Sufism in Brief

1. Sufism in Brief Version 8.8.3 Abu Muhammad

2. The Writer • He has not known anything on the topic, • He has no right to talk about it, • He has no audacity to write about it, • The volume of literature on the topic described it better than this writer, • But the ardent love of it, pull the writer to talk and write about it. NOTHING BUT LOVE & ATTRACTION SO, FORGIVE THE POOR WRITER FOR THAT!

3. Sufism from a Sufi She, I love with all my might, We meet when he hates her and warned me about her, When she was slandered and denied the right to defence, I looked into her innocent eyes, And something told me is his hatred genuine? I prayed to the Real to open my eyes to see the real, About the two mighty pillars that support her. When I opened my eyes is my bride I saw, The very life that make my lifeless body alive!

4. Derivations(اشتقق) • The word “Sufism” is the English equivalent of the Arabic word “تسوف” (Tasawwuf). • Tasawwuf is derived from five Arabic words i.e. Suf, Saff, Safah, Suffah and Sufuh • A Muslim practising Sufism is called a Sufi.

5. تسوف(Sufism) صوفح(Forgiving) صفة(Bench) صافة(Purity) صف(Rank) صوف(Wool)

6. Suf (Wool) The first derivative • This is the fur remove from animal like sheep and made into cloth. • As a derivative of Sufism, it places special emphasis on the wool detached from its body so also is Sufism detaching the Sufi away from this world and its pleasures and attractions. Zuhd forms the core of Sufism under this derivation.

7. Suf (Wool) The central element in this derivative of Sufism is Zuhd (Detaching one’s mind from the worldly illusions and attractions that may hinder one’s spiritual development). On the authority of Abu Abbas Sahl Bin Sa'ad Al-Sa'idi (R.A.A.) who said: 'A man came to the Prophet (SAW) and requested him: "Messenger of God (SAW), tell me something by which I could win the love of The Almighty and the people." The Prophet told him, "Do not love the world, and The Almighty will love you; and do not have a longing for that which people have, and they will love you."'[Ibn-Majah] On the authority of Ibn 'Umar (R.A.A.) who said: The Messenger of God (SAW) caught my shoulder and said: "Be in the world as if you are a stranger or a traveler."[Bukhari]

8. Suf (Wool) Contd. Abu Hurayra said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "This world is cursed and cursed is what is in it, except for the remembrance of Allah Almighty and what brings one near to Him and the teacher and the student." [at-Tirmidhi] Ka'b ibn 'Iyad said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Every community has a trial, and the trial of my community is wealth.'" [at-Tirmidhi] Ka'b ibn Malik reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Two hungry wolves loose among sheep do not cause as much damage as that caused to a man's deen by his greed for money and reputation." [at-Tirmidhi]

9. Suf (Wool) Contd. Moses(AS) is always known for wearing wool dressing a sign of Zuhd, hence wool became a badge of Sufism, Sheikh Abdulqadir Al-Jilani(RA) in his Futuh Al-Ghayb (Revealation of the Unseen) stated, “Tasawwuf is based on eight qualities: Generosity like that of Prophet Abraham; Cheerful submission like that of Prophet Isaac; Patience like that of Prophet Jacob; Prayer like that of Prophet Zachariah; Poverty like that of Prophet John; Wearing of woollen dress like that of Prophet Moses; Travelling about like that of Prophet Jesus; and Religious poverty like that of Prophet Muhammad (peace and blessings of Allah be upon him and all the rest).” Qur’an 87:16-17, 8:67, and 13:26 all addressed the same issue.

10. Saff (Rank) The second derivative • This is in accordance with the word of Allah in Qurán 61:4 “Lo! Allah loveth those who strive for His cause in ranks, as if they are solid structure” Being in ranks in striving in the cause of Allah is Sufism • As a derivative of Sufism, it places special emphasis on the Harb Al-Nafs which is one of the categories of Jihad. Purification of the self to attain a degree of obedience to Allah is Harb Al-Nafs.

