'Unwan Al-Tawfiq fi Aadab Al-Tariq /

Kind of success by Etiquettes of the

Path
Edited by Arfan Shah
Translated by Anon

This is the poem of Shaykh Abu Madyan Shuayb Al-Maghrabi (may Allah sanctify his
secret) based on a poem around it, in five-line verse by Shaykh al-Akbar Muhyi Al-Din
ibn Al-Arabi Muhammad ibn Ali Al-Hatimi Al-Taii Al-Andalusi born in Murcia on the
27th of Ramadan, 638 ah

Its Commentary: Kinds of success in the etiquette of the spiritual path

by the Arif bi Allah Taj Al-Din Ahmad ibn Muhammad Abd al-Karim ibn ‘Ata Allah
Al-Asakandari, (may Allah sanctify his secret)

In the name of Allah, the Most Merciful, the Most Compassionate

This is the Qasida of Sidi Sheikh Muhiyidin ibn Al-Arabi (may Allah sanctify his secret)

‫يا طالبا من لذاذات الدنا وطرا‬

O you who seek the pleasure of drawing near,

‫إذا أردت جميع الخير فيك يرى‬

If you wish all good to be seen upon you,

‫المستشار أمين فاسمع الخبر‬

the one who is consulted is honest, so listen to the news.

‫ما لذة العيش إال صحبة الفقرا‬.

The pleasure of life is only in the company of the fuqara,

‫هم السالطين والسادات واألمرا‬

they are the sultans, the masters, and the princes.

‫قوم رضوا بيسير من مالبسهم والقوت‬

People who are content with the simplest clothing and diet
 ‫ال تخطر الدنيا بهاجسهم‬
They never think about this world.

‫صدورهم خاليات من وساوسهم‬

Their chests are free of evil whispering.

‫فاصحبهم وتأدب في مجالسهم‬

Therefore, keep their company and have adab in their assemblies.

‫وخل حظك مهما قدموك ورا‬

Leave your portion behind you whenever they send you forward.

‫واستغنم الوقت واحضر دائما معهم‬

seize time and always be with them.

‫واعلم بأن الرضى يختص من حضرا‬

know that pleasure is specific for those who attend.

‫اسلك طريقهممو إن كنت تابعهم‬

Take their path if you follow them

‫واترك دواعيك واحذر أن تراجعهم‬

 Leave your claims. Be careful, and avoid being critical

‫فيما يريدونه واقصد منافعهم‬

of what they desire. Seek their benefit.

‫واستغنم الوقت واحضر دائما معهم‬

Seize time and always be present with them.

‫واعلم بأن الرضى يختص من حضرا‬

Know that pleasure is bestowed on those present.

‫كن راضيا بهمو تسمو وتصل‬

Be pleased with them, by them you will rise and arrive.

‫إن أثبتوك أقم أو إن محوك فزل‬

If they keep you, stay. If they ask you to vanish, disappear.

‫وإن أجاعوك جع أو أطعموك فكل‬

If they do not feed you, be hungry. If they feed you, eat.

‫والزم الصمت إال إن سئلت فقل‬

Cling to silence unless you are questioned. Then say
 ‫ال علم عندي وكن بالجهل مستترا‬
I have no knowledge, and be concealed in ignorance.

‫وال لعيوب الناس منتقدا وإن يكن ظاهرا بين الوجود بدا‬
Do not criticize the faults of people, even if it is clear and seen.

‫ونظر بعين كمال ال تعب أحدا‬

Look with the eye of perfection. Do not find fault with anyone.

‫وال تر العيب إال فيك معتقدا عيبا بدا بينا لكنه استترا‬
Do not look at faults unless you see a clear fault appear in you, but it is concealed.

‫تنل بذلك ما ترجوه من أرب‬

You will attain by this what you hope for of wish.

‫والنفس ذلل لهم ذال بال ريب‬

Humble yourself to them, without doubt.

‫بل كل ذلك ذل ناب عن أدب‬

rather all this is modesty in place of etiquette.
 ‫وحط رأسك واستغقر بال سبب‬
Lower your head and ask forgiveness without cause.

‫وقم على قدم اإلنصاف معتذرا‬

Stand on the feet of just treatment.

‫إن شئت منهم بريقا للطريق تشم‬

If you want from them clarity of the path to perceive,

‫عن كل ما يكرهوه من فعالك دم‬

avoid all the actions that they dislike.

‫والنفس منك على حسن السؤال أدم‬

Keep yourself doing good actions constantly.

‫وإن بدا منك عيب فاعترف وأقم‬

If a fault appears from you,

‫وجه اعتذارك عما فيك منك جري‬

Your face apologies from what came from you

‫لهم تملق وقل داووا بصلحكمو‬

they have flattery and say the treatment of their rectification (of you)

‫بمرهم العفو منكم داء جرحكمو‬

By their passing is pardon from you a medicine for your wounds

‫أنا المسئ هبوا لي محض نصحكو‬

I am the one at fault, give me your genuine advice.

‫وقل عبيدكم أولى بصفحكمو‬

Say, Your insignificant slave is more deserving of your pardon.

‫فسامحوا وخذوا بالرفق يا فقرا‬

Act kindly in forgiveness and adhere to gentleness, O impoverished!

