Adab al-Murid: A Beginner Text on Suluk

(Source: http://www.islamicpearls.net/ibnattaillah2.html#addresstosuccess)

Sheikh Abu Madyan (d. 1198 CE) wrote a beautiful poem called “Adab al-Murid” as a guide for murids early on the path of suluk. You may also find it named “the poem that ends in Ra” since each line ends in ر. Ibn Arabi‘s takhmis expanded his 3-line verses into 5-line verses by adding two lines to each triplet, and ibn Ata’Illah wrote an excellent commentary which you will find below.


The Address to Success in the Manners on the Path – Ibn Ata’Illah AsSakandary

عنوان التوفيق في آداب الطريق – إبن عَطَاء الله السَكَندَرِى

By the Imam, the Gnostic:
Sidi Tajuddin Ahmed Ibn-Mohammed Ibn-Abdul-Kareem Ibn Ata’Illah AsSakandary
للإمام العارف بالله سيدي
تاج الدين أحمد بن محمد عبد الكريم بن عطاء الله السكندري
The Sheikh, the gnostic, the example, the verifier, the crown of the gnostics, the tongue of the speakers, the Imam of his time, the singular in his age, Tajuddin Abul-Fadl Ahmed Ibn-Mohammed Ibn-Abdul-Kareem Ibn Ata’Illah AsSakandary, may The Lord be pleased with him, and benefit us through him, Amen; said:قال الشيخ العارف بالله القدوة المحقق، تاج العارفين، ولسان المتكلمين، إمام وقته، ووحيد عصره، تاج الدين أبو الفضل أحمد ابن محمد بن عبدالكريم بن عطاءالله السكندري رضي الله عنه ونفعنا به، آمين
In the Name of God, the Compassionate, the Merciful.بسم الله الرحمن الرحيم
Praise and gratitude be to Allah; [Al-Hamdulillah]; The Single in creation and arrangement; The One in judgment and appreciation; The King who has no vizier (minister); The Owner whose dominion encompasses everything big and small; The Sanctified in The Completeness of His Descriptions beyond a similar or an equal; The Venerated in The Completeness of His Self beyond exemplification or illustration; The All-Knowing Who knows what is hidden in the consciences “Will He Who has created not know? And He is the Subtle, the Aware. [67:14]”; The Knowledgeable, Whose knowledge encircled all beginnings and all ends; The All-Hearing Who differentiates the apparent and hidden sounds; The Provider Who delivers His sustenances upon all His creation; The Eternal Sustainer Who cares for them through all their states; The Bestower Who endowed selves with the presence of life; The Omnipotent Who returns them after their death; The Reckoner Who rewards them on the day they come to Him with their good and their evil. So [Subhanahu]: A Lord Who: granted the slaves [ebad] with munificence before their existence; and cared for their sustenance in both of their states of agreement and denial; and supplied everything existing by the presence of His givings; and preserved the existence of the world by supply from His Persistence; and appeared with His Wisdom in His Land, and with His Destiny in His skies.الحمد لله المنفرد بالخلق والتدبير، الواحد في الحكم والتقدير، الملك الذي ليس له في مُلكه وزير، المالك الذي لا يخرج عن مُلكه صغير ولا كبير، المتقدس في كمال وصفه عن الشبيه والنظير، المنزَّه في كمال ذاته عن التمثيل والتصوير، العليم الذي لا يخفى عليه ما في الضمير، {ألاَ يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الخَبِيرْ} العَالِم الذي أحاط عِلمه بمَبادِئ الأمور ونهاياتها، السميع الذي فضل في سمعه بين ظاهر الأصوات وخفاياها، الرازق وهو المُنعم على الخليقة بإيصال أقواتها القيوم المتكفل بها في جميع حالاتها، الوهاب وهو الذي منَّ على النفوس بوجود حياتها، القدير وهو المعيد لها بعد وفاتها، الحسيب وهو المُجازي لها يوم قدومها عليه بحسناتها وسيئاتها، فسبحانه من إله مَنَّ على العباد بالجُودِ قبل الوُجود، وقام بهم بأرزاقهم على كلتا حالاتهم من إقرار وجحود، ومَدَّ كل مـوجودٍ بوجودِ عطائِهِ، وحفظ وجود العالم بإمداد بقائه، وظهر بحكمته في أرضه وقدره في سمائه
And I bear witness that there is no God save Allah, Single, without partner or associate, a statement of a slave [abd] submitting to His Destiny, and yielding to His judgment and Mandate. And I bear witness that Mohammed is His slave and His messenger, whom He preferred over all His prophets; who is singled by the abundance of His graces and givings; the final prophet, and no one else has this privilege, the intercessor on behalf of all creatures when Al-Haqq gathers them to pass His judgment.وأشهد أن لا إله إلا الله وحده لا شريك له، شهادة عبدٍ مفوِّضٍ لقضائه ومسلِّمٍ له في حُكمِهِ وإمضائِهِ، وأشهد أن محمداً عبده ورسوله المفَضَّل على جميع أنبيائه، المخصوص بجزيل فضله وعطائه، الفاتح الخاتم وليس ذلك لسواه، الشافع لكل العباد حين يجمعهم الحق لِفصلِ قضائ
O Lord, please send prayers upon him and his family and his companions who hold allegiance to him, and send abundant peace and greetings.صلى الله عليه وعلى آله وأصحابه المستمسكيـن بولائه، وسلم تسليما كثيــراً
And know, O brother: May The Lord make you among those who love Him, and gift you by the presence of His closeness, and make you taste from the drink of those whom He loves, and secure you by the continuation of His connection against His deterrence and His rejection; and connect you to His slaves [ebad] whom: He singled by His correspondence, and mended their broken hearts when they realized that visions cannot reach Him because of the luminosity of His manifestations, and opened for them the gardens of closeness from where upon their hearts blew the incomings of His revelations; and showed them His previous arrangement of their affairs so they submitted their reins to His Leadership, and exposed His concealed clemency in His denying so they stopped struggling and resisting; for they submit and surrender to Him, and depend upon Him.اعلم يا أخي جعلك الله من أهل حُــبِّه، وأتحفك بوجود قربه، وأذاقك من شراب أهل وُدِّهِ، وأمِنكَ بدوام وصْلتِهِ من إعراضه وصَدِّهِ، ووصَلك بعباده الذين خَصَّهم بمراسلاته، وجَبَرَ كسرَ قلوبهم لما علموا أنه لا تدركه الأبصار لنور تجلياته، وفتح لهم رياض القرب وهبَّ منها على قلوبهم واردات نفحاته، أشهدهُم سابقَ تدبيرِهِ فيهم فسلمُوا إليه القياد وكشَفَ عن خفي لطفه في منعه فتركوا المنازعة والعناد، فهم مستسلمون إليه، ومتوكـلون عليه
Rasulullah, Sallallahu ‘alaihi wa Sallam, said: “the person will be assembled with the religion of (similar to) his friend, so everyone should take care who he befriends”. If you know this, O brother, then do not befriend whose state does not elevate you, and whose talk does not direct you to God. This person would only be the [faqir] who denounces others and who approaches The Master. Pleasure will only be in befriending him, and happiness only in serving and accompanying him.
That is why the competent gnostic Sheikh Abu-Madyan, may The Lord be pleased with him, said:
