Spiritual Counsel of Sidi Ahmad Zarruq 3

October 11, 2012, 4:56 pm

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Spiritual Counsel of Sidi Ahmad Zarruq

Know – may Allah give you and us success, rectify our worldly and otherworldly lives, and grant us adherence to the way of the Truth in our journeys and our sojourns – that repentance (taubah) is a key, piety (taqwa) is vast, and uprightness is the source of rectification. Furthermore, a servant is never free of blunders, shortcomings, or lassitude.

Therefore, never be neglectful of repentance; never turn away from the act of returning to Allah; and never neglect acts that bring you closer to Allah. Indeed, any time you fail to do one of these three things, repent and return. Any time you make a mistake, listen and obey.

Anytime you display shortcomings or show lack of enthusiasm, don’t desist in your efforts.

Let your main concern be to remove from your outward state anything displeasing, and then continue to work on your outward state through continuous counsel.

Continue doing this until you find that fleeing from anything outwardly displeasing is second nature to you and that your avoidance of the boundaries of prohibited things is as if it has resulted from a protective net that was placed before you. At this point, it is time to turn inward toward your heart’s presence and to its reality with both reflection and remembrance.

Don’t hasten the end result before you have completed the beginning, but, likewise, don’t begin without looking toward the end result. This is so because the one who seeks the outset at the end loses providential security, and the one who seeks the end at the outset loses providential guidance.

Act in accordance with principles and the appropriate legal rulings (of Deen) and not in accordance with stories and fantasies.

Don’t even consider stories of how things went with others except as a tonic to strengthen your resolve, certainly not as a reference based upon their outward forms or what they seem to be revealing. In all of this, depend upon a clear path to which you can refer and a foundation upon which you can rely no matter what your state.

The best of these is the path of Ibn ‘Ata Illah because it gives clear direction to Allah. Do not take from others’ words unless it is in accordance with your own path, but submit to their implications if you desire realization.

Avoid all forms of vain and foul speech to your absolute utmost. Put aside anything if unable to discern its benefit immediately.

Beware of being extremely hard on your selfish soul (nafs) before you have obtained a mastery over it, but also beware of being too lax with it regarding any of the sacred rulings. This is so because it is constantly fleeing from moderation in everything, and it inclines toward extremism in both matters of deviance and guidance!

Seek out a companion to help you out in your affair, and take his counsel concerning matters that occur from both your inward states and your outward affairs. If you do indeed take his companionship, then treat him in a manner commensurate with his state, and give him of yourself based upon his inabilities and abilities because the perfected companion can no longer be found. Indeed, in these times, even a suitable companion who is agreeable rarely lasts.

Furthermore, beware of the majority of people concerning both your religious and worldly affairs, unless you have ascertained they have a sound relationship with their Lord, rooted in knowledge which is free of caprice and love of leadership, and they are in possession of sound intellect, free of the pitfalls of hidden agendas.

Do not be heedless of the machinations of others or their hidden states. Consider these two from both their origins and their actions. People of high character and family distinction are almost always beneficial; on the other hand, excruciating circumstances compel a person of low character and origin to forsake others in need.

Be extremely vigilant of the dominant qualities of a given people in any given land, and don’t be heedless of the Divine wisdom in the creation; notice gathering in separation.

Organize your hours in a manner appropriate to each time’s specific needs, using a gentle and tolerant approach all the while being very wary of the extremes of rigidity and laxity. With laxity, this is especially necessary given that too much latitude in permitted matters sets the heart back on its journey to such a degree that even a man of resolve ends up looking like a foolish child.

Work for this world as if you will live forever, but work for your next life as if tomorrow you die. In other words, do not neglect the externals of your worldly needs, all the while keeping in mind your end and final resting place. Be extremely vigilant about avoiding positions of leadership, but should you be tried with such matters, know your own limitations.

The Divine Name: "Allah" in Arabic Script

Be absolutely sincere to Allah with the sincerity of one who knows full well the One who is placing demands upon him.

Surrender completely to His decree with the submission of one who knows he can never overcome Him.

Have a firm foundation in all of your affairs, and you will be safe from their pitfalls.

Organize your devotional practices, and you will find your time is extended due to the grace that pervades it.

Never be fanatical about anything, whether it is the truth or not, and your heart will remain in a state of soundness toward others.

Never claim anything to which you are entitled, not to mention that to which you are not entitled, and you will be safe from connivance and treachery. Indeed, anyone claiming a rank above his own will fall, scandalized and humiliated. Moreover, those who claim a rank they warrant will have it stripped from them.

Conversely, those who claim a lesser rank than their own will be elevated to an even higher one than they deserve.

Never reveal to your companion anything of your state other than what his own state warrants. The reason is that if you go down to his level, he’ll have contempt for you; whereas if you attempt to raise him up to your level, he’ll forsake you.

Never demand a right from anyone, whether an intimate or a stranger. The reason is simple: a stranger owes you nothing, and one close to you is too important to direct your blame toward.

Never assume that anyone in this world can really understand your circumstances other than from the perspective of his own circumstances, because, in reality, people see things only in accordance with their frames of reference and their personal path. However, when aims, purposes, and aspirations are similar, people tend to work together toward a common goal.

Never belittle any talk that concerns absent people even if there is no harm in it due to the likelihood of harm entering into it.

Guard your secrets even if you feel safe with someone because the one to whom you divulge your secret is not a safer vessel than your own heart before you revealed it.

Never leave an atom’s weight of your regular devotional practice (wird). Never be lenient with yourself in either relaxed times or those of high resolve. Indeed, should you miss some of your practice at a given time, redress it later. If you are not able to do your usual practice, at least occupy yourself with some other similar practice.

Never obey your selfish soul even for a moment nor believe any of its claims no matter what it says. To the utmost, guard your resolve in all affairs; and should you resolve to do something, do it immediately before it abates or dissipates. Examine your soul constantly in matters you are obliged to do or those that you should do. Leave off anything you don’t need to do, even the recommended – in short, do not involve yourself in anything other than the absolutely necessary or that in which a real discernible need exists.

Treat others just as you would want to be treated, and fulfill what is due. All of this is epitomized in the words of the poet when he said:

If you desire to live such that your religion is safe
And your portion is full and your honor is  sound
Guard your tongue; never mention another’s  faults
For you too have faults and others too  have tongues!

Take care the eye, when it reveals another’s faults
Saying, “O my eyes, remember the eyes of others!”

Live treating well all others and avoid aggression
And should they oppress, repel it but with kindness.


The source of these words is in fact the traditions of the Prophet, peace be upon him, when he said, “Be vigilant of Allah wherever you are, and follow a misdeed with a good deed, and it will remove it; and treat others with the most excellence of character.”

In another, he, peace and blessings of Allah upon him, said, “Every child of Adam makes mistakes, and the best of those who make mistakes are those who seek to redress them.”

He also said, “The Holy Spirit inspired my heart’s core that no soul will die until it fulfills its decreed portion of this world and its appointed time here, so be conscious of Allah, and make your requests with dignity.”

In summation, repentance, awareness of Allah, and uprightness are the foundations of all benefits.

The truth is manifest, and its details are weighty and significant. The affair belongs to Allah. Success is in His hands. Peace.


-  an extraordinary and beneficial counsel from Sidi Ahmad Zarruq, may Allah sanctify his secret, taken from his two books The Poor Man’s Book of Assistance (Kitab al-‘Iaana) and The Principles of Tasawwuf (Qawaa’id at-Tasawwuf).Translated in English by Hamza Yusuf

Credit: Foundations of the Spiritual Path by Sidi Ahmad Zarruq (PDF)


About: Ahmed Zarruq (or Sheikh Shihab al-Din Abu al-Abbas Ahmed b Ahmed b Muhammad b Isa al-Barnusi al-Fasi Zarruq) (1442–1493) was a Shadhili Sufi Sheikh and founder of the Zarruqiyye branch of the Shadhili Sufi order (Tariqa). He was born on the 7th June 1442 (846 of the Islamic 'Hijra' calendar) in a village in the region of Tiliwan, a mountain area of Morocco. He was a contemporary of Muhammad al-Jazuli, another famous Scholar and Sufi Master.

He took the name 'Zarruq' (meaning 'blue') and he studied the traditional Islamic sciences such as jurisprudence, Arabic, traditions of the Prophet and wrote extensively on a number of subjects. His most famous works are first of al his Qawa’id al-Tasawwuf (The Principles of Sufism), his commentaries on Maliki jurisprudence and his commentary upon the Hikam of ibn 'Ata Allah.

He traveled East to the Hijaz and to Egypt before taking up residence in Misrata, Libya where he died in 899 (1493). May Allah raise his station to further heights among the blessed companions.



# Resources:
* Qawaa'id al tasawwuf (The Principles of Sufism) by Shaykh Ahmad Zarruq: An annotated translation with introduction by Istrabadi, Zaineb S (Indiana University, 1988). via Scribd
* Teachings from The Book of Wisdom: al Hikam of Shaykh Ahmad ibn Ata ‘Illah as-Sakandari via Green Mountain School
* The Book of Aphorisms by Ibn Ataillah
* Wird of Ahmad Zarruq (in Arabic)
* Al Hikam of Ibn Ata Allah Commentary by Ibn Abbad in English

 taken from  www.mysticsaint.info/2012/08/

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Spiritual Counsel of Sidi Ahmad Zarruq 4

October 11, 2012, 5:00 pm

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 Spiritual Counsel of Sidi Ahmad Zarruq

 

Know (may Allah give you and us success, and rectify our worldly and other worldly lives and grant us adherence to way of the truth in our journeys and in our sojourns) that:

Repentance is a key. And Taqwaa [awareness of Allah] is vast. And Uprightness is the source of rectification. Furthermore a servant is never free of either blunders, or shortcomings, or lassitude. Therefore never be neglectful of Tawbah [repentance], and never turn away from the act of returning to Allah (SubHana Wa Ta`ala ), and never neglect acts that bring you closer to Allah (SubHana Wa Ta`ala ). Indeed, every time one of these three occurs, repent and return.

Every time that you make a mistake, listen and obey. Any time you display shortcoming or lack of enthusiasm, don’t desist in your efforts. Let your main concern be to remove from your outer state anything that is displeasing, and then maintain its outward state from continuous counsel.

Continue doing this until you find that your fleeing from anything outwardly displeasing is second nature, and your avoidance of the boundaries of prohibited things is as if it acts like a protective net that is placed before you.

At this point, it is time to turn inward, toward your heart’s presence, and to its reality with both reflection and remembrance. Don’t hasten the end result before you have completed the beginning.

But likewise, don’t begin without looking toward the end result. This is so because the one who seeks the outset at the end loses providential care; and the one who seeks the end at the outset loses providential guidance.

Act in accordance with principles and the appropriate legal rulings, and not in accordance with stories and fantasies. Don’t even consider stories of how things went with others, except as a tonic to strengthen your resolve. Certainly not as a reference based upon their outward forms, or what they seem to be telling us.

In all of this, depend upon a clear path you can refer to, and a foundation that you can depend upon in all of your states. The best of these is the path of Ibn Ata’illah, given that in it is a clear direction to Allah.

Do not take from others’ words unless it is in accordance with your own path, but submit to their implications if you desire realization.

Avoid all forms of vain and foul speech to your absolute utmost. Put aside anything that you cannot discern its benefit immediately.

Beware of being extremely hard on yourself before you’ve obtained a mastery over it. But also beware of being too lax with it, in anything that concerns sacred rulings. This is so because it is constantly fleeing from moderation in everything, and it inclines towards extremism in both matters of deviance and guidance.

Seek out a companion to help you out in your affairs, and take his counsel concerning matters that occur from both your inward states and your outward affairs. If you do indeed take his companionship, then treat him in a manner commensurate with his state and give him of your counsel based upon his inabilities and abilities, because a perfected friend is no longer to be found. Indeed, in these times even a suitable companion who is agreeable rarely lasts!

And beware of the majority of people in matters that concern your religious and your worldly states, unless you have ascertained he has some sound relationship with his Lord based upon a knowledge that is free of his caprice or love of leadership, and a sound intellect free of the pitfalls of hidden agendas.

Do not be heedless of the machinations of others or their hidden states. Consider these two from both their origins and their actions. A person of character and family-distinction rarely affects you with other than good. And yet a person of low origin’s roots usually cause him to disregard you when times get tough.

Be extremely vigilant of the dominant qualities of a given people in any given land, and don’t be heedless of the Divine Wisdom in the creation. And notice gathered-ness and separation, some of this we have already covered in our book Al-Qawaa’id, so take a look at it there.

Organize your time in a manner appropriate to the time-specific needs using gentleness and toleration. And be very wary of either harshness or laxity. This is so because too much laxity concerning permissible matters pulls the heart backward in its journey, until even a man of resolve ends up looking like a foolish boy.

Work for this world as if you would live forever, but work for your next life as if you would die tomorrow. Thus do not neglect the externals of your worldly needs. In the meantime do not be heedless of your end and final resting-place.

Be extremely vigilant about avoiding positions of leadership, but should you be tried with such matters at least know your own limitations. Be absolutely sincere to Allah with the sincerity of one who knows full well Who is placing demands upon him.

Surrender completely to His Decree with the submission of one who knows he can never overcome Him. Have a firm foundation for all of your affairs and you will be safe from their pitfalls.

Organize your devotional practices, and you will find your time extended due to the barakah [blessings] in it.

Never be fanatical about anything, whether it is the truth or whether it is false, for your heart will then remain in a state of soundness towards others.

Never claim anything you are entitled to – not to mention what you’re not entitled to – and you’ll be safe from tricks and treachery

. This is so because anyone who claims some rank above his own will fall in humiliation.

