This note is derived from a matn entitled: The Ascent Of Keenness To Understand To The Realities Of Tasawwuf or Iraj At-Tashawwuf Al-Haqaiq At-Tasawwuf.
Dhikr and Mudhākarah
Dhikr and mudhākarah interrelate in Taṣawwuf. Dhikr is the formulaic recitation given by the Shaykh to the murid. Mudhākarah is the Sufi teaching taught by the Shaykh, in his presence, to the murid.
Dhikr and mudhākarah both lose value and purpose if not taught by a rightly guided Shaykh.
The subject of Sufism via mudhākarah has an:
- outward semblance (rasm) and,
- an inward reality (ḥaqīqah).
Rasm and Haqīqah
The outward semblance (rasm) of Sufism is about: you. In that sense, Sufism is the science of yourself; the reaching of one’s fullest destiny. This is the practical component of the Sufi way in action.
Sufism does not touch you, meaning, it does not come from something outside of you, rather it is you. You change yourself from within not without.
The Shaykh is a guide that shows you yourself. He shows the door to you, and prepares you for what is beyond it. But it is up to you to take the journey and seek truth.
Therefore, the subject of purifying the self (tazkiyatul nafs) is a major focus in the outer aspect of tasawwuf.
The outer directly relates to to the Wird of the Murid they must do. And the Wird is connected to the Wārid or the blessings given by Allāh due to maintaining the Wird.
The ḥaqīqah of Sufism is about the: Essence of Allāh Himself (Idhatul Haqq). This is the true focus of Sufism. Its nature is metaphysical, abstract, and subtle. It directly relates to the Wārid given to the Murid by Allāh.
Wārid is the Nur of Allāh reaching you; the Oneness of Allāh manifesting in you; the spiritual gifts Allāh opens for you and in you, due to the sincerity of your Wird. The Wārid is connected to the Wird i.e., the outer aspect of Taṣawwuf.
There are multiple realities (ḥaqīqat) one can attain. Yet, every single ḥaqīqah merges into the Ultimate Reality (Ḥaqīqatul Haqqāiq)—Allāh.
Every reality (ḥaqīqah) is a reality because it entails being something.
In this sense the definition of reality (ḥaqīqah) is:
- A reality is that which is or a state of.
- Every reality is a singular state of being.
- To acquire a reality necessitates its realization and manifestation of it.
- Each reality has degrees of realization and manifestation. The true reality of Taṣawwuf is to be something; in other words, to be with Allāh (SWT). As Allāh is the Ultimate Reality. Therefore, to be something in the truest sense of reality is to be with Allāh.
The ḥaqīqah of dhikr: to be something; in other words, to be with Allāh in the dhikr. The role of the Shaykh shows the murid how to be with Allāh until he attain multiple realities.
The ḥaqīqah of mudhākarah: it is a mirror for your self. A mirror allows you to look at yourself in a way you cannot look at yourself otherwise or by yourself. In other words, it is an outside tool to show you the inside of yourself that you cannot see by your own self. By looking at the mirror, you can see all the distortions. Then you can determine if the mirror is saying you are something, if you are anything at all.
Mudhākarah is a tool for reflection and change. Mudhākarah comes from the word tubsirah which means ‘to wake up and change.’ The mirror is showing you yourself and the work you need to do to yourself. Mudhākarah tells you what to change from into what to change into.
You change by first identifying what is wrong within your own self, then you review yourself after taking what the Shaykh imparts upon you in the sessions of mudhākarah.
The Sunnah
The Sunnah is the way of optimism and of rejoicing. Why? Because ‘the odds’ are always on the side of Allāh (SWT). He will always win. It is just a matter of time before Allāh says He will win and the losers will lose.
Therefore, maintain tawakkul in Allāh until that time comes. Do not be upset about anything, especially for the Sufi interested in their wārid. The Sufi should not concern nor dwell on the extent of the wārid given to him by Allāh.