أما بعد، فقد قال رسول الله صلى الله عليه وسلم (يُحشَر المَرءُ عَِلى دِينِ خَلِيلِهِ فليَنظُر أحُدُكم مَن يُخَالِل). فإذا علمت أيها الأخ الشقيق، فلا تخالل إلا من ينهضك حالهُ، ويَدُلك على الله مقالهُ، وذلك هو الفقير المتجرِّد عن السِّوى، المقبل على المولى، فليست اللذة إلا مخاللته، ولا السعادة إلا خدمته ومصاحبته، فلذلك قال الشيخ العارف المتمكن أبو مدين رضي الله تعالى عنه
There is no pleasure in life except in accompanying the [fuqara]
for they are the sultans and the masters and the princes [umara]
مــا لــذة الـعـيش إلا صـحبة الـفـقرا       
هــم الـسـلاطين و الـسـادات والأمـرا
Or the pleasure in the life of the [salik] on the Path to his Lord is only in accompanying the [fuqara]أي ما لذة عَيشِ السالك في طريق مولاه إلا صحبة الفقراء
[Fuqara] is the plural of [faqir]. (Literally [faqir] means poor, but in Sufism it refers to whoever is poor and impoverished to The Lord Almighty; he is poor because he is in need for The Lord, and because he realizes that it is only Allah Who is The Most Wealthy The All Sufficient [Al-Ghaneyy], and in this poem [fuqara] refers to the gnostic Sufis who have reached knowledge of The Lord). A [faqir] is the one who renounced attachments and strings, who avoids impediments; who has no [qiblah] or direction save The Lord Almighty, and who renounces everything other than Him, and who has realized the truth of “there is no God save Allah, Mohammed is the messenger of Allah”.
Accompanying someone of this description (a [faqir] or one of the [fuqara]) will give you pleasure along the Path, and will instill in your heart the sweetest taste of any drink, and will show you the way. He will remove for you all obstacles, lift from upon your heart all impediments, and elevate you with his zeal to the highest levels. Whoever is like this is the true “sultan”, and the “master” over the people on the Path, and the “prince” [amir] over everyone with insight.
والفقراء جمع فقير، والفقير هو المتجرد عن العلائق، المعرض عن العوائق، لم يبق له قبلة ولا مقصد إلا الله تعالى، وقد أعرض عن كل شيء سواه، وتحقق بحقيقة (لا إله إلا الله محمد رسول الله) فمثل هذا مصاحبته تذيقك لذة الطريق، وتريق في جميع فؤادك من شراب القوم أهنى رحيق، ويعرفك الطريق، ويقطع لك العقاب ويزيل عن قلبك التعويق، وينهضك بهمَّـتِهِ ويرفعك إلى أعلى الدرجات، ومن كان كذلك فهو السلطان على الحقيقة، والسيد على أهل الطريقة، والأمير على أهل البصيرة
Do not take any Path other than his (the [faqir]), and exert every effort to find him, and accompany him with proper manners. The blessing of his company will lift from upon you every hindrance.فلا تخالف أيها السالك طريقه، واجتهد أيها السالك المُجِدُّ في تحصيل هذا الرفيق، وأصحبه وتأدب في مجالسه، ويزيل عنك ببركة صحبته كل تعويق
Abu-Madyan, may The Lord be pleased with him, also said:كما قال رضي الله تعالى عنه
So accompany them and show proper manners in their councils
and leave your fortunes behind, no matter how much they offer to bring you upfront
فـاصـحبهموا وتـأدب فـي مـجالسهم       
وخــــل حــظـك مـهـمـا قــدمـوك ورا
Accompany the [fuqara], and show proper manners [adab] in their company, for companionship is a ghost, and proper manners [adab] is its life.
If you combine both the ghost and its life you will reap benefit from his company (the [faqir]), otherwise your company would be as if dead, and what benefit can you hope to gain from the dead?
أي اصحب الفقراء، وتأدب معهم في مجالستهم فإن الصحبة شبح، والأدب روحها، فإذا اجتمع لك بين الشبح والروح حُزتَ فائدة صحبته، وإلا كانت صحبتك ميتة فأي فائدة ترجوها من الميت
And of the most important manners of companionship is leaving your fortunes behind you; and your intention should only be following their orders, for then your endeavor will be thanked. If you can adopt these manners and nature, then take the initiative and try faithfully to benefit from attendance. This will elevate your ranks and lift and increase your passion.ومن أهم آداب الصحبة أن تخلف حظوظك وراءك ولا تكن همتك مصروفة إلا لإمتثال أوامرهم فعند ذلك يشكر مسعاك، فإذا تخلقت بذلك فبادر واستغنم الحضور وأخلص في ذلك ترفع درجتك وتعلو همتك والقصور
He (Abu-Madyan), may The Lord be pleased with him, also said:كما قال رضي الله عنه
And seize the time and always participate in their assemblies
and know that pleasure and content distinguish he who attended
واستغنم الوقت واحضر دائما معهم        
واعلم بأن الرضا يختص من حضرا
Seize the time of accompanying the [fuqara], and always attend their meetings and assemblies with your heart and body so that their excesses flow onto you, and their benefits flood you. Your manifest outer appearance will be mended by adopting their manners, and your hidden internal will shine by being adorned with their lights. For indeed “he who accompanies relates”; so that if you accompany those who are saddened you will grieve, and if you accompany those who are pleased you will be delighted, and if you accompany the inattentive you will be infected by negligence. For they (the [fuqara]) are the people whom “their companion will never be distressed”, so how can their servant and lover and friend be? And of the nicest verse:أي واسـتغنم وقت صحبة الفقراء واحضر دائما معهم بقلبك وقالبك تسري إليك زوائدهم، وتغمرك فوائدهم، وينصح ظاهرك بالتأدب بآدابهم، ويشرق باطنك بالتحلي بأنوارهم، فإن من جالس جانس، فإن جلست مع المحزون حزنت، وإن جلست مع المسرور سُرِرت، وإن جلست مع الغافلين سَرَت إليك الغفلة، فإنهم القوم لا يشقى جليسهم، فكيف يشقى خادمهم ومحبهم وأنيسهم وما أحسن ما قيل
I have masters so honorable, that…. their feet are upon the foreheads.
If I am not one of them, then at least I have…. through their love, attained rank and dignity
لـي سادة من عزهم        أقدامهم فوق الجباه
إن لم أكن منهم فلي        فـي حبهم عِزٌ وجاه
And know that this contentment and this state distinguishes the one who attends their (the [fuqara]’s) assembly with proper manners [adab], and departs his self [nafs], and is adorned with humility and submissiveness. So exit your self [nafs] if you sit to them (the [fuqara]), and submit if you land in their company; for then you taste the sweetness of attendance. And resort to silence so that the lights of happiness shine over you, and pleasure overtakes you.واعلم أن هـذا الرضا، وهذا المقام يخص من حضر معهم بالتأدب، وخرج عن نفسه، وتحلى بالذلة والإنكسار، فاخرج عنك إذا حضرت بين أيديهم، وانطرح وانكسِر إذا حللت بناديهم فعند ذلك تذوق لذة الحضور، واستعن على ذلك بملازمة الصَّمت، تشرق لك أنوار الفرح، ويغمرك السرور
He (Abu-Madyan), may The Lord be pleased with him, also said:كما قال رضي الله عنه
And abide by silence, except if you are asked, then say
