And, out of kindness, lower to them the wing of humility, and say:
“My Lord! Bestow on them Thy Mercy
even as they cherished me in childhood.” (17:24)
Reflection
The metaphor is that of a high-flying bird which lowers her wing out of tenderness to her offspring. There is a double aptness:
When the parent was strong and the child was helpless, parental affection was showered on the child. When the child grows up and is strong, and the parent is helpless, can he afford to do less than attempt to bestow similar care on the parent?
But more: he must approach the matter with gentle humility. Does not parental love remind him of the great Love with which Allah, most High, cherishes His creation? This is more than simple human gratitude; it goes up into the highest spiritual region.
Note that we are commanded to honour our parents, not “that thy days may be long upon the land which the Lord giveth thee” (i.e. Allah has not put the emphasis on supplicating for the prolonging of the lifetime of one’s parents), but upon much higher and more universal grounds which befit a perfected revelation. It is imperative to understand the following three points in relation to this:
Firstly, not merely respect, but cherishing kindness and humility to parents are commanded.
Secondly, this command is bracketed with the command to worship the One True God. Parental love should be to us as a type of divine love: nothing that we give can ever really compensate for that which we have received.
Thirdly, our spiritual advancement is tested by this: we cannot expect Allah’s forgiveness if we are rude or unkind to those who unselfishly brought us up.
The qasidatu-r ra’iyyah fi kanji sawa’iyyah is an ode of ten quatrains extolling the virtues and miraculous exploits of Al-Sayyid Shahu-l Hamid al-Qadiri al-Naguri, may Allah illuminate his mausoleum. He is widely acclaimed as the patron saint of the South Indian Muslims.
The ode was composed by the eminent South Indian reviver [mujaddid] of the 17th century and a spiritual guide of the Mughal Emperor Aurangzeb Alamgir, Al-Shaikh Sadaqatu-Llah ibn Sulaiman al-Qahiri, may Allah be pleased with him.
This ode features prominently in Mawlid compendiums that originate from South India. One of the unique features of this composition is that each of the 40 lines of the ode end with the Arabic letter “ra” – hence the name ‘ra’iyyah‘.
It being the month commemorating the anniversary of the noble saint, TAQWA.sg is honoured to present this ornamented version of the beautiful ode.
This is a famous greeting upon the saint of Nagore, Al-Sayyid Shahu-l Hamid al-Qadiri al-Naguri, may Allah sanctify his secret. It was composed by our grand-shaikh,Imam al-’Arus Sayyid Muhammad, may Allah be pleased with him.
Together with the qasidatu-r ra’iyyah, this greeting is traditionally recited by the saint’s ardent lovers when they visit his mausoleum in Nagore (South India), and at his memorials around the world. It is also recited in public and private gatherings [majalis] held in honour of him.
It being the month commemorating the anniversary of the noble saint, TAQWA.sg is honoured to present this ornamented version of the blessed greeting.
* Masters of the ‘Arusiyyah branch of the Qadiriyyah way of Islamic Spirituality
DISCLAIMER: Please note that links to external websites are provided only for reference purposes. TAQWA (Singapore) is neither responsible for their content nor adhere to views expressed therein which may be contrary to our ethos and beliefs.
* Masters of the ‘Arusiyyah branch of the Qadiriyyah way of Islamic Spirituality
DISCLAIMER: Please note that links to external websites are provided only for reference purposes. TAQWA (Singapore) is neither responsible for their content nor adhere to views expressed therein which may be contrary to our ethos and beliefs.
“The Theophany Ode” [qasidatu-sh shathiyyah] is another poem in the tradition of al-khamriyyah attributed to Sayyidna-sh Shaikh ‘Abdul Qadir al-Jilani, may Allah be well pleased with him. It is the penultimate ode in the revered liturgical work of the ‘Arusi-Qadiri way, Ratib Jalaliyyah.
In Sufi terminology, shath (شطح), pl. shatahât (شطحات), refers to divinely inspired ecstatic utterances of Sufis during rapturous fervour in their mystical state of fanâ’ or “passing away of the self”. This occurs when they are over-whelmed by a personal and intimate experience of the Divine Presence to such a degree that they disconnect from wordly reality.
Outwardly, some of the ecstatic utterances may appear incoherent or even blasphemous. It is for this reason that Sufis admonish the uninitiated to desist from making both literal and personal allegorical interpretations of the words therein. Rather, one should seek a spiritual guide to elucidate the reality behind the statements.
