Al Fath Ar Rabbani Pdf

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The Sub­lime Rev­e­la­tion (Al-​Fath ar-​Rabbani) 62 Dis­courses [Majalis] by Shaikh ‘Abd al-​Qadir al-​Jilani in the guest­house [ribat] and the school­house [madrasa] in Bag­dad, between the years AH 545 and AH 546. Longer than the dis­courses of Rev­e­la­tions of the Unseen, these pro­foundly mov­ing lec­tures used to be attended by crowds of more than sev­enty thou­sand peo­ple. As we have been told in the Shaikh’s biog­ra­phy, Neck­laces of Gems, more than 400 inkwells would be used in one ses­sion by the scribes record­ing his every word. Trea­sured for cen­turies by those for­tu­nate enough to have a hand­writ­ten copy, the entire 62 dis­courses are avail­able in Eng­lish for the first time.

These dis­courses cover every aspect of the spir­i­tual path nec­es­sary for those who aspire to attain to the near­ness of Allah. Trans­lated by Muhtar Holland. Six­ti­eth Discourse It was in the late evening of Tues­day, the 13 th of Rajab, A.H. 546, that the Shaikh (may Allah be well pleased with him) said: The Prophet (Allah bless him and give him peace) is reported as hav­ing said: Part of the excel­lence of a man’s Islam is pay­ing no atten­tion to that which does not con­cern him. The more excel­lent and truly con­firmed a person’s Islam becomes, the more he devotes his atten­tion to that which con­cerns him, and avoids get­ting involved in things that are none of his busi­ness. To busy one­self with that which is irrel­e­vant is the dis­trac­tion of idle fools. Deprived of the good plea­sure of his Mas­ter [Mawla] is he who fails to put into prac­tice what He com­mands, and who occu­pies him­self with things he has not been instructed to deal with.

This is depri­va­tion its very self, death its very self and ban­ish­ment its very self. Your involve­ment in this world requires that you have a right­eous inten­tion [niyya sal­iha], oth­er­wise you deserve to be viewed with dis­gust. You must con­cen­trate first of all on the clean­li­ness [tahara] of your heart, for this is an oblig­a­tory duty [farida].

Then turn your atten­tion to deeper knowl­edge [ma’rifa]. If you miss the root, your pre­oc­cu­pa­tion with the branch will not be accepted of you. There is no ben­e­fit in clean­li­ness of the phys­i­cal parts of the body com­bined with defile­ment of the heart. You must cleanse your phys­i­cal limbs and organs by fol­low­ing the Sunna, and your heart by putting the Qur’an into prac­tice. Take care of your heart, so that your phys­i­cal body will be taken care of.

Every ves­sel exudes its own con­tents. What­ever is in your heart will ooze out from you through your phys­i­cal parts. Be sen­si­ble! This is not the behav­ior of one who believes in death and is con­vinced of it.

This is not the behav­ior of one who is look­ing for­ward to meet­ing Allah (Almighty and Glo­ri­ous is He), and dread­ing His reck­on­ing and His inter­ro­ga­tion. The sound heart is filled with affir­ma­tion of Divine Unity [tawhid], absolute trust [tawakkul], cer­ti­tude [yaqin], help­ful guid­ance to suc­cess [taw­fiq], knowl­edge [’ilm], faith [iman], and near­ness [qurb] to Allah (Almighty and Glo­ri­ous is He). He sees all crea­tures in their essen­tial weak­ness, low­li­ness and poverty, yet he will not be arro­gant toward a lit­tle child amongst them. He becomes like a lion when bat­tle is joined with the unbe­liev­ers [kuf­far] and hyp­ocrites [munafiqun], out of zeal for Allah (Almighty and Glo­ri­ous is He). In His pres­ence he becomes a dis­carded piece of flesh, and he is meek and hum­ble toward those who are right­eous [sal­i­hun] and piously devoted [mut­taqun wari’un]. Allah (Almighty and Glo­ri­ous is He) has described the kind of peo­ple who have such attrib­utes, for He has said: Hard against the unbe­liev­ers, mer­ci­ful among them­selves.

