al-Kharida al-Bahiyya - The Lustrous Untouched Pearl

Summary of al-Kharida al-Bahiyya - The Lustrous Untouched Pearl

This text, titled “al-Kharida al-Bahiyya: The Lustrous Untouched Pearl”, was written by Imam Ahmad al-Dardir and translated and annot by Ibrahim Hakim al-Shaghouri. It is described as a noble text on faith and belief [1, V]. Although light and short in size, it is considered laden heavy with knowledge and sufficient for understanding the crème of this science [2, VI, VII]. The author, Ahmad, known as al-Dardir, hopes for acceptance of this deed and that others benefit through it, asking for the forgiveness of shortcomings [3, VIII].

Judgments of the Sound Intellect

The sound intellect categorizes things into three types without doubt [3, IX]:

• the “absolutely necessary” (wajib) [3, IX]
• the “absolutely impossible” (muhal) [3, IX]
• the “possible” (ja’iz) [3, X]

The “absolutely necessary” is defined as that which absolutely cannot accept non-existence in Its Essence (meaning, Allah) [4, XIV]. The “absolutely impossible” is anything which cannot accept any confirmed existence in its essence; it is the opposite of the first category [4, XV]. This category can be subdivided into three types: impossible according to both sound mind and habit (like something being black and white simultaneously), impossible according to habit but not mind (like humans flying), and impossible according to mind but not habit (like faith existing in someone Allah knows will never have faith). Everything which can accept non-existence as well as existence is what is known as the “possible” [5, XVI]. Examples of the “possible” include a physical body being in motion or at rest, or Allah rewarding a sinner and punishing the obedient [5, XVI]. Another example is fire burning things that come into contact with it, which falls into the category of “possible” and not “necessary” because the effect is created by Allah habitually at each moment, not inherent to the fire’s essence.

Obligations upon the Legally Responsible

According to the Law, it is mandatory upon the legally responsible to know Allah Most High [3, XI]. The “legally responsible” is defined as one of sound mind, who has reached puberty, and who has received an accurate description of the Last Prophet’s message; this applies to humans and jinn, except the puberty condition does not apply to jinn. To know Allah Most High means knowing what is absolutely necessary, absolutely impossible, and possible concerning Him, Most Exalted is He [4, XII]. It is also mandatory to know these same categories concerning the Messengers of Allah [4, XIII]. Although the faith of someone who merely imitates another’s faith is sound, such a person remains disobedient if they do not look into and reflect upon the proofs of faith to know Allah as described.

The Created World

After this, it is necessary to know with certainty that the created world [8, XVII], meaning all that is other-than-Allah [8, XVII], the Sublime Knower, is, without any doubt, contingent and poor-in-essence [8, XVIII]. This is because of its constantly undergoing change in its states [8, XVIII, 10]. The very fact that it undergoes change proves that it has a beginning and cannot be eternal; an eternal thing would have to undergo infinite changes to reach the current state, which is impossible. Its contingency (huduth) refers to its coming into existence after being non-existent [8, XIX]. The opposite of being contingent is what is called “Eternal without beginning” (Qidam) [8, XIX].

Every effect leads back to a cause for it [9, XXI, 11]. The world, being contingent and having a beginning after non-existence, cannot bring itself into existence. The possibility of its existence and non-existence were equal, and non-existence is more “natural” to it. Therefore, there must be something other than it which had the power to cause its existence to outweigh its non-existence.

Divine Attributes

Attributes-of-Self (Nafsiyya)

Know that the attribute of being existent (Wujud) belongs fundamentally and essentially to the Indivisibly One, the Worshipped [9, XX]. This is necessarily so, it being impossible that He not exist [9, XX]. This essential existence is known as an Attribute-of-Self (nafsiyya) [9, XXII]. His Existence is His Self-Same Entity, and is not something extra added to It.

