Go. When this is shoved the woul ins trae peice and the spite becomes complete The book funs ‘bi between two ofthe authors tore famous work, Hb Sore Sehr (Ghote Tas), a hs Opening of he ine (utah s-Ghayb) Tessa hae ules one hs dscovered che Se ‘ne may not be able to absorb the imps of the Opens "Tos Dayrak ha ao provided ah sisson fo th ‘helong standing raion ofdhose who hav venerte th and atbate to hin numerous mincleta tition tat boa soon afer ‘Abal-Oadi dah and icone ous hes tier works by TosunDiyrk afer nelide The Most Brat Names anda anasto of in a-Hoayo aula Hay of Sa vi ‘ pe ISDN orp e193. “i i ish rmbe i ‘ t Interpreted by S aykh Tosun Bayrak al-Jerrahi al aK ae Bees‘The Secret of SecretsThe Secret of Secrets wy HADRAT ‘ABDUL-QADIR ALJILANT Shaykh Tosun Bayrak al_Coppi ©The ne Tet Secs to Fx palihedin by ‘neste ees Socrty snes Mar Lane Cron Suaison ‘case e422 Seno hu ry Caagige-oon Ds Actgue re fr tha bok svi ore ei Liar Aleighrnral Nope fe btn poe, ine es rtm aon vty mans de, media phasing, serial, wi her en en fe pies, Contents Foreword “Tansitor Inodusion/ ‘As Addis othe Resor’ The Secret of Secrets tarda’ Mark Retin Home tothe Origa Soue/13 “The Des of Mn he Ln of th Tow “The Paces ofthe Sus in te Body20 On Kowlaie/as ‘on Repentance On aching bys Wad/ On Macy an he Sis 40on Reventane/4s ‘The Neeay Condon for Remerance/at Conch Vion of Als Avni Love of eng ‘he Matifsaion othe Dine Exc “he Vb of Lig and Darkness, he Jo Being Go che Misery oe Rebs “The Dewan ons Po ofthe Sei’ (On the Measng of Rial Webi nd Woship/73 (On te Purification ofthe Peet Man, ‘who has ost lise on, and Seed Himself of All Worldly Concern/76 ‘On Chaiy/79 ‘on Fasing Prescribed by the Religion fd On Spestal Fusing 82 (On the Pigrimage to Maka 2d the laser Plriage to the sence ofthe Hea (© Watnesing Divine Trt ehiovgh fhe Sate of Peace Coming fm Abandonment ofthe World and crough Eom (Within om the Wein Sechison an On Solae/93, Prayers and Rectations Perainingt2 the Path of Selasion98 ‘On Dress 08 ‘On he Fllowes ofthe tial Pth/an6 ARerword/ 120Foreword And when you Lond sai the angel, aging pla the th owe and He tag Aa al te nines And Iter We sid 0 the gel: Make obese 20 Ada, they id besa. (Sra Baga, 33,34) ‘Wares Arta reed Ada He mide im spetioe othe angle by endowing him with knowledge of the sence of the ere tention, The Names taught to Adam 2 were Alls acaba, and qualities, Fach pec divine quality invobved i he cretion of {am object is mane in that object When Adan receted the [Names all hee quis were inplaed within hit Being. and ‘rou ehem he tndertood the whole universe Ash then set im within the world 9 seve a Hi vicerepent “The decendans of Adam = her this endowment 26 3 potential apc, varying i matare om svi to inal [As people lis di, ako do thir range of econ to [Allah and che paticulae fort thet wcetepency am ae Th 150 cremate highest levels, 2 i lasted in Sora Kat (60 8) by the deren sles played by Moss 2, dhe enbodnent of ‘orl nghteouies, and Khigr che demonstrator of ys insight Buc the supreme ieregenc; univers and comprehensive ws mnfeted in the Propet Mubamad &.Tes neces foreach india to derstand the nate ant range of his potential gif Only then cat he know his a relationship with che universe snd Creo tl al is rte Fantom ofvceregency that eb creed, Ant only then ct he realize the rue meaning and siuemnce ofthe divine aninnces brought by the Holy Propet 2 ‘Witiout dhs andersundng thee s danger hat the acing of elgion may remain only an exter! drt, co be adhered to ‘sararlly bur nor actvced iewardy Whe this happens, the practice of region cus imo a role of esto and conven, fd the presence of Ah within te eas not reve Tes ue tha Paradies promised to thse sh simply an ia ery follow Allah’ commandmens and the Prophet imtctons, ‘bu The who we beer sm a he ne, Ash wil sre tei nak (Stra Maya 1), abd, Ave oe oe eared al tae ho ae er? Sa Za, 9). ‘Ser Wag shows that che lina divin of humic wil be into thee exept an no jue owe people bound for Hel People bound for Parade, and, ou of the later peopled 6 ‘lah Sra Wii's, 7-10), In the final feckoning, dose who bave sven ad have been bese with knowledge of therseles and hse Land wil have 4 higher rank. For this Knowledge incre one love for Ala and the Prophet 3 andthe more one lows, the coer one ca dew With sch knowledge, one undersea tht the practices of lgion are the form of wisdom and tht by aceping the frm an ees thesubtnce The ways and meas ofeaizing the aubance within ‘he form make up what called Sain, ‘Si als gives, ein ref comps, the very sence of Sufism Though many Sos al writen before him, i was Hlagat “Abdul-cici ae, may Allih be plese with him, who mest clealy defined the path and explained the tects which, since thea, have become acepted segs, ln this book he gies Su ‘explintion ofthe fundamental des of lati—piyer sing lining and pilgrimage. Te ths Frm bridge betwee: hi ‘ore famous works, Glam ala, "Weath fr Seeker which Fonvor is meant inspite men and won tobe god practicing Maslin ane Fol "Revelation ofthe Unseen alate cllecton of Jeers on mye spies, Unless one pase through Sir al-eni, fe miy not be ae o aprecit all the Shay sys in Fath hab Sra the gateway eo that cy of knoe dg. ‘iy trasaing his ook ino English, Shaykh Tou Baya hs one a great sevice «@ thote who do not know Arabic or canon find the test its orginal lnguage 1 Ah wil, this ork will aman many sous, ar lead those who have sled received Slmistion inc the higher regions of knee, May Als shower blesings on the soul of Hidest Abdl-CQlir 21 may Allen be plese with hin, a lead all of ws ito that sep ar higher elm of knows, so tat we may al be aed to the sat of toe ‘clout to Ab Syed Ab Asia Director General The bhnie Acadeny Cambie‘Translator’ Introduction We venerable Mulyidn ADS. Mamma "Abdul-Qidir ale in, may his soul be sonciied, 6 alghawth alt zan—the ‘uation of Allah atibut the AlZ-Powerfi who Bese the cy for bel and saves the ones i need and weg a zam—the pole the centre, the sume of sprit evoition ee spit ule ‘ofthe world the source of widen, contziner ofall knowedge, the example of tit and lan: awe iabertor ofthe perfection fot the Prope Muammad 2 peTee man; and the founder of tie Qi, che mystical one dat hs prea far and wide znd preserved the tae meaning of aie Sain troughout these ‘enries unl ou ine He was born in 470A. (2077-78 ). nthe region called af Jin whats today a. Tas date sted on is ates oh son that he was eighteen when he wee 10 Baghdad, sn dhe year chit the fimo scolar aT ed. This wa 488 4.0. Hip mae [Unml-khaye Flaine be Shaykh “Abily SO, wa for the line ofthe Prophet Maannad 2, though his radia, the venerable say, His mother ees, My son ‘Abdi- Qe was born ia he month of Ramadi, No matter how har T wid, he eefised to ck in the dayne. “Thnoughowe bi infincy he would never ke foo durin the sont offing(One Raman uring is ifaney the stare of the month Fl tm a cloudy day when people could note the new moon. Not knowing if the month of Esti ad acy Began of at eey ‘came © Unmul-Rhaye and asked i the child taken food hat iy Ace a no they surmised dha he a at beg “The veneratie “Abdhi-Qlii ees, ‘When twas sled every dy La vite by a ange in he shape ofa eal yong iat. He would walk wth Ime fron our house to school and make the cen in the ‘lass ve me a place inthe Fit row He woul ty with me the whole day and then bring me ick hone would len in single day more tan the oder side ern i a wsk, 1 Aid not tow who he wa One day Take ian he “Yam one of Alas angel. He sent me eo you assed oe wath yo a ng yo stay? Speskng agin about his childhood, her, ach time 1 fla deste to go and pay with other chien 1 woul! hear 1 wice syn, "Come to Me nex, O bleed ‘one, come to Me" In Hot {would go and seek the com {oct of my mothers arms. Now even ih my tos igen devotions an Tong secu, 1 cannot est that voice a ley ‘When he ws asked by someone what brn him ois high spiral level, he sid, “The wuthlese which promised oy mothe’ Hl veld he flowing sory ‘One day, on the eve of “ML aLAGDE , went to oa fields to help ill the round. AS 1 wax walling behind the ox it turned its head and looked a me aod sid "You wete scented fr ths! Tas wey afaid ann ome and clined tp on ou fat woot AS T Looked oot Ts the plein feed on the plan of Arabi, in Ari, righ foe of T went tomy mothe, who wa then 2 widow, and asked ter, "Send me tothe path of Tach, give ane permision Thala’ eduton 4 go 10 Baghdad to acquire knowledge, to be with the ‘wise and those who ae love co Allah” My mother asked ze what was eh reson for thi den request | eo hee what had happened 20 me. She ese, but she brought ont city pieces of gol, which ay all da ny ither fa eft sm iheriance. She pir aside fry pices for my broke, “The othe ory she sewed ino the azn of my eat. Then she permuted me to lave, but before she let me go she made me promse her Uae 1 wos tell che erith and be teshfl, whacever happened. She sent me of with shew swords "May Ash procct and guide you, my on, [cpa rye om char which i dears co me for ATAKY ake. 1 now tac wll noe be ate wo ee you wnt he day of Last Jaden? Tjomned a smal caravan going to Baghdad. As wele behind he ity of Haman, a band of highseaymen, sty horsemen song. ticked ut. They took everything that everyone hd ‘One of these came to me and asked, "Young man, what ponessions do you have? I told hi that {had ory pices fof gol! He sad, "Wher" (old him, "Under my arm He lighed and eft me alone Another bandit came and asked the sme, and f fold hi the th. He ab lett me Alone. They must have repented the incidenc wo tei lead, Because he calod me to the pace whete they were didi, the booty He asked i] had any vb, tld in dat | Id fre pecs of gol sewn in my coat under my am. He took my coat, tore the armpit, sd found the gold. Then he asked me in amazement ‘When your money sas fe whit compelled yout nist en tli thst you had it and where st was hidden?" Fase‘ ane el the rath unde ay jcreunsences, aT promised tomy mother? When the chit fof the bandits head this he wept and sid, "reneged on ty promise to the One Who cated me. 1 sole and le \Whac will happen o me?" And the oes, seo him, sd, "You hive been our ler all dese yeus in sinning. Now be aio our leer in repemtng!” All Sty of them held yyDana and repented and changed their ways. Those sy are the fst who took my hand and found forges fr thet ‘When the venerable ‘Abul-Qldir came to Bagh, he was wighteen yeas old AS he reached the aes ofthe city, Khife peared and prevented hiov fom entering. He eld him tats was ANY one tht he-not enter Baghdad for another seven yeu Kite took him co a ruin in the desert and si, Stay exe and not eave tis place’ He remind tee the yrs, Every Yea hide woul appear o hin and el hi o aay where he ws “The sai els out these years Dorin my say in the deserts ouside Baghdad tht appears beanfl bus tezporal and of this word came to sedce me Alla prcected me fom thet hart. The Devi appearing in een forms and shapes, kep coming tome, empting te, bothering me, and fighting me. Allah ered me viterious ‘over him. Myo vised me dyn my on for and shape, begging me to be is fend, Wien {would wefise it would stack me, Allah rendered me vitoriow in my continuous igh aginst it mtn Twas le to make it my prone ad "eptiwith me all hse year, forcing to stayin the us ofthe desert Awhole year Tate the gases andro ok Find and did noe drink ny wae Aner yet T dank water but didi eat a mowsel of food. Another year [neti at, nor drank, nor slept. A this tne Ive inthe rine ofthe {ncen kings of Persia in Kak, 1 walked barefoot over the keser thors and dif a thing. Whenever tse 4 cif, slimbed it da pve a minute resto confor 0 660, tothe lw desis of ny fs ‘Arthe endofseven yeas head voice a night “O“Abd itr, you ate now permed eo enter Bagh Teame co Baphdaand pen fw dae tere, Soon could ot stand the sedition, mit and nrg that dnsinated “tr ordain the iy. To save myself fom the harm ofthis degenerate cy fideo save my faith, Ie All Took with me wit ny Qu ‘Ast came tothe gate oft city, on my way to seclusion in he der heard a voice. "Where are you going? esa, Rerum, ‘You mu serve he peopl "Wha do I cae about che people? 