The Book of Sufi Healing / Moiruddin Chishti

Th.B,.,okI SffiI [IilA[,[Ilfi +h. pow.r of Love ^^.o^ditiov'ral to work U.t^n ,ni,nacles

''dito+'' o' d ^r:':l:: ::;2::i' ^ o theinfall;bl. o^.r.dy o th. rorl of th. rose Shovkh l-lak ivnMoi di" ehis hti "'id lnner Tradition$ Int€mational One Park Stleet Rochester, Vermont 05767 www.InnerTraditions,com

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LTBRARYoF CoNGREssCATALocTNG-rN-PuBLrcllTroN DATA

Moinduddin, abu-Abdullah Ghulam. . The book of Sufi healing / Moiruddin Chishti. P. cm. Reprint. Origrnally published: New York : Inner Tladitions Intemational, c1985. inlcudesbibliographical referencesand hdex. ISBN 0-89281-324-5 1. Sufism. 2. Spiritual healing. 3. Medicine,Arabic. 4.Metaphysics. I.Title 8P189.65.F35M65 t991 613-dc20 91-14595 CIP

Printed and bound in the United States

1098

Text design by Studio 31 In the name oJ God, Most Gracious, Most Merciful Praise be m God, the Chefisher and Sustainer oJ the |Iorlds; Most Gracious, Most Mercifuli Master oJ the Day oJ Judgment. Thee do we wonhip and Thine aid we seeh, Show us the st,ruight waJl, the wql oJ those on whom thou hast bestowed Thy Gtace, those who have not eamed Thine anger and who go not astray. C-ontents

Forewordby Abu AneesMuhammad Barkat Ali vii Shajarah,or Line of Succession,of Shaykh Moinuddin ix Notes on the Transliterationand Pronunciationof Arabic Words xiii Preface 1 Prologue 9 1 What Is Health? 11 2 The Hierarchy of Creation L7 3 The Stationsof the Soul 25 4 Food and Health 39 5 Akhlat: The Four Essencesof the Body 45 6 Foodsof the Prophet (s.a.w.s.) 51 7 Herbal Formulasfor Common Ailments 65 8 Fasting:The Best Medicine 85 9 9alet: The Posturesof the Prophets 9L 10 The Soul of the Rose LLL 11 The Universeof the Breath L23 12 Tacwidh:The Mericiful Prescriptions 131 13 Dhikr: Divine Remembrance L47 14 The Origin of Miracles L49 15 The Keys of the Treasuresof the Heavensand the Earth 155 16 The InfallibleRemedy 159 Appendixes I. The IslamicCalendar 165 II. SomeUseful Short Srlrahsof the Holy Qur'an 767 III. The Divine Attributes 771 IV. Glossary 179 V. Bibliography 183 Index 187 t I t [\ v ,

Therearc t*o *;ra, oJ Knowledge: the knowledge oJ rcligions and the hnowledge oJ the body,

,4 U At^Jld CEoVrbaul C^t God has not cteated any illness without creating ako its curc, except old age, Foreword

Bismillah, ir-Rahmdn ir-Aahim

Not eventhe highestdegree of dedicationto worshipmay earnanybody the claim of divine forgivenessor recompensein any other form, yet there is one thing that everybodyshould make sure of, which shall not go un- requited under any circumstanceby Allah the Almighty, and that is the selflessservice to the ailing humanity. There is no other human act more favorably acceptable to Allah than helping the sick and the suffering creaturesof His. That is what Shaykh Hakim Abu Abdullah Moinuddin Chishti has endeavoredto do in presenting this BooLof SufiHealing. The subject being a difficult and rare one, there are not very many books in this branchof knowledge.Nevertheless it is most hearteningto note that ' the author hastaken great pains in bringingout this commendablework by dint of his unshakabletrust in Allah and unswerving will to serve the humanity. He displaysample evidenceof his vast knowledgein fieldsof multifariouskinds-theology, mysticism,Islamic Sufism, medicine, hygiene, astronomy,and modernsciences. One wondersat the depthand insightof his knowledge,essentially the result of intensiveas well as extensivestudy in subiectsof diversenature. He takesup different subjectsseparately and then correlatesand coordinatesthem to convergeon a centralpoint, namely health,be it physicaland mental health or purificationof the soul.This he has done most logically and methodically.What part do snldt,fasting, tatuidh, or recitationof the Holy Qur'an or dhilcrof Allah the Almighty in any other form play in physicaland mental health or purificationof one'snafsT The answer is not very far to seek. The author has alsoendeavored to dispeldoubts and misgivingsabout IslamicSufism, a mostmisunderstood.subject in the West.It is a tremendous effort on the part of the author to vindicalethe causeof Islamand Sufism. The presentationof additionalinformation in the shapeof illustrations,list of herbswith their characteristicsand ailmentswith their treatment,glossary of mystical terms, Qur'anic verses aptly quoted, basicinformation about s.aldt,fasling, dhikr,and so on, has made the book still more beneficial for the ordinary reader. Indeed, TheBook of Sufi Healingis a blessingfor the English-readingworld population in general and fellow American and Muslim brethren of the author in particular.In creatingsuch a fine book,

lx x I ThcBa,k ol SufiHnling the author has rendered a great service to the causeof Islam in the sense that, as Islam is the most natural faith, adherenceto its tenets and principles i. lir" o"fy course leading toward human perfection and establishingthe rule of Aliah the Almighiy on this earth' For Sufism in its purest form is nothing- else but Islam and Islam only. f *iL the author still more courage and determination to serve the causeof Islam and betterment of the ailing humanity'

Abu Anees Muhammad Barkat Ali Dar-ul-Ehsan, Faisalabad, Pakistan ShajarahSharif of Shaykh Hakim Abu Abdullah Moinuddin *-)-;)$\';r, r f . lr- ,-"

Allah, The Exalted, The AlmightY Huzw Sat-ilar-i-Ka'indt Mulammail Muglafd ' The Holy Prophet of Islam (s.a.w.s.) & Attfir al'Mu'minln Hazrat cAli (r.a.a') $ Hazrat Khtttdja Hasan Basti

oir Khzttdiac Ab ilul-Wdhiil

li' FuilaYl ibn AYad o'o Ibrahim ibn Adham

oio Sailiq Mat cashi t: llta Namshdrt

oto Abn Islhq Shami

oal Abfr A\mail AbilEl Chishti ror Muhammail Zahiil Maqbal Chishfi

caa xl xii I Tlu Buk S iufi Haling

Abtl YusalChishti

olr Nasiruililin Chishti

'lo Matoilild Chishtr r'o Shaif Zinilani ; Klwaia cVthrfldn Hatini

olo Ktutaja MuclnuilifrnChishti of Ajmer

tlr Khttt Aja Qutbu tlilin B akhtiy ht K-alci

olo Shaykh FatTituitiEnMascttil Ganj'i Shakar

ltr Haztat cAl:auititincAIi Atlmail Sdbit ol Kalyar

Hazrat Shamsuililln Turk of Pa,tiqat ooo Hazrat laldlutlihn Mahrnltil of Panipat

llo Hazrat Almad cAbilul'Haqq Ranilauli Inkeja

oto Haztat ShaYkh cAif of Ranilauli r'o Hazrat ShaYkhMuhammail

ata cAb ttttl - Qu ililit s of Gqngoh

ola Kabit-ul-Aulia Jalhluilitin Farlt{t Thanesar oto ShniarehShedl I xlll

N izdmudihn Balkh Rahnum ah & Abh Saciil Gangohi

olr Muhammail Sailiq

oto Mahammail Daciil

otr ShahAbitl-Mac dli

aol Muhammail Saciil

oot Saciil Shah Mullammail Sallm .a Shah clnayanlldh

oio cAbilul-Kafim

o'o Ilafi4 cAbllul-Ralfm

ooo Hazrut Shdh Hassdn r'r Hafiz Husayn Shah

lo' Muhammail Husayn & Muhammail Murtaza Ahmail

lol sacid Safdar cAIi Shah Chishti & Haztat Abu Abilullah Ghalam Moinuililin

'ol xiv I Thc Blr,kol Srfi Hulirg

A shajarahis the record of the line of successionof a shaykh.It tracesthe spiritualgenealogy from the presentshaykh, back in the line to the Prophet Muhammad (s.a.w.s.),who first transmittedthe spiritualpossessions. The Sufi genealogyis from the $dbiriyyahline of the ChishtiyyahOrder of Sufis, headquarteredat Ajmer, Ralasthan,India. Ones who carry on the Sufi teachingsare authorized by living shaykhs, who maintain a living link and authority over those below them. This authority is grantedby meansof formal initiation,and rights of succession are set forth in a KhildfaFNama,or Letter of Succession,duly signedand sealedby the seniorshaykhs of the order.Hazrat Ni46muddinAwliyi'(r.a.) explainedthe grantingof Khilifat: "Khilafat is the right of him who hasno aspiration in his mind to have it, and who possesses\7) caqlsalim lsound iudgmentlor maturedknowledge to judgeall intricatematters of the world with strict impartialityand forbearance;(z) who is an accomplishedscholar; and (3) whosechest is full of divine love and wisdom." The shaykh serves as an indirect link with the Divine Power. The tabarrukdtmuslafawl-the sacredrobes and relics coming down from the line of Chishti shaykhs-are conveyedto the shaykh upon KhilSfat. Hazrat Abu Abdullah Moinuddin is the twenty-sixth successorin the line of Hazrat Khwaia MucinuddinChishu (r.a.) Notes on the Transliteration and Pronunciation of Arabic lVords

Arabic consonants are pronounced like English consonants,with the following exceptions.

' A simplestop in the breath. f[ Pronouncedlike f] in tfrrr. klr Pronounced like rl in Scottish lochor Yiddish challah. b An h soundedwith a strong outbreath. dlr Pronounced like tl in tls. r A slightly rolled r. g An emphatics soundedwith the tongue at the roof of the mouth. I An emphaticd soundedwith the tongue at the roof of the mouth. { An emphaticf soundedwith the tongue at the roof of the mouth. 4 An emphaticsound betweenz anddh. f A consonantformed by constrictingthe backof the throat andpushing the breath outward. 3ft A sound like clearing the throat, or like a French r. .4 A t soundfrom the backof the throat, like the crn court as opposed toccf.

Arabic vowels are divided into long and short. The short vowels a, i, u are pronouncedas in cat,fit, andduty. They are not indicatedin transliteration by any specialmarks. The long vowels are about twice as long ia durationas the short vowels, and are marked as follows:

-aah as in father i eeas in seen 'u ooas in vou. xvi ! TheBook ol SuliHealing

Arabic has two complex vowels: ay, often pronouncedlike eyebut sometimes as in bay, and aa;,pronounced between cowand bost. All prayers and sacredphrases have been transliterated accordingto a specialiormat that may help the readerwith pronunciation.The Namesof iod are capitalizedso as to be easily recognized.z{llnfr begins with a letter *hose sound often vanisheswith elisions.In such casesthe Name is indicated by the capitalizationof its first soundedletter: Ufrh. Names of ancient shaykhshave been written accordingto Arabic transliteration. Contemporary shaykhs' spellings have not been standardized' Certainphrases that find their derivationor maiorusagein Persian, Turkish, or Urdu have not been set in Arabic transliteration style. The sameis true of terms that havebecome common in English. ,x;;

Preface Bismi LIdh ir-Rabmdn, ir-Ral.im

Sub@n Alldhi wal-fomdu li-Lhhi wa la ilallu illa LIfth wa Alldhu akba All thanhs belong to Allah and all praise belong to Allah and there is tp deiE except Allah and AIIah is Grca&r (than all tlmt we avfibe to Him).

I wish first to give thanks to Allah, Exalted is He, for the very excellenceof His creation,and for His mercieswhich exist and are bestowedin abundance upon His humanity. His benefits are epitomized in the creation, life, and teachingsof all of His prophets (may His blessingsbe upon them all), and perfected in the form of His last Prophet, the master of humanity, chief of both the worlds, Hazrat Muhammad (peaceand blessingsof Allah be upon him). To the extent that Allah shouldpermit andinform me,it is my intention to set forth someof the generaland specificprinciples of human healthand well-being as they have evolvedwithin the practicesof the mysticsof Islam, generallycalled Sufis in the West. While it is understoodthat for many readers this book may constitute their first contact with some of these ideas,it is sincerelyhoped that even personsof long-standingpractice of the ' way of life called Islam, may find herein confirmation of their faith and belief.M; sh|' Allah!(As it pleasesAllah the AlmiShty!) There are two main purposes to this book: to reveal the health and healing practicesunique to the Sufis, anfto give some general idea of the stagesand progressionsinvolved in adopting the Sufi life' Many possibleapproaches could have been taken with the subiectof Sufi healing, which is being presented in English for the first time. It must be borne in mind that Sufism is a specializedtopic within the study of Islam, and the healing practicesof Sufism is an even more refined subiect. Ob- viously the possiblematters which could be discussedwould run into tens of thousands of volumes, not one! Moreover, there is a problem in presenting authentic Sufi practicesto a 2 I TheBook of iufi Hcoliag public that has perhaps obtained a distorted view of Sufism up to the present time. It is hoped that those whose impression of Sufism is merely some vague perceptionabout "God and goodness"will learn from this book that it is at once a,specific and practicalset of guidelinesfor achievinga high state of human evolution. In any event, the contents of this book are offered as one drop in the divine oceanof knowledge. Let us try to sort out the many conceptions,definitions, and notions of the term "Sufi." One who hastrue knowledgeof the subiecthas presented it thusly: There is one immediate condition of the soul (lnl), calledalghan in Sufi parlance, which refers to the overwhelming ioy and love one feels when confronted with or granted a glimpse of the very presenceand reality of God Himself.*One is compelledto shedsweet tears. While this condition no doubt comes and goes, the accounts are not few of pious personalities who were afflicted with this supreme joy for years on end. A second meaning of the word afghanrcfers to the sPiritual station (maqdm)of the soul,characterized by the one who hasachieved true purity. Sucha personcan be saidto haveextinguished the flamesor burning (afisr)of the variousappetites of the ego(nals) to suchan extentthat theycan never be rekindled.Anyone enjoyingthis statusmay be referred to as a Sufi. More properly, he or shewould be called a walt(pl. awliyd'), meaning "beloved friend of God." People,particularly in the West, who casually refer to themselvesand others as Sufis do not realize the exalted Position of those who have attainedsuch refinement through the graceand blessingsof Almighty God' In fact, it would constitute a kind of unparalleledarrogance to Presumeto describeoneself as at the pinnacleof spiritualperfection. Since true Sufis would of necessityexhibit the height of humility and selflessness,it is difficult to locate one who would admit to such a condition. The founder of the Chishtiyyah Order of Sufis in India, Hazrat Khwila Mucinuddin Chishu (r.a.),has spokenof the true Sufi as one who seesno evil, hears no evil, speaksno evil, and thinks no evil. Although there are more than 150 orders in Sufism, they are all united in one fact: that all participants, from novice to supreme master, are con- formed in inward thought and outward behavior to the religious iniunctions of Islam,known as shancat. Some mistakenlyassert that Sufism is separatefrom Islam, that it is broad and open-minded,whereas Islam is narrow, static,backward, and old- fashioned. Not only is such a concept ignorant, but it does a tremendous disservice to those who are sincerely seeking the right way of living, of guidanceto God. To those who may claim that all paths lead to God, He has replied: If you don't know where you are going, any path will do.

'The pronoun for God in Arabic has neither male nor female gender. I use the conventional literate form, Hirn, only becausethere is no proper genderlesspronoun in English, most certainly intending no offense to femininity. PrelaeI 3

Literally millions of volumes exist which establishbeyond any possibility of doubt that Sufism took seeddirectly from Islam, was nurtured by Islam, and has reached maturity in Islam. Sufism, far from being separatefrom Islam,is the very soul of Islamexpressed in a conceptualframework." The Sufis may be considereda specialclass of teachers within Islam, whose responsibilityis to maintainand transmit the hidden,deeper knowledge (ciln) contained in the Holy Qur'an. There are the commonly known and understoodteachings of the Holy Book-called mulkam1t(sing. muf;kan)- which can be understood easily by anyone. Then there are those divine secretscalled mutashdbihit (sing, mutashibih\which were revealedby the Holy ProphetMuhammad (s.a.w.s.) to Hazrat cAli (r.a.a.),who in turn conveyed this knowledge to others in an oral transmissionwhich has continued up to the present time through the network of Sufi orders, or silsilas. The life of the Sufi is the life of the spirit, a life adjustedand regulatedby the clear guidancefor humanity provided by God Himself in the Holy Qur'an. Ultimately,the successfulone is granteda personalconfrontation with, and absorption in, the overwhelming reality of the Creator, Owner, and Sustainerof existence:Allah. It is important to note that the word Allah doesnot mean "a" god or a Muslim god. EvenArabic-speaking Christians use the word Allah for God. We use the word Allah, first, becauseit has never been used to refer to anything except the One God. Further benefits attachedto the Arabic letters and soundswill be elucidatedin this book, in shi'Allah (God willing). For the Sufis, the supreme object of life is to serve and obey Allah, therebyearning His pleasure.Just as the Creator indiscriminatelybestows sun, rain, and love upon all of His creatures,so too doesthe Sufi strive to love all of humanity regardlessof caste,creed, age, sex, color, religion, or nationalorigin. The stagesof Sufismrest upon the premisethat by constantrecollection and remembranceof Allah, one will, through the grace of Allah, eventually come to be effaced in the One Remembered. At the headquartersof the Chishti Order in Ajmer, India,there is one street (more like an alleyway) that mns alongside the dargah,or resting place,of Hazrat Khwdfa Mucinuddin Chishti (r.a.).Along that street are sitting perhapsthree dozenmen and women at any giventime, and from all outward appearancesthey are the dutcasts and most despicablebeggars of the world. But one look into their eyeswill reveala countenanceof supreme ioy and peace,of contentment, of complete reliance and trust upon Allah (tawwakulAllAh) to provide all that they may need.Whether they eat or do not eat doesnot matter to them.They cannoteven know if they areclean or dirty. Every person who crossestheir path, be he criminal or saint, is given

'lt is beyond the scopeof the present book to deal fully with this issue.The interested reader is referred to Annemarie Schimmel,Myslical Dimensions oI Jslara(University of North Carolina Press),and Dr. Mir Valiuddin, ContenplalioeDisciplines in Sufism(London, East-West). e I ThcBor,k of 5$ Huliag the samegreeting-an exPressionof unrestricted love for that person and the deepestprayer that the person may receivethe merciesand blessingsof Allah. Once this conditionsets in, there is no end.Slbllin Altah! Sublrafl Allnh! SubllqnAuah! It was in this samecondition that the well-known Sufi Hazrat Mawlana Rnmi (r.a.) found himself after completing the greatestsequence of mystical poetry in the world, lhe Masnaoi.To show that he was completelyresigned io the will of Almighty God, and that he lived solely by the permissionand favor of God and by the blood of the human body, Mawlind, in the presence of a large"oi gathering of notables, called for a physician (fakirz)' When the healer irrived, Mawlene ordered that incisionsbe made through all of his veins and the cuts be allowed to bleed until all flowing ceased. When this act was done and no more blood flowed, Mawlane rose up and, after performing ablutions, entered his rose garden and commencedthe ecstatictwirling of the sacreddance. Mi shA'AltAhf Al-ftandu li-lJah al' IJayyu!Al-Qayyiln! Hazrat BEbdFarfd Gani-i Shakar(r.a.), one of the saintsof the Chishtiy- yah, has saidthat the first stepor stageof Sufismconsists in knowledgeof and accessto the 18,000created worlds (cilamtn;sini. talcrn).No doubt. to arrive at the threshold of such a state requires a commitment and level of worship that most humanscannot even imagine. It is relatedthat Almighty Allah hassaid: "My servantceases not to seek nearnessto Me through specialworship, until I make him My favorite, and thus I becomethe earswherewith he hears,the eyeswherewith he sees,the handswherewith he holds,and the feet wherewith he walks." This "special worship" is taken up in the form of voluntary prayers during the day, and also extended worship and supplicationsthroughout the night. The mastersof the true path areunited in their insistencethat no progress at all can be madewithout the middle-night superogatoryPrayers (tahajjudl. By combining this specialdevotion and obedienceto Allah, the Sufis unlock the origin of miracles through which they gain accessto the attributes of Allah the Almighty, and reflect these qualities in their own character and actions,to the extent possiblein human beings. Just as the most prominent characteristicor attribute of Allah is His compassionfor humanity, so, too, do the Sufis strive to spreadand bestow this among the people.Of all serviceto humanity, that which is considered superior is the healing of the sick and suffering. Certainly the great proportion of Sufi shaykhs have been known for their ability to effect results in the realm of healing various ailments. Of course, it is Allah Who does the actualhealing, the shaykhbeing only the agentfor the will of Allah,exalted is He! The Chishtiyyah Order of Sufis, one of the four largest in Islam, has carried on this tradition of serving the downtrodden of humanity-the sick and ailing-for the pasteight hundredyears, ever sincethe foundingof the PrcleuI 5 order. A large herbal-medicineclinic is attached to the dargahpremises at Aimer, and all personscoming there (upward of sixty thousand per day) are provided whatever treatment they need,free of chargeor obligation.M6 sh6' Allah! If Allah touch theewith affliction, nonecan remove it but He. (Qurhn 6:17) The aboveverse forms the basisof this book, which has been written to provide specific means to attain a true health of the body, mind, and soul. For these suggestionsto be put into practice successfullyrequires only the stateof beingknown astawwakul Allih (trust in Almighty Allah).To inspire the reader'sconfidence in the suggestionswhich follow, I have cited examplesof variousSufi personagespast and present.All of thesepersons have derived their own example and inspiration from that of the Holy Prophet Muhammad (s.a.w.s.),whose life has been aptly describedas "the Qur'an lived-" The physical healing methods of the Sufis derive first from the Qur'an and secondfrom the traditions and actionsof the Prophet Muhammad (s.a.w.s.).Furthermore, there are many men and women of brilliancewho have developedthe knowledgesof physicalmedicine in the context of Islamicsocieties and culture. Hakim Ibn Sina, Rhazes,and al-Suyuti are amongthese medical authorities frequently studied by the Sufis. I have made little effort to rationalize or otherwise lustify the healing claims contained in this book, except to identify their source and origin, which in the end is God. In fact, materialistic ideologies and scientific theoriescan never be sufficientto explainthe divinemysteries. Nonetheless, these practiceshave proved effective and useful for an untold but very great number of personsand are in current use among the mysticsof Islam. At the sametime, it must be notedthat what is requiredfor one to attain to the state of being of a walTor Sufi-and utilizing the healingmethods herein-is not the same thing as reading this book. One who is sincerely interested in taking up a formal curriculum of study in Sufi healing must find an authenticshaykh or masterand wholeheartedly submit to the advice offered. Some say that at least twelve years are required for this training. The health practices fall into three categories:(1) those for the body, (2) those for the mind or emotions, arrrd(3) those for the soul. The best and preferred practicesare those for the soul. However, a person whose mind and soul are degeneratedor weak, may be unable to act upon or be acted upon by a purely spiritual practice.In such a case,herbal remedies,food restrictionssuch as dieting and fasting,and similar modesare employed. Practicesfor the heart are also employed favorably in such cases,for they awaken,enliven, and disseminatevarious divine potentialitiesthroughout the person. The practices for the soul are highly charged with divine grace and blessings, and if rightly applied, will never fail to bring results. It is a 6 I Thr Bcr,kof 1ufi Htr,liq principle of nature that the spiritual always takes Precedenceover the material. My own study of the sciencesof Islamic mysticism (taqawwuf\began in 1968 with a written correspondencewith my shaykh, the late Hazrat MaulanaSufi WahiduddinBegg (may Allah grant him the choicestblessings, as many of suchthings as there are,imin!). Prior to his demisein Aimer in February 1979, our exchangeof letters had grown to some four thousand pages,which form the corpus of his teachingsto me. During this period it was my good fortune to travel to Afghanistan, where I took up a formal course of. study of healing sciencesunder the guidanceof Sufi personagesof that belovedland. While there,I was initiated into the healing practicesof dream interpretation by Pir Syed Daoud lqbali, leaderof the NaqshbandiyyahSufis at Dehdadi,near Balkh. The knowledgeof Islamicjurisprudence (/iql) and the scienceof utilizing various Qur'anic verses in healing (tacwldh)were conveyedby Haiii Shaikh- ul-IslamNimayatullah Shahrani, also while I wasin residencein Afghanistan. ln April 1976, while paying my respects to the leader and supreme murshid(teacher) of the Chishtiyyah, at the dargahof Hazrat Khw6ia MucinuddinChishti (r.a.),I experiencedthe first of what was to becomea continuingsequence of miracles(karamat\. There, under the directionof my shaykh,I wasable to instigatea particularpracfice that halteda sPontaneous abortion which was beingsuffered by my wife in far-off Kabul-an e.'ent that was later termeda miracleeven by the attendingphysicians. Consequently,I undertook a vow to devote the balanceof my life to the duty of serving the humanity, for the sake of Allah Almighty and only for the sakeof Allah the Almighty. Ma sha'Allah. In order to make this volume useful to as many as possible,I have presented wherever I could the original Arabic script as well as the transliterationand translationof variousprayers. The words shouldbe utteredin Arabic, for reasonsthat will becomeapparent in the following pages' A specialdebt of gratitude is hereby acknowledgedand expressedfor my presentshaykh, Syed Safdar Ali ShahChishti, of Lahore,Pakistan, who has shared with me his spiritual possessions,for which honor and favor I could never adequatelyexpress my appreciation. One of the finest examplesand exponentsof the idealsexpressed in this volume is to be found in the life and personality of Sufi Abu Anees Mu- hammad Barkat Ali of Dar-ul Ehsan,Pakistan. His miraculoushealing experiencesare legend throughout the world. While I was involved in preparing the final typescript of this book, Bernard Glicksbergprovided me with great assistancein the mechanical production of the text and allowed me to work unhindered by various external concerns.He proved to be a friend in the truest senseof the word. The editing of this manuscriptwas a specialchallenge. Rabia Harris exerted her knowledge of Arabic in conforming the disparate foreign language elements to one style. And Kendra Crossen discoveredmany opPor- PtcfutcI 7 tunities to clarify and enhance the text. Both of these gracious people earned my respectand gratitude. The Arabic and Persian calligraphy was contributed by Enayatullah Shahrani, Aishah Holland, Shaykh Shemsuddin Friedlander, and myself. The illustrations were the inspired work of Angela Werneke.A special thanksis due to LeslieColket, who managedto masterfullycoordinate all of the disparateelements of production. Abu Anees Muhammad Barkat Ali read the manuscriptfor errors of intent and reason,and Zafar HussainKhan assistedme by resolvingtech- nical matters regardingSufistic terminology. My wife, Iman, listenedwith love and concernto my ideasand efforts while I was writinS this book, and I must thank the All-Merciful for her endlesssupport and forbearance. Finally, I most sincerelythank my publisher, Ehud C. Sperling,president of Inner Traditions International, Ltd,, of Rochester,Vermont, for his years of kind forbearanceand interest to allow me the time and effort to complete this volume. May Allah the Merciful reward them all with His choicest blessings! Amin!Amin! Amin! Wa ikhiru dacwini an al-\amduli-Ll5hi rabb il-c6limin! Wa9-qalituwas-salimu cali rasilihil-karim! Rabbanitaqabbal minni innakaantas-Samic ul-cAlim! Subl.rinaRabbuka rabb ul-cizzati cammi yaqifin. Wa salimun calal-mursalin. Wal-lramdu li-Llihi rabb il-celamin! Ami"l

In the end our claim is that all praise be to Allah, the Lord of the Worlds,and blessingsand greetingsto the Prophet(s.a.w.s.). Our Lord! AccePtfrom us this dutY! Lo! Thou, only Thou, art the Hearer, the Knower! Gloried be thy Lord, the Lord of Majesty, From that which they attribute (unto Him)! Peacebe unto His messengers! Praisebe to Allah the AlmightY, Lord of the Worlds! Be it so!

H.M.C. Dar-ul Iman Oxford,New York 13830 Prologue

The philosophyof Sufism is best summed up in the words of the final kfufbaft (sermon) of Hazrat Khwrja Mucinud&n Chishu (r.a.), which he delivered to his followers iust one month before his demise.The great saint said:

Love all and hate none. Mere talk of peacewill avail you naught. Mere talk of God and religion will not take you far. Bring out all of the latent powers of your being and reveal the full magnificence of your immortal self. Be surchargedwith peaceand ioy, And scatter them wherever you are and wherever you go. Be a blazing fire of truth, Be a beauteousblossorn of love And be a soothing balm of peace.With your spiritual light, dispel the darknessof ignorance; dissolvethe clouds of discord and war and spreadgoodwill, peace,and harmony among the people. Never seek any help, charity, or favors from anybody except God. Never go to the courts of kings, but never refuse to bless and help the needy and the poor, the widow, and the orphan, if they come to your door. This is your mission, to serve the people. Carry it out dutifully and courageously, so that I, as your hr-o-Murshid, may not be ashamedof any shortiomirtgs on your parr before the Almighty God and our holy predecessors in the Sufi order [silsilifi] on the Day of Judgment.

In the following pages, my own humble effort is offered to fulfill this pious advice. It is for all people, and constitutes an expression of mv ao I ThcBook of SuliHaliry unyielding love for the life and example of our belovedleader, the Prophet of Islam and saviorof humanity (s.a.w.s.). If you find the spiritual sparks herein to become uplifted, all praise, thanks, and appreciationbelongs to Allah sublhnuwa tacafa,the All-Merciful, the All-Compassionate. If there be mistakesor errors, the responsibilityis entirely my own, and I ask pardon and forgiveness of my Lord. 1, What Is Health?

Fot you God nbjectcd all that is in tbe heavens And on the eorth, aII Jrcm Him, Behold! In that are signsJor pople who rcflect.

Qtr'an 45:18

What is health?When we talk about the human organismexisting in a stateof health,we must first of all understandseveral interrelated questions. What is a human being? How did it come into existence?How is it sustainedin existence?And what is the purposeof human life? Without understandingthe answersto thesequestions (or at leastthe questions),we can never have a satisfactoryknowledge of the real type of health we should be seeking.For without any criteria for what constitutesthe proper functioning of a human being,how canwe saythat it evenmatters whether we are ill or well? Just becausesomething feels "good" does not necessarily mean it is of ultimate benefit to us. And conversely,simply becauseat the moment we seemto havepain, we cannotdismiss this experienceas"bad," unlesswe understandhow and what the result of thesemomenrary sensa- tions will be. Allah saysin the Qur'an, "There may be a thing decreedfor you that you do not like that is good for you; and things that you like that are not good for you." The great Sufi Imam al-Ghazzali(r.a.) expressed this ideaas follows: "lllness is one of the forms of experienceby which humans arrive at a knowledge of God; as He says,'Illnesses are my servants which I attach to My chosenfriends."' Thus, we ought not necessarilyto considerillness our enemy; rather, we may see it as an event, a mechanismof the body, that is serving to cleanse, purify, and balance us on the physical, emotional, mental, and spiritual planes. Considered from this perspective,a bout of flu, a cold, diarrhea, even some kinds of agonizing pain are friends, enabling our bodiesto purge unwanted and potentially harmful toxic by-products of metabolism. rz I TheBrr,k ol 9tfi Haling

Western medicine endeavorsto halt or impede the various eliminative functions of the body-to stop the urSe to vomit with stomachremedies; to block diarrhea with potions; to end fever with aspirin and related drugs' Behind every naturai action of the human body is an inherent wisdom, a mechanismihut the body to heal itself. In fact, no herb, food, or any other substanceor"Uo-t procedure can do anything on its own to heal;it can only aid and assistthe body in its own self-healingrole. If your finger is cut, it is not the stitchesor the bandageor the iodinethat causesit to heal;it is the skin itself that performsthis miracle. When we think of illness,we almost always first think of iniury or acute pain as the first stage.But today many people-are.realizing that other aspectsof our mental world, our feelings and thoughts, can become un- baiancedand causeillness and suffering,even though theremay be nothing clinically "wrong" with a person. This approach to health and diseasehas come to be Lnown as"holistic." It is rather easy to understand the physical level The body lets us know-by rn""rl, oi our sensePerceptions-sight, sound, touch, taste, and smell-and the vegetative faculties-when something is wrong, and we take stepsto correct the problem. The seat of the vegetativefunction-that is, the instinctive,life-sustaining work of the body-is the liver, sometimes called the Wheel of Life. All of our physical functions are cued by the functions and enzyrnesof the liver. In Arabic, nalsis the word for the body and its appetites'Na/s means all of the demandsof the body-for food, for warmth, for fame and fortune (all of these include emotional needsor drives).All physicaldiseases can be marked out by one or more of thesephysical dimensions. The word nafshas many meanings: breath, animal life, soul, self, a person,essence, and more. In Sufism,the progressionof the soulis described Ly consideringthe evolution of the nals,which manifestsin human behavior 'fhe ai one's entire character,personality, and behavior. nafsiam-marfr is the commanding soul, which createsinordinate appetites.This is the condition of the rafs referred to when one occupiesthe station of egotism (maqdm an-nafs). The behaviorsrecommended in the Qur'an (sharical)are meant to control and subdue these inordinate appetities,leading the nalslo a more refined status.The soul that has beenentirely purified is callednalsi lcrll, meaning "universal soul," which unites with Allah in the final stage of Sufism However, even at the latest stagesof Sufi practice,one cannot assume oneselfto be immune to the blemishesof the soul. The secondaspect of our existenceis the mind world, or let us say the emotional and mental world. The mind is not entirely separatefrom the physical body, but is part of and intimately connected-with physical func- lioning. Moods and feelings that originate in the mind frequently have an effect on the body-emotions such as anger, fear, or extreme ioy When one Whot Is Hcdth? I 13 or more of these is experienced,the blood pressuremay rise or fall, the body sweats,tears may come. Interestingly, some ailments or conditions that we have come to regard as purely emotional have their origin in physicalimbalances. An exampleis severe anger. Psychologistswould usually attribute this to a condition of the mind or emotions. But according to the fibb system of the Persian physicianAvicenna, severeanger is one of the body'smost effective ways of dispellingexcess moisture in the areaof the heart.It is easilycorrected with diet. The realm of the mental world is called/itr in Arabic. In essence,/ilrr means meditation or deep-thought process. The third component of our existenceis the soul, calledthe rnfi. The rull is that which exists after death, which marks the end of both physicaland mental life. The interaction of the three realms (or the activation of the physicaland mentalrealms by the soulrealm) is carriedout by meansof the spirit.Many people use the words "spirit" and "soul" to mean the same thing, yet they are distinctly different and separate.The spirit is what activatesthe physical- level existence, including thought processes.The word for this spirit- activator is nafas.lt is activated at the point of the breath. The point of the lips where in-breath and out-breath unite is the link between life and death. We can live without mental activity and without physical movement. But without breath, life ceasesin a very short time. There are peoplewho live without mental existence.Although an electroencephalographshows that their brain waves are not functioning, they may be kept "alive" by mechanicalmeans. They are called"brain dead," yet they are still regarded as living; we do not bury them. This meansthat there is something superior to this mental existence and physical existence. Such persons still have something left of life in them, and that something is the breath. The Sufis considerthat the breath of life existsand continuesby virtue of the idfia, or permission of God, the One Who has created us all. What we call the Creator-God, Allah, Yahweh, or whatever-does not matter. In His ultimately reality, God is one. He gives His permissionfor human life to exist in the first place,and as long as that permissionremains, we may draw breath in and out. Regardlessof which systemof healing we may wish to apply, or how skilled the practitioner, Evenif all the healersof the world came together, they could not counteract the idhn.When the permissionis withdrawn, there is no more breath; life ceases. Interesting casesbear this out. When a child is born, it doesnot breathe right away.Some say the shockof the coldair startsit breathing.But not in every casedoes this happen. The Sufis would say that Allah sendsHis i/lz for that particular life to commence.If He doesnot send His permission,no amount of spankingor technologicaleffort can force the baby to breathe.It will be a stillborn. rt I ThcBook ol SuliHaling

On the other hand, sometimes, despite every effort to end a life, the permission overrides human efforts A recent article in a medical iournal iold of a couple who had informed their doctor that they did not want to have children under any circumstances'The doctor suggestedthat the husband undergo a permanent vasectomy,and so it was performed A few months later the couplewas back,furious with the doctor, becausethe wife had becomepregnant. The doctor then offered to perform a free abortion to terminate the pregnancy. This procedure was done. Another month later, the couple sued the doctor for malpracticewhen the woman discoveredthat she was still pregnant! Despitethe sterilizationand the abortion, the idhnof God was that this particuiar child would be born. And so it was. Clearly, there is an Authority against Whom we have no real ability to interfere. Consider the nonmanifest realms-the world of dreams,of intuition, of abstract phenomena-and the many casesof people reporting encounters with UFOs,demons, poltergeists, and the like.No one in the Westhas so far come forward with a fully developedconceptual framework with which to deal with these"other-worldly" experiences.The Sufis use the term ghnybto refer to events that transpire in the unseenrealms. This unseenrealm includesthe actionsof the soul. The center,or seat,of the soul'sexistence is the heart'With what do we associatethe heart and soul? Love, compassion,sympathy, mercy, and all of our religioussentiments' When someonedies, the grief of the survivorsis felt in the heart. It is actuallya physicalpain. The heart aches.There is so much terminology in our languageabout these soul-relatedaspects of the heatt. And no one can deny that thesefeelings of love and compassiondo exist.No one is without them. In Arabic, the heart is calledqalb. The heart accordingto the Sufis is not just a physiologicalpump for dispersingblood about the body. It servestwo uitil, interrelated functions. One, the heart is the storehouseof divine attributes;-or" and two, it is the seat of manufacture of the rafas-that life- activating force which enters with eachbreath, the breath that activatesall physiologicalfunctions. Thus, when the idhn, or permission of God, is drawn in, it goes immediately to the heart. In some manner, this idhnactivates all of the divine attributesin variouscombinations, and thesethen are carriedout into the body. ihe Qur'an informs that thesedivine attributes are approximatelyninety- nine in number and are what Allah uses as the means of allowing the human to function and work on the created plane of being. For example.one of these attributes ls calledal-Ba{r, which means"the Perceiver." In other words, Allah sees everything at all times; there is nothing that escapesthe view of God,not eventhe most intimatethoughts. This bnqirexists as a potentialitywithin us at all times,stored in the heart. Whelh Hcslth?lrs

When Allah sendsHis idhnin on a breath,and this is combinedwith certain sounds we utter, the potentiality will then travel through a semigaseous network called a humor. The potentiality moves along this network until it reachesthe moist, crystallinelens of the eye.Once there, the potentiality uniteswith the physicalpart of the body and becomesthe actualityof sight. Perception,the total potentialityof al-BaEir,also includes such things as insight, our sensationof maiestywhen viewing a panoramicsunset, and sirnilarexperiences. All of theseperceptive capabilities are includedwithin the potentialityof perception. All of these ninety-ninedivine attributes,then, are stored within the heart.These potentialities may be activatedby meansof varioussounds we utter in combinationto makewords. The three basicsounds are the longvowel soundsof i, i, and l. Theseare what the Sufiscall the universalharmonic constants, and they are similarly used in all mystic paths that utilize sounds (otherwisecalled manlras or wagfahs). We do not sing or chant thesesounds. Rather, they are voicedin the normal courseof our conversations.The word All-ah,as an example,is iust an elongation of the long vowel sound of t, int€rrupted once with the consonant of the letter l, which makes the shape of the letter i with the tongue. Even animalsutter various combinationsof these three long vowel sounds.The owl, for example, says,"Hool" The pronoun for God in Arabic is Hi, pronouncedexactly the sameway that the owl utters its remembrance of the divine name. Allah has informed us, "Every creature in the Heavens and the earth glorifies His Name." The Sufi, knowing the Arabic tones and namesof God, is able to attune to a cosmic conversation that is constantly going on throughout all of existenceas countlesscreatures utter their variationsof the divine name. The use of these three constantsis not arbitrary. The long vowel sound of d (as in father),as a vibratory tone, travels downward and slightly to the left from the throat and centers in the heart, thereby stimulating all of the divine attributes stored within. The long sound of i (asin machine)moves in the oppositedirection, up the nasalseptum, and vibratesat the point of the pinealgland, which is consideredto be a remnant of the third eye,a light- sensitiveorgan. The long sound of u (as in you)exists when uttered exactly at the point on the pursed lips, the point of connectionbetween the in- and out-breaths. It is where our action meetsand intermingleswith the divine permission, the idhn. The Sufis use various formulas or combinationsof thesetones to produce electrifying effects that are able in and of themselvesto unlock congested areas within the heart, thereby releasing one or more potentialities. This alone accountsfor a considerablenumber of miraculous cures. 16 I ThcBook ol Srli Hcaling

So the very words we use to make conversation are hardly a random matter. When we say the word " eal" (making the sound of the long i), for example, we are actually stimulating the endocrine system's pineal gland! The tineal gland receivesa vibratory signal that causesa seriesof ethereal shocis which go throughout the body, providing information to all of the physiologicalfunctions. Theseevents are in coniunctionwith what transpiresthroughout nature when the sun sends certain germinative shocks through the soil which cause the seedto open and send out rootlets. The germinal center of the seedis activatedby shocksfrorir the.sun.Likewise, various centers within the human body are awakenedby the undulations of the vibratory tones in these universalharmonic constants.The effectsupon human health are profound. This interconnectionbetween the physicaland spiritual realms exists all through nature, of which humans are a part. One might say that animals ur" rno." attuned to it; sometimeshorses and other animalsgive a particular sound just before they die, and animalsnearby know the meaningof this sound. Animals have greater awarenessof the unseenrealms. Humans should have this knowledge, but they do not seek it. Humans are more bound to the physical plane. There must be a knowledge and consideration of the physical,mental, and spiritual planesof existencefor there to be true health. By understanding eich of these planesof being, we can arrive at the correct modesof balancing and treating each one. If the subiect of diseaseis looked into deeplyenough, the origin of all illnesscan be saidto lie in the mind. There must be a thought or conceptof an illnessin order for it to exist.But what is the mind? Somesay it is a collectionof cellsthat havemany functionsand possibilities.But the Sufis attribute a Sreatdeal more to the mind, as the iepository of the intellect,which God has given to humans,thus making them unique among all of the creation. Before this mind can be adequately understood,we first have to have a conceptionof the entire universe, from the most minute bacteriallife up to God.This is known as the hierarchyof creation. 2 The Hi erarchy of Creation

God is the One Who eeated tor you AII that is on the earth. Moreove4 He tunrcd to tlp heaven and fashioned seven havens with hannony. He isJull of krcwledge o:f all things.

