| Mohyeddin Ibn 'Arabi (560-638 AH, 1165–1240 AD) is one of the most profound and remarkable figures in the history of world spirituality, and can be considered the greatest of all Muslim philosophers. |
| Born Mohammed Ibn Ali Ibn Mohammed Ibn Ahmed Ibn Abdallah at-Ta’i al-Hatimi, he came to be known as Abu Abdallah, or as Mohyeddin (The Reviver of the Religion), and as Ibn Arabi. |
| He was born in Murcia in Andalusia (Spain). His father was employed by the ruler of the city, and in 567 AH (1172 AD) Murcia was conquered and his family moved to Seville, where his father went into government service. He started religious education at the age of 7 in Seville, where he started studying the Qur’an with its different pronunciations. |
| That he was destined for a spiritual life was revealed to him in several revelations early in his life. |
| Ibn Arabi wrote that, in his childhood, he was severely ill one day, and during high fever, he had a dream that he was surrounded by a large crowd of armed forces of evil wanting to destroy him. He suddenly saw a strong man with a splendid shining face who attacked these evil spirits and fended them off, saving him. He asked who he was, and he replied: "I am Surat Yaseen". He then woke up and found his father by his side reading "Surat Yaseen". |
| He also wrote that during his early teens he spent much of his time with his friends in pastimes and gaiety. One day, however, he was overcome by a spiritual vision of God. In the middle of one of nightly parties in Seville he heard a voice calling to him, "O Mohammed, it was not for this that you were created". This moved him a lot, and he went into prolonged seclusions, and received several visions and revelations. |
| Ibn Arabi’s father told his friend, the judge and great philosopher Ibn Rushd (Averrois), about the change in his son. According to Ibn Arabi’s account Averrois requested a meeting. The exchange that took place has been recounted by Ibn Arabi in several of his writings: "One day in Cordoba I went to its judge Al Waleed Ibn Rushd (Averrois) and he had been wanting to meet me after hearing what The Lord had revealed to me in my seclusion, and had been expressing astonishment for what he heard. My father sent me to him on an errand, aiming that I meet him, for he was a friend of his. I was still a young boy, my beard had not sprouted and my mustache had not even grown. When I entered, he stood up to me showing affection and glorification. He embraced me and told me: "Yes?" I said "Yes!". His delight in me grew as I understood him. I sensed what delighted him, and I said: "No!". He became tense and his color changed, and doubted what he had, and asked me: "how did you find Lordly revelations and floods? is it what we have of vision?" I said: "Yes and No! and between yes and no, spirits fly from their substances and necks from their bodies!" Then he became pale." Ibn Rushd later declared: "I myself was of the opinion that spiritual knowledge without learning is possible, but never met anyone who had experienced it". The meeting highlights the wide separation that Ibn Arabi perceived between the formal knowledge of rational thinkers and the unveiling of those who have true insight into the nature of things. |
| In the Futuhat, Ibn Arabi writes of the meeting: "He (Ibn Rushd) was a master of thought and logical perception, and he thanked The Lord Almighty that he was present in a time where he saw someone who entered a seclusion ignorant, and came out 'like this', without study or learning or reading. He said "this is a case we verified, and did not see any like it, so thanks and gratitude to The Lord that I am in a time where one of its (the Path's) masters who opens what is closed of its doors is alive, and thanks and gratitude to The Lord that He made me meet him"". |
| It is worthy to note that his visit to Cordoba and meeting Ibn Rushd, the representative of the proper Aristotelean stream of Islamic philosophy was a specially important meeting. Their encounter was decisive and critical for both, where it highlighted the disparity between the path of logical mindful thinking and the path of mysticism and revelation. In addition, that the Sufi young man had the upper hand in the encounter over the rational philosopher, highlights how Sufism as a way of life can be combined with the logic, intelligence, and rational thinking. It was not merely Sufism that had the upper hand over philosophy, for his revealed Sufi experiences were combined to a great extent with very accurate rational thinking, and supported by it. Ibn Arabi was a Sufi, and in the same time a great thinker and a philosopher. |
| Eventually he studied with many Sufi Sheikhs, and with masters of other Islamic sciences, including Hadith, Qur’an recitation, Qur’an commentary, and jurisprudence. |
| He left Spain for the first time when he was thirty, traveling to Tunis. In 595 AH (1200 AD), a vision instructed him to go to the East, and he left for Mecca for the Hajj, and never came back. |
| In 597 AH (1202 AD) he performed the hajj and met Majd ad-Din Ishaq, whom he accompanied back to Anatolia. He stayed for a time in Mosul, where he was initiated on the path (given the "Khirqa" or cloak) by Ibn al-Jami’, who himself claims to have received it directly from Al-Khadir (the mystical spiritual guide who is described in the Qur’anic account of his meeting with Moses in Surat Al-Kahf (18: 65–82)). For some years he traveled extensively in Turkey, Iraq, Syria, and Egypt, and he again visited Mecca and Medina. After Majd ad-Din’s death, Ibn Arabi married his widow and raised his son, Sadruddin Qunawi who became his leading disciple, writing a number of important books. |
| In 1223 Ibn Arabi settled down permanently in Damascus, where he taught and wrote. His company was sought by royalty, and he came across a lot of wealth, but saved nothing of it. It was said that the ruler of Hums made him an allowance of 100 dirhams a day, and Ibn Al-Zikki 30 dirhams a day, and he used to give them all out in charity. A circle of disciples, including Qunawi, served him until his death in 638 AH (1240 AD). |
| He was a prolific author. His major project during these years was "الفتوحات المكية" Al-Futuhat Al-Makkeyya (The Meccan Revelations), where he used to write 3 notebooks or booklets every day no matter where he was. In a letter he wrote to the king Al-Muazzam, Ibn Arabi counted more than 400 titles of his writings, including the grand Qur’an interpretation where he reached "Surat Al-Kahf" and died before completing it. The Qur’an commentary's full version, had it been completed, would have been longer than the Futuhat. Most of these works are short manuscripts, but many are full-sized books. |
| As a Sufi master, and wrote many books on the subject, including: "الجمع والتفصيل في حقائق التنزيل" Al-Jam' wa At-Taffsseel fi Haqaiq At-Tanzeel (the collective and explained in the truths of revelations), "الجذوة المقتبسة والخطرة المختلسة" Al-Juzwa Al-Muqtabasa wa Al-Khatra Al-Mukhtalasa (the adapted cinder and the secret thought), "كشف المعنى في تفسير الأسماء الحسنى" Kashf Al Ma'na fi Tafseer Al-Asmaa Al-Husna (exposing the meaning in explaining the Glorious Names of The Lord), the manuscript "مشاهد الأسرار القدسية ومطالع الأنوار الإلهية" Mashahed Al-Asrar Al-Qudseyya wa Matale' Al Anwaar Al-Ilaheyya (The sights of the Holy Secrets and the dawning of the Divine Lights) and many other numerous books |
| Ibn Arabi's writings remained unknown in the West until modern times. Early Orientalists did not study him because his writings had little influence in Europe. His works, moreover, are notoriously difficult, making it easy to dismiss him as a “mystic” without trying to read him. Only in the second half of the 20th century was he recognized as an extraordinarily broad-ranging and highly original thinker with much to contribute to the world of philosophy. Early scholars limited their attention almost entirely to "فصوص الحكم" Fusus al-hikam (The Ringstones of the Wisdoms) that represents but a tiny fraction of what he offers in his massive "الفتوحات المكية" Al-Futuhat Al-Makkeyya (The Meccan Revelations) |
Over the centuries Ibn Arabi’s "فصوص الحكم" Fusus al-hikam (The Ringstones of the Wisdoms) was held in highest esteem. Based largely on Qur’anic verses and hadiths, he shows how each of twenty-seven prophets from Adam to Mohammed, Sallallahu ‘alaihi wa Sallam, disclosed in his own person and prophetic career the wisdom implied by one of the divine attributes.
He wrote that, in a revelation, the Prophet, Sallallahu ‘alaihi wa Sallam, came to him and handed him the Fusus. He wrote: “I state nothing that has not been projected toward me; I write nothing except what has been inspired in me.”
The Fusus first English translation was partially done by Angela Culme-Seymour from the French translation of Titus Burckhardt as "Wisdom of the Prophets" (1975), and the first full translation was by Ralph Austin as "Bezels of Wisdom" (1980). The complete French translation is by Sheikh Abd Ar-Razzaq Yahya (Charles-André Gilis), entitled "Le livre des chatons des sagesses" (1997). |
| His major work is "الفتوحات المكية" Al-Futuhat Al-Makkeyya (The Meccan Revelations). The Futuhat is a mammoth work that would cover thousands of pages. It is a compilation of metaphysics, theology, cosmology, spiritual anthropology, psychology, and jurisprudence.Topics include the inner meanings of the Islamic rituals, the stations of travelers on the Path to God, the nature of cosmic hierarchy, the spiritual meaning of the letters of the Arabic alphabet, the sciences embraced by each of the ninety-nine Names of The Lord, and the significance of the differing messages of various prophets. The introduction contains a detailed account of Ibn Arabi's [aqeeda] (doctrine, creed), and in the last chapter (chapter 560) he lists in detail his most important advice to every reader. |
| The Futuhat was abridged by Abdul-Wahab Al-Shaarany (d 973 AH, 1566 AD), and he called the book: "لواقح الأنوار القدسية المنتقاة من الفتوحات المكية" Lawaqeh Al-Anwar Al-Qudseyya Al-Muntaqah min Al-Futuhat Al-Makkeyya (The Pollens of Holy Lights Selected from The Meccan Futuhat (Revelations)). He later abridged the abridged version and called it: "الكبريت الأحمر من علوم الشيخ الأكبر" Al-Kabreet Al-Ahmar min Uloom Al-Sheikh Al-Akbar (The Red Sulfur from The Knowledges of The Grandest Sheikh) |
In the "Lawaqeh Al-Anwar ..." Al-Shaarany wrote:
"During my abridging, I came upon several passages that did not appear to comply with the norms of the orthodoxy of the Sunna and the group [al-jama'a], so I deleted them from the abridged version. I kept thinking that the deleted parts were definitely written by Sheikh Mohyeddin till the learned Sheikh Shamsuddin Al-Tayeb Al-Madany (d 955 AH, 1548 AD) visited us, and I discussed this matter with him. He produced a copy of "Al-Futuhat" which he had verified against the original in Konya handwritten by the Sheikh himself, and I did not find in it any of the parts that had stopped me and I had deleted, and I came to the conclusion that the copies in Egypt were all written from the copy where they (the Sheikh's denouncers) inserted what contradicts the doctrines of the orthodoxy of the Sunna and the group [jama'a], as had occurred in "Al-Fusus" and others." |
In "The Red Sulfur..." Al-Shaarany wrote:
"And know that I read uncountable books and did not find a book more collective for the sayings of the people of the Path than "Al-Futuhat Al-Makkeyya" (The Meccan Revelations), specially what it includes of secrets of Sharia and of clarification of disputes between scholars and where from they deduced their different opinions. If a Sharia scholar reads it, he will increase in knowledge and find secrets of the methodology of deduction and correct interpretations he did not know; and if a commentator of the Qur’an reads it he will find the same, and similarly a Hadith scholar or scientist, or a linguist, or an interpreter of dreams, or a scholar of physics or medicine or logic, or a Sufi, or a scholar of The Names of The Lord, or of the science of letters, they will all find the same." |
"The knowledges of the Sheikh (Ibn Arabi) are all based on revelation and identification, are purified of doubt and distortion, as he, may The Lord Be Pleased with him, pointed to in chapter 367 of the "Futuhat" where he wrote:
"we don't have (in this book), by The Grace of The Lord Almighty, any imitation (copying) except for the legislator, Sallallahu ‘alaihi wa Sallam."
And:
".. and know that I have absolutely not stated in this book (Al-Futuhat), thanks to Allah Almighty, any issue that is not compliant with Sharia, and I have not departed The Book (The Qur’an) or the Sunna in anything of it"
and his saying in chapter 365:
"and know that all I say in my teachings and my compilations is derived purely from the presence of The Qur’an and its coffers.."" |
His poetry book: "ترجمان الأشواق" Turjuman Al-Ashwaq (The Interpreter of Longings) is a collection of poems of love and affection, the first of Ibn Arabi’s works to be translated into English. It was inspired by Nizam, a beautiful and gifted daughter of a great scholar from Isfahan.
In Aleppo this work caused uproar in certain circles, and he came under the blame of writing erotic verses under the cover of poetic allusions. The religious scholars of Aleppo severely criticized the work and denounced the claim that this poetry was mystical or expresses Divine realities.
Later Ibn Arabi wrote a commentary on these poems by the title of ذخائر العلائق “Dhakha'ir al-A’laq” (the treasures of connection), which when the scholars read, they felt sorry for unjustly exposing Ibn Arabi to their scathing criticism. |
The Imam Safeyyeddin Hussein wrote in his manuscript in which he describes the master Sheikhs of his time he had met:
"I saw in Damascus the Sheikh, the Imam, the [Gnostic], the one and only, Mohyeddin Ibn Arabi. He was one of the grandest scholars of the Path. He assembled all acquired knowledges to what he was permitted of revealed knowledges. His status is famous, and his writings are plenty. He is overtaken by Unification in his knowledge, character and state. He cares not for existence and whether it is approaching or turning away from him. He has many disciples, and he read me of his verse:
يا من يراني ولا أراه .... كم ذا أراه ولا يراني
O Who Sees me and I see Him not .... How much do I see Him and He Sees me not
and he told me:
"some of my colleagues told me when they heard this verse: how can you say He Sees you not while you know that He Sees you? and I replied:
يا من يراني مجرما ....كم ذا أراه منعما
و لا أراه آخذا.....و لا يراني لائذا
O Who Sees me a criminal....and I see Him Benefactor
I do not see Him taking......and He Sees me not seeking (His) shelter" |
"From this and others you know that the Sheikh's words carry hidden interpretations. He does not intend its evident meaning, but they carry what befit him, and this part should suffice you, so better your thoughts of him, and do not criticize, but believe".
"And in totality, his composition is the shoreless sea, and the light that clears the darkness of doubt and clothes the hearts with its secrets."
"His virtues and dignities need volumes to contain. He is The Lord's apparent proof and His glamorous sign. He pays no attention to what is said about him and what the offenders say; for anything an offender says about the like of him is dust that deserves no attention. And how not, when a huge number of the greatest scholars took his side and referred shortcomings and deficiencies to his offenders." |
The Sheikh of Islam, the chief judge Majduddin Al-Fayrouzabady wrote a book because he was asked the following question about Ibn Arabi and his books: "what do the learned scholars say, may The Lord through them support religion and join the scatter of the Muslims, about Sheikh Mohyeddin Ibn Arabi and the books attributed to him as "Al-Futuhat Al-Makkeyya" and the "Fusus" and the "Mawaqef"? Is it permissible (halal) to read them and teach them, and are they among the readable books or not? Please deliver an opinion and a restorative answer to gain the beautiful reward of The Lord, The Generous The Bestower, and Praise and Gratitude to The Lord only"
He answered saying: "Praise and Gratitude to The Lord. O Lord, please make us speak with what pleases You. What I believe regarding the one in question is that he was "the Sheikh of the Path" by state and by knowledge, and "the Imam of the truth" by truth and by shape, and "the reviver of knowledges" by act and by name
إذا تغلغل فكر المرء في طرف ... من بحره غرقت فيه خواطره
if the person's contemplation penetrates a side .... of his sea, his thoughts will drown in it
عباب لا تكدره الدلاء، وسحاب لا تتقاصر عنه الأنواء، كانت دعواته تخترق السبع الطباق، وتفترق بركاته فتملأ الآفاق، وإني أصغيه وهو يقينا فوق ما وصفته، وناطق بما كتبته، وغالب ظني أني ما أنصفته
He is an ocean that is not disturbed by buckets, and he is clouds that do not lack winds. His prayers pierced the seven skies, and his blessings filled the horizons. He is definitely above what I describe him with, and my assumption is that I did not do him enough justice.
