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April 16th, 2013

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Author Topic: Selections -Diwan of Shaykh Muhammad ibn al-Habib
Posts: 192
Post Selections -Diwan of Shaykh Muhammad ibn al-Habib
on: April 20, 2013, 20:45

Shaykh Muhammad ibn al-Habib above

Preface to the Diwan of Shaykh Ibn al-Habib
by Shaykh Abdalqadir as-Sufi

[This is a very old preface to the Diwan, written around 1970.]

The Way

The great Qutb, our master, Shaykh Muhammad ibn al-Habib says of himself in the introduction to his renowned Diwan here presented in English, 'Allah the Exalted has destined for this noble Path in every age one who sets right its deviations and manifests its secrets and lights. He is the Shaykh who unites the Reality and the Road (the Shari'a and the Haqiqa), with the permission of Allah and His Messenger, and all the perfected of Allah. He is the Unique Man of Muhammad of whom there is only one in every age. If there are numerous Shaykhs in his age, he rules over them all, whether they are aware of it or not.' He also said, 'By Allah, none has come to me who was not beloved.'

Our Master had tens of thousands of fuqara'. He worked ceaselessly until his death in calling the people to remembrance of Allah. Wherever he went Islam revived and hearts stirred to life and were awakened. He was renowned as the sultan of the 'ulama' of his time. Indeed, such a great scholar of outward learning was he that it caused a sensation when he turned his back on the gifts of reputation which awaited him as a young man to take the path of the Sufis. Nevertheless, within his long life, centred as it was in Meknes and Fes, his vast erudition coupled with his exemplary character and illuminated state, brought many of Islam's scholars to follow his way and take the Sufic method of direct experience over information in accordance with the well-known hadith which declares witnessing to be higher than information.

As he lived for over one hundred years, his life spanned the many troubles of French occupation and persecution of Islam, to be followed by the persecutions of the nationalists who in turn attacked the Sufis who stood in the way of their newly acquired power. With the irony of this world's ways, the Shaykh was first harassed by the French governors, and then, later, by the ambitious politicians who wanted to take the very position that the French had held before them of elitist control. At one point all his fuqara' were under attack and went in danger of their lives. The French governor begged him simply to order them to stop wearing the green turban of the Darqawi fuqara' and they would be left alone. He refused, saying, "In my life I have seen many winds blow. Yours is just another one.' As he had indicated, that wind passed and the French left after a bloody persecution of the Darqawi Tariq, especially the Badawiyya branch to which Shaykh ibn al-Habib belonged. Its zawiyyas were bombed and the families of the fuqara' massacred, tombs were desecrated, and whole libraries shipped to Paris under the supervision of catholic priests. These widespread colonialist crimes do not appear in the contemporary historical record perhaps because these records come from France and a Morocco which wants to eradicate the evidence of this great Sufic order's struggle for Islam. It should also be noted that Shaykh al-Kattani who temporarily deposed the French puppet sultan was also a Darqawi master.

Following the departure of the French came the involvement with western political method and pretence. The attacks on the Darqawa were renewed. Green turbaned men were attacked on the street and beaten up, armed groups barred the way to the Sufic meeting places. That phase in turn passed. Within his lifetime there were deep changes within the discipline of the Tariq also. When he had taken the wird as a young man from desert Shaykh, Sidi al-'Arabi al-Huwari, the Darqawa fuqara' were held to strict and difficult obligations. They wore the muraqqa', the patched robe or jellaba and that only as far as just below the knees. Their tasbih-beads were large and heavy wooden balls, so that the whole tasbih hung below the waist. Many went barefoot and carried the staff, some, even, the begging bowl. Under Shaykh Muhammad ibn 'Ali of Marrakech the fuqara' were permitted to wear the muraqqa' longer in the bitter winters of the desert. They still recited the two hour long wird of Shaykh Muhammad al-'Arbi, the Master who followed the great khalif of Shaykh ad-Darqawi, Shaykh al-Badawi. When the permission came to Shaykh ibn al-Habib, he changed everything. Breaking with the tradition as the traditional culture itself broke up which supported these things, he issued new obligations. Instead of the muraqqa', he ordered his fuqara' to wear the best clothes their station in life permitted. He rescinded the long wird and replaced it with his own wird, a short but profound and beautiful recitation imbued with his own deep scholarship and gnostic insights. He declared, 'I have received three barakat from Allah: to wear beautiful clothes, to eat beautiful food, and to perform beautiful dhikr.'

