Key To The Garden by Imam Al Haddad

k I Y TO THE GARDEN
i i \ I11AHMAD MASHHUR AL-HADDAD

REV I SED ED I T I O N
Introduction, Translation, & Notes by
MOSTAFA AL-BADAWI
ST A RL A T C H P RESS
TRANSLI TERATI ON KEY
j
r
f
:
a, a
j
z
O
q(i2)
b
iT
s
k
t
l T
sh
J
1
th11
0*
s(6)
r
m
i
J
4<7>
0
n
L
b1" J ,
f(8)
h
t
kh,4)
J i
?(9,
j
u, u, w
>
d
t
C(10,
4
T, i, y
>
dh1'1
I
gh(1"
ifc Mentioned after the Prophet Muhammads $ name and is translated as
God bless him and grant him peace.
j Mentioned after the names of the Prophets and is translated as peace be
upon him.
i. Adistinctive glottal stop made at the bottom of the throat. It is also used to
indicate the running of two words into one, e. g. hismiLlah.
i. Should be pronounced like the th in think.
Ahard h sound made at the Adams apple in the middle of the throat.
4. Pronounced like the ch in Scottish loch.
5. Should be pronounced like the th in this.
6. Aslightly trilled r made behind the front teeth which is trilled not more than
once or twice.
7. An emphatic s pronounced behind the upper front teeth.
8. An emphatic rf-like sound made by pressing the entire tongue against the
upper palate.
9- An emphatic I sound produced behind the front teeth.
10. An emphatic th sound, like the th in this, but made behind the front teeth.
it. A distinctive Semitic sound made in the middle throat and sounding to a
Western ear more like a vowel than a consonant.
12. A guttural sound made at the top of the throat resembling the untrilled Ger
man and French r.
13. Ahard k sound produced at the back of the palate.
14. This sound is like the English h but has more body. It is made at the very
bottom of the throat and pronounced at the beginning, middle, and ends of
words.
I
Z
3
4
5
6
7
8
9
i o
i i
12
13
14
15
16
17
18
19
CONTENTS
TRANSLATORS PREFACE (BEIRUT EDITION)
TRANSLATORS PREFACE (REVISED EDITION)
FOREWORD BY SHAYKH HASANAYN MAKHLOF
AUTHORSPROLOGUE
The Phrase o/Tawhid and Its Meaning
The Science that Investigates Its Meaning and Proofs
God Alone Is the True Deity
All Beings Are in Need of God
The Ignorance and Misguidedness of the Idolaters
Existent Beings Are Proofs of Divine Ability
Existent Beings Extol God (Exalted Is He!)
Rights of the Phrase of Tawhld Over Mankind
Islam Is Conditional on Believing in Both Testimonies
Evidences of Gods Existence and Oneness
A Fine Poem by Imam cAbdallah ibn Ja'far Madhar
The Effects of Tawhld and of Its Noble Phrase
An Important Statement
An Actual Incident
The Two Testimonies Are Mandatory for Entering Islam
Things that Must be Taught First
The Creed of Imam al-Haddad
Merits of the Noble Phrase
Good and Bad Endings to Life
XI
XVII
XIX
1
3
5
7
8
io
13
16
18
21
2-3
z 6
*9
33
36
37
39
4^
45
48
// vSimii.i Is the Second Source of the Shari a 51
1 , \n ( )hseriiilinn - ^
the Sedition of the Literal Translation of the Quran 56
i <'.on tempt for the Rank of Religion
.-| I Ushelicf and Denial g2
15 I'co/ile of Disbelief Are Legion gj
Different Kinds of Idolatry g7
-7 Deviation in Religion ,
iX Other Kinds of Deviation 73
29 Warning Against Casually Accusing
Someone of Disbelief 76
;o The Inviolability and Rank of a Muslim g0
51 To Insult a Muslim Is Corruption,
To Wage War On Him Is Disbelief g2
3 2 Cods Analogy of the Word o/'Tawhld and that of Disbelief 86
33 Contemplation [Shuhud] 9Q
34 Reflection [Filer] 93
35 Kinds of Reflection ^5
36 An Example of How to Reflect on the Favors of God 101
37 The Reminder and I nward Struggle i o^
38 Shari'a and Haqiqa I 0g
39 Valuable Books on the landmarks of Wayfaring [Suluk] no
40 AllahMajestic and Exalted Is He j xL
41 Remembrance of God the Exalted x T3
42 The Recitation of the Quran Is Among the Best
Forms of Dhikr z l g
43 Kinds of Remembrance I 2I
44 The Remembrance of the Gnostics I2,6
4 5 Reciting Poetry During Sessions of Remembrance 129
I he Purpose of Jarlqa and the Method of Its People
I he Qualities and Merit of the Shaykh who Trains
To Be of Good Counsel to Every Muslim Is a Duty
I he Sedition of the Deviationists
|ihad in the Path of God
t r an sl at o r s n o t es
t r an sl at o r s a ppen d i c es
GLOSSARY OF ARABIC TERMS
PEOPLE CITED IN THE TEXT
QURAN INDEX
SUBJECT INDEX
t r a n s l a t o r s pr e f a c e
Beirut Edition
In the name of God, the All-Merciful, the Compassionate. We never
sent a Messenger before you but that We revealed to him that there
is no god but I, so worship Me! (q u r a n , 21:25).
Since Adam, may peace be upon him, one Divine Messenger after
another was sent by the One to proclaim that there was no god but
He. La ilaha illalldh was the essence of the message, the light of it
destroying all idols, whether material or mental, by showing that
only the One was Real, while all else was illusion. La ilaha illalldh,
there is no god but God, means there is no true god save the One Real
God. It also means there is none powerful but the Powerful; there is
none able but the Able; there is no provider but the Provider; there
is no Slayer, but the Slayer, and so on. This is Tawhld, Unification,
the attribution of all acts, abilities and attributes to the One, and the
acknowledgement that everything is created by Him, depends on
Him for its continuance, and ultimately returns to Him.___________
La ilaha illalldh is the essence of the message of the Quran which
is the last Divine Revelation to mankind, the Book that is a guidance
to the people and clear signs of guidance and discernment (q u r a n ,
2:185).
May God be praised and thanked, He who revealed the Quran
XI
M Y TO THE GARDEN
.mil ,ciii i<>mankind, in His mercy, a Messenger saying: This is
inv iriiv. I mil lo Cod, clear-sightedly, I and those who follow me
(UI I KAN, I i : io<S).
M.iy ( .(id s blessings and peace be upon he who was sent a mercy
In the worlds, who guides to the straight path and who said: The
likeness o! the scholars on earth is like that of the stars that guide in
i he darkness of land and sea.1
Calling the people to their Lord is the function of Gods
Messengers, the Prophets, may Gods blessings and peace be upon
(hem, and of their scholarly heirs, those capable of receiving the
Prophetic heritage of knowledge and disseminating it among the
people, thereby leading them along the path to salvation and the
good pleasure of their Lord. Scholars are heirs to the Prophets,
says the hadith. The full heritage includes the outward knowledge
of Shari a and the inward knowledge which illuminates the hearts
and puts them in direct contact with the higher worlds. The Prophet
indicated in unequivocal terms that this knowledge in its integrity
would remain entrusted to his descendants, Ah I al-Bayt. A hadith
authenticated by Muslim, Tirmidhl and others, states, I leave
among you two weighty things: the first is the Book of God which
contains guidance and light.... and [the second is] the people of my
house__
Among the most illustrious of Ahl al-Bayt are the Alawl sayyids
of Hadramawt. Their ancestor, Imam Ahmad ibn I sa, known as
the Emigrant, abandoned the land of Iraq, troubled by sedition
and civil unrest, for Hadramawt. Of his descendants, only those of
one of his grandsons, Imam 'Alawi, survive to this day and are still
called after him. Their presence in Hadramawt transformed it from
a land ruled by the heretic Khawarij to one ruled by the orthodox
Sunni school of Imam AslTarl as concerns beliefs and that of Imam
Shafi I in legal matters. They soon produced countless scholarly
saints who strove to spread the Book of God and maintain the
XII
HABIB AHMAD MASHHUR AL-HADDAD
purity of the Prophetic sunna through the vicissitudes of changing
limes. They traveled easL as far as the Philippines, being the mam
(cachers of Islam in Malaysia and Indonesia, and west to East Africa
where their influence is still very much in evidence.
Leading 'Alawls were originally given the title I mam. This was
later changed into shaykh, then, by the time of Imam 'Abdallah
al-Haddad in the eleventh century Hijrl, into Habib, which is one
of the attributes of their ancestor, the Prophet #, the literal meaning
of which is beloved.
The author, Habib Ahmad Mashhur son of Taha al-Haddad,
was one of the most powerful cAlawI influences in East Africa and is
generally considered to have been the Renewer of Islam in those
parts.
He was born in Qaydun where he naturally followed in the
footsteps of his ancestors, committing the Quran to memory at an
early age and spending most of his time in the relentless pursuit of
the various branches of religious knowledge. In the short preface
to this work when first printed in 1990 we gave his date of birth
as 1329 a h . Further inquiry revealed that, although never formally
recorded, it was much more likely to have been 1325 / 1907 ce.
His father, sayyid Taha, was a wall whose true state remained
hidden to most of his contemporaries and who spent long years in
Indonesia. Thus it was that Habib Ahmad was raised by his mother,
the saintly Safiyya, daughter of the great Imam Tahir ibn Umar al-
Haddad, from whom she received her instruction in the Quran and
religious sciences, forming a most effective link between him and
her son. Then Habib Ahmads education was taken over by another
two great masters of the house of Haddad, Habib Abdallah and
Habib Alawi, the two brothers who founded the Ribat of Qaydun,
the school of religious sciences where Habib Ahmad was soon to
become, at an early age, a teacher.
Knowledge in Islam must be supported by unbroken chains of
XIII
k i ;y t o t h e g a r d en
ir.uim111s\i<>11to the Prophet J L Those who receive one or more
sucnccs or part thereof from a master and are considered by him
worthy, receive the ijaza, the authorization to transmit it, in their
I urn, to others. Habib Ahmad, as has always been the cAlawI
custom, sought to receive the ijaza from as numerous masters as
was possible. He learned from dozens of shaykhs in Hadramawt,
the I lijaz, Indonesia, and East Africa.
In tlie early i 3 5os a h , he settled in Mombasa, the major seaport
ol Kenya and from there took innumerable trips to the villages in
the Kenyan bush, calling the tribes to Islam. His fame spread across
all of East Africa, and he was soon to become known simply as
Habib. In 1375 AH, he moved to Kampala in Uganda where he
was to stay for 13 years.
Habib Ahmad s work in Kenya and Uganda led to a massive
increase in the number of Muslims. He was a tireless teacher and all
those who wanted knowledge, baraka, advice, or comfort flocked to
his house. Arabs, Indians, and Africans in their thousands came to
him and benefited from his knowledge, the light radiating from his
presence, and the power of his di fa.
This book was written during his sojourn in Kampala. In its
first chapters he discourses on Tawhid, calling non-Muslims to the
worship of the One. The middle chapters are aimed at the generality
of Muslims; they deal with many contemporary problems, all of
which are still relevant to this day. The last chapters include the
spiritual dimension for those who yearn in their heart of hearts for
the higher realities known to the gnostics. The book thus spans the
three dimensions of Islam, Iman, and Ihsan or sharfa, tarlqa, and
haqiqa, being a master demonstration of how the ultimate source of
every Islamic science is none other than the Key to the Garden,
the affirmation that there is no other god than the One and that
Muhammad is His Messenger.
Habib Ahmad was a widely traveled man whose vision of
things was profound and all-encompassing. He disliked too much
preoccupation with worldly affairs, yet was keenly interested in
whatever affected the Muslims at large and always capable of
summing up international events, political or otherwise, in a few
words, pointing out the Divine wisdom underlying them.
He was a living exemplar of how the Prophets Sunna is to be
lived. Every movement, every word, every smile immediately evoked
the radiant presence of the Prophet None looked at him without
remembering God. His awesome dignity imposed courtesy on his
visitors and excluded frivolity, yet his gentle, gracious manners
and equal respect for everyone soothed their hearts and made them
forget their troubles and experience the serenity and joy of being
accepted by one so close to God and His Messenger.
Habib Ahmad died in Jeddah on the afternoon of Wednesday the
6th of December 1995 c e (14th of Rajab 1416 a h ) after an illness
that lasted about two months. His Funeral Prayer was performed
twice, once in Jeddah, led by sayyid Muhammad ' Alawi al-Malikl,
in the presence of Habib cAbd al-Qadir al-Saqqaf, Habib Ahmad s
lifelong friend, then again in the Sacred Precinct in Makka, before
the Kacba. He was buried in the M ala cemetery of Makka, in the
enclosure reserved for the LAlawI s, to the left of the cemetery s
entrance.
May God reward him for all that he has done for the cause of
Islam, grant him the most exalted station in paradise and grant us
to be reunited with him in the life-to-come.
Mostafa al-Badawi
4 Safar, 1418 a h
(9 June, 1997 c e )
xv
t r a n s l a t o r s pr e f a c e
Revised Edition
It is now forty years since this book was written, twenty since it was
translated into English, and twelve since the translation was first
published. The issues that had caused the author so much concern
at the time have become, without exception, all the more pressing
today. The need to convey the Islamic concept of Tawlnd to the
world at large in clear unequivocal terms has been and shall remain
the Muslims first duty. Now that there is renewed worldwide
attention toward Islam, it has become even more urgent to convey
its core concept, without which there is no religion: the Oneness of
God.
The Muslim community is now sinking into overt disarray.
Fanatical adherence to a particular school while accusing
everyone else of corrupted creed, heresy, or outright disbelief has
become a rampant illness whose etiology includes sectarianism and
a shameless lack of intellectual rigor and honesty. I gnorant people
issue legal judgments unabashedly. Heads of states bicker while
people suffer under the iron hand of abuse, oppression, and terrible
occupation. They find it so hazardous to their personal interests to
work together that they prefer dubious alliances at the expense of
religion, morality, and honor. On the other hand, would-be Sufis
spend their time criticizing each other over irrelevancies, unconscious
XVII
k ey t o t h e g a r d en
ol wli.it is really at stake. Meanwhile, Satan helps himself in the
world nearly unopposed, most conspicuously availing himself of
iIn- media that imposes on the eyes and ears of men and women
messages that no longer need to be subtle and that erode human
sensitivity toward spirituality, the love of God, and His worship.
Muslims are under enormous pressure to abandon the morality of
their ancestors and adopt the dissolute pattern of modern chaos that
glorifies the world and lures throngs into loving it above all else;
the next logical step is to abandon religion altogether, turning it
into a vestigial organ no longer relevant or needed. The seductions,
temptations, and illusions of their times are like a tempestuous
ocean that threatens to engulf every Muslim not firmly established
in his faith and in his attachment to God, His Messenger, His Book,
and the few remaining genuine scholars of this community.
We now know with renewed clarity why the Prophet ^ struck an
analogy with Noahs Ark: The likeness of the People of my House
among us is that of Noahs Ark. Those who board it are saved,
while those who fail to do so drown.4The Quran describes the Ark
as sailing amidst waves like mountains (11:42). The dangers of our
times are indeed like these waves. Only those who attach themselves
to the saintly and scholarly progeny of the Prophet will survive,
for they will have boarded a divinely protected vessel. For this
reason and others that will be shortly elucidated, the wisdom of
Habib Ahmad Mashhur al-Haddad is of immediate relevance today,
perhaps more so than when his book was first composed.
In this edition, we have thoroughly revised the text with an eye
to greater clarity and accuracy regarding the translation. Also we
added references for all the hadiths cited.
Mostafa al-Badawi
7 Shacban 1423
13 October 2002
xvi 11
FOREWORD
In the name of God, the Compassionate and Merciful! Praise is for
God. May blessings and peace be invoked upon the Messenger of
God, and upon his most noble Family and righteous Companions,
and all those who follow them.
The book which follows, Key to the Garden, by the great scholar
and summoner to God, al-Hablb al-Sayyid Ahmad Mashhur al-
Haddad, is addressed to all his Muslim brethren, in the hope that
God will open thereby the gates of the Garden of J oy for those who
receive it with a sound heart, and make an effort to call others to
Him in the upright way which He has laid down.
In this little book, my good friend, the noble sayyid, addresses
himself to a number of important issues pertaining to the Testimony
of Faith, which leads to salvation and happiness in this life and the
next, and which, as one of the most important topics of theology,
must be known thoroughly by all who desire sincerely to summon
mankind to the Truth and the way of the Believers. He also provides
a number of opinions, discussions, and words of warning and
guidance, which represent the fruit of his extensive knowledge,
studies, and experience, all expressed in his powerful literary style.
May God bring great benefit through this hook and reward him
for his services to Islam and the Muslims, with eternal happiness
XIX
KEY TO THE GARDEN
in His Gardens, in the company of the Prophets, the True Saints
(.Siddlqun), the Martyrs and the Righteous. For assuredly, God is
with those who do good.
Hasanayn Muhammad Makhluf
Late Grand Mufti of Egypt
Member of the Senior Scholars Council
13 Rabl' al-Thanl, 1389 a h
xx
a u t h o r s pr o l o g u e
In the name of God, the All-Merciful, the Compassionate. Praise
belongs to God, Lord of the Worlds, Guide of the bewildered, and
|oiner of those who are severed, whose help we seek in worldly
matters and in religion. May He send His blessings and peace upon
our master Muhammad, the Truthful and Trustworthy, and upon
his Family, Companions, and all those who excel in following them
until the Day of Reckoning.
To proceed: This is a short treatise on the sciences included in
the Phrase of Unification [Tawhid] and Testimony [Shahada],"
and the kinds of behavior and activities it indicates. I present it to
those of my readers who thirst for an understanding of the truths
of religion, in the hope that their hearts will accept it with approval
and satisfaction and that it will renew their yearning for this honey-
laced fountain.
I have called it Key to the Garden, hoping that it will unlock the
doors of the Garden of Contentment [Ridwan] and I mmortality
lor those who set their faith in its contents and act accordingly:
This is the Garden which you have inherited for what you used
to do (q u r a n , 7:43). Within the limits of my shortcomings and
inadequacies, I have included in it the meanings and fruits of
Tawhtd, which must be known, and the kinds of knowledge,
1
KI'.Y TO THE GARDEN
sik ikcs, indications, and acts implied by the Testimony for those
who .1iv legally responsible [:mukallaf].5At times certain necessary
digressions have been made into questions of importance in an
i*l lori to clarify and shed light on them.
II I have hit the mark, then it is solely through the favor of God
iIk - (.onerous. And if I have erred, I hope I shall not be deprived of
I lie reward for making the attempt. Actions are valued according
to their intentions, and every man is dealt with in accordance with
what he has intended.
We ask God to help us, and to accept our endeavor.
2
CHAPTER I
The Phrase of Tawhid and Its Meaning
La ildha illallah: A phrase sublime in its meaning, brief in its
construction, vast in its effect, noble in its rank, brilliant in its
light, and unique in its merit. It comprises four words upon which
the Faith is founded and the qibla set. This is the phrase that was
given in every Book sent down by God to every one of His noble
Messengers, and through which one is rescued from the infernal
fires and wins eternal happiness in the Gardens. God the Exalted
has said: Know that there is no god but God! (q u r a n , 47:19); I am
God, there is no god but Me, so worship Me! (q u r a n , 2.0:14); God,
there is no god but He, the Living,7the Sustainer (q u r a n , 2:255);
God, there is no god but He, to Him belong the Most Beautiful
Names (q u r a n , 20:8); and We sent no Messenger before you
without revealing to him: There is no God but Me, so worship
Me (q u r a n , 21:25).
Through sound belief and certainty in its meaning, and by
submission to it, one attains to faith or iman. By uttering it with
sincerity, and truly acting in accordance with it, islam results. By
l<>ining sound belief with submission to its authority there dawns in
the heart the reality of excellence or ihsan.
Kl-Y TO THE GARDEN
I lit- Phrase of Tawhid is also called the Phrase of the
I i simiouy, and of Sincerity, Reality, Truth, the Pledge,
T anh, Piety, the Good Word, the Abiding Word, Gods
Most Exalted Word, the Word of Intercession, the Price of the
( .ardf 11, and the Key to the Garden.
II is that with which a man first enters Islam, and the last thing
Ik- leaves the world withto the Garden and eternal bliss. As the
hadith says: Whoever has for his last words in this life La ilaha
illa'llah shall enter the Garden.9It is the first obligation, and also
the last. Whoever says it with certainty and dies while holding
last to it shall have the joy of entering the Garden, as this hadith
states. But whoever rejects it with arrogance, either by denial or
by ascribing associates to God, shall enter the Fire, and there is no
worse abode.
Those who arrogantly refrain from worshipping Me shall enter
Hell subjugated (q u r a n , 40:60); As for those who were scornful
and arrogant, He will give them a painful torment, and they shall
find no protecting friend or helper against God (q u r a n , 4:173);
God has forbidden the Garden to the one who ascribes partners to
God, and his abode is the Fire (q u r a n , 5:72).
La ilaha illallah means that God alone is worthy of worship.
Allah' is the noun which denotes the Holiest Essence, the
Necessary Existent,'1 who is possessed of all the attributes of
perfection and majesty, is beyond contingency, beyond having
associates or peers, beyond resembling anything, and beyond any
attribute or state which does not befit His Glory and Magnitude.
For He is the Unique Divinity, the One, the Self-Sufficient, who
neither begets nor is begotten,13 who has no likeness. There is no
god but Him, Transcendent is He. Nothing shares in His Essence,
Attributes, or Actions; to Him belong Sovereignty and all praise,
and He has power over all things.
4
CHAPTER 2
The Science that Investigates Its Meaning and Proofs
The meaning of this noble phrase embraces all that we have set
out in sum, and what the leaders among the people of the science
of Tawhid have expounded in detail in their writings. It has been
elucidated and conclusively proved in the verses of the Quran and
the hadiths of the Noble Prophet From these two sources the
theologians have derived the categories of Divinity, Prophecy, and
doctrines received in faith [sam'iyydt].'4 They have elaborated on
these matters with an abundance that is a cure for and an illumination
of hearts, and have called it the Science of Tawhid, the Science
of Beliefs, and the Science of the Principles of Religion [Usui
al-Din], This science is preeminent over all other sciences and
comprises that which is essential. By its light believers are guided,
and from its pure wellspring the gnostics 5 quench their thirst.
This science, together with the sciences of Quranic commentary
[tafsir], Prophetic tradition [hadithJ, law \fiqh], jurisprudence [usul
al-fiqh], and Sufism [Tasawwuf], are among the I slamic sciences
which no seeker of knowledge and gnosis can do without. Whoever
knows what is obligatory for him of these will be clear about his
case, possessed of insight into his religion, and shall be among the
KEY TO THE GARDEN
successful. Beyond doubt, the foundation of all this is knowledge
of the One, the UniqueMajestic is Hetogether with certainty
regarding His Oneness and His other exalted attributes and beautiful
names, and His complete freedom from all that does not befit His
majesty. This knowledge is the utmost aim and the purest fountain,
and is described as the firm implantation of faith in the heart.
Now, faith is a light that God casts into the heart of His servant to
make its glass luminous so that it may perceive the hidden knowledge
and secrets as though it were actually beholding and witnessing them.
This results in utter concentration on God, sincerity, tranquility in
His Remembrance, fear and hope in Him, acquiring noble qualities
of character, divesting oneself of reprehensible ones, addressing
oneself to acts of obedience, abstaining from sinful and wrong
actions, and winning His nearness and good pleasureExalted is
Hewhich is the greatest felicity of all.
6
CHAPTER 3
God Alone Is the True Deity
God alone, and none other, is the true Deity, the Necessary
Existent, who is Creator,Producer,'7Fashioner,18Provider, Giver
of life and death, and Wise Disposer; who has perfected everything
He has created, and excelled in everything which He has made;
who directs all things with ultimate precision, and has determined
everything He has decreed. He alone is the true God, Pre-existent
and Eternal, worthy of inward and external worship, exalted
above all blemish, who possesses the most exalted attributes and
the most beautiful names. His are might and majesty; none shares in
His essence, attributes or actions. There is no other God than He.
Indeed, God is but One God (q u r a n , 4:171). Exalted is God,
the True King, there is no god but He! (q u r a n , 23:116). Is there
any creator apart from God, who provides for you from the heavens
and the earth? There is no god but He (q u r a n , 35:3). He directs
the ordinance from heaven to the earth (q u r a n , 32:5). He gives
life and He gives death, and to Him you shall return (q u r a n , 10:
56). Originator' of the heavens and the earth; when He decrees
something He only says Be!" and it is (q u r a n , 6:101).
7
CHAPTER 4
All Beings Are in Need of God
All beings proclaim their powerlessness and abject need of God
(the Exalted, Mighty, and Omnipotent) for their existence,
survival, and everything concerning them. With the tongue of
their states of existence, they testify that He is the true God, the
Lord of the Worlds, and that He has no associates in Divinity,
Lordship, attributes, actions, in creating and actualizing, or in the
management or the precise accomplishment of affairs. Rather, God
alone is the Creator, the Protector, the Supreme, the Powerful, the
Disposer, the Actor/ ' the Wise Chooser. Majestic is His ability,
formidable are His gifts, and exalted is His wisdom. This is proved
by the fact that His creation rests on precise rules and perfectly
measured laws, which He originated, by the hand of His Ability, in
a most complete state and an order most perfect. His magnificent
artifacts, His dazzling creatures, His flourishing inventions, with
which He has filled His earth and heavens, all speak of His Ability,
Oneness, Greatness, Majesty, and pre-existent Knowledge, and
testify to His wise disposition of affairs. He has spoken well who
once said:
O wonder! How can He be disobeyed
8
or by the thankless be denied?
l or God, in each and every movement
and in every stillness, made traces that us guide.
In everything a sign has ever been laid
by which His Oneness stands testified.
The sign that testifies to His Oneness is the state of utter
dependency in which all things exist. Their existence and survival
depend on the One who has made them in the way they are and
gave each of them its essential nature, so that they are determined
in the finest way and not fragmented by a multiplicity of volitions.
I lad there been in the heavens and the earth other deities besides
Cod, then both would have been ruined. Transcendent is God,
Lord of the Throne, beyond what they ascribe (q u r a n , 21:22). God
has taken no son, neither is there any god beside Him, or else each
god would support that which he created, and some of them would
have gained ascendancy over others. Transcendent is God above
what they ascribe! (q u r a n , 2.3:91). Had there been other gods with
Him, as they say, they would have sought a way against the Lord of
the Throne (q u r a n , 17:42).
9
CHAPTER 5
The I gnorance and Misguidedness of the I dolaters
Never has any of Gods creatures claimed divinity and lordship in
the way that the two accursed fools Nimrod and Pharaoh did, or
claimed it for any existent thing, such as stars, stones, animals, and
the like, without signs of imperfection, powerlessness, neediness,
createdness, and subjugation appearing both in the human claimant
and the object about which the claim was made. Only an ignorant
man or an arrogant fool would deny this.
How enormous, therefore, is the lie invented by the idolaters!2
How weak are their minds! How ignorant are they of the great
glory of their Lord, who did create them and fashion them well, that
they ascribe partners unto Him in divinity, lordship, sovereignty,
and greatness, and in His disposing and managing of the universe,
when these partners are created slaves, who are powerless, feeble,
incapable of either harm or benefit for themselves, and possess not
death nor life, nor power to raise the dead (q u r a n , 25:3); and
yet they worship them instead of God! They invoke only females
instead of God; they invoke only a rebellious demon (q u r a n , 4:
117) (may God curse him!). 4 You worship only idols instead of
God; you create a lie. Those you worship instead of God own no
HABlB AHMAD MASHHUR AL-HADDAD
provision for you; therefore seek your provision from God. Worship
and thank Him; and unto Him you shall be returned (q u r a n , 9:
17). What you worship instead of Him are but names given by you
and your fathers, for which no authority has been revealed by God
(q u r a n , 53:23). When you pray to them they do not hear your
prayer, and i f they could hear they would not answer you. On the
Day of Arising they will disown your idolatry (q u r a n , 35:14). Do
they hear you when you call them? Do they benefit or harm you?
(q u r a n , 26:73).
How could such a thing be, when all beingsanimals, plants,
inanimate objects, heaven and earth and all they containcan be
seen by the deniers themselves, with their own eyes, to be powerless
and subjugated in their own affairs, let alone the affairs of others?
They have power over nothing, and yet these people still worship
them! They are blind and deaf to truth; they follow their own whims
and go astray. I t is not the eyes that are blind, but the hearts which
are within their breasts (q u r a n , 22:46).
God has exposed the misguidance of the idolaters in their idol-
worship by striking a profound analogy, which He commands
them to reflect on: O Mankind! An analogy is coined, so listen to
it! Those upon whom you call besides God shall never create a fly,
even should they all unite for that purpose. And i f the fly robbed
them of anything they would be unable to retrieve it; weak are
both the seeker and the sought. They have failed to esteem God
as He rightfully should be. God is indeed Strong and August
(q u r a n , 22:73-74). Now, a fly is a creature which despite its minute
size and frailty still has a head, eyes, wings, limbs, and faculties that
are all quite precise and accurate. Flies breed and go through their
phases of development, and then roam in every direction through
the air, and feed on whatever they can scavenge. They are proof
of the excellence of Gods creativeness and of His astounding
ability. Seeing that the idolaters worshipped idols instead of God,
I I
KEY TO THE GARDEN
I K exposed their fallacy, the corruption of their minds, and their
excessive ignorance by the analogy He gave. He declared: these idols
you worship are so powerless and weak that they are incapable of
creating feeble insignificant flies, even if they were to unite and help
each other. When this is undeniable, how can you then worship
them, since worship is a thing due only to a God who is powerful
to create and bring things into existence? The utter powerlessness
of the idols is further exposed by the fact that if these same weak,
insignificant flies were to snatch some of the honey and perfume
that the ignorant worshippers used to anoint their idols with, they
would be incapable of retrieving it. When they are so blatantly
incapable of recovering what is theirs from the weakest of Gods
creatures, how can you associate them with God and worship them
Weak are both the seeker (the idols which seek to recover what had
been taken away from them) and the sought (the flies themselves).
They have faded to esteem God as He rightfully should be (the
idolaters have no true knowledge of God, have not magnified Him
as He deserves, nor have they described Him as befits Him, wh.le
they associate idols with Him, which are so utterly powerless that
they are incapable of exacting their due from the weakest and most
despicable of creatures). God is indeed Strong and August (He is
Powerful and the Vanquisher; He alone, without associates, is
worthy of adoration; how can you then make the powerless and
vanquished similar to Himto be worshipped like Him?).
God-August and M ajestic-has said in a hadith qudst, Who is
more unjust than those who attempt to emulate My creation? Let
them create an atom, or a fly, or a seed!26
CHAPTER 6
Existent Beings Are Proofs of the Divine Ability
Sound knowledge and conclusive proofs have established that
everything in the universe, whether it be high or low, articulate or
tnute, is interconnected. The universe is constructed of harmoniously
interrelated and interacting forces. I f a single atom should deviate a
hairs breadth from its designated course, for which it was created,
the order of the world would be upset, its precise interconnectedness
disrupted, and the heavens would collapse upon the earth. The
worlds have been and shall remain joined and bound in mutual
attraction, performing the functions they were created for, in the
most perfect, ordered, and precise wayuntil the appointed time.
Who then is the creator of all this? Who has originated these
tremendous forces? Who moves the planets in the heavens,
maintains their orbits and their regularity, and has governed them
since the heginning of the world? Who holds the heavens back from
collapsing upon the earth? Who moves ships in the seas, clouds
in the air, and arranges the affairs of all beings upon the earth?
Who sustains all that is in the heavens and earth, whether planets,
shining stars, nations of different races, languages, and traits, and
all other excellently fashioned and precisely disposed things, which
13
KEY TO THE GARDEN
have performed their functions down the ages with such exactitude?
Is it not God, Lord of the Worlds, the Omniscient, the Able, the
Disposer, the Wise, to whom belongs all Sovereignty, who has
neither partner nor helper?
