Introduction
In The Name of Allah The Most
Beneficent The Most Merciful
Seeking Assistance of It
Lord Complete (this book) With
Goodness
A praise, which the divine
flashes of its truth and heavenly
fragrance of its sincerity enlightens the eyes and aromatizes the
essence of
the heart, an endowment from the regal King which the existence of
entire
universe is because of a single droplet of Its vast generosity, and
because of
a single blink of the twinkle of Its light. A single word ‘Be’ [0] from this Creator
has scribbled unnumbered words of truth, from the “Mother of the Book”
of the
Essence [1], upon the tablet of human being’s inner
design who is a complete
word and a perfect page from the book of the universe, (The Creator)
made a
graceful choice and upon him rendered the ensemble of meanings and
detailed
words.
A grace that in the precise
moment of selection, honored the
most pure chosen one Adam above all in the creation, “Indeed Allah created Adam
in Its own shape” [2], endowed with the
divine decree and regal insignia of
vicegerency [3] and the lofty flag of benevolence.
And from his seeds prophets
and pious were given (as more gifts to Mankind) due to Allah’s
excessive mercy
and blessing, nurtured within the hearth and sanctuary of innocence.
And from amongst the prophets
Allah chose the ‘chieftain of
prophets’ and ‘seal (last) of the prophets’ enthroned upon the eternal
bliss,
crowned with loving and opened a passage way (through this prophet) for
Jinn
[4], Mankind, the cosmos and the universe of unseen
and spirits (Malakoot).
From his nation selected a
group of righteous who are the
scholars of truth and sages of right path (Tariqat): vicegerents seated
upon
the position of guidance and teaching, cleansing them from this
temporal
ethereal world. The breath of their meditation carried a redolent scent
to the
nose of the seekers of truth and their feet stepped into the trap of
respect
and reverence (for them the scholars and sages). Anywhere there is a
fallen
bewildered within the darkness of the desert seeking the light of
Certainty
(Yaqin) finds the flares and sparks of their (scholars) inner
enlightened
consciousness (Wajd) [5]. Anywhere there is a
fallen suffering from poverty
seeking the alchemy of eternal bliss shall find guidance under the
supervision
of their loving persons. Upon each movement and each stillness whether
within
or without, they (the scholars and sage) assign a sergeant from their
militia,
drilling with meditation and purification to peel of the deceptions
from their
hearts, and replace that with the garment of everlastingness [6].
Thus the prayers unnumbered
stretching into eternity
infinitely, are deserved for the chieftain whom the other prophets
follow him
for certain and he is the absolute guide for the ensemble of virtuous,
May
Allah exalt him and his family and his companions for as long as the
stars
glitter and the blossoms bloom.
The Subject and Definition of
Sufism
This is a summary of the
principles and fundamentals of the
Tariqat (the way) of Sufism, and description of some of the sciences
and
cognitive noesis of these Sufis, which are the foundations of Sufism
and the
underlying voyage and travel for the seekers of Kaabah of truth. For
example,
the knowledge of true beliefs, the etiquette of relationships, reunion
of
hearts (true and fake) secret and spiritual and cognizance of Self and
deceptions of human attributes and characteristics of lusts, cognizance
of
soul, heart and others.
Whoever reaches the level of
the intimate companions of the
Majesty and contenders of the perfection and greatness on the path and
masters
of truth, he is called a Sufi, whether he is wonted to Sufism or
unaccustomed
to.
Jonaid said, “The Sufism is to be with Allah without any
love or affection” [7]. And Roym said, “The Sufism is to put down the Self in
presence of Allah, until it is exactly as Allah wishes things to be”
[8]. And
Abu Mohammad Jorairi said, “The
Sufism is adopting all lofty characteristics
while ejecting all lowly characteristics”. And again Jonaid
said, “The Sufism
is Haqq to kill your Self and give you life anew” [9].
It is popular that people call
anyone accustomed to Sufism
and dresses like them, whether truthful or not, a Sufi. But the expert
Sufis
call these not Sufis but Sufi look-alikes.