1 protested. I have my fig ose "Reta, and never fa or your th he voce consned "Nething will ewer han you" I could not see the one who spoke ‘Then something happened to me. Cot of fom the out- side fll into an inner ste of medion, Une the next day coneeneated on a wish and prayed to Allah that He night pate dhe wi for ae 30 that T Kaew whit shold be dove The next diy 6 1 was wandering though «neighbour hood called Murafiryy, + nan whom T had never seen ‘opened the door of is howe and ealled to me, “Come i, “Abdal-Qidie” As came eo hi door, he si “Tell me, what id you wish fom AlN? What di yo pray for yey?” {as fozen, with amazement. V could not Gd work t0 answer him. ‘The man looked 3¢ my fice and sane dhe Alor with such lence that the dase was ried all sound tne and covered me fem head to foo. I waled sway won Aerng what | had asked from Allah the day before, Then 1 remenibered. Terned back wo ell the man, but I could find neither the hose nor hin, 1 wat very woried a 1 realized he vas aman close Aah. In fact, ter 1 was te Tern that he was Hamid alDabis, who became my shay (On a col and any night an invisible and ed Hart “Abdul ir the tbe, the mystical lodge, of Shaykh Hanmi sba “Masi al-Dabis. The shay, knowing by divine inspiration of Tis coming, ha the doors ofthe edge shu a he Highs poe oo ‘A ‘Abdal- Qi tthe il the locked doo, sleep came uponhim, He had noctamal emison and went and bathed hiss a the river and took his alison. He fll aleep again and the ‘ame thin haypnedseven nes daring tht night. Hach ine he tae ard ook aucon in dhe ice-cold water In dhe morning the {ates were opened adhe entered ue Sul Jade. Shaykh Hand ace upto geet hin. Weeping with joy, he embraced him and Sad, "O ny on ‘Abul-Qiait, good foreune Is our today, but tomorow it will be yous. Do not ever leave dis path’ Shaykh Haman became bis fst teacher inthe cences of mystica. I way holding bis hand cathe tok hie vows and entered he path the Sais Heelies 1 said wth many teacher in Baghdad, bat whenever 1 ‘coulda waded something oF cme upon 2 acre that [wished to now, it was Shaykh alDabis who woul en Igiten me Sometimes {wold eave him go srk owledge ffom eaere—to lun theology, adn, religous aw, ad ‘other sciences. Each ine I retro he would wl in, "Where Jae you ben? We hve had 3 much wonder food or out Lodis, mids, and soul whe you were gone al we haven Jepe a thing for you” Ac ake tines he woul! sy,‘ Al- us sake, where do you go there anyone around bere who ‘nos mote dan you do? His devises would ease me con ‘snooty andy, "You are a man of aw and aman of eters man of knowledge, a sient. What business do you hae mong ws? Why dont you get out of hee?” And the shaykh ‘woul chide them and ny, Shame on you! swear dha there none like him among you. None of you wl rie above Ii tot IF you eink Ts ant with hi abd you kate sn, doit bring him to perfection an 0 tes its. Lee im in dhe piri wea study a2 rock, big as moun Halt “Abdul-Qidir was the greatest example ofthe ft dat in a 0 seek knowlege ia sired obligaion—for all men and ‘women fom the eae to the grave He sought oot the greatest cardio wise men of hi tme, He memorized the Holy Quin and sud- Tati iaerpretation fron “AI AbGD-WAEal-CQuyl, Abil-Khasb Mabfi, and Abl- Hsin Mubannadal-Q&l. According vo some sources, he studied with Qi Abd Said al-Mubiak sb “AI al Mutant, the greatest san of knowledge o it cine in Baghdad ‘Avough Hadit ‘Abdkl- Qld leumed the sciences ofthe mysie jth fom Shaykh Hanmi al-Dabbis and entered the Sut path by his and, he was given the dervish cloak, the symbol of the le ofthe Prophet df, by Ql Abt Sid. The psu lineage ‘of QS ADD Said pases though Shaykh AbO-Hasan “A shu ‘Maliammad al-Qurast,Abal-Far al-Tars, alarming, Shaykh ‘Abu Bakr al-Shib, Ab-Qisin alchnayl, Sui abaya, Mara al-Ka, Dawid a7, Habtb al Ajamt, and Hasan a-Ba, to ‘afrt'A iba Abt Talib, Hada “AB took the cloak of service fom the hands of Muhammad 8, the Beloved ofthe Lord of the Unies, and he fom che archangel Gabel, ant he om the Divine Trth Someone asked Shaykh “Abdhi-Qiie what he received fom Aah Mos High. He answered, “Good conduct and knowlege" (Qi Abs Si a-Mahareat ai "nde, Abl- Qe took the dervshe cloak from my hand, tt wll eee my loa ofservice fn his and” ‘As Sd al-Moharran taught at a school of his wn at Bab ab “ain ghd, Later he ave that chool te Shaykh‘ Abl- Ql who began o tach there Shay ‘Alall-QBdir ws every yeas old by that tne. His words were 4 eftive and nracalos da they tanformed the ‘net who hear then. His students and congregation increased i ‘umber very rapidly. Soon thete wa no pice erin or ound the school o accommodate hi fllowers, ‘Shaykh ‘Abdul- Qi bout the Beginning of his teaching (One morning 1 saw dhe Messenger of All, He asked me, "Why do you nor speak{sai am but Pesan, how can Tspeak withthe eal Arabic of Bagh? ‘Open your south He sid 1d, He Blew is beth seven tines in my mouth and a “Go, adres mankind and invite them othe path of your Lond with wise and Besuifal word? performed my noon prayer, and atned tose many people ‘wating fr me wo speak, When Taw them {became excited aud tongue-tied. Then {sw the blesed Imam A Hecate {ome and aed me to open my month, then blew bis ow breath ng tse times take, “Why dil you not low seven times lke the Messenger of Allah” He wi Becaute of my respect for hi and disappeared, From my open mouth came the won, “The ind isa diver, ving deep imo he sea of the este to find the pes of wisdom. When he rings den othe shore afi beng, hey spilloat words fom lip, and with thee he bay prices ‘devotion io Ash marke of worship...” The Ua ina night sech as one of ming if eof yo should il is ow esis, that death would ese 50 sweet ehat he would not be eo este anything el in this won” From hen on, whether was awake o asleep Tp my dty sn eaching Thre war ich an immense amour of knoe about Fh and religion sn me, If dd ne lk aad pou Ht fou, [fl that i would down me. When I stred teaching Thi only evo ordre eden, When they hea ne, eit numbers incase to seventy thoosnd [Nahr his school nor is vicinity could contain his olen More space had tbe found. Rich and poor helped in adding ulin, the rch aiding financialy and the poor helping with theirbbour, The women of Hagha alo works A yung orman ‘who was working a boure without pay brought her hic, ‘who vas uwiling o work for ahi, a presented him othe ‘Shaykh "This ism shand she sai." took tent pieces of gold ‘om hi as downy. wl give half oft hack him fe, and for the “Tit boon ‘other ba wish him to work here” She ave Heat Abdui- Qi ‘the gold nd the man sared working He did no sop when the money snout. Nonethces the shay kee paying hn, bese hk har he was needy Hee “Abdl-Qihr alin wot the thorny, he ina, religious mater, theology and ln, and the leader ofthe Shift find Hanalt benches of am, He was 8 man of great wisdom tnd knowledge. All mien profited fom him. His prayers wete inumediacelyaecepeed, bod when he pry for good and when he prayed for pasment. He peered many maces, He wie 2 perfec man, of consinsous conscious and remembrance of ‘Allah, meditating, inking, king nd giving leone. He bat a sof heat pene rare and 3 sling fice He was serstive and posesed the best of manners. He ws aitocatie n ‘rater, generous and gig bab of mater things and of advice tnd knowledge. He loved peopl, ba especialy the who were believers and who served and worshipped the One in Whom they believed He vas handsome and well-desed. He dd not speak exceivey, buchen he did speak, though he spoke fs, very singe won! ad syle was clear. He spoke Beall and he spoke the rath He Spoke the eat without far for he did not cate whether be ws Praised or criticized and condemned ‘When che Caliph a-Muga appointed Yay bn Sed ‘or Chit ance, Hagrat "Abdl-QSdir accused int in public, saying, “You Inve apoinced the worst tyrant a jade ver the belies. Lee us ee how you will answer for youself omoezow ‘when you will be presented tothe Great Jodgs the Lott of the Universe" Hearing thse clphwearted o shake and hed tas “The judge was msmeditely dase. The Fopulaion of the ety of Baghdad wae degenerate in ix ‘mora and behaviour. Though his talueace, most ofthe citys People repented, and flowed the good moras ad prescriptions of Iam. He cane 9 be loved and respected by evnone, and his influence spread everywhere. AS the righteous loved hit, 40 fyrans and wwonpioes feed him. Many people, inladngings, vier, and wise men, cme to ins ak questions and eck oltions, Many Jw and Christians accepted la through him. Thre ws very wie and uel pis in Bagdad who ld ‘many flower. Thin ad wat knowledge nt only ofthe adc ‘nd Chris aio bu ao ofa He knew la ad the Holy Quin and had great love and appreciation forthe Prophet ‘Malnimad df. The caph respected the pris and hoped sat he and is followers would Become Mili one dy. Indeed, he was ready to accept the selon, except for one thing. The ching that prevented him, which he could neither accepe nor understand, vat {he physical scenson ofthe Prophet Muamnad & tthe heavens ring his iene. “The Ascension took place when one nigh, the Prophet 2 wat tough boy and sul om Matina ro Jerse and fom hereto lhe seven hesiens, whee e sw many dings. He vsted Paradise ‘md Hell, and wen beyond dhs wo eet his Lond, Who spoke hiner thousand wore with him. He reed before hited had cooled, and befre 4 laf which he had roche in paving had stopped wembling The mind of the prie could not accept the ascension ofthe