( 48: 29) Woe unto you, O hereti­cal inno­va­tor [mub­tadi’]! No one but Allah is capa­ble of say­ing: “I am Allah.” Our Lord (Almighty and Glo­ri­ous is He) is a Speaker [Mutakallim], not a dumb mute, and this is why Allah (Almighty and Glo­ri­ous is He) has empha­sized the point in his speech to Moses, for he said: And Allah spoke directly to Moses. ( 4: 164) He pos­sesses speech [kalam] that can be heard and under­stood. He said to Moses: O Moses, I am indeed Allah, Lord of the Worlds. ( 28: 43) By His words, “I am Allah,” He means to say: “I am not an angel [malak], not a genie [jinni] and not a human being [insi], but the Lord of the Worlds [Rabbu’l-‘alamin]. So Pharaoh was lying when he said: ‘I am your Lord the Most High’ ( 79: 24), and when he laid claim to divin­ity [ilahiyya], dis­re­gard­ing Me. I am Allah, not Pharaoh or any other crea­ture.” When Moses fell into that agony and anguish, his faith [iman] and con­vic­tion [iqan] showed through.

When he fell into the gloom of night and the gloom of sor­row for the wife, on account of the agony she was suf­fer­ing, Allah (Almighty and Glo­ri­ous is He) revealed to him a light, so he said to his habits, his depen­dants, his strength and his mate­r­ial means: Stay here awhile, I notice a fire. ( 28: 29) “I have seen a light. My inner­most being [sirr], my heart [qalb], my inner con­tent [ma’na] and my ker­nel [lubb] have seen a light.

My pre­des­tined grace [sabiqa] and my guid­ance have come to me. Inde­pen­dence from crea­tures has come to me. Saintship [wilaya] and deputy­ship [khi­lafa] have come to me. The root [asl] has come to me and the branch [far’] has departed from me. Domin­ion has come to me and the dread of Pharaoh has gone from me, and the fear has passed over to him.” He bade his fam­ily farewell, com­mit­ted them to his Lord (Almighty and Glo­ri­ous is He) and moved on, for surely He would appoint a suc­ces­sor to him amongst them. This is how it is for the believer [mu’min] when Allah (Almighty and Glo­ri­ous is He) draws him close and sum­mons him to the door of His near­ness.

His heart looks about to right and left, to the back and to the front, and he sees that all avenues are blocked except in the direc­tion of the Lord of Truth (Almighty and Glo­ri­ous is He). Then he addresses his lower self [nafs], his pas­sions [hawa], his phys­i­cal limbs and organs [jawarih], his habits [’ada], his fam­ily and every­thing he has been involved with, say­ing: “I have spot­ted the light of near­ness to my Lord (Almighty and Glo­ri­ous is He), so I am mov­ing on toward it. If I have a return, I shall come back to you.” He bids farewell to all crea­tures. He bids farewell to every­thing pro­duced [muh­dath] and every­thing made [masnu’], and he moves on toward the Maker [Sani’], for surely the Lord of Truth (Almighty and Glo­ri­ous is He) will take care of his wife and chil­dren and all his mate­r­ial means [asbab]. Part of the spir­i­tual con­di­tion [hal] is kept hid­den from those who are remote, but not from those who are near, from those who hate but not from those who love. It is kept hid­den from the major­ity, but not from the few. When this heart is sound and pure, it can hear the call of the Lord of Truth (Almighty and Glo­ri­ous is He) from each of the six direc­tions [right and left, above and below, in front and behind].

It can hear the call of every Prophet [nabi], Mes­sen­ger [rasul], cham­pion of truth [sid­diq] and saint [wali]. At this stage he draws near to Him, so that his life comes to be near­ness to Him and his death remote­ness from Him.

His con­tent­ment comes to be in his inti­mate con­ver­sa­tion [muna­jat] with Him, and he is sat­is­fied with this to the exclu­sion of every­thing else. He does not care about the loss of this world. He does not care about hunger and thirst, naked­ness and indig­nity.