I have no knowledge, and conceal yourself in ignorance
ولازم الـصـمـت إلا إن سـئـلت فـقـل      
لا عـلم عـندي وكـن بالجهل مستترا
The [salik] on the Path who abides by silence will have his “building” elevated, and he will be well implanted in the “tariqa”. And silence is in two types: silence of the tongue, and silence of the heart. Both are necessary on the Path: whose heart is silenced and speaks with his tongue speaks wisdom; and whose tongue is silent and his hear is silent, will have his secrets revealed, and The Lord will address him, and this is the ultimate intention of silence. The Sheikh’s (Abu-Madyan’s) words state and confirm this.
So abide by silence, except if asked; and if asked then refer to your origin and say “I have no knowledge” and conceal yourself in ignorance so that the lights of inherent knowledge will shine upon you. For when you admit your ignorance and get referred to your origins you come to know your self [nafs], and if you know it, you know your Lord; as in the Hadith: “whoever knows his self [nafs] knows his Lord” (this is actually not a Hadith, but is a saying by Yahia Ibn-Maaz Al-Raazy; and Al-Imam Al-Seyouty wrote a manuscript titled: “the similar say in “who knows his self then he has known his Lord”). And all this is of the benefits of silence and abiding by its proper manners; so be silent and behave properly, and stand by the door, you become of His loved ones. And of the best verse:
الصَّـمت عند أهل الطريقة من لازمه ارتفع بنيانه، وتمَّ غِراسه، وهو نوعان: صمت باللسان وصمت بالجَنان وكلاهما لا بدَّ منه في الطريق فمن صمت قلبه ونطق لسانه نطق بالحكمة، ومن صمت لسانه وصمت قلبه تجلـى له سره، وكلمه ربه، وهذا غاية الصمت وكلام الشيخ قابل لذلك فالزم الصمت أيها السالك إلا إن سُـئـِلت فإن سُـئـِلتَ فارجع إلى أصلِك ووصلك وقل لا علم عندي واسـتتر بالجهل تشرق لك أنوار العلم اللدني، فإنك مهما اعترفت بجهلك ورجعت إلى أصلِك لاحت لك معرفة نفسك، فإذا عرفتها عرفت ربك، كما روي في الحديث {مَن عَرفَ نفسَهُ عَرفَ رَبَّهُ}، “تعليق:هذا ليس بحديث، وإنما هو من كلام يحيى بن معاذ الرازي، وللإمام السيوطي فيه رسالة اسمها: القول الأشبه في من عرف نفسه فقد عرف ربه.اهـ موقع المسلم” وكل ذلك من فوائد الصمت ولزوم آدابه، فاصمـت وتأدب ولازم الباب تكن من أحبابه، وما أحسن ما قيل
I will stand by the door till you fix my flaws
and accept me with my faults and my imperfections
If you accept, then what a distinction and what an honor
and if you refuse, then who can I hope for my insubordination?
لا أبرح الباب حتى تصلحوا عوجي        
وتـقـبلوني عـلـى عـيبي ونـقصاني
فـإن رضـيتم فـيا عـزي ويا شرفي        
وإن أبـيـتم فـمـن أرجــو لـعصياني
So rise and head to your Lord’s door with extreme enthusiasm , and affirm your slavery, His glorious Lights will shine on you.فانهــض أيها الأخ ـ إلى باب مـولاك بهمَّـة علية، وتحقق بعبـوديتك تشـرق عليك أنواره السنية
He (Abu-Madyan), may The Lord be pleased with him, also said:كما أشار إلى ذلك الشيخ رضي الله عنه بقوله
And see defects only in you; and have faith
that your have a flaw that would have been apparent, but was concealed
ولا تَــــرَ الـعـيـب إلا فــيـك مـعـتـقداً     
عــيـبـاً بــــدا بـيِّـنـاً لـكـنـه اسـتـتـرا
Verify your descriptions of poverty and weakness and incapacity and humility. When you verify your descriptions and see that your self [nafs] has flaws that are concealed, then you become fit for the appearance of The Lords descriptions in you, as was said: “[Subhanahu] Who concealed the secret of singularity (of His [awleyaa]) ..”. And comprehend the secret of the meaning in what The Lord said: “[Subhan] Who did take His slave for a Journey….[17:01]”: He did not say His messenger or His prophet, and pointed to the supreme status that is only reached through slavery and servanthood. That is why some said:أي تحقق بأوصافك من فقـرك وضعفك وعـجزك وذلتك، فإذا تحققت بأوصافك وشَهِدتْ لنفسك عيوباً لكنها مستترة، فعند ذلك تحظى بظهـور أوصاف مولاك فيك، كما قيل (سُبحانَ مَن سَترَ سِرَّ العُبُودية)، وأفهم من هنا سر معنى قوله تعالى {سُبْحَانَ الذِي أسْرَى بِعَبدِهِ} ولم يَقل برسوله ولا بنبيِّـهِ، أشار إلى ذلك المعنى الرفيع الذي لا ينال إلا من العبودية لذلك قيل
Don’t call me except by “His slave”
for this is my most honorable name
لا تدعني إلا بيا عبده        فـإنه أشـرف أسـمائي
So submit and break, and always see yourself as worthless without any state or say. Only then will every hindrance be removed for you. And ask for forgiveness for every thought about your slavery and servanthood that crosses your heart. And confess, and be fair against your self [nafs], you reach the highest statuses and you enrich your humanity.فانكسِـر – أيها الأخ ـ وانطرح بالطريق ولا تــَرَ لك حالا، ولا مقالا يزل عنك كل تعويق، واستغفر من كل ما يخطر بقلبك في عبوديتك وقـُمْ على قدمِ الاعتراف وأنـصِفْ من نفسـك تبلغ أعـلى درجات المنازل وتغـنى بشـريتك
He (Abu-Madyan), may The Lord be pleased with him, also said:كما قال رضي الله عنه
And lay down your head and ask for forgiveness for no reason
and stand up on the feet of fairness apologizing
وحــط رأســك واسـتـغفر بــلا سـبب     
وقــف عـلـى قـدم الإنـصاف مـعتذرا
Humble your self and submit and break, and abase what is most honored, which is your head, to the lowest possible state which is the floor, to reach the state of closeness; as in the Hadith “the closest the slave [abd] gets to The Lord is while prostrating” because the slave’s ([abd]’s) closeness comes through his modesty and humility and submission, and his exiting his human descriptions. And always see yourself as guilty even if you do not see your sins, for a slave [abd] is never free of inadequacies. And stand up on the feet of fairness confessing your sins, shamed by your misdeeds and faults. He who treats another person in this manner will be loved and his flaws will not be seen and his faults will be considered goodness; so how would the case be if he treats in this manner his Real Companion Who is his Only Companion if he sees the truth of matter; as in the Hadith: “O Lord, You are The Companion in travel, and The Caretaker of the family and money and child”.أي  تواضع وانكسر، وحُطَّ أشرف ما عندك، وهو رأسك في أخفض ما يكـون وهي الأرض لتحـوز مقام القرب، كما ورد في الحديث {أقرَبُ ما يَكـُونُ العَبدُ إلى اللهِ تعَالى وَهو سَاجـِد}، لأن قـُرب العبد، بتواضعه وانكساره وخروجه عن أوصاف بشريته، وأشهد نفسك دائماً مُذنباً، ولو لم يظهر عليك سبب الذنب، فإن العبد لا يخلو من تقصير، وقـِف على قدَمِ الإنصاف من ذنوبك خجـلا من سيئاتك وعيوبك، فإن من عامل المخلوق هذه المعاملة أحـبَّهُ ولم يشهد له ذنباً وكانت مساويه عنده محاسن، فكيف إذا عامل بهذه المعاملة صاحبه الحقيقي الذي إذا تحققه ليس له صاحب سواه، كما ورد في الحديث {اللهم أنتَ الصَّاحِبُ في السَّـفر، والخلِيفة فِي الأهلْ والمَال والولَد}ء
