Ibrahim Effendi, the renowned Sheikh of the Sufi Lodge of Aksaray, eloquently voices the assorted definitions of the Sufi path in the following lines:
Being a Sufi, at the onset, is freedom from material existence, At the end, it is to rise to throne of the heart
Being a Sufi, at the onset, is to strip away the flesh, At the end, it is to enter the Lord’s palace of secrets.
Being a Sufi, is to remove the fading garment of the body, In return for a pure existence, and the light of the Lord…
Being a Sufi, is to kindle the candle of the heart with a flame Divine, And hence throwing it in the fire of love, to burn forever more…
Being a Sufi is save oneself from the grip of the ego, And hence to follow the Law and attain to true faith.
Being a Sufi is acquaintance with the ways of the Lord;
And hence to reach out a helping hand and cure to the needy.
Being a Sufi is to unlock the flesh with the key of the Lord’s Name, And to usher it in through the gates of nothingness.
Being a Sufi is to turn the Sufi words to action, Where each word uttered becomes a portion of life.
Being a Sufi is to learn to interpret the dreams and the word, To become a secret, in one’s own right, in the seat of life.
Being a Sufi is to become joyous and bewildered in Divine presence, To be in amazement before the secrets of the Divine.
Being a Sufi is to cleanse the heart of everything other than the Lord, To turn the heart into His Throne through faith
Being a Sufi is to reach East and West in the blink of an eye; To hence care for all people and offer them shelter.
Being a Sufi is to witness the Lord’s presence in every particle, To hence be a sun shining upon all creation.
Being a Sufi is to understand the languages of all creation; To assume to role of Solomon in the realm of intellect.
Being a Sufi is to seize the firmest handle, to burden the greatest duty; To hence reflect on the Quran and convey the news of Divine Mercy.
Being a Sufi is to treat all beings through the secret name of the Lord; The ability to absorb the commands of the Quran.
Being a Sufi is to seek the Lord in every gaze thrown,
To hence turn difficulty into ease for the fellow human being.
Being a Sufi is to turn the heart into a depository of Divine knowledge To lead a drop, the human being is, into the vast ocean.
Being a Sufi is to burn entire existence in the fire of negation; And then to revive through the light of affirmation”.
Being a Sufi is to call to the path, to say “sufficient is the Lord” (ar-Rad, 43), To nurture delight for the inevitable “return”. (al-Ghashiyah, 28)
Being a Sufi is to return to life after dying a thousand times each day, To act as a reviver for corpses from all creation.
Being a Sufi is to annihilate existence into the existence Divine,
To conceal oneself in the intimacy of being “even nearer”. (an-Najm, 9)
Being a Sufi is to surrender the soul to the beloved and become free; To remain with the beloved forever more.
Being a Sufi, Ibrahim, is to become a real servant of the Lord; To embrace and remain loyal to the Law of Muhammad (Peace and blessings be upon him).
By Imam Abu Abdullah Muhammad Ibn Ahmad al-Dhahabi (rah)
1. Imam Abu Hanifah an-Nu’man bin Thabit (rah):
Abu Yusuf said: “Abu Hanifah was well-formed, was from the best of people in appearance, the most eloquent of them in speech, the sweetest in tone, and the clearest of them in expressing what he felt.”
Hamad bin Abi Hanifah said: “My father was very handsome, dark, had good posture, would wear a lot of perfume, was tall, would not speak except in reply to what someone else had said, and he – may Allah have Mercy upon him – would not involve himself in what did not concern him.”
2. Imam Abu ‘Abdillah Muhammad bin Idris ash-Shafi’i (rah):
Ibrahim bin Buranah said: “ash-Shafi’i was serious, tall, and noble.”
az-Za’farani said: “ash-Shafi’i visited us in Baghdad in the year 95. He stayed with us for a few months, then left. He would dye his hair with henna, and he had thin cheeks.”
Ahmad bin Sinan said: “I saw him with a red beard and hair – i.e. he used to dye them.”
3. Imam Abu ‘Abdillah Ahmad bin Hambal (rah):
Ibn Dharih al-’Ukbari said: “I requested to see Ahmad bin Hambal. So, I greeted him, and he was an old man who dyed his hair. He was tall and extremely dark.”
Muhammad bin ‘Abbas an-Nahwi said: “I saw Ahmad bin Hambal with a handsome face, well-formed, and dyeing his hair with henna that was not too dark. He had black hairs in his beard, and I saw his clothes extremely white. When I saw him, he was wearing a turban and an izar.”
‘Abd al-Malik al-Maymuni said: “I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hambal.”
One man said: “In Khurasan, they did not think that Ahmad resembled a human being. They thought that he resembled the Angels.”
al-Fadl bin Ziyad said: “I saw Abi ‘Abdillah in the winter, and he was wearing two shirts with a colored vest between them, and maybe he was wearing a shirt with a heavy sweater. And I saw him with a turban over a hood and heavy outer garment. So, I heard Aba ‘Imran al-Warkani saying to him: “O Aba ‘Abdillah! All of these clothes?” So, he laughed and said: “I cannot stand the cold,” and he would also wear the hood without a turban.”
al-Fadl bin Ziyad said: “I saw Abi ‘Abdillah in the summer wearing a shirt, trousers, and robe.”
