Part 3

Shaykh ‘Abd al-‘Aziz bin Baz, may Allah have mercy upon him, said about him: ‘He - may Allah have mercy upon him - had a great concern for figh and, in issues involving differences of opinion, paid attention to knowing the stronger opinion along with its respective proof. He hardly spoke unless there was a benefit; I sat with him on more than one occasion in Makkah and Riyadh and he only spoke sparingly, except in

issues of knowledge. He was humble and had an excellent character; whoever reads his books will realise his virtue, knowledge and concern for the textual proofs. May Allah bestow vast mercy upon him?

From the age of twenty-three, up until his death, the Shaykh devoted his life to teaching, instructing and cultivating the people. During this time he authored over thirty books and treatises; from them:

1 - Taysir al-Karim al-Rahman fi Tafsir Kalam al-Mannan (Facilitation of the Most-Munificent, Most-Merciful in Explaining the Words of the Most-Benevolent), a concise exegesis of the Qur’an; simple in its wording, profound in its meanings.

2Al-Tanbihat al-Latifah fi ma Ihtawat ‘alayhi'l-‘Agidah al-Wasitiyyah (The Graceful Awareness of what is Encapsulated in the Creed of alWasitiyyah), a brief commentary to Imam Ibn Taymiyyak’s treatise on the Muslim creed.

3 - Manhaj al-Salikin wa'l-Tawdih al-Figh fi’l-Din (Methodology of the Wayfarer and an Exposition of the Laws of the Religion), a digest of Hanbali figh, although in some issues opinions from other figh schools have been preferred by the Shaykh due to the strength of their proof.

4Irshad Ul al-Bas@ ir wa'l-Albab li Nayl al-Figh (A Guidance to those Possesing Insight and Understanding for the Attainment of the Law), a compendium of figh in question and answer form.

5 - Risdlah fi'l-Qawa’id al-Fighiyyah (A ‘Treatise about the Maxims of Jurisprudence), written in poetry form, with brief notes to each line of poetry by the author himself.

6 - Bahjatu Quiiib al-Abrar (Delight for the Hearts of the Righteous), a superb exposition of ninety-nine Prophetic traditions that deal with beliefs, manners, morals, suliak, law, and social transactions.

7 - Al-Was@ il al-Mufidah Ii’l-Hayat al-Sa‘idah (The Beneficial Means to a Happy Life), in which ways that assist a person in what is now referred to as ‘personal and spiritual intelligence, are discussed.

Shaykh ‘Abd al-Rahman al-Sa‘di, after suddenly falling ill, passed away just before dawn, on Thursday 23rd of Jumada al-Akhir; 1376H. May Allah shower mercy upon him, be pleased with him, and raise him to the ranks of the Truthful Ones (al-siddiqin).

The book consists of a short, didactic poem - which its author entitled: “The Journey to Allah and the Home of the Hereafter, or Afterlife (alsayr il'allah wa'l-dar al-akhirah) - as well as a brief explanation to the poem, which he called: ‘The Exquisite Pearl (al-durrat al-fakhirah)? The nature and brevity of the book is such that it may be regarded as an introduction, or a primer, to the science of suliik.

The book elucidates the main stations (maqdamat or mandzil) that the heart is required to embrace as part of its journeying to Allah. What is meant by ‘station’ is a praiseworthy quality - such as sincerity, love, fear, hope, patience, satisfaction or renunciation - which the heart succeeds in acquiring and firmly rooting in itself. When this occurs, the heart is said to have ‘arrived’ at that particular station. If, however, the praiseworthy quality wavers and has not settled in it, then the heart is said to be ina state (hdl), not a station (maqam).

Tbn al-Qayyim, may Allah have mercy upon him, explained the distinction between states and stations in the following manner:

“What is correct here is that these occurrences and stations are named so by taking into consideration the particular state for it. So they are glimmerings (Jawami’), flashes (bawariq) and external appearances (lawa’ih) at the onset of their occurrence, in the same way that lightening glimmers and flashes from a distance. But when they dawn upon

him and he encounters them, then they become states. If they become firmly established within him, without vanishing, then they are called stations. So initially they are glimmers and flashes; midway they are states; and finally they are stations. Therefore, the initial glimmer of light is the state, as well as the station. But these terms are only named so by taking inte consideration how they connect with the heart, how manifest they are upon it, and how firmly-rooted they are in it?2!

The difference between the two may also be clarified by the following example: Renunciation (zuhd) is one of the lofty stations of wayfaring; being proven so by the texts of the Book, the Sunnah and the agreement of the Pious Predecessors (al-salaf al-salih) of this nation (ummah).So knowledge of the world’s ephemerality; the censure of it and of those who chase after it; and the praise for those who turn away from it and instead aspire for the Afterlife, is what initially causes the heart to incline towards renunciation. Then, if success is granted, there appears from the limbs certain acts that indicate the presence of this state in the heart, such as shunning worldliness and materialism, and engaging in righteous actions and spiritual works. This state then encounters opposing influences, such as the ego’s insinuations, satanic whisperings and the soul's capriciousness, which urge and lure him towards worldliness. In the wake of this onslaught this state may waver or fluctuate; it may even vanish completely. But if these influences are combated, and the effect becomes firmly ingrained and deeply rooted in the heart, then it is called a station.