Attributes-of-Negation (Salbiyya)

After the Attribute-of-Self, there are five Attributes-of-Negation (salbiyya) [9, XXII]. These are:

• being Eternal without beginning (Qidam) [9, XXIII]
• Everlasting without ending (Baqa’) [9, XXIII]
• Self-Existence and Subsistence (being absolutely without need of anything else, such as location or specification) [10, XXIII]
• His Non-Resemblance to everything else [13, XXIV]
• His Indivisible Oneness (Wahdaniya) [13, XXIV]

Elaboration on Attributes-of-Negation

Qidam (Eternal without beginning) He is Eternal thru Himself, and not thru some other external cause. The reason is that He would not be eternal without beginning if something other-than-Him was a cause, thereby preceding His Eternity. If He was not Eternal-without-beginning, He would be contingent and with beginning, like His creation. This would necessitate His needing someone else to originate Him into existence, leading to infinite regression if that originator also had a beginning, which is absolutely impossible.

Baqa’ (Everlasting without ending) This attribute means He is Everlasting without ending [10, XXIII]. If His being eternal without beginning is confirmed, then it is absolutely impossible that He come to non-existence. If it was possible that He could become non-existent, then something external to Him must continue to keep Him in existence, weighing the scale in favor of His continued existence. This need for someone else to confirm His existence would make Him contingent and not Eternal, but His being Eternal is already settled and confirmed.

Non-Resemblance This attribute means His Non-Resemblance to everything else [13, XXIV]. This negates His being a body, shape/form, parts, limits, mass, location, direction, dimensions, color, movement, stillness, or any other quality of creation. If He did resemble His creation by having such attributes, then He would also be in need of someone else to specify these qualities, and His being in need of someone else is impossible. The entire world is still like nothing in relation to His Tremendous Power. Therefore, the Sublime Powerful Eternal Creator could not be connected to or disconnected from or indwelling in or settled upon or in a direction in relation to this paltry needy contingent world. For example, He could not occupy (and thus be in need of) a location if He is the Creator of (and thus existing before) space and time and location.

Certain groups became confused about the reality of this due to focusing only on habitual occurrences and adhering blindly to a literal meaning for primary texts (Qur’an and Hadith). This led some to assert that He exists in a certain direction or is attributed with physical attributes, which necessarily implies beliefs like Divine indwelling (hulul) and His Essence being connected to or disconnected from created things. The early generations (Salaf) responded by affirming His transcendence and relegating (tafwid) the true meanings of ambiguous texts to Him, preferring a safer path. They believed “no one understands their ultimate meaning except Allah” (Q3:1). Successors preferred to assign sound interpretations to ambiguous texts to nullify the beliefs of the misguided and guide those with deficient understanding. They interpreted “Hand” as Power, “Face” as Essence/Entity, and “Establish firmly upon (the Throne)” as having complete control and domination over. Primary texts whose literal meanings would attribute Allah with creation’s qualities must be interpreted with other meanings, either by consigning meaning to Allah or interpreting them while confirming His Transcendence and non-resemblance; both approaches are valid.

Wahdaniya (Indivisible Oneness) This means His Indivisible Oneness [13, XXIV] in regards to His Essence and His Sublime Attributes [14, XXIV]. In Essence, it means He is not composed of multiple parts (necessitating a need for a Composer), nor is there another Essence which is like His [14, XXIV]. In His Sublime Attributes, it means He does not have two or more lives, powers, etc., nor is there anyone else who has Divine Attributes [14, XXIV].

Furthermore, all acts (in the world) and the power to effect belong wholly to the One and Irresistible [14, XXV], Exalted and Sublime is He [14, XXV]. There is no other independent Doer alongside of Him. This statement might seem similar to the belief of the Jabriya sect, which held that servants had no free will and were “forced” in their actions, thus having no responsibility. However, the Shaykh’s meaning is different. Allah had full knowledge of every detail of the servant’s future acts before they were created, and because His Knowledge is true, the servant’s actions must align with what was known. The servant has no independent power to bring actions from intention to reality. An act has many aspects (thought, intention, knowledge, energy, time, space, ability), but the servant can only claim the intention. Divine Judgment concerns the intention. When the servant intends an act corresponding to Divine Foreknowledge, Divine Power and Will bring it into existence for the servant, at their hands. This is how the servant “earns” (kasb) their act. People are judged by what they “earn”, not what they create, for “Allah creates you and your acts” (Q37:96). If an act does not correspond to what was known, the servant will have no ability to bring it about, and it will remain an intention. There is no injustice because Allah has not forced an act the servant wouldn’t have done anyway, nor prevented an act they would have performed. Acts are neutral; Shari’a labels them permissible (halal) and impermissible (haram). Allah decrees Shari’a rules, not being bound by them, as Shari’a is below Him. Thus, no servant has the right to claim Allah is responsible for the evil of an act He brought into existence at their hand. Shari’a judgment concerns only the intention, if it is previously known the servant will perform the act. Allah’s generosity is shown by taking intention into account and rewarding for good intentions not destined to occur. “Allah is not questioned concerning what He does (for the Shari’a is below Him, and there is no other God to judge Him), but they (the servants) are questioned concerning what they do” (Q21:23).