Whereas those who claim a rank they want will have it stripped from them. While those who claim a station less than their true rank will be elevated to even higher levels than they actually deserve.

Never give your companion anything of your state other than what his own state wants. This is so because if you go down to his level, he will show you contempt. Whereas if you attempt to raise him up to your level, he will abandon you.

Never demand a right from anyone whether an intimate or a stranger. The reason for this is a stranger in reality owes you nothing, and someone close to you is too precious to direct your blame to him.

Never assume that anyone in this world can really understand your circumstances other than from the perspective of his own circumstances. This is so because in reality everyone only sees things in accordance with their frames of reference and their personal path. However when aims, purposes and aspirations are similar, people tend to work together toward a common goal.

Never belittle any talk that involves absent people, even if there is no harm in it due to the possibility of harm entering into it. Guard your secrets even if you feel safe with someone, because the one you divulge your secret to is not a safer place than your own heart from whence it emanates.

Never leave an atom’s weight of your regular devotional practice. Never be lenient with yourself in either lax times or times of high resolve. Indeed, should you miss some of your practice in a given time, redress it in another time. If you’re not able to do your usual practice, at least occupy yourself with something else similar.

Never obey your ego even for a moment, nor believe any of its claims no matter what it tells you.

Be vigilant about your resolve in all of your affairs to your utmost. In fact, should you resolve to do something, then do it immediately before the resolve wanes.

Examine your soul constantly in matters that you are obliged to do, or are needed to be done. Anything you are in no need of doing, leave it. Even if it is something that is recommended. That means not involving yourself in anything other than absolutely necessary things, and real discernable needs.

Treat others just as you would want to be treated, and fulfill to them what is due to them. All of this is really epitomized in the words of the poet when he said,

If you desire to live such that your religion is safe, And your portion is full and your honor is sound, Guard your tongue and never mention another’s faults Remembering you yourself have faults and others have tongues.

Watch your eye; Should it ever reveal to you the faults of others Say to it,

“O my eye! Other people have eyes too!”

Live treating others well And avoid aggression. And should others aggress against you. Leave them but in the best way. The source of these words is in fact nothing other than the traditions of the Prophet (Peace Be Upon Him ) when he said, “Be vigilant of Allah wherever you are, and follow a misdeed with a good deed, and it will remove it. And treat others with the most excellent of character.”

In another, he (Peace Be Upon Him ) said, “Every child of Adam makes mistakes, and the best of those who make mistakes are those who seek to redress them. Again, the Holy Spirit inspired my heart’s core that no soul will die until it fulfills its decreed portion of this world and its appointed time here. So be conscious of Allah and make your request with dignity.”

In summation, Repentance, Awareness of Allah and Uprightness are the foundations of all that is beneficial. The Truth is clear, and its details are weighty and significant. The affair belongs only to Allah. Success is in His Hands.

========================

[Taken from tape 24 from Sheikh Hamza's Purification of the Heart series]

source:http://mac.abc.se/home/onesr/ez/isl/Counsel_Zarrooq.html

Hizb an-Nasr intro - The Prayer of Victory

October 11, 2012, 5:05 pm

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 Al-Ghawth Al-Qutb  Imam Abul Hasan Shadhili’s

Hizb an-Nasr intro - The Prayer of Victory

The Hizb an-Nasr was inspired and recited by Shaykh Abu Hassan As-Shadhuli .This Hizb is called as-Saif as-shadhili (The sword of shadhili).

Hizb an-Nasr-The Prayer of Victory is a powerful litany by renowned Sufi Shaykh Abul Hasan ash-Shadhdhuli (rahimullah). It is recommended to recite the highly meritorious Hizb an-Nasr to invoke Allah's help, blessing and guidance for people who are in need in the Ummah. Indeed it has benefit and concealed secrets in it for those who recite.

 It was written about 800 years ago at the time Shaykh Abu Hassan As-Shadhuli was fighting against the Crusaders, led by King Louis IX of France. The Crusaders were trying to invade through the city of Mansura. 

This highly potent du'a was recited by renowned Shaykh Muhammad Ibn Nasir and across Morocco, and inspired resistance to the French Occupation. So powerful was it that the French President had to issue an order banning its recitation from the mosques. Moroccans date the movement to return King Muhammad from that outlawing of the du'a. It is appropriate to the present state of the Ummah.

 Towards the end of his life, Abul Hasan Shadhili's eye sight started to become weaker. He was slowly losing his eye sight but it didn't prevent him from fighting in the front line of the battle of al-Mansurah when the Crusaders forces under King Louis of France invaded Misr (Egypt) in 1250. His age was approximately 54 then. 

Shaykh Abul Hasan and many of his muridun (spiritual disciples), friends from amongst the 'ulama' (scholars) and awliya (saints of God) upon hearing that the ummah (muslim community) was under attack, immediately made their way to al-Mansurah to fight in the front line seeking Victory or Paradise as Martyr (an Nasr aw al-Jannah). Allah (Ta'ala) gave the Muslims victory.

Here is the recount Shaykh Abul Hasan from the Orison of The School of the Shadhdhuliyyah, volume one:

 On the day of the battle he (Shaykh Abul Hasan) mounted his best horse and had one of the muridun hand him up his sword. When he had his sword to hand he asked for another, and with a sword in his right hand and a sword in his left hand he rode into battle. When asked later, given his deteriorating eyesight, how he could have ridden into battle and so honourably acquitted himself on the battle field he simply pointed to his heart saying: "If the eye of the heart sees clearly what need is there for my eyes?” such was his vision.

 From the Orison of The School of the Shadhdhuliyyah, volume two we get more clearer picture of the famous battle of Mansurah:

 It was Louis IX, King of France, leading the vast combined armies of the Crusaders. The desire of the King was to bring down and subdue Islam in a final decisive battle. The combined forces of the West were fully prepared to attack Misr (Egypt) in a battle that is often compared with the Battle of the Trench (ghazwatul kahndaq).

 The shaykh had a profound veridical dream (ru'ya) just before the battle where he was given a vision of a huge tent, an expansive pavilion mounting into the sky, light shone upon it and it was teeming with heavenly people. When asked in the dream, to whom this tent belong, it was said, "To the Prophet of Allah, peace and blessings upon him.” In the later part of the dream the Prophet spoke to Shaykh Abul Hasan and gave him advice. King Louis lost despite superior military power and he was captured in the battle along side with many of his generals. Allah gave the Muslims victory.

Nasr min Allahi wa fathun Qarib, wa Bashiril Muminin.

Help is from Allah and Victory is Near, Give good news to the believers.-Quran 61:13

O Allah, make us all steadfast with the recitation of Hizb al-Nasr for the victory of Muslims over our foes. Ameen.

Bismillah

Hizb an-Nasr -The Prayer of Victory in English

O Allah,

By the authority of Your Omnipotent Power

And by the speedy help of Your Victory

And by your Wrath at the interdiction

Of Your inviolable protection

To whomever

seeks protection

In Your Signs

We implore You

O Allah, O Allah, O Allah

O Hearer, O Near, O Answerer,

O Expeditious, O Avenger, O Violent Rigour,

O Omnipotent Force, O Vanquisher,

O You who is not weakened by the power of Tyrants

And for whom the destruction of rebellious

kings and czars is no great matter

We ask You to make the snare of he who plots

against us to be the casue of his own

destruction

And the plot of he who plots against us to

rebound upon him

And cause him

Who dug a hole for us

To fall in it

And he sets up for us the net of deception

Make him, O Lord, driven into it

And trapped into it

And a prisoner of it

O Allah, by the Truth of Kaaaf Ha Ya Ayiiin Swaad

Save us from preoccupation with enemies

Perish them and cause them all to pay dearly

And inflict upon them speedy revenge

Today and tomorrow

O Allah, scatter their unity

O Allah, disperse their gathering

O Allah, lessen their numbers

O Allah, blunt their edge

O Allah, encircle them

O Allah, send wrath upon them

O Allah, banish them from the circle of clemency

And deprive them of the reinforcement of respite

And snare their hands and feet

And tie up their hearts

And do not let them attain their goals.

O Allah, rip them all apart to shreds

As you rend Your enemies

To give victory

To Your Prophets

And Your Emissaries

And Your Saints

O Allah, rend us victory

As You rendered victorious

Your beloved ones against your enemies

O Allah, do not give the enemy power over us

And do not give them authority over us

On account of our sins

O Allah, do not give the enemy power over us

And do not give them authority over us

On account of our sins

O Allah, do not give the enemy power over us

And do not give them authority over us

On account of our sins.

============================

Complied by

Muhammad Sajad Ali webmaster of www.deenislam.co.uk

The Way of the Shadhili by Sh Nooruddeen Durkee

October 11, 2012, 5:56 pm

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The Way of the Shadhili  by By Shaykh `Abdullah Nooruddeen Durkee

The Shaykh Abu-l-'Abbas al-Jami related to me that a certain man asked Sidi Abu-l-Hasan, "Who is your spiritual guide Sidi?" He said to him, "In the beginning it was Sidi Shaykh Abu Muhammad 'Abd as-Salam Ibn Mashish. At present I draw from ten seas, five of the sons of 'Adam and five of spiritual origin. The five 'Adamic are Sayyidina Muhammad and his companions, Abu Bakr, 'Umar, 'Uthman and 'Ali. The five of spiritual origin are Jibril, Mika'il, Israfil, 'Izra'il and ar-Ruh {the Holy Spirit}."

Thus the Way of the Shadhdhuliyyah, though traceable back through Sidi 'Abd as-Salam Ibn Mashish as well as Sidi Muhammad bin Harazim and Sidi Abu-l-Fath al-Wasiti, really has its beginning with our Shaykh, Sidi Ali Abu-l-Hasan.

Sidi Ibn 'Ata 'illah reported on the authority of Sidi Shihab ad-Din Ahmad, the son of our Shaykh, that at the time of his death his father said, "I have brought to this Way {Tariqah} what no one has before me."

Thus the Way of the Shadhdhuliyyah, though it has many areas in common with the various Turuq, may Allah be pleased with them all, is a unique Way unlike any other.

The Shaykh, may Allah preserve his secret, said, "Of all the Ways there are two: the way of travelling {suluk} and the way of attraction {jadhb}. Our Way is the Way of Jadhb. Our beginning is their end. Their beginning is our completion " Shaykh Ibn 'Ata’ illah, whose books greatly aided in the diffusion of the teachings of our Shaykh, says in the Kiatb al Hikm, "He who is illumined in the beginning is illumined in the end." Thus the Way of the Shadhdhuliyyah is firmly based on the reality {haqlqah} that Enlightenment or Illumination {-ishrdq} is both in our beginning mid at our end with the certain knowledge that both our beginning and end are in His Presence and by His Grace." {see 7:172}

Shaykh Ahmad az-Zarruq, commenting on this, said, "The variety in a branch is due to the variety of its origin. The origin of Tasawwuf is in the station of 'Ihsan and it splits into two kinds: 'to worship Allah as though you saw Him' and 'knowing that if you do not see Him, He sees you.' The first is the degree of the Knower; the latter is the degree of the Seeker. The Folk of ash-Shadhdhuli revolve around the first and Folk of al-Ghazali revolve around the other."

Shaykh Ibn 'Ata'illah as-Sakandari said, "Do not think that the 'attracted' {al-majdhub} has no path. He has a path that has been enveloped by the providential solicitude of Allah {' inayatu-llah} so that his way has been speedily expedited Too often we hear that the traveller {as-salik} is more perfect than the attracted due to the traveller's experience of the Path and the Attracted's lack of experience. This is not true. He does not miss it but misses only its hardships and the length." Thus 'attraction' {al-jadhb} was a necessary prerequisite for the Folk {al-qawm} who took the Way of our Shaykh as the Shadhdhuli Way was par excellence that of "witnessing" {mushahddah} Allah at the beginning of the Way which in turn fostered a great concern with 'intuition" {kashf} in contradistinction to the other ways more concerned with 'intellect' {the rational faculty = 'aql } and not The Intellect { al-'aqi} understood as The Existentiating Reality}.

Ibn 'Ata ’illah, to whom we are so indebted for our knowledge of the Way of our Shaykh, made abundantly clear that the Way of Arrival to the knowledge {al-ma'rifah} of Allah by insight, direct witnessing, and tasting at the beginning was the way of the elite who are the chosen of Allah whilst the Way of Arrival to Allah by intellection, reason and proofs was the way of the commoners who have chosen Allah. He indicates that arrival to the knowledge of Allah is not attained by struggle {jihad} with the self {nafs}, neither by obedience nor good deeds, for these are the product of human will {‘irddah} and humans have no will in relation to the Will of Allah. Man cannot reach Allah by his will alone, not by renouncing himself, humiliating himself, or destroying himself for "there is no logical nexus between the transcendent and the contingent." Arrival to the knowledge of Allah stems from the providential solicitude of Allah. Real and ineffable sanctifying grace in conjunction with amorous wisdom. The 'spiritual life' is not so much a question of choice as it is a matter of vocation and an abiding sense of having been chosen in eternity on the day of -Alastu bi-rabbikum?

In his book Kitab fi ‘Isqat at-Tanwir fi 'Isqdt at-Taddblr {Light on the Cessation of Self Direction} he says, "Know that The Truth {al-haqq} has always taken the best of care for you throughout all of your life since He brought you into existence on the Day of the Decree [yawm al-muqadir}, the Day of "Am I not your Lord" and you said, "Yes, we bear witness!" Among the signs of His Care is that He caused you to know Him. He revealed Himself to you and you witnessed Him. It was He who made you speak and inspired you to affirm His Lordship [rububiyyatahu] and so confirm His Oneness."

wa 'idh 'akhadha rabbuka mim banii 'aadama min dhuhurihim dhuriyyatahum wa'ashhadahum'alaa'anfusihim

^alastu bi-rabbikum qalu bala shahidnaa 'an taqulu yawma-l-qiyamati 'inna kunna 'an hadha ghafilin

And when your Lord took from the children of Adam, from their spines, their seed and made them to witness of their selves "Am I not your Lord ?" They said, "Yes! we bear witness." lest you should say on the Day of Resurrection, "As for us we were not aware." { 7:172 }

This statement concerning the pre-etemal celestial witnessing is crucial to the understanding that within all human beings there is a part that always has known the Truth both of origin and destination. The whole question of the spiritual path {at-tariqah} is thus not so much a matter of going 'somewhere' as it is an awakening to where one already is and a remembering of who one is, was and will be.

