SANKORE'

Institute of Islamic - African Studies International

‫اﻟ ﱠﺗ ْﻔ ِرَﻗ ُﺔ‬

The Book of Distinction

By
Shehu Uthman ibn Fuduye`
Edited & Translated by
SHAYKH MUHAMMAD SHAREEF BIN FARID
Copyright © 1438/2017 Muhammad Shareef
Published by
SANKORE'

Institute of Islamic - African Studies International

The Palace of the Sultan of Maiurno
Maiurno، Sennar، Sudan
www.siiasi.org

Book design by Muhammad Shareef

 ‫رﺗﻬﺎ ﻣن ﻣ ﺗب اﻟوز ر ﺟﻧﯾد ﺑن ﷴ اﻟﺑﺧﺎر" ﻓﻲ ﺻ وت ﻧﯾﺟﯾر ﺔ‬
ُ ‫ﺻو‬
ّ ‫اﻟورﻗﺔ اﻷوﻟﻰ ﻣن اﻟﻣﺧطوطﺔ اﻟﺗﻲ‬
The first folio from the manuscript which I digitized from the archives of the Waziri Junaidu History
Bureau in Sokoto Nigeria
 Preface
In the name of Allah, the Beneficent, the Merciful; may Allah send blessings
upon our master Muhammad, his family and Companions and grant them
abundant peace
The Tafriqa of Shehu Uthman ibn Fuduye` is an early text on the science of
Sufism, written during the beginning of the reform movement that resulted in the
establishment of the SOKOTO CALIPHATE, the largest most successful Islamic
polity in Africa. The text is called: at-Tafriqa Bayn `Ilm ‘t-Tasawwuf Alladhi Li ‘t-
Takhalluq wa Bayna `Ilm ‘t-Tasawwuf Alladhi li ‘t-Tahaqquq wa Madaakhil Iblees
(The Distinction Between the Science of Tasawwuf for Character Transformation and
the Science of Tasawwuf for Divine Realization & the Incursions of Ibless into the
Souls). The style of writing indicates that the text was composed between the period
of 1780 and 1787, when the Shehu was attempting to confront the antagonists of the
path of Sufis as well as the charlatans within the path that had become prevalent
during that period.
Sultan Muhammad Bello tells us in his Infaq al-Maysuur: “Likewise, he
(Shehu) refuted another faction which had become prevalent in these lands who made
false claims and pretended to have unveiling of hidden knowledge, even though they
had not even withdrawn themselves out of the grip of Satan and their own corrupt
passions. Many of these false claimants knew nothing of what was incumbent upon
them from the individual obligations (furuud ‘l-`ayaan). Out of their ignorance they
happened upon some of the books of the science of spiritual purification (tasawwuf).
They then shriveled their huge nafs into the attire of dignity and asceticism as a means
of conjuring the rubble of this world’s life. Out of jealousy and stupidity they would
fight those who resembled them from among the genuine and false Sufis. Some of
them knew nothing of the path of tasawwuf but only pretended to that in order to
prevail upon this world and to pilfer its vanities.”
The Tafriqa is divided into three sections:
1: On the Science of Tasawwuf for the Transformation of Character
2: On the Science of Tasawwuf for Divine Realization
3; On the Incursions of Iblees Into the Soul of Humanity
In his Fat’hu al-Basaa’ir, the Shehu said: “The first division is related to the
reformation of character (at-takhalluq) and it is the abandonment (at-takhalli) of
every blameworthy trait from the heart - like conceit (`ujb), pride (kibr), unjust anger
(ghadab bi'l-baatil), envy (hasad), greed (bukhl), showing off (riya'u), the love of
rank (hubb'l-jaah), the love of wealth (hubb'l-maal) in order to boast, false hope
(amal), and having an evil opinion of the Muslims (isa'at d-dhann). It also includes
the endowment (at-tahalli) of the heart with every praiseworthy characteristic - like
repentance (tawba), sincerity (ikhlaas), fearful awareness (taqwa), patience (sabr),
doing without (zuhd), reliance (tawakkul), leaving matters over to Allah (tafweed),
contentment (ridaa), fear (khawf), and hope (rajaa). This division is apart of the
individual obligations (furuud'l-`ayaan) as al-Ghazzaali explained in is Ihya `Uluum
'd-Deen and as Abd 'r-Rahmaan as-Suyuuti explained in his Itmaam 'd-Diraaya Sharh
an-Niqaaya. The second division of the science of tasawwuf is related to spiritual
certitude (tahaqquq) and includes the knowledge (ma`rifa) of the spiritual states
(ahwaal) of the disciples (murids), the permanent spiritual stations (maqaamaat) of
the protected friends (awliyya), the knowledge of the Self Disclosure (tajalli) of the
Acts, the knowledge of the Divine Names and the Self Disclosure of the Divine
Essence (tajalli ad-dhaat). This division is not only among the collective obligations
(furuud 'l-kifaaya), but part of this science is specifically established for the awliyya -
without dispute. The responsibility for explaining the first division related to character
formation (takhalluq) fell to men like Imam Abu Hamid al-Ghazaali and Imam al-
Muhaasibi. Whoever wants to follow this should take them as an example. The
responsibility for explaining the second division related to spiritual certitude
(tahaqquq) fell to men like Shaykh Abu 'l-Hassan as-Shadhili, may Allah be pleased
with him - as Ahmed az-Zarruuq clarified in his Qawaa'id 't-Tasawwuf.”
In the final section, the Shehu clarifies exactly how Satan makes his incursions
on the spiritual Path to prevent the mureed from attaining their Goal. This section was
the source from which Shaykh Abdullahi ib Fuduye` composed his Tahdheeb ‘l-
Insaan Min Khisaal as-Shaytaan. You can say that this final section is a ‘war manual’
on how to conquer and subdue the enemy of Allah and humanity.
In this age when charlatans to spirituality abound and ‘murshids’ are self-
appointed or appointed based upon intrigue, it is important for those of us who want
to direct ourselves sincerely on this spiritual Path, that we know what it is, and what it
is not. The Shehu said in his Usuul ‘l-Wilaayat quoting one of the fixed stars of the
spiritual Path: “Whoever knows the Path, traveling it is made easier for him.” The
Tafriqa does just that. It clarifies what is ‘sufism’ and it delineates the intrigues that
Satan makes in order to prevent humanity from arriving at direct gnosis of their Lord.

Shaykh Muhammad Shareef bin Farid

Tuesday, the 5th Sha`baan, 1438, (May, 2, 2017)
Zawiyya Shehu Uthman ibn Fuduye`
Zerni, Yerimadio, Bamako, Mali
 ‫اﻟ ﱠﺗ ْﻔ ِرَﻗ ُﺔ‬
‫ف اَﱠﻟ ِذ" ِﻟﻠ ﱠﺗ َﺧﱡﻠ ِ‪-‬‬‫ﺑﯾن ِﻋْﻠ ِم اﻟ ﱠﺗﺻ ﱡو ِ‬
‫َ‬ ‫َْ َ‬
‫ف اَﱠﻟ ِذ" ِﻟﻠ ﱠﺗ َﺣﱡﻘ ِ‪-‬‬‫و‪0‬ﯾن ِﻋْﻠ ِم اﻟ ﱠﺗﺻ ﱡو ِ‬
‫َ‬ ‫َ َْ َ‬
‫‪2‬س‬ ‫اﺧ ِﻞ ِإﺑِ‬
‫َو َﻣَد َ ْ َ‬
‫ﻠ‬
 ‫ِ‬ ‫ِِ ﱠ‬ ‫ِِ‬ ‫ِِ‬ ‫ﱠ‬
‫ﷲ َﻋَﻠﻲ َﺳّﯾدَﻧﺎ ُﻣ َﺣ ﱠﻣ ٍد َوأَﻟﻪ َو َﺻ ْﺣ?ﻪ َو َﺳﻠ َم َﺗ ْﺳﻠ ً‬
‫‪2‬ﻣﺎ‬ ‫﷽‪َ 5678‬ﺻﻠﻰ ُ‬
‫ﺎن ْﺑ ُن ُﻣ َﺣ ﱠﻣ ٍد ْﺑ ِن‬ ‫ِ‬ ‫اﻟر ِﺟ ﱡﻲ ِ ُ ِﻞ ﺣ ٍ‬ ‫ف ِﺑ َذ ْﻧ ِ ِﻪ ﱠا‬
‫ﺎل َﻓ ْﺿ َﻞ َرِّ‪#‬ﻪ ُﻋ ْﺛ َﻣ ُ‬ ‫ّ َ‬ ‫ول اْﻟ َﻌ ْﺑ ُد اْﻟ ُﻣ ْﻌﺗَ ِر ُ‬ ‫َُﻘ ُ‬
‫ﺎن اْﻟُﻔ َﻼِﺗ ﱡﻲ َﻧ َﺳ ًﺎ اَ ْﻷَ ْﺷ َﻌ ِر ﱡ‪ِ -‬إ ْﻋِﺗَﻘ ًﺎدا اْﻟ َﻣﺎﻟِ ِﻛ ﱡﻲ َﻣ ْذ َﻫ ًﺎ‪ ،‬اَْﻟ َﺣ ْﻣ ُد ِﱠ‪ ِ2‬اْﻟ َﻣﻠِ ِك اْﻟ َﺣ ِ ِم اْﻟَﻔﺗَ ِ‬
‫ﺎح‬ ‫ُﻋ ْﺛ َﻣ َ‬
‫ِ ِِ ِ ِ‬ ‫اْﻟﻌﻠِ ِم اْﻟﻌﻠِ ِﻲ اْﻟﻌ ِظ ِم اَﱠﻟ ِذ‪َ -‬ﻻ راد ﻟَِﻘﺿ ِﺂﺋ ِﻪ وَﻻ ﻣﻌ ِﻘب ِﻷَﻣ ِ ِ‬
‫ﺿﺎﺋﻪ َوَﻻ َﻣﺎﻧ َﻊ ﻟﻌطﺎَﺋﻪ‪ ،‬أَ ْﺣ َﻣ َدﻩُ‬ ‫َ ََ َ ْ َ‬ ‫ََ َ‬ ‫َ ّ َ‬ ‫َ‬
‫ﺻﻠِّﻲ َﻋَﻠﻰ َﺳِّﯾ ِد َﻧﺎ‬ ‫ِ ِ ِِ ِ ِ ِ ِ‬ ‫ِِ‬ ‫ﻣﻌﺗَ ِرًﻓﺎ ِﺎْﻟﻌﺟ ِز ﻋ ِن ِإﺣ ِ‬
‫ﺻﺎء َﺣ ْﻣدﻩ َو ُﺷ ْ ِرﻩ ُﻣﻘ ‪C‬ار ﺑﺈ ْﺣ َﺳﺎﻧﻪ َوَرْﻓدﻩ‪َ ،‬وأُ َ‬ ‫ْ َ‬ ‫َْ َ‬ ‫ُْ‬
‫ِ‬ ‫ﻣﺣ ﱠﻣ ٍد ﻧِﺑ ِ ِﻪ اَْﻟ َﻛ ِر‪ِ G‬م وأَﻟِ ِﻪ و ِ ِ‬
‫ﺎب‬‫ﺻ ْﺣ ﻪ‪ ،‬أَ ﱠﻣﺎ َ ْﻌ َد‪َ :‬ﻓ َﻬ َذا ﺗَ ُ‬ ‫َ َ َ‬ ‫َُ َّ‬
‫ف اَﱠﻟ ِذ" ﻟِﻠ ﱠﺗ َﺣﱡﻘ ِ‪َ ،-‬و َﻣ َد َ‬
‫اﺧ ِﻞ‬ ‫ف اَﱠﻟ ِذ" ﻟِﻠ ﱠﺗ َﺧﱡﻠ ِ‪ -‬و‪0‬ﯾن ِﻋْﻠمِ اﻟ ﱠﺗﺻ ﱡو ِ‬ ‫اﻟ ﱠﺗ ْﻔ ِرَﻗ ِﺔ ﺑﯾن ِﻋْﻠمِ اﻟ ﱠﺗﺻ ﱡو ِ‬
‫َ‬ ‫َ َْ َ‬ ‫َ‬ ‫َْ َ‬
‫ِ‬
‫‪2‬س‬ ‫ِإْﺑﻠ َ‬
‫ِﻋْﻠ ُم اﻟ ﱠﺗ َﺻ ﱡوف ﻟِﻠ ﱠﺗ َﺧﱡﻠ ِ‪َ -‬واﻟ ﱠﺗ َﺣﱡﻘ ِ‪-‬‬
‫اﻹ َﻣﺎ ِم أَِﺑﻲ َﺣ ِﻣ ٍﯾد‬ ‫‪ِْ KG‬‬ ‫ط ِر ِ‬ ‫ﺎن َﻋَﻠﻰ َ‬ ‫ﱠِ‬ ‫ِ ﱠِ ِ ﱡ‬
‫ﺻﱡوف اَﻟذ‪ -‬ﻟﻠﺗﱠ َﺧﻠ ِ‪َ K‬ﻓ ُﻬَو اَﻟذ‪َ َ -‬‬ ‫ﱠ‬ ‫ِ‬
‫َوأَ ﱠﻣﺎ ﻋْﻠ ُم اﻟﺗ َ‬
‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺻ َر‬ ‫ك‪َ ،‬وَﻻ َﯾ ْﻧ َﻐﻲ أَ ْن َ ْﺣﺗَﻣ َﻞ ﻋْﻠ ُﻣ ُﻪ َوﻻَ أَن َْﻘﺗَ ّ‬ ‫اْﻟ َﻐ َزاﻟ ِّﻲ َواْﻟ ُﻣ َﺣﺎﺳِﺑ ِّﻲ َو َﻣ ْن َﻣﺷ َﻲ َﻋَﻠﻰ َذﻟ َ‬
‫ف واﻷ ْ ِ ِ ِ‬ ‫َﻋَﻠ ْ ِﻪ ُدو َن َﻋﻣ ٍﻞ ِ ِﻪ‪ ،‬وأَ ﱠﻣﺎ اﻟﺗﱠﺻﱡو ُ ﱠ ِ ِ ﱠ ﱡ‬
‫ور‬ ‫َﻣ ٌ‬ ‫َﺣ َوال‪ ،‬وﻫ َﻲ أ ُ‬ ‫ف اَﻟذ‪ -‬ﻟﻠﺗ َﺣﻘ ِ‪َ ،K‬ﻓ ُﻬَو اْﻟ َﻣ َﻌ ِﺎر ُ َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﯾن‪.‬‬ ‫ِ‬ ‫َﺧ ﱠ ِ‬
‫ﺻوﺻ َ‬ ‫ﺎﺻ ٌﺔ ﻟْﻠ َﻣ ْﺧ ُ‬
‫ف‬‫ﻣ َﺗﻌﱠﻠ‪ِ -‬ﻋْﻠمِ اﻟ ﱠﺗﺻ ﱡو ِ‬
‫َ‬ ‫ُ َ ُ‬
‫ف ﻣﺗَﻌﱠﻠ ِﻘ ِﻪ‪ ،‬وﻣﺗَﻌﻠﱠ‪ِ K‬ﻋْﻠ ِم اﻟﺗﱠ ِ‬ ‫ِ ِ ِ‬
‫ف‬ ‫ﺻﱡوف أَ ْﺷ َر ُ‬ ‫َ‬ ‫َُ َ ُ‬ ‫ف اْﻟﻌْﻠ ِم َﺷ ْر ُ َ‬ ‫أﻋﻠم ِإ ﱠن َﺷ ْر َ‬ ‫ْ‬ ‫ﺛُ ﱠم‬
‫ﺎﻣَﻠِﺗ ِﻪ َوِﺄَ ِﺧ ِرِﻩ َﻋَﻠﻰ‬ ‫ﺎت‪ِ ،‬إ ْذ ﻫو دال ِﺄَﱠوﻟِ ِﻪ ﻋَﻠﻰ ﺧ ِﺷ ِﺔ ﷲِ و‪ِ#‬وِﺳ ِط ِﻪ ﻋَﻠﻰ ﻣﺎ ﻣﻌ ِ‬
‫َ َ َُ‬ ‫َ َ‬ ‫َ َ‬ ‫َ‬ ‫َُ َ ٌ‬
‫اْﻟﻣﺗَﻌﻠَِﻘ ِ‬
‫َُ‬
‫ﺎل اْﻟ ُﺟ َﻧ ْﯾ ُد َر ِﺣ َﻣ ُﻪ ﷲُ ﺗَ َﻌﺎﻟَﻰ‪َ" :‬ﻟ ْو َﻋﻠِ ْﻣ ُت أَ ﱠن ‪ِ ِW‬ﻋْﻠﻣﺎً‬ ‫ك َﻗ َ‬
‫ِ‬ ‫ِ‬
‫طﺎ ِع ِإَﻟ ْ ﻪ‪ِ ،‬وﻟِ َذﻟ َ‬ ‫ﻣ ْﻌ ِرَﻓِﺗ ِﻪ‪ ،‬و ِْ‬
‫اﻹ ْﻧ ِﻘ َ‬ ‫َ‬ ‫َ‬
‫ﺻ َﺣﺎِﺑ َﻧﺎ ﻟِ َﺳ َﻌ ْﯾ ُت ِإَﻟ ْ ِﻪ"‪َ ،‬ﻓَﻘ ْد‬ ‫ﱠ ِِ‬ ‫ِ ﱠِ‬
‫ف ﻣ ْن َﻫ َذا اْﻟﻌْﻠ ِم اَﻟذ‪َ -‬ﻧﺗَ َﻛﻠ ُم ﻓ ْ ﻪ َﻣ َﻊ أَ ْ‬
‫ﺎء أَ ْﺷر ِ‬
‫َ ُ‬
‫اﻟﺳﻣ ِ‬ ‫ِ‬
‫ﺗَ ْﺣ َت أَد ِم ﱠ َ‬
‫ﺻ ْد ِق اﻟﺗﱠَو ﱡﺟ ِﻪ‬ ‫ف ﻋَﻠﻰ ﻧﺣ ِو اَْﻟَﻔﻲ َﻗو ٍل ُ ّﻠِﻬﺎ وا ِﺟﻌ ٌﺔ ﻟِ ِ‬
‫َ َ َ‬ ‫ْ ْ‬ ‫ﺻﱡو َ َ ْ‬
‫ِ‬ ‫ِ ِ ﱠ‬
‫ال ﻓﻲ َﺣﻘ َﻘﺔ اﻟﺗ َ‬
‫ﺟ ِﻣﻌ ْت َا ْﻷَْﻗو ِ‬
‫َ ُ‬ ‫ُ َ‬
‫ﺿﻰ‪.‬‬ ‫ﺗَ َﻌﺎَﻟﻰ ِ َﻣﺎ َﯾ ْر َ‬
‫ف َوَﻓ َوا ِﺋ ُد ُﻩ‬ ‫ﻣ ْﻘﺻ ُد اﻟ ﱠﺗﺻ ﱡو ِ‬
‫َ‬ ‫َ َ‬
‫ِ‬ ‫ِ ِ‬ ‫ِِ ِ ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ِ‬
‫ﺻﱡوف َوَﻓ َواﺋدﻩ إْﻓ َرُاد اْﻟَﻘْﻠب ‪ُ W‬ﺳ ْ َﺣ َﺎﻧ ُﻪ‪ ،‬ﺛُ ﱠم إ ْﻋَﻠ ْم أَ ﱠن َ‬
‫ﷲ‬ ‫ﺻ ُد اﻟﺗ َ‬ ‫ﺛُ ﱠم إ ْﻋَﻠ ْم أَ ﱠن َﻣﺎ َﻣْﻘ َ‬
‫ﺎل‪:‬‬ ‫ﺎن ِ ْﺎﻷُ ِ‬ ‫ﺿﻰ ﻟِ ِﻌ َ ِﺎد ِﻩ اْﻟ ُﻛْﻔر﴾ َﻟ ِزم ﺗَ ْﺣ ِﻘ ْﯾ‪ِْ K‬‬
‫اﻹ ْ َﻣ ِ‬
‫ﺻول‪َ ،‬وَﻟ ﱠﻣﺎ َﻗ َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﺎل‪َ﴿ :‬وَﻻ َﯾ ْر َ‬ ‫ﺗَ َﻌﺎَﻟﻰ َﻟ َﻣﺎ َﻗ َ‬
‫ف اَﱠﻟ ِذ‪-‬‬ ‫ِِ‬ ‫ﺿ ُﻪ َﻟ ُﻛم﴾ َﻟ ِزم ﺗَ ْﺣ ِﻘﯾ‪ K‬ﻣﺎ ِ ِﻪ ﱡ‬
‫اﻟﺷ ْ ُر َو ُﻫ َو اْﻟ َﻌ َﻣ ُﻞ ِﺎْﻟﻔْﻘﻪ ﺗُ ْﻌ ِر ُ‬ ‫َ َ‬ ‫َ‬ ‫ْ‬ ‫﴿ َ ٕوِان ﺗَ ْﺷ ُ ُروْا َﯾ ْر َ‬
‫ف ِإ ﱠﻻ ِ ِﻔْﻘ ٍﻪ‪ِ ،‬إ ْذ َﻻ‬ ‫ﺻﱠو ٌ‬
‫ِﱠ ِِ‬ ‫ِ‬ ‫‪1‬‬
‫ِ‬
‫ُﻫَو اَْﻟ َﻛ َﻼ ُم ﻓﻲ َﻣَﻘﺎ ِم ْاﻹ ْﺳ َﻼ ِم َوَﻻ َﺻ ﱡﺢ َﻋ َﻣُﻠ َك إﻻ ﻪ‪َ ،‬ﻓ َﻼ ﺗَ َ‬
‫ِ‬