@thn 2i:17

The hierarchy of creation extendsfrom the most minute forms of terrestrial life up to Allah. The constructionof this hierarchywas designedby Allah and is kept in form and balanceby His will. In general terms, the whole of creationis dividedinto two parts:the known world of our human creation (insin) and the unseen Qhayb)and generally unknown world of the heavens. The world below, as it were, is the sublunary world, consisting of four elementalspheres: the terrestrial,vegetative, animal, and human kingdoms. These four componentsare arranged in ascendingorder of creation, so that the human being occupiesthe highest position in the order of the physical creation.This dimensionis governedby the rulesof nature,which is to say the dominion of growth and decay,of life and death. Above this created world of human existence lies the realm of the heavens,which are elevenin number.Eech of theseheavens is occupiedby angelic forms and ultimately is populated with souls that depart from human bodiesand earthly existence. The various realms of earth and the heavenscan be representedin their entirety in the accompanyingchart. Each of the elemental spheres-the terrestrial, vegetable,animal, and human kingdoms-is composedof two parts: an elementalsphere and an interspace,with which it connects to the sphere above its own. Thus, the terrestrial sphere connects with the second elemental sphere via the in-

20 | ThcBak ol SufiHuling organicworld. When the elementof water is combinedwith the terrestrial sphere, the vegetative world is created. Likewise, the addition of air to earth and water creates fire. When all these combine-earth, water, air, and fire-the human form is made up. The human kingdom is the interconnection to the heavenly realms. For most humans,the first heavenis representedby the moon:We first attain our strivings for the heavenly realms by viewing the moon. For those who occupythe dimensionof the first heaven,or moon, the moon is the firma- ment and the secondheaven represents a higher aspiration-Mercury is their heaven.And so on, up the hierarchyof the heavens. Humans occupy the highest placein the realms of createdlife, by virtue of one reasononly: Humans have been endowed with the faculty of reason, caql.The caqlis the creative, rational reasoning power of the mind, which neither plants nor animals nor water has. These lower forms can only obey their instincts provided by the Creator. They are totally obedient to the laws of nature.For example,one cannever "reason" with a deer.If one tries to approachone, it almost invariably bolts instantly and disappears,regardlessof the intent of the approachinghuman. This holds true even for those animalsthat humans have sought to control. Dogs, for example, have not taken well to efforts to domesticate them. The more inbreeding that has occurred in a particular breed, the more neuroticthe dogsbecome. Despite efforts to makedogs into pets,it is not so infrequent that a dog will for no reason turn wild upon a person or smallchild and kill him. Animals that have beendomesticated usually lose the naturaldignity of their species.Animals of all kinds are marvelousin their natural terrain' But in that element they have intact all of their natural instinctivebehavior, which is required for their survival. The lion doesnot kill in the wild out of malice.To be a killer is the positiongiven to the lion in the creation,and the lion must do it. Only humans have the capacityfor creativereasoning, for the rational decision-makingprocess by which we decidewhether we are going to do a thing. This processis sometimescalled free will. One can inform a human being that to do somethingdangerous will kill him; yet the human being- using his free will-can act contrary to all the evidenceand do it anyway. Animals have no suchchoice: A fish must be a fish. Our mental decisionsare accomplishedby the taql,and it is byvirtue of this faculty alone that humans have been placedover all of the creation of the sublunary world. When we aspire to something beyond the earthly existence,we move into the realmof the heavens.Most apparentto all arethe zodiacalheavens, which are seven in number. This is the realm of the planets,the first of which is the moon. Its color is white and silver,and it is constructedfrom the four elementsmentioned, olus ether. The Hientchy ol Crcetbn | 2l

The second zodiacalplanet is Mercury, whose color is gray. God said that He made Mercury with the addition of His own fikr, His own deep meditative thought. Venus is the third zodiacalplanet, and its color is yellow. Venus governs the world of similitudes, of analogiesand metaphors, of poetry. Allah has informed us that Venus was created with the addition of His khayal,or imagination. The sun, the fourth zodiacal planet, is presided over by Israfil, the Angel of Resurrection.The Prophet (s.a.w.s.)is reportedto have related that Israfil told him that the Angel of Death scans the faces of seventy thousand peopleeach day and, from these,chooses those who will be called from earthly existence.This planet God made from the light of His own heart, the fount of God, the absolute of the heart: love. The fifth planet in the zodiac is Mars. Its color is blood-red.Azrael, the Angel of Death, presidesover this planet, which is createdfrom God'swafum, or divine decision. Jupiter is the sixth planetof the zodiac,presided over by the archangel Michaeland formedof the Light of Himmah-the light of Allah'sreflection. The final zodiacalplanet is Saturn. Its color is black.Saturn, being the highest in the hierarchy, was the first zodiacalconstellation to be created. These first seven heavens (presentedin reverse order, from lowest to highest) are descdptively namedssmi'. The word sami'(heaven) is linked by sound to samdc,an Arabic word meaning"ecstatic contemplation." Each heavenexists with a relation to both something aboveand something below itself. Theseheavens are inhabitedby variousbeings of the creation.There are disembodiedsouls (having died already to earth life and awaiting the yawm al-qiydmmah,or Day of Judgment)in one or other of the heavens.All the angelsexist in all of thesevarious heavens, depending upon their function and rank. In additionto human soulsand angels,Allah alsocreated iinns. Whereas He createdhumans from the four elementsof earth,water, air, and fire, He made the jinns from "smokelessfire." The iinns, which are describedfully in the Holy Qur2n, can from time to time assume human form. Generally, they are harmlessor favorably inclined to humans, but they can be malevolent. They have great effect upon h'uman affairs and frequently cause imbalancesthat we would identify as disease.A prime example is colic in infants, who are especiallyprone to the influence of iinns. Certain herbal substancesand recitationsare usedto dispeljinns. When the soul is extracted from human life, it beginsto ascendthrough these heavenly realms. So a person would always have consideration of a prior state, and also something to look forward to. This is the reality of the heavenlyexistence. Those who believein reincarnationhave arrived at their conceptsby only partially understanding the entire creation of the heavens. When we arrive at the highest heaven of the zodiac,we are at the 22 I TheBook of SuliHwling thresholdof the Throne of Allah, calledthe carsh.This is actuallya meta- phoricaistatement, as no one couldimagine sitting in or anywherenear the seat of Almighty Allah. This eighth heaven constitutesthe limit of the physicalconfines of our universe.The universewe study with telescopes, laser beams,and radio waves reachesits limit at this point of the eighth heaven.Although sciencehas not arrivedat this barrier yet, it may in time, Cod willing. There are 18,000created universes, of which we know aboutonly one, the one we inhabit.The other 77,999exist contiguousto our own andhave other functions that we do not know.aboutand never will. Allah has said that He did not createhumans with ihe capacityto totally understandall of His creation.But at the moment of death,when the veils are torn away, each person will instantly see the whole nature of the heavensand the universeand will be astonishedat the ingenuityof God'sdesign. Incidentally, Allah has said that despitethe complexityof the heavens,He has created the human body infinitely more complex!But for now we shallhave to be content to know that there is unimaginablevastness. This inspiresus to acceptthe majestyand power of our Creator,Who hasinsisted upon many thousandsof dimensionsof creation;we humans seeonly one drop in this divine cosmicocean. The eventsof the eighth heavenare directedby Allah Himself;in the lower realms,Allah directsintermediaries to accomplishHis designs.When events like shooting stars and meteoritesoccur in our zodiac,they are causedby actionsin this ninth heaven.The regular orbiting of our fixed planetsin the earthly heavensis regulatedfrom this heaven. The ninth heavenis the Crystalline,called the rarsl,meaning the Throne of Allah, the dazzlementof God's glory. This state of existenceis totally beyondconception or description.A great Sufi oncesaid, "He who climbed over the wall to the tnrsh,no one ever heard of him again." The tenth heavencontains no planetsor stars and thus is calledthe StarlessHeaven. It is where the motionsof all the other spheresoriginate, directly under the commandand decisionof Allah the Almighty. The eleventhheaven is calledthe Empyrean,or the Heavenof Heavens. It is wholly luminous, nothing but pure, complete,overwhelming light. Mawlana Rimr (r.a.) celebratedthis realm when he wrote: "What do we carefor the Empyreanand the skies?Our iourney is to the RoseCarden of Union." Allah has informed us in the Qur'an that when He decidedto makethe creation,the first thing He madewas the soul of prophecy.And, this, He said,He made from His own light, or anr. In other words, for all of the prophetsAllah sent to earth with informationfor human beingsabout the nature of the creation,God made for them one soul only. He put this in 12o,ooosuccessive human forms, both maleand female,some known to the world, some not. Allah madethis unimaginablyelegant soul from His nlr, The Hictatchy of Crution I 29

His own light. That is why the prophetswere able to have suchamazing effectupon the world: Allah gavethem the powersof illuminationover the world. Allah further saidthat "lf I had not createdthe soulof prophecy,I would not have createdthe world." After Allah createdthis soul of prophecy,it was so brilliant and luminous that it began to perspire.And from this perspirationof the soulof prophecy,Allah madethe soulof the rose.This is why the rose has such a magnificentessence and is calledthe mother of scents.Anyone who looksat a rosesmiles and is uplifted,and peopleall over the world honor and caressthe rose instinctively.Indeed, the rose is the symbol of love itself. We can see from this chart or pathway of the evolution through the hierarchy of creationthat humans occupya relativelylow point in it all; there are many levelsabove that we cannot reachwith the physicalbody. After the earthly,terrestrial life, there are many additionalstages, which of necessitymust be traversedusing the vehicleof the soul.There is a stage beyond the Heaven of Heavens, past the Empyrean, called oifl, or the wedding to God Almighty. This alone is the goal of the true Sufi and the real meaning of U ildha illa Unh-that one is content with nothinS except the ultimate and final union with the Beloved,the Owner, Creator,and Sustainer of all the Worlds. Yi f;ayyn!Yn qayynm! Every scripture and every prophet from the first have said the same thing: that we are createdby a wise and loving Creator,and that the special purposeof our existenceis to endeavorto work our way backto Him. Our objectivein life is to regainunion with God, and everythingin our life is an immensepageant designed to assistus in that lourney.That is why onewho is active on the Sufi path is referred lo as sdlik,the traveler. Everythingwe considerto be kind, good,and desirablein this life is but the minutest manifestationof the final, absolute,and incontrovertibleac- tuality of those things which are owned by Allah and not by anyoneelse. This final and ultimate knowledgeabout all things is calledhaqiqat (from haqq,trtth). When we speakof love and say we want to be loved or to love someone, what we meanis that we yearn for that absolutelove that will overwhelm us and burn us to ashesso that we die of love.One human cannotprovide such maiesticpower of love for anothei. It is only the Divine Belovedwho can annihilateus. That is what the Sufi seeks,or diestrying to achieve. The iourney from a confused,earthly person to one united forever with the Divine Reality is a long, complex, and difficult iourney. Therefore, the Sufis have elaboratedthe various stageson this path and havedeveloped various signpostsand measuresthat can be used to identify where one is on the path. This chart of progressionon the journey to the Belovedis called the stationsof the soul. The Stations of the Soul

In its progression through life, the physical body passesthrough stages, from infancy to youth, adulthood, and old age. Similarly, the soul palses through specificevolutionary stagesor stations. The Arabic word for such a station is maqdm(pl. naqdndt).ltmeans a s.topqilg or resting place.But it has many other connotations that convey the full senseof what this stage may be: placeof residence,dwelling, mansion, stay, dignity, office, state, musical tone, question.Indeed, the occupationof a maqimby the soul is all of these,and sometrmesmore. The stationsof the soulare entered into at the momentof birth, and the entire period of life is occupiedin one of these stations, although there may be changesfrom one stationto another.These are listedin ascendingorder as follows:

Maqdm an-Nafs:The Station of Egotism Maqfrm-al-@lbzThe Station of the Heart Maqdm-ar-Rll1tThe Station of the Pure Spirit Maqdm as-SirrtThe Station of Divine Secrets Maqim nlQurbz The Station of Proximity (or Nearness)to Allah Meqdm al-Wigdl:The Station of Union (sometimes called the Divine Wedding with the Beloved)

From the moment of birth, we are constantly striving to develop the soul, and progress in this effort can be marked out and measured bv referring to thesestages. Obviously, not everyoneattains all of the stages. It is important to realizethat it is not the bodv as such that makesthis journey,but rather the rill. The translationof rul is usuallygiven as "soul." It can also mean the breath of God, the angel Gabriel, the Qur'an, revelation, or prophecy. 26 I TheBook ol SuliHuling

For the Sufis,the rn! is the essenceof life. It is not the physicalbody or the brain and its thoughts and memories;nor is it the life processes.The rirlhas a distinct existenceof its own, which is derived from God and belongs entirely to God. When we ask someonewhat a pomegranatetastes like, he may well say somethinglike, "lt tasteswhat it tasteslike." That doesnot seema very satisfactoryanswer, but becausethe pomegranateis unique,its tastecannot be related to anything else, hence this curious reply. And so it is with the rnft. The rufi,or essence,can be shown to existonly in relationto rhythm and motif. Think of danceas an example.There is sucha thing asdance, but it doesnot existconcretely except in relationto the form of rhythm and motif. One can imaginea dancewith the mind, but for the danceto be actual,the motion and rhythm of dancersare neededto act it out. But the dance remainsthe essence.This is what is meant by essence,of which the m{ris perhapsthe supremeexample. The human soul alsorequires this rhythm and motif to be manifeston the physicalplane. Remember that the rnf, or soul'sessence, is not the same thing as the spirit (nafas).The latter is the divine force that activates the physicalphenomena in the body, including mental processes.The rn! is more intimately felt and superior to the spirit. Imagineall of the things that havethe essenceof fire in them-the sun, green wood, ashes,and so forth. All have the same essence,but they possessvery different physicalforms, and each is at a different stageof evolution,a different maq|m.The absoluteof the essenceof fire is oart of the rr.rr,or light of Cod. Every physicalcreated thing has its unique and characteristicbalance- betweenhot and cold,moist and dry, passivityand activity.We readin the Qur'an that Allah "hascreated everything in its correctbalance." For example, the bloodis characteristicallywarm and moist.Anything that disturbs or changesthat normal balancedcondition may leadto disease.The sameis true of our emotions.Our moodsare constantlyaffected by eventscoming in via our sensoryapparatus. Take the senseof touch. If someoneslapped you hard, your mood would almostinstantly change. If you jumpedinto an icy pool,again, your moodand emotions would dramaticallychange. Hearing is another example.Music can produceprofound effectson the state of mind. Calm, soothingmusic is healing.Loud, raucousmusic can makeone iittery. Yet theseemotional events need form and motif in order to cause thesechanges. The effectof readingmusical notes on paperis not the same as that of listeningto a Breatsymphony. Some sensesare more powerful than others. The physicalsense consideredto be the highestis that of smell.Some say that smellis relatedto memory. For instance,when walking down the street,one canencounter a scent,such as that of bakingbread, and almostimmediately it reachesthe TheSretiont of theSoul 127 nostrils,one has a flashbackto some childhoodmemory. The scienceof aromatherapyis basedupon the preeminenceof the senseof smell.Each flower of naturehas its own rr.rf,or essence.A pure,natural floral oil may be usedfor its antisepticeffect on a wound. The Sufis haveclassified flowers accordingto their effect upon the soul in its evolutiontoward God. Eachhuman beinghas a rr.r!,but not everyperson's ruf is the sameas the next one's;a sinneris not the sameas a saint.Some souls are much more refined than others. Every person is born into the maq|mnn-nafs, or station of egotism.This is the inevitablefirst stop in life. The infant is entirely preoccupiedwith its need for physicalsatisfaction. It wants food, or to be pickedup, and will scream,cry, and spit to make its demandsknown. It is completelyuncon- cernedabout the effectsof its own actions.A baby will break an object considereda pricelesstreasure by an adult,and will laughabout it, at that! The body in its earliestdevelopment cares only to satisfy its animal desires-for food,affection, stimulation of all kinds.Since this isa God-given condition, and a necessaryone, infants and children are immune from judgment and punishment.If a small child walks into a supermarketand knocksover a displayof bottles,no one saysmuch. Someonecleans it up. But let an adult do it-intentionally, asa childmight-and the policemay be called. In the stationof egotism,the facultyof reasonand judgment has not yet been developed.That comeslater on. As a child grows, its parents,or the societyat large,generally impress upon it variouscodes of conduct.In other words, the child learnshow to stay on a particulartrack of behavior.One who deviatesfrom that track will be confronted with various uncomfortable restrictions. It may be normal and understandablefor smallchildren to exist in this state of egotism,but just as they grow out of crawling and regurgitating their food, and developmature bodies and smoothphysical actions, so, too, do we expectthat a person'ssoul will evolveand grow out of egotism. The Qur'an revealsthe properbehavior for conductingthis evolutionary progressionof the soul. The mode of living spelledout in the Qurhn is called,as-Eir-a! al-mustaqim: the straight path. For the Sufi, the supremeand soleobiect of life is to attempt to iourney to God, and to do so in the most reasonableand successfulmanner, antl the quickestway aswell. Therefore, the straight path is actuallya straight line-the shortestdistance between two points, which measuresthe distancebetween the station of egotism and union with the Beloved,Almighty Allah. Many peoplegrow into adulthoodand evenold agewithout everdepart- ing from this initial stage of egotism, the maqfrman-nafs. Such people never stop demandingtheir own way, the endlesssatisfactions of the body. Taken to the extreme,the whole rangeof emotionaland physicaldiseases we call chronic and degenerativeis a result of remainingin this stationtoo long. 28 I TheBook of SufiHuling

Fearfulness,anxiety, self-doubt, selfishness, insanity, weeping for no reason, depression, paranoia, sexual perversions, and suicide-all are emotional diseasesconnected with the maqiman-nafs, when a person lingers in it into adulthood. The physicaldiseases associated with the maq|man-nafs can sometimes occur concurrentlywith the emotionalor psychologicalones. But for the body, the end result of remainingin the station of egotismincludes drug abuse,alcoholism, criminal behavior,obesity, hypoglycemia, blindness and other eye problems,jaundice, heart attack,venereal disease, and cancer. Theseconditions result from the failure to exerciseproper control over one or more of the nalsfunctions, or appetitesof the body. Somereaders may disagreeand say that they know a very niceperson who had a heart attack. Understandingthe further stationsin the evolutionof the soulwill clarify this matterfully. The method of escape-or progress-from the stationof egotismis to train and disciplinethe egoand its drives.This meansdeveloping willpower, responsibility,consideration, compassion, and courtesy,among other traits. When one succeedsin gettinSsome control over the ralsand leaves its stage, one arrivesat the mnqimal-qalb, or stationof the heart. The Arabic word for heart, qalb,refers to a wide rangeof magnificent meanings:heart, mind, soul,understanding, intellect, kernel, marrow, center, the choicestpart, core,genuine, pure. Evenmore interestingis that the word 4albalso means "permuting," "transmuting," or "turning." Forthe Sufi, the heart is the meansby which all transformationoccurs Thosewho occupythe stationof the hearthave a basicgoodness; they feel good about themselvesand the world. A person in lhe maqamal-qalb would say,"l want to do only goodin the world. I lovenature in allits forms.I accept everyone.Oh, what a wonderlife is!"Judging by this exaltedattitude toward life, one might imaginethat no diseasesor problemswould troublea person at this stage.The realityis almostthe contrary.For personsin the stationof the heart are still proneto both emotionaland physicalimbalances as well as spiritualones. The emotionaland spiritualailments include the inabilityto concentrate,forgetfulness, fear of failure,certain types of hypocrisy,excessive emotions such as severeecstasy, depression, ioy, and severeanger, arrogance,and being inconsiderateof others' feelings. Despite the positiveaspects of this station, it is still only the second station of the soul's progress.This stage can be a time of tremendous emotional upheavals,including divorce or other relationship problems,and financialdifficulties. This is so becausethe personfeels a surgeof ecstasy,a fresh and almost overwhelmingexcitement toward life. Many who have been involvedwith the personbefore he or sheascended to the stationof the heart cannotaccept the changesthey seein their friend. In fact, lossof friendsis very commonin this stage. There are alsophysical problems affiliated with the stationof the heart. Thc Stotiontof theSosl 129

While those of the prior state were almost exclusivelyof a degenerative nature,the diseasesand ailmentsof this stageare chronicand acute. This is so becausethe body is going through an internal cleansing,a throwing off of toxicity and superfluousmatters accumulatedin the prior stage.Thus, diseasesof the stationof the heart includeheadache (especially migraine), nausea,diarrhea, aches and painsthroughout the body,irritability, general toxicity (skin eruptions,scalp problems), fever, and gallbladderand kidney problems. Whereasthe diseasesof the station of egotismwere severeand often incurable,the conditionsof the stationof the heart arethemselves a kind of self-treatmentby the body.Almost all are signsof one or more of the kinds of healingcrisis the body undergoesin healingitself. This processmay not be pleasant,but it is beneficial. It is very difficult to continue to the higher stagesof soul evolution without a true shaykh.Under his guidance,one may move toward the next stage, maqdmar-rul1 (station of the soul), by following various practicesto develop the capacitiesof mercy, compassion,consideration, and self- disciplineto a high pitch of perfection. No doubt the stationof the soulis a blessedstate, and anyoneoccupying it would appearto others as a personof great love and spirituality.But at the sametime, there remainphysical and emotionalimbalances that become part of the mechanismby which the person strives toward God. These conditions deepenfaith. The emotional problemsof the nraqam ar-r ll includ,e arrogance,pride, self-deception, lack of concentration,giddiness, a frivolous, irreverent attitude to life, and sometimesthe habit of degradingothers. Note that these are the diseasesof this state, not the behavior of one existinS in balancein this station. The imbalancesmay occur when the person has not yet evolvedto the point of being entirely immune to the appetitesof the nafs. Once, when the great Sufi cAbdul-QadirJildni (r.a.)was alreadycon- sideredto be a great man of spiritualrank, he was approachedby a mani- festation that identified itself as Gabriel, the angel of revelation.The manifestationtold cAbdul Qadir that he could now dispensewith ritual prayerbecause of his holiness.cAbdul-Qidir reciteda versefrom the Qur'an which exposedthe manifestationas a masquerading shayldn(satan). This demonstratesthat the further one traVelson the spiritualpath, the more certainone may be of insinuationsfrom the devil. Someof the imbalancesof this stationare easy to control,some not. One of the more difficult, and offensive,is arrogance.This is the raw, self- referentkind of egotismthat leadsa personto say,"I am betterthan others. I pray all day. I fast. I meditate,and look at all thesegarbage people in the world. They're sinners!"This may be the truth in someform aboutcertain people,but it is an injury to them, and it mars one'sown spiritualdevelop- ment to expressit. It must be appreciatedthat eachperson has evolved to a 30 I TheBook ol SuliHaling particularpoint by the decisionof Almighty God.No matter how sunk into the life of the world peoplemay be, they still have within them the spark of divinity. They alsocan advance, and it is the duty of a truly spiritualperson not to condemnthem, but to befriendthem so that they might be ledout of their misery and onto the right path of living. Some physicalproblems are associatedwith the station of the soul. Theseinclude auto-intoxication (from excessivebreathing practices), various kinds of nervoustremors, fatigue, corrupted appetite, and fever. There are two forms of fever. The first, occurring in the stationsof egotismand the heart, is an intenseleat developedby the body to refine and processout superfluoustoxic matters.The secondkind of fever,occurring in the later stations,constitutes a deepspiritual cleansing, causing, as the ProphetMuhammad (s.a.w.s.)has said,"the sins to fall off like leaves being shedfrom a tree."These fevers burn off impuritieson the soul level. Evensome of the prophetswere subiectto frequentfevers. The holy people who experiencefever at this level are not being correctedfor vile living habits.As one Sufi said,"In the beginningyou repentfor wrong actionsand sins;at the end,you repentfor forgettingGod evenfor a second."It is this latter conditionthat is being treatedin the stationof the soul. It canhappen that personsin the stationof the soul skidoff into lunatic behavior,especially if they have no guide. They may fall into the most destructivekinds of self-illusion.One can neverrest at any stageor assume that one will neverfall back. When it comesto a spiritual physicianor Sufi treating a personfor a disease,it now becomesclear that the saint and the persondwelling in the stationof egotismwould requiredrastically different modesof treatment- even though they both may report fever as the main symptom. The questionmay arisewhether a personmay overlapfrom one station into the next. This doesnot occur.A stationis a restingplace. As such,once one enters a station, one will remain until death or until retreating or advancinginto anotherstation. There are,however, innumerable immediate conditionsoccurring in each station, and these conditionsare called!al. Literally, fril means "change."It is linked by sound to fall, meaning an untying or unloosing,a dissolving.In this sense,it meanswhen we loseour senses,such is the extreme fervor of the Sufis during their recitationsof dhikr,when it is not uncommonto seeone of the membersfall senselessto the ground, having glimpsedsom ething o( laqiqah(truth) or macrifa,(ecstasy). The fourth stationis the maq1mas-sirr, the stationof divine secrets.The word sirr(pl. asrdr) refers to the greatestmystery, which cannotbe imagined, and even when experienced,it cannotbe believed.The word alsohas other meanings:coition, the middle or best part of anything, richest land, root, origin, and tomb. This is the stationreferred to bv Allah when He said,"There arecertain The Stationtol the Soul | 3l of my servantswho ceasenot seekingnearness to me by meansof voluntary worship,until I becomethe lips with which they speak,the eyeswith which they see,the earsby which they hear, the hand wherewith they hold,and the foot by which they step."The fortunate ones in the stationof divine secretscan understand the mechanismsby which the wholeuniverse is held in place. They have fully developedpowers of clairaudienceand can read the thoughts of others. Angels come to them with information from the unseenrealms. One day someoneasked the ProphetMuhammad (s.a.w.s.), "What was all of this universecreated for? How doesit exist?"The Prophetanswered, "I don't know the answer.I'll haveto go ask the angelGabriel." So he went and askedGabriel, who answered,"l dont know the answerto that, I'll have to go askAllah." So Gabrielasked Allah, then returnedand said,'Allah said, 'I have createdthe skiesand heavenssimply as a beautiful sight and an entertainmentfor you, and to createwonder and awe of My majestyand power. I want the blinking starsto uplift and delightyou and causeyou to marvel at My creation."'When Allah was askedhow He did all of this, Gabriel reported that He said,"I did not createhumans with the mental capacityto comprehendthe meansand mechanismsby which I have done this. Even if I told you, you would not understand.But at the instant of death, when the veils are torn away, you will immediatelysee how it is done,and you will be astonishedat My ingenuity.I am the bestof creators. As complicatedand complexas I have madethe heavens,I have madethe human body infinitely more complex."The ProphetMuhammad (s.a.w.s.), who most certainly existed in the highest of stations, was able to receive this kind of information. The average person would never attain to this exaltedstate and favor of the Almighty God. , The personsadmitted to the station of divine secretshave passedthe most excruciatingtests and are no longer seekingany egotisticalaspect of human life. They do not desirefame, wealth, or excitinSsensations. They exist only for and by virtue of a very exclusiveand intimate relationship with the Creator and the celestialpopulation. Nonetheless, they are still human, and some physicaland emotionalevents do occuron this planeas well. It is not correctto call theseevents "diseases," reallyl- they are rather imbalancesor sidetracksthat cancause one to descendfrom this stateor to languishin this stationand not continuefurther, to reachthe goalof Allah. The primary imbalancesof the stationof divine secretsinclude false interpretationof divine phenomena,irrationality, lack of interestin earthly life, incoherentbabbling, heart pain,and heart burning. At this point,it shouldbe explainedthat a personin one stationgenerally cannot leap severalstations ahead or above.A young child may be able to ride a bicyclewell, but certainlycould not pilot a supersoniciet. This is not to demeanthe child or glorify the pilot. But a personwho has attaineda 3z I TheBuk ol SufiHuling particularstation can function in and understandany of the lower stations- iust as the pilot, havingridden a bicycleas a child,could continue to do soas an adult. The self-deceptionreferred to in this station of divine secretswould be a condition of this maqdm.B* a ldl would be the mode in which this self- deceptionmanifests itself. Not everyonein this or any other stationwould experienceall of the lals thal could occur in that station. The physicalevents that occur in the maqdmas-sirr are fever, a senseof difficulty in breathing,and sometimesa senseof suffocating.These particular afflictionsoccur because arrival at.thisstage requires years of breathing practices.Imbalances can occur if these practicesare done incorrectlyor excessively.Moreover, it is not uncommonat this stagethat one is bothered by eventsof the nonmanifestrealms. Interference from jinns is an example (althoughthey can bother peopleat any stage,even infants). Or one may be carrying on certain kinds of relationswith disembodiedsouls and become affectedby this interchange.In thesecases, various kinds of spiritualprac- ticesinvolving breathingwould be employedas remedies. For the Sufis,the main sourceof breathingpractices is the Holy Qur'an itself. The various breath starts and stops are marked in the text of the Qur'an and employdegrees of difficulty up through elevenlevels of recitation. The vowels,in particular,are frequentlyelongated and held for more than a normal single beat in reciting. Although only a few personsas a practicalmatter can recite at the advancedlevels, it is possibleto find cassettetapes of suchperformances by shaykhsreciting the Holy Qur'an.In thesephenomenally stirring recordings,one can hear sustainedrecitations lastingup to two minuteswith onebreath expulsion, and movement through four and five octaveranges. Beyondthe stationof divine secretsis the maqdmal-qurb. The definition of qurbis "nearness,"but it alsoconnotes drawing near, approach, neighborhood, relationship,and kinship.One in this stationindeed enjoys the view of the neighborhoodof the Most High-that is, the highest heaven,containing the carsh,or Throne of the Almighty. One occupyingthe statusof this station has a vantageof this createdworld, but alsoglimpses into the next world, the world of other createdforms. At this stage there are very few imbalancesor difficulties,strictly in terms of healthand disease,but thosethat do existcan be very severe.One of the conditionsis excessiveecstasy. A personaffected with this condition is calledmajdhitb. Such people lose virtually all interestin or connectionwith the world. They are in a state of joy at all times and do not carewhether they sleep,eat, or areclothed. They aredivinely intoxicated and absorbed in the Beloved. I met such a man once living out in the pastoralcountryside near Paghman,Afghanistan. He was saidby his followersto be about 125 years Thc Stttions of thc Soul I 3J

old. As I and my companionsentered the high-walledgarden of his compound,we saw a smallman sitting hunchedover rows of pottedgeraniums. From time to time, he would pick a few bright red blossomsanJ eat them. He sharedthese treats with squirrelsand other smallanimals that scurried around him without fear. Later, upstairs in his room, he behavedin a manner that would alarm anyoneuninformed about this station.He never spokeclearly or directly,but one couldcatch snatches of his conversations addressedto the inhabitantsof the angelicrealms. Birds flew in and out of the openwindows. As we were leaving,he offeredone of my companionsa "gift," which he heldout like a treasurein his cuppedpalms. The gift turned out to be a dirt-smeared,half-eaten peach pit! Suchis the conditionof those in the stationof nearness,who perceivereality on an entirely other plane. This state is interestingand beautiful in its way, but it is not the goal.In fact, most shaykhsare of the opinion that it is an inferior and undisirable condition. Some peoplein this station do not speak.Cases are recordedof some who went for over twenty yearswithout speaking,being so overwhelmed that they had no desireor ability to communicate.Other difficultiesinclude forgetfulnessand genuineinsanity. The personforgets from one moment to the next what he is sayingor doing. Someof the practices-involving both breath and mental contemplation-are so profound and intensethat the personmay losehis mind entirely.This is rare, however. Remarkablesimilarities may be observedbetween the conditionsoccurring in these latter stagesof spiritual evolution and the behaviorof the mentally ill. In the East, many peopleon the street exhibit such bizarre behaviorthat they would immediatelybe lockedup if they did the same thing in the West. Yet a true diagnosisof their condition-wouldrequire a considerationof the imbalancesof the soul. ' A problemnot mentionedyet but commonto all of the stations(and yet more of a danger in the station of nearnessthan any other) is that of attributing divinity to oneself,God protect us from such a thing. And, although it is painful to even think of it, a related imbalance-the most severe-is disbeliefin God. The higher and further one risesin the evolutionof the soul,the more one is tested.People at this level have long sinceextinguished their carnal desiresand egotistic traits. But they frequently are very successfulin leadingothers to the path of truth and righteousness,and thereforeare constantly being bothered by all of the malevolent forces-shayalin(devils), jinns, dayoparee (ghosts), and similar troublemakers. I haveheard people say that they themselveslisten to God, or that thev have receivedguidance directly from God. They ought to recall that the only meansAllah has ever used to relate to humans is the angel Gabriel (with the soleexception of Moses,once). There are many warningsabout tt I The Buk ol S'lfi Hwling assuming oneself to be adequatearmor against the delusionsof the evil ones, both human and nonhuman. The great shaykh Junayd (r.a.) said,"He who takes himself as a teacher has taken Satan as his guide." One more station exists, and the Sufis call it maqdmal-arb.il, or unionwith Allah. Here God is your Beloved and you are the lover, and you are wedded together in Divine Unity for all time. This station, unlike all of those which precedeit, cannot be attained by effort. Almighty Allah makes the decision and chooseswhom He will. The tradition relating the manner of selection for this station is moving. It is quoted from the Holy Prophet Muhammad (s.a.w.s.)on the authority of Hazrat Ibn Mascid (r.a.): Among the creaturesof Allah, there are three hundred peoplewho bear a specialrelationship with Allah and whose hearts are similar to that of the prophet Adam, peacebe upon him. And forty whose hearts are similar to that of the prophet Moses, peace be upon him. Seven are those whose hearts are similar to that of the prophet Abraham, peacebe upon him. Five are those whose hearts are similar to that of the archangelGabriel. Three are those whose hearts are like that of the angel Michael. There is one servant among the creatures of Allah the Almighty whose heart is like the angel Isrifil. When one servant dies, Allah choosesone from among the three to 'replacehim. When one among the three dies, one from among the five is admitted to his place.When one among the five dies, one from among the sevenis admitted in his place.When any of the sevendies, one from among the forty is admitted to his place.When any one of the forty dies, one from amongthe threehundred is admittedto his place.When one from among the three hundred dies, one from among the peoplein generalis admitted.So, becauseof them; Allah the Almighty administerslife, death, rainfall,creation, and rids humanity of misfortunes. All of the three hundred persons would be characteristicallysmiling at all times and would have no concerns whatsoever of the world. They do not need to eat, drink, or sleep.They have transcendedhuman bounds and can soar-literally-anywhere they like, on earth and through the heavens. Only a few in human history have come to this status. lt is impossible to describe in words. It is the real goal of existence and involves the promise we each made to our Creator before we came into this life. These people are termed nnl'i (pl. swlivfr'), meaning "beloved friends of God." They are the real vicegerents of God on earth. Generally, they are not known to the world at large. The awliyd'are informed about and have accessto the mechanisms to control and affect all human events, and it is they whom Allah uses to unfold the divine plan on earth. The means they use are with the knowledge of Allah. Only one who has attained admittance among the three hundred or the lesser numbers is properly termed a Sufi. All others are rather aspirants to Sufism. The St,,tionsof th. SotI I 35

By the time one attains the station of proximity there are no physical ailments left. The only physical event remaining is the mode by which one will die. Usually, people at this station do not die from diseaseas such, but rather they are informed by the Angel of Death of the precisetime for their departure, and so can make preparations for it. My shaykh wrote me the exact date of his death one month before it occurred. He worked, fully alert, up until the morning of his passing. Then, at two P.M.,he lay down and began reciting the profession of faith (La ilnha illa LLnh,Mulammndun rasilu Ual) until he expired, just after sunset (which happened on the birthday of the Prophet, s.a.w.s.).MA sha'Allah. For such persons,when they passout of human life, it is a blessedevent, even a celebration, for they have long since given up relating to the world with their bodies. Instead, they have soared high into the spiritual realms with their souls and are ableto traverse not only this but the other universes as well. No one can disturb or contradict them. Even the most determined criminals or violent armies would be powerless against the Sufi. Such persons are immune from the difficulties of the world. Generally, one is not acceptedinto the circles of shaykhs until one has attained the station of the soul or higher. This acceptanceby the aspirant of the duties imposed upon the shaykhs is formalized in a specialceremony of initiation, called baytat (pledge). The founder of the Chishti Order in India, Hazrat Khwija Mucinuddin (r.a.), has offered an account of his own initiation at the hands of his shaykh, cUthmin Harini (r.a.).This ceremony transpired in the year A.H.561, after Khwiia Mucinuddin had spent a full twenty years in training and service with his shaykh. The great saint described his bat'at thw:

I had the honor of appearingbefore my shaykh, Hazrat cuthm;n, in the presenceof many other spiritual luminaries. I bowed my head in solemn reverence.Hazrat cUthmin askedme to offer two ratsnlsof 1alit. I did it. He then directed me to facethe Kacbahat Mecca.I did it. He then askedme to recite the Qur'anic chapter Sirat al-Baqarah.I did it. He told me to rePeat praiseand blessingsfor the Holy Prophet (s.a.w.s.)and his family (a.s.) twenty-one times and to say SubldnAIIah sixty times. I did it. After that, he stood up, took my hands in his own, and looked toward the heavens,saying, "Let me presentyou to Allah."After that he cut off my hair with a scissorsand then put a speciil caplkolah thahar larkil on my head and askedme to sit down. He then asked me to rePeatSrirat al-lkhl5g one thousand times. I did it. He then said,"Among our followers there is only one day and one night's probation Inuinhqdahl,hence go and do it today." Accordingly I spent the whole of one day and one night in continuous €alAf and reappearedbefore him. He askedme to sit down and repeat Srirat al-lkhlig again one thousand times. I did so. He then instructed me, "Look toward the heavens."When I raised my eyes toward the heavens,he inquired, "How far do you see?"I 36 I TheBook ol Suli Huling

said, "Up lo al-tqrshal-mucaln" [the Zenith of the Divine Throne]. He then said,"Look below." I did so. He inquired again,"How far do you see?"1 said, "Down to the tqlllothlhsm"lthe Abyss of Hell]. He then askedme to sit down and repeatSurat al-Ikhligone thousand times. I did it. He then told me, "Look toward the heavens."When I did so, he inquired, "How far do you see now?" I said, "Up io the co4mqt"(the Dazzlementof God'sClory). He then told me, "Closeyour eyes."I did so, and after a moment,he told rne,"Open your eyes."I did so.He thenheld up the first two fingers of his right hand and inquired, "What do you see through them7"I said,"l seethe eighteenthousand worlds." When he heard this he said,"Now your work isoveri'He then lookedtoward a brick lying nearby and askedme to pick it up. When I did so, I found some gold coins under it. He asked me to go and distribute them among the poor and the needy,which I did. He then instructedme to remain with him for some time. Thus with obedienceand the grace of Allah does the soul progress from its state at inception-of helplessegotism-to the divine unity, if Allah wills it. The means of passing from lower to higher stations is by opposing and controlling the appetites of the nafs.And in this endeavor, the Sufis have received specialpractices thai are designedby Allah Himself to produce the most sure, rapid, and profound results. Failure often overwhelms people who desire, or think they desire, to take up and maintain a spiritual orientation to life. This is so becausethe ego is the greatest test there is. We may wake up any morning with the firmest resolve that we will concentrate only on the purest, most blessed, and highesi thoughts. Yet all it takes is a phone call, telling us that we are overdrawn at the bank, or that the children have broken a window, and before we know what has happened,we have lost our concentration. Only later in the afternoon do we recall our resolution to remember God. Therefore, one must constantly restate and restart one's intention all the time. At first, it may be difficult, and failures may occur. But sooner than one would imagine, the intention leads to a habit, the most positive habit possible.After a time, you don't forget. Gradually the aspirant lets go of worldly ambitions and concentrates solely on the spiritual goals. In India at the headquarters of our Chishti Order, there is the resting placeof our murshid,Hazrat Khwiia Mucinuddin Chishu (r.a.).Beneath the shrine-the dorgah-are about one hundred small cells (hujrahs\, which are assigned to shaykhs of the order for use during visits to Ajmer. These cells exist for the performance of the chilla,a forty- day-and-night seclusion,underground and in darkness,with a minimum of food and water. This practice constitutes a kind of rehearsalfor being in the grave. The Sufis, realizing the inevitable nature of death, take the opportunity while still living to see what the grave is like, and prepare for this extended time of seclusion.While in this seclusionfor forty days and nights, one is under the direction of one's shaykh, who prescribescertain recitations Th. Srqriontof rheSoul I cz and practices,which serveto extinguishthe fires of the nalsand annul the lower desires.One cannot undergothis ritual aloneor accordingto one's own thinking. The dangersare awesome.This is only one of the important reasonsone needsa living masterto guide one at all times. If we read the testimony of all of the greatestpeople who lived-the prophets(a.s.)-we find that they were the most fearful of what awaited them in the graveand in the next life. Thesepeople were the mosthumble, most righteousand selflesspeople who lived;and they all were constantly aware of their shortcomingsand worried about their ultimate fate before their Lord. How much more ought ordinarypeople to expresssuch concern. The foregoingdescriptions of the stationsof the soul'sevolution are of necessitygreatly simplified,and many decadesare required under true teachersand optimum circumstancesto achievemeaningful results. There are schoolsthat teach a person how to fix an automobileengine, which require two or three yearsiust to learn the basics.How much more time and complexityare involvedin learninghow to fix the harshworkings of a disorderedsoul. There is a differencebetween a seriousseeker who comes before a shaykh to find the anchor for life and the personwho is the guide.The differencebetween these two persons-seeker and sought, discipleand master,murid and shaykh-is that the shaykhgives and the studentreceives. The studentcomes asking, seeking, demanding-still in need.The transition occurswhen one no longerremains crying for breastmilk, for ihe teacher's aid and attention,but insteadbecomes one who demandsto give. And no one can stop the giving. It is like going through the midpoint of an hour- glass.One who has passedthrough that small and difficult stricture may not be a teacheryet, but at leastis lookingout to the other side. It's like being a river rushing down the sideof a mountain, trying to reach the ocean.When the oceanis reached,there is a great, tranquil merging, a new existence.What need is there then to be a little river, noisily running over the rocks?There are no more barrierswhen one has reachedthe oceanof divine mercy. So those who arrive at the final destination-union with Allah-are of the chosenones, the Sufis.Their statusin the eyesof Allah is one of great favor, but below that of the prophets(peace be upon them all).They arenot prophets,nor havethey everclaimed suchi thing for themselves.However, they standas a testamentand inspirationto the heightsthat human beings may achieve,by sincerelyfollowing the adviceand loving guidanceof the Great, the Praised,the Glorious, the Holy, the Lord of Angels and the Spirit, the Exalted,the Glorified Allah the Almighty. Al-fudnduli-Iihi rsbb ltlalamln! Now let us turn to the healthaspects of the body,the mind,and the soul, and take noticeof the modesof treatmentemployed by the Sufisin treating variousimbalances to restorepeople to full health. 4 Food and Healt

The stomach is the home oJ disea*. Diet is the main medicine.