Take care of the things that Allāh says for you to take care of. Namely, take care of your nafs, and get your nafs to Paradise.
Why the Path if the Awwam are Saved?
Question: Why should the murid struggle on the spiritual Path if it suffices the believer to follow the general outlines of Islam to be saved? Especially if by following the general outlines the believer will still achieve endless bliss from it?
Answer: It is as Imam Jalāludīn Ar-Rūmī said, ‘somebody who is given amnesty for his crimes is not like somebody who reaches a high place with the King.’
The Path is to reach the highest of degrees, so you can be accepted by the King and reach a high position with Him in His Court. This would not be the case for the person who is merely forgiven and accepted by Allāh, except by His leave.
Maʿrifah
Defining Maʿrifah
From Imām Aḥmad Ibn ʿAjība maʿrifah is ‘the knowledge of Allāh, directly and experientially.’ Furthermore, the Imām states it is, ‘the consolidatedness of one’s beholding of the Divine (Mushahadah).’ This is not to say that one’s veil is lifted, and some of the Nur of Allāh is granted to you for a time. Rather, it means that maʿrifah becomes the predominant state, in that, it occupies most of one’s time.
Maʿrifah and the ʿArif
According to the Imām, the knower of Allāh (ʿarif) is:
- One whose maʿrifah predominates him in that his predominant state is perpetually beholding Allāh.
- One who has good Adab with Allāh, inwardly and outwardly. He becomes like he worships Allāh as if seeing Him.
- Holds a heart that is out of its mind with love for Allāh.
- One who behold anything except his Master, and doesn’t turn to anyone besides his Master.
The paradise for the Sufi can begin now by reaching Allāh in this world through attainment of inner knowledge (maʿrifah). For the ʿarif, the paradise of the knowledge of Allāh (jannatul ʿarif) is entered first before entering actual paradise (jannatul zakarif).
Attaining jannatul ʿarif comes from prolonged dhikr, mushahadah, being with the One of Absolute Beauty, being with the Countenance of Allāh (wajh). Mushahadah is to actively witness Allāh in everything; a state of active wariness and presence of Allāh. In essence, attaining a constant state of mushahadah comes from spending all one’s time striving to be with His Being.
The Prophet (saw) said, ‘watch carefully over Allāh [through obeying His commands and leaving His prohibitions] and you will find Him right in front of you.’ (ahfadila tajidutu tajadak) (Jami’ at-Tirmidhi 2516).
In sum, someone who is with Allāh in this world is someone who has already entered Paradise.
Maʿrifah and the Murid
The nature of the murid who has maʿrifah always asks of himself, ‘How can I give thanks to Allāh as it befits the blessing He has put me in?’
Ibn ʿAṭā ʿIllāh As-Sakandarī said, ‘that which the ʿarifīn seek, when they ask for something from Allāh, Allāh will not put anything on their lips except because He wants to give it to them.’
Note this is the case for ordinary Muslims as well.
What do the ʿArifīn ask for?
Regarding this question Ibn ʿAṭā ʿIllāh said, ‘They want genuineness in expressing their slavehood to Allāh.’
Ruwaym Ibn Aḥmad said, ‘Gratitude to the Divine is spending everything you got for Allāh (as-shukru istighfraha dhaka).’
In other words, every moment, breath, limbs, heart, desires, inmost secrets is for Allāh.
Ruwaym Ibn Aḥmad was a companion (sahib) of Imām Junayd and a Shādhilī master in his own right. He also said, ‘And undertaking to discharge to Allāh what is due to Him.’
Meaning, no one can claim they are everything Allāh is asking of them. Those who say they are do not understand what is going on, they are deluded.
To this effect the Prophet (saw) said, ‘There is no one who is more jealous (ghirah) than Allāh.’ (Ṣaḥīḥ of Imām Al-Bukhārī; ma min ahadin aghi min Allāhi.)