Have you not seen that God has made all that is in the earth
subservient to you? And that the ship runs on the sea by His
command, and that He holds back heaven from collapsing upon
the earth, save by His leave? (q u r a n , 22:65). Indeed, God holds the
heavens and the earth from deviating, and i f they were to deviate
no one would hold them after Him; He is Forbearing and Forgiving
(q u r a n , 35:41). I t is not for the sun to overtake the moon, nor
does night outstrip day. Each floats in an orbit (q u r a n , 36:40). His
Pedestal encompasses the heavens and the earth, and He is never
weary in preserving them. He is the Most High, the Formidable
(q u r a n , 2:255). There is no god but Him; Transcendent is He!
Similarly, God the Exalted has set in both humans and animals
the secret of life and ontogeny, which He is uniquely able to do.
Should the most skillful painters and artisans attempt to imitate
any of these things, they would be able to do so only with regard
to the form, and would be incapable of instilling life and the ability
to grow and move, for no creature can do this; rather this is the
exclusive province of God, Transcendent is He: They question you
about the Spirit. Say: the Spirit is of the command of my Lord. And
you have not been given any knowledge except little (q u r a n , 17:
85). Such is the case with all the attributes and benefits with which
God has endowed His creatures, according to His Knowledge and
Will. No creature will ever have the power to originate one such
attribute that God has not willed: Have you seen the fire that
you light? Was it you who created the tree for it, or were We the
grower? We have made it a reminder and a benefit for the dwellers
in the wilderness (q u r a n , 56:71-73). Do those partners that the
idolaters recognize and worship have any power over any such
things? Indeed not! Rather, such power lies in God, the August,
the Wise; besides whom there is no lord, and besides whom there is
none worthy of worship.
15
CHAPTER 7
Existent Beings Extol God (Exalted Is He!)
Everything in existence affirmsin accordance with the tongue of
its particular nature*7[Gods] Power (Exalted is He), His Oneness,
Wisdom, and His disposal of all the affairs of His creatures, and
their dependence on Him for their existence, their particular nature,
and their subsistence. They praise and thank Him for the outpouring
of His favors, grace, munificence, and generosity: The seven heavens
and the earth and all that they contain extol Him. There is nothing
that does not extol His praise, but you understand not their extolling
(q u r a n , 17:44). The incomprehension here is because the extolling
is made not with a physical organ, but is declared by the actual
state of the creature, which is more eloquent and truthful, and
can be subject to neither ostentation nor lies; nor does it engender
misinterpretation. Some authorities have stated that it is explicitly
articulated by the very things concerned. God has enabled some of
His chosen servants, such as David, Solomon and Muhammad
peace and blessings be upon themto comprehend the extolling
of certain animals and inanimate things. The Messenger of God
J l once said, When Gabriel, peace be upon him, came to me with
the Message, there was no stone or tree that I passed by that did not
say, Peace be upon you, O Messenger of God! Ibn Mascud (God
be pleased with him) said, We used to eat with the Messenger of
God and would hear the food extolling God.29And Anas (God be
pleased with him) said, The Prophet 0, once picked up a handful
of pebbles, which I could hear extolling God. He then put them in
the hand of Abu Bakr and they continued. He then put them in our
hands, whereupon they stopped.
God the Exalted has said regarding David age, We subjected the
mountains to extol with him at evening and at sunrise (q u r a n , 38:
18); and We gave David of Our favor; O mountains, repeat after
him! (q u r a n , 34:10), that is, extol with him, for when he went out
into the mountains and extolled the praises of God, the mountains
answered by repeating what he said. The ants speech to Solomon 3
is clearly stated in the Quran, in a manner which leaves no room for
doubt or interpretation.31Blessed, then, is God, the best of creators
(q u r a n , 2.3:14). Too exalted is He for thoughts and conjectures to
attain, for He is the Sublime King. Neither may He be encompassed
by dimensions, for they are His creation. He is free of the attributes
of contingent beings, which are subject to change and extinction.
He is exalted beyond having a partner in His Essence, attributes,
or acts, for He alone is unique in all these things. Transcendent and
Exalted is He, above what they ascribe! (q u r a n , 6:100).
17
CHAPTER 8
Rights of the Phrase of Tawhl d Over M ankind
Know, my brother, that all the religious and accessory sciences32are
founded upon the elucidation of this honored phrase [of Tawhld]
and the exposition and clarification of the rights it exercises over
humankind, and of the acts of worship and human transactions
governed by it, whether these take the form of beliefs, statements,
or actions.
Its meaning has already been explained. Regarding its rights over
humanity, you should be aware that these comprise firm belief in
its meaning, truthful affirmation of it, and total submission to the
Divine by holding constantly to acts of worship and obedience,
and submission to all commandments and prohibitions. Thus the
fulfillment of its rights involves the heart, the tongue, and the limbs.
As a whole it constitutes a pledge between the servant and his Lord
whereby the former undertakes to fulfill rights [of Tawhld] and to
carry out all its obligations for as long as he abides in this worldin
the hope that should he fulfill these correctly he may attain salvation
and triumph in the Afterlife. Wahb ibn Munabbih was once asked,
Is not La ilaha illallah the key to the Garden? Yes indeed, he
replied. However, every key must have teeth to be able to open the
door. Among these teeth are a tongue free of lying and backbiting;
a humble heart free of envy, treachery, and forbidden and dubious
things; and limbs engaged in service and pure from sins.
Whoever keeps his pledge that he has made with God, He
shall grant him a great reward (q u r a n , 48:10). Thus the one
who believes it in his heart, affirms it with his tongue, and acts in
accordance with it with his members shall attain felicity in this life
and in the next and is a real believer and a true Muslim. The one
who does not believe it in his heart is a disbeliever and will be in the
Fire perpetually.
A person who affirms it with his tongue but does not believe it
in his heart is a hypocrite; he also will abide in the Fire perpetually.
The one who believes it in his heart and affirms it with his tongue
but does not act in accordance with it is a sinful believer, who will
be chastised for his rebelliousness according to Gods will, but will
not remain in the Fire perpetually.
Among the fruits of belief in the heart and affirmation with
the tongue of this noble phrase is that even if a servant lives out
his life denying the Oneness of the Lord (Exalted is Fie) and His
Magnitude, Majesty, and Ability, and worships and submits to idols
instead, but then utters and affirms [the phrase] with faith, his life
and possessions become inviolable and he sloughs off his sins and
transgressions so that he becomes as pure as the day his mother gave
him birth. For Islam annuls what preceded it, and repentance
erases sins. It is stated in a hadith, I have been commanded to fight
people until they say La ilaha illaAllah. When they do so, their
lives and possessions are inviolate to me, except in accordance with
A This applies to people who are already at war with Muslims. Should they
suddenly decide to accept Islam, they are no longer considered foes, and it
becomes legally forbidden to fight them. This hadith does not mean that
Muslims should combat non-Muslims with whom they are at peace, nor does it
mean that people should be compelled to accept Islam, for Islamic law explicitly
forbids coercing people into accepting the faith. Translator
19
KEY TO THE GARDEN
the rights of Islam; and their judgment is in the hands of God.33
The rights of I slam are the retaliatory and statutory punishments34
that God has laid down, so that the Phrase of Testimony will
not exempt from punishment someone who, having said it and
pledged to abide by its obligations, subsequently commits murder,
adultery, theft, or some other harmful act, thereby deserving to be
executed, have his hand amputated, or be subject to one of the
discretionary punishments [tdzir]. Such are the rights of I slam.
And [the Prophet] said that their judgment is in the hands of
God, because affirmation is an external thing, whereas belief and
submission are hidden, known only to the One who knows the
betrayer of the eyes, and what hearts conceal (q u r a n , 40:19). We
have not been commanded to search for what resides in the heart,
but only to act according to what is apparent; this being a mercy
granted by the Lord of the Worlds.
20
CHAPTER 9
Islam Is Conditional on Believing in Both Testimonies
None of the rulings founded upon the Good Word in this life
and the next can be obtained unless one joins it with the affirmation
of Prophecy and Messengership which are vested in the Seal of
the Prophets and Messengers, who is our master Muhammad J L
Whoever affirms Gods unity but denies the Messengership of
Muhammad Js. is not one of the people of Tawhid, but is as much a
denier of God as the one who rejects Tawhid, since he denies what
God has proclaimed about His Messenger and rejects His command
that we testify to and affirm the Message, and obey, follow, and
take the path of the Messenger; and thus one also denies His
warnings not to contravene his commands. God has said (Exalted
is He!), Muhammad is the Messenger of God ( qur an , 48:29); Thus
have We made you a middle nation, that you may be witnesses
against mankind, and that the Messenger may be a witness against
you ( qur an , 2:143); We have sent yu as a witness>a bearer of
glad tidings and a warner, and as a caller to God by His leave, and
a lamp which gives light ( qur an , 33:45-6); Obey God and obey the
Messenger ( qur an , 4:59); Say [O Muhammad], I f you love God
then follow me" ( qur an , 3:31); and Let those who contravene his
21
KEY TO THE GARDEN
commands beware lest hardship befall them or a painful torment
(q u r a n , 24:63). And there are many more verses on the subject.
Affirming Muhammads Messengership is incomplete until
one is certain that his mission embraces the whole of creation, Arabs
and non-Arabs, and human beings and jinn. God has said (Exalted
is He!): We have not sent you [O Muhammad] except as a mercy
to the worlds ( quran, 21:107) ; We have sent you tn all people, as
a bearer of glad tidings and a ivarner (quran, 34:28); and Say, O
people! I am Gods Messenger to you all ( qur an, 7:158).
In this way, whoever denies the universality of his message, or
says that he is a messenger only to the Arabs, is guilty of disbelief, as
is demonstrated by the verses quoted above, which are completely
explicit as to the universality of his mission. [The Prophet said, I
am sent to all mankind. As such and to the extent of his capacity,
he sent letters to the kings of the world calling them to Islam. The
call to Islam spread over every part of the earth and reached all the
diverse nations, which came flocking to it with sincere intentions
and open hearts.
In this regard some verses from a poem I once composed about
his mission come to mind:
You came down to the land men to instruct
like rain that covered all its length and breadth;
A shining sun in morning blaze that left
no night, or star, or lantern to distract.
' You left it tolerant, its waymarks shining bright
it dragged its trails across high heavens dune
Following the revolutions of day and night
with Truths troops in flowing streams.
Its envoy the Quran which all men guides
unto the strongest way, where good speech bides.
22
CHAPTER I O
Evidence of Gods Existence and Oneness
You have come to know that every creature and every diverse
being in existence, whether heavenly or earthly, animal, vegetable
or mineral, is evidence of the Divine Ability. It is enough for a man
of intellect to reflect about them and about the precision of their
craftsmanship for him to behold them as evidence which proves
the existence and dazzling ability of God and, accordingly, the
need to submit to His Majesty, Glory, Perfection, and Wisdom,
and worship Him as is His due. All these evidences are scattered
throughout the Book and the Sunna, and are written on the pages
of existence itself.
It is self-evident that everything that is made must have a maker,
and every event a cause.36Would reason accept that a house erected
itself in the absence of builders and an architect? Or that a ship
could exist without there having been a skilled shipbuilder? Or that
the heavens hold themselves up, and that the planets move by their
own accord? Surely not!
Could any intellect accept that this formidable and meticulous
domain of heaven and earth was established in the absence of
a powerful and wise Maker? Surely not! It is all by His creation,
ability, power, and wisdomin all of which He has no partner.
23
KEY TO THE GARDEN
A nomad was once asked, What proof is there of the existence
of God (Exalted is He)? SubbanAllah! he replied. Droppings
are evidence of a camel; footprints evidence of a walker; and yet
when a sky with constellations and an earth with mountain passes
are present, is this not evidence of the existence of a High and Able
God?
Some atheists once questioned Imam Abu Hanlfa (God be pleased
with him) what proof he had of the existence of the Creator (August
and Majestic is He), and they said he had to convince them or
suffer. He told them, Leave me alone! I must think about a strange
event that has been reported to me. I have been told that there is
a ship at sea, heavily laden with various kinds of merchandise;
and although there is no one on board to steer and guard her, it
comes and goes all by herself, ploughing through enormous waves
and going where she pleases. They told him, No intelligent man
would say such a thing. He replied, Wretches! And yet you say
that all these existent beings, in the higher and lower worlds, and
every intricately precise thing they contain, have no maker? At this
they were dumbfounded, and, returning to truth, they entered Islam
at his hands. \
There are verses in the Noble Quran which summon us to the
necessity of thinking about the marvelous way in which everything
in existence has been divinely fashioned, and to derive from this
evidence of the Ability of the Maker, His Existence, and His
Oneness in His realm. Among them are the following: Have they
not contemplated the kingdom of the heavens and the earth, and
what things God has created, and that their time may have drawn
near? In what discourse after this will they then believef (q u r a n , 7:
185); We have not created the heavens and the earth and what lies
between them in play (q u r a n , 21:16); Let man consider from what
he was created: gushing fluid issuing from between the backbone
and the ribs (q u r a n , 86:5-4); Wz7/ they not look at the camels,
how they were createdf The heaven, and how it was made high.
The mountains, and how they were set up? The earth, and how
it was spread outi So remind them! For you are only a reminder
( qur an, 88:i 7- ) ; Do they not reflect on the Quran, or are
there locks on their hearts? ( qur an, 47:24)-
CHAPTER 11
A Fine Poem by Imam cAbdallah Ibn Jacfar Madhar
This is an incomparable poem by the sayyid, Imam Âbdallah
ibn J afar Madhar al-cAlawI which treats the greatness of Gods
handiwork and the transcendence of His perfection and majesty, and
serves as a reminder of His favors and gifts. We shall quote it in full,
for it is like pearls strung together, and its meanings succeed each
other in close succession. It encompasses subtleties, knowledge, and
harmony, all of which captivate the mind and intoxicate the spirit,
without wine, with their intimacy and sanctity. It is fragrant with
the perfume of the musk of that seal.37The lover cannot be blamed
if he is enthusiastic in describing such a poem, or if he yearns to
approach the enclosure of its tents, drink of its chalice, and attain to
the removal of the veil!
The Ability of an Able Lord appeared,
and shone unveiled, Light upon Light;
Truth blazed out when rendered clear
by One of Might and Mighty Rank.
These are the fires which have blazed to guide
in the dark of night, so march in earnest.
Before these another one sufficed Moses
the best of fires lit from the best of mounts.
2 6
It overtook the spirits of men who thirsted
and they were quenched from this sweet water.
They poured the wine of love onto the coal of remoteness
healing thereby live coals with wines;
They remained in these states, for they swayed
between celebrations, fragrance, and joy.
And presence, delight, and contentment,
and mansions, gardens, and flowers.
Stand at His doors, acknowledging, confessing
at the station of the destitute, the abject slave.
Spread your palms up to One of generosity,
of vast favors, Relenting, Forgiving,
Self-Exalted, Eternal, Unique,
Self-Subsistent, Able, Kind, and Thankful,
High, Formidable, Invincible,
Exalted, All-Hearing, All-Seeing,
Forbearant, Generous, Benevolent,
Compassionate, Subtle, All-Aware.
The Powerful in His Power is high above
having a match, or a namesake, or a like.
Exalted is He above morning or evening
wherein He is, or night or early dawn,
Or a place or a time to embrace
of Him an ancient or later modality,
Or beginningness, or endingness,
or a number of months or years,
Or what is reached by eyes or conjecture,
or agesfor He is the Creator of ages,
O stars of the night, who is it that brings you back
from the eastern side after you have set?
Who else but He, the Possessor of Might, who
by His Power said to the planets: Spin!
O crescent moon, curved like a palm branch,
who has taken from you the shine of fullness?
Ask this sun: who has taught her
her course from rising and setting?
She crosses the world in one day,
the very wind tires in keeping pace.
2-7
KEY TO THE GARDEN
Truly on earth there are signs, like heavens signs,
clear, indeed most manifest;
Fruits and growing plants,
watercourses, clouds, and seas,
And mountains of cold and frost which,
meeting the sun, thaw with its heat,
And daylight after obscure night,
shadows followed by luminous morning;
And life and death wherein
the small and the great stand as equals.
All this takes place by Kaf and Nun,''"
And tiredness there is not, nor any lassitude.
O You, of hidden grace, O Judge;
O Giver, Healer of broken bones;
O Saver of those who cry for help;
O Refuge of the refugee, Safety of the safety-seeker!
O my refuge! Be my refuge, and protect me from every evil;
O my ally! Be my ally!
Save us from the sorrows of our worldly lives,
the harshness of death, and the Fire ablaze!__________
And may the blessing of the Highest King rest upon
Aljmad, the Chosen, and be repeated in each age!
A certain gnostic once said, A donkey has more knowledge of
God than someone who seeks proof of Gods oneness. Therefore
let not your perception of existent things be that of the suckling
child, or the hardened denier, both of whom see them as mere
concrete forms. Instead, let it be that of a wise man who understands
the signs and sees the Creator in the creation, the Fashioner in the
fashioned universe. I f you think that their formation and molding
was a formidable task, then know that their Creator is more
Formidable still, and that He encompasses all things.
A certain poet once expressed this well:
All you grasp with your imagination;
Majesty, ability and exaltation,
Higher is He who originated creation,
Transcendent is He to whom belongs origination!
28
CHAPTER I Z
The Effects of Tawhid and of Its Noble Phrase
Tawhid, as the greatest of graces, is the one that yields the most
benefit in this world and the next. The one blessed therewith by
God must know the value of such a gift. He must strive to guard
and protect it, and to be constantly thankful and full of joy to have
received it, and try hard to strengthen it within himself by being
always of good character and righteous actions, both of which are
among the branches of Tawhid and the fruits of faith. Similarly, he
must avoid their opposites, which are bad character and sins. It is
stated in a hadith, The adulterer is not a believer while he commits
his adultery.39Transgressions are the precursors of disbelief.
When Tawhid and faith are lost, no deed can be of benefitnot
even the deeds of the ancients and the moderns put together. When a
person retains his Tawhid and faith, no harm can come to him, even
if he sins, for he will not remain in the Fire perpetually, since he who
possesses an atoms weight of faith shall emerge from Hell.
The Two Testimonies are powerfully effective in refining the
self, creating rectitude of character, and reinforcing social ties. The
Testimony of La ilaha illallah liberates the mind from illusions,
and purifies souls from the filth of idolatry so that they rise up from
29
KEY TO THE GARDEN
the mire of their devotion to other than God (Exalted is He!) and
from the debasement which inheres in worshipping idols, animals,
and men. Hearts are united by it in the adoration of the one God,
and faces are united in orienting themselves to the same qibla.
Tawhid has a beneficial effect in uniting the hearts of the human
race and making them work together for the common good and for
the success of all. The Testimony of Muhammadun rasululldh and
belief in his Message and in his Upright Book strengthen morality,
reform souls, and set an excellent example to be followed in all
situations.
These two utterances are the believers treasure and capital,
the source of his happiness in this life and in the next: for those
who behave strictly in accordance with them and draw light from
their radiance in that which is necessary concerning Tawhid and
attachment to the Holiest Presence [al-Janab al-Aqdas], exposing
themselves to His spiritual gifts [waridat imdadatih], and setting
themselves in the way of the breaths of reunion and the gifts of
nearness; and that which is necessary concerning following the
Noblest Messenger, the Firmest Handhold [al-'Urwat al-Wuthqa],
the Excellent Example, in every religious and worldly transaction,
for the goodness of ones daily life and ones abode in the Afterlife,
of the heart and the body, the individual and the community.
Around the pivot of these Two Testimonies revolves the well-being
of the human race in both abodes.
Know that this noble phrase has two halves. First, there is
a negation, la ildha [there is no deity], and second there is
an affirmation, illalldh [except God]. When the negation is
enounced, followed by the affirmation, this signifies that a Muslim
has acknowledged and established Tawhid in his heart by means
of this noble phrase, which is incompatible with, and negates,
the Greater Idolatry [al-shirk al-akbar] the presence of which
invalidates the foundations of faith. Tawhid is strengthened by
30
n-peating it with the heart and the tongue. The Prophet said
Renew your faith with La ilaha illallah.4 It is also incompatible
with, and negates, the Lesser I dolatry, namely ostentation
in worship, the desire to gain eminence and power over others, and
.ill other actions one is concerned with regarding othersdesiring
i heir praise and respect, and hoping for status in their eyes.
The Prophet said Idolatry in my nation is more imperceptible
ihan the footfalls of ants.4' This Lesser Idolatry does not invalidate
i he foundations of faith, upon which ones salvation depends, but
renders it defective. La ilaha illallah destroys both the Greater
and Lesser Idolatry in whoever utters it with sincere faith and
acts accordingly. The fact that La ilaha comes first means that the
heart is cleared of these concealed things and these impurities. The
subsequent affirmation of illallah adorns and fills up the heart
with the lights of Tawhid and faith.4" It is therefore not surprising
that holding fast to, and repeating, this invocation brings about
the purification of the heart, its cleansing from blemishes, and its
illumination. Good deeds are reckoned in accordance with the
number of repetitions of the invocation, each La ilaha illallah being
counted as one, while their reward is tenfold or multiplied many
more times. I f the person engaged in the Remembrance of God
bears in mind that La ilaha illallah is also a verse of the Quran and
makes the intention to recite from the Quran together with making
invocation, he gains the reward for Quranic recitation also.
A subtle indication [ishara] lies in the fact that the letters of the
Testimony all arise from the depths of the body, and none of them
are formed by the lips, which points to the fact that these should
proceed from the purest inward part, which is the heart, and not
from the lips. Also, none of the letters have dots, and this is an
allusion to freedom from worshipping anything besides God.
La ilaha illallah Muhammadun rasulullah consists of seven
words. A man has seven members, and the Fire has seven doors,
3i
and each of the seven words closes one of the seven doors
one of the seven members.
KEY TO THE GARDEN
against
32.
CHAPTER 13
An I mportant Statement
You have come to know that only the One God is worthy of worship.
Therefore, worship should never be addressed to other than He.
Worship means utter surrender and humility before the majesty and
glory of God, the performancein service and submission to Him
of the acts required by the Sharfa, praying to Him and seeking His
help in difficult times through supplication and imploration, having
fear and hope regarding Him, together with longing and awe, love
and sincerity, adoration and taking refuge in Him, and relying and
depending on Him, in addition to everything else that is due to Him
in His Lordship and Majesty. These lofty meanings and religious
feelings and emotions are to be offered by the believers soul with
submission and humility only to his Lord and Creator, in servitude
[ubildiyya], worship [ibada], and slavehood [ubvida\.
You should know that worshipping and seeking His help (Exalted
is He!) does not mean that one should not make use of visible or
invisible means, within the limits of what God has permitted.
Examples of these are the taking of medicines, curing illnesses with
the verses and Names of God and askingwithout servilityfor
a persons help in fulfilling any legitimate need; for example, when
33
KEY TO THE GARDEN
one asks another Muslim to pray for him, or when one petitions
God through him in accordance with his ability and limitations,
which the latter can do by turning to God and imploring Him to
grant the one who is asking his needs in this life and the next. This
He has promised to do in the hadith qudst in which God says,
Those who wish to draw near to Me can do so through nothing
better than that which I have made obligatory upon them. A man
will then continue to approach Me with supererogatory devotions
until I love him. And when I love him, I become his hearing with
which he hears, his sight with which he sees, his foot on which he
walks, and his hand with which he strikes. I f he makes a request of
Me I shall certainly grant it, and if he seeks My protection, I shall
certainly protect him.44 The person who is doing the tawassul
should not ask whoever is praying for him to bring something into
existence, for such is the prerogative of God the Exalted, and not
within the ability and state of His servants.
Similarly, to lower the wing of humility and compassion
(q u r a n , 17:24) to ones parents, to be modest and gentle with other
Muslims, and to respect and be courteous to people of knowledge,
uprightness, and nobility does not taint a Muslims Taivhtd, as long
as he has the certainty that these are all nothing but means, which
can bring about no consequences or effects save by the leave and
assistance of God the Exalted, and on condition that all effects and
consequences are attributed to God the Exalted and not to any
of His creatures, except, perhaps, metaphorically. This cannot be
called worship; it is no more than the employment of means, the
exchange of benefits, and mutual assistance in benevolence and in
piety. It is to be taken for granted that mutual cooperation means
people helping each other, always within the limitations which
inhere in the capacity of man; it is no more than the use of an
intermediary and metaphorical causality. Our Lord says, Assist
each other in benevolence and piety (q u r a n , 5:2). And in a hadith
34
it is said, God will help His servant for as long as His servant helps
his brother.
These are the doctrines of the People of the Sunna and Jamaâ and
of the vast majority of the Nation of Muhammad the members
of which have behaved according to them since the first three
generations46 and until the present day. These beliefs are set forth
in their writings, which are abundant and plentiful in both east and
west, and you may refer to them if you wish. Some people may find it
hard to discern the reasons behind the prohibitions and permissions
which pertain to the acts of those who are legally responsible. They
may thus decide, for instance, that it is forbidden to bow ones head
when kissing ones fathers hand or the hand of a righteous man of
knowledge, and say that this is a salute and a form of veneration
of which only God is worthy. Perhaps they say this also because of
the literal meaning of the hadith in which [one asked], When one
of us meets his brother, should he bow to him? And the Prophet
said, No. Should he embrace him entirely? And the Prophet 0.
said, No. Should he take his hand? And he said, Yes.47But
if one subjects such matters to necessary scrutiny, one will see that
not every bow is done with the intention of magnification but may
simply be a means to some other end. A bow made in order to kiss a
hand does not bear the implication that would render it forbidden.
Scholars have explained that what is forbidden by this hadith is an
action done and intended as a greeting and a magnification, as with
the greetings in vogue among certain other nations.
35
CHAPTER 14
An Actual I ncident
I recall an incident which took place once when I was with a group
of people in a mosque, having just finished the ritual Prayer, while
some of those present were shaking hands with each other and
kissing the hand of someone they felt was worthy of it. Someone
saw us and addressed me sharply with the words, Why do you do
this? This is idolatry! I replied:
My brother! You are very hasty in accusing your brothers of idolatry
who perform the ritual Prayer. Should everyone who bows his head
for any reason be accused of idolatry? You yourself will shortly go
out of the mosque and lower your head in order to put your sandals
on; then you will go home and bow your head to eat the food on your
plate; then when showing kindness to your children you will bow your
head to kiss them, and so on; would you consider each of these acts
to be idolatry? You would have ascribed many kinds of idolatry to
yourself! As for ourselves, we have not left Islam; we worship God,
who is alone and without partner; we do not condemn as a disbeliever
anyone who faces our qibla; we give the benefit of the doubt to all the
people of TawhJd, knowing that true magnification is only for God,
and that none of those bows bear that purpose, but merely permit the
observance of lawful needs and courtesies.
36
CHAPTER 15
The Two Testimonies Are Mandatory For Entering I slam
We have already mentioned that since belief in the Two Testimonies
is essential in Islam, someone who affirms the oneness of God but
denies the Message cannot be considered a Muslim. We should now
state that it is a condition for anyone wanting to enter Islam to utter
the Two Testimonies together, beginning with the word ashhadu
[I testify]. This phrase implies certain knowledge, submission
of the heart, and belief so true that it is as though the matter in
which one sets this certainty and faith were actually visible and
tangible. One must say, Ashhadu an la ildha illalldh, wa-ashhadu
anna Muhammadan rasfduUah. It is not sufficient to say La
ildha illa'llah without the words "ashhadu and Muhammadan
rasululldh.
Someone at whose hands a person becomes a Muslim must teach
him the Two Testimonies, or their equivalent in any other language
in words which express their meaning and negate anything contrary
to it. This must be accompanied by a complete lack of hesitation,
and by the renunciation of every religion other than Islam. When
someone comes to him wanting Islam, he should make haste to
teach him the Two Testimonies and should not delay. Even if one
37
KEY TO THE GARDEN
is on the pulpit giving the Friday sermon, he should come down,
have the person say the Two Testimonies, and then return to the
pulpit; for his sermon will not be invalidated by this, whereas for
him to delay would mean that he is contented to see this person
remain a disbeliever, when he has already come in submission. And
to be contented with disbelief is itself disbelief. After all, there is
a risk that the man might happen to die before being taught the
Two Testimonies. Neither should anyone take any material reward
for teaching the Testimonies or for inviting people to Islam, for
these are duties, and the reward for them is with God. A man who
receives any such material remuneration would be trading with his
religion and will repel people from Islam, whereby he would be
deprived of an abundant reward. The man at whose hands someone
accepts Islam shall enter the Garden, for the Prophet & has said,
The Garden is the obligatory reward of anyone at whose hands
someone becomes a Muslim.48
38
CHAPTER 16
Things that Must Be Taught First
The first things which must be taught to someone who has just
entered Islam are those which are indispensable and without which
Islam does not exist, such as the foundations of religion, which
are:
i . Knowledge of the obligation of performing the five
ritual Prayers: how they are done, their conditions, their
times, and the method of purifying oneself.
z. Knowledge of the obligatory Zakat [Charity]: the amount due
and the time at which it becomes obligatory.
3 Knowledge of the obligatory Fast of Ramadan: its conditions
and what invalidates it.
4. Knowledge of the obligation of Hajj [Pilgrimage] for those
who have the ability: what this ability consists of and the
details of the rites.
5. Knowledge of all other individual obligations and of
the forbidden things one may fall into, such as adultery,
homosexuality, intoxicating drinks, treachery, murder, theft,
lying, backbiting, calumny, and so on.
39
KEY TO THE GARDEN
6. Knowledge of the necessary conditions for the validity of
selling and buying, social transactions, marriage, and whatever
else he may need to know.
All of this must be conveyed wisely and gently, so that the heart
is attracted and given the security that comes with familiarity.
Doubts and ambiguities which may have been stirred within him
by the adversaries of Islam before he entered it must be removed by
clear explanations backed by evidence, so that the truths of Islam
may take firm root in him and the insinuations of Satan and other
insidious falsehoods may be eliminated.
One of the most important things that one should know is
what is necessary with regard to God (Exalted is He!), what is
impossible, and what is possible. This can be done by studying any
comprehensive creed which accords with the doctrine of the People
of the Sunna and Jamaca, such as the one written by Hujjat al-Islam
al-Ghazali or the one composed by Imam Abdallah ibn Alawl al-
Haddad. It is also necessary to know the names of our Prophet J l ,
the names of his father and mother, the fact that he was born and
became a Prophet in Makka, and then emigrated to Madina where
he died and was buried. One should also know some of his miracles,
virtues, traits of character, and whatever else a Muslim ought not to
be in ignorance of.
The following is the text of the creed of Imam al-Haddad. I have
chosen it for its brevity and comprehensiveness, since it contains
everything which the People of the Sunna and Jama'a consider to be
necessary knowledge. Adopt it and hold fast to it, for it is pure milk,
a delight to those who drink it (q u r a n , 16:66).
CHAPTER 17
The Creed of I mam al-H addad
Imam al-Haddad said (God bring us benefit from him):
Praise belongs to God alone. May Gods blessings and peace be
upon our master Muhammad, his Family, and Companions. We
know, assent, believe, confess with certainty, and testify that there
is no god but God, alone without partner. He is a Mighty God, a
Great King. There is no lord beside Him, and we worship none other
than Him. He is Ancient and pre-Existent, Eternal and Everlasting.
His firstness has no beginning, His lastness no end. He is Solitary,
Self-Subsistent, neither begetting nor begotten, matchless, without
partner or peer: There is nothing that resembles Him, and He is the
Hearing, the Seeing (quran, 42:11).
And we confess that His holiness (Exalted is He!) renders Him
beyond time and space, beyond resembling anything in existence,
so that He cannot be encompassed by directions, nor be subject to
contingent events; and that He is established on His Throne in the
manner which He has described, and in the sense which He has
intended, in an Establishment befitting the might of His majesty, and
the exaltation of His glory and magnificence; and that He (Exalted
is He!) is near to everything in existence, being closer to man than
his jugular vein (q u r a n , 50:16). He is Watchful, Witness over all
41
KEY TO THE GARDEN
things. He is the Living, the Sustainer, slumber overtakes Him not,
nor sleep (q u r a n , 2:2.55); He is the Originator of the heavens and
earth; when He decrees a thing He only says to it Be! and it is
(quran, 2:117); God is Creator of all things, and He is Guardian
over everything (quran, 39:62).