11. Saff (Rank) The central element in this derivative of Sufism is Harb Al-Nafs(Fighting self and the temptations of self which include mind’s illusive pursuit that leads to temptation and sin). Jihad falls into the following categories: Harb Al-Kuffar Harb Al-Nafs Harb Al-Shaytan Harb Al-Munafiqun The Prophet (SAW) of God dispatched a contingent of the army (to the battlefront). Upon their (successful) return, he (SAW) said: ‘Blessed are those who have performed the minor jihad and have yet to perform the major jihad.’ When asked, ‘What is the major jihad?’ the Prophet (SAW) replied: ‘The jihad of the self (struggle against self)’”. [Al-Majlisi, Bihar al-Anwar, vol. 19, p. 182, hadith no. 31] IbnTaymiyya one of the famous writers and formulator of Wahhabism doctrines, claimed this hadith to be fabricated. This is not surprising, Harb Al-Nafsis never known to him and any Wahhabis, so he found it difficult to believe it is the word of the prophet(SAW) and secondly he thought the hadith will replace Harb Al-Kuffarwith Harb Al-Nafsand having known that Wahhabis are going to be deluded into waging unjustified battles later on, so he must cross this hadith.

12. Saff (Rank) Contd. When a Sufi strive to correct his self, the self progresses from the lowest stage of Nafs Al-Amarah to Nafs Al-Lawwama, then to Nafs Al-Mutma’enna, then Nafs Al-Radiyatand finally to Nafs Al-Mardiyyat. In terms of difficulties, harb Al-Nafsis the most difficult, because all the other striving you are fighting a known enemy and by simply retreating from the enemy’s reach you can be safe; but in the case of striving against self it is you yourself that is the enemy and therefore no retreat. Striving aims subduing and rendering the enemy impotent so that the enemy cannot harm you, Striving against self is to render yourself impotent of becoming disobedience to God due to temptations and lewdness of the self.

13. Saff (Rank) Contd. The five stages of striving against “Self”, are milestone in knowing the progress so far in subduing and rendering the “Self” impotent. These stages are all mentioned in the holy Qurán which is war manual for fighting “Self”. The stages are: Nafs Al-Amarah(The Evil Soul) The lewd soul that loves sins and low life and succeeds in controlling one to disobey God. Holy Qur’an 12:53 addressed this stage of the soul. Nafs Al-Lawwama(The Accusing Soul) The lewd soul here also loves sins and low life before actually divulging into it, but suddenly develops regrets after the sins were committed and keep on accusing one for committing sins thereby disobeying God. Qurán 75:2 mentioned this stage of the soul. NafsMutma’enna(The tranquil Soul) At this level the soul is completely tamed against going after sins and low life, it diverts its energy in serving God and it is satisfied with that. Holy Qur’an 89:27 speaks about this stage of the soul.

14. Saff (Rank) Contd. Nafs Al-Radiyat(The pleasant Soul) at this stage, the soul is pleased with obedience to God and completely at His service. Nothing pleases this soul but what is for God. Qur’an 89:28 explains this stage. NafsMardiyyat(The pleasant and pleased soul) at this stage, God becomes pleased with the selfless dedication and attachment the soul is exhibiting to Him. This is the highest stage the soul will reach and the objective of Sufism. Holy Qurán 89:29 mentioned this stage.

15. Major Component of Nafs(Soul) Jasad(Body) Ruh (Spirit) Nafs Al-Hayawan (Animated Soul) Nafs Al-Hawah (Transcendental Soul)

16. Systems that makes up Jasad (Body) • Digestive • Respiratory • Reproduction • Lymphatic • Endocrine • Circulatory • Skeletal • Muscular • Excretory • Nervous These are link with the animated soul

17. Organs of Jasad (Body) link with Nafs Al-Hawah (Transcendental Soul) • Ears • Eyes • Tongue • Limbs • Heart • Sexual organs • Belly Through these organs the soul issues order to commit sins and fall into low life

18. Safah (Purity) The third derivative • This is in accordance with the word of Allah in Qurán 91:7-9 “By Soul and He who perfected it. And inspired it what is wrong for it and (what is) right for it. Successful is he who purifies it.” Purification of the soul until it attains degree of purity(Safah) is the focal point of a Sufis under this derivative. • As a derivative of Sufism, it places special emphasis on the purification of soul to come closer to Almighty Allah.