The Sufi is One Who Demands Everything
The Sufi is one who demands everything, in that, they want to reach Allāh in everything. The Sufi Path wants everything from Allāh, such as high stations, high rank, closeness to Allāh, and high spot in Jannah. Therefore, the price for this is to pay everything to Allāh.
Hadith of Ibn ʿAbbās
The hadith of Ibn ʿAbbās: ‘Watch Over Allāh And You Will Find Him In Front Of You.’
It is stated in a hadīth:
‘One day I was behind the Prophet (peace and blessings of Allah be upon him) [riding on the same mount] and he said:
“O young man, I shall teach you some words [of advice]: Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.” It was related by at-Tirmidhi, who said it was a good and sound hadeeth. Source.
Another narration, other than that of Tirmidhi, reads:
Be mindful of Allah, and you will find Him in front of you. Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and hardship with ease.
As for the text, ‘Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you,’ it can also be understood as, ‘watch Allāh carefully (the existence of Him and His Command) and He will watch you carefully (He will guard you from the implications of the existence of Allāh and He will take care of you).’ If this is done well you will find Allāh in front of you. Meaning, the end of the path is to be face-to-face with Allāh, immediately in the divine presence. In essence, this is the Path of the Sufi. The assistance of which is followed up with, ‘If you ask, then ask Allāh. And if you seek help, seek the help of Allāh.’
Imām Junayd said, ‘This spiritual Path is blocked.’
There is no way to traverse the Sufi Path without first finding Allāh immediately in front of you, without an intermediary, experientially, with awareness of the rūḥ, because Allāh cannot be contained by His creation. The physical world is merely another slave of Allāh. It is absurd for Allāh to imbue or incarnate himself to one of His slaves. The eye of the rūḥ, the heart, the inmost secret (sirr) is the eye with which Allāh is beheld. The Path is blocked except for those who follow the traces of the Prophet (the Ḥadīth), and the practical translation of the Prophetic heritage (the Fiqh).
Imam Shibli said, ‘The Arifeen are asleep and the jahileen are dead.’
Again the ʿarif is the one who knows Allāh. They have a spiritual Path, and have a direct and experiential experience with Allāh. Whereas the jahil is the one who does not know Allāh. They have no spiritual Path, and thus they have no understanding. The arifeen are asleep in the sense that they are still alive but have not yet woken up to see true Reality in full, that is Allah. The jahileen are dead in the sense they are still alive in this world but dead in that they will not see true Reality.
The same concept is related in a hadith by the Prophet Muhammad (saw). Shaykh Faisal mentions this hadith in Ramaḍān Companion. The hadith reads to the effect of, “the parable of one who makes dhikr of Allāh and he does not make dhikr is the semblance of the living with the semblance of the dead.”
Worship Allāh As If You See Him
The aim is to worship Allah as if you see Him as is widely cited in one of the foundational hadith of the religion - Hadith Jibreel. The faculty with which this is done is the spirit (rūḥ) and the inner insight (basirah).
The inner insight (basirah) is, ‘that faculty or insight that can see the beginninglessly eternal.’ It can see the before creation and after creation equally. Contrastingly, the physical eyesight can only see what originates in time (haddath). Why? Because of the nur that the basirah can perceive gives its truth.
Allāh was and nothing beside, after the manifestation of the Divine (source: Sahih Bukhari). Allāh is One and unique and this manifests (tajalli) truth for the arif. After the manifestation of the Divine by the encompassing of the arif, the light of the divine presence comes into the arif. Allāh loves this slave and thus this arif operates as if they see Allāh. In that they’re limbs and faculty operate as if Allāh is in front of them, as does their heart and mind. In other words La hawla walaquwatta ila biLah (there is no motion/power except by Allāh). This results in Fana fil afal: the annihilation in the actions of Allāh. Meaning the chirping of the birds all become signs from Allāh, as all action from the creation of Allāh is by Allāh. The basis and origin of anything that begins in time is the beginninglessly eternal. All motion and power, and all manifestations return to the one who manifests it and he who by through it is manifest.