And He (Exalted is He!) is over all things Powerful, and of all things
Knower; His knowledge is all-embracing and He keeps count of all
things. Not an atom's weight49in the earth or in the sky escapes your
Lord (q u r a n , t o :6i ); He knows what goes down into the earth and
that which come forth from it, and what descends from heaven and
what ascends into it. He is ivith you wherever you may be, and God
sees all what you do (quran, 57:4); He knows the secret thought,
and what is even more concealed (q u r a n , 20:7); He knows what is
in the land and the sea. Not a leaf falls except that He knows it, nor
is there a grain amid the darkness of the earth, nor a ivet or withered
thing, but that it is recorded in a clear Book (quran, 6:59).
And He (Exalted is He!) wills existent things and directs events.
And nothing may exist, whether good or evil, beneficial or harmful,
except by His decree and will. Whatever He wills is, whatever He
does not is not. Should all creatures unite to move or halt a single
atom in the universe, in the absence of His will, they would be
unable to do so.
And He (Exalted is He!) is All-Hearing, All-Seeing, Speaker of
a Speech that is pre-existent and does not resemble the speech
of creatures. And that the Mighty Quran is His ancient speech,
His Book which He sent down upon His Messenger and Prophet
Muhammad
And He (Transcendent is He!) is Creator of all things and their
Provider, who disposes them as He wills; neither rival nor opponent
is there in His realm. He gives to whomsoever He wills and withholds
from whomsoever He wills. He is not questioned about His actions,
rather they [His creatures] shall be questioned (q u r a n , 21:23)
And He (Exalted is He!) is Wise in His acts and Just in His decrees,
so that no injustice or tyranny can be imaginable on His part and
that no one has any rights over Him. Should He (Transcendent is
42
HABI B AHMAD MASHHUR AL-HADDAD
He!) destroy all His creatures in the blink of an eye, He would be
neither unjust nor tyrannous to them, for they are His dominion and
His servants. He has the right to do as He pleases in His dominion:
and your Lord is never unjust to His servants (quran, 41:46). He
rewards His servants for obeying Him out of grace and generosity,
and punishes them, when they rebel, out of His wisdom and
justice.
To obey Him is an obligation binding upon His servants, as was
made clear through the speech of His Messengers (peace be upon
them).
We believe in every Book sent down by God, and in all of His
Messengers, His angels, and in destiny, whether good or bad.
And we testify that Muhammad is His servant and Messenger,
whom He sent to jinn and to mankind, to Arabs and non-Arabs,
with guidance and the religion of truth, that He may cause it to
prevail over all religion, though the idolaters may dislike it (q u r a n ,
9:33). And we testify that he delivered the Message, was faithful to
his trust, advised the Nation, did away with grief, and strove for
Gods sake as is His due, being truthful and trustworthy, supported
by authentic proofs and supernatural miracles. And God has made
it incumbent upon His servants to believe, obey, and follow him,
and that a mans faith is not acceptableeven should he believe
in Goduntil he believes in Muhammad (may Gods blessings
and peace be upon him and his Family) and in everything that he
brought and informed us of, whether of the affairs of this world
or the next. This includes faith in the questioning of the dead by
[the angels] Munkar and Nakirs about religion, Tawhld, and
Prophethood; and faith that life in the grave will be blissful for those
who were obedient, and full of torment for the rebellious.
And one should believe in the Resurrection after death, the gathering
of bodies and spirits to stand in the presence of God the Exalted,
and in the Reckoning; and that His servants will be at that time in
different states, some being called to account, some pardoned, while
others shall enter the Garden without reckoning. One should believe
in the Scales in which good and evil deeds will be weighed; and in
43
KEY TO THE GARDEN
the $irat, which is a bridge stretched over the depths of Hell; and in
the Pool [Hawd] of our Prophet Muhammad Jk, the water of which
is from the Garden, and from which the believers shall drink before
entering the Garden. And one should believe in the intercession of
the Prophets, followed by the siddlqun, the martyrs [shuhada\, and
then the scholars, the virtuous [salihtn], and the other believers. And
that the greatest intercession is the prerogative of Muhammad J L
And the people of Tawhld who have entered the Fire shall be taken
out of it until not one person in whose heart lies an atoms weight
of faith shall remain in it perpetually. And the people of idolatry
and disbelief shall abide in the Fire perpetually and for evermore:
Their suffering shall not be diminished; nor shall they be reprieved
(QURAN, 2:162). And the believers shall abide in the Garden
perpetually and without end, wherein no tiredness shall affect them,
and from which they shall not be expelled (q u r an , 15:48). And the
believers shall see their Lord with their eyes, in a way befitting His
Majesty and the Holiness of His Perfection.
And the Companions of the Messenger of God ^ were virtuous,
their status was of various ranks, and they were just, good, and
trustworthy. It is not lawful to insult or denigrate any of them. And
the rightful successor [khalifa] to the Messenger of God was Abu
Bakr al-$iddlq, followed by Umar al-Faruq, then 'Uthman al-
Shahld, then All al-Murtada, may God be pleased with them and
with all his other Companions, and with those who follow them
with excellence until the Day of Judgment, and with us also, by
Your Mercy, O Most Merciful of the Merciful!
Such is the rightly-guided creed, which conforms to the Book
and the Sunna. No male or female Muslim should be ignorant of it.
Without affirming it, ones faith is not sound. It is not a condition
that every person should be able to articulate it fluently; rather,
what counts is what lies in the heart.
44
CHAPTER 18
Merits of the Noble Phrase
We shall now point out some of the merits of this noble phrase
|of Tawhid], and the subtleties and exalted secrets contained in its
invocation. One of these was referred to by the Prophet & when
he said, He whose last words in the world are La ildha illallah
shall enter the Garden.s' And he ik said, The people of La ildha
illalldh shall suffer no desolation in their graves. It is as though I
can see them coming out of their graves, shaking the dust off their
heads, saying, Praise be to God, who has removed sadness from
us; our Lord is indeed Forgiving, Thankful (quran, 35:34).
And he J l. said, The best invocation is La ildha illallah.5 And
he said, The best thing that I and the Prophets before me ever
said is La ilaha illallah.u And [the Prophet] said that his Lord
declared, Truly, I am God; there is no god but Me. Whosoever
affirms My Oneness enters My fortress, and whosoever enters My
fortress shall be safe from My chastisement.' And he 0, said,
Renew your faith. How should we renew our faith? he was
asked. He said: Say La ildha illalldh many times.56 And he #.
said, SubhanAllah is half the balance; al-Hamdulillah fills it; and
there is no veil between La ildha illalldh and God until it reaches
45
KEY TO THE GARDEN
Him.5 And he J l said, The one who testifies that there is no god
but God, that Muhammad is the Messenger of God, that Jesus was
the servant of God and was His word cast into Mary, and a spirit
from Him, that the Garden is real and the Fire is real, shall enter the
Garden according to his deeds.58And in Imam Muslims version:
God renders the Fire forbidden for a person who affirms that
there is no god but God and that Muhammad is the Messenger of
God. And he i t said, Anyone who says La ilaha illallah with
sincere single-heartedness shall enter the Garden. He was asked,
O Messenger of God, what does sincere single-heartedness consist
of? And he answered, It restrains him from the things which God
has forbidden. And he said, Make those of you who are dying
repeat La ilaha ilia Ilah, for it wipes away all preceding sins.*51And
he said to Mu'adh [ibn Jabal], O Mu^dh, no one affirms single-
heartedly that there is no god but God and that Muhammad is His
Messenger but that God renders the Fire forbidden to him.61And
he said God has forbidden to the Fire anyone who says La ilaha
ilia Ilah for His sake. And he said to Abu Hurayra (may God be
pleased with him), Go, and whoever you find on the other side of
this wall who affirms La ilaha illallah with certainty in his heart,
give him glad tidings that he shall enter the Garden.64
A bedouin once came to the Prophet J t and said, O Messenger
of God! What are the two inevitable things? And he replied,
Whoever dies without having associated anything with God shall
enter the Garden, and whoever dies associating something with God
shall enter the Fire.65It is said that Moses said, O Lord, teach
me something with which I can remember and pray to You. And
He said, O Moses, say La ilaha illal l a h Lord! he replied, All
Your servants say that. [God] said, O Moses! I f the seven heavens
and their inhabitants, and the seven earths were in one hand of
a balance, and La ilaha illallah was in the other, La ilaha illallah
would outweigh them all.66And the Prophet Jk once asked Mu'adh
46
il>n Jabal, Do you know what is Gods right over His servants, and
what right His servants have over God? And he replied, God and
I lis Messenger know best. Gods right over His servants, he told
him, is that they should worship Him and not associate anything
with Him. And the right of His servants over Him is that He will not
torment anyone who does not associate anything with Him. O
Messenger of God! Mu adh said, Shall I not give people the good
news? And he told him, Do not, for they would rely on it. 7
And the Prophet & said, Gabriel once came to me and said,
'Give your nation the good news that he who dies not having
associated anything with God shall enter the Garden. I then said,
'() Gabriel! Even if one had committed theft and adultery? Yes!
he said. And I asked, Even if he had committed theft and adultery?
Yes! he said. And I asked, Even if he had committed theft and
adultery? And he replied, Yes, even if he used to drink wine.
47
CHAPTER 19
Good and Bad Endings to Life
To die believing in Tawhld and Islam is the ultimate happiness this
life has to offer. A Muslim continually implores and asks God to
make him die a Muslim, and this is how God has described His
Prophets and the righteous among His servants. He has stated
that Joseph 3said, You are my Patron in this world and in the
next; make me die a Muslim, and make me join the virtuous"
( qur an, 12:101) . And He has said that Abraham and Jacob j a
exhorted their children to die as Muslims: And Abraham exhorted
his sons, as did Jacob: My sons, God has chosen for you the
religion; therefore, die not save as Muslims! (qur an, 2:132).
One should strive properly to guard ones Islam and to strengthen
it by complying with Gods commands. A person who neglects
Gods commands exposes himself to the risk of dying outside Islam,
for his lack of obedience is proof of his low opinion of the rights
religion has over him. One should avoid transgressions and sins,
for these weaken ones Islam, shake its foundations, and put one
in danger of it being snatched away at the time of death. Likewise,
one should continually ask God for a good ending, so that one dies
with the Testimony, and one should dread a bad ending, for it leads
48
to perdition. God turns mens hearts: He guides whom He wills and
>rnds astray whom He wills ( qur an, 74:31).
Know that a large proportion of those who suffer an evil
end consists of people who neglect their obligatory ritual Prayer
.md Zakat, ferret out the hidden faults of other Muslims, and
who cheat when giving measure and weight ( quran, 11:84), and
deceive, defraud, and delude other Muslims in matters of religion.
Similar are those who detract from the Prophetic Sunna, and call
l or a reduction in its status by creating suspicions and doubts about
it, despite the fact that it is the greatest collection of Prophetic
literature in human history. No Prophet has had so much preserved
of his sayings, acts, and states as our Prophet Muhammad | l .
The Sunna contains an unrivalled collection of legislation, social
organization, extraordinary concepts, and comprehensive sciences.
The imams of hadith took the greatest care in recording each of
them, and in investigating both the chains of transmission and the
text of each hadith report, so that they could distinguish between
those hadiths that were authentic and those that were not. They
furnished the nation with the best of these, which were then applied
for purposes of legislation and for setting forth everything which
would enable Muslims to emulate and be guided by the Sunna of
the trustworthy Prophet J l .
The adversaries of Islam, to whom we have referred, drew the
inspiration for their repellent ploy from the Orientalists, and made
use of an inauthentic hadith which runs: Those of my hadiths which
come down to you should be compared with the Book of God; if
they conform to it, then they are from me, whereas if they conflict
with it they are not. This statement, which was cited by Goldziher
in his book I ntroduction to Islamic Theology and Law, is falsely
attributed to the Messenger of God (may Gods blessings and peace
be upon him and his family). The text which has been authentically
transmitted from him is this: May I never find one of you reclining
49
KEY TO THE GARDEN
on a couch and speaking about a hadith of mine by saying, I do not
find this judgment in the Quran. For assuredly, I have been given
the Quran and as much again in addition.69Similarly, Abu Dawud
has related on the authority of al-cIrbad ibn Sariya al-Sulami that
the Prophet J l said, Does one of you, while reclining on his couch,
think that God the Exalted has only forbidden things in the Quran?
Rather, I have commanded, advised, and forbidden as many things
as there are in the Quran, or even more. God the Exalted has not
allowed you to enter the houses of the People of the Book without
obtaining permission, nor to hit their women, nor to eat their fruits,
as long as they give you your due.70
5
CHAPTER 20
The Sunna: the Second Source of the Sharf a
You have learned that the Sunna consists of the sayings, acts, and
approvals of the Messenger of God (may Gods blessings and peace
be upon him and his family). You should be aware that the Sunna is
;1Un revelation, but not to be recited fas the Quran is recited]. God
has said (Exalted is He!), [The Prophet] does not speak from his
own whim; it is but an inspired revelation (qur an, 53:3). And He
has said, He has sent down upon you the Book and the Wisdom,
and taught you that which you did not know. Indeed, the favor of
God upon you is great ( qur an, 4:113) . The Book is the Quran,
and the Wisdom [hikma] is the Sunna. They were sent down
through revelation [wahy] and inspiration [ilham]. The Quran
stands distinguished from the Sunna in that its words were revealed
by God in their Arabic form. It is a miracle that humans cannot
emulate, for no one can imitate it or compose anything which
resembles even the shortest of its suras: a miracle spanning the ages,
protected from changes and interpolations. The Quran is possessed
of other properties that do not hold true for the Sunna, such as the
fact that its mere recitation brings a reward from God and that it is
forbidden to paraphrase it, and that touching or carrying it when in
51
KEY TO THE GARDEN
a state of impurity is forbidden. Hadiths, whether qudst or not, are
not possessed of such properties.
The Sunna is a clarification and an explanation of the Quran.
God has said (Exalted is H e!), We have sent the Remembrance
down upon you that you may make clear to mankind that which
was sent down to them, in order that they may reflect (q u r a n , 16:
44). The Prophet 0, elucidated and explained in detail, in his words,
deeds, and approval or disapproval of other peoples acts, what
had been set forth in more general terms in the Book. For example,
the number of rakas in each ritual Prayer, their times, conditions,
and sunnas; the thresholds of Zakat, and on what kind of assets
it is payable; similarly the Fast (of Ramadan), the rites of the H ajj
and Umra, their foundations, conditions, what invalidates them,
and many other things. The Sunna furnishes us with rules which
are not mentioned in detail in the Book, concerning transactions,
courtesies, moral traits, and virtues which regulate peoples lives.
These have been handed down from the Prophet & whom God
has commanded us to emulate. God has said (Exalted is H e!), In
the Messenger of God you have a good example, for those ivho set
their hope in God and the Last Day (q u r a n , 33:21) ; and Say [O
Muhammad/, I f you love God, follow me and God will love you
(q u r a n , 13:31) . The obedient servant who follows the example of
the Greatest Beloved (may Gods blessings and peace be upon him
and his family), becomes beloved by God, by virtue of his love of
H is Beloved.
H ow excellent are the verses of poetry of Laylas mad lover
(Majnun):
He saw Layla and shunned all others.
A lover who sees beauty only in her,
He has won, and gained a great kingdom,
I f she sees him in the way he sees her.
God the Exalted has said, Obey God and the Messenger. I f you
turn away, Our Messengers task is only to convey /the message]
dearly ( q u r an , 64:12); Whoever obeys the Messenger has obeyed
God ( qu r an , 4:80); and Take whatever the Messenger gives you,
itnd refrain from what he has forbidden you ( q u r an , 59:7)- What
matters in each of these verses is the generality of the instructions,
not the particular occasion on which each of them was revealed;
therefore every instruction and prohibition he gave constitutes a
general principle. There are many other verses and many hadiths
in which this is made clear. For instance, the Prophet said, The
whole of my nation shall enter the Garden except those who refuse.
Upon being asked, And who are those who refuse, O Messenger
of God? he said, Those who obey me shall enter the Garden, and
those who rlwnhpy me shall have refused.7 And God the Exalted has
said, No, by your Lord! They shall not be believers until they make
you the judge in their disputes, and then find no annoyance within
themselves at what you decide, and submit entirely ( q u r an , 4:65);
and Let those who conspire to disobey his orders beware lest a trial
afflict them, or a painful torment ( qu r an , 2.4:63).
In His Book, God the Exalted has commanded that the Sunna
of His Prophet be followed. This was made a duty and an
obligation, and therefore no faith can be sound without it. To deny
that the Sunna should be followed is disbelief because it is a denial
of what has been stated in the Quran. This is the reason why the
Muslims have taken such great care with hadith, from the days of
the Companions until the present. As already mentioned, these were
recorded and transmitted verbally and in writing, and researched
in the most profound manner as regards their memorization,
accuracy, recording, and freedom from flaws. Only those whose
faith is defective regarding the one who brought the Sunna would
detract from its value or altogether snub it; by so doing they would
53
set themselves outside the consensus, method, and doctrine of the
Muslims, and would show themselves to be either ignorant of Islam
or its blatant foes.
KEY TO THE GARDEN
54
CHAPTER 21
An Observation
It is necessary for anyone who wishes to derive judgments of Shari a
from the two sources, which are the Book and the Sunna, to be fully
versed in both, in the way set out in the science of the Principles
of Jurisprudence [Usill al-Fiqb], ~He must also have a mastery
of classical Arabic, including rhetoric and the other well-known
disciplines, for this is the indispensable tool for understanding the
Clear Arabic Book, whose supremacy of style and variety of
expression attain to the level of the miraculous; and [it is required
also] for understanding the Sunna that has been transmitted from the
most eloquent man ever to speak Arabic and from his Companions,
who were unsurpassed in their eloquence.
It is not permissible for anyone lacking any of these tools to
undertake this grave matter, for he would go astray and lead others
astray, thereby committing a monstrous sin.
55
CHAPTER 22
The Sedition of the Literal Translation of the Quran
This is a sedition that had long been dormant, may God curse those
who have awakened it! It is the rambling of those who have failed to
acknowledge the real rank of the Quran or to accept its miraculous
inimitability \icjaz\. These people undertook to translate the Quran
by replacing every locution with another from a different language,
claiming that the result corresponded to the original, communicated
the same meanings, and performed the same functions; a patently
false claim, for no translation could possibly do justice to the
Qurans meanings, purposes, and aims. It would be devoid of its
qualities of eloquent clear expression, the secrets of its inimitable
miraculousness, the awe it inspires, and its majesty. There can
be no possible comparison between the clarity and eloquence of
the Quran and that delirious nonsense. God is the One who has
sent down the Book, and He has rendered all creatures incapable of
producing anything like it, even in another language. He has said,
Were all humans and jinn to unite to produce the like of this Quran,
they would not be able to produce its like, even i f they were helpers
of one another ( quran, 17:88). This is why the scholars all agreed
that it is impossible to translate the Quran literally in any way that
56
would truly correspond to it and reproduce its meanings and intents,
hi convey its secrets and special properties. The productions of
those who have had the audacity to try are very far-off indeed from
i he Quran, and represent an obvious attempt to tamper with its
holiness. Their purpose is to render the Quran superfluous, reduce
its influence, profane its sanctity, and prevent those who read their
translations from seeing its grandeur, the beauty of its style, the
blessedness of its expression, and its awe-inspiring majesty.
The Imam of the Age, the learned Habib Ahmad ibn Hasan al-
Attas (may God have mercy on him), has said, The words of God
and the words of His Messenger are meant to address both hearts
and bodies, physical forms and spirits, images and meanings. Now
people have begun to translate the Quran into Javanese, Indian, and
other languages, when God the Exalted has said, An Arabic Quran,
with no crookedness (q u r a n , 39:2.8), indicating that the discourse
of men must be to some extent crooked, however perfect they may
become, unlike the discourse of God the Exalted.
As for literal translations which lay no claim to an identical
status, they are less perilous than the sort discussed above, but
are still incapable of reproducing the meanings of the verses or
of possessing the unique aspects of eloquence, or the secrets of
the Qurans miraculousness. A considerable number of the hazards
mentioned above still apply.
Anyone who wishes to translate the Quran literally will be
wishing to alter its miraculous quality, change its purposes, and
destroy the Arabic form which God has intended for it and on which
the Islamic Arabic union has arisen. Never have we heard of any of
the early Muslims from the Prophetic days onward, undertaking
such translations. Their goal was to preserve the majesty of the
Quran, its properties, and the language in which it was sent down
from God the Exalted upon the heart of the Master of Messengers,
in a clear Arabic speech (quran, 16:103). For this reason, when
57
KEY TO THE GARDEN
somebody wanted to translate the Quran in Egypt in this manner,
the scholars stood out against him very strongly, and people of all
orientations wrote to condemn him. Nor should anyone think that
literal translation is necessary for the spreading of the summons to
Islam. Had it been so, the Messenger Js, would have done it, for
he was sent to the Arabs and the non-Arabs alike, and the Quran
itself would have demanded it explicitly, and the scholars of the first
era would have done it while they were spreading Islam. All that
is required according to the Sharfa is to convey the rules of Islam,
its teachings and merits, and to spread the banners and proofs
of Taw bid, as is shown in the Quran and the Prophetic Surma. That
is why in those golden days nobody undertook any translations of
this sort.
However, to translate only the meanings of the Quran and the
sayings of the reliable commentators into any language is required,
although it must be done by those who can translate well, and
without altering the original meanings. In this way those who know
no Arabic, or not enough, will be able to know the true nature of
the Islamic call and what it involves, through the meanings of the
Quranic verses, and this is what Muslims have been doing ever since
the scholars started writing commentaries on the Quran.
58
CHAPTER 23
Contempt for the Rank of Religion
Akin to this sedition, and incompatible with solid adherence to the
Islamic rules and courtesies that pertain to the worship that fulfills
ones obligations to the Divine, is the ascendance of some pretenders
111 certain countries into positions which have enabled them to
deliver legal judgments [fatwas]. They attempt to solve problems
that have newly presented themselves though they have neither
studied the principles [usul] nor the jurisprudence at the hands of
a real master who knows the texts; nor have they been accredited
| ijaza] or permitted to lecturelet alone give legal judgmentsby
those qualified to give such authorizations. Were you to require any
of them to recite a verse, a hadith, or indeed any other sentence, he
might well fail to pronounce or inflect it correctly, let alone analyze
us meanings. How then could such a person use it to arrive at
liidgments?
This is happening at a time when in those Islamic countries
iti which knowledge is more abundant you find that people who
occupy positions that require them to give legal judgments only
reach them after gaining experience in the disciplines of the Sharta,
being tested and examined, and being accredited by those who
59
KEY TO THE GARDEN
know them well and are able to gauge their fitness. They are then
confirmed in their position by the political ruler. By such people
does the general working of the Sharfa become well regulated, and
people are able to seek the shade of its justice.
People in positions of judgment regarding other kinds of laws are
not given [these positions] until they have expended most of their
youth studying and researching, after which they must be accredited
by experts. I f this is the case with regard to human opinions, how
then should the pure Sharfa revealed by God be treated? Do you
know how they give somebody the position of mufti in those areas?
They just pick him up from the roadside and entrust him with
matters of Sharfa of which he had never even been aware; he then
proceeds to make shortsighted guesses, ride on a blind horse, and
produce catastrophes, the holes of which cannot be patched and the
cracks of which cannot be filled.
The Messenger of God 0, spoke the truth when he said, God
does not remove knowledge by seizing it from people, but by seizing
the scholars [in death], until, when none of them remain, people will
choose ignorant leaders who when asked will give legal judgments
not based on knowledge, such that they go astray and lead others
astray. This hadith contains a dire warning not to seek legal
judgments from the ignorant nor to follow their pronouncements. It
is also a powerful threat to those who give legal judgments without
being possessed of knowledge, for it brands such a person as one
who has himself strayed and is leading others astray. I f those self
deceivers knew how hazardous their attitude was, and that they
stand on the very precipice of Hell, they would retreat from their
fearful position. 'Abd al-Rahman ibn Abl Layla said, I have met a
hundred and twenty of the Helpers [Ansar] from the Companions
of the Messenger of God | L One of them would be asked
a question, and would refer it to another, who would in his turn
refer it to somebody else, and so on until it came back to the first
60
one. Al-Shacbl, al-Hasan, and Abu Hasln, who were among the
Followers [Tabi'm]7' said, You give legal judgments on problems
which, had they been set before TJmar ibn al-Khattab, would have
made him gather the People of Badr [to answer them]. Imam
.il-Ghazall compared these self-deceivers to an old woman who,
upon hearing that warriors were being registered at the Sultans
court to receive donations, put on a suit of amour, picked up some
weapons, and went to court. The Sultan ordered his men to test
her in combat and swordsmanship but without her amour. When
her helmet was removed from her head and her amour from her
body, she was revealed as an old woman. Someone then said,
This is utter irreverence for the throne; let her be taken and made
.111 example of! And who is more unjust than one who invents
lies concerning God, so that he may lead people astray without
knowledge? ( qur an, 16:144).
CHAPTER Z4
Disbelief and Denial
Now that we have treated some of the things one must know
about Tawhid and faith, we should make reference to some matters
which pertain to their opposites, namely disbelief and denial, for
things become clear through their opposites. The clarification of
these matters provides a lesson for the perceptive, a warning against
evil and sedition, and protection from the wrath and punishment
of God.
Disbelief is the greatest ignorance and the most hideous injustice.
It is the covering up and abandonment of the primordial nature
{fitra] that God has created in human beings. What ignorance can
be more malignant and bitter than that of a man who does not know
his Lord or acknowledge His oneness, and attributes partners and
equals to Him from among His creatures? How is it that he does not
know who created him and gave him form, gave him hearing and
sight, made him well proportioned, and placed in him the ability to
reason and the faculty of inspiration? Yet he refuses to trust in His
clear signs and submit to the manifest truth. He can observe that all
things, in every corner of this universe, proclaim (with the tongue of
their nature) the skill and excellence of their creation; yet his reason
does not lead him to the knowledge of this Formidable Creator,
who is Able and Wise, who brought them out of the void and into
existence. Who brought metals, rocks and trees into being, and has
given them their properties? Who has synthesized carbon, hydrogen,
oxygen, nitrogen, sodium, calcium, and all other substances that
lack both life and reason, and has then made them the sustenance
of living creatures and possessed of such great benefit? How long
must it take for such a blind-hearted denier to find his way toward
sound knowledge and balanced reasoning? From the outset he
has covered himself up with the darkness of ignorance, and then
wrapped himself up in the cloak of disbelief for the remainder
of his life, going against the primordial Muslim nature [fitra] in
which his heart, body, and senses were created, by immersing them
in the shadows of submission and surrender to what is not God.
Concerning such people Imam al-Haddad has said:
Impeded are the doubters
as though they were not here.
Away with those who doubt
the truth when it is clear!
Who is more unjust than he who spends his whole life wronging
everything, including himself, his faculties, and his reason? They
will all bear witness against him and testify to his crime and
mismanagement of his affairsbefore the just court of God; even
the land on which he walked and on which he lived in rebellion
against God [shall bear witness against him].
God has truthfully said, I t is the disbelievers who are unjust
(qur an, 2.:254), that is, [unjust] to themselves and to others. And
He has said, Truly, disbelief is a enormous wrong ( quran, 31:13) ;
and I t will not profit you today, for you have been unjust, that you
shall share in the torment ( quran, 43:39).
The disbeliever denies the favors that God has showered upon
him from every direction, and the things that He has subjected to
KEY TO THE GARDEN
his use. He applies his reason for other than the good pleasure of
God, and belittles the rank of his Lord. He is like someone who is
given a burnished sword to wear in a parade, to strike at enemies,
and to use in upholding justice and maintaining security, but who
then makes for piles of dust, stones, and filth, which he assails
violently left and right. Can there be any more eloquent proof of
his idiocy and insanity? And yet we see him firing accusations of
ungratefulness and denial against someone who has pretended to
forget the kindness which he owes to someone, and accusations
of tyranny and rebellion against an employee who acts against
the governments interest, or a citizen who breaks its laws. Tell
me, by God, is there any rebellion or disbelief greater than that
of a man s disbelief in God, who created him, provided for him,
taught him, and gave him speech? [Is there greater rebellion than]
one who refuses to acknowledge Gods divinity and then attributed
one of His creatures as an associate to Him and turns away from
acknowledging His Oneness and obeying His commands? Such
a mans rebellion and disbelief are in effect directed against only
himself, for he cannot do God any harm: O mankind, your rehellion
is only against yourselves; [yours will be] the enjoyment of this life,
then unto Us shall you return, and We shall inform you of what you
used to do (q u r a n , 10:23).
64
CHAPTER 25
People of Disbelief Are Legion
The fiercest and most presumptuous disbelievers are the atheists.
They have drowned into the depths of denial, so that their hearts
and brows are stamped with wretchedness and ingratitude.
The communists are one example.5 Not only do they deny the
Creator, the Messengers, and the message which they brought, but
out of hatred and arrogance, going to the extreme in disbelief and
cruelty, they abuse people of faith and insult their religion using
words which the heart trembles to remember and the pen hesitates
to record.
They include also the idolaters who set up some other god beside
God (q u r a n , 15:96), and those who ascribe unto Him children and
a female companion. And there are some who believe in incarnation
[hulul], who, claiming that God has become incarnate in certain
physical bodies, make of those bodies gods to be worshipped and
loved in the way that God should be loved (q u r a n , 2:165). They
make pictures and statues of them to which they bow their heads,
kneel, and prostrate.
In his commentary on the Quran, Ibn Kathlr states:
The Jews will be brought on the Day of Arising and asked, What
65
KEY TO THE GARDEN
did you worship? God and Ezra,77they will reply. Then they will
be told, Go to the left side! Then the Christians will be brought
and asked, What did you worship? And they say, God and the
Messiah. Go to the left side! they will be commanded. Then the
idolaters will be brought and told, La ildha illalldh, and they
will arrogantly refuse. Again they will be told, La ildha illallah,
and again they will arrogantly refuse. Once more it will be said
to them La ildha illalldh, and once more they will arrogantly
refuse, and they will be told to go to the left side. Scholars7* have
said, They will fly in that direction swifter than birds. Then the
Muslims will be brought and asked, What did you worship? We
worshipped God, comes their reply. Would you recognize Him if
you saw Him? they are asked, and they say, Yes indeed! Then
they are asked, How could you know Him when you have never
seen Him? and they say, We know that He is incomparable. So
God (Exalted, Holy, and Blessed is He!) will make Himself known
to them and save the believers.
CHAPTER 2 6
Different Kinds of Idolatry
Idolatry [shirk], like disbelief [kufr], is a covering up of the obvious
truth. There is major idolatry, which expels a man from the faith,
and minor idolatry (instances of which include ostentation and
some sins), which does not. It is therefore appropriate to quote what
one of correct doctrine says about idolatry. Its kindsmay God
protect us!are six:
1. Autonomous idolatry [shirk istiqlal]. This is to affirm the
existence of two autonomous deities, as is the case with the
Zoroastrians.
2. Separative idolatry [shirk tabLtd]. An instance of this is the
Christians who say that God is one of three, the other two
being Jesus and his mother.79
3. Approximative idolatry [shirk taqrlb], This is to worship other
than God with the purpose of drawing nearer to Him through
them. Such was the belief of the early Arabs who worshipped
stones, saying, We only worship them so that they may bring
us closer to God (q u r a n , 39:3).
4. Imitative idolatry [shirk taqlld]. This involves worshipping
other than God in imitation of others. This also was the form
67
KEY TO THE GARDEN
of idolatry prevalent in the pre-Islamic era of ignorance. They
say, "We found our fathers following a religion, and by their
footsteps shall we be led (q u r a n , 43:22).