Prophet and his coming back eo tll about i Indeed, when the Prophet 2 him dele ithe day ater i Inppened, ‘many Mins did oe believe and et their region. This then fear tot of ue Bath, fr the mind cannot conceive af sich + thing The clip neoduce ll the wise nen atl eachers ois tine to the priest in ower to eliminate his doubs, but none of dem succeeded. Then one evening he sent word to Haat “Abd (li, asking hin if he coukt convince the pret of the eth of the Atcenson ‘When Hadar ‘Abdu-Qlir came co the palace he found the priest and the caliph paying chess. As the pre led a ches lcce © move i, his eyes met those ofthe shaykh. He Bink his ey —-and te opened then agin be found inwel downing ina pily running rive! He wis shouting fr bal hes 2 young Thal arodton shephentjumpe ino the water to save him. As dhe shepherd eld fom hi, herve cat he was ake! and bad been ansfrmed in young sa! The shepherd ple her oot ofthe water and asked her whose nughter she wat and where she ved. When the priest mentioned aghdady the shepherd said thar dey wee then at 2 distace of 1 few months joarney fom that cy The shepherd honoured her and hep er and protected er, but eventually a she had ower ogo, he married he. They had ee childtn, who grew op. ‘One day 2 she was washing Iundry in the same vive where she had appeared many yeas before, se spped and fll AS she ‘opened ber eyes. he Fund hime siting cos fiom de aiph, bolng ce ches pce as sl looking up nto the eyes of Hage "Aual- Ql, who sd tin, ‘Now; venerable pri, do ou il ible? The pit, unsure of what bad Bappened eo hn ad ehinking tha i was a diets, responded wth the word, "What do you ehaps you would ke to se your fy” the sit inquired. ‘Ashe opened the door, there stood the shephen! and the tse ‘liken ‘Seeing this, he pit belived He and his congregation mamber among the five ious Christians who became Ma by the nde ada Abdul Qi Tn bis teaching and his sevice to mankind he apple qulies which he inherited fom the high. He id, ‘A spiral reaches not a uve teacher unless he posses ‘evel quali. Tw ofthese qualities ate fom the 2 ‘of Alah Most High. They are 1 hide the als of man sd {he rest of erason, not only fom ethers, but even Gon |ensehes ad to have compassion and forgives for even {he wort on. Two aati ae ered fom the rope “Mubanmad 2 love and getlenes. From Haat ABO Bak, the fist ofthe four Clip, ste weicher ners atin,honey ad incerta well devon ad gencrosiy. From Hada ‘Una, juste, and imposing the right and preventing ‘he wrong, From ea ‘Uthm, mili and yng sake tnd prayig while the re of stankind ae lep. From Haat "Ai knowedge an courage He wa a devoted a 3 father wo all ht tens of thousand of followers. He knew them by tame, and cared for their woly Mas as well their piviul sate. He helped them and saved ‘em fom dite, even if they were atthe ater end of the ‘worl. He sat a cid wth the chen, and eeted them with the uomostrendemes and compasion. With those much older than he, he Became as folder than thy, and eee the wth respect “He kept the company ofthe poor andthe weak: he di nt sok he company of the famous an power. Wier such people he behaved sie were the king’ ow King ‘One of the sont of i ern ete that hi Fier, Malamnad tn alKhidr, served Shaykh “AbdhI-Qsir fr dhteen years. He never sa a fy ston him, nor did he ever see him Blow his owe, Although the shay treed the wea and he poor with rest spec, hs evan newer sw in gt up when suas came fo vist im, neider dil he vise them, noe did he eat thir Food fecepe once. When a king came to vise i he would lee the reception oom and would come back afer the king and Tis pary eee setled, so chat they would gree him by sanding tp. When fhe wrote ¢ leer to de clip he would say that “Abal-Qidie ones him eo doth oF da, a that ie was an bligion forthe caliph to obey him, since fe was their lene ‘When the caliph ceed sucha Teter he would is i before he eu it an sy. "The shay i ight indeed hei ein the vest ‘One of the gers of hein, AbS-Hasn, lates {beard the eliph aL Mugtaf tl his minizer Iba Huta, "Shaykh “Abdl- Ql i idling ie, making clear 10 thowe around hin that he means me I ws epoted oe TatrsInedain hat he pointed a dat-pl in his orchard and sai, "You'd beter behave, Dost go too ar o I wll behead you!” Go to hand alk to hi aloe ad sy, "You should nt vile tnd ereten che eli, You must know thatthe sation ofthe Caliph sacred and aso be espected” “The vizier Ibn Hubayea went wo the shykh and found im. fn the company of «wt crowd In his lk, atone point he suddenly decked, "Indeed, F would behead him, roo!” The ‘ne kha ce sbayeh mean hi, and ened he fed nd ‘old wl bad bapend othe ei, The caliph was broogh to tus and sai, "Truly the shah is great” He went 10 se tim sl. The say gave him much advice and he cap cried and ried! Although he war most compasionate and had the best cha acer and mannen-getle and loring, keeping his promise ‘ya hand stern his joie. He never showed anger be ‘ase of anything done fo hin, but if any wrong at were ‘commited agit the fh and the religion, in his anger be ‘would become awesome and his punishment would be swale and Tad ‘Ashagkh ofthe ine, Abi-Nab al Suhr, elas In the year 523 Hijet 1 as with Shaykh Hamma the teicher of Shaykh "Abdol-Qid, who waa present. Shaykh ‘Abdo-Qii made a grand tatemen. At dst Shaykh Hamad cold im, "© “Abdul-Qidk, you te to lofi! 1 fea for you the sapproal of All “vbiel-Qiir pot his hand ow the chest of Shaykh amunid “Look st my pal wih the eye of your beat! he si“ ell me what wrigen en it! When Shaykh Hammad could not my “Abd-Cir ed. is hard Goon the shaykh est and showed he palm to his. On i wis 2 Tumiaows writing yng He has fecived seveny promises Som Allah that he wal never be dsappoied ‘When Shaykh Hammad saw thi, he sad, "Thee con never be an ejection to a man blesed with sucha divinepromise, Noone could ever objeto him, Al lees whom cer He wis among is servants! Shay *Abdu-QJe we oa: None of my fllowers wil de before they repent They wil all dias thal sera of Alb, Fach of m9 good flowers twill sve seven of it snl brothers fom hellfire, In dhe far wes, the pie pars aFone of my flowers were to be ‘nalveteny exposed, we, aldhough se were inthe ft es, ‘would cover them before anyone could otc. TThave Been given a book, 2 book as longa any ee could see, which contin ll the names ofthe nes wh wil allow te unt the end of tine. With Al besing we wil se all fof tem, Bese ate those who sce me I yearn fr the ones ‘who wil nese me All those who atiched dhenmeles co him wee away peace and jyfl. Someone aed him, "We know the ate of your good followers and what ava them inthe Heteafer. But what about the ai one? He answered, The good ones are devoted me and Tm dete saving te Bad one ' yong gl who rr 2 Flower ofthe shay ved in Ceylon (One iy she wa tacked in Toney lace by 3 man tending to dishonor her. Hepes, she shouted, “Sve me, O my shah “Able” At chat moment dhe shh was king his ablation in Baghdad. People sw i tp, ange grab is wooden shoe, sin throw tin the ae They dd nese the shoe fll dawn. That ‘hoe fll on the head ofthe vin wh wa tacking the gil i Ceylon nd led im. esa thatthe hoe isl chet, hep arelie ‘Sahl ibn ‘Abdul l-Tawa rele that ome dy Shaykh ‘Adda id fowers in Bagh lst him, The looked everywhere for him. Someone tol them he had been seen going towand the Tighe Rive, and his followers an there afte bin When they aie ¢ ‘the ie, he was in dhe midst oft walking over the water towards Trt’ umoduon hen Al theft weeping hei eas out ofthe water sd ng in greing ren the tne of the oom pret They sw above ens wat carpet spread ove tht heady overing the whole ky. 1 a 3 Geen capt don Hin gd and aver were ebro che fron Te fr the fond fh there i iter or nor so. (S88 “sus, 62) O fan of th Pople, Ala’ pee and Besins be jo aed He le spy and mes gvis (Sra Ln) The capo oted ke the fying cep of he pple Solomon and desended to the ground. The peopl, inspite, quiet and ef, walked towands ‘The shy, cad in bezwifil cates, Stepped upon the earpee and led ders a prayer upon it When he tated hi hands and ad “AISA great! dhe whole sky echoed the tame words Ae he prayed, the angels of the seve heavens in chorus repented his pry When he sid, “Il pase i de to Allah? frees light enunsted fom his mouth, covering the thy, At the end ofthe prayer he opened his hands and sail, "O Tord, forthe sake of my ancestor your beloved Muhammad peace te upon in, and forthe tke of those among your creation who far and lowe you, do-not take any of my’ followers to you unt they ate fogven of thie sins and nl hee faith i Complete? One andl ean the ham of ee angel saying, ‘Amin Following the angels, they too sad ‘Ain? Then they all heard 3 ice fom isd of them saying, Rejoice 1 have acepted your prayers? The Prophet Muhammad ss, “The perfect shay is ke a prophet 0 his people’. Indeed Ura ‘Abdul-Qisr was one of thote peter says who opened to people the yates of lyn thie wold andthe gates of Prades the nese Te wat only afer aga“ Abdsl-CQlde bad tered is egy and become a perfect man. and only by de inpired command of the Holy Prope & that he became 2 eacher and esablished contact ithe people, ews so a this ime hat, lowing the example‘of his ancestor the Prophet Mula 2, he nave four wives, ch a model of ite and devoted to hit He ws fy-one yeas ‘ol, He hd fory-nne chide: ewenyseven ots and twenty Skype ‘One dy his wives came to bien an id, “O possesor ofthe bt of characters, your litle som hss ded and we haven't sen 4 sing ein your ees, nor have yu shown any sg of ses or oncern, Don you have any compasion for someone who is apt ot you? We ate Ben oer double in sorrow et You go abou your ‘snes as if wching hs happened. You are ovr mae, ou pide, ‘our hope for this wold a the Hea, bur if your hea hand and there is no compasion thee, how ean we ho hope to hold foto you onthe day of Last Judgment, ne ith ht you il sve “The shay id, ‘© my dar end, donot chink that my heae {shar 1 pity the nth fr his unhfanes, 1 pity the dog ‘who bites me and pyc Als hte stop biting people, vot tae ‘mind being biten, but ecase others wil dow ones ait, Don't you Know thar U have inherited compan from the one wiiom ‘Allah see as merey upon the universe “The woime sid, “Indeed you have fing ewe fr the dog, ‘hich ites you, how si tha you do no stow ay eling fr your ‘own son who his ben smite withthe won! of death?” ‘The shay si. “O my sad companions, you ery becase you fel spaated fom your om whoa you love an alway wth the ‘one Hove. You sw your son in the dream hich chs worl and you ve lost hi in another dem. Ash ay, "This wold sta fem Tis eam foe the ones who are alecp Tam aa tsae som wien he was within the cic oftime, Now he hs walked ‘out of that ce Tslsce him and he & with me. He playing, round me js a he dl before. For when you sce that which rea withthe