The Rūḥ Was Created To Know
The Rūḥ was created to know and it can know many things.
The rūḥ is not veiled by the flow of time as conventionally understood flowing from the past into the future. The rūḥ experiences time from the future into the past. This is why sometimes you have a hunch that something is going to happen, and you had no previous idea about it before, then you find it in front of you. Why? This is the nature of the rūḥ. This is how the rūḥ has been created, and for this to happen all the time is Supreme Intellect. The only obstacle that prevents the rūḥ from acting like this all the time is due to the limitations of the physical body, the ego, desires, waswasa and Shaytan. Fully being in the flow of your rūḥ is the Supreme Intellect because the rūḥ is only attached to the light of Allāh. Why? Because this is the design of the rūḥ. It was made in Paradise, nearest to the court of Allāh, in all it’s light and splendour. That is where its homeland is and thus gives of that very nature in you at times.
Tasawwuf Is About You
Tasawwuf is about you and not the awliya.
This science is fundamentally about your personal spiritual journey rather than focusing on the previous travails of the saints (awliya). Should your goal is to attain spiritual authority (wilaya), you should not be concerned with the identities or locations of the spiritual pole (qutb) or the spiritual deputies (abdaal).
A sign that a spiritual fratenity (tariqa) is deteriorating is when it becomes preoccupied only with spiritual recitations (awrad) and lore about the saint (wali), while neglecting essential aspects of tasawwuf such as etiquette (adab), service (khidmah), and nurturing (tarbiyyah).
To truly engage with tasawwuf, you must be fully present in the moment (waqt). Obsessing over the whereabouts of the qutb and the abdaal, or similar elements of Sufi lore, distracts one from the attainment of their own wilayah.
The reality is that: you have one foot in the grave. Thus, it is crucial to equip yourself with as much spiritual benefit as possible before you face it.
Imam Ibn Ajiba said:
Know that this knowledge we speak is not attained by the prattling of the tongue. It’s nothing besides direct experiences and ecstasy. It cannot be taken from papers but only from people who posses those experiences. It cannot be reached by gossip, but only by the service of its men and keeping the company of the perfected. By Allāh, no one who has succeeded has succeeded except by keeping the company of someone who has succeeded.
Similarly, proper adab and subha as-saliheen are pillars in the Sufi Path and thus your spiritual journeying.
The Path is Rough and Smooth
Some parts of the spiritual Path are challenging, while others are smooth. As a seeker (murid), you must adapt to the fact that you are operating on Allah’s time, not your own. The Path does not follow your personal schedule but rather Allah’s timing. This is important in controlling your intellect (ʿaql).
The intellect (ʿaql) is a ‘valuable servant but a terrible master.’ Early on, you must avoid letting your ego and intellect dominate you. Those with intellect may initially feel they are progressing well because of their intellectual abilities, but true advancement comes from overcoming this reliance and continuing on the Path with proper etiquette (adab). With proper adab then the murid’s inherent intellect will become beneficial in their spiritual progress.
As you travel, you cannot control the Path itself, but you can manage your manners when faced with both rough and smooth parts. The Path is fundamentally about manners (adab), and the spiritual path (tariqa) emphasizes adab throughout the journey.
The First Adab When Looking For A Tariqa
Those looking for a tariqa should be wary of (fiqh) ulema telling people there are no Sufi ulema in the world present today. For those ulema to say that means they have not met a true Sufi Shaykh before, and they find it far-fetched for anyone else to have met one as a result.
In a hadith Qudsi, Allah said on the tongue of the Prophet Muhammad (saw), ‘I am as my servant thinks of me.’ (Sahih Bukhari)
Meaning, that if someone believes that Allah’s doors are closed to them, they should first consider whether they have shut the door on themselves. If they think there is no hope of achieving Ihsan, the fault lies with them for not seeking it, not with Allah. Such individuals have closed the doors on themselves due to their low opinion of themselves, even though the Bestower of gifts—Allah—remains unchanging and ever-ready to bestow His blessings.