19. Safa (Purity) The central element in this derivative of Sufism is purification of the soul in order to be successful in coming close to Allah. TazkiyyatinNafs(purification of the soul) make the soul to come out of certain impurities that lead to a low life in this world. The Holy Qur’an 91:10 stated, “And he is indeed failure who stunteth it(The Soul)!” Sheikh TahirUthman(RA) on commenting on this verse mention filths that used to stunt the soul and lead to spiritual failure as mentioned here, these are: Dust (Attaching soul to comedic issues thereby neglecting higher spiritual life), Urine (Attaching soul to sexual pleasures thereby neglecting higher spiritual life), Blood (Attaching soul to murderous activities thereby derailing from higher spiritual life),

20. Safa (Purity) Faeces (Attaching soul to money-grubbing thereby neglecting higher spiritual life), and lastly Gutter (Attaching soul to all the above and totally losing the lustre to pursue a higher spiritual life) Sufi exercise restraint from these filths under the care of a Sheikh, who monitors his spiritual progress on the purification of the soul process. When a Sufi completely detach his soul from these filths that stunt the soul, he reach a stage referred by God in Holy Qur’an 91:9, “Successful is he who purifies it(Soul)!” Spiritual success comes to him immediately which brings him to the proximity of the Divine Essence and in complete obedience of the Divine Instructions.

21. Suffah (Bench) The fourth derivative • This is in accordance with the companions of the prophet(SAW) who came to Medina because of the prophet(SAW) and were homeless; so a space in the mosque of the prophet(SAW) was apportioned to them and that spot is known as Suffah (Bench) and the companions as Ashabul Suffah the people of the bench. The holy Qur’an 18:65 says “Then found they one of our slaves, unto whom we have given mercy from us, and taught him knowledge from our Presence. Moses said unto him, May I follow thee, to the end that ye mayst teach me guidance(to higher spiritual life) of that which thou has been taught? ” • As a derivative of Sufism, it places special emphasis on the seeking the company of a spiritual guide who will see to the training of one’s spirituality as did the people of the bench seeking the company of the prophet(SAW) even when they remain homeless. Likewise did Moses(RA) seeking the company of Khidr(RA)

22. Suffa (Bench) The central element in this derivative of Sufism is Suhbat Al-Murshid(Seeking the company of a spiritual guide who sees to one’s spiritual growth) and live with such guide for one’s entire life. Sheikh Ibrahim Inyass(RA) in his RuhulAdab (Spirit of Good Morals) said “Seek for a knowledgeable and experienced Teacher with sound advice, Complete in knowledge of Divine Lord (and of course) a righteous leader. Submit yourself completely to him and don't experiment (on your efforts), Be like a dead person before its washer and you shall be informed.” The holy Qur’an 31:15 says “And follow the path of one that has turned towards Me” And that’s why the companions of the bench, the founding fathers of Sufism abandoned all the pleasures of life and follow the prophet(SAW) to guide them to higher spiritual lives

23. Suffa (Bench) Contd. The companions of the bench are 53 in numbers, they are: 1. Abu Huraira 2. Abu Darr al-Ghifari 3. WathilahIbnAsqa 4. QaysibnTahfah al-Ghifari 5. Ka’abibnMalik al-Ansari 6. Sa’eedibnMalikibnHadhim al-Jumahi 7. Salman al-Farsi1 8. AsmaibnHarithahibnSa’eed al-Aslami 9. Hanzala ibn Abu Amir al-Ansari 10. HazimibnHarmala 11. Harithah ibn Nu’man al-Ansari al-Najjari 12. HudhayfahibnUsayd Abu Surayhah al-Ansari 13. Hudhayfahibn Yaman1 14. JariyahibnJamilibnShabahibnQirt 15. Ju’aylibnSuraqahibn al-Dumari

24. Suffa (Bench) Contd. 16. JurhadibnKhuwaylid al-Aslami 17. Rafa’ah Abu Lubabah al-Ansari 18. Abd Allah Dhu al-Bijadayn 19. DukaynibnSa’eed al-Mazani 20. KhubaybibnYasafibnAnabah 21. KharimibnAws al-Ta’i 22. Kharim ibn Fatik al-Asadi 23. KhunaysibnHadhafah al-Sahami 24. Khabbabibn al-Art 25. Al-HakamibnUmayr al-Thamali 26. HarmalahibnAyas 27. Zaydibn al-Khattab 28. Abd Allah ibnMasud 29. Al-Tafawi al-Dawsi 30. TalhahibnAmr al-Nadri 31. SafwaibnBayda al-Fahri 32. SuhaybibnSanan al-Rumi 33. ShaddadibnUsaym 34. Shaqran 35. Al-Sa’eebibnKhalad

