AL-FATH AR-RABBANI THE SUBLIME REVELATION PDF

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Display all pictures. By buying this product you can collect up to 59 loyalty points. Reference: AB Condition: New product. Add to cart. The minimum purchase order quantity for the product is 1. About The Book.

Longer than the discourses of Revelations of the Unseen, these profoundly moving lectures used to be attended by crowds of more than seventy thousand people. As we have been told in the Shaikh's biography, Necklaces of Gems, more than inkwells would be used in one session by the scribes recording his every word. Treasured for centuries by those fortunate enough to have a handwritten copy, the entire 62 discourses are available in English for the first time.

These discourses cover every aspect of the spiritual path necessary for those who aspire to attain to the nearness of Allah. Translated by Muhtar Holland. An Excerpt: Sixtieth Discourse. It was in the late evening of Tuesday, the 13th of Rajab, A. The more excellent and truly confirmed a person's Islam becomes, the more he devotes his attention to that which concerns him, and avoids getting involved in things that are none of his business.

To busy oneself with that which is irrelevant is the distraction of idle fools. Deprived of the good pleasure of his Master [Mawla] is he who fails to put into practice what He commands, and who occupies himself with things he has not been instructed to deal with. This is deprivation its very self, death its very self and banishment its very self.

Your involvement in this world requires that you have a righteous intention [niyya saliha], otherwise you deserve to be viewed with disgust. You must concentrate first of all on the cleanliness [tahara] of your heart, for this is an obligatory duty [farida]. Then turn your attention to deeper knowledge [ma'rifa]. If you miss the root, your preoccupation with the branch will not be accepted of you.

There is no benefit in cleanliness of the physical parts of the body combined with defilement of the heart. You must cleanse your physical limbs and organs by following the Sunna, and your heart by putting the Qur'an into practice. Take care of your heart, so that your physical body will be taken care of.

Every vessel exudes its own contents. Whatever is in your heart will ooze out from you through your physical parts. Be sensible! This is not the behavior of one who believes in death and is convinced of it.

This is not the behavior of one who is looking forward to meeting Allah Almighty and Glorious is He , and dreading His reckoning and His interrogation. The sound heart is filled with affirmation of Divine Unity [tawhid], absolute trust [tawakkul], certitude [yaqin], helpful guidance to success [tawfiq], knowledge ['ilm], faith [iman], and nearness [qurb] to Allah Almighty and Glorious is He.

He sees all creatures in their essential weakness, lowliness and poverty, yet he will not be arrogant toward a little child amongst them. He becomes like a lion when battle is joined with the unbelievers [kuffar] and hypocrites [munafiqun], out of zeal for Allah Almighty and Glorious is He. In His presence he becomes a discarded piece of flesh, and he is meek and humble toward those who are righteous [salihun] and piously devoted [muttaqun wari'un].

No one but Allah is capable of saying: "I am Allah. So Pharaoh was lying when he said: 'I am your Lord the Most High' , and when he laid claim to divinity [ilahiyya], disregarding Me. I am Allah, not Pharaoh or any other creature. My innermost being [sirr], my heart [qalb], my inner content [ma'na] and my kernel [lubb] have seen a light. My predestined grace [sabiqa] and my guidance have come to me.

Independence from creatures has come to me. Saintship [wilaya] and deputyship [khilafa] have come to me. The root [asl] has come to me and the branch [far'] has departed from me.

Dominion has come to me and the dread of Pharaoh has gone from me, and the fear has passed over to him. This is how it is for the believer [mu'min] when Allah Almighty and Glorious is He draws him close and summons him to the door of His nearness.

His heart looks about to right and left, to the back and to the front, and he sees that all avenues are blocked except in the direction of the Lord of Truth Almighty and Glorious is He. Then he addresses his lower self [nafs], his passions [hawa], his physical limbs and organs [jawarih], his habits ['ada], his family and everything he has been involved with, saying: "I have spotted the light of nearness to my Lord Almighty and Glorious is He , so I am moving on toward it.

If I have a return, I shall come back to you. He bids farewell to everything produced [muhdath] and everything made [masnu'], and he moves on toward the Maker [Sani'], for surely the Lord of Truth Almighty and Glorious is He will take care of his wife and children and all his material means [asbab]. Part of the spiritual condition [hal] is kept hidden from those who are remote, but not from those who are near, from those who hate but not from those who love. It is kept hidden from the majority, but not from the few.

When this heart is sound and pure, it can hear the call of the Lord of Truth Almighty and Glorious is He from each of the six directions [right and left, above and below, in front and behind].

It can hear the call of every Prophet [nabi], Messenger [rasul], champion of truth [siddiq] and saint [wali]. At this stage he draws near to Him, so that his life comes to be nearness to Him and his death remoteness from Him.

His contentment comes to be in his intimate conversation [munajat] with Him, and he is satisfied with this to the exclusion of everything else. He does not care about the loss of this world. He does not care about hunger and thirst, nakedness and indignity. The seeker [murid] finds contentment in acts of obedience [ta'at], while the knower ['arif], who is sought [murad], finds contentment in nearness to Allah Almighty and Glorious is He.