Allah has not gone anywhere; His hands are outspread, ready to give generously.
‘The Spiritual Path is Gone and So Are its People’
Abu Bakr Al-Wasiti said, ‘the Spiritual Path has hone and so have its people. And nothing remains excepts regrets.’
Abu Bakr Al-Wasiti was one of the principal students of Imam Junayd.
Although this statement, while not accurate at face value, carries a deeper meaning. Three points can be taken here:
- Pretenders exist in the stead of a true Shaykh.
- There are dangers that arise out of the principles (usul) of the Path.
- Keeping oneself complacent in their states in comparison to previous generations.
Firstly, he highlighted the presence of charlatans who claim to be true Shaykhs, to the point that: not everyone who professes to be a Shaykh or to lead a tariqa is genuine. The true measure of a Shaykh or a tariqa lies in their conformance to the Shariah.
Secondly, the Imam warned of the dangers inherent in the principles (usul) of the Path.
Thirdly, some seekers fall into complacency, especially when they compare their own spiritual states to those of earlier, more esteemed generations. By making this statement, the Imam underscores the discrepancy between their own level of spirituality and that of the Tabiyeen and Sahaba, emphasizing the futility of such comparisons.
Whatever exceeds these three purposes is nothing more than the whisperings (waswasa) of Shaytan.
Note this point relates to the first adab in looking for a tariqa as mentioned previously.
Second Adab When Looking For A Tariqa
To embark on the Path of Sufism, one must seek guidance from a spiritual guide (murshid) rather than relying on books from a bookstore.
A murshid is essential as because, firstly, they inspire one with their states, and secondly, directs the seeker (murid) towards Allah through their words.
The Shaykh al-Akbar said, ‘Whoever does not take the tariqa from one of its men, only goes from one absurdity to another.’ Those that do not learn the spiritual path (tariqa) by sticking to an authentic contiguous path, from an authentic guide, will only fall from one spiritual malaise into another.
In the Hikam of Imam at-Tirmidhi he says:
‘People have been prevented from attainment by nothing but rushing down the Path without a guide gobbling up nothing but their desires and taking dispensations and making symbolic interpretations.’
Here the Imam warns that individuals hinder their own spiritual progress by rushing down the Path without proper guidance, driven solely by their aspirational desires and indulging in superficial interpretations.
Those who attempt to tread the Path of Sufism without a Shaykh essentially let Shaytan become their guide. This includes those who think that merely purchasing books on Sufism and reading them is sufficient. In essence, do-it-yourself Sufism is a fallacy, as genuine knowledge and spiritual enlightenment can only be imparted by those who possess it themselves.
Avoid The Dangers Of Spiritual Ostentation
‘Abd al-Rahman al-Majdhub said in one of his poems, ‘Bury your secret in the earth, seventy fathoms down, / And leave all men in doubt [about you] until Resurrection Day.’ (Ibn ‘Ajiba: al-Futuhat al-Ilahiyya, 46). The Shaykh is in the golden chain of the Shadhili silsila. Here the Shaykh warns the murid about avoiding the dangers of spiritual ostentation on the Path.
The Secret Of The Tariqa
When someone takes the tariqa, they no longer move alone. Instead, they become connected through a lineal chain to the saints (awliya), which in turn links directly to the Prophet Muhammad (saw). This connection ensures that the spiritual help of the awliya and the Prophet reaches them through divine support (madad). This powerful support system is one of the secrets why individuals within the tariqa are capable of accomplishing great things.
Once a disciple has taken the wird of the tariqa from the Shaykh, their every movement is bolstered by the entire spiritual lineage (silsila) accompanying them. Conversely, those who attempt to traverse the spiritual path without this sacred connection move alone, devoid of the vital support and guidance that the ‘drawing near’ (tawassul) and blessings (barakah) of the silsila provide.