Prophet Mulnmmad (s.a,w. s.) kl1il1 Muslim

The worldly life is one of the stagesof the lourney to God,and the body is the vehicle for this iourney. As such, it behoovesthe traveler to maintain the body in optimum condition, so that the diversions of discomfort and pain do not distractone from concentrationupon the goal. Digestionis the processof taking in nutrients through the mouth and then refining thoseelements in the body.When it is saidthat the stomachis the home of disease,this means that diseasearises when this digestive processbecomes unbalanced. "Diet is the main medicine"is taken to mean that we should first use foods themselves to rebalance and rebuild the digestiveprocess. The foodsare usedas vehicles for conveyingcertain healing formulas-both herbaland nonphysical-to the body. The possibleexception to this generalrule occurswhen the body andits organshave been damaged so severelythat there remainsno regenerative power to rebuildan organor bodily system.In suchcases, surgery or other radical modes might be the treatment of choice.However, if the principles of health are followed throughout life, from earliest childhood onward, one need have no more fear of falling ill than being struck by lightning. Indeed,I have known quite a few men and women (mainly residing in the East)who have never had a day of illnessin their lives. They had never had so much as a headacheand never visiteda doctor or a hospital.Perhaps health is best definedas that statein which one neverneed be aware of the body.In other words, a healthy person receivesno signalsof pain, disturbance,or discomfort-all of which signify some kind of imbalancein the body. Nonetheless, if we recall the pathways of the soul'sevolution, originating in the station of egotism, we know that these imbalanceshave developedin many people. Let us review the processof digestion so as to determine how and why imbalancesoccur. 40 | ThcBuk of9rfi Huling

One characteristicof Sufi shaykhsthat seemsto predominateover all othersis that they are extremelyhospitable and capableof offering someof the most deliciousand satisfyingmeals imaginable. Many storiesabout the shaykhs revolve around some aspectof food, not only intake, but also abstinence. Once I was visiting near Balkh,Afghanistan, and wanted to go and sit with a shaykhI had heardof, a descendantof Hazrat Mawlini Rimi (r.a.). 'lhe imam(prayer leader) of the main mosqueat Balkhgave me directionsto the old shaykh'skhanaqah (compound), in the villageof Esrak,about fifteen kilometersfrom Balkh. After a most interestingjourney to the village,I found the shaykhstanding in the doorway,as though he hadbeen expecting me. Once inside,I saw a group of old dervishessitting huddledin a circle, about to commencethe noon meal.The shaykh invited me to join them, and I sat down. In a few minutes a large woodenbowl was brought and placedbefore the shaykh.There was one woodenspoon in the bowl. The shaykh took a portion for himself, replacedthe spoon, and handed the servingbowl to the man seatedon his right. After a half-dozenmen had their turns, the bowl came to me. I took a spoonfulof a cucumberand yogurt soup,which was unbelievablydelicious, despite its simplicity.In all my memories,I cannot recallany mealbeing better than that soupshared with a handful of dervishesperched atop the world. One of the great Chishti shaykhs,Hazrat Ni4SmuddinAwliyi' (r.a.), kept a half-dozenof his nrnridswith him for more than sevenyears, and all the while preventedthem from eatingto their fill. Frequentlythey were on the edgeof starvation.One day a disheveledbeggar arrived at the door and broke an earthenbowl of flour before the eyesof the starvingdervishes. From that day forth, Hazrat NiTimuddin providedthe most magnificent feastsfor the whole city of Delhi up till the end of his life. Why are shaykhsso involvedin providingfood to their followers?First of all, it is a good serviceto feedthe hungry, if they are genuinelyin need. But even more important, the shaykhshave a certain knowledgeof the effectsof food on the body and the stagesof the soul'sevolution, and so they can frequentlybenefit the studentsand the sickby the choiceof foods servedat meals. The serving of food must be conceivedof on the broadest possiblescale. By this I mean that the person preparingand serving the food-be it mother, father, servant, or shaykh-must take into account all of the factorsrelevant to the seasonor time of year, the time of day,the climate, altitude,distance from the sea,any prevalentdiseases or viruses,unusual migrationof insects,and soforth. Peoplewho liveclose to natureare able to observeall of thesefactors and many others as well. The conceptionand intention brought to the preparationof a mealare the most important things that bearon food.In the United States,it seems that not only do peopleseldom consciously think aboutfood in this way, but Foo.land Health I 4t they really do not even take the time to sit down and eat properly, preferring to have a paper-wrapped clod slapped into their hands as they drive by a window. In my family, my wife, Iman, and I are constantly conferring with each other about what foods ought to be included in the menu. Shell inform me what small things are going on with our children's health, or what particular foods are coming onto the market by season.We make adjustments according to the situation. For example,it is a very common notion in the East that milk and fish should never be consumed together. Biochemicalresearch has shown that milk and fish both have a high concentration of a particular .amino acid. When they are eaten together, the concentration is so great that it may causeallergic reactions. Another important consideration is that fruits and vegetables at the beginning of the growing seasonhave a healing quality, while those at the end of the growing season can produce disease.This is confirmed with apples,for example, which are very tart and astringent early in the growing season.But after the freeze, the sugar content soars and can easily cause excessivemucus buildup. Flus, colds, and the like may result. Attention must be given to the selectionand buying of foods. Where are you going to buy your food products? Where do they come from? Are they treated with chemicals?If so,what chemicals?Most foods should be obtained from the localein which you reside. Always buy onions and potatoes grown locally (or within one day's iourney), because they contain the cure and antidote for all of the little viruses, bugs, and specialbacterial strains that occur in your region. One should not forgo onions from one'sown neighborhood in favor of those trucked in from a thousand miles away. Of course,if you live in an area where potatoes and onions are not grown at all, then you generally should not eat those particular foods. Eskimos seldom, if ever, eat bananas! People who enter a supermarket are often pleasedby the sight of the bonanza of foods, a virtual cornucopia. Yet almost all of the foods, including fresh fruits and vegetables,have been severely altered with chemical additives and treatments. It may be marvelous that you can obtain Egyptian mangoes, Bolivian pomegranates, and Mexican bananas ar your corner grocery, but that does not necessarilymean they will sustain you properly. Conventional advice about food selettion emphasizes consuming the main food groups daily. Some people refine the concept somewhat and suggest choosing whole grains, fresh fruits and vegetablesin season,and so forth. Others offer analysisof the vitamin, mineral, and nutrient content of the foods as the key to eating for health. The Sufis view the matter somewhat differently. Just as they perceive the soul or essenceof the body as the most important, so, too, do they seek the essenceof food as the most important element. Let us assume for the moment that we have selectedthe correct foods +z I TheBook of iufi Hwlbtg and have the best intentions in regard to feeding our family and friends. The next stage is the actual cooking of the food. I have said many times that the most important hospital in the world is your own kitchen, becauseit is here that the essenceof the food is extracted, and health gained or lost. If the food is being prepared correctly-taking sufficient time for each stage-the first thing that occurs in the kitchen is the most delightful explosions of scents.When onions are heated in olive oil, for example, the volatile oils and essenceare driven off into the air. When you add spices such as cinnamon, ginger, cardamom, and similar aromatic spices,anyone who comes into the house and gets a whiff of these wonderful scents is immediately uplifted. The matter of scentsis important, and indeed many today are becoming interested in the essencesof floral substances(including what we generally call spices) and their effect on health. The body responds to all of these smells in various ways. As the nose perceives certain odors of cooking, information is delivered to the internal organs that a meal is being readied. The stomach, gallbladder, liver, colon, thyroid gland, and other endocrine glands-all respond in their own ways. Moreover, the essencesof oils, driven off by the heating, can themselves alter the temperament of internal organs and thus affect health greatly. At the very least, cooking fragrances are responsiblefor altering the body to conclude the prior meal's digestion. When people come into the dining room only moments before eating, and thus are deprived of the intake of scentsprior to the meal (or even throughout the day), some of the most important initial stagesof digestion are lost. In fact, the process of digestion actually begins at the time of the mental conception of a meal. These scented vapors not only affect the bodily functions, including the skin, but also have a beneficial influence on the eyes. Onions, which make you cry when you cut them, are the best example of this. Many injurious toxins are built up as a normal result of the thinking and emotional life. Particularly since many people think that crying is somehow unmanly or weak, the tendency to release superfluous matters through the eyes by crying is suppressed.During cooking, the vapors of onions as well as other spicesencourage elimination through the eyes. When onions are cut in the kitchen, it is surely not a mournful matter. When I cook, I start at noon. To me, preparing meals for others is one of the most enjoyable and wonderful things a human can do. Cooking is healing in its essence.I have one dish made of basmati rice with chopped pistachios,almonds, raisins, and tiny carrots slivered into piecesthe sizeand shape of toothpicks. I need about three dozen large carrots to make this dish for eight or ten people. I always sit down with a sharp knife and spend an hour or more at this task of slicing, until a huge pile of carrot slivers is sitting before me. One day someonehelping in the kitchen saw me doing this and informed Foodand Heslth | +g me, "l have a great idea.Here, put thosecarrots in the food processor,and the iob will be done in lessthan a minute!" I thankedmy assistantfor the suggestionand then explainedthat the reasonI preferreddoing the iob by hand was that with eachslice I madea little prayerthat the foodbe a healing influencefor the personwho eatsit. So the thought of desiringwellness for peoplealso needs to be addedto the foodsthat you preparefor them. We certainlycan tell the differencebetween food eatenin a restaurant and food preparedproperly in the home.Too often, the peoplewho work in publiceating establishments have no concernwhatsoever for the food they serve (food which almost alwaysis preparedby machines).In fact, many peoplehaving jobs in restaurantsare anSryand disgustedthat they haveto work therein the first place.The mentalvibrations of suchpeople inevitably work their way into the food. Let us now assumethat we havethe bestfood, prepared according to the correct methods,and are ready to put it into our mouths.Even beforewe put the food into the mouth, we haveto think for a second:Where does this food comefrom, and what is our purposein consumingit? For the Sufi,the eating of food is a time of fellowship, a celebrationof life, and a rededication of life to the highestideals of human existence.Before eating, the Sufi says, "Bisni Llnhiir-Rnfumdn, ir-Raftlm: In the nameof God, the most merciful,the mostcompassionate. O my Lord!I will eatthis food only to bea betterservant of yours. Use this food to uplift me and uplift all of your humanity.r4nrin." The reasonfor eatingis not simply to derivepleasure. It is to maintain the body,which is the vehiclefor conveyanceof the soul and the meansby which we improve and give strength and gracefulnessto the soul. Only after applyingsuch an invocationto the food do we put it into our mouths, tn gnq .auan. The refinement,or digestion,of food requiresfrom one to eight hours, dependingupon the food.Science has delved into the biochemicalstructures of foodsand the body and derivedsome facts and theoriesthat purport to explainwhat goeson during digestion. The most importantconcept relating to humanphysical health is centered on the notions conveyed by two Persian words, sardi and garmi, meaning "hot" and "cold." Beforeexplaining this conceptfully, let me say that the entire processof digestion should be thought of as one of heating, or cooking, the nutrient substances.The're is a Persian word, pokhta,which means"cooking," but also refers to what the body doesin breakingdown food into its compositenutrients. Poklta means that somethingis cookedand ready to serve.For example,one knows that a curry is pokhtawhen the ghee or oil is floatinglightly, shimmering and glittering, on top of the sauce.Until then, it is not readyto serve,is not fully cooked. There is a moment of ripenessto everything.We can easilysee when a fruit is unripe,and we would not eat it until it is ripe.The grosscooking of food leads to a moment of ripeness,and the bodv itself "cooks" the food e4 I TheBook of SufiHwling down until it is alsoripened and readyto assimilateinto the bloodor tissues or enter into other chemicalinteractions. In other words, somethingis ripe when it is at the optimum moment of growth or refinement. In the processingof foods by the body, a seriesof digestionsoccur, beginning with the actionof enzymesin the mouth. This action createsheat, slight though it may be. To this heat is addedthe heat of friction, causedby the grinding of the food by the teeth.After the food is swallowedinto the stomach,another cookingoccurs-the heat of hydrochloricacid. Each of theseheatings changes the nature of the food. If one lacks the proper levels of enzymes in the mouth, or fails to chew the food sufficiently, or if there is a hydrochloric acid deficiency,then digestion will be impairedfrom the start. When the digestionin the stomachis finished,the food is a semifluid masscalled chyme. Exiting from the stomach,the chyme travelsthrough the small intestine,where further enzymesact upon it. Then it arrivesat the site of the liver. Easternand Westernmedicine have taken virtually irreconcilableviews of digestionfrom this point onward. Westernscience tries to identify each componentsof the nutrient-vitamins, aminoacids, enzymes, caloric values, proteins,fats, and so forth. Easternmedicine feels such an effort is by and large useless.This is so becauseeach liver cell containsmore than one thousandenzymes. Or it shouldbe saidrather that Western pathologists haveacknowledged that more than a thousandenzymes exist in eachliver cell, of which they know specificallyhow only about two dozen actually work in the body!In fact,there may be billionsof enzymesin eachliver cell. This is not known or unknown asyet. In any case,to baseone's theories on somewhatless than three percentof the total possibilitiesis to rely on mere guesswork. Easternmedicine takes a much more interestingview of the digestive process-a view that can be understoodby anyone,even young children, and that providesthe basicframework for the selectionof foodsto maintain or regain health quickly and easily.These concepts are consistentwith all systemsof medicinein the world-Chinese, Ayurvedic,Hippocratic, Calenic, Arabic,and Hebraic.In other words,all of the medicaland healthsystems of the world haveagreed with theseconcepts for thousandsof years-except Westernbiochemical medicine. The key to healthful eatinghabits is in understandingtwo notions:the four bodily essences,and the heatingand coolingeffects of foods.These conceptsare so important to human healththat the next chapteris devoted to them. Akhldt: The Four Essences of the Body

The four essencesof the physicalbody ariseat the siteof the liver and are part of the processof digestion.Each of theseessences, or akhlit,(sing. tltill), is producedas the food is broken down into ever-smallercomponents of nutrients and by-products.The accompanyingchart summarizesthe origin and fate of eachof the four essences. Let us now focusupon the four essences: BlooilEs*nce: Hot and Moisr PhlegmEs*tru: Cold and Moist Bilious Esxnce:Hot and Dry Atrnbilious Essmce:Cold and Dry Eachof theseessences has a characteristictemperament of heat and moisture associatedwith it. When this temperamentis alteredor disturbed, imbalanceoccurs, frequently leadingto one or more diseaseconditions. (I usethe term "intemperament"for suchimbalances.) Like the other essences describedin Sufi healing,the alrfrlnldo not existas separate entities, but only as a part of the entire processof digestion.When the body no longer functions.the essencesalso cease to exist. To illustratehow theseessences function, let us considerin somedetail the phlegmessence. th" phl"g- essencecomes into'being as part of the third stage of digestion,and is formed from the less choicenutrient parts (the choicer parts havingalready been utilized in the formationof bloodand its essence). Phlegmis usedin many ways in the body:as a lubricant,as a shieldagainst foreign matter, includingbacteria, and as a coatingof the internal viscera, amongother things.Phlegm by natureis somewhatsticky, but it frequently can be observedto changeits character-to salty,thin, rough, watery, and so forth. Normal phlegm will always be the result of a cold and moist essence.When the essencemoves to either a hotter or colderdegree, the 45 | The BookofSuli Hcaling phlegmitself is altered.Sometimes this alterationis necessaryas part of the healingprocess. The fak'ims,physicians of the physicaldiseases, have worked out a codifiedsystem that categorizesall diseasesarising from disturbancesof this third stageof digestionby the natureof the phlegm.Likewise, all of the other essencescan alter and produceimbalances, and specificsymptoms are associatedwith a particularimbalance of eachessence. It follows,then, that the first course of treatment is lo restorethe essence lo its natural balance. Now, it is rather easyto arrive at a diagnosis,by first determiningwhich stageof digestionis affectedand then lookingfor the signsof excessheat or moisture (or its opposite).Although four factors are associatedwith each essence-heat,cold, moisture, dryness-these can be reducedto two, heat and cold (garmiand sardiin Persian),because moisture is a function of heat, which drivesoff moisture.* Of course,the diagnosisof a complicatedimbalance belongs in the realm of an expertphysician. However, there existsa completesystem of dietetics accordingto the foregoing principlesand essences.This system of food selectionis basedupon the two factors of heat and cold. When we say that a food is hot, we do not meanthat it is actuallyhot to the taste,nor do we refer to its caloricvalue. Rather, a hot food is one that createsa net effect in the bodywhich promotesmetabolism. A food that is coldin its essencehas a net effectof loweringmetabolism. In other words,if we had a thermometerthat measuredtemperature in billionthsof degrees rather than tenths,we could observea slight increasein body temperature whenever a hot food was consumed.And the reversewould be true of eatinga cold food: The temperaturewould drop slightly. The single most important factor in this dieteticsystem is that foods containsufficient metabolic heat to allow digestionto be completed.As the ProphetMuhammad (s.a.w.s.) has said,"The main causeof diseaseis eating one mealon top of another."This meansthat the food first consumedis not fully digestedand assimilatedbefore a new meal is taken.Of courseif one eats every twenty minutes, such a condition would occur. But what is meant here is that the food is not fully digestedowing to lackof metabolic heat.This notion becomesclearer when we look at the metabolicvalues of many common foods,given in the accompanyingchart (page48). Although it is beyondthe scopeof this bookto presentthe entiresystem of medicine(known as Jibb) that has evolvedfrom thesemarvelous prin-

cAli 'The prince of physicians,Hakim Abn ibn Sint, known as Avicenna in the West, wrote an eighteen-volume encyclopediaof medicine, in which can be found a complete discussionof the essencesand which diseasesresult from which imbalanceof each.I have published a book, translated from Persian sourcesincluding the works of Avicenna, which introduces this system of physical medicine for the lay public and natural practitioners: NaluralMeditine (London: Wildwood House. 1980). Akhllat:The Four Essencesol the Body I 47

MOUTHTAKES IN FOOD& DRINK

FIRST DIGESTION

PARTS UPON BY FLUIDS IN SMALL INTESTINE CHYME8Y WITH DICESTIVE & INCESTEDFLUIDS

PARTS TO INTESTINE:

ciples,it will be useful to presentanother arrangementof evaluatingthe heatingand coolingproperties of foodsand spices,so that one may beginto make intelligentchoices about the foods one consumes.It is hoped,ifl eftr' AIlAh,that one will seea remarkableimprovement in health. To facilitatethe useof foodsand herts as medicines,all substancesare classifiedaccording to their degreeof heator cold.There are four degreesof each,making a total of eight possibleclassifications for eachfood. Thus a food or herb may be:

Hot in the First Degree Cold in the First Degree Hot in the SecondDegree in the SecondDegree or Cold Hot in the Third Degree Cold in the Third Degree Hot in the Fourth Deeree Cold in the Fourth Degree 48 I ThcBor,k ol iufi Haling

METABOLIC VALUES OF FOODS

Heating (Garmi) Foods

Mcat aru| Eishzlamb, liver, chicken, eggs,goat (male),fish (general) Dairy Products:.sheept milk, cream cheese,cream, clarified butter (ghee) Vcgztablcsand Beens:beet, radish, onion, mustard greens, red lentils, white lentils, kidney beans,leek, eggplant, chigk peas,red pepper,green pepper/ carrot seed,squash Fnrilsr banana, coconut, peaclL plum, orange, lemorL mulberries, red raisins, green raisins, olive, ripe grapes,purnpkin, all dlied fruits Sccilsanil Nrls: sesame,almond, pistachio, apricot kernels, walnut, pine nuts Grcins: thin-grain rice, basmati rice Oils: sesameoil, corn oil, castor oil, mustard oil Bcwrags: black tea, coffee HerEs:cinnamon, cardamom, cloves, fenugreek, ginger, celery seed,anise seed,rue, saffron, garam masala(blend), curry powder (blend) Ollran honey, rock candy, all sweet things, salt, all modern medicine

Cooling (Sardi) Foods

Mcet: rabbit, goat (female),beef Dairy Prodwtstcow's milk, mother's milk, goat's milk, butter, buttermilk, dried cheeses,margarine Vrytebhs and Beanstlettuce, celery, sprouts (general), zucchini, spinach, cabbage,okra, cauliflower, broccoli, white potato, sweet potato, carrot, cucumber,soybeans, tomato, turnip, peas,beans (general) Frurts melons (general),pear, fi& pomegranate Scedsend Nrls: none Grains:brown rice, thick€rain rice Oils: sunflower oil, coconut oil Bwmges: green teas Hcrls: coriander (dry), dill, henna Olftar refined sugar, vinegar, bitter things, sour things Akhlit:Thc Four Essenc.s of lhe Body I 49

We learn from Avicennathat thesedegree have the followingeffects:

First Degree:Affects metabolism, but not in any way discernedby physical sensation.Slightest action. SecondDegree: Acts upon the body, causingmetabolic change, but in the end is overwhelmedby the body.All nutrients belongto this category. Among the actionscaused by second-degreesubstances are opening pores,initiating peristalticaction, causing perspiration, and stimulating digestion. Third Degree: Not acted upon by the body, but acts upon the body. All medicinalsubstances belong to this category.An exampleis sennapods, which overwhelm the eliminative powers and force rapid evacuationof the lower bowel. Fourth Degree:Causes cessation of metabolicfunction. Poisonsare in this category.Some herbs are usedas medicinesfrom this category,but only in the most minute amounts and under the strict supervisionof a physician.

By way of illustration,a second-degreehot substancewould speedup metabolism,whereas a second-degreecold substance would slowit down-In the extremefourth degree,a hot herb would causean expangionof metabolism beyond the limits that support life, whereas a fourth-degreecold herb would slow down metabolismto the point of death. An exampleof theseprinciples in action is the commoncase of people eatingcurry that is too hot for them. Usually,they reachfor a tall glassof water. However, this doesnot quenchthe burning, becausewater, in this system,is neutral. Instead,they shouldhave on hand a smallside dish of cucumbersand yogurt-two foods that are quite high in their cooling effect. All elementsof nature can be assigneda valueaccording to this system of heatingand coolingeffects. And the diet canbe adiustedaccording to all of the factorsmentioned earlier: season, climate, altitude, prevalent illnesses, and so forth. These dietary principlesform thg basisof all traditionalsocieties and their eatinghabits. In the UnitedStates, those of Hispanicand African tribal origin have the vestigesof this systemin their diet becauseboth peoples were at one time part of Islamicculture. The Sufi shaykhunderstands this systemand frequentlymakes recom- mendationsto correct a physicalimbalance by introducing one or more foods. Each part of the body has its own characteristicdegree of heat or cold-just as eachof the four essencesdo-and so one cangenerally adjust the diet to raiseor lower the metabolicbalance. so I ThcBnk ofSufi Huliag

For instance,a man may come before the shaykh complainingof painful joints-a condition calledarthritis in Western terminology.The shaykh knows that the proper temperamentof the interior nervesand loint fibers is somewhat cold and moist in a state of health. By observing the physical condition of the man, the shaykh will determine whether or not a cold or hot excesshas createdthe imbalance,and he canprescribe an herb or food to correct the problem.This is similar to what a physiciandoes, but the shaykh is also taking into account the effect of the nafas,or activator of the physiologicalactions. When the breath is drawn in thrgugh the mouth and nostrils, it is destined to penetrateto the furthest reachesof each organ. True, the breath may undergo many changesbefore it reachesits goal, but it will alwayscarry an intention to travel to the furthest reachesof all extremities. When a constrictionoccurs in the pathwaysof thesebreaths of life, disease conditions developquickly. We could assigna value to the type of imbalance and peer inside the tissues to see that a particular bacteria thrived in the atmosphereof imbalanceand grew to a larger than normal population.How- ever, it is first of all necessaryto unblock the constriction of the dispersalof the nafas-the life force itself. This accountsfor the vast malority of miraculous cures of physicalproblems accomplishedby the Sufis. The methods by which these blockagesare unlocked will be taken up in a later chapter. With all of the foregoing as a preface,we can now turn to study some of the specificknowledge of foods, as related by the master and guide of all Sufis,the Holy ProphetMuhammad (s.a.w.s.). 6 t Foods of th Prophet (s.a.w.s.)

And the eatth hath He appointed Jor His creadnes Whercin are Jruit and shathed plm trees, Husked gruin and rrcated ffi. Wbicb is it oJ thee Javon oJyow lnrd tlnt ye deny? @n'an 55:10-13

The Prophet Muhammad (s.a.w.s.)was once reported to have said,"There are two kinds of knowledge: knowledge of religion and knowledge of the body." The Prophet(s.a.w.s.) frequently commented upon the nature and value of various foods and spices.These comments were noted by his wives and companions(r.a.) and remainavailable to us today. For the Sufi, the Prophet(s.a.w.s.) was the embodimentof onewho lived asperfectly as possible, and as that includeshis eating habits. his recommen- datio{p on diet form the basisof the Sufis'daily sustenance.At the beginning;frre Sufi aspirantassumes a behaviorknow n asfand' fi shaykfi-efface- mentYnthe shaykh.The periodof following this courseof behaviormay be short or long. During this time, the muridadopts as closelyas possiblethe behaviorof the shaykh in all respects.That is, the muriddresses like the shaykh (or as the shaykhrequests), eatslhe fdodsof the shaykh,takes up the practicesadvised by the shaykh.In short, the nnrid dissolveshimself in the imageof the shaykh.The objectiveis for the muridto discontinuehis prior behaviorand over time adapthimself to the characterof the shaykh. The point of this training,on one level,is to harmonizeoutward action with inward condition.This interactionis eoitomizedin three words:imin. isldm,and ifisrtn.Imdn means to have true belief and absolutefaith in God. When one possessesthis requisitefaith, it causesone to follow the com-

51 52 I TheBook of 9nfiHuling mandments of God, called sharitat.The one who consciously follows these sharicatlaws is saidto be living Islam. When the way of life calledisla-nr is adhered to with finality, it causesthe developmentof the interior stations of the soul, known as if;sdn,which means"blessing." On the Sufi pathone cannot attain any of theseconditions without the other; they are interdependent.As Sufi Abu AneesBarkat Ali once remarked:"Following the behavior of the Prophet (s.a.w.s.)is the sunnah,which is the root of Islam.Sufism is the fruit of the tree of Islam,or the fragranceof its fruit. If there is no root, how can there be any fruit?" When this period of f an6'f i shaykhis e nded, the muridenters the next phase,called fand' fi murshid,adopting the dress,foods, and general and specificbehavior of the leaderor murshitlof the particularorder to which the muridbelongs. Thus, the practicesare extended, food is lessenedand fasting increased,and the deepermeanings of the Qur'an are studied,revealed through the agencyof the shaykhsof the order. The next evolutionis into that known as fana'fi rasul,in which, in sfia-' Allah, the murid is effacedin the image of the rasulAllah, the Holy Prophet Muhammad (s.a.w.s.).Ultimately, following this stage,if successful,the murld.attains the state known as fana'fi LlAh,or total annihilationin the Almighty. Becausethe Sufi path is a gradualand reasonableone, fully in accord with human nature in every regard, the muridat the outset concentrates upon adopting the correct manner of eating, sleeping,walking, sitting, praying,and similarbehaviors. At all times,the shaykhholds sway over the murld,to offer helpful suggestionsand guidance,and to correctkindly any actionsthat the murldmay do incorrectly. In the earlierstages of Sufism,the struggleis mainlyto subduethe gross physical appetites of the nafs,and therefore, the following statements and suggestionsof the ProphetMuhammad (s.a.w.s.), which alsoinclude some of the knowledge associatedwith the physiciansof Islam, becomevital for every aspirantto learn,understand, and apply. Before presenting a selectionof the Hadith specificallyrelating to health, it is necessaryto reflect for a moment on the nature of some of these recommendations.To some pbople, the advice which follows may seem quaint, old-fashioned,or simply bizarre. Some may feel that a particular statementhas not been or cannot be confirmedby scientificknowledge. However, all of the statementsand actionsof the Prophet (s.a.w.s.)are woven upon the nucleusof divine inspiration,and so do not admit of any error, inaccuracy,or amendment.A few illustrationswill makethis clear. There is a Hadith that saysthat if a fly falls into a liquid while one is preparing to drink it, the person should first dip the fly completely under the surface of the water and submerge the fly totally before removing it. This adviceseems very strange,if not dangerous. Medicallyit is known that a fly carriessome pathogens on someparts of Fods of theProphd (s,o.w,s,l I Sg its body (this was mentionedby the ProphetMuhammad [s.a.w.s.]1,400 yearsago, when there was practicallyno formal medicalknowledge). But Allah has saidthat He createdno diseasewiihout alsocreating its remedy, exceptdeath (meaningthe declineof old age).Therefore, in modern times penicillinhas beendiscovered, which is usedto counteractharmful organ- ismssuch as staphylococci. However, Dr. MuhammadM. el-Samahy,director of the Departmentof Hadith at al-Azhar Universityat Cairo, Egypt, has written an article revealingthe astute medicalgenius of this apparently mysteriousadvice. Dr. el-Samahyrelates that microbiologistshave discovered that thereare longitudinalcells living as parasitesinside the stomachof the fly. These yeastcells, as part of their own reproductivecycle, protrude through the respiratory tubules of the fly. When the fly is dippedcompletely into a liquid,the resultingchange in the osmoticpressure causes the cellsto burst. The contentsof thosecells is an antidotefor pathogenswhich the fly carries on its body. Thus, the latest researchin microbiologyconfirms what has beenknown from Propheticknowledge for 1,400years. Another exampleconcerns the adviceto take a small amount of salt before beginning a meal. This in particular seemsto be contradictedby modern medicalwisdom, which stressesthe harmful effectsof excesssalt consumption.However, a knowledgeof the metabolismof the body illus- trates the wisdom of this suggestionas well. Salt is composedof two chemicals:sodium and chloride.The chlorides presentin salt constitutethe only readilyavailable source of chlorideswith which the bodycan manufacture hydrochloric acid, vital for properdigestion in the stomach.Thus, taking in a small amount of salt prior to the meal allowsany deficiencyof hydrochloricacid to be madeup just beforeintro- ducingnew food. It shouldbe addedthat the harmful effectsof excesssalt are primarily associatedwith raisedlevels of sodium,not chlorides.In fact, personswho eliminatesalt entirely from their diet may be subjectto further disease causedby lack of proper levels of hydrochloric acid. - Thesetwo examplesprove that thereis indeedintelligent medicalreason- ing for followingthe recommendationsof theseHadith. It is true that not all of theseHadith havebeen submitted to scientificconfirmation. It must be pointed out, however, that even if scientificexperiments were done to confirm eachand every statement,the fact that sciencedid not, or could not, confirm its valuewould not negatethe truth of the statement. For scientificknowledge is constantlychanging, and too often experiments have been found to be done incorrectly, and even intentionally falsified.For the Sufi, it is sufficient that God has mentioned,or inspired His Prophet(s.a.w.s.) to advise,a practice.Human knowledgeor experience cannever contradict or amendthe divineknowledge and commandments. Once thesewords of adviceare integratedinto dietary habits,one will sa l TheBook ol SufiHuling discoverthat every action is perfectlyin accordwith human nature, and immensehealth benefits will accrueto anyoneapplying them with sincerity. Not only can various recipesbe gleanedfrom the commentariesthat follow, but alsoindividual foods and herbs are often prescribedas medicines. It is impossibleto state with finality which food or herb would be given in a particular case,because the person must be present before the healer or physician,in order for him to make a correct diagnosisof the imbalance. Nonetheless,the foods discussedin the following sections should be preferred over others,and the suggestionsfor combiningthem adheredto.* It must be remembered that it is lot simply the eating of one or more foods that marks the Sufi's behavior.There are many other aspectsof behaviorthat bear upon health-fasting, prayer,giving of alms,and other practices-andthese other factorsmay havea greatertotal impacton health than any foods.

SAYINGS OF THE PROPHET(s.a.w.s.)

Before proceedingto the listing of foods,it is worthwhile to provide the statementsof the Prophet(s.a.w.s.) relating to manners,hygiene, preven- tion, and similar topics,bearing on health.

Saidthe Prophetof Allah (s.a.w.s.): Allah did not createany illnesswithout also creatingthe remedy,except deathlold age].Allah saidthat he who livesaccording to the Qur'anwillhave a long life. The origin of every diseaseis cold.So eat when you desireand refrain when you desire. The stomachis the home of diseaseand abstinencethe head of everv remedy.So make this your custom. In the sight of Allah, the best food is a food sharedby many. To eat the morning mealalone is to eatwith satan;to eatwith one other personis to eatwith a tyrant, to eatwith two other personsis to eatwith the prophets(peace be upon them all).

'ln my judgment, the cuisineof Afghanistan providesthe best recipesfor applyingall of thesefoods in proper proportion, and in that country, at least,the foods are eaten in light of availability by season.Unfortunately, there are few easily obtainable books on Afghan cooking. It is also a fact that the men and women of Afghanistan are probably among the most vigorous and hearty and pious on earth. Foodsof thcPrcphd (s.o.u.s., I ss

Allow your food to cool before eating, for in hot food there is no blessing. When you eat,take your shoesoff, for then indeedyour feet havemore rest. This is an excellentadvice. There is blessingin the middleof a dish.So commence from the sideand not from the middle.. There is blessingin three things:in the earlymorning meal, in breadand ln soup. Brush your teeth with a miswik[a wooden toothpick usually made from a twig of the pelu tree] after a mealand rinseout your mouth. For thesetwo practicesare a safeguardfor the eyeteethand the wisdom teeth. Usemiswltk, for thispracticecomes from cleanliness,and cleanliness comes from faith, and faith takesits practitionerto heaven. The dishpleads for mercyfor the onewho takesup the lastmorsel Ii.e., do not be wastefull. Eat togetherand then disperse,for a blessingresides in groups. Lessfood, lesssin. To horde in thesethings is unlawful:wheat, barley, raisins, millet, fats, honey,cheese, walnuts, and olives. Let no one drink while standingup, exceptone who is sufferingfrom sciatica. Eat your mealat dawn, for there is blessingin a mealat dawn. When I was takenup into Heaven,I did not passone angel who did not say to me:"O Muhammad,tell your peopleto makeuse of scarificationIallowing out a smallamount of bloodfrom an incisionl.The besttreatment that you have is scarification,coriander, and costus[an EastIndian herb]. Whoeveris sickfor sevendays, thereby he expiatesbefore Allah the sins of seventyyears. There is no pain like pain in the eye,and no worry like the worry of a debt.

When the Prophet(s.a.w.s.) came before a sickperson, he usedto say:"Get rid of evil delusions.Strength is with Allah the Almighty. Cure and be cured.There is no healingbut Yours."

*The implication here is that one should exhibit a selflessreserve and allow another to obtain the blessing,not hog it for oneself. s6 I TheBook olSuli Hcolirg

LIST OF FOODS

Aniseed (arisfin)-Among its many properties, the seed of anise soothes internal pains,increases menstrual flow, promotessecretion of milk and semen,and dissolvesintestinal gas. It may be appliedin teaform to the eyes to strengtheneyesight. ln nature,snakes coming out of winter hibernation seekout the aniseplant and rub their eyesagainst it, becausetheir vision becomesweak over winter.

Apple(taffih)-Sour applesu.. coolingthan sweetones. It is claimed that applesstrengthen the heart.-o.l

Asparagus (hiyawn)-Hot and moist, asparagusopens obstructions of the kidneysand easeschildbirth. It is saidthat asparaguswill kill dogsthat eat it.

Banana (mawz)-Hot in the first degree, banana has little use as a food. exceptfor peoplewith a very cold intemperament,who shouldeat it with honey.

Batley (sh{ir)-Barley ranks below only wheat as a desirablefood. It is the first recommendationfor hot intemperamentdiseases. Barley is soakedin water, which is drunk for coughsand sore throats.The prophet (s.a.w.s.) always gave a soup made from barley to anyone suffering from the pain oi rever.