One of the purposes of suliak is to aid the transition from ‘experiencing’ States, to ‘arriving’ at stations; and from experiencing ‘moments’ of reliance, patience, fear, hope, satisfaction in Allah, etc., to being ‘permanently’ adorned with these essential and praiseworthy qualities. The actual vehicle for this transition is inner struggle, or mujahadah, by

21. Madarij al-Salikin (1/110).

which these qualities may be imposed, and then imprinted, upon the heart. The Prophet, sallallahu ‘alayhi wa sallam, said: ‘Indeed, knowledge is acquired by learning it, and forbearance is acquired by imposing it [upon oneself] 22

About the Translation The following points are related to the actual translation:

1 - Two critical arabic editions of the book have been used for this translation; the first is the edition of Shaykh ‘Ali Hasan al-Halabi,23 the second is the one prepared by Ashraf ibn ‘Abd al-Maqsiid;?4 one of the fifteen or so al-Sa‘di titles that he has edited. May Allah reward them both with goodness for their services and efforts.

2 - Footnotes have been added from the words of Ibn al-Qayyim, a saintly scholar and a master of both the inward and outward sciences of Islam; may Allah illuminate his grave and sanctify his soul. Most of these words are from his magnum opus on Islamic spirituality, entitled: Madarij al-Salikin (Stations of the Wayfarers), in which he extensively quotes the pietists and masters of sulik from the early Muslims.

3 - I would like to express my thanks to Safia Debar, Asif Sharif and Arsalan Obaidullah, who proof read the translation and made valuable suggestions for its improvement. I am also grateful to Abu Rumaysah who not only checked the translation, but also contributed immensely in the translation of the actual poetry itself. May Allah grant each of them felicity and well-being in both worlds.

22. Recorded by al-Khatib, Tarikh (9/127). It was declared to be sound (hasan) by alAlbani, Silsilah al-Sahihah (n0.342). 23. Published by Dar Ibn ‘Affan: Khubar; 1418H/1997CE.

4 - Headings have been included at the beginning of each chapter. In addition, a bibliography of the sources used for this introduction has been given at the end of this book, along with a general index of names and terms that occur in the book.

The believer, in his quest for spiritual growth, and in his desire to draw closer to Allah, knows that his is not a ‘one-sided affair? Rather, he is reassured and comforted by the promise of divine reciprocity, about which the Prophet, sallallahu ‘alayhi wa sallam, said:

“allah, Mighty and Majestic is He, said: I am as My servant thinks I am and I am with him when he remembers Me. If he remembers Me to himself, | remember him to Myself. If he remembers Me in an assembly, I remember him in an assembly better than it. If he draws closer to Me bya hand’s span, I draw closer to him by an arm’s length; and If he draws closer to Me by an arm’ length, I draw closer to him by a fathom; and if he comes walking to me, I come hastening to him?

All praise be to Allah, Lord of the worlds. May Allah's blessings and peace be upon our master (sayyid), Muhammad; and upon his Family, his Companions and all those who follow them.

Abu Aaliyah Surkheel ibn Anwar Sharif 8th of Rabi‘ al-Thani; 1422H

(1st of August, 2001CE)

25, Recorded by al-Bukhari (no.7405) and Muslim (no.2675).

ARABIC TEXT OF THE POEM

se al I hay

i38 ANN IG (yal ps

So ip UIST ils

Ad publ Jy! gl YX

SLY JH 3 LES

pes gay a Ip

GLb YG sLeiyG plat

WS publ Gis dal

Shai SLY ge be

WS Jel oe Cl Iie SUED Se bp ge 8 Dd Be IS DDE Ag

TRANSLATION OF THE POEM

Fortunate are those who avoid the destructive paths; Intending the stations of Allah’s good pleasure.

Those who journey with the utmost sincerity; Following the legislation by which faith is measured.

Those who build the stations of their journey; Submitting between being fearful and being hopeful.

Those whose hearts the Divine has filled; With devotion to Him and love for the Most-Merciful.

Those who remember Him and do so abundantly; In private, public, at all times in continuance.

Seeking nearness to the Sovereign-Master; By obeying Him and forsaking disobedience.

Doing what is obligatory and optional is their way; Inspecting their own faults and their deficiencies.

Their souls patiently enduring all that is disdainful; Desirous of what it entails of benevolence.

They arrive at the Station of Contentment; Ultimately reaching the Garden and safety.

For His bounties to His creation they are grateful; With their heart, tongues and the limbs of their body.

Reliance is their companion in all affairs; Whilst striving in the pleasure of the All-Merciful.

Worshipping the Divine, believing in His presence; Thus taking their place at the Station of Excellence.

Advising others to that which pleases their Lord; With knowledge, guidance and compassion.

Accompanying the people in bodily form; Whilst their spirits dwell at a sublimer station.