The ecstatic Persian-Sunni-Sufi-Sheikh, Ruzbihan Baqli, explains in his Sharh-i Shathiyat (section 89, p. 57):
Therefore, in the diction of mystics, ecstatic utterance [shath] is derived from the motions of the secrets of their heart. An ecstasy becomes more intense and the light of emanation rises from the bottom of their sirr, with the quality of visions and glad tidings and the strength of the spirits in the light of inspiration that befalls their intellect.
It (motions of the heart) stirs their fire of longing for the Eternal Beloved, until they attain theophany and roam in the world of majesty. When they see the apparent and the concealed of the hidden and mysteries of the glory, spiritual intoxication involuntarily arises in them; the soul is moved; the sirr seethes, and the tongue is set talking.
— Papan-Matin, F and Fishbein, M (2005). The Unveiling of Secrets (Kashf Al-Asrar): The Visionary Autobiography of Ruzbihan Al-baqli (1128-1209 A.D.). Leiden: Brill NV. p22.
The ode presented here is one of the many shathiyyah odes attributed to Sayyidina-sh Shaikh, may Allah perfume his tomb. The reason why Imam al-’Arus, may Allah sanctify his secret, chose to end the Ratib Jalaliyyah with this ode cannot be fathomed with a mere translation. It is a matter of experiential unveiling for the adherent of the ‘Arusi-Qadiri way.
And Allah and His Messenger know best!
Arabic Text & English Translation
Note: At times, Scribd.com fails to render Arabic script properly. If the text above looks gibberish, please download the file to view.
“The Loftiest Pearl” [ad-dawr al-a’la], also known as the “Orison of Protection” [hizb al-wiqaya], is a much-loved litany in Sufi circles. Its remarkable power and exalted beauty is widely acknowledged. It is said that whoever reads it with sincerity of heart and utter conviction, while making a specific plea, will have their wish granted. The one who recites this prayer is described as the sun and the moon amongst the stars.
This transcendent litany belongs to the corpus of treasures unveiled by our master and guide who is lovingly revered as the Red Sulphur [al-kibrit al-ahmar], the Spiritual Master par excellence [al-shaikh al-akbar], and the reviver of the community and religion [muhyi-l milla wa-d din]. He is the luminous Muhyi-d Din Muhammad ibn Al-‘Arabi Al-Hatimi Al-Andalusi Al-Ta’i, may Allah sanctify his secret, illuminate his mausoleum, and benefit us in both abodes by his virtue!
Two of the notable devotional compendiums where this litany is found are:
majmu’at al-ahzab of Ahmad Ziya’uddin Gumushanevi al-Naqshbandi
al-fuyudat ar-rabbaniyya of Isma’il Muhammad Sa’id al-Qadiri
Many notable contemporary savants and saints of the Levant, Turkey and elsewhere possess the invaluable license [ijaza] to recite and distribute this precious jewel. The key to unlocking the secrets of this litany lie in those authorisations.
This litany has also been made popular in the West by the active promulgation of the Muhyiddin Ibn ‘Arabi Society (MIAS). They have also released a micro-film of the litany which is used as an amulet [ta’wiz].
In his foreword to the English appreciation of this litany, Michel Chodkiewicz writes:
These prayers (salawat, ahzab, awrad) [of ibn ‘Arabi], transmitted from master to disciple, are much more than pious litanies. These are inspired invocations, each structured around a series of Divine Names. Every Name conceals secrets and powers that are its own: it must arise at a precise moment in the recitation in order for it to be effective. Such effectiveness is not magic, however. It presupposes that certain conditions are satisfied, the most important of which is purity of intention…
It is one of these prayers, al-dawr al-a’la (known also as the hizb al-wiqaya), which can be found at the centre of the little book before you.
— Taji-Farouki, S. A Prayer for Spiritual Elevation and Protection. Oxford: Anqa Publishing, 2006.
In al-fuyudat ar-rabbaniyya, the merits and properties of this litany are described as follows:
If someone learns it by heart, he will be safe from all earthly and heavenly tribulations, and protected from all satanic afflictions and injuries, as well as those caused by the jinn and humans. It is useful as a shield against disaster and the plague, against the sandstorm, and against sorcery and difficulty in childbearing. It contributes to the solution of knotty problems. It is a firm fortress, a secure refuge, and a trustworthy safeguard against the cunning plots of one’s enemies, and a valuable aid to victory over them, both outwardly and inwardly.