As for his books and compilations, they are the overflowing profuse seas, and because of abundance and what they contain of gems they are uncountable. No writer has written anything like them, and The Lord specialized people by knowing their values". |
The pretext the denouncers use, that the Sheikh of Islam Izzuddin Ibn Abdul-Salam, the grand sheikh of Egypt and of the Shafeites, used to slander him and label him an atheist is not true, and is lies and falsehood.
Sheikh Salahuddin Al-Alaaei and a group of sheikhs all verified that Sheikh Izzuddin Ibn Abdul-Salam's attendant and companion said: "we were in the class of Sheikh Ibn Abdul-Salam, and the word atheist (zindeeq) came up, and its origin from Persian and its Persian meaning was suggested. Someone asked: "like whom?" and one next to the sheikh said: "like Ibn Arabi in Damascus", and the Sheikh kept silent and did not answer him. I was fasting that day, and the Sheikh invited me for breakfast with him, and I found him pleasant and conversant, so I asked him: "master: do you know the Pole, the Single, the Savior of our time?" He said: "what is this for you? eat". I knew then that he knows the answer, so I left the food and asked him again: "for The Lord's sake tell me who he is". He smiled, may The Lord have Mercy on him, and said: "Sheikh Mohyeddin Ibn Arabi". I sat silent in bewilderment, and he asked me what was wrong. I said: "master, I am confused, did not this man today say what he said about Ibn Arabi in your presence and you did not answer?" He said: "be silent. That was in the council of jurisprudence".
This is what was relayed through true reference to Sheikh Izzuddin Ibn Abdul-Salam. |
| And among those who wrote for his behalf was Sheikh Kamaluddin Al-Zamlakany, one of the most dignified Sheikhs of Al-Sham. He used to say: "How ignorant are these. They deny and refuse Ibn Arabi because of words and expressions in his books that their comprehension cannot understand the meanings of. Let them come to me to explain the hidden meaning and display his intentions so that they see the truth and part with illusion." |
| Al Yafei wrote that a gnostic used to read and explain the writings of Ibn Arabi, and when he was on his deathbed, he prohibited his disciples from reading it and said: "you do not comprehend the meanings of the Sheikhs words". |
| Al Hafez Al Suyuti wrote a book about him and called it: "تنبيه الغبي على تنزيه ابن عربي" Tanbeeh Al Ghabey ala Tanzeeh Ibn Al-Arabi (Alerting the foolish about the venerated status of Ibn Araby) |
| Al-Maqreezy wrote in Omar Ibn Al-Faridd's biography that Ibn Arabi wrote to Ibn Al-Faridd about the interpretation of his poem "التائية الكبرى" "the T poem" (or the Sufi Way poem). He answered back that "your book The Futuhat interprets it". |
A faction of offenders immensely reproach him, and ignorance may even lead them to the verge of [takfeer] (labelling him an infidel). This is only due to the shortcomings in their comprehension that cannot grasp the intentions in his words and acts and their meanings, and due to their short hands that did not reach grasping their fruits. And as Al-Buhtury wrote in his poem:
على نحت القوافي من معادنها ... وما علي إذا لم تفهم البقر
my role is to carve the rhymes from their origins....and do not blame me if the cows don't understand |
Those who denounced (and those who still denounce) Ibn Araby misunderstand his writings as meaning that he believed in [Hulool] and / or [Ittihaad]. (They mostly copy what Ibn Taymeya wrote, out of misunderstanding Ibn Araby's writings).
Hulool: (Lit: Entering, settling) is a belief in Divine indwelling: is the belief that Allah Almighty dwells within a particular human, as was said that that was the belief of Mansour Al-Hallaj
Ittihaad: (Lit: union, joining) is a belief in Unity in Existence: is the belief that all existance is a single existance and everything we see are only aspects of the Essence of Allah, or that The Existence of Allah Almighty, is the very same existence of his creation and He is not separate and distinct from this creation and there do not exist two separate existence.
In fact, Ibn Araby was strongly against both Hulool and Ittihaad, and even considered who belived in them as non-believers. |
| The belief and creed ([aqeeda]) of Sunnis is that existence or being is divided into three categories. |
| Mandatory existent [al-wujud al-wajib] is the existence of Allah Almighty. The Lord Exists independently through Himself and His Existence is necessary for the existence of all other things. None of His creation share in His Existence. |
| Contingent or possible existence [al-wujud al-mumkin] is the existence of created things that may or may not exist. Created things have no independent being and their existence is not necessary. The Lord Almighty brought them into being through His Will, Power and Knowledge and if He Willed they would not have existed or will stop to exist. Creation only exists through Him Giving it being, and it exists through Him, but doesn't share in His Independent, Necessary Being. |
| Impossible existence [al-wujud al-mustaheel] is the existence of a partner in Allah's Entity, Attributes or Actions, which is impossible. |
| The Sufis refer to [wahdat] or the "Oneness" of mandatory existence (or The Oneness of The Existence of The Lord Almighty) when they speak of the "[wahdat al-wujud] (oneness of existence)", for The Lord is definitely venerated beyond multiplicity. They do not mean by [wahdat al-wujud] joining [ittihaad] or that The Lord and His creation are one, or the unity of The Lord with His creation, or that everything in the universe is He, and that He is everything. In fact, in their doctrine, the universe and everything and everyone it contains is coincidental, and its existence is figurative, incapable of harm or benefit, and that they are nothingness, and can perish in any instance. |
| If the difference between mandatory existence [al-wujud al-wajib] and contingent or possible existence (al-wujud al-mumkin) is clearly understood, then a lot of difficulty in Sufi literature is explained. When the Sufis refer to [wahdat al-wujud] (oneness of existence) they refer to the Unification and Oneness of the existence of The Lord Almighty. |
| Indeed Ibn Arabi's [aqeeda] (doctrine, creed) did not doubt the absolute Unification of Allah beyond any likeness or partnership and beyond unity or joining with any else. He was and is repeatedly accused of believing for [Hulool] and [Ittihaad], and [wahdat al-wujud] is mostly misunderstood and misiterpreted as referring to joining [ittihaad] and not Unification. In fact, those who thus accuse him did not read (or read and did not comprehend) his writings, and simply repeat what was written ages ago. The [aqeeda] of Ibn Araby is repeatedly detailed in his writings, specially in the "Futuhat", where he repeatedly denounces both [Hulool] and [Ittihad], and details what he believes of "oneness of existence" [wahdat al-wujud] |
| In the introduction to the "Futuhat" he writes: |
فى مقدمة كتاب الفتوحات المكية كتب إبن عربي: |
Indeed The Lord Almighty is One God;
– without a second in His Divinity
– venerated beyond companion or child;
– an Owner with Whom there is no partner;
– a King with Whom there is no minister (vizier);
– a Maker with Whom there is no organizer. |
إن الله تعالى إله واحد
لا ثاني له في ألوهيته
منزه عن الصاحبة والولد
مالك لا شريك له
ملك لا وزير له
صانع لا مدبر معه |
Existent by Himself without needing or being impoverished for an originator to exist Him
but everything else other than Him is impoverished for Him in its existence |
موجود بذاته من غير افتقار إلى موجد يوجده
بل كل موجود سواه مفتقر إليه تعالى في وجوده |
| The whole world exists through Him, and Only He is described as Self Existing |
فالعالم كله موجود به وهو وحده متصف بالوجود لنفسه |
There is no initiation for His Existence, and there is no end to His Lasting
But it is absolute unconditional existence |
لا افتتاح لوجوده ولا نهاية لبقائه
بل وجود مطلق غير مقيد |
Existing by Himself, not as matter for which space is estimated
nor as a coincident for which remaining is impossible
nor as physical for which there will be direction and apposition |
قائم بنفسه ليس بجوهر متحيز فيقدر له المكان
ولا بعرض فيستحيل عليه البقاء
ولا بجسم فتكون له الجهة والتلقاء |
Revered beyond directions and places
seen through hearts and visions
If He wishes He Settles on His Throne as He Said and according to the meaning He Meant
as The Throne and everything else through Him settled |
مقدس عن الجهات والأقطار
مرئي بالقلوب والأبصار
إذا شاء استوى على عرشه كما قاله وعلى المعنى الذي أراده
كما إن العرش وما سواه به استوى |
To Him belong The Afterlife and The World (The Last and The first)
He has no comprehensible Like
and it is not minds that guide to Him |
وله الآخرة والأولى
ليس له مثل معقول
ولا دلت عليه العقول |
He Is not confined by time
and not bound by space
but He Was when there was no space, and He Is as He Was |
لا يحده زمان
ولا يقله مكان
بل كان ولا مكان وهو على ما عليه كان |
He created the possible and the space
and created time
and said: "I Am The One The Ever-Living" |
خلق المتمكن والمكان
وأنشأ الزمان
وقال أنا الواحد الحي |
Preserving creation does not tire or fatigue Him
and no attribute of His makes or creation refers back to Him that was not in Him |
لا يئوده حفظ المخلوقات
ولا ترجع إليه صفة لم يكن عليها من صنعة المصنوعات |
| Exalted beyond being "indwelled" by incidents or being "indwelled" in them, or that they are after Him or He before them |
تعالى إن تحله الحوادث أو يحلها أو تكون بعده أو يكون قبلها |
but He Was, and nothing was with Him
for before and after are attributes of time, which He Created |
بل يقال كان ولا شيء معه
فإن القبل والبعد من صيغ الزمان الذي أبدعه |
For He is [Al-Qayyum] (The Self-Existing by Whom all subsist) Who Never Sleeps
and [Al-Qahhar] (The Subduer) Who is beyond intention |
فهو القيوم الذي لا ينام
والقهار الذي لا يرام |
| "...There is nothing like Him....[42:11]" |
لَيْسَ كَمثْلِهِ شَىء ٌ﴿الشورى: ١١﴾ |
| And in Chapter 321 of the Futuhat he wrote: |
فى الباب ٣٢١ من الفتوحات المكية كتب ابن عربي: |
And know, o dear friend, that existence is divided into worshipper and Worshipped.
The worshipper is everything other than The Lord Almighty, and it is the whole world referred to by the word "slave" [abd]
and The Worshipped is Allah
and there is nothing in existence other than what we metioned |
اعلم أيها الولي الحميم أن الوجود مقسم بين عابد ومعبود
فالعابد كل ما سوى الله تعالى وهو العالم المعبر عنه والمسمى عبدا
والمعبود هو المسمى الله
وما في الوجود إلا ما ذكرناه |
| And everything else besides The Lord is a slave [abd] to The Lord, and is created and does not create |
فكل ما سوى الله عبد لله ما خلق ويخلق |
And in all what we mentioned, there are great secrets related to knowing The Lord and His Unification, and to knowing the world
and there are many differences between scholars in this issue, which never end, and no one gets the upper hand |
وفيما ذكرناه أسرار عظيمة تتعلق بباب المعرفة بالله وتوحيده وبمعرفة العالم ورتبته
وبين العلماء في هذه المسألة من الخلاف ما لا يرتفع أبدا ولا يتحقق فيه قدم يثبت عليه |
| and that is why The Lord Almighty destined happiness for his slaves through belief and through knowledge in the Unification of The Lord, and there is no path to happiness except through these two |
ولهذا قدر الله السعادة لعباده بالإيمان وفي العلم بتوحيد الله خاصة ما ثم طريق إلى السعادة إلا هذان |
| And in Chapter 559 of the Futuhat he wrote: |
في الباب ٥٥٩ من الفتوحات المكية كتب ابن عربي: |
| Whoever believes in [Hulool] (Divine Indwelling), then he is [maalool] (diseased) |
ومن قال بالحلول فهو معلول |
| and this disease has no remedy, and no doctor can cure it |
وهو مرض لا دواء لدائه ولا طبيب يسعى في شفائه |
| and no one speaks of [Ittihaad] (unity in existence) except [ahl al-ilhaad] (the atheists) |
وما قال بالاتحاد إلا أهل الإلحاد |
| as for those who believe in [Hulool], they are among the dividers |
وأما القائلون بالحلول فهم من أهل التفصيل |
| for they defined a state and place, and appointed a [haraam] and [halaal] |
فإنهم أثبتوا حالا ومحلا وعينوا حراما وحلا |
| because nothing joins itself by itself, except if that thing is several things and formed of parts |
لأن الشيء لا يصل نفسه بنفسه إلا اذا كان الشيء أشياء وكان ذا أجزاء |
| but The One, how can He be divided, and there is no additional thing beside Him |
وإنما الواحد كيف يصح فيه انقسام وما ثم على عينه أمر زائد |
| In this site we present a new English translation of أوراد اليوم والليلة (أو أوراد الأسبوع) [Awrad Al-Yawn wa Al-Layla or Awrad Al-Usboa'] (the wirds of the days and the night, or the wirds of the week), which include short prayers, supplications, and [munajat] to be read in each of the days and nights of the week. We also present a translation of Ibn Arabi's modification of the "R" poem of conduct (رائية السلوك) by Abu Madyan Al-Ghawth, and a translation of Ibn Arabi's [aqeeda] from the introduction to the "Futuhat", and a translation of selections from his advice in the last chapter of the "Futuhat" (chapter 560). In all, the arabic text is also presented, as indicated in the translator's note. |
Praise and gratitude be to Allah, for his beautiful help;
and I ask Him for guidance to proceed along His Path;
and for inspiration to verify it;
and for a heart that is certain of believing Him;
and for an enlightened mind because of the care of His advancing;
and for a spiritual spirit longing for His honoring;
and for a self [nafs] that is calm and free of ignorance, and a comprehension that is bright by thought and its brilliance;
and for a secret that flourishes with the [Salsabeel] of enlightenment and its scent;
and for a tongue that is extended with the carpet of extension and its clarity;
and for thought that is clear of the ornaments of whatever is mortal and its decoration;
and for an insight that pierces the secret of existence in the easts and wests of the universe;
and for senses that are sound by the paths of the soul and its passages;
and for a nature that is purified of deficiencies and their applications;
and for a time that aids in its assembly and dispersing;
and for prayers and peace and greetings upon Mohammed and his family and companions;
and the Caliphs that followed him and everyone who follows his path;
and send abundant greetings. |
الحمد لله على حسن توفيقه
وأسأله الهداية إلى سلوك طريقه
وإلهاما على تحقيقه
وقلبا موقنا إلى تصديقه
وعقلا نورانيا بعناية تسبيقه
وروحا روحانيا إلى تشريفه
ونفسا مطمئنة من الجهل وفهما لامعا بالماع الفكر وبريقه
وسرا أزهرا بسلسبيل الفتح ورحيقه
ولسانا منبسطا ببساط البسط وترويقه
وفكرا رائقا عن زخرف الفاني وتزويقه
وبصيرة نافذة في سر الوجود في تغريب الكون وتشريقه
وحواسا سالمة بمجاري الروح وتطريقه
وفطرة طاهرة من زكام النقص وتطبيقه
ووقتا مساعدا لجمعه وتفريقه
وصلاة وسلاما على محمد وآله وفريقه
والخلفاء من بعده والتابعين سلوك طريقه
وسلم تسليما |
Then Afterwards
Indeed, the intention is Allah
in existence and in witnessing;
and He is The Purpose and aim
without denial or rejection;
and He suffices me, and how excellent The Ultimate Trustee. |
أما بعد
فإن المراد هو الله
في الوجود والشهود
وهو المقصود
ولا إنكار ولا جحود
وهو حسبي ونعم الوكيل |
The Saturday Night Wird |
ورد ليلة الأحد |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord: It is You Who is The Encompasser of the unknown of every witness;
and The Overtaker of the internal of everything apparent |
إلهى : أنتَ المحِيٍطُ بِغَيبِِ كُلِِ شَاهِدِ
اْلمستَولِى عن باطِنِ كُلِِ ظَاهِر |
I beseech You by The Light of Your Face to Which foreheads bowed, and faces submitted
an by Your Light to Which visions were attracted
to guide me to Your special Path
a guidance through which You direct my face to You and divert if from everything other than You
O Who is The Absolute "HE" [Howa] and I am the chained he |
أَسأََلُك بِنُورِ وجهِِك الذىِ سجدت لَه الجِباه وعنت لَه الوجوه
وبِنُورِك اْلَذِى شَخَصت اِْليه الَأبصار
أن تهدِينِى إِْلى صِراطِك اْلخاص
هدايةً تصرف بها وجهى اليك عمن سواك
يا من هو الهو المطلق وأنا الهو المقيد |
O Who there is no "HE" [Howa] save "HE" [Howa]
I beg You for enforcement from the Might of Your Subduing Names to protect me form everyone who means me harm, so that I fend off the hands of the aggressors and sever the roots of the oppressors.