Basil,. Sweet-\rayfiAn)-smelling basil strengthens the heart. Sleep is pro_ moted by rubbing the headwith basiland water. (khubz)-The Bread, best bread is madeof the finest whole grain flours and is bakedin a circular stoneoven. Breadshould be allowedi'o cool somewhat beforebeing eaten, or it will makeone excessivelythirsty. Stalebread clogs the bowels.Bread containing substantial bran is d-igestedquickly, but is veiy nourishing.The softer the bread,the easierthe digestionanj the greater the nourishment.Bread crumbs produce gas. Breadi madefrom Uuj"y u.,a pea flours are slow to be digestedand must have salt addedto them. Said the Prophet(s.a.w.s.): "Do not cut breadwith a knife, but give it due honor by breakingit with the hands,for Allah has honoredit.,, (zubfuh)-Butter Butter is mildly hot and moist. Useful to alleviateconstiDa- tion, butter is alsomixed with honeyand datesto makea food that removes the food cravingsof pregnantwomen. Foodsol tlu ProphctG,s,u,s,l I s7

Cauliflower (qunnabil)-This vegetable is hard to digest, and it is said to harm the vision.

Chamomile (bdbitnajl-Hot in the first degree,chamomile is mild. Its main use is to promote urination and menstrual flow.

Canol (jaztrl-Sexual urges arise from eating carrot, which is hot in the seconddegree. It alsois usedto increasemenstrual flow and urination.

Coconut @drJil ilay'a'l)-The best type is very white, which is hot and moist. The natule of coconutis that it increasessexual powers and relieves pain in the back

Coffee Bean (qahwahl-Coffee is a corrective for dysentery, relievesthirst, and is saidto producewisdom. It shouldbe usedsparingly

Coriander Seed(habb al-suda)-The most respectedbooks of traditions state that the Prophet(s.a.w.s.) said, "Make yours the seedsof coriander,for it is a cureof all diseasesexcept swelling [cancer], and that is a fataldisease.,,It is also reported that Allah informed the Prophet, "She has been given everything." And then Allah revealedthat "she"is coriander.Coriander alleviates flatulenceand resolvesfevers. It is effectivein the treatmentof leukoderma. and it opensthe subtlestnetworks of the veins.Excess moisture in the body is dried up by coriander,and it increasesmilk flow, urine,and menses.It is particularly useful when a person has a cold. The oil of coriander is a treatment for baldnessand scalpproblems, and preventsgray hair. The smoke of the burning seedsis an insect repellent.

Chicken (dajcj)-Light on the stomachand easyto digest,chicken is the best of fowl meats.It correctsand balancesall the essences,is a foodthat is good for the brain,and improvesthe complexion.However, overconsumption of chickenleads to gout. The bestchicken is a hen that hasnever laid an egg.

Cinnamon (darchinil-Cinnamon is hot in the third degree.Its volatile oil is a great medicinefor indigestion.It forms an ingredientin spiceblends used as the basisof cooking in almost three.fourths of the world.

Citron (rfruj)-The Prophet(s.a.w.s.) is reportedto havesaid, "The citron is like a true believer:good to tasteand good to smell."Citron strengthensthe heart, dispels sadness,removes freckles, satisfies hunger, and slows the flow of bile. The wife of the Prophet(s.a.w.s.) used to treat blind persons with citron dippedin honey. Citron is best taken about ten minutesafter the conclusionof meals. sa I ThcBook ol SuliHcalhq

Cucumber (qrff)-Ripe cucumbersdispel heat and are diuretic. Eating dates with greencucumber is saidto causeweight gain.

Cumin (kammitn)-Cumin is very hot. It is reported to be the only spiceor herb that travels through the stomach unaffectedby digestion,until it reachesthe liver. Cumin soakedin water, which is then drunk, is excellent for colic.

(lazr!-The "A Dates, Dried Prophet "(s.a.w.s.)is reported to have said, house without dateshas no food." ProphetMuhammad (s.a.w.s.)used to plant date treeshimself. Dates should be eatenwith almondsto annul any adverseeffects. Fresh dates were the food eatenby Mary (r.a.),at the time of her deliveryof the infant Jesus(a.s.). Said the Prophet(s.a.w.s.), "He who finds a date,let him breakhis fast on that. If he finds no date,let him break it on water. For verily that is purity."

Eggplant (b:adhinj1n)-Thedark variety of eggplant causesproduction of bile. Small amounts of it help piles.Eggplant's tendency to producebile is correctedby eatingit with meat dishes.

EgEs(bayy'rahl-The best eggs are those of chickens,eaten soft, not hard- boiled. Egg white relievespain of sunburn, aids healing of burns, and preventsscarring. Eggs are aphrodisiac.

Endive (hindib|)-The effects of endive change according to the season. Endiveat the earliesttime is best,and at the end of the growing season, virtually useless.The Hadith states:"Eat endivesand do not belch,for verily there is not one day that drops of the water of Paradisedo not fall upon them [endives]."

Fenugreek (hulbahl-lt is reported the Prophet (s.a.w.s.)once said: "If my peopleknew what there is in fenugreek, they would have bought and paid its weight in gold."Fenugreek is hot and dry. As a teait aidsmenstrual flow and is useful in colicand as a cleansingenema. Fenugreek strengthens the heart.

Fig (#z)-Fresh figs are preferred to dried. Although quite nourishing, they are very hot. The Prophet (s.a.w.s.)is reported to have said, "If you say that any fruit has come from Paradise,then you must mention the fig, for indeed it is the fruit of Paradise.5o eat of it, for it is a cure for piles and helps gout." Foodsofthe Propfut (s.a.w.s,l I 59

Fish (sarae&)-Fresh-waterfish are best, and those which feed on plant life, not mud andeffluvia. Uncooked fish is hardto digestand produces imbalance of phlegm.

Gatlic (thawm)-Garlic is hot in the third degree. It is used to dispel gas, promote menses,and expelafterbirth. It is excellentto correctcold intemperament,for dissolvingphlegm, and the oil is usedto treat insectbites. The eatingof raw garlicand then visiting the mosquehas been forbidden by the ProphetMuhammad (s.a.w.s.).

Ghee (clarified butter) (sann)-Ghee is the most fatty of all condiments.It is to be considereda medicinaladditive to foods.Mixed with honey,ghee is saidto be an antidoteto poisons.

Ginger (zanjabi[r-Cingeris mentionedin the Holy Qur'an (76:17).It is hot in the third degree,and is best for softeningphlegm. It alsoaids digestion and strengthenssexual activity.

Henna (tinnn')-One Hadith reports that nothing is dearerto Allah than henna. The Holy Prophet (s.a.w.s.)recommended it for many conditions: bruises,pain in the legs,infection of nails,burns, and to beautifythe hair. Hennais noted for its greatheat and its abilityto excitethe passionsof love- The perfumemade from hennaflowers is consideredto be one of the finest in the world. The dyeingof hands,nails, and feet is a commonpractice in the East,especially for weddingsand feasts.

Honey (ccsal)-Allah has said: "There comesforth, from within [the bee], a beverageof many colorsin which there is a healingfor you." Mixed with hot water, and taken in severalsmall doses,honey is consideredthe best remedyfor diarrhea. The Prophet(s.a.w.s.) once said, "By Him in whosehand is my soul,eat honey. For there is no housein which honey is kept for which the angels will not ask for mercy.If a personeats honey, a thousandremedies enter his stomachand a million diseaseswill come out. If a man dies and honev is found within him, fire will not touch his body {i.e.,he will be immune from the burning of helfl."The Prophet(s.a.w.s.) himself used to drink a glassof honey and water eachmorning on an empty stomach. Honey is consideredthe food of foods,the drink of drinks,and the drug of drugs. It is used for creatingappetite, strengthening the stomach,and eliminatingphlegm; as a meat preservative,hair conditioner,eye salve,and mouthwash.The besthoney is that producedin the spring;the secondbest is that of summer,and the leastquality is producedin winter. oo I Thc Bcokof Suli Hwling

Lentils (cadas)-All lentils producedryness. Small amounts should be eaten, asa sidedish, for in quantity they aregenerally bad for the stomach.Hadith saythat the eatingof lentilsproduces a sympatheticheart, tears in the eyes, and removespride.

Lettuce (tftass)-Although cold, lettuce is consideredthe best nourishment of all vegetables.It softensa hard constitutionand helpsthose who suffer delirium. It contradictsthe sexualenergy and dries up semen.Excess consumptionof lettuceweakens the eyesight.

Marjoram, Sweet (mananjfisft)-The Prophet (s.a.w.s.)is reported to have said that sweet marioram is most excellentfor anyonewho has lost the senseof smell.

Meat (latnr)-Allah has said in the Qur'an (52:zz): "And we will aid them with fruit and meat,such as they desire."The Prophet(s.a.w.s.) reportedly said that one who doesnot eat meat for forty consecutivedays will waste away,whereas to eat meat for forty consecutivedays will hardenthe heart. In other words, one shouldmoderate the intake of meat. The most desirableof all meats is mutton, which is hot and moist in temperament.The best mutton is that of a maleyearling; the best cut is a shoulderroast. Mutton shouldbe cookedin someliquid, or it tends to dry out. Beef fat mixed with pepperand cinnamonacts as a tonic medicine.The meat of pigsis forbiddento eat.The consumptionof horseflesh as a foodis disputed.Avicenna said the fleshof camels,horses, and assesare the worst of all meats.Also prohibited for human consumptionare beastsof prey, animalsthat possesscanine teeth, and birds with hookedtalons. Saidthe Prophet(s.a.w.s.): "Do not cut up meat with a knife upon the dish,for that is the way of non-Muslims.But graspit in your fingersand so it will taste better." And, he said:"One sheepis a blessing;two sheepare two blessings;three sheepare wealth."

Melon (baffiftfi)-Saidthe Prophet (s.a.w.s.):"Whenever you eat fruit, eat melon,because it is the fruit of Paradiseand containsa thousandblessings and a thousandmercies. The eatingof it curesevery disease." Generally, the sweeter a melon, the greater its heat. Green varieties tend to be cold; the yellow, hot. The Prophettook melonswith fresh dates.Melon purifies the bladderand the stomach,and improvesthe spinal fluid and eyesight. Melons should not be eaten first in a meal. Said the Prophet (s.a.w.s.); "None of your women who are pregnantand eat of watermelonwill fail to produceoffspring who are good in countenanceand good in character." Foodsol thc Ptophetls.a.w.s.l I 6l

Milk (lalar)-Allah has mentionedmilk to us, saying,"Rivers of milk,the taste whereof doesnot change"(Qur'an 47:15).And againHe said,"Pire milk, easyand agreeableto swallow for those who drink" (Qur'an 16:66). The Prophet Muhammad (s.a.w.s.)is said to have remarkedthat milk is irreplaceableand that he himself lovedmilk. Milk is composedof fat and water and milk solids(cheese). Together, thesecomponents are well suitedto the constitutionof humans.However, we shouldnot take the milk of animalswhose pregnancylasts longer than that of humans.The milk of cows is best,for they feedoff grasses. Saidthe Prophet(s.a.w.s.): "Drink milk, for it wipesaway heat from the heart as the finger wipes away sweat from the brow. Furthermore,it strengthensthe back,increases the brain,augments the intelligence,renews vision,and drivesaway forgetfulness." A milk diet is the best treatment there is for dropsy;however, anyone with fever must avoidmilk.

Mint (ndnac)-The most subtleand refinedof pot herbs,mint is heatingand drying. Mint strengthensthe stomach,cures hiccups, and encourages sexual activity.Placed in milk, mint will prevent it from turning to cheese.

Myrtle (ns)-Cold in the seconddegree, myrtle ismost used to stemdiarrhea. Smellingthe oil will cure headachecaused by overheating.Myrtle teawith quinceadded is usedfor coughs.

Narcissus(naryis)-One Hadith says,"Smell a narcissus,even if only oncea day or oncea week or oncea month or oncea year or oncea lifetime.For verily in the heart of man there is the seed of insanity, leprosy, and leukoderma.And the scentof narcissusdrives them awav"

Olives and Olive Oil (nyt and zsytfinl-The older olive oil is, the hotter it becomes.Olive oil is an excellenttreatment for the skin and hair, and it delaysold age. Allah has saidof the olive tree: "And a tree that grows out of Mount Sinaiwhich producesoil and a condimentfor thosewho eat. For olive oil is the supremeseasoning." Allah has also'calledit the BlessedTree (Qur'an 24:35). Creen olivesare the most nourishing,and counteractautointoxication. Black olives causethe spleento overproducebile and are hard on the stomach.Olive leavescan be chewedas treatmentfor inflammationof the stomach,skin ulcerations,and eruptionsof herpesand hives.

Onion (bafal)-Quite hot, the onion is a good corrective for all excess wetness.Onion improvesthe flavor of foodsand eliminatesphlegm. Raw 62 | TheBcrk of SuliHuling

onions causeforgetfulness. An excessof cookedonions causesheadache and forgetfulness.

Parsley (karnfsYA Hadith states that eating parsley just before sleepwill cause one to awaken with sweet breath and will eliminate or prevent toothache.Parsley stimulates sexual activity.

Peach (kftr'lrfi)-Peaches generate cold, relax the stomach, and soften the bowels.A goodlaxative, peaches should be eatenbefore, rather than after,a meal.

Pistachio (fusfuql-lt is said that to eat the heart of a pistachionut with egg yolk will make the heart grow strong.The reddishskin stemsdiarrhea and vomiting.

Pomegranate(rumtnin)-Sweet pomegranatesare preferred over the sour. The juicestems coughs. All kindsof pomegranatessettle palpitations of the heart.Hazrat cAli (r.a.)said that the light of Allah is in the heartof whoever eatspomegranates. It is alsoreported that onewho eatsthree pomegranates in the courseof a yearwill be inoculatedagainst ophthalmia for that year. Said the Prophet (s.a.w.s.):Pomegranate "cleanses you of Satan and from evil aspirationsfor forty days."

Quince (safejal)-lt is said that to eat quince on an empty stomach is good for the soul.Cold and dry, quinceis astringentto the stomach,and it checks excessivemenstrual flow. A few seedsplaced in water will, after a few minutes,form a mucilagewhich is an excellentremedy for coughand sore throat,especially in the young.Quince is alsoexcellent for pregnantwomen, gladdeningtheir hearts.The Holy Prophet(s.a.w.s.) said: "Eat quince,for it sweetensthe heart.For Allah hassent no prophetas His messengerwithout feedinghim on the quinceof Paradise.For quinceincreases the strengthup to that of forty men."

Rhubarb (rfrwanill-Rhubarb is hot and dry, and best when picked fresh. It opensblockages of the liver and resolveschronic fever.

Rice (rruzz)-Next to wheat, rice is the most nourishing of whole grain ,,foods. It is saideating rice increasespleasant dreams and the productionof semen. Eating rice cookedin fat from sheep'sliver is better and more effectivethan a maior purging. Foodsof thcProghel (s.t.tD.s., I 6s

Satfrcn (zncfarfrn)-Hot and dry, saffron is excellent for the blood and strengtheningto the soul. It easespains in the joints, but can causegrear increasein the sex drive of young men.

Salt (nilt)-Hot and dry in the third degree,salt, when takenmoderately, is beautifying to the skin, giving it a soft glow. Salt causesvomiting when purging,and stimulatesthe appetite.Excessive use causes the skin to itch. The Prophet (s.a.w.s.)recommended beginning and ending eachmeal with a pinch of salt. He said:"From the one who beginsa mealwith salt, Allah wards off three hundred and thirty kinds of diseases,the least of which are lunacy,leprosy, bowel troubles,and toothache.The rest is pre- scribedin the supremeknowledge of Allah."

Senna(sanii)-The best speciesof henna is that from the blessedcity of Medina,where it grows plentifully. The chief property of sennais that it strengthensthe heart without harshness.Its nobility has causedit to be referred to by the fuakimsas the Glory of Drugs. Its usesare many-in purgative infusions,decoctions, pills, enemas,and powders.Senna causes the bile to flow, and reachesto the very depthsof the joints to balancethe essencestherein. The most effectiveuse is asa tea,which canbe madeeven more efficaciousby adding violet blossomsand crushed red raisins.The Prophet (s.a.w.s.)recommended senna most highly, making a statement similarto the one about coriander:that it curesevery disease except death itself.

Spinach (asfAndkhl-Spinachis cold and moist, causingirritation to the chest and throat. Still, it softensthe bowels.

Sugar(snktar)-Sugar is coldand moist.It is mostof ten usedin combination with other medicinalherbs, which carry the effectsto the furthest point of an organ.Eating too much sugarcreates disease of moisture.

Thyme (gacfnr)-lnthe time of the Prophet(s.a.w.s.), it was customaryto fumigatehouses by burning frankincenseand thyme.Thyme is coldand dry in the third degree.An excellentdigestiw aid to heavyfoods, thyme beauti- fies the complexion,annuls intestinal gas, and benefits coldnessof the stomachand liver. When drunk asan infusion,it is saidto kill taDeworms.

Vermicefli (i?iWnh)-This food is hot and excessivelymoist, thus hard to digest. For those with very strong constitution, it provides excellent nourishment. 64 I Thc Bookol Suli Hcaling

Vinegar (&/rall)-The Prophet Muhammad (s.a.w.s.)was reported to have onceremarked that vinegarwas the seasoningof all the prophetswho came beforehim. Vinegaris both coldand hot, nearlybalanced between the two. Mixed with rosewater, it is an excellentremedy for toothacheand headache. Vinegar dissolvesphlegm. Another Hadith statesthat a housecontaining vinegarwill never suffer from poverty.

Walnut (raaz)-Walnut is the hottest of nuts. Although hard to digest, when eaten with raisinsit is the best remedy for winter cough.Avicenna saidthat walnuts cure the effectsof foisons.-

Water (rnii')-The Prophet(s.a.w.s.) reportedly said: "The bestdrink in this world and the next is water." Water is moist and, becauseof this, slightly cooling.It extinguishesthirst andpreserves the innatemoisture of the body. It assistsdigestion of foods and absorptionof nutrients. Saidthe Prophet (s.a.w.s.):"When you havea thirst, drink lwater] by sipsand do not gulp it down. . . . Gulping water producessickness of the liver."

Wheat (hintahl-Wheat is somewhat hot, and balancedbetween dryness and moisture. The eating of raw wheat producesintestinal worms and gas. Wheat flour shouldbe ground during the daytime.

So praisebe upon this unletteredProphet who producedfor us this marvelousknowledge which makesus seeand understandand dazzlesthe wisest minds. Herein are proofs of God's kindnessand benevolenceupon His creatures,for He is the most kind and allJoving. May we serveHim with true vision.

Al-lpmitulr-Uhi Rebbil-Alsminl Soall praisebe to Allah, Lord of the t.r'JorldslAmin! Herbal Forrnulas for Common Ailments

O manhind! Thete hath come to lou a direction Jrom your Lord And a healing Jor the diseases in your hearts- And Jor those who believg a Guidance, and a Mergr.

Qgr'an IO:57

It.is the customof the shaykhsto first of all resort to someform of dietary adviceto effect the cure of simple imbalances.This dietary reform may includeadiusting the useof variousherbs and spicesin cooking. The herbal formulasgiven in this chaptermake use of the foods,herbs, and spicespresented in the foregoingchapters. They are usuallyeasy to obtain and requirevery little effort to prepare.These remedies aie formu- latedaccording to the qualitiesof heat and coldnessQarmi andsnrli) of each substanceand work primarily by rebalancingthe temperamentof one or more of the four essencesof the body.Despite their simplicity,these herbal formulasare quite effective.

Preparation of Remedies 1. Formulasshould be preparedaccording to instructions. 2. When a formula calls for pouderetherbs,they should be ground to a fine powder and sievedthrough a muslin cloth or a sieveof 100 mesh (unlessformula saysa coarsepowder may be used). 3, When herbsare to be madeinto a decoction(boiled in water),as soon as the water startsto boil, the vesselshould be removedfrom the fire and allowedto sit for five minutes;then the liquid shouldbe strained anddrunk warm. 4. When a formula calls for a liquid to be red.uerlto half, the vesselshould be kept on a medium fire until about half the water has evaporated by boiling. 56 | Thc Bookol Sufi Hwling

DOSAGE Adults (aboveage fifteen) should be given a full dose. Children may be given the following amountsaccording to age:

Up to one year Consult physician 1/6of adultdose 3-4 years 1/4of adultdose 5-6 years 1/3 of adultdose 7-9 years i/2 of do"" "drrlt 10-15 years 3/4 of adultdose

WEIGHTSAND MEASURES l tablespoon 3 teaspoons 1 cup 8 fluid ounces 1 pint 2 cups l quart 2 pints l gallon 4 quarts

l centiliter 0.34 fluid ounce l deciliter 3.38fluid ounces l liter 1.06quarts l decaliter 2.64gallons

Lessthan a teaspoon a few grains l teaspoon 1 dram l tablespoon 4 drams 1 teacup 7 ounces

L Sugar, if it is to be added to a formula, should be a fine powder of pure, raw, unrefined sugar, such as that from Mexico. If unavailable, use honey in its place. 6. In some cases,the instructions sdy to soak an herb overnight. If this cannot be done, the herbs may be soakddfor three to four hours, and then simmeredfive to six hours before using. This method would also be used in winter. When instructed to make a "water" (e.g.,ginger water, lime water), soak one to two ouncesof the herb or other substancein one pint of pure water for four to six hours. Strain before using. Herbal Fotmulasfor CommonAilmcnls I 67

8. Formulasthat are to be preservedand used for more than one day may also be preparedin reducedor lesserquantities than calledfor, The ratiosof eachingredient must be carefullyadjusted in suchcases. 9. When equalpnrts of herbs are to be used,each herb shouldbe equal by weight or volume.The quantity to be taken shouldbe decidedin light of the doserecommended and the number of davsfor which the formula is to be preparedat one time- Storage 1. Decoctionsare to be preparedfresh for singledoses. Doses should not be madein the morning for eveningconsumption, or viceversa. 2. Do not exposeremedies to direct sunlight,unless that is part of the method of preparation. 3. Containersshould be cleanedand dried completelyin the sun before formulas are stored in them. Never store herbal formulas in open containers. 4. If a formula is to be kept for more than one day, store it in a well- sealedglass bottle. 5. Labelall formulas,especially those that are for externaluse only. Keep all herbal formulas out of the reach of children. Safetv caos are advisedfor all bottles. Administration 1 Remediesare usually taken twice daily, unless otherwise stated. Morning dose should be taken after a light breakfast,and evening dosebetween 4:OO and 6:00 P.M. 2. Remediesto be taken in the morning shouldbe taken on an empty stomach,immediately after risingand performingtoilet and cleansing. 3. Herb preparationsto be taken after mealsshould be consumedfive to fifteen minutes after eatinga main meal. 4. Formulasto be takenat bedtimeshould be takentwo hours after the eveningmeal. 5, The quantity indicatedto be "taken as such" is meant to be a single oose. 6. Vehiclessuch as milk, water, sodawater, and tea have been mentioned for some formulas. In s"uchcases, the vehicle usually is one cup, unlessstated otherwise. 7. Where no vehiclesare mentioned,the remedyshould be taken with water (in winter, with lukewarm water).

Caution: Some of the formulas use rose petals.Almost all commercially grown rosesare treatedwith toxic chemicals.Use onlyorganically grown rosesin theseformulas. If in doubt, use another formula 68 I Thc Blr,kol 5uf Hcaling THE FORMULARY

ANEMIA Palenessof whole body,eyes, and fingernailbeds. Swelling of faceand feet, especiallyin the morning.General weakness, giddiness, loss of appetite,and sometimesdiarrhea. Instructions: Light diet, with fresh fruits and foods such as chicken soup, liver extract, beets,carrots, spinach,and fenugreek, is advised.Avoid fatty foods.

FORMULA1 6 teaspoonsfennel seeds, crushed 6 teaspoonsred rose petals Preparation: Boil in 1 112 cupswater and strain. Dosage: Twice daily.

FORMI.JLA 2 4 teaspoonsground Indiancinnamon I teaspoonshoney I cupspomegranate iuice Preparation: Dissolve cinnamon and honey in pomegranatejuice. Dosage:2 teaspoonsin 1i2 cup of water, as needed.

FORMI,JLA 3 1 teaspoonpurslane 1 teaspoonsweet basil 1 teaspoongum arabic 9 teaspoonsolive oil 1 cup rose water Preparation: Fry first three ingredients in olive oil for ten minutes. Remove and soak in rose water for one hour. Dosage: 1 teaspoonseveral times per day.

ANGINA PECTORIS Pain in the chest muscles in the area of the heart, due to cold (snrli) imbalance. Instructions: Avoid exposure to cold air. HerbalFotmulas for CornmonAilfients | 69

FORMULA1. 1 teaspoonfenugreek 2 teaspoonshoney Preparation:Boil fenugreekin 7 ll2 cups of water, strain, and add honey. Dosage: Twice daily.

TORMULA 2 1 teaspoonrose oil 4 teaspoonssweet almond oil Preparation:Thoroughly mix two oils together. Dosage:Rub on chest,morning and evening.

ARTHRITIS

There is pain and/or stiffness, without swelling, in one or more joints. Sometimes fever. Instructions: Avoid sour and spicy (garrni)foods. Take walks in the morning, but avoid exposure to very cold air. External Treatment: Rub with oil of amber and frankincense.

FORMULA1 1 teaspoon powdered valerian root 1 teaspoonchamomile 1/2 teaspoon hops 1 teaspoon hay saffron Preparation: Mix first three ingredients in 3 cupswater and bring to boil. Remove from heat at first sign of boiling. Add saffron and steep for twenty minutes. Strain. Dosage: 1/2 to 1 cup before bedtime.

FORMULA2 6 teaspoonsginger 6 teaspoonscaraway seeds 3 teaspoonsblack pepper Preparation: Combine into a fine powder and preserve. Dosage: 1/2 teaspoon with water, twice daily. 70 I Ttu Bookol 9ufi Huling

ASTHMA

Asthma occurs in spasmodicattacks of difficult breathing.When experi- encing the asthma attack, the person should sit forward with the head resting on the hands and elbows on the knees.The face turns pale,and there is a wheezing sound in the breath. After extendedcoughing, the personusually emits a smallamount of phlegm. Instructions: Avoid exposureto cold air. Avoid cold (sanfi)and sour foods. ExternalTreatment: Rub chestwith oil of sweetalmond.

FORMULA1 1 teaspoonground ginger Preparation:Pour 1 1/2 cupshot water over the ginger. Dosage One teaspoon,lukewarm, at bedtime.

FORMULA 2 1i2 teaspoonskunk cabbage 1/2 teaspoonhorehound 1/2 teaspooncayenne pepper 1/2 teaspoonbayberry barL 1/2 teaspoonpowdered valerian root 3 ouncesmolasses Preparation: Grind all herbs fine and mix with molasses. Dosage:1 teaspoonin cup of hot tea, as needed.

BEDWETTING FORMULA1 1 teaspoonpomegranate flowers 1 teaspoonground sesameseeds 1 teaspoongum acacia 1 teaspooncrushed coriander seeds Dark brown sugarQur), as needed Preparation: Fry coriander seedsin a cast-iron skillet until they are lightly burned.Mix in other ingredients,except brown sutar, and make a fine powder. Add brown sugar to equal the amount of powdered herbs. Dosage: 1 teaspoonat bedtime. Herbsl Formulasfor CornmonAil cnts I 7l

FORMULA2 3 teaspoonsground driedwater chestnut 3 teaspoonsraw sugar Preparation:Make a fine powder of dried water chestnutand mix with sugar. Dosage:1 teaspoon,twice daily.

FORMULA3 1 teaspoon cumin 1 teaspoon ground cloves 1 teaspoon mastic herb 3 ounces honey Prepqration: Crind and mix the first three ingredients, add honey, and mix well. Dosage: 1 teaspoon, morning and evening.

BRONCHITIS IN CHITDREN Breathing is rapid, and there is a hollow sound beneath the ribs while breathing. Cough, pain, and high fever are often present. Facebecomes red and nostrilsdilate while breathing.Child becomesrestless. Instructions: Avoid exposure to cold air. Take liquid diet.

FORMULA 1 2 teaspoonscut licorice root 2 teaspoonslinseed 12 teaspoonshoney Preparation: Boil the first two herbs in 7 Ll2 cupswater for ten minutes.Strain and sweetenwith honey. Dosage Two to three times per day.

FORMULA2 1/8 teaspoonaloe Preparation: Dissolve in mothert milk or cow's milk. Dosage: (1) Administer to child as such. (2) Dissolve aloe in lukewarm water and apply on the chest. 72 I Thc Bookol Stli Hallng

FORMIJLA 3 1 teaspoonoil of garlic 3 teaspoonshoney Preparation: Mix ingredients together. Dosage: Allow child to lick up a small amount with tongue, three times per day.

BURNSAND SCALDS FORMI.'LA 1 Pomegranate flowers, as needed. Preparation and Administration: Grind with water to make a paste and apply on affected part.

FORMI,JLA2 4 teaspoonslime water 4 teaspoonscoconut oil Preparation and Administration: Combine and rub until mixture turns white; then applyon affectedparts.

FORMI.JLA 3 I egg white Preparation and Administration: Apply to affected parts. Espe- cially effective if blister has appeared.

COLIC Acute pain in abdomenand constipation,Abdomen is distended.Flatulence and gurgling soundare present. External Treatment: Massagebody with rose oil or sweet almond oil. RecommendedFoods: Green pea soup, chicken soup.

FORMULA 1 2 teaspoonswild basil Preparation and Administration: Grind with water to make a paste,and applyto abdomen. Hefiel Formuhslor Commot Ailments I 73

FORMULA2 1 drop oil of peppermint 0r 1 teaspoonpeppermint leaves Preparation: Mix peppermint oil in 6-8 ounceswater; or boil leaves in 1 cup water for three minutes. Dosage Drink glassful twice daily.

FORMI,]LA 3 6 ouncesrose water, honey water, or fennelwater Dosage: Drink once per day.

COMMON COLD Attacksof sneezing,watery dischargefrom nose,headache, cough, malaise, sometimesmild fever.

FORMULA 1 1 teaspoonviolet flowers Preparation:Boil for three minutes in 1 cup of water and strain. Dosage: Twice daily on empty stomach.

FORMULA 2 1 teaspoonwheat husk 5 black peppercorns 1/6 teaspoonsalt Preparation: Boil ingredients in 1 cup water for three minutes, and strain. Dosage: Twice daily.

FORMULA 3 1/2 teaspooncinnamon bark, broken into bits freparation: Boil in 1 1/2 cupswater for ten minutes,strain, and sweeten with honey. Dosage: Twice daily. 74 I TheBmk of 1rfi Hcaling

CONSTIPATION

Instructions: Consume leafy green vegetables,fruit iuice. and plenty of water. Avoid sugar, candies,and all sweets. Avoid straining the bowels. Establishhabit of going to toilet at regular tirnes.

FORMULA 1 5 teaspoonsminced dried dates 5 teaspoonsalmond, mashed into a pulp 10 teaspoonshoney Preparation: Grind the first two ingredients separately,combine, and add honey. Dosage: 3 teaspoonstwice daily.

Note: Thrs formula also useful for hemorrhoids and chronic constipation.

FORMI.ILA 2 1 teaspoon senna leaves 1 teaspoon ground ginger (dried or fresh) 1 teaspoon fennel seeds 1 teaspoon rock salt Preparation: Make a fine powder of all ingredients. Dosage: I teaspoon with water at bedtime.

COUGH FORMULA 1 1 cup ginger water 2 teaspoonshoney Preparation: Mix ingredients together. Dosage: Two or three times per day.

FORMULA 2 2 teaspoonspoppy seed 3 teaspoonscut licorice root Preparation: Boil in 1 cup water for ten minutes and strain. Dosage: Twice daily. Hrbtl Formuhs for C.ommonAilmcnts | 75

OTHER UseFormula 2 under'Asthmaheading. Dosage:1 teaspoon,three or four timesdaily.

DIABETES Frequentand excessiveurination, excessive thirst, weak appetite,and general debilityare commonsigns. Sugar is presentin the bloodand urine.The presenceand amount of sugar in the urine shouldbe determinedby a test administeredby a physician. Instructions: Avoid sweets and sweet fruits. Avoid such carbohydratesas white potato,sweet potato, and rice. Mild exerciseis advised.

FORMI,JLA 1 I teaspoonscrushed cumin seeds Preparation: Make a fine powder. Dosage: 1/2 teaspoon,with water, twice daily.

DIARRHEA Instructions: Eat a light diet. Avoid chili peppersand spicy foods.

FORMULA 1 1 teaspoonpowdered ginger 1 teaspoonpowdered cumin 1 teaspoonpowdered cinnamon Preparation: Combine all three powders, add honey, and mix into a thick paste. Dosage 1/2 to 1 teaspoon,three times daily.

FORMULA 2 3 teaspoonspowdered ginger 5 teaspoonsfennel seed honey, as needed Preparation: Grind ginger and fennel into a powder. Add honey to make thick paste. Dosage: 1 teaspoonin tea, three times daily and before bedtime. 76 | Thc Bookof 1tfi Haliag

FORMULA 3 6 ouncesMadlool dates 3 teaspoonsmyrrh rosewater, as needed Preparation: Make a fine powder of first two ingredients, then mix with rosewater to moisten.Make fingernail-sizedpills. Dosage: Two pills, twice daily.

DYSENTERY Frequentbowel movements, sometimes mixed with mucusand blood,grip- ping pain,and pain in abdomen. Instructions: A diet of yogurt and rice is advised.

FORMI.JLA 1 10 pomegranateflowers Preparation: Grind flowers with 1/2 teacup water. Strain. Dosage: Twice daily.

FORMI,JLA 2 2 teaspoonsgreen leavesof rose bush Preparation:Grind with 1/2 teacupof water. Strain. Dosage: Twice daily.

HEADACHE

Headacheis of different types, sometimesfelt in different parts, or all over the head.Nausea and vomiting may alsobe present.

FORMULA1 3 teaspoonslavender flowers 3 teaspoonscoriander seeds 5 black peppercorns Preparation: Grind all ingredients into fine powder. Dosage: Take one-half of dose with water, early in the morning, then rest in bed for thirty minutes. Hcrbal Formuhs for C.ommonAilmcnts | 77

FORMULA2 1 teaspoonSpanish saffron 1 teaspoongum myrrh 1 teaspooncinnamon Preparation:Make a fine powder of all ingredients,add a little water, and mix well into a paste. Adrninistration: Put the paste onto a pieceof clean cotton cloth, and applyto one or both temples.

FORMULA 3 6 teaspoonsjasmine water % teaspoonsea salt Preparation:Dissolve the salt in the lasminewater and preserve in a cleanglass dropper bottle. Dosage:Two drops in eachnostril, twice a day or as needed.

FORMULA 4 (for migraine) 1/2 teaspoonblack mustard seeds Preparation:Grind with 3 tablespoonswater and strain. Dosage:One or two dropsin nostrils.

HEMORRHOIDS

Constipation,passing of hard stool with blood, burning and irritation in anus, and discomfortin sitting. Presenceof pile massin anus.Blood may oozeout after bowel movement. Instructions: Exerciselightly. Light diet with green vegetablesis advised. Avoid hot spices. External Treatment: Rub anus with rose water or other flower water to soothe.

FORMULA 1 1 teaspoonhenna leaves Preparation: Crind henna leaves into powder with 1 cup water. Strain and let sit for twenty minutes. Dosage:Drink 1/2 cup twice daily. 78 I Thc Bookol Suli Huling

FORMULA2 1i8 teaspoon coriander leaves 1i8 teaspoon red clay earth Preparation: Grind to make a paste and apply to anus.

FORMULA3 3 teaspoons marshmallow 3 teaspoons dill Preparation: Put herbs inside a clean sterile cloth; wet with warm water. Application: Apply to anal area for half-hour at a time.

INDIGESTION

Feeling of heaviness in stomach after eating. Lack of appetite, nausea, flatulence, and vomiting. This condition is usually due to faulty, irregular diet, especiallyeating before the previous meal is fully digested.

FORMI,JLA1 1 teaspoonfennel seeds 1 teaspooncardamom seeds Preparation: Make a fine powder of the seeds. Dosage: 1/6 teaspoonwith water twice daily after meals.

FORMULA 2 1 teaspoonfennel seed 1 teaspoondried ginger 1 teaspooncloves Preparation: Grind fennel, ginger, and clovesinto a fine powder. Add honey to make a thick paste.Preserve in a glasslar. Dosage:1 teaspoonfifteen minutes after eachmeal and at bedtime.

FORMI.JLA 3 1 teaspoonrock salt 1/2 cup ginger water 1/2 cup lime water Hefiel Formuloslor CommonAilmmts I 79

Preparation: Mix, preserve in glass bottle, and exposeto sun for three or four days. Dosage:Mix 1 teaspoonwith 1/2 cup of water. Take twice daily, after meals.

FORMULA 4 1-3 dropspeppermint oil Preparation:Mix 1-3 dropsof peppermintoil with 8 ounceswater. Dosage: Drink as needed.

INFLAMMATION OF GUMS AND TOOTHACHE Swollen,reddened, painfuI gums. Person may becomerestless and agitated becauseof toothache.

FORMULA1 1 cup ginger water 1/2 teaspoonsalt Preparation:Mix salt with ginger water. Administration: Apply by dipping finger in water and rubbing on 8ums.

FORMULA 2 Oil of clove, as needed Administration: Apply to gums or aching tooth.

FORMULA 3 3 teaspoonsvinegar 6 teaspoonsrose water Preparation:Mix vinegarand rosewater in glass. Administration: Garglewith solutionthree times per day.

IAUNDICE The color of urine and eyesis yellow. Skin is pale.Stools may be white or grayish.Generally nausea, vomiting, fever,and weakness. ao I Thc Bookol Sufi Haling

FORMULA 1 1 teaspoonhenna leaves Preparation:Crush leaves,boil in 1 1/2 cupswater, strain. Dosage:Take as such in the morning.

FORMULA 2 1 teaspoonroasted chickory root Preparation:Soak in l cup water overnight;strain in morning. Dosage:Drink whole cup in morning.

TORMT.JLA3 1 teaspoonchickory seeds 1 teaspooncut licorice root 1 teaspoonrock salt Preparation: Make a fine powder of all ingredients. Dosage:1/2 teaspoonwith water twice daily.

LOSSOF HAIR FORMULA 2 cups roots of fig tree 1 quart coconutoil or olive oil Preparation: Dry out fig roots in shadefor three days.Then crush roots and immerse in oil for fifteen days. Strain and preserve in glassbottle. Administration: Massageon scalpat bedtime.Leave on overnight.

OBESITY FORMULA 1 (to curb excessiveappetite) 1 teaspoonvalerian root 1 teaspoonnutmeg Preparation: Grind the two herbs into fine powder. Dosage: 1/6 teaspoon,thirty minutes before meals,with water. Hcrbtl Form as for Ctmmon Ailmmh | 8l

FORMULA2 1 teaspoonlime juice Dosage:Take with 1 cup water in the morningon an empty stomach.

PAINFUL MENSTRUATION

This condition is preceded by severe pain in the thighs, pubic region, and groin. Sometimes heavy nausea and vomiting occur. Usually blood flow is very scanty.

FORMI,JLA1 1 teaspoongum myrrh 1 teaspooniuniper berries Preparation:Boil in 1 cup of water. Strain. Dosage:Take in morning for sevento ten daysafter menstrual period has ended.

FORMULA 2 1 3/4 teaspoonspowdered rhubarb Preparation: Dehydrate and make into a fine powder. Dosage: 1i 8 teaspoonof rhubarb powder with water twice daily, for one to two weeks following end of period.

FORMULA 3 1 teaspoonfennel seeds 1 teaspoonwild rue 1 teaspoonwormwood 1 teaspoonrose hips 1 teaspoonchopped figs 4 teaspoonshoney Preparation:Boil all ingredientsin 1 cup water for five minutes. Strain and preserve. Dosage: Consume in tablespoondoses twice a day for three days. Stop for three days.Then repeatdose. 82 | Thc Bookof Sufi Huling

SKIN ULCERSAND BOILS FORMULA1 Linseedas needed Preparation: Grind with water to make a paste. Administration: Apply to boil (which, after it is drawn out, shouldbe lanced).

SLEEPLESSNESS FORMULA1 1/2 teaspoonpoppy seeds 1/2 teaspoonlettuce seeds Preparation:Boil in l cupwater, strain,and sweetenwith honey. Dosage:Twice daily.

FORMULA2 1/2 teaspooncinnamon stick Preparation: Boil in 1 cup water for five minutes, strain, and sweetenwith honey. Dosage: Twice daily.

