Narrated ‘Aisha: (the mother of the faithful believers) The commencement of the Divine Inspiration to Allah’s Apostle was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food like-wise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet replied, “I do not know how to read. The Prophet added, “The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’ Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the name of your Lord, who has created (all that exists) has created man from a clot. Read! And your Lord is the Most Generous.” (96.1, 96.2, 96.3) Then Allah’s Apostle returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told her everything that had happened and said, “I fear that something may happen to me.” Khadija replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.” Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the PreIslamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, “Listen to the story of your nephew, O my cousin!” Waraqa asked, “O my nephew! What have you seen?” Allah’s Apostle described whatever he had seen. Waraqa said, “This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Apostle asked, “Will they drive me out?” Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly.” But after a few days Waraqa died and the Divine Inspiration was also paused for a while. Narrated Jabir bin ‘Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet “While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hira’ sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, ‘Wrap me (in blankets).’ And then Allah revealed the following Holy Verses (of Quran): ‘O you (i.e. Muhammad)! wrapped up in garments!’ Arise and warn (the people against Allah’s Punishment),… up to ‘and desert the idols.’ (74.1-5) After this the revelation started coming strongly, frequently and regularly.”
Click on the picture to go to Fons Vitae to order this book.
“I have been requested by Shaykh, Sidi Muhammad al-Buzidi al-Hasani, as well has his Shaykh, the Qutb, Mulay al-‘Arabi al-Darqawi al-Hasani, to set down in writing a commentary that would combine both exoteric explanation and esoteric allusion, and I have responded to their request…in hopes that this work will benefit many and be a joy to the heart as well as to the ear.”
The 18th century Moroccan mystic and scholar, Ahmad ibn ‘Ajiba, virtually unknown in the west before the 1967 publication of Jean-Louis Michon’s Le Soufi Marocain Ibn ‘Ajiba et son Mi’raj, spent six year towards the end of his life working intermittently on his single greatest work, The Immense Ocean (al-Bahr al-Madid), a complete commentary on the Holy Quran. The finished work would differ from all other previous Quranic commentaries (tafasir) by the fact that in addition to presenting the exoteric explanation for every verse, it also included esoteric commentary (ishara) which related each verse to the mystic path of Islam, Sufism.
The present translation is of one section— the fifty-fourth hizb (or part) containing the Chapters of The All-Merciful, The Event, and Iron—from this unique and monumental work. Its intention is to provide the Anglophone reader with access not only to how the generality of educated Muslims have understood the dominant themes of these Chapters since the earliest days of Islam, but also how traditional Sufic sources have viewed these same themes in respect to the microcosm of the soul and the journey towards God.
To this latter dimension, Ibn ‘Ajiba adds insights arising from his own spiritual quest, that of a man who, in his early 40s, having lived the life of a scholar from a noble Tetouani family, turned away from all the rank and respect he had previously enjoyed in order to become the disciple of two of the greatest Sufic teachers of his day, Mulay al-‘Arabi al-Darqawi and Muhammad al-Buzidi, and immerse himself in the rigorous spiritual training and practice that characterized their way, al-Tariqa al-Shadhiliyya al-Darqawiyya. This translation, then presents both an example of Islamic scholarship based on traditional formal sources as well as insight into Ibn ‘Ajiba’s own personal journey of discovery.
In the course of this work, the reader will find commentary, both exoteric and esoteric, on verses concerning the interrelation between Divine benevolence and human gratitude; the blessings of Heaven and the place of faithful men and women there; the relationship between practice, grace, and salvation; the role and meaning of the invocation and remembrance of God (dhikr Allah); the ephemeral nature of this world; the essential traits of Christians; the meaning of earthy tribulations; and the benefits of charity.
In addition the reader will discover the depths at which Quranic discourse has been understood by the mystics of Islam over the centuries (and up to the present day), a depth at which formal differences between traditions become less and less distinct and the similarities in the human quest for knowledge of the Divine ever more inspiring.