The real reason why the
religious and pious call each other
Sufis, is because they renounced this world and love this world little,
therefore dressed modestly (woolen attire) so they are famous for being
called
Sufis (the wool wearers).
The Reason for Authoring and
the Name of the Book and the
Author
In short, many of the friends
and brothers who are not
blessed with the knowledge of Arabic languages, were inclined towards
the study
of the Sufi masterpieces and they asked from Mahmood Bin Ali Al-Qashani
to
translate “Awarifol Ma-arif” of Sheikh Shahaabed-din Omar Sahrwardy,
which
contains the truth and details of methods of Sufism.
And this lowly authored tried
for a while to turn this
request down and flip-flopped between writing and not writing. Until
one day I
thought I could just write a summary of Sufi thoughts and keys to
uncover the
truth, borrowing from the Sheikh’s said book. So I put together ten
chapters
each ten sections based upon the Sheikh’s work. Since the words are
adapted
from the Mishkaat of prophethood (Mishkaat means the niche concave
place in the
wall for fire or lamp) and concepts are sufficient for spiritual
knowledge I
called the book, “The Lantern (lamp) of guidance and key to Spiritual
Sufficiency”.
I hope to receive the mercy
from Allah such that the true
seekers uncovering the knowledge of the path (Tariqat) and rays of
truth and
opening of the gates of cognizance finding this book useful and
sufficient. And
I seek the generosity of the Lord to cleanse and purify my intentions
from
ostentations and desires.
End.
[0] The
Koranic/Arabic word is ‘Kon’ which exactly means
‘Be’ as in being. When the Creator wants to create something it only
utters
‘Be’ and miraculously that object becomes a being, Koran [2:117]:
“To Him is due the primal
origin of the heavens and the
earth: When He decreeth a matter, He saith to it: "Be," and it is.”
[1] The
Koranic/Arabic phrase is ‘Ommol Kitab’ Koran
[13:39], which literary means the Mother of the Book in English, could
be
better said as the fundamental book. This book is referenced again in,
“(Inscribed) in a Tablet Preserved!”, Koran [85:22]. The best
explanations I
could find are:
1.
"…a preserved tablet of white pearl, its covers of red ruby, its
pen of light and its writing (?) of light, its width is of that between
the heavens and earth." [Tabarani (mawquf hasan)]
2.
"The first thing that Allah created was the Pen, then He told
it, 'Write!'. The pen said, 'What shall I write, O Lord?' Allah the
Exalted said, 'Write what will happen upto the Day of Resurrection."
[Abu Dawud, Tirmidhi, Ahmad]
Terms
like ‘white pearl’ or ‘ruby’ are Isharat (metaphors) pointing at an
example rendition i.e. precious rare exotic substances have been used
for the building of this book/storage device. ‘its width is of that
between the heavens and earth’ describe some for of measure to imagine
largeness i.e. either in size or ability to store. For example, a
digital disk can store the words in books piling up between here and
the moon though its size is so small. Some how the narration attempts
to show exoticness, rareness and size of storage and operations.
‘Essence’ I believe is the
Essence of the Creator as in some
inner information related It may divulge.
[2] This
phrase has been used by many scholars in their
books as a saying from the Prophet Mohammad Peace Be Upon Him. Much
research
about the meanings of this saying has been conducted. Perhaps the best
explanation is that Allah created Adam like a mirror reflecting Its
Face. For
example, when man is merciful to a poor person, he is a mirror whereby
the
mercy from Allah is reflected from man to the poor person. When a man
is
truthful and stands his grounds, this is a reflection from truthfulness
of
Almighty from the man to his people. This saying does not mean Allah
has hands
and feet and hair. Man reflects some of the attributes of the Creator
within
some limits.