So prepare yourself to treat your [fuqara] brothers in this manner, so that this treatment may become for you a ladder for elevation through which you reach closeness to The Lord of The Skies, and you become accepted by the creation and The Creator, and the lights of truths shine upon you.فتأهب ـ أيها الأخ ـ لهذه المعاملة مع إخوانك الفقراء، لتصير لك معراجاً تتوصل بها إلى معاملة ربِّ السماء، وتكون مقبولاً عند الخلق والخالق وتصفو لك المعاملة، وتشرق عليك أنوار الحقائق
He (Abu-Madyan), may The Lord be pleased with him, also said:قال رضي الله عنه
If you commit a fault, apologize, and hold up
your apology for what you committed and what happened from you
And say: your slave is more deserving of your pardon
so pardon and be lenient and clement, O [fuqara]
They are more deserving of kindness, which is their character
so do not feel or expect from them any evil or harm
إن بــدا مـنـك عـيـب فـاعـتذر وأقــم      
وجـه اعـتذارك عـما فيك منك جرى
وقــل عـبـيدكموا أولــى بصفحكموا        
فـسـامحوا وخــذوا بـالرفق يـا فـقرا
هــم بـالـتفضل أولـى وهـو شـيمتهم      
فــلا تـخـف دركــا مـنـهم ولا ضـررا
Always abide by modesty, humility, submission, seeking pardon and asking for forgiveness, whether you commit a sin or not. And if you do an error or fault or misdeed, confess and ask for forgiveness, for indeed the repenter for a sin is as if without sin. The issue is not “not to sin”, but the issue is not to insist on the sin. It was said that: “the moaning of the sinners is preferred by The Lord to the poems of the proud and boasting glorifiers”. That is why I wrote in The Book of Wisdom (The Hikam): “95: Perhaps He opens to you the door of obedience, and does not open the door of acceptance and perhaps He destines you to sin, which becomes a cause for your arriving at or reaching Him.” “96: A sin that begot servility, humility and want, is better that an obedience that begot glory and arrogance.” And with your confession and your asking for forgiveness, apologize for what you committed, so this becomes an eraser for your sin, and a cause for acceptance.أي لِيكن شأنك دائماً التواضع والإنكسار وطلب المعـذرة والإستغفار، سواء وقع منك ذنب أو لم يقع، وإن بدا منك عيبٌ أو ذنب فاعترف واستغفر، فإن التائب من الذنب كمن لا ذنب له، وليس الشأن أن لا تذنب، إنما الشأن أن لا تصِرَّ على الذنب كما ورد {أنِينُ المُذنِبينَ عِندَ الله خَيرٌ مِن زَجلُ المُسَبحِين عَجَباً وافتخَارا},”تعليق:هذا ليس بحديث.اهـ موقع المسلم”، ولذلك قلتُ في الحِكَمْ (ربما فتح لك باب الطاعة وما فتح لك باب القبول وقضى عليك بالذنب وكان سبباً للوصول). (رُبَّ معصِيةٍ أورثتْ ذلا وانكِسَاراً خير من طاعةِ أورثت عِـزا واستكبَارا). ومع اعترافك واستغفارك أقـِم وجه اعتذارك عما جرى منك فيكون ذلك مُمْحِياً للذنب وأدخل في القبول
And humble and be modest and submit, and say: your slave is more deserving of your pardon; because the slave [abd] has no where to head except the door of his Master. And of the best verse that was said:وذُلَّ وتواضَع وانكسِر وقل عبيدكم أولى بصفحِكُم لأن العبد ليس له إلا باب مولاه وما أحسن ما قيل
I laid my troubles at Your doorstep
and cared not for what afflicted me
So my tightness [qabdd] left and my [basst] increased
and my fears changed into hopes
ألـقيت فـي بـابكم عـناني        
ولـــم أبــال بـمـا عـنـاني
فزال قبضي وزاد بسطي        
وانـقلب الـخوف بالأماني
So pardon your slave [abd], O [fuqara], and be lenient and clement towards me, for I am a poor slave [abd] and only grace and leniency and clemency fixes me, and I only depend on graces, and not on my help and power; and I abide by submission and peace.فسامحـوا عُبَيـدُكم يا فقرا، وخذوا بالرفق وعاملوني به، فإني عبد فقير لا يصلحني إلا المعاملة بالرفق والفضل، ولا اعتماد لي إلا على الفضل ـ لا بحـولي ولا بقوتي، مذهبي العجز والسلام
Then Abu-Madyan wrote: they (the [fuqara]) are more deserving of this (leniency and clemency), which is their character, and they always display kindness in their dealings with their companions; and how would this not be their characteristics when they embrace the traits of their Lord, as was said: “assume the Divine Traits and Morals”.ثم قال رضي الله تعالى عنه ـ إنهم أولى بهذا الشيء، وهو شِيمتهم ولم يزالوا متفضلين، وهذه معاملتهم مع أصحابهم ـ وهي سجيتهم وكيف لا تكون سجيتهم وهم متخلقون بأخلاق مولاهم، كما ورد {تخَـلقوا بأخْـلاقِ الله}ء
So do not feel or expect from them (the [fuqara]) any evil or harm, O accompanying [salik], and hold to their tails, “for indeed they are the people whom their companion will never be distressed”. If you realize this, then abide by their noble manners, and be generous towards the companions, and overlook their slips and errors, you pick-up the best of their traits and characteristics.فلا تخف منهم ضـررا ـ أيها السالك المصاحب لهم ـ وتمسَّك بأذيَالهم {فإنَّهُمُ القومُ لا يَشقَى جَلِيسَهُم}، فإذا عرفت ذلك أيها السالك ـ فتخلـق بأخلاقهم الكريمة، وجُد بالتغـني عن الأخوان، وغض الطرف عن عثرتهم تكن آخذ من أوصافهم أحسن هيئة
He (Abu-Madyan), may The Lord be pleased with him, also said:قال رضي الله عنه
Always be generous in giving to the companions
materially and spiritually; and overlook if they slip
وبـالـتغني عـلـى الإخــوان جـد أبـداً      
حـساً ومعنى وغض الطرف إن عثرا
Be generous to your companions, and always provide: materially by donating moneys, and spiritually by spreading the passion and enthusiasm of their states; and do not be miserly about anything you can deliver to them, for munificence is the core and essence of the Path; and whoever is characterized by it will have every obstacle and hindrance lifted from upon his heart.أي: وتكـرَّم على إخوانك، وجُد عليهم أبدا، أما في الحِسِّ فببَذل الأمـوال، وأما في المَعنى فبصرف همَّـة الأحوال، ولا تبخل عليهم بشيء يمكنك إيصاله إليهم، فإن السماحة لبُّ الطريق، ومن تخلق بها فقد زال عن قلبه كل تعويق
Sheikh Abdul-Qader Al-Gilany, may The Lord be pleased with him said: “my brothers: I have not reached The Lord Almighty by night prayer [qiyam layl], or fasting days, or studying knowledge; but I have reached The Lord through generosity and humility and heart integrity.” قال الشيخ عبد القادر رضي الله عنه: إخواني، ما وصَلتُ إلى الله تعالى بقيام ليل، ولا صيام نهار، ولا دراسة علم، ولكن وصلت إلى الله بالكرم والتواضع وسلامة الصَّدر
The Sheikh’s (Abu-Madyan’s) words, may The Lord be pleased with him, state that generosity is the base, and that through humility and modesty the [salik’s] implantation is completed; and if these two are completed for him, his heart will become free of impurities, and all obstacles will be lifted from along his way.