The literalist objection to the sufi doctrine of arrival {wusul} is completely misguided as it is clear that ah origine all humans had direct knowledge and direct witnessing of their Lord and, moreover, directly entered into a covenant of witness with their Lord, in the beginning and at the end. The goal of the path is, simply stated, the return to this realization by the elimination of forgetfulness.

For some it is a lengthy process whereas for others, less mindless {ghaflah} perhaps, it is clearly evident by virtue of insight which is a grant or bestowal of grace from their Lord. The view of our Shaykh was that the cessation of self-direction, in itself a recognition of the necessity of a continual 'Islam {self surrender}, was the means par excellence for the cultivation of insight [kashf}, which best blooms undisturbed by agitation and the sense of 'doing' so much evident in the contemporary world.

Commenting on the saying of one of his contemporaries, "Spiritual knowledge comes from Allah in two ways: one way, the path of the Source of generosity, and one way, the path of enormous self-exertion," our Shaykh said, "Regarding the Source of generosity, it refers to those whom Allah has initiated with His Divine Gift and who by this Gift have attained to obedience unto Him. Concerning the great self-exertion, this refers to those people who, by obedience unto Him, have attained to His Divine Gift." He continued saying, "Certainty {yaqin} is a word pertaining to the apprehension of realities without a doubt and without an intervening veil. Spiritual knowledge {ma'rifah} is a disclosure of the sciences along with the veil. When the veil is removed, we call it certainty. He who has access to the realities [haqd'iq} is carried away in rapture {nashwata-l-tarab}. The one who has spiritual knowledge is drawn by it away from the self {nafs}.

The mystical sciences are gathered treasures and the lights are spiritual insights. Spiritual knowledge is amplitude; unity is truth, wisdom is inspiration, light is clarity." He said, may Allah preserve his secret, "The real knowledge is that which is not overcome by contraries and evidence of likes and equals. He who enters into this knowledge is as one engulfed by the sea. The water closes in over him. What contrary do you meet with, or hear or see?" As an example of his teaching on a particular subject, in this case watchfulness {muraqabah} and its connection to the 'Ceasing of Self-Direction', {'isqat at-taddblr} consider the following drawn from Ibn Sabbagh's book, "The Pearl of Secrets" [Durrat al-Asrdr},

"So, oh voyager on the road of the Hereafter, it is incumbent upon you to accomplish what you have been Ordered concerning your outward conduct. When you have done that, sit upon the carpet of watchfulness {muraqabah} and render sincere {takhlis} your inner life until there remains nothing that He has forbidden. Give the prescribed limitations {huddud} their full due. Diminish your attention to your outer self if you desire the opening of the inner self to the secrets of the Kingdom of your Lord. Whatever thoughts come to hinder you from the object of your desire, be aware, in the first place, of the Nearness {qurb} of your Lord, with a knowledge {'ilm} which sets your heart to work in seeking of Allah those things which are beneficial to you and averting those things which cause you harm.

"Reflect, 'Allah is powerful over every thing. Whatever Mercy Allah opens to men, none can withhold and what ever He withholds none can loose after Him. He is the All-Mighty, the All-Wise. 0 humans, remember Allah's grace upon you; is there any creator apart from Allah who provides for you from the heavens and the earth ?' {35:2-3} From the earth is your self {nafs} but from heaven is your heart {qalb}. If any thing descends from the heavens to the earth, who is he that will turn it away other than Allah ? ' He knows what penetrates into the earth, and what comes forth from it, what comes down from sky and what goes up in it. He is with you wherever you are and Allah sees what you do.' {57:4}

"Give then watchfulness {muraqabah} its due by continuing in your absolute slavery to His commands and abstain from adherence to lordship with respect to His creations. If anyone contends with Him, he will suffer defeat, since, 'Have they not seen how We destroyed before them many a generation and we had established them in the earth more firmly than we established you: {6:6} and ' If Allah touches you with affliction none can remove it but He; and if He touches you with good. He is powerful over all things. He is Omnipotent over His slaves. He is the All-Wise, the Knower: {6:17-18} How excellent is The Truth {al-haqq}.

What I am saying to you is that there is not one breath of your breathing but that Allah controls it, whether you be one who is resigned or one who is contending. For you desire resignation at one time but Allah refuses everything except contending and you desire contending at another time, but Allah refuses everything except resignation. This is but an indication of His Lordship in all of His doings, especially with the one occupied with guarding the heart for the attainment of His realities {haqaiq}.

"If the matter is as described then give due respect to right action with regard to whatever may come over you, in that you will not testify that any thing pertaining to you is first except through His being The First, or last except through His being The Last, or outward except through His being The Outward or inner except through his being The Inner. For if you attain to the 'firstness' of the First, you are looking at that which is first in respect of anything which you could ever make to be first.

"If there should come over you any stray thought for an action pleasing to the self {nafs} or a hateful action which is not suitable to it from among those things which the Law has not forbidden, then consider what Allah has created in you through the traces {athar} of what occurs to your mind as a stray thought. If you discover some admonition it is for you to believe it to be true, for that is the proper thing to do at the time, and do not have recourse to anything else. But if you do not find the way to believing it to be time, then wait before Him, for that is the proper thing to do at that time. Whenever you turn to someone else you miss your way. If you are not able to do that, then you must trust, be contented and submissive. If you do not find the way to do that, then you must pray for the bestowal of gifts and the averting of harms on the condition of becoming resigned and committing yourself to Allah. I caution you against choosing for your self, for it is an evil with people of insight {kashf}.

"There are four rules of conduct: the rule of assured belief, the rule of waiting, the rule of trust, and the rule of supplication. He who believes {the admonition} to be true is preserved {from the thought form}; he who waits before Him dispenses with making his own choices through the choices of his Lord; he who calls upon Him by way of advancing toward Him and Love, to him will He give a favourable response, as He wishes, according to what is suitable for him, or, as He wishes, withholding that which is not suitable for him.

"Each rule has its extension {bisat} and each dimension has its plane. The first plane is the plane of the dimension of belief. If a thought {khatir} comes over you from other than Him and there are disclosed to you His attributes, then sit within your inner soul for it is forbidden to witness other than Him.

"The second plane is the plane of waiting. If there comes a thought to you from other than Him and if there is disclosed to you His actions, wait here in your innermost soul. For it is forbidden to witness other than His attributes as a witness and with an immediate vision of Reality, for primarily there is the passing away [fana'} of the association {shirk}, since {if you say} you are the conqueror you have not conquered. For if you are a conqueror, then be as you are, for you will never be as you will.

"Your very struggle {ijtihad} is a veritable proof of your extreme ignorance of the workings of Allah. How ugly is an ignorant worker {'amil}? or a corrupt scholar {'alim}? I do not know with what words to describe you, whether with ignorance or with corruption or both together. We take refuge with Allah from the nafs being divested from struggle {mujahadah} and the heart's being empty of witnessing. Idleness {ta'til} nullifies the Law and emptiness nullifies unity {tawhid} and the Judge brought them both together. If you relinquish vying with your Lord you will be a Unitarian {muwahhid}; if you act according to the Law you will be a follower of the Sunnah; if you bring them both together in true union you will a true {muhaqqiq} sufi. 'Is it not sufficient that your Lord is a Witness of all things ?' {41:53}

"So then if there comes to you in your state of watchfulness {muraqabah} a thought of something disapproved of in the Law or desirable {in spite of the Law}, with regard to some past act of yours, consider what you remember by it and be admonished. If you remember Allah by it, then the proper thing for you is to declare His unity on the plane of devotion to Him alone.

"If there is not transmitted to you the vision of His bountifulness in the gifts of His Mercy with which he has covered you, and in obedience to Him with which He has adorned you, in that you have loved Him on the plane of His affection, and you are below this level, not having been there, then the proper thing for you is to see His Bounty in that He has covered you in whatever act of disobedience toward Him you commit, without disclosing your shame to any of His creatures.

"If you have turned aside from this matter and are reminded of your disobedience, and if you have not remembered the preceding three rules of conduct, then dwell upon the rule of supplication, repenting of {your act of disobedience} and of similar acts, and seeking forgiveness for it, just as a confused guilty culprit would seek it. This is relative to the thing disapproved of in respect to the Law.

"But if there comes to you a thought of an act of obedience and you proceed to recall Who has caused you to benefit thereby, let not yourself be consoled by it, but rather by its Author, for if you are consoled by other than Him, you have already fallen from the grade of advanced Tasawwuf {tahqiq}.

"If you are not of this stage, then be in the one following it, that of witnessing the great Bounty of Allah toward you, since He has made you to belong among its possessors, the heritage of which is that you will be provided something good from it; but rather it is one of the tokens which point to the genuineness of it.

"If you are not made to dwell there, but to abide below it, then the proper thing for you to do is to examine minutely this act of obedience and ask, is it really an act of obedience, with you being secure from being called to account for it, or is it the opposite of that, with you being held punishable for it ? We take refuge with Allah from good deeds which become evil deeds, -for there appeared to them things from Allah that they had never reckoned with; {39:48}.

If you descend from this grade to some other, then the proper thing for you is to seek to escape from it with its good and from its evil. Let your flight from your good works be more frequent than your flight from your evil works, if you desire to be one of the righteous.

"As for you, know that if you wish to have some share in what the awliya' of Allah possess, you must shun people altogether, except for those who direct you to Allah with trust worthy counsel and unquestionable conduct which neither the Book nor the Sunnah will render invalid. Shun the world entirely and be not of those who shun it in order to receive something on that account. Further, do it as a slave of Allah who has ordered you to shun his enemy.

"So whenever you bring forth these two good habits, shunning the world and asceticism with regard to the people, practice devotion to Allah with spiritual watchfulness. Take upon your self the duty of turning to Allah {tawbah} with spiritual watchfulness {ri'ayah}, of seeking pardon by repeatedly turning {inabah} and submitting with uprightness to the Law.

"The meaning of these four things is that you remain a slave of Allah in what you perform and what you desist from, and you watch over your heart lest you see in its possession something belonging to another. If this happens the voices {hawatif} of The Truth {al-haqq} will call out to you from the lights of splendour, 'You have lost the Way.'

"You know you have reached that practice of devotion to Allah with certainty that He sees you when you hear His saying -Allah watches over all things: {33:52} Here you are overtaken by a certain politeness which incites you to repentance for what you considered to be nearness to Allah. Repentance with watchfulness of the heart necessarily implies that you do not imagine repentance as coming from you in any case, so that you return from that to that from which you departed If this is genuine on your part the voices will also call out to you from the presence of The Truth. Repentance is not of yourself; turning repeatedly is but from Him.

Your being occupied with what is an attribute of yourself is a hindrance to your real desire, for there you are considering your own attributes and so you are seeking refuge with Allah from them and beginning to implore pardon and to turn back repeatedly. For imploring pardon is seeking forgiveness for your attributes by returning to His Attributes. If you are in this condition, I mean seeking refuge with Allah and turning to Him repeatedly. He will so proclaim to you, "Yield to My Decrees, lay aside contending with Me, comply closely with My Will by putting aside your will. It is only Lordship that has been invested with power over slavery.

Be then a slave possessed having power over nothing. When have I seen you in possession of any power which I have entrusted to you whilst, ' I am the Knower of all things- {2:29}? If you are well grounded in this matter, and if you adhere to it, you have a view of secrets which you will hardly hear from any one of the worlds."

Our Shaykh says concerning the Way:

"The Way is holding steady by four things. 

He who partakes of all of them is of the Confirmed {siddiqun}, he who partakes of three of them is of the Friends of Allah {awliya'}, he who partakes of two of them is a Witness [shahid} and who partakes of a single one is of the upright Slaves of Allah {'ibad}. The first of these is remembrance {dhikr}, the extension of which is correct religious practice and the fruit of which is illumination {'ishraq}; the second is contemplation {tafkir}, the extension of which is perseverance {sabr} and the fruit of which is knowledge {'ilm}; the third is poverty {faqr}, the extension of which is thankfulness [shukr} and the fruit of which is increase; the fourth is love {mahabbah}, the extension of which is abhorrence of the world and its inhabitants and the fruit of which is arrival [wusul] or attaining the goal of the Beloved."

Our Shaykh was very concerned with the precision of his teachings in the rearing up {tarbiyyah} of his muridun. Unlike some of the Shuyukh of later times and, particularly, of our present time, he was very careful to fully know all the circumstances in the life of the murid, often intimately and in great detail. Additionally many of the muridun lived with him, especially during his time in al-'Iskandariyyah, and he made use of travelling, especially the Hajj, both as a means to know his muridun and also as a means of instructing them. He once said, when visited by some scholars who enquired why a man of his learning and knowledge did not write books, "My companions are my books," referring to his muridun.