And please let me own myself an ownership that sanctifies me above every evil trait
And guide me to You, O Guide [Ya Hadi] |
يا من لا هو إلا هو
أسألك مدداً من عزةِ أسماءك القهريةَ يمنعنى من كل من أرادنى بسوءٍ حتى اَكُفَ بِهِ أَكُفَ الباغِيِن واقطَع بِهِ دابِر الظالمين
ومّلكنى نفسى ملكاً يقدسنى عن كل خلق شينٍ
واهدنى إليك يا هادى |
To You is the return of everything, and You encompass everything
"He is the Vanquisher over His servants, and He is the Wise, the Aware [6:18]" |
إليك مرجع كل شىء وأنت بكل شىءٍ محيط
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَهُوَ الْحَكِيمُ الْخَبِيرُ ﴿الأنعام: ١٨﴾ |
O Lord; You are The Ancient above every soul
The Executing upon every meaning and sense
You are Able, so You Subdued, and You Know, so You Destined
so You have The Ability and The Subduing
and You Control all Creation and Order
and for everything You are by Closeness and Nearness its Master
and by Your Encompassing it its Destining and Guide |
إلهى أنتَ القديم على كلِِ نفسٍ
القائم على كُلِ معنَى وحسٍ
قَدرت فَقهرت وعلمتَ فقَدرت
فَلَك القدرةُ والقَهر
وبِيدك الخَلقُ والأمر
وأنتَ مع كُلِ شَىءٍ قرب القربِ ومولاه
وبِالاِحاطَةِ مدبِّره وهداه |
| I beg You for enforcement from the Might of Your Subduing Names through which You strengthen my heart and mould, so that any of my strongest enemy would turn around defeated |
اِلَهى اِنى اَسألُك مدداً من اسمائِك القَهرِيةِ تُقوي بِها القَْلبيةِ والقَالبيةِ حتى لا يلقَانِى صاحب قَلْبٍ الا اْنقَلَب على عقِبيه مقهورا |
An I beg You my Lord for a tongue that can talk
and for truthful talk
and for appropriate understanding
and for a supreme secret
and for an accepting heart
and for a reasoning mind
and for shining thought
and for a troubling longing
and for a bowing eye
and for a burning yearning |
واسأُلك إلَهى لِسانَاً ناطِقَاً
وقولاً صادِقَاً
وفهماً لايقَاً
وسِراً فَائِقَاً
وقَلباً قَابِلاً
وعقلاً عقِلاً
وفكراً مشرِقَاً
وشَوقَاً مقلقَاً
وطرفَاً مطرِقَاً
وتوقَاً محرِقَاً |
And please grant me an able hand
and mighty power
and a calm self [nafs]
and faculties that yield to obeying You
and please sanctify me to approach You
and grant me closeness to You |
وهبنى يداً قَادِرةً
وقوةً قَاهِرةً
ونفساً مطمئِنَةً
وجوارِحاً لِطَاعتَك لَينَةً
وقَدسنِى لِْلقُدومِ عليك
وارزقنى التَقدم اليِك |
O Lord, please grant me a heart through which I approach You
with poverty driving it,
and longing steering it,
and yearning accompanying it
a humble heart
whose companion is apprehension,
and whose intention is closeness and acceptance,
and You Have the destination of the seekers and the ultimate desire of the demanders |
الهى هب لى قَْلباً اُقبِلُ بِه عليك
بِفقرٍ يقوده
والشَوقُ يسوقُه
والتَوقُ رفِيقُه
ذَلولآ
رفِيقه القَلق
وقصده القرب والقَبول
وعندك زلفَى القَاصِدِين ومنتَهى رغبةِ الطَّالِبِين
|
O Lord, please grant me tranquility and dignity,
and shield me from arrogance and grandiosity,
and place me in the state of acceptance,
and answer my prayers.
O Lord, please draw me close to You as close as those who know You,
and purify me of the straps of habit and temperament,
and remove from upon me the attachments to the smears of insult so I be purified. |
الهى اَلقى علي السكِينَةَ والوقَار
وجنِّبنى العظَمةَ والاستكبار
واقمنى فى مقَامِ القبولِ بالاِنابةِ
وقَابِلْ قولى بِالاِجابةِ
رب قربنى اِليك قرب العارِفِين
وقَدِسنى عن علائِقِ الطبعِ
واَزِلْ مِنى علَقَ دمِ الذم لاَكُون مِن المطَهرِين |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, and Praise and gratitude be to Allah, Lord of the worlds |
وصلى اللهُ على سيدِنا محمدٍ وعلى آلهِ وصحبِهِ اَجمعِين والحمد للهِ ربِ العالمِين |
The Sunday Wird |
ورد يوم الأحد |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
"In The Name Of God [Bismillah]", The Opener of existence
and "Praise and Gratitude Be To Allah [Alhamd u Lillah]", The Displayer of every existent
and "There Is No God Save Allah [La Ilaha Illa Allah]", an absolute Unification emanating from uncovering and witnessing
and "God Is Greater [Allah u Akbar]", from Him it all started, and to Him all will return
and "[Subhan Allah]" there is none but Him to witness, and none is with Him to worship |
بسم الله فَاتِحِ اْلوجود
والحمد للهِ مُظِهِرِ كُلِ موجودٍ
ولاَ اِله اِلا اللهُ توحِيداً مطلَقَاً عن كَشَفٍ وشُهود
واللهُ اكبر، منه بدأَ الامر واِليهِ يعو د
وسبحان اللهِ ما ثم سِواه فَيشهد ولا معه غيره معبود |
"One, Single", as He Was before the occurrence of occurrence
He has a sign in everything proving that He is One, Single, Present
His secret is present, His concealment is venerated beyond comprehension and influence
and "There Is No Help Or Power Save With Allah, The Most High, The Most Great" is a treasure with which He distinguished us and gifted us from the coffers of the unknown and from His Munificence
by which I seek to bring about every goodness, and by means of which I fend off every evil and harm, and tear every closed patch
and "To Allah We Belong And To Him We Are Returning" for every thing that occurred or will occur, and in every state and situation and thought and revelation [warid] and origin and answer |
واحِد اَحدعلَى ما كَان عليهِ قبلَ حدوثِ الحدوثِ
لَه فى كُلِ شىء آية تَدلُّ علَى اَنَّه واحِد اَحدموجود
موجود سره منَزه ستَره عنِْ الإدراكِ واْلّنفُوذ
ولا حولَ ولا قُوةَ اِلاَّ بِالله اُلعلى اْلعظِيِمِ كنز اختصنَا بِهِ من خَزائِنِ اْلغَيِبِ واَلجودِ
أستنزِلُ بِهِ كُلَ خَيِرٍ وأَدفَع بِهِ كُلَّ شر وضيرٍ وأفتَقُ بِهِ كُلَ رتقٍ مسدودٍ
واِّنا لله واِنا إِلَيِه راَجِعون فِىِ كُلِ أمرٍ نَزلَ أوهو نَازِلٌ وفِى كُلِ حالٍ ومقَامٍ وخَاطِرٍ ووارِد ومصدرٍ وورودٍ |
And The Lord is The Request for everything, and in everything He is The Aspiration and The Intention
and from Him is the inspiration, and through Him is the comprehension, and He is The Present, without denial or refutation
if He clarifies, there will be nothing else
Hidden in Singleness, Apparent in Oneness, and through Him and by Him everything was, and indeed there is nothing, for a thing is in actuality perishing and vanishing, and lost |
واَللهُ هو اْلمرجو لِكُلٍ شىءٍ وفِىِ كُلِ شىءٍ هوالمأمولُ والمقصود
والألهام منه واْلفهم عنه واُلموجود هو ولاَ انكَار ولاَ جحود
اِذَا كَشَفَ فَلاَ غير وكُلٌ محجوب معبود
باطِنبِالأحديةِ ظَاهِربِالواحِديةِِ وعنه وبِه كَان كَون كُلِ شَىءٍ فَلا شَىء إذِ اْلشَىءفىِ الحقِيقَةِ معدوم مفقُود |
for "He is The First and The Last, and The Evident and The Immanent: and He has full knowledge of all things [57:2]" before the "being" of things and after existence
to Him belongs the vast encompassing, and the comprehensive truth, and the upheld secret, and the permanent kingdom, and the mandatory decision. He Deserves commending and Glory, as He commended Himself, for He is The Praiseworthy The Commendable
Of Single Self, and Single Names and Traits
Knowledgeable of generals and particulars
Encompassing uppers and lowers
to Him the faces humbled from all directions |
فَ "هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿الحديد: ٣﴾ قبلَ كونِ اْلشىءِ وبعد اْلوجود
لَه اْلاِحاطةُ اْلواسِعةُ والحقِيِقَةُ اْلجامِعة والسر اْلقَائِم واْلملك اْلدائِم واْلحكم اْللاَّزِم أَهلُ اْلثَناءِ واْلمجدِ هوكَما أثنى على نفسِهِ فهواْلحامِد واْلمحمود
اَحدى اْلذَاتِ واَحدى الاسماءِ والصِفَاتِ
علِيم بِالكُلياتِ والجزئِياتِ
محِيطٌ بِاْلفوقياتِ وْالتحتياتِ
ولَه عنت اْلوجوه من كُلِّ اْلجِهات |
O Lord, O Who Is The Encompasser, The Gatherer
O Who no one prevents Him from giving
O Who what He Has never ends
and Whose munificence and giving covered all creation |
اْللَهم يا من هو اْلمحيطُ اْلجامِع
ويا من لاَيمنَعه مِن اْلعطَاءِ مانع
يا من لاَ ينفَد ما عنده
وعم جمِيع اْلخَلائِقِ جوده ورفده |
O Lord, please open for me the doors to these treasures
and clarify for me the realities of these symbols
And You be my Encounter and my Destination
and veil me, by regarding You, from regarding me
and wipe all my traits by the appearance of Your Manifestation
so that there will be no destination for me other than to You
and my vision sees nothing but You |
اللَّهم اْفتح لِىِ اغلاقَ هذِهِ اْلكُنُوز
واكشف لىِ حقَائِقَ هذِهِ اْلرموز
وكن أنتَ مواجِهىِ ووجهتى
واحجبنى بِرؤْيتِك عن رؤْيتى
وامح بِظُهورِ تَجليِك جمِيِع صِفَاتِى
حتَّى لاَ يكُون لى وجهةٌ إلا إليك
ولاَ يقَع مِّنى نَظَر إلا عليك |
O Lord, please regard me with The Eye of mercy and concern
and protection and care
and distinguishing and designation in all things
till nothing veils my regarding You
and I see You with what You enforced me of vision that suffices beyond everything |
وانظر اْللَّهم إلى بِعينِ اْلرحمةِ واْلعِنَايةِ
واْلحفظِ واْلرعايةِ
والاختِصاصِ والوِلايةِ فى كُلِ شىءٍ
حتى لا يحجبنى عن رؤْيتى لَك شىء
وأَكُون نَاظِراً إليك بما أمددتَنى بِهِ من نَظَرِ كفى كُلِ شىءٍ |
And please make me subjugated to Your Manifestation
worthy of Your specialization and designation
subject to Your people's vision
flooding upon them from Your givings and munificence |
واجعلنى خَاضِعاً لِتَجليك
أهلاً لاختِصاصِك وتََوليك
محلَّ نَظَرِك من خَْلقِك
ومفِيضاًَ عليهم من عطائك وفضلك |
O Lord:
Who Has the Absolute Richness
and His slave [abd] has the definite poverty
Who Is Wealthy beyond everything, and everything is impoverished to Him
Who controls the fate of everything, and everything's fate refers back to Him
Who Has the Absolute Existence, so no one knows What He Is save Him, and nothing leads to Him except Him, and Who subjugates good deeds to the slave [abd] so that their benefits belong to him
I have no destination save You
and I can only afford the presence of Your generosity and munificence |
يامن له الغناء المطلق
ولعبده الفقر المحقق
يا غنيا عن كل شىء وكل شىء مفتقر اليه
ويامن بيده امر كل شىء وامر كل شىء راجع اليه
ويامن له الوجود المطلق فلا يعلم ماهو الا هو ولا يستدل عليه الا به ويا مسخر الاعمال الصالحة للعبد ليعود نفعها عليه
لا مقصد لى غيرك
ولا يسعنى الا جودك وخيرك |
O Generous Giver beyond desires
O Bestower of wishes before requests
O Who every requester stops before Him
Who Is Omnipotent and Able over His Destiny
Who Grants everything, and if He wishes Denies and takes back |
يا جواد فوق المراد
يا معطى النوال قبل السؤال
يا من وقف دونه قدم كل طالب
يا من هوعلى امره قادر وغالب
يا من هو لكل شىء واهب واذا شاء سالب |
I attempt to request from You
but I find that I am Your slave in all states
so take care of me my Majesty, for You are more caring for me than me
How do I intend You, when You are beyond intention
or how do I seek You, when seeking is the essence of distance
Do you seek He Who Is Close and Present?
Or do you pursue He in Whom purpose is lost and bewildered?
seeking does not reach You
and pursue does not befit You
By the manifestations of Your appearance You cannot be reached or comprehended
and the symbols of Your secrets cannot be solved or deciphered |
اهم اليك بالسؤال
فأجدنى لك عبدا على كل حال
فتولنى يامولاى فانت اولى بي مني
كيف اقصدك وانت وراء القصد
ام كيف اطلبك والطلب عين البعد
ايطلب من هو قريب حاضر
ام يقصد من القصد فيه تائه وحائر
الطلب لا يصل اليك
والقصد لا يصدق عليك
بجليات ظاهرك لا تُلحق ولا تُدرك
ورموز اسرارك لا تنحلّ ولا تنفك |
Can the creature comprehend the essence of Who Created him?
or can the slave [abd] reach the nature of Who enslaved him? |
ايعلم الموجود كنه من أوجده
ام يبلغ العبد حقيقة من استعبده |
Seeking, intending, closeness and distance are traits of slavery, so what will the slave achieve by his traits
from He Who by Himself is Venerated, Holy and Most Exalted
And every creature is handicapped
and in a position of humility at the Door of Honor
and cannot reach comprehending This Treasure |
الطلب والقصد والقرب والبعد صفات العبد فماذا يبلغ العبد بصفاته
ممن هو منزه متعال فى ذاته
وكل مخلوق محله العجز
وفى موقف الذل على باب العز
عن نيل ادراك هذا الكنز |
How do I know You when You are The Hidden [Al-Baatin] Who cannot be known
and how do I not know You when You are The Manifest [Az-Zahir] Who reached me in everything?