The seeker [murid] finds con­tent­ment in acts of obe­di­ence [ta’at], while the knower [’arif], who is sought [murad], finds con­tent­ment in near­ness to Allah (Almighty and Glo­ri­ous is He). O you with your affec­ta­tions, what is this you are up to? This busi­ness can­not be achieved through fast­ing by day and keep­ing vigil at night, eat­ing rough food and wear­ing rough clothes, while still being influ­enced by the lower self [nafs], the pas­sions [hawa], nat­ural incli­na­tions [tab’], igno­rance and the opin­ions of other peo­ple. Noth­ing can come about through this. Woe unto you! Be sin­cere [akhlis] and you will be saved [takhlus].

Be truth­ful [usduq] and you will attain your goal, draw close to your aspi­ra­tion and ascend to the heights. Sur­ren­der [sal­lim] and you will be safe and sound [sal­imta]. Be com­pli­ant [wafiq] and you will be helped to suc­ceed [wuf­fiqta].

Be con­tent [irda] and you will be approved of [rudiya ‘anka]. You must make a start, then the Lord of Truth (Almighty and Glo­ri­ous is He) will bring things to com­ple­tion for you. O Allah, take care of our affairs in this world and the here­after.

Do not entrust us to our own lower selves [nufus], nor to any of Your crea­tures! The Prophet (Allah bless him and give him peace) is reported as hav­ing said: Allah (Almighty and Glo­ri­ous is He) will say to Gabriel: “Put such and such a per­son to sleep, and make so and so get up.” There are two ways of tak­ing this [the first being]: “Make a cer­tain person-​the lover [muhibb]-get up, and put another person-​the beloved [mahbub]-to sleep. The for­mer has claimed that he loves Me, so I must cer­tainly exam­ine him and put him in his proper place, until the leaves of his being with any but Me fall from him. Make him get up, until the proof of his claim is estab­lished, until his love is con­firmed. And put a cer­tain other per­son to sleep, because he is My beloved. He has long been toil­ing hard.

Not a trace is left with him of any other than Me. His love for Me has become sin­gle, and con­firmed are his claim, his proof and his ful­fill­ment of My covenant. It is now My turn to ful­fill his covenant. He is a guest, and the guest is not made to serve and toil. I shall let him sleep in the cham­ber of My ten­der care, and I shall let him sit at the table of My gra­cious favor.

I shall enter­tain him in My near­ness and I shall remove him from the pres­ence of all oth­ers besides Me. His affec­tion [mawadda] has proved to be gen­uine, and when affec­tion is authen­tic for­mal­i­ties are dis­pensed with.” The other inter­pre­ta­tion is: “Put so and so to sleep, for I dis­like the sound of his voice, and make that other per­son get up, for I love to hear his voice.” The lover becomes a loved one only when his heart is puri­fied of every­thing apart from his Mas­ter (Almighty and Glo­ri­ous is He). When his real­iza­tion of the Divine Unity [tawhid] is com­plete, as well as his absolute trust [tawakkul], his faith [iman], his con­vic­tion [iqan] and his direct knowl­edge [ma’rifa], that is when he becomes a loved one. His suf­fer­ing then departs and com­fort comes to him. Sup­pose some­one loved a cer­tain king, but was sep­a­rated from him by a great dis­tance, so love over­whelmed him and he set out in a daze, head­ing in the direc­tion of the king’s coun­try. He trav­els by day and by night, endur­ing all kinds of hard­ship and dan­ger. He enjoys nei­ther food nor drink until he reaches the door of his palace.

The king has had news about his con­di­tion, so he sends his ser­vants out to wel­come him. They take him to the bath [hamam] to get him cleaned up, dress him in the finest clothes and make him fra­grant with per­fumes. Then they bring him into the pres­ence of the king, who enter­tains him, talks to him, asks him about his con­di­tion, mar­ries him to the most beau­ti­ful of his slave girls and grants him a por­tion of his king­dom. He becomes the beloved favorite of the king, so what rea­son could he have, after all this, to be afraid or weary or to wish to go back to his own coun­try? Why should he wish to part from him, when he has come to be estab­lished and trusted in his pres­ence? This heart, when it has attained to the Lord of Truth (Almighty and Glo­ri­ous is He), comes to be endowed with His near­ness and His inti­mate con­ver­sa­tion, secure in His pres­ence, so it has no desire to leave Him again and go back to any other.