‫ﻫﻧﺎ اﻧﺗﻬﻰ اﻟورﻗﺔ ‪ 1‬ﻓﻲ اﻟﻣﺧطوطﺔ‪.‬‬ ‫‪1‬‬

‫ُ ْﺻ َﺣ َ ُﻪ‬ ‫َﻻ ِﻋ ْﺑ َرةٌ ِﺎْﻟ ِﻔْﻘ ِﻪ َﻻ‬ ‫ف ِإ ْذ‬‫ﺎﻫرِة ِإ ﱠﻻ ِ ِﻪ‪ ،‬وَﻻ ِﻓْﻘﻪ ِإ ﱠﻻ ِﺎﻟﺗﱠﺻﱡو ِ‬
‫َ‬ ‫ٌ‬ ‫َ‬
‫ِ ﱠ ِ‬
‫ﺎم ﷲ اﻟظ َ‬ ‫أَ ْﺣ َ َ‬ ‫ف‬ ‫ﺗَ ْﻌ ِر ُ‬
‫ف‬ ‫ﺻﱠو َ‬
‫وﻟِ َذﻟِ ِ‬ ‫ﺎن ِإ ْذ َﻻ ِ‬
‫ﺻ ّﺣ ِ‬ ‫اﻟﺗﱠو ﱡﺟ ِﻪ‪ ،‬وَﻻ ُﻫ ﱠﻣﺎ ِإ ﱠﻻ ِ ِْ‬
‫ﺎﻹ ْ َﻣ ِ‬ ‫ِ‬
‫ﺗَ َ‬ ‫"ﻣ ْن‬
‫ك ﻗ ْﯾ َﻞ‪َ :‬‬ ‫َ َ‬ ‫وﻧ ُﻪ‪،‬‬
‫ﺎن ُد َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﺻ ْد ُق‬
‫ف َﻓَﻘ ْد ﺗََﻔ ﱠﺳ َ‪َ ،K‬و َﻣ ْن َﺟ َﻣ َﻊ َﺑ ْﯾ َﻧ ُﻬ َﻣﺎ َﻓَﻘ ْد‬ ‫َوَﻟ ْم َﯾﺗََﻔﱠﻘ ْﻪ َﻓَﻘ ْد ﺗََزْﻧ ﱠد َق‪َ ،‬و َﻣ ْن ﺗََﻔﱠﻘ َﻪ َوَﻟ ْم َﯾﺗَ ﱠ‬
‫ﺻو ْ‬
‫ﻣد ُارﻩُ َﻋَﻠﻰ ِإْﻓ َرِاد اﻟﺗﱠْو ِﺣ ْﯾ ِد َو َﻋ ِﻣ ِﻞ‬ ‫ف َ‬ ‫ﺻﱡو َ‬‫ك ﻷَ ﱠن اﻟﺗَ َ‬
‫ﺗَﺣﱠﻘ‪َ ،"K‬ﻗﺎل أَﺣﻣد زروق‪" :‬وَذﻟِ ِ‬
‫َ ْ ٌَ َ ُ ٌ َ َ‬ ‫َ َ‬
‫ك ﺗَ ْﺟ ِر ٌ‪G‬د َﻋ ْن َﻋ َﻣ ٍﻞ‪َ ،‬وَذﻟِ َك َﻗ ْو ُل ِﺎْﻟ َﺟ ْﺑ ِر َو ْاﻷَ ِﺧ ِر َﻟ ْو َﻋ ْن اﻟﺗﱠَو ﱠﺟ ِﻪ‬ ‫ِ‬
‫ﺿﺎﻩ‪َ ،‬و َذﻟ َ‬
‫ِﻣْﻘﺗَ ِ‬
‫ُ َ‬
‫‪G‬ﻞ ِ ُﻣ َﺟ ﱠرِد‬ ‫ف ِﻓﻲ اْﻟﺟ َزِم ِ ْﺎﻷَﺣ َ ﺎ ِم وﻋﻣ ٍﻞ ِﺑﻬﺎ اْﻟﻣو ِاد‪ِِ -‬ﻹِﺗّ ﺎ ِع اﻟﺗﱠْﺄ ِو ِ‬ ‫اْﻟﻣْﻘﺗَﺿﻰ اﻟﺗﱠﺻ ﱡو ِ‬
‫ُ َ‬
‫َ َ َ َ ََ َ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫اﻋﻲ ﻟِْﻠ ُﺧ ُرو ِج َﻋ ِن اْﻟ َﺣ ﱠ‪َ K‬وﷲُ اَ ْﻋَﻠ ُم"‬ ‫اْﻟﻬو_ اﻟﱠد ِ‬
‫ََ‬
‫ف ِإَﻟﻰ ِّ‬
‫اﻟدْﯾ ِن‬ ‫ِﻧﺳ? ُﺔ اﻟ ﱠﺗﺻ ﱡو ِ‬
‫َ‬ ‫َْ‬
‫اﻹ ْﺣ َﺳ ِ‬ ‫اﻟرو ِح ِﻣ َن اْﻟﺟﺳ ِد ِﻷَﱠﻧ ُﻪ ﻣَﻘﺎم ِْ‬ ‫ف ِإَﻟﻰ ِ ِ‬ ‫ﺛُ ﱠم ِإﻋَﻠم ِﻧﺳ ﺔُ اﻟﺗﱠﺻﱡو ِ‬
‫ﺎن‪،‬‬ ‫َ ُ‬ ‫ََ‬ ‫اﻟد ْﯾ ِن ﻧ ْﺳ َﺔُ ﱡ ْ‬ ‫ّ‬ ‫َ‬ ‫ْ ْ َْ‬
‫ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ﯾ‪،K‬‬ ‫"ﻣ ْن َﻋﺎﻣ ُﻞ اْﻟ َﺣ ّ‪ِ K‬ﺎْﻟ َﺣﻘ ْ َﻘﺔ َواْﻟ َﺧْﻠ ِ‪ِ K‬ﺎْﻟ َﺣﻘ ْ َﻘﺔ َﻓ ُﻬ َو ِزْﻧد ٌ‬ ‫ﺎل أَُﺑو اْﻟ َﺟ َﻼء َرﺣ َﻣ ُﻪ ﷲُ‪َ :‬‬ ‫َﻗ َ‬
‫ﺎﻣﻞ اْﻟﺣ ِ‪ِ K‬ﺎْﻟﺣ ِﻘ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺎﻟﺷ ِر‪G‬ﻌ ِﺔ واْﻟﺧْﻠ ِ‪ ِ K‬ﱠ ِ‬ ‫ِ‬
‫ﻘﺔ‬ ‫ﺎﻟﺷ ِرْ‪َ G‬ﻌﺔ َﻓ ُﻬَو ُﺳ ّﻧ ﱞﻲ‪َ ،‬و َﻣ ْن َﻋ ُ َ ّ َ ْ‬ ‫َو َﻣ ْن َﻋﺎﻣ ُﻞ اْﻟ َﺣ ِّ‪ ِ K‬ﱠ ْ َ َ َ‬
‫ص ِﻣن ﱡ ِ‬ ‫ِ ﱠ ِ‬
‫ﻒ‬ ‫ﺻَ‬ ‫اﻟﺳ ّﻧ ِّﻲ َﻓ َو َ‬ ‫ﺎل أَ ْﺣ َﻣ ُد َزﱡرو ٌق‪"َ :‬و ُﻫَو أَ َﺧ ﱡ َ‬ ‫ﺻوِﻓ ﱞﻲ"‪َ ،‬ﻗ َ‬ ‫َواْﻟ َﺧْﻠ ِ‪ K‬ﺎﻟﺷ ِرْ‪َ G‬ﻌﺔ َﻓ ُﻬ َو ُ‬
‫‪ِ d‬ﻓ ْ ِﻪ‬ ‫اﻟﺳﱠﻧ َﺔ َﺷ ْر ٌ‬ ‫ﺎل ِﻷَ ﱠن ﱡ‬ ‫اﻟﺻوِﻓ ﱠﻲ ِﻧﺳ ﺔٌ ِإَﻟﻰ اْﻟ َﻛﻣ ِ‬
‫َ‬ ‫َْ‬ ‫ﻒ ﱡ‬ ‫ﺻَ‬
‫ِ ِ ِ‬
‫اﻟﺳّﻧ ﱠﻲ ﺗَْﺑ ِرﱠ‪G‬ﺔٌ ﻣ َن اْﻟﺑ ْد َﻋﺔ َوَو َ‬
‫ﱡِ‬
‫ِﻋْﻠ ًﻣﺎ َو َﻋ َﻣ ًﻼ"‪.‬‬
‫اﻟﺻوِﻓ ِﻲ‬ ‫َﻧ ْظُر اْﻟ َﻔ ِﻘْ‪ِ 2‬ﻪ أَ ْﻋ ُم ِﻣ ْن َﻧ َظ ِر‬
‫ﱡ ّ‬
‫ﺻ ﱠﺢ ِإ ْﻧ َ ُﺎرﻩُ َﻋَﻠ ْ ِﻪ َوَﻟ ْم‬ ‫ك َ‬
‫ِِ‬
‫اﻟﺻوِﻓ ِﻲ‪َ ،‬ﻓﻠ َذﻟ َ‬ ‫ظ ِر ﱡ‬ ‫ظ َر اْﻟَﻔ ِﻘ ْ ِﻪ أَ ْﻋ ُم ِﻣ ْن َﻧ َ‬ ‫ﺛُ ﱠم ِإ ْﻋَﻠ ْم أَ ﱠن َﻧ َ‬
‫ف ﻟِْﻠ ِﻔْﻘ ِﻪ َﻻ ِﻣن اْﻟ ِﻔْﻘ ِﻪ ﻟِﻠﺗﱠﺻﱡو ِ‬ ‫اﻟرﺟوع ِﻣن اﻟﺗﱠﺻﱡو ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ف‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫اﻟﺻ ْوِﻓ ِّﻲ َﻋَﻠ ْ ﻪ‪َ ،‬وَﻟ ِزَم ﱡ ُ ُ َ‬ ‫َﺻ ﱡﺢ إ ْﻧ َ ُﺎر ُ‬
‫ف اَﱠﻟ ِذ‪ -‬ﻟِﻠﺗﱠ َﺧﻠﱡ ِ‪َ K‬ﻟ ِزَم َﺑ ْذُﻟ ُﻪ ِ ُ ِّﻞ أَ َﺣ ٍد‪.‬‬‫ﻋﺗ ِﺎر اْﻟﺣ َ ِم َﻻ ِﺑِﺈﻋِﺗ ِﺎر اﻟﺗﱡر ِك‪ ،‬ﺛُ ﱠم ِﻋْﻠم اﻟﺗﱠﺻﱡو ِ‬
‫ُ َ‬ ‫ْ‬ ‫َْ‬ ‫ُ‬
‫ِ‬
‫ِﺑﺈ َ‬
 ‫ف اَِّﻟ ِذ" ﻟِﻠ ﱠﺗ َﺣﱡﻘ ِ‪-‬‬ ‫ِﻋْﻠم اﻟ ﱠﺗﺻ ﱡو ِ‬
‫ُ َ‬
‫ﺻ ُر ِﻓ ْ ِﻪ َﻋَﻠﻰ اْﻟ ُﻣ ِرْ‪ِ G‬د ْﯾ َن َواْﻟ َﻌ ِﺎرِﻓ ْﯾ َن َﻏ ْﯾ ِر أَن‬ ‫ف اَﱠﻟ ِذ‪ -‬ﻟِﻠﺗﱠﺣﱡﻘ ِ‪َ K‬ﻓ ْﻘ ِ‬
‫ُ‬ ‫َ‬