ee ofthe hear, whether dead or ali, the uth does ror dapper (One day the shaykh and some of isles were tavelng on footin he dese. I-was the month of Ranga andthe desert ws ‘ot He relat rr Thala rode [as exceedingly tied and tis. My fllowers were walking ahead of me- All ofa sudden 2 cloud appeared overhead ke fn umbrella prowecting ws fom the hot sun. In on of us fappened 2 gushing spring and a date-pam laden with ripe fu. Finally there cane around igh, brighter eh the sd sanding apart fom i A voice cae fom is deeon. Tes °O people of Absu-Ci, Tam your Lord! Tata dink, for Thive made lw for you what have made unlavfel for othe!” My people, who vere ahead of me, used tothe spring co drink, and tothe dates to et fiom it Tshouted at them 0 stop and lifing my head tows the dtection ofthe voce Tshotted, “Take stages Alb fiom the aecared Devil! The cloud, the light, the spring and dhe dep al Adssppeared. The Devi stood sn rt oF wal is ine. He ake “ow did you know that it was me? Told the [Arcaned One who hat been town ut of Al mercy chat the addres of Al tot oad aed with the eas, nor does come fm outside. Furthermore, {knew that Als lao ae constant and are mane for al. He niger changes them, nor render dae which unl lawl to the ones He fours. ‘Upon heaving thi, the Dev wed his Ut empration of arousing pide “O “Abdul-Qie! he sid,“ have fooled ‘seventy popes with chi wick. Your knowledge i a, your ‘wid greater han that ofthe prophet!” Then pointing fy flowers be went ots dhs handfl of foo’ your ely fallosing? The who word should fallow you, fr you at at ood 31 prophet? T sid "Take rege fom you in my Lond Who i Al hearing nd Al-knowing. Tor it not my Knowledge, nor ny wind, svhich saved me om you, butte mercy fy ont He sw everything a from All, dl everything for Ala sake, and aehoted nothing to any creed ein, snclaing hiwele‘What e si he did. Complinene or critic, benefit o& los, were the same tim. His knowedge was ll-encompasing 2d hi ‘wisdom supreme. He considered the ones who know and do not apply thei knowlege as no bewer than donkeys carrying heavy books ‘One ofthe reat shaykhs ofthe ime, Shaykh Magar Mange Shy aba - Ws, eltes 1eame to visit Shay “Abdul-Qidir with some of myst ens. 1 as carrying 3 book on phony sn my hand. He fected ws and looked aus, een dt ne," What a bad an thy fiend you ae holding in your kan! Go and wah i” 1s awed by the shaykhs angry wots He eould ot ave nwo te contents ofthe bak, which I loved an which 1 had aloe memorired 1 debated with myself whether to get up and hide the Dock somewhere and pick ic up an my departure. AST es bout to go and do thi, he give me a stage look and 1 ‘ould’ it myself ftom my sex. He onered me co give the book to him. AST was doing so 1 opened it for 2 hse lo. mw only empry white pags! All that was writen had appeared Tipe he book to him, He took i browsed though and ve back to me, sing, Hee i "The Wisdom fof the Qui” by tbe Dirk gook i ad opened and inded the book of philosopy had been eataormed ito aid al-Qur'n by tba Dis, writen inthe move bea calligraphy. Then he sid to me, De you wish your hes to repent wien yu voice your repentance F answered, “Tadeed To! He si, "Then sand up’. AST rose co sand, 1 fle all of my krowledge of phlesophy descend fom ny mind tnd nk to the groond, Not 1 word of remained in my memory ane ret number of people gered around Shaykh id, hoping that he would speak. He sa or a xery long, time without saying a word the congreption ako stand waited Yr Tht’ leraduson slenaly. Mera while sang eetasy overcame them, if they fd been emptied of al ought and imagination. Then al fther topsther though the same thing “What che shgkh thinking shou” ‘Asso histone ited ther indy, grat Able Cir spoke, Jx now aman was tanported from Mec t0 agian stant, repented i ay presence, ad Hew back besa “The congregation thought 3 one: “Why shou aman who cul fayin an insane Fn Mec to Baghdad nest reper He si, To fy in the aie i one thing, Bue to el lowe someting ee. Legh hi how 0 lve? “Abs aya eles In the year s6o wos a dhe school of Haat ‘Abia: Qi ‘One ys hi leaving is house wit is sa is aad [sid 0 yl“ wish he word show me a ale with hat sft He looked at mean sme and stuck the sie the ‘d,s i trmed ita Bea Fionense ight ing out ofsght mothe sky, sllminatingeeryhing for an how. Then Ihe hel that beam of ight Terme Back ito an ondary sll He looked a me and said, "© Zayas ha all hae you wane? ‘AC his ands more dan five choad Jes and Citas be came Musi: More than a hundred thousand rutans, ous tarde, eee, and bandits repented and became devout Mus Tins and gentle devs, He exis how he reached tha bese For eweny-fie years [wandered inte deserts of leg. slept sn ruins. In pace a Shasta, ruined ease i dhe mide ofthe desert wel da journey fom Dag Tsay in sechson for elven yeus. 1 promised ny Lord tat 1 would either est nor drink unl I reached spit perfection, On ‘he fret cy 4 man came with lal of bread and omefod and placed them i Font of mean dispar. My ts screamed, ‘Tam hungry, Lam hungry? My ego whispered, "Your promises fled. Why dont you ex” Bue Fd ot break my vow 0 Ah By chance the scholar Aba Ss" a-Muharrat happens ‘ore pang by. He head ee screams of hanger oft es, though Twas deaf them. He came ands my emaciated sete and sid to me, “What this ee ad ear, O' Abul ai" “Dont mind i,m tend aie only the woe of he ised, analy eg, whi ll you he soa s bowed in font ofits Lord ands hope and peace an joy "Please come tomy school BS Aj he ake. i ot answer, but inwardly si Twill not leave ths place without Aine order” Not lng afer Khir came vo me and eld me, "Go and join Abu Set ‘When I resived the ore, [went 19 Baghdad tothe school of Abu Sd and found bin wating fr me a the fue begged you to come” he sid Then he ese me ‘withthe cloak othe devs, From da tine on I never eft him. Forty yet never sep at igh. mad ay ‘with the abluion Tat talento make ay read the Qur'n every night so dh lap thould not overt tne. stood on one fot and ened gant the wal with one hand Ii nt change eis postion a had read the whe could not ihe sep nyse, I woul her a voice that shook every colli my Body e wos sy “0 “Abd itr, id noe crete yout sleep You were nothing I gave you Hf So while you are ave you will ot be unswae of ur ‘One day someone sed him "0 "Abl- Cid, we pray ist rd deny the low desis fou Hh ike you, Hw isda we do \ ual “Talo Inston ot cen high mya ates and he ait co perfonm mia, asyou do? eater ee thar not ony do you ry to compete with sein actons—ainkng tht you do what | do wii you merely do what yousee me do~-but you reproach Ala or ot ing you the same revanb! Alli my witness ae Ihave sever eten or Suk uns heard my Creators “Fat and drinkyos ve it to Me for the body Ihave gen you.” Neither have {doe a sngle thing witout he ole of ny Lr? Shay Alm Mir rei 1s among thousands of people gathered to her him in the open ait. AS he spoke, a heay rain stared pouring down and some people started to lene, The sky wit disk with clus promising mor ran, Haga ‘Abdul-CQlir ied his head and his hans prayer and si "0 Lor, Fey to gather people for You. Are You tying to chat tent avy fiom me” As soon as he id this, ie sopped rng on os. Nota dep fl ow ‘nil he finshed speaking, though ¢ was pouring ouside che lice we were ghee. ‘aby ina Ad called Shaykh ‘Abdal-QSdir wo to nteroct poetry ito his tas, (One day he was ealking about the wos ade rece the poem My soul, before i came 0 be in the teal of nothings, loved You IFT withkew fon the rea len, now, Would my fer cary me ay? Inward 1s o myself Letsee how many pects he wil recto! had pice oftread ith ne ad pot a knot in cunder my lak each time he teed verse wa siting far avay fom him, He could not pos have seen me. He looked a me and si “ry co unrael, and you see to otHis devo servane AbGL-RA slates ‘One day, while preaching, the shaykh stopped in the mile fof sentence ad declared,“ wll not omtaue ule yu fie me a hundred peces of god ight now! Quickly people fathered 2 hundeed dinar and placed hem in my ands Tyeyone war shocked, not knowing what 9 da, looking 2 bin in amazement. 1 brought hi the money. He gave the Ione dinars back to me and sid, “O AbUL-RG, go 10 the cemetery of Shnsyyah. You wil find dere a old mn Playing lie tothe graves. Give this gold ohio and being bi co me? "went, and ined, there was a old sa paying i ae and singing vo the em. Ioffe bi sluatons tnd gave hin the bag of gol. He was awesteack, gave along scream, and fied, ‘When he reived I brougit him vo Shaykh ‘Abdul-QUie, wo asked him eo come up tthe pulpit. The man elmbed thesteps with helt on is shoulders Trend ellthem your story the shay id "The hie-payer tld that he ha Been pop singer ‘fim in his youth, Yet when he gw od noone so0ght him ot wished to ear him anynore. Sad and abandoned by ‘everybody, dae very dy he fad vowed e would neve sing to myone bu the dex, He had come tothe cemetery ad 3 heat there singing and paying hit the gree neste hi spe open! The dea man aed his he and si,‘ your ie on have sng forthe dead, Sng fr once for the Everling, for Alla. He certainly wil give you more chan you have ever recived—more than you evr hopedo receive!” Whes hea aun beard that be fed in ar and ae. Then, coming 0 himself he began eo sing (© My Lord, on the day T mess You E wl hve nothing to bring bat beaging om my ips and hope foe marcy my he, “Tala Inoction AIL wil be gathered with hope ia Your presen, woe to mei am fe empry-handed IC only the good come begging to Your ge, to ‘whom should sinners go, secking? (© Lon, when I come o You i shat on the Day ‘of Reckoning, will You not save me frm the Fie? As i rhe elas In the mile ofthe vere I cae to in withthe bude ints fom my maser area fr his eesti 0 hit Lot and in amazement be Gite, The lue-plse, tears pouring rm his yes, pened. He threw down his hte and broke "The Sap sd‘ his Alla reward for the sincera af someone who took this fe 2a ome, Whar shall beche reward of the servant of Ala who is rue and sincere all fis Me? Keep sincerity in your het for without you will potadvance vans your Lod ven 38 inch? “Abdl-Samad ibn Hiasen was one of te wealthiest aes ia Daghdad. A wuld, prod, and arrogant man, he believed be ‘owned the world and the people who works for hin, He supposed. he could cont! em, doing wich them whatever he pee [A materi in every see ofthe word, he died the shah profoundly and dene his tales He else Asoo know, never Bked dhe shaykh.Akhoogh Ian aman ‘of means and have ll ae wish, was never eorket, happy fora peice ‘One Friday, 1 ws psig by his school, heard the all so prayer Ta to mys, ‘Lets ake a ceser lok this a ‘who impreses others with his so-called mils, go and make my Friday prayer in i oxgue “The miowgue ws packed slit puted ysl rwanda the crowd ad fo a plce rights the foe of the palpi. The shaykh stated