The Prescribed Prayer
If your salah is lacking, then you are lacking; it reflects a lack of commitment on your part.
Salah is like an acid test for the state of your heart, revealing your inner spiritual condition. It is the greatest source of light (nur) and acts as a bridge (silla/wasala) between you and the Divine. Salah is also considered the greatest devotional practice (wird). Only those who are deeply in love with Allah or adorned with divine qualities, and who are unattached to the material things of this world, can truly attain this state. Such individuals are known as people of asceticism (zuhd).
The Secret Of Tahajjud
The Prophet Muhammad (saw) said:
Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: ‘Who will call upon Me so that I may answer him? Who will ask Me so that I may give him? Who will ask Me forgiveness so that I may forgive him?‘” (Bukhari and Muslim)
These are profound words from Allah, highlighting that He is willing to grant anyone anything during this special time, including matters related to the spiritual Path, but only if asked during these precious moments. This period signifies the special tajalli of rahma, the divine theophany of mercy. Those who are with Allah in the solitude of the night find Him with them during the day. Thus, it is crucial not to forsake one’s tahajjud prayer without asking Allah for something, even if it is a simple, heartfelt declaration of love for Him. Even dedicating 15 to 20 minutes before fajr can make an impactful difference. Adhering to this practice is one of the greatest secrets of the tariqa.
Gratitude towards the Divine is the secret of blessings (baraka) itself.
Rising for tahajjud presents a precious opportunity to deepen your connection with Allah. During this sacred time, it is essential to tell Allah that you love Him and express gratitude for everything He has given you. The Quran (Ibrahim, 14:7) says:
‘Remember that He promised, “If you are thankful, I will give you more, but if you are thankless, My punishment is terrible indeed.”’
Allah promises to increase His blessings upon those who offer thanks for what they have received. By waking up for tahajjud and engaging in heartfelt prayers of love and gratitude, you not only strengthen your spiritual bond but also invoke Allah’s promise to multiply His favours upon you. This act of devotion aligns you with divine mercy and ensures that your life is imbued with greater blessings and grace.
Praying For Forgiveness Is A Great Secret Of The Path
Praying for forgiveness is one of the greatest secrets of the tariqa, and particularly within the Shadhili tariqa. This practice is primarily undertaken through the remembrance (dhikr) of the Shaykh upon his murids and others.
It is also done through the prayer of repentance (salah at-tawba). Not only is this prayer a critical sunna (sunna thabita) but a significant act in the Shadhili tariqa. It reflects a steadfast tradition of the Prophet Muhammad (saw). For a murid of the Shadhili path, it is paramount to be well-acquainted with this salah and to perform it frequently. Engaging in these practices not only cleanses the soul but also strengthens one’s connection to the Divine, ensuring that the path remains one of continuous spiritual growth and renewal.
The Shariah Is A Matter Of Knowing
The Shariah is fundamentally a matter of knowing, providing answers to the question: what is the command of Allah?
In the spiritual journey, the tariqa represents the practice of this knowledge.
The ultimate truth (haqiqa) is the resulting spiritual state attained after one has diligently practiced the Shariah through the tariqa. However, one must not rely solely on their own works but on Allah.
At the same time, it’s crucial to make efforts. It is akin to casting a net in water to catch fish; the net does not create the fish, but without it, one cannot catch any. In this analogy, one’s litany (wird), from the Shaykh is one’s net, and the fish swimming in the ocean represent Allah’s divine support (maddad). One never knows when this support will come, but it is essential to keep the net in the water—maintaining your wird patiently every day.
The last words of Sidi Ali al-Jamal (the shaykh and teacher of Imam ad-Darqawi) were, “Expose yourself to the fragrant breezes of Allah.” This exposure is achieved through the daily litanies (awrad), prescribed by your Shaykh. By adhering to these practices, one aligns themselves with divine grace and opens their being to the transformative power of Allah’s mercy and guidance.
