in Fez. Peace.
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