5. Idolatry of secondary causes [shirk al-asbab]f An instance of
this is the idolatry of the philosophers and those who believe
in nature, and those who follow them.
6. Idolatry of intention [shirk al-aghrad].S' This is to carry out
acts for other than God.
The unanimous ruling regarding the first four is that they are
forms of disbelief. The sixth is a sin but does not constitute disbelief.
As for the fifth, a distinction has to be made between, first, those
who say that secondary causes [in themselves] produce effects by
virtue of their intrinsic properties [as, for example, fire leading
to burning, water to irrigating, and food to satiety]: such people
are disbelievers; second, those who believe that they are effective
through a power that God the Exalted has put in them: they are
guilty of an innovation [bid\ i\ .
There is another sect, the Antinomians [al-Ibdhtya] who consider
themselves to be Muslims but in reality are in opposition to Islam.
They have deserted its teachings, in doctrine and in practice, and take
pride in imitating the adversaries of Islam in most of their behavior
and customs. They imitate them fanatically in doing things Islam
has definitively forbidden, such as selling and drinking intoxicating
liquor and eating pork. They have no connection with Islam, apart
from the fact that they have uttered the Two Testimonies, outwardly
conforming to and imitating Muslims, while inwardly harboring
what is wholly opposite. They derive no benefit from pronouncing
the phrase of Tawhld, however often they repeat it, as long as they
deny it in their hearts and by their deeds, unless they repent to God
of what they committed, return to right guidance and wisdom,
believe with certainty and sincerity in its meaning, and genuinely act
in accordance with it. God will then accept their repentance, for He
(Lxalted is He!) is Forgiving and Merciful.
Another such sect is that of the Qadiyanls. This group is
more of an affliction to Islam than many of the other sects that
.ire in transgression and error. Its members follow the accursed
imposter Mirza Ghulam Ahmad, who was created by the British
.is a fifth column. He claimed divinity and prophethood, asserted
i hat he was the Messiah, the Mahdl, and the Renovator of Religion
and Islam, all in one. What fraud and sedition is this? Muslims
unanimously agree that anyone who claims prophethood after our
master Muhammad Js. is an obstinate disbeliever. Musaylima the
Liar claimed it, God curse him! So did the woman Sajah, and al-
Aswad al-1Ansi'" and others. They were all confounded and exposed
by God before the spread of Islam. Today, succeeding generations
have lived according to the doctrines of Islam, and it is indispensable
to believe that Muhammad was the Seal of the Prophets, as is stated
in the Quran and further elaborated in the Sunna. Mirza Ghulam
Ahmad attempted to attack the prophethood of the Last and Seal of
the Prophets, break its invincible seal, and destroy the latest and final
stone set into the building of Prophecy. In this way he challenged the
Muslim world with his disbelief, imposture, and the insinuations of
his demon, thus conspiring against Islam and helping its adversaries
everywhere. In fact, he was more accursed and vile than Musaylima
the Liar and others who have claimed prophethood, for he pretended
outwardly to be a Muslim. He deceived some ruffians for whom
God had decreed damnation, and led them to the Fire; an evil place
to be led to (q u r a n , 11:98). He was assisted in this by surreptitious
influences, publications originating in certain Jewish circles, and by
various weavers of intrigues against Islam.
This accursed man provided places for [his followers] to perform
pilgrimages in the town of Qadiyan in preference to the Sacred
H ouse, with the intention of obliterating the landmarks of religion,
outraging the sensibilities of the Muslims, and pleasing his English
69
KEY TO THE GARDEN
masters and the traitors who assisted them. These places are still in
existence today, proclaiming their own disgrace. To confute them
it is sufficient to show that they have gone against what is clearly
stated in the Book and the Sunna, and what the whole nation has
agreed upon. That they have done this is proved by the letters of
their accursed impostor and their printed literature. The Muslims
of today are of the unanimous view that the QadiyanT sectaries are
liars and apostates who have no connection of any kind with Islam.
Verdicts to this effect have been issued against them which are
clearer than the sun in the noonday sky.
When this distasteful matter was uncovered to the Islamic
world, and its shame and that of its followers became public and
unmistakable, they moved to areas where Islam was new, such
as Uganda, where they propagated their disbelief and their error.
They built mosques consecrated to disbelief, published newspapers
and other literature with Islamic titles which were filled with
misguidance and disbelief, and printed a commentary on the Quran
in Latin letters which was full of the alien insinuations of their sect.
They were unaware, however, that religion has a Protector, that
behind those cubs were lions who guarded them, and that among
those new Muslims were people more solicitous for their religion
and more attached to it than many who, having inherited Islam
from their ancestors, suffered from a hardness in their hearts with
the passage of time (q u r a n , 57:16), and whose covenants had been
abrogated. They beheld how a shaykh from among the scholars of
Uganda was chosen to challenge them in debate, a date for which
was set, and which was attended by a multitude of people, Muslims
and others. When the shaykh rapidly silenced them with irrefutable
arguments, they quickly retreated and were routed. This day went
down on record as their day of shame. May God Himself fight
against them! What falsehood they utter! (q u r a n , 9:30).
CHAPTER 27
Deviation in Religion
Related to disbelief and corresponding to it in many ways is
deviation [ilhad] in Gods religion. This means to swerve to
one side and be deflected, in doctrine and practice, from truth
to falsehood, and to belittle and make light of the purport of
the Book and the Sunna. It is to deviate from rectitude. It can be
applied to the Religion of God, His Names, and His Attributes, in
the sense of missing the truth with regard to them. God has said,
Those who deviate with respect to Our verses are not hidden from
Us (q u r a n , 41:40); and Leave those who deviate concerning His
names; they will be punished for what they have done (q u r a n , 7:
180). Deviation concerning the Names is to derive the names of
idols from the names of God the Exalted, as for instance al-Lat from
Allah, and al-Uzza from al-Aztz."3Deviation regarding the verses
(of the Quran) is either to deny that they are from God, as when
people said, He is only taught by a man (q u r a n , 16:103); or to
twist them from their obvious meanings by employing diverse kinds
of unsound interpretations. Deviation regarding the Attributes
occurs when one ascribes attributes pertaining only to [God] the
Realsuch as lordship and divinityto others, as the Quran says
71
KEY TO THE GARDEN
concerning the Jews and the Christians: And the J ews said, Ezra
is the son of God. And the Christians said, The Messiah is the
son of God (q u r a n , 9:30); and They took their rabbis and monks
as lords instead of God (q u r a n , 9:31). The case of the Qadiyanls,
the Bahais, and like movements is similar: their deviation is blunt;
it proclaims itself to be a failure, and declares those who follow it to
be disbelievers and people of the fire.
72.
CHAPTER 28
Other Kinds of Deviation
Another kind of deviation is that which is practiced by some
misguided sects who take words from the Quran and the Sunna, such
as Salat |ritual Prayer], Zakat [Charity], Fasting, Hajj [Pilgrimage],
the Garden, and the Fire, and give them false interpretations which
are contrary to the meanings intended by [GodJ the Lawgiver, and
which prevent people from acting in conformity with them. They
interpret the verses of the Quran in ways which run counter to the
traditional commentaries, to its linguistic excellence, to the general
rules of the Sharta, and to sound reasoning. Many trustworthy
historians have expounded these things in their writings about
misguided sects, like al-Baghdadl in his Difference Between the
Sects,'4and Ibn Hazm in his Book of Religions and Sects. 5Among
these deviants are the Ismacllls, the Batiniya, the Qaramita, and
the extremists among the ShTa, all of whom have clearly and
unquestionably strayed beyond the boundaries of Islam.
Most of these sectswhen they proved unable to distort the
Quran and change it as it had occurred to the previous revealed
scriptures at the hands of rabbis and monks, for they were unable to
add or remove from [the Quran] so much as a single verse, word, or
73
KEY TO THE GARDEN
letter, because God the Exalted had guaranteed its protection from
such things when He said, We have sent down the Remembrance,
and We shall guard it (q u r a n , 15:9) had to resort to interpreting
it according to their whims. Their corrupt interpretations were
intended as an intrigue against Islam and the Muslims, and were
aimed at creating religious sedition. However, God does not guide
the intrigues of the treacherous (q u r a n , 2:52). In every generation
[God] has entrusted the defense of His Religion, His Sharfa, His
Book, and the hadiths of His Messenger to trustworthy imams, who
have researched, recorded, elucidated, and transmitted reports from
the bearer of the Message (may Gods blessings and peace be upon
him and his family), from his Companions, their Followers, and the
imams of the Muslims, thereby bringing to naught the fraud and
distortion of the extremists and mischief-makers. They studied and
researched grammar and the facts of the Sharfa. They examined
the Prophetic hadiths meticulously, and sifted them with the utmost
care. Their sciences and their behavior were a lantern of right
guidance and a lamp which irradiated the whole Muslim world and
illuminated the path of those who sought to acquire knowledge,
practice it, and study the Book of God and the Prophetic hadiths.
Their knowledge furnished devastating proofs against the claims of
the distorters and the misinterpreters.
Muslims should rely on the explanations and clarifications made
by these imams regarding their religion, the practice of their Sharf a,
and the understanding of its texts and rulings. Let Muslims beware
of deviant innovators and the false interpretations they propagate
among the common people, for they represent nothing but sedition
and error.
A further kind of deviation is that committed by certain recent
commentators ori the Quran, who have imagined themselves to be
possessed of knowledge which would allow them to comment on
the Quran in a novel way unknown to the commentators of old.
74
They gave themselves the title of Renewers and proceeded to
interpret the prostration of the sun as its rotation, the angels
and jinn as forces, the birds in flocks [ababilf7as smallpox,
and so forth. Their argument was that since they had not observed
m the visible world the sun prostrating, the existence of angels
or jinn, nor these birds, they were obliged to ignore the evident
meaning of the words and interpret them as references to these
claims that their minds could accommodate. They were oblivious
io the fact that because something is inaccessible to the senses
does not mean that it does not exist. Many things in existence are
invisible to the eye and can only be perceived through their effects,
such as the spirits, electricity, various forms of energy, and other
tilings which lie behind matter. They were similarly oblivious of
i lie statements of the leading commentators about certain Quranic
verses, such as The stars and the trees prostrate (q u r a n , 55:6); To
Cod prostrates everything that is in the heavens, and what walks
the earth, and the angels; and they are not arrogant (q u r a n , 16:
49); and To God prostrate those who are in the heavens and earth,
willingly or unwillingly, as do their shadows, in the morning and
the evening hours (q u r a n , 13:15). One may also add to these the
verses that deal with the world of the angels and that of the jinn,
.md what the commentators have said about the reality of angels
.md jinn, the exchanges of words between the angels and their Lord,
between the Prophet jjk and the jinn, between the jinn themselves,
md about the birds in flocks mentioned in the Surat al-Fll (105).
I here is enough there to heal such sicknesses, satisfy ones interest,
md put a final end to such difficulties. These people deny the very
existence of angels and jinn in the world, and this is the precursor
10 explicit disbelief.
75
CHAPTER 29
Warning Against Casually Accusing Someone of Disbelief
Know that the duty of enjoining good and forbidding evil must
be carried out with wisdom and goodly exhortation. Should it be
necessary to enter into a debate with someone, this must be done
in the best way possible. God the Exalted has said, Summon to
the way of your Lord with wisdom and goodly exhortation, and
debate with them in the best of ways (q u r a n , 16:125). This is more
likely to lead to acceptance and success; to do otherwise would be
erroneous and foolish. When you sec a Muslim who prays, fulfills
his obligations to God, avoids what He has forbidden, spreads His
message, and builds His mosques and schools, and you wish to
invite him to something which you believe to be right, but find that
he thinks differently, and that this particular matter has long been
controversial among the scholars, some of whom affirm its validity
while others deny it, and he refuses to follow your advice, if von
then accuse him of disbelief just because his opinion is different
from yours, you are guilty of a monstrous crime and a grave
deviation which God has forbidden, for He has commanded you to
have recourse to wisdom and goodness.
It is the consensus [ijma'\ of the Nation that it is forbidden to
76
accuse anyone of disbelief who recognizes the Qibla, unless he
denies [God] the Able Maker (Majestic and Exalted is He!), commits
blatant idolatry not open to interpretation, denies Prophecy, rejects
whatever else is known to be an indispensable part of religion,
or something which has been handed down by many chains of
transmission [tawatur] or indispensable knowledge that has been
confirmed by the consensus of the Nation.
Anyone who rejects something which is known to be an
indispensable part of religion, such as Tawhld, Prophecy,
Muhammads status as Seal of the Messengers Jk, the Resurrection
on the Last Day, the Judgment, reward and punishment, or
the Garden and the Fire, is a disbeliever. No Muslim may claim
ignorance as his excuse for this, unless he has only recently entered
Islam, in which case he is excusable until he learns about them.
Tawatur is the transmission of information by a large number
of people reliably known to be incapable of conspiring together to
perpetrate a lie, who in turn have handed it down to a group similar
to themselves. This can be in relation to the chain of transmission
[isnad], as, for example, in the case of the hadith in which (the
Prophet] says, Whoever lies about me deliberately, let him prepare
to assume his place in the Fire.8' Alternatively, [the transmission]
can be in relation to a whole generation, as with the transmission of
the Quran, which was passed on by whole generations who learned,
memorized, recited, and taught it all over the earth from east to
west, so that everyone received it from everyone else; it therefore
stood in no need of chain of transmission. It can also be the mass
transmission of an action, such as those of the actions known in
the Prophetic era which have come down to us. Or it can take the
AIndispensable knowledge {ma lum bi'l-darura) in Islam is knowledge of those
beliefs and practices that are so widely known to be essential to religion that
anyone who denies them or denies part of them is considered to have abandoned
an essential part of Islam, and is thus considered a disbeliever. Translator.
77
KEY TO THE GARDEN
form of the transmission of information such as the miracles, tin-
individual instances of which were transmitted by single chains, bin
the ensemble of which came down through taivatur, so that they
constitute certain knowledge for every Muslim.
Judging a Muslim to be a disbeliever in circumstances other than
those detailed above is a dangerous matter. There is a hadith that
states, I f a man calls his brother a disbeliever then one of them will
have deserved the description. 9 Such a judgment should only be
made by one who, by the light of the Sharfa, is capable of discerning
the ins and outs of disbelief and perceive clearly the boundaries
established by the Sharfa that separate faith from disbelief. It is not
permissible for anyone to charge into this area and declare people
to be outside Islam merely on the basis of ones own imagination
and conjectures, without seeking firm proofs and certainty, and
in the absence of firmly established knowledge. Otherwise, great
confusion would ensue, and very few Muslims would be left on the
face of the earth.
Neither is it allowable to accuse sinners of disbelief, as long as
they have faith and affirm the Two Testimonies. In a hadith, Anas
(may God be pleased with him) related that the Prophet J l said,
Three things are part of the root of faith: [first] to refrain from
harming all who say La ildha illalldh, not to accuse them of
disbelief because of a sin, and not to expel them from Islam because
of their actions. [Second], jihad continues, from the day God sent
me until the time when the last of my nation shall fight the Dajjdl;
it shall not be abolished by the tyranny of tyrants or the justice of
the just. [Third] belief in destiny.91_______________________________
Imam al-Haramayn al-JuwaynT used to say, Should we be
requested to define which expr-essions should be judged to be
disbelief and which should not, we would say that this was an
unattainable wish, for it is a remote goal reached by a difficult road,
derived from the very fundamentals of Tawhid; and whoever has
78
not completely understood the furthest limits of realities will be
unable to find the proofs necessary to pronounce a sound verdict
of disbelief.
For this reason we warn people against casually accusing peop e
of disbelief under any circumstances other than those outlined
above, for this matter is extremely serious.
And God guides to the even path; and unto Him is the
journeying.
79
CHAPTER 30
The I nviolability and Rank of a Muslim
Know that of all the ties that may exist between Muslims, Islam
itself is the strongest. It forms a bond between the easterner and
the westerner, between the black and the white. The bond of Islam
gathers them, and, through its brotherhood, relationships between
widely different groups are harmonized. Through it they become
as one body, such that when one part is sick the other parts suffer
with it in restlessness and fever; and like a building, each part
supports the rest. They are equal regardless of their lineages; the
lowest among them can speak on their behalf, and they are united as
one hand against all others. They are concerned about one another
irrespective of distance, and each rejoices when good fortune befalls
his brethren, and is saddened when they are afflicted by hardship
and difficulties. Each prays to God for his brothers in their absence,
in gatherings and on the pulpits. Each prays that God check those
who threaten Islam, whether they be the aggressors, the immoral,
the workers of corruption, or the disbelievers'. For the Muslim,
Islam is his finest banner, in which he takes pride and by which he
is ennobled in every situation, so that he becomes angered when
it is slandered or attacked. He sacrifices his own life and what is
dearest to him in its defense, for it is his most precious jewel, and the
greatest of the gifts bestowed upon him by God. As it is said:
Ease and plenty are our lot
Rapture and repose;
Islam is the highest grace
Ever to bless a peoples place.
Islam, represented by the Two Testimonies [La ildha illalldh
Muhammadun rasulullah\, renders a Muslims life and wealth
inviolable, protects his rights and boundaries, validates his contracts
and pledges, and renders blessed both his present state and his final
end.
Therefore, it is incumbent upon Muslims to unite in harmony,
to help each other, and stand shoulder to shoulder against the
adversaries of Islam and those who conspire against it and seek to
bring harm to its people. It is their duty to sacrifice their lives and
their wealth to make the Word of God prevail, and to bring power
and honor to Islam and Muslims everywhere.
AMuslims pray that God guide wrongdoers and disbelievers to the straight
path; there is no better outcome than that such people become believers and
live together in peace and in harmony. Muslims also pray that God protect
Islam and Muslims from evildoers from within and without. Only when things
deteriorate to armed conflict do they pray that God vanquish their enemies.
Translator.
CHAPTER 3 I
To Insult a Muslim Is Corruption,
To Wage War on Him Is Disbelief 2
Because of what we have just said, it is forbidden to harbor
hatred for Muslims or to repudiate or boycott them. To insult
them is corruption, and to wage war on themwith the claim
that it is lawful to do sois disbelief. A sufficient deterrent from
such things is provided in the story of Khalid ibn al-Walld (may
God be pleased with him) and of his expedition to call the tribe
of Banu Judhayma to Islam. When he reached them and asked
them to become Muslims, they said, We are Muslims already.
He told them to lay down their arms and dismount, but they said,
No, by God! All that could happen to us after laying down our
arms is that we would be killed, for we do not trust you and those
who are with you. There will be no safety for you, Khalid told
them, until you dismount. At this, some of them dismounted,
while the rest dispersed. According to another version of the same
story, when Khalid reached them he asked them, What are you?
meaning, Are you Muslims or disbelievers? They replied, We
are Muslims. We perform the Prayer and believe in Muhammad
we have built mosques in our territory and deliver the Call to
Irayer in them.
It has also been said that instead of saying, We have become
Muslims, they said, incorrectly, We have recanted \sabana], we
have recanted! And he asked them, Why then are you carrying
arms? and they replied, There is enmity between us and another
tribe; we were afraid that you might be from it, and that is why we
brought our weapons. Lay them down, he said, and they did. He
then said, Surrender yourselves as prisoners! and ordered them
to tie each other up. He then allocated them to his companions. At
dawn his crier proclaimed, Whoever has a prisoner, let him slay
him. The Banu Sulaym killed their captives, but the Emigrants
and the Helpers (may God be pleased with them) refused to do
so, and released theirs. When news of this reached the Prophet
he exclaimed twice, O God, I declare myself innocent of what
Khalid has done!9 It might be argued that Khalid had interpreted
their words as arrogance and a refusal to surrender, and that the
Prophet Jk blamed him only for his hastiness and his failure to
make certain of what they were, and what they meant by the word
recanted. For [the Prophet] # had said, Excellent is the servant
of God, the brother kinsman, Khalid ibn al-Walid, who is one of
the swords of God, drawn by Him against the disbelievers and the
hypocrites.
A similar story is that of our master Usama ibn Zayd, the
favorite [hibb] and son of the favorite of the Messenger of
God. Bukharl relates that Abu Zubyansaid, I once heard Usama
ibn Zayd say, The Messenger of God 0 sent us against the tribe of
al-Haraqat. We came upon its people in the morning and defeated
them. I and a man of the Ansar pursued one of them, who said,
when we had caught up with him, La ildha illallah. The Ansar!
let him go, but I stabbed him with my spear until he perished. On
our return, this was related to the Prophet 0 , who said, Usama!
Did you kill him after he had said La ildha illalldh? I said, He
83
KEY TO THE GARDEN
did so only to save his life! but the Prophet kept repeating what he
had said until I wished that I had not become a Muslim until that
day!'5And in another version of the same story, the Messenger of
God 0. asked, Did you split open his heart to see whether he was
telling the truth or not? Usama then said, Never again shall I fight
someone who testifies Ld ilaha illallah
All ibn Abl Talib (may God be pleased with him) was once
asked whether the sectarian groups who disagreed with him were
disbelievers. No, he replied. They have fled from disbelief. He
was then asked, So are they hypocrites? And he replied, No.
Hypocrites remember God only a little, and these remember Him
abundantly. So what are they? he was asked. And he said,
They are people afflicted by a sedition [fitna\, so that they have
become blind and deaf.
One of the gnostic imams has rightly said about the criterion of
the believer:
All attributes, praiseworthy and blameworthy, exist in the nature
of every human being. However, praiseworthy qualities are
attributed unconditionally to the believer, while blameworthy
ones are attributed to him conditionally. If, for instance, a believer
is described as being possessed of faith, then this refers to faith
in God and His Messenger. If thankfulness is attributed to him,
it will be thankfulness to God, and this is the case with all the
other praiseworthy traits. If blameworthy things are attributed
to him, they must be qualified. If you say, for example, that he is
a disbeliever, then this means that he disbelieves in idols and those
who lead to error. If you say that he is avaricious, it means that he
guards his religion carefully, and so on.
A disbeliever, on the other hand, is quite the opposite. When
applied to him, praiseworthy attributes must be qualified, while it
is the blameworthy ones that are unconditional. If you say he is a
disbeliever, then this means that he disbelieves in God the Exalted.
If you say that he is avaricious, it means he does not give what God
84
has made obligatory to him to give. If you say, however, that he is
a believer, this must be qualified by adding that he believes in idols
and those who lead to error. And if you say that he does good, then
this only means that he is doing good to the Devil and so on.
85
CHAPTER 32
God s Analogy of the Word o/Tawhld and that of Disbelief
God says (Exalted is His Glory!): Have you not seen bow God put
forth the analogy of a good word as a good tree, the root of which
is firm, and the branches of which reach into heaven? I t yields its
produce every while by permission of its Lord. God puts forth
analogies to people that they might remember. And the analogy
of a foul word is that of a foul tree, uprooted from the face of the
earth, possessing no stability. God sets firm those who believe with
the firm utterance in this world and in the Hereafter. God sends the
unjust astray; and God does what He will (q u r a n , 14:24-7).
The purpose of an analogy is to bring out the resemblance which
exists between an invisible and a visible thing, between an absent
and a present thing, or between the intelligible and the concrete.
In this way, a truth may be grasped, for when ones perceptions
correspond to ones understanding, the utmost clarity ensues.
Analogies used when addressing and guiding people have a potent
impact on their minds and hearts, which is why people find them
appealing and use them extensively in conversation. Surely you can
see that if one encourages people to have faith and to profess Tawhld,
but without making use of analogies, the effect of ones words on
86
ilieir hearts will not be as profound as when one compared these
things with light or a goodly tree? Similarly, an attempt to render
disbelief abhorrent to ones audience by speaking of its ugliness will
have a far stronger impact on their minds if it is likened to darkness
or to a foul tree. Because of this, God uses a good tree possessed
of delicious fruits and beautiful leaves as a symbol for the word
of Tawhid and Faiththe branching of deeds from it, the pouring
forth of lights and gnosisits blessings and the way it grows.
Its root on which it arises is firm, since it penetrates the soil
and ramifies therein; storms do not shake it, neither can its trunk
be bent. Its branches, that is, its upper parts, reach into heaven,
ascending up into the air, growing, living, and bringing forth
blossoms. Moreover, it yields its produce every while: it constantly
produces a beautiful mature crop, by permission of its Lord, and
by His excellent decree and disposition. In some hadiths it is said
that the palm tree is the tree alluded to, as it fulfills the description
necessary for the image. Thus, in the heart of the believer, the word
of Tawhid and faith is goodly both in form and in meaning, for it
expresses the nobility of Tawhid and creates in the heart certainty
which illuminates its every part, thereby making it goodly in its
corporeal as well as incorporeal faculties. Its root, on which it arises,
is knowledge of God (Exalted and Majestic is He!) and ascribing
oneness and worship to Him alone. This root is firmin the depths
of the heart, by the soundness of its expression and the strength of
its proof; and its radiant light reaches the depths of certainty and
of secure contentment. Its flowering branches reach up to heaven,
to exaltation and proximity. This tree of faith yields its produce
and crop which nourish the spirit and the body, every while, that
is, again and again, and its fruits are varied, by permission of its
Lord and His good nurturing, in the form of good works, good
traits of character, and useful knowledge. A believers good works
will continue to be raised up and accepted, day and night, and draw
87
KEY TO THE GARDEN
their due profit from his Lord, as long as the tree of his faith is
verdant and its branches covered in leaves. Only a hardened loser'
loses in his dealings with God.
God the Exalted has said of the phrase of disbelief and idolatry:
the analogy of a foul word foul in its form and in its false, spurious
meaning is that of a foul tree, uprooted, meaning that it resembles
it in its form and in the fruit which it yields (some have said that the
reference is to the colocynth), the roots of which have been torn out
from theface of the earth, for they had not been firmly implanted,
nor had its branches put forth leaf; instead it drifts over the soil,
having no attachment. This is how disbelief is: it has neither root
nor branch, for it is built on forgery, falsehood, and idolatry, which
have no basis in reality. How can any association of partners with
God be real when everything in existence is the work of the One,
the Invincible?
The foulness of disbelief and idolatry permeates the disbelievers
outward and inward, so that he thereby becomes unclean. God the
Exalted has said, The idolaters are unclean ( quran, 9:28), which
means that they possess the uncleanliness which inheres in the filth
of disbelief, as well as the fact that they never perform ablution
[wudii\ or the ritual bath [ghusl] after sexual intercourse, nor do
they avoid impure things. Impurity, therefore, is their state at all
times. Ibn Abbas has said, They are rendered physically unclean
by disbelief. God the Exalted is pure, and accepts only what is
pure. Thus, the words and deeds of disbelievers are not acceptable
to Him, and on the Day of Arising they shall become like scattered
dust. As God the Exalted has said regarding the punishment that
Only a hardened loser who persistently refuses all the graces and help extended
to him by Godonly such a person loses in the end. For none can lose who
accepts even a few of the innumerable mercies offered to him by his Generous
Lord. God has made it so easy for believers to enter Paradise and has opened so
many avenues to success that only the most obtuse can fail to make use of some
of them. Translator.
88
will be meted out to the disbelievers: We shall turn to the deeds
they had done, and render them scattered dust (q u r a n , 25:2.3). And
|<iod] has said (Exalted is He), God sets firm those who believe with
1he firm utterance, referring to the phrase of Tawhid, in this world,
before death, by guiding them and helping them towards goodly
words and deeds, and in the Hereafter, in the grave. The Prophet 0.
has said, When a believer is interrogated in his grave, he will testify
La ildha illallah Muhammadun Rasululldh, this being the meaning
of His words (Exalted is He!), God sets firm those who believe with
the firm utterance.
God sends the unjust astray: He will not guide the idolaters to
the right answer when they are interrogated in the grave. And God
does what He will: He gives success and failure, steadfastness and
faintness, for He knows who deserves them. None can withhold
what He wishes to give, none can reverse what He has decreed;
He will not be questioned about what He does, hut they will be
questioned (q u r a n , 21:23).
One of the prayers of the Prophet 0. was, O Affirmer of Hearts,
make firm my heart upon Your religion!'
89
CHAPTER 33
Contemplation [Shuhud]
To contemplate is to be present and to observe. In the terminology
of the Sufis, it signifies a special inner vision effected by the faculty
of spiritual insight [baslra] and a non-physical proximity, coupled
with the knowledge of certainty | ilm al-yaqin\ and the truth of
certainty \haqq al-yaqtn]. The one whom God protects from the
veil of distance and distraction, and who draws near to Him by
the ihsan [excellence in worship] mentioned in the hadith of to
worship God as though you beheld Him,9 has entered into
the Presence of Witnessing [Hadrat al-Sbubiid], penetrated under
its spreading shade, tasted the savor of faith with the faculty of
intuitive perception, and entered the Garden of Immediate Gnosis
[inwardly in this life] before entering the Garden of Utter
Contentment [outwardly in the Hereafter], For him who fears the
standing before his Lord shall be two gardens (q u r a n , 55:46).
The veil in the servant is removed when he adorns himself
with praiseworthy attributes and divests himself of their dense
opposites. He then attains to the contemplation of the beauty of
the Real within the beauties of His Names and Attributes, and
the marvels of His fashioning and of His creatures, and he finds
90
serenity in His Remembrance [Dhikr] and in rendering thanks to
Him, delight in obeying and communing with Him, and joy in the
direct knowledge of Him. One of the people of Contemplation has
said:
Whoever knows God beholds Him in all things, so that there is
nothing he is estranged from. All things find intimate solace in him
and he finds such solace in all things. He contemplates with his own
eyes the meaning of His words (Exalted is He!), Everything perishes
save His Face (quran, 28:88), and understands the meaning of
the Prophets statement Jk, The truest thing that Labld ever said
was, Everything except God is vain.s; And there dawns upon
his heart a ray of the light from His statement (Exalted is He!),
Wheresoever you turn, there is the Face of God (quran, 2:115),
and all confusion is swept away concerning the meaning of, And We
are nearer to him than his jugular vein (quran, 50:16). Whatever
he utters is truth, because the Truth will then be his hearing, his
sight, and his tongue.
Let us stop at this point in our treatise. For we have now come
up to the lowest limits of the meanings of contemplation, which is
an exalted station attained by a difficult ascent that is too hard for
the likes of us and too difficult for us to understand. As my master
Imam Abdallah ibn AlawT al-Haddad (may God have mercy on
him and grant us his benefit!) has said:
Make glad your heart with tidings of a generous share
Of nearness to your Lord, whose grace is vast.
The One, the King, the Formidable; to Him hold fast,
And quaff Tawhid's pure chalice that is there.
And contemplate a beauty luminous with light,
Which shines upon all things, unveiled to human sight.
My master al-Hablb al-Imam All ibn Muhammad al-Habashl
(may God'have mercy on him and grant us his benefit!) said:
Roam around these tents for evermore,
Drink the cups that hold the wine of love;
Cast off all others, have courtesy,
When at this station, beyond which there is none.
91
KEY TO THE GARDEN
In Contemplations Presence theres a wine
Which strips all lovers of the joy of sleep.
In Contemplations Presence theres a wine
Which leads to thirsty passions ocean deep.
CHAPTER 34
Reflection [Fikr]
Reflection is the kohl of the inner eye. Sari al-Saqati once said that
[reflection! is better than a years worship. It is simply to strike
your tent and pitch it in the Garden. I have therefore thought it
appropriate to take some of its lights to illuminate the path for the
one seeking realization. These I set out below.
Reflection is the roaming of the heart in the meanings of things
in order to reach its goal. It is with reflection that one dives for the
pearls of higher realities [haqtqa]. I f ones reflection is free from
flaws, it will attain to the sources of Realization [Tabqlq], It is said
that it is the lamp of the heart, which renders visible the good and
evil which it contains, and what may benefit it or bring it harm.
This is because a heart devoid of reflection is as devoid of light as
a dark house, and a heart devoid of light will contain nothing but
ignorance, pride, and beguilement.
Ibn cAbbas and Abul-Darda (may God be pleased with them)
said, An hours reflection is better than a whole night spent in
worship.
Al-Hasan ibn Abll-Hasan said, Reflection is the mirror of the
believer, in which he looks at his works, evil and good.
