It is a book on mysticism by Hadrat Abd al-Qadir al-Jilani. OF SECRETS. Hadrat Abd al-Qâdir al-Jīlāni. The Secret of Secrets, considered one of the greatest works of classical. Sufi mysticism and interpreted here for the . An interpretative translation by Shaykh Tosun Bayrak of Sirr al-Asrar by Hadrat ' Abd al-Qadir al-Jilani (AD), considered by many to be one of the.
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The Secret of Secrets Download PDF Catalogue Abd al-Qadir al-Jilani, born near the Caspian Sea, was the son of the great saint Fatima bint Abdullah. The Secret of Secrets by Sheihk Abdul Kadir Jilani - Download as Word Doc . doc /.docx), Download as DOCX, PDF, TXT or read online from Scribd He is Sayyid Shaikh Muhyi 'd-Din 'Abd al-Qadir al-Jilani ( Allah sanctify his luminous. Books of Sheikh Abdul Qadir Jeelani - Download as Word Doc .doc /.docx), PDF The Secret of Secrets by Sheihk Abdul Kadir Jilani _d79aef5a4fcbccc13f2f74_EIT- Digital_IoT_through_EmbeddedSystems_onlineDEFpdf.
The secret of secrets.. Click here to download this article as a pdf. Sections of the book and their subjects. Books of Sheikh Abdul Qadir Jeelani by. You can download or play. Sufi Book - sufi 's. Nayab Jilani is the author of Chehron Ke Aainay.
The book is a novel and contains a social, romantic story. Nayab Jilani is a leading female writer of Urdu.. Bengali translation of the famous book of Tasawwuf,. Download PDF. By Shaykh Abdul Qadir Jilani.. Utterances of Shaikh Abd al-Qadir al-Jilani. There are two aspects to the human being: the physical [jusmani] and the spiritual [ruhani]. The physical aspect is common to ordinary human beings, while the spiritual aspect is peculiar to special human beings. For the ordinary human being, the return to his home proceeds by stages, based on the practical implementation of knowledge of the sacred law [shari'a], the spiritual path [tariqa] and direct experience [ma'rifa].
As the Prophet peace be upon him has said: Comprehensive wisdom is direct experience of the Truth, so long as it is practiced without hypocritical display and the pursuit of fame. The stages are on three levels: 1. These are the bounties of the physical aspect, so the body can only reach its goal by means of three corresponding forms of knowledge: the sacred law, the spiritual path and direct experience. As the Prophet peace be upon him has said: Comprehensive wisdom is direct experience of the Truth and putting it into practice, and recognizing falsehood and forsaking it.
He also said peace be upon him : O Allah, let us see the Truth as true, and enable us to follow it. Let us see falsehood as false, and enable us to avoid it. In the case of the special human being, his destination is nearness [to Allah], and his return is by means of knowledge of Reality [Haqiqa], that being the affirmation of Oneness [Tawhid] in the realm of Divinity [Lahut].
By means of his regular practice, he can experience this nearness during his life in this world, whether he be asleep or awake.
When the body is asleep, the heart finds an opportunity to escape to its original home, either wholly or in part. As Allah Exalted is He has said: Allah receives souls at the time of their death, Allahu yatawaffa 'l-anfusa hina mawti-ha and that which has not yet died in its sleep.
This state is experienced after the heart has been enlivened by the light of the affirmation of Oneness, and after constant repetition of the Names of Unity by the tongue of the secret being, without letters and without sound.
I have installed it in the heart of My servants, and no one is aware of it, apart from Me. If he remembers Me in private, I remember him within Myself. If he remembers me in company, I remember him in better company. The practice of reflection [tafakkur] is essential in this context. As the Prophet said blessing and peace be upon him : A moment of reflection is worth more than a year of worship.
A moment of reflection is worth more than a seventy years of worship. A moment of reflection is worth more than a a thousand years of worship. These sayings convey the implicit meaning: If someone reflects on the details of the branches [of knowledge], a moment of reflection is worth more than a year of worship.
If someone reflects for a moment on the true significance of the worship incumbent upon him, that is worth more than seventy years of worship. If someone reflects for a moment on intimate knowledge of Allah Exalted is He , that is worth more than a thousand years of worship.