‫وأَ ﱠﻣﺎ ِﻋْﻠم اﻟﺗَﺻﱡو ِ‬
‫ُ َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺎم اﻟطﺎﺋَﻔﺔ اْﻟ ُﺟ َﻧ ْﯾ ُد‪"ُ :‬ﯾ ْﺑذ ُل ﻷَ ْﻫﻠِﻪ َوﻟِ َﻐ ْﯾ ِر‬‫ﱠ‬ ‫ِ‬ ‫ِ‬
‫ﻣ َﺷ ِﺎﺋ َﺧ ُﻪ أَ ْﺧ َﺗَﻠُﻔوْا ِﻓﻲ َﺑ ْذﻟِﻪ ﻟِ َﻐ ْﯾ ِر أَ ْﻫﻠِﻪ‪ ،‬وَﻗ ِ‬
‫ﺎل إ ْﻣ ُ‬ ‫َ َ‬ ‫َ‬
‫ﺎب‬ ‫ﺻ ﱠﻞ ِإَﻟﻰ َﻏ ْﯾ ِر أَ ْﻫﻠِ ِﻪ َﻟ ِﻛﱠﻧ ُﻪ َ َ ِ ِ‬ ‫أَﻫﻠِ ِﻪ"‪ ،‬اْﻟﻌَﻠﻣﺎء أَﺣﻣﻰ ﺟ ِﺎﻧ ﺎ ِﻣن أَن ِ‬ ‫‪2‬‬
‫ﺎن َﯾﺟ ُب إ ْﯾ َﺟ ُ‬ ‫ُ َ ُ َْ َ ً ْ ْ َ‬ ‫ْ‬
‫اﻟﺳ ِﺎﺋ ِﻞ َﻋ ْن َﻗ ْد ِر ُﺳ َؤاﻟِ ِﻪ َ َﻣﺎ َﻧَﻘَﻠ ُﻪ اﻟ ﱠﺳ ْﻬ َرَوْرِد ﱡ‪َ -‬ﻋ ْﻧ ُﻪ‪.‬‬ ‫ﱠ‬
‫اﻟﺻ ْوِﻓﱠ‪ِ 2‬ﺔ‬
‫َﻣ َد ُار َ َﻼمِ ﱡ‬
‫ف ْاﻷُْوَﻟﻰ ِﻓﻲ‬ ‫ﱠ‬ ‫اﻟﺻوِﻓﱠ ِﺔ ﻋَﻠﻰ أَر‪#‬ﻌ ِﺔ أَ ْ ٍ‬ ‫ﺛُ ﱠم ِإ ْﻋَﻠ ْم أَ ﱠن ِﻣ َد َار َ َﻼ ِم ﱡ‬
‫ط َراف‪ :‬اﻟط ْر ُ‬ ‫ََْ‬ ‫َ‬
‫ف‬ ‫ط ْر ُ‬ ‫وﻣ ِﺔ‪َ ،‬واﻟ ّ‬ ‫ﺻﺎف اْﻟ َﻣ ْذ ُﻣ َ‬
‫ط ِﻬﯾ ِرِﻩ ِﻣن ْاﻷَو ِ‬
‫ودة ﻓ ْ ﻪ َوﺗَ ْ ْ َ ْ َ‬
‫ﺎط ِن ِ ْﺎﻷَﺧ َﻼ ِق اْﻟﻣﺣﻣ ِ ِ ِ‬
‫َُْ َ‬ ‫ْ‬
‫اﻟﺗﱠ ْذ ِ ﯾ ِر اْﻟ ِ‬
‫ْ َ‬
‫ود ِة ِﻓ ْ ِﻪ‬ ‫ِ‬ ‫ِِ‬
‫ال ِﺑﺗَ ْز ﱠﺔ اْﻟ َﺎط ِن ِ ْﺎﻷَ ْﺧ َﻼ ِق اْﻟ َﻣ ْﺣ ُﻣ َ‬ ‫ﺎل وﺗَﺻ ِﺣ ﺢ ْاﻷَﺣو ِ‬
‫َْ‬
‫ِ‬
‫ﺻﻔﱠ ُﺔ ْاﻷَ ْﻋ َﻣ َ ْ ْ ُ‬
‫اﻟﺛﱠ ِﺎﻧ ﱡﻲ ﺗَ ِ‬
‫ْ‬
‫ﺎﻣَﻠ ِﺔ‪،‬‬‫ال واْﻟﻣﻌ ِ‬ ‫ِ‬ ‫ِ‬
‫ف اﻟﺛﺎﻟ ُث ﺗَ ْﺣﻘ ْﯾ ُ‪ْ K‬اﻷَ ْﺣ َو َ ُ َ‬
‫ﱠِ‬ ‫ﱠ‬ ‫ِ‬
‫ﺻﺎف اْﻟ َﻣ ْذ ُﻣ ْو َﻣﺔ‪َ ،‬واﻟط ْر ُ‬
‫ط ِﻬﯾرﻩ ِﻣن ْاﻷَو ِ‬
‫ْ َ‬ ‫َوﺗَ ْ ْ ُ ُ َ‬
‫اﻹْﻟﻬ ِ‬
‫ﺎﻣﱠ ُﺔ‪.‬‬ ‫ف واْﻟﻌُﻠ ِ‬ ‫ِ‬ ‫ف ﱠا ِ‬ ‫ﱠ‬
‫وم ْ َ‬ ‫اﻟر ُﻊ اْﻟ َﻣ َﻌﺎر ُ َ ُ ُ‬ ‫َواﻟط ْر ُ‬
‫ف‬‫ﺎح ِﻓﻲ ِﻋْﻠ ِم اﻟ ﱠﺗﺻ ﱡو ِ‬ ‫‪2‬ﺢ اْﻟ ِﻣ ْﻔ َﺗ ِ‬ ‫ِ ِ‬
‫َ‬ ‫ﻣ َﻔﺎﺗ ُ‬
‫ف َﻓﺄَ ْرَ‪َ #‬ﻌﺔٌ‪ :‬أَ ﱠوُﻟ َﻬﺎ ﺗَ ْﺻ ِﺣ ْ ُﺢ اْﻟ َﻌْﻘ ِد َﻣ َﻊ اْﻟ َﻌ َﻣ ِﻞ‬ ‫ﺎح ِﻓﻲ ِﻋْﻠ ِم اﻟﺗﱠﺻﱡو ِ‬
‫َ‬ ‫َوأَ ﱠﻣﺎ ِﻣَﻔ ِﺎﺗ ْ ُﺢ اْﻟ ِﻣْﻔﺗَ ِ‬
‫ات ِﻣ ْن َﻏ ْﯾ ِر أَ ْﻛﺛَ ِر ِﻣ َﻣ ٍﻞ َوَﻻ ِإ ْﻗﺗَ ٍﺎر َﻣ َﺧ ٍﻞ‪َ ،‬ﻓِﺈ ﱠن َﻣ ْن َﻋ ِﻣ َﻞ ِ َﻣﺎ َﻋﻠِ َم َوﱠرﺛَ ُﻪ ﷲُ ِﻋْﻠ ًﻣﺎ‬ ‫ِﺎْﻟ ِﻌ ﺎد ِ‬
‫ََ‬
‫ﺎء ِإَﻟ ْ ِﻪ‪َ ،‬ﻣﺎ ِﻓﻲ اْﻟَﻔ ْﺗ ِﺢ ِﻣ ْن َﻏ ْﯾ ِر‬ ‫ِ‬ ‫ِ‬
‫اﻟرْﻏ َﺔ إَﻟﻰ ﷲ ﺗَ َﻌﺎَﻟﻰ َواﻟّﻠ َﺟ ُ‬
‫ﺻ ْد ُق ﱠ ِ ِ‬ ‫ﻣﺎ َﻟم ﻌْﻠم‪ ،‬واﻟ ﱠﺛ ِﺎﻧ ﱡﻲ ِ‬
‫َ ْ ََ ْ َ‬
‫ال َﺣﺗﱠﻰ َﻻ‬ ‫ط ُن ِﻟﻣو ِارِد ْاﻷَﺣو ِ‬ ‫ف ِﻟﺣَﻘ ِﺎﺋ ِ‪ْ K‬اﻷُﻣ ِ ﱠ‬ ‫ﱠِ ﱠ‬ ‫ٍ‬ ‫ِ ِ ٍ‬
‫َْ‬ ‫ور َواﻟﺗَﻔ ُ َ َ‬ ‫ُ‬ ‫إ ْﻋﺗ َﻣﺎد َﻋَﻠﻰ َﺳﱠﺑب‪َ ،‬واﻟﺛﺎﻟ ُث اﻟﺗ َﺷﱡو ُ َ‬
‫اﻟر ِ?ﻊ ﻣﺎ أَﺷﺎر ِإَﻟ ِﻪ أَﺑو ﻋﺑ ِد ﷲِ‬ ‫طن َﻟﻬﺎ ِﺑﺟود ِة َﻗ ِر ِ ِ‬ ‫ﱠ‬ ‫ﺗَ َﻛﺎد ﺗَﺳَﻘ ُ ِ‬
‫‪G‬ﺣﺗﻪ‪ ،‬ﱠا ُ َ َ َ ْ ُ َ ْ‬ ‫َ‬ ‫‪ i‬ﻣ ْﻧ ُﻪ َﺷ ْﻌ َرةٌ ِإ ﱠﻻ ﺗََﻔ ُ َ ُ ْ َ‬ ‫ُ ْ‬
‫ﺻﱠ ٍﺔ َﻻ َ ْﻌ ِرُﻓ َﻬﺎ ِإ ﱠﻻ َﻣ ْن َﻋ ِﻣ َﻞ َو َﺟ َر َب‪َ ،‬وَﻻ َﯾ ْﺟ َﻬُﻠ َﻬﺎ ِإ ﱠﻻ َﻣ ْن َﻏ ِﻔ َﻞ‬ ‫ﺻ ُ م ِﺑو ِ‬
‫ﺎل‪" :‬أُْو ْ َ‬
‫ِ‬
‫َﺣ ْﯾ ُث َﻗ َ‬
‫ﺎل‪"َ :‬ﻻ ﺗَ ْﺟ َﻌُﻠوْا ِﻷَ َﺣ ٍد‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َﻓ ُﺣﺟ َب‪َ ،‬و ُﻫَو أَ َﻻ ﺗَْﺄ ُﺧ ُذوْا ﻓﻲ َﻫ َذا اْﻟﻌْﻠ ِم َﻣ َﻊ اْﻟﺑ ْد َﻋﺔ َواﻟﺗَ َﻛﱡﺑ ِر"‪ ،‬ﺛُ ﱠم َﻗ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ﱠ ِ‬ ‫ِ‬
‫ﺻ ُﻬم أَ ْن َﯾ ْﺟ َﻌُﻠوْا‬ ‫ﺎل أَ ْﺣ َﻣ ُد َزﱡرو ٌق‪"َ :‬ﺑ ْﻞ ﺣ ْر ُ‬ ‫ﻣ ْن أَ ْﻫﻞ اﻟظﺎﻫ ِر ُﺣ ﱠﺟ ًﺔ َﻋَﻠﻰ أَ ْﻫﻞ اْﻟ َﺎط ِن"‪َ ،‬ﻗ َ‬
‫ﺎط ٌﻞ"‪ ،‬ﺛُ ﱠم ِإ ْﻋَﻠ ْم أَ ﱠن ِﻋْﻠ َم‬ ‫ﺎﻫ ِر ِ‬ ‫اﻟظ ِ‬
‫ﺎط ٍن ﺗَﺟ ﱠرد ﻋ ِن ﱠ‬ ‫ﺎﻫ ِر ﺣ ﱠﺟ ًﺔ َﻟﻬم ِإ ْذ ُ ﱡﻞ ِ‬ ‫اﻟظ ِ‬‫أَﻫﻞ ﱠ‬
‫َ‬ ‫َ ُ َ‬ ‫َ‬ ‫ُْ‬ ‫ُ‬ ‫َْ‬
‫اﻟﺳﱠﻧ ِﺔ‪.‬‬
‫ﺎب َو ﱡ‬ ‫ف ﻣ َؤِد ﺎ ِﺎْﻟ ِﻛﺗَ ِ‬
‫ﺻﱡو َ ً‬
‫ِ‬ ‫ﱠ‬
‫اﻟﺗ َ‬

