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DARQAWI LETTERS PDF

Letters of Shaykh al-‘Arabi al-Darqawi. Translated by Titus Burckhardt. A selection from the Rasa’il al-darqawiyya, an important document among the Sufi . THE first edition of the Encyclopaedia of Islam, published in , while admitting the importance of the Darqāwī order (see Derkāwā) in Morocco and Algeria. Mawlay al-‘Arabi ad-Darqawi.. letters from the Shaykh to the Fuqara on Amazon. com. *FREE* shipping on qualifying offers. I advise all of you, elite and common.

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Mawlay al-‘Arabi, I greet you! The West greets the West — Although the four corners are gone And the seasons are joined. In the tongue of the People I welcome you — the man of the time. Wild, in rags, with three hats And wisdom underneath them. You flung dust in the enemy’s face Scattering them by the secret Of a rare sunna the ‘ulama forgot.

Mawlay al-‘Arabi, I love you! The Pole greets the Pole — The centre is everywhere And the circle is complete. We have danced with Darqawa, Supped at their table, yes, And much, much more, I And you have sung the same song, The song of the sultan of love.

Letters On The Spiritual Path

Mawlay al-‘Arabi, you said it! Out in the open you gave the gift. Men drank freely from your jug. The cup passed swiftly, dizzily — Until it came into my hand. I have drunk, I have drunk, I am drinking still, the game Is over and the work is done. What is left if it is not this? This diamond — I drink it! Mawlay lettrs, you greet me!

There is no house in which I sit That you do not sit beside me. We are both from bel-Habib, the Ghawth, The Great. We are From him — you coming before, and I coming after. He is our source. He is our stillness, vortex, seal. This is one hadra, one circle, One grain of sand beneath The sandal of Muhammad.

Sallahu ‘alayhi wa sallam. The work also serves as a very vivid and clear introduction to the great masterwork of Sufic science, ‘The Meaning of Man’, for its author was Sidi ‘Ali al-Jamal, the Master of Shaykh ad- Darqawi. His letters have never before been translated into English and this translation will help increase knowledge of the great teacher throughout the world.

A short extract from the letters has appeared in English but it was on odd performance marred by an intrusive masonic vocabulary that lstters no place in Islamic Sufism. This therefore is the first appearance of the text to contain the lftters range of instructions and teachings.

Only one or two letters have been omitted which seemed to repeat matters already dealt with and some matters of little interest. The Darqawi Way has two practices which its adepts perform as part of their discipline.

Full text of “The Darqawi Way, “

One is the Dance, called hadra or raqs, and the other is the dhikr or invocation of the Supreme Name. Here are the ones meaning the Sufis who have obliterated their selves and plumbed every depth in the oceans of love, So submit dsrqawi them for what you see of their ardent love, and their dancing and singing at the invocation of the Beloved.

If you had only tasted something of the meaning of our words you would already be experiencing every inner state. The Dance, which is really the invocation of Allah while standing and swaying, as is described in the Qur’an and also in the hadith letter, is usually preceded by the singing from the Diwans of the great Sufis.

The Diwans of the 7 Darqawi Way are among the most sublime in the literature of the Way. Of these, mention should be made of the Diwan of Shaykh al-Harraq, whose Master was Shaykh ad-Darqawi himself; the Diwan of Shaykh al-‘Alawi of Algeria; and the renowned Diwan of Shaykh Muhammad ibn al-Habib which is sung all round the world in the gatherings of the Sufis.

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The invocation of the Supreme Name is referred to in these letters many times and this work contains passages of great importance for the Darqawi fuqara’, for here their Imam refers to both the technique and his own personal enlightenment though its use. The significance of lettegs references is that they refer not to the traditional method of its invocation used in the Shadhili Way, which preceded the Darqawi Way, but because they speak of the technique which Sidi ‘ Ali al-Jamal taught to him.

He, in turn, writes that he found this method in the Shadhili texts passed on to him by his own Masters. Far from being merely a concentration technique, this method is very far-reaching in its effects, due to the meanings and secrets which Allah has attached to the letters of His own Name.

The purpose of this great invocation is nothing lettesr than fana fi’llah — annihilation in Allah. This central theme is expounded again and again, helping and guiding the seekers on their path to illumination. Here is a book for the adept to use.

It should be studied and gone over until it is understood and until the promised states and stations of gnosis reveal themselves to the seeker. This is the meaning of the Way and the purpose of the letters. These are despatches from the battlefield of the ruh spirit in its war against the self and its ignorance.