Through intimate knowledge ['irfan], meaning the realization of Oneness, the 'arif [intimate knower] attains to his Ma'ruf [the One he knows intimately] and his Beloved, so he flies with spiritual wings to the realm of Nearness. The worshipful servant walks on foot to the Garden of Paradise, while the intimate knower flies on wings to the Nearness [of the Lord].
In the words of a poet: The hearts of lovers have eyes. They see what other watchers fail to see. With featherless wings they fly to the Realm of the Lord of the Worlds.
This soaring flight takes place in the inner core of the intimate knower, who is the real human being, the dear friend of Allah Almighty and Glorious is He , as sacred to Him as a bride. The point is that these "brides" are secluded by the veil of intimacy, visible to no one but Allah Exalted is He. No one is aware of them apart from Me. All that people notice about the bride is the beauty of her outward appearance.
The champions of the Truth detect its fragrance. Their devotion to worship increases in proportion to the annihilation of their ordinary natures, because nearness increases as extinction increases. The saint becomes extinct to his worldly condition, and survives in witnessing the Truth.
He retains no personal volition, and has no residence with anyone other than Allah. He has charismatic powers at his disposal, but he stays aloof from them, because he sees what others do not see, and regards divulging the secret of Lordship as an act of infidelity [kufr].
As we read in the book called al-Mirsad: "All those endowed with charismatic powers are veiled from sight. For such men, the charismatic marvel is a form of menstruation. The saint has a thousand stages to traverse, the first of them being the gate of charismatic marvels. If he passes beyond it safely, he can reach the other stages, but if not, he can make no further progress.
Allah created the holy spirit in the finest formation in the realm of Divinity [Lahut].
Then He wished to reduce it to the lowest of the low, for the purpose of increasing intimacy and nearness: in a sure abode, in the presence of a King All-Powerful. He sent it down first to the realm of Omnipotence [Jabarut], and with it He sent the seed of the affirmation of Oneness [Tawhid]. He endowed it with the radiance of that realm, and clothed it with the appropriate attire.
Then, when He sent it down to the realm of Dominion [Mulk], He created for it a material raiment, meaning this coarse body, so that the realm of Dominion would not be scorched by it. In the context of the realm of Omnipotence [Jabarut], the spirit is called a royal spirit. In the context of the realm of Sovereignty [Malakut], it is called a traveling and freely moving spirit. In the context of the realm of Dominion [Mulk], it is called a physical spirit. The purpose of its coming to the lowest realm is that it should gain extra nearness and degree of progress, by means of the heart [qalb] and the mold [qalab].
The seed of the affirmation of Oneness is planted in the ground of the heart, so that the tree of Oneness will grow there, with its root firmly established and it branches bearing the fruits of Oneness in the atmosphere of joy, for the good pleasure of Allah Exalted is He. The seed of the Sacred Law is also planted in the ground of the heart, so that the tree of the Sacred Law will grow there, bearing the fruits of the degrees of progress.
Allah Exalted is He commanded all the spirits to enter the physical body, so He allotted each one of them a place therein. The place of the physical spirit is between the flesh and the blood. The place of the holy spirit is the innermost being. Each of them has a shop [hanut] in the town of existence, as well as goods, profits, and a commerce that is always lucrative, both secretly and openly.
They hope for a commerce that will never be unprofitable. As Allah Exalted is He has said: Does he not know when the contents a-fa-la ya'lamu idha bu'thira of the tombs are poured forth, ma fi 'l-qubur: and that which is in the breasts is brought out?
The shop [hanut] of the physical spirit consists of the breast, together with the external limbs and organs of the body. Its merchandise is the Sacred Law, and its business is performance of the duties Allah has commanded, by observing the external rules and without attributing partners to Him. As Allah Exalted is He has said: And let him give no one any share at all wa la yushrik in the worship due unto his Lord. That is to say, He loves work that is sincerely devoted to Him, without hypocritical display and the pursuit of fame.
The profit [from this business] in this world consists of sainthood, mystic disclosure and direct vision in the realm of Dominion [Mulk], from the ground underfoot to heaven above. It may take the form of charismatic marvels, like walking on water, flying through the air, covering great distance with a single stride, hearing from afar, seeing what is hidden inside the body, and so on.