Besides speaking extensively on such subjects as Qur'an, Hadith, Shari'ah, Fiqh and 'Aqidah, he taught at great length both by words and, more importantly, by actions, the following subjects: sincerity {al-ikhlas}, returning in repentance to Allah {at-tawbah}, intention {an-niyah}, seclusion {al-khalwah} {especially in the sense of the seclusion of one's self and family from the sources of agitation, confusion, aggravation, illusion and desire as well as the necessity for periods of physical seclusion}, concerted and active struggle {al-jihad} both in its lesser and greater manifestations and specifically in relation to the commanding lower self {an-nafsu-l-ammara}, the necessity for remembrance of Allah {adh-dhikr}, contemplation of Allah {al-fikr} and watchfulness of the decrees of Allah {al-muraqabah}, worship and service of Allah {al-'ubudiyyah} and service of people {al-khidmah}, avoidance of worldliness and its attachments especially to power and leadership unless under the mandate of Allah, worship of Allah {'ibadah} both prescribed {fard } and voluntary {nafl}, obedience {at-td'dt} to the requirements of Allah, the understanding of degrees {ad-darajat} and decrees {al-aqdar} as a means of certification, certainty and proof founded on principle rather than supposition, piety or scrupulousness {wara'}, contentment {ar-rida} with what Allah ordains, love {al-mahabbah} for Allah and that which He loves and those whom He loves and thus makes pure, the necessity for fervent and repeated supplication [ad-du'a }and repetition of spiritual litanies {al-ahzab ].


There can be no doubt that all of the great Shuyukh spoke and often wrote about these subjects, as they form the basis of the universal spiritual path. What distinguished the teaching of our Shaykh, as we said at the outset, was that he approached all of these subjects from above rather than below. This was consonant with his understanding of arrival before departure, of attraction rather than travel and insight rather than intellection.

He was abundantly aware that the path was "not from you to Me but rather from Me to you." It was never with him a matter of getting 'somewhere'; rather it was a question of being. His muridun often used to observe him saddling one of his horses and setting out on a journey.

They asked him, 'Whence, oh Shaykh ?' His reply, as often as not, was, 'Nowhere.' When asked about this he said that it gave him pleasure simply to ride, from time to time, with no destination, sleeping rough at night in the desert, and in general having no purpose other than an apparently circuitous trip from which he would return after a week or so. He used these trips as times of reflection and ongoing contemplation. So in many ways did he view the spiritual 'journey', not so much as going any where, for after all where was there to go, but rather a reflection on Allah and a process of refinement of the self {nafs} until it was capable of fully reflecting the light and sublimity of Allah. A refinement of one's assumed nature whereby one resumed one's original nature. "Surely We created man in the best of forms'". {95:4}

"So set your face to the pure {hanifa} Dm, the original nature of Allah {fitrata-llah} in which He created man:' {30:30} For this reason he also stressed a certain invisibility or transparency in respect to the world. He abjured his muridun from adopting a way of dress which would set them apart from people and specifically taking the patched cloak {muraqqa’ah} so favoured by the darawish that it had become almost a uniform. On the contrary he preferred his muridun to dress well, even elegantly, as a means both of proclaiming 'their contentment with Allah' and harmonizing with the world in which they moved. All of this had very much to do with his teaching of 'transparence' or 'disappearance' which, in essence, held that to the degree the self became transparent to the Self, exactly to that degree, could one exist 'in' the world and not be 'of the world and thus simultaneously enjoy the fruits of both this world and the next.

Our Shaykh recounts, "On a certain night I had been meditating on the realm of the unseen and transcendent knowledge , when Allah bestowed upon me sublime knowledge and I penetrated into the unseen in a delightful manner. I said within myself, 'Is not this better than entering into the affairs of the creatures as compared with the Creator, and being together with Allah more perfect than being in the midst of things belonging to men even though it be permitted according to the Law to be among them ?' Whilst I was thus, I fell asleep and I saw as if there were a torrent surrounding me on every side and carrying along garbage on my right and on my left. I began to wade through it to get out of it but I saw no land on four sides to which I could escape.

So I resigned myself. But I remained standing in the torrent like a post or a firmly rooted palm and said to myself. This is the bounty of Allah that I have stood firmly in this flood without being touched by the least bit of the garbage.' Then suddenly I perceived a handsome person who was saying to me, 'Certainly it is on account of being a Sufi that one becomes exposed to the affairs pertaining to men, the ordaining of which is of The Truth. Whatever Allah decrees you are thankful, whatever he does not ordain you are content. The ordaining of them which obliges you to give thanks is not more perfect than their lack of being ordained which obliges you to be contented.

Allah has taught me knowledge which subsists in the essence of my self {dhat nafsi} leaving it not but adhering to it like the whiteness in white and the blackness in black. He is Allah, there is no deity other than He, The One, The Victorious, Lord of the heavens and the earth and what is between them, The Powerful, the Forgiving {38:66}.

Consider the divinity {uluhiyyah}, uniqueness {fardaniyyah}, unity {wahdaniyyah], victoriousness {qahiriyyah}, lordship, power and pardon, and how all of these are joined together in a single statement. Pardon is a descent upon the person who has mystical knowledge of Allah like the torrent bearing garbage and Allah causes whom He will to stand firm in the midst of it and by means of it {the stream of pardon} no garbage touches him.' I awoke from my sleep having been vouchsafed a great secret."

Thus our Shaykh, though he valued periods of withdrawal {especially the last 10 days of Ramadan} and reflection, advocated a life for his muridun which was lived, often fiercely and always with focused concentration, in the very midst of the flow of life stressing that every event was specially prepared by Allah and offered a means for depthening awareness and understanding. He said, with reference to those who are in the world yet not of it, "They are {al- mukhlisun} those whom Allah has created for the beauty of slavery to Him, the beauty of worshipping Him, and the beauty of contemplating Him.

Of those who worship Him in perfect slavery and adoration they are the most highly favoured due to their sincerity in the declaration of the oneness of His Lordship and for following His Law in so far as He endowed their inner beings with the illuminations of His presence, whose spirits {arwah}

He has provided with the inner meanings of His mystical sciences and with the peculiar manifestation of His concern {'inayah} and whose minds He has caused to contemplate the beneficence of His Greatness, whose souls [nufus} He has purified, guarded and made to emerge from the darkness of ignorance, whom He has guided by the stars of knowledge {'ilm} and the sun of spiritual knowledge {ma'rifah} of Him, whose beliefs He has confirmed by the proofs {barahin} of His Book and Sunnah, whose resolves {'aza'im} He has wiped away through the realization of His overpowering desire {mashi'ah},

whose will [iradah} He has reduced by giving them knowledge of His Will, whom He has bedizened with the adornments of asceticism {zuhd}, the ornaments of trust {tawakkul}, the nobility of scrupulousness {wara'}, the light of sure knowledge and luster of gnosis {ma 'rifah}, whom He has guided by inspiration to His Bounty and abundance {tawl}, whom He has drawn near to Him so that with Him they are made to dispense with other than Him.

Some of them He has appointed to be keys for the hearts of men and springs of the greatest wisdom of which they learn according to the divine law which they communicate secretly and openly to those who are capable. Some of them the decrees {aqdar} have concealed and veiled from others in order that they alone may become the masters of the truth of the hidden mysteries.

They are not at all to be recognized by any distinguishing marks. In their inner self they are with The Truth {al-haqq} while in their outer selves they are with the creatures {al-khalq}. They are they and not they. They are in the realm of being {wujud} characterized by their absence {fana}. They appear to walk in ranks yet in their journeys they take separate roads. Outwardly they are poor; inwardly they are rich."   ….

Taken from
Ref: The school of the Shadhdhuliyyah: Vol. 1 by By Shaykh `Abdullah Nooruddeen Durkee

Protection lines from Hizb ul Bahr - Litany of the Sea -Shadhili

October 12, 2012, 12:17 am

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Protection lines from Hizb ul Bahr - Litany of the Sea -Shadhili

note its the top dua that is  taken from the Hizb ul Bahr

meaning:

Kaf ha' ya''ayn sad (Q 19:1) is our sufficiency. Ha' mim 'ayn sin qaf (Q 42:1) is our shelter.

So God is sufficient for thee against them, for He hears all, knows all. 

also see    full Hizb ul Bahr - Litany of the Sea -Shadhili

HizbulBahr English & Transliteration & Commentary and Spiritual hand & blowing protection movements

October 21, 2012, 5:11 am

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The Imam Shadhili said; about the Hizb ul Bahr By God, I did not utter it [the Litany of the Sea] except as it came from the Prophet of God(s), from whose instruction I learned it. "Guard it;' he said to me, "for it contains the Ism al-'Adhim-Greatest name of God:"-  It is not recited in any place without security reigning there. If it had been with the inhabitants of Baghdad, the Tatars would not have taken the city. On his death bed Imam Shadhili  gave Naseeha-counsel to recite his Litany of the Sea (Hizb ul Bahr) often, and he said, “Teach it to your children for  the Ism al-'Adhim-Greatest name of God is in it.”

Hizb ul Bahr English & Transliteration & Commentary
and the Spiritual hand & blowing protection movements will also be mentioned
See text in Red corresponds with the 8 Secret Points

Bismillahir rahmanir raheem.
In the name of God, the Merciful, the Compassionate.

Ya Allahu, Ya 'Aliyyu, Ya 'Adheemu, Ya Haleemu, Ya 'Aleem. Anta rabbi, wa 'ilmuka hasbi, fa ni'mar-rabbu rabbi, wa ni'mal hasbu hasbi,tan-suru man tashaa-u wa antal 'azeezur raheem.

Oh, Allah! Oh, Most High! Oh, Exalted! Oh, Gentle! Oh, All-Knowing! You are my Sustainer and Your knowledge is my sufficiency, how excellent a Sustainer is my Sustainer; how excellent a Sufficer is my Sufficer. You aid whom You choose,and You are the All-Powerful, the Most Merciful.

Nas-alukal 'ismata fil harakati was-sakanati wal kalimati wal iradati wal khatarati minash-shukuki wa-dhununi wal awhamis-satirati lil qulubi 'an mutala'atil ghuyub.
We ask of Your Protection in our movements and our stillness, in our words and our desires, and our thoughts; from the doubts and the suspicions and the illusions that veil our hearts from the perception of the unseen.[Note 1]

Faqadib tuliyal mu'minoona wa zulzilu zilzalan shadeedan.

Wa idh "yaqulul munafiquna wal-ladheena fi qulubihim maradun ma wa'adanallahu wa rasuluhu illa ghurura."

And “truly have the believers been tested and shaken, shaken severely

and if the hypocrites and those with doubting hearts say: Allah and  His Messenger did not promise us other than delusion” (Surah Ahzab 33:11-12),[Note 2]

[Point.1Upon reciting shadeedan point with your right index finger (Shahadah finger) toward the sky ]

Fa thibbitna wan-surna wa sakh-khir lana hadhal bahr, kama sakh-khartal bahrali Musa, wa sakh-khartan nara li Ibrahim. Wa sakh-khartal jibaala wal hadeeda li Dawud. Wa sakh-khartar reeha wash-shayatina wal jinna li Sulayman.

firmly root us and support us and subjugate to us this Seaas You subjugated the Sea to Moses. And You subjugated the fire to Abraham. And You subjugated the mountains and the iron to David. And You subjugated the wind and the Demons and the Jinns to Solomon. [Note 3]

[Point.2  At the word wan-surnaa-(and give us support or victory) think in your heart deeply of the purpose for which this dua (meaning the Hizb ul Bahr) is being read for, so focus your thoughts and zoom into your hearts your needs to be made victorious or be given success in a need or task or problem to be solved.]

Wa sakh-khir lana kulla bahrin huwa laka fil ardi was-samaa-i wal mulki wal malakut. Wa bahrad-dunya, wa bahral akhira. Wa sakh-khir lana  kulla shay-in ya man bi yadihi malakutu kulli shay.
And subjugate to us every sea  of Yours on the Earth, in the Skies, the Dominions and the Heavenly Realm. And the Sea of this world and the Sea of the World to come. And subjugate to us everything, Oh! You in Whose Hand is the dominion over everything.

Kaaf Haa Yaa 'Ain Saad.
Kaaf Haa Yaa 'Ain Saad.
Kaaf Haa Yaa 'Ain Saad.[Note 4]

Unsurna fi-innaka khayrun-nasireen.
Waf-tah lana fi-innaka khayrul fatiheen.  [Note 5]
Wagh-fir lana fi-innaka khayrul ghafireen.
War-hamna fi-innaka khayrur-rahimeen.
War-zuqna fi-innaka khayrur-raziqeen. [Note 6]
[Kaaf-Haa-Yaa-‘Ain-Saad] (3x).

Aid us,for You are the best of those who aid.
And open for us, for You are the best of those who open.
And forgive us, for You are the best of Forgivers.
And have mercy upon us, for You are the best of those who Show Mercy.
And provide for us, for You are the best of Providers.

[Point.3 When you read Kaaf, Haa, Yaa, 'Ain, Saad, with your right hand close your small finger 1st with by recitingKaaf and close, 2nd next finger by reciting Haa and close, 3rd finger by reciting Yaa and close, 4th by reciting 'Ain and close, 5th thumb by reciting Saad and close, you now have a closed fist.(1st reading)

Now open as you closed with small finger 1st by reciting Kaaf open, 2nd next finger by reciting Haa open, 3rd finger by reciting Yaa open, 4th by reciting 'Ain open, 5th thumb by reciting Saad open.(2nd reading)

3rd time close small finger 1st by recitingKaaf and close, 2nd next finger by reciting Haa and close, 3rd fingerby reciting Yaa and close, 4th by reciting 'Ain and close, 5th thumb by reciting Saad and close, you now have a closed again.(3rd reading)

Then
1st.  Recite unsurna and open small finger
2nd. Recite Fa-innaka  khayrun-nasireen open second finger
3rd. Recite Fa-innaka  khayrun-fathiheen open third finger
4th. Recite Fa-innaka  khayrun-ghafireen  open fourth finger
5th. Recite Fa-innaka  khayrun-rahimeen open thumb ]

Wahdina wanajjina minal qawmidh-dhalimeen.
Wa hab lana reehan tayyibatan kama hiya fi 'ilmik.
Wan-shurha 'alayna min khazaaini rahmatik.
Wahmilna biha hamlal karamati ma'assalamati wal 'afiyati fid-deeni wad-dunya wal akhira. "Innaka 'ala kulli shayin qadeer."