It is filled with the taste as well as the promise of victory — and to the Muslims the word victory and the word opening — inner opening — are the same. Shaykh ‘Abdalqadir as-Sufi ad-Darqawi 8 Foreword These are the letters of the great Shaykh and famous gnostic, high in rank and noble of lineage, who built the supports of his tariqa on the basis of inconspicuousness and adab: It contains something about the states of this Shaykh, may Allah darqwai benefit to all by His favour and generosity.

May Allah bless our Lord and Master Muhammad and his family. Praise be to Allah who placed in every age one who calls to Allah and a guide to the treatment of the sicknesses of darqawk selves and to the path of putting hearts right. Whoever answers his call is happy.

Whoever is arrogant or shy continues with his incurable sickness. Glory be to Him! He purifies the hearts of whomever Lettes wills of His slaves and makes them Imams in the path of guided conduct. They travel on the Path to Allah darqaiw they recognise its swamps. They have insight into the machinations of the self. They knows its actions. Their Master has guided them to His Path after their striving.

Their selves have been put at rest after struggle and suffering. They have drawn near to their Master with sincere intention and their Master has drawn near to them as befits the Sublime Essence. I testify that there is no god but Allah alone, with no dwrqawi. He teaches knowledges direct from the Divine Presence to whomever He wills among His slaves.

I testify that Sayyiduna Muhammad is His slave and Messenger. Whoever imitates him rises through resplendent elevations, may Allah bless him lettes grant him peace and his family. They were ascetic in this abode, and acted with love for the Essence of Allah — glory be to Him! It was not out of desire for the Garden 9 or fear of the Fire.

May He bless him with a blessing and peace by which we enter into the mesh of those who love the obedient, and by which we obtain darqawii privilege of being with whomever You love in the Abode of Permanence the Next World. These are the letters of the Shaykh, the Imam, the Ghawth, who benefits the elite and the common, the famous wali and great siddiq, the perfect realised gnostic who has arrived and is drowned in the sea of oneness, utterly crushed and annihilated in the immensity of dzrqawi Sublime Essence, firmly established and firmly rooted, the lofty mountain which joins the Shari’a of Muhammad and the varqawi, bewildered in every station of his realisation, the Cave lettres mankind and the shelter of the elite and common, the forerunner of the glorious and reviver of the Sunna of the Chosen Prophet, may Allah bless him and grant him peace, to which one must cling.

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He is the sign lettes the All-Merciful and the wonder of the age, the word of Allah from His direct presence, and the shelter of His resplendent manifestation.

He is the Sharif ad-Darqawi al-Hasani, the teacher, endowed with noble qualities, our lord and master al-‘Arabi, may Allah give us the benefit of his baraka and send back some of his fragrant breezes to us. Varqawi sent the letters to those who had the benefit of his company, had entered under his banner and had come to his presence. He is loved by those from whom the veils have been lifted and from whom otherness is distant.

With them, petters night becomes the awakening of day. The cosmos vanishes in their eyes when they see the One, the Conqueror. What a contemplation it is!

How sweet it is! What stations it has! How high they are! These are letters which tell about the station of their sender and what they say makes his gnoses known. Their drink is clear and pure for the thirsty. They display to the eye the protected secrets. They include hadith and traditions, admonitions and signs for consideration because of which minds bear witness and thought is concentrated.

The knowledge of their author is an overflowing sea. They contain the commands and words of the Shari’a, the sunnas and actions of the tariqa, and the secrets and states of the reality.

All this is expressed farqawi the most concise words, exact expression and clearest indication. He letyers them according to events which took place. The answer is according to the question. Each letter is 10 enough for the one who has it, containing the greatest possible richness.

It takes him to the end of his hope and desire. The one who receives these letters does not turn to any other books and means except them.

Take hold of them, brother, act by what they contain and take on their character. All that they contain is only the Shari’a of the Master of the Messengers, the path of the wayfarers, indications of the realised gnostics who have arrived, and the ecstasies of the beloved lovers. They, like their author, are well-known and famous in every land. They have spread as this Darqawi order, the group of the devout, has spread.

Some noble masters asked us to write a preface to them, as is found in other works and to mention something about the states of this great gnostic, even though the day requires no evidence, and we agreed to that request. The author of these letters is the Shaykh, the Imam, the Ghawth, the sovereign gnostic, the realised one, the Shaykh of the Shaykhs darqawwi the gnostics, the model of the hearts which are perfect and have arrived.

He cures by the glance, and does not seek shelter with other than adrqawi Lord and Master. He, may Allah be pleased with him, is among our pure ones, the sharifs, the people of the House of the Chosen Messenger from whom filth falls away.