deleting sermon andthe things he said angered me‘ota suden ad teil urgent ned to eee wy Tere wn no way out othe mona Los ld Wi ror ‘tthe ere sate do dee ghee a then My anger oval the day cee ‘Nae moment be cay dacened the sep of che rip and od above me. Wile continuing cot, he lvered me wih the se of bi gk AI 3 dco found ln «bel geen vey whet pre book fled. There wis no one aun. 1 rhe yl and lensed nyt and took aon i the ook. AST died tomate my prayer, found mylene the bys ‘lok, He Hedi om me andre up he ep ofthe ic T's aweack No ony way tly coma bt wos my heal he dcoment anger an negative ing Tad been ped out fi ‘Mer the pajer tT the mosque ad wate home. On the wy Ie hat 1h ln the Key fy sf en back 1 the mosque and looked fore bu Toa i anywhere ho ha ine geting eck 0 oem my ne The next dy 1 ha 0 ona ban ip. Te dys ou of Bagh we pase bya very bel wally I wa tris fre pull bm tthe deo s bend ok. Teed nwedaly hat hs waste pce al een an the book were fad wad pl I whedmysl gin ‘the se pice. There [ound the lt key tm sft ‘When Treumed co Baghdad T beane 4 follower o the shah ‘A. woman of Baga, very imped wih the fine and wea ofthe shay, decided to eave er som inthe car of Hada Able {Qld She brought che child 0 him asi, “Take this hid 2s your own—f renounce alight to hin-—and ris him to Become ke you" The shay aeceped he child ar started to tech in pe acetic and del of the ego kw dese , tr’ noduon ‘cr some cine the mother came wo see her sand found in thi and pale and ean crust af bread. She ww angry the shayth and alkd to see him When she came upon hit she found him welldeesed, sexed in 2 pleasant room and eating + chicken. "Whale you ex your chicken she reproached bi, “ay poor 208, who let a Jour ee, as nothing ba pce of dey reat "The Sykh placed bis hand ower the bones ofthe chicken. “a the mame of Allah Who revives hones fom dist, i? He Hed bis band and the chicken wes alive. Ic ran about he eke )- ing, "There no god bu Allah and Muara is Hit Messenger and Shaykh “Abdhl-Qldi isthe fiend of Alah and His Mesen- ‘Te shaykh tome tothe woman and if, When your son can this, he can a et winter he wishes! ‘One night, er in his lie, fifty ofthe elite of Baghdad were ratred in his house. The company ince al dhe grat hays ff the time, among them Hit Absl'iz ‘Abdol-Mughith fn a He eal That night the shih wa ina state of inpitton, Poa of swindon poured fom his mouth ll of wr wee in a perfect sate of peace and bs, ofa kind we had never experienced before. A moment came when the shaykh pointed eo his foot and declared, “This fot is over the necks of al the sine [No sooner adhe sk this than one of isnt, Shaykh "A ibn al he himself at his master fet. He took the shay fot and placed upon his eck Then al the no of wedi the ae, Another of thote present, Shaykh Ab Sai a-Kay si ‘When he si, “Ths fot over the necks ofl the sn Fa Aa eth nae ny art. Isl ee it fhe world standing inhi presence, fing my see eon, The ‘ones who wet of this world were present bodily dose whofad pase aay were protent sii, The sky was fled ‘with angels and other Being ile to the eye A group of angels descended and bestowed upon the sin ce tak of the Mesenger of Alah & As we all prsratd ouscves and sched our necks we ean! sounds voice say "0 satan of the time, guide ofthe eligion ofthe place, O execitor ofthe ‘word of Allan che Compassionate inhi ofthe Holy Book, deputy of Ala Messenger, © he to whose oniers the eth andthe heavens are gien, whore rae is accepted when he ak for ain he rin comes and mill comes fom ay bras, (© beloved and respected ofthe whole cresion ‘Alier: Shayit “Abdal-Qidie pronounced those wor, woe only ‘hove in his presence, but all he men of eligi fet an ince 'n thei knowledge an their wisdom, in the vine light in det hearts and in hee pl level, ‘As this event became known all over the Musi. worl, ll ‘he shaykhs and teachers pot hei heads on the Moot i great huni and aceped his leadership. Sinners aniong de people «ame noi presence repented, and became pure. Bans, thie, ‘outs came to hiv and became bis flowers, He became the ene, dhe pole "hse hurd and ehieen sins ofthe time, among them seve ee inthe holy cy of Mecea, sayin rag ot in fan eerty in Egy thiny im Damascus, elven tn ABs, seen rn Cy Jon, tweny-seven in the Wes, forty-seven inthe naccenie lands beyond Mount Qf, seen in the nds of Gog ant Mag. and ‘oventyfur inthe lands fhe oceans, al head ian pr dt head to the round in bedience--with the exception of tne Bee ‘Tis Persian was avery devout shaykh. He prayed more than anyone and fasted continually. He made nome pilgrimages to the Kaba, Fe was very ambious to obtain Alla pease. For Fity years he eminem selsion fom che work! with his four unde ciples, whom he mde work day and ight to pte ‘welt baton hemsehes. He had great knowledge, an he could work mines ‘When wont of tat “Abdl-Qidir’s declaation reached hit, he was athe Plgrimage with is dil, nthe ly ey oF ‘Mecca. ther he underesimated the grees of Heat “Abvhl- {itr or he venstimated his own. He rfid to ower fis neck ‘obedience to ‘Abdl-Qiir ell. Tht nigh he dreamed that he went frm Mecea to Byzantium and tere he worshipped an idol. Depresed by this oppenive deat he gathered is depes sas tha he muse goa nce to yz, whee be hoped to dace the meaing of hs dea Hislop dips allowed him ‘to Byzanin, Asche entered the city the shay caught sight of 1 heal gl sanding on a balcony. Her bait as black ight her eyes vere tin moone with arched brows lke tender sickly ‘over them, her Took Tue for lovers, Her mo lis the colour ‘of rub, rendered who Tooked pon them this, Her mova 230 sl da even word could not pas, her ender wat was lp by the idlaters belt As sons he shay saw hee his ert caught fire, his eyes became fixed on he, hi wil sped frou his Mand Asis here wat fled wih owe fr Bet, elgon and uth Hef For all er beau, that woman was Dat ‘emptation of ce Devil. The shaykh stood athe door ofthis pagan uot, his mouth open, his eyes Be on the balony hoping fo see her. Invandly he was in eormen. He though that ll thse yeas head fied, had ormented his Heh, but never ha he seed Me tis. He sought his knowledge, hit reason, to make sense out ‘ofthis uation, bu all eason and mowed had left him. His ompanions came o him in etrr and ites and begged him to one ava, to repent, o pay. The shay repli da he had "repent now, he would repent for the absy of gvng up the ‘world adits pense for the sake of his ft, an fr prying nd begging, he would ater bog fm this gil than fm Gd ‘When he was reminded of All punishien and Hel, he sid tha ths separation fom is beowed an the re of love in is et ‘ould fed seven Hels. His dips pleaded with him fora long, ‘ne, but seeing tha their ers prdced no eect onthe shay ty le i,“The shay sted a whole month tthe door ofthe papa ato The dst was his bed and the doorstep his pile: He slp om the sce withthe ote dogs. Tilly dhe bea Pagan came to er door so meet ht and said co him, old man who cals hela shaykh and Misi, ‘you are crunk with che win of giving partners o God that yu show youre in such a sae thi pagan see" The shay si “Twill give up not only my region but my Hie for oe touch of your lips "The harloe sid, Shame on you, you old sve of your Passions. Hon dare you suggest Ksng te when you are ey to ‘wap youself in your shroud and goto your sam, Go awa ‘annot love you? [No mutter how se nse hin, the sigh ood at her doo. Then she came down again and told him, you lowe me You ‘ay you do then you st eave Br, bn the Quen, bow your head and prostate yourself before the sls and dink wine” He sai, T cannot yet uly abandon Iam or ean I barn the Que, but 1 am willing eo din wine wo your beauty’ She si, "Then ome an drink wine with me. You wll soon agree t do all the other things which Task of you" Ashe ppd the wine fom Jet and, his heart and Iie mind bed wih fire. [e wid to reall the Qur'in which he had memorized the books he had real and written on Islan, bat he had orpten them all Dre, he tried to touch hee. She sa, "Not unl you become a pat ke me and burn your Quen’ He thew the Quin aad hit eri cloak into the fie, le his faith ad owed to the pagan ots, and tried again to touch het. She sash, "You old dele slave of pasion, who possess nether worldly goods nor fane how cana woman lke me be eared by such 4 begga? 1 need silver an gol and sik Since you have none, tke yr apy self aay! ‘More tne pase. The por old man, wate, tool the gat Fray one diy she gave hese ta him, Then she si "Now fot my rice, © fly oldman, go and Took afer my herd of pip fra yea’ Without protest the one-ce hay ofthe Ka'bah became Since, , str boda The sid news of the shaykh who did not bow his head 10 Haat ‘Abl-Qii spread, and his dil who had sharon bam rate Baghdad. Tey shod tose the shih. When they told him what had happened and that their shay had fos his religion, become # pagan and a swinehery Hadit “Abdel. iti uid, “Fone does ot subi stl become Tam to 3 shepherd thea one becomes a shepherd ca herd of pig For cach mam as his herd of thousand pis, 4 choad ido in his ‘eat, nls he des der aay by subision and repentance ‘Then he reproached thes for having le thei sy ad tld them that they should even have become pagans fr his ike! Tle ‘ied tat 2 real fend isa end upon whom you ean ely in nisrtun; in good forse, eveyone feigns to be your fiend ‘Then the shaykh prayed fr the misguided shah an! tld ther ‘0 go back to Byzanum and wel him hat ‘Abl- Clb hm foe back “The dvips ot once set out for Byranaum, They prayed for ‘heir shkh all he way. They fated and asked Aah to give thei reward to thee shy. They sent mmeousbesngs othe Prophet Mutammad & and asked for bis intercession. The aro of prayer reached is mark. Whea they cane upon the shay ‘hey found him ratine among the any pigs and when they ‘old itn of de ell of Hadiat “Abdel-Qlit he tore away the fine of the papi, shed greets of te of remers, et his ands co heaven in thankies, and all tht he had fonake— the Qurn, the divine secres—came hack to him and he was sveed fom his misery and fll. Then he bathed himself ond pesformed his ablations pu om his dervsh cloak and se vt or Baghdad ‘While al this was happening the pagan gil saw in a dream 2 light descending ypon her and heat! thse wor: "ellow our shinkh, embrace is faith, be the dit beneath is fect You who five been sold are at pure athe is now. You le im in your way. Ener now into his? When she awoke she was teanformed. She rushed to cach up with the shaykh adhis dcp. She an, without eating oF drinking, over moun ‘ais and plains. Fina in che mide of the desert, she fl to the ground. She prayed, “© You Who have create me, forge ‘me, do not arike me down, I revolted against Your fh sa) Your way, tid iin jgnorance, + my sigh din arogance You forgave im, so forgive met submit and accep the te ih ‘Allah made the