93
KEY TO THE GARDEN
Ibn AtTyya wrote in his commentary on the Quran that his
father had been told the following story by one of the scholars of
the eastern regions:
I once spent the night in a mosque in Egypt. After I had said the
Night Prayer, I noticed a man lying down wrapped in his mantle.
We remained awake, however, and prayed through the night. When
the adhan was given for the Morning Prayer, the man stood up
and [immediately] prayed with the others. I was disgusted by his
audacity to pray without ritual ablution. So when the Prayer was
finished and the man departed, I went after him to admonish him
But when I drew near to him, I overheard him saying:
A body full up, both absent and present
A heart thats alert, silent in dhikr;
Constricted to others, expanded within
thus is the state of gnosis and fikr.
Spending his nights in reflection
ever asleep, and always awake.
So I left him alone, thinking, He must be one of those who worship
God through reflection.45
94
CHAPTER 3 5
Kinds of Reflection
There are several kinds of reflection. Ascetics reflect on the
evanescent nature of this world, and the way in which it betrays
those who pursue it. This gives them patience, which causes their
detachment to grow.
Worshippers reflect on the beautiful reward which is in store for
them, so that their ardor and enthusiasm for it wax stronger.
Gnostics reflect on the favors and blessed gifts of God and on
the secrets of the Names and Attributes. In this way they increase in
love for their Exalted and Majestic Creator.
Ordinary people reflect on the proofs and evidences which lead
to faith.
Exalted, then, is the state of he who does all four!
Once it is made easy for one, reflection is one of the noblest acts
of worship, for it implies the Remembrance of God and brings about
an increase in attachment aijid love. For the heart loves only the one
whom it believes has greatness, and the greatness of God the Exalted
is only revealed through knowledge of His Attributes, Ability, and
the marvels of His works. In this way, reflection leads to knowledge,
which in turn leads to reverence, which leads on to love.
95
KEY TO THE GARDEN
Imam al-Ghazall (may God sanctify his secret!) has said, A man
who reflects at length in order to know God, and has had unveiled
to him even the minutest portion of the secrets of His Kingdom,
will find in his heart such joy and bliss in this unveiling that he
will almost fly, and he will be amazed at his own steadfastness and
firmness.
Our master, the Pole of Guidance, al-Hablb 'Abdallah ibn
Alawi al-Haddad has said in his Book of Assistance:
You should have a wird of reflection in every twenty-four hours,
for which you should set aside one or more hours. The best time
for reflection is the one which contains the fewest preoccupations
and worries, and the most potential for the heart to be present, such
as the depths of the night. Know that the state of ones religious
and worldly affairs depends upon the soundness of ones reflection.
Anyone who has a share of it has an abundant share of everything
good. It has been said, An hours reflection is better than a year
worship. All [ibn Abl Talib], may God honor his face, has said,
There is no worship like reflection. And one of the gnostics said,
Reflection is the lamp of the heart; if it departs the heart will have
no light.
The ways of reflection are many. One, which is the most noble of
them, is to reflect on the wonders of Gods dazzling creation, the
inward and outward signs of His Ability, and the signs He has
scattered abroad in the realm of the earth and the heavens. This kind
of reflection increases your knowledge of the Essence, Attributes
and Names of God. He has encouraged it by saying, Say: Look at
what is in the heavens and the earth! (q u r an , i o :i o ). You yourself
are one of the wondrous creatures He has made, and you should
therefore reflect on yourself, for He has said, In the earth are signs
for those who have certainty, and in yourselves; can you not see?
(QURAN, j i : 20-2i).
Know that you must reflect on the favors of God and His bounties
which He caused to reach you. He has said, Remember the favors
of God, so that you may succeed (q u r an , 7:69); Should you
96
[,attempt to\ number the favors of God, you will not be able to do
so (q u r an , 45:18); and All good things that you possess are from
God (q u r an , 46:53). This kind of reflection results in the heart
filling with the love of God and continuously rendering thanks to
Him, inwardly and outwardly, in a manner that pleases and satisfies
Him.
Know that you should reflect on Gods complete awareness of you,
and His seeing and knowing all about you: We have created man,
and We know what his soul whispers to him; and We are nearer to
him than his jugular vein (q u r an , 5o:t 6); He is with you wherever
you may be, and God sees what you do (q u r an , 57:14); and Have
you not seen that God knows what is in the heavens and the earth,
and no three persons converse but that He is their fourth, and no
five persons but that He is their sixth? (q u r an , 58:7). This kind of
reflection results in your feeling ashamed before God should He see
you where He has forbidden you to be or miss you where He has
commanded you to be.
Know that you must reflect on your shortcomings in worshipping
your Lord and your exposing yourself to His wrath should you do
what He has forbidden you. He has said, I created jinn and men
only to worship Me (quran, 51:56); Do you think that We created
you in vain and that to Us you will not be returned? (quran, 23:
115); O mankind! What is it that has deceived you concerning
your Generous Lord? (quran, 82:16); and O mankind! You shall
surely toil toward your Lord laboriously and you shall meet Him
(quran, 84:16). This kind of reflection increases your fear of God,
encourages you to blame and reproach yourself, to avoid remissness,
and persevere in your zeal.
Know that you must reflect on this worldly life, its numerous
preoccupations and hazards, and the swiftness with which it perishes,
and reflect on the Afterlife and its felicity and permanence. God the
Exalted has said, Thus does God render the signs clear to you, so
that you may reflect on this world and the Afterlife (q u r an , 2:220);
But you prefer the life of the world, when the Afterlife is better
and more abiding (q u r an , 77:17); and The life of the world is but
97
KEY TO THE GARDEN
distraction and play; while the Last Abode is indeed the Life, if they
but knew (quran, 29:64). This kind of reflection results in losing all
desire for the world and in wishing for the Afterlife.
Know that you should reflect on the imminence of death and the
regret and remorse which occur when it is too late. God has said:
Say: the death that you flee from will indeed meet you, and you will
then be returned to the Knower of the unseen and the seen, and He
will inform you of that which you had been doing (q u r an , 62:8);
Until, when death comes to one of them, he says, My Lord! Send
me back, that I may do good in that which I have left! No! It is but a
word he says (q u r an , 23:99); and O believers! Let not your wealth
or your children distract you from the Remembrance of God . . . .
And God will not reprieve a soul whose time has come (q u r an , 63:
9-11). The benefit of this kind of reflection is that hopes become
short, behavior finer, and provision is gathered for the Appointed
Day.
Know that you should reflect on those attributes and acts by
which God has described His Friends and His enemies, and on the
immediate and delayed recompense which He has prepared for each
group. He has said, The righteous are in felicity, and the depraved
are in Hell (q u r an , 82:13-14); Is the one who is a believer like the
one who is corrupt? They are not equal (q u r an , 32:181); and As
for the one who gave [in charity], was God-fearing, and believed in
goodness, We shall ease him into ease (q u r an , 92:5-7) up to the end
of the sura; The believers are those whose hearts tremble when God
is mentioned, and whose faith grows when His verses are recited to
them, and who rely on their Lord. Those who establish the Prayer
and spend from what We have bestowed upon themsuch are the
true believers; they will have rank with their Lord, and forgiveness
and a generous provision (q u r an , 8:2-4); God has promised those
amongst you who have believed and done good works that He will
make them rulers over the earth as He made those who were before
them rulers (q u r an , 24:55); Each We took for their sin; on some of
them We sent a hurricane, some were taken by the Cry, some We
caused the earth to swallow, and some We drowned. It was not for
God to wrong them, but they wronged themselves (q u r an , 39:40);
98
Hypocrite men and hypocrite women proceed from one another;
they enjoin evil and forbid good and withhold their hands. They
have forgotten God, so He forgot them. Truly, the hypocrites
are the corrupt. God has promised hypocrite men and hypocrite
women and the disbelievers the fire of Hell, in which they shall
abide perpetually, which shall be enough for them. God curses
them, and theirs is a lasting torment (q u r an , 9:67-68); Believing
men and believing women are allies to each other; they enjoin good
and forbid what is evil, and establish the Prayer and give the Zakat,
and obey God and His Messenger. God shall show them His mercy;
indeed, God is August, Wise. God has promised the believers, men
and women, gardens beneath which rivers flow, in which they shall
abide perpetually, and beautiful dwellings in Gardens of Eden, and
the good-pleasure of God, which is greater. That is the supreme
triumph (q u r an , 9:71-7); Those who do not expect to meet Us are
content with the life of the world and feel secure therein, and are
heedless of Our signs; their place of refuge is Hell, because of what
they have acquired. Those who believe and do good works shall be
guided by their Lord because of their faith. Rivers shall flow beneath
them in gardens of joy. Their prayer therein shall be Transcendent
are You, O our God! and their greeting therein shall be Peace!
And their last prayer is, Praise is for God, the Lord of the Worlds!
(q u r an , 10:7-10).
The result of this kind of reflection is that you come to love the
fortunate, 00habituate yourself to emulating their behavior and to
taking on their qualities.
Were we to allow ourselves to pursue the various channels of
reflection we would have to forgo the brevity which we had
intended to maintain. What we have mentioned should suffice the
man of reflection.
You should, with each kind of rfeflection, bring to mind those
verses, hadiths, and other narratives which relate to it. We have
given an example of this by quoting some of the verses relating to
each kind of reflection.
Beware of reflecting on the Essence of God and His attributes in
99
KEY TO THE GARDEN
the wish to understand their nature and how they exist. Rarely has
anyone become enamored of this without falling into the abysses of
negation [taltil] or the traps of anthropomorphism [tashblh].'02
The Messenger of God Js. has said, Reflect on the favors of God,
and do not reflect on His Essence, for you will never be able to give
Him His due.103
The quotation from this comprehensive and fascinating chapter
of The Book of Assistance of Imam al-Haddad closes here.4
IOO
CHAPTER 3 6
An Example of How to Reflect on the Favors of God
God has created man as a compound of body and spirit. He has
made the body in need of nourishment to sustain its life and growth,
and He created fine forms of sustenance for it, such as wheat, rice,
and corn, which He made preferable to barley, sugarcane, and cattle
fodder. Just as He made man superior to every [other creature], He
made his food finer than other forms of nourishment. He made the
grains, which are your sustenance, at the top end of long stalks,
while the stalks themselves are fodder for the animals that He has
set at your service. Similarly, He has made wheat grains small and
easy to grind. Had He made them as big as eggs or apples, it would
have been very difficult to grind them. He made animals subjugated
for you to use. And Wehave subjected themfor them, so that some
they ride on and others they eat (quran, 36:72); And of their wool,
fur, and hair [We have provided] furnishing and things to enjoy
for a time (quran, i 6:80). He gave you to drink of what is in their
bellies, between dung and blood, pure milk palatable to those who
drink it (quran, 16:66). He gave [the beasts] no reason, lest they
dispute with their masters and refuse to serve them, but He gavr
them instead sharp faculties, more effective than those given to m.in.
10 1
KEY TO THE GARDEN
so that they may perform their functions. Thus is the precision of
His fashioning, the perfection of His creation, and the magnitude
of His Lordship. In the same way, He gave you fruits, harvests, and
flowers blossoming within your reach on their trees, calling you in
accordance with their nature, saying: Take me, eat me, smell my
fragrance, for I have been made for you and none other! Eat of its
fruit when it is ripe ( quran, 6:141); Do you grow it, or are We the
grower? (quran, 56:64). Thus, the state of everything in existence
which He has made is based on wisdom and excellence. Nothing is
devoid of wisdom; nothing is without a lesson. So blessed is God,
the Best of Creators! (quran, 23:14); Surely in this are signs for
people who reflect (quran, 13:3) .
CHAPTER 37
The Reminder and Inward Struggle
A believers reflections may lead him to some of the deep mysteries
of Tawhid, its unseen secrets, and its hidden realities. He may
observe how the scholars differ in the interpretation of the verses
and hadiths relating to the attributes of God, and he may then halt
before them baffled and bewildered, unable to remove the veils and
solve these enigmas. At this pointa certain gnostic once saida
person should retreat and seek refuge in his Lord, and consider Him
alone to be possessed of knowledge of these things, as was the way
of our righteous predecessors. He must reflect on how he had needed
his Lords creative ability to make and fashion his human form and
that he must therefore need His grace and illumination to guide his
essential nature. He must not ground his faith in the conclusions
of human thinking, but must rather flee from his confusion to God
and His Messenger, and entreat his Lord to bestow His assistance
\madad] upon him, which will do away with his,need for any other
until such time as he witnesses only Him. He must say, O Lord, I
seek refuge in You, lest my faith in You and what You have revealed
be the product of rationalization that is tarnished by the attributes
of the ego or by a mind that is mixed with the murkiness of human
103
KEY TO THE GARDEN
fallibility. Rather, let it be from Your manifest light, Your most
exalted assistance, the light of Your Prophet, the Chosen One, and
his blessings. Thus will you find peace and cool tranquility. This is
the way the rightly guided man follows in his time of need, whenever
his thoughts are in turmoil and conflict. This is a reminder, so
whoever wishes ivill take a path to his Lord (quran, 76:29), which
means the path to His gnosis, good-pleasure, and proximity to Him
in His Garden. Such a path consists, inwardly, of strengthening
ones faith and certainty through Remembrance and reflection,
and, outwardly, by zealously seeking useful knowledge through the
senses, performing good actionswhich are the Law \Sharfa\and
maintaining sincerity and courtesy, and keeping the company of the
people of gnosis (which is the method [tariqa]), so that one may
reach the serenity of certitude, which is realization \haqiqa]: the
summit of the wayfarers desires.
God the Exalted has said, We shall guide to Our paths those who
strive for Our sake ( quran, 29:69). In this noble verse the Generous
Lord promises to guide those who strive sincerely for His sake to
the paths which lead to His pleasure and proximity. This guidance
is the result of striving and of correctly following the Sunna. It is
the unveiling [mukashafa] of the clear Truth and the appearance
of things from the unseen. Before this stage is attained, there are
two forms of guidance: through information, as in His saying,
As for Thamud, Wegave themguidance, but they preferred to be
blind than to be guided (quran, 41:17); and through providential
assistance \tawfiq], as in His saying, God guides to His Light
whomever He will (quran, 24:35). My master, Imam al-Haddad
has said:
Struggle, and you will see,
Seize the vow of the Guider:
The guidance laid down for free
In the Sura of the Spider.105
104
I nward struggle [mujahada] is an interaction between a man and
his ego, which he drives toward that which is of both immediate and
ultimate benefit, and results in success and happiness, during which
time it resists him and pulls him toward its whims, in accordance
with its nature. It is also the interaction between him and his other
enemies, the strongest of whom is Satan the repudiate. He has to
guard himself against the latter, fight the disbelievers [who aggress],
support Islam, rebut the people of falsehood, suppress the unjust,
enjoin good, and forbid evil.
A mans ego (the nafs which incites to evil) is contained between
his flanks and is the fiercest of his enemies. There is a tradition to
the cffect: Your worst enemy is your ego which lies between your
flanks.'0'' Because of this, the jihad against the ego is the "Greater
Jihad, whereas jihad against armed enemies is the Lesser Jihad.
Another tradition runs, We have returned from the Lesser to the
Greater Jihad.'7Four things are used to assist in taming the ego,
so that it submits and becomes easily led; these have been set forth
in a single verse by my master al-Haddad:
Discipline the ego by constant isolation,
silence, sleeplessness, and hunger.
Someone who eats just enough for his sustenance, sleeps just
enough to gain rest, speaks only when appropriate, mixes with
people only rarelyfor fear of falling into some blameworthy form
of conductis worthy to hold the reins of his ego, so that he may
lead it along the path of the noble ones, which is the way of Sharta,
TarTqa, and Haqiqa, as is indicated by the noble Quranic verse cited
above.
AWe use tradition to mean that which has been handed down, which will
include weak Prophetic hadiths, as well as utterances of the Companions and
Followers. Used in this manner, it will correspond to the Arabic athai
Translator.
105
CHAPTER 3 8
Sharica and Haqiqa
One of the best things I have seen written on this subject is what
my master Imam Abu Bakr ibn 'Abdallah al-Aydarus once wrote
in response to a question sent to him by a jurist asking about the
difference between Sharfa and Haqiqa. His answer was most
complete, and I shall quote it here in full. He said, may God be
pleased with him:
In the name of God, the All-Merciful, the Compassionate. Praise is
for God; it is He who praises Himself and is the worthy of all praise.
He sets the urge to seek in the seeker, and He is the Besought. By His
volition, He created a volition in His servant and gave him existence
so that He could render him morally accountable for the observation
of His commandments and prohibitions, and might reward or
punish him in accordance with his endeavors. He told him, Man
has nothing save what he has strived for (quran, 53:39). But on
another occasion He affirmed Himself, You do not will, unless God
wills (quran, 76:30). Because the matter is bewildering, so that
both the eye of the flesh and that of the heart are blinded, He grants
the good fortune of His Hidden Knowledge to whomsoever He
wills among His servants, so that their bodies adhere to Sharfa and
their hearts dwell in Haqiqa. The knowledge whose manifestations
appear upon the body is knowledge of the outward, namely, the
106
Sharfa, while the knowledge whose manifestations impinge upon
the heart is knowledge of the inward, which is the Haqiqa. He has
established the outward of Islam on pillars which are performed by
the physical faculties, and has established the Haqiqa of faith \iman]
and excellence [ihsan] on the certainty and clarity resulting from the
determination of the heart. Thus, since things in the heart are hidden
from the physical sense of hearing, He created an interpreter for
them, which is language. In this way has the Sharfa been connected
to the Haqiqa, and the Haqiqa to the Sharfa, so that they remained
as the poet declares:
The glass is delicate, so is the wine.
Its an enigma; they seem both the same.
Its as though the wine was devoid of a cup,
Or the cup was devoid of the wine.
This is why those among the people of the Sharfa who have acquired
its sciences, but stopped short of truly practicing them, have come
to say that anything apart from the Sharfa is disbelief. In saying
this they are, from one point of view, speaking the truth, and, from
another, wholly mistaken. Similarly, those who mouth words about
the Haqiqa, but have not in fact attained to it, declare that there is
nothing apart from the HaqiqaThey too, from one point of view,
are speaking the truth, and, from another, wholly mistaken.
Those among the people of Da'wa who have acquired both [Sharfa
and Haqiqa] call out to both these people, saying, Have you not
heard the summoner to success, on the middle of the road, crying,
We shall surely guide to Our paths those who strive for Our
sake? (q u r an , 29:69). The striving is the Sharfa and the active
response to its injunctions, which will cause one to be led to His
paths, which, in turn, is a reference to the Haqiqa. This is why you
have not known the Haqiqa: it is because you have not practiced
the Sharfa.
As for you who mouth words of Haqiqa, you will not receive
guidance until you strive to observe the injunctions and
prohibitions of the Sharfa. It is almost as though you were
ignorant of what God has told His servants in the Fatiha of His
107
KEY TO THE GARDEN
Book. He first teaches them how to praise and thank Him, and
that He is deserving of praise, in view of His Lordship over all the
worlds. He uses the word Lord because of the utmost kindness
and gentleness that it implies. Then He comforts them by telling
them that He is to them the Rahman [the All-Merciful] in this life
and the Rahim [the Compassionate] in the next, and this makes His
servants exultant with hope. And in danger of overstepping their
limits, He then subdues them by proclaiming that He is King of the
Day of Judgment (quran, 1:3). For the true nature of kingship is
justice, and the Day of Judgment is the time of requital. He thus
gives them the wings of both fear and hope and shows them how to
use them to soar up to His presence, commanding them to say, It is
You that we worship (quran, 1:4)and this is the Sharfa. When
He established them in worship, they imagined that they were
possessed of a volition, and were seized with overwhelming pride
and ostentation, so He wished to inform them that they could only
obey Him by asking for His help: It is You that we turn to for help
(quran, 1:3), which refers to the Haqiqa. With this, the servants
of God who enjoy this support come to know that although they
themselves are possessed of volitions, they originate from God the
Exalted to enable them to observe the injunctions and prohibitions
of the SharTa, which is the station of rectitude. [The hadith,
Say, God, then adhere to rectitude | means that one should be
constant in obeying Him, with the knowledge that were it not for
His providential guidance first and last, there would have been
neither Haqiqa nor volition. Thus there is no justification for any
pride or ostentation, since His servants are from and by Him. This,
which is the secret of the divine Ability, represents the first step on
the path of Haqiqa to subsistence by Him and extinction regarding
oneself. At this point, the servant of God who enjoys Gods
support must necessarily return to Him, having found no recourse
save in His good pleasure and no ladder to Him save calling upon
Him, so that one remains bewildered. Then he is told to say: Guide
11s to the straight paththe path of those whom You have favored,
not those with whom You are wrathful, nor those ivho are astray!
(quran, 1:5-7).
108
In sum, Sharfa is that you follow Gods commands, and this
constitutes submission \islam\ and faith \iman\. Haqiqa is that He
establish you in this firmly as if you were beholding Him while He
beholds you, which constitutes the station of excellencc [ihsan].
If you wished, you could say that Sharfa is a science, the content
of which is tctrTqa, which is action, and the result of which is to
reach God, which is Haqiqa. This reaching does not result from
wayfaring, nor from whether the distance is near or far. Instead,
your struggling toward Him is simply by His providence, while His
approaching you is from His mercy. This is known to some and
unknown to others, and beneath it lies an extensive science and
hidden secret. People are living in jumbled dreams (quran, 12:44).
O God, forgive my people, for they do not know!
109
CHAPTER 39
Valuable Books on the Landmarks of Wayfaring [Suluk)
Gnostic scholars have explained this path and its waymarks in
the richness of their books and through their lives. Among their
celebrated writings, I shall mention the following: The Sustenance
of Hearts; The Revival of the Religious Sciences;m The Treatise
of al-Qushayn; The Gifts of Knowledge The Book of
Renunciation and Words that Soften the Heart oi Ibn al-Mubarak;"1
The Description of Abu Ntfaym;" The Meadows of the Virtuous
of Imam al-NawawT"4 and his Garden of the Gnostics;' 15 the
chapter on Words that Soften the Heart in the Musnad of Imam
Ahmad, and in other collections of hadith; The Book of Courtesy
of al-Bukharl;'" The Proofs of Prophethood of al-Bayhaql;" 7the
books of Imam al-Sha'ranT,"8Imam al-Haddad, and all other books
of biographies and hagiography, by which people are reformed
merely by reading them. May God reward them on behalf of this
Nation with the best of rewards!
T TO
CHAPTER 40
AllahMajestic and Exalted Is He
Allah is a proper noun denoting the necessarily existent Essence, the
existence of other than whom is ephemeral and originates in Him.
No other has ever been given this name, as He has said (Exalted is
He!), Do you know of a namesake for Him* (q u r a n , 19:65). It is
the Greatest Name, which signifies the Essence that encompasses the
entirety of the divine attributes. All the other Names are explanatory
of it and can be traced back to it. They are His attributes and
description; the Names may be many but they all signify One, who
is God.
All of the Names pervade the universe in the way that the
spirit pervades the body. There is no being, whether minute or
magnificent, high or low, dense or subtle, scarce or abundant, but
that the Names of God envelop it outwardly and inwardly, while
the Name of Divinity contains them all. Thus one may say that
God is al-Rahman [the All-Merciful), and that God is al-Rahlm [the
Compassionate], and that God is al-Khaliq [the Creator ]: these and
all the other Beautiful Names and Mighty Attributes refer to Him.
Islam can only be entered with His Name [Allah]; none other
is acceptable; and, since it cannot be replaced by any other word.
h i
KEY TO THE GARDEN
one cannot say La ilaha illal-Ghaffar [There is no God bin iln
Ever-Forgiving], or La ilaha illal-Rahim [There is no God bm
the Compassionate], or al-Jabbar [the Compeller]; one may onlv
say La ilaha illallah. It is mentioned this way in the Quran and
hadith because it is more indicative of the essential nature of tin-
Divine knowledge and is exclusively His, being the best known,
most perfect, and most evident of His Names. He has used it to
refer to Himself, to make Himself known to His creation, and lias
commanded mankind to use it when praying to Him.
The suffix umma" [as in Allahumma] is sometimes used instead
of the vocative particle, so that one may say, Allahumma, mean in,',
Yd Allah! This is used in addressing oneself to Him in prayer anil
supplication. One very seldom says Yd Allahumma, although an
Arab poet has said:
When suffering occurs I say
Allahumma, Yd Allahumma!
In Arabic, the letter mini denotes comprehensiveness. It means
that the word it is added to includes all Names and Attributes. For
this reason it is related that al-Hasan al-Basrl said, Allahumma
is the comprehensive prayer. And al-Nadr ibn Shumayl said,
Whoever says Allahumma has prayed to God with all His Names.
Adding the mimto the vocative form of the word Allah implies that
one is concentrated and determined in ones supplication.
Ill
CHAPTER 4 1
Remembrance of God the Exalted
IVople of sound intellect know that this world is a place of constant
change and a road that leads to the Abode of the Afterlife. This is
why it is called dunya: short-lived, swiftly evanescent. Its first stage
is the cradle, its last the grave. The destination is either the Garden
or the Fire. A lifetime, therefore, is a distance to be covered, of
which the years are its stages. Time and days are a man s capital,
while his inclinations, his desires, and his various ambitions are
the highway robbers. His success is to meet with God and attain
everlasting happiness. He loses by being veiled from God and being
consigned to the painful torment of Hell.
For this reason the intelligent believer transforms all his breaths
into acts of obedience and fills them only with the Remembrance
[dhikr] of God. The man who is guilty of heedlessness, even if only
for the space of a single breath in his entire lifetime, exposes himself
to endless remorse and irreparable ruin. That is why The single-
hearted are the foremost, as the Prophet has said 0,. He was then
asked, O Messenger of God, who are the single-hearted? He
replied, The men and women who remember God abundantly
( qur an, 33:3s) - '9 They are those who forsake the company of
nj
KEY TO THE GARDEN
people in order to remember God, so that they single themselves out
from among all creatures, as well as their companions, to commit
themselves to God (August and Majestic is He), and to devote
themselves to Him in worship, in the way that He desires and as
He had commanded His Messenger and his followers to act, in His
statement: Thus mention the Name of your Lord and devote yourself
to Him (quran, 73:8). In this way did He point out that continuous
Remembrance is best accomplished by excellence in devotion and
committing oneself solely to Him. God (Exalted is He!) has also
said, Those who believe and whose hearts find tranquility in the
Remembrance of Godindeed, it is in the Remembrance of God
that hearts find tranquility (quran, 13:18). In other words, [One
finds] serenity and contentment. Serenity arises from certainty, just
as restlessness comes from doubt. The Remembrance of God brings
tranquility to the hearts of believers and allows certainty to dwell
therein.
Remembrance is to feel the presence of the One Remembered in
ones heart and to free oneself from distraction and forgetfulness.
This is accomplished by maintaining the heart in a state of constant
attentiveness, articulating the Remembrance with the tongue
and forsaking the fold of unawareness for the wide space of
Witnessing.
Remembrance is the companion and spirit of actions. See how
God pairs it with ritual Prayer, which is the best of all acts of
worship, and makes Remembrance the very reason for it, when He
says, Establish the Prayer for My Remembrance (q u r a n , 20:14).
Imam al-Haddad says in one of his poems:
Remember your God with a Remembrance you never leave,
For Remembrance is like a sovereign for devotions.
Remembrance is the cornerstone of the Path, the key to
realization, the weapon of the seeker, and the authentication of
sainthood. God says (Exalted is He!), Remember Me, and I shall
I T 4
remember you (QURAN, 2:152). And the Prophet said, God
the Exalted says, I am as My servant thinks Me to be, and I am
with him when he remembers Me. When he remembers Me within
himself, I remember him within Myself. When he mentions Me
in an assembly, I mention him in a better assembly.'20 Another
tradition says, I am the companion of the one who remembers
Me'1'and what must you think of someone whose companion is
God Himself! This is a special attribute of Remembrance: attending
at the Exalted Presence and attainment to the rank of proximity,
which is expressed by being with and companionship.
Remembrance is the greatest station for worshippers, where
they take their traveling provisions, make bargains, and to which
they constantly return. God has assigned times and numbers
to all forms of worship except Remembrance, with regard to
which He simply commanded us to do it abundantly, without
setting any limits. He has said, O believers! Remember God
abundantly! (q u r a n , 33:41), meaning that it should be done in
all circumstances, night and day, on land and sea, in sickness and
in health, at home or when traveling, silently and aloud. He has
allowed no excuses for forsaking it, except for those whose faculty
of reason has departed. There is a hadith recorded by Bukharl
and Muslim that states that those who remember their Lord and
those who do not are like the living and the dead. A nomad
once asked the Messenger of God & Which action is best? and
he replied, To leave this life with your tongue still moist from
the Remembrance of God.
And the Prophet # said, Shall I tell you which action is the
best and the purest in the sight of your Lord, is most elevating to
your degrees, and which is better for you than giving away gold
and silver, and than encountering your enemies so that you strike at
their necks and they strike at yours? Please do, O Messenger of
God! they said. And he told them, The Remembrance of God.'14
its
KEY TO THE GARDEN
And [the Prophet] said God has angels who roam the streets,
searching for the people of Remembrance. When they find people-
making Remembrance of God (August and Majestic), they call to
each other, saying, Come to your task! and they spread their wings
around them as high as the terrestrial heaven. Then their Lord asks
themalthough He has more knowledge than theyWhat are My
servants saying? And they reply, They are extolling, magnifying,
praising, and glorifying You. Have they seen Me? He asks, and
they say, No, by God! They have not seen You. He then says,
How would it be, then, had they seen Me? Had they seen You,
the angels reply, they would have worshipped and glorified You
more intensely, and extolled You even more abundantly. He then
says, What are they asking for? and they reply, They are asking
You for the Garden. He says, Have they seen it? and they answer,
No, by God! They have not seen it, O Lord! What if they had
seen it? He asks, and they say, Had they seen it they would have
been more intent on winning it, more ardent in asking for it, and
they would have yearned for it even more intensely. He then says,
What are they seeking protection from? and they reply, They seek
protection from the Fire. He says, Have they seen it? and they
answer, No, by God! They have not seen it. He says, What if
they had seen it? Had they seen it, they reply, they would have
been even more fearful and more determined to flee from it. He
then says, I bring you to witness that I have forgiven them! One
of the angels then says, So-and-so is among them, but is not one
of them; he merely came to fulfill a need of his. At this [God] says,
They have sat together, and whoever sits with them shall never be
wretched.'25
This hadith indicates what merit lies in a gathering for
Remembrance and in everyone present doing it aloud and in unison,
because of the phrases, They are invoking You in the plural, and
They are the people who sit, meaning those who assemble for
Remembrance and do it in unison, something which can only
be done aloud, since someone whose Remembrance is silent has
no need to seek out a session in someone elses company. This is
further indicated by the hadith which runs, I am with him when he
remembers Me; when he remembers Me within himself I remember
him within Myself, and when he mentions Me in an assembly, I
mention him in a better assembly.116 Thus, silent Remembrance
is differentiated from Remembrance said out loud by His saying,
...remembers Me within himself, meaning silently, and in a
better assembly, meaning aloud.
Remembrance in a gathering can only be done aloud and in
unison. The above Hadith thus constitutes proof that Remembrance
done out aloud in a gathering is an exalted kind of Remembrance
that is mentioned at the Highest Assembly [al-Mala al-A'la\ by
our Majestic Lord and the angels who are near to Him, who extol
Him night and day, and never tire (q u r a n , 2i :zo). The affinity
is clearly evident between those who are in Remembrance in the
transcendent world, who have been created with an inherently
obedient and remembering nature, namely, the angels, and those
whose Remembrance is made in the dense world, whose natures
contain lassitude and distraction, namely, human beings. The
reward of the latter for their Remembrance is that they be elevated
to a rank similar to that of the Highest Assembly, which is sufficient
honor and favor for anyone.