Asserting belief in “nature” (that it has inherent ability to effect, ultimately meaning absence of need for Divinity) or in “causality” (that things other-than-Allah can independently bring about events and effects) is considered blasphemy (kufr) according to the people of truth [20, 21, XXVI]. As an example, food doesn’t inherently satisfy hunger, water doesn’t inherently quench thirst or grow vegetation, a knife doesn’t inherently cut, and stars/planets have no influence over terrestrial events, even if habitually correlated; Allah directly creates these effects at every instance. Asserting belief in “deposited power” (that Allah placed power in creation so they subsequently have independent ability) or that Allah acts through intermediaries/instruments is considered reprehensible innovation; one should not turn attention to it [21, XXVII].

If Allah is not attributed with these Attributes (of Negation), it leads to claiming He is contingent and has a beginning, which is absolutely impossible [21, XXVIII]. It is impossible because it leads to infinite regression and unending circularity [26, XXIX], which is manifestly impossible [26, XXIX]. The Creator and Originator of creation (anything with a beginning and undergoing change) cannot Himself have a beginning and undergo change, but must be Eternal, Everlasting, Unchanging, and utterly different from His creation.

He is the possessor of awesome majesty (Jalal) and intense beauty (Jamal) [27, XXX], the Protecting Friend, the Transcendently Pure, the Holy (clear of all imperfection and deficiency), the Sublime Lord and Sustainer (of all that is) [27, XXX]. Based on His Jalal, He is the Mighty, Annihilator, Creator of death, Irresistible, Punisher; based on His Jamal, He is Merciful, Forbearing, Loving, Kind, Forgiving, Generous. Jalal inspires reverential awe, Jamal inspires infatuation in love. One imperfection He is transcendent above is having motives or needs or objectives. His Quality of being Loving means Willing favor and blessing for the created object of His Love, not needing or wanting something. Similarly, attributes indicating anger refer to Willing punishment and torment, not being upset or incited.

He is transcendent above any indwelling (of Him in creation or vice versa) or being in a direction, or being connected to or disconnected from anything else (which would imply He is a body) [27, XXXI]. He is also above foolishness (like placing things in their wrongful place) and inattention [27, XXXI].

Attributes-of-Meanings (Ma’ani)

Then, it is necessary that He is attributed with the Attributes-of-Meanings (Ma’ani) [33, XXXII]. These include:

• Knowledge that completely encompasses everything without exception (and without being preceded by ignorance, therefore being eternal) [33, XXXII].
• His Life [33, XXXIII].
• His Power [33, XXXIII].
• His Will [33, XXXIII]. Everything in existence is something He has willed [33, XXXIII]. Even if His Will contrasts with what He commands, know that His Will is not the same as His command; one should leave behind dispute [33, XXXIV]. You realize there are four categories in this regard concerning all created beings [34, XXXV]. These four categories are: 1) He has both willed it and commanded it (such as the faith of believers), and thus it must necessarily occur; 2) He has willed it but not commanded it (such as disbelievers’ rejection of faith), and thus it must necessarily occur; 3) He has not willed it but has commanded it (such as disbelievers’ faith), and thus it will never occur; 4) He has neither willed it nor commanded it (such as believers’ rejection of faith), and thus it will never occur. Certain sects used to dispute this, falling into error and misguidance. By having a Will, He specifies certain qualities for His creation to the exclusion of others (existence/non-existence, qualities, time/place, shape/form). He must necessarily have Life, Knowledge, Will, and Power; otherwise, He would have their opposites (death, ignorance, lack of will, impotence) and be incapable of creating the world.
• His Speech [34, XXXVI].
• His Hearing [34, XXXVI].
• His Vision [34, XXXVI].