Dhikr: The Key to the Tariqa’s Goals
Dhikr is the means by which every aim in the tariqa is realized, serving as the fastest and most effective method for spiritual growth.
Shaykh Ahmad al-Alawi said, ‘It is the cause of every good (sadaqul khayr).’ However, dhikr is but a seed that must be sown in the soil of true intention and nurtured by a profound love for the awliya and the Prophet Muhammad. Without this love, dhikr does not flourish. It requires daily effort to water this seed, which then yields its fruit through the blessings (barakah) of the tariqa, rather than from one’s mundane efforts.
While the necessity of effort in both outward (rasm) and inward (haqiqa) aspects is obvious, it is essential to understand that outwardly, dhikr may seem like a repetitive task (“I must do my wird today again”), yet inwardly, it manifests as a divine gift as the tawfiq of Allah. One’s ability to remember Allah is not just a ritual but signifies His love for you, as He has granted you the ability to speak His name in remembrance.
Indifference Reveals True Seeking
The sign that you seek something through Allah is that you’re indifferent towards that thing, seeking it not only through Allah but also for Allah. Regardless of your destiny or the extent of your achievements, the power of your intention remains paramount. When you seek things by Allah, your mark in this world is determined by your intention rather than your actions. Allah seals your destiny based on your intentions, not just your deeds. For instance, if you intended to save the world for Allah’s sake but were unable to do so, Allah will still record it as if you saved the world due to your noble intention. This underscores the secret and power of intention. The hallmark of seeking for Allah lies in your resolve to act; whether the action materializes or not, the eternal ruling (hukm) with Allah is that you accomplished it. When you resolve to do something for His sake and do not succeed, Allah inscribes it as done in your record, reflecting this divine consequence for eternity. The precondition is always that your intention was for His sake alone.
The mark that you are seeking something through Allah is your indifference towards that thing. This indifference arises because the outcome is already inscribed for you, manifesting either way. You become indifferent because you understand that it’s recorded for you regardless of the outward result. This indifference stems from knowing that nothing is inscribed without being for the sake of Allah, and recognizing that anything done for Allah is a reality eternally recorded. Consequently, the murid, or spiritual seeker, remains indifferent to the outward outcome in this world. Those lacking strong yaqeen (certainty) and who do not engage in much dhikr (remembrance) yearn for outward outcomes to solidify their belief in Allah, needing visible reinforcements. In contrast, the murid sees the divine nur (light) in all things, and that suffices them. This inner perception serves as the inward reinforcement that the murid relies on, making the external results less significant.
These points are related in the Hikam of Ibn Ata’illah.
Self-Satisfaction: The Spiritual Obstacle
The main obstacle in the spiritual path is self-satisfaction. When an individual thinks, “My nafs is fine the way it is. I am happy the way I am,” they hinder their own progress. Those who identify with their ego become stagnant on their path, unable to advance until they set aside their ego completely. The true spiritual goal lies ahead, but one must understand that what is in front of them is not their ego. Letting go of self-satisfaction and the ego is crucial for continued growth and alignment with the spiritual objectives ahead.
Allah’s Grace in Drawing You Closer
Your drawing close to Allah is only because Allah is drawing closer to you, or rather, your drawing closer to Allah is identically one with Allah’s drawing closer to you. It is Allah who is doing the favor; by drawing closer to Him, you are not doing any favors to Allah. This profound truth is crucial to remember, as it humbles the seeker and underscores the divine grace at the heart of the spiritual journey.
This is mentioned in the Hikam of Ibn Ata’illah.
Value Is in Actions, Not Knowledge
At every single spiritual station, the value you possess is determined by what one is able to do. Therefore, strive to do the best you can because Allah has done the best for you. Similarly, extend your best efforts toward the awliya, the saints, whom He has placed before you. In the realm of tasawwuf, or Islamic mysticism, a single act of practice holds more value than an entire room full of theoretical knowledge.