CHAPTER 42
Recitation of the Quran Is Among the Best Forms o/Dhikr
Among the best forms of Remembrance and the best of litanies
[awrad] is engaging in the recitation of the Book of God. The latter
is second in merit only to the phrase of Tawhid, except for those
particular invocations which are to be recited at particular times, in
which case it is better to do them at those times. God the Exalted
has said, We have made the Quran easy to remember. So is there
anyone that will remember? (q u r a n , 54:17). The Prophet 0. has
said, Anyone who recites the Quran, and then thinks that someone
else has been given something better than his recitation, has belittled
what God has magnified.'27And he has said God has said,
When someone is too occupied with the Quran to mention Me and
ask Me for something, I shall give him something better than what I
give to those who ask. The superiority of the Speech of God over all
other speech is as the superiority of God over His creation.' 18 Al-
Bayhaql has related on the authority of al-Nucman ibn Bashir that
the Prophet ^ said, The best of my nations acts of worship is the
recitation of the Quran. ; He also related on the authority of Anas
that [the Prophet] said $t, Illuminate your houses with Prayer and
the recitation of the Quran.'30
The recitation of the Quran is rewarded whether it be done
with or without understanding, contrary to the other kinds of
Remembrance. The Quran is the greatest preacher and the most
powerful sermon which deters one from committing sins and
transgressions and belittling the fulfillment of Gods commands
and prohibitions. It has been narrated that when a reciter of the
Quran commits sins, the Quran addresses him from within, saying,
Where are my deterrents? Where are my threats? Where are my
admonishments? Maymun ibn Mihran (may God have mercy on
him) said, Some of you recite the Quran and curse themselves.
How could that be? he was asked, and he replied, You recite
May the curse of God fall upon the unjust (q u r a n , 7:44) while you
are unjust, and May the curse of God fall upon the liars (q u r a n , 3:
61) and you lie. It has also been related that inside the unjust
person the Quran is like a stranger.
For this reason, all Muslims, especially those who aspire to the
Way of the Afterlife, should make a regular habit of reciting part of
the Quran, however small, every night and every day, taking care
to be attentive and intone it correctly, since this brings an abundant
reward and constitutes intimate communion with the Lord of lords.
As for those imams whose clear hearts have been opened to the
understanding of the speech of God the Exalted and the delight of
communing with Him, they have in their recitation of the Quran,
night and day, the most sublime fount and the sweetest and most
satisfying nourishment. The Formidable Quran is the wellspring of
their hearts, the banishment of their sorrows, and their supreme
delight in this world. It is a measure of their enthusiasm in reciting
it that some of them recite it through four times during the night
and four times again during the day. Some complete it once a
week and others once a month, according to their determination
and circumstances. They organize meetings and circles for it, and
dedicate to their organizations charitable funds and the regular
KEY TO THE GARDEN
income of properties inalienably endowed [waqf] for that purpose.
They erect schools and colleges for the teaching of the Quran,
make special celebrations and festivals for the completion of its
recitation, andbefore the advent of the printing pressvied with
one another to write it with the most ravishing calligraphy. When
printing became available, good people promptly arranged for it
to be printed, so that accurate and attractive copies on fine paper
came to be published in Istanbul and Egypt. Other Islamic lands
followed suit, first among which were North Africa, Muslim India,
and Pakistan. The latter in particular has produced copies which
are, in print, accuracy, and elegance, a delight to behold. God shall
reward them for their reverence for the sanctity of His Book and
their extensive distribution of it. The Quran is thus surrounded
by a rampart of exaltation and honor, a bonk kept hidden, to be
touched only by the purified (q u r a n , 56:78-9), safeguarded from
debasement and abuse, not to be thrown among piles of books,
into baskets, or in the street, and not to be given to a disbeliever or
an atheist.
I have long been worried and puzzled about verses that are
printed in newspapers and pamphlets, which are liable to be thrown
away, torn up, trodden on, or used for wrapping food, something
which is obviously abusive and disrespectful. The jurists have stated
that such acts are forbidden, and that whoever deliberately does any
of them is no different from someone who belittles the Quran and
Islam, for God has concern for what He has rendered sacrosanct.
CHAPTER 43
Kinds of Remembrance
There are three kinds of Remembrance: of the heart, of the tongue,
and of the heart and tongue combined, which is superior to the first
two.
People have one of two objectives in Remembrance: the
commonalty aspire to receive recompense, while the elite aspire to
presence and closeness to God. Between the two degrees there lies a
vast gulf, which separates those who gain recompense while remain
behind their veil and those who draw nearer until they join the elect
among the beloved.
God has established many kinds of Remembranceas
necessitated by His Majesty and Beautyso that through them
the stations and states of His servants may be perfected, until they
receive the joy of Remembrance in the gardens of gnosis with the
varieties of visions which they contain, and when the boredom
that comes from stopping at a particular limit is removed. Of those
varieties are: tahlil, tasbtb, takblr, tahmld, hawqala, and hasbala,
as well as invocations using each of His Names, invocations of
blessings on the Prophet #>, and istighfar. Each of these invocations
has its own special qualities and results
121
KEY TO THE GARDEN
Tasbth[Subb anAllah (Transcendent is God)]is an
affirmation of the transcendence and holiness of the Real. It is to
believe in His exaltation and His being totally beyond comparison
as regards His essence, attributes, and actions, so that He is above
anything which might suggest a flaw in His highness and perfection.
Its result is to make ones Tawhld clear and unblemished, and
to fill the heart with the glory of God and the uniqueness of His
perfection. To Him is the highest analogy in the heavens and on
earth (q u r a n , 30:27).
Tahiti[La ilaha illallah (There is no god but God)]brings
forth a renewal of the kind of Tawhld and faith proper to the elite.
Ordinary Tawhld is an attribute of every believer.
Takbtr[Allahu Akbar (God is Greater)]inspires the
reverence and magnification of Him who is the Possessor of Majesty
[dhul-Jalal wal-I kram],
Tahniid\ al-hamdulillah (Praise be to God)]and invoking
the names which denote His benevolence and mercy, such as the
Compassionate [al-Rahlm], the All-Merciful [al-Rahman], the
Generous [al-Karim], the Ever-Forgiving [al-Ghaffar], and other
similar names, lead to three stations: gratitude, firm hope, and love,
for it is inevitable that one who does good will be loved.
Hawqala and hasbala\ La hawla wa la quwwata ilia
billah (There is neither power nor ability save by God) and
HasbunaAllahu wa ni'mal-waktl (God is our sufficiency and
the Best of Guardians)]result in reliance on God, surrendering
the management of ones affairs to Him, and placing ones trust in
Him.
---- Names carrying meanings of knowledge and awareness, such as
the Omniscient, the All-Hearing, the All-Seeing, the Near, and the
Witness, lead to vigilance \ muraqaba\ .
As for the invocation of blessings on the Prophet H , this yields
a strengthening of ones love and nearness to him and greater
122
scrupulousness in following his sunna.
Istighfar[Astagbfirullah (I seek Gods forgiveness)]results
in steadfast piety, care about the conditions necessary for repentance,
and extricating oneself from the snares of sin.
I f you wish to obtain all of these benefits, and attain to the highest
ranks, then you should search for a litany which includes all these
kinds of invocations and prayers. You are sure to find them in the
litanies of our master I mam cAbdallah ibn 'AlawT al-Haddad, such
as al-Wird al-Latif, al-Wird al-Kablr, al-Ratib, Hizb al-Fath, and his
Hizb al-Nasr. Similarly, you should use the Ratib of al-Hablb lUmar
ibn Abd al-Rahman al-cAttas, the litanies of Imam Abul-Hasan
al-Shadhill, Imam al-NawawI (including the contents of his book
al-Adhkar), the Hisn al-Hasm of Imam I bn al-Jazarl, Hizb al-Akbar
of Mulla All Qari, and many other litanies of great benefit that may
be foundpraise to Godthroughout the nation.
I shall now present to the reader of this treatise some words of
wisdom that were given to me by one of the great saints regarding
the invocation of SubbanAllah wa bihamdih. He said:
To feel and perceive the meaning of wa bihamdih makes the invoker
enter a vast space of gnosis, in which he comes to know the secret of
the multiplication, growth, and blessings of deeds. That is because
the personal pronoun in wa bihamdih relates to God, the Majestic
and High. When you say Subhan'Allah wa bihamdih you mean, I
extol Him with His own praise of Himself, which is as ancient and
everlasting as Himself and which is circumscribed by no limits or
boundaries. Thus, you are praising Him in a way with which He
praises Himself. Similarly, in invoking blessings on the Prophet
you are asking God to bless His Prophet with His blessing, which is
as eternal and everlasting as Himself and which lias no limit short
of the extent of His knowledge. Thus the reward for this is infinite
and without limit.
I nvocation and prayer are founded on being attentive, collected,
and able vividly to sense their meanings. This will lead to the delight
i z 3
KEY TO THE GARDEN
of the harvest and the flashing of lights. Imam "Abdallah ibn Alawi
al-Haddad writes in his Treatise on the Good Manners of thr
Spiritual Disciples Wayfaring-. 1
He who would delight in tasting some of the secrets of the parli
and having some of its realities unveiled before him, let him he
intent on remembering God, the Exalted, with a heart that is
present, courtesy that is abundant, attention that is sincere, and
concentration that is piercing. Whenever these are combined in a
person, to him is revealed the highest Malakut, his spirit beholds
the realities of the World of Utmost Purity, and the eye of his secret
witnesses the Highest and Holiest Beauty.
In one of his poems he declares:
Should you aim to be blessed with a luminous heart,
That is pure from alterities, hold fast to Remembrance!
You should keep to it always, by morning and night,
And in every state, with your tongue and your heart.
For should you adhere to it with concentration,
A light will appear unlike the full moon or sun;
A light that proceeds from God, that He mentions
In the Sura of Lightso recite it with care. '
The invoker should beware of absentmindedness while he
supplicates God. It is said in a hadith that God does not respond
to the supplication of a distracted heart.134 How could the heart
taste what it does not comprehend or understand what it does not
reflect on? Someone whose heart is full of the images fed to him by
his senses will seldom feel the meaning of La ilaha illallah, even
if he should repeat it a thousand times. On the other hand, if one
repeats it only once when ones heart is empty of everything other
than God, then one will experience a pleasure which cannot be
described in words. Al-Hasan al-Basrl once said, Seek sweetness
in three things: Ritual Prayer, Remembrance, and the recitation of
the Quran. I f you find it, then praised be God! But if you do not,
T24
HABIB AHMAD MASHHUR AL HADDAD
ihen know that the door is closed. The closure can only be the
result of sickness or distraction. Or are there locks on their hearts!
(QURAN, 47:2.4)-
CHAPTER 44
The Remembrance of the Gnostics
Because Remembrance is possessed of this high rank and honorable
degree, it has been firmly held by those men of intellect whom God
has granted success. They have devoted themselves wholly to it,
used it in artful variations, and adopted it as a path to the Beloved.
Their tongues and hearts pronounce it unceasingly, and they chant it
while standing, sitting, and on their sides ( qur an, 3:191) . Abu Bakr
al-Siddlq (may God be pleased with him) used to intersperse his
speech with La ildha illalldh. Bilal (may God be pleased with him)
said, One! One! when tortured by Quraysh, finding comfort in
the Name of his Lord, the One. La ildha illalldh was made the best
form of Remembrance because of its effect in purifying the inward
from the blameworthy attributes which are worshipped outwardly.
God has said (Exalted is He!), Have you seen the one who takes his
whim for a god? ( qur an, 25:43). This formula negates all divinity
with La ildha, and ihen affirms the Divine Oneness with illalldh,
as we have already stated in the chapter on The Effects of Tawhld
and of its Noble Phrase.
Remembrance overflows from the outward feature, which is
the tongue, to the inward, which is the heart, in which it becomes
126
olidly rooted. From there it takes over and governs the senses. I Ik -
,weetness of this is tasted by the one who has taken to Remembrance
with the whole of himself, so that his skin and heart are softened. As
( iod the Exalted has said, Then their skins and their hearts soften
to the Remembrance of God (q u r a n , 39=2.3)- The softening of the
heart consists in the sensitivity and timidity that come as a result of
nearness and manifestation of the Divine Attributes. It is sufficient
to have God as ones intimate companion! As for the softening of
the skin, this is the ecstasy and swaying from side to side which
result from either delight and expansion or fear and awe. No
blame attaches to someone who has reached this rank if he sways
and chants, for in the painful throes of love and passion he finds
something which arouses the highest yearning. Their poet has said:
When I remember You I sway as though
from the fragrance of the mention that is Yours
I have been poured a wine.
The exhortation provided by fear and awe brings forth tears and
forces one to tremble and be humble. These are the states of the
righteous believers when they hear the Speech and Remembrance
of God the Exalted. Their skins shiver (q u r a n , 39:2.3), and then
soften with their hearts and incline to the Remembrance of Him.
They are covered in serenity and dignity, so that they are neither
frivolous, pretentious, noisy, nor ostentatious. God the Exalted has
not described them as people whose reasons have departed, who
faint, dance, or jump about. Very rarely, the force of ecstatic love
may overpower someone during Remembrance, thus taking him
from himself. This is a state of intense passion, such as must be left
to those who experience it and is not to be imitated. Al-Hablb Abu
Bakr al-'Aydarus censured those who transgress the boundaries of
courtesy during sessions of Remembrance in one of his poems:
A man lays claim to reverence
while his limbs are shaking;
1Z7
KEY TO THE GARDEN
his ecstasy turns to movements,
and sometimes to leaps.
Everyone behaves like this
when in frivolous pleasure,
so the opposites of seriousness
and play are the same!
By God! had reverence
truly dwelt in his heart,
peace would have shown upon him
and humility to his Lord.
Tears would have flowed
from his fear of his Lord,
and he would have obeyed
the rules of true courtesy.
Such peoples works are pious
abundant in courtesy.
But you found easier that which is easier,'35
and you found unpleasant that which is harder,
so you left it, and followed them
in that which is easier,
vast is the gulf which lies
between truth and falsehood.
This is confirmed by the saying of the Prophet about a man
who was playing with his beard during Prayer: Had reverence
been present in his heart, it would have been present in his limbs
also.13
CHAPTER 4 5
Reciting Poetry During Sessions of Remembrance
For people of divine love and courtesy, no harm lies in rhythmic
swaying, the recitation of poetry, the use of fine harmonies, and the
unfurling of banners, in the course of assemblies of Remembrance.
For it is here that they are reunited, and it is here that they are
forgiven, as is mentioned in the hadith, I bear witness to you that I
have forgiven them. And if they are the people whose companions
are never wretched, then how high must their own rank be?
It has been reported in a sound tradition that Jabir ibn Samura
said that the Prophet H had poetry chanted to him when he
traveled, that Anjasha the Abyssinian chanted for the women, and
al-Bara ibn Malik for the men, and that the Messenger of God $
said to Anjasha, Be gentle when driving the riding beasts of the
delicate vessels [the women]! '57
It is obvious that rhythmic harmonies shake hard hearts, move
dormant souls, and have the effect of making character gentler
and perceptions more subtle. They may turn cowards into heroes,
misers into philanthropists, ease sorrows, and make misfortunes
more bearable. The Sufis have always known the effect of audition
on souls, and have therefore used it to refine them, attract them to
129
KEY TO THE GARDEN
virtue, remind them of their origin, and of their First Beloved ami
of His most beautiful address to them in the World of Atoms ami
Witnessing [Âlam al-Dharr wal - l s h h a d This is illustrated In
these verses of Imam al-Ghazall, the Proof of Islam:
I forsook the love of Suda and Layla139
in a dwelling
and left for the companion
of the very first dwelling.
And love called me, gently! for these
are the dwellings of your beloved;
slow down, alight!
Small wonder, then, that they embellish their feasts with it anti
chant it in their celebrations, seasonal gatherings, and assemblies, as
a means to attentiveness, while the cup of their meanings circulates
among those present. Means are to be judged according to their
purposes. When a proper melodiousness is used, the recitation of
the Quran becomes a delight, and we have been ordered to recite
it as such. The Prophet 0, said, Embellish the Quran with your
voices! 4 meaning that one should recite it melodiously. And he
once said, after listening to the recitation of Abu Musa al-Ash an,
He has been given one of the flutes of the House of David.
When this was reported to Abu Musa, he said, O Messenger of
God! Had I known that you were listening, I would really have
embellished it!'4' The Prophet # had a pulpit set up in the mosque
on which Hassan ibn Thabit would stand to praise and boast about
the Messenger of God so that the Prophet said, God supports
Hassan with the Holy Spirit whenever he praises or boasts about
the Messenger of God 4 This was done through poetry and
in the mosque, so see what rank a poet may reach who rises to
defend religion and make known the good qualities of the Master
of the Messengers! His degree is not less than that of a preacher
who summons and guides, for they both stand on the pulpit of
summoning to God, defending religion, and subduing its enemies.
130
Similarly, when the Prophet ^ shifted mud bricks during the
construction of the mosque with his Companions, he said: This
IS the loading, not that of Khaybar; this is more faithful, Lord, and
J43
purer.
Perhaps the intention behind this was to use beautiful mellifluous
words, in poetry or prose, to increase ardor and determination
in virtuous acts, and a striving that brings a goodly reward, to
encourage people to engage in the struggle against the self which
is the Greater Jihad, to arouse yearning, and to drive people to
compete in these things. For the like of this let the workers work!
(QURAN, 37:6 r).
The Prophet }S. used to tie the war-banners for some of his
companions, and then permit them to recite poetry when the lines
of battle confronted each other and to strut proudly, saying, This
kind of strutting is hateful to God, except in situations such as
this,'44 meaning situations in which people fight for the sake of
God, to make His Word supreme (q u r a n , 9:40).
To gather in courtesy and humility for Remembrance, after
the manner of the people of tariqa, and to invite others to such
gatherings, and then to exchange the cups of love for God s sake,
is not far removed from being itself a means to make the Word of
God supreme and propagating it in cities and in desert regions. It
has been said:
So keep me company with words akin to my state;
youll please me; soon will I be rapt in joy.
131
CHAPTER 4 6
The Purpose o/'Tariqa and the Method of Its People
The basic purpose of tanqa is to struggle against the ego,'45 to
purify it by acquiring pleasing traits of character, and to impose
the Muhammadan Shari a on it inwardly and outwardly, all in the
way followed by our virtuous ancestors. This is the Sufism which
is derived from the statement of God the Exalted, Successful is he
who purifies himself and remembers the Name of his Lord and
prays ( qur an, 87:14- 15). Because of its frivolous and extravagant
nature, the ego can submit only to overwhelming power, clear
proofs, or the ministrations of a skillful physician. The power of
truth and guidance disappeared a long time ago, when temporal
power and the Quran went separate ways, just as it was foretold by
the truthful Prophet and a state based on favoritism and tyranny
came into being, which cast religion aside, pursued its own interests,
and attempted to establish firmly its own authority and might. As
time went by and the generations among whom guidance and
goodness had been paramount grew more remote, egotistic whims
and passions became supreme, so that mens sight grew blind to the
elucidating proofs of the SharTa. Therefore, God assigned for the
preservation of His religion a group of people from each generation,
132
who shall continue to uphold the truth, unharmed by those who
oppose them, until the Command of God arrives.
These people are none other than those who keep and protect
their Book, Sunna, and the way of their predecessors. They took the
direction they were called upon to take in the Book and Sunna\ they
practiced the injunctions contained therein, and summoned unruly
souls to them in gentle and wise ways, reconciling and attracting
them through lawful pleasures and means of joy and delight from
which the ego is not repelled, such as audition, various righteous
assemblies of Remembrance, and other practices which help refine
the soul and train it to acquire excellent traits of character and good
habits.
This has always been the way of the guides on the Path and the
eminent summoners to God among the nation of Muhammad. These
men voyaged deep into territories remote from the lands where I slam
was practiced and reached uncharted places where those who invite
people to Islam seldom penetrate, except those who have given
themselves to God and consent to endure such hardships as would
terrify people who are accustomed to comfort. This they did in
obedience to their Prophet # who had said, Convey something of
my message on my behalf, even if it is not more than one verse.
Thus did they join those people of Gods contentment who are from
the best of the nation of Muhammad J&.
Such are the Prophets substitutes,
brought forth
by the merit of Gods Messenger,
in the best of religions.
They carried out their guidance and trained their disciples and
followers, by means of adhering to this excellent method.
133
CHAPTER 47
The Qualities and Merit of the Shaykh who Trains
In this way it becomes apparent that there is special benefit to be
had in learning from shaykhs, and that someone who has no shaykh
is like a person who has lost his way. The Prophet said, Take
your rites from me, 48and Pray as you have seen me pray.'49
A certain gnostic once said, Whoever has no teacher to connect
him to the chain of followers and to remove the veil from his heart
is in this path as a fatherless foundling and a pretender of unknown
lineage. H ow can it be otherwise, when the path of wayfaring and
purification is obscure and the paths of the devil numerous? Imam
Ahmad [ibn Hanbal] relates that Abdallah ihn -----
ê pleased with him) said, The Messenger of God & once drew a
line with his hand, saying, 'This is the path of your Lord, straight
(Q uran, 6:iz6). Then he drew many other lines to its right and
left and said, These are the paths, each of which has a demon on
it, who invites to it. Then he recited, This is My path, which is
straight, so follow it, and follow not the [deviating] paths, lest they
divert you from it (q u r a n , 6:153). '' Therefore, a man who has
no shaykh to guide him will inevitably be led by the Devil to his own
way. Someone who travels across dangerous deserts on his own and
134
wuh no guide is putting himself at risk and will perish. A man on Ins
. iwn is like a tree growing unattended, which may soon dry up; even
,1 it survives for a while it will only produce leaves, but no fruit.
1low excellent are the following verses:
A man may think that books are of some use to men who understand,
in gaining knowledge.
The ignoramus cannot know therein are mysteries which daze
the most astute.
Should you pursue the sciences but lack
a shaykh, you stray
from the straight path and track
And things will be so much confused for you that youll be lost,
and know as much as an ass.
Likewise, there are indications in the Quran: On the day when
We shall call each people by their leader ( qur an , 17 7 1). meaning
that each people will be called according to the person they
followed. The faithful have taken the Prophets as leaders, and their
heirs among the scholars, while the people of disbelief follow the
leaders of misguidance, as God the Exalted has said: We made them
leaders, summoning to the Fire ( qur an , 8:41). Bukharl and Muslim
relate that the Prophet ^ said, Each nation shall follow that which
it had worshipped. Those who had worshipped false gods shall be
following them. ' 1The winners are those whose leaders are the
Greatest Messenger and his noble group, who are the leaders of
guidance, the men of God, and His viceroys among His servants
on earth. They are the ones who were described by Imam cAll (may
God honor his face) when he said:
They are the fewest in number, the greatest in rank in the sight of
God. By them does God protect His creation; they are His proof on
His earth, until they bequeath it to their likes, and plant it firmly m
their hearts. By them, knowledge has taken by assault the reality
of things, so that they find easy what those given to comfort find
hard, and find intimacy in what the ignorant find desolate. They
go through this life with bodies whose spirits are attached to the
135
KEY TO THE GARDEN
Highest Vision. They are the vicegerents of God the Exalted in I Iis
land. How one yearns, how one yearns to see them!'51
They are the skilful physicians whom God has assisted wiili
a spirit from Him, so that they treat the diseases of hearts with
wisdom, and pour guidance into pleasant and permissible moulds
in order to take the ordinary people along the road of their desires
to the desired truth, so that they join Gods faction without being
aware of it. He who loves a certain people becomes of them. It
is therefore not surprising that the religion has been preserved by
this particular group and by those who attach themselves to it and
follow in its tracks in unfurling the banners of da'wa, and in making
the Word of Truth supreme throughout the land, despite the denial,
corruption, obscenity, and deviation which in this age has spread
through every region and in each assembly, and despite the grievous
silence and the shirking of both those who have knowledge and
those who have political power. There is no ability or power except
with God.
Now, should you wish to know the attributes of the shaykh
who can be followed in the way set forth above, then you should
know the following. The word shaykh means literally an old
man whose hair has turned gray. The word is also commonly used
to refer to a man of reason and experience, so that one speaks of
the shaykh of a town or village or the shaykh of a tribe. As
a technical term, however, the word denotes someone who is well
versed in the three sciences of the Sharfa, which are:
1. Faith \Tmdn\ which is the subject matter of the sciences which
pertain to Tawhld and the principles [usul] of the religion.
2. Submission [isldm\, which is the subject matter of the
disciplines of jurisprudence\fiqh) and the Sharia.
3 Excellence [ihsan\ which is the subject matter of the science of
haqTqa and is required for wayfaring and tariqa.
136
The shaykh who trains and qualifies people is someone who
lias reached the degree of being learned and devout, and can train,
refine, and guide others along the path to the Real, even if he is yet a
young man. He is a physician of spirits, who uses the medicines that
God has taught him to use to cure the obstinate sicknesses which
afflict them.
In the language of the hadith experts, a shaykh is someone
who has learned both the texts and the chains of transmission of
one hundred thousand hadiths.
Other definitions of a shaykh are: Someone who teaches you with
his words and elevates you with his state; someone who benefits the
seeker and unlocks the sought; and someone who is perfected in
himself and perfecting to others.
Every art should be taken from its masters. One does not rely
on a Sufi for jurisprudence, unless he is known to have mastered
jurisprudence and to have upheld it in practice. Similarly, one does
not rely on a jurist in questions of Sufism, unless he is known to be
worthy of it and to have upheld it in practice. Nor does one rely on a
hadith specialist for either of these unless he is known to have upheld
them in practice. Anyone who speaks about a discipline other than
his own will come up with the most remarkable oddities.
We must lay the blame nowadays at the door of many scholars
and other eminent people, and students also, for maintaining a
profound silence and an indecent apathy to propagating the call to
Islam and to transmitting it by all possible means to all those whom
they can reach in every region of the earth. This is an inescapable
responsibility which they carry around their necks, for it is to this
that they have pledged their oath and covenant.
On the other hand, we must not blame and denigrate those
followers of any of the shaykhs who are on rightly guided paths,
have praiseworthy qualities, and have been selected for the call to
God. They gather the common people around that which draws
i 37
KEY TO THE GARDEN
them nearer to God, His Messenger J l , and the virtuous amoiii:
His servants, and removes them from the shadowy depths of then
unawareness and the abysses of their worldly life, to the salvation
of those whose security is in Remembrance, having entered its
impregnable fortress. This is indicated in the hadith, This world is
accursed, and all that it contains is accursed, except the Remembrance
of God, and what follows from it. ' Such a man must not be
accused of bringing in heterodox practices and superstitions. How
could such a claim be made when he is calling the heedless to the
Remembrance of God the Exalted, inviting them to return to Him,
under the sign of religious harmony and brotherhood based on faitli
and on the basis of affection and love for the sake of God? On the
contrary, we ought to decorate him with a medal of gratitude, firstly
for his bearing the hnrden of summoning to I slam, and secondly for
relieving us of this endeavor and responsibility. However, should
we, at any time, observe any deviation in his behavior, or any
transgression of the boundaries, we should guide him gently and
with insight to the kind of behavior and courtesy required of people
who call to I slam and to Remembrance. We should speak up but
with kindness, for however high his rank may have become, he is
still under the authority of the SharTa and the good manners laid
down through Prophecy.
Had the shaykhs of the Path in this age been rigorous in observing
the courtesies of Remembrance and the Path and in inculcating
them into their followers, they would have found it helpful in
their wayfaring and their attainment to the Presence of the King of
Kings. This would have been a delightful gift, with no blood spilt,
no fear of the political authorities, and no battles. Unfortunately,
however, they (and I am not saying all of them, only the unrefined
among them) have confined themselves to formalities and outward
manifestations, and have disfigured the landmarks of the radiant
Path, thus presenting the critical thieves and the weevils who eat
138
,way at belief with the opportunity to vilify thei, exalted tank.
Additionally, they have opened a crack for thei, assaults by be.ng
fragmented into gronps which are not nntted in then effort, to reae
the intended goal, as well as by a certain ex.rermsm rn docmne nd
by celebrating glories that have no beanng on the o b,ec,e. ta Ins
way, they wrong themselves and invite criticism. The Path
innocent of all this.
An eye infection makes the eye deny the sun,
and sickness makes the mouth
pure waters taste to shun. 54
139
CHAPTER 48
To Be of Good Counsel to Every Muslim Is a Duty
To the shaykhs of tartqa, I give this word of advice. Direct your
followers to the path of real guidance, establish harmony between
the members of the various tariqas and unify their goal, so that it
may be for the purpose of making the word of Truth supreme and
to extend the Remembrance [of GodJ among the people.
In the inner urge to obey, and in the healing medicine of good
counsel, we will find, praise be to God, enough to soften all that
is hard, bring near the remote, and heal all wounds. These are
the pivots upon which the whole matter depends and in which
its foundations are set. Jarir ibn Abdallah al-Bajall (may God be
pleased with him) once said, I gave my pledge to the Messenger of
God #, to establish the ritual Prayer, to give the Zakat, and to be of
good counsel to every Muslim.'55
And [the Prophet] said #, Religion is good counsel, repeating
this phrase three times. [His Companions] said, Counsel for
whose sake, O Messenger of God? And he replied, For the sake
of God, His Messenger, His Book, and the leaders of the Muslims
and their commonalty. 5 This was the way and the practice of
the Prophets. God the Exalted has said that Noah m declared, I
140
amcounseling you ( qur an, 7:6z). Likewise, Hud M said, I ama
trustworthy counselor unto you ( qur an, 7:68). And to the best of
I lis Prophets, [God] said, Say, This is my path, I summon to God,
clear-sightedly, I and those who follow me" ( qur an, 12:108).
It is common knowledge that to offer and to accept advice is an
obligation, this being among the most important duties which flow
from La ilaha illallah. No Muslim can avoid either of them; he is not
excusable if he remains silent when he sees something reprehensible.
Rather must he change or remove it at one of the three degrees of
faith mentioned in the hadith: When one of you sees something
reprehensible, he should change it with his hand. I f he cannot do
this, then with his tongue; and if he cannot, then with his heart,
which is the weakest degree of faith.'57The first degree, which is
to effect the change with ones hand can usually be achieved only
by those in positions of power and high office, and those appointed
by the ruler as judges and police magistrates, and those who have
dedicated themselves to the struggle for Gods sake. The second
degree, which is to effect the change by speaking, is available to
the majority of Muslims, although it is a more cmphatic duty for
the scholars, since they are aware of the rulings laid down by God
the Exalted, and they know how to speak and how to restrain and
admonish people by means of sermons and wise words. This is
generally possible for them in gatherings, lectures, and sermons. It
is recorded in a hadith that Whenever God gives a learned man
knowledge, He takes a covenant from him similar to that which
He took from the Prophets, whereby they were obliged to make
the knowledge clear to the people.'5" This degree is accessible to
all save the wholly ignorant and the neglectful scholars. The third
degree is to change it with ones heart, in which the heart must
find it unpleasant and hateful, and implore God to remove it. This
is the act of one who is powerless to change it with his hands or
tongue. A man who is content with a sin is party to it, even if he is
141
KEY TO THE GARDEN
in the east and the perpetrator [of the sin] is in the west. The third
degree is also of those who fear that to make a public denunciation
would result in sedition or extreme damage or that the sin would
be committed even more. All this has been established clearly in the
books of the scholars.
By my life! Ours is a time in which many of the scholars have
resorted to silence and concealment, so that they no longer reprove
evildoing or show concern for their religion. They produce excuses
that are not acceptable and that do not relieve them of their
responsibility. What is the matter with them that they instead are
roused with what concerns their egos or their wealth? Would that
such energy had been expended in the defense of religion and the
protection of the SharTa of the Master of the Messengers!
The jurist and poet Ahmad ibn Umar Badhlb of Hadramawt
penned these excellent lines in one of his poems:
O men of knowledge, may you not enjoy its fruit
if this knowledge that is yours is not used for God.
How long will you delay before you act
to relieve this religions distress.
In earnest nowrise up in its defense,
for this can only come from you,
let there be no excuse.