As for its profit in the Hereafter, it consists of the gardens, the houries, the palaces, the manservants, the drinks, and all the bounties in the first Garden, which is the Garden of Shelter [Jannat al-Ma'wa]. The shop of the freely moving spirit is the heart. Its merchandise is knowledge of the Spiritual Path, and its business is its preoccupation with the first four Names [of Allah].
These are among the twelve roots of the Names, which have no pronunciation and no alphabetic spelling.
The Secret of Secrets
Direct knowledge is the product of the Names of Oneness. Anyone who counts them will enter the Garden of Paradise. He also said peace be upon him : The lesson is one, and the repetition is a thousand.
What is meant by "counting" the Names is that one should come to be characterized by them, and molded by their qualities. These twelve Names are the roots of the Names of Allah Exalted is He , based on the number of the Arabic letters in la ilaha illa 'llah [There is no god but Allah].
The letters of this sentence are twelve [in the Arabic script].
Allah has thereby confirmed the hearts of the lovers. As Allah Exalted is He has said: Allah confirms those who believe, yuthabbitu 'llahu 'lladhina amanu with the Word that stands firm, bi'l-qawli 'th-thabiti in the life of this world and in the Hereafter. The root of that tree is firmly planted in the seventh [level of the] earth, in the very ground beneath us, and its branches spread in the heaven above, extending beyond the Throne.
Allah Exalted is He has said: Do you not see how Allah coins a similitude: a-lam tara kaifa daraba 'llahu mathalan A good saying, like a good tree, kalimatan tayyibatan ka-shajaratin tayyibatin its roots set firm, aslu-ha thabitun and its branches reaching into heaven? The freely moving spirit enjoys direct vision in the realm of Sovereignty [Malakut], where it witnesses the Gardens, their radiant lights and their angels.
Its speech is the speech of the inner being, and it considers the inner Names without sound or spelling. Its abode in the Hereafter is in the second Garden, which is the Garden of Bliss. The shop of the royal spirit is the heart's core. Its merchandise is direct knowledge, and its business is constant attention to the four Names, expressed in the language of the heart.
As the Prophet peace be upon him once said: Knowledge ['ilm] is twofold: knowledge conveyed by the tongue, that being Allah's testimony to His servants, and knowledge conveyed by the heart, that being the knowledge that is useful, because knowledge provides benefits in this sphere. He also said peace be upon him : The Qur'an has an outer meaning and an inner meaning. Each inner meaning is more useful and more profitable than the one before, because it is a marrow [mukhkh]. These Names are comparable to the twelve springs that gushed forth when Moses peace be upon him struck the rock with his staff.
Allah Exalted is He has said: And when Moses asked for water for his people, wa idhi 'stasqa Musa li-qawmi-hi We said: "Smite the rock with your staff. Allah Exalted is He has said: And a sign to them is the dead earth. He also brought forth from the earth the personal identities [of human beings], as a grain that is the strength of the spiritual spirits [arwah ruhaniyya].
The Prophet peace be upon him said: If someone is sincerely devoted to Allah Exalted is He for forty mornings, the fountains of wisdom will flow from his heart to his tongue. As for the profit of this shop, it is the vision of the reflection of Allah's Beauty Exalted is He. Allah Exalted is He has said: One of mighty power has taught him, 'allama-hu Shadidu 'l-quwwa: One of great vigor; and he grew clear to view, Dhu mirra: fa-'stawa when he was on the highest horizon.
The heart in no way falsified what he saw.
The first "faithful" is the heart of the faithful servant, while the second is Allah Exalted is He. The shop of the holy spirit is inside the secret being. Its merchandise is the knowledge of Reality [Haqiqa], that being the knowledge of Oneness.
Its business is the constant repetition of the Names of Oneness, they being the last four, with a speechless tongue. Allah Exalted is He has said: And if you speak aloud, wa in tajhar bi'l-qawli He surely knows the secret fa-inna-hu ya'lamu 's-sirra and that which is yet more deeply hidden. As for the profit of this shop, it is the emergence of the child of inner meanings, its direct witnessing and vision, and its lawful contemplation of Allah's countenance Exalted is He with the eye of the secret being: That day will faces be resplendent, wujuhun yawma'idhin nadira: looking toward their Lord.