And in the Hadith: “there are rooms in paradise the interior of which is visible from the outside, and the outside from within. The Lord Almighty prepared them for he who was gentle in speech, who fed the poor, who stayed awake and prayed at night while people slept.”
فدَلَّ كلام الشيخ رضي الله عنه، أن الكرم هو الأساس، وأن التواضع يتم للسالك به الغراس، فإذا أتمَّ له هذان سلم صدره من العلائق، وزال عن طريقه كل عائق، ولذلك ورد في الحديث {إنَّ في الجنة لغُرَفاً، يُرى ظاهِرها مِن باطِنها، وباطنُها من ظاهِرها، أعدَّها الله تعالى لِمَنْ ألانَ الكَلام، وأطعَمَ الطعام وتابَعَ القِيام وصَلى بالليل والناسُ نِيام}ء
Contemplate this Hadith, where Sallallahu ‘alaihi wa Sallam started by gentleness in speech, which point to modesty and humility, then followed by feeding the poor pointing to generosity, and then he followed by prayer and fasting as Sheikh Gilani stated. So attempt to these traits, and add to them the best of good manners, and overlook the flaws of the companions if you see any fault or slip, and only regard their goodnesses. As Abu-Madyan wrote in his [Hikam]: “seeing the good qualities of people and ignoring their faults is among the completeness of Unification”.فتأمـل هـذا الحديث ـ يا أخي ـ حيث بدأ صلى الله عليه وسلم بإلانة الكـلام وهو إشارة إلى التواضع، ثم ثنى بإطعام الطعام، وهو إشارة إلى الكرم، ثم أتى بعد ذلك بالصَّلاة والصِّيام كما أشار إليه الشيخ عبدالقادر، فانهض أخي إلى هذه المآثر وبادر واجمع معها حُسْنَ مكارم الأخلاق، وغُضَّ الطرف عن مساوئ الإخوان إن وقفت منهم على عثرة ولا تشهد إلا محاسنهم، كما قال رضي الله عنه في حكمـه الفتوحية (رؤية محاسن العبيد والغيبة عن مساويهم ذلك شيء من كمال التوحيد)ء
And as was said:
If you witness The Lord’s action in everything
you would see every creature as beautiful
كما قيل: 
إذا ما رأيت الله في الكل فاعلاً        
رأيــت جـميع الـكائنات مـلاحا
If you adorn these honorable traits and characteristics, then you have become fit to approach the Sheikh, so stand by his door, and observe him diligentlyفإذا تخلـقت ـ أيها الأخ ـ بهـذه الخصال الشريفة، فقد تأهـلتَ للإقبال على الشيخ فانهض إلى عتبة بابه، وراقبه بهمَّـة منيفة
He (Abu-Madyan), may The Lord be pleased with him, also said:كما أشار إلى ذلك الشيخ رضي الله عنه بقوله
Observe the Sheikh carefully in his states, and hopefully
a trace of his achievement might appear in you.
وراقب الشيخ في أحواله فعسى        
يـرى عـليك مـن استحسانه أثرا
If you adopt these manners, and reach through your humility and submission to the Sheikh, and hold to his doorsteps, then watch closely his affairs, and try all your best to please him, and submit to him in all circumstances. He is the cure and the syrup, for the hearts of the Sheikhs are the remedy on the Path. He who is pleasured with this (reaching and finding the Sheikh) will have his requests granted and his obstacles removed. Strive hard to appreciate this meaning, for hopefully a trace of his achievement might appear in you. Some said: “among the most severe deprivation is to accompany The Lord’s allies [awliyaa] and not to be accepted by them”, and this would be only due to bad manners from your part, and not due to any miserly or deficiency from their part. As I wrote in the [Hikam]:أي: إذا تخـلقـتَ بما تقـدم من الآداب، ووصلت بافتقارك وانكسارك إلى الشيخ، وتمسـَّكت بأثر تلك الأعتاب فراقب أحواله، واجتهد في حصول مراضيه، وانكسِر واخضع له في كل حين، فإنه الترياق والشفاء، وإن قلوب المشايخ ترياق الطريق، ومن سَعِد بذلك تمَّ له المطلوب وتخلص من كل تعويق، واجتهد ـ أيها الأخ ـ في مشاهدة هذا المعنى فعسى يرى عليك من استحسانه لحالك أثراً، قال بعضهم: من أشد الحرمان أن تجتمـع مع أولياء الله تعالى ولا تُرزق القبول منهم، وما ذلك إلا لسوء الأدب منك، وإلا فـلا بُخـل من جانبهم ولا نقص من جهتهم. كما قلتُ في الحكم
128: The act of requesting is not the issue. More important is that you are granted proper behavior and manners [adab]ما الشأن وجود الطلب، إنما الشأن أن تورث حُسن الأدب
A Sultan visited the tomb of Abu-Yazeed (Al-Bastamy), may The Lord be pleased with him, and asked if anyone around had met Abu-Yazeed. He was shown an old man, and he asked him: did you hear any of Abu-Yazeed’s talk? He said yes, he said: “who visits me will not burn in hell”. The Sultan was estranged by this, and said: “How would Abu-Yazeed say this, while Abu-Gahl saw the prophet, Sallallahu ‘alaihi wa Sallam, and is burning in hell?” The old man told the Sultan: “Abu-Gahl did not see the prophet, Sallallahu ‘alaihi wa Sallam, but saw the orphan child; and if he had seen him as the prophet, Sallallahu ‘alaihi wa Sallam, he would not have burned in hell”. The Sultan then understood what he said, and liked the explanation. Abu-Gahl did not see the prophet, Sallallahu ‘alaihi wa Sallam, with his due glorification and respect that befit him, and belief that he is Rasulullah, and had he seen him believing this, hellfire would not have touched him; but he saw him with contempt as merely the orphan child of Abu-Taleb, and this did not benefit him and he burns in hell.
And as for you, if you see “the pole of the time” and do not adopt proper manners, this vision will not benefit you, but will be more of a harm for you. So adopt proper manners with the Sheikh, and try to go through the best Paths, and hold to knowledge with your best effort, and attempt to faithfully serve him to become a master of the masters.
زار بعض السلاطين ضريح أبي يزيد رضي الله عنه وقال هل هنا أحد ممن اجتمع بأبي يزيد؟ فأشير إلى شيخ كبير في السِّن كان حاضراً هناك، فقال له: هل سمعت شيئا من كلامه؟ قال: نعم، قال (من زارني لا تحرقه النار)، فاستغرب السلطان ذلك الكلام. فقال: كيف يقول أبو يزيد ذلك وأبو جهل رأى النبي صلى الله عليه وسلم، وهـو تحرقه النار. فقال ذلك الشيخ للسطان: أبو جهل لم ير النبي صلى الله عليه وسلم، إنما رأى يتيم أبي طالب، ولو رآه ـ صلى الله عليه وسلم ـ لم تحرقه النار. ففهم السلطان كلامه وأعجبه هذا الجواب منه. أي إنه لم يره بالتعظيم والإكرام واعتقاد أنه رسول الله، ولو رآه بهذا المعنى لم تحرقه النار، ولكنه رآه باحتقار واعتقاد أنه يتيم أبي طالب، فلم تنفعه تلك الرؤية. وأنت يا أخي، لو اجتمعت بقـُطبِ الوقت ولم تتأدب لم تنفعك تلك الرؤية، بل كانت مضرَّتها عليك أكثر من منفعتها. فتأدب بين يدي الشيخ، واجتهد أن تسلك أحسن المسالك، وخذ ما عرفت بجـد واجتهاد، وانهض في خدمته، واخلص في ذلك لتسود مع من ساد
He (Abu-Madyan), may The Lord be pleased with him, also said:كما قال
Wholeheartedly do the effort, and strive to serve him,
perhaps you please him, and take care not to become bored