How do I Unify You while I do not exist in the eye of Singleness
and how do I not Unify You when Unification is the secret of slavery and servitude |
كيف اعرفك وانت الباطن الذى لا تُعرف
وكيف لا اعرفك وانت الظاهر الذى الى فى كل شىء تعرف
كيف او حدك ولا وجود لى فى عين الاحدية
وكيف لا او حدك والتوحيد سر العبودية |
[Subhanak] (All Glory To You), there is no God save You, and no one ever Unified You
for You Are as You Are since eternity and for eternity
and for sure, no one Unified You save You
and in entirety, no one knew You save You |
سبحانك لا اله الا انت ما وحدك من احد
إذ انت كما انت فى سابق الازل ولاحق الابد
فعلى التحقيق ما وحدك احد سواك
وفى الجملة ما عرفك الا اياك |
You have Hidden and manifested,
but have not Hidden from You or Manifested for other than You;
for You are You, there is no God save You,
so how does this solve: "He Is The First Last, and The Last First"? |
بطنتَ وظهرتَ
فلا عنك بطنت ولا لغيرك ظهرت
فانت انت لا اله الا انت
فكيف بهذا الشكل ينحل هوالاول اخر والاخر اول |
O Who Obscured the matter and hid the secret and perplexed
I beseech You to expose for me the secret of Singularity
and to verify for me slavery and servitude
and that I fulfill the dues of Divinity as befits its elevated Presence [Hadra]
for I am present through You as a non-existent trivial event
and You are Present, Everlasting, Ever-Living, Self-Existing by Whom all subsist
Ancient, Eternal, Knowledgeable, Known
So, O Who no one knows What He Is save He
I beg You, O Lord, that I escape from me to You
and that I join with all my components before You
so that my existence does not veil my witnessing (You).
O my Intention, O my Worshipped Lord |
فيا من ابهم الامر وابطن السر واوقع فى الحيرة ولا حيرة
اسئلك اللهم كشف سر الاحدية
وتحقيق العبودية
والقيام بالربوبية بما يليق بحضرتها العلية
فانا موجود بك حادث معدوم
وانت موجود باقٍ حى قيوم
قديم ازلى عالم معلوم
فيا من لا يعلم ماهو الا هو
اسئلك اللهم الهرب مني اليك
والجمع بجميع مجموعي عليك
حتى لا يكون وجودى حجابى عن شهودى
يا مقصودى يا معبودى |
There is nothing I miss if I find You
and there is nothing I don't know if I witness You
In You I perish, and by You I exist, and You I observe
There Is No God Save You
You Are as You Attested, and as You Taught, and as You Ordered |
ما فاتنى شىء اذا انا وجدتك
ولا جهلت شيئا اذا انا شهدتك
فنائى فيك وبقائى بك ومشهودى انت
لا اله الا انت انت
انت كما شهدت وكما علمت وكما امرت |
for my witnessing is the essence of my existence
as I witness nothing except me
in my perishing and my existence
and the signal is to me
and the judgement is for me and upon me
and the relation relates to me
and all this is my status
and the matter is mine in appearance and concealment
and the diffusion of the protected guarded secret |
فشهودى عين وجودى
فما شهدت سوائى
فى فنائى وبقائى
والاشارة الى
والحكم لى وعلي
والنسبة نسبتى
وكل ذلك رتبتى
والشأن شأنى فى الظهور والبطون
وسريان السر المصون |
valid identity
apparent manifestations
existence and nothingness
light and darknesses
tablet and pen
hearing and deafness
ignorance and knowledge
war and peace |
هوية سارية
مظاهر بادية
وجود وعدم
ونور وظلَم
لوح وقلم
سمع وصمم
جهل وعلم
حرب وسلم |
silence and talk
patching and tearing
truth and right
unconsciousness for eternity
lasting till forever |
صمت ونطق
رتق وفتق
حقيقة وحق
غيبوبية ازل
ديمومية ابد |
| “Say, "He is Allah, [who is] One [1] Allah, the Eternal Refuge [2] He neither begets nor is born [3] Nor is there to Him any equivalent [4]" [112:1-4] |
قُلْ هُوَ اللَّهُ أَحَدٌ ﴿١﴾ اللَّهُ الصَّمَدُ ﴿٢﴾ لَمْ يَلِدْ وَلَمْ يُولَدْ﴿٣﴾ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ﴿٤﴾ ﴿الإخلاص﴾ |
And Lord, please send prayers upon the first in presence and existence
the opener for whoever witnessed the presence of the witness and The Witnessed
the hidden secret, and the manifest light, the eye of the intention
the outstanding the foremost in creation of the selected and the messengers
the most holy high spirit
and the most complete glorious light
who completes slavery and servitude in The Presence of The Lord
whose spirit was flooded from The Presence of His Spirituality
and his heart's lantern was connected to The Rays of His Luminosity
for he is the messenger brought near, and the delighted ally
and upon his family and companions
the vaults of his secrets
and the elements of his lights
and the appearance of his moons
the treasures of truths
and the guides to the people
the stars of guidance
for whoever is guided
and send abundant peace and greetings |
.. وصلى الله على الاول فى الإيجاد والوجود
الفاتح لكل شاهد حضرتى الشاهد والمشهود
السر الباطن والنور الظاهر عين المقصود
المميز قصب السبق فى عالم الخلق من المخصوص والمبعوث
الروح الاقدس العلى
والنور الاكمل البهى
القائم بكمال العبودية فى حضرة المعبود
الذى من افيض على روحه من حضرة روحانيته
واتصلت بمشكاة قلبه اشعة نورانيتة
فهوالرسول المقرب والولى المسعود
وعلى آله واصحابه
خزائن اسراره
ومعادن انواره
ومطالع اقماره
كنوز الحقايق
هداة الخلايق
نجوم الهدى
لمن اقتدى
وسلم تسليما كثيرا |
"....and Glory be to God [Subhan Allah]! and I am not of the idolaters [12:108]"
and "...God is sufficient for us, an excellent Guardian is He'.[3:173]"
and there is no power or might save with Allah, The Most High The Most Great. |
...وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ ﴿يوسف: ١٠٨﴾
و "...حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ ﴿آلعمران: ١٧٣﴾
ولا حول ولا قوة الا بالله العلى العظيم |
The Sunday Night Wird |
ورد ليلة الاثنين |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord, Your Knowledge has encompassed everything known
and Your Expertise surrounded the hidden of everything understandable
and You Are Sanctified in Your Elevation above everything deplorable.
Wills elevated to You
and talk ascended to You
You are The Most Exalted in Your Highness, and the closest of our landings to You is our abasement
and You are Venerated in Your Elevation, and our most honored of our traits for You is humility |
الهى وسع علمك كل معلوم
واحاطت خبرتك باطن كل مفهوم
وتقدستَ فى علاك عن كل مذموم
تسامت اليك الهمم
وصعد اليك الكلم
انت المتعالى فى سموك فأقرب معارجنا اليك التنزل
وانت المتعزز فى علوك فأشرف اخلاقنا اليك التذلل |
You Appeared in every hidden and manifest
and You Lasted beyond every first and last |
ظهرتَ فى كل باطن وظاهر
ودمتَ بعد كل او ل واخر |
[Subhanak] (All Glory To You), there is no God save You,
foreheads bowed down to Your Greatness
and lips pleasured with Your mention [zikr] |
سبحانك لا اله الا انت
سجدت لعظمتك الجباه
وتنعمت بذكرك الشفاه |
I ask You by Your Grand Name to Which is the utmost elevation of every ascendant
and through it every receiver is accepted
a secret in which elevated wills seek me
and in which the reluctant dignified self [nafs] is led to me |
اسئلك باسمك العظيم الذى اليه سمو كل مترقٍ
ومنه قبول كل متلق
سرا تطلبنى فيه الهمم العلية
وتنقاد الي فيه النفس الابية |
And I ask You to make my ladder towards You in my abasement
and my ascension towards You in my submission and humility
and enshroud me with a covering of Your Light that clarifies to me everything concealed
and that veils me from every envious and arrogant
and grant me character through which I can accommodate every one
and perform by it every thing correct
as You have accommodated everything with Mercy and Knowledge
There is no god save You, O Ever-Living [Hayy], O Self-Existing by Whom all subsist [Qayyoum] |
واسئلك ربى ان تجعل سلّمى اليك التنزل
ومعراجى اليك التخضع والتذلل
واكنفنى بغاشية من نورك تكشف لى بها كل مستور
وتحجبنى عن كل حاسد ومغرور
وهب لى خُلقا اسع به كل خلق
واقضى به كل حق
كما وسعت كل شىء رحمة وعلما
لا اله الا انت ياحى يا قيوم |
O Lord
Please nurture me by Your Gentle Divinity a nurture of someone impoverished to You, who can never ever dispense with You
and watch me with The Eye of Your Care an observance that protects me from every one who bothers me with anything that hurts me
or who spoils my time and my feeling
or writes a line on a tablet
and please grant me the repose of conforming with You
and promote me to the position of closeness to You
and pleasure my soul with Your [zikr]
and sway me between desiring You and fearing You
and cover me with the garment of satisfaction
and bring me to the sources of acceptance
and endow me with Your Mercy with which You organize for me my disorder
and complete my deficiency
and correct what is twisted, and return what is astray, and guide my confusion. |
رب ربنى بلطيف ربوبيتك تربية مفتقر اليك لا يستغني عنك ابدا
وراقبنى بعين عنايتك بمراقبة تحفظنى عن كل طارق يطرقنى بأمر يسوئنى فى نفسى
او يكدر علي وقتى وحسي
او يكتب فى لوحٍ خطا من الخطوط
وارزقنى راحة الانس بك
ورقنى الى مقام القرب منك
وروح روحى بذكرك
ورددنى بين رغب فيك ورهب منك
وردنى برداء الرضوان
واوردنى موارد القبول
وهب لي فيك رحمة منك تلم بها شعثى
وتكمل بها نقصى
وتقوم عوجى وترد شاردى وتهدى حائرى |
for You are The Lord of everything and its Nurturer
You Mercied the selves and elevated the ranks
Indeed Your Closeness is the soul to the souls
and the aroma to joys
and the address to success
and the repose to everyone satisfied |
فانك رب كل شىء ومربيه
رحمتَ الذوات ورفعت الدرجات
فإن قربك روح الارواح
وريحان الافراح
وعنوان الفلاح
وراحة كل مرتاح |
Blessed Are You, O Lord of the lords
Liberator of the slaves
Remover of torment
You have encompassed everything by Mercy and Knowledge
and You have forgiven sins out of affection and gentleness
and You are The Forgiving [Al-Ghafour], The Merciful [al-Raheem], The Forbearing [Al-Haleem], The All-Knowing [Al-'Aleem], The Most High [Al-'Aleyy], The Incomparably Great [Al-'Azeem] |
تباركتَ رب الارباب
ومعتق الرقاب
وكاشف العذاب
وسعتَ كلّ شىء رحمة وعلما
وغفرتَ الذنوب حنانا وحلما
وانت الغفور الرحيم الحليم العليم العلي العظيم |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, |
وصلى الله على سيدنا محمد وعلى اله وصحبه اجمعين |
The Monday Wird |
ورد يوم الاثنين |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord
I beg You for light and guidance
and proper manners [adab] in emulation
and I seek refuge with You from the evil of my self [nafs]
and the evil of everything that severs me from You
There is No God Save You |
اللهم انى اسئلك النور والهدى
والادب فى الاقتدا
واعوذ بك من شر نفسى
ومن شر كل قاطع يقطعنى عنك
لا اله الا انت |
Please purify my self from suspicions and doubts
and from bad manners
and from seeking fortunes, and from lapses
and make me an obedient slave [abd] to You in all conditions |
قدس نفسى من الشبهات
والاخلاق السيئات
والحظوظ والغفلات
واجعلنى عبدا مطيعا لك فى جميع الحالات |
O All-Knowing [Ya 'Aleem], please teach me from Your Knowledge
O Wise [Ya Hakeem], support me with Your judgement
O All-Hearing [Ya Sameea'], make me hear from You
O All-Seeing [Ya Baseer], make me see Your favors
O All-Aware [Ya Khabeer], make me understand through You
O Ever-Living [Ya Hayy], make me live by Your [zikr]
O Aspirant [Ya Mureed], please purify my will with Your Ability and Your Incomparable Greatness
indeed You Have The Power over all things |
يا عليم عّلمنى من علمك
يا حكيم ايدنى بحكمك
يا سميع اسمِعنى منك
يا بصير بصرنى فى الائك
يا خبير افهمنى عنك
يا حي احيني بذكرك
يا مريد خّلص إرادتى بقدرتك وعظمتك
إنك على كل شىء قدير |
O Lord,
I beseech You by the arranging Divinity
and the subdued humanity
and the influencing mind
that encircles the whole and the totality and the details in depiction and estimation |
اللهم إنى اسئلك باللاهوت ذي التدبير
والناسوت ذي التسخير
والعقل ذى التأثير
المحيط بالكل والجملة والتفضيل
فى التصوير والتقدير |
O Lord
I beseech You by Your Self that cannot be reached and cannot be left
and by Your Singleness, that if anyone imagines companionship with it, the he has associated (become an idolater )
and by Your Encompassing, that if anyone suspects other than its everlasting till eternity, then he has deluded
and departed the organization of sincerity
O Who Is not described, out of Sanctification and Glorification, by other than His Traits since eternity
O Who Was Able over everything with His Encompassing and Extreme Greatness
O Who Revealed The Light of His Existence from the darkness of nothingness
O Who Created the images of the planets by what He deposited in His Pen from His knowledge
O Who Explained and Detailed His Statutes by the secrets of His Judgement
I call upon You the calling of someone distant to A Close One
and I seek You the seeking of a lover to A Loved One
and I ask from You the asking of a compelled to A Responsive |
الهى اسئلك بذاتك التى لا تُدرك ولا تُترك
وباحديتك التى من تَوهم فيها المعية فقد اشرك
وباحاطتك التى من ظن في ازليتها غيرا فقد افك
ومن نظام الاخلاص فقد انفك
يا من سلب عنه تنزيها مالم يكن فى قدمه
يامن قدر على كل شىء باحاطته وعظمته
يا من ابرز نور وجوده من ظلمة عدمه
يا من صور اشخاص الافلاك بما او دعه من علمه فى قلمه
يا من صرف احكامه بأسرار حكمه
اناديك استغاثةَ بعيد لقريب
واطلبك طلب محب لحبيب
واسئلك سؤال مضطر لمجيب |
O Lord, I beg You to elevate the veil of the unseen
and to untie the knots of delusion and doubt |
اسئلك اللهم رفع حجاب الغيب
وحل عقال الوهم والريب |
O Lord, please make me live, through You, a dutiful life
and teach me from Your Knowledge a knowledge that contains the secrets of knowledge
and open for me, by Your Ability, the treasure of Heaven and The Throne and The Self
and vanish me beneath The Lights of The Traits
and free me by Your Generosity from all complicating bonds |
اللهم احينى بك حياة واجبة
وعّلمنى منك علما محيطا بأسرار المعلومات
وافتح لى بقدرتك كنز الجنة والعرش والذات
وامحقنى تحت انوار الصفات
وخّلصنى بمّنتك من جميع القيود المعقدات |
[Subhanak], You are venerated from the features of occurrence and the attributes of incompleteness
Most Holy (You Are), Purified from the likes of insult and defects
[Subhanak], You Precluded every seeker from reaching You except by You
[Subhanak], no one knows what You Are save You
[Subhanak], how close are You despite the height of Your Elevation |
سبحانك تّنزه عن سمات الحدوث وصفات النقص
قدوس تطهر من اشباه الذم وموجبات النقص
سبحانك اعجزتَ كل طالب عن الوصول اليك الا بك
سبحانك لا يعلم من انت سواك
سبحانك ما اقربك مع ترفع علاك |
O Lord, please clothe me with the beads of gratitude
and enshroud me with the robe of honor
and crown me with the crown of majesty and glory
and rid me of the traits of the jesters and the serious
and free me of the shackles of counting and extent
and the disputes and the decrease and the contrary, with Your Grace |
اللهم البسنى سبحة الحمد
وردني برداء العز
وتوجنى بتاج الجلال والمجد
وجردنى عن صفات ذوات الهزل والجد
وخلصنى من قيود العد والحد
ومباشرة الخلاف والنقص والضد بمنك |
O Lord, my nothingness by You is the eye of being
and my being with You is the eye of nothingness
so replace for me, in place of imagining my being with You, by verifying my nothingness in You
and unify me by consuming me in You |
الهى عدمى بك عين الوجود
وبقائى معك عين العدم
فابدلنى مكان التوهم وجودى معك بتحقيق عدمى بك
واجمع شملى باستهلاكى فيك |
There is no God save You, You Are Sanctified beyond a match
There is no God save You, You Have Elevated above a peer
There is no God save You, You Have Disposed of needing an adviser or a council
There is no God save You, O Single [Ahad], O Eternal Refuge [Ssamadd]
There is no God save You. Existence is by You, and for You is prostration, and You are The Worshipped Truth. |
لا اله الا انت تنزهتَ عن المثيل
لا اله الا انت تعاليتَ عن النظير
لا اله الا انت استغنيتَ عن الوزير و المشير
لا اله الا انت يا احد يا صمد
لا اله الا انت بك الوجود ولك السجود وانت الحق المعبود |
I seek refuge with You from me,
and ask You for my removal from me,
and I beg Your forgiveness for any remaining thing that distances and isolates
and that names and categorizes. |
اعوذ بك مني
واسئلك زوالي عني
واستغفرك من بقية تبعد وتدني
وتسمي وتكّني |
You are The Reducer and The Elevator,
and The Innovator and The Cutter,
and The Divider and The Collector.