25. Suffa (Bench) Contd. 36. SalimibnUmayr 37. SalimibnUbayd al-Ashja’i 38. Safinah 39. Salim 40. Abu Fazin 41. Al-Agharr al-Mazani 42. BilalibnRabah 43. Al-BarraibnMalik al-Ansari 44. Thawban 45. Thabit ibn Wadi’ah al-Ansari 46. ThaqifibnAmribnShamit al-Asadi 47. Sa’adibnMalik Abu Sa’id al-Khudari 48. Al-ArbadibnSariyah 49. Ghurfah al-Azadi 50. Abd al-RahmanibnQirt 51. Abbad ibn Khalid al-Ghifari (RAA)

26. Suffa (Bench) Contd. And of course the last two didn’t live with the remaining in Suffah physically in the mosque of the prophet(SAW). But were spiritually with the others. These two are Khidr(RA) which the holy Qur’an narrated how Moses(AS) sought his suhbatbut failed to maintain the essential discipline of that Suhbat. This story is relented in SuratulKahf of the holy Qur’an. The other one was Uwais Al-Qarni(RA). Once the Holy Prophet (Peace be upon him), while speaking to Sahaba-Ikram (companions), said: "There is a person in my Ummah (followers) whose prayers would bring forgiveness to as many sinners as the number of hair of the sheep in the tribes of Rabia and Mazar." The two tribes were well known for raising sheep during the time of the Holy Prophet. The disclosure made the Sahaba-Ikram very curious. They asked the Holy Prophet about the name of that person and the place he lived in. The Holy Prophet first hesitated, but on their insistence told them the name of a person who lived in Qarn, Uwais Qarni. These complete 53 Ashabul Suffah, the founding fathers of today Sufism.

27. Suffa (Bench) Contd. And these great personalities, most of them gave their lives to defend Islam, so that Islam reaches us, the list of Shuhadaú (Martyrs) among them include: In Battle of Badr SafwanibnBaidaa (ra) KhuraimibnFaatik (ra) Al-Asdee (ra) KhubaibibnYasaaf (ra) SaalimibnUmair (ra) Haarithahibn Al-No’maan Al-Ansari (ra) In Battle of Uhud Hanzala al-Ghaseel (ra) In Battle of Hudaibiyyah JurhudibnKhuwailid (ra) Abu Sareeha Al-Ghaffaree (ra) In Battle of Khaibar ThaqeefibnAme (ra) In Battle of Yamaama Saalim (ra) Zaidibn Al-Khattab (ra)

28. Sufuh (Forgiving) The fifth derivative • This is in accordance with the words of Allah in Qurán 64:14 “O Ye who believe! Lo! Among your wives and children there are enemies for you, therefore beware of them. And if ye efface, overlook and FORGIVE then Lo! Allah is forgiving the most Merciful” Forgiving others so that Allah will forgive one. • As a derivative of Sufism, it places special emphasis on softness and good behaviours acceptable by people in order to earn Divine forgiveness and Mercy.

29. Sufuh (Forgiving) The central element in this derivative of Sufism is drilling the mind to exhibit subtle behaviours to fellow creatures, embrace them and forgive their mistakes and deliberates in order to earn Allah’s forgiveness. The mind of a Sufi is suppose to be so subtle to creatures that the creatures looks on him as the manifestation of Divine mercy. The Holy Qurán 48:29 “Muhammad(SAW) a messenger of God and his followers are hard against unbelievers(in battle times) and merciful among themselves.” The only place where the subtle behaviours is temporarily suspended as mentioned in the above verse is during a battle with unbelievers who put forward aggression against Islamic state, at that stage a Sufi withdrew subtleness else it will become weakness. However, in peace time, Sufi should be subtle.

