The term Ratib [rātib] refers to a regular supererogatory litany [wird] that has been arranged by a Sufi Sheikh [murshid] by way of inspiration [ilhām]. Such a composition has an organic nature that permits the spiritual inheritors [khulafā sing. khalīfa]
of the author to add contents, produce abridged versions and reduce (or
increase) the number of incantations, subject to explicit permission [idhn] by way of spiritual indication [ihsāra].
Etymologically, rātib is derived from ra-ta-ba, which means “to arrange something in a regular sequence or order” or “to become constant, firm, steady, steadfast, stable, fixed, fast, settled and established”. Lexically, it means “salary, pay and emolument; a thing or an affair continual or uninterrupted, constant, firm, steady, steadfast, stable, fixed, fast, settled and established”.
Spiritually, a Ratib is a bequest from the author to his disciples [murīdīn sing. murīd] and devotees [muḥibbīn sing. muḥib]—both present and future—who partake their share of its blessings when initiated into the spiritual path [ṭarīqa] that leads to Allah, Most High. Upon receiving it from one’s spiritual guide [shaykh], the Ratib becomes an appointed task [waẓīfa] for a spiritual aspirant [sālik] and it should be discharged as per the instructions from whose hands one receives it.
With the authorisation [ijāza] of the author or his spiritual inheritors, a Ratib is practised (a) individually, as part of one’s personal and familial worship; (b) communally, in mosques and Sufi lodges [zāwiya, takiya, ribāṭ, khānqā, dargah] at various times of the day or week; (c) collectively in public and private, to mark various rites of passage and milestones in life.
From the above, we can define Ratib comprehensively as “a regular supererogatory litany of an organic nature that is compiled and sequentially arranged by a Sufi Sheikh by way of inspiration, and established as a waymark of a spiritual path that requires the steadfast observance of its wayfarers and adherents, so that they may attain worldly needs, otherworldly aspirations and spiritual emoluments.”
The author of Ratib Jalaliyya is Sayyid Muḥammad b. Aḥmad Lebbai b. Mīrān Lebbai b. Aḥmad Ṣadaqa al-Kirkarī al-Ṣiddīqī (d. 1898). Born in Kayalpatnam and interred in Kilakkarai—both centres of Islam in South India—he is renowned by the Arabic and Tamil epithets Imām al-ʿArūs (إمام العروس) and Māppillai Lebbai Ālim (மாப்பிள்ளை லெப்பை ஆலிம்) respectively. The Arusi [ʿarūsiyya] branch of the Qadiri [qādiriyya] spiritual path [ṭarīqa] is eponymously named after his Arabic epithet.
On examining the title and contents of Ratib Jalaliyya, Shaikh Dr Thaika Shuaib concludes that the author has derived inspiration from two earlier works and their composers viz. the Rātib al-Shahir of Imām ʿAbd Allāh b. ʿAlawī al-Ḥaddād (d. 1720) and the Rātib Bukhāriyya of Sayyid Muḥammad al-Bukhārī al-Jalālī (d. 1793), may Allah be pleased with them both.
Ratib Jalaliyya is one of the defining characteristics of the Arusi-Qadiri Sufi way [ṭarīqatu-l ʿarūsiyyatu-l qādiriyya]. It contains the kernel [sirr], for the Supreme Name [al-ism al-aʿẓam] is found therein. Wayfarers and adherents on the path are expected to establish it in their lives to attain success in one’s spiritual wayfaring [sulūk].
Generally, Ratib Jalaliyya is practised as a liturgy [majlis dhikr] led by a cantor [muqaddam] who may be the Sheikh’s deputy [khalīfa] or a dervish [murīd] appointed to lead the recitation. Such gatherings are traditionally held on Thursday and Sunday evenings after sunset to commemorate Friday and Monday nights respectively. It is also recited on special nights and days of the year; to facilitate fulfilling of needs; before embarking on journeys; and to commemorate births and deaths.
Spiritual aspirants should approach the Ratib Jalaliyya with the same thirst and regularity they would a watering place. As water satisfies the body’s physical demand, so too does the Ratib Jalaliyya bring the soul nourishment, a state of contentment and, eventually, delight.
Etymologically, rātib is derived from ra-ta-ba, which means “to arrange something in a regular sequence or order” or “to become constant, firm, steady, steadfast, stable, fixed, fast, settled and established”. Lexically, it means “salary, pay and emolument; a thing or an affair continual or uninterrupted, constant, firm, steady, steadfast, stable, fixed, fast, settled and established”.
Spiritually, a Ratib is a bequest from the author to his disciples [murīdīn sing. murīd] and devotees [muḥibbīn sing. muḥib]—both present and future—who partake their share of its blessings when initiated into the spiritual path [ṭarīqa] that leads to Allah, Most High. Upon receiving it from one’s spiritual guide [shaykh], the Ratib becomes an appointed task [waẓīfa] for a spiritual aspirant [sālik] and it should be discharged as per the instructions from whose hands one receives it.