‫ﻫﻧﺎ اﻧﺗﻬﻰ اﻟورﻗﺔ ‪ 2‬ﻓﻲ اﻟﻣﺧطوطﺔ‪.‬‬ ‫‪2‬‬

 ‫ِ ِ‬
‫س‬ ‫َﻣ َداﺧ ُﻞ ِإْﺑﻠْ‪َ 2‬‬
‫ف َﻣﺎ ِﻓﻲ‬ ‫ﺎن َوأَ ْﺷ َر ُ‬‫اﻹ ْﻧ َﺳ ِ‬‫ﺎن َﻋ ُدﱠوا ِْ‬ ‫طَ‬ ‫اﻟﺷ ْ َ‬ ‫اﺟ َ ٌﺔ ِإ َذا ﱠ‬ ‫اﺧﻞ ِإْﺑﻠِ ْ س َﻓﻣﻌ ِرَﻓﺗُﻬﺎ و ِ‬
‫َ َْ َ َ‬
‫ِ‬
‫َوأَ ﱠﻣﺎ َﻣ َد ُ‬
‫ﺎن ِإْﻓﺳﺎدﻩ‪َ ،‬ﻓِﻠ َذِﻟك وﺟب وﺟو ﺎ ﻋﯾِﻧ‪C‬ﺎ ﻋَﻠﻰ ُ ِﻞ ﻣ َ ﱠﻠ ٍ‬ ‫ﺎن َﻗْﻠ ُ ُﻪ‪ ،‬وﻣرُاد ﱠ‬ ‫ِْ‬
‫ﻒ‬ ‫ّ ُ‬ ‫َ َ َ َ ُ ُ ً َْ َ‬ ‫ط ِ َ ُُ‬ ‫اﻟﺷ ْ َ‬ ‫َ َُ‬ ‫اﻹ ْﻧ َﺳ ِ‬
‫اﺧﻠِ ِﻪ َو َﻣﺎ َﻻ‬ ‫ﺻﻞ ﻟِ َذﻟِك ِإ ﱠﻻ ﻣﻌ ِرَﻓ ُﺔ ﻣد ِ‬
‫ََ‬ ‫َْ‬ ‫َ‬ ‫ﺎن‪َ ،‬ﻟﻛ َن َﻻ َﯾﺗََو ﱠ ُ‬
‫طِ ِ‬ ‫ِﺣ َﻣﺎ َﺔُ َﻗْﻠ ِ ِﻪ َﻋ ْن ِإْﻓ َﺳ ِﺎد ّ‬
‫اﻟﺷ ْ َ‬
‫ﺎت‪ 3‬اْﻟ َﻌ ْﺑ ِد‬ ‫ِ‬ ‫ِِِ‬ ‫ِ ٍِ‬ ‫اﺟ ِب ِإ ﱠﻻ ِ ِﻪ و ِ‬
‫اﺟ ٌب‪َ ،‬ﻓﺣ ْﯾ َﻧﺋذ َﯾ ِﺟ ُب َﻣ ْﻌ ِرَﻓﺗُ ُﻪ َﻣ َداﺧﻠﻪ َو ِﻫ َﻲ ﺻَﻔ ُ‬ ‫َ‬
‫ﺻﻞ ِإَﻟﻰ اْﻟو ِ‬
‫َ‬ ‫َﯾﺗََو ﱠ ُ‬
‫ِﻫﻲ َ ِﺛﯾ َرةٌ‪.‬‬
‫َ‬
‫ٍ‬ ‫ِ‬ ‫ِ‬
‫ﻋﻣﺎﻩ‬
‫‪G‬ﺻﺎ َﻋَﻠﻰ َﺷ ْﻲء اَ ُ‬ ‫ﺎن اْﻟ َﻌ ْﺑ ُد َﺣ ِر ً‬ ‫ص‪َ ،‬ﻓ َﻣ ْﻬ َﻣﻰ َ َ‬ ‫ظﻣ َﻬﺎ اْﻟ َﺣ َﺳ ُد َواْﻟﺣ ْر ُ‬ ‫َﻋ َ‬ ‫َو ِﻣ ْن أ ْ‬
‫ص‬ ‫ِ‬ ‫اﺧ ِﻞ‪َ ،‬ﻓِﺈ َذا أ ْ‬ ‫ﺻﯾرِة ﻫو اَﱠﻟ ِذ‪ -‬ﯾ ِر‪G‬ك ﺗَ ِﻌ ﱠد اْﻟﻣ َد ِ‬ ‫ِ‬ ‫ِ‬
‫طﺎﻩُ اْﻟﺣ ْر ُ‬ ‫َﻏ َ‬ ‫َ‬ ‫َ َ‬ ‫ور اْﻟ َ َ ُ َ‬ ‫َﺻ ﱠﻣ ُﻪ‪َ ،‬ﻓ ُﻧ ُ‬ ‫ﺻ ُﻪ َوأ َ‬ ‫ﺣ ْر ُ‬
‫ﺎن َﻣ ْد َﺧﻼً ِإَﻟ ْ ِﻪ‪.‬‬ ‫طُ‬ ‫اﻟﺷ ْ َ‬ ‫ﺻ ْر‪َ ،‬ﻓ ِﺣ َﯾﻧِﺋ ٍذ َﯾ ِﺟ ُد ﱠ‬ ‫واْﻟﺣﺳد َﻟم ﯾ ِ‬
‫َ َ َ ُ ْ َْ‬
‫ِ‬ ‫و ِﻣن أَﻋ َ ِ‬
‫ﻒ اْﻟ َﻌْﻘ َﻞ َﻓَﯾْﻠ َﻌ ُب‬ ‫ﺿﻌ ُ‬ ‫ﺿ ِب َ ْ‬ ‫اﻟﺷ َﻬ ْوةُ‪َ ،‬وِﺎْﻟ َﻐ َ‬ ‫ﺿب و ﱠ‬
‫ﺿﺎ اْﻟ َﻐ َ ُ َ‬ ‫ظﻣ َﻬﺎ أَ ْ ً‬ ‫َ ْ ْ‬
‫َﺟ َﻧِﺑﱠ َﺔ‪َ ،‬ﻓِﺈ ﱠن‬ ‫ِ‬ ‫ﱠ‬
‫ﱠﺎك أَن ﺗَ َﺟﺎﻟ َس إَ ْﻣ َرَأة أ ْ‬ ‫اﻟﺻ ْﺑ ﱡﻲ اْﻟ ُﻛ ﱠ ِرة‪ٕ َ ،‬واِ َ‬ ‫ﺎن َ َﻣﺎ َﯾْﻠ َﻌ ُب ﱠ‬ ‫ﺿَ ِ‬ ‫ﺎن ِﺎْﻟ َﻐ ْ‬ ‫طُ‬ ‫اﻟﺷ ْ َ‬
‫ك ِإَﻟ ْﯾ َﻬﺎ‪.‬‬ ‫ك َوَرُﺳوُﻟ َ‬ ‫ﺎن َرُﺳوُﻟ َﻬﺎ إََﻟ ْ َ‬ ‫طَ‬ ‫ﱠ‬
‫اﻟﺷ ْ َ‬
‫ﺎن ِﺣ َﯾﻧِﺋ ٍذ َْﻔﺗَ ُﺢ َﻟ ُﻪ ِﻣ َن‬ ‫ﺿﺎ ﺣ ﱡب َز َ‪G‬ﻧ ِﺔ اﻟ ﱡد ْﻧ َﺎ‪َ ،‬ﻓِﺈ َذا ﱠ‬ ‫و ِﻣن أَﻋ َ ِ‬
‫طَ‬ ‫اﻟﺷ ْ َ‬ ‫ظﻣ َﻬﺎ أَْ ً ُ‬ ‫َ‬
‫ﺎء َﻋَﻠ ْ ِﻪ إََﻟﻰ أَن‬ ‫ِن َﻟ ُﻪ اْﻟ ََﻘ ُ‬
‫ِِ‬ ‫ِ‬ ‫ِ ِِ‬
‫اْﻟﻣ َﻼﻫﻲ َواْﻟَﻘ َواط ِﻊ َﻋ ِن ﷲ َوأَﱠﺎﺗﻪ َوَرُﺳوﻟِﻪ َو ُﺳﱠﻧﺗﻪ‪َ ،‬و َﻣﺎ ُز‪َ G‬‬
‫ِ‬ ‫ِ ِ‬
‫ﺻ ِﻪ َو َﻏْﻔَﻠِﺗ ِﻪ‪.‬‬ ‫ِﺄﺗ ِﻪ اْﻟﻣوت‪ ،‬وﻫو ﻋَﻠﻰ ﻧْﻘ ِ‬
‫َ ْ ُ َ َُ َ َ‬ ‫َ‬
‫طِّﯾ ٍب ِإ ْذ ﻣﺎ َُﻘ ِو َ‪-‬‬ ‫ﻼل َ‬ ‫اب ِإ َذا َﺷ ِﻊ وَﻟو ِﻣن ﺣ ِ‬ ‫ِ ﱠ‬
‫اﻟﺷر ِ‬ ‫و ِﻣنْ أَﻋ َ ِ‬
‫َ‬ ‫َ َْ‬ ‫ظﻣ َﻬﺎ َﻣ َﺣﱠ ُﺔ اﻷَ ْﻛﻞ َو َ‬ ‫ْ‬ ‫َ‬
‫ﺎن‪.‬‬‫طِ‬ ‫ات أَﺳﻠِﺣ ُﺔ ﱠ‬
‫اﻟﺷ ْ َ‬ ‫ﱠ ِ‬
‫اﻟﺷ ْﻬ َو ْ َ‬
‫ﺎن ِ ُﺣ ْﺳ ِن اﻟﺗﱠْزّ‪ِ G‬‬ ‫اﻟطﻣﻊ ِإ َذا َﻏَﻠب َﻋَﻠﻰ َﻗْﻠ ٍب َﻟ ْن َﯾ ِزْل ﱠ‬ ‫ﱠ‬ ‫ِو ِﻣن أَﻋ َ ِ‬
‫ِن‬ ‫طُ‬ ‫اﻟﺷ ْ َ‬ ‫َ‬ ‫ﺿﺎ ْ ُ‬ ‫ظﻣ َﻬﺎ أَ ْ ً‬ ‫ْ ْ‬
‫ال َْﻔ ِ ُر‬ ‫ِ‬ ‫ِ‬ ‫ﺎء واﻟﺗﱠْﻠ ِ ِ ﱠ‬ ‫اع ِ ِ‬ ‫ِِ‬ ‫ﺻ َﻧ ُﻊ ﻟِْﻠ َﻣ ْ‬
‫س َﺣﺗﻰ َﺻ َﯾر َ ﺄَﱠﻧ ُﻪ إَﻟ َﻬ ُﻪ‪َ ،‬ﻟﻼَ َﯾ َز ُ‬ ‫اﻟرَ‪َ G‬‬ ‫ط ُﻣوِع ﻓ ﻪ ِﺄ َْﻧَو ِ ّ‬ ‫ﱠ‬
‫واﻟﺗ َ‬
‫ﱡب إََﻟ ِﻪ‪ ،‬واﻟﺗﱠوﺻﻞ ِإَﻟﻰ َذﻟِك ِ ِﻞ ﻣﺎ ﯾرﺿﻪ ٕوِان أَﻏﺿب ﷲِ‬ ‫ﺎل اﻟﺗﱡوِد ِ‪ l‬واﻟﺗﱠﺣﺑ ِ‬ ‫ِﻓﻲ ِﺧ ِ‬
‫َ ُ ّ َ َْ َ ُ َ ْ ْ َ َ‬ ‫ْ َ َ ُ ُ‬ ‫َ َ‬ ‫َ‬ ‫َ‬
‫اﻫ َﻧﺔ َﻟ ُﻪ ِﺑ ِﺈ ْﻗ اَر ِرِﻩ َﻋَﻠﻰ ِﻓ ْﻌ ِﻞ ُﻣ َﺣﱠرمٍ‪.‬‬ ‫ِ‬ ‫ِ ﺎْﻟﻣد ِ‬
‫ََ‬
‫ف‬ ‫اﻟﺷ ﱠر ﯾ ْدﺧﻞ ﻋَﻠﻰ ﻣن ﺗَﻌﺟﻞ ِﻣن ﺣﯾ ُث ﻻَ ْﺷﻌر ِﺑ ِﺧﻼَ ِ‬
‫َ َُ‬ ‫َن ﱠ َ ُ ُ َ َ ْ َ َ ْ َ ْ‬ ‫َو ِﻣ ْﻧ َﻬﺎ اْﻟ َﻌ ْﺟَﻠ ُﺔ ِﻷ ﱠ‬
‫ﺎل اﻟﻠﻬم ِإﻻﱠ ِﻓﻲ َوا ِﺟ ٍب‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺻ ُﻞ َﻟ ُﻪ َﺻ َﯾرﺗَ ُﻪ‪َ ،‬ﻓﺈ َذ ﻻَ َﯾ ْﻧ َﻐﻲ اﻹ ْﺳﺗ ْﻌ َﺟ ُ‬ ‫َﻣن ﺗَ ْﻣ َﻬ ُﻞ‪َ ،‬ﻓﺈﱠﻧ ُﻪ ْﺣ َ‬
‫َﻓ ْوٍر‪َ ،‬ﻓ ُﻬ َو ﻻَ َﻣ َﺳﺎعٌ ﻟِﻠﺗﱠ َﻣ َﻬ ِﻞ ِﻓ ِﻪ‪.‬‬