There was a vastness in his action and in his pronouncement that affected all who came in contact with him and which altered all who knew him. 'Ulama' bitterly opposed to the Sufis went up the stairs to his small tower room at the top of his great zawiyya in Meknes, fuming with imprecations of innovation and shirk, only to descend, sobbing and transformed, filled with a sense of the majesty of Allah. All this we saw with our eyes, again and again. Throughout all these exchanges he remained the same, serene, humble, eyes lowered, immersed in profound reflective awareness of the Divine Presence. Occasionally from the depths of his being the Great Name would emerge, resonant and deep, Every faqir who served him has experiences to recount, and for each that one can recount there are other deeper ones on which our lips are forever sealed. As the Sufis say, he was an ocean without a shore. He was the great one, and the proof of his greatness double.

The first proof is the perfection of his state in every situation, his balance, deep wisdom, and continual trust in Allah. Everything turned around him, but he in the centre of all the activity that surrounded him, turned only around his own heart, glorifying Allah with every breath. His secrets, his states, and his transmission were subtle and unsurpassed in the whole history of Sufism. He said of himself, referring to his early years as a Sufi when he taught Arabic at the Qarawiyyin in Fez: 'My station when I taught at the Qarawiyyin was equal to the station of Moulay 'Abdalqadir al-Jilani.' When one considers his achievement in reviving the Darqawi Way and steering it through the difficult years of occupation and modernisation that were to follow that period, one realises what a vital figure he was in the history of Islam. Someone came to him once asking for difficult spiritual tasks, dhikrs and retreats and so on, to reach illumination. He told them it was not necessary. They begged to be given some taxing spiritual duty. He answered, saying, 'No. You have seen me. That is enough.' The depths of this Sufi reply is the core of Sufism and the meaning of transmission, and it is not magic.

The second proof of his great place in Sufism is his Diwan. The Darqawi Way has become the Way of the Diwan. As well as celebrating the great Diwan of Ibn al-Farid, the Darqawa in their circle have always loved to sing the beautiful songs of ash-Shushtari, the Andalus Master. Shaykh al-Harraq, whose master was ad-Darqawi, wrote a Diwan that is a remarkable poetic and Sufic achievement. Shaykh al-'Alawi too wrote a Diwan. The Harraqi Diwan declares the haqiqat - the reality of the quest for Allah. It speaks of the secret. The 'Alawi Diwan tells of the man who has the secret, and so in a sense speaks only of the gnostic and not of anything else. What it says is true, but it can be misleading for people who read it. The great achievement of Shaykh ibn al-Habib was that in his Diwan he combined two elements. Firstly, he wrote the work in the flawless and noble Arabic of a great Qur'anic scholar. Secondly, he combined the delight in the inner secret with suluk – clear guidance and counsel for the seeker on his path to Allah. There was no Diwan like it before, and there has been none like it since.

From this Diwan a new element was introduced into the practice of the Sufis. Where before the Diwans were only sung at the gathering of sama', now it became the practice of the Habibiyyin Darqawa to sing some qasa'id at any gathering in which they met, even if it was only to take tea.

The Diwan has become so renowned and loved beyond the circle of the Darwaqa that it is now sung by Sufis all round the world. We have heard it sung in Makka, to the music of the gamalang from Indonesia, in Western America as well as in England.

The Shaykh

A Tijani faqir came to Shaykh Ibn al-Habib once while we sat with him. He informed the Shaykh that in the Tijani tariqa they did not have a Shaykh and that they did not consider one necessary. It was enought to follow the guidance of Sidi Ahmad Tijani. Our Master was silent for a while before he spoke. Then he raised his eyes and looked at the young man. 'A dead midwife,' he told him, 'cannot deliver a live child.' the faqir turned pale and then buried his head in his hands and wept from the depth of his being.