The way for the heart to reach this sta­tion [maqam] is through the per­for­mance of the oblig­a­tory reli­gious duties [fara’id], patient renun­ci­a­tion of unlaw­ful things [haram] and car­nal desires [sha­hawat], obtain­ing things that are per­mis­si­ble [mubah] and law­ful [halal] with­out pas­sion [hawa] and lust [shahwa] and involve­ment [wujud], and the prac­tice of salu­tory restraint [wara’ shafi] and per­fect absti­nence [zuhd kamil]. It is the giv­ing up of every­thing apart from Allah (Almighty and Glo­ri­ous is He), oppo­si­tion to the lower self [nafs], the pas­sions [hawa] and the devil [shai­tan], the cleans­ing of the heart from all crea­tures what­so­ever, and equal indif­fer­ence to praise or blame, to receiv­ing gifts or hav­ing them with­held, and to the hard life of the desert [hajar] or the com­fort of civ­i­lized liv­ing [madar]. The first stage of this busi­ness is bear­ing wit­ness that there is none wor­thy of wor­ship except Allah [sha­ha­datu an la ilaha illa’llah], and the last is equal indif­fer­ence to rough or civ­i­lized liv­ing.

When a person’s heart is sound, he is so closely con­nected with his Lord (Almighty and Glo­ri­ous is He) that desert and town, praise and blame, sick­ness and good health, riches and poverty, worldly suc­cess and fail­ure are all on an equal foot­ing as far as he is con­cerned. When some­one has gen­uinely reached this stage, he expe­ri­ences the death of his lower self [nafs] and his pas­sions [hawa], his nat­ural urges cease to flare up, and his devil becomes humbly sub­mis­sive to him. This world and its lords [arbab] become insignif­i­cant to his heart, while the here­after and its lords acquire great impor­tance in its sight. Then he turns away from both these worlds and moves toward his Mas­ter (Almighty and Glo­ri­ous is He). His heart finds a track in the midst of crea­tures [khalq], on which it can pass through to the Truth [Haqq]. They step aside for him to right and left, pull back and clear the path for him. They run away from the fire of his truth­ful­ness [sidq] and the awe-​inspiring dig­nity of his inner­most being [sirr].

When some­one has gen­uinely reached this stage, no oppo­nent can make him turn back and no obsta­cle can bar his way to the door of the Lord of Truth (Almighty and Glo­ri­ous is He). His ban­ner can­not be repulsed, nor his army put to flight. His birds [of good omen] can­not be silenced, and the sword of his affir­ma­tion of Unity [tawhid] can­not be blunted. His steps do not fal­ter. His task is not dif­fi­cult for him, and nei­ther door nor lock can hold fast in front of him. Doors and locks fly apart, and all avenues are opened up. Noth­ing stands before him until he stands before the Lord.

Then He will treat him kindly and let him sleep in His cham­ber. He will give him to eat of His gra­cious bounty and to drink of His inti­mate friend­ship [uns]. At this point he will see what no eye has ever seen, no ear has ever heard, and no human heart has ever con­ceived. This servant’s return to crea­tures is for the pur­pose of guid­ing them aright and rul­ing them. They are all sub­ject to the domin­ion of this ser­vant, who has attained to Him, who has seen Him and regards every­thing apart from Him as the work of cre­ation. He becomes use­ful to the peo­ple as an expert [jah­badh], a medi­a­tor [safir] who points the way to the door of the Lord of Truth (Almighty and Glo­ri­ous is He).

Now he is called great in the spir­i­tual king­dom [malakut]. All crea­tures are under the feet of his heart and find pro­tec­tion in his shade.