And guide and deliver us from the People of Oppression.

And grant us a fair wind according to Your Knowledge and waft it upon us from the Treasures of Your Mercy. Carry us by the conveyance of Your Generosity with Peace in our lives in this world & in the world to come “over all things You have power”(3:26)[Note 7]

Allahumma yassir lana umuranama'arrahati li qulubina wa abdanina
was-salamati wal 'afiyati fi dunyana wa deenina. Wa kul-lana sahiban fi
safarina wa khaleefatan fi ahlina. Wat-mis 'ala wujuhi a'daaina. Wam-sakh
hum 'ala makanatihim fala yasta-ti'unal mudiyya walal majiyya ilayna.
"Wa law nashaa-u latamasna 'ala a'yunihim fas-tabaqus-sirata fa-anna yubsiroon. Wa law nashaa-u lamasakh nahum 'ala makanatihim famas-tata'u mudiyyaw-wa la yarji'oon."

Oh, Allah! Make easy for us our situations/tasks with rest for our hearts and our bodies; and peace and well-being in our spiritual and worldly lives and be to us our Companion in our journey and the Guardian of our family. Efface the faces of our enemy. Freeze them in their places so that they are unable to go or to come against us. “If We willed We would have wiped out their eyes, then they would have raced to the Way, but how would they have seen? And if We willed, We would have frozen them in their places, neither could they go forth or could they return” (36:66-67).[Note 7a]

[Point.4 Upon reading umurana-Make easy for our affairs/tasks  think in your heart deeply your need and task that you would like to made easy for you, maybe a job interview, maybe a marriage proposal, or financial  purpose, maybe some troublesome person is causing you issues in life or work, put the object for which this dua-(meaning the Hizb ul Bahr) is being read for in your heart and think about it, focus and  make niyyahwhen you say the word 'umurana-Make easy for our tasks'and simply place that task to be made easy into your heart, or picture it happening in your heart when you say the word umurana.  Know that niyyah-intention is energy and has a direction and movement and flow. And niyyah has a vibration or resonance or echoing  and  it maintains its momentum by  the leve of intention from our souls and heart and when the words of a niyyah are said they travel and start to transform into action ]

[Point.5 Upon reciting the word (Wujuhi-faces) closed your right hand into a fist and shake it up and down to the ground and release if facing ground.

Thus 'efface the faces of our enemy,' efface means to obliterate, to wipe out; do away with; expunge: to efface or erase one's unhappy memories. to rub out, erase. And is a methaphor for a man's honour, anotherway it could be seen as is, 'Wipe out/destroy the faces or honour of our enemy'. For a dishonoured or disgraced face is below you and a head with a body is useless and powerless ]

"Ya seen. Wal Qur'aanil hakeem. Innaka laminal mursaleen. 'Ala
siratim-mustaqeem. Tanzeelal 'azeezir-raheem. Li tunzira qawmam-ma undhira
aabaa-uhum fahum ghafiloon. Laqad haqqal qawlu 'ala ak-tharihim fahum la
yu'minoon. Inna ja'alna fi a'naqihim aghlalan fa hiya ilal adhqani fahum
muqmahoon. Wa ja'alna mim-bayni aydihim saddaw-wa min khalfihim saddan
fa-agh shaynahum fahum la yubsiroon."
“Ya-Seen, By the Qur’an, full of wisdom.
You are indeed among the Messengers. On a straight way.
Sent down by the All-Powerful, the Merciful. So that you may warn a people
whose forefathers received no admonition and who therefore remain heedless.
The Word has been proved true against the greater part of them, for they do
not believe. Behold, We have placed yokes around their necks
so that their heads are forced up. And We have placed in front of them a barrier and behind them a barrier and further, We have covered them up: so that they do not see” (36:1-9).

Shaahatil wujooh.
Shaahatil wujooh.
Shaahatil wujooh.
May their faces be deformed!
May their faces be deformed!
May their faces be deformed! [Note 8]

[Point.6 Upon reciting the on word ('Shaahatil wujooh'-May their faces be deformed) slap the ground with your left hand. 3 times. with each recitation think in your heart of your enemies that they be destroyed. and strike the ground, and understanding is  with the back of your right hand each time. however there is another understanding of  using the left hand with the palm hitting the floor each of the 3 times and each with reciting Shaahatil wujooh'-May their faces be deformed.- Again see point 5. about the meaning of faces be deformed and disgraced meaning powerless] 

"Wa 'anatil wujoohu lil hayyil qayyumi wa qad khaba man hamaladhulma."
“Faces shall be humbled before the Living, the Self-Subsistent. Indeed will fail, the one who has evil within him” (20:111).

"Ta seen. Ha meem. 'Ain seen qaaf."
Tah-Seen; Tah-Seen-Meem; Ha-Meem-‘Ain-Seen-Qaf.

"Marajal bahrayni yaltaqiyaan. Baynahuma barzakhul-la yabghiyan."
“He let forth the two seas that come together, between them is a barrier they do not pass” (55:19-20).

"Ha meem. Ha meem. Ha meem. Ha meem. Ha meem. Ha meem. Ha meem." 
[Ha-Meem] (7x).  [Note 9]

[Point.7 Recite Ha-Mim seven times,1st Recite Ha-Mim and then blow to your right side,  2nd Recite Ha-Mim and blow to your left side, 3rd Recite Ha-Mim and blow in Front of yourself, then 4th Recite Ha-Mim and then blow behide your back. 5th Recite Ha-Mim and then up into the air.  6th Recite Ha-Mim and  blow down below. finally 7th Recite Ha-Mim and then blow across into hands and rub across chest and all over over your body,  the reasons for blowing all 7 directions will be explained in the Commentary]

 
Hummal amru wa ja-an-nasru fa'alayna la yunsaroon.
"Ha meem. Tanzeelul kitabi minallahil 'azeezil 'aleem. Ghafiridh-dhambi wa qabilit-tawbi shadeedil 'iqabi dhit-tawli la ilaha illa huwa ilayhil maseer."
The matter is decreed, victory came, against us they shall not be victorious.
“Ha-Meem. The Book came down from Allah, The Most Powerful, the All-Knowing” (40:1-2). Pardoner of sin, Accepter of penitence, terrible in retribution, The Bountiful. “There is no god but He, to Him is the Homecoming” (40:3).

Bismillahi, baabuna Tabaraka, hitanuna Ya seen, saqfuna
Kaaf Haa Ya 'Ain Sad, kifayatuna Haa Meem 'Ain Seen Qaafhimayatuna. [Note 10]
[‘In the Name of Allah’ is our door. ‘By His blessing’, our walls. Ya-Seen, our roof. Kaaf-Ha-Ya-‘Ain-Saad, our sufficiency. Ha-Meem-‘Ain-Seen-Qaf, our protection.

[Point.8  When you read Kaaf, Haa, Yaa, 'Ain, Saad, with your right hand close your small finger 1st with by recitingKaaf and close, 2nd next finger by reciting Haa and close, 3rd finger by reciting Yaa and close, 4th by reciting 'Ain and close, 5th thumb by reciting Saad and close, you now have a closed fist.

Now open as you closed with small finger 1st by reciting Haa open, 2nd next finger by reciting Meem open, 3rd finger by reciting 'Ain open, 4th by reciting Seen open, 5th thumb by reciting Qaaf open.

"Fasayakfikahumullahu wa huwas-sami'ul 'aleem. [Note 10]
Fasayakfikahumullahu wa huwas-sami'ul 'aleem.
Fasayakfikahumullahu wa huwas-sami'ul 'aleem."
Sitrul 'arshi masbulun 'alayna, wa 'ainullahi nadhiratun ilayna, bi hawlillahi la yuqdaru 'alayna. [Note 11]
Wallahu miw-waraaihim muheet. Bal huwa Qura'anum-majeed. Fi lawhim-mahfoodh. 
“Allah will protect us and He is the All-Hearing, All-Knowing” (2:137)] (3x).

[The veil of the Throne is extended over us, and the Eye Of Allah gazes upon us, by the Power of Allah, none may decree evil upon us. “And Allah, all unseen, has surrounded them. Truly it is a Glorious Qur’an. In a preserved Tablet” (85:20-22).

"Fallahu khayrun hafidhaw-wa huwa arhamur-rahimeen.
Fallahu khayrun hafidhaw-wa huwa arhamur-rahimeen.
Fallahu khayrun hafidhaw-wa huwa arhamur-rahimeen."
“And Allah is the best Protector and He is the Most Merciful of those who show Mercy” (12:92)] (3x).

"Inna waliy-yiyallahul-ladhee nazzalal kitaba wa huwa yatawallas-saliheen."
"Inna waliy-yiyallahul-ladhee nazzalal kitaba wa huwa yatawallas-saliheen."
"Inna waliy-yiyallahul-ladhee nazzalal kitaba wa huwayatawallas-saliheen."
[“Truly my Protector is Allah, the One who sent down the Book,and He protects the righteous” (7:196)] (3x).

"Hasbiyallahu la ilaha illa huwa 'alayhi tawakkaltu wa huwa rabbul 'arshil 'adheem
Hasbiyallahu la ilaha illa huwa 'alayhi tawakkaltu wa huwa rabbul 'arshil 'adheem."
"Hasbiyallahu la ilaha illa huwa 'alayhi tawakkaltu wa huwa rabbul 'arshil 'adheem." 

[“Sufficient for me is Allah, there is no god but He, upon Him I place my trust, and He is the Lord of the Glorious Throne” (9:129)] (3x).[Note 12]

Bismillahil ladhee la yadurru ma'asmihi shayun fil ardi wa la fis-samaa-i wa huwas-sami'ul 'aleem.
Bismillahil ladhee la yadurru ma'asmihi shayun fil ardi wa la fis-samaa-i wa huwas-sami'ul 'aleem.
Bismillahil ladhee la yadurru ma'asmihi shayun fil ardi wa la fis-samaa-i wa huwas-sami'ul 'aleem.

[In the Name of Allah with whose Name no harm shall come to anything in the earth nor in the heavens and He is the All-Hearing, All-Knowing] (3x).  [Note 13]

 

Audhu bi kalimatillahit-taammati min sharri ma khalaq.
Audhu bi kalimatillahit-taammati min sharri ma khalaq.
Audhu bi kalimatillahit-taammati min sharri ma khalaq. [Note 14]

In the name of God, with whose Name nothing in the earth or sky can do harm, for He is the All-Hearer, All-Knower. (3x).

Wa la hawla wa la quwwata illa billahil 'aliyyil 'adheem.
Wa la hawla wa la quwwata illa billahil 'aliyyil 'adheem.
Wa la hawla wa la quwwata illa billahil 'aliyyil 'adheem.[Note 15]

[And there is no Power and no Might except with Allah, the Exalted, the Glorious]. (3x).

===================================================

Hizb ul Bahr Commentary

[Note 1]

 It’s said The first line of the Hizbul Bahr will be bring 1,000 army of Angels to your right side and a 1,000 army of Jinns to your left side.

 [Note 2]

These are the 1st Quranic verses that appear in the Hizb ul Bahr taken from Surah Azhab 33:11-12,below is the beginning of Surah Azhab,they refer to the battle of Khandaq, and are about how the true believers will be rewarded, the hypocrites punished.

...O those who believe,(1)*remember Allah's favour to you, when the forces (of the infidels) came upon you, and We sent upon them a wind, and the forces (of angels) you did not see. And Allah is watchful of what you do. [9] (Recall) when they came upon you from above you and from below you, and when the eyes were distracted and the hearts reached the throats, and you were thinking about Allah all sorts of thoughts. [10]

“truly have the believers been tested and shaken, shaken severely [11] and if the hypocrites and those with doubting hearts say: Allah and  His Messenger did not promise us other than delusion” [12] 

 
and when a group of them said, "O people of Yathrib (Madinah), there is no place for you to stay; so go back." And a group of them was seeking permission (to leave) from the prophet, saying, "In fact our homes are vulnerable," while they were not vulnerable; they wanted nothing but to escape. [13] And if it (Madinah) is entered (by the enemy, in their presence,) from all its sides and they are asked (to join) the mischief, they would readily commit it, and would not remain in them (their homes) but for a short while(2)* [14]

despite that they had already made a covenant with Allah that they would not turn their backs; and a covenant with Allah has to be answered for. [15] (3)*

(1)* These verses refer to the battle of Ahzab, also known as 'the battle of Khandaq'in which different tribes of Arabia, led by the Quraish invaded upon Madinah, and the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him defended the city by digging a trench.

(2)*It means that although they are escaping from the battle-field on the pretext that their homes are not safe, yet if the forces of the enemy invite them to join the battle against Muslims, after their having entered the city from all sides, they would easily join them in their mischief against Muslims, and would no more remain in their homes. It shows that their pretext is sham.

(3)*That is, everyone who enters into a covenant with Allah, has to answer how he has fulfilled it.

