Shaykh ‘Abd Al-‘Aziz Ad-Dabbagh r.a. mentioned that ‘amal can be classifed into two types. First is personal amal like solat, dhikr, done for the sake of Allah. Second is amal which benefits others like charity.
The first type has effects in this world like increasing your faith, knowledge of Allah, and removing doubts. All of these benefits and strengthens the soul. Its benefit in the akhirah is increase in vision of Allah Exalted is He.
The second type has effects in this world such as increase in sustenance and warding off calamities. Thus it has a bodily benefit. The effects in akhirah consists of food, partners & beautiful sights in paradise etc.
The first is likened to honey which gives strength and healing but not mass. The second is likened to butter which gives mass. This is part of the interpretation of the dream which Abu Bakar As-Siddiq r.a. tried to explain.
قول الغوث عبد العزيز الدباغ عن الحضرة الصوفيةShaykh Abd Al-Aziz Ad-Dabbagh on the Sufi Hadrah, how it appeared, and why it was not practiced by the early generations.
و إنما ظهرت الحضرة في القرن الرابع و سببها أن أربعة أو خمسة من أولياء الله -تعالى- ، و من المفتوح عليهم ، كان لهم أتباع و أصحاب و كانوا -رضي الله تعالى عنهم- في بعض الأحيان ربما شاهدوا عباد الله من الملائكة و غيرهم يذكرون الله -تعالى-، قال : و الملائكة عليهم الصلاة و السلام منهم من يذكر الله بلسانه و بذاته كلها ، فترى ذاته تتحرك يمينا و شمالا و تتحرك أماما و خلفا فكان الولي من هؤلاء الخمسة إذا شاهد ملكا على هذه الحالة تعجبه حالته، فتتأثر ذاته بالحالة التي يشاهدها من الملك ثم تتكيف ذاته بحركة الملك فتتحرك ذاته كما تتحرك ذات الملك و تحكى ذاته ذات الملك ، و هو لا شعور له بما يصدر منه لغيبته في مشاهدة الحق سبحانه، و لا شك في ضعف من هذه حالته و عدم قوته، فإذا رآه أتباعه تحرك بتلك الحركة تبعوه ،فهو يتحرك لحركة الملك ، و هم يتحركون لحركته و يتزيون بزيه الظاهر ،ثم هلك الأشياخ الخمسة أهل الباطن و الصدقرضي الله عنهم، فاشتغل أهل الزي الظاهر بالحضرة ، و زادوا في حركتها، و جعلوا لها آلة ، و تكلفوا لها، و توارثتها الأجيال جيلا بعد جيل … فقد علمت أن سببها ضعف من الأشياخ المذكورين أوجب لهم عدم الضبط ظواهرهم، و أهل القرون الثلاثة -رضي الله عنهم -لم تكن في أزمنتهم و لا سمعت عن أحد منهم، و الله أعلم
AI-Dabbagh said-May Allah be pleased with him: ‘The hadrah appeared in the fourth generation and the cause for it was that there were four or five Friends of Allah -exalted is He -endowed with illumination who had followers and disciples. On certain occasions they had perhaps observed servants of Allah among the angels and others engaged in dhikr of Allah the Sublime.’ He said:
‘There are some angels-blessings and peace be upon them-who remember Allah with their tongue and their whole body. You see their body swaying to the right and to the left, and swaying forward and backward. When one of these five Friends of Allah beheld an angel in this state, the angel’s state filled him with admiration. His body was influenced by the state he beheld on the part of the angel and his body adopted the movement of the angel. His body then swayed just like the angel’s body swayed and his body imitated the angel’s body.
But he was unaware of what issued from him because of his absence in beholding Al-Haq – exalted is He! There is no doubt about the weakness and lack of strength of someone whose state is like this. When his followers saw him swaying with this motion,they followed him. He started to move because of the angel’s motion and they started to move because of his motion. They adorned themselves in his external state.
The five shaykhs, who were people of the interior and sincerity, passed away-May Allah be pleased with them-and the people of mere externalities then occupied themselves with the hadrah. They increased its movement and added musical instruments and took much trouble over it. The generations, one after the other, then handed it on as a legacy.
Thus, you have understood that its origin was a weakness on the part of the above-mentioned shaykhs which led them to have no control over their exteriors. But as for the people of the [first] three generations-Allah be pleased with them-the hadrah didn’t exist in their eras and you heard nothing of it from them. But Allah knows best!’
Work O dear brother in cleansing the mirror of your heart in order to become aware of the moment in which supplications are accepted (on Friday) and no one who asks is rejected by the vastness of the Divine Generosity. Do not seek knowledge of it without polishing for that will never happen. How many of the Divine Whiffs of gifts in the day and night have passed while people are heedless of them..
Our Shaykh have informed me from Shaykh Ahmad ibn Al-Muadhin from the aspect of the strong aspiration of Abi Abdillah is that he would sit in muraqabah (vigilant watchfulness) of Allah Exalted is He that for forty years he did not place his side on the ground. The awliya of his age said, “This one has not left a single drop of Divine Succour that has descended from the heavens in day or night except that he has a portion of it.”
Muhammadan Covenants, Ash-Sha’rānī
My master Ali Al-Khawwas rahimahuLlahu ta’ala when he hears the caller to prayer says, “Hayya ‘alas-Solah” he would tremble to the extent that he would almost dissolve in awe of ALlah Exalted is He. He would repeat- in answer -the call to prayer with a present heart and complete humility. (May Allah be pleased with him)
How is our state when we hear the call to prayer?
A general covenant has been taken from us by Allah’s Messenger (Allah bless him and grant him peace) that if we do not put to practice our knowledge, we should teach it to one who would practice it among the muslims even though this may not cover up our shortcomings completely. For indeed there are amongst people, thoose who are given knowledge but not practice, those who are given both knowledge and practice and those who are given neither amongst the common folk.
I heard our Master ‘Ali Al-Khawwas rahimahuLlahu ta’ala said, “It is incumbent upon each person who does not put to practice his knowledge to teach it to people and to one who there is hope in him practicing it.
I also heard him say, there is no learned person except that he practices his knowledge in one of many ways as long as his intellect is sound. That is if he does the commandments of the shari’ah and stays away from the prohibitions, he has indeed practiced his knowledge if Allah grants him sincerity in it. If he does not do this then he knows by knowledge that he has gone against the commands of Allah which he regrets and repents (this regret and repentance) is itself from practicing one’s knowledge.
If not for knowledge he would not have been guided to the fact that abandoning acting upon knowledge is a form of disobedience. As such, knowledge is of benefit in all situations and the punishment of one who does not practice his knowledge is considered to refer to those who do not repent from his sins.
In summary, not falling into sin is not a condition for one to be a person who practices his knowledge even though this is that which might immediately occur to the mind…. The only condition is the absence of his persistence in sin or the absence of his persisntence in the persistence.