He cannot give any account of that experience, because Allah Exalted is He is exempt from all likenesses. When such accounts do reach the scholars, they must therefore base their understanding on the various levels of knowledge, seek to grasp their real meanings, and turn their attention toward the highest heights. They must strive to attain to knowledge of the Divine Presence and understanding of the Singular Essence, without rejecting and denying the explanation we have given.
Fourth Section The number of the sciences ['ulum]. Exoteric science [al-'ilm az-zahir] consists of twelve branches, and esoteric science [al-'ilm al-batin] likewise has twelve branches. These branches are divided among the common folk and the special lite, in proportion to their capability.
The sciences ['ulum] are grouped in four sections: 1. The outer aspect of the Sacred Law [Shari'a], meaning the commandments, prohibitions, and other rules and regulations. The innermost of inner factors, which I have called the Science of Reality [Haqiqa].
It is essential to acquire knowledge of all these sciences, for, as the Prophet peace be upon him said: The Sacred Law is a tree, the Spiritual Path is its branches, Direct Knowledge is its leaves, and Reality is its fruit. The Qur'an contains them all, explicitly and by implication, by commentary or by interpretation. According to the author of al-Majma': "Commentary [tafsir] is for the common folk, while interpretation [ta'wil] is for the lite, because they are the scholars who are rooted [rasikhun] in knowledge.
The meaning of 'rootedness [rusukh]' is 'firmness, establishment and commitment' to knowledge, just as the root of the palm tree is firmly established in the earth, while its branches reach up into the sky. This rootedness is the result of the profession [that there is no god except Allah] that is planted in the core of the heart after purification.
Ummu 'l-Kitabi wa ukharu mutashabihat: But those in whose hearts is doubt fa-amma 'lladhina fi qulubi-him zaighun pursue that which is allegorical, fa-yattabi'una ma tashabaha seeking dissension by seeking its interpretation.
In the sphere of the Sacred Law, the lower self insinuates contradictions. In the sphere of the Spiritual Path, it insinuates deceptive conformities, like the claim to Prophethood and sainthood.
In the sphere of Direct Knowledge, it insinuates concealed polytheism [shirk khafi] in the guise of luminous revelations, like the claim to Lordship. As Allah Exalted is He has said: Have you seen him who chooses a-ra'aita mani 'ttakhadha for his god his own lust? As Gabriel peace be upon him said: "If I had drawn nearer by a fingertip, I would surely have burned to ashes. As Allah Exalted is He has said: [Satan] said: "Then, by Your might, qala fa-bi'Izzati-ka I shall surely beguile them every one, la-ughwiyanna-hum ajma'in.
Allah Exalted is He will teach him an esoteric knowledge from His Presence, without intermediary, so he will come to know Him through His instruction, and worship Him through His teaching, as in the case of al-Khidr peace be upon him. Once he has reached this stage, the servant will witness the holy spirits. He will come to know his Prophet Muhammad Allah bless him and give him peace , who will tell him about everything from the beginning to the end, and all the other Prophets will give him glad tidings of the eternal communion.
As Allah Exalted is He has said: And whoever obeys Allah and the Messenger, wa man yuti'i 'llaha they are in the company of those wa 'r-rasula fa-ula'ika ma'a 'lladhina to whom Allah has granted gracious favoran'ama 'llahu 'alai-him the Prophets, the champions of truth, the martyrs mina 'n-nabiyyina wa 's-siddiqina wa 'sh-shuhada'i and the righteous-and the best of company are they! Inasmuch as he does not reach the spiritual level, though he performs physical work in accordance with the outer aspects of the sciences, his recompense will be the Garden of Paradise, and that alone.
Only the reflection of the [Divine] attributes will be manifest there. The scholar does not gain access, by exoteric knowledge alone, to the Holy Sanctuary and nearness [to the Lord], because that is the realm of flight, and birds do not fly without wings. If the servant acts in accordance with both exoteric and esoteric knowledge, he will reach that realm. As Allah Exalted is He has said in the Sacred Tradition [Hadith Qudsi]: O My servant, if you wish to enter My sanctuary, you must pay no attention to the dominion [of this world], the realm of Sovereignty [Malakut] and the realm of Omnipotence [Jabarut], because the dominion [of this world] is the devil of the scholar, the realm of Sovereignty is the devil of the direct knower, and the realm of Omnipotence is the devil of the overseer.
