The Hikam of ibn ata Illah with Arabic and Englsih translationThe Book of Wisdom (Kitab al-hikam) is a masterpiece of Islamic spiritual literature. Dr. Umar Faruq Abd-Allah on the Kitab al-hikam by Ahmed Ibn Ata Allah Al- Iskandari, offers a glimpse into the Aphorisms (observations of general truth). Tāj al-Dīn Abū’l-Faḍl Aḥmad ibn Muḥammad ibn ʿAbd al-Karīm ibn ʿAṭā Allāh al-Iskandarī A modern English translation of Ḥikam by Muhammed Nafih Wafy was
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Ibn Ata Allah
Anas ibn Malik Allah be well pleased with him relates from the Holy Prophet Allah jbn him and give him peace that he said:. Yet, these things that we seek are all from the dominion of God.
The practice of this knowledge, inwardly and outwardly, with heart and limbs, is the spiritual path or tariqa. As for the words of Allah Most High.
Muslim ibn al-Hajjaj, and Yahya ibn Sharaf al-Nawawi. This could be a temporary situation in most cases or a permanent condition.
By Tarek Elgawhary Aphorism 2: God has facilitated our lives in one-way or another. A statement originating from beneath such a creation indicates the importance of not only the statement itself, but also its high moral and spiritual weight in the life of a Muslim. Never once did he desire to be rich or poor, single or married, a recluse or a statesman. This is, perhaps, the life of most of us living in the modern world. The truth is, we are all in good hands, and we should trust that God acts for our best interests, not against them.
The Aphorisms of Ibn Ata ‘Illah
The outward purport of these hadiths [n: Works, whether prayer, or the dhikr or “remembrance” of Allah, or fasting, or jihad, do not cause one to reach the end of the path, but are illh proper manners before the majesty of the Divine while on it.
Rather, it acknowledges that they are two modes of the human condition, nothing more and nothing less. Home ImanWire Understand the Plan: Invocations of the Shadhili Order. In the cosmology of Islam, the seven levels of heaven ascend from earth to the throne of God. The secret of true repentance tawba in the spiritual path is this divine rejoicing it is met with from Allah Most High.
When we find ourselves in one of these modes, we must understand that this is part of the Divine plan. Such a belief and notion is a form of liberation from anxiety, stress, and depression, ailments that afflict so many of us in society.
Desiring a world of means while God has placed you ats a life without the need for means is a result of having low aspirations.
And he benefits from his evil by his faith iman that it is evil, which is itself an act of obedience; and by repenting from it, which rejoices Allah Most High. He was born an orphan, lived poor, but became successful at business, married and had children.
Many of us are part of the work force earning a living for our families, or if without families, at least earning a living to support ourselves. Inward excellence and outward service to the community. While lying there, he suddenly finds it standing beside him, and he seizes its halter, and overjoyed, cries, hhikam Allah, You are my slave, and I am your lord,” making a mistake out of sheer joy” Muslim, 4.
We, therefore, become a means for their subsistence and represent a necessary relationship in their lives.
Despite these various opportunities, we all have the same chance to be excellent and to be ever mindful that God is merciful, kind, and gentle. The true spiritual path is one of gratitude.
We have been placed in this mode or that. The sheikh begins his book with this key aphorism because it is of the adab or “proper way” of travelling the spiritual path to focus upon tawhid or the “Divine Oneness,” in this context meaning to rely upon Allah, not on works, since.
Meaning that a pure heart can become a throne of God where He manifests His beauty and Mercy for others to benefit from. But aim to do right” Muslim, 4. This humble sincerity of slavehood, or we could say realism, enables the genuine spiritual traveller to benefit in the path from both his good and his evil.
For this reason some sheikhs term a traveller of the former spiritual vantage a murid or “desirer,” and one of the latter a faqir or “needy. He alone is the One who gives, not us. And Abu Madyan has said, “The heartbrokenness of the sinner is better than the forcefulness of the obedient” Diwan, Abu Hurayra Allah be well pleased with him heard the Holy Prophet Allah bless him and give him peace say:. Truly, Allah rejoices more at the atonement of His servant when he repents to Him than one of you would if he were on his riding camel in an empty tract of desert, and it got away from him with all his food and water on it, and he gave up all hope of finding it, so he came to a tree and laid down in its shade, having despaired of ever seeing it again.
Desiring a life without means while God has placed you in a world of means is a result of hidden desire. One of the signs of relying on deeds is loss of hope when a misstep occurs.
Rather, the meaning of the verses is that entering paradise is because of works, although divinely given success tawfiq to do the works, and being guided to have sincerity in them, and their acceptability are the mercy of Allah Most High and His favor Sharh Sahih Muslim,