For his pleasure begets The Lord’s pleasure and begets obedience,
and he will be pleased with you, so be cautious not to leave him
وقَــدِّمِ الـجِـدِّ وانـهـض عـنـد خـدمته      
عـساه يرضى وحاذر أن تكن ضجرافـفـي رضـاه رضـا الـباري وطـاعته      
يـرضى عـليك فـكن مـن تـركه حذرا
Attempt to serve the Sheikh, for maybe he becomes pleased with you, and so you become a master among the other masters. And take care not to become bored, for boredom begets failure. And stand by his door day and night, to be loved by him. And Ali Ibn-Abi-Taleb said:أي انهض في خـدمة الشيخ بالجد فعساك تحوز رضاه فتسُود مع من ساد، واحذر أن تضجر، ففي الضَّجر الفساد. ولازم أعتاب بابه في الصباح والمساء لتحـوز منه الوداد. وما أحسن ما قيل
Reluctantly be patient, waiting for nightfall and for dawn
and for hurrying early to obedience
And rarely would a person who was eager about a need
and accompanied with patience, except that he becomes victorious
اصبر على مضض الإدلاج في السحر        
ولــلـروح إلى الـطـاعـات بـالـبـكر
وقـــَلّ مـــن جَـــدَّ فـــي أمــر يـؤمـله        
مـا اسـتصحب الـصبر إلا فـاز بـالظفر
If, you [salik] win his acceptance, The Lord Almighty will be pleased with you, and you will get more that you wished for.
So be firm in pleasing your Sheikh and in obeying him, you reach obeying your Lord and His pleasure, and you win His utmost dignity. And hold tight in serving the Sheikh if you succeed in reaching him, and know that happiness will cover you all over if The Lord acquaints you to him, and shows you his way, for indeed victory is through him.
But if Lordly Care aids you, you will victor, and you will feel a pleasant scent that is sweeter than the smell of musk.
فإن ظفرت ـ أيها السالك ـ برضاه رضي الله تعالى عنك ونلت فوق ما تمنيت
فاستقم في رضاء شيخك وطاعته تظفر بطاعة مولاك ورضاه، وتفوز بجزيل كرامته
وعُضَّ بالنواجذ على خِـدمة الشيخ إن ظفرت بالوصـول إليه، واعلم أن السعادة قد شملتك من جميع جهاتك، إذا عرفك الله تعالى به، وأطلعك تعالى عليه فإن الظفر به
لكن إذا ساعدتك العناية ظفرتَ وشمَمْتَ من نفحة طيبة ما يفوق المِسك الأذفر
He (Abu-Madyan), may The Lord be pleased with him, also said:ولذلك قال رضي الله تعالى عنه وعنا به، آمين
And know that the Path (of the people) needs study
and the state of those who claim it today is as you see.