He is the Divinity, the One Who exercises free independent effective choice in His acts [34, XXXVI].

It is also absolutely necessary that these Divine Attributes eternally pertain to some or all of the three categories (necessary, impossible, possible), with the exception of His Attribute of Life, which relates to nothing else [39, 40, XXXVII]. His Eternal Attributes of Knowledge and His Transcendent Speech both relate to all three categories [40, XXXVIII]. His Eternal Attributes of Power and Will relate to all of that which is possible [40, XXXIX, 41]. The reason they do not relate to the necessary or the impossible is that they deal with causing and bringing about change (existence after non-existence). The necessary never accepts non-existence, and the impossible never accepts existence, so they cannot accept or undergo change. Asserting they relate to the necessary/impossible could lead to claiming the Divine Essence could cease to exist, another Divinity could exist, or His Attributes could become their opposites. Therefore, questions like “Can God create an object He cannot lift?” or “Can God create a square-circle?” are meaningless because such objects are absolutely impossible, and His Power only relates to that which is possible. His Eternal Attributes of Hearing and Vision each relate to everything that exists (both Eternal and contingent beings) [40, 41, XL]. Nothing whatsoever is hidden from His Sight or revealed by His Hearing. His Hearing and Vision are Eternal Attributes of His Essence, not undergoing change or increase, and do not rely on extraneous instruments like human ears. The reality of the difference between His Hearing, Vision, and Knowledge cannot be known to us. Unlike human hearing and vision, His Hearing and Vision are not the source of His Knowledge.

All of these seven Attributes (Knowledge, Life, Power, Will, Speech, Hearing, Vision) are Eternally Present in the Divine Essence because they are not other than His Essence [41, XLI, 45]. Those Attributes cannot be separated from the Divine Essence, and it is not possible to have the Divine Essence be without them; nor is it possible to have those Attributes exist in other than the Divine Essence. It is not correct to state they are possible in themselves. Also, those Attributes are not the self-same Essence, because an essence is not an attribute; otherwise, Life would be the same as Knowledge, and so on.

Furthermore, His Speech is not characterized with letters or sounds [45, XLII], nor with being sequential or having a beginning, unlike human oral speech [45, 46, XLII]. As for the Arabic Qur’an (and earlier Divine Books), its letters point to Allah’s real Speech and Its meanings, while the Qur’an itself (in its pristine state) is Eternal and uncreated (claiming otherwise is blasphemous). Categorizing it into commands, prohibitions, promises, warnings, news, stories, etc., applies to the words pointing to the meanings, not to the Eternal Divine Speech Itself, which is indivisible and impossible to categorize. The reality of His Speech is veiled from our intellects, having no like we can relate to, just as with His Essence Itself.

The opposites of all these (Divine Grand) Attributes are absolutely impossible for Him [46, XLIII]. If He was not Attributed with these Attributes, then He would be known and attributed with their opposites, such as non-existence, having a beginning or an ending, resembling His creation, being divisible, ignorance, sleep, being pre-occupied, blindness, deafness, being forced, weakness, and so on [46, XLIV]. Any being attributed with these opposites has unlimited essential need and poverty [47, XLV]. The Indivisibly One, the Object of worship, is absolutely without any need for other-than-Him, Exalted is He Who is Independent and All-Powerful [47, XLVI].

The Possible Regarding Allah

The “possible” in regards to Allah Most High, is His doing or not doing [47, XLVII]. This includes bringing responsible beings to damnation or felicity [47, XLVII]. All of these acts are entirely up to His choice [47, 24, XLVII]. Felicity and success are defined as dying while being a believer, and wretchedness is defined as dying while being a disbeliever; both are according to the Divine’s Eternal Knowledge concerning the person’s state. Allah says: “And your Lord creates what He wills, and chooses; no choice do they have whatsoever (meaning, no one other-than-Allah can create and chose an event to occur if He does not will and choose it, otherwise He would be overpowered and forced); Glorified and Transcendent is He above that which they falsely ascribe” (Q28:68). Whoever states that He is required to do the better (of multiple choices), his lack of proper understanding of and courtesy towards the Divine is immense [48, XLVIII]. This would imply that what is merely possible becomes absolutely necessary or impossible, which is a contradiction, and His being obliged implies being overpowered, an imperfection.

