Al-Hikam000. Preamble The Rain of Gifts in Explaining Al-Hikam Al-Athaiyyah
Book Title:
Ghats al-Mawahib al-‘Aliyah fii Syarhil Hikam Al-Athaiyyah
(The Rain of Gifts in Explaining Al-Hikam al-Athaiyyah)
By AsySyaikh Abu Abdillah Muhammad ibni Ibrahim ibni Abbad anNafazi arRundi (d. 792 H).
Introduction by Syaikh Ibnu Abbad An-Nafazi Ar-Rundi
In the Name of Allah, the Most Gracious, the Most Merciful.
The humble servant of Allah Ta’ala, solely reliant upon Him for forgiveness of sins, Muhammad bin Ibrahim bin Abdullah bin Ibrahim bin ‘Abbad An-Nafazi Ar-Rundi, may Allah extend His grace upon him, states:
Praise belongs to Allah, the One unrivaled in majesty and might, unique in possessing the attributes of perfection, free from partners, equals, or similitude, and exalted beyond any newly emergent traits such as change, movement, connection, or separation. He is the Knower of the unseen and the seen, the Most Great, the Most High.
May blessings and peace be upon our Prophet Muhammad, who guided us from error to salvation, upon his family and companions—those whose deeds are pure and states are righteous—and upon all who follow them in virtuous qualities and noble character, with abundant peace.
To proceed: Upon observing the book Al-Hikam, attributed to the distinguished scholar, investigator of truth, and spiritual knower—Syaikh Abu Al-Fadl Tajuddin Ahmad bin Muhammad bin Abdul Karim bin ‘Atha’illah As-Sakandari—may Allah be pleased with him and grant us benefit through him, I found it to be among the finest works on the science of divine oneness (tawhid). It stands as a monumental reference admired by every seeker on the spiritual path (salik) and student of the way (murid). Though concise in form, it brims with profound knowledge, beautifully articulated expressions, and lofty meanings.
This book elucidates the journey of the spiritual knowers (‘arifin) and monotheists (muwahhidin), showcasing the methodologies of seekers (salikin) and renunciants (tajarrudin) who strive to detach from worldly distractions.
We began composing this explanation to serve as a reminder for some of the outward meanings of the text and to reveal glimpses of its radiant lights. We are fully aware of our inability to expound upon the entirety of this book or to delve into its deepest essence. The words of the saints and scholars who possess knowledge of Allah contain hidden secrets and treasures of wisdom that can only be unlocked and fully understood through direct transmission from them.
In our attempt, we do not claim that our explanation perfectly aligns with the author’s intent, as is often asserted by other writers. Such a claim, in our view, would be an act of impropriety that could lead, may Allah protect us, to ruin. It would place us in peril by discussing matters that exceed our capacity, particularly in interpreting the profound expressions of Allah’s saints without adequate reverence and caution.
Thus, we merely present what we have understood from their words and the knowledge we have attained about their methodologies. If our understanding aligns with the truth and uncovers some of the concealed secrets, it is a grace beyond our capacity to adequately thank and measure. But if our understanding deviates or falls short of their path, we attribute this to our own deficiencies and ignorance. In doing so, we absolve ourselves of error resulting from our words and actions, confining such missteps solely to ourselves. The saints remain unaccountable for what we say and intend.
Therefore, considering that our primary goal is to achieve the safety that serves as our anchor, it is proper for us to begin by presenting the full text of the author’s words—may Allah have mercy upon him—before offering our explanations. We shall follow this with a narrative and interpretations of the text. In our clarifications, we aim to use simpler expressions than the original and clearer indications than his subtle hints. This approach seeks to ensure that our explanation of his words becomes accessible, though not as a definitive interpretation of his intended meaning.
Additionally, we will incorporate supplementary insights that we consider beneficial for further clarification, making the content more comprehensive in achieving its objectives. Should we find repetition of meanings or overlaps between the structure and subtopics presented by the author, we shall address them as needed and link various discussions for coherence.
For those who copy or transcribe this collection, we recommend distinguishing the author’s text from our commentary, either by using different ink colours or varying the thickness of the pen strokes, thus honouring the distinct roles of each. This method will ensure that the intent behind arranging the discussions is more effectively realized.
May Allah grant success; there is no deity but Him, and no good exists except through His grace.
And what motivated me to compose this book, to take on the task of writing and compiling it—after first acknowledging Allah Ta’ala’s will, which cannot be resisted, and His decree, which no servant can escape—is the great purpose and noble goal that I outlined at the beginning of this introduction. Furthermore, the persistent requests from several companions, who earnestly sought this from me due to their sincere belief in this path and their pure love for the people of truth, further compelled me. Thus, I responded to their requests and fulfilled their hopes in accordance with Allah Ta’ala’s irrevocable will and decree.
May Allah grant us and them benefit through what has been produced by my hand, and may He not make it a burden upon us or them. I seek His forgiveness for my undertaking of this significant task and my delving into a profoundly challenging matter. I also seek His protection from falling into the traps of the accursed enemy. We pray for His guidance to keep us steadfast on the straight path and to protect us from deeds that lead to blame or regret.
We also place our hope in Him, for He has granted us the fortune to follow their methodology, connect with their noble lineage, hold onto the edges of their robes, and strive to emulate their footsteps. Allah has blessed us with some reverence, love, appreciation, and kindness toward them. We pray that He does not deprive us of their intercession, remove us from their compassionate care, distance us from their noble thresholds, or divert us from their straight path.
They are the people whom anyone who accompanies them will not be led astray:
“I have leaders, whose honour places
Their feet above my head (exalted in high regard).
Even if I am not one of them, it suffices
To boast their names as my glory and pride.”
O Allah, we beseech You with our love for them. Indeed, they love You, and they only love You because You love them. Through Your love for them, they have reached love for You. As for us, we have not achieved love for them because of You, except by virtue of what You have granted us from Your grace. So complete this blessing for us until we meet You, O Most Merciful of the merciful.
May Allah continuously bestow His blessings upon our master, Prophet Muhammad—the seal of the prophets—upon his pure and noble family, and upon his followers until the Day of Judgment. May Allah grant them abundant peace and blessings. And now I begin, relying on Allah’s assistance. Guidance toward the straight path comes solely from Him.