When will I see them, and how will I reach seeing them
or my ear reaches hearing news about them?


I have no one, and how is it possible for the like of me to compete with them
over resources (that are pure) in which I did not know impurity?


I love them and shelter them and prefer them
in my heart; specially a group of them.
واعـلـم بــأن طـريـق الـقـوم دارسـة      
وحـال مـن يـدعيها الـيوم كيف ترى
مــتـى أراهــم وأنــى لــي بـرؤيـتهم     
 أو تـسمع الأذن مـني عـنهموا خبرا
مــن لـي وأنـى لـمثلي أن يـزاحمهم      
عـلـى مــوارد لــم آلــف بـهـا كــدرا
أحــبــهــم وأداريـــهـــم وأوثـــرهــم     
بـمـهـجتي وخـصـوصـا مـنـهم نـفـرا
Abu-Madyan here begins to excite the [saliks] and increase their eagerness to the Path, and inform them that the Path needs knowledge and study, but that the state of those who claim the Path was as (despicable as) what was apparent in that period. This was about to despair the wills of those who wanted to undertake it.
This is the status of the Path of the (pious) people, as if lost and not found, and only reached by only a few, and only one at a time. This is what is customary with precious gems, which are only found rarely, to the extent that their existence is doubted. The Path is similar to these gems, its people are invisible in the world and as hidden as Laylat Al-Qadr is in Ramadan, or as the hour of the Jumaa is in Fridays, so that people will have to exert all their effort (to find it); for whoever “exerts” “finds”, and “who knocks the door enters”.
شرع الشيخ رضي الله تعالى عنه يشوق السالك إلى طريق أهله، ويخبرهم أن طريقهم دارسة، وحال من يدعيها اليوم كما ترى في الفترة حتى كادت الهمم تكون من الطلب آيسة، وهكذا شأن طريق القوم لعزتها، كأنها في عصر مفقودة، ولا يظفر بها إلا الفرد بعد الفرد، وهذه سنة معهودة، وذلك أن الجوهر النفيس لا يزال عزيز الوجود، يكاد لعزته يُحكَم بأنه ليس موجود، والطريق أهلها مخفية في العالم خفاء ليلة القدر في شهر رمضان، وخفاء ساعة الجمعة في يومها حتى يجتهـد الطالب في طلبه بقدر الإمكان، فإن من جـَـدَّ وَجَـدَ، ومن قرع الباب ولـَـج
I asked: after stating the fact that finding the Sheikh is an essential necessity for the Path, and it was stated that the existence of the Sheikh is as rare as “red sulfur” and as “the phoenix”, which no one was ever able to find, how do we find the Path? And how do you ask us to find him if this is his state? He said: be true in request, and request as keenly as a child or as a thirsty, who never rest till their request is answered, for Abu-Madyan pointed out that the Sheikh does exist. For how would he not exist when the sustenance of the world is through him and his likes? The world is a person whose life is the allies [awliyaa], and as long as the world exists, they must be present; and only because they are extremely invisible and inapparent are they thought to be absent.قلتُ: بعد أن ذكر لا بد من الشيخ في الطريق على سبيل السؤال والجواب، كيف تأمرنا بذلك وقد قيل إن وجود الشيخ كالكبريت الأحمر وكالعنقاء، من ذا الذي بوجودها يظفر، كيف تأمرني بتحصيلِ مَن هذا شأنُهُ، فقال: لو صدقتَ في الطلب وكنتَ في طلبه كالطفل والظمآن لا يقرُّ لهم قرار ولا تسكن لوعتهم حتى يظفروا بمقصودهم، فأشار الشيخ رضي الله عنه إلى أن الشيخ موجود، وكيف لا يكون موجودا وعمارة العالم بأمثاله، فإن العالَمَ شخصٌ والأولياء روحه، فما دام العالَم مـوجوداً لا بدَّ من وجودهم، لكن لشدَّة خفائهم وعدم ظهورهم حـُـكِم بفقدانهم
So strive and be truthful in your demand you will find your request fulfilled, and resort to the assistance from The Knower of All Unknown, for achievement is only attainable through His Graces. And if He connects you to the Sheikh, he connects you as I said in the Hikam: “156: [Subhanahu] Who did not make the evidence to His allies [awliyaa] other that the evidence to Him, and did not allow anyone to reach them other than those He Wants to reach Him.”فاجتهـد واصدق في الطلب تجـدِ المطلوب، واستعِن على ذلك الطلب بمَدَدِ علام الغيوب، فإن الظفر لا يحصـل إلا بمجـَّرد فضله. وإذا أوصلك إلى الشيخ فقد أوصلك إليه كما قلت في الحكم (سبحان من لم يجعل الدليل على أوليائه إلا من حيث الدليل عليه، ولم يوصل إليهم إلا من أراد أن يوصله إليه)ء
The Sheikh (Abu-Madyan), may The Lord be pleased with him, after stating the honorable status of the Path and its rarity, and the unavailability of its people, started expressing feeling sorry for his missing joining them, and hoping and longing for it, and ruling out that this might happen to him, in humility and modesty and submission and contempt of his self [nafs].
This (humility, modesty, submission and self [nafs] contempt) is what characterizes the one who knows the truth of his self [nafs], who is flooded by knowing his Lord, who is adorned by the incomings of His Holiness, because he does not see for himself any worth or state, but sees himself beneath everything, as was said:
ثم إن الشيخ رضي الله عنه، كما ذكر عزة الطريق، وفقدان أهلها شرع يتأسف على الإجتماع بهم ويتمناه، ويستبعـد من نفسه حصول ذلك، والتشرف بلقائه تواضعا منه وانكساراً وهضماً لنفسه واحتقاراً. وهذا شأن العارف لنفسه بنفسه، الممتلىء من معرفة ربه، المتحلي بواردات قدسه، لأنه لا يرى لنفسه حالا ولا مقالا، بل يرى نفسه أقل من كل شيء وهو هو النظر التام، كما قيل
If the person’s knowledge increases he increases in modesty
and if his ignorance increases he increases in arrogance
إذا زاد عـلم المــرء زاد تواضعــا    
وإن زاد جـهل المـرء زاد ترفعــا
وفي الغصن عن حمل الثمار مثاله   
فإن يَعـزُّ من حمـل الثمار تمنـُّـعـا
Regard Sheikh Abu-Madyan and his rank and status on the Path: Even though he educated more than twelve thousand [mureeds], look at this modesty and his lowering the branches of his tree of knowledge to the soil of submission and surrender, to the extent that he did not see himself fit to accompany the people of the Path. This lowering increases him in elevation, for the lower the tree’s roots get into the ground, the higher does its head becomes.فانظر إلى الشيخ أبي مدين ورفعته في الطريق مع أنه وصل من تربيته اثنا عشر ألف مريد، وانظر إلى هذا التنزل منه والتدلي بأغصان شجرة معرفته إلى أرض الخضوع والانكسار حتى أنه لم ير نفسه أهلا للاجتماع بأهل هـذه الطريقة، ويزيده هذا الانخفاض من الارتفاع، لأن الشجرة لا يزيدها انخفاضها في عروقها إلا ارتفاعا في رأسها
So be modest on the Path, and grasp this great origin from this great proficient gnostic, then every hindrance will be lifted from upon you.فتواضع في الطريق، وخذ هذا الأصل العظيم من هذا العارف المتمكـن يزل عنك كل تعويق
Then he (Abu-Madyan) may The Lord be pleased with him said: “I love them … till the end”, or: even if I am not one of them, I do love them. Whoever loves a people becomes among them as in the Hadith: “the person is with whom he loves”. As Al-Imam Al-Shafei said:ثم قال رضي الله عنه بعد ذلك (أحبهم إلى آخره)، أي وإن لم أكن أنا منهم فإني أحبهم، ومن أحب قوما فهو منهم، كما ورد في الحديث {المَرءُ مَعَ مَنْ أحَبَّ}. كما قيل
I love the pious while I am not one of them
so that maybe I am granted intercession through them
And I hate whose business and trade is disobedience
Even if we were together partners in merchandise
أحب الصالحين ولســـــت منهم      
لعـلي أن أنال بهـــــم شــفــــاعـة
وأكـــره من تجارته المعاصي      
وإن كنا ســــواء في البضاعـــة
And these are the manners and characteristics of the people (the [fuqara]), and that is why their statuses were elevated, and their gifts were plenty and abundant.وهذه خصال القوم وصفاتهم، ولذلك ارتفعت رتبهم، وجزلت عطيتهم
He (Abu-Madyan), may The Lord be pleased with him, described them by saying:كما وصفهم رضي الله عنه بقوله
A people with noble characteristics – wherever they sit,
the place continues to be fragrant with their traces