This kind of exchange we were witness to, and ourselves, experienced, many times, as were all the Shaykh's murids. The counsel was direct, and hit the target, but in every case, the heart was turned over. In his presence hearts were overwhelmed. He did nothing. He spoke in the calm and considered phrasing of the scholar. His voice had gravity and his speech was wisdom. Occasionally a rich bubbling mirth rose up and flooded his features in a smile that filled us all with delight. He never spoke against anybody, even in the direct face of the evidence, yet, at the same time, he would not yield to any wrong action or permit any deviation from the Shari'a of Muhammad, may Allah bless him and grant him peace. He did not cease to perform the obligatory acts of 'ibada to the full until the moment of his death, allowing no excuse or laxity which he could have done due to his great age and sometimes weakness, although his last year was illuminated by a vitality and youthful energy that was a triumph of inwardness over the frail and aged outwardness that remained to him.

He maintained this condition throughout that last year and made preparations to go on hajj from his zawiyya in Meknes, Morocco. Refusing advice to fly, he insisted on travelling, as he loved to do, by car from zawiyya to zawiyya across North Africa. In the last days before leaving Meknes for the last time he alarmed his four wives by continually descending into the zawiyya and handing to the masakin and fuqara' first a jellaba and then a ha'ik, until, by the time he reached the city of Blida in Algeria where he was destined to die, his clothes had all been given away. He arrived there in apparently good health, walked into his zawiyya, struck the ground with his stick and turned to his muqaddam, saying, 'You will bury me here.' Shocked, his muqaddam denied that such a thing could happen.

Three days later he was to die, having held a night of dhikr at which he delivered a discourse on the Light Ayat of the Qur'an. Without waiting for permission – for it was known that he had declared his desire to be buried at the Meknes zawiyya – his muqaddam had him buried in the night. The Shaykh was buried on the spot that he had indicated with his stick when he first entered the zawiyya. His body was later exhumed and he now rests in the great zawiyya in Meknes.

We personally know of various karamat by his hand, but we will not speak of them here for we recall that when these things happened he hid them and his own perception of them. His fear of Allah was complete and without flaw. He maintained the position of helpless slave in every matter while he ruled a large supra-national community from California to Makka and beyond. When summoned to appear before Muhammad V in his palace at Rabat he refused, saying that if the King wanted to see him he would have to come to him in Meknes. He acknowledged only al-Malik (the King), the Lord of the Universe.

His company contained the poorest of the poor and the leaders of the community, the scholars and the common people. He travelled thousands of miles, using a car a year, annually traversing the southern desert of Morocco and also crossing nothern Morocco to visist his many zawiyyas in Algeria. The great event was his Moussem, held every year seven days following the birthday of the Messenger of Allah, may Allah bless him and grant him peace. Fuqara' came from all over the world to attend this noble gathering. It was noted for the sobriety of its atmosphere, in contrast to the emotional and festive gatherings that passed elsewhere in Morocco for Moussems honouring the great Sufis. At his Moussem for three days all that happened was the recitation of Qur'an, constantly, the rich and sublime Andalusian singing of the Diwans of the Masters, the Sufic dance, the hadra, and long and complex discourses on the Qur'an and the Path to gnosis of Allah, the Exalted. In fact, this Moussem is still celebrated, but since it is devoid of marching in the streets and primitive superstitious practices it blessedly avoids the commendation and support of the Ministry of Tourism.

The Shaykh said to one of his murids, 'All the awliya' have miracles, but the great awliya's miracles come after their deaths. Wait and you will see.' One of the miracles of the Shaykh has been that directly by his teaching and patience and supplication to Allah, Islam has spread dramatically in England, Spain and the United States so that in these countries there are settled and unified Muslim communities which adhere to the Sufic path. Another is certainly the spread in renown of this unique diwan.


(The Arabic Diwan is available from Bookwork:-

The new edition of the English translation should be available very soon, insha'allah.)