‫ال تخش منهم إذا أذنبت همتم‬

Do not fear from them aspiration; if you commit a sin.

‫أسني و أعظم أن ترديك عشرتهم‬

Higher and greater is the realized relationship.

‫ليسوا جبابرة تؤذيك سطوتهم‬

They are not tyrants that their power will harm you.
 ‫هم بالتفضل أولى وهو شيمتهم‬
Take for granted their goodness for that is their nature.

‫فال تخف دركا منهم وال ضررا‬

Fear neither overtaking nor harm from them.

‫إذا أردت بهم تسلك طريق هدى‬

If you wish to tread the path of guidance,

‫كن في الذي يطلبوه منك مجتهدا‬

Exert (oneself) in that which is sought from you

‫في نور يومك واحذر أن تقول غذا‬

In the light of your day be careful not to put it off until tomorrow.

‫بالتفتي على اإلخوان جد أبدا‬

Be chivalrous to the brothers in generosity always

‫حسا ومعنا وغض الطرف إن عثرا‬

Sensory and meaning. Lower the eye if someone slips.
 ‫اصدقهم الحق ال تستعمل الدنسا‬
Be truthful with them, do use blemish,

‫ألنهم أهل صدق سادة رؤسا‬

because they are the people of truth, the masters and leaders.

‫واسمح لكل امرئ منهم إليك أسا‬

Pardon everyone of them who offends you.

‫وراقب الشيخ في أحواله فعسى‬

observe the states of the Shaykh, perhaps

‫يرى عليك من استحسانه أثرا‬

a trace of his approval will be seen on you.

‫واسأله دعوى كي تحظى بدعوته‬

Ask he shaykh to supplicate for you to acquire form it;

‫تنل بذلك ما ترجو ببركته‬

Attaining by it what you hope in blessings.

‫وحسن الظن واعرف حق حرمته‬

 Keep a good opinion of him and realize his true inviolability.

‫وقدم الجد وانهض عند خدمته‬

Advance seriousness and arise to serve him.

‫عساه يرضى وحاذر أن تكن ضجرا‬

Perhaps he will be pleased, and beware lest you become irritated.

‫واحفظ وصيته زد من رعايته‬

guard his bequeathment to increase in his protection.

‫ولبه إن دعا فورا لساعته‬

If he calls you, answer him immediately.

‫وغض صوتك بالنجوى لطاعته‬

Lower your voice to gentleness in obedience to him.

‫ففي رضاه رضى الباري و طاعته‬

In his pleasure is the pleasure of the Creator and obedience

‫يرضى عليك فكن من تركا حذرا‬

makes him pleased with you, then beware of leaving it.
 ‫والزم بمن نفسه نفس مسايسة‬
Be with he who is diplomatic to his nafs,

‫في ذا الزمان فإن النفس آيسة‬

in time because the nafs despairs

‫منهم وحرفتهم في الناس باخسة‬

from them, for the vocation of people is nominal

‫اعلم بأن طريق القوم دراسة‬

Know that the Path of the People is learning

‫وحال من يدعيها اليوم كيف ترى‬

the state of the one who claims it today, how do you see.

‫يحق لي أن نأوا عني أللفتهم‬

my right if they distance themselves from me by their familiarity
.

‫أالزم الحزن مما بي لفرقتهم‬

my sadness is constant from those who have separated from me

‫على انقطاعي عنهم بعد صحبتهم‬

 being severed from me after their company

‫متى أراهم وأنى لي برؤيتهم‬

When I see them and whenever I see them

‫أو تسمع األذن مني عنهمو خبرا‬

or if the ear hears from me about them news

‫تخلفي مانعي من أن الئمهم‬

Separation stops me from being worthy of them.

‫منهم أتيت فلمني لست الئمهم‬

I came from them, so blame me. I am not blaming them.

‫يا رب هب لي صالحا كي أنادمهم‬

O my Lord, grant me righteousness so that I may spend the night in discourse with
them.

‫من لي وأني لمثلي أن يزاحمهم‬

Whom do I have, who is like me to crowd them

‫على موارد لم ألف بها كدرا‬

Upon the wells that do not contain impurity
 ‫جلت عن الوصف أن تحصى مآثرهم‬
Glorified from description and number are their traces

‫على البواطن قد دلت ظواهرهم‬

Their internal (states) have indicated to their external

‫بطاعة هللا في الدنيا مفاخرهم‬

Their obedience to Allah is their pride in the world.

‫أحبهم وأداريهم وأثرهم‬

I love them and treat them gently and their traces

‫بمهجتي وخصوصا منهمو نفرا‬

Are my methods and a band from them is speciality

‫قوم على الخلق بالطاعات قد رؤسوا‬

A people who are made leaders of all of creation by their acts of obedience;

‫منهم جليسهم األداب يقتبس‬

those who sit with them acquire their courtesies.
 ‫ومن تخلف عنهم حظه التعس‬
He who absents himself from their company, his portion is misery.

‫القوم كرام السجايا حيثما جلسوا‬

A people of noble qualities wherever they sit,

‫يبقي المكان على آثارهم عطرا‬

a fragrance remains in the place after them.

‫فهم بهم ال تفارقهم تزد شغفا‬

Try to be with them, do not separate from them, and increase in love.