O Reducer O Elevator O Innovator O Cutter O Divider O Collector.
I beg for refuge and aid,
O my refuge and my aid.
I beg for salvation and shelter,
O by Whom is my salvation and shelter. |
انت الواضع والرافع
والمبدع والقاطع
والمفرق والجامع
يا واضع يا رافع يا مبدع يا قاطع يا مفرق يا جامع
العياذ العياذ
الغياث الغياث يا عياذى
يا غياثى النجاة النجاة
الملاذ الملاذ يا من به نجاتى وملاذى |
Towards what I prayed for,
I beseech and beg You by the forefront of existence,
the complete light,
the better soul of life,
the eternal carpet of mercy,
and the most sublime character;
The initial messenger in spirit and grace,
the concluding messenger in form and time;
who is the light by his guidance and notification,
and is the mercy by knowledge and empowerment and clarification:
Mohammed the chosen,
the selected messenger,
the accepted friend,
and the model prophet.
The Lord sent payers upon him and his family and companions and sent abundant peace and greetings till judgment day, and Praise and Gratitude be to Allah, The Lord of All Worlds. |
اسئلك فيما سئلتك
واتوسل اليك بمقدمة الوجود الاول
والنور الاكمل
وروح الحياة الافضل
وبساط الرحمة الازل
وسماء الخُلُق الاجلّ
السابق بالروح والفضل
والخاتم بالصورة والبعث
والنور بالهداية والبيان
والرحمة بالعلم والتمكين والامان
محمد المصطفى
والرسول المجتبى
والصفي المرتضى
والنبي المقتدى
صلى الله عليه وعلى اله وصحبه وسلم تسليما كثيرا الى يوم الدين والحمد لله رب العالمين |
The Monday Night Wird |
ورد ليلة الثلاثاء |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord
You Are
with strong Grip and Power,
with painful Seizing
with great Subduing
Elevated above opposites and peers
Venerated beyond companion and children
Your affair is conquering the enemies and suppressing the mighty
You plot and plan for whoever You wish, and You are The Best of Plotters |
الهى
انت الشديد البطش
الأليم الاخذ
عظيم القهر
المتعالي عن الاضداد والانداد
والمنزه عن الصاحبة والاولاد
شأنك قهر الاعداء وقمع الجبارين
تمكر بمن تشاء وانت خير الماكرين |
I ask You, by Your Name with which You grabbed the foreheads
and broke down the fortifications and strongholds
and terrorized the hearts of the enemies
and tormented those deserving distress
to supply me from the subtleties of Your Mighty Name to flow in my partial and total powers till I be able to do what I request
so that the tyranny of any tyrant does not reach me
and the injustice of any arrogant does not affect me
And make my anger for You and in You linked to Your Anger for Your Self
and smear my enemies' faces
and transform them in their places
"...and harden their hearts... [10:88]"
and put up between me and them "... a wall with a gate, the inner side of which contains mercy, and the outer side of which faces toward the chastisement. [57:13]"
Indeed, strong is Your Grip and Power, and painful is Your Seizing
"Such is the seizing of your Lord when He seizes the towns while they are doing wrong. Truly His seizing is painful, severe. [11:102]" |
اسئلك باسمك الذى اخذتَ به النواصى
واخرجت به من الصياصى
وقذفتَ به الرعب فى قلوب الاعداء
واشقيت به اهل الشقاء
ان تمدنى برقيقة من رقائق اسمك الشديد تسرى فى قواى الجزئية والكلية حتى اتمكن من فعل ما اريد
فلا يصل الي ظلم ظالم بشىء
ولا يسطوعلي متكبر بجور
واجعل غضبي لك وفيك مقرونا بغضبك لنفسك
واطمس على وجوه اعدائي
وامسخهم على مكانتهم
...وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ ...﴿يونس: ٨٨﴾
واضرب بيني وبَيْنَهُم "...بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ ﴿الحديد: ١٣﴾"
انك شديد البطش اليم الأخذ
وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ ﴿هود: ١٠٢﴾ |
| O Lord, please suffice and enrich me by You beyond needing anyone else, an extreme richness far beyond any fortune which might tempt me to the appearance of anyone or the hidden of anything |
رب اغننى بك عمن سواك غناء يغنيني غاية الغنا عن كل حظ يدعوني الى ظاهر كل خلق او باطن امر |
And grant me utmost facilitation
and elevate me to my end-Lotus (as in 53:14,16)
and show me the existence of the universe repeatedly
till I examine the secret of revelation till the ends
and return to the beginnings |
وبلغنى غاية تيسيري
وارفعني الى سدرة منتهاي
واشهدني كون الوجود دوريا والسير كوريا
حتى اعاين سر التنزيل الى النهايات
والعود الى البدايات |
till words end, and the letters stop
and the dots are removed
and the one goes back to the two |
حتى ينقطع الكلام وتسكن حركة اللام
وتمحى عني نقطة الغين
ويعود الواحد الى الاثنين |
O Lord
Please ease for me by the secret that You eased for many of Your allies an easing that clears for me the clouds of hardship
and support me in all this by luminous light
that dazzles that sight of every envious human or djinn
and grant me the talent and gift of profiting in every situation
and enrich me beyond anyone else an enrichment that proves my poverty to You
for You are The All-Sufficient [Al-Ghaneyy], The All-Praised , The Praiseworthy [Al-Hameed]
The Protector [Al-Waleyy], The Most Glorious [Al-Majeed]
The Generous [Al-Kareem], The Guide [Al-Rasheed] |
الهى يسر لى بالسر الذى يسرته على كثير من اولياءك تيسيرا يعجم عني غيم عنائي
وايدني فى ذلك كله بنور شعشعانى
يخطف بصر كل حاسد من الجن والانس
وهب لي ملكة الغلة لكل مقام
واغنني عمن سواك غناء يثبت فقرى اليك
انك الغني الحميد
الولي المجيد
الكريم الرشيد |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, |
وصلى الله على سيدنا محمد واله وصحبه اجمعين |
The Tuesday Wird |
ورد يوم الثلاثاء |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord
Please admit me to the abyss of the ocean of Your Singleness [Your Ahadeyya]
and the turmoil of the sea of Your Oneness
and strengthen me by the power and might of Your Singularity
so that I depart to the vast space of Your Mercy
with my face shining with the signs of closeness to Your Clemency
revered by Your Reverence
glorified by Your Glory
aided by Your Care
venerated and honored by Your Teaching and Purification |
رب ادخلني فى لُجةِ بحر أحديتك
وطمطام يم واحديتك
وقونى بقوة سطوة سلطان فردانيتك
حتى اخرج الى فضاء سعة رحمتك
وفى وجهي لمعان برق القرب من اثار رحمتك
مهابا بهيبتك
عزيزا بعزتك
معانا بعنايتك
مبجلا مكرما بتعليمك وتزكيتك |
and dress me in honor and acceptance
and ease for me the paths of connecting and reaching
and crown me in dignity and nobility
and put affection between me and Your loved ones in this world and in the hereafter
and through the Light of Your Name grant me might and respect
so that hearts and souls are driven to me
and selfs and spirits become subdued to me |
والبسني خلع العزة والقبول
وسهل لي مناهج الوصلة والوصول
وتوجني بتاج الكرامة والوقار
واّلف بيني وبين احبابك فى دار الدنيا ودار القرار
وارزقني بنور اسمك سطوة وهيبة
حتى تنقاد الي القلوب والارواح
وتخضع لدي النفوس والاشباح |
O to Whom the necks of the mighty were humbled
and the necks of the Caesars were subjugated
There is no shelter or escape from You except to You
and there is no aid except by You, and no reliance except upon You
please save me from the plots of the envious
and the injustice and evil of the enemies
and protect me beneath the canopy of Your Glory, O Most Generous of The Generous [Ya Akram al-akrameen] |
يامن ذّلت له رقاب الجبابرة
وخضعت لديه اعناق الاكاسرة
لاملجأ ولا منجا منك الا اليك
ولا اعانة الا بك ولا اتكال الا عليك
ادفع عّنى كيد الحاسدين
وظلمات شر المعاندين
واحمني تحت سرادقات عزتك يا اكرم الاكرمين |
O Lord, please assist my apparent in achieving pleasing You
and illuminate my heart and secret to examine the approaches of striving to You |
الهى ايد ظاهري فى تحصيل مراضيك
ونور قلبي وسرى للاطلاع على مناهج مساعيك |
O my Lord and Master
How do I return from Your door disappointed while I approached it with trust?
and how do You despair me from Your giving while You have called on me?
I am Your slave [abd] approaching You
seeking Your shelter |
الهى وسيدى
كيف أُصدر عن بابك بخيبة منك وقد وردتُه على ثقة بك
وكيف تؤيسني من عطائك وقد اردتنى بدعائك
وها انا عبدك مقبل عليك
ملتجأ اليك |
Please distance me from my enemies as You distanced east from west
and blind their sights
and shake their feet
and distract them by the light of Your Holiness
and the dignity of Your Glory
for You Are The Lord Who grants the most venerated blessings
and Who reveres and honors by subtleties of compassion and mercy whoever confides in You
O Ever-Living [Ya Hayy], O Self-Existing by Whom all subsist [Ya Qayyoum]
O Exposer of the secrets of knowledges and sciences |
باعد بينى وبن اعدائى كما باعدتَ بين المشرق والمغرب
واخطف ابصارهم
وزلزل اقدامهم
واشغلهم عني بنور قدسك
وجلال مجدك
فانك انت الله المعطي جلائل النعم
المبجل المكرم لمن ناجاك بلطائف الرأفة والرحمة
يا حي يا قيوم
يا كاشف اسرار المعارف والعلوم |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, and Praise and gratitude be to Allah, Lord of the worlds |
وصلى الله على سيدنا محمد وعلى اله وصحبه اجمعين والحمد لله رب العالمين |
The Tuesday Night Wird |
ورد ليلة الاربعاء |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord
Your Name is The Master of all names
and Your Hand holds The Kingdom of the earths and the skies
You Are the Executor of everything
and upon everything He Is Able
Richness is confirmed for You
and everything else is impoverished to the flood of Your holy generosity |
الهى
اسمك سيد الاسماء
وبيدك ملكوت الارض والسماء
انت القائم بكل شىء
وهوعلى كل شىء قدير
ثبت لك الغناء
وافتقر الى فيض جودك الاقدس كل ما سواك
الهو والأنا |
I beseech You by Your Name with which You combined the opposites and the scattered of creation and matter
and upheld the unseen of every apparent
and displayed the attestation of every absent
to grant me Eternal Refuge by which I come to reside in the movement of Your Ability
till every still in me moves
and every moving in me becomes still
and I find myself the destination of everyone
and gathering the scatters of every dispersed
from Your name that my direction was directed towards
and in front of which my will diminished
so that everyone borrows from me a cinder of complete guidance
from the leadership of the chosen one [Al-Mustafa] Sallallahu ‘alaihi wa Sallam. |
اسئلك باسمك الذى جمعت به بين المتقابلات ومتفرقات الخلق والامر
واقمت به غيب كل ظاهر
واظهرت به شهادة كل غائب
ان تهب لى صمدانية أسكن بها متحرك قدرتك
حتى يتحرك في كل ساكن
ويسكن في كل متحرك
فأجدنى قبلة كل متوجه
وجامع شتات كل متفرق
من اسمك الذى توجهت اليه وجهتى
واضمحلت عنده ارادتى
فيقتبس كل منى جذوة هدى تام
هو من امامة الفرد المصطفى صلى الله عليه وسلم
الذى لولاه لم ثلث مرآت انانية المقتبس لموسى عليه السلام |
| O Who is He, O He, He is What is He and not me. |
يا من هو يا هو هو ما هو ولا انا |
I ask You by every Name that was derived from the "A" of the unknown that encompasses the truth of everything
to show me the unit of every multiplier
in the hidden of every truth
and the multitudes of every unified
in the apparent of every truth
then the unity of the apparent and the hidden
till no apparent hidden is obscured from me
and no hidden apparent is absent from me
and show me the all, O Who controls the kingdom of everything
You Are You |
اسئلك بكل اسم استمد من الف الغيب المحيط بحقيقة كل مشهود
ان تشهدنى وحدة كل متكثر
فى باطن كل حق
وكثرة كل موحد
فى ظاهر كل حقيقة
ثم وحدة الظاهر والباطن
حتى لا يخفى علي غيب ظاهر
ولا يغيب عني خفي باطن
واشهدنى الكل يا من بيده ملكوت كل شىء
انت انت |
" ...Say: 'God', then leave them to play in their discourse. [6:91]
"Alif Lām Mīm. [1] God! There is no god except Him, the Living, the Eternal. [2]" [2:1-2] |
....قُلِ اللَّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ ﴿الأنعام: ٩١﴾
الم ﴿١﴾اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ﴿٢﴾ ﴿آلعمران:١-٢﴾ |
My Master
I salute You
You Are my Support,
my secret and manifest are equally apparent for You
You hear my calling
and You answer my prayer. |
سيدى
سلام عليك
انت سندى
سواء عندك سرى وجهرى
تسمع ندائى
وتجيب دعائى |
With Your Light You killed my darkness
and with Your spirit You revived my death
for You are my Lord
and You own my hearing and my sight and my heart
You own my all
and You honored my humility
and You elevated my mention |
موتَّ بنورك ظلمتي
واحييتَ بروحك ميتتي
فانت ربى
وبيدك سمعى وبصرى وقلبى
ملكت جميعى
وشرفتَ وضيعى
ورفعت ذكرى |
Blessed are You, O Light of lights
and Exposer of secrets
and Granter of lives
and Wrapper of drapes
You Are Venerated in the Highness of Your Might beyond the features events
and the Level of Your Perfection is risen above being reached by deficiencies and inflictions and desires
All The Finest Glory to You, and The Vastest Honor and The Insurmountable Rank |
تباركتَ نور الانوار
وكاشف الاسرار
وواهب الاعمار
ومسبل الاستار
تنزهتَ فى سمو جلالك عن سمات المحدثات
وعلت رتبة كمالك عن التطرق اليها بالنقايص والافات والشهوات
لك المجد الارفع والجناب الاوسع والعز الامنع |
Most Glorified, Most Holy, our Lord, The Lord of the angels and spirits
Illuminator of the dark fortresses
and the gloomy jewels
and Savior of the drowning from the seas of primordial matter
I seek refuge with You from the mischief of Darkness as it overspreads; and from an envious if he awaits (as in 113:3,5). |
سبوح قدوس ربنا رب الملائكة والروح
منور الصياصى المظلمة
والجواهر المدلهمة
ومنقذ الغرقى من بحر الهيولى
اعوذ بك من غاسق اذا وقب وحاسد اذا ارتقب |
My Lord
I call on You, and I confide in You the confiding of a broken slave [abd] who knows that You Hear, and is confident that You Answer
I Stand at Your door in the position of someone in distress who does not find without You any support |
مليكى
اناديك واناجيك مناجاة عبد كسير يعلم انك تسمع ويعتقد انك تجيب
واقف ببابك وقفة مضطر لا يجد من دونك وكيلا |
O Lord
I beseech You, by The Name with which You flooded the goodnesses
and with which You sent the blessings
and with which You gave increase to those who thank
and with which You cleared from darknesses