‫ﻫﻧﺎ اﻧﺗﻬﻰ اﻟورﻗﺔ ‪ 3‬ﻓﻲ اﻟﻣﺧطوطﺔ‪.‬‬ ‫‪3‬‬

‫ﺎن‪َ ،‬ﻓِﺄن َﻣ ْن‬ ‫طُ‬ ‫ظ ِﻣﻬﺎ اْﻟﻣﺎل ِإ ْذ ﻣﺎ َزَاد َﻋَﻠﻰ اْﻟﺣﺎﺟ ِﺔ واْﻟُﻘ ﱠوِة‪َ ،‬ﻓﻣﺳﺗََﻘ ﱠر ﱠ‬
‫اﻟﺷ ْ َ‬ ‫َو ِﻣ ْن أ ْ‬
‫َْ‬ ‫َ َ َ‬ ‫َﻋ َ َ َ ُ َ‬
‫ﺎن َﻣ َﺎﺋ َﺔ ِد َﯾﻧ ٍﺎر َﻣﺛَﻼً أ َْﻧ َ َﻌ َث ِﻣ ْن َﻗْﻠ ِ ِﻪ َﻋ َﺷ َر‬ ‫غ َﻗْﻠ ُ ُﻪ‪َ ،‬ﻓَﻠ ْو َو َﺟ َد ِإ ْﻧ َﺳ ٌ‬ ‫ك َﻓ ِﺎر َ‬ ‫ِ‬
‫َﻟ ْ َس َﻣ ُﻌ ُﻪ َذﻟ َ‬
‫ظْﻔ ِِرﻩ ِﺎْﻟ َﻣ َﺎﺋ ِﺔ ُﻣ ْﺳﺗَ ْﻐِﻧ ًﺎ‪.‬‬
‫ﺎن َﻗ ْﺑ َﻞ َ‬ ‫ِ ِ‬
‫ﺎج ِإَﻟﻰ َﻣ َﺎﺋﺔ د َﯾﻧ ٍﺎر‪َ ،‬وَ َ‬
‫ِ‬
‫َﺷ ْﻬ َوات ُ ﱡﻞ َﺷ ْﻬ َوٍة ﻣ ْﻧ َﻬﺄ ﺗَ ْﺣﺗَ ُ‬
‫ٍ‬
‫ﺎق ِﻓﻲ وﺟوِﻩ اْﻟﺧﯾر ِ‬ ‫ف اْﻟَﻔْﻘ ِر َﻓِﺈﱠﻧ ُﻪ‪َ 4‬ﻣ َﻧﻊ ِﻣ ْن اﻟﺗﱠﺻ ﱠد ِق و ِ‬
‫ات‬ ‫َ ََ‬ ‫ُُ‬ ‫اﻹ ْﻧَﻔ ِ‬
‫َ‬ ‫َ‬ ‫ْ ُ‬ ‫َو ِﻣ ْﻧ َﻬﺎ اْﻟ ُﺑ ْﺧ ُﻞ َو َﺧ ْو ُ‬
‫ف اْﻟَﻔْﻘ ِر‪".‬‬ ‫ﺎن ِﺳﻼَح ِﻣ ْﺛﻞ ﺧو ِ‬ ‫طِ‬ ‫ﺎن‪َ" :‬ﻟ ْ س ﻟِ ﱠ‬ ‫ِ ِ ِ ِ ﱠِ‬
‫ٌ َ َْ‬ ‫ﻠﺷ ْ َ‬ ‫َ‬ ‫ﺎل ُﺳْﻔ َ ُ‬ ‫َوُﺄَﻣ ُر ﺎﻹ ْﻣ َﺳﺎك واﻟﺗْﻘﺗ ِﯾر‪َ ،‬ﻗ َ‬
‫ط ُر إََﻟ ْﯾ ِﻬ ْم ِ َﻌ ْﯾ ِن‬ ‫ﺻو ِم َواﻟﱠﻧ ْ‬ ‫ِ‬ ‫اﻫ ِب واﻷ ِ‬ ‫و ِﻣﻧﻬﺎَ اﻟﺗﱠﻌﺻب ﻟِْﻠﻣ َذ ِ‬
‫َﻫَواء َواْﻟﺣْﻘ ُد َﻋَﻠﻰ اْﻟ ُﺧ ُ‬ ‫َ ْ‬ ‫َ َ ُ َ‬ ‫َ ْ‬
‫اﻹ ْﺷِﺗ َﻐﺎل ِ ﱠ‬ ‫ك اْﻟ ِﻌ َ ُﺎد واْﻟﻌَﻠﻣﺎء َﻓ ْﺿﻼً َﻋ ْن َﻏ ْﯾ ِرِﻫم‪َ ،‬ﻓِﺈ ﱠن ِ‬ ‫ِ‬ ‫اﻹﺣِﺗَﻘ ِﺎر‪ ،‬وَذﻟِ ِ‬
‫ﺎﻟط َﻌ ِن‬ ‫َ‬ ‫ْ‬ ‫َ ُ َ ُ‬ ‫ك ﻣ َﻣﺎ ُﯾ ْﻬﻠ ُ‬ ‫َ َ‬ ‫ِْ‬
‫ظ ِ‬ ‫ِ‬ ‫ِ ﱠ‬ ‫ِِ ِ ِ ِ‬ ‫ِﻓﻲ اﻟﱠﻧ ِ ِ‬
‫ﺎﻫ َر َك‬ ‫ك َو َ‬ ‫ﺻَﻠ َﺢ َﺎط َﻧ َ‬ ‫ك أَن ﺗَ ْ‬ ‫ﯾﻞ َﻋَﻠ ْ ﻪ اﻟط ْ ُﻊ‪َ ،‬ﻓ َﻌَﻠ ْ َ‬ ‫ﺎس َوذ ْ ِر َﻧَﻘﺎﺋﺻﻬ ْم ﻣ َﻣﺎ ﻗ َ‬
‫اﻟﺷرع َ ﺎن ﺗَﺄﻣرك ِﺎْﻟﻣﻌر ِ‬ ‫ك ِإﻻﱠ ﺣ ْﯾ ُث َ ﱠﻠَﻔ َ ﱠ‬ ‫ِ‬
‫وف َوﺗَ ْﻧ َﻬﻰ َﻋ ِن اْﻟ ُﻣ ْﻧ َ ِر‪.‬‬ ‫ك ْ ُ َ ُُ َ َ ْ ُ‬ ‫َ‬ ‫َوﻻَ ﺗَ ْﺷﺗَﻐ ُﻞ ِ َﻐ ْﯾ ِر َ‬
‫ورِة‬
‫اﻟﺿ ُر َ‬ ‫ﺻَﻔ ِﺎﺗ ِﻪ َﻓ ْ َﻣﺎ َزَاد َﻋَﻠﻰ ﱠ‬ ‫ات ﷲِ و ِ‬
‫َ‬
‫ﯾر ِﻓﻲ َذ ِ‬ ‫َو ِﻣ ْﻧ َﻬﺎ َﺣ َﻣ ُﻞ اْﻟ َﻌ َوا ِم َﻋَﻠﻰ اﻟﺗﱠْﻔ ِ ِ‬
‫ﯾن ِﻣ َﻣﺎ ﻻَ َﯾْﺑَﻠ ُﻐ ُﻪ ُﻋُﻘوُﻟ ُﻬ ْم‪.‬‬ ‫اﻟد ِ‬‫ِﻣن ِﻋْﻠ ِم أُﺻ ِ ِ‬
‫ول ّ‬ ‫ُ‬ ‫ْ‬
‫اﻟظ ِّن﴾‪،‬‬ ‫ﯾر ِﻣن ﱠ‬ ‫اﻟظ ِن ِﺎْﻟﻣﺳﻠِ ِﻣﯾن‪َ ،‬ﻗﺎل ﷲ ﺗَﻌﺎَﻟﻰ‪﴿ :‬أَﺟﺗَِﻧﺑ ِ‬ ‫و ِﻣ ْﻧﻬﺎ ﺳوء ﱠ‬
‫وﻩ َ ﺛ ًا َ‬ ‫ْ ُْ‬ ‫َ ُ َ‬ ‫ّ ُْ َ‬ ‫َ َ ُ ُ‬
‫ﺎن َﻋَﻠﻰ ِإ ْﺧِﺗَﻘ ِﺎرِﻩ َو ِﻋ ْد ِم اْﻟ ِﻘ ﺎَ ِم‬ ‫طُ‬ ‫اﻟﺷ ْ َ‬‫اﻟظ ِّن ﺣﻣَﻠ ُﻪ ﱠ‬
‫ََ‬
‫وﻣن ﺣ َ م ِ َﺷ ٍر ِﻣن َﻏﯾ ِرِﻩ ِﻣﺟرِد ﱠ‬
‫ْ َ ََ‬ ‫ََْ َ َ ّ‬
‫ِِ‬ ‫ﺎن ِﻓﻲ ِﻋر ِ ِ‬ ‫طﺎَﻟ ِﺔ اﻟّﻠِ َﺳ ِ‬ ‫اﻣ ِﻪ َ ٕوِا َ‬
‫ِﺣُﻘوِﻗ ِﻪ واﻟﺗﱠواَِﻧﻲ ِﻓﻲ ِإ ْﻛر ِ‬
‫ﺎل‬‫ﺎت‪َ ،‬وَﻗ ْد َﻗ َ‬ ‫ﺿﻪ‪َ ،‬وُ ﱡﻞ َﻫذﻩ ُﻣ ْﻬﻠِ َﻛ ٌ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ِ‬ ‫ﱠ ِ‬ ‫ِ‬ ‫ﱠ‬
‫ﺎل‪:‬‬ ‫ﺻﻔﱠﺔ‪)) :‬أُ ﱡﻣ ُ َﻣﺎ((‪ ،‬ﺛُ ﱠم َﻗ َ‬ ‫ﺻ َراﻩُ ُ َ َﻠ ُم َزْو َﺟﺗَ ُﻪ َ‬ ‫ﺻﻠﻰ ﷲُ َﻋَﻠ ْ ﻪ َو َﺳﻠ َم ﻟ َﻣ ْنَ أ ْ َ‬ ‫َ‬
‫ف ِﻓﻲ ُﻗُﻠوِ ُ َﻣﺎ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺎن َﻟ َﯾ ْﺟرِ‪ -‬ﻣن ِإ ْﺑ ِن أ ََد ٍم َﻣ ِﺟرِ‪ -‬اﻟ ﱠد ّمِ‪ٕ َ ،‬واِّﻧﻲ َﺧ َﺷ ْﯾ ُت أَن َْﻘذ َ‬ ‫طُ‬ ‫ﱠ‬
‫))اﻟﺷ ْ َ‬
‫اﻹﺣِﺗ َرِاز ِﻣن اﻟﺗﱠ َﻬ َﻣ ِﺔ‬ ‫ط ِر‪ْ KG‬‬ ‫ﻠﻬم َ‬ ‫ِِ‬
‫َﺷَﻔ َ‪َ K‬ﻋَﻠ ْﯾ َﻬ َﻣﺎ‪َ ،‬ﻓ َﺣ َرَﺳ ُﻬ َﻣﺎ َو َﻋَﻠﻰ أَ ﱠﻣﺗﻪ‪َ ،‬ﻓ َﻌ َﻣ ُ‬ ‫ﺷﯾ ًﺋﺎ((‪َ ،‬ﻓﺄ ْ‬‫ْ‬
‫ظ ﱡن ِ ِﻪ ِإﻻﱠ اْﻟ َﺧ ْﯾ َر ِإ ْﻋ َﺟﺎ ًﺎ‬ ‫ظ‪C‬ﻧﺎ ِﻣ ْﻧ ُﻪ أَﻧﱠ ُﻪ ﻻَ َ َ‬ ‫َﺣ َواﻟِ ِﻪ َ‬ ‫ع ﻓﻲ أ ْ‬
‫ﺎﻫﻞ اْﻟﻌﺎﻟِم اْﻟور ِ‬
‫َﺣﺗﱠﻰ ﻻَ َﯾﺗَ َﺳ ُ َ َ َ َ َ‬
‫ِ‬
‫َﻋﻣُﻠﻬم ﻻَ ُﺑ َد َﻟ ُﻪ ِﻣن ﻣ ْﻧ ِﻘ ٍ‬ ‫ِِ ﱠ ِ‬ ‫ِِ‬ ‫ِ‬
‫ص‪،‬‬ ‫ُ‬ ‫ﺎﻫ ْم َوأ ْ َ ُ ْ‬ ‫ﺎس َوأ َْﺗَﻘ ُ‬‫ع اﻟﱠﻧ ِ‬ ‫ﻣ ْﻧ ُﻪ ِﺑ َﻧْﻔﺳﻪ‪َ ،‬و َﻫذﻩ ِزﻟ ٌﺔ َﻋظ ْ َﻣ ٌﺔ ِإ ْذ َوَر َ‬
‫ﺎس ُ ّﻠِ ِﻬ ْم ِإﻻﱠ ﻟِ َﺷ ٍّر‪َ ،‬وُ ﱡﻞ‬ ‫ظﱡﻧو َن ِﺎﻟﻧﱠ ِ‬ ‫ﻻ َُ‬ ‫َﻋ َد ِاء َواﻷ َْﺷ َر ِار‪ ،‬ﻓِﺈﱠﻧ ُﻬ ْم َ‬ ‫ِ‬ ‫َﻓْﻠ َ ْﺣ ِ‬
‫ﺗرُز َﻋ ْن ﺗُ ْﻬ َﻣﺔ اﻷ ْ‬
‫ﺎطِﻧ ِﻪ‬‫ظﻬ ِﺎر ﻣﻌ ِﺎﺋِﺑ ِﻬم‪َ ،‬ﻓِﺈﻋَﻠم ِإ ﱠن َذﻟِك ﻟِﺧﺑ ِث ِ‬
‫َ ََ َ‬ ‫ْ ْ‬ ‫طﺎﻟ ًﺎ ﻹ ْ َ َ َ ْ‬
‫ﺎس َ ِ ِِ‬ ‫اﻟظ ِّن ِﺎﻟﱠﻧ ِ‬ ‫ﻣن أَرﯾﺗَﻪ ِﺳﺊء ﱠ‬
‫َ‬ ‫َ َْ ُ‬
‫ِ ‪5‬‬
‫ِ‬ ‫ِ‬ ‫ﻌﺎذ ِ ِ‬ ‫طَﻠب اْﻟﻣ ِ‬ ‫ِ‬ ‫وء َ ِ ِ ِ ِ‬ ‫وﺳ ِ‬
‫ﱡوب‬‫طَﻠ ُب اْﻟ ُﻌﯾ َ‬ ‫اﻟﻣ َﻧﺎﻓ ُ‪ْ َ K‬‬ ‫ﺻ ْد ِرﻩ‪َ ،‬و ُ‬ ‫ﯾر ﻟ َﺳﻼَ َﻣﺔ َ‬ ‫طو‪G‬ﺗﻪ‪َ ،‬ﻓﺈ ﱠن اْﻟ ُﻣ ْؤﻣ َن َ ْ ُ َ‬ ‫َُ‬
‫ﺎطِﻧ ِﻪ‪.‬‬
‫ﻟِﺧِﺑ ِث ِ‬
‫َ َ‬