FORMULA 3 3 drops rose oil 3 drops violet oil 1 ounce sweet almond oil Preparation: Thoroughly mix the three oils and preserve. Administration: Apply to scalp, ears and soles of feet before retiring. A small amount can be applied to the anus as well.

VAGINAL ITCHING Itching and burning in vagina; burning sensationwhile urinatinS.Rest- lessness. Instructions: Avoid close,tight-fitting underwear, especiallymade of nylon or other synthetic fabrics. Acute cleanlinessof the vaginal area is required. Bathe immediatelyafter urinating and after sexualintercourse' Hrbal Fornths fot Comnon Ailncah I 83

FORMT,JLA1 3 teagpoonsfennel seeds 2 teaspoonslily-of-the-valley root 1/2 teaspoonpomegranate flowers 1/2 teaspoonrosehips Preparation: Pound and grind into powder. Sift. Dosage: 1 to 2 teaspoonsdaily with buttermilk or a glassof iuiced greengraPes.

FORMULA 2 1/3 teaspooncamphor herb 6 teaspoonsrose water Preparation: Grind camphor in rose water. Administration: Soak a tampon in solution and apply to vagina for thirty minutes. Repeat as necessary. Fasting: The Best Medicinle

Every act oJ the son oJ Adom is Jor him except Jasting, It is done Jor My sake, and I will give as mucA reward Jor it as I lihe. Allah, the Mojestic and the Exabed

Fastingis the oldestknown form of naturalhealing. The methodsemployed range from discontinuanceof a single food for a short period of tim",-up ' through total abstinencefrom all foodsand liquidsfor extendedperiods. For many people who have never fasted, the idea seemsstringe, and someev€n considerit quite dangerous.These conceptions are not utterly unfounded,because incorrectly applied fasting can result in severedisorders of the body,and evendeath.

The .than . Sufis probably have more experiince any other group of performing \uma.ns in_ fasts. The accounts are legion of'Sufi shaykhs and discipleswho endured fasts of varying durations,frequently with miraculous results. As has been noted, the Sufi doesnot take upany physicalprocedure relating to health for any reason except to earn tle pi""rr." oithe Most High God. Allah has informed us in the Holy eur,an:,,O ye who believe! Prescribedunto you is fasting even as it was prescribedunio those before you, that perhapsyou may becomeGod-conscious,, (2:1g3).

65 a5 I Thc Bookol Suli Healing

All of the creation,except man, followsthe dictatesof God derivedfrog- natural lawsJAnimalsdo not have to be restrainedfrom overeatingand 't ldietary abuses.But for humans,the loveof materiallife and the temptationsI iof the physicaldesires are responsiblefor the vast maiority of illnesses.I j Therefore,Allah the Most Kind hasprovided guidance to controland annul I appetitesby the mechanismof the fast. ) ithese- The Qur'an statesthat a human cannotattain salvationunless the low desiresare restrained: "And as for him who fears to stand before his Lord and restrainshimself from low desires,the paradiseis surely the abode" (79:40-4D. The exercise of abstaining from things that are ordinarily lawful and permittedin life, solelyfor the sakeof Allah, strengthensmorality and self- control and deepensawareness of Allah. This is what distinguishesfasting in Islam and Sufism from ordinary fasting for health. The primary fast to be taken up is that generally called Ramadan in Islam.Ramadan is one of the monthsof the Islamiccalendar (see Appendix I for Islamicmonths)-the month during which the Qur'an, as well as the Torah, the Psalmsof David, and the New Testament,all were first sent down from Allah. The excellenceof fasting is known from these two statements of the Prophet(s.a.w.s.). By the one in whosehand is my life, the fragranceof the mouthof a fasting man is dearerto Allah than the fragranceof musk. Paradise has a gate named Rayyin. None except a fasting person will enter Paradise by that gate. Allah has promiseda vision of Him as reward for fasting. .- The word rama(andoes not actually mean "fast."fthe technicalterm for \ lfasting is qiyirn,whose root word means"to be at rest."By abstainingfrom I lfood, drink, and sexualintercourse, these functions of the bodyare granted I frest, and an opportunity to becomerevivified. _) The generalfast during the month of Ramadanis enloinedupon the whole humanity; thosewho actuallydo it are Muslims.Many personswho haveclose contact with Muslimsalso engage in this form of fast and derive someof the benefitsfrom it. But there are severalregulations which must be followed for any fast to be valid. First, one must clearly state the intention to fast. Since Allah has said that we will be ludged accordingto our intentions, one cannot get the benefits of good actions which occur entirely by accident.For exampleJiF) Fie was deprived of food by being lost in the wilderness, this would not I constitutea formal fast, becauseone would have eatenif the opportunityI tCJ-.represent. This formal declarationto perform an action is termed riyyat.J It is preferablystated in Arabic,but is iust asvalid in any language.One may Fesring:Tb Brrt Mdkin I t7 simply state:"l intend to offer fast this day, for the sakeof Allah and only for the sakeof Allah." Having enteredinto this formal pledgewith Allah, having made this promise, if one intentionally breaks the fast during the avowed period, one is liableto compensatefor the fast by making up one or more days- Generally, to perform a fast day the following conditions must all be met: L The niyyat,or intention to fast, must be made, aloud or silently. 2. The periodof the fast must extendfrom the time iust beforesunrise _(foir) until iust after sunset(maghrib)." f-During the periodof the fast, iotal abstinencefrom the following is: J required:food, drink (includingwater), smoking or consumptionof I tobacco,sexual intercourse, and any form of negativity, backbiting, l__ fighting, cursing, arguing, and similar behaviors. T SJ*"r,-.r,"y ,,oI bu-d"li6"."tely emitted, nor may one deliberateb' vomit. 5. Pregnant or lactatingwomen, the seriouslyill, the aged,and the insaneare exemptedfrom fasting,but in somecases may be liableto make up misseddays. A woman doesnot fast on days when she is menstruating,but must make up the misseddays. When her period ends, she must resume fasting. Children under the age of twelve generally are excludedfrom the fast, but may fast part of the day or -for some of the days. . The fast is broken after sunsetwith a date or a glass of water, ] I followed bv a modest meal. i There are severaldozens of specialcases which apply to the fasting man or woman, and the adviceof a practicing Muslim shaykh should be sought to resolveany question. T\: specialnature of fasting is that it engendersforbearance and sacri-- fice.lFastingoccurs in the mind primarily,and so it is hiddenfrom all human visibleonly to the Eye of God: it is a secretaction. leyes,* During the time from midnight to the beginningof the fast, it was the practiceof the Prophet(s.a.w.s.) to eat a meal,called safiir. This may consist of any lawful foods. The fast is usually broken by eating one or a few dates, followed by some water, which must be done prior to offering the sunset (maghrib)prayer. Even though cleaningthe teeth is Permitted,it is more meritoriousif one doesnot do so after midday. In addition to these iniunctions,one should be engagedas much as possiblein reading and reciting the Holy Qur'an, and should distribute as much charity as one is capableof.

*SeeChapter e, "$alit," for cornputing sunrise and sunset correctly. 86 I TheBook of SufiHuling

All of the creation, except man, follows the dictatesof God derived fro4g- natural lawsJAnimalsdo not have to be restrainedfrom overeatingand \ ldietary abuses.But for humans,the loveof materiallife and the temptationsI fof the physicaldesires are responsiblefor the vast maiority of illnesses.J {Therefore,Allah the Most Kind hasprovided guidance to controland annul I appetitesby the mechanismof the fast. ithese-- ) The Qur'an statesthat a human cannotattain salvationunless the low desiresare restrained:"And as for him who fearsto standbefore his Lord and restrains himself from low desires, the paradiseis surely the abode" (zg:+o-+t\. The exerciseof abstainingfrom things that are ordinarily lawful and permittedin life, solelyfor the sakeof Allah, strengthensmorality and self- control and deepensawareness of Allah. This is what distinguishesfasting in Islam and Sufism from ordinary fastingfor health. The primary fast to be taken up is that generally called Ramadan in Islam.Ramadan is one of the monthsof the Islamiccalendar (see Appendix I for Islamic months)-the month during which the Qur'an, as well as the Torah, the Psalms of David, and the New Testament, all were first sent down from Allah. The excellenceof fasting is known from these two statementsof the Prophet(s.a.w.s.). By the onein whosehand is my life, the fragranceof the mouthof a fasting man is dearerto Allah than the fragranceof musk. Paradisehas a gatenamed Rayyin. None except a fastingperson will enter Paradiseby that gate. Allah has promiseda vision of Him as reward for fasting. ,- The word ramalandoes not actually mean "fast."fhe technicalterm for \ lfasting is 1iyEm,whose root word means"to be at rest."By abstainingfrom I lfood, drink, and sexualintercourse, these functions of the bodyare granted I [est, and an opportunity to becomerevivified. _) The generalfast during the month of Ramadanis enjoinedupon the whole humanity; thosewho actuallydo it are Muslims.Many personswho have closecontact with Muslims also engagein this form of fast and derive someof the benefitsfrom it. But there are severalregulations which must be followed for any fast to be valid. First, one must clearlystate the intention to fast. SinceAllah has said that we will be iudged accordingto our intentions, one cannot get the benefits of good actions which occur entirely by accident.For exampleffi Fie was deprived of food by being lost in the wilderness, this would not I iconstitutea formal fast, becauseone would have eatenif the opportunityI i.1g.9represent. This formal declarationto perform an action is teried, niyyfi) It is preferablystated in Arabic,but is just asvalid in any language.One may Festing Thc Bestlvledicine I 87 simply state: "I intend to offer fast this day, for the sake of Allah and only for the sake of Allah." Having entered into this formal pledge with Allah, having made this promise, if one intentionally breaks the fast during the avowed period, one is liable to compensatefor the fast by making up one or more days. Generally, to perform a fast day the following conditions must all be met: l. The niyyat,or intention to fast, must be made, aloud or silently. 2. The period of the fast must extend from the time iust before sunrise _Aajr) until lust after sunset (maghrib).' I \3. During the period of the fast, total abstinencefrom the following is I required: food, drink (including water), smoking or consumption of ! tobacco, sexual intercourse, and any form of negativity, backbiting, ' l_ fighting, cursing, arguing, and similar behaviors. ts SJ*"n--"y ,roi b"-duli"b".utely emitted, nor may one deliberately' vomit. 5, Pregnant or lactating women, the seriously ill, the aged, and the insane are exempted from fasting, but in some casesmay be liable to make up missed days. A woman does not fast on days when she is menstruating, but must make up the missed days. When her period ends, she must resume fasting. Children under the age of twelve generally are excluded from the fast, but may fast part of the day or some of the days. -for 15,The fast is broken after sunset with a date or a glassof water,) i followed bv a modest meal. There are severaldozens of specialcases which applyto the fastingman or woman, and the adviceof a practicingMuslim shaykhshould be soughtto resolveany question. The specialnature of fastingis that it engendersforbearance and sacri- fice.JFastingoccurs in the mind primarily,and so it is hiddenfrom all human leyes,visible only to the Eye of God: it is a secretaction. -. During the time from midnight to the beginningof the fast, it was the practiceof the Prophet(s.a.w.s.) to eat a meal,called salyr. This may consist of any lawful foods.The fast is usuallybroken by eatingone or a few dates, followedby some water, which mustte done prior to offering the sunset (naghrib)prayer. Even though cleaningthe teeth is permitted, it is more meritoriousif one doesnot do so after midday. In addition to these iniunctions,one should be engagedas much as possiblein reading and reciting the Holy Qur'an, and should distribute as much charity as one is capableof.

'See Chapter 9, "|alat," for computing sunrise and sunset correctly. e8 I ThcBook ol SuliHuling

Such are the minimum regulationsfor fasting. It is the fast of the general people,and entered into for the purposeof restraining oneselffrom eatingand drinking and sexualpassions. A higher form of the fast consists of (in addition to the above)refraining from wrong actions of hands, feet, sight, and other limbs or organs of the body. The saints perform the very greatest kind of fast, a fast of the rirind. In other words, these people do not think of anything except Allah. They considertheir existencein this world only asa seedfor growth into the next world. This fast alsoincludes restraining the eyesfrom any evil sight,and shunning uselesstalk, falsity, slander^obscenity, and hypocrisy.In short, the fasterskeep silent, and when they do speak,it is only to rememberGod. This fast is so strict that one cannot even listen to forbidden speechcoming from others.One must leavethe presenceof the personwho violatesthese prohibitions. -- Moreover, the Sufis, when they do break the fast, eat only the minimum ' amount required to stem hunger. The correct meal following this fast is I the one being eaten by the poorest people in one's community. _-j In additionto the obligatoryfast of the sacredmonth, the Sufisengage in various optional fasts, which are called nafil fasts. Some of these occur every year, some every month, and some every week. The accompanying list summarizesthe entire spectrumof fastsengaged in by the Sufis. Although the main intention and desiredeffects of fastingoccur in the realm of the soul and its evolution,it nonethelessremains a fact that most peopleachieve physical results of the fast as well. As discussedearlier, disease frequently is attributedto incompletediges- tion of the nutrients at one or more stagesof digestion.During a fast,the ordinary work performed in the digestion of foods is reduced, thereby allowing the body to eliminatesuperfluous matters and to repair damage done by long-termdietary abuses. When this occurs,the body respondsin specialways. The first action the body takes, when given the opportunity, is to generatethe strange heat of fever. This specialkind of heat causesa very rapid processing("cooking" down)of the excessmatters, regardless of what they maybe. The substances are thus refined into a form which can be eliminated by the body. The elimination occurs in one (and sometimes more) of five ways, which are called the five forms of healing crisis: nosebleed,vomiting, diarrhea, perspiration,and urination. By sayingthat this eliminationoccurs in a healingcrisis, I meanthat the body is putting out the excess,frequently harmful and toxic by-products of abnormal,incomplete digestion. A healingcrisis by urinationis not the same thing as normal urination. The volume and frequencymay be as high as five or more times an hour for severalhours. A healing crisis by diarrhea could consistof fifteen or more motions in severalhours. Fat ing: TIE B6t Mdiliw l g,

FAST DAYS OF THE SUFIS

Rama{an: The thirty-day fast obligatoryupon all Muslims. Other Annual Fasts: The daysof cArafet (during the month of Dhul-Hiiiah); the days of cArshurah; the first ten daysof Dhul-Hiijah; the first ten daysof the month of Moharram; and as much of the month of Shacbin as possible. (Note: It is not permitted io fast the three days prior to the beginning of Ramadan,nor the feastdays of cid al-Fitr and cld al-Adhe).

Monthly Fasts: The best days to keep fast during any month are the first day, the middle day, and the last day of every month. In addition, there is fasting on the ayyim bayid-the thirteenth, fourteenth, and fifteenth days of the moon's cycle. Weekly Fasts: While fasting any week,one shouldendeavor to fast Thursday, Friday, and Monday, which are the days of excellence.

Daily Fasts:The Prophet(s.a.w.s.) forbade fasting every day. The bestway to maintain maximum fasting is to fast every other day. The Prophet (s.a.w.s.)said, "The treasuresof the world were presentedto me. I rejected them and said:I shallremain hungry for oneday and take food on the next. When I take food I shall praiseThee, and when I remain hungry I shall seek humility from Thee."And then he said:"There is no betterfast than this."

Oddly enough,these healing crises are precisely the eventsthat Western medicinelabels as illness and disease. Consequently, the efforts to arbitrarily blockor end thesenormal eliminativefunctions cut short the most effective inherent health-buildingmechanisms the body possesses! The forms of healing crisis are mentioned becauseduring fasting- especiallyfor one who has never taken it up before-one or more of these are likely to transpireafter the third or fourth days(sometimes even within a few hours).A poundingheadache, perhaps a slightlyelevated temperature or fever, sweating,and similar signs show that the body is moving into a corrective mode. When the diarrhea or vomiting begins, one who is unacquaintedwith the benefitsand effectsof fastingmay concludethat he has contractedthe flu or a respiratoryproblem, having become "weakened" by fasting! Many people are unwilling to endure any discomfort or unpleasantness whatsoever, and thus resort to various chemical drugs, which will unfor- tunatelyput an immediateend to any healingactions of the body.This may suffice to get a person back to work, or prop him or her up to attend an important function;but over yearsand yearsof suppressingthese elimina- 90 I Thc Bor,kol Sufi Healiag

tions, the toxic matters back up within the system,until organ damage occurs and there is no hope for a cure, except by the most drastic means. Even then it is difficult and gruesome. Effort and disciplineare required to make it through these recommended fasts. I suggestpersons with no experiencebegin with iust one day, or part of a day, and gradually extend it to the desired level of performance. Muslims have a specialadvantage, for they are strengthenedand helped by Allah to complete a full thirty days each year. One of the great Sufis was said to have fasted on alternate days during the last forty years of his life. And, at that, when he did eat, if he discoveredhe was deriving any pleasure from the food, he would immediately spit it out half-chewed.He lived to be ninety-six years old. Allah the Almighty has promised uncountable rewards for those who fast. One such reward for the fortunate onesoccurs during the last ten days of Ramaddn.This is known as Laylat al-Qadr (Night of Power).For one who has performed the fast perfectly and accordingto the strictest criteria, Allah sendsan angelto personallymeet this person,and any wish whatsoever the person may make is granted. Yfr llayya! Ya Qdyyln! Fasting is prescribedby the Most High God as a great blessingupon His humanity. As the Maker of human bodies,He knows the best techniques and practicesfor maintaining its health. And not only is fasting the best and safestmeans of protectingthe physicalhealth, but it alsocarries immense spiritual rewards. One other aspectof physicallife bearssignificantly upon human health. It is the cornerstoneof all Sufi activities,the galil,which servesas the ladder by which one may approachGod. $aldt: The Postures of the Prophets

The Great and Glorious Gd does not insist upn the prJormance of any other devotion as much as He does on the perfonnance oJt Faht. Hazmt Khw6|t Ghafib Nawtu (r.a.)

Snrat al-Fatihah,the Openingof the Holy Qur'an, is in one sensethe most condensedand concentratedprayer one can utter. It is saidthat the whole "fwo of the Qur'an is encapsulatedin this openingsitrah. of its versesare a specialimploring by the servant to God Almighty for His guidance:

Ihdin;q-9iratal-mustaqim calayhim. $iri! alladhinaancamta Show us the straight path, The path of those whom You love and have favored.

Not only as the Most Kind God provided humans with the best possible invocation to Him, but immediately after He hears this sincere request, He informs His creatures of the means of attaining it-by revealing the entire Qur'an for the perfect and total guidance of humankind. However, in the very first verses of the iecond slral of the Qur'an, Allah establishesthe only keys that will open the blessingsof this book:

Dhalikal-kitEbu li rayba fih Hudd lil-muttaqin; Alladhine yu'minina bilghaybi wa yuqiminaq-qalita wa mimma razaqnihum yunfiqin.

9l 92 | TheBook ofSufi Hwliag

This is the Scripture wherein there is no doubt, A guidanceto thosewho shun evil, Who believein the Unseen, and establishs-nlat, and spendof that which We havebestowed upon them. The word galil in Arabic is translated as prayer or worship, and also supplications for forgiveness, compassion, and mercy. (In Persian, Turkish, and Urdu, the term is namiz.) Western scholarshave unfortunately misrepresentedthe true conception of s.aldtby translating the word simply as "prayer" or "worship." In fact, the practice of 2nl-atis very specific and forms the most unique and central feature of religious life in Islam and Sufism. The Holy Prophet Muhammad (s.a.w.s.)is reported to have said, "The difference between a believer in God and a disbeliever in Him is the performance of galit." The great saint Hazrat Khw6ja Gharib Nawdz (r.a.) commented on the importance of the snlit with the following statements:

Without performinglliil, nonecan approach God, because qnlal is the climax in the processof suchapproach for the pious. sdl;l is the ladderleading to the proximity lqurblof Cod. Srlalis a trust committedto humancare by Almighty Cod,a secretrelation- ship existingbetween the worshiperand the Worshiped, The Indian mystic musician Hazrat Inayat Khan, who brought some Sufi ideas to the West in the early part of this century, said, "A person who never accomplishes[snlnt] has no hope of ever advancing any other way, for every posture has a wonderful meaning and a particular effect . ' it is to be prescribed before further sacred teachings. lf he fails to advancein this, there is no hope for his future." Sallt is at once an external and an internal practice: a set of physical exercises(some have compared them toyoga asanas),and the richest spiritual nourishment. By considering each of these aspects in some detail, we can learn why the Sufis have consideredin many casesthat they would rather die than forgo the\r s.alat.Ma sha'Allah! The practiceof qnlif is performed at five regular intervals throughout the day as a minimum and can be done ai other times accordingto the capacities of the worshiper. The times of performance are fixed according to the journey of the sun and planets across the heavens. These times are as follows:

Fajr: Begins approximately forty-five minutes before sunrise and extends up to the rising of the sun. $alat:The Posttres ol thcProphcts I 9t

fuhn Begins after the sun has passedthe median point in the sky and has iust begun its downward arc. cAgr: Begins when the sun has crosseda bisectionof the arc made by the sun, midpoint between noon and the line of the horizon; or when the body's shadow is equal to two body lengths. Maghrib'.Begins just after the sun has set below the horizon and no light is left reflecting off the clouds (i.e., there is no more redness). clsfti: Begins when night has fully fallen, approximately one hour and twenty minutes after the time of maghrib,or sunset.

By following these prayer times, one is perfectly attuned to the motions of the planets, seasonalchanges, and geographic variations. In so doing, one becomesharmonized with all of the natural cycles of the universe. There are three aspects to the qalil: thought, word, and action. Before beginning the qalAt,one must clean oneself of any physical dirt on the body or clothing, or on the place where one intends to pray. At this same time, one must drive out all negative or evil thoughts and cleanse the mind to concentrate fully upon the glory of Allah the Almighty. This preparation, calledwufa', consistsof washing the hands, rinsing the mouth (and brushing teeth if necessary),snuffing water up the nose, wiping the face from brow to chin and from ear to ear, washing the forearms from the wrists up to the elbows, wiping over the head and the back of the neck, and, finally, washing the feet up to the ankle bone. Each of these washings is repeated three times and must be done in the sequencedescribed. When these actions have been carefully completed, one goes to the place of prayer and, assuming a humble attitude, with head down, hands at sides, and feet evenly spacedbelow the shoulders,utters the intention to offer the palfrf,as follows:

I intend to offer fthe obligatory number ofl rn(tatsof s.al-at,and facethe qiblah, the ExaltedKacbah, for the sakeof Allah andAllah alone.I takerefuge with Allah from the rejectedand evil satan,and I begin in the Name of Allah, Most Cracious.Most Merciful. This invocation may be made in Arabic, but any language will suffice as well. However, the remainder of the qafitmust be recited entirely in Arabic. (Later chapters discuss the Arabic vowels, sounds, and breath patterns.) The one offering prayer must be facing in the direction of the city of Mecca, Saudi Arabia. (In the United States, this would mean facing generally eastward.) The qaldtis done by assuming eight separate positions of the b ody (ark-anl, and reciting various Qur'anic verses with each posture. These postures are illustrated in turn, and a brief description is given of the benefits ascribedto each. 94 I Thc Bcrk of Sufi Healing

POSTURE1 Bring hands, palms open, up to ears, and place thumbs behind earlobes,as " All1hu akbar"(God is Great) is uttered.

Nameof Posture:Niyyat Time to fu Held: 5 szconds fucitation: Allabu akbar.

Beneficial Effects: Body feels relieved of weight owing to even distribution on both feet. Straighteningback improves posture. Mind is brought under control of intellect.Vision is sharpenedby focusingupon floor, where head will prostrate.Muscles of upper and lower backare loosened.Higher and lower centersof brain are united to form singlenessof purpose. Salct:Thc Pwlunsol tlu ProphdsI cs

POSTURE2 Placehands, right over left, lust below navel.

Nameof Posture:Qiitm Durstion: 40-60 seconds Recimtion: BismiLldh ir-fuhnon ir-Rahin Al-lnndu li-lJah rabb il-c6lamin. Ar-Rolnan, ir-Aolin. Milihi yawn id-Dn. Iyyaka na cbudu wa iyyako nastacin. lhdinas-girr4 al-mustaqim. calayhim $ira1alladhino ancamta Ghayril-maghlibicolayhin wo )ai.lithn. Amin.

(ln the NameoJ A oh, the knefcent, the Merclful. All proisebe to Allah, Lord oJ the Workls. The kneficent, tbe Mercif . Master of the Doy of Judgnent. Theeonly do we worship. Theeolone we askfor help. Showus the stra$ht path. The path of thosewhom Youlone and favor, Not he path oJ thosewho haveeamed Thineanger, not are leodingastray. k it so.)

Following these words, a short chapter of at least three verses should be recited from the Holy Qur'an (seeAppendix II for suitable examPles). Beneficial Effects: Extends concentration,causes further relaxation of legs and back,generates feelings of humility, modesty,and piety. In the recital of the aboveverses, virtually all of the soundsthat occurin Arabicare uttered, stimulatingdispersal of all of the ninety-ninedivine attributesin perfectly controlled degreesthroughout the body, mind, and soul. The sound vibra- tions of the long vowels i, 1,and i stimulate the heart, thyroid, pineal gland, pituitary, adrenalglands, and lungs,purifying and uplifting them all. 96 I ThcBook ol1rfi Hullry

POSTURE3 Bend at waist, placingpalms on kneeswith fingers spread.Back is parallel to ground,such that if a glassof water wereon the back,it would not spill.Eyes are looking down, directlyahead. Do not bend the knees.

Nome:Aukuc Durction:12 seconds fucitotion:Whlle bndiry at tlrc wdist,recite Allihu akbar, then: SublzanaRobbl d-cA7in SubfianoRobbT ol-cAvin Subldna Robbid-cA7in

(Holy h ny Lord, the Magnifcent)

Beneficial Effects: Fully stretches the muscles of the lower back, thighs, and calves.Blood is pumpedinto upper torso. Tones musclesof stomach, abdomen,and kidneys.Over time, this posture improvesthe personality, generatingsweet kindness and inner harmony. Salct:Thc Pwturcsol thcProphcts I 97

POSTURE4 While rising from the bending position of rukut, recite SamicaLlfrhu li-man fianidah.Rabbani wa lakal-fiamd(Allah hearsthe one who praisesHim; Our Lord, Yours is the praise).Then return to standingposition, arms at side.

Name:Qauma Duration: 6 seconds Aecitation:AJnr holdngfor six seconds,say: Allahu akbar and moveto nextposition,

Beneficial Effects: The fresh blood moved irp irtto torso in previous posture returns to its originalstate, carrying away toxins.Body regainsrelaxation and releasestension. e8 I ThcBuk of iuli Hrr,ltng

POSTURE5 Place both hands on knees and lower yourself slowly and easily into a kneeling position. Then touch the head and hands to the ground. The following sevenbody parts should be in contact with the ground: forehead, two palms, two knees,toes of both feet. The end position of this posture is given below.

Nome:kjdah Durotion:12 seconds Recitation: SuphbnoRobbi aL-cAld SulhonoRabbl ol-cAla Sulhina RabbTal-clir

(Glory k to my Lord, tlv Most Supreme)

Beneficial Effects: Knees forming a right angle allow stomach musclesto developand prevents growth of flabbinessin midsection.Increases flow of blood into upper regions of body, especiallythe head (including eyesrears, and nose)and lungs; allows mental toxins to be cleansedby blood. Maintains proper position of fetus in pregnant women. Reduceshigh blood pressure. Increaseselasticity of toints. Annihilates egotism and vanity. Increases patienceand relianceupon God. Increasesspiritual stations and produces high psychicenergy throughout body. This posture of supreme submission and humilitv is the essenceof worship. Saht: Thc Poshtr* of thc Pmphcts | 99

POSTURE6 RecitingAlldhu skbnr, rise from Position5 and assumethe sitting posture shown here.

Name: Qtcil Durotion: 6 yconds Redation: At end oJ 6 seconds, Allihu akbar ond rcfot actiorid of Puiion 5 exoctly.

Beneficial Effects: For men, the h6el of the right foot is curled up and the weight of the leg and part of the body rests upon it. This aidsdetoxification of the liver and stimulates peristaltic action of the large intestine. Women keep both feet, solesup, underneath their bodies.The body returns to even greaterrelaxation, and the postureassists digestion by forcingthe contents of the stomachdownward. roo I Thr Bookol Suf Haling

POSTURE7

kpeat motionsof Posture5 exactly. Then,reciting Allahu akbar, rctum to sitting as in Posture6.

Beneficial Effects: Repetition of the deepprostration within a few seconds cleansesthe respiratory, circulatory, and nervous systems.Gives experience of lightness of body and emotional happiness.Oxygenation of entire body is accomplished.Balances sympathetic and parasympatheticnervous systems. Solrt Thc Posturesol lhc PmphctsI lol

POSTURE8 From Posture 5, with head in prostration, lift the head away from the floor and bring the torsobackward. Placing hands on knees,reverse the procedure for going down, and,while againreciting / Ildhuakbqr, return to the standing position. This completesone rackatof prayer. 1O2I Thc BookofSt!fi H.aling

The galAtis done in either two, three, or four rackats,according to the time of day: Fajr: 2 nckah fuhr: 4 rackah ct*r: 4 rockah Maghib: i rackah Isha: 4 llccka/s At the end of eachtwo units of prayer,the followingsupplication is added: At-talriyyaiuli-Llahi waq:qalawetu wat-tayyibat As-salirnu'alaykaayyuhin-Nabiyyu Wa rafrmatuLlihi wa barak5tuhu Was-salamucalayni wa cali cibidi Llihig-galilrin Ash-haduan li iliha illaLlih Wa ash-haduanna Mul.rammadan cabduhu wa rasrlluh. This supplicationis recited as a re-creationof the celestialconversation which was held between Allah the Almighty and the Holy Prophet Mu- hammad (s.a.w.s.)during the night of the HeavenlyAscent (Mirrij) of the Prophet. The lines were spoken as follows: Muhammad: All greetings,blessings, and good acts are from You,my Lord Allah: Greetingsto you, O Prophet,and the mercyand blessings of Allah. Muhammad:Peace be unto us, and unto the righteousservants of Allah. I bearwitness that thereis no deity exceptAllah. Allah: And I bearwitness that Muhammadis His servantand messenger. If the required number of ratkatsis but two, the galil would proceedto the next recitation. Otherwise, one or two more rackatsare due. These are done exactlyas the first two, exceptthat no recitationsoccur after that of Srlrat al-Fatihah. The recitations of the first two rackatsare done aloud during the €altfof fajr and maghriband cishs.At other times, all are recited silently. When the proper number of two, three, or four ratkatsare completed, anotherprayer is saidsilently, praising and offering greetingsand blessing upon the prophetsand their families. Allihumma salli cala sayyidini Mulrammadin wa cali ili Mulrammadin kama gallaytacala lbrihima wa cal; 5li lbrihima Innaka $amidun Majid. Allihumma barik cali Mulrammadin wa caE eli Mulrammadin kamSbarakta cala lbrehima wa calaali lbrihima. lnnaka $amidun Maiid. Sslat:The Postttrcsol the ProphctsI tO3

(O Allah, blessour masterMuhammad and the family of Muhammad as you haveblessed Abraham and the family of Abraham. SurelyYou are the Praiseworthy,the Glorious. O Allah, be graciousunto Muhammad and unto the family of Muhammad as You were gracious unto Abraham and unto the family of Abraham. SurelyYou are the Praiseworthy,the Glorious.)

At the end of this recitation, the head is hung low, then turned slowly to full extension to the right, so that the eyes can glance back over the shoulder, and one recites:

As-salimu calaykum wa ralrmatu Llah (Peaceand blessingsof Cod be upon you). While turning the head to the left, one repeats the phrase: As-salSmucalaykum wa ralrmatuLlah. These last statements are addressedto the two recording angels, each of whom sits poised over the shoulder, recording respectively the good and wrongful actions. subhanAllah! Another interesting feature of the qclatis that in the course of assuming three main positions (qi\dm,rukat, and snjdah),one makes the physical shapes of the Arabic letters alif dal, and mim.These letters spell the word,4dam,the name of the first createdhuman and the first prophet (a.s.).The illustrations on the following page show the body posture and letter correspondence. The angels-who were created solely to worship Allah and do so as their natural behavior-perform all of these postures of worship. All the prophets of history (peacebe upon them all) also used one or more of these postures. The prophet Muhammad (s.a.w.s.) was granted the grace of conveying to humanity the synthesis of all of the postures of all the prophets. Al-fiandu li-Llahil-Hayynil-Qayy n! Another important point regarding this practice, simply as a physical activity, is that persons of all ages can dg it. It is smooth, flowing, and easy, and in time becomes the greatest physical development that is possible. In the course of one day, the minimum performance consists of seven- teen units of prayer, composedof nineteen separatepositions during each ratkat.This is a total of 1le physical postures per day, or 3,570 postures monthly, or 42,840 postures yearly. In the average adult lifetime of forty years, 7,773,600 postures are performed. Anyone so doing is protected and inoculated against a host of ailments and diseases,such as heart attack and other cardiac problems; emphysema; arthritis; bladder, kidney, and bowel problems; viral and bac- na I Thc Baokol S{i Hedtug

SALAT POSTURES CORRESPONDING TO THE WORD ADAM

POSTURE OF QIUMA LETTEA ALIF (A)

POSTUREOF RUI

POSTUAE OF SAJDAH LETTER MiM (M) SalatTlu Postnrcsof th. Pmlvt I tos terial infections;eye diseases;loss of memory and senility; sciaticaand spinalailments; and many,many others.This practicecan be donevirtually anywhere,requires no specialequipment, and costsnothing at all. For the Sufis, the qalithas even greater import in their livesbecause the carpet at the placeof prayer becomesthe stepping-offpoint for entering the divine reality, the laqiqat. The shaykhsgenerally state that there are four stagesof practicesfor the aspirants to God: shnricat(law), tariqat(path), f;aqiqat(truth), and mafilat (ecstasy). The first requirementis to adoptand follow the sharit , the divine laws of human life, which in due courseleads one onto the €ir|t al-mustaqim,the path. The enterprise of Sufism is frequently referred to as following tarlqat.This path leadsone to the laqiqat.Let me try to definethis complex term. flaqiqat is the final, incontrovertible and absolute truth of all existence.For example,some peoplebelieve God exists,some do not. Both casescannot be true. The haqq(or truth) of this matter is absolute.And we will all have this matter resolvedwith finality at the time of death. All hidden knowledgebelongs to the realm of ftaqiqat.When one attains this status of insight into the divine truths, there follows the stage called macrifat-lhe overwhelming ecstasyof being a favored and chosenfriend of the Beloved,Almighty God. The performanceof pl6t is required to attain any of these stations (which are sequential).But merely voicing sounds and standing in one placewill not producethe desiredeffects. Several internal conditionsmust be present. One must first of all approachthe prayerwith a senseof humility, with a recognitionof the dependentposition of the worshiperin relationto the Worshiped.Allah has informed us that we were "a thing unremembered, until I rememberedyou." There is not a singleliving personin the history of the world who was responsiblefor his or her own conceptionof life. Not only did we not exist:we did not even knoarthat we did not exist! We shouldput all thoughts exceptthose of our merciful Creator out of our minds as we prepareto addressHim. Worldly affairs must be shoved aside,with the understandingthat the prayeris the meansof steppinginto the next world, of drawing near to God. If the mind is alreadyfilled with mundanethoughts, there will be no spacefor remembranceof God. Another conditionof prayer is that the meaningof the words uttered be as completeas possible.Even though they are spokenin Arabic, one should know the translatedmeanings in one'sown languageand should contemplatethese meanings as deeplyand sincerelyas possible. It is narrated in the Hadith that God saidto Moses:"O Moses,when you want to rememberMe, rememberMe in such a way that your limbs tremble and that you hold Me dear at the time of remembranceand rest satisfied.When you standbefore Me, standbefore Me with a fearful mind 7O5I TheBook of Stfi Heoling

Iike the poorest slave,and speakwith Me with the tongue of a truthful man." And then God revealedto him: "Tell your disobedientfollowers to remember Me. I took oath upon Myself that I shall rememberone who remembersMe. When Abraham stood for prayer, the voice of his heart was heardfrom a distanceof two miles.An individualwillbe forgivenin the next world accordingto the qualitiesof his mind, and not of his body." Somepeople may wonder about the suggestionthat we must fear God, assertinginstead that we only needto think of God as kind and allJoving. A verse in the Holy Qur'an that makes this clear is found in Sirat al- Baqarah(z:ttz):

Bali man aslamawajhahu Ii-Llahi wa huwa mu!rsinun falahu alruhi cindaRabbih wa la khawfun calayhim wa li hum ya\zanun.

Nay, but whosoevergives up his own desires while serving Allah and doesgood acts, his reward is with his Lord; They shall have no fears And neither shallthey grieve.

In other words, if one gives up one's own selfish desiresand serveshumanity solely for the sake of pleasing Allah, the reward is the totally and unrestricted protection, grace, and favor of Allah. When one has Allah, the Creator, Sustainer, and Ruler of the creation, as one's Protecting Friend, how could one ever be afraid or suffer sadness? The ailments people experience in the 1alit are mainly concerned with distractions. These are both physical and mental. One is often distracted from deep concentration in prayer by room noises,conversations, muffled sounds from the street, and other goings-on. The medicine to correct this diseaseof s.slitis to cut off from the source of these distractions. The Sufis find they can perform their divine services much better in dark, small, secluded rooms. If this is not possible, one must set apart a special place for worship and remembrance of Allah. Close the eyes, if necessary,because the eye is the first source of distraction. The second cause of distraction is the mind itself: As each thought arises,it leadsto another thought. In the early days of Islam, a camel driver came to Abn Bakr (r.a.), who was a very pious Muslim, and said, "I don't believe you can make two rackatsof t4lat without thinking of something other than Allah." Abn Bakr asserted that he believed he could do it. The driver said that if Abn Bakr could perform two rsckats without a single Saldt: The Postwesol the Ptophcts I lo7 distractingthought, he would makehim a gift of a camel,and he gesturedto two camelsnearby, one blackand one brown. Ab! Bakr commencedhis gldt. When he finished, the camel driver looked at him anxiously.Abn Bakr, being a scrupulouslyhonest man in- capableof deception,confessed, "You were right, I couldn'tmake it through the s.slat.lwas distracted."The cameldriver was relievedthat he had not lost a preciouscamel. Then the cameldriver curiouslyasked, "But what was it that distractedyou? What did you think about?"Abi Bakr answered,"l was trying to decidewhether I would take the blackcamel or the brown one." It is very difficult to cut the root of internalmental distractions. The best method is to concentrateas fully as possibleon the meaningsof what is beingrecited. If the mind doesbegin to wander,force it backto the Qur'anic meanings. The Prophet(s.a.w.s.) recommended that one make2al7t in a room with no variegatedcolors, pictures, or extensivedesigns on the prayer carpet, and avoidwearing any kind of rings or other jewelry. The Hadith state that when one stands in prayer, Allah lifts up the screenbefore Him, so that His servantfaces him. The angelsclimb upon his two shouldersand pray in unison along with him and sayt4nir at the end of the prayer. Then they spread virtues out from the top of the worshiper'shead to the end of the horizon. Then an angelproclaims: "lf this servant had known Whom he had been invoking,he would not have looked around, distracted.The doors of heaven are thrown open for a praying person,and Allah takespride before His angelsfor him, and the Face of God comes before his face." This opening of the doors to the Unseen is calledkashf. There are unfortunately somepersons parading as pseudo-Sufis in the West,who foolishlyassert that {rlrt is unnecessary.They makethe strange claim that such formal actions as qldt are mere rituals, which the true spiritual aspirant can dispensewith. Such misguidedpersons give the examplesof Ibn cArabi (r.a.),MawlSni Rnmi (r.a.),Imam al4hazzali (r.a.), and Maqs0r al-$allai (r.a.) as examplesof truly liberated,free-thinking "Sufis." And they disdainanyone who makesqalil or suggestsits necessity as a backward-thinking"fundamentalist." I hope that the foregoingpre- sentation of only some of the deepenaspectsof the practiceof qalatwtll inspire peopleto learn and practicethe yldt to learn its truly marvelous effects. The great ones mentioned above, such as Rimi and Ibn cArabi, were in fact the most ardent and sincerefollowers of the pldt. One December in Konya, Mawldni Rimi (r.a.) had gone into his llujrnh (meditationcell) to perform his nighttime prayers.When the time for the /ajr (morning) prayer arrived, he did not appear.His followers became worried becausein twentv vearsMawlini had never failedto ioin them in lOB I ThcBcrk ol SufiHealing congregationalprayer. As time passedand the narids'alarm8rew, someone finally decidedto force the door open.Inside, they were startledto find the Mawlini with his beard frozen to the ground, struggling to set himself free. In his supplications,he had begunweeping so copiouslythat a poolof tearshad formed,and his prostrationin the coldwas so prolongedthat the tears froze, trappinghim by his beard! Ma4srir al-$allaj (r.a.)became famous in the history of Sufism for his allegedcrime of offending the so-calledorthodox clergy. However, he actuallywas tried and convictedon the chargeof divulgingdivine secrets, which he had overheardwhile eavgsdroppingon his sister,who was a Sufi saint.The trial lastedover eight years.As Ma4sir al-FJalliisat awaitinghis executionduring the last week of his life, he passedhis time by punctually offering h\s qalit,and on the last day of his life he performed5oO ratkats of s.alatl The Sufis are the most strenuoussupporters of qalal.There is a story of Hazrat cAbdul-QadirJilani (r.a.), who one morning was about to miss the time of the morning prayer.A cat cameover to his sideas he lay asleepand began nudging him until he awoke. Noticing the latenessof the time, cAbdul-Qadir(r.a.) quickly offered his two rarlctsof prayer.When he hadfin- ished,he lookedat the cat, and with his spiritual insight, he saw that the cat was actually a satan.This puzzledthe great saint, as to why a satan would wake him up for prayer.So he asked,"l can seeyou are a satanbut why on earth did you wake me up for the fajr prayer?" The cat answered,"You are just aspious and cleveras my fellow satans saidyou were. Sinceyou've discovered me, I might aswell tell you. I knew that if you missedyour obligatory prayer, you would have offered one hundred rackstsas compensation,so I woke you up so that you would only get the benefitsof two." In the courseof Sufism,the shaykhassigned the muridmany practices that extend and enhancethe basicpractices of Qaldt.First, addedto the obligatory (fnrd)ylht, are the extra prayers that the ProphetMuhammad (s.a.w.s.)used to do. Theseare calledsunnah, and add severaldozens more to the activitiesof worship of the murids.Later, the posturesare held for varying periods-up to an hour or more-and versesfrom the Qur'an that are repletewith mysticalmeaning are recited. Sdlatis both the first and the final stepfor the true believer.It is the real meansof uniting onewith the whole of humanity,and with Almlghty God. It is never altered in its essentialfeatures (and never has been for 1,400 years) and thus becomesthe foundation upon which the more refined spiritual practicesare built. For anyone who desiresto enioy the most excellenthealth, harmonizing the physical,mental, emotional, and spiritual life, there is no better medicinethan the qallt.As Hazrat Khwdia Gharib Nawiz frequently remarkedto his followers:"Hurry up and perform the qalit,before the Final Hour passes!" Sddt:The Posluru of thcProphds | 1O9

It is incorrect to say, as some do, that when a seeker gains his desires, worship and devotion are no longer incumbent upon him; for the Chief of the World, blessingsand peaceof God be upon him, was always prostrating in worship and devotion before God. Although he had reached the summit of devotion, he would say, "O Lord, I am ashamed, for I did not worship You as I ought to have done " The following chart provides the correct number of obligatory and optional rackstsfor the five daily prayers of galil.