4. Imam Abu ‘Abdillah Malik bin Anas (rah):
‘Isa bin ‘Umar said: “I never saw anything white or red that was more beautiful than the face of Malik, or any clothes whiter than Malik’s.”
And a number of people relate that he was tall, firm, serious, blond, had a white beard and hair, had a large beard, was balding, and would not shave his moustache, as he considered this to be a form of mutilation.
It is said that he had blue eyes, and some of this was narrated by Ibn Sa’d from Mutarraf bin ‘Abdillah.
Muhammad bin ad-Dahhak al-Hizami said: “Malik’s clothes were clean and soft, and he would constantly wear different clothes.”
al-Walid bin Muslim said: “Malik would wear white clothes, and I saw he and al-Awza’i wearing black and green caps.”
Ashhab said: “When Malik would wear a turban, he would wrap part of it under his chin and would leave the ends of it hanging between his shoulders.”
Khalid bin Khidash said: “I saw Malik wearing a cap, and I saw him wearing woven clothes.”
Ashhab said: “If Malik would wear kohl for a necessity, he would remain in his house.”
Mus’ab said: “Malik would wear ‘Adani clothes, and he would wear perfume.”
Abu ‘Asim said: “I never saw a Muhaddith with a more handsome face than Malik’s.”
It is said: “He was so light colored that he was blond. He had wide eyes, a raised, pointed nose, and he would let his moustache grow long based on ‘Umar’s curling of his moustache.”
Ibn Wahb said: “I saw Malik dying his hair with henna once.”
Abu Mus’ab said: “Malik had the most handsome face of the people, the widest of eyes, the whitest skin, and was the greatest of them in height – all in the strongest body.”
al-Waqidi said: “He was well-formed, would not dye his hair, and would not enter the public baths.”
Bishr bin al-Harith said: “I entered upon Malik and saw him wearing a cap that was worth about 500 dirhams.”
Ashhab said: “When Malik would wear a turban, he would wrap part of it under his chin and would leave the ends of it behind his back, and he would scent himself with musk and other scents.”
Collected from Siyar A’lām al-Nubalā
The marriage ceremony is a means to share the happiness of a marriage with friends and relatives. It also serves as a way to carry out the requirement of publicizing a marriage. In addition, it is also a fine thing to turn such an important institution into an opportunity for joy and entertainment, which are part of our nature.
However, we should remember that ceremonies that are too extravagant, which reach the point of financially devastating the families involved, are never approved by Islam. Islam is a religion that urges moderation even in taking water from a river when performing ablution. It encourages its followers to be frugal. Therefore even if the parties are rich, they should act in consideration of the poor and needy of their community. Turning marriage ceremonies into theatres of ostentation, like many of today’s rich families do, is a manifestation of madness and a proof that Islam is not properly internalized.
Marriage ceremonies should properly be performed with Islamic grace and refinement. They should stay away from every kind of lavishness. People should have modest ceremonies appropriate to their financial situations. But using the event as an opportunity to show off one’s financial status contradicts the object and the spirit of a marriage ceremony.
In particular, to launch such a blessed institution with unlawful acts and customs, such as drinking alcohol, leads people to error and ignorance. Only those marriage gatherings which observe the laws of Allah and His Messenger (peace and blessings be upon him) are blessed places where prayers are accepted. Some types of entertainment are harmless, so long as the men and the women are not mixed. Women can entertain each other and men can do the same among themselves without committing any forbidden act.
Another significant issue is the importance of inviting poor, needy and homeless people to the walima, the marriage feast. This is expressed in the following hadith:
“The worst food is that of a wedding banquet to which only the rich are invited while the poor are not invited. And he who refuses an invitation (to a banquet) disobeys Allah and His Apostle.” (Bukhari, Nikah, 72; Muslim, Nikah, 107. See also Ibn Maja, Nikah, 25)
It should be remembered that the Muslim community receives divine assistance because of the prayers of the weak. Therefore destitute and needy people particularly need to be invited to the walima. On one occasion Moses (peace and blessings be upon him) prayed to Allah the Almighty and asked, “Dear Lord! Where should I look for You?”
Allah the Almighty responded, “Look for Me by the broken hearts.” (Abu Nu`aym, Hilya, II, 364)
The prayers of those who are destitute and have broken hearts are acceptable in the presence of Allah. This is why all Muslims should take care to merit their prayers, especially during those times when we begin an important undertaking like marriage.
First of all, we should be very clear that children are divine trusts to us and sprout from our own essence. For sensitive souls, the melodies of happiness at home begin with the soothing music of happy children.
