AL HIKAM IBN ATA ILLAH PDF

Tāj al-Dīn Abū’l-Faḍl Aḥmad ibn Muḥammad ibn ʿAbd al-Karīm ibn ʿAṭā Allāh al-Iskandarī A modern English translation of Ḥikam by Muhammed Nafih Wafy was Allah willing, Ibn ‘Ata’ Illah’s famous Book of Wisdoms (al-Hikam al-‘Ata’iyya), a classical manual of spiritual development, together with some commentary on. Understand the Plan: A Commentary from the Hikam of Ibn Ata’illah a treasure coming from beneath the throne of God (‘arsh al-Rahman).

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God has facilitated our lives in one-way or another. One of the signs of relying on deeds is loss of hope when a misstep occurs. Such could hikaam the life of a full-time student, for example, or someone who has a source of funding that has granted this individual the ability to focus on other aspects of life.

But aim to do right” Muslim, 4. Abu Hurayra Allah be well pleased with him heard the Holy Prophet Allah bless him and give him peace say:. Anas ibn Malik Allah be well pleased with him relates from the Holy Prophet Allah bless him and give him peace that he said:.

A statement originating from beneath such a creation indicates the importance of not only the statement itself, but also its high moral and spiritual weight in the life of a Muslim. He was born an orphan, lived poor, but became successful at business, married and had children. Never once did he desire to be rich or poor, single or married, a recluse or a statesman. We, therefore, ara a means for their subsistence iplah represent a necessary relationship in their lives.

The true spiritual path is one of gratitude. Popular Latest Category Popular in the last 90 days. In his life we find how he took each of these conditions and made the best out of them.

Rather, it acknowledges that they are two modes of the human condition, nothing more and nothing less. He has praised beauty and excellence, and He has commanded us to seek these out in whatever mode He has placed us.

In the cosmology of Islam, the seven levels of heaven ascend from earth to the throne of God. While such a notion might at first glance seem fatalistic, these aphorisms point to the exact opposite. Invocations of the Shadhili Order. As for the words of Allah Most High. This is the first of a series of articles the interpreter has been asked to write on “traditional Islamic spirituality,” a science that deals with answering this summons, lifting the heart from the narrowness of the self to the limitlessness of the knowledge and love of the Divine.

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He alone is the One who gives, not us. Home ImanWire Understand the Plan: And he benefits from his evil by his faith iman that it is evil, which is itself an act of obedience; and by repenting from it, which rejoices Allah Most High. Rather, wherever God placed him, whatever situation he was given, he excelled in the most beautiful of ways and in so doing, left us a roadmap to follow. By Guest Author11 Aug Some people want money, others fame, and others seek endless power.

Ibn Ata Allah

For this reason some sheikhs term a traveller of the former spiritual vantage a murid or “desirer,” and one of the latter a faqir or “needy. This could be a temporary situation in most cases or a permanent condition. Desiring a life without means while God has placed you in a world of means is a result of hidden desire. The outward purport of these hadiths [n: The practice of this knowledge, inwardly and outwardly, with heart and limbs, is the spiritual path or tariqa.

Muslim ibn al-Hajjaj, and Yahya ibn Sharaf al-Nawawi. And Abu Madyan has said, “The heartbrokenness wta the sinner is better than the forcefulness of the obedient” Diwan, This humble sincerity of slavehood, or we could say realism, enables the genuine spiritual traveller to benefit in the path from both his good and his evil.

A life bound by means is a life where one is required to earn a living, provide for dependents, and maintain other financial and worldly obligations. Inward excellence and outward service to the community.

Yet, these things that we seek are all from the dominion of God. Desiring a world of means while God has placed you in a life without the need for means is a result of having low aspirations. Ign is, perhaps, the life of most of us living in the modern world.

Truly, Allah rejoices more at the atonement of His servant when he repents to Him than one of you would if he were on his riding camel in an empty tract of desert, and it got away from him with all his food and water on it, and he gave up all hope of finding it, so he came to a tree and laid down in its shade, having despaired of ever seeing it again.

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This aphorism does not criticize any of these two modes of living. We have been placed in this mode or that.

The Aphorisms of Ibn Ata ‘Illah

Rather, the meaning of the verses is that entering paradise is because of works, although divinely given success tawfiq to do the works, and being guided to have sincerity in them, and their acceptability are the mercy of Allah Most High and His favor Sharh Sahih Muslim, Despite these various opportunities, we all have the same chance to be excellent and to be ever mindful that God is merciful, kind, and gentle. While lying there, he suddenly finds it standing beside him, and he seizes its halter, and overjoyed, cries, “O Allah, You are my slave, and I am your lord,” making a mistake out of sheer joy” Muslim, 4.

All his children, except one, died during his lifetime.

We all have different trajectories in our lives and have been given different opportunities. Meaning that a pure heart can become a throne of God where He manifests His beauty and Mercy for others to benefit from. When we find ourselves in one of these modes, we must understand that this is part of the Divine plan. The sheikh begins his book with this key aphorism because it is of the adab or “proper way” of travelling the spiritual path to focus upon tawhid or the “Divine Oneness,” in this context meaning to rely upon Allah, not on works, since.

Such a belief and notion is a form of liberation from anxiety, stress, and depression, ailments that afflict so many of us in society.