If someone takes notice of any one of these temptations, he is an outcast in the sight of Allah Exalted is He , meaning an outcast from nearness, not an outcast from the abode. Such are those who seek nearness, but fail to reach it, because they are distracted by desire, and because they only have one wing.
As for the people of nearness, they receive that which no eye has ever seen, of which no ear has ever heard, and which has never occurred to a human heart. That is the Garden of Nearness, in which there are no houries and no palaces. The human being needs to recognize his true value, and he must not claim for himself what is not his right and proper due. It was 'Ali may Allah ennoble his countenance who said: "May Allah have mercy on a man who knows his own worth, who does not go beyond his limit, who guards his tongue, and who does not waste his life.
He must train that child to practice constant affirmation of the Names of Oneness, and to leave the realm of physicality for the realm of spirituality, which is the realm of mystery, where there are no abodes except Allah. That realm is like a desert of light, to which there is no end.
The child of inner meanings flies over it, and beholds its strange and marvelous wonders, but they are impossible to describe. It is the place of those affirmers of Oneness who lost their own identity in the eye of Singularity. The sight of Allah's Beauty left them with no existence in the meantime, just as staring at the sun makes everything else invisible. Without a doubt, the human being cannot see himself at the same time as Allah's Beauty, because of the overwhelming astonishment and fascination.
As Jesus peace be upon him said: "The human being does not enter the Kingdom of the Heavens, unless he is born twice, as the birds are born twice.
That is the secret of the human being. It is conceived and born from the union of the science of the Sacred Law and the science of Reality, just as the ordinary child results from the union of the two sperms from the man and the woman. As Allah Exalted is He has said: We created the human being from a sperm-drop, inna khalaqna 'l-insana min nutfatin a mingling, in order to try him; amshajin nabtali-h: and We made him hearing, seeing.
In comparison with the realm of the spirit, every other realm is like a drop of water. After that [manifestation], the spiritual and esoteric sciences are communicated without a letter [of the alphabet] and without a sound.
Fifth Section Repentance [tawba] and verbal instruction [talqin].
You should know that the above-mentioned stages [of spiritual progress] can only be attained through genuine repentance [tawba nasuh], and with verbal instruction [talqin] from qualified experts. As Allah Exalted is He has said: And He imposed on them wa alzama-hum the profession of true devotion.
The wording may be the same in each case, but there is a difference in the meaning. The heart is enlivened only when it receives the seed of the affirmation of Oneness from a living heart. It must be a perfect seed, for nothing grows from a seed that is immature. That is why Allah sent down the profession of Oneness [kalimat atTawhid] in two places in the Qur'an, once in connection with the outer expression: When it was said to them: inna-hum kanu idha qila la-hum "There is no god but Allah," la ilaha illa 'llahu they were scornful, and they said: yastakbirun: wa yaquluna "Shall we forsake our gods?
According to the author of Bustan ash-Shari'a [The Orchard of the Sacred Law]: "'Ali may Allah be well pleased with him was the first to ask the Prophet Allah bless him and give him peace to show him the nearest, the finest and the easiest of the spiritual paths.
The Prophet Allah bless him and give him peace waited for inspiration [wahy], so Gabriel peace be upon him came down and instructed him to repeat this profession [of Oneness] three times.
The Prophet Allah bless him and give him peace then said what Gabriel peace be upon him had told him to say.
The Secret of Secrets (Sirr al-Asrar)
The Prophet Allah bless him and give him peace then instructed 'Ali may Allah be well pleased with him to do likewise.The wise man snatches it wherever he finds it. The stages are on three levels: 1.
Three meaningful elements are combined in the Qur'anic verse [aya], and they are likewise combined in the essential nature of the Prophet Allah bless him and give him peace.
He then needs esoteric knowledge, in order to provide the spirit with education in its own realm of understanding. Apa yang dilakukan para alim ulama dan orang-orang di tingkatan-tingkatan di bawahnya dalam ibadah tersebut. Once he has reached this stage, the servant will witness the holy spirits. The heart in no way falsified what he saw.
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