30. The Five Definition of Sufism • The Islamic knowledge and practice of detaching oneself from the attractions to worldly things in order to gain the love of Allah. • The Islamic knowledge and practice of striving to purge away all forms of temptations and sins from one’s self in order to earn the love of Allah. • The Islamic knowledge and practice of purification of the soul aiming drawing closer to Allah. • The Islamic knowledge and practice that is acquired from a perfect spiritual guide by keeping his company for one’s entire life. • The Islamic knowledge and practice of keeping subtle behaviours and forgiving fellow men in order to gain Divine forgiveness and Mercy.

31. Who is a Sufi? • Anyone who professes Islamic faith and adopts any of the five cardinals of Sufism. • In this category, prophets(ASA) and Messengers of God (ASA) are in the front row and are all Sufis. • The Companions of the prophet(SAW) follows, particularly the companions of the bench. • The supplemental, they are those Sufis that supplement the list of Ashabul Suffah – prominent are SayyidahRabi’a, Sheikh HasanilBasari, Sheikh Junayd Baghdadi, Sheikh MansourbnHallaj, Sheikh Ibrahim Adham, Sheikh Muhammad Thuriy (RAA) and many others. • The patron-saints(RAA) of Sufi orders then follows in the hierarchy. • Then you and me that are initiates into Sufi orders.

32. Who is a Sufi? • Fundamentally there are two categories of Sufis: • Superior Class:- they are practice Sufism without initiation into Sufi Order, prominent example is SayyidiKhidr(AS), the Holy Qur’an 18:65 described him saying, “They found they one of our slaves, unto whom we have given mercy from us, and had taught him knowledge from our presence.” They derived their esoteric directly from the Divine Presence. • Inferior Class:- are Sufis like you and me who must be initiated into Sufi Order under a patron-saint who must belong to the blood of the prophet(SAW). The prophet(SAW) mentioned ‘My family members (patron-saints) are like an Ark of Noah(AS) anyone that enters it is safe’

33. Who is a Sufi? • The superior class (AhlulKhas) are Divinely selected by God Himself and He sees to the spiritual training of the selected. The Holy Qur’an 2:282 stated, “… Fear Allah, and Allah (will) teaches you (therein) . (For) Allah knows everything.” • The inferior class (AhlulAmm) are divinely guided to a patron-saint and they willingly request for initiation into the Sufi Order of the patron-saint. Once they became steadfast to the Sufi Order, this class too receives esoteric directly from God, the Holy Qurán 72:16 stated, “If they became steadfast on Tariqa, we will give them to drink of water in abundance” Tariqais the Arabic word for Sufi Order.

34. Sufi Order • Sufi Order or Tariqain Arabic is a school of Sufi training established by the prophet(SAW) and entrusted into the hand of patron-saint who must be a member of the prophet(SAW) family. The exact number is 313. complete list of these Sufi orders are found on www.faidha.net/sufi_orders.php • Why should a Sufi takes a patron-saint is given in Holy Qur’an 5:35 “O Ye who believe fear Allah and find a way to approach unto Him, and strive for His cause; so that ye may succeed.” Wasilat (Means) are the patron-saints which the prophet(SAW) already described like an Ark of Noah(AS)

35. Audio Clips • Here is a confession of a medical doctor who was once a Wahhabis that believes Sufism is Heresy, but was surprised to find Sufis before his eyes breathing their last with Kalimatushshahada which prophetic hadith established anyone whose last word happens to be it will enter paradise. This makes the medical doctor to repent and shun Wahhabism. • The audio is in Hausa Language.

36. Audio Clips • Listen to Dhikr & Diwani Recitation by ZakiruCisse.

37. Some Prominent Sufi Orders • Tijjaniyya • Qadiriyya • Shadziliyya • Naqshbandiyya • Sunusiyya • Rufaíyya • Mulaviyya • Mukhtariyya • Khalwatiyya • Chistiyya, etc. Sheikh JalaluddeenRumi(RA) the patron-saint of Maulaviyya Sufi Order

38. The leading Sufi Order • The leading Sufi order in the world today is Tijjaniyyadue to the following reasons: • Its patron-saint, Sidi Ahmad Tijjani(RA) is the seal of the saints(the leader of all saints). • He(RA) is also the concealed Pole, a rank never attained by any saint. • The prophet(SAW) selected this Sufi order and made it the zenith of all Sufi orders. • Any initiate to other Sufi order can make progress by initiation into Tijjaniyya. • Once initiated into it, one cannot be initiated in any other Sufi Order The door of the International TijjaniyyaZawiyat at Fez, Morocco