The true believers will be rewarded, the hypocrites punished other verses:

That Allah may reward the true men for their truth, and punish the hypocrites if He will, or relent toward them (if He will). Lo! Allah is Forgiving, Merciful.33:24

On the day when their faces are turned over in the Fire, they say: Oh, would that we had obeyed Allah and had obeyed His messenger! 33:66

So Allah punisheth hypocritical men and hypocritical women, and idolatrous men and idolatrous women. But Allah pardoneth believing men and believing women, and Allah is ever Forgiving, Merciful . 33:73

If the hypocrites, and those in whose hearts is a disease, and the alarmists in the city do not cease, We verily shall urge thee on against them, then they will be your neighbours in it but a little while. Accursed, they will be seized wherever found and slain with a(fierce) slaughter. (33:60-61, 2:278-279, 9:73, 49:9)

[Note 3]

Shaykh Ahmed Zarruq says;"As for the bringing about effects with this invocation, it is commensurate with one's aim and aspiration that one has command of it to draw or repel, intending what is desired when one says 'And subject to us the this sea-sakh-khartal bahra"

It is commensurate-(degree) think about this point deeply, if you want a answered dua,its about the effectiveness and the result of reading the Hizb ul Bahr, meaning the amount or degree of one’s Niyyah-intention-(see comments above in Point.4 about Niyyah has direction)and Himmah-yearning put into the reading. This is also the amount Sidq-sincerity or earnest put into it. Earnest, or seriousness,fixed determination, importance, eagerness; intentness. So one needs to read it with Earnestness to receive its secrets and this is true with any Dua or Wird or Award, it’s not just the words on the tongue its whose Heart is saying there words and what is the degree of Need of Help-Madaat or  Nasr-Victoryfrom Allah they are hoping for and is it being done with Sidq-sincerity and one needs to put or pay attention-tawajjuh in their heart and turn their heart towards Allah through the grace of their Shaykh at the point when one reads 'wa sakh-khir lana ha-dhal bahr' meaning and 'subject to us this sea'.

firmly root us and support us and sakh-khartal bahra-subjugate to us this Sea as You subjugated the Sea to Moses. And You subjugated the fire to Abraham. And You subjugated the mountains and the iron to David. And You subjugated the wind and the Demons and the Jinns to Solomon.And subjugate to us every sea of Yours on the Earth, in the Skies, the Dominions and the Heavenly Realm. And the Sea of this world and the Sea of the World to come. And subjugate to us everything, Oh! You in Whose Hand is the dominion over everything.

***Its Interesting how we are asking subjugation or to bring under our complete control or master over the 5 Elements; Fire,Water, Earth, and Air and Metal. We ask for complete control over Water(Sea to Moses) We ask for complete control over Fire (fire to Abraham). We ask for complete control over Metal(mountains and iron to David) We ask for complete control over Earth (Yours on the Earth)We ask for complete control over Air (subjugated the wind) and we ask for complete control over of the Unseen worlds of Jinn (Jinns to Solomon) and the Angels (Heavenly Realm). And we are asking for complete control over everything in the earth and heveans too from Allahs Power. And we are asking for Victory-Opening, Forgiveness, Mercy and Provides in our problems, just look at all the power we  are calling on, for help.

[Note 4]

Kaaf Haa Yaa 'Ain Saad. - Surah Maryam 19: 1

Firstly, this is from the mutashabihat so Allah (swt) alone, and no one else, knows the true meaning of it. But nevertheless, the following is mentioned in al-Jami’ li Ahkaam al-Qur’an of Imam al-Qurtubi:

-

ibn ‘Abbas said concerning ‘Kaaf Haa Yaa ‘Ain Saad‘: “The kaaf is from Kaafin (Sufficient), the haa is from Haadin (Guide), the yaa is from Hakeem (Wise), the ‘ain is from ‘Aleem (All-Knowing), and the saad is from Saadiq (True).” ibn ‘Azeez al-Qushairi mentioned it from ibn ‘Abbas.

It’s meaning is: “Sufficient (Kaafin) for His creation, a Guide (Haadin) for His slaves, His Yad is over their hands, Cognizant (‘Aalimun) of them, Truthful (Saadiqun) in His promise.” al-Tha’labi mentioned it from al-Kalbi and al-Suddi and Mujahid and Dahhak.

And al-Kalbi also said: “The kaaf is from Kareem (Noble), Kabeer (Great), and Kaafin (Sufficient); the haa is from Haadin (Guide); the yaa is from Raheem (Merciful); the ‘ain is from ‘Aleem (All-Knowing) and ‘Azeem (Supreme); and the saad is from Saadiq (True): and the meaning is one.”

And also from ibn ‘Abbas: “It is a name from the Names of Allah (swt).” From ‘Ali (ra): “It is a name of Allah, azza wa jall” and he used to say: “O Kaaf Haa Yaa ‘Ain Saad! Forgive me.”

al-Ghaznawi mentioned it. al-Suddi: “It is the greatest name of Allah, which if He is asked by it, He gives. And if He is called upon by it, He answers.”

Also from Jaaliya tu'l Akdaar wa's Sayf u'l Battar  of: Mawlana Khalid al-Baghdadi

According to Mawlana  Khalid al-Baghdadi, the letters Kaaf, Haa, Yaa, 'Ain, Saad in the first verse of Surah Maryam refer to the sifaat (attributes) of Allah Sub’hanahu wa Ta'ala or of Sayyidina Muhammad, Sallallahu 'alaihi wa Sallam as captured in one of the salawaat in the kitab as follows:

 ...Wa bi Fadlillaahumma Salli wa Sallim Wa Baarik

'Alaa Sayyidina Muhammad-i

Nilladhee huwa Saahibu’l Burhaani

Wa’s sababu fee wujudi kulli insaanin

Kaafu karami’l kifaayati

Haa-u’l Uluhiyyati wa’r-Ri'aayati

Wa yaa u’l yaqazati wa’l hidaayati

'Ainul 'ismati wa’l 'inaayati

Wa saadus siraati’l manshuri

Siraatillaahilladhee lahu maa fissamaawaati wa maa fi'l ardi

'Alaa Ilallaahi taseeru'l umur

Salaatan tusbilu

Allahumma (Yaa 'Azeezu Yaa Jabbaaru Yaa Mutakabbiru Yaa Khaaliqu) [3]

And with the Grace of Allah's blessings, peace and favours
on Sayyidina Muhammad who is a personality with a clear proof,
and the cause of the existence of all humans.
The letter kaaf stands for the Prophet's unbounded generosity,
the letter haa is for Allah's Divine Power and Loving Care,
the letter yaa denotes the Prophet's wakefulness and guidance,
the letter 'ain stands for his sinlessness and loving care,
and the letter saad denotes a wide-open straight path;
"The path of Allah to Whom belongs
whatever is in the heavens and the earth.
Behold (how) all affairs return to Allah" (42:53).
A salaat (on the Holy Prophet) that pours like mercy:
For the sake of this salaat,
O Allah (O The Mighty, O The Compeller,
O The One Supreme in Greatness, O The Creator) [recited 3 times]..

[Note 5]

Give us sustenance, for You are the best of providers.- Hizb ul Bahr

War zuqna fa-innaka khayr-ruraa ziqeen

this line is to increase ones Rizq and read several hundred times#

[Note 6]

Beneficial for seeking a job, expansion of rizq and some unseen barakah.

Waftah-lana, fa innaka khayrul faatiheen - meaning "And open for us, for You are the best of those who open" Recite this; "Waftah-lana, fa innaka khayrul faatiheen" 123 times after Fajr salah. This dua should be read in this sequence on the 1st day facing the east ; 2nd day facing the west; 3rd day facing the north; and the 4th day facing the South direction. Also on the 4th day have a bowel of dry fruit or dates  when reciting and send all the 4 days reciting  thawab-rewards to  Sayyiduna Khidr. Soon Allah will provide sources of enhancement of rizq or will be foretold in a dream about the methods of getting rizq.

[Note 7]
“over all things You have power”."(3:26)
 An episode from the Battle of Khandaq
As mentioned  the 1st Quranic verses that appear in the Hizb ul Bahr  are taken from Surah Azhab 33:11-12, and they refer to the battle of Khandaq, the next part verse is “over all things You have power”(3:26). and this is about an episode from the Battle of Khandaq.

The disbelievers of Arabia, the Jews and the Christians all joined in a united front against Muslims and resolved to attack Madinah and fight a conclusive battle. This they did, determined to eradicate Islam and Muslims from the face of the earth. The battle is called 'al-Ahzab' in the Qur'an, and 'Khandaq in history, because the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him had decided in consultation with his Companions that a khandaq or trench be dug around parts of Madinah to block the unhindered attack of the enemy during this battle. And this is what happened:

The Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him was taking part in this digging op­eration as an individual like everybody else. By chance, the diggers came upon a huge rock in a certain part of the trench. Those who were assigned to dig that part of the trench tried their best to break it apart but they became helpless and gave up. 

They asked Sayyidna Salman al-Farisi Radhi-Allahu Anh: Allah be pleased with him to go to the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, tell him about the problem and seek his instructions in this connection. The Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him immediately came at the spot, took the pick­axe in his blessed hands and struck at the rock. The rock was shattered into pieces and from it rose a streak of light which illuminated the area far and wide. The Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him said: 'In this light, I see the palaces and buildings of Hirah in the country of Persia.

He struck again and a second beam of light rose. He said: 'In this light, I was shown the red palaces and buildings of the Byzantinians.' When he struck the third time and the flame beamed its light around, he said: 'In this I was shown the great palaces of San'a in Yemen.' Then, he said: 'I share the good news given by Jibra'il with you that my community of Muslims will prevail over allthese countries.'

When the hypocrites of Madinah heard about it, they found an occasion to ridicule Muslims just look at these people, here they are all scared of the enemy, digging trenches without eating and resting, not knowing for sure if their own lives will be safe, yet they are dreaming of running over Persia, Byzantine and Yemen!' It was in answer to a people so unfair and unjust that Allah Almighty revealed the verse:

The full verse is;
Say: "O Allah, O Lord of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honour on whom You will, and bring disgrace to whom You will. In Your hand lies the good. “over all things You have power”."(3:26)

[Note 7a]
"Oh, Allah! Make easy for us our situations/tasks with rest for our hearts and our bodies; and peace and "well-being" inour spiritual and worldly lives and be to us our Companion in our journey and the Guardian of our family."

This starts with a dua asking Allah to make things easy in all tasks, even this dua meaning, the Hizbul Bahr and its purpose of using it as a means getting  success in meeting ones needs to be made easy and that our bodies and hearts are given Peace and then seeks protection or well-being, as 'afiya or 'well-being', is interesting as its used in many Duas for Seeking Protection and we are encouraged to ask Allah for  'afiya.

The Prophet(S) said, “Anyone of you for whom the door to du’a’ has been opened, the doors to mercy have been opened for him. And the thing that Allah likes Most to be asked for is ‘afiyah (well-being,health, security, protection).” (Tirmidhi and Ibn majah)

Abu Bakr (ra) said that Prophet (S) said, ask Allah for al-afw and al-'Afiyah because the next best thing after certainty is Afiyah. (Sahih Al Jamia)

The Dua:
Allahumma Inni Asaluka Al-Afwa wal-Afiyah
O Allah I ask you for forgiveness and Protection

Al Afw- it is the forgiveness of sins and concealing them from others. In essence, we are asking Allah to conceal all things we would be ashamed of becoming public. This includes our shortcomings, mistakes and sins. And furthermore, we not only ask Allah to kindly keep them hidden from others, but we further ask Him to forgive us those wrongs.

Al Afiyah- It is Allahs protection from all sins, sickness, harm and punishment. In essence, this is asking Allahs protection from things harmful to us and our interests in this world. This includes matters that pertain to our worldly issues and issues that deal with our life hereafter.
`Afiyah means safe from disease, grief and troubles. "Passing of the safety(`Afiyah)'' signifies the change from a state of good health to a state of illness and weakness or that one is overtaken by troubles and afflictions.

Ask Allah for `Afiya - for your sins to be forgiven and wiped away, so that it is as if you never even committed them.

Another Hadith with'Afiya;
"Allahumma inni a`udhu bika min zawali ni`matika, wa tahawwuli `afiyatika, wa fuja'ati niqmatika, wa jami`i sakhatika (O Allah! I seek refuge in You against the declining of Your Favours, passing of safety, the suddenness of Your punishment and all that which displeases You).''

After Seeking Protection the dua then Seeks Destruction of ones enemies, "Efface the faces of our enemy. Freeze them in their places so that they are unable to go or to come against us."  And is a reference of the following verses of Quran that are used after it, from Surah Yasin were, Allah warns the ones that followed Satan, the verses before this  Allah says "Today We shall put a seal on their mouths, and their hands will speak to Us and their feet shall bear witness to what they had been doing" (36:65)  and then the 2 verses of threats or warning which are used in the Hizbul Bahr of how helpless Allah makes them or can make you. 

"If We willed We would have wiped out their eyes, then they would have raced to the Way, but how would they have seen? And if We willed, We would have frozen them in their places, neither could they go forth or could they return” (36:66-67)

So your eyes by virtue of whose sight you are carrying out all your obligations in the world can be blinded at one command of Allah. And your legs on whose strength you are showing all this activity can become paralyzed as and when Allah wills.

You can now see the energy of destruction of ones enemies is being asked from;"Efface the faces of our enemy.Freeze them in their places so that they are unable to go or to come against us" coupled with the followingverses of Quran(36:66-67)that are only used more of a threat, the two brings the feeling of imminent destruction of ones enemies.

[Note 8]
When reading the words'Shaahatil wujooh'-May their faces be deformed'. You hit or slap your left hand on the floor. It says in the sirah that these were the words used by the Holy Prophet (saw) when his house was seiged and he wanted to exit his house and said these words and made hand movements to the enemy, they all fell asleep and Sayyiduna Ali came into the house and slept in the bed of the Holy Prophet (saw).

[From Point.6 Upon reciting the on word ('Shaahatil wujooh'-May their faces be deformed) slap the ground with your left hand. 3 times. with each recitation think in your heart of your enemies that they be destroyed. and strike the ground, and understanding is  with the back of your right hand each time. however there is another understanding of  using the left hand with the palm hitting the floor each of the 3 times and each with reciting Shaahatil wujooh'-May their faces be deformed.- Again see point 5. about the meaning of faces be deformed and disgraced meaning powerless]

[Note 9]

Reciting 'Haa Mim' 7 times.