Belief in the Hereafter and Unseen

Articles of Faith

My brother, believe with certainty in every believer’s witnessing their Creator in heaven eternal [48, XLIX]. This vision will be without limits for Him, meaning their vision of Him will not be complete and encompassing [48, XLIX]. The occurrence of such is possible according to sound mind’s judgment as well as authentic reports stating it [48, 50, L]. The relied-upon sound position is that the Prophet (alayhi salat wa salam) witnessed his Lord during his night journey and ascension, with both his eyes and heart; this is exclusive to him.

You must also attribute the Messengers with trustworthiness, truthfulness, completely delivering their messages, and having superior intelligence [50, 51, LI]. The opposites of these qualities (treachery, lying, committing sins, not delivering the message, being dimwitted, etc.) are impossible for them [51, LII]. It is possible for them to have any human condition that does not constitute a flaw or deficiency, such as needing to eat food [51, 54, LII]. Other examples include marriage (and intercourse) and falling ill (but not with repulsive or terminal diseases). Part of trustworthiness (amanah) is that all Prophets are Divinely-protected (‘Ismah) from disobedience and error, whether inwardly or outwardly, big or small, in their old age or youth. If it were possible for them to show treachery to Allah by committing a forbidden or disliked act, that act would become obedience and worship, which is impossible because Allah has ordered us to follow them, and “Allah does not order indecency” (Q7:28). It is impossible that they lie because they were Divinely-supported with miracles, indicating Allah confirmed their messages were from Him. This must be true because lying is not possible for Allah.

Their being sent by Allah is a show of His grace and mercy to the world, and not something obligatory upon Him [52, LIII].

It is necessary to have firm faith in the final judgment [52, LIV], as well as in the resurrection and Divine judgment (of deeds), punishment, and reward (experienced by both body and soul) [52, LIV]. This includes belief in the bodily rising (of the dead from the graves) and gathering, the Bridge (Sirat) over which everyone must cross (many failing) [55, 56, LV], and the Scale (Mizan) to balance deeds [55, 57, LV]. Also necessary is belief in the River-Basin (Hawd), the Fires of Hell, and the Gardens of Paradise [55, 59, LV].

Elaboration on Hereafter

What is judged will be actions, words, and beliefs, and those judged will be humans and the jinn. Allah will judge all of them together at once, but each individual will experience it as being himself alone being judged. They will understand the Divine interrogation (with His Eternal Speech) by Allah lifting the veil from their understandings. Some people will be judged privately, while others will be exposed publicly. Certain people will be granted exception from the Judgment and enter Paradise without going through the Accounting, including 70,000 from the followers of Muhammad (alayhi salat wa salam).

The Bridge (Sirat) is placed over the surface of Hell and ends at the door of Paradise. For disbelievers, it will be narrower than a hair or a sword’s edge; for believers, it will be wide and easy to cross. Depending on faith strength, knowledge, and righteousness, one crosses quickly or slowly, or falls into Hell (forever if disbeliever, temporarily if sinful believer).

The reality of the Scale (Mizan) is unknown, but it is one scale with two dishes to weigh the records of deeds of all those to be judged (excluding Angels, Prophets, and others absolved). Good deeds’ weight will be multiplied to ten or more times, while each bad deed counts as one.

Each Prophet owns a River-Basin (Hawd). Prophet Muhammad (alayhi salat wa salam) described his as having equal dimensions (a month’s journey), liquid whiter than milk, scent more pleasant than musk, cups more numerous than stars; whoever drinks never experiences thirst again. Certain groups will be prevented from approaching it, including those who apostatized or innovated in religion.

The Fire (Hell) and the Garden (Paradise) currently exist and will be everlasting. The punishment of Hell’s inhabitants and bliss of Paradise’s inhabitants will also be everlasting. Asserting otherwise constitutes disbelief.

