The Hikam of ibn ata Illah with Arabic and Englsih translationThe Book of Wisdom (Kitab al-hikam) is a masterpiece of Islamic spiritual literature. Dr. Umar Faruq Abd-Allah on the Kitab al-hikam by Ahmed Ibn Ata Allah Al- Iskandari, offers a glimpse into the Aphorisms (observations of general truth). 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

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He was born an orphan, lived poor, but became successful at business, married and had children.

Ibn Ata Allah – Wikipedia

Hiakm, therefore, become a means for their subsistence and represent a necessary relationship in their lives. This is, perhaps, the life of most of us living in the modern world.

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. Abu Hurayra Allah be well pleased with him heard the Holy Prophet Allah bless him and give him peace say:. And Abu Madyan has said, “The heartbrokenness illha the sinner is better than the forcefulness of the obedient” Diwan, In the cosmology of Islam, the seven levels of heaven ascend from hkam to the throne of God. This aphorism does not criticize any of these two modes of living.

Works, whether prayer, or the dhikr or “remembrance” of Allah, or fasting, or jihad, ilah not cause one to reach the end of the path, but are merely proper manners before the majesty of the Divine while on it.

But aim to do right” Muslim, 4. Rather, it acknowledges that they are two modes of the human condition, nothing more and nothing less. He was a father, a husband, a judge, a commander-in-chief, as well as a spiritual guide. 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.


The truth is, we are all in good hands, and we should trust hiam God acts for our best interests, not against them. Desiring hi,am life without means while God has placed you in a world of means is a result of hidden desire.

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.

One of illqh signs of relying on deeds is loss of hope when a misstep occurs. However, as mighty as the throne is and all the levels of the heavens that ascend to it, no created object is greater than the Prophet of Islam God bless him and give him peace. God has facilitated our lives in one-way or another.

For this reason some sheikhs term a traveller of illahh former spiritual vantage a murid or “desirer,” and one of the latter a faqir or “needy. 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.

In his life we find how he took each of these conditions and made the best out of them. The true spiritual path is one of gratitude. 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.

Meaning that a pure heart can become a throne of God where He manifests His beauty and Mercy for others to benefit from.

Invocations of the Shadhili Order. When we find ourselves in one of these modes, we must understand that this is part of the Divine plan.

The Aphorisms of Ibn Ata ‘Illah

While such a notion might at first glance seem fatalistic, these aphorisms point to the exact opposite. He has praised beauty and excellence, and He has commanded us to seek these out in whatever mode He has placed us. Such could be 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.

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Home ImanWire Understand the Plan: 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. Never once did he desire to be rich or poor, single or married, a recluse or a statesman.

The outward purport of these hadiths [n: We have been placed in this mode or that. By Guest Author11 Aug This could be a temporary situation in most cases or a permanent condition. Muslim ibn al-Hajjaj, and Yahya ibn Sharaf al-Nawawi.

We all have different trajectories in our lives and have been given different opportunities. It is a manifestation that everything that happens to us, everything that we experience throughout our lives is from the will and creative act of God, not a result of our own ability and actions.

Ibn Ata Allah

Sahih Muslim bi Sharh al-Nawawi. 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, Such a belief and notion is a form of liberation from anxiety, stress, and depression, ailments that afflict so many of us in society.

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.