Posts: 192
Post Re: Selections -Diwan of Shaykh Muhammad ibn al-Habib
on: April 20, 2013, 20:45


The Shaykh said, may Allah be pleased with him:

Praise belongs to Allah Who has established men in every age to revive His Tariqa. He has revealed to them the lights of Muhammad, from which all the lovers who followed them would derive aid, be they couples or individuals.

We praise Him, the Glorious and Exalted, for the secrets with which He has entrusted us, and for the sciences, gnoses and lights He has poured out on us. We greatly thank Him, may His Majesty be exalted, in recognition of all the blessings that have come to us and all the slaves of Allah, free or in bondage.

We declare that our master Muhammad is His slave and His Messenger, sent by Allah as a mercy to the creation, may Allah bless him and grant him peace, and his family and Companions who spent themselves and their wealth in the revival of His way and the setting up of His sunna, and who did not turn to the destruction of the hypocrites and the veiled.

Brothers of the Darqawiyya-Shadhiliyya order and all others of the Lord's slaves in all of Allah's countries who desire to emulate a master, know, that Allah the Exalted has destined for this noble path in every age one who sets right its deviations and manifests its secrets and its lights. He is the Shaykh who unites the Haqiqa and the Shari'a with the idhn of Allah and His Messenger and all the Perfected of Allah. He is the unique man of Muhammad of whom there is only one in every age. If there are numerous Shaykhs in his age, he rules over them all, whether they are aware of it or not. Many have laid claim to the Station of uniqueness with falsehood and lies because they seek leadership and desire to possess this passing world. The pretender is unaware that whoever claims what is not in him is exposed by the witnesses of the test, since in their presence a man is either exalted or humiliated. True Shaykhs are satisfied with the knowledge of Allah and depend only on Allah. All that emanates from them speaks of the blessing of Allah. He, may He be exalted said:

"As for the blessing of your Lord - declare it."

So let Muhammad ibn al-Habib, al-Amghari al-Hasani by lineage, dwelling in Fez, the poor slave of his Master, yet enriched by Him with other-than-Him - declare, in speaking of Allah's blessing - that idhn (authorisation) has come to him from Allah and the Messenger of Allah and all the Perfected of Allah, and that Allah has singled him out with sciences and secrets which only the unique man of Muhammad possesses.

Had we wished to reveal all that Allah has blessed us with we would need volumes, we shall however relate to the fuqara only that tribute with which our Shaykh and teacher Sidi Muhammad ibn 'Ali favoured us. When he, may Allah be pleased with him, became head of the order, we wrote him a letter renewing our contact with him although we had taken Tariq from the Shaykh and gnostic of Allah, Sidi al-'Arabi ibn al-Huwari. He, may Allah be pleased with him, wrote to us and ordered us to come to his presence. So we obeyed his command and went to Marrakesh. When we went in to him he was filled with limitless joy and happiness and said to us: 'The whole order came to me when you came!' On another occasion he said to us in a prophecy, may it long be remembered, 'Your rank with us in our order is that of Ibn 'Ata'allah in the Shadhiliyya order. As Allah revived the Shadhiliyya path through Ibn 'Ata'allah, so also He will revive this blessed Tariqa through you, if He wills!' And Allah has realised his hope in us.

By Allah and by Allah we have not passed through a city, a village or a desert but that the people testified that love had come to them and life flowed in their hearts. Such is the secret of Allah's idhn. Praise be to Allah, no faqir has sat with us without gaining a knowledge that was not his before, and getting from it humility and a contrite heart. No murid of the Tariqa has sat with us without a strengthening of his innate condition and the heightening of his himma in the quest for gnosis of Allah. There has been no Shaykh of the Shaykhs of the age who has not increased in his immediate tasting and gained something of benefit which he did not have before. All that is from the secret of the idhn and its baraka.

Ibn 'Ata'allah says in his 'Hikam' (Book of Wisdom):

'He to whom the idhn of discourse has been given, his declaration is understood in the ears of creation, and the evidence of his selection is made plain to them.'