Indeed the most tragic thing, for which there can be no excuse
whatsoever, is the way in which many righteous people ignore what
goes on inside their own houses and within their own families,
including unseemly behavior, a disregard for the exalted proprieties
of I slam and its inviolable boundaries, and allowing oneself to drift
with the current of the times. Their failure to speak out against this
sets the worst possible example, and puts a weapon in the hands of
the transgressors. Say: Are those who know equal to those who do
not? (q u r a n , 39:9).
142
CHAPTER 49
The Sedition of the Deviationists
More serious, however, than all the above is when some people who
call themselves Muslims accept the opinions of the deviationists
[al-malahida]. Finding these ideas admirable, they reject religion
entirely, asserting that its injunctions are no longer worthy of
consideration, have been abrogated, and are unsuited to modem
civilization, and therefore there is no more need for the old yellow
books of religion.
These things we have heard and read in newspaper articles. How
is one to interpret what they say? There is no doubt that they have
deviated and departed the realm of Islam and taken a path different
from that of the believers: the path of disbelievers and deviationists.
They have given precedence to the caprices of their egos, to
deviating sects, and to worldly desires. They have considered
permissive tendencies to be lawful and followed with servility
those transgressors who summon people to them. Their calling
themselves Muslims will avail them nothing since their claims have
rendered them apostates; neither will the deviationist leaders whom
they follow protect them from Gods chastisement. They will be
dragged into the Fire on their faces, and it will be said to them,
143
KEY TO THE GARDEN
Taste the touch of Saqar! (q u r a n , 54:48)/ God the Exalted
has said: Those who have turned their backs, after having clearly
perceived the guidance, have been tempted and seduced by the Deni
for they said to those who found hateful ivhat God had sent down:
We shall obey you in some of this affair. But God knows their
secret communications (q u r a n , 47:26). And He has said (Exalted is
He!), It shall not avail you this day, for you have been unjust, that
you share in the same torment (q u r a n , 43:39). The second verse,
although according to the opinion of Qatada revealed regarding
the disbelievers among the People of the Book, and according to
al-Dahhak (on the authority of Ibn cAbbas) regarding the hypocrites,
nevertheless extends to anyone who has apostatized from Islam at_____
any time and under any circumstances. This includes those who
have taken deviationists to be their leaders. They could have told
the deviationists who had both seduced and frightened them, and
made disbelief and corruption attractive to them by using various
means of sedition and inducement, what their virtuous ancestors
had said to those who had behaved similarly towards them, namely:
They were told by people, The people have marshaled their forces
against you, so fear them! But this only increased them in faith,
and they said: God is enough for us, and He is the best Guardian.
They returned with bounty from God and favors, no evil touched
them, and they followed what was pleasing to God (q u r a n , 3:
T7374)- Had they done this they would have been cleaving to an
unshakeable handhold and an invincible power. Contemplate His
words, But this only increased them in faith: how the gathering of
the foes and the panic-mongering of the tale-tellers only increased
them in courage, steadfastness, limitless strength, enthusiasm in the
defense of religion, and faith in the victory that God had promised
them when He declared, I t is binding on Us to give victory to the
believers (q u r a n , 30:47).
From Gods true servants
who seek His immense reward,
144
Warriors will arise
to uproot disbelief.
Until Islams true faith
gains triumph by them;
And religions, family, after schism,
is one fief;
Such men are mountains,
ask those who are crushed against them,
Of how they bore down on their foes;
Their fragrance to your courts
by winds of triumph rushed, ,60
Youd think that warriors in armor are fragrant flowers.
Then, expressing what their hearts were full of, namely
^ i _l in_rilS-
promise, the, declared: "Coi is enough for usf H,s good keeping
and management fulfill all our needs, and He ,stbe bestGuard
for those who rely on and place their trust m Him, and whom He
rewards for this by taking over their affairs, granrmg them H,s
victor,, and protecting them from the evd of their enem.es, so tha
they returned with bounty from God unde, the fin,te,mg banners o
victory and hono,, and favors, namely, congest and t e spods
war, and, as He says in another verse, It only increased themmfa.tb
and submission ( quran, 33:2-2.).
Gods protection renders needless
suits of amour and tall walls.
*45
CHAPTER 50
Jihad in the Path of God
We have been led to digress and must mention jihad, for it is the
foremost foundation of religion and its most exalted duty. By
means of it, God has raised up the rank of Islam and Muslims,
and abased that of idolatry and idolaters. It is the highest form
of enjoining goodthe highest level of good being Islam and
Tawhldand is the most exalted form of forbidding evil, since the
vilest of reprehensible things and of sins is disbelief and idolatry.
It is an obligation which is a public duty [wajib kifaya], in which
one can either participate in person or through ones wealth. When
Muslim land is invaded by an enemy, it becomes obligatory upon
all who are capable of bearing arms and upon those appointed by
the leader of the community/ The beginning of jihad is summoning
[the aggressors] to God and Islam, followed by waging war on those
It is worthy pointing out, in view of the ignorance, chaos, and misguided
choices that certain Muslims may be led into in these times, that jihad is
something that must be decided and declared by the legitimate leader of a
Musl.m country, as the author explicitly states. Never may individuals or .roups
wage their own private war and call it jihad and impose it upon Muslims as
some kind of obligation or religious duty. Nor may jihad be for anything except
defense. Translator 1
14 6
who refuse and persist. Every Muslim should have the intention to
do this, and should encourage himself to it, in order to escape the
fate which those who do not do so are threatened with. The Prophet
has said, A man who dies without having participated in a sortie
and without even having turned the idea over in his mind, dies as a
partial hypocrite.161One should repeatedly ask God for martyrdom
[shabada]. The Prophet ^ said, A man who sincerely asks God for
martyrdom shall be granted the status of a martyr even if he dies in
his bed.161In a hadith it is said that martyrs long to return to the
world to be slain ten times over, because of the great merit which
they have seen attaching to martyrdom.'63He also said
God guarantees to those who go out for My sake only to fight for
Me because of their faith in Me and their belief in My Messengers,
that I will cause them to enter the Garden, or else return them laden
with their share of rewards or spoils, to the homes whence they had
come By Him in whose hand lies the soul of Muhammad, none of
you is wounded in the way of God but that he shall appear on the Day
of Arising just as he did on the day he was wounded. His color will be
that of blood, but his odor that of musk. By Him in whose hand lies the
soul of Muhammad, were it not that the Muslims would have found
it difficult [to emulate me], I would never have stayed behind a force
going out to fight in the way of God; but I have not enough mounts to
give them to ride, neither have they, and it would be hard for them to
be left behind each time I went. By Him in whose hand lies the soul of
Muhammad, I wish I could go out and fight for the sake of God and be
slain, then fight and be slain again!
Thus did the master of all creatures express his wish and
aspiration to fight, to be slain, and to achieve martyrdom; even
though such a thing is of lesser rank than Prophethood and
Messengership. How great a privilege, then, is martyrdom, that the
Master of the Prophets himself should have yearned for it! May the
eyes of cowards never sleep!
Battle is only to be sought out against disbelievers and hypocrites.
God the Exalted has said, O Prophet, fight the disbelievers and the
i 47
KEY TO THE GARDEN
hypocrites! (q u r an , 9:73); and Fight them until no sedition remains,
and religion becomes wholly Gods (quran, 2:193). As for warfare
and fighting among Muslims for the sake of leadership, political
power, and for whatever else this life has to offer, or for group
loyalties, nationalism, philosophies of progress, Baathism, reaction,
sectarianism or socialism, this constitutes one of the greatest of sins
and the most monstrous of crimes. It is the product of ignorance
[jahiliyya]and what ignorance is worse than that of the twentieth
century? God the Exalted has said, The punishment of someone
who deliberately slays a believer shall be the Fire to perpetuity,
and God will be angry with him and will curse him (q u r an , 4:
93). The Prophet said in his sermon at the Farewell Pilgrimage,
Indeed, God has made your blood, wealth, and honor sacrosanct,
just as He has made sacrosanct this day of yours and this month of
yours. Mark well my words. And do not, after I am gone, return to
disbelief and strike at one anothers necks.'65And [the Prophet]
said, The annihilation of the world would be less grave in Gods
sight than the unjustifiable killing of a single bel i ever . A nd I f
all the inhabitants of the heavens and the earth were to share in
spilling the blood of a single believer, God would make them all
enter the Fire. He also said H , Anyone who assists in the killing
of a Muslim, even with so much as half a word, will meet God with
the phrase Despairs of Gods Mercy written between his eyes."
There are many other warnings concerning this matter; so what
excuse can be produced by those who regard this kind of murder
among their brother Muslims as legitimate? And when he turns
away he stalks the earth to bring ruin upon it, to destroy harvests
and cattle; and God abhors corruption. And when he is told, Fear
God! arrogance takes him into sin. Hell will be sufficient for him;
an evil abode (q u r an , 2:205-06).
Had this energy been expended in fighting the disbelievers and
those who have confiscated Palestine, and other such enemies of
T48
religion who are ever watchful for opportunities and attack us
from all directions, the fruits of victory would have been harvested,
together with reward and manifest triumph. But instead, this energy
is a manifestation of wretchedness and misguidance, and conducts
those who expend it to the abysses of wrath and woe and to being
reviled both by history and by succeeding generations. Do they not
see that they are given trials once or twice each year, yet they do not
repent, or remember? (q u r a n , 9:1x6).
My brother, the erudite scholar cAlawI ibn Tahir al-Haddad,
penned the following truths in one of his poems:
May a nation hope for good,
when among itself
swords are drawn
against its own sons?
When angry for their honor,
certain souls become
prepared to slay them,
and awful death must come.
They all say: Muslims!
but theyre ever and anon,
at war against Islam
until their war is done.
So let whoever is capable of jihad do it, and let him hurry and
roll up his sleeves and be neither lazy nor remiss. And let whoever
is not capable harbor good intentions regarding jihad, and pray to
God abundantly on behalf of those who go, and help them as much
as he can. In a hadith it is said that the one who equips a warrior
has fought; the one who looks properly after the family of an absent
warrior has fought.'69The one who provides for a soldier receives
seven hundred dirhams for each dirham that he expends.1 I would
include in this category assistance gathered for people who defend
Islam and its sacrosanct territoriesas in the case of Palestine-
together with means expended on their dispossessed and dispersed
families and relatives. May God honor those who do good!
149
KEY TO THE GARDEN
We have already mentioned in the chapter on inward struggle
[Chapter 37] that the jihad against the ego is the Greater Jihad,
for it is a kind of war in which no truce is possible as long ;is
one has an ego that incites to evil [nafs ammara bil-su}. As
our master Joseph the Truthful % said: I do not absolve myself.
Truly, the self ever incites to evil (q u r a n , 12:53). And our own
Prophet has said, A fighter [mujahid] is someone who fights his
caprices, and a emigrant [muhajir] is someone who renounces what
God has forbidden. 7 This is because there are certain specific
times in which the jihad of armed combat can be carried out, after
which it ends, which is not the case with the jihad against the ego.
Similarly, emigration in the time of the Prophet was to Madina.
Thus the true fighter did not endure hardships and dangers, heroic
battles, and the separation from family and property, until he had
conquered his caprices and subdued his ego for the sake of Gods
pleasure. Likewise, the true emigrant did not endure the bitterness
of exile and find it sweet until he preferred keeping the company of
the Messenger to remaining at home with his own people and kin.
This was brought about by Providence, by responding to the call of
truth, and by keeping the company of the best of all people.
It is a well known fact that in the jihad against the ego one must
acquire arms, equipment, and helpers if one is to be able to subdue
it and proceed on the path to the Real so as to attain the station
of Tawhld and perfect intimacy in the proximity of the One, the
Glorious. Without them there can be no victory. These arms and
equipment consist of useful knowledge and good works, which
lead to the coolness of certainty and the reality of faith. The helpers
are the guides on the Path, who point out its landmarks, and who
transmit the Messages of God (q u r a n , 33:39) and take each others
hands in traveling this rocky terrain and ascending these heights.
They are beacons to the travelers, guides for the perplexed, the
waymarks, and the very essence of realization. My master and
150
shaykh, the great scholar Alawi ibn Tahir al-Haddad (may God
sanctify his secret) has described them as follows:
They make those who are at a standstill move and cause stragglers
to catch up. By their proofs transgressors are rebuked, and by their
light the bewildered are guided. By beholding their seriousness,
the distracted and the apathetic arise. By the training which they
give, the stragglers and the defective are made perfect, and indolent
backsliders are made to enter the racecourse. Their actions multiply
their lights; their zeal purifies their states. In penitence they turned
to Him, so He guided and chose them. They answered His summons
and took Him for their Ally, so He drew them nearer and granted
them His alliance. He made them draw near by their obedience and
to grow radiant by their actions. He loved them and caused them to
be loved because of rheir ardor. Those who believe and do good shall
be given love by the All-Merciful (q u r a n , 19:96). He uncovered for
them the lights of exalted unveiling, and adorned their hearts with
a coruscating light from Him, so that by it they were able to see
the flaws in peoples souls, the defects in their actions, their various
states, the way stations of the travelers, and the alighting places of
inspirations and spiritual states. By it they saw into the meanings of
the Divine Names and Attributes, their lights, influences, and the
realities of gnosis, such as lie beyond all definition or description.
God increases those who are rightly guided in guidance, and the
good deeds which endure are better in your Lords sight in reward,
and better for the resort (q u r a n , 19:76)- He gave them two lives in
this world, [the second being] the life of gnosis, joy, intimacy with
God, and the greatest felicity. He gave them two measures of His
mercy (q u r a n , 57:18). In their hearts He inscribed faith and gave
them knowledge and the light of discernment, and blessed them,
together with His angels, in order to bring them out of the shadows
and into the Light (qur an, 1:157); and supported them with a Spirit
from Him (q u r a n , 4:171). So that they joined the people of success
and of victory.
God the Exalted has said: O believers, i f you fear God, He will
give you a source of discernment (q u r a n , 8:29); and Fear God,
151
KEY TO THE GARDEN
and He will teach you (q u r an , 2:282); and he who was dead ./,/
whom We brought to life and gave a light wherein he walks am, tin
men (q u r an , 6:122); and O believers, fear God and believe in Hr,
Messenger; He will give you two measures of His mercy andapptum
for you a light wherein you may walk (q u r an , 57:28); and tbcsr
are the ones on whose hearts He has inscribed faith, supported by
a Spirit from Him, and whom He shall bring into Gardens beneath
which rivers flow, wherein they shall abide to perpetuity. God is
well-pleased with them, and they are well-pleased with Him. They
are the party of God. Indeed, the party of God are the successful
(q u r an , 58:22); and Whosoever obeys God and the Messenger, they
are with those whom He has favored: the Prophets, the Siddlqun
the martyrs, and the virtuous, who are the best of companions. Such
is the favor of God, and God is sufficient as Knower (q u r an , 4:
69-70).
We entreat Him, who is the most generous of all who are
beseeched, to set us among those whom He has favored, looked
upon with the gaze of His mercy, brought to attain their every goal,
and whose lives He concluded with the best of endings.
The treatise is completed.
Praise is for God.
T52
t r a n s l a t o r s n o t es
I . Ahmad (12.600).
z. Tirmidhl (2682); Abu Dawud (3641); Ibn Maja (213).
3. Muslim (2408); Tirmidhl (3788).
4. This hadith was authenticated by Imam Sakhawl (d. 902 a h ) who
quotes its numerous chains of transmission in his book Istijlab Iritqa
al-Ghuraf.
5. To be legally responsible or accountable is to be of sound mind and
to have reached puberty.
6. This is the first hadith in the compilation of Imam al-Bukharl. A
hadith is a tradition. Etymologirally, it is that which is handed down
by word of mouth from one generation to the next. A true religion is a
tradition in the sense that it was handed down from heaven to earth,
then from one generation to the next. The guarantee of authenticity
of a tradition is in the authenticity of the chains of transmission
through which it is handed down; if these are flawed, suspect, or
entirely missing, there is every likelihood that what we have now is
very different from the original.
7. The Living or the Alive, al-Hayy, He who is alive without deriving
His life from another source.
8. The Sustainer, al-Qayyum, is He who sustains the existence of all
beings. Without this attribute, they would instantly vanish into non-
existence.
153
KEY TO THE GARDEN
Abu Dawud (3116), Ahmad (22127).
Allah is literally the one God; since God is ilah. The God, then, is dl
ilah, made into a single word, Allah, or, as it is commonly rendered
into English, Allah.
Holiness is sublime purity. Gods holiness is absolute. He is thus the
absolutely sublime and pure.
This expression indicates that God is pre-existent, unpreceded by ,1
cause, and also self-subsistent.
This is from the i t 2th sura of the Quran. The Unique is the Solitary,
He who has no second, like, or equal. God is entirely independent
of creation. Nothing emanates from Him. He begets nothing, and
Himself emanates from no other; that is, He is not begotten.
These doctrines are those that concern death, the Hereafter, Judgment
Day, and Heaven and Hell.
Gnosis is ma'rifa, the direct knowledge of higher realities. A Gnostic
is a knower by God (carif billah), who sees, hears, and acts by the
power of God, rather than his own.
The Creator is He who brings beings out of nonexistence to
existence. When used on its own, the term denotes all three functions
of conceiving the beings in question, the act of bringing them out
of nonexistence, and that of giving them their particular forms.
Nonexistence here is not nothingness, but the presence of these
beings as archetypes in the eternal knowledge of God.
The Producer is He who brings the model created in the eternal
Divine intellect out into manifested existence.
The Fashioner is the giver of forms.
The Wise Disposer (al-Mudabbir) is He who manages the affairs of
all creatures, great and small, making and executing all the decisions
that concern them. To do it with wisdom is to bring about every
event in the best manner to fit the overall plan, serving the purpose
for which the universe was created.
Pre-existent, azalt, He who has no beginning . Eternal, abadi, He who
has no end.
The Originator (al-BadV) is He who creates things without need for a
previous model. All His creatures are original.
154
t r a n sl a t o r s n o t es
22. God is the sole actor in existence since His is the only power able to
bring about an act. If you think about and plan an action, you can
only execute it if God provides you with the power and ability to do
so, since His power and ability are the only ones that exist. Should
He withhold these from you, you can plan all you wish, but you will
be utterly incapable of moving and executing your plan.
23. Idolatry, polytheism, association: all three are rendered by the
Arabic word shirk, which means to associate one thing with another.
In worldly terms, a company made of a number of partners will
be called sharika, a word derived from the same root. In matters
of religion, it means to associate a created being or more with the
Creator, attribute independent powers to it or them, thus setting up
limited beings as autonomous gods besides the Absolute. By so doing,
the Absolute is denied, since it can only be infinite and solitary. Shirk
is being used to designate a variety of interrelated meanings, including
the worshipping of idols of stone or wood, while setting them up as
independent gods or as mediators between humans and the one God.
This constitutes idolatry proper. Another variant is worshipping
the sun, the planets, the stars, or any other natural phenomenon.
Polytheism will include this as well as human beings and invisible
entities, such as Zoroastrian dualism and the current conception of
the Christian Trinity. We have opted for the term idolatry rather
than polytheism or association for a number of reasons. First,
it is immediately graspable by most people, while polytheism is
much less familiar, and association entirely obscure in this context.
Second, it conveys some of the subjective repulsiveness that the term
shirk arouses in a Muslim. Third, when appropriately defined, it can
be extended to include intelligible, rather than concrete, idols, such
as wealth, power, self-admiration, ideologies, physical appetites, and
so on.
24. To be accursed is to be severed from divine mercy.
25. The August, al-'AzTz, is He whose rank is so important, noble, and
exalted, that He is beyond reach.
26. Bukharl (7559); Muslim (2111).
27. The tongue of the state or of a creatures particular nature is the silent
language of created beings. It is that which the perspicacious person
may infer from observing those beings.
155
KEY TO THE GARDEN
2.8. Bazzar (1373); Ibn cAsakir in Tartkh Dimashq (4:361-62); al-Hakim
(382, 4238), al-Dariml (1:25).
29. Bukharl (3579); Tirmidhl (3633).
30. Ibn Asakir in Tartkh Dimashq (39:120-21); Majmd al-Zawaid (X:
299).
31. Until when they reached the valley of the ants, an ant exclaimed,
O ants! Enter your dwellings lest Solomon and his host crush yu
unaware (q u r a n , 27:18).
32. The religious sciences are those that constitute essential religious
knowledge, such as the science of the Principles of Sacred Law, the
various sciences of the Quran and of hadith, and jurisprudence.
As for the accessory sciences, they are those without which it is
impossible to master the primary ones, such as knowledge of Arabic,
history, logic, and so on.
33. Bukharl (392, 1399); Muslim (20, 22).
34- Retaliatory punishments iqasas) are those based on an eye for
an eye, an ear for an ear, a life for a life, and so on. Statutory
punishment (hudiid) are those defined with precision by law, such
as whipping for the slanderer, stoning for the adulterer, and so on.
Discretionary punishments (ta'ztr) are left to the discretion of the
judge or ruler.
36. Every relative or contingent being must be the effect of a cause. Only
the Absolute, the Infinite, which is beyond cause and effect, ls in itself
its sufficient cause.
37. In their faces you recognize the freshness of bliss. They will be given
to drink of a wine sealed whose seal is musk (q u r a n , 83:24-26).
38. Kdf and Nfm are the two Arabic letters that form the work kun,
which means Be! This is the word by which God manifests things
into existence.
39. Bukharl (2475, 5578); Muslim (57).
40. Ahmad (8710).
41. Ahmad (19606). Bukharl in al-Adab al-Mufrad, 1:250.
42. This is one of the pairs of opposites that Arab poets and Sufis are so
156
t r a n sl a t o r s n o t es
fond of. Takhliya is emptying and clearing the receptacle which is the
heart from everything that may obstruct the entry of light. Tahliya is
adorning and embellishing it with beliefs, Remembrance, and good
character, so as to aid the influx of light. One also says Takballi,
abandonment, and Tahallt, adornment.
45. ibada, worship, is the carrying out of rites in accordance with the
sacred law. Ubiidiyya, servitude, is to be sincere while carrying
out these rites and surrender all of ones affairs to God. Ubuda,
slavehood, is the state of the perfected worshipper who thinks, acts,
and feels only by and for God, as stated in the hadith qudst that
follows in the text.
44. Bukharl (6501). This hadith qudst contains the explanation of what
is meant by tawassul. Since God has servants whose request He
never refuses, then to ask of those to pray for one, or to ask God to
grant ones request for the sake of one of His beloved servants is the
sensible thing to do, rather than depend on the prayers of ones own
sinful self.
45. Muslim (2699).
46. The first three generations are the best three generations of Muslims
----- as declared by the Prophet , when he said, the best generation
is mine, then the one that follows, then the one that follows that.
Bukharl (2508); Muslim (2535). They are thus the generations to be
followed and emulated.
47. Tirmidhl (2718); Ibn Maja (3702).
48. JabaranT in Kabtr (786); Awsat (3456); Sa,ghir (439).
49. The word dharra today means atom. Originally it was used to
designate the smallest of ants, and, by extension, tiny specks and
particles.
50. Munkar and Naklr are the two angels responsible for questioning the
dead soon after they are buried, about who their God is, who their
Prophet is, and what was their religion.
51. Abu Dawud (3116); Ahmad (22127).
52. BayhaqI, Shuab al-Iman (100); Tabaranl, Awsat (944S, 9478);
DaylammT (5180).
53. Tirmidhl (3383);lbn Maia (3800).
*57
KEY TO THE GARDEN
54. Tirmidhl (3585).
55. DaylammI (8101).
56. Ahmad (8710).
57. Tirmidhl (3519).
58. Bukharl (3435); Muslim (28).
59. Muslim (99); Tirmidhl (2562); Ahmad (21653).
60. TabaranI, Awsat (1235) and Kabtr (5074).
61. The first half of the hadith is in Muslim (916, 917); Tirmidhl (976);
and Abu Dawud (3117), and many other books. It was variously
interpreted as repeating La ilaha illallah to the dying so that they
remember to repeat it themselves; or to the dead after their burial,
so that they are able to answer the two angels in the grave. The full
hadith is in Abd al-Razzaq (6048).
64. Muslim (31).
65. Muslim (93); Ahmad (14711, 14433, 1506).
66. NasaI, al-Sunan al-Kubra (10980), al-Hakim (1936); Ibn Hibban
(6218); Aba Ya'la (1393).
67. Bukharl (2856, 5967, 6267); Muslim (30).
68. Bukharl (1237, 2388, 3222); Muslim (94).
69. Ibn Maja (13); Tirmidhl (2664); Abu Dawud (4604, 4605).
70. Abu Dawud (3050).
71. Bukharl (7280).
72. The Principles of Jurisprudence is the science of how to derive sound
legal judgments based on textual evidence. It is the art of the muftt,
that is, the scholar who is qualified to make such judgments. It is
based on precise mechanisms defined by the leading authorities of
old, among whom stands prominently Imam al-Shafici. It requires
immense erudition and mental maturity, and should thus be reserved
for specialists.
73- The Followers comprise the generation following the Companions.
They are the second best of generations.
t r a n s l a t o r s n o t e s
74. The People of Badr are the Companions who fought at Badr with
the Prophet They are considered the most superior among the
Companions after the four Caliphs and those specifically guaranteed
Paradise, as foretold by the Prophet Umar used to gather them
during his caliphate to take their opinion on important issues.
75. Communism was an ideology based on materialism. Now the
ideology has been proven false and illusory, but the materialism
survives and thrives in much of the world, so that all that was said by
the author concerning this still applies in the fullest sense.
76. Incarnation is the imprisonment of the Absolute in the relative, of the
infinite in the limited. It is a logical impossibility.
77. Ezra is the TJzayr mentioned in the Quran. For the Jewish cult of
Ezra, see Mahmoud Ayoub, Uzayr in the Quran, in Studies in
Islamic and Judaic Traditions, Denver, Colorado, 1981.
78. The author names the scholars alluded to here as Abu Nadra and
Abul-Aliya.
79. Since the Virgin Mary is called in Christian terms Mother of God,
the implication is that she herself is divine. This is how the word
mariolatry came into being.
80. The Primary Cause or Prime Mover is God Himself. To believe that
creatures or secondary causes have autonomous power is to set them
up as gods beside God.
81. Acting out of ostentation or simply to satisfy some lust or appetite is
to set ones intention in competition with sincerity with God. It is to
worship ones ego, passions, or appetites.
8z. Musaylima and Sajah both claimed prophethood in Yamama,
present day Riyad, while Aswad claimed it in San'a, Yemen.
83. Al-Lat and al-'Uzza were two idols that pre-Islamic Arabs worshipped
in the Age of Ignorance.
84. Kitab al-Farqu baynal-Firaq, by lAbd al-Qadir ibn Tahir al-
Baghdadl.
85. Kitab al-Fisal ftl-Milal wal-Nihal, by All ibn Ahmad ibn Hazm.
86. These are all sects the extremism of whom took them out of the limits
of their Shi a origins and into manifest disbelief.
87. Have you not seen how your Lord dealt with the owners of the
159
KEY TO THE GARDEN
Elephant? Did He not foil their scheming and send against //,...
flocks of birds, which pelted them with stones of baked daw /
made them like eaten stalks? (q u r an , 105:1-5). The Makk.in p.,,.
who heard this sura recited by the Prophet # well knew that soi, , ,1
their living elders had witnessed this episode in their history. Non, ,.1
them objected or raised doubts as to the accuracy of the story ml,I
the sura.
88. This hadith was narrated by over 75 Companions and record, d ...
Bukharl, Muslim, Tirmidhl, Ibn Maja, NasaI, Ahmad, Baylu,|i
TabaranI, Bazzar, and Abu Ya la.
89. Bukharl (6045, 6103); Muslim (60, 61).
90. The Dajjal is the Imposter who shall appear at the end of time, 1I1,
Antichrist who will be fought by the Mahdl and slain by Jesus
his second coming.
91. Abu Dawud (2532).
92.. Bukharl (48); Muslim (64).
93- Bukharl (4339, 7189).
94- Tirmidhl (3346).
95- Bukharl (4269, 6872).
96. Muslim (96); Abu Dawud (2643).
97- Ibn Maja (199); Ibn Abl Shayba (29196).
98. Bukharl (50, 4777); Muslim (8, 9, 10).
99. Bukharl (3841, 6147); Muslim (2256).
100. The fortunate, as opposed to the wretched, are those whom God
has destined for Paradise and guided to that which leads to it. They
correspond to the blessed and the damned in Christian parlance.
t o t . Ta'til or neutralization or negation of the Divine Attributes is to
interpret them in such a manner as to cancel their reality and reduce
them to metaphors. The Mu'tazilites were guilty of this.
102. Tashblh or anthropomorphism, on the contrary, is to the interpret
the Attributes in such a concrete and human manner as to render
God not only relative and finite, but material and resembling human
beings. This is the Wahhabi manner of literal interpretation.
103. BayhaqI in bhu'ab al-Iman (120).
160
t r a n s l a t o r s n o t e s
,. ,4. The Book of Assistance, the Quilliam Press, London, 1989, pp. 31-34-
10s. Surat al-'Ankabut contains the verse quoted above: We shall surely
guide to Our paths those who strive for Our sake (q u r an , 29:69).
. , Bavhaql in Kitab al-Zuhd al-Kabtr (343).
107. BayhaqI in Kitab al-Zuhd, DaylammT, and Khatlb; quoted in
commentaries of ZamakhsharT, BayhaqI, and Bavdawlall without
any mention of its chain of transmission.
,08. Qfit al-Qulub by Abu Jalib al-Makkl (d. 386 ah ). A detailed
exposition of the hearts ailments and remedies, generally considered
to be the precursor to Ghazalls lhya Ulum al-Din.
, 09. lhya Ulum al-Din by Abu Hamid al-Ghazall (d. 505 a h ) is the most
complete and detailed work on serious Sufism.
1to. Al-Risala ft llm al-Tasawuf by Abul-Qasim al-Qushayrl (d. 465
a h ). One of the earliest and most influential treatises on Sufism.
l i t . cAwarif al-Maarif by Shihab al-Din Umar al-Suhrawardl (d. 632
a h ). Another very important work on the practical aspects of Sufism.
Considered a necessary text for centuries.
i t z . Kitab al-Zuhd wal-Kaqaiq by Abdallah ibn Mubarak (d. 181 a h ).
t 13. Hilyat al-Awliya wa Tabaqat al-Asfiya by Abu Nu aym al-Asfahanl
(d. 430 ah ).
i t 4. Riyad al-Salihtn by Imam al-NawawI (d. 676 a h ). A very popular
collection of Prophetic traditions covering almost every aspect of a
Muslims religious and worldly affairs.
115. Bustan al- Arifln by Imam al-NawawI. A less well-known collection
of traditions concerning sainthood in the Muslim community.
I T6. Kitab al-Adab al-Mufrad, by Muhammad ibn Isma il al-Bukhari (d.
156 a h ).
t t 7. Dalailal-Nubnwwa by Abu Bakr ibn Husayn al-Bayhaql (d. 458 ah).
A collection of traditions concerning the miracles of the Prophet fi..
118. Imam Abd al-Wahhab al-Sha'ranl (d. 973 a h ). A well-known
Egyptian scholar and sufi who authored works of great authority in
both Sharia and Sufism.
i T9. Muslim (2.716); Tirmidhl (3596).
120. Bukharl (7405); Muslim (2675).
161
KEY TO THE GARDEN
121. Transmitted by the famous Follower (Tabi%) Kab al-Ahbar as havmr.
been said by God to Moses BayhaqI, Sbuab al-Iman (680); Ibn
Abl Shayba (1224); Abu Nuaym, Hilyat al-Awliya, 6:42.
122. Bukharl (6407); Muslim (1299).
123. Abu Nu'aym, Hilyat al-Awliya (6:111-12).
r2j. Bukharl (6408); Muslim (2689).
126. Bukharl (6856); Muslim (4832).
127. BayhaqI, Shu'ab al-Iman (2590); Ibn 'Asakir (68:225).
128. Tirmidhl (2962).
129. BayhaqI, Sbu ab al-Iman (2022).
130. BayhaqI, ShiSab al-Iman (2023).
131. Tahiti is La ilaba illallah (There is not God but Allah). Tasbih
is SubhanAllah (Transcendent is God). Takhir is Allahu Akbar
(God is Greater). Tahmtd is al-hamdulillah (Praise and thanks be
to God). Hawqala is La hawla wa la quwwata ilia bi'llah (There is
neither might nor ability accept by God). Hasbala is Hasbima'AUahi
wa m'mal-wakt! (God is our sufficiency and the best of Guardians).