‫وإن تخلفت عنهم فانتحب أسفا‬

If you absent yourself from them, cry with regret and sorrow.

‫عصابة بهم يكسى الفتى شرفا‬

A group with whom a young man gains honor from being with them.

‫يهدي التصوف من أخالقهم طرقا‬

Taşawwuf is guided by their character in the Paths.

‫حسن التألف منهم راقني نظرا‬

 Excellent harmony is theirs that delights my eye.

‫جررت ذيل افتخاري في الهوى بهم‬

I pulled the tail of my robe being proud of my love for them

‫لما رضوني عبيدا في الهوى لهم‬

when they accepted me as a small slave in their love.

‫حقهم في هواهم لست أنسهم‬

Their right is in their love, I am not their equal.

‫هم أهل ودي وأحبابي الذين هم‬

They are the people of my love and my lovers who are among

‫ممن يجر ذيول العز مفتخرا‬

those who trail the coat-tails of might in magnificence.

‫قكعت في النظم قلبي في الهوى قطعا‬

I cut my heart into pieces, making poetry about their love.

‫وقد توسلت للمولى بهم طمعا‬

I asked Allah earnestly through them,
 ‫أن يغفر هللا لي والمسلمين معا‬
hoping that Allah would forgive me and all the Muslims together.

‫ال زال شملي بهم في هللا مجتمعا‬

O everyone who has been in this circle with us, I ask Allah through them to erase our
sins.

‫وذنبنا فيه مغفورا ومغتفرا‬

Our sins be forgiven and pardoned in Him.

‫يا كل من ضمه النادي بمجلسنا‬

O all who are included in the call of those us sit with us

‫ادع اإلله بهم يمحو الذنوب لنا‬

The divine call of their wipes all our sins away

‫وادعوا لمن خمس األصل الذي حسنا‬

Call to those five parted principles that are excellent

‫ثم الصالة على المختار سيدنا‬

Then blessings be upon the Chosen, Sayyiduna

‫دمحم خير من أوفي ومن نذرا‬

Muhammad, the best of those who fulfilled and who vowed.
 Commentary begins
In the name of Allah, the Most Merciful, the Most
Compassionate

The Shaykh, the Realized in Allah (ārif bi Allah), the Exemplar, the

Recognized, the Crown of the Realized, the Tongue of the Theologians

(Mutakallimīn), the Imam of His Time, the Unique of His Era, Taj al-Dīn

Abu al-Fađl Ahmad ibn Muhammad ibn Abd al-Karīm ibn Aţā Allah

al-Sakandarī, may Allah be pleased with him, and give us benefit through

him, amīn, said the following:

"All praise belongs to Allah who is alone in creating and organizing, the

Unique (al-Wāĥid) in judgment and decree. He is the King (al-Malik)

who has no minister in his kingdom, the Owner (al-Mālik) from whose

dominion nothing is excluded large or small, the Sanctified

(al-Mutaqaddis) in the perfection of His attributes from resemblance and

similarity, in the perfection of His essence far above likeness and

representation, and the Omniscient (al-Alīm) from whom nothing in

consciousness can be hidden.

‫أال يعلم من خلق وهو اللطيف الخبير‬

"Does He not know, Who created? And He is the Knower of the
subtleties, the Aware." (Qur'an: Surah al-Mulk 68, ayah 14). He is the

Knowing (al-'Ālim) whose knowledge surrounds the beginning and the

end of matters, the All-Hearing (al-Samī) who in His hearing

distinguishes between the apparent and the hidden sounds (i.e., He hears

both what man can hear and what he cannot hear), the Provider

(al-Razzāq) who gifts nourishment to the creation, the Self-Existing

(al-Qayyūm) who takes responsibility for caring for created beings in all

conditions, the Bestower (al-Wahhāb) who grants to the souls the

existence of their lives, the All-Powerful (al-Qadīr) who brings them back

after their death, and the Reckoner (al-Ĥasīb) who meets out reward or

punishment according to mankindís good or bad deeds on the day they

return to Him. Glory be to Him who by His generosity provides for the

servants even before their existence, provides them with their sustenance

whether they accept or deny His existence. He supports everything in

existence with His gift, maintaining the world by extending its

continuance (baqāí). He is apparent by means of His wisdom on the earth

and His decree in His heaven. I witness that there is no deity but Allah

alone, without partner, as a servant of Allah who surrenders to His decree

and accepts His judgment. I witness that Muhammad (may Allah bestow

peace and blessings upon him) is His servant and messenger, the

Preferred One over all of His prophets, the Chosen by virtue of his great

giving and generosity, the Opener and the Seal are titles given only to him,
the Intercessor for all of mankind when the Real gathers them for

judgment. May Allah bless him, his Family, and his Companions who

held strongly to their loyalty to him, and grant them abundant peace.

O brother, may Allah place you among the people of His love. May He

present you with the existence of His nearness, and give you a taste from

the drink of the people of His love. May He secure you from being turned

away from Him by a continuous presence with Him. May He connect you

to Him through His servants, those upon whom He has shown special

favor by conferring upon them His messages. Know that He restored their

broken hearts when they came to know that the eyes could not reach Him

because of the light of His self-manifestations (tajaliyyāt). He opened the

gardens of nearness then blew from them upon their hearts spiritual

visions of His fragrant breezes. He showed them what He had already

prepared for them, so they submitted to His command. He exposed the

secret of His kindness (luţf), and thus they left argument and obstinacy,

submitting to Him and relying upon Him.