say, wito was noe fr avy hear oe words at he and his icp went back to where che gi ly. She sid“ ‘am consumed with shame because of you. Insc mein as that | may meet my Lord on the way" As the shy witened her faith and his companions shed tears of jo. she bade thea farewell and joined her Lor. She, a drop inthe sea of ition, returned go dhe tue ocean andthe say came co Baghdad nd suetched his neck in humblenes une the fet of Hae A Qi ‘As Hada ‘Abiul-Qid’ nduence spread to all eomers ofthe world, many of his escipes obtsned important poston nd many rulers of men became his disciple. acon with het abi, ier quate and spr leve, he charged any of flowers to acta is deputies Some e made pra teaches hd others. Some he even apoined at governors and wilder of ‘worl power ‘There was devish who had been with Hada ‘Abdl-Qiie for Fry years, who ha entered his service ada made al ers to plese hi Ne would se ther dips nich younger than he, ‘who spent ches time than he id wih ee sky, deleted by {he shay co mceve important pout. One day he ate to Hat “Abdl-Qidir and made reer, He ha ered hi fo 0 ay years and now he was geting ol. Why could he nota rece am impor a lofy post ike some ofthe ethen? [Ashe was speaking, 2 group of esis fom Inde ative They wished Hadtat'Abdul-Qle o appoint a maar o elt Kingdom. The shy loked a hie drs an sid, Wold you like his pose Do you fe ha you are quid” The ders wa veyed \ all ‘Tilston ‘the emisaries ef the shay tothe drs, you fel uae eo serve in my name T wll appoint you to tha go in India. hve « codon, You nat promise to give me fala all the profi and goods you will sei daring your tg? The ‘ees weal scoped, “This deri was a ook at Haat “Abdul-Qidi schoo. That day a desert was being prepared which hal to be aired contine ‘ots: Afr his alk withthe shake returned tothe kitchen to tirte heavy desert in 2 gant cauldron with a wooden spoon, ‘Whi he was engage in thie wos alld to accompany the si sates to India ther king and he ef The dervish became amar. He gathered enormous wel built many places fo ine mae a had ason le forgot all bout is shay and about his promise Then one day he rceveda mewage that Shaykh ‘Abda-Qie was coming to visit his kingdom, He prepared to receive hi ith yet pomp, Aer Lavish ceremonies, procesions, an Fe, they wer lf alone to speak. The say reminded the maar of their agreement: he was to receive hl of all that he fad accumu during his reign. ‘The mubinah was dled at ing ended of his promise but neverhses avowed tat bythe flowing day he would prepare an account of al he pose nd would fer alto the say, ‘is ambiion and his hunger for weldh—ovhich had inctessed ‘mayne, the more wea he acquired aot permit ito ‘ecount wethily fr his pssesions. The nextday brought + Fc and presented ito the shaykh. Alsou it crumetated any falaces and many ese represented only 2 faction of what he sewaly owned ‘Shaykh Abd Qi seme co be sated with his share. Then he spoke," har that you alo hve a son” ‘The maja responded, "Yes, fortunately ony one, 1 had ‘v0 | woul lay give you one! “Nonctele, bring the child’ the shaykl reeuned. “We can ays share him. The boy was lroaghe ito ther presence. Theshy urbated his sharp sword and el ic overt el head "You wil havea and I wl have hall!” be declare he father, horrified, pled vt bis dagger and with his oo Ions plage en the eat of the shay He blinked his eyes a he opened them he fous himself tthe tdge ofthe cauldron of desert plunging the wooden spoon into ie Haga" Abl-Qiie looked ae hi ad “AS YOU se, You ‘are not yet realy to be my representative. You hine not yet given ‘everything, ining yourselé o me He biel had gen all of hielo Allah. Hs nigh psd with litle oF no Seep in seladed pryer and mediation. He pen is dye ke a tre fallwer of dhe Prophet in the sevice of Thunaniy. Thee mes eck he wold deliver pubbe sermons to thowsnds of people Every diy the morning andthe alernoon he pase lesons sn Qurinic commentary, Prophetic ents, theology, relypous lw and Safa. He spent the time afer the midday payer giving advice and conulation to people whether beggin or kings, who woul! come fiom ll parts of the wor Before sonst pry, rain oF shine, he Look to the sees 10 sibs bred among the poor. As he sent al is dys in sing he would ex only once dy, afer che sunserpajet, and never alone His servans would an this door asking paier-by f they ‘were gy. so dat they cou she his able He di on Satay the ight day of I Rabi in 36 Ase, 1166 cat the age of. His esd tomb, atthe mada of Bab -Danja in Baghdad, has Become an important place of ison far Sufi and all Matin ‘When he conacted the ills from which he died is son “AablAvie ew that he was sarng gest pai, csing and turning in Bet. ‘Do not worry about me he sd to his son tim being trned over and over again in he Rowe of Aah ‘When his son "Abdel Jabbie asked him where it hort hit he sad ‘All of me aches excep for my heat. ‘Thete no pai init, fore with Aah? His Son “Abdul- Wala sid vo him, “Give me some las ace ‘pon whic wo acer you hve le this wor Tila odin esi, “ea Allah and one tbe. Hope rom Allah and erst allyour needs to Him: hope and want nothing fiom anyone except Hum, Rely on lth and on none other, Unite with Him, uate vith Hin ort wih Hin fore he ef this work he looked around and sid othe poole rset, ‘Others whom you do not See have cone to me. Make zoom and show courtesy to them! Lam te core without che sl You ate me with ou, whl am with someone ee, eis es that you leave me now The He sid, angel of death, do not ear sou or dot far anything excee Him Who has befended me and Is ben generous ome ‘tthe le moment he ried his hand and si, “There no god bt Allah and Mohammad is His Prophet. Gory be to Allah, the ated, the Eveeving, glory be to Hi, he Al-Pooerl, Who corepowers His servats y death? Then he gave aloud ery and sad “Alls, lab, AR” ae bis eed oa le hs body ‘May Alb plese be ypon hit soul and my his prt inercede for ths fg, the writer of thee word, and For those who read them.An Address to the Reader (an ee by Haha Abdal Qt) Deas Finexo, Your heat i polited minor. You mut wipe i ‘ean ofthe vei of dust which as guered upon i beens ‘esine to elec the ight of divine secre. ‘When the ight fom Alla (Who) the Ug of he heens wd the er... begins to shine upon the regions of your hea, the Lamp ofthe Ker il The ip ofthe fart gas the lo ait woe righ shining tar Then within tat heat che Fighting of divine dicoveres strikes, This igheing-shat wil ‘emanate om the thundetlod of mening meter he it woof te st, from aed ave ee... and Uo Bighe upon the ee ‘of dcovery, so pe, so easpueit ha it sed igh teh re des tt th 12 Then the lap of wisdom is it by ite How can it remain une hen the pt of Alla secre shines one i? Tony che ight of divin secres shines pom he igh ky of secrets isc wit dhusands of as... the tr (yo) fd {your wy. .* Kis or he tars hat guide us But the dvi For All hi... decd the lover ho with ety (i) the sta? IF only the lamp of divine sere be kindled in your inner alt the rest will come ether all at once ole by He. Some you ahead kxow, some we will tl you here. Rew, lite ey t0 undersand. The dk set of tnconioness wl be iby divinesence an the peace and beauty ofthe fll moon, which wi ie fom the horizon sheng igh po fever ig ih tae sy, pasing droughts appointed sages a Allah as -onned for i¢ Mansions nel i shines in lory in the cette of the sty, dlpering the dirs of heedes. (sweat) ye thr i sl. By the gloius marving fight.” your wight of Uuneonsciouses wil ee dhe brightns ofthe dey ‘Then Joa il Inhale the pee of remembrances pti he eal ha of the mening of wconscionsnes and eres you hie spent in soy You wil ear the songs of the mors niggas sd yom at ea they "hy wr nthe of sping bt iby ight, end in os eal dn hey (er oa) ping forgone? Al ide to sight wha He ples." ‘Then you wil se fom the horizon of Divine Reson che sn of !mserknovledge rng. leis your priate sun for you ar he oe thom gides ar ar on hr path and ete one ears Jn roc And you wll unentan the secre ht 11s mt gen he su th ap with he mao, wor an he wight ws te dy. Each sui lng Gis appt) ot inal, the knoe wil be uve in acondance with th ps hid Aa fl fr men, and Aah the Kroes al ne and ‘he vei wil it and shes wil hates, revealing the fne Benth ‘he coe; the uth wll uncine her fe. Allhis wl begin when the mir of you hearts eased. The igh ofthe divine secrets wll ll pon ie iyou ae wing an ak ‘eH, fo Hin, wth Hi NoTEs |e ow gn an her i 39 sesame Alles the Reser ‘Sin ba, Seba ‘Se Ain ‘SirsaThe Secret of Secrets- Ayia INTRODUCTION Laas de oA, He 3 mance, gi and AA pss Lavd, Who ba xc al knoe acne an Wh th Cestor fal roe fr ety. The t,he eno o a starts fom ls een Al pe 1 oneal He hasnt Gos Qn ha bas ‘ence the nn foro, wich st eed me OF Als Hee he ge wh en mene te pa of trath wih th igo ol gos pnt a Nes be spor Hs beloved ppt Mabanad who er not ene by tan, by Hn He ss i opt, the at ce cn er proptthoo wh wa baht 0 a one my hemos once ng op onary the mo howe ot ‘Sine bots. Ht pony girly compos ‘ere chen song got sl enemys eee Irdbloung be pone soe Cay the mort Honour of wate ding, he igs th prt ee he me pole ot fee anon ey 'knolege Oxy wien can wes he uty of a Lento athe ues Only wh wom cn we enentand snd i nacges se popes pecan eb Spon thm. The me af now she et see Peservants of Allah who He schon 0 receive divine messages Tie tas prefered then fo ther men by vewe ofthe grace He has pouted upon them. They ae the hes of His prophets, thee Aptis, whom His mesenger chore to be masters of men. They fre connected to His prophet withthe Bnest of eling and with the wise ofieligence ‘Aah Most High praesthe posesos a wicdom in His Qu “Then He ae gi the Ba a nite tae who We Inne hs fom og Our sts: So sme of them we the ioe ees asm fhe ae as wh take wide ‘oame [hove eros and goo ees areal. sm of tee ine so ar inet dvs of onde by AD ws, That fete grace. (Sa Fait, 32) “Then our Mase, the Prophet of Ah (God bless hi and rane tum peace) pes them, saying, The holders of wisdom ate the het of the prophets, The inbabtants of the heavens love then, fun! upon ths etch even the fbr inthe Seas pra them unt Doom! In another verse, Al Most High ees the men of enol, deseribing chem thas Grainy hue of His ert ah ve passed of wie for Hh, (SF, 28) (ur Mast the Prophet ss, ‘On the dy of the Lae Judgment Ala wil gather sen fete, then sepa the is Ineo sbong th andy toch, "O people of knowledge, Tae you ying cae t Know you. 1 dot jeu wom vo ph yo cn ht day Ener My Pade he ern you? TA pave belongs to Alu, Lord ofthe wie, He has given gh senor fo devout sera rte hem fan sin st spre them poser Hes sed te ws by ding tear tothem Sen of our det ake wt pep ook which woul safc he In compe wth he wh er eed we hae Inaction prepared this short book: may ic hel and sats chem and hes ‘We mame this book Sir aa