Istigbfar is Astaghfimllah (I seek Gods forgiveness).
132. The English translation of Risalat Adab Suluk al-Murid is published
by Starlatch Press, Chicago, 2002: Two Treatises: Mutual Reminding
and Good Manners. This excerpt is taken from p. 59.
133 Cod is the Light of the heavens and earth. The likeness of His light is
that of a niche in which is a Lamp. The Lamp is in a glass, the glass
is as i f it were a glittering star, lighted from a blessed tree, an olive,
neither of the east, nor of the west, whose oil would almost glow
forth even if no fire touched it. Light upon Light. God guides whom
He wills to His light, and gives examples to the people; and God
knows everything (q u r an , 14:35).
134. Tirmidhl (3479).
135That which is easier is to pretend to be ecstatic, sway from side
to side and jump about. That which is harder is to be pious and
abundant in courtesy.
136. Abd al-Razzaq (3309); Ibn Abl Shayba (2:289); BayhaqI in Sunan (2:
162
t r a n s l a t o r s N on s
285); Abu Nucaym in Hilyat al-Awliya (10:1*0).
1,7. Bukharl (6149); Muslim (1323).
158. This is when God addressed the spirit of the Adamic i.u I.. I.m.
sending them down into their earthly bodies, asking, "Am I n>>1v>m
Lordi " as related in the Quran (7:172.).
139. Su'da (Happiness) and Layla (Night) are feminine names used anion)-
others by Sufis as allusions to higher realities.
140. Abu Dawud (1468); Ibn Maja (1342); Ahmad (18704).
r4i. Bukhari (5048); Muslim (793).
142. Muslim (2490); Tirmidhl (2846); Abu Dawud (5015).
143. cAbd al-Razzaq (5:396).
144. Tabaram in Kablr (6508); Tabari in Tartkh (2:511).
145. The ego is the soul in its untamed condition of inciting to evil.
146. The Command of God is that which heralds the end of the world.
148. Muslim (1297); Abu Dawud (197);Ibn Ma)a (302-3)-
149. Bukharl (631, 6008, 7246).
.150. Ibn Maja (11); Ahmad (4142, 4437*I 5277)-
151. Bukhari (806, 6573, 7437); Muslim (182).
152. This is Imam 'Alls description of Gods elite worshippers on earth.
They are few in number, great in rank. Through their baraka
(blessings) the community is protected and they bequeath their
sainthood to their successors, who have to be qualified, from heart to
heart by direct spiritual transmission.
154. This verse is from Imam al-BusIrls Burda (final verse of section 6).
155. Bukharl (57, 58, 524); Muslim (56).
158. DaylammI (6263).
159. Saqar is the name of one area or degree of Hell.
163
KEY TO THE GARDEN
160. These verses are from Imam al-BusIrls Burda (section 8, verses 7, s
I 0>15; and section 5, verse 8).
161. Muslim (1910); Abu Dawud (2.502).
162. Muslim (1909); Tirmidhl (1653).
163. Bukharl (2817), 2795); Muslim (1877).
164. Bukharl (7226, 7227, 7457); Muslim (1876).
165. Bukharl (6785); Muslim (65, 1218).
t 66. Tirmidhl (1395); Ibn Maja (2619).
167. Tirmidhl (1398).
168. Ibn Maja (2620).
T69. Bukharl (2843); Muslim (1895).
170. Ibn Maja (2761).
171- Ahmad (23958, 23967).
164
TRANSLATOR S APPENDICES
On Jihad
Jihad has become a thorny question spuriously misrepresented by the
media and frequently misunderstood by many angry and ignorant
Muslims. I t is for the latter that the coming remarks are addressed.
I gnorance in a Muslim is unacceptable since we are a community that
bases its decisions and behavior on the detailed knowledge provided
by the Quran and Sunna; it is not a community swayed by emotions.
Muslims are angry, and rightfully so, because of the Palestinian
situation; because of what Muslim minorities are suffering in various
regions around the globe; because of the imposition of alien values,
cultural hegemony, and overt immorality through the powerful paths
of the media that bully its captives into accepting prefabricated
images and ungodly assumptions; because Muslim governments
are so weak, corrupt, and bent only on keeping their authority and
continue fleecing their countries resources that they are unable and
unwilling to resist either cultural or military aggression. Since this
book was first written, Muslims have increased in anger and, sadly,
in ignorance, such that the present text, as clear as it is, has become
open to misinterpretation in certain places. This is why we thought
the following clarifications were called for.
165
KEY TO THE GARDEN
The most important function of M uslims, both as individuals
and as a nation, is Da'wa. When stating that this community is the
best of all communities, God follows with the reason why: You arc
the best nation brought forth to men, enjoining good, forbiddiu,
evil, and believing in God (q u r a n , 3:110) .
Da wa is to invtte people to God and to teach them the path
that eads to Him and to Paradise. Enjoining good is to invite
people to la ilaha illallah, Muhammadun Rasulullah, then to
following the injunctions of the Sacred L aw of I slam and adopting
t e M uhammadan model of virtue and nobility of character and
behavior. It ls also to dissuade people from worshipping other than
God, ascribing to God attributes that limit His infinity, blemish His
perfection, or do away with His transcendence.
Jihad is to strive to ones utmost to please ones Lord. For this
reason J ihad and Da'wa are often one and the same thing, which is
alluded to in the Quran: So obey not the disbelievers, but struggle
against them using it [the Quran] with a mighty struggle ( quran,
25;52)- StruSgle or Jihad against the M akkan pagans is here defined
as persistence in summoning them to God, reciting the Quran to
them, explaining its meanings, and using it to refute their arguments
This verse also shows that God spoke of J ihad during the M akkan
period, before the Prophet J k and his Companions emigrated to
Madina and before the term acquired the further meaning of armed
struggle.
There are many dimensions to Da'wa. The first concerns the
individual in both his outward and inward aspects. To invite oneself
to God and the Sacred L aw is outwardly to conform with the L aws
m,unctions and prohibitions, and inwardly to attend to the ailments
m ones heart, such as greed, lust, jealousy, thinking ill of others,
and so on, and strive to replace these with the opposite virtues. To
strive to achieve this with sincerity is Jihad, the Greater J ihad being
the struggle against the ego, for the ego, until subdued, relentlessly
166
t r a n s l a t o r s a p p e n d i c e s
attempts to divert one away from both the outward observance of
the L aw and the inward purification of the heart.
H aving achieved some degree of success in the Greater Jihad, one
is expected to call others, especially those in his immediate vicinity,
to God. Since resistance is inevitable, effort and perseverance will
have to be expended. This, again, is Jihad.
Those whom God has chosen to spread his message across the
lands, the virtuous scholars who have devoted their lives to this, are
forced to travel far and wide, expend effort and money, and endure
hardships and sometimes persecution. Yet they remain undeterred
in their purpose. This also is Jihad.
Thus in all these endeavors, Dacwa and J ihad coincide fully,
the two terms being essentially interchangeable. This is why most
treatises of fiqh begin their chapter on J ihad with the mention of the
various modes of Dacwa.
Lastly we come to armed struggle, the Smaller Jihad. W ar can
be offensive or defensive. I n the past, offensive wars were waged
against declared enemies. Never was war waged against states with
whom the Muslims had signed peace treaties, nor was I slam ever
imposed by force upon the populations of conquered territories.
Defensive wars were waged against such invaders as the M ongols
and the Crusaders, more recently against the colonial powers. The
purpose of such wars was the preservation of Muslim territories
so that Muslims may carry on exhorting each other to good and
forbidding each other evil. It is clear that the military kind of Jihad
also has for its prime purpose the free exercise of Dalwa, so that
even i f in this instance the two concepts do not coincide, they are
nevertheless intimately related. Primacy is accorded to Da wa,
Jihad being an auxili ary extension of it needed only under certain
circumstances.
Today, in the twenty-first century of the common era, every
country is presumed a priori to be at peace with every other
167
KEY TO THE GARDEN
country, with the need for armed struggle arising only when tin-
territorial integrity of the lands of I slam are threatened. When Jibiiil
as armed struggle is called for, it must accord with the legal rulings
of I slam, not the whims of extremist groups. War is conducted
under the banner of a legitimate leader, who in these days will
be the head of the state of which one is a citizen. A head of state
is the only one permitted to declare war. And only in the context
of an unequivocally just cause are people allowed to rally under
his banner for Jihad. But i f the war has no legal justification, then
Muslims must refuse to participate in it, whatever the consequences.
Examples of this are Saddam Husseins criminal attacks against I ran
and Kuwait.
As for terror, no reputable Muslim scholar worthy of the name
can condone attacks against civilians. The reasoning for justifying
such acts is usually an inverted kind of logic that starts from the
desired conclusion followed by attempts to justify it with legal
arguments. For example: America is misguided in its support of
I stael hurting the Palestinians. J herefore, we must hurt America.
Hard targets are difficult to hit, since we are not efficient enough to
reach them; therefore we must hit soft targets. Will someone be kind
enough to twist textual evidence so as to produce a fatwd allowing
us to kill American civilians?
The correct reasoning is as follows: America is misguided in
helping I srael iniquitously persecute the Palestinians. But what does
our Sacred Law say we should do about it? When an objective,
unemotional reading of the Sacred Law by qualified scholars leads
to the conclusion that killing civilians is explicitly forbidden, then
we should not allow our anger to overrule the legal verdict.
Finally, let us stress that the battle for preeminence is primarily
intellectual, which brings us back to dacwa and the duty of every
individual Muslim to acquire the knowledge necessary to steer
himself and others to safety in these troubled times. As a rule of
t r a n s l a t o r s a pp e n d i c e s
thumb, to know if any course of action will be sanctioned by Sacred
Law, see if it serves or hampers da wa, almost everything that does
so will be found to be forbidden.
On Palestine
In the present climate, especially in the United States where people
are regularly misinformed about what is happening in the Middle
East, such statements as the authors encouragements to Muslims
to donate to the Palestinian cause may be misunderstood. We
must therefore remind non-Muslim readers that this was written
at a time when Israel had expelled half the people of Palestine out
of their homeland to refugee camps in the neighboring countries
who were lacking the resources to cope with an exodus of this
magnitude. Soon, Palestinian guerillas began to fight back by
conducting military operations from bases near those camps.
Both refugees and guerillas needed financial support, and this
' is what the author is referring to here, bince then Israel has had
an unbroken record of terrorism unmatched by any other state
organization or group. Illegal detention without charge running for
years, systematic torture, extrajudicial executions in the occupie
territories and assassinations of Palestinian activists abroad, mass
killings as in Sabra and Chatila, assaults against civilians with
missiles, helicopters, and fighter planes, killing of UN personnel,
demolitions of houses, shooting children and adolescents to
deter them from throwing stones at tanks and armored vehicles,
conversion of mosques into cafes and clubs, forceful evacuation of
the inhabitants from locations which are then confiscated to build
illegal settlements, and many other violations of human rights and
international law repeatedly denounced by organizations such as
Amnesty International and Human Rights Watch. During this time
Israel has refused to comply with eighty UN Resolutions. Yet it is
169
KEY TO THE GARDEN
only the Palestinians who are now accused of terrorism. Having
said that, we, as Muslims, are forbidden by SharTa to retaliate in
kind; we are not allowed to oppose terror with terror. We musi
maintain the rules of honor laid down by the Prophet We are not
allowed to kill civilians, especially women, children, elderly people,
the sick, or handicapped. We are not allowed to kill the wounded,
mutilate corpses, demolish houses, burn crops, torture prisoners, or
even humiliate them.
Thus, in speaking of funding the Palestinians nowadays, this
would involve such things as helping the refugees, assisting in the
reconstruction of their devastated infrastructure, and so on, not in
funding the indiscriminate bombing of civilians.
170
Abrar: The righteous; the best among common believers. We have
consistently used righteous for abrar, while reserving virtuous
for the Salihiin.
Adab: Spiritual courtesy; the attitude of reverence engendered by awareness
of the Divine.
Akhira: Hereafter, the life-to-come. Literally: that which follows.
Ansar: The Helpers; converts to Islam who resided in the city of Madina
and who received and assisted the Muslims who emigrated from
Makka.
1Arifbillab: Gnostic; one who has realized the state described in the hadith
qudsi where God says, I become his eyesight with which he sees; his
hearing with which be hears... He knows things by God, and not,
as others, God by His signs.
Awrad: Plural of wird (see wird).
Badr. Site of the first major battle of Islamic history, fought in the year 624
ce between the Muslims and the idolaters of Makka.
Dajjal: The Antichrist.
Dunya: This world. Literally: that which is near, the implication being that
the end of each of its beings and each of its moments is near, and that
we are remote from the Divine Presence and the higher worlds to the
extent that we are near to this world.
Dacwa: Calling people to God.
171
KEY TO THE GARDEN
Dhikr: Remembering God.
Fatiha: The first sura of the Glorious Quran.
Fatwd: A verdict given by a qualified religious specialist.
Ghusl: The ritual washing of the whole body required by the SharTa .11
certain times.
Habib: Beloved; one of the Blessed Prophets titles is the Beloved of God.
The people of Southern Arabia have taken to giving this title to tlu-
descendants of the Prophet, the 'Alawl sayyids.
Hadith Qudst: A Holy Tradition in which the Prophet repeats the words
of his Lord, but words that are not part of the Quran.
Hadra: Presence. Al-Hadra al-Ilahiyya: Divine Presence. The same word
is used to designate a circle of people engaged in dhikr, since the
purpose of dhikr is to be admitted into the Divine Presence.
Hal: A transient spiritual state.
Haqiqa: Essential reality; the archetypes in the higher worlds.
Hasbala: The phrase HasbunaAllahi wa nicmal-wakll (God is our
sufficiency and the Best of Guardians).
Hawqala: The phrase La hawla wa la quwwata ilia billah (There is
neither power nor ability accept by God).
Ihsatt: Spiritual excellence, defined by the Prophet as to worship God as
though you see Him; in the constant awareness that although you do
not see Him, He sees you.
Imam: Leader of all or part of the umma-, or the leader of the congregational
Prayer; or the leading scholars of each generation.
Istighfar: To seek Gods forgiveness, particularly by repeating the phrase,
Astaghfirullah (I seek the forgiveness of God).
Jahiliyya: The pre-lslamic state of ignorance.
Jihad: Struggle for the sake of God.
Kafir: Literally, one who covers up; but when applied to the truth and the
decision to deny it, it means disbeliever.
Kashf: Unveiling; certain knowledge which needs no proof; the direct
perception of the real nature of things and is of many different grades.
Kufr: The state of disbelief.
172
Madad: Assistance, reinforcement.
Malakut: The invisible subtle worlds.
Maqam: A spiritual station on the Path, more lasting than a hal.
Ma^rifa: Gnosis; the direct knowledge of higher realities. It begins with
inspiration (ilham), then unveiling (kashf or mukashafa), then
contemplative vision (shuhud or musbabada).
Mufti: A person who gives authoritative legal verdicts or fatwds.
Muhajir: Anyone who emigrates, particularly for religious reasons.
Mujahid: One who strives for the sake of God.
Muraqaba: Vigilance, unbroken attentiveness in the awareness that God
watches.
Mushahada: Contemplation; the vision by the Eye of the Heart of the lights
of the Divine Acts, then at a higher stage that of the Attributes, then
that of the Essence.
Nafs: Soul; the psyche or ego, which is intermediate between the physical
body and the luminous spirit. The downward pull of the body and
lower psychic drives give it a dark passional aspect, while the upward
pull of the spirit gives it a relatively luminous aspect. Reason and
emotions, both of which are psychic elements, may be put to the
service of either one of the two aspects.
Qibla: The direction of the Sacred House in Makka.
Rak'a: One unit of the ritual Prayer or $alat.
Ruh: Spirit; the reality of the human creature which transcends time and
space since it is not part of the physical world.
Salat: The obligatory ritual Prayer performed by Muslims five times a day.
Salihun: The virtuous; people of God who are either on the verge of or into
the station of sainthood. Their rank comes below that of the Prophets
and the Siddiqun.
Saqar: A place in Hell.
Sayyid: Literally: lord or master. By convention it refers to a descendant of
the Prophet J l
Sharfa-. The Sacred Law of Islam; the totality of practices required of all
Muslims.
173
KEY TO THE GARDEN
Siddiqun: True Saints; the very highest among saints. Their exemplar is Abu
Bakr al-iddlq, may God be pleased with him.
$ira{: The bridge stretched over Hell on the Day of Judgment, which all
must attempt to cross as one of the manifestations of the judgment.
Sim Secret; the archetype of the being in the eternal Divine knowledge.
SubhanAllah wa bihamdih: Transcendent (extolled and exalted) is God,
and His is the praise.
Surtm: The pattern of life of the Blessed Prophet 0. which comprises the
norm and example for his followers.
Sunna and Jama'a: The orthodox majority of Muslim scholars.
Tabicun: The Followers; those who met the Companions of the Prophet Jk
but not the Prophet himself.
Tajalli: The manifestation of one or more Divine Attributes.
Tariqa: The Way of Sufism, or one particular order of Sufis.
Tawassuh To seek the assistance of a person of virtue in praying to God.
One might say, for instance, O Lord, by the status of so-and-so in
Your sight, and by the blessing of his prayer, I ask You for such-and-
such a thing.
Tawhtd: Belief in Gods Oneness and Uniqueness.
Umma: The world community of Islam.
Umra: The Lesser Pilgrimage to the Holy House in Makka, which may be
accomplished at any time of year.
Waqf (plural, awqaf): Inalienable endowment, which is property that
its original proprietor dedicates to the exclusive benefit of certain
designated people or institutions. It remains so for as long after his
death as certain stipulated conditions are maintained. Some awqaf
that are still in existence date five or six centuries ago.
Wall: Saint; a Friend of God, enveloped in divine solicitude.
Wird: A regular spiritual exercise, usually a litany of dhikr (invocations
and supplications), but also recitation of the Quran, ritual Prayers,
and so on.
Wudu': The ablution required for ritual purification before most acts of
worship.
Zakat: The obligatory tax payable by Muslims to the needy.
174
Abu Bakr al-Siddlq: Closest Companion to the Prophet 0. and his first
successor (d. 12. a h ).
Abu Dawud al-Sijistani: One of the six major hadith compilers (d. 275
a h ).
Abu Hanifa al-Nu'man: Founder of the HanafT school of jurisprudence, he
taught in Baghdad, where he died and was buried in 150 a h .
Abu Hurayra: One of the most prolific hadith narrators among the
Companions (d. 58 a h ).
Abul-'Aliya: A Follower who heard from Ibn Abbas, lived in Basra, and
became a recognized expert on Quranic recitation, commentary, and
hadith (d. 90 a h ).
Abul-Darda: Famous Companion, known for his asceticism. He died in
Damascus in 32 a h .
Abu Hasln, Muhammad ibn al-Husayn aI-Dhari: Well-known scholar of
the sixth generation.
Abu Nadra: A Follower who lived in Basra, was an expert in Quranic
sciences, and died in 108 a h .
Abu Talib al-Makkl: One of the first to write a systematic treatise on
The names are listed alphabetically according to the name each person is best known
by. We have omitted the al- preceding last names, but retained it in first names.
Names beginning with ibn (son of) or Abu (father of) are duly listed under ibn
and Abu. The form Abul- is Abu al- (father of the) as it ispronounced.
175
KEY TO THE GARDEN
Sufism. He spent the last years of his life in Makka, hence his title ,il
Makkl, died there and was buried at the Ma'la cemetery in 386 ah.
Abu Zubyan: Follower and transmitter of hadith.
Ahmad ibn Isa: Known as al-Imam al-Muhajir, the Emigrant, for being tin-
first leading figure among the descendants of the Prophet to emigrate
from Iraq to Hadramawt, where his own descendants, who became
known as al-Sada al- Alawiyyln, the 'Alawi Sayyids, are to this day
active in preserving and teaching the Sacred Law of Islam (d. 345 a h ).
Anas ibn Malik: Companion who served the Prophet for most of his life
in Madina. He entered the Prophets service at the age of ten and lived
long to become one of the most prolific hadith narrators (d. 91a h ).
Anjasha al-Habashl: Abyssinian servant of the Prophet
Ash'ari, Abu Musa al-: Famous Companion whose tribe, the Ash'arls, came
from the Yemen to join the Prophet in Madina (d. 42 ah ).
Ash'ari, Abul Hasan al-: Third-century theologian who clarified and wrote
down the creed of the majority of Muslims, ahl al-sunna wal-jama'a. His
definition found so wide an acceptance among Muslims that it became
synonymous with ahl al-sunna wal-jama'a, so that whenever a scholar is
asked about his beliefs he finds it sufficient to say: I am Ash'ari.
Attas, Ahmad ibn Hasan al-: Great Alawi scholar and saint. Born in
Hurayda in 1257 ah he traveled to Makka, despite his blindness, to
become the most brilliant student of Imam Ahmad ibn Zaynl Dahlan,
the Shafi I mufti of Makka at that time. He returned to Hadramawt to
teach both inward and outward sciences till his death in 1334 a h .
Attas, 'Umar ibn Abd al-Rahman al-: Great Alawi scholar and saint,
master of Imam Abdallah al-Haddad. Habib 'Umar lived in Hurayda.
He was blind, yet loved to move constantly among the villages to teach.
He died in 1072 a h .
'Aydarus, Abu Bakr al-: Known as al-'Adanl because he left Tarim, his
father s hometown to settle in Aden where he died in 914 ai -i and where
his tomb and mosque are still the spiritual hub of the city.
Badhlb, Ahmad ibn 'Umar: HadramI scholar born in 1211 ah in the town
of Shibam, which is the hometown of the Badhlb clan of the great tribe
----of Kinda. He studied under numerous Alawi masters in various pan-c
176
of Hatframawt before emigrating to Singapore where he took office as
judge, Imam of a mosque, and teacher of Islamic sciences, until his death
in iz8o a h .
Bara ibn Malik al-: Anas ibn Maliks brother. He was a famous young
warrior and ascetic. The Prophet # liked his voice and he chanted
poems as they traveled in caravans. He was killed in battle in Tustar, in
Persia, in 21 ah
BayhaqI, Abu Bakr ibn Husayn al-: Famous ShafiT scholar and hadith
compiler who lived , taught, and died in Nishapur in 458 a h . Among
his compilations are al-Sunan al-Kubra, al-Sunan al-Sugbra, Shu ab al-
Imdn, and Dalail al-Nubiiwwa.
Bilal ibn Rabah: Famous African Companion who, as a slave in Makka,
was cruelly tortured by his masters to force him to renounce his Islam,
though he refused. He was eventually bought and set free by Abu Bakr.
The Prophet whom he served very closely both in Makka and in
Madina, liked his voice and made him the principal caller of the Adhan.
He died in Damascus in 20 a h .
Bukharl, Muhammad ibn Isma il al-: Most famous of hadith compilers, his
sahib \al-Jami' al-Musnad al-Sahih al-Mukhtasar\ is generally considered
to be the most authentic book in existence after the Quran (d. 256 ah ).
Busin, Sharaf al-Din Muhammad al-: Famous Egyptian scholar, Sufi,
and poet, whose poems in praise of the Prophet # gained universal
acceptance among Muslims, especially that entitled the Burda which
soon became the most frequently chanted poem in Muslim gatherings
all over the world. He died in Alexandria in 696 a h , and his seaside
mosque and tomb are still visited to this day.
Dahhak ibn Muzahim al-: Follower of the Followers, well known for being
an expert in both Quran and hadith sciences. He was born and raised
in Balkh and Merv, but lived for extended periods in Samarkand and
Bukhara (d. 105 a h ).
Ghazall, Abu Hamid Muhammad al-: Known as the Proof of Islam for
his powerful refutations of deviant Islamic and non Islamic cults and
schools of thought, and his thorough exposition of serious Sufism in
his many works, the most famous of which being lhya 'Ulum al-Din,
the Revival of the Sciences of Religion. He died in 505 ah in Jus, near
177
KEY TO THE GARDEN
present day Mashhad in northern Iran.
Habashl, All ibn Muhammad al-: Great Alawi scholar, saint, and pool.
Born in 1259 a h , he studied under his father, the then Shafi1muln
of Makka, then spent the rest of his life in Hadramawt, in the town
of Sayun, where he died in 1333 ah and where his mausoleum now
stands.
Haddad, 'Abdallah ibn Alawi al-: Renowned Alawi scholar and saint who
was born in Tarim, Hadramawt, in 1044 AH>lost his sight three years
later, then went on to become the undisputed master of both outward
knowledge of the Sacred Law and inward knowledge of Sufism of his
time (d. 1732 ah).
Haddad, Alawi ibn Tahir al-: Alawi scholar and saint who was born
in Qaydun in 1301 ah and became a close student of Habib Ahmad
ibn Hasan al-Attas. Later on he became co-founder of the rib at, the
teaching school of Qaydun. Finally he accepted the office of mufti of the
Malayan sultanate of Johore, where he died in 1382 a h .
Haddad, Tahir ibn Alawi al-: Alawi scholar born in Qaydun in 1328 a h .
Studied in Qaydun and in Indonesia, but mostly under his father, Habib
Alawi ibn Tahir, Johores grand mufti. Later on he was to accept office
as judge in Aden till his death in 1394 a h .
Haddar, Ahmad ibn Muhsin al-: Great Alawi scholar and saint. Born in
Indonesia in 1279 ah , he spent most of his adult life in Southern Yemen
and died in 1357 ah in the port of Mukalla where his mausoleum still
exists.
Hasan al-Basri al-: Sometimes known as al-Hasan ibn Abll-Hasan: Leading
Follower, brought up in the house of Umm Salama, one the Prophets
widows . Major scholar and saint and link between Imam All and
most Sufi chains (d. n o ah).
Hassan ibn Thabit: Most gifted of the Prophets poets. He won every poetic
challenge against the pagans. The Prophet J s ordered a pulpit placed in
the mosque for him to stand on and recite his poetry in defense of Islam.
He died in Madina at the age of 120 years in 30 a h .
Ibn Abbas, Abdallah: The Prophets cousin, his father being Abbas, the
Prophets paternal uncle. The Prophet patted Abdallah on the chest
once, saying, O God, grant him the understanding of religion and teach
178
him interpretation [of the Quran]. He became known as the Nations
Prime Scholar (habr al-umma). He died at Taif in 68 ah.
Ibn Abl Layla, cAbd al-Rahman: A leading Follower who lived in Kiifa (d.
83 ah ).
Ibn 'Atiyya: A leading Quranic commentator who lived in Damascus (d.
383 ah ).
Ibn al-Jazari Muhammad ibn Muhammad (d. 83 3ah ): Famous scholar and
authority on Quranic recitation. His works are still standard texts on the
subject. He died in Damascus.
Ibn Kathlr: Shafi1scholar well versed in both Quranic sciences and hadith.
His Quran commentary is one of the best liked and most often used (d.
774 AH)-
Ibn Mas'ud, 'Abdallah: One the very first Companions to accept Islam in
Makka, he never left the side of the Prophet 0. and was well known as
one of the best reciters of the Quran.
Jabir ibn Samura: Companion, nephew of Sa d ibn Abl Waqqa. He died
in Syria in 74 ah .
Jarir al-Bajall: Companion who emigrated from the eastern shores of the
Arabian peninsula to Madina. It is recorded that the Prophet never
saw him without smiling at him and never refused him audience. He
moved to Kirghizia during the civil war, then returned to Kufa where
he died in 51ah .
Juwaynl, Abul-Ma ali al-: Leading scholar, given the title Imam al-
Haramayn by his contemporaries. Teacher of Imam al-Ghazah (d. 478
ah ).
Khalid ibn al-Waltd: The most famous general among the Companions.
Called a Drawn Sword of the Swords of God by the Prophet 0. He
died in Homs, in Syria in 21 a h .
Labld: Famous pre-Islamic Arab poet.
Madhar, 'Abdallah ibn Ja'far: Alawl scholar and saint who spent twenty
years of his life in Delhi, India, then moved to Makka where he taught
in the Sacred Mosque until he died in 1x60 ah .
Makhluf, Hasanayn Muhammad: Late Egyptian scholar and mufti.
179
KEY TO THE GARDEN
Maymun ibn Mihran: Follower, renowned for his piety and asceticism (d.
117 AH).
Mu'adh ibn Jabal: One of the most knowledgeable Companions; he died in
his thirties in Syria in t8 ah.
Muslim ibn al-Hajjaj: Hadith compiler whose book is the second most
authentic hadith compilation (sahib) after Bukharl. He died in 261 ah in
Nishapur, in northern Iran.
Nadr ibn Shumayl al-: Well-known scholar and transmitter of hadith of the
fourth generation, that following the Companions, the Followers, and
the Followers of the Followers.
Nawawl, Yahya ibn Sharaf al-: One of the most celebrated scholars of all
time, he wrote several compilations and commentaries on compilations
of hadith, but his major work is a monumental work on jurisprudence,
following the school of Imam al-Shafi'T (d. 676 ah).
Nu'man ibn Bashir al-: First newborn to the tribe of Khazraj after the
arrival ofdie Prophet 0, to Madina and narrator of some hadiths of the
Prophet -0,. He was assassinated in Horns in Syria in 64 aii.
Qatada ibn Diama: Follower who lived in Basra. He was blind and well
known for his knowledge of Quran commentary. He died in Wasit in
117 AH.
Qarl, Mulla All: Hanafr scholar. Born in Herat; he lived in Makka, where
he became a prolific writer, producing works on fiqh, hadith, tafsJr,
kalam, Sufism, and history (d. 1014 ah).
Qushayrl, AbQl-Qasim al-: Famous Sufi whose treatise al-Risala, one of
the earliest expositions of Sufism, is still taught to this day in Sufi circles
(d. 465 ah).
Saqati, al-Sari al-: Famous early Sufi master, mentioned by Qushayrl in his
treatise. He was Imam Junayds maternal uncle and spiritual master (d.
251ah).
Sha bi, 'Amir al-: Leading Follower who taught in Kufa where he died in
t 04 or 105 ah.
Shadhill, Abul-Hasan al-: Illustrious founder of the Shadhill tarjqa. He
died in Egypt in 656 ah.
180
Sharam, Abd al-Wahhab al-: Famous Egyptian Azhar scholar and saint
and a prolific writer on both outward and inward knowledge (d. 973
ah).
Shafi1, Imam Muhammad ibn Idris al-: Founder of the Shafi l school of
jurisprudence. The rules he laid down for a mufti to follow to reach a
sound legal verdict remain the basis of all subsequent efforts in this field.
He died in Cairo in 204 ah.
Suhrawardl, Shihab al-Din Umar al-: Famous Sufi shaykh who lived in
Baghdad and was a contemporary of shaykh 'Abd al-Qadir al-Jilani.
His Awarif al-Mitarif remains one of the most widely recommended
expositions of the technique and courtesies of Sufism (d. 632 ah).
Tirmidhl, Abfl Isa al-: One of the major six hadith compilers. Author of
al-Jam? al-Sabjh, as well as other well known works (d. 297 ah).
Usama ibn Zayd: Companion whose father, Zayd ibn Haritha, had been
a freed slave of the Prophet, then his adopted son, until revelation
abolished formal adoption. At the age of sixteen Usama was given
command over an army including many of the older Companions (d.
54 ah).
Wahb ibn Munabbih: Follower from Yemen, famous for his knowledge of
Jewish lore (d. 113 ah).
t 8t

Key To The Garden by Imam Al Haddad

Uploaded by

Copyright:

Available Formats

Key To The Garden by Imam Al Haddad

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Key To The Garden by Imam Al Haddad

Uploaded by

Copyright:

Available Formats

k I Y TO THE GARDEN

i i \ I11AHMAD MASHHUR AL-HADDAD

You might also like