and with which You annulled the idolaters [those in shirk] and the hateful and detestable
to flood over me from Your Lights what repels and defeats the sights of the enemies
and fends off their hands
and please make my fortune of You a shining that clarifies to me every concealed matter
and exposes to me every high secret
and burns every tempting devil [Shaytan] |
اسئلك الهى بالاسم الذى افضت به الخيرات
وانزلت به البركات
ومنحت به اهل الشكر الزيادات
واخرجت به من الظلمات
ونسخت به اهل الشرك والدناءات
ان تفيض علي من ملابس انوارك ما ترد به عنى ابصار الاعادى خاسرة
وايديهم قاصرة
واجعل حظي منك اشراقا يجلو لى كل امر خفي
ويكشف لى عن كل سر علي
ويحرق كل شيطان غوي
|
O Light of Lights
O Exposer of everything concealed
to You is the return of every matter
and with You evils are fended
O Lord, O Most Merciful |
يا نور النور
يا كاشف كل مستور
اليك مرجع الامور
وبك تُدفع الشرور
يا رب يا رحيم |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, and sent abundant peace and greetings |
وصلى الله على سيدنا محمد وعلى اله وصحبه وسلم تسليما كثيرا |
The Wednesday Wird |
ورد يوم الاربعاء |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord
Please honor me by witnessing The Lights of Your Holiness
and support me by the appearance of the mighty power of Your Amiability
till I turn between the knowledges of Your names turning that discloses to me the secrets of the particles of my existence
in the worlds of my witnessing
to witness with it what You have deposited in the worlds of the kingdoms and dominions
and examine Your Holiness in the flow of the secret of Your Power in the appearances of Divinity and humanity |
رب اكرمنى بشهود انوار قدسك
وايدنى بظهور سطوة سلطان انسك
حتى اتقّلب فى سبحات معارف اسمائك تقلبا يطلعني على اسرار ذرات وجودي
فى عوالم شهودي
لأشاهد بها ما او دعته فى عوالم الملك والملكوت
واعاين قدسك في سريان سر قدرتك فى شواهد اللاهوت والناسوت |
and teach me complete knowledge
and general wisdom
till there is no knowledge except that I observe its intricacies that are spread in existences
and with which I fend off the darknesses of the universes that block comprehending the truths of the signs
and I control with it hearts and souls with what incites love and affection
and integrity and maturity
for indeed You are The Beloved Answerer
and The Requested Requester |
وعرفنى معرفة تامة
وحكمة عامة
حتى لا يبقى معلوم إلا وأطلع على رقائق دقايقه المنبسطة في الموجودات
وادفع بها ظلمة الاكوان المانعة عن ادراك حقايق الايات
واتصرف بها فى القلوب والارواح بمهيجات المحبة والوداد
والرشد والرشاد
انك انت المجيب المحبوب
والطالب المطلوب |
O Changer of hearts
and Lifter of worries
and You Are The Knower of the unknowns
and Concealer of faults
Forgiver of sins |
يا مقلب القلوب
ويا كاشف الكروب
وانت علام الغيوب
وستار العيوب
غفار الذنوب |
O Who still remains Forgiver [Ghaffar]
O Who still remains Concealer [Sattar]
O Forgiver, O Concealer, [Ya Gaffar, Ya Sattar]
O The Preserver [Ya Hafeez], O Provider [Ya Wafy], O Benefiter [Ya Nafea'], O Charitable [Ya Mohsen], O Affectionate [Ya 'Atoof], O Most Kind, Clement [Ya Raouf], O Mighty [Ya Azzez], O All-Peaceful, Bestower of peace [Ya Salam] |
يامن لم يزل غفارا
ويا من لم يزل ستارا
يا غفار يا ستار
يا حفيظ يا وافى يا نافع يا محسن يا عطوف يا رؤوف يا عزيز يا سلام |
Please forgive me and conceal me and protect me
and shield me, and fend off me, and Be Charitable to me, and Be Kind to me
and Be kind and clement, and Honor me
and don't hold me accountable for my ugly acts
and don't punish me for my bad deeds
and reach me urgently with Your complete Gentleness
and Your general pure Mercy
and suffice me beyond anyone else
and grant me good health, and pardon me
and repair my whole affair |
اغفر لى واسترني واحفطني
وقني وادفع عني واحسن الي وتعطف علي
وارؤف واعطف واعزني وسّلني
ولا تؤاخذني بقبيح فعالي
ولا تجازيني بسوء اعمالي
وتداركني عاجلا بلطفك التام
وخالص رحمتك العام
ولا تحوجني الى احد سواك
وعافني واعف عني
واصلح لي شأني كله |
"...‘There is no god except You! Glory be to You! I have indeed been one of the wrongdoers’ [21:87]"
And You are The Most Merciful of the merciful |
....لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ ﴿الأنبياء: ٨٧﴾
وانت ارحم الراحمين |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, and Praise and gratitude be to Allah, Lord of the worlds |
وصلى الله على سيدنا محمد وعلى اله وصحبه اجمعين والحمد لله رب العالمين |
The Wednesday Night Wird |
ورد ليلة الخميس |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O My Master
You cause the reasons, and organize them
and divert the hearts, and change them
I beseech You, by the wisdom that necessitated arranging the first reasons
and the effect of higher upon the lower
to show me the arrangement of the reasons in ascent and descent
till I see the hidden by witnessing the manifest
and the first without the last
and I observe the wisdom of arrangement by seeing The Arranger
and The Arranger of reasons preceded by the reason
so that I do not veil the words by the dots |
سيدى
انت مسبب الاسباب ومرّتبها
ومصرف القلوب ومقّلبها
اسئلك بالحكمة التى اقتضتْ ترتيب الاسباب الأول
وتأثير الاعلى فى الاسفل
ان تُشهدني ترتيب الاسباب صعودا ونزولا
حتى اشهد الباطن منها بشهود الظاهر
والاول فى غِيرِ الاخر
وألحظ حكمة الترتيب بشهود المرّتب
ومسبب الاسباب مسبوقا بالمسبب
فلا احجب عين العين بالغين |
O Lord
Please grant me the key to the permission, which is the cave of knowledge, so that I start in every beginning with Your Name "The Originator" [Al-Badea'] (or with Your Wonderful Name) with which You initiated every written thing
O Who to The Glory of Whose Names every arrogant is abased
and everything is By You, and You Are without us
You Are The Initiator of everything and its Creator
So Praise and Gratitude to You, O Lord, for every initiation
and Thanks and Appreciation to You, O Everlasting, for every conclusion
You are The Drive for every goodness
You are The Hidden of the hidden
The Knower of the objective of all matters
The Expander of sustenance to all worlds |
الهي
القي الي مفتاح الاذن الذى هوكهف المعارف حتى انطلق في كل بداية باسمك البديع الذى افتتحتَ به كل رقيم مسطور
يا من لسمو اسمائه ينخفظ كل متعال
وكل بك وانت بلا نحن
انت مبدع كل شىء وباريه
فلك الحمد يا رب على كل بداية
ولك الشكر يا باقي على كل نهاية
انت الباعث على كل خير
باطن البواطن
بالغ غايات الامور
باسط الرزق للعالمين |
Please bless me and upon me, O Lord, in the hereafter
as You have blessed Mohammed and all his family
He is from You and to You
and he ;"...is: "In the Name of God, the Compassionate, the Merciful. [27:30]
O "Creator of the heavens and the earth; and when He decrees a thing, He but says to it 'Be', and it is. [2:117]" |
بارك اللهم لي وعلي فى الاخرين
كما باركت على محمد وآله اجمعين
انه منك واليك
...وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ﴿النمل: ٣٠﴾
يا "بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ ﴿البقرة: ١١٧﴾ |
My Lord: You Are The Established before every established
and The Everlasting after every silent and talking
There is no God save You, and nothing present save You
To You belong all the Arrogance, Might, Majesty, and Dominion
You defeat the mighty
and exterminate the plots of the unjust
and disperse the union of the idolaters
and humiliate the necks of all the arrogant |
الهى انت الثابت قبل كل ثابت
والباقي بعد كل صامت وناطق
لا اله الا انت ولا موجود سواك
لك الكبرياء والجبروت والعظمة والملكوت
تقهر الجبارين
وتبيد كيد الظالمين
وتبدد شمل الملحدين
وتذلّ رقاب المتكبرين |
I beseech You, O Conqueror of every conqueror
and Reacher of every escaping
please clothe me in the robe of Your Arrogance and the shawl of Your Greatness and the canopy of Your Respect, and in what is beyond this which no one knows save You
clothe me in respect from Your respect to which hearts subdue and visions humble
and give me control over the foreheads of every stubborn tyrant and rebellious devil [Shaytan] whose foreheads You control
and maintain in me the humility of slavery and servitude during all this |
اسئلك يا غالب كل غالب
ويا مدرك كل هارب
ردنى برداء كبريائك وازار عظمتك وسرادقات هيبتك وبما وراء ذلك كله مما لا يعلمه الا انت
ان تكسونى هيبة من هيبتك تخضع لها القلوب وتخشع لها الابصار
وملكنى ناصية كل جبار عنيد وشيطان مريد ناصيته بيدك
وابق علي ذل العبودية فى ذلك كله
|
and safeguard me from oversight and errors
and support me in say and action
You You Are The Steadier of hearts
and Remover of worries
There is No God Save You |
واعصمنى من الزلل والخطايا
وايدني في القول والعمل
انت انت مثبت القلوب
وكاشف الكروب
لا اله الا انت |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, and sent abundant peace and greetings |
وصلى الله على سيدنا محمد وعلى اله وصحبه اجمعين وسلم تسليما كثيرا |
The Thursday Wird |
ورد يوم الخميس |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord
You Are The Existing by Yourself
and The Encompassing by Your Traits
and The Apparent by Your Names
and The Obvious [Al-Zahir] by Your Acts
and The Hidden [Al-Batin] by what no one knows save You
You Are Solitary in Your Splendor
for You Are The One [Al-Wahid], The Single [Al-Ahad]
and You Are Unique by Existing for ever and eternity
|
الهى انت القائم بذاتك
والمحيط بصفاتك
والمتجلي باسمائك
والظاهر بأفعالك
والباطن بما لا يعلمه الا انت
توحدت فى جلالك
فانت الواحد الاحد
وتفردت بالبقاء في الازل والابد |
You Are The Lord, The Unique in Oneness in Yourself
No one else is with You, and nothing else is in You
O Lord, I ask You for extinction in Your Everlasting
and lasting by You, not with You
There is no God save You |
انت انت الله المنفرد بالوحدانية فى اياك
لامعك غيرك ولا فيك سواك
اسئلك اللهم الفناء فى بقائك
والبقاء بك لا معك
لا اله الا انت |
O Lord
absent me in Your Attendance
and perish me in Your Presence
and consume me in Your Witness
and sever me from all things that sever me from You
and occupy me in being occupied by You beyond any occupier that distracts me from You
There is no God save You |
الهى
غيبنى في حضورك
وافنني في وجودك
واستهلكني فى شهودك
واقطع بيني وبين القواطع التى تقطعني عنك
واشغلني فى الشغل بك عن كل شاغل يشغلني عنك
لا اله الا انت |
O Lord
You Are The Ever-Present, The Truth [Al-Haqq]
and my origins are nothingness
Your Everlasting is inherent, and my presence is coincidental
O Lord, please bestow from Your True Generosity upon my original nothingness
so that I be as I was as I was not
and You as You Are, as You Still Are
There is no God save You |
الهى
انت الموجود الحق
وانا المعدوم الاصل
بقاؤك بالذات وبقائى بالعرض
الهى فجد بجودك الحق على عدمي الاصل
حتى اكون كما كنت حيث لم اكن
وانت كما انت حيث لم تزل
لا اله الا انت |
O Lord
You do whatever You Wish
and I am Your slave [abd] from among the slaves
O Lord,
You requested me and requested from me, so I am the requested and You Are The Requester
so Be Your request from me so You Be The Request and I the requester
There is no God save You |
الهى
انت الفعال لما تريد
وانا عبد لك من بعض العبيد
الهى
اردتنى و اردت منى فأنا المراد وانت المريد
فكن انت مرادك مني حيث تكون انت المراد وانا المريد
لا اله الا انت |
O Lord
You Are The Hidden in every unseen
and The Apparent in every object
and The Heard in every truthful and false news
and The Known in the rank of the one and the two
You Named Yourself by The Names of revelation
so You veiled Yourself from the noticing of sights and comprehensions of minds |
الهى
انت الباطن فى كل غيب
والظاهر فى كل عين
والمسموع فى كل خبر صدق ومين
والمعلوم فى مرتبة الواحد والاثنين
تسميت باسماء النزول
فاحتجبتَ عن لواحظ العيون واختفيتَ عن مدارك العقول |
O Lord
You Have Manifested by the attributes of the manifestations of the characteristics
so the levels of things existing varied
and You Named Yourself in each level by the truths of the things named
and You set up the witnesses of the minds upon the intricacies of the unknown of knowledge
and You set free the initial spirits in the fields of Divine knowledges
so they wandered then were lost in the signals of their surreal subtleties
so when You absented them from the part and the whole
and moved them beyond the when and the where
and Deprived them of the amount and the quality
and Identified to them in the knowledges of nothingness by Self Knowledges
and Freed them by regarding the Lordly Appearances in the Divine Situations
and Dropped from upon them the between
when You Lifted the veil
so they became organized by the order of the old
in the path of "In the Name of God, the Compassionate, the Merciful." |
الهى
تجليتَ بخصايص تجليات الصفات
فتنوعت مراتب الموجودات
وتسميتَ فى كل مرتبة بحقايق المسميات
ونصبتَ شواهد العقول على دقايق حقايق غيوب المعلومات
واطلقتَ سوابق الارواح فى ميادين المعارف الالهية
فحارت ثم تاهت فى اشارات لطائفها السريانية
فلما غيبتها عن الكلية والجزئية
ونقلتها عن الآنية والاينية
وسلبتها عن الكمية والماهية
وتعرفتَ لها فى معارف التنكير بالمعارف الذاتية
وحررتها بمطالعات الربوبية فى المواقف الالهية
واسقطتَ عنها البين
عند رفع حجاب الغين
فانتظمت بانتظام القديم
فى سلك "بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ " |
O Lord
How much I call upon You when You Are The Caller
and how much I confide in You when You Are The Confider |
الهى
كم اناديك فى النادي وانت المنادي للنادى
وكم اناجيك بمناجاة المناجي وانت المناجي للناجي |
O Lord
If connecting is the eye of severance
and proximity the same as distancing
and science the position of ignorance
and knowledge the settlement of nothingness
then what is the intention and where is the path? |
الهى
اذا كان الوصل عين القطع
والقرب نفس البعد
والعلم موضع الجهل
والمعرفة مستقر التنكير
فكيف القصد ومن اين السبيل |
O Lord
You Are The Requested by every intender
and The Confirmation in the face of the denier
and The Close Closeness in the distanced difference
Illusion has overtaken understanding, so who is fortunate and who is the assistant?