‫ﻫﻧﺎ اﻧﺗﻬﻰ اﻟورﻗﺔ ‪ 4‬ﻓﻲ اﻟﻣﺧطوطﺔ‪.‬‬ ‫‪4‬‬

‫ﻫﻧﺎ اﻧﺗﻬﻰ اﻟورﻗﺔ ‪ 5‬ﻓﻲ اﻟﻣﺧطوطﺔ‪.‬‬ ‫‪5‬‬

 ‫ﯾﻬﺎ‪،‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫طِ‬ ‫اﺧﻞ إَْﺑﻠِ س ﱠ‬ ‫ِ‬ ‫ِِ‬
‫ﯾﻬﺎ ﺗَْﻧﺑ ٌﻪ َﻋَﻠﻰ َﺎﻗ َ‬ ‫ﺎن إََﻟﻰ اْﻟَﻘْﻠب‪َ ،‬وﻓ َ‬ ‫اﻟﺷ ْ َ‬ ‫َ‬ ‫ض َﻣ َد ُ‬ ‫َﻓﻬذﻩ َ ْﻌ ُ‬
‫ﯾن‬ ‫ِ‬
‫ِﻬﺎ َ ْﺳﺗَﻌ ُ‬ ‫طِ‬ ‫وِﺎْﻟﺟﻣَﻠ ِﺔ َﻓَﻠ ْس ِﻓﻲ اﻷ ََد ِﻣ ِﻲ ﺻﱠﻔ ٌﺔ ﻣ ْذﻣوﻣ ٌﺔ ِإﻻﱠ و ِﻫﻲ ِﺳﻼَ ُح ﱠ‬
‫ﺎن‪َ ،‬و‪َ #‬‬ ‫اﻟﺷ ْ َ‬ ‫َ َ‬ ‫ّ َ َ ُ َ‬ ‫َ‬ ‫َ ُْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻋَﻠﻰ ِإ ِ‬
‫ﯾر‬‫ك ﻣن َﻣ َ ﺎﺋدﻩ َﺑ َر ْﺣ َﻣﺗﻪ‪ٕ َ ،‬واِﺗَ َﺧ َذ ذ ْ ُرﻩُ َﺳﻣ ًا‬ ‫َن َﯾ ْﻧ ِﺟ َ‬ ‫ﺿﻼﻟﻪ‪َ ،‬ﻓﺄ َْر ِﺟ ُﻊ إََﻟﻰ ﷲ َﻟ َﻌَﻠ ُﻪ أ ْ‬ ‫ْ‬ ‫َ‬
‫‪ِ t‬إن َﺷﺎء ﷲ ِﻣن ﺳ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ك‬ ‫ﺎﺋر ﺗْﻠ َ‬ ‫َ‬ ‫َ ُ‬ ‫ك َ ْﺣﻔ ُ ْ‬ ‫أَْو ِﺑذ ْ ِر اﻷَﺧ َرِة َﻣﻌ ًﯾﻧﺎ‪ِ ،‬إ ْذ َﻣن َد َام َﻋَﻠﻰ َذﻟ َ‬
‫ك اْﻟ َﻣ َﻬﺎﻟِ ِك ُ ّﻠِ َﻬﺎ َﯾ ْر ِﺟ ُﻊ ِﻓ ْﻌُﻠ َﻬﺎ ِإَﻟﻰ ُﺳوء اْﻟ َﺧْﻠ ِ‪َ ،K‬وﺗَ ْرُ َﻬﺎ ِإَﻟﻰ ُﺣ ْﺳ ِن‬ ‫ِ‬ ‫ِِ‬
‫اْﻟ َﻣﻬﺎﻟك‪ ،‬ﺛُ ﱠم ﺗْﻠ َ‬
‫ال ُﻗﱠوِة‬ ‫ﺿ ِب ٕواَ ْﻋِﺗ َد ِ‬ ‫ال اْﻟ َﻐ َ‬ ‫ال ُﻗﱠوِة اْﻟﻌْﻘ ِﻞ‪ٕ ،‬وِا ْﻋِﺗ َد ِ‬ ‫اْﻟ َﺧْﻠ ِ‪ ،K‬وﺣﺳ ُن اْﻟ َﺧْﻠ ِ‪ K‬ﯾر ِﺟﻊ ِإَﻟﻰ ِإ ْﻋِﺗ َد ِ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َْ ُ‬ ‫َُْ‬
‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ِ ِ‬ ‫ِ‬
‫ﻒ ِﺑﺈَﻧﱠ ُﻪ‬ ‫ك أَن ُﯾوﺻ َ‬ ‫ﺻﱠﻔﺎت ﻣن ُﺣ ْﺳ ِن َﺧْﻠﻘﻪ‪َ ،‬وَذﻟ َ‬ ‫ﻣﺎت َ‬ ‫اﻟﺷ ْﻬ َوِة‪َ ،‬و َﺟ ْﻣ ُﻊ َ ْﻌﺿ ِﻬ ْم َﻋﻼَ َ‬ ‫ﱠ‬
‫ﯾﻞ َ ﻼَ ِم اﻟﱡد ْﻧ َﺎ َ ِﺛ ُﯾر اْﻟ َﻌ َﻣ ِﻞ‬ ‫ﻼح ﺻدوق اﻟّﻠِﺳ ِ ِ‬
‫ﺎن َﻗﻠ ُ‬ ‫اﻟﺻ ِ ُ ُ ُ َ‬ ‫ﯾﻞ اﻷَ َذ_ َ ِﺛ ُﯾر ﱠ‬ ‫ِ ِ‬
‫َ ﺛ َﯾر اْﻟ َﺣ َﺎء َﻗﻠ ُ‬
‫ِ‬
‫ور َﺣﻠِ م َرِﻓ ِ‬ ‫ﺿﻲ َﺷ ُ ِ‬ ‫ﱡور ر ِ‬ ‫ول‪ ،‬ﺛُ ﱠم ﻫو ِﺑ ﱡر و ِ‬ ‫ﺿ ِ‬ ‫َﻗﻠِﯾﻞ ﱠ ﱠ ِ ِ‬
‫ﯾ‪K‬‬ ‫ُ‬ ‫ﺻﺑ ِ َ‬ ‫ور َ‬ ‫ﺻول َوُﻗ ُ‬ ‫ُ ُ‬ ‫َُ‬ ‫ﯾﻞ اْﻟُﻔ ُ‬ ‫اﻟزﻟﻞ َﻗﻠ ُ‬ ‫ُ‬
‫ﯾ‪ K‬ﻻَ ﻟِﻌﺎن وﻻَ ﺳﱠﺎب وﻻَ ﺣﺳود ِﻫ َﺷﺎش ِ َﺷﺎش ِﺣ ﱡب ﷲ و‪ G‬ﻐض ِﻓﻲ ﷲِ‬ ‫ﯾﻒ َﺷ ِﻔ ِ‬ ‫ِ‬
‫َ َ ْْ َ ُ‬ ‫ٌ َ‬ ‫ٌ‬ ‫َ ٌ َ َ ٌ َ ُُ ٌ‬ ‫َﻋﻔ ُ‬
‫ﺿ ُب ِﱠ‪.ِ2‬‬ ‫ِِ‬
‫ﺿﻰ ﱠ‪َ 2‬وَ ْﻐ َ‬ ‫َوَ‪ْ G‬ر َ‬
‫ﯾن‬‫ﯾ‪ K‬ﻟِﺗَ َﺧﻠﱡ ِ‪ِ K‬ﺑ َﻬﺎ َﺑ َﺟ ِﺎﻩ َﺳِّﯾ ِد اﻷ ََوﻟِ ِ‬ ‫ﺎت ِﻣ ْن ُﺣ ْﺳ ِن َﺧْﻠ ِﻘ ِﻪ َوَﻓَﻘ َﻧﺎ ﷲُ ِﺎﻟﺗﱠ ْﺣ ِﻘ ِ‬ ‫ﺻﱠﻔ ٌ‬ ‫َﻓﻬ ِذ ِﻩ ِ‬
‫َ‬
‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ِن‬‫ﯾن وﻟﻧ ْﻌ َﻣﺗ َك َﺷﺎﻛر‪َ G‬‬ ‫ﯾن َوِﻓﻲ اﻷَﺧ َرِة َﻣ ْر ُﺣﻣ َ‬ ‫َﺟ َﻌْﻠ َﻧﺎ ﻓﻲ اﻟ ﱡد ْﻧ َﺎ ُﻣ ْﻬﺗَد َ‬ ‫‪G‬ن‪ ،‬اﻟﻠﻬم أ ْ‬ ‫َواﻷَﺧر َ‬
‫ِ ِ ِ‬ ‫ﺻ ِﺔ ﻫ ِﺎر‪ِ#‬ﯾن و ِﻣن ﱠ ِ ِ‬ ‫ﺎﻣﻠِﯾن و ِﻣن اْﻟﻣﻌ ِ‬ ‫ِ‬ ‫ط ِ‬
‫ﻣﯾ َن‬‫ِﯾن ِو ِﻣ ْن اْﻟﻔ ْﺗَﻧﺔ َﺳﺎﻟ ْ‬ ‫اﻟﺷ َداﺋد َﻣ ْﺣ ُﺟو‪َ #‬‬ ‫َ َ َ‬ ‫ك َﻋ َ َ ْ َ ْ‬ ‫ﺎﻋﺗ َ‬‫َوِ َ َ‬
‫َﻣِﻧﯾن وﻋَﻠﻰ ِ ِ‬ ‫‪G‬ﺣﯾن و ِﻋ ْﻧد اْﻟَﻘﺑ ِر ﺛَﺎِﺑِﺗﯾن و ِﻋ ْﻧد اﻟﱡﻧ ُﺷ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫‪G‬ن‬‫اﻟﺻ َرا‪َ d‬ﺟ ِﺎوِز َ‬ ‫ّ‬ ‫ور أ َ َ َ‬ ‫َ َ َ‬ ‫َو ْﻋ َﻧد اْﻟ َﻣ ْوت َﻓ ِر َ َ َ ْ‬
‫ِ‬
‫‪G‬ن‬‫ك اْﻟ َﻛ ِر‪ِ G‬م َﻧﺎظ ِر َ‬ ‫ﯾن َ ٕوِاَﻟﻰ َو ْﺟ َﻬ َ‬ ‫ور اْﻟ ُﻌ ُﯾو ِن ُﻣﺗﱠَزِو ِﺟ َ‬ ‫ﯾن َو ِﻣ ْن ُﺣ ِ‬ ‫ض َو ِارِد َ‬ ‫وِﻓﻲ اْﻟ َﺣ ْو ِ‬
‫َ‬
‫ﯾن‪.‬‬ ‫وأَرﺣﻣﻧﺎ ِﺑرﺣﻣِﺗك ﺎأَرﺣم ﱠ ِ ِ‬
‫اﻟراﺣﻣ َ‬ ‫َ ْ َ َْ َ ْ َ َ َ ْ َ ُ‬
‫ﺻﻠﱠﻰ ﷲُ َﻋَﻠ ْ ِﻪ‬ ‫ول ِِّ‬
‫اﻟﻧﺑ ِّﻲ اْﻟ َﻛ ِر‪ِ G‬م َ‬
‫اﻟرﺳ ِ‬
‫ﺻﻼﺗُ ُﻪ َو َﺳﻼَ ُﻣ ُﻪ َﻋَﻠﻰ ﱠ ُ‬ ‫ﯾن َو َ‬
‫ِ‬ ‫ِِ‬
‫اَْﻟ َﺣ ْﻣ ُد ﱠ‪َ 2‬ر ِّب اْﻟ َﻌﺎَﻟﻣ َ‬
‫ﱠ ‪6‬‬
‫َو َﺳﻠ َم‬