Recite Ha-Mim seven times,1st Recite Ha-Mim and then blow to your right side, 2nd Recite Ha-Mim and blow to your left side, 3rd Recite Ha-Mim and blow in Front of yourself, then 4th Recite Ha-Mim and then blow behide your back. 5th Recite Ha-Mim and then up into the air.  6th Recite Ha-Mim and  blow down below. finally 7th Recite Ha-Mim and then blow across into hands and rub across chest and all over over your body.

The reasons for blowing all 7 directions is that there are  7 ways the devil and jinns can attack, meaning the directions they can came or enter into your body and the 7th is your Sadr-Chest refering to ones heart. Four of the seven are openly mentioned by Satan himself in the Quran;

From the Quran: He [Satan] said: "By Your misguidance of me, I will lie in ambush for them on your straight path. Then I will come at them, from in front of them and behind them, from their right and from their left. You will not find most of them thankful." (Qur'an, 7:16-17)

So  Shaytan says; "I will lie in ambush for them on your straight path then I will come at them" (Qur'an) So beware that the Shaytan is setting up traps for us. What is an ambush, it  means  a planned surprise attack, the act of lying in wait to attack by surprise, a sudden attack made from a concealed position. So Shaytan and his  minions or serving Shaytan Jinns are always planning to attack us, from not four but all seven directions;

As for Blowing; know that Shaytan blows on you and does other Vileness to the Son of Adam  too
"Shaitan puts three knots at the back of the head of any of you if he is asleep. On every knot he reads and( blows) the following words, 'The night is long, so stay asleep.' When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart."

The other Vileness of Shaytan
So he blows duas to make you lazy and sleep long and miss Fajr, And if you Miss Fajr salah, then Shaytan URINATES in your ear,(As-salaatu khayrun min an-nawm- and so' Pray is better then Sleep') and thus uses your ear as toliet,he stays up your nose when you sleep (he should wash his nose by putting water in it and then blowing it out thrice in wudu ), when any baby is born he pokes or pinches that baby so that baby cries (except Jesus, the son of Mary and Mary), he passes wind (farts) at when both the Adhan and Iqama is said and causes issues while in Salah too, such as causing forgetfulness of rakah.

Shaytan eats your food if you dont say Bismillah  and sleeps (gate crashs your house if you dont give salam as you enter your homes)  and will even join in with sexual acts if you dont say Bismillah when you enter  your wives, and laughs and looks at your private parts when you undress thus say Bismillah when you undress your private parts or pull  down your clothes  when going to the toliet and then  evil Jinns and devils will not be able to see your 'awra- or naknesses. and Shaytan will enter you if you yawn thus its sunnah to cover your mouth when you yawn and if you are anger Shaytan runs through your blood.

So learn to be calm when angered. And also from Surah Nas 114 we are told another one the 7 ways or directions of Shaytan enters the Heart,"4.From evil of the whisperer, 5. Who whispers in the breasts of mankind,  6. Of jinn and men." Surah Nas  114:4-6.

Al-Hafidh Abu Ya'la Musily quoted a Hadith which reported the Prophet as saying: "Satan puts his hand on the heart of man. If he celebrates the remembrance of Allah he removes his hand and if he forgets Allah, Satan overcomes his heart fully. This is the 'evil of the whisperer.'"

Ibn 'Abbas, says that the Satan is lying in wait for man. When he forgets Allah, he starts whispering, and when he begins the remembrance of Allah, he retreats. And one sees now the importance of finally the 7th Reciting of  Ha-Mim and then blow across into ones hands and rub across (chest-Heart-Sadr). These are the 7 directions for protection from shaytan while he lies to ambush from all 7 directions.

 

Also these are the same ways Jinns can attack or enter a human body when  black magic is used.As the Sorceries when they blow knots on people to destroy them or have them control by Jinn, they are blowing knots on the victims personal clothes or personal hair (normally underwear/bra or pubic hair, menstrual blood such as Pads and Tampons are stolen from the victims homes/bins.Also Nails, as for Nails its best to always cut them while in wudu thus they  leave your body while in a state of cleanliness and can't be affected with magic and is Sunnah to cut nails while in Wudu on Fridays too) as "annafathati fee al-'uqad", literally "those who blow on knots". Surah al Falaq-(Surah 113:4)  So in effect the blowing of Ha-Mim makes a shield or amulet from the attacks from evil, Jinns and magic from all  7 directions.

Also Shaykh Muhammad Yaqoubi mentions, there are also 7 surahs that start with Haa-Meem. Each Ha-Meem, is refering to each of those surahs.  

Also those surahs which start with Ha-meem are also used are protection from hell too see below.

 

[Note 10]

Protection against people who have enmity or jealousy towards you

Recite; Kaf Ha Ya 'Ain Sad, kifayatuna. Ha Meem 'Ain Seen Qaaf himayatuna Fasayakfikahumullahu wa huwas-sami'ul 'aleem meaning"Kaf ha' ya''ayn sad  is our sufficiency. Ha' mim 'ayn sin qaf  is our shelter. So God is sufficient for thee against them, for He hears all, knows all."  Recite 3 times and blow on your palms and rub the plams all over your body before going to meet an unpleasant officer or person.He will give you a good treatment. If recited 7 times every morning and evening Allah will protect you againest all kinds of troubles.

  

'Bismillahi Babuna'-is the 'Barakah of the Door'meaning blessings for ones house. If 'Bismillahi Babuna' is written on a stone or a metal or a paper and pasted on the door of the house, will create barakah for the house and keep the evils off the house.

[Note 11]
Exclusive for women facing home problems

If women face any trouble, from husband, parents, in-laws (sisters /mother) or estranged children after the death of husband or inheritors, then this act will be of immense benefit. 

The method is, recite; Sitrul 'arshi masbulun 'alayna meaning -'The veil of the Throne is extended over us'. Recite this 100 times after Isha prayer for 21 days but with no break. So keep the days of menstrual cycle in mind before starting this, starting immediately after end of the period to be able to read regularly for 21 days. Be in Wudu  and fix a day and time for reading for 21 days with no change, otherwise no result will be achieved. After 21 days  when the objective is achieved then read only for 18 times because the dua has 18 words and pray to Allah. Inshallah the desire will be fulfilled very soon.

[Note 12]

Hasbiyallahu la ilaha illa huwa 'alayhi tawakkaltu wa huwa rabbul 'arshil 'adheem-[“Sufficient for me is Allah, there is no god but He, upon Him I place my trust, and He is the Lord of the Glorious Throne” Quran (9:129)] (3x) 

Abi Darda narrates that the Prophet (pbuh) said: "Whoever says in the morning and evening, Hasbiyallahu la ilaha illa huwa 'alayhi tawakkaltu wa huwa rabbul 'arshil 'adheem: Allah will suffice all his matters - [both] worldly and in the hereafter. The Prophet Muhammad (s) said,  (Whomever says it) 70 times in the morning and in the evening, Allah will take care of whatever worries him/her of the matters of this world and the hereafter.” (morning means after Fajr and before sunrise, evening means after ‘Asr). (“HasbiyAllahu, La ilaha illa huwa, Alaihi Tawakkaltu”. Also recited in Wird al-Latif of Imam al-haddad

 [Note 13]

Safety against Sihr (black magic)

Recite; Bismillahil ladhee la yadurru ma'asmihi shayun fil ardi wa la fis-samaa-i wahuwas-sami'ul 'aleem. meaning -"In the name of God, with whose Name nothing in the earth or sky can do harm, for He is the All-Hearer, All-Knower".Recite it 3 times after Fajr and 3 times after Maghrib;Also recited in Wird al-Latif of Imam al-haddad

 
Al-Tirmidhi and Abu Daud narrated that 'Uthman Ibn 'Affan said that the Prophet (pbuh) said: "Whosoever says: Bismillahil ladhee la yadurru ma'asmihi shayun fil ardi wa la fis-samaa-i wahuwas-sami'ul 'aleem, three times, no harm shall come to them." And in another narration: "No sudden affliction will reach him."  Also recited in Wird al-Latif of Imam al-haddad

[Note 14]

Reciting:Audhu bi kalimatillahit-taammati min sharri ma khalaq-In the name of God, with whose Name nothing in the earth or sky can do harm, for He is the All-Hearer, All-Knower. (3x)

In Sahih Muslim it is narrated from Abu Hurairah that the Prophet(pbuh) said: "Whosoever says at nightfall, Audhu bi kalimatillahit-taammati min sharri ma khalaq, no harm shall affect him. And in another hadith a man came to the Prophet (pbuh) and said:"What an affliction I received from a scorpion last night!" The Prophet (pbuh) replied: "If you had said, when night fell, Audhu bi kalimatillahit-taammati min sharri ma khalaq, it would not have harmed you."Also recited in Wird al-Latif of Imam al-haddad

 

[Note 15]

Wa la hawla wa la quwwata illa billahil 'aliyyil 'adheem.And there is no Power and no Might except with Allah, the Exalted, the Glorious

Wa la hawla wa la quwwata is a Remedy For Sorrow

It is also reported that ‘La hawla wala quwwata illa billah is a Remedy/Cure for 99 Sicknesses/ailments, the least of which is sorrow.’See full article about Secrets of La hawla wa-la quwwata illa bi'Llah by Imam al-haddad

A hadith says that ‘La hawla wala quwwata illa billah' is one of the treasures of the Garden.’ Understand the indication contained in terming it a ‘treasure‘ and you will know that its meaning is among the mysteries; for reward is of the same species as the act. The Prophet s.a.w has also said ‘Two raka’ats in the depths of the night are one of the treasures of goodness.’ Their reward comprises a hidden treasure because the time of their occurence, namely the night implies this. Also recited in Wird al-Latif of Imam al-haddad

 More to add come back later to see updated 25th Oct 2012

Yours

Muhammad Sajad Ali

Webmaster of Deenislam.co.uk

 

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My E-book is available;
'Sufi Course of Self-development and Purification' Book By Sajad Ali
Click Link to Purchase E-book
https://payhip.com/b/XtOd

 The Sufi Course of Self-development and Purification is a guide to the 1st steps of Sufism and Realisation) this is more of a course and manual then a book, it is a practical application of the most common issues of downfalls, pit stops, common mistakes and spiritual retrogress-(going backwards) that so many of us have fallen into today. This course is taught through the unique manner of a Sufi Mind Mapping Technique Approach.

 

While all young or old that join or have joined for many years a Sufi path try to attain or grow or climb on the path of Spiritual development, may find they keep slipping and falling yet don’t realise or haven’t been taught properly the warning signs or causes. They have overlooked them as they haven’t be taught what is causing these blocks and problems, they keep going up an elevator that seems to be moving backwards for them spiritual speaking.

 So for every 5 steps they take, they are actually 3 steps backwards each time and there is NO real progression that is taken place but spiritual retrogress-(going backwards), but it looks they are moving through all their regular Dhikr, Sufi gathers they are performing. But what do you do, when you’re busy either burning the nur-light of your Iman-faith, diminishing or stopping the blessings or simply throwing away the thawab-rewards of one’s Dhikr done every day.

 That is one of the many questions this course addresses in a practical manner, so one can learn how to perform Muhasabah-Self Auditing (Imam Muhasabi wrote books on this which later Imam Shadhili learnt and as well as Imam Haddad) for spiritual progression and actually move forward and spiritually development, climb and progress. And how to stop from slipping so much and the course guides you how to make a firm journey to Allah.

 This journey is a journey that is already inside your heart and through learning Focused Dhikr or Muraqabah-Sufi Visual Meditationonce can connect to ones' Shaykh through the heart. (Or if you don’t have a shaykh learn how to do focused Dhikr). The 1st step is to discover how Muhasabah-self auditing works and how it is linked Tawbah-repentance and practical guide of forgiveness.

 This Sufi Course has been taken and compiled from various sources, such as the Shadhili-Darqawi, Qadiri, an understanding about Muhasabah-self auditing from Imam Haddad,as well as an abridged Sufi Mind Map version of 'The Sufi Science of Self-realization' by Shaykh Hisham Kabbani,with accompanying Sufi Mind map diagrams linking to "The Invocation of God"-Al-Wabil al-Sayyib by Imam Ibn Qayyim al-Jawziyya also linking the text and a Muhasabah-self auditing Sufi Matrix sheet to use as a guide or diary to monitor and see your progression.

 A comprehensive explanation of Muraqabah-Sufi visual meditation is also contained and the following topic goes into detail about the Kalima-affirmation of God’s oneness as a source of Sufi meditation. After that I have also borrowed from the ‘Book of the Healing of the Sickness and Pains’ by Shaykh Muhammad ibn Ja'far al-Kittani al-Hasani, using this text to help create a ‘Practical guide of asking Forgiveness of Wrong Actions’. From Imam Ibn Qayyim al-Jawziyya, Sabr-Patience, and finally going through the ‘20 Harms of the Tongue’ by Imam Ghazali's taken from his Ihya''Ulum al-Din- Revival of Religious Science'.

~ Muhammad Sajad Ali ~

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 Connecting to the Divine
Tariqah Al-Qadiri Al Boutchichi The Zawiya.
1 Jenkins St, Birmingham B10 0QH

Starts 8pm Sharp - 25th Wed May 2016

1 hour Short Introduction Dhikr
With Short talk on Sufism given by
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(Men only)  - This event happens on the Last Wednesday of every month
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Interested in making money online through Crypto-currency

May 26, 2016, 7:01 am

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Sidi Ibn Abbad ar-Rundi & The Hikam of ibn 'Ata'allah

October 11, 2012, 11:17 am

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Sidi Ibn Abbad ar-Rundi & The Hikam of ibn 'Ata'allah

Sidi Ibn Abbad ar-Rundi
The great Shadhili Sufi master of his time and Friday speaker of the al-Qarawiyyin, He is considered as the leading theologian of the 14th century Islamic world.And wrote the first commentary in Morocco of Ibn Ata 'Allah's Kitab al-Hikam.