This is especially true of someone who is diligent in reciting it after the obligatory dawn prayer [salatu-l fajr]. Obedience will be paid to him from both the higher and the lower reaches of the universe. He will experience the marvels and wonders that result from effectiveness of speech. People will flock toward him, and they will approach him with love, admiration, affection, honour and veneration, because this is one of Allah’s amazing secrets, and one of His extraordinary guarded treasures.
It is strictly necessary, however, at the time of its recitation, for there to be presence of heart, sincerity of intention, and diligent concentration. True benefits reside in true convictions, so you must recognise its worth, for then you will experience its blessed grace and goodness, if Allah (exalted is He) so wills. It is also necessary to recite the following before and after embarking on its recitation:
Before
1 x the Opening Chapter [al-fatiha] (Al-Qur’an. 1)
1 x the Verse of the Pedestal [ayatu-l kursi] (Al-Qur’an. 2:255)
1 x the first 3 verses of suratu-l An’am (Al-Qur’an. 6:1-3)
After
3 x suratu-l Inshirah (Al-Qur’an. 94)
3 x salutations upon the Prophet, Allah bless him and give him peace [salawat]
— Al-Qadiri, Isma’il M. Emanations of Lordly Grace (Al-Fuyudat Ar-Rabbaniyya). Trans. Muhtar Holland. Florida: Al-Baz Publishing, 2000.
“Litany of the Supreme Succour” [hizbu-l ghawthu-l a'zam] is one of the brief and frequently recited litanies of Sayyidina-sh Shaikh ’Abdul Qadir al-Jilani (may Allah be well pleased with him). It is highly valued in the ‘Arusi-Qadiri path.
Shaikhuna Dr. Thaika Shu’aib (may Allah protect him) never fails to include this sublime hizb in the closing supplication [du'â'u-l ikhtitâm] of all his gatherings [majâlis]. Such is his personal affinity with it.
He exhorts his murids to adopt the hizb in their daily liturgical schedule. He has also included it in his work, Al-Munjiyat [4th edition, p. 298], so that non-adherents to the tariqa may find benefit.
And success is from Allah.
حزب الغوث الاعظم
للقطب الأقطاب والغوث الأحباب محى الدين عبد القادر الجيلانى
By the cardinal pole & succour of the ardent lovers, our master & guide, Muḥyi d-Dīn ‘Abd al-Qādir al-Jīlanī
In the name of Allah, the Universally Merciful, the Singularly Compassionate
O Allah, loosen this knot and cause this hardship to ease; let me encounter the best of good fortune and guard me against the worst of destiny; provide me with the best of what is sought and protect me from the worst of the final upheaval.
“O Allah” is my plea, my need; my equipment is my neediness; my means [wasilati] is the cessation of my deceitfulness; my capital is the non-existence of my cunning; my intercessor is my tears; and my treasure is my incapacity.
My Lord, a drop from the oceans of Your Generosity will enrich me; an atom from the current of Your Pardon will suffice me; so have mercy on me, grant me provision, guide me, give me well-being, pardon me, forgive me, fulfil my need, disperse my sorrow, cheer my concern, and remove my anxiety.
By Your Universal Mercy, O Most Merciful of the merciful.
The use of symbolism to illustrate devotional acts, spiritual states and mystical terminologies is primeval. In this regard, the use of wine, goblets, tavern, cupbearers, and intoxication as metaphors is ubiquitous in Sufi discourse and literature.
It will appear blasphemous to the uninitiated to find symbols of immorality given such an extraordinary rank. It is worth remembering that it is wine of this world that is forbidden whilst the Wine of the Hereafter is highly sought after by all believers.
Allah, most High, states in His revelation:
“Thou knowest in their faces the radiance of bliss as they are given to drink of a Wine sealed whose seal is Musk – and for this let those who have aspirations, aspire — and whose mixture is Tasnim, a fountain whence drink those Nearest to God.”