The Messenger of Allah (peace and blessings of Allah be upon him) said,

‫يحشر المرء على دين خليله فلينظر أحدكم من خالل‬

"A man will be gathered on the Day of Gathering upon the religion (Dīn)

of his intimate companion. So let each one of you look to whom he is

keeping intimate company." (Imam Ahmed, Abu Dawood and Imam

Al-Taylasi) O Dear brother, be intimate only with someone whose state

raises you and whose speech shows you the way to Allah (the Exalted).

Such a person is the faqīr, stripped of otherness, drawing close to the

Master. There is no sweetness except in his intimacy; there is no

happiness except in his service and company. Thus, the Shaykh, the

Realized, Abu Madyan (may Allah be pleased with him) says:

‫ما لذة العيش إال صحبة الفقرا‬.

The pleasure of life is only in the company of the fuqara,

‫هم السالطين والسادات واألمرا‬

they are the sultans, the masters, and the princes.

That is, the spiritual traveler on the way to his Lord and Master has no

sweetness in his life except in keeping the company of the fuqarā (those

poor in their need for Allah). The word fuqarā is the plural of faqīr. The

faqīr has stripped himself of attachments, turned away from them. He no

longer has a direction (qiblah) or an intention except Allah the Most High.

He denounces everything other than Him. He is realized in the reality of

'There is no deity except Allah, Muhammad is the Messenger of Allah.'

Thus his companionship causes you to taste the sweetness of the path

(Ţarīq). He pours into each of your hearts a most delicious nectar from
the drink of the People. He acquaints you with the path, cuts short the

infliction of punishment, and removes impediments from your heart.

Through his spiritual aspiration (himmah), he lifts you to the highest of

ranks. Whoever is like this is the sultan over the reality, the master over

the people of the path, and the prince over the people of inner sight

(başīrah).

So, O wayfarer (sālik), do not diverge from his path. O diligent traveller

(sālik), dear traveller strive to reach this companion. Keep his company

and be courteous when sitting in his gatherings. By the blessing (barakah)

of his companionship, he will remove every impediment. As he (may

Allah be pleased with him) says:

‫فاصحبهم وتأدب في مجالسهم‬

Therefore, keep their company and have adab in their assemblies.

‫وخل حظك مهما قدموك ورا‬

Leave your portion behind you whenever they send you forward.

That is, keep the company of the fuqarā, maintain courtesy with them

when attending their gatherings. Surely, the assembly is the apparent form

(shabaĥ) and adab is its soul. If you unite them, you seize the benefit of

keeping the shaykh's company; otherwise, your companionship is but a

corpse. What hope is there from benefiting from a corpse?

One of the most important courtesies of the gathering is leaving your

portion behind you. Do not spend your aspriation (himmah) except in

obedience to their orders. As a result, your efforts will be appreciated. If

you take on this character, you will quickly seize the reward of presence.

Being sincere in this, your degree will rise and your aspriation be exalted.

About this Abu Madyan (may Allah be pleased with him) says:

‫واستغنم الوقت واحضر دائما معهم‬

seize time and always be with them.

‫واعلم بأن الرضى يختص من حضرا‬

know that pleasure is specific for those who attend.

That is, utilize the time being in the company of the fuqarā and always be

present with them in heart and body. As a result, their spiritual

nourishment will easily enter you and their benefits flow over you. Your

outwardness will be made healthy by their courtesies, and your

inwardness illuminated by the adornment of their lights. When you keep

company of someone you become like them. If you sit with a sad person,

you become sad, and if you sit with a happy person, you become happy.

If you sit with the heedless, heedlessness comes to you. If you sit with
those who make divine remembrance your heedlessness will awaken and

you will awake. They are a people whose company is kept without lose to

anyone. So how can those who serve them, love them, and hold intimate

discourse. The best that can be said about this is the following:

"I am a master because of their great rank and honor, my masters feet are

on the heads; Even if I am not one of them, just by loving them I attain

rank and honor."

Know that this is satisfaction (riđā). This station is bestowed upon those

who are present with them by means of etiquette (adab), excluding the

nafs, and adorning oneself with humility and brokenness. So exclude

yourself if you are among them. If you enter their gathering, be low and

broken, then you will taste the sweetness of presence. Be aided by

adhering to silence. The lights of joy will dawn upon you. Gladness will

flow over you. As Abu Madyan (may Allah be pleased with him) says:

‫والزم الصمت إال إن سئلت‬

Cling to silence unless you are questioned.