‫ﻫﻧﺎ اﻧﺗﻬﻰ اﻟورﻗﺔ ‪ 6‬ﻓﻲ اﻟﻣﺧطوطﺔ‪.‬‬ ‫‪6‬‬

 The Distinction
Between the Science of Tasawwuf for Character Transformation
And the Science of Tasawwuf for Divine Realization
&
The Incursions of Iblees
 In the name of Allah, the Beneficent the Merciful, may Allah bless our master
Muhammad, his family and Companions and grant them peace.
Says the slave aware of his sins yet hopeful in every condition of the bounty of
his Lord, Uthman ibn Muhammad ibn Uthman, Fulani by lineage, 7 al-Asha`ri by
doctrine8 and Maliki by school of thought. 9
All praises are due to Allah the Wise King, the All Knowing Opener, the
Exalted the Mighty whose decision is never repelled, whose conclusions is never
ended and whose divine gifts are never prevented. I praise Him recognizing my
inability to accurately praise Him, and I thank Him as a means of drawing near His
excellence and support. I send blessings upon our master Muhammad, his Generous
Prophet, his family and Companions.
To continue: this is the book called
The Distinction
Between the Science of Tasawwuf for Character Transformation
and the Science of Tasawwuf for Divine Realization
& the Incursions of Ibless into the Souls

7
The Fulani were one of the earliest of the African ethnic groups to embrace Islam. They along with
the Malinke Dyula and Jahonke have been responsible for the spread of Islam throughout the Sahel belt
of Africa. The Shehu's Fulani kindred was the Torodbe (or Toronkawa in Hausaland). His house was
the Alibawa and his family was the Fodiawa of Hausaland. See: Bashir ibn Ahmad ibn al-Qadi Modibo
Abdullahi Bellel, An-Nasab wa’s-Sihr unpubl. manus., SIIASI digital archives; Al-Bukhari, Waziri
Junayd ibn Muhammad, Dabt’l-Multaqataat Minna’l-Akhbaar ‘l-Muftaraqaat fi’l-Mu`alifaat, unpubl.
Manus., SIIASI digital archives; Reed, L. "Notes on Some Fulani Tribes and Customs." Africa
(London) Vol. 5, No. 4 (1932): pp. 422-454; Jeffreys, Mervyn David Waldegrave "L'origine du nom
‘Fulani'." Bulletin de la société des études camerounaises (Douala) No. 5 (mars 1944): pp. 5-23,
Brackenbury, E. A. "Notes on the ‘Bororo Fulbe' or ‘Nomad Cattle Fulani'." Journal of the Royal
African Society (London) Vol. 23, No. 91, 92 (1924); Bâ, Amadou-Hampâté. "The Fulbe or Fulani of
Mali and Their Culture." Abbia (Yaoundé) Vol. 14/15 (1966): pp. 55-90; Arnott, D. W. "Far-Flung
Fulani." Nigeria (Lagos) Vol. 75 (1962): pp. 15-25; Reisman, Paul. Freedom in Fulani Social Life: An
Introspective Ethnography. Forward by Paul Stoller. Chicago and London: The University of Chicago
Press, 1998; Hopen, C. Edward. The Pastoral Fulbe Family in Gwandu. London, Ibadan, Accra:
Published for the International African Institute by the Oxford University Press, 1958; Muhammad
Shareef, The Lost and Found Children of Abraham in Africa and the American Diaspora, (SIIASI, 2nd
ed., 2008); this study can also be downloaded in pdf format from the following site:
https://www.academia.edu/8092379/The_Lost_and_Found_Children_of_Abraham_In_Africa_and_the
_American_Diaspora.
8
Imam Abu 'l-Hassan `Ali ibn Isma`il ibn Is’haq ibn Salim al-Ash`ari (873-935) - the leading defender
of the beliefs (aqeeda) of the People of the Sunna against Helenistic, Jewish and Christian
impingement upon the theology of the Muslims. He was considered as the mujaddid of the third
century after hijra. See: Abu 'l-Hassan al-Ash`ari’s al-Abana `An Usul ad-Diyana, d. Bashir
Muhammad `Uyun, (Maktaba Dar’l-Bayan & Maktaba al-Mu’ayyid, 1990), pp. 5-28.
9
Imam Abu Abdullah Malik ibn Anas (716-795) - compiler of the earliest collection of prophetic
traditions called al-Muwatta. He was known as the Imam of the Land of Emigration and responsible
for preserving the legal rulings and behavior of the People of Medina. See: Qadi `Iyad ibn Musa’s
Tartib’l-Madarik wa Taqrib al-Masalik, ed. Muhammad at-Tanji, (Wuzara al-Awqaf wa’s-Shu’un al-
Islamiyya, Rabat, 1983), vol. 1.
On the Science of Tasawwuf for Character Transformation and Divine
Realization
As for as the science of tasawwuf for character transformation, it is the science
based upon the Path crystallized by the Imam Abu Hamid al-Ghazaali,10 Imam al-
Muhaasibi11 and others who followed upon that. It is not required to try and take all of
its knowledge, nor should they restrict themselves to simply knowing this science
without acting in accordance with it. As for the science of tasawwuf for divine
realization, it comprises of direct experiential gnosis (ma`aarif) and spiritual states
(ahwaal); and these are matters which are designated specifically for the spiritually
elite (khaassa li’l-makhsuseen).

The Correlation of the Science of Tasawwuf

Then realize that the nobility of any science is based upon the nobility of what
it is connected to (muta`allaqatihi). The connection of the science of tasawwuf is with
the most noble of connections, since it initially guides in its beginning to fear of Allah
(khashiyati illah), it guides in its middle to correct behavior with Him (mu`amilatihi),
and in its end to direct experiential gnosis of Him (ma`arifatihi) and being completely
devoted to Him (inqitaa` ilayhi).
It is for this reason that al-Junayd, may Allah ta`ala be merciful to him said:
“If I knew that Allah possessed a knowledge underneath the canopies of the heavens
more noble than this knowledge which we discuss with our companions, I would have
run to it.” The teachings of the reality of tasawwuf has been gathered into about two
thousand principles, each of them returning back to the single principle of sincerity of
attention (sidq’t-tawajjuh) to Allah in accordance with what pleases Him.

The Objective of Tasawwuf and Its Advanatage

Then realize that the real objective (maqsad) of tasawwuf and its advantage
(fawaa’idihi) is to devote the heart singularly (ifraad’l-qalb) to Allah glory be to Him.
Then realize that when Allah ta`ala says: “He is not content that His servants be in
disbelief”, makes it indispensable to verify true faith (tahqeeq’l-imaan) by means of
the foundations (usuul). When Allah ta`ala says: “…and if you show gratitude, He will
be content with you”; makes it indispensable to verify that by which gratitude is
known; which is behaving in accordance with outward jurisprudence (fiqh). This is
known because it comprises the teachings regarding the outward station of Islam; for
your outward actions cannot be valid except by means of acting in accordance with
jurisprudence. There is no tasawwuf without jurisprudence, since the outward legal
judgments of Allah cannot be known except by means of jurisprudence. Furthermore,
there can be no jurisprudence without tasawwuf, since there can be no precepts with
jurisprudence unaccompanied with sincerity of attention. Consequently, both
jurisprudence and tasawwuf cannot be realized except with genuine belief (imaan),
since they cannot be valid devoid of it. It is for this reason it is said: “Whoever acts

10
Imam Abu Hamid Muhammad al-Ghazzali (1058-1111) - he was known as the 'Proof of Islam' and
was responsible for reviving the religious sciences of Islam during his time. He reunited the sciences
of jurisprudence with the sciences of spiritual purification. His greatest work was his Ihya `Uluum 'd-
Deen for which he was universally declared the mujjadid (reformer) of the fifth century after the hijra.
See Muhammad al-Ghazzali’s Ihya `Ulum’d-Deen, (Dar Ibn Hazim, 2005), p. 5.
11
He was Imam Abu Abdallah al-Harith ibn Asad ibn Abdallah al-Muhasibi [170 – 243 A.H]. He was
called ‘al-muhasibi’ (the one who reckons with himself) because he was well known for reckoning
with and disciplining his soul. He was among the scholars of Baghdad ‘ustadh akthar’l-baghdadiyeen’
(the professor of most of the scholars of Baghdad). H is most noted work was Risalat al-Mustarshidin.
See Abu Abd’r-Rahman as-Salami’s Tabaqat as-Sufiyya, (Dar’l-Kutub al`Ilmiyya, 2003), p. 58.
according to tasawwuf and does not act in accordance with jurisprudence, has become
a heretic (tazanddaq). Whoever acts in accordance with jurisprudence and does not
act in accordance with tasawwuf, has become a sinner. However, whoever gathers the
two together, has had spiritual realization.”
Ahmad Zarruq12 said in explanation of that: “This is because the central theme
(midaar) around which tasawwuf revolves is devoting oneself exclusively to the
Divine Unity (ifraad ‘t-tawheed) and behaving in accordance with its judgments. This
requires you divesting yourself from your own actions (tajreed `an `amalin); which is
the teachings of rectification of the soul and the Hereafter. When it is from direction
of the judgment of tasawwuf it requires being absolutely certain about the legal
judgment; and acting with it leading to the following of inward interpolation free of
the kind of whims which induce a person to abandon the truth, and Allah knows best.”

The Relationship of Tasawwuf to the Religion

Then realize that the relationship of tasawwuf to the religion is like the
relationship of the human spirit (ruuh) to the corporeal body, because it is the station
of spiritual excellence (maqaam ‘l-ihsaan). Abu’l-Jalaa’,13 may Allah be merciful to
him once said: “Whoever encounters the Absolute Being with the Divine reality and
creation with the Divine reality, then he is a heretic. Whoever encounters the Absolute
Being with the Divine law and creation with the Divine law, then he is a Sunni.
Whoever encounters the Absolute Being with the Divine reality and creation with the
Divine law, then he is a Sufi.”
Ahmad Zarruq said in explanation of the above: “The sufi is more special
(akhassa) than the sunni. This is because the sunni is described as one free from
heretical innovation (tajarrid `an ‘l-bid`a); while the sufi is described based upon his
relationship to spiritual perfection; since adherence to the sunna is a precondition of
the sufi, both in knowledge and behavior.”

The Legal Consideration of the Jurist is More General Than the Spiritual
Consideration of the Sufi
Then realize that the legal considerations of the jurist (nadhr’l-faqeeh) are
more general and comprehensive than the spiritual considerations of the sufi. It is for
this reason that it is valid for the jurist to object (inkaar) to the some of the teachings
of the sufi, but it is not valid for the sufi to object to the legal rulings of the jurist. It is
further, incumbent to resort from tasawwuf to jurisprudence, but it is not necessary to
resort from jurisprudence to tasawwuf with regard to legal judgments, but not with
regard to leaving a lawful action. Then realize that the science of tasawwuf for the
transformation of character is required to be given and transmitted to everyone.

12
He was Abu’l-Abass Ahmad ibn Muhammad ibn Isa al-Burnusi al-Fasi as-Shadhili, known as
Zarruq. He was born on a Thursday, the 18th of Muharramr 846 A.H.. He composed many illustrious
works on the tawheed, jurisprudence and tasawwuf which are well known, studied and cited throughout
the Muslim world. He, may Allah be merciful to him died in the year 899 A.H. and is buried in the
desert town of Misrata. See: `Ali Fahim Khasim’s Ahmad Zarruq wa az-Zarruqiyya, (Dar al-Midar al-
Islamiyya, 3rd ed, 2002).
13
He was Abu Abdallah ibn al-Jalaa’, Ahmad ibn Yahya al-Jala’, [d. 306 A.H.], a sufi originally from
Baghdad who settled in Syria. He was among the most majestic scholars and ascetics of Damascus who
studied with Abu Turab an-Nakhshabi, Dhu’n-Nuun al-Misri and Abu `Ubayd al-Bushra and others.
See: Abu Abd’r-Rahman as-Sulami’s Tabaqaat’s-Sufiyya, (Maktaba al-Khani, Cairo, 2014), pp. 176-
179.
 The Science of Tasawwuf for Divine Realization
As for the science of tasawwuf for divine realization (`ilm’t-tasawwuf li’t-
tahaqquq), this science is confined (yuqsiru) to the spiritual disciples (murideen) and
the gnostics (`aarifeen); although the guides of this Path differ regarding transmitting
it to other than its people. The Imam of the cadre of the Sufis, al-Junaid14 said: “This
science should be transmitted to its People and other than its people.” The majority of
the scholars do not avoid connecting this science to other than its people, however it is
incumbent to answer a questioner based upon the capacity of his question; as as-
Sahrawardi15 narrated.