O you with your affectations, what is this you are up to? This business cannot be achieved through fasting by day and keeping vigil at night, eating rough food and wearing rough clothes, while still being influenced by the lower self [nafs], the passions [hawa], natural inclinations [tab'], ignorance and the opinions of other people. Nothing can come about through this. Woe unto you!

Be sincere [akhlis] and you will be saved [takhlus]. Be truthful [usduq] and you will attain your goal, draw close to your aspiration and ascend to the heights. Surrender [sallim] and you will be safe and sound [salimta]. Be compliant [wafiq] and you will be helped to succeed [wuffiqta]. Be content [irda] and you will be approved of [rudiya 'anka]. You must make a start, then the Lord of Truth Almighty and Glorious is He will bring things to completion for you.

O Allah, take care of our affairs in this world and the hereafter. Do not entrust us to our own lower selves [nufus], nor to any of Your creatures! The former has claimed that he loves Me, so I must certainly examine him and put him in his proper place, until the leaves of his being with any but Me fall from him.

Make him get up, until the proof of his claim is established, until his love is confirmed. And put a certain other person to sleep, because he is My beloved.

He has long been toiling hard. Not a trace is left with him of any other than Me. His love for Me has become single, and confirmed are his claim, his proof and his fulfillment of My covenant. It is now My turn to fulfill his covenant. He is a guest, and the guest is not made to serve and toil. I shall let him sleep in the chamber of My tender care, and I shall let him sit at the table of My gracious favor.

I shall entertain him in My nearness and I shall remove him from the presence of all others besides Me. His affection [mawadda] has proved to be genuine, and when affection is authentic formalities are dispensed with. When his realization of the Divine Unity [tawhid] is complete, as well as his absolute trust [tawakkul], his faith [iman], his conviction [iqan] and his direct knowledge [ma'rifa], that is when he becomes a loved one.

His suffering then departs and comfort comes to him. Suppose someone loved a certain king, but was separated from him by a great distance, so love overwhelmed him and he set out in a daze, heading in the direction of the king's country. He travels by day and by night, enduring all kinds of hardship and danger. He enjoys neither food nor drink until he reaches the door of his palace. The king has had news about his condition, so he sends his servants out to welcome him.

They take him to the bath [hamam] to get him cleaned up, dress him in the finest clothes and make him fragrant with perfumes. Then they bring him into the presence of the king, who entertains him, talks to him, asks him about his condition, marries him to the most beautiful of his slave girls and grants him a portion of his kingdom.

He becomes the beloved favorite of the king, so what reason could he have, after all this, to be afraid or weary or to wish to go back to his own country? Why should he wish to part from him, when he has come to be established and trusted in his presence? This heart, when it has attained to the Lord of Truth Almighty and Glorious is He , comes to be endowed with His nearness and His intimate conversation, secure in His presence, so it has no desire to leave Him again and go back to any other.

The way for the heart to reach this station [maqam] is through the performance of the obligatory religious duties [fara'id], patient renunciation of unlawful things [haram] and carnal desires [shahawat], obtaining things that are permissible [mubah] and lawful [halal] without passion [hawa] and lust [shahwa] and involvement [wujud], and the practice of salutory restraint [wara' shafi] and perfect abstinence [zuhd kamil].

It is the giving up of everything apart from Allah Almighty and Glorious is He , opposition to the lower self [nafs], the passions [hawa] and the devil [shaitan], the cleansing of the heart from all creatures whatsoever, and equal indifference to praise or blame, to receiving gifts or having them withheld, and to the hard life of the desert [hajar] or the comfort of civilized living [madar]. The first stage of this business is bearing witness that there is none worthy of worship except Allah [shahadatu an la ilaha illa'llah], and the last is equal indifference to rough or civilized living.

When a person's heart is sound, he is so closely connected with his Lord Almighty and Glorious is He that desert and town, praise and blame, sickness and good health, riches and poverty, worldly success and failure are all on an equal footing as far as he is concerned.

When someone has genuinely reached this stage, he experiences the death of his lower self [nafs] and his passions [hawa], his natural urges cease to flare up, and his devil becomes humbly submissive to him. This world and its lords [arbab] become insignificant to his heart, while the hereafter and its lords acquire great importance in its sight. Then he turns away from both these worlds and moves toward his Master Almighty and Glorious is He.

His heart finds a track in the midst of creatures [khalq], on which it can pass through to the Truth [Haqq].

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Muhtar Holland, Collection of 62 Discourses]. Longer than the discourses of Revelations of the Unseen, these profoundly moving lectures used to be attended by crowds of more than seventy thousand people. As we have been told in the Shaikh's biography, Necklaces of Gems, more than inkwells would be used in one session by the scribes recording his every word. Treasured for centuries by those fortunate enough to have a handwritten copy, the entire 62 discourses are available in English for the first time. These discourses cover every aspect of the spiritual path necessary for those who aspire to attain to the nearness of Allah.

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