‫فقل ال علم عندي وكن بالجهل مستترا‬

Then say, I have no knowledge, and be concealed in ignorance.
Constant silence with the people of the path (tarīqah) increases their

intention and completes their cultivation. Silence is of two kinds: silence

of the tongue and silence of the heart. Both of them must be present in the

path. He who silences his heart while his tongue speaks, speaks with

wisdom. He who silences his tongue and his heart, his secret is manifest

to him, his Lord speaks with him. This is the goal of silence. The speech

of the shaykh points to that. So adhere to silence, O traveller (sālik),

unless you are questioned. If you are questioned, return to silence and

connection and say, "I have no knowledge." And cover yourself with

ignorance. The lights of other worldly knowledge (al-ilm al-ladunī) will

rise within you. Surely, whenever you acknowledge your ignorance and

return to your origin, knowledge of the nafs dawns upon you. If you

know it then you know your Lord, as it is related in the hadith:

‫من عرف نفسه عرف ربه‬

"He who knows himself knows his Lord." (A saying of one salaf possibly

Yahya ibn Mu'adh). All of this is from the benefits of silence and

adhering to etiquette. So be silent, be courteous and cling to the door and

you will be among His beloveds. The best of what I heard said was:

"I did not leave the door until my crookness is straigthened; accept me

with my blemishes and shortcomings; if you please them in might and my

hnour; if you disobey them then what can be hoped from my

disobedience?"
O brother, rise with high aspriation to the door of your Master. Realise

your slavehood so His resplendent lights will shine upon you. As the

Shaykh, Abu Madyan (may Allah be pleased with him), indicates saying:

‫وال تر العيب إال فيك معتقدا عيبا بدا بينا لكنه استترا‬
Do not look at faults unless you see a clear fault appear in you, but it is concealed.

That is, be realized in your attributes of poverty, inability, and lowliness.

When you have realized your attributes, you will witness your faults but

they will be covered. You will gain the favor of the attributes of your

Master appearing within you, as it has been said: 'Glory be to He who

conceals the secret of the elite in the manifestation of mankind.' The

greatest of the Lordship is manifest in servitude. Understand from this the

secret meaning of the words of Allah, "Glory be to He who took His slave

for a journey." (Quran: Al-Isra 17:1) He did not say His Messenger or His

Prophet. Therefore it was said,

"Do not call me except as 'O servant'; that is the most honorable of my

names."

O brother, be broken and thrown by the path (Ţarīq). Do not let other than

this be seen in your state or speech. There is nothing you can say that will

remove any hindrance from you and ask for forgiveness from anything

that comes into your heart concerning your slavehood (opposing your
slavehood). Stand on the feet of jsutice against yourself to reach the

highest stations so humanness is annilated. The Shaykh (may Allah be

pleased with him) says the following about this:

‫وحط رأسك واستغقر بال سبب‬

Lower your head and ask forgiveness without cause.

‫وقم على قدم اإلنصاف معتذرا‬

Stand on the feet of just treatment.

That is, humbleness, brokenness is the honoured share you have. Your

head lowered in humilation of what is, (looking) towards the earth. To

attain the station of closeness. As reported in hadith,

‫أقرب ما يكون العبد الى هللا تعالى وهو ساجد‬

"The closest a servant is to Allah the Exalted is when he prostrates."

(Ahmed, Muslim, Abu Dawood, Al-Nisai.) Because the closeness of the

servant is in humility and brokeness, and leaving the attributes of his

humanness.

Testify against yourself as a constant sinner even if there is no cause of

sin manifest upon you, because the servant is never free from their own

limitations. Stand pon the feet of justice of your sins in shame of your

wrong actions and faults. Whoever does the action of creation this is the
action of one He loves. He who does not testifty to his sins considers

them the same to his good actions. So how could the actions of this

companion be reality? That which was realised is this is not an evil doer.

This has been mentioned in the hadith:

‫اللهم انت الصاحب في السفر والخليفة في األهل والمال و الولد‬

"O Allah, You are the companion of the traveller, the keeper of the family,

possessions, and children." (Muslim, Abu Dawood, Al-Tirmidhi)

O brother, be ready for this treatment (transaction) with your brothers, the

fuqarā, so that it will be for you a mirāj (night journey, referring to the

miraj of the Prophet (may Allah bestow peace and blessings upon him))

by which you gain access to a transaction with the Lord of heaven. You

will gain acceptance among mankind and the Creator, and the transaction

will be purified for you. The lights of realities will dawn upon you, as he

(may Allah be pleased with him) says:

‫وإن بدا منك عيب فاعترف وأقم‬

If a fault appears from you,

‫وجه اعتذارك عما فيك منك جري‬

Your face apologies from what came from you
 ‫وقل عبيدكم أولى بصفحكمو‬
Say, Your insignificant slave is more deserving of your pardon.

‫فسامحوا وخذوا بالرفق يا فقرا‬

Act kindly in forgiveness and adhere to gentleness, O impoverished!

‫هم بالتفضل أولى وهو شيمتهم‬

Take for granted their goodness for that is their nature.

‫فال تخف دركا منهم وال ضررا‬

Fear neither overtaking nor harm from them.