The Pivot Around Which the Teachings of the Sufis Revolve

Then realize that the pivot around which the teachings of the Sufis revolves are
upon four sections (atraaf). The first section is inward exhortation (tadhkeer baatin)
by means of the innate praiseworthy characteristics (bi akhlaaq mahmuuda) and
cleansing it (tat’heerihi) from blameworthy attributes (awsaaf madhmuuma). The
second section is purification of actions (tasfiyya’l-`amaal) and making sound of the
spiritual states (tas’heeh ‘l-ahwaal) by the refinement of the inward (tazkiyya’l-
baatin) with its innate praiseworthy characteristics and cleansing it from blameworthy
attributes. The third section is the verification of spiritual states (tahqeeq ‘l-ahwaal)
and the verification of social behavior (mu`aamila). The fourth section is direct
experiential gnosis of Allah (ma`aarif) and visionary sciences (`uluum ilhaamiyya).

The Keys of the Key of the Science of Tasawwuf

As for the keys of the key (mifaateeh ‘l-miftaah) in the science of tasawwuf,
they are four. The first is making sound the spiritual covenant (tas’heeh al-`aqd),
along with acting in accordance with worship devoid of tediousness (mimal) and
rejected inconsistencies (iqtaar makhal). For, whoever acts by what he knows, Allah
will make him inherit knowledge that he did not previously know. The second is
sincerity of yearning (sidq ‘r-raghba) for Allah ta`ala and sincerity of resorting (al-
lijaa’) to Him. For, there can be no spiritual opening (al-fat’h) without taking reliance
upon some causative factor (i`timaadin `alaa sabbabin). The third is anticipating and
yearning for the divine realities behind all affairs (tashawwuf li haqaa’iq ‘l-umuur)
and having thorough comprehension of the descent of spiritual states (tafatun li
mawaarid ‘l-ahwaal), until rarely even a follicle of hair will fall from the person
without him having deep comprehension of it with the proficiency of his intelligence
(juuda qareehatihi). The fourth is what Abu Abdallah16 indicated by his words: “I
advise you with advice that no knows it except one who acts upon it and experiences
it (man `amila wa jaraba); and that no one is ignorant of it except the one heedless
and then spiritual veiled (man ghafila fa hujiba). It is that you not take this science by
way of heretical innovation (al-bid`a) and arrogance (takabbur).” He then said: “Do

14
He was Abu’l-Qasim al-Junaid ibn Muhammad [d. 297 A.H.], famous as the Imam’t-Ta’ifa’s-
Sufiyya (the leader of cadre of the sufis) to whom most spiritual chains in the esoteric sciences are
traced back to. See: al-Qushayri’s ar-Risalat, pp. 430-431; Abu Abd’r-Rahman as-Sulami’s Tabaqaat’s-
Sufiyya, pp. 155-163.
15
He was Diya’d-Deen Abu an-Najib Abd’l-Qaahir as-Sahrawardi [d. 563 A.H.]. He narrated this
principle from Imam al-Junaid in his Kitab Adab’l-Murideen ( Mahad’d-Diraasaat al-Asyuwyya al-
Ifriqiyya, 1977), pp. 2-24.
16
He was Abu Abdallah `Ali ibn Muhammad ibn Ibrahim ibn Abdallah ibn Malik ibn `Ibaad an-Nafazi
ar-Rhondi al-Maliki [d. 792 A.H.]. He was originally from Rhond but later settled in the city of Fez. He
was a sufi and Maliki jurists, famous for his commentary upon the Hikam of Ibn `Ata’illah. See: Yusef
ibn Isma`il aNabhaani’s Jaami` Karamaat al-Awliyya, (Daar’l-Fikr, Beirut, 2013), vol. 1, p. 253.
not make anyone from the people of the outward as proof or evidence against
(hujjatan `alaa) the people of the inward.”
Ahmad Zarruq said in explanation of that: “On the contrary, their concern is to
make the people of the outward evidence for them, since every matter of the inward
which is free of outward evidence is false and invalid (baatil).” Then realize that the
science of tasawwuf is corroborated (ma’adiyan) with the Book and the Sunna.
 The Incursions of Iblees
As for the incursions (madaakhil) of Iblees, for knowledge of this is an
obligation (waajiba), since Satan is an enemy of humanity (`aduwwa ‘l-insaan).
Realize that the noblest of what is in humanity is the heart; and Satan desires to
corrupt it. For this reason, it is an individual obligation (wujuuban `ayniyyan) upon
every responsible person (mukallaf) to protect his heart (himaayat qalbihi) from the
corrupting influence of Satan. However, a person cannot attain this except through
awareness of the incursions of Satan. For, an obligation which cannot be attained
except by something makes that something also obligatory (wa maa yatawassalu ila
‘l-waajibi illa bihi waajibun). Thus, it is incumbent to know the incursions of Satan
into the human heart. These entrances of Satan are the attributes of the servant which
are innumerous.
Among the most immense of them are envy (hasad) and covetousness (hirs).
For, whenever the servant is covetous for something, his avariciousness makes him
blind and deaf. It is the illumination of the inner-vision (nuur ‘l-baseera) which
discloses to you the multiple entrances of Satan into the heart. Once covetousness and
envy clouds a person, they cannot have insight; and as a result Satan finds an entrance
to make an incursion into his heart.
Among the most immense of them also are rage (ghadab) and corrupt passions
(shahwa). By means of rage and anger the reason becomes weakened, resulting in
Satan playing with his anger the way a kid plays with a ball. Further, beware of sitting
in the company of women who are not kin to you. For, Satan is the one who sends her
to you and he is the one who sends you to her.
Among the most immense of them also is love of the beauties of this world’s
life (hubb zeenat ‘d-dunya). For, when Satan sees this in a person, he opens to him all
the things of amusement and which cuts him off from Allah, His signs, His messenger
and his Sunna. What Satan beautifies for him from this world’s life continues to
afflict him until death comes to him while he is in a state of deficiency and
heedlessness.
Among the most immense of them is having love for eating and drinking
(mahabbat ‘l-‘akli wa ‘s-sharaabi). For, once the servant becomes satiated, even from
lawful good things (wa law min halaal tayyib), it strengthens and reinforces the
corrupt passions (yuqawiya as-shahwaat), which are the weapons of Satan.
Among the most immense of them also is greed (tam`u), for when it
overcomes the heart, Satan continues to seduce him through the embellishment and
pretentiousness (tazyeen wa tasana`u) for that which he craves, by all kinds of
showing-off and posturing (riyaa’ wa talbis) until that which he craves for becomes a
deity to him. He will continuously think about imagined possibilities and fancies
(khiyaal ‘t-tawadi’ wa ‘t-tahabbubi). By means of these imaginations he tries to attain
everything that pleases him, even when it incurs the Divine anger of Allah, such as his
fawning over the thing he craves for until it induces him to commit that which is
forbidden.
Among them is impulsiveness (`ajla) because evil inexorably enters upon the
heart of the person who is impulsive from a direction that he is unawares. Unlike the
one who is circumspect, for his prudence attains for him inner insight into that thing.
If hurrying (isti`jaal) is necessary, then by Allah, let it be for what is immediately
obligatory (waajib fawrin). In that case, being circumspect and cautious has no place.
Among the most immense among them is wealth which is in addition to what
is required and for strength. For, this is the place of residence (mastaqarra) of Satan.
The one who does not have this kind of wealth, his heart is free. For ecample, when a
human discovers he has one hundred gold coins, there materializes in his heart more
than ten different desires, where every single desire requires one hundred gold coins
in order to attain it; when before he discovered the on hundred, he was inwardly rich.
Among them are stinginess (bukhl) and fear of poverty (khawf ‘l-faqr), which
prevents a person (yamna`u) from giving charity (tasaddaq) and expending (infaaq)
his wealth in directions of spiritual good (wujuuh ‘l-khayr). Satans commands him to
hold back from spending (imsaak) and to be closed-fisted (taqteer). Sufyan17 once
said: “Satan has no weapon like the fear of poverty.”
Among them are fanaticism for particular schools of thought (ta`asab li’l-
madhaahib) and ideological whims (ahwaa’), as well as having hatred (hiqd) for
ideological antagonists (khusuum) and looking on them with the eye of disdain (bi
`ayn ‘l-‘ihtiqaar). This is what will eventually destroy the sincere worshippers and the
scholars, not to speak of others. For when a person becomes preoccupied with
maligning the people (iahtighaal bi ‘t-ta`an fee ‘n-naas) and mentioning their
shortcomings (dhikri naqaa’isihim) is from what is said is of low nature. Therefore,
incumbent upon you is the correction of your inward and outward (taslaha baatinaka
wa dhaahirka) and do not be preoccupied with others, except in what the law holds
you responsible (kallafaka as-shar`u) to command the good and forbid evil.
Among them is burdening the common people (hamal al-`awaam) with
reflecting (tafkeer) into the Divine Essence of Allah, and His Divine Attributes in
what is in excess to what is necessary (zaada `alaa ‘d-daruura) from the science of
the foundations of the religion (`ilm usuul ‘d-deen), which their intellects are unable
to grasp.
Among them is having an evil opinion (suu` ‘d-dhann) of the Muslims. Allah
ta`ala says: “Avoid most suspicion.” For, whoever judges another person with evil,
based solely on suspicion, Satan induces him to show disdain towards that person
(ihtiqaarihi), to fail to establish his due rights (`idami ‘l-qiyaam bi huquuqihi), to
procrastinate in showing in respect (tawaani fee ikraamihi) and to extend his tongue
in violating his honor (itaala ‘l-lisaan fee `irdihi). All of these qualities are among the
destructive characteristics. He, may Allah bless him and grant him peace once said to
two men who saw him speaking to his wife Safiyya: “She is the mother of you two!”
He then said: “Satan flows through the son of Adam like the flowing of his blood. I
feared that he would cast into your two hearts some evil.” Therefore, he, upon him be
peace showed his compassion for them; and protected them and his Umma.
He behaved with them according to the path of precaution (tareeq ‘l-ihtiraaz)
against making false accusations (tahama), in order that a pious scholar not be over
indulgent regarding his circumstances, as an estimation of himself that others only
have a good opinion of him. He would do this being amazed with himself. This is an
immense error, since the most pious of the people are those who have the most fearful
awareness of Allah; and are aware that their actions, no doubt, are deficient.
Therefore take precaution (fa ‘l-yahtaruzu) from the false accusations of
enemies and evil people (tuhmat ‘l-`adaa’ wa’l-ashraar), because, by nature, they

17
He was Abu Abdallah Sufyan at-Thawri ibn Sa`id ibn Masruq ibn ibn Habib ibn Rafi` ibn Abdallah
ibn Mawhiba ibn Ubayy ibn Abdallah ibn Munqidhi ibn Nasri ibn al-Harith. He was born in the year 97
A.H.. He was the Shaykh’l-Islam, the Imam of the traditionist, and master of the right acting scholars of
his time. He was a mujtahid who authored the al-Jaami`. Imam ibn al-Mahdi said: “My eyes have not
seen scholars greater than four men. I have not seen one greater in memorization than at-Thawri, nor
more severe in asceticism than Shu`ba, nor more intelligent than Malik, nor more counseling to the
Umma than Ibn al-Mubaarik.” Bishr al-Hafi said: “Sufyan was to our times like Abu Bakr and Umar
were to their times.” He died in the year 160 A.H. at the age of 63.
only suspect all people of evil. So each person you see who has an evil opinion of the
people, seeking to manifest their faults, then know that that comes from the filth of his
inward state (li khubathi baatinihi) and the evils of his inner conscious (suu’
taweeyatihi). For, the believer seeks excuses (yatlabu ‘l-ma`aadheer) for others due to
the health of his breast (li salaamati sadrihi), while the hypocrite seeks after faults
(yatlabu ‘l-`uyyuub) due to the filth of his inward state (li khabathi baatinihi).
These are just some of the incursions of the Satan Iblees, into the hearts. In
them are admonitions against the remainder. In summation, there does not exist in the
Adamic creature any blameworthy attribute except that it is one of the weapons of
Satan. By means of these weapons, he is assisted in leading mankind astray.
Therefore, return to Allah so that, by means of His mercy, He can redeem you from
Satan’s plot and schemes. Take hold of His remembrance as a companion (sameeran)
or remembrance of the Hereafter as an assistant (ma`eenan); for whoever is persistent
in that Allah will protect him, Allah willing from the remainder of the destructive
attributes (muhlikaat).
Then realize that of all of these destructive traits, their actions stems from evil
character (suu’ al-khalqi), while abandoning them springs from excellent character
(husn al-khalqi). Excellent character, itself, derives from moderation of the strength of
reason (i`tidal quwwat ‘l-`aql), restraint of anger (i`tidal ‘l-ghadab) and self-control
of desires (i`tidal as-shahwa).
The gathering of all of these traits of temperance is the signs of the attributes
of excellent character in a person. For this, such a person is described with much
modesty (katheer ‘l-hayaa’), causing little harm to others (qaleel al-adhaa), much
uprightness (katheer as-salaah), truthfulness of tongue (suduuq ‘l-lisaan), few words
of this worldly life (qaleel kalaam ‘d-dunya), many good deeds (katheer ‘l-`amal),
few errors (qaleel ‘z-zallil) and few extravagances (qaleel ‘l-fuduul). Then such a
person is described as: virtuous in achievement (birr wusuul), dignified in patience
(wuquur sabuur), content in gratitude (radiy shakuur), tolerant in friendship (haleem
rafeeq), principled in brotherhood (`afeef shaqeeq); who does not curse, defame or
envy; optimistic (hishaash) and jovial (bishaash); who loves Allah, hates for the sake
of Allah, is content and angry for the sake of Allah. These are the attributes from a
person who has good character
We ask Allah to make us successful in verifying in ourselves character
transformation, by the rank of the master of the first and last. O Allah make us guided
in this world, the recipients of mercy in the Hereafter, grateful for Your blessings,
acting in accordance with Your obedience, fleeing from disobedience, concealed from
hardships, safe from tribulation, joyful at death, well established in the graves,
protected at the resurrection, sanctioned to cross the Siraat, brought before the
Prophet’s basin, married to the huur’l-`uyuun, and gazing upon Your Generous Face.
Be merciful to us O Most Merciful of the merciful.
All praises are due to Allah, the Lord of the worlds, and may His blessings and peace
be upon the Generous Prophet and Messenger, may Allah bless him and grant him
peace.
 SANKORE’

Institute of Islamic-African Studies International