fo yj day aats—The secre f Secrets of which the Rageous aren Need In this work the ales within our faith and our path are divulged. Everyone is inneed of hem, In presenting this work we have died tng sweny-four chap- ters becase dere ar veto eters nthe are confeson of Ui 1 ai Li, tamed wa Li (There no god but Allah; Mofammad isthe Messenger of Alla, and thee are twenty-four hours na ayaa right ‘May Albi accord you succes in acts which plese Him a nee wid Hs appro. Think, pres upon your mind and undenan what Ly Allah Mot High fire eeted, from che divine lig of Ei own ‘Beauty, the Hight of Mubammad He declares this in a divine teaon elated fm Him bythe Prope 2 {fue creed he soul of Mummad fom the ight of my Mansion (ash) Thi ie desared by our Master the Messenger of All in his wor, ‘Al fie created my soul He ist create i 5 a divine light? Ala created the Pe fist Ala fis created the nelle” ‘Wh is meant by ll thats mentioned a ving Bee created rst isthe crauon ofthe uth of Muhanad ee hidden rely of Maanmad &&. He sho [ike his Lord alld by many bes anes. He ale Ni, the Divine Ligh, beet he ws pried ‘ofthe dares hdden user dhe arias ofthe might and wrth Ui of Al, Allah Most High says His Holy Qu ‘The hs comet yf Aa gh and prin Book ira Mrida, 15)He is alle the Total Inllec a dalhbacae he 8 and understood everything. He tele the Pen (gal) case he Spread wisdom and knowledge and he posed knowledge ito the eal of eter. The woul of Mulanmad isthe esence ol beng, the Beginning andthe realty of the universe. He inate dt withthe word ans om All and the Belevers ae fom me Allh Mos igh «reat al ous from issu inthe eal ofthe fst crete being, in the est of forms. ‘Muhanad the name of humanity ‘he weal of oak (ala aba). He dhe source, dhe home af each and every thi. Four dousind yar afer the reiton of the ight of Mubninad, ‘Alla cree the Hesenly Throne Cal oan the light ofthe je fof Mujummad. He cated tert of exciton fom the Heavenly “Throne. Then He se the ssl to descend tothe lowest ews of creation, eo dhe red ofthis materi wold, 0 the realn of ‘mater and bodkes. Then HE make hin dod 1 the lowest of te ‘oo (Sita Tn, 3). He seeds lghe om where ie wi created, fiom the Uxinate Reale (law o-hit)which the ran of the manfaton of Allh’ Esence, of unity, of absolute Being — to the realm ofthe dvine Nate, the manetation ofthe divine sxcrbuts, the eal ofthe eau ineligence ofthe Teal Soul There He deesed the soul in robes ofght, These souls ae called ‘slan-toul’: Clothe in light they decended othe rai ofthe angels There He clothed them wid de brill robes of ange there they were cle spiral Soul. Then He eased them to descend othe world of mater, of water nd ie, eat and ther, and they Became humsn souls Then fon this world He cated the bes of fsb wi ted yo ad ns HE shal et yon, ad fo it you asad (Sia TH, $5) Aller these stages, Akh ondered the souls go enter ito thei ‘dics and by Hit wl thy enered Yl Intcton 1 when F have made hin complete an bested toi of My So. (Sa $i, 72) "A time came when these sok sted binding themsees to the sh and forgot their ouree and thee covet. They forgot thas when All created hem in the sul of soul He had ‘sie them Au I not your La? and they bal stored, inde! ‘They forgoe thir promise, dey forge ee source thet way to seta home; bac Allah is merc the sauce ofall Belp and secu for His creation, He had mercy upon then, so He sent vine books and mesenger them 0 temind them of hee oxign. Ad erty 1 sent Mee with Our meses [ying hing oe peopl om drs ne ht, a nd thawte dy ‘of Al (Shta bi, ) ‘That "Remind dhe souls ofthe days when they were in son wth lls? Many messengers have come to his wolfe thir aes, and pase away. The purpose of was to bring mi the message and aviken people to heel. But people who remembered Him, who tamed toward Him, people who sito o eta to thei divine origin, people wo arived a their origin, Incane fewer a ever with ine The prophets kee coming and dhe divine mesoge continued tnt ere appeared the grat prt of Matsa 2, the ht of the messengers who sved people distraction, Allh Most High Sent hin 0 open the eyes othe hears ofthe hecles His purpose ‘sito avaken them rom the sleep of uncorciouses ad to ie ‘cm with the Freal Bean, withthe Case, withthe Exence of Allah, Ab sy in His Holy Qa ‘Say: Ths my yt Aah withthe ein of sight nd hs wl allow ne.Sna Yiu 208) *0 indicate dhe path of one Master the PropetThe Messenger of All, to indicate our gsl to, 98, “My companions ae Ike the srs ia the sky. Whichever of them you elo, you wil find the ee path? “This img comes from the eye ofthe soul. This eye opens in the heats eat of those who ate close to Allah, who a Aas fiends, All he knowledge inthe material wld will ox provide this insight one needs 2 knowledge that comes fom the hidden realms knowledge which ovetows fom divine conscious: teh IH had tng Houle fom Our Divine Prone. (Sa Kah 63) ‘Win i necesry for man 6 10 find those who have isi, wins eyes ofthe heart are open, and tbe inspieby them. Sch {teacher who incueaes knowledge igo one hs 10 be cose to ‘Mahan able wo se oo the Urine Res, ‘© dhlden of Adam, brother and sites, wake up, sept, or ‘tou epentnce yo wil be asking our Lod for His wisdom, ‘Make a eff and sre! Ala commands you An Ist fens fo ou Lara Garde wide ‘eleven nd he eth rp fr he vos [rho Fear ‘nd lve Ali: ‘Ths whe spendin ete a ela in adbeity andthe ao ream hi] ange and pao eh And Aa sh dc of so to thes. (Soe Ane, 133-3) Ener the pu, join the spits carsan co return to your ord. Soon che road wall become inpamnble, and no tveng companion willbe et. We dd noe conte to thisbe, mined work to ret we wee not sent hereto eat, drink aed defecate The spirit of our Maser, the Propet of ALI, 6 ching you. He is pine, sing your sat, He knew what would come when be sail, My pun for my Below poople who wil come in Iter ‘Whatever comes us comes in one of wo forms ether evident ‘or hidden: evden in he form ofthe precepts of the region oF Didden i the form of wivdom, All Most High onder to render our exterior being harmoniony by falling the flgiout , andi and t0 put our inner being in onder throngh acquiring frsdom. When the outer and the ner become one and widom til elgin une. one veaces the level of ath, lke the ei ee ‘hat ir proce ews, hen bu nd then Howes dha Bose Fi Heh made 9s 1 fw rely tey mec: Been thn 8 burt they cn pus. Sea Rab, 19-20) The two must become one. Truth cannot be ained only trough the tangible koowledge of the senses, of the material tanivese. One cannot in that way reach the goal which the forgin,the Esence. True worship necesiates both religion and ‘widom Alt Mas High sy about worship AU have nat ated te jan ad mew excep hat they shold ‘oli Me, (Sra Day, 56) nother won, they ate ceed so that they might knoe Me! ‘When one doesnot kaow Hi, hw can one tly praise Him, ak isp and serve Hin? “The wisdom which one need in onder to know Him can only beatae by iting the Black curan covering the mietor of one} ‘eat claning tha nittor a shining, Then the hen resus cof divine bensty may begin relecting inthe secret of the bears ‘Allah Most High, speaking eho His beloved Prophet, ss “ta iddeneenae, Lede be Kou therefore feted Creston! Consequenaly, the dvine purpose inde reon of man fo hie to seq wisdom, wo know hi Lod ‘There are two levels of divine wisdom. One is 1 know Al- bak sibutr and emaniesations and he other 10 know Al Fahs sence. tn knowing Alla atebuts the materia man tates bot this world an the Htefer. ae the wions which leads to the knowledge of the Esence of Allis in the holy spit in man Knowing the mysteries ofthe heres, Allah con- fans th, saying aad sehen Kn (Jess) with the alspr... (Stra Baga, $9). "Those who know the sence of Ak find this power though the holy spe that as Been given ep them, Boh ofthese knowledges are obtained bya wim that ens, fave two aspects the er spirial wid and the outer Kon ‘ge of mais chins, One in need of both to atin the gor The Prophet of Aluh i exphins hem thu: ‘Knowedge so to prs One's in man tongue hich a proof of Alls exec “The other iin man’ heart This whats necesary for the veal ination of ou hops! ‘Man fist in need frei knowledge, This he ection {in which one i ughe dhe exterior manfetation of Alas Esence reflected inthis woe of aribtes and names, Afer one becomes accomplished in ths, it the turn of the inner education in the secrets whereby one enter neo the rest of divine wisdom and comes to know the wath, At the fist stage one must lee freryting the i notin seconlance wih religions preeps. In fas, eror-—misakes in good behaviour and charater-mest be eliminated, a the Sus requite, To achieve hi ne must practice Ahoing things agains the wishes of one og, ats which ar iia forthe destes of the Hs co acepe Bin thse ffir one mast bbe ae, 0 that they ae noe mde fr othe tose sd eat bout. One mst do thes things for ABN sk, seking only His Pear. All sy: 1 whose hopes et i Lon, he shld go ds and ‘sate noe oh in he soe of La. (Sa Ka, 110), The realm described 2 the rel of wisdom i the fs-creaed Unimate Ream. That resin ithe ign, the home to which one spre to rete. That i whet he holy spirit way created Whe meant by the holy pits the oan spr ewan eee inthe esto forms "Tha rath hasbeen plated in the cent ofthe ears Aas ‘og, entrsted to you for safheeping. Ie becomes manies with ‘eue repentance and withthe ue efoto lea lig fs beay shines on the sarice when one remembers All continous. - Inacon repeating the Contesion of Unicy Lilie lt Ush—"Thete no fpnlbut Al’ Arche Sngtage one recite the Confsion of Unity frith one tongue: den when the bear come ave one ects ineraly with the heat "The Sufi eefer co the spires ates by the mame 1 “bbe case hat aby i born he hese ard i reared al rows thre ‘The eat, tke 4 mother, gies Dit, sul, fed, reas the child ofthe her. As wordy cence ae taught to cle, the child ofthe heats aughe the inner wins, Avan onary cil not Jee scil with wordy si the eh ofthe heart pre fe fem breilessies, egotsm and doubt. The purity of el appear ofen psa Beau: inthe wold of deans the party of the hearts ‘hid appears inthe shape of angels. One hopes o enter Pane + $ rewan for good dood, but gifs of Pade come here though the anh ofthe chi ofthe ere 1 Gander of... od abt he alg youths vere ang ine Sa Wag, 12-17) Aun nd hg bay hi, hey we hep. Sa Toe, 24) ‘These ate the eileen ofthe heat the imped sates of the Sufi, called “cliren” for their Bevory an parity. Yet ehey ate eau and purity personified in ft, sn the shape of human brings. Due to thet set and gee nature they ae the cidren ofthe heart, ye is he the tue man who i able to change the _ppearnce of ceaton becase he i connected to the Craton fete eve reprsenatve of human. According to hin there is no mate, nether does he cousider biel mater. There to weil no hindance, teween