Belief is also required in jinn (unseen beings made from smokeless fire), angels, and prophets [56, LVI]. Also, in the wide-eyed beautiful maidens and youths of Paradise, and the close friends (Awliya’) of Allah [57, LVII].

Angels are spirits with subtle bodies made of light, capable of taking on various forms, immune from error, disobedience, and rebellion. Their numbers are unknown except to Allah. Some are known (Jibril, Mika’il, Israfil, ‘Izra’il, Munkar and Nakir, Radwan and Malik, Raqib and ‘Atid). Jinn have denser bodies than angels but more subtle than humans and are granted relative free will to obey or disobey.

Belief is required in all Prophets (all male), both mentioned explicitly in the Qur’an and unmentioned. Some narrations mention 124,000, but it is better not to be dogmatic about the number as it could be more or less. A prophet (nabi) receives revelation but is not required to deliver it; a messenger (rasul) receives revelation, is required to deliver it, and comes with a new Law (Shari’a). Belief in Prophets includes belief in their miracles.

Levels of Excellence

The levels of excellence among creation are:

1. Prophet Muhammad (alayhi salat wa salam).
2. The Messengers of great fortitude (Ibrahim, Musa, ‘Isa, Nuh, and some add Dawud).
3. The rest of the Messengers.
4. The non-Messenger Prophets.
5. The Archangels.
6. The rest of the angels.
7. The Companions (Sahaba) of the Prophet, ordered as: first Abu Bakr, then Umar, then ‘Uthman and ‘Ali, then the rest of the 10 (Talha, Zubayr, Sa’id ibn Zayd, Ibn ‘Auf, Ubaydullah ibn Jarrah, Sa’d ibn abi Waqqas), then those who fought in Badr, then those who gave the pledge of Ridwan, then the rest of the Companions.
8. Their successors.
9. The Awliya.

A “Wali” (pl. Awliya) is defined as one who occupies a close standing and intimate station with Allah Most High. They receive a share of spiritual inheritance from one or more Prophets, have direct experiential knowledge of Allah, and constant awareness of His Presence. They are preserved by Allah from persisting in sin and kept in obedience, though they are not immune to error and sin like Prophets. Their beliefs accord with mainstream Ash’ari or Maturidi doctrine. They will continue to exist until the end of the world, unlike Prophets, which were sealed with Muhammad (alayhi salat wa salam). It is necessary to believe in their existence and their miracles (Karamat). Karamat are differentiated from Prophets’ miracles (Mu’jizat) because the Awliya do not claim prophethood. Proofs for Karamat abound in Qur’an and Hadith and are denied only by those outside Ahl al-Sunna.

Reports from the Messenger

Every report which has come from the Messenger is undoubtedly true due to their truthfulness [64, 66, LVII]. Examples include:

• The Prophet’s night journey and ascension (with his body while awake).
• His intercession on the Day of Judgment.
• The questioning in the grave by the two angels Munkar and Nakir, as well as the punishment and bliss experienced in the grave.
• That the Prophets and martyrs are alive in their graves.
• That people will receive a written record of their deeds after their resurrection.
• That the Prophets, Angels, martyrs, and righteous will intercede on behalf of others during the Judgment.
• Belief in the major signs before the Last Hour, such as Imam Mahdi, the appearance of the Anti-Christ, the descent of ‘Isa alayhi salam, the release of the two human tribes Ya’juj and Ma’juj, the emergence of the Beast from the earth below Makka (which will communicate with people), and the rising of the Sun from its place of setting (the West). After the Sun rises from the West, no repentance will be accepted.

Prophetic Intercession

There are six types of Prophetic Intercession:

1. In commencing the Judgment to alleviate the suffering of people waiting. This is exclusive to Prophet Muhammad (alayhi salat wa salam).
2. In allowing certain people to be excused from judgment and enter Paradise without accounting. This is exclusive to Prophet Muhammad (alayhi salat wa salam).
3. In changing the decision concerning some people deserving of Hell to be allowed entrance into Paradise instead. This is shared with other Prophets, angels, and righteous humans.
4. In allowing certain people in one level of Paradise to ascend to higher levels. This is shared.
5. In allowing certain people to be removed from Hell. This is shared.
6. In lightening the punishment of those destined for eternity in Hell. This is shared.

