Category Archives: Shadhili Writings

Shaykh Muhammad al-Yaqoubi on the Sufi Masters

Shaykh Muhammad al-Yaqoubi on the Sufi Masters  :

About Shaykh Muhammad al-Yaqoubi Hafizullah Ta’ala :

Born in Damascus on the 13th of Dhul Hijja, 1382 AH (1963 CE), Shaykh Sayyid Muhammad Abul Huda al-Yaqoubi is from a noble family of scholars that descend from the Prophet Muhammad (may Allah’s peace and blessings be upon him). From this household have emerged numerous renowned men of Allah who have taught the sacred sciences for many centuries. Shaykh Muhammad’s father, the light of Damascus and master of the Islamic disciplines, Sayyid Ibrahim al-Yaqoubi, was one of the greatest scholars of The Levant in recent times.

Shaykh Muhammad’s grandfather was a great scholar and Gnostic, Sayyid Ismail al-Yaqoubi; his father’s maternal uncle was Shaykh Arabi al-Yaqoubi and his paternal uncle was the famous Gnostic, Shaykh Sharif al-Yaqoubi. Amongst his blessed ancestors, three have held the Maliki Imamate at the Grand Umayyad Mosque in Damascus – may Allah envelope them all in His mercy.

Shaykh Muhammad traces his lineage back to the Prophet Muhammad (may Allah’s peace and blessings be upon him) through the great Mawlay Idris al-Anwar who built the city of Fes, a descendant of Sayyiduna al-Hasan the Second, who is the son of Sayyiduna al-Hasan (may Allah be pleased with him), the grandson of the Prophet (may Allah’s peace and blessings be upon him) and son of Sayyiduna Ali ibn Abi Talib (may Allah ennoble his countenance).

Full Biography Here :


Al-Khidr and the early Shadhili Masters

Abul Abbas al-Mursi (d. 685 A.H) said, “Al-Khadir, peace be upon him, came to me once and introduced himself to me, and I acquired from him the knowledge of the souls of the believers, are they tortured or in bliss, so now even if a thousand scholars argue with me about that, and say that he is dead, I would not go back to believing what they say.”

He also said, “As for Al-Khadir, peace be upon him, he is alive. And I have shaken his hand with this palm, and he told me that everyone who says the following every morning, will become one of the Abdaal”:

اللهم اغفر لأمة محمد صلى الله عليه وسلم، اللهم أصلح أمة محمد صلى الله عليه وسلم، اللهم تجاوز عن أمة محمد صلى الله عليه وسلم، اللهم اجعلنا من أمة محمد صلى الله عليه وسلم

Some students asked al-Mursi’s master Al-Shadhili about this and he said, “Abul Abbas has said the truth.” (7)

Al-Khidr and Al-Dabbagh

When sayyidi Abd al-Aziz al-Dabbagh became determined to reach pure servanthood to Allah, he began looking for everyone that people pointed to and referred to as a shaykh, and considered him to be a wali of Allah, and would make that person his shaykh and recite his litanies (awrad), but eventually he would feel his chest became constricted and that he was not progressing, so he would leave it and look for another one, and the same thing would happen again., and this went on for 22 years. During that time, he would stay every Friday night at the tomb of sidi Ali bin Hirzihim to read the Burda of al-Busiri with others. One night, after finishing it, he found a man sitting under the lote-tree near the tomb’s door, and that man spoke to him, revealing to him that he knew what Al-Dabbagh was thinking about, so he knew that he was one of theawliya aarifeen. So Al-Dabbagh asked him to give him a wird, but that man would keep ignoring him until he heard al-Dabbagh ask for it with such determination that he knew he would not ignore what he told him. Then he said to al-Dabbagh: I will not give you the wird until you give me an oath by Allah that you do not leave it, and al-Dabbagh did so. So that man said, Repeat every day seven thousand times:

اللهم يا رب بجاه سيدنا محمد بن عبد الله صلى الله عليه وسلم اجمع بيني وبين سيدنا محمد بن عبد الله في الدنيا قبل الآخرة

Then the man who takes care of the tomb came, and the man said to him: take care of this man for me, so the caretaker said, “I will consider him my master, master.” On the day that caretaker died, right before his soul left his body, he said to al-Dabbagh: “Do you know who that man who taught you the dhikr at the lote-tree is? He is sayyidna al-Khidr, peace be upon him.” So for four years, Al-Dabbagh repeated that du’a seven thousand times a day, until he received the spiritual opening (fath) (8).