[3]
Koran [2:30] :
“Behold, thy Lord said to the
angels: "I will create a
vicegerent on earth." They said: "Wilt Thou place therein one who
will make mischief therein and shed blood?- whilst we do celebrate Thy
praises
and glorify Thy holy (name)?" He said: "I know what ye know
not." “
On the footnotes I found a
marvelous poem I do not know the
source though:
Since the divine intent and
command of the merciful Lord
Preexistent edict for
perceptible manifestation and splendor
Therefore created the
vicegerent with a bosom
A mirror reflecting Its regal
Lordship all over
[4] Jinn
are creatures made from flames or sparks similar to
man was made from clay. The revelation to the heart of Prophet Mohammad
Peace
Be Upon Him was also a message to these creatures, Koran [72:1] :
“Say: It has been revealed to
me that a company of Jinns
listened (to the Qur'an). They said, 'We have really heard a wonderful
Recital!”
[5]
‘Wajd’ is an Arabic word and a Sufi terminology for
inner consciousness when it goes through EXPERIENCES of uncovering
secrets and
hidden findings about the Beloved. Closest in English is enlightenment
but in
Sufism the word encompasses much. ‘Wajd’ either is followed by jubilee
or
sorrow. More on this word in a later chapter specially dedicated for
its
definition INSHALLAH.
[6]
‘Everlastingness’ is different from ‘eternal’.
‘Everlastingness’ is opposite of the change like endurance in time
while
‘eternal’ means staying the same because the very nature of the item is
unrelated to time-space.
In Koran this word is used in
different forms:
- ‘Baaqiyaat’: “Wealth and sons are
allurements of the life of this world: But the things that endure,
good deeds, are best in the sight of thy Lord, as rewards, and best as
(the foundation for) hopes.”, Koran [18:46].
- ‘Abqaa’: “Nor strain thine eyes in
longing for the things We have given for enjoyment to parties of them,
the splendor of the life of this world, through which We test them: but
the provision of thy Lord is better and more enduring.”
- ‘Baaq’: “What is with you must vanish:
what is with Allah will endure”, Koran [16:96].
‘Al-Baaqi’ is a Sifat
(attribute) of the Beloved.
The author says that
deceptions are like some form of skin
on the heart. They need to be flayed away or shed away or peeled away,
in
return the naked man wears the invisible garment of everlastingness
i.e. to
endure the temporal world and all the heartache and misery into the
next
eternal world.
Deceptions though powerful
enchantments, they are no more
than a think skin to be peeled off easily, while pain is caused by its
removal,
the nakedness can be dressed with that which endures.
[7] It
means Sufism is to be with Allah without any love and
affection for anything whatsoever, not only the worldly and physical
love and
affections but also even the spiritual bewilderment and feelings of
elations.
Because as soon you feel some form of pleasure or bewilderment or
enlightenment, there is a passage way opened for Self to enter. This is
almost
to do with away not only with the Self but also with the heart
altogether.
Abul-Qasem Janaid Bin Mohammad
Baghdadi originally from
Nahawand (Iran) born in Iraq one of the master Sufis and the son of the
sister
of Serri Saqaty. He died in 297 HQ or around 900s.
[8] The
meaning is complete and unconditional submission to
the Creator. Nothing whatsoever of what the Self wants or dreams can
serve as a
veil to block the Beloved.
Abu Mohammad Roym Bin Ahmad
Bin Roym another master Sufi
lived around 300 HQ or 900s, a student of Dawood Isfahani.
[9]
Killing the worldly life that for the most part
constitutes the Self and desires and doubts and excitements, once the
person’s
Self is murdered then Creator resurrects the true and real eternal life
for the
person. While you are biologically alive this means nothing to faze you
out in
life, no desire, hope or pain can move your eyes from the Beloved’s
beautiful
face. Whether you live the next moment or not would make any
difference. This
does not mean you block the daily life and its pleasures and affairs,
it means
whether they are there or not makes no difference whatsoever.
Abu
Mohammad Ahmad Bin Mohammad Bin Hussein Jorairi
born in Jorair a place around Basra, Iraq around 350 to 400 HQ or
900-950.
© 2003-2002,
Dara Shayda
Special thanx to Amin
Karimpour for the scans and JPG conversion and to Suheil Laher for help
with Arabic and Hadith.