NUMBER OF RACIC{TSIN 5/IAT

Prayer Sunnah Fa4 Sunnah Nafit Witr Before (Obligrtory) Aft€r (Optionel) (Hishly (Oplion.l) (Option.l) Recommended) Fai, (Recitation 2 t aloud)

Zuhr (Silent) 4 4

,Al, (Silent) 4 4

Maghrib (First two 3 2 rqckatsaloud) clshn (Firsttwo 4 4 2 , 3 rq'kats aloud) LO The Soul of the Rose

There are thrce things oJ tbis wo d that I have been nnde a preJer pra)rc\ women, and scents,

Prophet M ulmmmad (s.a.w,s. )

The prophet Sulaymin (a.s.)was the one who first learnedthe healing propertiesof herbsand flowers.One day as he was standingfor prayer in the mosque,a flower sprang up before him and said, "As-sslsm taliykum, Hazrat Sulayminl" Hazrat Sulaymanreturned the greeting and then asked, "What are you doing here?What are you for?" And the flower answered him that it was a remedy for such-and-sucha disease.The next day, a different flower sprangup and told Hazrat Sulaymin the diseasefor which it was the remedy. Over a course of time, all of the medicinal flowers appearedand told Hazrat Sulaymdntheir healingproperties. And he was the first to have this knowledge,which is of divine origin. The absoluteof the essenceof Allah is calleddhAt. We expressthis unfathomableabsolute with the pronoun Hn. Our human minds are in- capableof conceivingof or expressingthe full reality of Allah. And in considering the nature of God, we must look to the manifold forms of His creationand know Him by His signs. Eachof the divineattributes has a dh-at,which is its totality.For example, ar-Rafiminis the totality of everykind of mercythat exists,has ever existed, and will ever exist, in all forms, whether physical, mental, or spiritual, and whether we know of it or do not. Allah,tn His mercv, has bestoweduntold forms of this mercy throughout the human, angelic,and animalcreation. Yet all these untold numbers of manifestationsare still only a small part of the dhAt,or totality, of Allah's attribute of ar-Rafumdn. This notion of an absolute essencealso applies to the human being in relation to the soul (rtl). This intimate relationshipbetween absolute essence and manifold forms of that essenceis duplicated in all of nature. Each flower, tree, and shrub has its physical form and also its essence.The seed of an oak will not produce a willow. All of the specificcharacteristics of the

7tl ll2 I ThcBook of SufiHealing flower are containedwithin the seed,within its essence:the height of the plant, the shapeof leavesand flowers, the plant's periodsof dormancy, color,fragrance, and evenits healingcharacteristics. We learnedof someof theseessential attributes when we studiedthe relationshipbetween foods and health. Our own human absoluteessence, or soul,is extractedat the momentof death.Allah has inspiredvarious of His prophets(peace be upon them all)to discover the methods of extracting the souls lrrth) from flowers, and this knowledgehas beenpreserved in Sufism. A prominentexample is what is calledruh-i guldb, or soulof the rose.It is consideredthat the absoluteperfected essence of the roseexists within the flower itself,iust as the perfectedessence or soulof a human existswithin the body. These essencesof flowers are of inestimablevalue in correcting imbalancesin the human being. The symbolof Sufismitself is the rose,because this flower is considered to be the Mother of Scentsand the Queenof the Garden.The placementof the rare and refinedbeauty and sweetnessof the roseblossoms-at the end of a long, stern stem full of prickly thorns-aptly symbolizesthe mystic path to Allah the Almighty. The 124,000prophets Allah hassent to the world with His Guidancdhad different bodiesbut the same soul. Their messageto humanity was the sameregardless of the physicalform they had,the colorof their skin,or the languagethey spoke. Allah saidthat the first thing He createdin the universewas the soulof prophecy.He saidthat He madeit from the absoluteof His own light, called nirr. Allah further stated that if He had not createdthis soul of prophecy,He woud not havecreated the unrverse. After Allah the Almighty made this magnificentsoul, it was of such luminous nature and so burning with light that it beganto sheddrops of perspiration.And from this sweatof the soul of prophecy,Allah madethe soul of the rose.This is the actualorigin of the art and scienceof aromatherapy. Every prophetictradition uses flowers and their oils in healing.If we considerthe nature of flowers themselves,we realizethat they are stimu- lated into growth and subsistprimarily by virtue of their relationshipwith the light rays from the sun, and by meansof the processcalled photo- synthesisgive off the componentsof oxygenand air that we usefor breath. Flowersrequire this nourishmentof light, as well as that of the soil and ratn. It is saidthat peopleused to follow the ProphetMuhammad (s.a.w.s.) and collect the drops of his perspiration,finding them to be the very sweetestsmell and fragranceof all, superior to any flower's scent.The reason these droplets were of such eleganceis that they containedthe essenceof his soul. Thchul of lhc Rox I rt3

That magicalmoment of interconnectionbetween life and nonlife-the moment of birth-is when the soul is activatedwithin the body. Our life span is measuredbetween the first breath and the last breath. At the moment of that first breath,one can find the modelfor all scents,coming from the skin and breath of infants lust after they are born. The scentof an infant createsthe deepestand most profound love and affection in the heart and mind and soul of the person who receivesit. There is no one who does not appreciatethe intimate fragranceof a newborn. It is an irreplaceablyunique smell, and one simply cannot get enoughof it. It is of an absoluteclarity and purity, andit somehowembodies all of the feelingsof helplesstrust and relianceupon one superiorto the infant, which encapsulatesour whole relationshipwith the Creator,exalted is He. Babiesare born pure and sinless,having within them the divinelight and peace;the very essenceof the soulof prophecyis within them. No doubt,as they grow into consciousnessof the world, they losetheir innocence,and the scentdwindles and disappearsas they becomeimmersed in the life of the world-in the maqiman-nafs. So it must be rememberedwhen we talk about the essenceof flowers that they are imitating the superiorscents of the soul of prophecy,from which they are derived. The soul of a flower may be extractedin severalways: by pressingthe oils out of the petals;by distillingwater through the petals;or by bonding the oil to a baseoil. In all cases,the essenceof the flower is drawn out by this process.The word for theseessences (or oilscontaining the essences)is "attar" (from Arabic titr). In the West, these are calledessential oils, fragrances,absolutes, and sometimesperfumes. ' The additionof alcoholto the essenceof a flower will kill that essence, and so those oils or remediescontaining alcohol are unsuitablefor Sufi healingpurposes. When applying attars or essentialoils, great care must be exercised becausethey are in such a concentratedform-not only the activephysical ingredients,but alsothe essenceis very strong.For this reason,some attars arediluted before use, in a pure baseoil suchas olive, sandalwood, or sweet almond. Ideally, one should use the fresh b'lossomsof the rose (or other flower), and placea few ouncesin a smallbowl of springwater for severalhours at midday.This will extractthe essence,and one need not worry aboutpurity or additives.Or onemay eata few of the freshpetals themselves, as this admits of the leastalteration of all. But for the sakeof convenienceand availability, it is sometimesprudent to keepa supplyof a high-qualitypure oil on hand. Becausethe rose is consideredto have the most refined essenceof all flowers,it is often usedto absorband conveylhe baraka(blessing) of a saint. Peoplewho visit the resting places(dargahs) of saintsoften placethe rose 714 I Ttu Bok ol SuliHeoling petalson the tomb itself, then retrievethem for later usein healing.Since the soulof the saint is living, the roseessence will imbibethe essenceof the saint, which can then be consumedand conveyedinto any personwith uniformly positiveresults. Many Sufi hhanagahs(monasteries) have rose gardensgrowing nearby. The Sufisalso recite various verses of the Qur'an over rosepetals, charging them with even greater healing powers (seefollowing chapters). Sufi Abu AneesMuhammad Barkat Ali (mayAllah be pleasedwith him), at his spiritualretreat in Pakistan,makes his own soulremedies according to the abovemethods. From a nearbyrose garden, he gathersup fresh petals, over which constantprayers and remembranceof Allah are carriedout. Thesesame petals are dried out in a specialroom in which there are more than 25o,oO0copies of the Holy Qurin, as well as one of the four oldest Qur'ans in existence,dating from the time of Hazrat cUthman (r.a.).The room, which is calledthe Qur'En Malrall (Houseof the Qur'an), vibrates with the divine presence.The petalsare laid out and arrangedso asto form the shape of the word Allah, and various verses are recited over them for sometime, thus maturing them for healing.Even one or two petalsof the medicinesprepared thus have been demonstratedto effect a cure, as it pleasesAllah. Anyone canutilize this method.Take a cleancloth, preferably of forest- green color,and if not that, blue or white, of largeenough size to hold the shape of the word (about three feet by four feet). After reciting Bisni Ll:ah ir-Raftmin,ir-Raftim (In the name of Allah, Most Gracious, Most Merciful), spreadout the petals to form the word Allah, following exactly the sequence shown in the illustration. After completingthe shapeof the word Allah in the order indicated, recite over it 786 times, Bisni Lldh ir-Raftmin, ir-Rafiim.If you have the time and inclination,this formula can be recited any number of times. After completing this procedure,you may use the petals for healing.

Shapeand sequenceof writing the word AlI6h. Thc Sorl,lof ahcRcg I 115

Ia Fayyu, va unvvum: ut tahs lta anta va ar\am Rr-ra\tmtn: Amtn: \) tne Living,O the Everlasting!There is noneexcept You, O the Most Merciful of the Merciful! Trninl Although there are perhapsfifty or sixty thousanddifferent plants from which essentialoils can be extracted,the Sufisuse primarily those which are recommendedupon divineinformation. The attarsthat will be discussedare amber,frankincense, myrrh, violet, sandalwood,musk, rose, iasmine, hina, cud, and jannat al-fardaws.All are pure oils exceptthe last, which is a blend. It is more important to learn to use a few oils very well than not know much at all about hundredsof oils. Evenjust with theseten oils,there are more than one hundred trillion combinations!

Amber Oil of amber (kshrabahin Persian),or liquid amber,as it is sometimescalled, is derived from a speciesof pine tree (Pircnsutdxt'era). Many peoplehave had contactwith amberstones and beads,and it is this samebasic substance that is used in healing.But the stoneshave hardenedfor severalmillion more yearsthan the resin,which is usedto manufacturethe oil There are only three localesin the world where authenticamber can be found. Its color variesanywhere from a light, translucentpink to a heavy, dark brown. When we realize that the essentialsap of these trees, to becomeamber, has beenpreserved for one to six million years,we understand that we are tappinginto a very ancienthealing energy. Some peopleuse the sap from trees and distill out the essence.But others,realizing this ancientenergy within, preferto grind down the stones into powder and then heat it to retrieve the essence.This latter form of amber is better for healing,but very, very difficult to locate. Amber has been fossilizedfor so long that we even have no way of knowing what other life forms were present.But we do know that the prophets (a.s.)who lived long ago had extraordinarypowers of perception and healing.It is said,for example,that one prophetwas ableto overheara conversationof ants,at a distanceof more than ten miles!It is likely that in additionto beingendowed with spiritualpowers, they hadhidden knowledge of healingplants. Many of thesespecies are now extinct. Although the bestamber comes orily from the Near East,Russia, and the DominicanRepublic, frequently it is taken to other parts of the world for processingout its essences,for making it into attar. Amber processedin Tunis and the Sudanis remarkablypure, clear,and healing.The Sudanese variety is much hotter than the Tunisian,and thus strongerin effect.It is so thick that it will not pour and must be heatedto get it out of the bottle. A cake amber availablefrom Afghanistan is the best in the world, and not so expensiveif purchasedin that country. Unfortunately,it is difficult to obtain it at present. 116 | Thc Bookol Stft Heditg

Amber is recommendedspecifically for any kind of diseaseor problem associatedwith the heart. While the rose is consideredthe Mother of Scents,amber is calledthe Father (or King) of Scents. Very little use is madeof amber in Westernhealing today, although it usedto be commonlyprescribed for heart conditionsby medicaldoctors in the 1920s. An excellentmethod of usingamber is to put one drop on the tip of the finger and applyit to the point of the "Third Eye" (not in the physicaleyes, of course).This is absorbedby the body and stimulatesthe pinealgland, which activatesmany of our physiologicalfunctions.

Frankincense The word inrersecomes from the French enensand originally meant "frankincense,"but it now refers to any kind of fragrant vapor. Frankwas ap- pendedto the word incens,to addthe meaningof "luxurious"or "expensive." So, to the French,frankinrcrss means the very best fragrance. The original Latin word for incensewas parfumum, meaning "through smoke."The burning of the oils is a commonmode of application,because it further refines the essence,releases it into the air, and makesit easyto disperseover a wide area.It is an effectivemeans of administeringscent to the insane,children, or otherswho cannotor will not participatein smelling the scents. When an essenceis taken in its vaporizedform, it travelsinto the body via the networksof the essencesand reaches its goalmore easily;whereas if it is swallowedor rubbedon the skin,there are many possibilitiesthat it will not arrive at the desireddestination, especially if it goesvia the stomach. Digestivejuices may annul the healingeffects, because alcohol is one of the by-productsof normaldigestion. Frankincenseis hot in the seconddegree, but is not quite so hot as amber.It is a little lessdrying, too. Frankincenseis to this day used in the religious ceremoniesof the CatholicChurch, and was one of the scentspresented to the infant Jesus (a.s.).This is so becausefrankincense is a verv oowerfulcleanser of the aura and psychicplanes.

Myrrh Myrrh is hot and drying. lt wasone of the oilscommanded by Cod to Moses (a.s.),and alsoto Jesus(a.s.), to be oneof the ingredientsin their healingand holy anointingoil. In ancienttimes it was usedto conveyto peoplea certain internal esotericteaching, to purify their spiritualenvironment so that the teachingswould have a proper soil in which to be planted. Myrrh is mentionedin the Qur'an ashaving specific healing properties. Again, there are severalvarieties, but that from Tunis and Moroccoseems to be of first quality. Th. Sorl.lof tfu Rolr I r77

Violet Violetis coldand moist in the first degree,and thus can be considered mild in its action.Violet leaves,flowers, and oils are featuredin a great number of healingformulas.

Sandalwood Sandalis coldand dry in the seconddegree. The bestand most famousoil of sandalcomes from Mysore, India.It is usedin many conditions,frequently for genital and urinary tract infections.Sandal is alsoused as the baseoil into which other oils are extractedor blended.It is a very goodbase because it evaporatesvery slowly and doesnot spoilover time. In fact,aged sandalwood is better than fresh. Sandalwoodis recommendedwhenever serious meditation and soiritual practicesare being undertaken,because it is quietingto all of the egotisms of the body, especiallythose relatingto sexualenergies. Musk It was reportedin the Hadith that the ProphetMuhammad (s.a.w.s.) was particularly fond of musk oil. True musk oil is derived from the sexual glandsof a kind of deer,found only in remoteregions of the world. Musk is hot and dry. Somepeople refuse to use it becausethey objectto usingany animalsubstance, for anything.Musk, however,does have a definiteplace in medicine,particularly in healingheart and sexualproblems.

Rose Roseis coldand dry in the seconddegree. There are perhapsthree hundred different speciesof rosesused in aromatherapy.The finest is saidby some to be the attar of Bulgarianrose, which retailsat about$3SO per ounce.Few peoplestock it. Others considerthat some of the first-pressingrose oils from Indiaare superior even to the Bulgarianrose. Their priceis Jout $450 per pound in India. It requires almost 60,000 pounds of rose petals to produceone kilogram (Z.Zpounds) of first-pressingrose oil. The Indiansreportedly discovered rose oil at the time of the weddingof Shah fehan, the one who built the Taj Mahal and Shalimargardens as a testamentof his unyieldinglove for his wife, Noor Jehan.For the wedding day, the emperorhad filledthe moat surroundinghis castlewith rosewater, over which the weddingguests were to be ferried.As the sun beatdown its heat on the rose water, it causeda natural distillationof the oil, which separatedoff and floatedon top of the rose pond.This was skimmedoff, and the Indianshave excelled at producingrose oil ever since. The roseis the most superiorof all scentsin the floral realm.Rose works simultaneouslyon the physical,emotional, and spiritual bodies,purifying and uplifting all three. It is the least toxic oil. One can make a delicious summer drink by addingone drop of roseoil to a gallonof water. Shakeit ll8 I Ttu Bookof SufiHwling up, and then take onedrop of that liquid and add it to another fresh gallon of water. The resulting mixture is highly refreshing. This single drop still carries the power to scent the water, even though it has been diluted almost a million times.

Jasmine Jasmineis coldand dry. The flowersof jasmineare cold, but theessential oil is heating. This is an important consideration:that not all substanceswork in the same way in all forms, just as water and ice are chemically the same but quite different in their effects. It is also true that flowers and their oils do not work the same way in humans as they do in animals:what is heating to a human may be cooling to a fish. This fact makes random experiments on animals a questionablepractice at best.Jasmine is the scent favored by the shaykhs of the famous whirling mystic dancersof Turkey. Its specialquality is its unparalleled ability to uplift the mood and lessen mental depression.

Hina Hina (pronounced huna)is the oil extracted from the flowers of the henna plant. Hina is very difficult to obtain in the United States. It is considered one of the finest and most refined oils in the world, and its price reflects that. In India, a dram of first-quality hina oil (about a teaspoon)costs about $100. This is becauseit is usually aged over a long time, and improves with aging. I have seen cataloguesadvertising it for as much as $1,ooo a pound. But one can obtain various hina oils that are blended,thus bringing the price into reach of the average person. The curious thing about hina (and some of the other oils as well) is that the liking for its fragrance is an acquired one: many peopleon first srnelling it find it repulsive. cud The rare and costly oil known as cfrd is taken from the wood of the aloeswoodtree. The best cird comesfrom India.Its costcan be as high as $8ooper dram.However, those familiar with its effectsdo not find the price a consideration. It couldbe statedthat cid is enioyedonly by thoseof the higher evolu- tions of the soul;indeed, its applicationis usuallyrestricted to imbalancesof the last three stations. fannat al-Fardaws Although a blend,jannat al-fardawsis very popularamong the Sufis.It is said that a Sufi tattir, or perfumer, one day entered the Fardaws-the Highest Heaven-in his mysticalexertions. Once there, he experienceda particularfragrance. Upon recoveringhis normal stateof mind, he repro- ducedthis fragrance,thus the name:Gateway to the Highest Heaven. The Sosl of thc Rts I 179

APPLICATION OF OILS The most commonmethod of usingessential oils amongthe Sufisis to rub a smallamount of oil over the extendedright hand, palmsdown. This is the etiquetteof receivingan oil offeredby a shaykh.Then the oil is rubbedover the beardor chin, acrossthe front of the shirt, and onto the wrists. A secondmethod of applying the oil, particulariy when a mental or emotionalcondition is beingtreated, is the following.Put one or two drops of the oil onto a pieceof cotton about the sizeof the end of a cotton swab stick (do not use the stick,however). Then insert the cotton wad into the ridgelike ledge of the ear, lust above the ear opening (notinside the ear). The illustrationshows the correctplacement of the oil. This must be donein the rightear, not the left. In the right ear,at this point of placement,five cranial nervescome together to form a nervemass, or ganglia.This is an important point in other systemsof medicineas well, such as Chineseacupuncture, where it is calledsfter wen, one of the important life-regulatingpoints. Now that we understandsomething about oils, we canassign the oils to be usedin eachof the stagesof the soul'sevolution-the stagesof egotism, heart, soul,divine secrets,proximity, and union. Eachof the stations,their imbalances,and resultingconditions are given in the next section,with the proper oil to be used for each Some readersmay wonder why I do not suggestapplying the oils internally for physicaldiseases. Although there is a scienceof utilizing attarsand essentialoils in this way, I presenthere the applicationswhich are intendedto affectthe emotionaland spiritualcenters because that is where the diseaseconditions originate.Another book presenting the applicationsof oils for physicalconditions is in preparation. Generallyspeaking, the oils may be simplysmelled for effectin all of the stationsof the soul and their imbalances.However, one will find them also effectivewhen addedto massageoils and rubbedover the entire body, in the stationsof egotism and the heart. The other stationsrequire simply inhalationof the fragrance.

LOCATION OF COTTON

Applying oil dropson coltonlo e . AT-I.,AH ^irl(GoD)

VACUUM

DIV I NE UNION

ix;(/.&) ".V*f

\\-.P, 'oY, a \ 'Yor ttl9

7\v(.vlE '+SL-/-S . "tor€',

'"^ti!:zf,.d . -'tXts19' , r22 I ThcBmk of SufiHeding

It should be rememberedthat the intended result is not to attack a disease,but rather to createan irresistibleinvitation of kindnessand sweet- nessto the next stageof evolution. The final thing to remember is that when working with emotions and spiritualactions, the resultsare in accordwith nature;that is, they work in conformity with the body's own healing energies,and not abruptly. As a great Sufi oncesaid, "Patience is the key to joy." LL The Univerce of the Breath

Anit rememr*r whcn thy Lard said unto thc angels: Lol I am creatin| a mortot out o.f poa'!r" cla! oJ black mud ahered, So, when I have made him dnd hare bnathed into him o! My rpirit . . . Qgtbn I 5:28-29

The Qur'anic verse above reveals in a very condensedform the-entire mystic relationshiPbetween Cod and Hir human creation He saysthat He mide the human beinS out of the elementsand then breathedIife into the body, The Qur'anic words used here are significant. AUah usesthe word nnlnsfor His own breath, and He usesthe word rnl for His own soul. These samewotds are used to mean the human breath and human soul-confirming the fact that we are oriSinally from Allah, of Allah, for Allah, and in the end will return to Allah Of all of the physical realities that have a bearing upon health, that which is least oftin consideredin medicineand healing is the breath The breath has the following important relations with health:

1. lt is the agent upon which the divine permission (idln) is borne' 2. Breath i9 responsiblefor conveying the divine attributes from the heart to the various centersof the mind, body, and soul 3. Breath createsthe equilibrium and harmony of the temPeraments of the body. 4. Breath cat;ies life_supPortingelements from the exterior of the body to the interior physiological[unctions

t23 12a I The Bookof S'1f Hetling

Breathis not synonymouswith air,norwith oxygen.Breath isthatwhich emergesfrom the divine origin and has as its essencethe temperamentof the celestialrealms. Breath is a luminous substance,a ray of light; breath is the life force of God Himself! Breath is the regulator of joy, sadness,delight, anger,iealousy, and other emotions.Both the quantity and quality of breath have a definite and direct effect upon human health. This i9 so becausevarious physical events can alter or in a sensecover over the divine essencethat is being conveyedon the breath. Industrial pollutants,alcoholic beverages, and various foodscan all interminglewith the breathand disturbits intendedpurity of action. All of theseactions are changedby age,climate, and habits.An example will make this clear. When one experiencesgreat depression,there is a weakening of the natural powers and a concentrationof the breath. This concentrationcauges a violent aggregationof the breath,which consequently obliteratespart of the natural heat and givesrise to an imbalanceofcoldness. Depending upon how prolonged the depressionis, the cold imbalancecan extend into one or many organs of the body, thus producing varying degreesof disease. The emotionsof dreadand the effectsassociated with Sreatand impend- ing dangeralso dissipate the naturalheat. Anger will causean increasein the amountof yellowbile essence created. If the angeris sustained,the diseases aseociatedwith excessyellow bile will occur. Therefore, medicinesmust be chosenfor their effect on the breath and its temperament(or its alteredtemperament). This is why compoundmedi- cines are frequently used,to balancenot only the phygicalsymptoms but also the underlyingtemperaments of the physiologicalegsences and the essencesof the breath. This is alsowhy floweressences, in the form of attars,are so effective in producingcures. It is vitalthat they begiven at the sametime asmedicines that strictlyaffect the physicalsymptoms. Flowers have the Sreatest capacity to rebalancethe breathand the internalessential temperaments. The breath is the nexu6between our Creator and ourselves.The healing methodsof the Sufis have placedmore importanceupon the breath than on any other factorof life. In February 1979,I receiveda letter from my old friend Yunus Maharal, the headof the familieswho attendto thedaryal of our Chishtiheadquarterg at Ajmer. "Man doesnot come to earth to stay forever," he wrote, My heart was pounding,knowing what was to follow. "HazratMaulana Sufi Darveesh Wahiduddin Begg completedhis breathing practiceson the 12th of Rabicac al-Awwal,e.n 1400.It was an aurpicioustime, just after sunset.The day was more auspiciousstill: it was the birthdayof the Prophet(s.a.w.s.)." Although there were many feelings I expeliencedin associationwith the passingof my shaykh (mayAllah coverhim with mercy),I was struck by the unique view Yunus Maharaj had expressedto mer that life, consideredfrom Th. uniw?r.ol th. Bftatt l12s its beginningto end, is one continuousget of breathint Practices.This is the view of the Sufis. The Holy Qur'an, in addition to all else that it may be, is a set of breathinSpractices. In fact, the very first commandof Almighty God was to recite the Qur'an. The first versesthat were revealedby Gabriel to Prophet Muhammad(s.a.w.s.) were as follows; lqra' bisrniRabbik alladhi khalaq Khalaqalinsina min calaq lqra'wa Rabbukal-Akram AUadhi'allamabil-qalam 'Allamalinsana mi lam yaclam. Recite!ln the nameof Thv Lord Whocreateth man from a dropof sensitizedblood R€citelAnd thy Lord is Most Bounteous, Who teachethby the pen Teachethman that whichhe kn€w not

The Arabic word i4ra'is lendered here as "recite" becauseit meansto read from some book, from actual letters. Now, the Prophet (s.a.wg.) was an Ilrnfli,an unletteredone who could not read or write, so the command seemedpuzzlinS, even terrifyinS, to him at the time But the Holy ProPhet (s.a.w,s,)was ableto memorizeeach of the versesas it cameto him, and thus could "read" it from his memory, althouth actual physical written copieswere producedduring the lifetimeof Muhammad(s.a.w.s.) One of the Companionsof the Prophet related this comment by Mu- hammad (s.a.w.s.)on the value of reciting the Qur'an: "Recitint the Qur'an out of memory catries one thousand degrees of religious merit, while reading the Qur'an from the Book itself increaseslthe merit] up to two thousanddegrees." Thg benefits and effects of Eading the Qulan are like a seed that eventually 6ends out twi8s, branches,loots, and leaves of 6ustenancein every dircction. The Hadith state: "Whoever reads the Qu/an and acts upo; what is contalnedin it, his Parentswill be made to wear a down on the Day of Judgm€nt, the brilliance of which wil exceedthat of the sun, if it were brought down into your houses." So, if that is the r€ward for the palents, what do you think is the leward fo! the Pe$on who acts upo! it him6€lJ? The most important considerationregarding the Qur'an is that Allah statesin the Book that it is not of human origin; it consistsof the actualpre- eternal, uncreated speechof Allah Himself As such, no other book exists which carries the degreeof pedection and balancein its words. Even the most disinterestedobserver cannot fail to be impressedupon hearing the Qur'an recited.lt is of surpassingbeauty, melody, and majesty. Another important point about the Qur'an is that within the first seven a26 I Th. B@k ol Saf H.alins lines, virtually all of the sounds that occur in Arabic are uttered. One of theseletters is grdyfl,which when uttered caugesa kind ofgrowlinS, Suttural sound in the backof th€ throat. Eachletter setsoff a vibratory pattern that travels in a specificdirection, lasts a specificduration, and producesspecific physical, mental, and spiritual effects. The sound of the letter 3/rayn(and also kli', rayr, and others) is usually not madein the Englishlanguage. This means that the effects associatedwith such letters are not felt unlessone recites the Arabic. It is a bit curious that most of the sounds that occur in Arabic and not in English are associatedwith the sounds of choking in English! Even more important, the various combinations of vowels and con- sonantscombine to stimulate and dispersethe divine attributes throughout the bodyof the reciterin perfectmeasure. One of the attributesis al-Chofnr (the Forgiver),which containsthe letter grayn.One who never recitesthis letter is deprivedof the fr.rllmeasure of forgivenessin his or her own soul. There are three basicvowel soundsin Arabic: the letters fllil,Dnrr, and rA'.

Name of Vo ,€l Sound Pronunciation Symbol I At{ a ast^ fsthtr I YA' i as in machine (J Wdu , as i^ lou

All languagesutilize these three basiclong vowel sounds,and they can be thought of as universalharmonic constants, uttered not only by humans, but by every beingin Creation,Once one has becomeattuned to these sounds,one canlisten in on the conversationsof all of nature! The vibrationsof thesethree soundshave different effects, The long vowelsound of i travelsdownward and stimulates the heart, the repository of divine attributes.The long i travelsupward and stimulatesthe pineal gland, which is not fully understood by Western science,but is felt to be responsiblefor activationof the life forces.And the long soundof i !eso- nates on the outer rim of the pursedlips, and intermingleswith the i.lfinof Allah,as His permissionfor our livesunites with our inhaledand exhaled breaths. These soundsare not particularly sunt or spoken,but are expless€din a specialrecitation, which is achievedcorrectly after some time of readinS from the Qurhn. ln time, these soundsresonate their essencein the tone box of the soul. This may seema vaguemanner of expresringsuch things, but until and unlessone experiencesit, suchdescriptions must suffice, In addition to the foregoing considerationsof sound and breath, the Qur'an containsyet another unique feature that transforms it into a full set of bleathing practices. RIM OF LIPS

The illustralionihou ahowsthe poifll ol origiflafld direcliotlol tralrcloJ lhe nibralorylones associaled u,ilh each 1)outl ;ound.

Appearing as punctuation marks in most editions of the Holy Qur'an (although not in editions for native Arabic speakers,who already know them) are various marks in the text. One set of thesemarkinSs i9 calleduaqf, which means "pause"and indicateswhere the reciter must stop and take a full breath. The main udqlmarl is a smallcircle, as shor /n by an arrow in the followine line: \rijrr.rql6t*, a26 I Th. Bookol Stlt H.elint

a;n9lv,9l;dl,V, .?

6*3t4sJl 6i-EvugY 6,({i5'nU-6'^;:,\ltJ 6.,i*Atv,WrU;v

Mah Waqf Ma*s in Satutal-Fdtihth

As an example,in Sirat al-Fetibah,which opensthe Qur'an, there are seven of these marls, placedafter each of the sevenayals, or verses One who is reciting at the elementarystages n!51 gtop wheneve! cominS to this mark. This pause forces each line to be of a specifiedlength, which is the same length as it appearedin the original form revealed to the Prophet Mu- hammad(s.a.w.s.). However, realizint that somepersong have greate! caPacitythan others, Allah hasallowed several forms of recitationof the Qur'an, eachappropriate to a different capacityfor breath and spiritual evolution. Thus, additional marks occur, allowing severaloI lhe avaLto be recited without the main pauses.Thus, the lentth of time of recitation may be as short ae a few secondsor as long as two minutes, The correct gevenmain breath pau3esfor the opening sira, are reproducedin the accompanyingillustration. Anyone who is learning the Qur2n does so by initially following these main breath pauses. The sEns inside the circles indicate the numb$ of the 4yaf,The 6a!ks above the ctcles designatewhich of the stops ale cornpulsory to obey and which can be gone past. The sign ot latn"olil( I ) meansthat to stop is necessatt although it can be optional. When encounteringthis sign, one may continue on past all l4lt- alfs, until one affives at the sign of lt ( l. ), which marks the compulsory Th. Unl,.ttr ol th. Bt.alhI 129 gtop for the second level of reciting Another mode of reciting allows pr.i as well, stopping on ly when the sign the 4i -of '*! i-.l ,' aDoears'".il"g over the circle Thus, one may recitethe entire 5urat al-!arlr'!an usingseven b.eaths, three breaths, or onebreath ln someof thedyals' these is ;;;;lh ou""t allow for recitationslasting almost two full minutes lt to hear the recitedin thrsmanner' '-indeed istonishing 'ih"re Qur'an iurth".*o.", are additional levels of recitation which involve proionging the breathsand focus upon certain vowelsand consonants'One wouldof necessityrequire yeals to attaincomPlete mastery of the.m-odesof ano recitinBthe Holy Qur'an Personsattainint this.maslery are called 44lI ' have committed the entire Qur'an to memory by this stage' For the Sufi aspirant, the fiist requirement is knowledSeof the correct modegof recitinSihe versesof the Holy Qur'an The ascensionsof ecstasy producedthereby can only be imaginedThere are more than a lew rePorts ii-"irur.fr. *hil" eng"gedin listeningto a recrtationof' or them- (r'al selvesreciting, ""oiiitethe Holy Qur'an.Shaykh Bayazid Bistami once,noted recrtedtne call that it waethe Ereatestmystery to him that the Personwho to prayer did not die from it 'Obviously, full not every Person,particularly a novice'can achieve recitationof the Qur'an within a short time ln order to acceleratethe of tft" Qurin-in its effectsuPon body, mind, and soul-the,Sufis reeort"ii".ir to useof the divinenames, whrch condense and compress the elfects into a brief sPace of-' lonserrecitations ii i. i"* tf,ut we step off into the realm of the divine realities'where only true and greatfaith will sustainone' L2 Ib'wrdh: The Merciful Prescriptions

We send dowD stage by stage in the .l'r'an tlut which is a healing and a mercy to those who believe. . .

Qtrhn 17:82

The Sufis use four things in their treatment of diseases:prayers, medicines, practicing certain things, and giving certain things up. The practicing and giving up of certain things derive from the primary religious iniunctions of the Holy Qur'an. They include abstaining from pork and alcohol, performing daily prayers, cleansingthe body by ablutions, and many other things. The use of medicines (including foods and herbs) has been noted as acceptable,and even encouraged,by the Prophet Muhammad (s.a.w.s.).Although all of these actions are necessary,even compulsory, for health, the Sufis consider prayer to be the most superior kind of medicine. In addition to the various prayers that the Sufis perform daily, they have knowledge of specific verses of the Qur'an, and the names of various attributes of God, which are combined in particular ways to effect cures. This form of healing is called the science of tacnidh.The word is derived from the verb tidha, "to flee to God for rgfuge." The scienceof tstwidh combines all the aspects of prayer, breath, and sound. The procedures involved in making these formulations may become complex. The reason these formulas work will be taken up in Chapter 14, "The Origin of Miracles." But the actual mechanicsof making farzridlrcan be demonstrated to some extent. In the writing and utilizing of the sacred tacwidh,numbers often form a central part of the finished tncwitlh.To the casual observer, these numbers seem somewhat incomprehensible, without any sequential or other sig- nificance.