39. Ultimate Goal of Sufi • Sufi has one ultimate goal that never change with time and that is God. Any Sufi wishes to: • Know God (maárifah), • Draw close to God (Qurb), • Please God (Rida), • Completely loss oneself in God (Fana) • Sustain being with God (Baqa) • Remember God constantly (Dhikr) • Love God arduously (Hubb) • See through God (Mutahaqqeeq) • Completely obey God (Taá) • Work for God (Ihsan) • Be attracted to God (Jadhb) • Completely rely on God (Tawakkul) • Be satisfied with God’s judgements (Gharq) • Be conscious of the presence of God (Mushahada) • Attach one’s heart to God (Taqallub) • Return every hope to God (Raja) • Keep to God only (Malam)

40. Allah Only!

41. Allah Only! "Everyone prays to You from fear of the Fire; And if You do not put them in the Fire, This is their reward. Or they pray to You for the Garden (paradise), Full of fruits and flowers. And that is their prize. But I do not pray to You like this, For I am not afraid of the Fire, And I do not ask You for the Garden. But all I want is the Essence of Your Love, And to return to be One with You, And to become Your Face.” SayyidaRabi’ah Basra (RA)

42. Allah Only! "I have planted love in my heart  and shall not be distracted until Judgment Day.You have wounded my heart when You came near me. My desire grows, my love is bursting.He has poured me a sip to drink. He has quickened my heart with the cup of loveWhich he has filled at the ocean of friendship.“ AbaYazid Al-Bistami(RA)

43. Allah Only! A man asked AbaBayazid Al-Bistami(RA), "Show me a deed by which I will approach my Lord." He said, "Love the friends of Allah(Saints) in order that they will love you. Love His saints until they love you. Because Allah looks at the hearts of His saints and He will see your name engraved in the heart of His saints and He will forgive you."

44. Allah Only! One of the disciples of Dhul Nun al-Misri(RA) was following AbaYazid Al-Bistami(RA). AbaYazid(RA) asked him, "Who do you want?" He replied, "I want AbaYazid." He said, "O my son, AbaYazid is wanting AbaYazid for forty years and is still not finding him." That disciple of Dhul Nun(RA) then went to his master and narrated this incident to him. On hearing it Dhul Nun(RA) fainted. He(RA) explained later saying, "My master AbaYazid(RA) has lost himself in Allah's love. That causes him to try to find himself again.“ IbnTaymiyya himself the founding father of Wahhabism and a strong anti-Sufism, he himself submitted to the Fanaof AbaYazid Al-Bistami(RA) and strongly admired him, he referred to AbaYazid(RA) as his master and said, "There are two categories of fana': one is for the perfect Prophets and saints, and one is for seekers from among the saints and pious people (saliheen).”

45. God is so close In the early years of Islam, Allah raised a saint in the present day Iran, then the area was dominated with Zorostrians who worshipped fire as the manifestation of Ahura Mazda. The saint was Sheikh Malik bn  Dinar(RA), in fact he was a pole(saintly figures very close to God and serve as source of Divine Guidance) and has many disciples who came and lived with him to learn Sufism and come close to Allah. In the same town where Malik bn Dinar(RA) lived, there lived two brothers worshipping fire and practicing Zorostrian religion. One of the was seventy years of birth and came from Zorostrian family. He asked theother, "Brother today we should test our decades of worship to this fire. It used to burn those who didn't have faith in it. But our decades of worship is it enough to guarantee us its burn? We should find out today." The other brother agreed and the first man placed his hand on the fire and was burnt, he quickly withdrew his hand. He was angry and frustrated, it means this fire doesn't even know my worship to it for decades, I don't think i'm on the right path. He left his brother and lamented I'm going to search for the right God to worship who will acknowledge my worship.Sooner, he saw Malik bn Dinar(RA) delivering lecture to his disciples, they were dressed in white and the speaker was handsome and handsomely dressed, this motivated him and went to listen. Good enough the lecture that day was on God, One Living and caring God who created the universe, he created fire. There is what the man wanted to hear, so he started pouring his questions to know about this God and the answers motivated and satisfied his thirst for looking for the right God, then he discovered fire is not God itself rather created by God. After hours of questions and answers the man accepted to become Muslim and receive the Islamic creed from Malik bn Dinar(RA). He brought his entire family they too accepted to become Muslim.He then bid Malik bn Dinar farewell saying he wanted to go back to his village. Malik bn Dinar(RA) asked whether he will stay with him, the man replied No, he will only be visiting him regularly, he will carry the message to his friends in his village so that they too will be saved.In the village, things started becoming hard for the man, his farm was damaged by flood, his business failed and three square meal becomes difficult in his house. He then went to the mosque offered cycles of prayer and said, "O God, I and my family have discovered You and came back to you stopping worship of fire which is not You. Now, the test you have put on me and my family is too much for my family, for me is OK it will never shake my faith in You. But my family I'm not sure they can withstand it, they may be tempted to think is the fire idol that is punishing them for leaving its worship and that will affect their faith in you. Rescue my family O! Living God" He slept in the mosque and after some hours he left for home. To his surprise on reaching home delicious dishes were served to him for his lunch and he know he left the house without a grain to cook. He asked his wife, how comes this food. She smiled and said a man came with many bags of food and ordered them to be given to us, he told me that you have visited the King today and in his palace you asked for these. The king instructed him to bring these to your house. As he was leaving I asked him what was his name and he said "Jibril(Gabriel)."