With the authorisation [ijāza] of the author or his spiritual inheritors, a Ratib is practised (a) individually, as part of one’s personal and familial worship; (b) communally, in mosques and Sufi lodges [zāwiya, takiya, ribāṭ, khānqā, dargah] at various times of the day or week; (c) collectively in public and private, to mark various rites of passage and milestones in life.
From the above, we can define Ratib comprehensively as “a regular supererogatory litany of an organic nature that is compiled and sequentially arranged by a Sufi Sheikh by way of inspiration, and established as a waymark of a spiritual path that requires the steadfast observance of its wayfarers and adherents, so that they may attain worldly needs, otherworldly aspirations and spiritual emoluments.”
Introducing Ratib Jalaliyya
Its complete name is: jādhibatun jamāliyyatun ilā rātibatin jalāliyyatin wa waẓīfatin ḥāliyyatin wa maqāliyyatin wa adhkārin qādiriyya or “A Beautiful Attractant to the Majestic Litany of Regular Devotions, Traditions and Invocations of the Qadiri Path”. Shaikh Dr Thaika Shuaib describes it emphatically as follows: “In the noble treasure of Islamic literature, this work occupies the honoured position of never ending fame.”The author of Ratib Jalaliyya is Sayyid Muḥammad b. Aḥmad Lebbai b. Mīrān Lebbai b. Aḥmad Ṣadaqa al-Kirkarī al-Ṣiddīqī (d. 1898). Born in Kayalpatnam and interred in Kilakkarai—both centres of Islam in South India—he is renowned by the Arabic and Tamil epithets Imām al-ʿArūs (إمام العروس) and Māppillai Lebbai Ālim (மாப்பிள்ளை லெப்பை ஆலிம்) respectively. The Arusi [ʿarūsiyya] branch of the Qadiri [qādiriyya] spiritual path [ṭarīqa] is eponymously named after his Arabic epithet.
On examining the title and contents of Ratib Jalaliyya, Shaikh Dr Thaika Shuaib concludes that the author has derived inspiration from two earlier works and their composers viz. the Rātib al-Shahir of Imām ʿAbd Allāh b. ʿAlawī al-Ḥaddād (d. 1720) and the Rātib Bukhāriyya of Sayyid Muḥammad al-Bukhārī al-Jalālī (d. 1793), may Allah be pleased with them both.
Ratib Jalaliyya is one of the defining characteristics of the Arusi-Qadiri Sufi way [ṭarīqatu-l ʿarūsiyyatu-l qādiriyya]. It contains the kernel [sirr], for the Supreme Name [al-ism al-aʿẓam] is found therein. Wayfarers and adherents on the path are expected to establish it in their lives to attain success in one’s spiritual wayfaring [sulūk].
Generally, Ratib Jalaliyya is practised as a liturgy [majlis dhikr] led by a cantor [muqaddam] who may be the Sheikh’s deputy [khalīfa] or a dervish [murīd] appointed to lead the recitation. Such gatherings are traditionally held on Thursday and Sunday evenings after sunset to commemorate Friday and Monday nights respectively. It is also recited on special nights and days of the year; to facilitate fulfilling of needs; before embarking on journeys; and to commemorate births and deaths.
Types of Contents in Ratib Jalaliyya
The contents of Ratib Jalaliyya can be categorised as follows:- Verses from the Koran
[āyāt al-qur′ān] - Invocations from the Prophetic tradition
[adhkār al-sunna] - Formulaic and repetitive incantations of Allah’s Names and Attributes
[dhikr asmā′ wa sifāt Allāh ﷻ] - Prayers and praise upon the Prophet ﷺ
[ṣalāt wa madh ʿala-l nabī ﷺ] - Lauds on spiritual masters and odes on spirituality and tenets of Islam
[qasā′id wa manqabāt] - Repentance, Entreaties and Supplications [istighfārāt wa munājāt wa ad′iyya]
Objectives of Ratib Jalaliyya
Analysing the contents of Ratib Jalaliyya will reveal that it revolves around the following objectives:- Remembering Allah ﷻ
- Venerating His Beloved Prophet ﷺ
- Praising His Intimate Friends (radiya Llahu anhum)
- Recalling the Afterlife
- Raising Spiritual Aspirations
- Imploring Allah ﷻ
Summary
The term wird, translated commonly in English as “litany”, is defined in the Arabic language literally as “a watering place”, i.e. one that is visited regularly out of a need. Ratib Jalaliyya, as a type of wird, has a similar place in the life of wayfarers and adherents of the Arusi-Qadiri Sufi path.Spiritual aspirants should approach the Ratib Jalaliyya with the same thirst and regularity they would a watering place. As water satisfies the body’s physical demand, so too does the Ratib Jalaliyya bring the soul nourishment, a state of contentment and, eventually, delight.
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