 

IIbn Abbad al-Rundi or, in full Abu 'abd Allah Muhammad Ibn Abi Ishaq Ibrahim An-nafzi Al­himyari Ar-rundi (1333 -1390) was one of the leading Sufi theologians of his time who was born in Ronda , Spain . He spent most of his life in Morocco and was buried in Bab al-Futuh (south-eastern gate) cemetery in Fes . 

He is best known for his commentary on the Hikam of Ibn‘Ata’ Allah (d. 709/1309), entitled: Ghayth al-mawahib al-‘aliyyah (also known as al-Tanbih) and his two collections of letters: al-Rasa’il al-sughra and al-Rasa’il al-kubra. Which contained instruction to his followers. (see note below)

...."The true literature of the tariqa is copious, though mostly in Arabic, and consists, first and foremost, of the Hikam al-‘Ata'iyyaof the second successor to Imam Abul Hasan al-Shadhili, Ibn ‘Ata' Illah (may Allah be well-pleased with them both), together with its many commentaries, among the best of which is theSharh Ibn ‘Abbad[commentary of Ibn ‘Abbad (al-Rundi)], which Sheikh ‘Abd al-Rahmanrecommends for those who have not yet entered the khalwa or ‘solitary dhikr (invocation of Allah) under the sheikh’s supervision’; as well as the Iqadh al-himam fi sharh al-Hikam[The awakening of spiritual ambitions: a commentary on the Wisdoms], by Sidi Ibn ‘Ajiba, which he recommends after the khalwa, though it contains much valuable material, as he says, “ for the person at the beginning, the middle, or the end of the spiritual way.” -Shaykh Nuh Keller 

It is relatively recently, however, that Ibn ‘Abbad and his works have come to the attention of western scholars. 

Ibn 'Abbad of Ronda: Letters on the Sufi Path -(Paperback)
Writing from the small Moroccan town of Sale to friends in the capital city of fez, Ibn Abbad composed numerous letters of spiritual direction that spoke to the concrete problems of his devotees.

Ibn 'Abbad of Ronda: Letters on the Sufi Path (Paperback) by Muhammad Ibn Ibrahim Ibn 'Abbad, John Renard, Annemarie Schimmel.

As for the commentary of Hikam by Sidi Ibn Abbad ar-Rundi, I have this as a PDf, E-book

Extra notes:

What Is Beneficial Knowledge?  -

Ibn Ata’illah, the knower of Allah, stated in his Hikam:
“Beneifical knowledge is that which expands the breast with its rays, and by it the veils of the heart are lifted.”

 

Ibn `Abbadstates in his commentary on the Hikam, entitled Ghayth al Mawahib al `Aliyyati:

“Beneficial knowledge is the knowledge of Allah, His attributes, His names, and the knowledge by which one knows how to submit to Him and act properly in regards to His favors. This is the knowledge whose rays pervade the breast… lifting from the heart its veils and dispelling all doubts and misgivings.

 

From the wisdom of Dawud (Allah’s blessing upon him and all our prophets) is his saying, ‘The knowledge in the breast is like the lantern in the house.’ 

Abu Muhammad `Abd al `Aziz al Mahdawi (Allah be well-pleased with him) said, ‘Beneficial knowledge is knowledge of the moment (`ilm al waqt), the clarity of the heart, ascetism (zuhd) from the world, (the knowledge) of what brings one closer to paradise and further from the fire, fear of Allah and returning (raja’) to Him due to such fear, and the pestilence (aafaat) of the heart and its purification. It is a specifically designated light (nur) that Allah places in the heart of whomever He pleases, not knowledge of the tongue that is transmitted and apprehensible by the mind.’ 

Malik ibn Anas said (Allah be well-pleased with him) said, ‘Knowledge is not the abundance of narrations. It is only a light that Allah Most High places in the hearts.’ 

IImam Junayd (Allah be well-pleased with him) said, ‘Knowledge is that by which you know your Lord…’ 

This statement (of Ibn Ata’illah) is a clear summarization that gathers within it the objectives of the knowledge of the Sufis, which is knowing (ma`arifa) Allah and acting in the best of ways with regards to His favors. This is the knowledge which is recommended for a person to submerge himself in -without one masking himself from it, slightly or abundantly.”  (Ghayth al Mawahib, Pg: 211 Ed: Dar al Khayr, 2003) 

========
Sidi Ibn Abbad ar-Rundi (d. 792/1377)

IIt was more than half a century after the death of Abul Hassan Shadhili (d. 656/1241) before the influence of Egyptian Shadhilism was felt in Morocco . In the year 745/1344, one Sidi Abu Uthman al-Hassani, a Shadhili Sufi and sharif who had studied in Egypt , was reported to be in attendance at the court of Sultan Abul Hassan al-Marini. This person was a disciple of Sidi Abdellah ibn Dawud Shadhili, whose father, Sidi Dawud ibn Omar al-Bakhili (d. 733/1318), have been a prominent disciple of Sidi Ahmed Ibn Ata'Allah Sakandari (d. 709/1294). Another disciple of Dawud al-Bakhili, Sidi Mohammed Wafa (d. 765/1350), was the grandfather of the author of Shajarat al-irshad. 

The doctrines of Egyptian Shadhilism appear to have first entered Morocco through the influence of the Andalusian Sufi Sidi Ibn Abbad ar-Rundi. This noted ascetic served as the imam of the Al-Qarawiyyine mosque in Fez and wrote the first commentary in Morocco of Ibn Ata'Allah's Kitab al-Hikam. Three of Ibn Ata'Allah's works could be found in Morocco by the middle of the fourteenth century. These works were introduced to Ibn Abbad by his teacher in Ronda, Sidi Ibrahim Shandarukh. This Andalusian Sufi and jurist served as imam of the congregational mosque of Ronda between the years 750-1/1335-6 and ended his days in the Moroccan city of Salé . 

Student of Sidi Ahmed ibn Achir of Salé (d. 764/1349) and of the Fasite sharif Moulay Abd an-Nur al-Amrani (b. 685/1286), Sidi Ibn Abbad ar-Rundi's Kitab ar-Rasa’il al-kubra (the Major Collection of the Letters) remains still the third most important Shadhili work after Kitab al-Lata'if al minan fi manaqib Abi al-Abbas al-Mursi wa Shaykhihi Abi al-Hassan (The subtle blessings in the saintly lives of Abu al-Abbas al-Mursi and his master Abu Abul Hassan Shadhili) by the Egyptian Sidi Ibn Ata’Allah of Alexandria (d. 709/1287) and Durrat al-Asrar wa Tuhafat al-Abrar (The Pearl of the Secrets and the Treasure of the Righteous) by the Tunisian Sidi Ibn Mohammed ibn Abul Qasim al-Himyari Ibn as-Sabbagh (fl. 720/1305). A contemporary Sufi of Ibn Abbad writes on him:

 

IIn Fez I met the saintly scholar Abu Abdellah Mohammed ibn Ibrahim ar-Rundi, whose father before him had been a famous preacher. The son Abu Abdellah is distinguished by his composure, his asceticism, and his righteousness. He is the author of the verse: 'He attains no nobility who has not first weighted the clay of this earth with eternity.' I met him on the prophet's birthday in the Sultan's palace [at Fez ], where he had been invited to hear the spiritual singing (sama'a). He manifestly did not welcome this. I have never at any other time seen him at any gathering, and whoever might wish to speak with him was obliged to see him alone. Once, I requested him to pray for me. He blushed and was embarrassed,  but agreed nevertheless. The only luxury he permitted himself was perfumed oils and incense. He did his own housework he was unmarried and had no servant. At home he wore a patchwork garment, but when he went out he covered it with a green or a white robe. His disciples were all from the best and most gifted from the community… Today he is the imam and preacher in the Al Qarawiyyine mosque at Fez . 

Shaykh Sidi Abu Masoud al-Harras recalls, "I was reciting the Quran aloud in the courtyard of the Al-Qarawiyyine mosque as the muezzins were making the call for the night prayer. Suddenly I saw Ibn Abbad, in a sitting position, fly over the door of his house, across the courtyard of the mosque, and disappear into the hall that surrounds the atrium. I went to have a look, and I found him praying close to the mihrab." Sidi Ahmed Zarruq (d. 899/1484)said of Ibn Abbad that, "The substance (zubda) of his teachings are found in the letters [The Lesser and Greater Collections] and his commentary on the Hikam." Sidi Mohammed ibn Jaafar Kattani (d. 1345/1930) writes on Ibn Abbad in Salwat al-anfas, "He had something about him that won the hearts of children. They swarmed around him, as soon as they saw him, in order to kiss his hand. But kings too sought to gain his friendship... He studied in Ronda, Fez and Tlemcen and in Salé he was the disciples of the Andalusian master  Sidi Ahmed ibn Achir (d. 764/1349). From there he travelled to Tangier where he met the Sufi Sidi Abu Marwan Abdelmalik, who was perhaps the 'unlettered man' of whom Ibn Abbad said that he alone had been able to open his inward eye." 

IIbn Abbad appears to have played an axial role between Tunisian and Egyptian Shadhili Orders. He was a student of Moulay Abd an-Nur al-Amrani, student of Sidi Abul Abbas Ahmed al-Jami of Tunis , on the one hand and the person who popularized the works of Ibn Ata’Allah in Fez on the other. Thus Ibn Abbad became the figure who best exemplified Shadhiliteachings in both its traditions. He was also an important transmitter of the Shadhili litanies in Fez . Sidi Mohammed ibn Abderrahman al-Fasi (d. 1134/1719) in his Fahrasa mentions a narrative chain of Hizb al-Kabir of Shadhili that connects Ibn Abbad to the textual tradition of Imam Shadhili through Sidi Abd an-Nur al-Amrani, Abul Abbas al-Jami, Mohammed ibn Sultan (d. 700/1301). He was also credited for the transmission of Hizb al-Bahr (Litany of the Sea) which he narrated from an Egyptian Sufi named Sidi Sirajuddin Damanhuri, who had learned it from Sidi Sharafuddin Mohammed ibn Abul Hassan, one of the sons of Abul Hassan Shadhili. 

IIt is related that, as he approached death, he laid his head on the lap of one of his disciples, and began to recite the Throne Verse from the Quran. When he reached the words 'the Living, the Eternal', he continued repeating 'O God! O Living! O Eternal!' Thereupon one of those present addressed him by name and recited the continuation of the verse; but he went on with his invocation. Shortly before he passed on he was heard reciting the verse: 'the friends are leaving me, but they will return when I leave them.'  Before his death he bequeathed a sum of money which he had buried at the head of his bed. He directed that with it a piece of land should be bought, the revenue from which was to be used for the upkeep of the Al Qarawiyyine mosque. When the sum of money was counted—it came to eight hundred and ten gold mithqal—it was discovered that it was the exact amount that he had received in salary during his twenty-five years as imam and preacher.

 Ibn Abbad of Ronda  by Abdel Hadi Honerkamp from www.zaytuna.org

Ibn ‘Abbad (732/1332 – 792/1390) was a Sufi mentor who lived in what has been called the “Classical Period” of Sufism, generally considered to be between 1200 and 1500 CE. He has always been held in high esteem within the circles of Muslim scholars, and early hagiographic sources describe him as a Maliki jurist and an early exemplar of the Shadhili Sufi order (tariqah). He epitomized the highest ideals and aspirations of his community and became, in the words of Miguel Asin Palacios, “the director of conscience of his times.” 

 He is best known for his commentary on the Hikam of Ibn‘Ata’ Allah (d. 709/1309), entitled: Ghayth al-mawahib al-‘aliyyah-(also known as al-Tanbih) and his two collections of letters: al-Rasa’il al-sughra and al-Rasa’il al-kubra.

 

IIt is relatively recently, however, that Ibn ‘Abbad and his works have come to the attention of western scholars. His legacy includes his collected personal correspondence in which he responded to those who, like himself, sought to live a religious life founded on self-effacement, correct comportment, and an intimate knowledge of God (ma‘rifah). 

IIbn ‘Abbad’s letters are imbued with an intimate portrayal of conscience, best exemplified in his Major Collection of Letters (al-Rasa’il al-kubra). 

These letters to Yahya al-Sarraj, a faqih and muhaddith who was well respected among the fuqaha’ of Fes , testify to the fundamental principles, attitudes, and conduct of Islamic spirituality. They also illuminate the framework behind the principle themes of the teacher–disciple relationship and shed light on the complementary nature of the two poles of the Shadhiliyyah Sufi order: conformity to the law on the one hand and correct inner attitudes (adab) on the other.In short, the letters provide us with clear and coherent criteria for both the theoretical and practical aspects of the “process of transformation” that lies at the heart of Islamic spiritual education…

 

As for the letters here is a link

Into & 16 Letters from  book online- Ibn 'Abbad of Ronda: Letters on the Sufi Path –

Ibn 'Abbad of Ronda: Letters on the Sufi Path -(Paperback)-

Compiled by Muhammad Sajad Ali – Deenislam.co.uk

The great Shadhili Sufi master of his time, Sidi Ibn Abbad al-Rundi & this commentary of Hikam
What is the Hikam  of  Sidi Ibn ‘Ata’Ilah –The Book Fuqara should study
Mp3 Audio talks about the al-Hikam by -Sidi Nooruddeen Durkee,Sidi Muhammad Ninowy & others