Sufism presents gifts from their manners and traits.
The perfect harmony from them delights the eye.


They are the people I love and my loved ones who
proudly boast dragging the tails of honor.


I am still united with and connected to them in Allah,
and our sins by Him will be forgiven and pardoned.


And then prayers upon the selected one, Sayyidina
Mohammed, the best of whoever fulfilled and whoever pledged.
قوم كرام الســجايا حيــث ما جلسـوا        
يبـقى المكـــان على آثارهم عـطرا

يهـدي التصوف من أخلاقهم طرفـــا        
حسـن التألف منهم راقني نظـــــرا

هم أهل ودي وأحبابي الذين همــــوا        
ممـــن يجـر ذيول العـز مفتخــــرا

لا زال شمـلي بهم في الله مجــتمـعـا       
وذنبنــا فيــه مغــفورا ومغــــــتفرا

ثم الصلاة عــلى المخـــتار سيدنـــــا       
محمــد خيـــر من أوفى ومن نذرا 
They are a people with noble characteristics and great endeavor, wherever they sit, the place continues to exude fragrance from their traces. Wherever they head, the suns of their knowledge dawn and shine into the hearts, and through them the world and the hereafter become fixed. Sufism presents to the [salik] gifts from their manners and traits that show him the Path, and guide him along the way to a pleasant journey. That is why they appear in perfect harmony and delight every eye, so that the lights of insights become adorned with the “kohl” from their effects.أي قوم سجاياهم كريمة وهمتهم عظيمة، حيثما جلسوا تبقى آثار نفحات عطرهم في المكان ظاهرة، وأينما توجهـوا سطع شمس معارفهم فتشرق القلوب، وتصلح بهم الدنيا والآخـرة، يهدي التصوف للسالك المشتاق من أخلاقهم طرقا مجيدة تدل على الطريق ويسـير في سلوكه سيرة حميدة، فلذلك جمعوا أحسن تأليف، حتى راق كل ناظر وجَـدُّوا في أكمل معنى لطيف، حتى اكتحلت بكحل إثمـدهم أنوار البصائر
Then Sheikh Abu-Madyan said: “They are the people I love and my loved ones” till the end of the poem, for a person only loves whom he relates to, and only likes whom he can be intimate with.وكذلك قال الشيخ رضي الله عنه بعد ذلك (هم أهل ودي وأحبابي) إلى آخره، فإن الشخص لا يحب إلا من جانسه ولا يَوَد إلا من كان بينه وبينه مؤانسة
And this points to that Abu-Madyan (may The Lord be pleased with him) is among them, and his substance is from their substance. What he wrote and presented here of humility and submission is proof of his verification in this glory and honor. We ask Allah Almighty to guide us through the best Paths. Then he prayed and asked to be united with and connected to them in Allah, and that his sins be forgiven and pardoned.
And we also pray and ask The Lord for the same, and also ask Him to send complete prayers and peace and blessings upon Sayyidina Mohammed, the selected one, the best of whoever fulfilled and whoever pledged, and the best of whoever honored the neighbor, and upon and his family and his companions, the honorable masters, and upon the followers and their followers in goodness till judgment day.
وفي هذا الكلام إشارة إلى أنه رضِي الله عنه من جملتهم وطينته من طينتهم، وما تقدم منه في التواضع والإنكسار دليل على التحقيق في هذا المجد والفخار كما تقدمت الإشارة إلى ذلك، فنسأل الله تبارك وتعالى أن يسلك بنا أحسن المسالك، ثم دعا وسأل أنه لا يزال شمله بهم في الله تعالى، وذنبه مغفورا،
ونحن نسأله أيضا إتمام الصلاة والسلام على سيدنا محمد المختار خير من أوفى ومن نذر، ومن أكرم الجار وعلى آله وصحبه السادة الأبرار والتابعين وتابعيهم بإحسان إلى يوم الدين
And this text is for whoever has longed one night to grasp the meanings of these verses; and we admit incapacity and inadequacy to grasp their exact meanings; but however, actions count by intention; and The Lord, Dignified and Exalted is He, knows best.وهذا الرقم لمن تعـطش ليله في معاني هذه الأبيات، وإلا فنحن معترفون بالعجز والتقصير عن معانيها وإنما الأعمال بالنيات، والله تبارك وتعالى أعلم
This is the end of the book, and thanks are due to Allah in the initiation and the end.انتهى الكتاب والحمد لله أولاً وآخراً
O Lord, please send prayers upon Sayyidina Mohammed and his family and his companions, and send peace and greetings.وصلى الله على سيدنا محمد وآله وصحبه وسلم

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s