tag:blogger.com,1999:blog-66426076096073878562024-03-20T17:56:42.125+08:00Al-Faidhu At-Tijanytijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.comBlogger26125tag:blogger.com,1999:blog-6642607609607387856.post-46154456400348847272012-06-11T09:31:00.000+08:002012-06-16T11:11:39.492+08:00Ijtima' Tijani Se-Malaysia 2012 di Johor BahruIjtima' Tijaniyah Se-Malaysia yang telah berlangsung pada 7 - 9 Jun 2012 baru-baru ini telah diadakan di Negeri Johor. Majlis yang menghimpunkan ahli-ahli thoriqah tijani dan juga muhibbin diseluruh Malaysia ini kali ini agak meriah dan berlainan sedikit kerana ianya diadakan dikawasan yang terpencil dipinggir hutan di Pekan Nenas. Sebuah tempat percutian di pinggir bukit.
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Pada hari pertama majlis dibuat di zawiah Anafaturrabbaniah Kg.Sinaran Baru, Kempas. Ketibaan Sayyidi Syeikh Ahmad Al-Hadi disambut dengan bacaan qasidah ahli bait. Selepasa solat isyak berjemaah dan zikir wadzifah, majlis penganugerahan ijazah solawat faith kepada para muhibbin telah diadakan. Sambutan para muhibbin diperkampungan ini agak memberansangkan dengan jumlah kehadiran yang disertakan bersama para-para muslimat.
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Majlis ijtima' kali ini menutupkan tirainya, dengan satu majlis yang agak penting dan bersejarah iaitu majlis Perletakan Batu Asas Pembangunan Yayasan Faidut Tijani. Majlis disempurnakan oleh Sayyidi Syeikh Ahmad Al-Hadi. Idea untuk mengadakan Yayasan Tijani oleh Dato' Haji Abd. Karim Hasan ini merupakan satu pembukaan sejarah baru bagi thoriqah Tijani di Malaysia. Mudah-mudahan dengan terdirinya sebuah yayasan Tijani di bumi Johor ini akan bertambah mengukuhkan lagi ikatan mahabbah sesama ikhwan..InsyaAllah.
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foto sekitar majlis seterusnya...<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRhtJw-FW2ScV86_7sYs0dSj4yty1uX5GqrEeo3J516kW2hqtTw_9lpGRu6nf58u6S83osh78s077QwhWBUPqKKPZ3k-fm7JJ_x4ijtniu4F1WzCjIGcGtSi0BIB6JWvQtB9XXTmEhB7Y/s1600/78-tijani_malaysia%2540johor2012.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="367" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRhtJw-FW2ScV86_7sYs0dSj4yty1uX5GqrEeo3J516kW2hqtTw_9lpGRu6nf58u6S83osh78s077QwhWBUPqKKPZ3k-fm7JJ_x4ijtniu4F1WzCjIGcGtSi0BIB6JWvQtB9XXTmEhB7Y/s640/78-tijani_malaysia%2540johor2012.jpg" width="550" /></a>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com2tag:blogger.com,1999:blog-6642607609607387856.post-33213795648788204032011-07-07T13:45:00.009+08:002011-07-14T14:23:55.561+08:00Ijtima' Tijani Se-Malaysia 2011 di Kuala Lumpur1 Julai 2011 Bermulanya kemunculan secara rasminya thoriqah Tijani di Malaysia di bawah pimpinan Sayyidi Syeikh Ahmad Al- Hadi Al- Maghribi Al-Hasani At-Tijani. Ijtima' kali pertama yang diadakan Damansara Perdana, Kuala Lumpur ini adalah inspirasi daripada Sayyidi Syeikh sendiri dan telah berjaya dan berjalan dengan lancarnya.<br /><div align="center"><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9Wd52brDH5HpGKoRPGeu5E3HpOfb13tRaTF87ZBSwdXEwpcGMkjEUnfwZ7myrUV38PZRE69jeZ19gMyaVNF83fvBs6jemeGG4DSD5fKOyPo7XBuDER0JGniCe__aPWdjag6EF56fQY_8/s1600/tijany_malaysia+010.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 320px; height: 213px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9Wd52brDH5HpGKoRPGeu5E3HpOfb13tRaTF87ZBSwdXEwpcGMkjEUnfwZ7myrUV38PZRE69jeZ19gMyaVNF83fvBs6jemeGG4DSD5fKOyPo7XBuDER0JGniCe__aPWdjag6EF56fQY_8/s320/tijany_malaysia+010.jpg" alt="" id="BLOGGER_PHOTO_ID_5629072435519237042" border="0" /></a></div><br />Ijtima' yang diadakan pada hari jumaat ini bermula dari selepas solat asar. Majlis dimulai dengan wirid wadzifah dan seterunya disambung dengan wirid hailallah.