his being and the Esence of Als (Our Maser the Prope explains this sat, hase ie with ‘Aah, Ar hae moment noching can come beeen, either he angel closest co Him nor a prophet" ‘The prope? who cannot ter beeween our Moster and Ah isthe materi, temporal fexstence ofthe Prophet hitelf The ange closest o lh thevine Light of Muhammad, tbe is creation. In tha inspired se he so clos to his Lord that neither his material existence nor ‘ven his oa can come beoween thm, The Prope 2 describ the time of that inspired sate, eying, “Theresa paradise of All} ‘whew there are no pale, nor adens, nor rvs of honey and ri, a paradise where one ges only atthe divine countenance’ ‘Allah ones dhs [Some] fi tha dap wll ei, Yo thir Lad, (Sra Qa, 22-2) aa he Prophet 2 sys, “Oa thie iy you wal see your Lord clear a he fill toon” Bue dhs & {xe that, fay creed beng, even a ange, shoul pach, ‘ns material being would bara to ake Allah speaks though His Prope If ped he el of yar of Mil er eu al woul ds fr By yc, ‘he archangel Gabriel, who accompanied the Prophet & in tis Aversion tothe seventh ewer, si that he took one step Shere would be wet ae. ' Man’s Return Home to the Original Source Mitts om ins fi is el ing and his ptr being, In the appeatance of materia being eons is more oF les equal Therefore, in thi respect, one ‘nay apy to bumarity gee Iw nh pital being, hidden behind his appearance, each poron i iret, Therefore seca private as apy im "Man, in accordance wih gener! laws, by flowing certain tps can tun ois origin. To take these ses he follows the evident fonfinances of ou religion guide allowing them, he advances Rising from fee level he may reach the sage of the spits path, paring ito the teal of widon, That iv very high sate The Prophet & pases this sate, saying, “Tere ate in which lL aad everything gathered and the divine wind! ‘To reach tat level, one fist has © abandon fae appeaances and he lypocrs of doing tings so that others might te or hea Then one mut et for one tice goal. These chee goal are accu thce paras, The fist called andthe parade of the securigy of home. That is the esl parade. The second is tld Nin—the garden ofthe delight of AH race upon His {xesturs, which the parade within the angers, The his Scaled Pdaos—dhe ensenly parse. That the pase the 8ream ofthe unity ofthe casa mind, home ofthe sou, ofthe thine Names snd aside. These ar he revads,ee betes of [Aah whieh the material man wil eee in is ft inthe tice succenive stages f knowledge: efforts in flowing the slg, recep (hes) effores in emit the sup in isl, Fighting the case ofthis mali whi is eg, in order ro reach the sate of unity and come clover his Creator (rank Fay inhi fits eo each the aate of divine wisdom (nf) whereby he wil cone wo ko his Lor “The Prophet & atthe conclision ofthe peviowsly mentioned tealion, "There is a ate in whic all and everything gather and it isthe divine wisdom: says: "Wid i one learns the eu, which gathers within il all ates and all god, Then one mat {ct upon tht tah, One must ako Krowflehood a act spon abandoning al oft? And he ss, "© Lor show ws he tah and make it our lo to fllow and teach ws that which i fae fn ake ic ey fr to avid ie? And "He eho Kaos his nd opposes i wrong, dese truly, comes 9 know his Lond, ant Foor Hi wie” These are the gener rules which apply to the material beng of rman, Then there the spit being man, ote pital ‘who call he pure man His goal llores to All. The ‘only way to hit ends the knowledge f tah (hie. Inthe it feted seals ofthe abolte being of eres, this knowledge ‘ald Unity ‘One my hope o reac the gol of Us path in dis wos hata thee ino deren between being awake and Being asleep, ince in sleep the soul may ind ocason ro scape tos roe Toa, detain ofthe sou, an come back an bring news, Tit ‘we eal the trv dream, hit event canbe paral a the cae of ean ican ako be total a in the case ofthe Aceon ofthe Prophet Allah confirms this Ala aes (nen) sn ate tine ofthe deta hase hat ‘he at, drt ep The Hews ten hee bas ltd of et, ad ns hohe hack an epi if The Prophet indicates eis state by saying, “The deep ofthe wise is more worthy than the worship a the sgnorant” The wise are those who have acquired eh knowledge of ath tht has no eter. ro sound, That knowledge is ressived ough the conn repeton ofthe divine Name of Unity with the sce togte The wise are thse whowe coe i ured into divin ight by he Ig oF wi. Allah speaks through is Prophet and ys ‘Man is My secret and 1am his secret. The inner knowledge ofthe spiral esence (in -i) s a eret of My secs. Only 1 pt his ito the heat of My good servant, ad sone nay know hisstat othe han Me, fn Reta Hane the Orginal Se fom. Sly ae we es sf pple wh fl. is Zins 42) an: 1 ani as My serane knows Me. When he seeks Me and remembers Me, Iam with him. IF he seeks me inva | seek him with My Een, Ihe members and mentions Me Jin good company. Iemerber and decane him is My pod Servant n beter company tn Al dae il he, he ony ay 9 ned sh tenn sof ie ih th orm Sess elm eth pero Ash "Amey ‘tecion woh nsf wp A tome fetion wash methane yr of whi mone ticcon wort mre tasted noe The ee oy ann enn tse ooh, The sistant nen wpe ie ae ‘Whoceomeghisan asec cae nd hatch stim ay pam i tn nt Se ‘worth a year's worship, “ seasonWhoever contemplates his devoions and seeks the exise an reason and comes to know it, his meditation worth seventy eam ‘ot worn. Whoever contemplates the divine wisdom wih stong wish ‘know lh Most High, his meditation worth a thousand yar of worship fortis he tue knowledge. True knowledge the sate of unity The wise lowe ites with his Beloved, From this material realm, dying wit spitital wing, he sit the realm of tsinment, or the devout walk o Parade whl the wise ly to the reams clos to thei Lod overs hve ees in their ear They se, while ober are staring Blind Su wing they ve, no of and Blood They By town angel, tei Lod to a "Tis igh car in the inner world of the wie. They ee the honour of being cll tre men, the beloved ones of Allah, is incimats, His ries. The in Bayar al-Bon, sy Ala sancity his Seret, sys, “The hoes of waar ae the ries of ‘Aah Mose High’ Ozhess wel dsribe ths by saying tht those ‘wn come clos o Allah beconte the brides of Ah, ‘Only the loving posers bis know der nimatey Thee wise sean who become innate of Ala though Bete ‘covered by the appearance of onary ae. Als peas through His Prophet 2 saying: My itiate ae hidden under My domes [None can recognize them but Me" The domes under wih All hier His Gens ae thir onditinguishe, onary appearances When one look ta bride covered by et wedi vel what cn ‘one ee bt the wei> Yabys ihe Mad aL, may Allah sancti his sce, sy, “The beloved of Aah are the perfume of All upon this werk ‘but only the eu, sincere beleer have noses to sell hen! They soll dat Beawilpertae; they follow that snl That pre eae 2 yearning ih che hears for their Lond. Each is hs ons ‘way increases his pace, hs ef, his devotion, The degree of hs ‘Mae Rotor Home the Onis Some seating i wish and the ped of hi pce rin proportion to hit fights, to his having shed the weight of his worl se For the more ove kes of the couse lthing of his wor the more one [eb the warmth of one’ Crestor andthe lover he sic ee tring comes, Closes othe rth elton eo the amount of {Ske taterly one as tho avy Tn giving nay one mile inpct oe come cloner fo the only tah "The itmaeof Als se who bs Brought hielo nothing ress Only then can hese the exitence ofthe rth, There m0 til ef htm to choose, Theres n0° Le other than the way rience, which the toh, Although ll manner of miles have fone through him eo proms ehis ste, he as noting co do wih then, Instat there ino disclosure faeces, bese dvulging the sort of ty inde. a book clled Mii i is writen, ‘AR/men dough whom hitacesppear ate we Fm and unconcerned about thee se. For then, the tines when mirc spear are considered 9b ke the periods of mensruation for women, Sains who ae seimate with lsh Rave co eavelehough atleast a thousand sages, the Fest of which ithe door of miracles. Only thowe who are ale to ps though tis dooe unarmed can vac the oter stages. they Become volved they wal get nowhere’‘The Descent of Man to the Lowest of the Low _Aision tes cee be ay ist i mw pre cetion inthe fin-reted ean of the able being 0 His Taaence; then He will send o lower sealns. His wason i ‘hat ws to tach the oly prt o sek the way back the wath ‘on the lee ofthe AI-Powecil eo secs previous closeness and Seinacy with Ash. He see the hay api to the sation of His resents and ns and loves and ends. On way Al ent ‘ef cote elm ofthe Causal Min, of ui, ofthe Toe Soul, ‘he elm of Hs divine Names anaes, te veal ofthe uth ff Maanmad 3 "The holy spit had with tthe eed of wig ‘As c pase though this realm ie was gen the clothing of avine igh and was named the sla. Arie pas hough de realm of anges, which i the media of dea, receved the nae “moving sou When finally descended eo this wood ef mater sews dred inthe clothing of sh that Ala creed o Bt i bing esa clothed with couse mater in oder ose chs word, becane the material wodd, at had det contact with the holy spit, would burnt ashes le elation to his Wold i came to be now if, the sa sou The purpote ofthe pit coming to this owes of rested rahe Ss dha should Sec wo recur 10 previous closeness wile ins The Desa f Man the Lae fhe La setul orm of es and bone: dat sbou come to thi elm ‘of coarse mater and, by means f dhe heat whieh i nie this ‘ore plat the eed of ania gow the toe of unity therein (The oo of tate are where they have aways been te branches fill the wid of bls, and there, fo the pleasure of Al, bes the fits of unity) Then in de earth ofthe heat dhe spi planed the seed of ligion and waed to grow te tee of elgon, in over to tain us each of wich would rae ite lew loc o Allah, ‘Allah made bodies forthe souls to ete, for thse soul, each ‘of which has 2 diferent name, He bul fing spaces within the bodies. He placed the human sos, the so of He, bene the Ash and the Hood. He place the holy spit within the cent of the hear, where he bi pace of fine ate o keep tha secre beeween lbh and His servant These souls are in dierent parts of the body, with deren dase, with diferent busines, ech, 5 ify buying and sling dren gods, obtains diferent bent “Ther busines always Brings them plenty ithe firm of Alas ‘bouny an blessings. Ov of what He have pied tho, ey and pent ey) epee cen tha il eral (Sia Fi, 39) 1 befits every human being co know hit busines within his tnivese of hs on existence, and to undrsand its purpose He ‘must understand hac he cannot change whstever sje ight or him and ung around his eck. OF the one who wisest change hilo, who de to this wold au ambos for Al ls ‘Ks he ot when shar wih he ei a, nd hat ehh in the si ade mani? (Sa Ay, 9-20) “And Wi have made rer uations cg ik. (Stra Bani be 13)