You are not rightly guided. You lay claim to that which does not belong to you, and to what you do not pos­sess. Your lower self [nafs] is in con­trol of you, and crea­tures and all of this world are in your heart. In your heart they are greater than Allah (Almighty and Glo­ri­ous is He). Torrent Prodigy The Most Infamous Download. You are out­side the limit of the peo­ple [of the Lord] and their esti­ma­tion. If you wish to attain to what I have hinted at, you must devote your atten­tion to the purifi­ca­tion of your heart from all things. You must obey the com­mand­ments and observe the pro­hi­bi­tions [of the Lord], be patient with des­tiny [qadar], and expel this world from your heart.

After all this, come here to me, so that I may talk with you and tell you about what lies beyond all that. If you do this, you will obtain what you wish, but any­thing said before­hand would be sense­less jab­ber. Woe unto you! You need a bite to eat, you lose some triv­ial lit­tle thing, or you suf­fer an insult to your honor-​and it is the end of the world for you! You protest against Allah (Almighty and Glo­ri­ous is He). You vent your rage by beat­ing your wife and chil­dren.

You curse your reli­gion [din] and your Prophet [nabi]. If you were a sen­si­ble per­son, one of the peo­ple of wake­ful­ness and vig­i­lant aware­ness, you would hold your tongue in the pres­ence of Allah (Almighty and Glo­ri­ous is He). You would look upon all of His actions [af’al] as a bless­ing for your ben­e­fit and in your inter­est. If you pause and do not quar­rel, if you are thank­ful and not ungrate­ful, if you are con­tent and not dis­sat­is­fied, if you are quiet and do not com­plain, you will be told: Will not Allah defend His ser­vant? ( 39: 36) O hasty one, be patient and you will have good and whole­some food to eat. You do not know Allah (Almighty and Glo­ri­ous is He). If you really knew [’arafta] Him, you would not com­plain about Him to oth­ers.

If you really knew Him, you would hold your tongue in His pres­ence. You would not demand things of Him and would not pester Him with your sup­pli­ca­tion [du’a’]. No, you would rather com­ply with His wishes and be patient with Him. Be sen­si­ble! You do not need any jus­ti­fi­ca­tion. Every­thing He does is ben­e­fi­cial.

He puts you to the test to see how you will behave. He exam­ines you to find out whether you are con­fi­dent of His promise, whether you real­ize that He is Watch­ing you and Aware of you. Surely you must real­ize that if the day-​laborer [ruzkari] were to beg for a hand­out while inside the king’s palace, this would amount to impu­dence and greed­i­ness on his part. He would be evicted at once from the palace, and would be told: “This fel­low needs to go beg­ging.” The faith [iman] of the believer [mu’min] can­not be com­plete as long as his heart still con­tains any cupid­ity, greed or impor­tu­nate demand, or any crea­tures on whom his fears and hopes are pinned. To achieve this com­plete­ness he must prac­tice con­stant reflec­tion [fikr] and stu­diously exam­ine the basic sources [usul: ‘roots’] and the prac­ti­cal appli­ca­tions derived from them [furu’: ‘branches’]. He must reflect upon the spir­i­tual states [ahwal] of the Prophets [nabiyyun], the Mes­sen­gers [mur­salun] and the right­eous [sal­i­hun], on how the Lord of Truth (Almighty and Glo­ri­ous is He) deliv­ered them from the hands of their ene­mies and helped them to tri­umph over their foes, and on how He gave them relief and a way out of their prob­lems.

It is through gen­uine reflec­tion that absolute trust [tawakkul] becomes truly estab­lished. This world dis­ap­pears from the heart and it for­gets about jinn, human beings, angels and all crea­tures, while it remem­bers the Lord of Truth (Almighty and Glo­ri­ous is He). The owner of this heart comes to be as if no one else had been cre­ated. He comes to be as if he were the only one sub­ject to the [divine] com­mand­ments, there being no other crea­tures; as if he were the only one sub­ject to the [divine] pro­hi­bi­tions, like­wise, and as if he were the sole recip­i­ent of the [divine] bless­ings. It seems to him that all oblig­a­tions rest on the neck of his inner­most being [sirr] and his heart. He sees the moun­tains of oblig­a­tions, in all their vari­ety of forms, as a mis­sion [risala] from the One who imposes oblig­a­tions [al-​Mukallif], so he under­takes it in order to prove the real­ity of his servi­tude [’ubudiyya] and his readi­ness to obey [tawa’iyya]. He becomes a car­rier for crea­tures, while the Cre­ator car­ries him.