<br />Wirid sanad dari Maghribi dibawa oleh Sayyidi dan dibantu oleh ikhwan dari Kedah sebagai kumpulan pemimpin wirid pada hari itu.<br /><div align="center"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7fLOw6ckgBXfhzpPebImjzRpbVSy1Wz4WSW88LQEKGTe5C-M03rEhnjIGIaTqsbPArDVViujnjXtIXv1OVOZYLvVHj03CElq6sOzyI3NCrlXfBKf6M4KiGOYILb7mvBcrkO0lcVCHk4s/s1600/tijany_malaysia+005.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 320px; height: 213px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7fLOw6ckgBXfhzpPebImjzRpbVSy1Wz4WSW88LQEKGTe5C-M03rEhnjIGIaTqsbPArDVViujnjXtIXv1OVOZYLvVHj03CElq6sOzyI3NCrlXfBKf6M4KiGOYILb7mvBcrkO0lcVCHk4s/s320/tijany_malaysia+005.jpg" alt="" id="BLOGGER_PHOTO_ID_5629080445650941122" border="0" /></a></div><br />Kemudian selepas dari solat maghrib berjemaah, diadakan pula tausiyah tijaniah oleh Sayyidi Syeikh sendiri. Tausiyah yang amat menarik dan menjadi pengajaran dan pedoman untuk ikhwan tijani dalam mendalami dan mentaati adab-adab sebagai murid dalam thoriqah tijani ini. Tausiyah yang banyak menggunakan bahasa melayu ini dapat disampaikan dengan jelas walaupun bercampur dengan bahasa arab. Nampaknya Sayyidi Syeikh Ahmad Al-Hadi ini telah banyak mempelajari bahasa melayu.<div align="center"><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiL9hZi-3gGC0HSfADOA55a-jyV7x3QkpsDYsgOBYo0MciC-d04csiNHuNxsVeYPIK17qpINT706tXeyYoF2DcXF5LQryi2GdTHDrSOVkT8hK4mdu-GwCczGPR0Pn0F1BrDI51fIxj_3z4/s1600/tijany_malaysia+013.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 320px; height: 213px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiL9hZi-3gGC0HSfADOA55a-jyV7x3QkpsDYsgOBYo0MciC-d04csiNHuNxsVeYPIK17qpINT706tXeyYoF2DcXF5LQryi2GdTHDrSOVkT8hK4mdu-GwCczGPR0Pn0F1BrDI51fIxj_3z4/s320/tijany_malaysia+013.jpg" alt="" id="BLOGGER_PHOTO_ID_5629070738313630226" border="0" /></a></div><br />Selepas dari majlis tausiyyah dan solat isya', majlis bai'ah thoriqah telah diadakan. Agak ramai juga para muhibbin yang mendapat bai'ah pada malam itu termasuk dengan kaum muslimat. Sebelum dari membai'ah, Sayyidi telah menyatakan syarat-syarat bagi mereka yang ingin mengambil bai'ah.<div align="center"><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4FgM7elriRUGZAJ5LWWNBy8majcxBjn6km4ZsWPR81MPrOf3S7AoWbEKyHwTledLOMHqeRn9rgWPH9i68EV2fIhITQYqy1b0S4tYFQ9llWaQyjRtisPzVTFtlEQ6Rec2zOTOeiT18-ww/s1600/tijany_malaysia+011.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 320px; height: 183px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4FgM7elriRUGZAJ5LWWNBy8majcxBjn6km4ZsWPR81MPrOf3S7AoWbEKyHwTledLOMHqeRn9rgWPH9i68EV2fIhITQYqy1b0S4tYFQ9llWaQyjRtisPzVTFtlEQ6Rec2zOTOeiT18-ww/s320/tijany_malaysia+011.jpg" alt="" id="BLOGGER_PHOTO_ID_5629070737160257810" border="0" /></a></div><br />Sebelum majlis bersurai, Sayyidi telah mengenalpasti dan menetapkan kepada mereka-mereka supaya bertanggungjawab untuk menjadikan zawiyah di tempat masing-masing untuk melazimi wirid secara berjemaah terutamanya wirid hailallah. Antara ikhwan dan para muhibbin yang hadir pada hari itu, ada yang dari Johor, Kelantan, Terengganu, Melaka, Kedah dan sekitar Kuala Lumpur sendiri dan dari Selangor.<br /><br />Insya Allah dengan izin Allah, Tijani semakin berkembang di bumi Malaysia satu hari nanti. Mungkin di ijtima' akan datang, akan ada ikhwan dan muhibbin dari negeri-negeri lain yang hadir. <br />Sama-samalah kita mengeratkan lagi hubungan silaturahim sesama ikhwan dan muhibbin.<br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPcDpewQHAth6pcnoY9PjONAWkovoGotFPuFxH9aph1pfMbi_buDrSf4zc6OGPWa4toFV6qgrQgLI6bVBtMuNx_UIuB_WNZdV4mb8x4HCwPbknnvKkIWhYx0BDetHiQNsnpDz46guVLhY/s1600/tijany_malaysia+011.