Beauty says "don't dare" and ugliness calls: "Who perfected everything that He created [32:7]"
the first is a goal where the course stops
and the second is a veil due to illusion of otherness |
الهى
انت المطلوب وراء كل قاصد
والاقرار فى عين الجاحد
وقرب القرب فى الفرق المتباعد
وقد استولى الوهم على الفهم فمن المسعد ومن المساعد
الحسن يقول اياك والقبح ينادي ؛ "الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ.... ﴿السجدة: ٧﴾"
فالاول غاية يقف عندها السير
والثانى حجاب بحكم توهم الغير |
O Lord
When will the mind free from the shackles of obstacles
and the glances of thought notice the beauty of goodness in the eyes of truths
and thought separates from the origin of lies
and illusion dissolves from the muds of the ropes of association and idolation [shirk]
and conception is freed from the different differences of different groups
and the precious self [nafs] is freed from the manners of the habits of people |
الهى
متى يتخلص العقل من عقال العوائق
وتلحظ لواحظ الفكر محاسن الحسنى من اعين الحقايق
وينفك الفهم عن اصل الافك
ويتحلل الوهم من اوحال حبال اشراك الشرك
وينجو التصور من فرق فرق الفرق
ويتجرد النفس النفيسة من خلق اخلاق تخلقات الخلق |
O Lord
Obediences do not benefit You
and disobediences do not harm You
and You Are Able to conquer the might of the kingdoms of all hearts and foreheads
and to You all matter is returned, so nothing is related to anyone, whether obedient or disobedient |
الهى
لا تنفعك الطاعات
ولا تضرك المعاصى
وبيدك قهر سلطان ملكوت القلوب والنواصي
واليك يرجع الامر كله فلا نسبة للطايع والعاصى |
O Lord
You Are Not confined by obligation
and Not limited by ability
and Not veiled by ambiguity
and Not clarified by statement or appearance |
الهى
انت لا يحصرك الوجوب
ولا يحدك الامكان
ولا يحجبك الابهام
ولا يوضحك البيان |
O Lord
evidence does not support You
and proof does not verify You
O Lord
forever and eternity are equal for You
O Lord
What Are You, and what am I, and what is he, and what is she. |
الهى
انت لا يرجحك الدليل
ولا يحققك البرهان
الهى
انت الابد والازل فى حقك سيان
الهى
ما انت وما انا وما هو وما هى |
O Lord
Do I seek You in a crowd or in solitude?
and is it for a duration that I wait for Your Relief or for period?
And there is no preparation or support for a slave [abd] without You |
الهى
فى الكثرة اطلبك ام فى الوحدة
وبالامد انتظر فرجك ام بالمدة
ولا عدة لعبد دونك ولا عمدة |
O Lord
My remaining by You is in my extinction from me; or in You; or by You
and my extinction is affirmed by You; or imagined by me? or the opposite; or is it a combined matter?
and so is my remaining in You |
الهى
بقائى بك فى فنائى عني ام فيك ام بك
وفنائى كذلك محقق بك ام متوهم بى ام العكس ام هو امر مشترك
وكذلك بقائي فيك |
O Lord
My silence is dumbness necessitating deafness
and my talking is deafness necessitating muteness
and confusion is in all this, and there is no confusion: |
الهى
سكوتى خرس يوجب الصمم
وكلامى صمم يوجب البكم
والحيرة فى كل ذلك ولا حيرة |
"In The Name of Allah": sufficient for me is "In the Name of Allah ", and "By Allah "
"In The Name of Allah " I entrust in Allah
"In The Name of Allah " I ask of Allah
"In The Name of Allah " and "There Is no help or power save with Allah, The Most High, The Most Great"
"....‘Our Lord, in You we put our trust, and to You we turn [penitently], and to You is the journeying. [60:4]" |
بسم الله حسبى بسم الله وبالله
بسم الله توكلت على الله
بسم الله سألت من الله
بسم الله ولا حول ولا قوة الا بالله العلي العظيم
...رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ ﴿الممتحنة: ٤﴾ |
O Lord, I ask of You to give me from the secret of Your Affair
and the greatness of Your Stature
and the encompassing of Your Knowledge
and the particulars of Your Will
and the effect and impact of Your Ability
and the influence and implementation of Your Hearing and Your Vision
and The Everlasting of Your Life
and the mandatoriness of Your Self and Your Traits |
اللهم اني اسألك من سر امرك
وعظيم قدرك
واحاطة علمك
وخصايص ارادتك
وتأثير قدرتك
ونفوذ سمعك وبصرك
وقيومية حياتك
ووجوب ذاتك وصفاتك |
O Allah, O Allah, O Allah
O First [Awwal], O Last [Akher], O Manifest [Zahir], O Hidden [Baatin]
O Light [Noor], O Truth [Haqq], O Clarifier [Mubeen] |
يا الله ياالله يالله
يا او ل يا اخر يا ظاهر يا باطن
يا نور يا حق يا مبين |
O Lord, please specialize my secret with the secrets of Your Unification
and sanctify my soul with the sacredness of the manifestation of Your Traits
and purify my heart with the purities of the knowledges of Your Divinity
O Lord, and please teach me from Your Mystic Knowledge
and grace my self [nafs] with the morals of Your Divinity
and aid my senses with supplies from Your Luminosity
and purify the extracts of my elements from the straps of habit and sensation and the confines of place and existence |
اللهم خصص سري باسرار وحدانيتك
وقدس روحى بقدسية تجليات صفاتك
وطهر قلبى بطهارة معارف الهيتك
اللهم وعّلم عقلي من علوم لدنيتك
وخّلق نفسي بأخلاق ربوبيتك
وايد حسي بمدد انوار حضرات نورانيتك
وخّلص خلاصة جواهر جسمانيتى من قيود الطبع وكثافي الحس وحصر المكان والكون |
O Lord, and please remove me from the lowness of my creation and morals to the elevated ranks of Your Right and Your Truth and Your Reality
You Are my Protector and My Lord
and by You is my death and my life
it is You we worship, and You we seek help from
O Lord, please regard me with a glance with which You organize all my stages
and purify the secret of my secrets
and with which You elevate among the High Council (of close angels) the spirits of my thoughts
and strengthen with it the supplies of my lights |
اللهم وانقلني من دركات خلقي وخُلُقي الى درجات حقك وحقيقتك
انت وليي ومولاى
وبك مماتى ومحياى
اياك نعبد واياك نستعين
انظر اللهم الي نظرة تنظم بها جميع اطواري
وتطهر بها سريرة اسراري
وترفع بها في الملأ العلي ارواح افكاري
وتقوي بها مداد انواري |
O Lord, please conceal and seclude me from all Your creatures,
and unite me with You by Your right,
and save me by witnessing the execution of Your orders in the worlds of Your sovereignty. |
اللهم غيبني عن جميع خلقك
واجمعني عليك بحقك
واحفظنى بشهود تصرفات امرك فى عوالم فرقك |
O Lord, by You I begged,
and to You I directed myself,
and You I asked,
and for only You I wanted.
I beg You for nothing but You,
and I only request You from You. |
اللهم بك توسلت
واليك توجهت
ومنك سألت
وفيك لا فى شىء سواك رغبت
لا اسئلك سواك
ولا اطلب منك الا اياك |
O Lord, and I appeal to You by the greatest means,
and the grandest virtue,
and the closest loved one,
and the supported ally,
Mohammed the chosen,
the accepted friend,
the selected prophet,
Sallallahu ‘alaihi wa Sallam. |
اللهم واتوسل اليك بالوسيلة العظمى
والفضيلة الكبرى
والحبيب الادنى
والولى المولى
محمد المصطفى
والصفي المرتضى
والنبي المجتبى
صلى الله عليه وسلم |
And by him I beg You to send upon him an eternal, everlasting, self existing, Godly, Lordly prayer;
so that You show me the essence of his true perfection,
and consume me in the essence of his true knowledge.
And similarly upon his family and companions,
for of this You are able.
And there is no help or power save with Allah, The All High, The Mighty,
And praise be to God, Lord of the Worlds. |
وبه اسئلك ان تصلي عليه صلاة ابدية ديمومية قيومية
الهية ربانية
بحيث تُشهدنى في ذلك عين كماله
وتستهلكني في عين معارف ذاته
وعلى اله وصحبه كذلك
فانت ولي ذلك
ولا حول ولا قوة الا بالله العلي العظيم
والحمد لله رب العالمين |
The Thursday Night Wird |
ورد ليلة الجمعة |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord
All the higher fathers are Your slaves, and You Are The Lord Almighty in absolution
You combined the opposites and You Are The Majestic [Al-Galeel] The Beautiful [Al-Gameel]
There is no limit to Your magnificence, as there is no limit to witnessing Your giving
You Are venerated beyond our witnessing,
and more complete and elevated above our descriptions, and more beautiful
You Have elevated in Your Majesty above the features of events
and Your High Beauty is sanctified beyond inclinations and wants |
الهى
كل الاباء العلوية عبيدك وانت الرب على الاطلاق
جمعتَ بين المتقابلات وكنت الجليل الجميل
لا غاية لابتهاجك بذاتك اذ لا غاية لشهود منك
انت اجلّ من شهودنا
واكمل واعلا مما نصفك به واجمل
تعاليتَ فى جلالك عن سماة المحدثات
وتقدس جمالك العلي عن مواقعة الميول والشهوات |
I beseech You by the secret with which You combined the opposites
to combine me with my scattered affairs, a combination the displays for me the Unity of Your Existence
and clothe me with a robe from Your Beauty
and crown me with a crown from Your Dignified Majesty
so that human selfs [nafs] submit to me
and unwilling hearts yield to me
and holy secrets are exposed to me |
اسئلك بالسر الذى جمعتَ به بين المتقابلات
ان تجمع على متفرق امري جمعا يشهدني وحدة وجودك
واكسني حلة جمالك
وتوجني بتاج جلالك
حتى تخضع لي النفوس البشرية
وتنقاد الي القلوب الابية
وتنبسط إلي الاسرار الأقدسية |
and elevate my rank with You an elevation to which every arrogant is abased
and to which every powerful is humiliated
and take my forehead to You
and give me control over every living thing
and grant me a truthful tongue
and fill me of You
and protect me in Your land and seas |
واعل قدري عندك علوا ينخفض له كل متعال
ويذل لى به كل عزيز
وخذ بناصيتى اليك
وملكنى كل ذى روح ناصيته بيدك
واجعل لى لسان صدق فى خلقك وامرك
واملأني منك
واحفظني في برك وبحرك |
and rescue me from the village of temperament "whose people are unjust"
and free me from the slavery to events
and give me an evidence from You that brings security
and do not grant anyone other than You power over me
and make my richness in my poverty to You in every demand
and accompany me with Your Enriching beyond every request |
واخرجنى من قرية الطبع الظالم اهلها
واعتقني من رق الاكوان
واجعل لي منك برهانا يورث امانا
ولا تجعل لغيرك علي سلطانا
واجعل غنائي في الفقر اليك عن كل مطلوب
واصحبنى بغنائك عن كل مرغوب |
You Are my direction and my glory
and to You is the return and the end
You mend the broken and break the tyrants
and shelter the fearful and frighten the unjust
To You belongs the highest glory
and the most collective manifestation
and the most protective veil
|
انت وجهتي وجاهي
واليك المرجع والتناهي
تجبر الكسير وتكسر الجبارين
وتجير الخائفين وتخيف الظالمين
لك المجد الارفع
والتجّلى الاجمع
والحجاب الامنع |
[Subhanaka], There is no God save You
You suffice me, and an excellent Guardian is He
"Such is the seizing of your Lord when He seizes the towns while they are doing wrong. Truly His seizing is painful, severe. [11:102]"
"...Then We took vengeance upon those who were guilty, and it was ever incumbent upon Us to give victory to the believers. [30:47]" |
سبحانك لا اله الا انت
انت حسبي ونعم الوكيل
وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ ﴿هود: ١٠٢﴾
...فَانتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ ﴿الروم: ٤٧﴾ |
O Lord, Creator of creatures
Resurrector of the dead
Gatherer of the dispersed
Flooder of Lights upon the selves
To You belong the vastest kingdoms
and the most supreme Highness |
اللهم يا خالق المخلوقات
ومحيي الاموات
وجامع الشتات
ومفيض الانوار على الذوات
لك الملك الاوسع
والجناب الارفع |
| The lords are Your slaves, and the kings Your servants, and the rich Your poor, and You Are The Most Wealthy in Yourself beyond any else |
الارباب عبيدك والملوك خدمتك والاغنياء فقراؤك وانت الغني بذاتك عمن سواك |
I beseech You by Your Name with which You created and perfectly perfected everything
and with it You Granted whoever You Wish heavens and silk
and succession and grand kingdoms
to eliminate my eagerness and desire
and to complete my deficiencies
and to flood me with robes of graces
and to teach me from Your Names what can suit ears and say
and fill my interior with fear and with mercy
and my appearance with respect and grandeur
so that the hearts of the enemies fear me
and the spirits of the (Lord's) allies find comfort in me
"They fear their Lord from above them, and they do what they are commanded. [16:50]" |
اسئلك باسمك الذى خلقتَ به كل شىء فقدرته تقديرا
ومنحت به من شئت جنة وحريرا
وخلافة وملكا كبيرا
ان تُذهب حرصى
وتُكمل نقصى
وان تفيض علي من ملابس نعمائك
وان تعّلمنى من اسمائك ما يصلح للاذن والالقاء
واملأ باطنى خشية ورحمة
وظاهرى هيبة وعظمة
حتى تخافني قلوب الاعداء
وترتاح إلي ارواح الاولياء
يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ﴿النحل: ٥٠﴾ |
O Lord, please grant me complete readiness to accept Your Holy flooding
so that I succeed You in Your lands
and with it I fend off Your dissatisfaction with Your worshippers
for You appoint as successor whoever You please
and for everything You Are Able [Qadeer]
and You Are The All-Aware [Al-Khabeer], The All-Seeing [Al-Baseer]
|
رب هب لى استعدادا كاملا لقبول فيضك الاقدس
لأخلفك فى بلادك
وادفع به سخطك عن عبادك
فانك تستخلف من تشاء
وانت على كل شىء قدير
وانت الخبير البصير |
And The Lord sent prayers upon Sayyidina Mohammed and upon his family and companions, and sent peace and greetings;
and He suffices me, and an excellent Guardian is He |
وصلى الله على سيدنا محمد وعلى اله وصحبه وسلم
وهوحسبى ونعم الوكيل |
The Friday Wird |
ورد يوم الجمعة |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
O Lord, Please promote me in the steps of knowledge
and turn me in the phases of the secrets of truths
and conceal me in the pavilions of Your Protection and concealed secret
beyond the occurrence of thoughts that do not befit The Majestics of Your Dignity and Splendor |
رب رقنى فى مدارج المعارف
وقّلبنى فى اطوار اسرار الحقائق
واحجبنى فى سرادقات حفظك ومكنون سرك
عن ورود الخواطر التى لا تليق بسبحات جلالك |
O Lord, please establish me in all matter by You
and show me Your Clemency in every near and far
and enlighten me in the provinces and fields of Unification
so I witness everything's establishment through You a witnessing that severs my sight from everything existing
O Owner of Grace and Generosity |
ربى اقمنى بك فى كل شان
واشهدني لطفك فى كل قاصي ودان
وافتح عين بصيرتي فى قضاء ساحة التوحيد
لأشهد قيام الكل بك شهودا يقطع نظري عن كل موجود
يا ذا الفضل والجود |
O Lord, please flood me from the seas of abstraction of the Holiest Initial Self what severs from upon me any attachment that prevents my realization, and that closes the doors to my demands
and grant me from the primordial matter from the apex of the dominion of Your Unseen, what I supply the letters of the universe with
while being protected in all that from deficiency and disgrace