He becomes a physi­cian for them, while his Lord (Almighty and Glo­ri­ous is He) is his own physi­cian. He becomes the door for crea­tures to reach the Lord of Truth (Almighty and Glo­ri­ous is He), and a medi­a­tor [safir] between them and Him. He becomes a sun from which they receive light on their path toward Him.

He becomes the food and drink of crea­tures, for he is never absent from them. He becomes their inter­est and wel­fare entirely, and for­gets about him­self. He comes to be as if he had no lower self [nafs], no nat­ural incli­na­tions [tab’] and no pas­sions [hawa]. He for­gets about his own food and drink and cloth­ing.

He becomes for­get­ful of him­self, mind­ful of his Lord (Almighty and Glo­ri­ous is He). He takes his heart away from his own self and from crea­tures, but remains with his Lord (Almighty and Glo­ri­ous is He). All he seeks is the well-​being of other crea­tures. He has com­mit­ted his own self [sal­lama naf­sahu] to the hand of the judg­ment [qada’] of his Lord (Almighty and Glo­ri­ous is He), let­ting go of it com­pletely. Such is the char­ac­ter of one who is will­ing to under­take the task of con­duct­ing peo­ple to the door of the Lord of Truth (Almighty and Glo­ri­ous is He). As for you, you are a crazy fool, igno­rant of Allah (Almighty and Glo­ri­ous is He), His Mes­sen­gers [rusul], His saints [awliya’] and His spe­cial favorites [khawass] among His crea­tures. You claim to prac­tice absti­nence [zuhd], yet you are always crav­ing [raghib].

Your absti­nence is a crip­ple with no feet. Your only yearn­ing is for this world and crea­tures. You have no yearn­ing for your Lord (Almighty and Glo­ri­ous is He). Be care­ful how you stand in front of me!

Come with good thoughts and good man­ners, so that I may guide you to your Lord (Almighty and Glo­ri­ous is He) and make you famil­iar with the path to Him. You must take off the clothes of arro­gance and dress your­self in the clothes of humil­ity. You must be put to shame, so that you may receive honor. You must hum­ble your­self so that you may grow in stature. All that you are now engaged in and involved with is crazy fool­ish­ness. Allah (Almighty and Glo­ri­ous is He) pays no atten­tion to it.

This busi­ness does not come about through the actions of the phys­i­cal body. Our Prophet Muham­mad (Allah bless him and give him peace) used to say: Absti­nence is in here. Pious devo­tion [taqwa] is in here. Sin­cer­ity [ikhlas] is in here.

–and he would be point­ing at his breast. If some­one wishes for suc­cess [falah], let him become a piece of ground beneath the feet of the Shaikhs. What is the char­ac­ter of these Shaikhs? They are those who give up this world and crea­tures, who bid them farewell, who say good­bye to every­thing below the heav­enly Throne [’arsh] down to the sur­face of the earth, who leave all things behind and bid them the farewell of one who will never be com­ing back to them again.

They say good­bye to all crea­tures, includ­ing their own selves. Their exis­tence [wujud] is together with their Lord (Almighty and Glo­ri­ous is He) in all their states [ahwal]. If any­one seeks the love of the Lord of Truth (Almighty and Glo­ri­ous is He) together with the exis­tence of his own self [nafs], he is indulging in delu­sion and fan­tasy. The major­ity of those who behave like ascetics [mutaza­h­hidun] and devout wor­ship­pers [muta’abbidun] are actu­ally the slaves of crea­tures, whom they treat as if they were part­ners of Allah [mushrikuna bihim]. You must not put your trust in mate­r­ial means [asbab], mak­ing idols of them and depend­ing on them, because you will incur the wrath of the Lord of Truth (Almighty and Glo­ri­ous is He), of Him who is the Orig­i­na­tor of all means [Mus­ab­bib al-​asbab], the Cre­ator [Khaliq] of them and the One who keeps them at His dis­posal [al-​Mutasarrif fiha].