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CHAPTER ONE1

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BRIEF ANALYSIS OF Q{ATR AL-GHAITHIYYAH FI>< CILM
AL-S{UFIYYAH CALA< SHARICAT AL- MUH{AMMADIYYAH
(DROPS OF RAIN CONCERNING THE SCIENCE OF S{Ufis, which is to indicate the bounties given by Allah whether big or small. Further he praises Allah Who has favored the hearts of the Gnostics with the wine of spiritual love and has showered their inner hearts with the lights of His Oneness and knowledge. As in many spiritual discourses, we can find therein a few cardinal ideas associated with the notions of “light”, “heart” and “love”. S{u>fism or spiritual travel is the inner journey of the heart and it deals with inward knowledge and in this case, “light” represents it. Since this is fundamental and important for a traveler, Shaykh Husayn suggests that every responsible Muslim of age must know and should not be without the knowledge of The Real (haqi>qah) and tas}awwuf. Prophet Muhammad is the one and one only who walked truly on every dimension of The Real (h}aqi>qah), and his family and companions served as guiding stars to the best of all paths. Most of this work of the author is based on the views and experiences of authoritative scholars of authentic Islamic spiritual traditions which he has systematized as can be seen in the following paragraphs.

I) Prologue
In this prologue he describes the ten important things related to the knowledge of tas}awwuf. i) The meaning – The word al-s}afa> (clean) carries various meanings. It covers the cleansing of the dirtiness of the senses (frees from animalistic behavior), fills it with the behaviors of angels (mala>ikah) and frees from everything that would cause God’s dislike. ii) The target – The only being that exist is Allah and any being other than Allah is considered transient or without being. iii) The benefit - is to reach reality of the Right of the Most High as the reality of the Perfect One. iv) The advantage – According to him, this knowledge is the most respected religious knowledge because it is the essence of tawhi}>d and fiqh and resembles the three types of knowledge, namely cilm us}u>l, cilm tas}awwuf and cilm fiqh. v) The division – Religious knowledge is composed of cilm tas}awwuf, cilm us}u>l and cilm tas}awwuf and cilm tas}awwuf condones cilm us}ul and encompassing the meaning of cilm fiqh. vi) The founder – According to him, Shaykh Junayd al-Baghdadi was the one who introduced tas}awwuf as a set of discipline and practices. vii) Different names – also known as knowledge of the heart (cilm qulu>b), knowledge of the inner self (cilm ba>t}in), God-given knowledge (cilm ladunni), knowledge of the unveiling or revelation (cilm muka>shafah), knowledge of the mysteries (cilm asra>r), cilm al-maknu>n, knowledge of the Real (cilm h}aq>iqat), knowledge of tasting (cilm zawqi) and knowledge of ecstacy (cilm wijda>n). viii) Source of knowledge - From the Qur’a>n and Ah}adi>th of the prophet peace be upon him, and from the words of the experts who have reached a level where their words had been accepted by others. ix) Fard} cain for all Muslims

x) It is obligatory and fard} cain for each individual who has the ability to learn this knowledge. xi) Its problem - The main problem lies in some of the arguments that are dependent on the spiritual witnessing (musha>hadah) of the ownership of the Most High and some arguments that are dependent on all places and matters related to learned and pious people from members of tas}awwuf, depending on their discipline and their deeds.

He also explains that the reason for the systematisation of tas}awwuf is to discipline, and it is made compulsory for all responsible Muslim of age (mukallaf). It was done when most people were propagated by the pleasure of the world, whereby many great knowledgeable and practicing cula>ma>’ were also... Show More

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