O Who encompassed everything with mercy and knowledge
O Lord of All Worlds |
رب افض علي من بحار تجريد الف الذات الأقدس ما يقطع عني علاقة تعجم على ادراكي وتغلق دونى باب مطلبي
واسبل علي من هيولى نقطتها الكلية البارزة من ملكوت غيب ذاتك ما امد به حروف الأكوان
محفوظا فى ذلك من النقص والشين
يا من وسع كل شىء رحمة وعلما
يا رب العالمين |
O Lord, please purify my apparent and hidden from the tarnish of otherness [al-aghyar]
and from stopping at the phases
by a flow from Your Purified Holiness
and absent me by witnessing Your Sociability
and display to me the truths of things and the intricacies of forms
and make me hear the universes sounding of true Unification in all worlds
and meet my mirror with complete Manifestation from the essences of The Names of Your Dignification and Subdue
so that no sight of any tyrant of humans or djinn falls upon me except that a ray of this essence reflects upon him to burn his self that orders to evil, and returns him humiliated
and his sight is reflected from upon me defeated and disgraced |
رب طهرنى ظاهرا وباطنا من لوث الاغيار
والوقوف على الاطوار
بفيضٍ من طهور قدسك
وغيبنى عنهم بشهود أنسك
واطلعنى على حقائق الآشياء ودقائق الآشكال
واسمعنى نطق الأكوان بصريح التوحيد فى العوالم كلها
وقابل مرآتى بتجلّ تام من جواهر اسماء جلالك وقهرك
فلا يقع علي بصر جبار من الأنس والجن الا انعكس عليه من شعاع ذلك الجوهر ما يحرق نفسه الامارة بالسوء وترده ذليلا
وينقلب عني بصره خاسئا كليلا |
O to Whom the faces yielded and the necks submitted
O Lord of the lords
Please distance me from whatever severs me from the thoughts of Your Closeness
and clothe me in what befits my traits by overtaking them by The Lights of Your Traits
and remove the injustice of my habits and my humanity by a manifestation from a glimpse of Your Lights
and supply me from Royal Power
by which I defeat what overtook me of lowly habits
and foul manners
and erase from the tablet of my thoughts the figures of beings
and ascertain in it by Your Care the secret of Your previous closeness, between the "B" and the "E"
"His command when He wills a thing, is just to say to it ‘Be’, and it is. [36:82] So glory be to Him in Whose hand is the dominion of all things and to Whom you will be returned. [36:83]" |
يا من عنت له الوجوه وخضعت له الرقاب
يا رب الارباب
رب وابعدنى عن القواطع التى تقطعنى عن خطرات قربك
والبسنى ما يليق بصفاتى بغلبة انوار صفاتك
وازح ظلم طبعي وبشريتي بتجلي بارقة من بوراق انوار ذاتك
وامددننى بقوة ملكية
اقهر بها ما استولى علي من الطبايع الدنيه
والاخلاق الرزية
وامح من لوح فكري اشكال الاكوان
واثبت فيه بيد عنايتك سر حرز قربك السابق المكنون بين الكاف والنون
إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ ﴿٨٢﴾فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ ﴿٨٣﴾﴿يس﴾
|
O Light of Lights
O Granter to everyone from the abundance of His showering Grace
O Eternally Besought [Ya Ssamadd], O Most Holy [Ya Quddoos]
O Subduer [Ya Qahhar], O Preserver [Ya Hafeez]
O Gentle, Knower of subtleties [Ya Lateef],
O Lord of all Worlds |
يا نور النور
يا معطي الكل من فيض فضله المدرار
يا صمد يا قدوس
يا قهار يا حفيظ
يا لطيف يارب العالمين |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, and praise be to God, Lord of the Worlds. |
وصلى الله على سيدنا محمد وعلى اله وصحبه اجمعين والحمد لله رب العالمين |
The Friday Night Wird |
ورد ليلة السبت |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
My Master
Your Remaining is Ever-Lasting
and Your Judgement is executed in all creation
and You Are Sanctified in Your Elevation
and You Are Elevated in Your Sanctity |
سيدى
دام بقاؤك
ونفذ فى الخلق قضاؤك
وتقدستَ فى علوك
وتعاليت فى قدسك |
Preserving the universe does not burden You
and exposing everything is not hidden from You
You call whom You wish to You
and You Guide to You by You
so to You is perpetual Praise and Gratitude, and Most Glorious Permanence
I ask You for time that is clear with what You require of appropriate dealing, intending closeness to You as a result
conditional upon Your acceptance
and grant me a secret that exposes to me the truths of actions
and specify me with wisdom, with which is judgement and signal
associated with comprehension that You Are The Protector of Your allies
and The Responder to whoever asks from You |
لا يؤودك حفظ كون
ولا يخفى عنك كشف عين
تدعومن تشاء اليك
وتدلّ بك عليك
فلك الحمد الدائم والدوام الامجد
اسئلك وقتا صافيا بما تريد بمعاملة لائقة تكون غايتها قربك من نتايج الاعمال
موقوفة على رضوانك
وهب لى سرا يكشف لي عن حقائق الاعمال
واخصصني بحكمة معها حكم واشارة
يصحبها فهم انك ولي من تولاك
ومجيب من دعاك |
O Lord, please continuously maintain Your Graces upon me
and my witnessing You
and show me my self from where You are and not as it is
so that I be by You and not me. |
الهى ادم بقاء نعمائك علي
ومشاهدتك لدي
واشهدني ذاتي من حيث انت لا من حيث هي
حتى اكون بك ولا انا |
And grant me from Your Knowledge what draws to me every soul that knows that You Are The All-Knowing The Knowledgeable
"Blessed be the Name of your Lord, He of Majesty and Munificence. [55:78]"
"And with Him are the keys of the Unseen; none but He knows them. He knows what is on land and in the waters; ....[6:59]" |
وهب لي من لدنك علما تنقاد الي فيه كل روح عالمة انك انت العليم العلام
تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ ﴿الرحمن: ٧٨﴾
وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ... ﴿الأنعام: ٥٩﴾ |
O Lord: send upon me a glimpse from Your Light that exposes for me every concealed in me, so I witness my complete existence
You Are where You Are, not from where I am
so I draw close to You by erasing my description from me, as You drew close to me be adding Your Light upon me |
رب افض علي شعاعا من نورك يكشف لي عن كل مستور في
حتى اشاهد وجودى كاملا
أنت حيث انت لا من حيث انا
فاتقرب اليك بمحو صفتي مني كما تقربتَ الى بإضافة نورك علي |
O Lord: possibility is my description
and nothingness my tools
and poverty my residence
and Your presence my reason
and Your ability my doer
and You my aim
Suffices me of You Your knowledge of my ignorance
You Are above what I know, and You Are with everything, and nothing is with You |
ربِّ الأمكان صفتي
والعدم مادتي
والفقر مقري
و وجودك علتي
وقدرتك فاعلي
وانت غايتي
حسبى منك علمك بجهلي
انت فوق ما أعلم وانت مع كل شىء وليس معك شىء |
You allowed the tracks for the paths
and You arranged the benefits and the harms
and You proved the way of good
and in all this we are by You, and You without us
for You Are The Pure Good
and The Mere Generosity
and The Absolute Perfection |
قدرتَ المنازل للسير
ورّتبت المنافع والضر
واثبت منهاج الخير
فنحن فى ذلك كله بك وانت بلا نحن
فأنت الخير المحض
والجود الصرف
والكمال المطلق |
I ask You by Your Name by which You flooded goodness over the receivers
and with which You wiped the blackness of the darknesses
to fill my existence with light from Your Light
that is the substance of all light
and the intention of every desire
so that nothing of what You deposited in the atoms of my existence is concealed from me |
اسئلك باسمك الذى افضتَ به الخيرات على القوابل
ومحوتَ به ظلمة الغواسق
ان تملأ وجودي نوراً من نورك
الذي هو مادة كل نور
وغاية كل مطلوب
حتى لا يخفى عني شىء مما او دعتَ فى ذرات وجودي |
And grant me a truthful tongue
expressing the witnessing of The Truth
and specialize me with eloquent talk that achieves clarification and expressiveness
and safeguard me in every word from claiming what is not true
and make me insightful, me and whoever follows me |
وهب لي لسان صدق
معبرا عن شهود حق
واخصصنى من جوامع الكلم بما يحصل به الابانة والبلاغة
واعصمنى فى كل كلمة من دعوى ما ليس لي بحق
واجعلني على بصيرة انا ومن اّتبعني |
O Lord, I seek refuge with You from talk that begets confusion
or is followed by sedition
or brings on the illusion of delusion |
اللهم اني اعوذ بك من قول يوجب حيرة
او يعقب فتنة
او يوهم شبهة |
from You words are received
and wisdom is taken
and You uphold the skies
and teach the Names
There is no God save You, The One [Al-Wahid], The Single [Al-Ahad], The Singular [Al-Fard], The Self-Sufficient, Besought of all [The Ssamadd].
Who has neither begot, nor was begotten, and nor is there anyone equal to Him. |
منك تُتلقى الكِلم
وعنك يؤخذ الحكم
انت ممسك السماء
ومعّلم الاسماء
لا إله الا انت الواحد الاحد الفرد الصمد
الذى لم يلد ولم يولد ولم يكن له كفوا احد |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions, and praise be to God, Lord of the Worlds. |
وصلى الله على سيدنا محمد وعلى آله وصحبه اجمعين والحمد لله رب العالمين |
The Saturday Wird |
ورد يوم السبت |
| In the Name of God, the Compassionate, the Merciful. |
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ |
| "...Whoever holds fast to God, he is guided to a straight path. [3:101]" |
...وَمَن يَعْتَصِم بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ﴿آلعمران: ١٠١﴾ |
Praise and Gratitude be to Allah, Who placed me in the protection of His Gentleness
Praise and Gratitude be to Allah, Who situated me in the heavens of His Mercy
Praise and Gratitude be to Allah, Who positioned me in the position of His Love
Praise and Gratitude be to Allah, Who made me taste from the tables of His Supplies
Praise and Gratitude be to Allah, Who granted me the kindness of addition to His selection
Praise and Gratitude be to Allah, Who clothed me with robes of truthfulness in His servitude
all this despite what I wasted from His Dues
and what I did not fulfill from His Rights
so this is Grace from Allah |
الحمد لله الذي احّلنى حما لطف الله
الحمد لله الذي انزلني جنة رحمة الله
الحمد لله الذي اجلسني فى مقام محبة الله
الحمد لله الذي اذاقني من موائد مدد الله
الحمد لله الذي وهب لي لطافة الاضافة لاصطفاء الله
الحمد لله الذي كساني حلل صدق العبودية لله
كل ذلك على ما افرطتُ فى جنب الله
وضيعتُ في حقوق الله
فذلك فضل من الله |
O Lord,
Your Granting me existence
without struggle or effort
made me aspire for Your Generosity to reach the intentions
without my deserving or being prepared |
الهي انعامك علي بالايجاد
من غير جهاد ولا اجتهاد
وجرت مطامعي من كرمك على بلوغ المراد
من غير استحقاق لي ولا استعداد |
I beseech You by The One from among the ones
and The Witnessed from among the witnessed
to safeguard the grant of amicability
from being affected by the ordeal of distancing;
and to wipe the darkness of stubbornness
by light from the sun of reasoning;
and to open the doors of correctness
by the hands of supply of "indeed God is Gracious to His servants". |
اسئلك بواحد الاحاد
ومشهود الاشهاد
سلامة منحة الوداد
من محنة البعاد
ومحو ظلمة العناد
بنور شمس الرشاد
وفتح ابواب السداد
بأيدى مدد ان الله لطيف بالعباد |
O Lord, I ask You for the extinction of the "where" of my existence
and for the remaining of the hope of my witnessing
and to part between my witness and my witnessed
by combining the reality of my presence to my presence |
رب اسئلك فناء اينية وجودي
وبقاء أمنية شهودي
وفراق بينية شاهدي ومشهودي
بجمع عينية موجودي لوجودي |
My Master: please safeguard my slavery to You from the blindness of the illusion of seeing othernesses
and connect to me Your initial word to the better selected ones
and overtake my affairs by Your Choice in the stages and the wishes
and victor me by Unification, and by levelness in both movement and stillness |
سيدى سّلم عبوديتي بحقك من عمى عماء وهم رؤية الاغيار
وألِحق بي كلمتك السابقة للمصطفين الاخيار
واغلب على امرى باختيارك فى الاطوار والاوطار
وانصرنى بالتوحيد والاستواء فى الحركة والاستقرار |
My Love: I beg for speedy connection
and splendid beauty
and invincible dignity
and supreme completeness
in all states and outcomes |
حبيبى اسئلك سريع الوصال
وبديع الجمال
ومنيع الجلال
ورفيع الكمال
فى كل حال ومآل |
O Who He [Howa] is He [Howa]
O He [Howa] and Who is only He [Howa]
I beseech You by the most obscure unseen
by the most sacred in:
"and [by] the night as it approaches, [81:17] and [by] the dawn as it breathes, [81:18] truly this is the word of a messenger [who is] noble, [81:19] powerful, eminent in the presence of the Lord of the Throne; [81:20] obeyed there, trustworthy. [81:21]"
"in a clear Arabic tongue. [26:195]"
"Truly it is the revelation of the Lord of the Worlds, [26:192]" |
يا من هو هو
يا هو ومن ليس الا هو
اسئلك بالغيب الاطلس
بالعين الاقدس فى
وَاللَّيْلِ إِذَا عَسْعَسَ ﴿١٧﴾ وَالصُّبْحِ إِذَا تَنَفَّسَ ﴿١٨﴾ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ﴿١٩﴾ ذِي قُوَّةٍ عِندَ ذِي الْعَرْشِ مَكِينٍ ﴿٢٠﴾ مُّطَاعٍ ثَمَّ أَمِينٍ ﴿٢١﴾﴿التكوير﴾
بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ ﴿الشعراء: ١٩٥﴾
وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَالَمِينَ ﴿الشعراء: ١٩٢﴾ |
precise judgement by concealed spirit
in the forms of clarification by enabling |
حكم محكمِ الامر بروحه المكنون
فى صيغ التبيين بصنع التمكين |
and I beseech You, O Lord, to carry this burden for myself
by the hands of the breeze of my life
by the souls of my greetings
in Your pleasant prayers
and Your perpetual greetings
upon the means to attaining requests
and the connection to reaching the loved ones
and upon everyone related to him in all ranks.
O Lord of Clear Truth
please make us from their special ones
Amen |
واسئلك اللهم حمل ذلك لذاتي
على يد نسيم حياتى
بأرواح تحياتى
فى صلواتك الطيبات
وتسليماتك الدائمات
على وسيلة حصول المطالب
ووصلة وصول الحبائب
وعلى كل منسوب اليه فى كل المراتب
اله الحق المبين
واجعلنا من خواصهم امين |
| And The Lord sent prayers upon Sayyidina Mohammed and upon all his family and companions |
وصلى الله على سيدنا محمد وآله وصحبه اجمعين |
| "Glory be to your Lord, the Lord of Might, [exalted is He] above what they allege! [37:180] And peace be to the messengers.[37:181] And praise be to God, Lord of the Worlds.[37:182]" |
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ ﴿١٨٠﴾وَسَلَامٌ عَلَى الْمُرْسَلِينَ ﴿١٨١﴾ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ﴿١٨٢﴾﴿الصافات﴾ |
And praise be to God, Lord of the Worlds.
and prayers and peace and greetings upon the final of the prophets. |
والحمد لله رب العالمين
والصلاة والسلام على خاتم النبيين |
This concludes the wirds of the seven days and seven nights
by the grandest Sheikh, and the red sulfur
the famous pole
Mawlana Mohyeddin Ibn Araby
May The Lord sanctify his secret, and illuminate his tomb, and benefit us with his supplies and knowledges
Amen...
And praise be to God, Lord of the Worlds. |
تمت أوراد الأيام السبعة والليالي السبعة
للشيخ الأكبر والكبريت الأحمر
القطب الشهير
مولانا محي الدين ابن العربي
قدس الله سره ونور ضريحه ونفعنا بمدده وعلومه
آمين
والحمد لله رب العالمين |