— Al-Qur’an 83:24-28
Dr. Abdu’ Razzaq Blackhirst, a Mevlavi Sufi, reflects on the above sublime verses as follows:
“The injunction for all those who seek bliss to strive to drink the pure wine of Paradise (forgoing the wine of this world) is the warrant for the Sufi’s zeal for a sacred intoxication. There is a cult of divine inebriation in Islam, a drunkenness for God, although it is symbolic and even in that necessarily constrained by the social shell that surrounds it and to which it is a kernel.
In the interior dimensions of Islam, extending from this warrant in the Koran, there is a doctrine of wine and a method of sacred drunkenness even if abstinence and sobriety is the norm of the Islamic social order. The Sufi drunkenness is not literal, of course. The Sufi ideal is to be inwardly drunk and outwardly sober.”
— Blackhirst, A. (2006). The Mysteries of Wine & Spiritual Transformation in Sufi and Christian Perspectives. Available: http://www.theabodeofpeace.com/wine.html. Last accessed 3rd Mar 2012.
From this allegorical tradition hails ”The Wine Ode” [qasidatu-l khamriyya], also known as Qasida-e Ghousia in the Indo-Pak region. It is found in the the Diwan attributed to Sayyidina-sh Shaikh ‘Abdul Qadir al-Jilani, may Allah perfume his abode.
In it, Sayyidina-sh Shaikh alludes to the Favours his Lord had bequeathed upon him and gives glad tidings to his disciples. He also fulfils the prophecy of Khwaja Yusuf al-Hamadani, may Allah sanctify his secret, who said during their encounter:
“O ‘Abdul Qadir! You have satisfied Allah and His Prophet (upon him be blessings and peace) with your proper respect for me. I see you in the future sitting on the highest place in Baghdad and speaking and guiding people and saying to them that your feet are on the neck of every wali! And I almost see before me every wali of your time giving you precedence because of your great station and honor.”
— Kabbani, M H. (circa. 1990). Abu Ya`qub Yusuf ibn Ayyab ibn Yusuf ibn al-Husayn al-Hamadani May Allah Sanctify His Soul. Available: http://naqshbandi.org/chain/9.htm. Last accessed 3rd Mar 2012.
The casual reader may be forgiven for thinking that some of the couplets are ostentatious. But the people of the path are cognisant of the reality therein; Allah manifests such utterances on the tongues of His Friends in fulfilment of His Promise:
“Behold! Verily on the friends of God there is no fear, nor shall they grieve.”
— Al-Qur’an 10:62
Different Shuyukh prescribe this ode to their murids in different ways. While there is benefit to be accrued from reciting it occasionally, it is highly recommended and from propriety to seek the explicit permission [ijaza] of one’s Spiritual Guide before incorporating this as part of one’s daily liturgical schedule.
Sayyidina-sh Shaikh is reported to have said:
“Countless benefits accompany this ode [qasida], called The Wine Ode [al-Khamriyya], and its recitation.” It is for the purpose of attracting the Eternal Emanations [al-Fuydat-samadaniyya] by means of the Jilani presence, and each verse is famous for a special property, which makes it unique and able to stand by itself.
For the Elect and the Elite [i.e. awliya-allah], their worldly pleasure is in worship and following the Prophetic way. They lead distinguished lives that are characterised by their preoccupation with:
Allah, eminent is His Glory
the Prophet, Allah bless him and give him peace
the Hereafter
This does not mean that they lead dreary or stoical lives without recourse to happiness in this world. They find immense joy in fulfilling the mandatory and indulging heavily in the supererogatory. Their insatiable quest is unveiling the veiled.
A consequence of this way of life is that Allah inspires in their hearts exceptional masterpieces in the form of entreaties, benedictions, litanies and other compositions. The literary worth and spiritual value of some of these are beyond words.
The “Glad Tidings of Good Things and the Arrival of Delights”[basha’iru-l khairat wa bulughu-l masarrat] is a chefs-d’oeuvre in this tradition. Composed by Sayyidina-sh Shaikh ‘Abdul Qadir al-Jilani, this is a unique necklace of salutations made of selected priceless pearls from the noble Qur’an.