When al-Dabbagh became a great shaykh, and the Qutb of his time, his student the scholar Al-Lamati asked him questions about al-Khidr. The Qur’an tells us that Al-Khidr knew some things from the world of the unseen (like the future, etc), that the Prophet Moses, alayhi assalam, did not know. Because of this, many scholars argued that Al-Khidr must be a prophet, for if he were just a righteous servant and wali of Allah, he could not have known more than a prophet about these things. Sayyidi Al-Dabbagh replied,

Generally, the (spiritually) great are strong in witnessing Al-Haqq, Most Transcendent, and weak in witnessing the creation, whereas the (spiritually) small are strong in witnessing the creation and weak in witnessing al-Haqq, Most Transcendent. And this is what happened in the story between sayyidna al-Khidr and sayyidna Musa- upon our Prophet and upon them be peace and blessings- in what was related to us by Allah Most High in his great Book, from the story of the ship, the young man, and the wall. For knowledge of these things was hidden from sayyidna Musa alayhi assalam because he was (absorbed) in the witnessing of that which is stronger than that, and that is Al-Haqq, Most Transcendent, and therefore Moses’s ignorance of these matters is utmost (spiritual) perfection.

His analogy, in relation to al-Khidr, is like two servants for a king. As for one of them, the king has chosen him for himself, and made him sit with him, having nothing to do but standing in front of the king, looking at his face, and if the king left he left with him, and if the king entered he entered with him, and if he ate he ate with him and if he drank he drank with him, and if he spoke he spoke with him. While the other servant has been appointed by the king to run the affairs of his subjects, so he goes out to them and does with them as the king commands, and speaks to them about their affairs and how to improve their state, and he might be away from the king for a long time in order to do these things. There is no doubt, then, that the first servant is closer to the king and more knowledgeable of his secrets from the second, even though, if he were asked about any of the affairs of the king’s subjects, he would not know about them as much as the second servant, especially if the subjects lived far away from the city of the king. And thus was the state of Moses with Allah Most High, for he is like the first servant, and sayyidna Al-Khidr is like the second servant, for sayyidna Musa is greater than him, without question, because he is the Messenger of Allah, and his kaleem (the one with whom he spoke) and his chosen one….

[Al-Khidr] is not a prophet, but a servant that Allah has ennobled by giving him knowledge of Himself…and there is nothing in his knowledge of the preceding matters that Moses did not know about, which necessitates that a non-prophet be more knowledgeable than a prophet, for what we have said earlier, that Moses- peace be upon him- was pre-occupied from these things with witnessing of Al-Haqq, which is something unparalleled, and therefore there is nothing that necessitates belief in (al-Khidr’s) prophethood.


The Litany of Sustenance


بسم الله الرحمن الرحيم

حزب الرزق

اللهم يا حي يا قيوم لك أصلي ولك أصوم وبك أقعدُ وبك أقوم . أحي بمعرفتك قلبي واغفر لي بفضلك ذنبي . إنه لا يغفر الذنوب إلا أنت . اللهم إنك ناظر إلي حاضر لدي قادر علي . أحطّت بي علماً وسمعاً وبصرا . فارزقني أنساً بك وهيبة منك وقوّ فيك يقيني . وبك اعتصمت فأصلح لي في ديني . وعليك توكّلت فارزقني ما يكفيني . وبك لذت فنجّني مما يؤذيني . أنت حسبي ونعم الوكيل . اللهم رضّني بقضآئك وقنّعني بعطآئك . وألهمني شكر نعمآئك واجعلني من أوليآئك . أنت الوليّ الحميد . اللهم أسكنّي في جوارك ومتّعني بخطابك . وإن كنت لست أهلاً لذلك . فأنت أهل لذلك . وصل اللهم على سيدنا ومولانا محمد وآله وصحبه وسلم تسليماً وبارك . وصلى الله على سيدنا محمد وآله وصحبه وسلم تسليماً .


O Allah, O Ever-Living One, O Self-Subsisting One, to You I pray and I fast, and for You I sit and I stand. Give life to my heart with knowledge of You and forgive my sin through Your Grace. Indeed, none forgives sins but You. O Allah, truly You watch over me, are present with me and have power over me. Place upon me knowledge, hearing and sight. Grant me intimacy with You, awe of You, and strengthen my certainty of You. Through You I am protected, so make me adhere properly to my religion. In You I have placed my trust, so grant me what suffices me. With You I took refuge, so save me from that which harms me. You are sufficient for me and the Best Disposer of affairs. O Allah, make me content with Your Decrees and make me satisfied with Your Gifts. Inspire me with gratefulness for Your Favors and make me one of Your Saints. You are the Protector and the Praised. O Allah, make me dwell in Your Proximity and gratify me with Your Speech. Although I am not fit for that, You are (fit to grant me such). Bestow Your blessings, O Allah, upon our master and our liege, Muhammad, his Family and Companions, and bestow abundant peace and grace. May the blessings of Allah be upon our master, Muhammad, his Family and Companions, and abundant peace.


Shaykh Abū-l-Hasan al-Shādhilī (may God be satisfied with him)
from Awrād al-Tarīqah al-Shādhiliyyah published by Dār al-Bayrūtī (Syria) in 2007
Translated by: Abu Isma’il


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