That is, your state should always be humbleness, brokenness, seeking

pardon, and asking for forgiveness, whether you have committed a sin or

not. If a fault is seen upon you, admit it and ask for forgiveness. (Hadith,)

"He who repents from sin is like he who has no sin." (Ibn Majah and

Al-Tabarani) This does not mean that you did not commit a sin, rather,

it means that you did not persist upon the sin. It has been transmitted that,

"With Allah, the moaning (of regret) of the sinner is better than the

humming of those who are glorifying Allah." (Al-Bayhaqi and

Al-Manawi) meaning (praising Allah (the Exalted) with self-admiration

and pride. I have said this in the Hikam: 'Sometimes He opens the door of
obedience for you but not the door of acceptance. Sometimes a sin is

decreed for you which is a cause of arrival (to him). Perhaps a

disobedience that bequeaths humiliation and extreme need is better than

an obedience that bequeaths self-infatuation and pride.' (Hikam nubmner

92 and 93) With your admission and asking for forgiveness, apologize for

what has preceded from you, so that will be the cause for erasing the sin

and leading to acceptance. Be humble, modest, and broken, and say, 'Your

slaves are more deserving of your pardon.' Certainly the slave has no

other door than the door of his Master. The best of what I heard on this is,

"I met at your door my submission, I am not concerned with my

submission, my constriction left me and expainsion increased, and my

fear turned into hope."

O Fakir pardon your servants, adopt companionship with them and

transact with me. I am a poor servant and its not correct for me except to

act with compassion and virtue. Do not rely on me except by virtue, I

have no power, no strenght and my method is weakness and peace to you.

Then he says (may Allah be pleased with him) that they (the fuqarā) are

more deserving of pardon. It is their practice while always remaining kind

and generous. This is their way with their friends and it is natural to them.

How can it not be their disposition since they are taking on the character

of their Master. It has been narrated, "Take on the attributes of Allah."

(Al-Manawi)
Fear no harm from them, O traveller (sālik), the one in their company,

and hold to their coat tails. They are the people in whose company one

will never feel unhappy or miserable. If you know that, O sālik, take on

their good qualities and be generous with your brothers, and lower your

gaze from their mistakes. In this way you will take the best of their

qualities. He says (may Allah be pleased with him):

‫بالتفتي على اإلخوان جد أبدا‬

Be chivalrous to the brothers in generosity always

‫حسا ومعنا وغض الطرف إن عثرا‬

Sensory and meaning. Lower the eye if someone slips.

That is, be generous to your brothers and always be generous to them.

'Hiss' meaning be generous with your wealth. It means by raising the

aspriation in states. Do not be stingy with anything that you can give to

them, for generosity is the core of the path. Whoever embodies this then

all obstacles will be removed from his heart.

Shaykh Abd al-Qādir (may Allah show him mercy) said, "O brothers, I

did not arrive to Allah by prayer in the night, fasting the days, or

acquiring knowledge. Rather, I reached Allah by generosity, humility, and

purity of heart."
These words of the Shaykh prove that generosity is the foundation. The

addition of humility completes the cultivation. When these matters are

complete then his heart is free from attachment. All hindrances will be

removed from his way. It has been narrated in a hadith:

‫إن في الجنة لغرفا يرى ظاهرها من باطنها وباطنها من ظاهرها أعدها هللا تعالى لمن أالن الكالم‬

‫وأطعم الطعام وتابع الصيام وصلى بالليل والناس نيام‬

"There are rooms in Paradise whose outside is seen from the inside and

whose inside is seen from the outside. Allah has prepared them for the

one who is gentle in his speech, feeds others, and is constantly in standing

in prayer at night while the people are asleep." (Al-Tirmidhi and Abu

'Yalla)

Think deeply about this hadith, O brother, wherein he (the Prophet (may

Allah bestow peace and blessings upon him)) first mentions gentleness of

speech, pointing to humility, then feeding others, and indicating

generosity. Then after that prayer and fasting as, as indicated by Shaykh

Abd al-Qadir (may Allah show him mercy). So, my brother, rise to these

glorious deeds and hasten to them. Add to them the best of honourable

characteristics and ignore the faults of the brothers. Do not see them

except their good actions. He (Abu Madyan) said in one of his early

wisdoms, "Seeing the good actions of the slaves of Allah and absenting

oneself from their bad actions is one of the perfections of Oneness

(tawhīd)."

It was said, "You do not see Allah in every action then see all of creation

pleasant."

O brother, acquiring these honorable qualities make you eligible to be

with the shaykh. So, get up and move to his door. Observe him with

exalted himmah. The Shaykh (may Allah be pleased with him) indicates

this, saying:

‫وراقب الشيخ في أحواله فعسى‬

observe the states of the Shaykh, perhaps

‫يرى عليك من استحسانه أثرا‬

a trace of his approval will be seen on you.

That is, if you acquire the good manners which have been mentioned and

arrive at the shaykh with your poverty and brokenness, holding fast to the

traces leading to the steps (to his door), observe his states. Strive for the

attainment of his pleasure. Be broken and submit to him at all times. For

he is an antidote and a cure. Surely, the hearts of the shaykhs are the

antidotes of the paths. Anyone who has had the good fortune of reaching

him, gets his desires fulfilled by him and is delivered from every obstacle.

O brother, struggle in witnessing this meaning, for perhaps some traces of

improvement of you state.

Some of those who have arrived have said, 'One of the most difficult of

debarments is being with the awliyāh Allah without gaining their

acceptance.' It is caused by nothing other than your bad etiquette, not

their meanness nor their deficiency. As I have said in the Hikam: "The

matter is not making a request. What really matters is that it bequeaths

good etiquette."