The one with idhn is the one who speaks by Allah and for Allah, and so his words have an effect on the heart, and all the elect and the beloved are guided to him. The Shaykh of our Shaykh, Sidi Muhammad al-'Arabi, may Allah be pleased with him, said, 'By Allah, none has come to me who was not acceptable.' I say, speaking of the blessing of Allah, 'By Allah, none has come to me who was not beloved.'

Muhammad, may Allah bless him and grant him peace, said to me in a prophecy, 'Know, my son, that Allah will honour you with sweet and pleasant waters.' I said, 'O Messenger of Allah, are these the waters of Islam, Iman and Ihsan?' He said to me, may Allah bless him and grant him peace, 'They are.' He said, 'You and all who follow you of my community shall drink them.' And Allah realised for us what He promised. By Allah, we have drunk these waters, and soon all of those who accompany us with sincerity will drink them too. So, my lords, give praise to Allah ta'ala and thank Him for what He has honoured you with in your time.

He has said, may He be exalted, 'Whenever we abrogate an ayat or cause it to be forgotten, We bring one better than it or equal to it.' Allah ta'ala has given precedence here to the better over the like as an indication that the heir to the perfect Wali must appear even after some time has passed. And that he will be more perfect than him in knowledge and gnosis of Allah taíala. He is the miracle of that perfect Wali. So the overflowing energy from Allah continues to increase. The Shaykh, our lord and master, Ahmad al-Badawi, may Allah be pleased with him, said:

'Your overflowing increases
Your existence is uninterrupted.'

I have indicated some of what Allah has granted me in the qasida that speaks of the blessing from Allah, entitled 'The Robe of Nearness':

'Invocation of the Beloved clothed us in beauty and radiance,
exaltation and joy.

In drawing near we cast aside every restraint and

openly proclaimed the One we love to glorify.'

When the Shaykh Sidi Muhammad b. 'Ali, may Allah be pleased with him, died, and the idhn was renewed in me, I regarded my self as worthless and undeserving of that station until the four Shaykhs came to me. They are: Sidi Muhammad ibn 'Ali, Sidi al-'Arabi ibn al-Huwari, Sidi Muhammad al-'Arabi, and Sidi Ahmad al-Badawi, may Allah be pleased with them. They commanded me to go out to the creation and guide them to the true King. They said: 'The water which you have drunk from us is the coolest and sweetest of waters, so stretch out your hand to the east and the west, and fear no-one!' Then the idhn came from the Chosen One, may Allah bless him and grant him peace, and I was awed into going forth. So I went out to creation by Allah and for Allah, saying as Ibn 'Ata'allah said in his 'Hikam': 'My God, you have ordered me to return to the existence-traces, so return me to it with a robe of lights and the guidance of discrimination so that I may return to You from it, as I came to You from it - my secret pure of regard for it and my himma elevated above dependence on it. You have power over all things.'

Know, my lords, that it is obligatory on every murid who seeks the presence of Allah to take the living Shaykh. The proof of this obligation is His word, may He be exalted: 'O you who have iman, fear Allah, and be with the truthful ones.' Being with them necessitates accompanying them in body, not just in spirit. He has said, may He be exalted: 'Follow the path of whoever turns away from self to Me.' In this ayat, He, may He be exalted, orders the walad (beginner/lit. youth) to follow the spiritual father, not the father of form, because the spiritual father teaches the inner meaning and the father of the body teaches you sensory meaning. What a difference there is between the one whose himma is for the meaning and the one whose himma is for the sensory! He said, may Allah bless him and grant him peace: 'A man follows the Deen of his friend, so let each of you look to who he takes as a companion.' There has always been agreement in this community of Muhammad that the first thing required of a murid once he has become aware of his state of distraction is that he should rely on a Shaykh of good counsel and guidance who knows the defects of the self, its motives, and the remedies for its ailments, and who has done with the putting right of his own self and its desires. He will give the murid insight into the faults of his self and draw him out beyond the perimeter of his senses. Whoever has no Shaykh to direct him will most certainly be directed by shaytan to the path of destruction.