Allah Himself, out of His mercy, will remove from Hell (after a long time) anyone in whose heart was an atom’s worth of faith.

Iman and Islam

Within the testimony (shahadatayn) of Islam (witnessing that there is no deity but Allah and that Muhammad is His Messenger) is latent all of the meanings expressed above [70, 71, LVIII].

The legal definition of Iman is the heart’s acceptance of and attestation to the truth of everything which the Prophet (alayhi salat wa salam) brought and taught, of that which is necessarily known to be part of his message. This also means that one yields and submits to the guidance he came with, so that the title of “surrender” (taslim) can be properly applied to him. This is because he shows no stubborn refusal or arrogant rejection of his message. It is not sufficient to merely accept with one’s heart that what he taught was true while still stubbornly refusing to follow and yield to him. Otherwise, those disbelievers (kuffar) who accept that he was a true Prophet without following his guidance would also be called ‘believers’, which is refuted by the primary texts.

The Path of Tasawwuf

The author completes the text with a section on Tasawwuf because it is the Islamic science detailing the means through which belief transforms into the soul’s direct vision and witnessing of these truths. For example, one not only believes in angels but also sees them. Among the greatest means is regular and frequent invocation (dhikr), which results in the heart becoming purified and illumined. The following lines mention some principles and foundations of the path of Tasawwuf, such as repentance, fear, hope, gratitude, patience, and love.

Make frequent remembrance of this phrase (the shahadatayn) with the appropriate manners; you will rise through this invocation to the highest of levels [71, LIX]. The lowest Islamic station is where the occupier blames himself for disobedience. The highest station is that of the utterly veracious (siddiqiyya), accessed after actualizing the station of Ihsan, defined as worshipping Allah (and living your life) as if you witness Him directly. The station directly above Ihsan is prophethood, sealed shut by Prophet Muhammad’s passing. The station of siddiqiyya is still open; it is the station of greater Walaya (sainthood) and vicegerency where spiritual unveilings and illuminations occur due to the soul’s intense purity and perfection. It is reached after “annihilation” (fana’), which refers to annihilation of all evil and blameworthy characteristics of the soul. The soul reaches a point of not having the slightest attachment to these traits, but rather abhors them like a rotten carcass. Blameworthy characteristics include envy, hatred, love of status/fame/leadership, immediate gratification of caprice, arrogance, ostentation, hypocrisy, deceit, delusions, and disliking people for reasons not countenanced by Shari’a. When these are removed, one becomes adorned with their opposites, such as mercy and compassion (loving for others what one loves for self), sincerity, truthfulness, generosity, excellent moral behavior, and humility.

Make your fear dominate over your hope in the beginning of the Path [71, LX]. Move to your Lord without hesitation or distance by falling into attachment to other-than-Him [71, 77, LX]. Free the heart from attachment to everything other-than-Allah with sincere earnestness and rising late at night to perform voluntary devotion [77, LXV]. Renew your repentance from sinful deeds [71, LXI]. Do not lose hope in the mercy of the Forgiving [72, LXI]. Be grateful for all of His bounties and be patient under all of His trials [72, LXII]. Every event and affair is predestined and pre-determined, and there is no escaping that which is predestined [72, LXIII]. So be surrendered (musallim) to Him so that you may find safety (taslam) [77, LXIV]. Follow the way of the scholars who act according to their knowledge [77, LXIV]. Reflect and Invoke constantly without fail [77, LXVI]. Guard yourself from all harmful sins [77, LXVI]. Watching and beholding Allah in all states and conditions allows you to ascend to the levels of perfection [78, LXVII]. Plead, in humility, “My Lord, do not sever me from You, and do not deny me Your glorious secret which removes (spiritual) blindness, and seal (our lives) with goodness, O Most Merciful!” [78, LXVIII, LXIX].

Praise belongs to Allah with this completion of the poem [78, LXX]. May the choicest of benedictions and salutations rain upon the Hashemite Prophet, the Seal of Prophet-hood, and upon his noble household and companions [78, 79, LXX, LXXI].