A sultan who visited the tomb of Abu Yazīd (may Allah be pleased with

him) said, 'Is there anyone here who has met Abu Yazīd?' An old man was

pointed out to the sultan, who was present at that time. The sultan asked

him, 'Have you heard anything that he said?' The old man said, 'Yes, Abu

Yazīd said, 'Whoever visits me will not be burned by the fire of Hell.' The

sultan was amazed by this, and exclaimed, 'How can Abu Yazīd say such

a thing when Abu Jahl, who saw the Prophet (may Allah bestow peace

and blessings be upon him), is burning in the fire of Hell?' The old man

answered the sultan, saying, 'Abu Jahl did not see the Prophet (may Allah

bless him and grant him peace); rather, he saw the orphan of Abu Talib. If

he had seen him the Prophet (may Allah bless him and grant him peace),

he would not be burning in the fire of Hell.' The sultan understood and

admired this answer from him (the old man).

This means that Abu Jahl never looked at him (Prophet) (may Allah bless

him and grant him peace) with respect and honor, believing him to be the

Messenger of Allah (may Allah bless him and grant him peace). If he had

seen him with this meaning, he would not be burning in the fire. Abu Jahl

looked at him with spite and contempt, believing that he was only the

orphan of Abu Talib, so his seeing the Prophet (may Allah bless him and

grant him peace) did not benefit him. And if you, O brother, meet the pole

(qutb) of the time without etiquette you will not benefit from this meeting.

In fact, it may have more harm in it than benefit. So have etiquitte in front

of the shaykh and struggle to travel the best ways of conduct (sulūk).

Apply what you know with seriousness with sincerity, rise to serve him in

order to become one of the masters.

‫وقدم الجد وانهض عند خدمته‬

Advance seriousness and arise to serve him.

‫عساه يرضى وحاذر أن تكن ضجرا‬

Perhaps he will be pleased, and beware lest you become irritated.

‫ففي رضاه رضى الباري و طاعته‬

In his pleasure is the pleasure of the Creator and obedience
 ‫يرضى عليك فكن من تركا حذرا‬
makes him pleased with you, then beware of leaving it.

Meaning, rise to serve the shaykh with seriousness. Maybe you will gain

his pleasure and become a master among the masters. Beware of showing

discontentment because in discontentment is corruption. Adhere to the

means leading to the door (of the Shaykh), morning and evening, in order

to gain his friendship. The best of what I heard of this,

"Be patient upon the harm of the edges in the dawn, to the rare of the

obedient acts early, few of those who try this matter is hoped in him what

accompanied patience except he succedded, victrous."

O sālik, if you succedd it is by His pleasure, Allah will be pleased with

you, and you will gain more than what you hoped for. So understand this

dear brother that is the pleasure of your Shaykh. Your obedience to him is

success in obeying your Master, gaining His pleasure and gaining an

abundance of His genersity.

Hold fast to service of the shaykh when you achieve arrival to him. Know

that joy will engulfed you from all directions when Allah (the Exalted)

introduced you to him and made you informed of him. So you are

successful especially in these days which is greater than red suplher (a

rare mixture of materials that makes gold).

Know that the path of the People is studying (knowledge). The state of

the one who claims it today is as you see. But, if divine concern helps you,

you will win and smell the fragrant breeze of goodness, more fragrant

than the strongest scent of musk. Abu Madyan (may Allah be pleased

with him) says:

‫اعلم بأن طريق القوم دراسة‬

Know that the Path of the People is learning

‫وحال من يدعيها اليوم كيف ترى‬

the state of the one who claims it today, how do you see.

‫متى أراهم وأنى لي برؤيتهم‬

When I see them and whenever I see them

‫أو تسمع األذن مني عنهمو خبرا‬

or if the ear hears from me about them news

‫من لي وأني لمثلي أن يزاحمهم‬

Whom do I have, who is like me to crowd them

‫على موارد لم ألف بها كدرا‬

 Upon the wells that do not contain impurity

‫أحبهم وأداريهم وأثرهم‬

I love them and treat them gently and their traces

‫بمهجتي وخصوصا منهمو نفرا‬

Are my methods and a band from them is speciality

The Shaykh starts by making the traveller yearn for the travellers to the

path and its people. He informs them that their path is learning

(knowledge). The state of those who claim it today are as you see in this

period. It is as if the aspriation of people is dispear. This is how the matter

of the path gains its might. It is as though the Path were from a vanishing

age. The path is only obtained by one individual at a time. This is the

well-known sunnah. Like valuable jewelry, it is not easily found. Because

of its scarcity, (people) often think it is nonexistent. The people of the

path are hidden in the world like night of power is hidden in the month of

Ramađān, or like the hour of friday (in which supplication is accepted) in

its day until the seeker makes an effort to reach it. Surely, he who is

serious finds what he is looking for, and he who knocks insistently on the

door will enter it.

After I said mentioning that there must be a shaykh in the path, from the
path of question and answer, then how can we be ordered by it? He said,

"The presence of the (true) shaykh is like red sulphur or a legendary bird.

Who has its presence is successful? How can you order me to reach

someone of this matter (spirutality)?

He said, "If you are true in your quest, like a child suffering from thirst,

you will never be satisfied until you achieve your intention." The Shaykh,

may Allah be pleased with him, indicates that the shaykh exists. How can

he not exist while the building of the world is by means of those like him.