Murid is derived from will (irada) and it depends on sincerity (ikhlas). The true meaning of murid is one who has stripped himself of his own will and accepted what Allah wills for him, which is the worship of Allah ta'ala, for as He said: 'I have not created jinn and men except to worship Me.' When the murid is weak in disciplining his self - since the inner rule belongs to the self and shaytan - he places himself under the rule of the Shaykh and in the protection of his power. He, in his turn will help the murid to obey and worship Allah through his himma which operates by the idhn of Allah and through his words which are made effective by the gift of Allah. So a murid must cling to whoever of the Shaykhs of the age are well disposed towards him.

Sidi 'Abd al-Wahid ibn 'Ashir says:

'The murid keeps company with a Shaykh who knows the ways of behaviour,
and who protects him from dangers on his way.

The murid is reminded of Allah when he sees the Shaykh,

who then leads the slave to his Master.'

Look at our commentary on these verses and confusion will leave you.

Ibn 'Ata'llah, may Allah be pleased with him, says in his 'Hikam':

'Do not accompany the one whose state does not change you,
and whose speech does not guide you to Allah.'

The elevation of your state, and the guidance of his speech are the result of this companionship. So whoever does not find such a state from his companion let him abandon him to Allah and seek one of this description. The murid will gain a master in accordance with his own sincerity and strength of resolution. Allah is the one to ask for help.

Explaining the attributes of the teaching Shaykh, I said in one of my qasidas ending in ta':

La ilaha illa'llah banishes all whisperings
with the instruction of a Shaykh who knows the Haqiqa.

His signs are: a light which shines appearing outwardly,

and a secret which appears inwardly, with himma.

He elevates you with a glance even before he speaks,

and from this glance comes a Robe of Honour.

By that I mean the secrets which flow rapidly into the

heart of the murid seeking the truth free of any shirk.

The staff of his journey is his zuhd among people,

and his concern lies in seeking the Beloved alone in vision.

His speech is by idhn from the Best of Creation

upon whom the glorious truthful ones depend.

If you attain the goal of finding someone like this,

then set out and offer up the self without delay.

Consider nothing except what I have described here,

for it is enough and it contains every happiness.

Al-Junayd, may Allah be pleased with him said:

'Purify yourself with the water of the Unseen if you are one possessing a secret. If not, do tayammum with dust or stone. Go before an Imam in front of whom you stand, and pray the noon prayer at the beginning of the afternoon. This is the prayer of those who are the gnostics of their Lord. If you are one of them, then moisten the dry land with the sea.'

He, may Allah be pleased with him, commanded the murid to purify himself with the water of the Unseen. It is understood that purification is of two sorts: sensory purification which is the sensory water, and pertains to the whole body if it is a major impurity, and to specific limbs if it is a minor impurity. This is not what the poet meant, may Allah be pleased with him. The second sort is spiritual purification which is the purification of the hearts from the ailments which veil them from the presence of the Knower of the Unseen. This purification is only done with spiritual water which is the water of sciences, gnoses and secrets that flow from the presence of the Unseen into the heart of the Shaykh who is a gnostic of Allah, purified of fault. The Shaykh pours it over the murid and so he purifies his heart from otherness and it is filled with gnoses and secrets. This is if the murid himself possesses a secret, that is to say inner sight, which brings him into contact with the one who takes him by the hand, that is, the Shaykh who draws his power from the presence of the Unseen as we have stated. If the murid does not possess this secret and inner sight then he must do tayammum with the dust of outward deeds and formal knowledge until Allah endows him with the secret and the inner sight.

He indicates, may Allah be pleased with him, by his statement: 'Go before an Imam in front of whom you stand,' that the murid must go before an Imam, a Shaykh, a gnostic of Allah, to copy him in the spiritual prayer which is the direct perception of the worshipped King, as it is necessary for the one behind the Imam in the prayer to do ruku' and sujud (bowing and prostrating). His words: 'In front of whom you stand,' indicate to the murid that he should not follow any Shaykh except one he already knew in the world of spirits. The Prophet, peace by upon him, said: 'The spirits are numerous hosts, whoever of them become acquainted will be in harmony, and those not acquainted will be at variance.' The meaning then is: 'Go before in the world of spirits. Because of the encounter and acquaintance which occurred in the world of the spirits, harmony will occur in the world of forms.'