As it is expressed in the traditions of the Prophet (peace and blessings be upon him), children are “flowers of Paradise,” “fruit of hearts,” and “divine blessings.” Children are the best blessings of our Lord. How can anyone forget the joy at the birth of a first child? Children’s smiles are like gifts from Paradise. For a mother to discipline, raise and contribute fine children to society is therefore the most honorable of occupations. A mother’s heart is the first school of a child: here the child receives its basic training. In addition, righteous generations raised with great care will be protective shields between their parents and Hellfire. One of the most important duties of parents is to equip their children with Islamic virtues and good character. Yet it is not merely the central duty of parents to raise faithful and upright children: it also is a guarantee of receiving continuous rewards until the end of time.
Children are exceptional fruits of family happiness and a strong connection between the mother and the father. They are the most valuable trusts of Allah to the parents. People’s responsibilities are expressed in the following saying of the Prophet (peace and blessings be upon him):
All of you are guardians and are responsible for your charges: … a man is a guardian of his family and is responsible for his charge; and a woman is guardian of the household of her husband and is responsible for her charge … (Bukhari, Wasaya, 9; Muslim, Imara, 20)
The Qur’an says:
O you who believe! Save yourselves and your fam- ilies from a fire whose fuel is men and stones … (66:6)
The Messenger of Allah (peace and blessings be upon him) explains this verse, saying:
Keep them away from committing the things prohibited by Allah the Almighty and encourage them to perform good deeds. That is the way to save them from Hellfire. (Alusi, XXVIII, 156)
Discipline of children should begin with the training of parents; such an important job can only be successfully performed with the benefit of proper training. How can inadequate parents discipline their children? As the poet says,
He, himself, is a dodderer in need of help
How is he supposed to help others?
Thus if child discipline begins starts parent discipline, it will yield more effective results. Again, as it is expressed by the poet Seyri:
Father, pillar of the family, must be upright and strong
Mother, heart of the family, must be a rose, sweet and warm
The Prophet (peace and blessings be upon him) says:
After mindfulness of Allah, a believer gains nothing better for himself than a pious wife who obeys him when he commands her and pleases him when he looks at her. When he asks her to carry out a task, she is true to him and when he is away she protects her chastity as well as her husband’s property.” (Ibn Maja, Nikah, 5/1857)
A good wife is the one who obeys her husband and is compassionate to her children.
“The whole world is providence and the best provision of the world is a pious woman.” (Muslim, Kitab al- Rada, 64; See also: Nasa`i, Nikah, 15; Ibn Maja, Nikah, 5)
Thawban (may Allah be pleased with him) narrates:
When the verse “…and (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a painful chastisement” (9:34) was revealed, we were with the Prophet (peace and blessings be upon him) on an expedition. Some of the Companions said that now that we knew the ruling about gold and silver [we would no longer hoard them, but give them in charity]. We wished we knew what is good for us, so that we could accumulate that instead. Upon hearing this, the Messenger of Allah (peace and blessings be upon him) said, “The most valuable possessions are a tongue that mentions the names of Allah, a thankful heart and a wife who strengthens the faith of her husband.” (Tirmi- dhi, Tafsir, 9/9)
Balaghal ula bikamaalihi
He [Muhammad ﷺ ] reached the highest place by his Perfection.
Kasha fad-dujaa bijamaalihi
He removed darkness by his Beauty.
Hasunat jami’u khisaalihi
Beautiful are all his Attainments
Sallu ‘alayhi wa aalihi
Send blessings to Him and his Family
This quatrain (ruba’i – Poem) was written by Shaykh Saadi Shirazi (rahimahu Llah) and is found in the introduction to his “Gulistan”. This most famous (ruba’i – Poem) written by Shaykh Saadi Shirazi (rahimahu Llah) covering the event of Mir’aj of our Beloved Prophet (salla Llahu ‘alayhi wa sallam). There is a very interesting event behind this ruba’i, when Shaykh Saadi (rahimahu Llah) wrote this ruba’i he was not getting the last line which would complete the ruba’i and because of this he was not satisfied and was worried, what is lacking, why I’m not unable to complete the last line and in these thought he slept, what Shaykh Saadi (rahimahu Llah) saw was unbelievable.
He found himself at the court of our Beloved Prophet (salla Llahu ‘alayhi wa sallam) surrounded by Sahaba Karam (radi Allah ‘anhum). The Prophet (salla Llahu ‘alayhi wa sallam) asked Shaykh Saadi (rahimahu Llah)
what happen why are u worried what has disturb you.
Shaykh Saadi (rahimahu Llah) replied
Ya Rasulullah (salla Llahu ‘alayhi wa sallam) I have written a ruba’i in Your praise but I am not getting the last line.
The Beloved Prophet (salla Llahu ‘alayhi wa sallam) replied
Read it here what have u written.
Shaykh Sadi (rahimahu Llah) read the above lines; and got stuck our Beloved Prophet (salla Llahu ‘alayhi wa sallam) then completed the ruba’i by saying sallu ‘alayhi wa aalihi (Send blessings to Him and his Family).