131 82 I ThcBlr,k ol Stfi Huling

NUMERICAL VALUESFOR ARABIC ALPHABET

Letter Letter Numerical Name and (Basic Numerical Name and (Basic Value Transcription Value Transcription Form) Iorm)

alil ,,- 800 da4,d

2 bg: b J" 9 ta,t

400 ld: t gt. 900 4A: .Z

a 500 thi: th ? 70 cayn:c

7 (: 5 ttrn:t ? 7,000 ghayn:gh

7 I ha'h 19 80 la: I

7 600 kh:a:kh ,q 100 qEf:q

4 cql: d .tJ 20 ral: K 700 dhdl: dh J 30 Fam:I

, 200 fa: f I & mtm: m

7 zc:z tJ flun: n

d 60 stn: s A 5 h6: h

a !r 300 shin:sh a 6 oa@: w

,tA 90 s.idt q rt 70 va:y To'widh: The Merciful Pftsciptions I l,g3

Affiliatedwith the Arabicalphabet is an elaboratesystem of numerology through which each letter is assigneda numerical value, thus making possiblethe expressionof any written statementby a correspondingnumber or set of numbers. This scienceis calledabiad. The use of numbers has severalpractical reasons. Often the verseof the Qur2n intendedfor use may be so long as to precludeits being written out entirely in longhand. Second,there may not be time to write it out, if a formulation is needed within minutesrather than hours or days.A third reasonis that, although the Sufis disseminatetheir healingmissions among all humankindwithout distinctionsof any kind, the actual text or letters of the Qur'an have a specialsanctity and deservespecial forms of careand respect.This beingthe case,one who doesnot know the specialmodes of respectingthe Qur'an should not be allowed contact with it. In such cases.numbers can be substitutedfor the actualverses of the Qur'an without concernfor the possibilityof lossof or damageto the divine verses. Thus, the Qur'anic verse BismiLldh ir-Raftman,ir-Rafuln may be expressed as the number 786.The nameAllah is representedby the number 66. The assiSnationof valuesto eachletter is accordingto the accompanyingtable. There are severalways in which these letters may be representedin transliteration,depending on the originallanguage, whether Arabic,Turk- ish, Persian,or whatever.The number valuesare the same,regardless of the symbolsused for transliteration. Applying the valuesfor eachindividual letter above,we can now com- pute the number of Allah as 66 by the method illustratedon the following pa8e. It should be noted that somevowel sounds(atftnh, kaqrah, flammah) are nol written in Arabicscript, but are soundedwhen recited.These vowel sounds are not computedin the numericalvalues. In the realmof healing,some of the full Qur'anicverses are written out in number form, as are someof the divine attributes.For example,Sfirat al-Fatifrahis representedby the numericalchart below:

2340 - 2346

ZJ+J 2339 2344 2344 2348 2347 2338 2342 2337 2335

Clearly understandthat it is not the pieceof paper or numbers or symbolsthat do any healing.Such a conceptis as erroneousas it is dangerous,for it underminesthe exclusivenessof God.lt is Allah the Almighty alonewho has conceived,designed, and madethese formulations available, and it is by His Permissionalone that they have effect in human affairs. 734 I The Bookol Sufi Heqling * AJJI !ul"i!'fi'1"*l:#*'o The number for BismiLlith ir-Rahman,ir-Rallim is computed as follows:

The totals: {0 60 2 I Bismt2+ 60+ 40= lo2 MiM siN BA

f,o I A I I I Allnh:1-t30+30+5=66 HA LAM IAM AUE

50 {0 8 200 30 I 7 ir-Rafumdn1 + 30 + 200+ 8 + 40 + 50 I ,I I : 329 NiN MlM HA R/{ IAM AUF

{0 10 I 200 30 I ir-Ralpm 1 + 30 + 2oo + 8 + 10 + 40 7 ! I i' = 289 MiM YA' HA RA TAM ALIF Total: 786

The formulationsare constructedin severalways: they may be written on a pieceof paper,voiced as a silent prayer, spokenaloud as a Prayer, written on glassand the ink washedoff and drunk as medicine,affixed to some part of the body, or buried in the ground, among other methods. Sometimesthey are recitedwithin the shaykhand dispersedon his breath, whence,upon arriving as a vibratory pattern on the breath of the patient, they have their effect. As many asseveral thousand of theseformulas are in use,and one must receive specialtraining in the methods of writing and preparingthem coruectly.This specialtraining would include,besides knowledge of Arabic, a solidgrounding in the externalteachings of the Holy Qur'an,the identities of the angelicservants whose duties are particularto healing,the proper times of prayer, and, of course,an ability to correctly diagnosethe root T{widh: fic Medful Pretcdttiont I t3S causeof the diseaseon the spiritualrealm so that the remedywill haveits desiredeffect. Not all shaykhspossess the sameknowledge, Some specialize in one or severaldisease conditions, such as jaundice, blindness, insanity, or others.A patient may go to one shaykhfor Buidanceand then be referredby him to another shaykh,one who has the requisiteformulas to heal the person. The shaykh writing out tactDidhmust be very pious,devoid of miterialistic intent. The writer must alsobe maintainedin the stateof purity, or wuflu. The formulasare written in Indiaink, andsometimes with vegetableinks of red or greencolor. Once the tatwidhis prepared,it is placedinside a metal, cloth,or leathercontainer and worn on somepart of the bodv.Some of the ta(widhare for a limited time, while others are worn for years.Once their effect is achieved,they must be buried in a safeplace. Becausemany phyiical diseases have their origin in emotionalimbalances or conditions affecting life-style, the tacwidhcover a very wide range of apiplications.For example,if a man is sickbecause of worry over debts,the healerwould providethe patient with a tatwrdhthat would increaseliveli- hood, which is the causeof the disease,in the end. Tacwidhalso exist for improvingcrop output and honeyproduction of bees,to avertcalamities, to annul the plots of enemies,for virtually any disease,and for satisfactionin interpersonalrelationships. The following pagesreproduce some authentic taruidl formulas from the Naqshbandiyyahand ChishtiyyahSufis in Afghanistan.(lt is not permitted to reveal all of the existing tacwidhor to make the effects availableto the generalpeople, lest someonemisuse them.) 136 I Thc Bookol 9ufi Hcditg TAcWIDH: The Merciful Prescriptions

1^1 ,4)lL '41ilt, 'ailru a TtlL. rttu-'alt. 'atlt, 'utU 'ajjtt, For headacheaffecting entire head. Worn aroundneck.

aA i,( it* it* 1q i,( ------c- -)t ,( \- A -il

-r' I \- L -.1 lr o Y =.P f- f g ( -.1 IF , P /tlL ,&l! ,rbrt&t! htt

For babieswith measles.Worn on throst. fM brp,t-t€'., f rPtl rh ir;t\ Uo For eyepain. Platedooer aflected eye.

L A.I t- -go -rbU *u _*u -e6a _*u_Pa _*u -*u _*a -g.bu -rbU _ea_*u-*u -*\ Foreoil eye or jinns. Worn on theouter clothing.

LA'I ib ,to 6b /b 6l@ 6b /b alo tb 6b 6b 6b 6(o 6(o 6lo 6Lo 6lo 6le 6b 6b 6b 6le 6lo 6l,o 6lo 6b 6lo 6(o llp 6[o 6lo 6to 6b 6@ 6b For womenwho cannotconceioe. Wrilten in oegelableink, washedoff, and drunk.

7t7 LAl i? (2 -rl -rt \. cr \r r\l 3\ \ \ .\ N) \ t\) l(\ lF 7r*L Lttt- i7a i 7t2

-rl c\ c\ \o r\ .\ \) IF IF ? t*L ett L-

For inflamedeyes. Written on a s nrly day. Worn sround throat.

LAl 2i- l6 2 'tt ,i$t 1 v \ ,l?*L neu!. t Ltt! t ?:tL \ cr ta4 rf QtL- r a+! 1ttl rJ \ I tr ta 6 att lr u:t U4! U,tL- v r -t fi A4L. r O+! UtL Utl *2 n// L r* I v'Jril' For ulamities, disasters,legitimate good deeds, unknown and incurablediseases. Written on a Friday. Wort aroundneck.

134 Tacriulh: The Mcrciltl Prc*ilfio.s I 139

/,lv'l t)$+tSYrttto )t-tsY')! 9yluttvbvtttrS99gts$!,tr t {,tr"'J{tt-

v, I rllln|| l',t I ll|| | | '/t

I I | | || r'rI rll| l l .N

A pagelrom a bookof tatwldh illustrating seDefldift'elent tacwidh for physicaldisenses. r4o I Th. Bookof Srfi Hccling

Let us now turn to the most concentrated and condensed healing formula that exists, the Divine Remembrance, the Celestial Conversation, the Fa- vorite of Allah and the lifeblood and life breath of the Sufis: dfriLr.

Al-fiamilu li-Lldh illeilhi tawd{ a k lu shay'in li'cazmatihi. Wal-fiamilu li-Llah iileilhi dhalle kullu shay'in li-ciz.zatihi. W -f;amdu li-Llsh illadht khedacahullu shay'in li'nilkihi' Wal-f;amilu li-Ll6h illailht astaslamakullu shey'in li-qdmtih. All praise is due to Allah, before Whose grii,rdeur everything is humbled. All praise is due to Allah, before Whose greatnesseverything is subdueo. All praise is due to Allah, before Whose dominion everything is abased. All praise is due to Allah, before Whose strength everything surrenders. 1,3 Dhikr: Divine Remembrance

And men who temember Allah much and women who remember Allah much, Allah In rt prepred Jor themJorgivenes and a vast rcwatd.

Ql,r'an 33:jS

The intimate relationshipbetween the Sufi and Allah is containedin the memorable verse from the Qur'an: "If you remember Me, I will remember you" (2:1,52). This form of mutual attractionand devotionbespeaks an ulterior form of love which says,in effect,I will relinquishevery aspectof my own self and devote myself wholeheartedly and absolutely exclusively to Your pleasure.At any rate,this is the conditionin which the Sufi findshimself. The word used to mean this exclusiveand intimate dwelling upon, is dlikr (sometimestransliterated as zilr). Allah hasfrequently used this term when revealingthe superiorforms of worship:

Rememberthy Lordmuch, and praise Him in the earlyhours of the night and rnorning.(3:41) After you have performed the act of worship lsalill, remember Allah standing,sitting, and lying down. (l:103) Lo! Even I am Allah. There is no glod Me. So serve Me and establishworship for My remembrance.""."pt (20:14) But verily, remembranceof Allah is more important. (29:45) O ye who believe!Remember Allah with much remembrance.(gz:zs)

There are dozens more verses in the Holy Qurhn that contain similar testaments to the exalted position in which Allah holds the dhikr.

141 ttz I TheBook of Stfi Heeling

Of course,remembrance in one sensesimply could mean any kind of formal thought processalighting upon Allah or His attributes'However, men and wJmen of piety approachedthe Prophet Muhammad (sa'w s') after theseu"rr", *"i" descendedand askedfor a clarificationof the term dhikr. It is reported in the pure Hadith that the Prophet (s'a.ws') said:"U itahailla Llaiu is the most excellentof all forms of remembranceof Allah the Almighty." He is also reported to have said that the end of the world will not airive so long as there is one personleft alive reciting ll ilahailld lJnhu' One of the great shaykhshas sai4:"The ecstasyproduced in the heart of the dervishesin their dlritris a kind of turbulence,which is the causeof the wavesfoaming and breakingupon the shore." The prophlt Moses (a.s) was told by Allah that dhikr is the most preferred of specialprayers. Because of its abilityto inculcatedeep sincerity in the heart of u b"li"tt"., U ilnhs ill| Llihu is alsotermed the Purification of Souls. This sacred formula is also called the Key to Paradise,because the ProphetMuhammad (s.a.w.s.) stated in one of his sermonsthat the gatesof heaien would open for anyonewho recitedit evenonce in a lifetime with true sincerity.The word "gates"in the plural was usedbecause there are many gatesin heaven,and this formula is the key to all of them. tn short, there is nothing greaterin the sight of Allah than this remembranceof Him, exaltedis He: Li ilnhailld Llnhu' One may conductthis remembrancein thought or word andat any time' However, the Sufis have evolvedcertain congregational practices for this, which havecome to mean the sitting in the circleof dhikr'll is perhapsthis practicethat hasgained more attentionthan all other activitiesof the Sufis in variousparts of the world. The Prophet(s.a.w.s.) gave an accountof what transpiresin the congre- gation of dhikr. The Holy Prophet (s.a.w.s.)has saidthat a Sroup of angelsis given a specialduty by ell"h to perform a patrol of the entire earth, looking for tirosewho areengaged in remembranceof Allah the Almighty, chantingHis name.When such assembliesare discovered,the angelsare so amazedand pleasedthat they call more angelsto join them and, placingtheir wings iogetherin embrice,they makea columnthat reachesup into the Heavens' When the assemblyof dhikrhas ended,these angels return to Heaven, and Atlah asks them where they have been. (Even though He is already awareof what has transpired,He is pleasedto hear of it.) The angelstell Him that they arereturning from an assemblyof persons engagedin remembranceof Him and that they were glorifyingand praising Hi;. AUahasks the angels,"Have they seenMe?" The angelsreply, "No, Lord, they havenot." Allah the Almighty then asksthe angels,"What would Dhifu: Dbinc Raacmb'l;a,tr I 1.43

those people think if they had seen Me?" The angels reply that in such a case,they would have been engagingthemselves even more in His worship. "What do they ask of Me?" Allah the Almighty then asks..'They long for Your Paradise,"the angels respond. "Have they seen My Paradise?,'Allah agk?."No, they have not seenit," the angelsrespond. "What would happen if they had seenit?" Allah inquires of the angels.,.They would lon!-for it all the more," is their reply. Then Allah the Almighty asks the angels,"From what were the people seekingprotection?" The angelsinform Him that the peoplewere seeking protection from the hell. "Have they seen My hell?" Allah inquires. ,,No, Lord, they have not," the angelsreply. "What if they had seenMy hell?,' AIlah the Almighty asksof the angels,who replythat the peoplewould have even more sought refuge and protection from it. Then Allah the Almighty commandseach of the angelspresent that He has forgiven all of those who were engagedin remembranceof Him. One angel says to Allah, "But Lord, there was one among them who only accidentallysat down and did not belongthere" (that is, he was insincere). Allah the Almighty replies,"Even that one have I forgiven, so exaltedis the assemblythat evenone on the edgeis not deprivedof My reward." The dhikr assemblytakes many forms and is calleddhiir-fualqah, samhc, or simply dhikr. Each Sufi order may have its particular form and sequenceof performing the dhikr,but these differences are so minor as to be incon- sequential. The dhikrceremony of the Chishti is composedof four parts, each Iasting approximately one hour, although the shaykh pr"r"r,i extend the ceremony to five or more hours, dependingupon the stations^"yof thosepresent. Pir SyedDaoud Iqbali, leader of the NaqshbandiyyahSufis of Afghanistan, once remarked that any dhikr that lasts less than lour or five hours is lust "fooling around." For anyoneseriously interested in deriving the ultimate benefitsof the Sufi dhibr,a true shaykh (or murshid)is an absolutenecessity. As the one of the great Sufiscommented: "He who hasno shavkhand followshimself has taken satanas his guide." Furthermore,Allah has warned us in the Qur'an that one who has no marslidbecomes totally lost. Generally, the dhilcr ceremony is held on Thursday evenin& which the Sufis consider the beginning of Fridan the day of community prayers in Islam. Usually the dervishes will arrive for dinner or shortly thereafter and pray the final night prayer (cishd)together. Then they await the signal from the shaykh to begin. The seated dervishes form a circle, and the shaykh begins by reciting praisesupon the ProphetMuhammad (s.a.w.s.) and variousother supplications. Then the sacredformula of Ln ilnhailli llAhtlis intoned. This recitation follows the lead proposed by the shaykh. It may be swift or slow, loud or 144 I ThcBook ol Stfi Heding soft. In any event,the real objectof the dftikr-intenseas it may be-is not to get "high" or to becomedisoriented; rather, it is to ascendthe ladderof stationsof the soul, so that one may arrive ai the Thresholdand attain a glimpseof the Divine. When this happens(which is by no meansuniformly achieved),the personmay fall into a state of arajl (ecstasy).As a mark of respect,all presentrise until this conditiondeparts the dervish. The shaykhsignals the endof onephase of the dlitr and the beginningof the next. In the Chishtiyyah, the initial phase of the tlhikrconsists of recitationof Ii iliha illaLlahu, with a breathbreak at a particularplace' The second,third, and fourth parts of thg tlhikrare composedof segmentsof the sacredformula (illa llahil, nothing except Allalr;Allah, God; and Hi, the One). Amendments to the dhikr may be made at the discretionof the shaykh,by addingvarious of the divineattributes (€y'il) at variousplaces in the dhikr. After the term of the clhikr,longor short, the shaykhor other dervish recitesfrom the Holy Qur'an. There then follows extendedsupplications for the ProphetMuhammad (s.a.w.s.), his family and followers(may Allah havemercy on them all),the other prophets(a.s.), the piousancestors in the order, and others. The posture and motions of the headare done in a specificmanner by the Sufi ordersand constitutesthe main differencesamong them. In the Chishtiyyah Order, the dhikris ordinarily accomplishedin the following manner: br ilAhaillA Llihu: First one must haveablution. Begin in a sitting posture as in prayer,the legsfolded under the body. If the legsare crossedtailor- style, the vein in the juncture of the left leg behind the knee must be graspedwith the big toe. This posture dispelsevil insinuationsand also dissolvesfat around the area of the heart, which is the abode of the "sneakingwhisperer" (sl-khannis), one of the forms of the Devil. WhilJ reciting, the head is moved in the motion of an arc, starting with the left cheek resting upon the left shoulder. The head is then swung downward acrossthe chest, and a pauseis made with the face looking upward. This is done as Ld ilila is uttered. Then, as the syllableill is voiced, the head is thrown rather forcefully downward in the direction of the heart. The recitation concludesby raising the head again,looking upwardas " Allihn" is said.These motions are summarized in the accompanying illustrations. There is no harm if one takes up this practicein moderation-a few dozentimes-alone. However,the Sufishave organized their studentsinto the tariqats,so that closesupervision can be maintainedover thoseperform- ing the variouspractices. Whenever making recitationof formulasto treat disease,it is important that the number of recitationsend in zero (e.g.,SO, 60, 1OO,3OO). This is so becausethe desireis for the result to end with nothing. Dhikr: DloineRcmcmbrsnce I l4S

Initial head position, Second position, LA uqna

Third position, Fourth position, ill AllAha

As blithe as peoplemay wish to be about taking up practiceson their own, at the least severemental confusionscan result, and at the worst deathshave occurred. The reason the dhikr is so effective is that the long vowel soundsof the words Li ilAha illA IJhhu are primarily resonating in the heart, causing a l+6 I ThcBook of SufiHcoling tremendousdissemination of divine attributesin a very short time. More- over, the breathis comPressedand condensedin a mannerthat Seneratesa high degreeof heat, which itself burns out many physicalimpurities in the body. It is commonto seedervishes drenched in sweatat the conclusionof the ceremony. It is sometimespermitted to conductshort iirlitr ceremonieswithout having a shaykh present.However, true dervishesalways prefer to have one or more shaykhspresent, owing to the channelingof bnrsknh,or divine blessing,which only the shaykhscan accomplish. I onceattended a rlhikrin the nortlrern part of Afghanistan.About forty men were present.This particularSufi order hadconducted dfiikr ceremonies every Thursday eveningfor almost 1,200years without one interruption. Ma shn'Allnh. As we were seatedand beginning the initial recitations,the shaykh pausedfor a few seconds,and a loud grinding and whooshingsound roared ihro..,gh the adobe room. As I looked up, I perceivedthat a cleft had appearedin the far wall of the room, which sealedup in an instant.Later, at tht end of the dhikr,the shaykh spent almost an hour reciting salamsof greetingto all of the pioussouls who had slippedin through that cleft Yi Allnh! The shaykhsalso adviseand conduct another form of remembrance, which utilizes one or more of the ninety-nine divine attributes. These ninety-nineattributes are reproducedin AppendixIII. Not all of these attributes are used at all times. In the Chishtiyyah Order, five of these attributes have specialsignificance and power. The specificattributes and the manner of utilizing them cannotbe statedhere. But to recite them in a particularmanner, so many times,will conveythe following effects: (t) prevent any enemy from doing any harm to one; (z) brlng any sum of money desired;(g) compel everyone to treat one with kindnessand to do any helpfulthing; (4)remove all anxietyfrom the heart; and (s) end any disagreementor quarrelbetween two people.Such powers clearlymust be guardedand preservedfrom falling into the handsof people of bad intentions. I haveseen many seriousdiseases driven out from thosewho satamong the circle of dhikr-and these people attempted no other treatment' The nature of Allah is not one of limitation or sickness,and one who fills the mind and heart with thought and consciousnessof Allah will find that all things other than Allah are vanquished. The dftikraccomplishes the following:drives away evil forcesand defeats them; pleasesAllah the Almighty; attractslivelihood; makes the personality impressiveand prestigious;gives access to Allah the Almighty; revivesand resuscitatesthe heart; banishesflaws and faults; savesthe speechfrom gossipand backbiting;remedies all ailmentsof the heart; removesall fear and fright from the heart; prohibitshypocrisy. Dhibr DioincRcmembrsacc I \47

Moreover, there exists one corner of the heart (and therefore certain divine potentialities within) that is not opened except by dhikr. Dhikr of Allah the Almighty is the touchstone of all mystical practicesof all Sufi orders. When one arrives at the state of performance of dftikr,with sincerity, one is at that famous stage when knowledge gleaned from books is of no further use. Allowed to flourish and unfold, the dlritr leadsone, as He may decide, to the highest stages of human evolution, and one gains accessto the origin of miracles.

ALUHUI ALIAHU! ALUHU! 14 The Origin of Miracles

But His command, when He intendeth a thing, is only tlnt He sith unto it: k! and it is.

Qyr'an j6:82

A miracleis an event that happensoutside of natural laws and beyondthe ability of the human mind and reasonto explainit. There are two words that mean "miracle" in Sufi healing,and the distinctionbetween them is very importantto understand.The first word is mutiizah,which refersto an intervention directly by God Himself in human and natural laws. The secondword is kar|mah,which meansthe use of a human as agencyfor a divine intervention.The distinctionmay seemsubtle. The muciizahmav be any action that no human has requestedor has any hand in its doing.For example,the virgin conceptionby Mary, mothei of Jesus(a.s.), was a nucjizahof Allah, exaltedis He. An exampleof akardmahwould be the raising of the dead body by Hazrat Jesuson his own command. However, in &oll cases,ii is actuallythe power of Allah that causesthese things to occur. Abdullah Yusuf Ali (may Allah be pleasedwith him), writing in his ,,It commentaryon the Holy Qur'an, said: is the privilegeof the men of Allah to seethe sublimestmysteries of the spiritualworld and instructmen in righteousness;they warn and shieldmen againstevil. But nothing can lesseneach soul's responsibility for its own deJs. Eachone carries hiJ fate aroundhis neck.Allah's gifts are for alll but not all receivethe samegifts, nor are all gifts of equaldignity or excellence.,, _ The Holy Prophet(s.a.w.s.), speaking of the type of personwhom Allah favorswith thesemysteries, said: "Verily, Allah Most High hath a wine that He prepared for His friends [awliyd'l;when they drink it they are purified, and.when they are purified they becomenimble, and when they^become nimblethey soar,and when they soarthey reach,and when they reachthey unite, and.when they unite they separate,and when they separaiethey pass away, and when they pass away they abide,and when ihev abide ihev lso I TheBook of SufiHeding becomekings; then they are in the Assemblyof Truth in the presenceof a SovereignOmnipotent." The venerableshaykh al-F.Iabib(r.a.) says of man, "lf he but knew the secretof his mystery,he would sheda tearwith everybreath he breathed' '" Accountsof th" liu"t of Sufis are full of descriptionsof what we would call miraculousexperiences-travel into space,raising of the dead,healing the sick and other phenomena.Of course,the most impressiveaccount is the ascensioninto heavenby the Prophet Muhammad (s.a.w's) During that visit, he learnedmany divinemysteries and met with the soulsof many prophets and holy people, and he received instructions from Allah the Almighty Himself. HazratIbn cArabi(r.a.), the greatSufi theologianof someeight centuries ago,reported visiting the moon andwrote out extensiveaccounts of charac- teristici of the environment to be found there-all of which was only recentlyconfirmed by U.S. spaceexplorers. When he was but a child of six yearsold, Hazrat MawlanaRnmi (r'a ) terrified his playmatesby leapingup into the sky and disappearingfor an afternoon,while he was taken on a tour of the zodiacalconstellations' Suchaccounts may seemphenomenal, but they haveoccurred with such frequencyand with io many eyewitnessesthat they cannotbe discounted simply becausescience at Presentmay lack understandingof them. tonslder the existenceof radio waves' For many thousandsof years such waves have existed,but only in this century has man been able to identify, measure,and use them. The divine realitiesextend far beyondthe capacityof the mind to view them, and humans can only glimpsethese things when Allah allowsit. To the averageperson, miracles seem incomprehensible. However, in- effable as miraclesare, they are real. One may legitimatelywonder how miraclesoccur. The mucjizahs,or direct miracles of Allah, are not so difficult to understand. When we realizethat God createdthe entire universeand a great deal more, we should not falter in allowing any action to be within His capacity.However, when we hear of humanseffecting such things, we are skeptical,Sufi or no! An analogyfrom our presentsociety may castsome light on this complexand unfathomablesubject. We all usethe telephoneto reachacross vast distances.By meansof this rather simpledevice, we candial a numberof sevendigits and reach another personin iny part of our city. By addingiust threemore digits,we canreach anyone in the country. And just a few more numbers expandsour reach to the world. Peopledo this all the time. By using the telephonewith a computer,the possibilitiesare greatly enlarged,and one can set in motion vastiycomplicaied procedures. For example,if onehad the knowledgeof the correctnumerical sequence, one couldtransfer millions of dollarsfrom one bank accountto another,even accountsthousands of miles away' Yet, if vou Dresentedthe same fifteen-digit number to a person who did not TheOrigin of Miradcs I tll possessthe correctaccess code, nothing would happen.In a sense,what the Sufi doesto instigatemiracles, is analogousto the computer'swork. Allah the Almighty has said that the Qur'an is the Book of Guidance; moreover,He has said that there nothing is left out of the Qur'an. This claimmay seemoverdrawn to some,but it is true, on the authority of the Lord of the Worlds. The shaykhshave recountedthat eachverse, or ayal,of the Qur'an has at ieast 18,000meanings. Obviously, the human mind cannotaffix 18,OOO meaningsto eachverse. What this meansis that thereare in eachayal a vast numberof meanings,which are perceivedon unseenand unknown levels- the cellular,atomic, and subatomiclevels-in ways that presenttechnology and insight cannotwitness or measure. We have reviewed some of the considerationsof vowel sounds and vibratory effectsin recitingthe Holy Qur'an. But eachletter of the Arabic alphabetis assigneda relationshipbetween the divinerealm and the human world. The followinglist revealsthe correspondencebetween each letter of the Arabic alphabetand the regionsof the hierarchyof the universe.

alif (a) = 1 = sl-Bdri': the Creator be (b')= 2= al-caql:Intellect iim (il = 3 = tn-nafs: Soul dal (d) = 4 -- al-labi'th: Natve he (ft) = 5 . fll-Bai'bil-iCafaft:Creator in relation to what is below Him waw (o) = 6 = El-cAqlbil-idifah: lntellect in relation to what is below it ze' Q) = 7 = an-nafsbil-i(Afdh: Soul in relation to what is below it ha (t) = 8 = at-tabi'ahbil-idafah: Nature in relation to what is below it te (t) = 9 = al-hayitli:Material world, having no relation to anything below it ya' tg) = lO = al-ibd|': Plan of the Creator kaf (k) = 2O= at-talcwln:Structuie transmittedto the createdrealm lem (l) = 3O = al-amr:The Divine Commandment(kun fa-yakAn) mlm (ra) = lO = sl-khalq:The created universe niin (z) = 5O = al-wujitd:The twofold aspectof being sin (s) = 50 = The doubledrelation betweenkhals and taktnin cayn (c) = 70 -- nl-tafib:The chainof commandsbeing impressedupon the universe r52 I ThcB&k ol ilr.frHcal@

qfd (+) = 9o = The tripled relation between amr, khalq,a d takuin qef (4) = 1.oo-- ijfimalal-jumlah fil-ibdn': The assemblyof all things in the plan of the Creator ri (r) = 200 = at-tawhid:Unity,the return of all things to the One, which is their principle and reason for existence

By assigningthese cosmicvalues to each letter of the word z{llal, it can now be stated that certain events are being activatedin the unseenrealms, as follows:

ALLAH A = The Creator (the absolute Owner of all existence) L = The divine commandment H = Creator in relation to what is below Him (the divine essence[dhit] in relation to His manifestations['asna-'])

To say the word Qur'an sirnilarly invokes overtonesin the divine realms:

AL.QOR'AN A = The Creator (the absolute Ownet of all existence) L = The divine commandment Q = The assemblyof all things in the plan of the Creator (the final code covering and ordering all of eistence) R = The retum of all things to the One (the divine purpose in creation) A = Creator,Who by ordering setsin motion the foregoing Intention N = The twofold aspectof being (the separationfrom the Creator: man and God)

Thus, for the Sufi when the word Allah is spbken,a sequenceof stirrings are ignited within the deepestrecesses of his mind and soul, which remind (dh*r) the remembererof the One remembered. The very essenceof the human being, when saying the word, Alldh, is impressedin this manner: the Creator, the Absolute Lord and Master of all existence,in sendinga soul into human li[e, imbues the soul with an inherent knowledge of and obedienceto the divine commandments.These exist and are interwoven in an inexpressiblyrefined manner within the body/mind/ soul of the human being. Then the Creator issuesthe order to the soul to inhabit a particular drop of sensitizedblood (ovum), and life begins. From that moment, human life is nothing except a reflection of the Creator. A similar soliloquy is suggestedwith the word Qur'an:The Book"al-Kitab. Thc Origin ol Mbtclr I l.5g

The Qur'an is the collection of the information of "all things in the plan of the Creator." Allah has said that nothing hasbeen left out of the eur,ary and that if all the tlees were pens and all the oceansink, and all of this doubled, we could not write down the knowledge contained in the Qur'an, With the utteranceof the first letter of the Qu1an, we are stirring within the deepestparts of our mental and psychologicalworld. As we continue the word maldng the sound of the letter rd, our souls are beckonedto the return of all things to the One." As the first three letters ignite the unimaginably immense totality of the Plan of the Creator and our purpose in human life, the fourth lettet, aliJ,stirs again remembranceof the Creator, declaring the reality of our presentsituation of duality, of separationand absenceof union with our Lord. Indeed this is the eternalcondition of life. This is not an idea. The scienceof Sufism is conducted within a closed society, an esoteric, private Broup. The knowledge possessedby the Sufis is derived from the deep immersions in the nature of existencereferred to above, Allah has provided the"accesscodes" to utilize theseknowledges to effect miracles on the human plane. Examples have been given of reciting a particular divine attribute a particular number of timesf to prevent harm from one's enemy. Other codes exist to utilize a great many tvats of the Qur'an. (The word ayat,incidentally, meansboth "verse" and "miracle.") One Sufi practice createsan effect upon the soul equal to performanceof salattor sevenhundred years.The practice itself requiresonly about five secondsof recitation,Now, not everyonecould endure such a practice. For some,it would be like giving a full syringe of penicillin to a fly suffering from a cold! By adding practicestogether, the effectsare extendedto a point that they cannot be expressedeven using mathematicalabstract concepts. Some Sufis have accomplishedrecitations of these formulas running into the tens of millions of times, One of the problems of expressingconcepts of Sufi healing is that one who may witness a healing, even a miraculous one, can perceive very little going on. Someoneappears before the shaykh,the shaykh seemsto mumble something and blows a breath toward the patient, and the patient is healed of a crippling disease.Yet one cannot witness the decadesof preparation required for the shaykh to perform that act. It may have been that the shaykh sat in seclusionfor thirty years,reciting a formula fifty million times, to be able to heal that one person. And that healing may have been the shaykh's main purpose in life. Some people would like the Sufis to provide a list of diseasesand the specific formulas that would miraculously cure them. However, it is not the formula per se but the utilization of the formula by means of the agency of the purified breath and soul of the shaykh that causesthe effects.The formulas by themselveswould be rather uselessto the lay person. The human mind and body become clouded and covered over with ls4 I TheBook of Stfi Heallng impurities,making the exerciseof true reasondifficult. In additionto these impurities, the influence of various societaland familial indoctrinations ultimatelysucceed in making a human being a mere shadowof the exalted and maiesticbeing that the God the Most High granted as eachperson's birthright. It requiresa vast and difficult blendof medicationsto cleansethe conditions of thosein statesof imbalance.No two illnessesare exactlythe same, so the remediesmust be formulated individually for each person,with attention to harmonizing the treatments for body, mind, and soul. The obiective of the Sufi shaykh, as physician, is not merely to relieve a person of some physicalpain or inconvenience,but to seea total reformationof each persont life in accordwith the Divine Blessingsand plan of the Creator,exalted is He. Sufi BarkatAli (may Allah grant him the choicestblessings, as many of suchthings as there are) once remarked: "Only heartscan impart knowledge about hearts.And this knowledgeis bestowed,not acquired." Initially theseassertions may haveto be takenon faith. But anyonewho caresto put them to the test will find that faith transformedinto belief, tn sna ,nuQn. The final chapters of this book present several practicesthat are highly charged with divine grace and blessings.One of these practiceshas, as only one of its effects,the protection against any diseasefor the day one performs it. The second practice is known to cure any disease.

Ya Hayyul Ye Qeyyim! L5 The Keys of the Treasures of the Heavens and the Earth

lf ye count theJavors of Allah, Never will ye be able to number them, Qtr'an 14:33

Someof the conceptsand idealsexpressed in the precedingpages may be difficult for the novice to apply. However, the practice I shall present now can be done easilyby anyoneand encompassesall of the materialthat has beenpresented thus far. As far as I am aware,this is the first presentation of this practiceof the Sufis to a generalaudience in the West. A prerequisitefor any Sufi healing formula to work is a particular recitation.Therefore, the followingprofession is provided,which will open the gates of the oceansof Mercy of Allah the Almighty, inshaAllah. The formula is: Li iliha illd Lldh;Muhammadun Rasulu Llah. This professionshould be recitedonce before attempting any Sufi practice, lest malevolentforces be brought into play.It is alsowise to utter the verse that sealsoff any satanicparticipation, as follows: Acndhubi-Llahi min asli-shay!5nir-rajim. If you are unacquaintedwith the Arabiclanguage, read the transliterations carefullyand try and say the words as best asyou can-and hopethat you have saidit correctly. Although there are thousandsof prayers,supplications, and practices usedby the Sufis,several are considered to be superior.Such is the onehere presented,called Maqalad as-Samawati wal Ard, the Keysof the Treasures of the Heavensand the Earth.Although it is specificto healing-conveying protectionagainst any illnessfor the day it is recited-the benefitsattached 155 ts6 I ThcBook of 9ufi Hcaliry to its recitationare not limited to physicalhealth, as one can gleanfor the following accountfrom the Hadith: It is ieported that cUthmin ibn cAffin, may Allah be pleasedwith him, requestedfurther information about Allah'siniunction of the Keys of the Treasuresof the Heavensand the Earth (mentionedseveral times in the Qur'an). The Prophet (s.a.w.s.)said to him: "You have inquired of me something which nobody has ever asked me before. The Keys of the Treasuresof the Heavensand the Earth are as follows": ';AA6"a'.ilrwi5

t f lt.?..' L./(tttu ) !).t)eJt29!lgt-+''f a- / | /a , 1 at t ,a , Y,t+ltY 6 uJIaj.r uii':*,1 a | -'v /t l, taat.t .,'.,9[bllr>-)l: cji)lP .t'9tW->stg . t , t / t t I lt ltt' ebtrltr "'l+.;,lo.,ri,6;A9'i, Jj-$,,;,;9["';;

La iliha illS LlEhuwa-Llihu akbar. Wa subl.rin Allahi wal-hamdu li-Llahi wastaghfiru Llih alladhi li il5ha illi Hn wal-Awwalu wal-Akhiru w aq-llhitw wal-Betinu yulryi wa yumitu wa huwa $ayyan 15yam0tu. cali Bi-yadihil-khayr wa huwa kulli shay'in Qadir. There is none worthy of worship except Allah. Allah the Almighty is the greatest. Allah is the glorious and praiseworthy and I ask Allah for forgiveness There is no power to do good and no strength to be savedfrom evil exceptwith the graceof Allah. He is the First and the Last' He is the Apparent and the Hidden. He is the Ever-Living Who never dies. He imparts and takes awaY life. There is blessingwith Allah the Almighty. He is the Rulerover everything. The Kcysol the Treasuresof the Hetoms ond thc Ecrth I 157

The Prophet (s.a.w.s.)continued: "O cUthmdn! Whoever recites it one hundred times every day will be rewarded by ten graces. First, all his previous sins will be forgiven. Second,his suffering from hellfire will be written off. Third, two angels are appointed to guard him day and night from his sufferings and diseases.Fourth, he is granted a treasure of blessings.Fifth, he will reap as much blessing as someone who would have set free one hundred slaves from the offspring of the prophet Ishmael (a.s.).Sixih, he would be rewarded of blessings as if he had read the entire Qur'an, the Psalms,the Torah, and the Bible. Seventh, a house will be constructed for him in the Heaven. Eighth, he will be married to a pious Heavenly maiden. Ninth, he will be honored with a crown of honor. Tenth, his recommenda- tion (for forgiveness)of seventy of his relatives will be accepted. "O cUthmin! If you were strong enough you would not miss this remembrance on any day. You will be one of the successfulones and you will surpass everybody before and after you." One of the great contemporary Sufis, Hazrat Abu Anees Barkat Ali of Dar-ul-Ehsan, Pakistan, has achieveda unique position among the men of piety by reciting this sacredformula. He has erected a large signpost at the entranceway of his spiritual sanctuary, upon which the words of this invaluable formula are inscribed. His own life bears ample testament to the efficacyof these words, as he has personallyadopted more than ten thousand Hindus of the lowest casteand provided them with a complete training and education in life. Moreover, he maintains a clinic that provides medical care and that has restored the sight of more than three thousand persons go far, without charge of any kind. He has written more than three hundred books on Islam and Sufism, all of which have been distributed free of charge (the jacket of one reads:"These books are written for ourselves and you to read, but not for sale. They have already been sold to Him for Whom they were meant"). A countless stream of devotees arrive at the well-known Dar-ul- Ehsan sanctuary and receive,by His grace,spiritual instructions from among the fourteen Sufi orders of which Barkat Ali is a teaching master, or shaykh. Ma sha'Allah! The qualities and attributes of Sufi Barkat Ali could be enumerated further, but anyone who views his life with an open mind must conclude that he has exceededthe usual range of human accomplish- ments. He is now in his seventy-sixth year. The formula for the Keys of the Treasuresof the Heavens and the Earth may be recited twenty-one times after each daily prayer and requires not more than three or four minutes to do so. As Allah says: "As for those who strive in Us, surely We guide them to Our paths" (Qur'an 29:69). On the night of fifth Raiab, 633, the great saint Hazrat Khwija Mucinuddin Chishti (r.a.) as usual^.H. retired to his meditation cell after the night prayer (ckha). He closed the door and commenced his practice, as he had done for the past thirty years, of constant and incessant recitation of the above verses. The KhwSia instructed his mrrils not to disturb him that l.ss I ThcBook ol SufiHceling night. They stayedaway, but heard through the door a soundexpressing unparalleledecstasy throughout the night. In the earlyhours of the morning, this soundceased. When the door of his celldid not openat the time of morning prayers (ajr\, anxiety was felt by everyone. Ultimately, the door wus fo.."i openby his students,who, to their astonishment,found that the soul of the great saint had relinquished his mortal body' The following sentencewas radiantlyglittering upon his forehead,as light: Hs.lhahab'ibu Lldh Matufi hubbiLlah He is the belovedof Allah And he died in Allah's Love. L6 The Infallible Remedy

Once I saw the lrlost High M in a drcam. He asked me, "kyazid, wlnt do you want?" I replied, "I want what You want." The Most High Gd was pleavd and vid, "I am yours and you are Mitp." Slnykh tuyazid Eisami (r.a.)

The Holy Prophetof Allah the Almighty (s.a.w.s.),whose virtues are the most excellent,was the most trustworthy personof all creation.Even prior to his mission as Prophet, he was called Amin, the trustworthy, and was never known to have spoken anything except the truth. The Prophet(s.a.w.s.) said: "ln Snrat al-Fatihahthere is a balm for all ailments."He went on to providethe specificinstructions for utilizing this most treasured remedy. The Prophet(s.a.w.s.) also said: "I tell you of a s-urahthat is the greatest, the most virtuous, in the Holy Qur'an. It is Sfrrat al-flamd [the opening sfirah, al-Fitifrahl, which has seven verses. These are the sabcahmsthLni [the Oft-RepeatedSeven] and representthe Grand Qur'an." In another Hadith, the Prophet (s.a.w.s.)is reportedto have said:"By Him Who is in possessionof my life, a s rah like this one has been revealed neither in the Torah nor in the Bible, nor even in the rest of the Qur'an." The accumulatedexperience of the Sufis confirms that the readingand recitingof Sirat al-Fatihahwith true faith and sincereconviction, cures all maladies, whether spiritual or worldly, external or internal. The Sffrat al-Fatibahenters into the writing of almost all tacwidh;it is alsowritten in ink made of saffron and rose water, and consumed.All six books of authentic Gotill)Hadith report that the Companions(r.a.a.) used to read it for treatment of diseases,both physicaland mental. The satanlamented, wept, and tore his hair out on four occasions:when 160 I Tlu Bor,kol SufiHmling

6b9t'dsJl A'i.;tVs-gy 6f,ft5'!u!'I!'AUS dt';;i.Arvpr\t$J -,HWi'&GX:i(rrrtg;eaafel,64b

Bismi Llih ir-Ralrmin ir-Rahim ll-hamduli-Llihi rabb il-celamin Ar-ra!rmin ir-Rahim Maliki yawm id-din. Iyyika nacbuduwa iyyika nastacin. lhdinaE-9ira!al-mustaqim calayhim $ira; alladhinaancamta Ghayril-maghdibi calayhim wa lid-dilin.