By his words, 'Pray the noon prayer at the beginning of the afternoon,' he means pray the Dhuhr prayer (noon prayer), that is the manifestation (dhuhur) of your desire for your Lord, which is uninterrupted witnessing of the worshipped King, as we have said. 'Asr (afternoon prayer) means 'being together' (mu'asara) with your Shaykh and the negation of your will for him. He does not refer, may Allah be pleased with him, to the prayers of Dhuhr and 'Asr containing ruku' and sujud, because it is known that dhuhr is set to be prayed at the beginning of its time and not at the beginning of 'Asr. Thus the meaning falls into place, so understand and you will be guided - and Allah has charge of our guidance and the guidance of creation. Amin.

As regards his statement: 'This is the prayer of those who are gnostics of their Lord,' it means this is uninterrupted contemplation of the worshipped King. Their prayer is not interrupted because it is constant. They persevere in the witnessing of their Lord. His word: 'If you are among them, then moisten the dry land with the sea,' means if you are one of the gnostics -and they are not veiled by creation from the truth, nor by the truth from creation - then moisten, that is sprinkle, the dry land of your road (Shari'a) with the sea of your reality (Haqiqa), and be among those who unite the two. Likewise, our Imam, Malik, may Allah be pleased with him, said: 'He who follows the Shari'a and does not ascertain (i.e. have direct experience) has strayed from the proper course. He who ascertains and does not follow the Shari'a has become a heretic. Whoever unites the two has realised!' That is, he has realised the two forms of worship ('ubudiyya), the worship of obligation and the worship of instruction

Posts: 192
Post Re: Selections -Diwan of Shaykh Muhammad ibn al-Habib
on: April 20, 2013, 20:46

Selection from the Diwan of Shaykh Muhammad ibn al-Habib

Song Written Before the Prophet

Nahnu fi Rawdati Rasuli hudurun -Arabic -Text

last part to be added - Arabic text

Song Written Before the Prophet - English

Nahnu fi Rawdati Rasuli hudurun

We are present here together in the Meadow of the Prophet
Hoping for God's pleasure and acceptance in this place.

We have come, O best of those to whom mankind turn for safe refuge,
Broken and brought low and in a most bewildered state.

Therefore ask Allah on our behalf for every form of kindness
So that at the Rising all our hopes may be fulfilled.

It is clear that you have magnitude of power beyond comparing,
For, before your Message, every Messenger must yield.

It is you who are the gateway to our God in every good thing.
All who come to you win God's good pleasure and arrive.

Every secret of the Prophets throughout time has only come from
Your exalted station - as all true reports confirm.

I have sought for intercession in my business, O my God, with
One whose intercession You have promised to accept.

All of those who end their journey with an open-handed host will
Gain their furthest wish along with all that they desire.

So we give our thanks to God for every time that He has blessed us
Granting us a visit to the Messenger we love.

And for every chance to visit the inhabitants of Baqi,
All of the Companions and the offspring of Batul.

And for every chance to visit all the wives and all the daughters,
And the son, of mankind's rescuer on the Final Day.

And for every chance to visit those who fell at Uhud's battle,
All the noble martyrs and the Prophet's uncle too.

We request from you, by means of them, complete and perfect safety
On our homeward journey and then after we arrive.

And we ask for rescue, on that Day when everyone will gather,
And for safety, from the stupid ignorance of fools.

O our Lord pour down Your blessing on the Prophet and his family
And on his Companions and on all who follow him.

Posts: 192
Post Re: Selections -Diwan of Shaykh Muhammad ibn al-Habib
on: April 20, 2013, 20:46

The last part of the Qasida:

Rabbi salli ala nabbiyi wa aalin,
wa sihabin wa tabi'in bi shumooli

The chorus may be:
Allah Allah Allah, Allah Ya Maulana
Allah Allah Allah, bi fad li ka kooli


Al madat al madat, ya rasulullah
waz keenu bil madat, ya habeebullah

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Sufi Healing Project