46. This path of ours … • SidiAbdArrahman Al-Fasi(RA) relented a dream he had where he saw SidiIbnMashish(RA) where the great master of Sufism told him in the dream saying, “My son, this Path (Sufism) of ours is only obtained by Abasement and something of having little of this world.”

47. Dear Reader, • SidiIbnMashish(RA) once said, “Guide the people to Allah, and do not guide them to anything but Him, for he who guides you to the world has cheated you, and he who guides you to work has made you suffer. But he who guides you to Allah has counselled you well.” • I hope and pray may these slides that are poorly arranged and written, guide you to the living God, that is my earnest hope and prayer.

48. The perspectives are two. • There are two perspectives that Sufism can be seen: • Haqeeqa:- In this perspective everything is seen from God. This perspective is only seen when God Himself granted the Sufi such vision and it explains the hadith Al-Qudsi“… I became his eyes with which he(Sufi) sees…” • Sharee’at :- In this perspective the Sufi sees everything from human perspective.

49. Reality (Haqeeqa) • A Sufi that his vision is unveiled by God and sees everything from God’s perspective is referred to as Mutahaqqeeq. Such Sufis are mentioned in SuratulKahf of the holy Qur’an. Khidr (AS) who punctured a canoe, killed a child and mend wall is an example of these Sufis. • Qur’an 81:29 says, “And you will not until Allah willeth, the Lord of the Universe.” • You can’t will for anything except it is will by Allah Himself. • Sheikh Al-Mansur bnHallaj(RA) has a fatal experience when absorbed intlo this perspective that he experienced TajalliyyatZatilHaqq(Divine manifestation).Sheikh Mansur bnHallaj(RA) under this mysterious experienced was carried away and he said “انا الحق”. This utterances provoked the Judges and he was sentenced to death on the ruling that the act amounts to apostasy. However, Allah proved the Judges wrong, when Sheikh Mansur bnHallaj(RA) was beheaded blood spurting from his neck wrote “لاله الاالله”on the ground, on the walls and on everything it can touch. Meaning this man is Muslim and not apostate. • Holy Qurán 7:143 Explains TajalliyatilZatilHaqq. Where a mountain failed to withstand it, but man out of his greatest spiritual calibre is able to. لاله الاالله لاله الاالله لاله الاالله لاله الاالله لاله الاالله

50. Reality (Haqeeqa) • Most Sufis under this perspective leave city life, and went to jungle, entered caves and live there. They don’t want negative influences from men particularly those who are veiled. • When a Pole(Qutb) manifested out of this perspective he is referred to as QutbulMadar and cannot gather disciples, for hardly will anyone apprehends his vision, experiences and esoteric, that’s why Khidr(AS) told Moses(AS) “Lo! Thou canst not bear with me.” (Qur’an 18:67)when the former requested the companion of the later. • QutbulMadarof this time is like a prophet(AS) who is not a Messenger(AS), he kept his esoteric to himself alone. لاله الاالله لاله الاالله لاله الاالله لاله الاالله لاله الاالله