As it befits propriety, it is only appropriate that the master’s words describe the worth of this jewel. It is related that Sayyidina-sh Shaikh said the following about this composition:
Accept these invocations of blessings [salawat] from me, for I received them by way of inspiration [ilham] from Allah (Exalted is He). I then presented them to the Prophet (Allah bless him and give him peace), whom I intended to ask about their special merit. He (Allah bless him and give him peace) answered me before I asked him, and he said to me:
They have a special merit that is something too tremendous to be calculated. They raise those who adopt them to the highest degrees, and cause them to reach the farthest goals. If someone seeks to achieve some purpose by them, he will not be turned away disappointed. His idea will not be frustrated, and his supplication will not be rejected. If someone recites them, even one time only, or carries them with him, Allah will grant forgiveness to him and to those who are with him in his company.
When his final moment is at hand, four of the angels of mercy will be present beside him. The first will keep Satan away from him. The second will inspire him to utter the testification of faith [kalimatu-sh shahada]. The third will quench his thirst with a cup from the River of Abundance [al-kawthar]. The fourth will hold in his hand a vessel of gold, filled with the fruits of the Garden of Paradise, giving him the glad tidings of a dwelling in the Garden, and saying to him: ‘Be of good cheer, O servant of Allah!’ So he will look at Him and see Him with his eye, before his spirit departs.
He will enter his grave with a feeling of security, happy and cheerful, and he will experience no loneliness and no confinement therein. Forty doorways of mercy will be opened for him, and the like thereof of light. When he is raised up on the Day of Resurrection, an angel will bring him good news from his right, and an angel will reassure him from his left. He will be dressed in two fine garments, and a thoroughbred steed will be guided to him for him to ride. He will suffer no distress and no remorse, and he will be subjected to an easy reckoning. When he passes across the Bridge of Hell, the Fire will say to Him: ‘Make a quick escape, O emancipated slave of Allah! I am forbidden to touch you!’
He will enter the Garden of Paradise in the company of the righteous forbearers, and in the Garden he will be given forty domes of white silver. Each dome will contain a palace of gold, and in each palace there will be one hundred pavilions made of light. In each pavilion there will be a raised couch made of silk brocade, and upon each raised couch there will be a maiden, one of the houris with those lovely eyes. Her body will emanate the most fragrant perfume, as if it were the full moon of the night of his consummation. Then he will be given that which no eye has ever seen, of which no ear has ever heard, and which has never occurred to the heart of a human being.
According to the traditional report [khabar], on the night when the Prophet (Allah bless him and give him peace) was transported to his Lord (Almighty and Glorious is He), the following exchange transpired:
The Almighty One (Glorious and Exalted is He) said: “To whom does the earth belong, O Muhammad?” He replied: “To You, O my Lord,” so He said to him: “To whom do the heavens belong, O Muhammad?” Again he replied: “To You, O my Lord,” so He said to him: “To whom do the veils belong, O Muhammad?” Again he replied: “To you, O my Lord,” so He said to him: “To whom does the Pedestal [kursi] belong, O Muhammad?” Again he replied: “To You, O my Lord,” so He said to him, “To whom do you belong, O Muhammad?” At this point, the Prophet (Allah bless him and give him peace) bowed down in prostration, and the sense of modesty prevented him from saying anything. The Almighty One (Glorious and Exalted is He) then said: “You belong to him who invokes blessings upon you, and who does so with profound respect and reverence.”
Sayyidina-sh Shaikh Abdul Qadir al-Jilani then went on to say:
This invocation of blessing is the one that befits this Prophetic tradition [hadith]. It is the opening of seventy doors of mercy, and it manifests marvels from the path of the Garden of Paradise. It is better than someone who emancipates a thousand souls, and immolates a thousand sacrificial beasts, and donates a thousand dinars to charitable causes, and fasts for a thousand months. It contains a hidden secret, and it is the means by which provisions are easy to obtain, characters are refined, needs are satisfied degrees are exalted, sins are erased, faults are pardoned, and the lowly are dignified.
Sayyidina-sh Shaikh Abdul Qadir al-Jilani also said:
This invocation of blessing is given to no one but the perfect righteous man, for it is perfect in its qualities, endowed with gracious favour. If some problem troubles its owner, every invocation of it will be a means of access for him in the presence of the noble Prophet (Allah bless him and give him peace), and every Qur’anic verse in it will be an intercession in the presence of the Almighty Patron. It is the invocation of blessing of those who perform the ritual prayer, the Qur’anic recitation of those who practice remembrance, the admonition of those who heed advise, and the means of access of those who seek access. It is the invocation of blessing of the glorious Qur’an, and I have called it: “Glad Tidings of Good Things”.