The world is like a person and the awliyah are its soul. As long as the

world exists, they exist. But, because of their hiddenness and lack of

outwardness it is judged that they are missing.

So struggle, dear brother, and be truthful in your quest, you will find what

you are seeking. Seek help for that quest from the knower of the unseen

(Allah (the Exalted)). Surely, gaining what one seeks is not possible

except through His generosity. If He leads you to the shaykh, He leads

you to Himself, as I have said in the Hikam: "Glory be to Him who does

not make the evidence leading to His awliyah, except as an evidence

leading to Himself, and Who does not lead to them except him whom He

wants to arrive to Him." (Hikam number 153)

After the Shaykh (may Allah be pleased with him) mentions that the
Ţarīq is precious and its people have disappeared, he begins to feel regret

for not having met them, and wishing to, when he had the opportunity to

be honoured to meet them. His humility and brokenness because he sees

himself as lowly. That is why he said, afterward, " Whom do I have, who

is like me to crowd them…" This is the Onewho knows himself by

himself. He is complete in his knowledge of his Lord. He is adorned with

divine blessings because he does not see for himself any state or speech.

Rather he sees himself less than everything. This is the complete vision.

The poet said: "The more knowledge one has, the humbler one becomes;

he who increases in ignroance increases in arrogrance, Just as the green

branch laden with ripe fruit is easily reached; while the branch without

fruit is out of reach."

Look at Shaykh Abu Madyan and his high status in the Ţarīq. Although

twelve thousand murīds have arrived through his spiritual education, look

at his humility and abasement. The branches from the tree of his

knowledge of Allah (marifah) hang low, descending to the earth of

humility and brokenness until he sees that he is not even worthy of

meeting with the people of the Ţarīqah. This abasement increases his

ascension, for the deeper the roots of a tree, the higher it grows.

So be humble in the Ţarīq, dear brother. Take this great source from a
fully realized knower, it will remove all obstacles from your way.

After this he (Abu Madyan) (may Allah be pleased with him) said, "I love

them . . ." Meaning: even though I am not one of them, I love them. He

who loves a people is one of them, as stated in the hadith:

‫المرء مع من أحب‬

"A person is with those whom he loves." (Muslim) The poet also says: "I

love the righteous people, although I am not one of them; maybe I will

attain their intercession. I hate him whose commodity is disobedience;

even though we are together in this commodity of disobedience."

This is also from him (may Allah be pleased with him) from complete

lowering, completeness and fullness. Therefore humbleness which is not

attached to the honour of generosity in his meeting garden, may Allah

(the Exalted) benefit us by His blessing and give us support of this

actions. These are the qualities of the people (sufis) and their attributes.

Therefore their rank is elevated and their gifts increased, as he (may Allah

be pleased with him) describes:

‫القوم كرام السجايا حيثما جلسوا‬

A people of noble qualities wherever they sit,

‫يبقي المكان على آثارهم عطرا‬

 a fragrance remains in the place after them.

‫يهدي التصوف من أخالقهم طرقا‬

Taşawwuf is guided by their character in the Paths.

‫حسن التألف منهم راقني نظرا‬

Excellent harmony is theirs that delights my eye.

‫هم أهل ودي وأحبابي الذين هم‬

They are the people of my love and my lovers who are among

‫ممن يجر ذيول العز مفتخرا‬

those who trail the coat-tails of might in magnificence.

‫ال زال شملي بهم في هللا مجتمعا‬

O everyone who has been in this circle with us, I ask Allah through them to erase our
sins.

‫وذنبنا فيه مغفورا ومغتفرا‬

Our sins be forgiven and pardoned in Him.

‫ثم الصالة على المختار سيدنا‬

Then blessings be upon the Chosen, Sayyiduna
 ‫دمحم خير من أوفي ومن نذرا‬
Muhammad, the best of those who fulfilled and who vowed.

That is, they are a people of noble qualities and their aspriation is great.

Wherever they sit, they leave behind their beautiful fragrant scent.

Wherever they go, the sun of their knowledge shines and hearts are

illuminated. By them, the dunya and the afterlife are rectified.

Tasawwuf leads the yearning traveller in the path by their character on a

path anew indicating to the (true) path. There, he is able to carry on in his

sulūk in a praiseworthy manner. Therefore, theirs is the best gathering.

Everyone who looks, likes what he sees; they work hard to achieve every

complete and subtle meaning until the lights of inner sight are adorned

with their kohl.

The Shaykh also says, 'They are the people of my affection and love . . .'

A person only loves who he is like, or one with whom there is a kinship.

These words indicate that he is one of them, from the same special clay.

What he has already mentioned of modesty and brokenness is an

evidence of his realization of this glory and pride. So we ask Allah (the

Exalted) to lead us to the best of spiritual paths.

Then he makes supplication and asks that he be included among them for

Allah (the Exalted). He asks to be pardoned for his sins. We also ask

Allah (the Exalted) for complete blessing and peace upon our Master

Muhammad, the Chosen, the best of those who fulfilled vows, the most

noble neighbor, and upon his family and companions, the righteous

masters, the Followers, and their followers to goodness until the last day.

These point are for who is thirsty in the night for the meanings of these

verse. We know by weakness and short comings of (attaining or

explaining) these meanings. Actions are commensurate to intentions and

Allah (the Exalted) knows best.