1. In the Name of Allah, the Beneficent,the Merciful. 2. Praisebe to Allah, Lord of the Worlds; 3. The Beneficent, the Merciful; 4. Master of the Day of Judgment! 5. Thee only do we worship; Thee alone we ask for help. 6. Guide us on the straight Path; 7. The path of those whom You love; Not the path of those who earn Thine anger, nor of those who go astraY. ThcInfelliblc Rcmdy I r5r he was cursed,when he was thrown out of Heaven,when Muhammad (s.a.w.s.)was given Prophethood,and when SUratal-FEtihah was revealed. Hazrat KhwdjaMucinuddin Chishti (r.a.)has said, "The incessantrecita- tion of Sirat al-Fitil,'ahis the infallibleremedy for one'sneeds." The recitationof Sirat al-Fetihahis among the most frequent of the practicesof the shaykhsof the path. The Prophet Muhammad (s.a.w.s.) suggestedthe following mode of recitationand saidthat this practicewill succeedin curing any disease. ReadSirat al-Fatilrahforty-one times for forty consecutivedays, during the interval between the sunnah(optional) and irrl (obligatory)rarfats of the /ajr (early-morning)prayer. In this recitation,it is necessaryto onif the breath pauseusually taken betweenthe first two verses.In other words, the rrirn of ir-Ralim is loined with the lam of al-fuamduli-Llnfti, which then becomesmil-fiamdu li-Lllhi. The rest of the sitrahrnay be done following the usualbreath pauses. If the person is possessedof madness,or for other reasonscannot perform the recitation,the words shouldbe recitedand blown on water, and givento the patient to drink. We reproduceagain Sirat al-Fetilrahon the facingpage, for anyonewho may wish to make use of its miraculoushealing effects. For some,even this recitationmay proveto bedifficult, or impossiblefor somereason or another.The mercyof Allah is infinitel If, after trying with absolutesincerity to learnand apply anything in this book,one failsto do so, the following will cure any disease.Simply recite eleventimes: BisniLlAh ir-Ralyin, ir-Rafiim.This verse is the GreatestAttribute of Allah the Al- mighty, and whatever endeavorsto intrude upon the absolutesanctity of His graceis burnt to ashes. Once Hazrat Abn Bakr (r.a.)was ill. The peoplecame to visit him and seeinghis obviousdistress, asked him, "Why don't you callthe doctor?"Abu Bakr answered,"l alreadycalled the doctor."His friend asked,"What did the doctor say?"Abrl Bakr replied,"He said,'I am Mighty in what I intend."' There is nothing that can defeatthe love of Allah the Almighty for His beloved friends. And after this, there remains nothing further that can, or should,be said.

Allihu aclam! As-safamucalaykum oa ralmatt Lllahiua barak&uht! Rabbiqad -ataytani min al-mulki tm catlamtanimin ts'wil il-ahldith F-eliras+amdtfrti wal -a r{ f Anta waliyifid-dunyE aal-dkhirah. Tawnffanimuslimen wa nlhiqnibi1-s.dlihm. Ashtuduan fa ilnha illi Llih; Wo ashhadusnns Muhsmrnadan cabihht ua raslhh, ''$nin! t62 I Thc Bookol Srft Hcahng

O mY Lordl Thou hast given me something of sov€reignty and hast taughl me something of the interpretationof events- Creatorof the Heavensand the Earth! Thou art my protecting Friend in this world andthe Hereafter. Make me to die submissiveunto Thee and ioin me to the righteous. I bearwitness that there ii no dtity exceptAllah and I bear witness That Muhammadis His servant and Messmger' Be it so!

As-selimucelaykum ue ra$matu dhi wa bcraketuhul May the peaceand blessingsof God be upon you. APPENDD(ES I The Islamic Calendar

The Muslim year is basedupon a lunar cycleof 3S4days, consisting of 12 months of 29 or 30 days.This calendarcommenced in the year 622 of the commonera (c.e.), when the ProphetMuhammad (s.a.w.s.) migrated from Meccato Medina. The 12 Islamicmonths are as follows.

Muftarram:The loth of this month is calledcAshurah, commemorating the martyrdom of Husayn ibn cAli, who died ar Karbalahon the l0rh Mulrarram 680 c.r. gnfar

Rabicsl-Auwal: The 12th of this month is the birthdav of the prophet Muhammad(s.a.w.s.). RabTcsth-ThAfi: The 11th of this month is the birthday of cAbdul-eidir Jrlam(r.a.r. lunadaat-Uta lumailaat-Akhirch fujab: The 27th of this month is the anniversary of the micrij, the ascensionof the Prophet (s.a.w.s.)to Heaven.The 6th of this month celebratesthe death anniversary of Hazrat Khwija Mucinuddin Chishti (r.a.).

Shdbin: The 14th-15th of this month is Shab al-Bariht. when the destiniesfor the comingyear are assigned. Ramalin: The Sacred Month of Fasting. On either the 23rd, ZSth,or 27th night, the Laylat al-Qadr (Night of Power) occurs.During this month, the Qur'an, as well as all other revealedbooks, first descended from Allah the Most High. Shautml: The first day is cld al-Fi1r,the feast celebratingthe breakingof the fast. DhilI Qacdah Dhul-Hiijah: The pilgrimage to Mecca (lal) is completed during this month. From the lOth to the 1zth, the sacrificeof cld al-A{lrd is celebrated.

As the datesare basedupon lunar cyclesand the sightingsof the new moon, eachyear the calendarbacks up by approximatelyeleven days.

165 il Some Useful Short Sflrahs of the Holy Qur'an

ll2: Sitrat al-Ikhlis (The Unity)

o;;91,:i:Jvnt;. 63;iabErai 6d;-glraii 6(;,j-lfiw-t 6A$rS&Atk

Bismi Llah ir-Rafman ir-Rafim. 1. Qul Huwa Llahu Alad; 2. Allahuq-gamad; 3. Lam yalid, wa lam ytrlad; 4. Wa lam yakul lahl kufuwan a[ad.

In the name of Allah, the Beneficent, the Merciful. l. Say: He is Allah, the One! 2. Allah the etemally besought of all! 3. He begetteth not nor was begotten 4. And there is none comoarable to Him.

167 168 I 'Ihe Brr,k d Sufi Heoling

Il3: Sirat aI-FaIaq (The DaYbteak)

o;i'--itc/$$g!,t;, 6$3)ro,iilJ$ 6{'l1y*, /3'.'tl t1' 6.+ xuq.u".v-,tr rfr) /h ll ri, ls 6g-6J t9r',ehlllErt2a tfis L l. ' tt/a. o^r :t!lwu,\t,r w)g

Bismi Llah ir-Rahmirn ir-Ra[im' l. Qul a'idhu bi-rabb il-falaq' 2, Min sharri m?rkhalaq' 3. Wa min sharri gh?siqin idha waqab' 4. Wa min sharrin naffithiti ftl-cuqad, 5. Wa min sharri |isidin idha fasad'

In the name of Allah, the Beneficent, the Merciful' l. Say: I seek refuge in the Lord of Daybreak 2. From the evil of that which He created' 3. From the evil of the darkness when it is intense' 4. And from the evil of malignant witchcraft, 5. And from the evil of the envier when he envieth' SomcUselul Short S:urehsof thc Holy Qrt'an | 169 114: Srtrut on-Nas (Manhind)

o;f)td.3jgtAr;, 6g[gl':i,r"!Yl$ d,r2Uttg5: 6t,lHrd) br;fiJrttrVJtgitt 6"lgri!"rar]rr';e;r3l 6u;ur6teJkii.

Bismi Llih ir-Rafman ir-Rafim. l. Qul a'udhy bi-Rabbin-nas, 2. Malikin-nas, 3. Ilahin-nas 4. Min sharr il-waswas il-khannis, 5. Alladh-i yuwaswisu fi gudtuin-n6si, 5. Min al-jinnati wan-nas.

In the name of Allah, the Beneficent, the Merciful. l. Say: I seek refuge in the Lord of mankind, 2. The King of mankind, 3. The God of mankind. 4. From the evil of the'Sneaking Whisperer,* 5. Who whispereth in the hearts of mankind, 6. Of the iinn and mankind.

tAn epithet of Satan. III The Divine Attributes

Allah the Almighty is, in the end, unknowable.Regardless of how we may try, we areleft with an incompleteand partialunderstanding of Him. Allahu akEnris the frequentutterance of the Sufis.It means:"Allah is Greaterthan all that we ascribeto Him." So that we may begin to have a mental conceptof Him, Allah has set forth, in the Holy Qur'an, ninety-nineof His divine attributes.Considered together, they provide a conceptof His all-encompassing,all-pervading, all- powerful nature. These attributes, called al-asmq'al-husni (The Beautiful Names),enter into Sufi practicescalled ua4ifahs.

171. r72 | TheBook ol SufiHeding '#i-lgl

I. AR.RAHMAN 6. AL-MU'MTN lt. AL-KHALIQ The Gtacious; The Keeper of Faith; The Cr.eator The B€neficent; The Bestower of SecuritYi Th€ Compa$ioBate Th€ Faithful

2. AR-RAHIM 7. AL-MUHAYMIN 12. AL-BARI' The Merciful The Protector; Th€ MakeFout-of-Naoght The Guardian

qt 4u- .l I ? -? L --Lhl-at , -- l ^%9[s 3. AL-MALiK 8. AL-cAzlz tl. ALMU$AWWIR Tbe King; The Mighty The Fashioner Th€ Sovcreign Lord

trll z ,Ll-If eil ..) | f t tt --t -- ^tl,nsaa --'i/ 4. AL{UDDOS 9. AL-JABBAR !4. AL-GHAFFAR The Holy Th€ ComP€ller The Forgiver

J.. /- t/t) ,F--I I .^rlI -(= -/- il s. A5-SALAM IO. ALMUTAKABBIR rs. AL-eAHHAR The Peacc . The Mai6tic; The subduer; lre Superb The Almightyi The Conque ng The Dioine Attibutes I 173

t6. AL-WAHHAB 2!. AL-B,{SIT Tb€ Bdtower Thc Dxtender; The Enlarger; The Spreader 4UJtgJ5: a

17.AR-RAzzAe 22. AL-KHAF|p 27. AL-aASIR The Providcn The Abarer The All-Seeing; The suitainer Ihe Perceiver *1@lr

18. AL-FATTAH 23. AR-Rlfrc 2t. AL-HAKAM Thc Op.ner; The Ex.lter The Judge The Reliever; The Judge 'frtra'l a il t9. Al-cALlM 21. A''-tnuctzz' 29, AL-CADL The All-Knowingi The Honorcri Th€Just; Thc Knower Ihe Streqgthcner The Equitable

,0v'l/. o t -

20. AL-QABTD 25, AL.MUDHILL xr, AL-utTfF The Rcitainer; Th€ Dirbonerer; The Subtle; Thc Withholde' The Humiliator Thc Gracious va t TheBook ol 5tfi Hcaling

al:|. ,-^ -l f I uyn v, .t .E Ft \t t .]V a ,t !- r\ . 4r. AL-JALIL 3I. AL.KHABIN t6. AL-CALI The M.ie6tic The Aw.re The High; The sublimc ,r#z tyK u#K

rr-f\

42, AL-KARIM 12. AL-HALIM AL-xABIR '. The Bountiful; Tbe forbcaring; The CFeat Th€ G€deroug The clement

tv .o '*(:<

t, I 43. AR-nAQIB t3. ALcA?lM rs. AL-HArl? Thc Watcher; The Magnificent; The Prc:erver; The W.tchful The Trernendou6 Th€ Prot€ctor; The Guardian 0 'yiA WCyL I ti-. 44. AL-MUJIB 14. AL-cHAFiiR t9, AL-MUQIT The R€sPonsive; The forgiving The Fceder; The Suctainer; Th€ Hearkener The Str.engthener (to prayet) !,"A*\t lE :, "E@U) r a. \e hffi\ 45. AL-WASIG 15. ASH-SHAKOR 40. ALTJASIB The Vast; The Gratcfuli The Reckoner The All-Embiacing; ThGRcpayer of Cood The Comprehensive The Dioine Attib cs I 175

45. AL-HAKIM 5I. AL-HAQQ s6. AL-HAMID The wir€ The Truth The Prai6eworthyi The Laudable 't*1lz

\ 2'

,17.AL-WADOD 52. AL.WAKIL s7. ALMUTJSI The lrving The Truttee; The Accountanti The Advocate; Ihe Counter Th€ Repres€Dtative '#yY'i

48. AL-MAJID 5r. AL-QAwl s8. AL-MUBDI' The Glorious The Strong The Originatori The Producer

,t) )t ,,L "E lr

49. AL-BACITH 5,1. AL-MAI|N 59. AL.MUCTD The Rairer (from death) The Firm; The Reproducer; The. Steady The Reitorcr g,.r/.

50. ASH.SHAHID 55. AL.WALI Go.AL-MUHYI fhe Witne!3 The Protecting Friend; The Quickener The Patror 726 I TheBnk ol Srfi Heoling

, v 'et V ,,

5I. AL.MUMIT 6G. AL-WAHID 71. AL-MUQADDTM The Ciuser of Deathi The Unique The Promotcr; Thc D€stroyer The Exp€diter; fhe BringeFForward 1../. #82 'rffi)t*u, tl'

62. AL-HAYY" 57. AL.AHAD 72. AL.MU.AXHKHIR The Ever-Living; Thc One The Defeder; The Alive The Retarder; The Postponer' A#rG 'yffi\

G3.AL-eAYYOM 68. AS-SAMAD 7I. AL-AWWAL The f,tertral; The Fter.nel Support of Crcation The fir6t Thc Self-Subcirting

,r\'- rl ) ., t. a r ^ .J)?. /. \ ).|. )-fKl-*ll -;{_r- J / --\ @,v)) v ^-xl./9/

6,r. AL-WAJID 69. AL-QADIR 7,a.AL-AKHIR The lllu6triou.; Th€ Ablei The la.t The Noble The Cipablc

5s. AL-MAJTD 70. ALMUQTADTR ?s. AT.?,AHrR Thc Gloriour ThG Prcvailing; The M.nifcst; The Dominant; The Ourrvard Thc Powerful Thc Dioin. A,tibutes I 177

4Y2127t 59DJ"$ 2l't 76. AL-BAT|N 8I. AL-MUNTAQIM 86. ALMUQSTT Th€ Hidden; The Avengel The Equitable The Inrvard 'tns

7?. AL-wALi 82. AL-GAFO E7. AL-JAMIG The Govcrnor The Pardoner; Thc Gatherer; Tbe Undulgent; The Collector ThG Mild

'4Y.tLt7|la r. I I I L'29-78 | -.<-11- I 78. AL-MUTACALI 8t. AR-RA'OF The High Exalted The Comp..sionatc; The Full of Pity

79. AL.BARR 84. MALIK AL-MULK 89. AL-MUGHNI The Righteou. The owner of Sovereignty The Enricher

80. AT-TAWWAB 85. DHOL-JALAU WAL.IKRAM lhe Acceptel of R€p€nt.ncci The Isrd of M.ie6ty and Bounty The Relenting 778 I ThcBook of Sufi Hmling

1. )t.l/' d)l.-l)l-[e(at),1 [^ V-t

90. AL.MANIC 93. AN-NOR Th€ Withholderi The Light Ihe Pr.eventcr

alrl,^lrll arrD v \- ! I .4.. .-, t | -l I ,&AY}I ft).vrl el. AD-DAR 94. AL-HADI 9. AL.WAR|TH The Di.trc66€r The cuidc The Heir; The lnberitor

92. AN.NAFIC 9t. AR.RASHID The Ploliter; The Guidc to the Right P.th; Th€ Prcpitiou6 The Dircctor

99. A$-SABIiR The Patient IV Glossary

Abjad-Also calledjnfr; the scienceof numerical value configurations of the Arabic alphabet. AkhlntGing. llill )-Essences;humors; temperaments, AIIAh-The Arabic proper noun for the One True Cod (ql-ilsh:the Divinity). il^tn-"Be it so." Recitedat the conclusionof prayers and supplications. cAql-Creative reasoning;reasoning power; the mind. cArsh-The Throne of Allah; the Ninth Heaven. a.s.-Abbreviation of talayhias-salfim, "peace be upon him," the benedictioninvoked when the name of a prophet is mentioned. cAsr-The midafternoon obligatory prayer Gllat\. Atlar-An expressed true oil of a flower, wood, or bark, said to contain the essenceof its soul. Bisni LIih ir-Raftnanir-Raftim-"ln the Name of Cod, Most Gracious, Most Mer- ciful"; the opening words of the Qur'an, frequently used as an invocation at the commencementof any word or action. Chilla-A secludedroom for spiritual practices;a forty-day retreat. Dargah-A spiritualshrine or meetingplace for living Sufi masters. Dayoparee-Chosts, Qammah-A mark used in the Arabic languageto denote the long vowel sound of r. Dhikr (also spelledzikr, which signifies the Turkish and Persian pronunciation)- "Remembrance";the Sufi ceremoniesof liturgical recitations of sacred formulas and divine names. Fajr-The predawn obligatory Islarnicprayer; the time for this prayer. Fq,rr'-Annihilation;effacement; passing away. Fntllah-A mark used in the Arabic languageto denote the long vowel sound of a. al-trotiftnh('fhe Opening)-The first chapter of the Qur'an, said to concentrate within iiself the whole Qur'an. Filrr-The world of thought; deep meditation; remembrance of God by mental means. Furjah-The human kingdom; the fourth interspacein the hierarchy of creation. Garzi (Persian)-"Warm"; term used in referenceto the metabolicvalues of foods. al-Ghofur(The Forgiver)-One of the divine attributes. Ghnyb-The Unseenas describedin the Qur'an; includesthe worlds of jinns, angels, disembodiedsouls, and other planesof existence.

179 l8o I TheBook of Sufi Healing

Hadith(or hadithl-A report embodying a sunnshof the Prophet (s.a.w.s.)or of the early Muslim community. Hakim-"r{ise"; a physicianwho treats physical,mental, and spiritual illnesses. Hqqtqah(or llaqiqat;from haqq," truth")-One of the four degreesof mystic exPeri- encein Sufism;the divine reality. Himmah-Meditation; concentratedattention. flujrah-A shaykh'smeditation cell. If;sin-"Blessing"; the interior or internal conditions that result from performance of Islamicbehaviors. cilz-Knowledge. Inin-Faith in God. lnshtr-The createdworld; life; human being. clsha-The nighttime, or fifth, obligatory Islamic prayer of the day. Islira-"submissio n," "peace"; the way of life contained in the doctrines of the Qur'an and suggestedin the statements and actions of the Prophet Muhammad (s.a.w.s.) Idhn-The permissionof God. Jinn-A creation of Allah, made of smokeless fire; regulated by order of the Qur'an. Kncbqh-The precincts of the Holy House, the first place of worship built by the prophet Abraharn (a.s.)forworship ofthe one God; locatedat Mecca,Saudi Arabia. K.qrimah.._Amiraculous experience instigated by a Sufi shakykh (See alsomucjizah.) Ko1rah-A mark used in the Arabic languageto denote the short vowel sound of i. Khnaaqoh-Abuilding used for spiritual retreat and training, usually occupiedby three classes:people of seclusion,people of society,and travelers. Lit iliha illA IJ-ah,Mullammadun rnsiiu Uih-The kolimahot Muslim profession of faith, translated:"There is no deity exceptAllah (God);Muhammad is the Messenger of God. MA shn'Allnh-"May it pleaseAllah"; alternately,"As it pleasesAllah." Matrilah (or macrit'at)-Oneof the conditions of Sufi experience,in which one is granted a glimpse of the divine reality; the knowledge that exists is that state. Majdhirb-One experiencingthe state of divine intoxication. Mslal-House or level. Maghrib-The after-sunset obligatory prayer of Islam' MalE'ikqh (sing. rnalak)-Angels. Maqdn-Stopping or resting place;station; stage. Miswik-A type of twig from the pelu tree recommendedfor brushing the teeth and cleansingthe mouth. (Sometimesa licorice or olive tree twiS is substituted.) ClossdryI 7al lllycjizah-A divine miracle, which admits of no human activity or agency;an act beyondnatural lawsand reasoningpower. Murid-A novice; a student of a shaykh. Murshid-Cuide; a Sufi shaykh; teacher. Muslim-One who adopts and follows the way of life of Islam; a believer in God. Ni/il-Superogatory or optional; distinct from obligatory (/nrd) worship. Narniz(Persian, Urdu, Turkish)-Salit; prayer; worship. Niryah (or niyyaf)-lntention; formal declarationto do something. Nr.rr-The Lieht of Allah. Na/s-The appetitivedrives of the body, such ashunger, desirefor wealth and fame, sexualurgings, etc. Nc/as-The breath of the spirit; pulse. rUl-An attar or essentialoil made from the wood of the aloeswoodtree. Qalb-Heart; mind; soul; choicestparti genuine; pure. Qiblah-The direction faced when offering Islamic prayers; the direction, from wherever one rnay be, facing the Kacbah at Mecca. Qiyim-One of the postures of qclil, assumedby standing straight, with hands either held down at the sidesor folded right hand over left and held just below the navel. Qlr'cn-"Recitation", ths revealedscripture of the Islamic faith, conveyed by the angel Gabriel (a.s.)to the Prophet Muhanmad (s.a.w.s.)over a period of twenty- three years. Qrr}-Nearness; proximity; approach;neighborhood. r.a.-Abbreviation of ra\matu ih alayhi,a phrase meaning "May the blessing of Allah be upon him," the benedictioninvoked when the nameof any deceasedSufi is mentioned. r.a.a.-Abbreviation of raliy Allihu tonhu,"May Allah be pleasedwith him," the benedictioninvoked when the nameof a Companionof the Prophet is mentioned. Rackat(or raFah\-One unit of the galif, lslamic prayer. Ramnlin-An Islamic month, signifying the days when the initial scriptures were sent down by God, including the Qur'an; the Islamic month of fasting. RasrlAllAh-The Messengerof God (s.a.w.s.);the Prophet Muhammad (s.a.w.s.). Rn[-The soul; essence;breath of God; revelation. Rrkr(-One of the posturesof Islamicobligatory prayer, assumedby bendingat the waist with hands placedupon knees. $alit-'fhe five-times-per-dayobligatory lslamic prayer. Sajdah-The posture of prostration in the Islamic prayer. 5arni'-Heaven. 182 I TheBook ol9ufi Heeliag

Samic-Ecst a tic contemplation;audition. Sardi(Persian\-"Cold"; term used in reference to the metabolic valuesof foods Shaykh-Sufi master; guide; teacher. Shajarah-Thelisting of the namesof shaykhs of a silsilah. Sharicqt(or sharicah\-Thedivine laws and codesfor human life, conveyedby all prophets,but correctedand completedand sealedin the first of the LastMessage, the Holy Qur'an. Silsilnft-Lineof transmissionfrom master to master of the spiritual power and teachingof a {ari4at. as.-$irat.nl-mustaqim-The straight path; the path of right guidanceordained by the Holy Qur'an. Sirr-Divine secretsithe greatestmystery; root; origin. $iynn-A fast,particularly the Islamicfast conducted during the month of Rama{in. SubhanAllnh-" All Praisebelongs to Allah." Sunnoh-Thebehaviors (sometimes including the reportsof othersregarding Islamic life) performedby the ProphetMuhammad (s.a.w.s.). Sirat (or s rah)-One chapter of the Qur'an. The Holy Qur'an is composedof 114 raralrsof varyinglength. lariqat(from lariq,"path")-The Sufi path;a stageof developmentin Sufism. Tatuidh-A written or spoken religious amulet containing verses (and sometimes numbers)from the Holy Qur'an; frequently constructedby shaykhsfor healing purposes. Wnlrr-lmagination; the power of conceivingwhat is not present;the decisionof Allah. Wali (pl. nwliya'\-Friendof Cod; saint. Waqf-A pausefor breathmarked in a written copyof the Qur'an. Wiqil-Union; wedding;unity. Yi Havyu!Ya Qayy n!-Literally, "O the Living! O the Ever-Lasting!"According to some Sufis, these two attributes together comprisethe Greatest Narne of Allah. Yowmal-Qiyomah-The Day of Judgment. v Bibliography

Abdullah, Mawlawi, and Maulawi Ala'addin(eds.). Mizaa-nl-tibb (in persian).Bombav: HaidariPress, n.d. Al-Ghazzali. The Mysteriesof Fasting.Lahore: Ashraf Press,1968. -. TheMysleries of Purity.Lahore: Ashraf Press,1970. AIi, A. Yusuf. TheMeaning ol theIllustrious Qur'an. Lahore: Ashraf Press,1967. Ali, Sufi Abu Anees Muhammad Barkat. Makshoofale-manaznl-e-Ehsan,vols. I & II (trans. from Urdu into English by Muhammad lqbal). Dar-ul-Ehsan, Faisalabad, Pakistan:Dar-ul-Ehsan Publications, 1928. Balkhi,Sultan Ulema Bahauddin Walid. Kitab-ulma'aril. Manuscript, 13th century. Balkhi, Mawlana jelaluddin Rumi. Masnaoi.Manuscript, 16th cenrury. Begg,Mirza Wahiduddin.The Big Fiveof Indiain Sufism.Ajmer, India: W. D. Begg, 7972. -. The Holy Biographyof HazrnfKhwaja Muinud.d.in Cfiijftfi. Tucson: The Chishti Order of America,1977. -. TheHoly Biographyof HazratKhwnja Muinuddin Clrcfiti (lndian Edition). Aimer, fndia: W. D. BeBg,7968. Dehlvi, Hazrat Maulana Ahmad Saeed.Prophetic Medkol Sdences(The Sauior). Delhi: Arshad Saeed,1972. Eaton, Richard M. "The Shrine of Baba Farid in Pakpattan,Multan Suba'." Paper delivered at Associationfor Asian StudiesConference, Los Angeles,Calif., April 1, 1979. El-Salakawy,Ahmad A. Spotlightson MedicalTerminology: The Human Body Systems (in Arabic\. 1972. -. Fundqmentalsof Medkal Terminology(in Arabic). Dar al-Maaref, Cairo, Egypt, 1968. Elgood, Cyril (trans.). Tibb-ul-Nabbi or Medicine of the Prophet, being a Transla- tion of Two Works of the SameName-I. TheTihb-ul-Nabbi of al-Suyuti.ll.The Tibb-ul- Nabbiof Mahnud bin Mohomedal-Chaghhnyni, Together wilh Introdudion,Noles & Glossary. Publication data not available Ewing, Katherine. "The Sufi as Saint, Curer and Exorcist in Modern Pakistan." Paper delivered at Association for Asian Studies Conference.Los Angeles,Calif., April 1, 1979. Gohlman,William E. TheLife of lbn Sina. New York: StateUniversity of New york Press.7974. Gruner, O. Cameron, M.D. A Trealiseon the Canon of Medicine of Aoicenna, lncorporoting a Translalionof theFirsl Boot. New York: Augustus M. Kelly, 1920.

183 $a I Th. Bookof Stfi Hcaling

Hashmi, El Sheikh Syed Mubarik Ali Jilani. ,4n Inlroduclionto Psychiatry,Based on Teachings of the Holy Quran and Practice; Also Contains Results of Scientific Demonstrationof Curing IncurableMental Diseasesin the PsychiatricInstitute Taif, Saudi Arabia-1976-77. Lahore: Zavia Books, 1978.Revised 1979 and 1981. lbn Sina,Qanrns nl-qaaun f i'Llibb, New Delhi: Idarah ta'rikh al-tibb wa'l-tahqiq al-tibbi, 1,967. Kamal, Dr. Hassan- Encyclopediaof Islonic Medicine.Cairo: General Egyptian Book Organization,1975. Karim, Alhaj MaulanaFazlul.Gazzqali's lhya ulum-id-d.in, orThe Reoioal of RdigiousStiences, TheBook of ConsfructioeVirtues,ParIl. Dhcca, Pakistan: F. K. IslamMission Trust, 1971. Ktran, Dr. Muhammad Muhsin Khan (vans.l. Sahihal-bulJni, vols.1-9. Al-Medina al-Munauwara, Saudi Arabia: Kazi Publications, Chicago, 1975.Revised 1976. Khan, Sayed Mohammad Husain. Qornbaadin-ekabir (in Persian).Bombay: Munshi Nool, n.d. Lawrence,Bruce B. "HealingRituals among North IndianChishti Saints of the Delhi Sultanate Period." Paper delivered at Conference of the Association for Asian StudiesConference. Los Angeles,Calif ., April L,7979. Levey, Martin, and al-Khaledy. TheMdiel Formularyol al-Samarqandiand the Relalion ol EarlyArabk Simpleslo ThoseFound in The IndigenousMedicine ol lhe NesrEqsl and lndiq. Philadelphia:University of PennsylvaniaPtess, 7967. Macey, Ann; Pam Hunte; and Hassian Karniab. IndigcnousHwlth Prattilionersin Alghanistar.Kabul: Ministry of PublicHealth, 1975. Nicholson,R. A. (trans.).Kashf al-Mahjub ol al-Hujuiri.London: Luzac &Co., 1970. Nizami, Ashraf F. Nnmaz:The Yoga of Islam.Baroda, India: Ashraf F. Nizami, 1976. Revised1977. Pelt, j. M., and J. C. Younos."Plantes medicinales et drougesde l'Afghanistan." Extract from Bulletin de la Soci€t6 de Pharmaciede Nancy, no. 66 (September 196s). Quasem, Muhammad Abul. Tle lewelsof the Qur'an,al-Ghazali's Theory. Selangor, Malaysia:Dr. M. A. Quasem,1977. Rashid,Abdul; MohammadAzam; AhmadJan; and Mohammadlbrahim. Rclratrl- nt/nl(in Persian).Kabul: Government Printing House, Reign of Habibullah. Schimmel,Annemarie. Mystinl Dimensionsol Isldn. ChapelHill: University of North CarolinaPress, 1976. Shafii, Mohammad,M.D. "Adaptive and TherapeuticAspects of Meditation." lnternofionallournal of PsythonnnlyfitPsychotherapy 2, no. 3 (7973\. -. "Light, BiologicalRhythm and Integrationof Personalityin Sufi Medita- tion." Unpublishedpaper. Siddiqi,cAbdul Hamid (trans.).Sshih Muslin, vols. 1-4. Lahore:Ashraf Press,7976, 7974. Sprenger,Aloys, M.D. Abdu-r-Rozzaq'sDktionary of TechnialTerns of thrSl/is. Lahore: Zultiqar Ahmad, 7974. BibliographyI 18s

Suhrawardi, Shaikh Shahaab-ud-DincUmar b. Muhammad. The tAwaif-ul-matait'. Lahore:Ashraf Press,1973. Tabibi, Dr. Abdul H. Sirr-i tnssawuf-iAfghanistan (in Persian). Kabul: Ministry of Informationand Culture, 1977. Thomson, Robert, N.D. NnturalMeditine. New York: McGraw-Hill Book Co., 1978. -. TheGrosset Encyclopedia of Naturql Medi.ine.New York: Grosset& Dunlap, 1980. -. A Ha dbookof AmmonHerbal Remdies. Orem, Utah: Biworld Publishers,1981. -."Application of Tibb-ul-Nabbi to Modern Medical Practice." lournal ol the lslamicMedkal Assoriafion (Trenton, N.J.),vol. 11, nos. 1 & 2 (April 1980). /Medicines -. for the Soul."Unpublished manuscript. Valiuddin, Dr-Mir. ConlemplatioeDisciplines ir Slr/isnr.London: East-WestPublications (U.K.)Ltd., 1e80. -. TheQur'ank Sufism. Delhi; Motilal Banarsidass,1959. Revised 1977. Zamani, M. H. Saheb, Ph.D. (ed.). Khali sewwom(The Personality, Sayings, and Thoughts of Shams-eTabrizi). Tehran: Atai Prcss,7972. Index

Administration, remedies, 67 L nrcKen, S/ Alcoholism,2S Ln,foren, oroncntfls tn, / r-/z Allergic reaction, 41 Chlorides,53 Alphabet, Arabic, 132 Chyme, 44 ano numerology, rJz-rJ) !tnnamon, J7 and reSlons ot unlverse, l5l-15/ LI TTON,J7 Amber, 115-116 LOCOnUI,5/ Anemia, 68 Lottee oean, J7 Angels,21 Cold (ailment), 73 Anger,28 Cold, food, 4-1, 43-44, 48 Angina pectoris, 66-69 Collc,72-73 Animals, realm of, 20 Common cold, 73 AnlSeeo \4/tr5rIr,Jo Concentration, lack of, 28 Appetite, corrupted, 30 Constipation, T4 Apple (tuffah),s6 Coriander seed, 57 Application,of essentialoils, a79-'122 Cough,74-75 Arabicalphabet, 132 135 Lreat'on, nrerarcny or, l/ zJ and regiongot unrverse,l5l-l5z Criminal behavior, 26 Arrogan.ce,28,29 Crystalline heaven, 22 Arthritis,69 Cr.rcumber,58 Asparagus\hiyaor'), 56 LUmln,56 Asthma,70 Atrabiliousessence, 45 Dates,dried, 58 Attars, 113 Depression,23 Auto-intoxication,30 Devils(slnyalin),33 Azrael,Angel of Death,21 Dhikr, divine remembrance,141-147 lrraoetes,T5 Babbling,3l Diarrhea,29,75 76, 8a,A9 Banana(mowz), 56 Digestion,39-44 Barley,56 LJlVtneatrrlou te5, l/l Basil,sweet, 56 Divine remembrance(,lhikr), 141-147 Bedwetting,70-71 Divinesecrets, statlo of (miqanas-sirr),25, Biliousessence, 45 30-32 Blindness,26 Dosage,remedies, 66 Bloodessence, 45 Drug abuse,28 Body Dysentery,T6 and apperttes\nals), rt- r3 essences,43-47 Earthlylife, lack of interestin,31 Boils,82 Ecstasy,2S Bread,56 excessive,32 Breath (nnlas),unjverse of, 123-129 Eggplant,53 Breathing,difficulty in, 32 Eg8s,56 Breathof life (i,llr), 13-14 Egotism,station of (naqdman-nals),25, broncnr s, ln cnl|oren//1-lz 27-28 Dtlrns, 1z Eighth heaven,22 Butter,56 Elementalspheres, 17 20 Eleventhheaven, 22 Calendar, Islamic, 165 Empyrear.,22 Cancer,28 Enotve, )at Carrots,42-43,57 Enzymes,44 Lau Olver,5T Essences Ceremony, dhikr, 743-146 body,43-s0 Lnamomlte, ST flowerc, 117-122

787 78A I Thc Book ol Suli Heding

Essentialoils, 113 Hina, 118 application,119-122 Holistichealth, 12 Eyeproblems, 26 r1oney, Jv Humans, realm of, 20 Failure,fear of, 28 Hydrochloric acid, 44, 53 Fastdays, 89 Hypocrisy,26 Fasting(fiynn),65-90 Hypoglycemia,2S Fatigue,30 Fenugreek,58 Illness. as cleansinBmechanism, 11-12 Fever,29,30,32, Aa, E9 Inconsiderateness,28 Fig,58 Indigestion, TS-79 Fish,59 lnfallible remedy, 159-162 ttowers, meotctnat, r1I lzz Inflammation of gums and toothache, T9 Flu,41 Intoxication, divine, 32 Food Irrationality, 31 eating,43 lrritability,29 and health, 39-43 Israfil, Angel of Resurrection, 21 metabolic values, 48 Itching, vaginal, 62-83 preparation,42-43 of Prophet.5l-64 Jannat al-Fardaws, 118 selection,4l Jasmine, 118 Forgetfulness, 26 la'r dice,28,79-80 Formulary,68-83 Ji^ s, 27, 32, 33 Frankincense, 116 Joy,z8 Frivolity,29 Jupiter,realm of, 21

Callbladder,29 Key(s) Carlic,59 to Paradise,142 Chee,59 of Treasuresof Heavensand Earth, Chosts (,lnyopnree), 33 Ciddiness,29 Kidneys,29 rJrnger, sw Cums, inflammation, 79 Lentils,60 Lettuce,60 Hair loss, 80 Light of Himmah, 21 Headache,29,76-77, 89 LUnacy, JU Healing crisis, 88 90 Maqalad as-Samawati wal Ard, 155-158 OWerSano or9 tot, Lrr Lzt Marjoram, sweet,60 Health Mars, realm of, 21 and food, 39 43 Meat,60 qe neo, rt- ro Melon, 60 Heart (4nlr),14 Menstruation, painful, Et attack,28 Mental world (fikr), 12-13 burning,3l Merciful prescriptions, 131-140 pain,31 Mercury, realm of,21 station of (maqdmal-qalb), 25,2a-29 Metabolic values, foods, 47-49 Heat, food, 43-44, 48 Metabolism,46 Heavens, 17 Michael, archangel, 21 and Earth, Keys of Treasuresof, 155-l5E Mi8raine,29 rcalrr. of , 2o-zz Milk,61 nemorrno,os, TT-ltt Mint, 61 Henna,59 Miracles, origin o(, "149--1,54 Herbal formulas Moon, realm of, 2o administration, 67 MusL, 117 preparation, 65-67 Myrrh, 116 storage,67 Myrtle,61 Indu | 789

Narcissus,6l Secrets,divine, station of,30-32 Nausea,29 Self-deception,29 Nearness to Allah, station of (maqam Self-illusion, 30 al-qurb),sz-31 Senna,63 Ninth heaven, 22 DKrneruptrons, 29, 6l' Nosebleed,6E Sleeplessness,62 Numerology, and alphabet, 132,135 9od (ruh mtrks), 13 disembodied,2l Obesity, 28, 8O-81 esse^ce, 25-27 Oils, of flowers, for healing, 112,122 of rose, 11-l--IZ2 Olive oil, 61 station of lmsqdn ar-ruh\,25-32 Olives,6l. Spinach,63 Onions, 41, 42, 67-62 Spirit (nafss),-13, 26 Starless heaven, 22 Painful menstruation, 81 Stations, of solo|,25-37 P arsley, 62 Storage, remedies,6T Peach,62 Sublunary world, 17 Perspiration,86 Suffocating, senseof, 32 Phlegm essence,45 46 Sugar,63 Pistachio,62 Sun, realm of, 21 Planets, realm of, 20-21 Surat al-Fatihah,159 162 Pomegranate,62 Postures, of Prophets, 91-109 Ta(t,'i,lh, 13"1-14o Prayers, over rose petals, 114 Tenth heaven,22 Preparation, remedies, 65-67 Thyme,63 Prescriptions, merciful, 131-140 Toothache, Tg Pride,29 Toxicity,29 Proximity to Allah, station ot,25,30-34 Treasures of Heavens and Earth, Keys of, Pure spirit, station of, 25,29-30 155 158 Tremors,30 Quince,62 cud, 118 Ramadan,86 Ulcers, skin, 82 Reason (rn4i),20 Union with Allah, station o( (naqan Reasoning power, of humans, 20 .|l-wisnl)',25, 34-36 Reincarnation,2l Universe(s),22 Remedies of breath, 123-129 administration,6T regions, and Arabic dlphabet, 151-153 infallible, 159 162 Urination, 36 preparation, 65-67 storage,6T Vaginal itching, 82 83 Remembrance, di'rine (ihikr), 741-747 Venereal disease,28 Rhubarb, oz Venus, realm of, 21 Krce, oz Vermicelli,63 Rose, soul of, 717 722 Vinegar,64 Violet, 117 Saffron,63 Vomiting, 88, 89 Saldt, 97-709 Salt,53,63 Walnut,64 Janoalwooo, rrl Water,64 Saturn, realm of, 2L Wedding of Cod Almighty (I"ital),23 Sayings, of Prophet, 54-55 Weights and measures, 66 DCalos,Tr Wheat,64 Scalp problems, 29 Scent, and cooking, 42 Zodiacal heavens, realm o(, 20-22 The Traditional Healer'sHandbook A ClassicGuiile to the Meilicine of Avicenna ByHakim G.M.Chishti, N.D. Thiscomprehensive guide synthesizes the principles and practices of Hippltcrltig Chinese,-AyurvediC, and Persian medicine, and includes the first English trinslation of one of the handbooksof Avicenna.Hakim Chishti, author of Tfte Bookof SufiHuling, draws on rnorethan twenty yearsof experiencein the field of naturalmedicine to presentthis unified view of diet,herbolory, aromatherapy, and pulsediagnosis. " Hakim Chishtihas distilled the essence of healinginto thiscomptehensioe text,, .this bak is indispensableJoranyone interested in tmditionalmeilicine." LeeGrotte, M:D. Professorof Clinical Medicine CaseWestem Reserve School of Medicine ISBN0-89281438-1 . $19.95 pb

These and other Inner Traditions titles are available at many fine bookstores, oq, to order directly from the publisher, please send a check or money order for the total amount, payable to Inner Traditions. plus $4.50shipping and handling for the first book and $1.00 for each additional book to: Inner Traditions, P.O.Box 388,RochestevY"I 05767o wwwlrmerTraditions.com

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On the Path of Sainthood TheSufi Healing CassettePrcgrum FromSufi Master Shaikh Abu AbdullahMoinuddin Al-Chishtiyyah Thisset of two 5o-minutecassettes isfor thosewhowishtoleam more about the healingpractices found in TheBnk of SufiHuling' ShaikhMoinuddin showsyou how to invoke the Divine healingwisdom found within, to helP you find a new darity of purpose,inner joy, and peacefulnessof heart. $19.95boxed set To order,please send check or moneyorder, including $3.00 for shipping and handling;to: TheChishti Order, P.o. Box820 Oxford,NY 13830.