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 420px; height: 283px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPcDpewQHAth6pcnoY9PjONAWkovoGotFPuFxH9aph1pfMbi_buDrSf4zc6OGPWa4toFV6qgrQgLI6bVBtMuNx_UIuB_WNZdV4mb8x4HCwPbknnvKkIWhYx0BDetHiQNsnpDz46guVLhY/s320/tijany_malaysia+011.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5629087815895524802" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYDBDeVBbkf08Li0Bkm-SoKZ_rInWVK7Z1M4nw_K9mo4m2uZFnTVlEkMLdTtF4P56ksI0WBy89Q-oLrpbD4kbFLBIOOweqrEBS011TQ2I9KwVikaBCyP-m2YHOZtI6BI1KC5BnpU5aQPk/s1600/ikhwan1.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 420px; height: 277px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYDBDeVBbkf08Li0Bkm-SoKZ_rInWVK7Z1M4nw_K9mo4m2uZFnTVlEkMLdTtF4P56ksI0WBy89Q-oLrpbD4kbFLBIOOweqrEBS011TQ2I9KwVikaBCyP-m2YHOZtI6BI1KC5BnpU5aQPk/s320/ikhwan1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5629087805422835154" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgsdbkp1CDUImtqGjcVbkZqxvE1A8SbqhcpL9Z_I1eW_b_wH6jXMtUhixK4xA1YlTb4a9C7J1MBtdMeKsw0s3Fy8ZHYqcb_I-y6ql6k3fglK9PFMDNEerue-QsrFTxMR4ZCQi6h2Vea-k/s1600/tijany_malaysia+020.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 420px; height: 328px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgsdbkp1CDUImtqGjcVbkZqxvE1A8SbqhcpL9Z_I1eW_b_wH6jXMtUhixK4xA1YlTb4a9C7J1MBtdMeKsw0s3Fy8ZHYqcb_I-y6ql6k3fglK9PFMDNEerue-QsrFTxMR4ZCQi6h2Vea-k/s320/tijany_malaysia+020.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5629087792192079074" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9r9QENL3VytpIcl13OEE0XX6iVhC_q2oAPJ2clTRL-ScbjxJAXwX43DhBvrS9f1w-NYe4PPxMV9RzjooAepTtyqIVEfeiToCH9A5J1V-w7UhI2RTTADyD87Ct5iCMGw47_b_1crhDkW8/s1600/tijany_malaysia+003.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 420px; height: 321px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9r9QENL3VytpIcl13OEE0XX6iVhC_q2oAPJ2clTRL-ScbjxJAXwX43DhBvrS9f1w-NYe4PPxMV9RzjooAepTtyqIVEfeiToCH9A5J1V-w7UhI2RTTADyD87Ct5iCMGw47_b_1crhDkW8/s320/tijany_malaysia+003.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5629087780198766882" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3raBHo2FsbeUoMUmhJgtPOIscPojxhd_AmalRD0o3KqZ78O7Vaf6Dxg7P_tKUI2xtOePN9Tnhxz_MC11bh0HopT5BuuzeeRMCDmBPDjcYEt25aXHtm53PvSS1EiHUNvJH9eFtVuLrkJI/s1600/tijany_malaysia+001.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 420px; height: 350px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3raBHo2FsbeUoMUmhJgtPOIscPojxhd_AmalRD0o3KqZ78O7Vaf6Dxg7P_tKUI2xtOePN9Tnhxz_MC11bh0HopT5BuuzeeRMCDmBPDjcYEt25aXHtm53PvSS1EiHUNvJH9eFtVuLrkJI/s320/tijany_malaysia+001.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5629087778947309362" /></a>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com2tag:blogger.com,1999:blog-6642607609607387856.post-64616105917620509122010-06-06T20:41:00.003+08:002010-06-07T07:47:30.709+08:00Wadzifa - 28 Mei 2010Wadzifa leading by sidi Ahmad Al-Hadi Al Hasani Al Maghribi<br />-Location - zauwiya Azzoulaloul' Assfa, Jabal Al Janna<br />Terengganu Darul Iman, Malaysia (Pondok Darul Muhajirin, Bukit Jong)<br />(28 Mei 2010)<br /><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dxol20FXDZLFjUjxSoYbalH5M0YyHHvBLaYMsYtJ-2W2q8R_mOfgLyM3cNKR9yuG3EyPht-LXw163XYTxpFtQ' class='b-hbp-video b-uploaded' frameborder='0'></iframe>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-73193958807010087982010-06-06T20:12:00.002+08:002010-06-06T20:41:05.677+08:00Hailallah - 28 Mei 2010Hailallah leading by sidi Ahmad Al-Hadi Al Hasani Al Maghribi<br />-Location - zauwiya Azzoulaloul' Assfa, Jabal Al Janna<br />Terengganu Darul Iman, Malaysia (Pondok Darul Muhajirin, Bukit Jong)<br />(28 Mei 2010)<br /><br /><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dycqAB0w6-HAqUrXfxaCelXuIwhX0jGPryG95CHZeTOYUggxjXT2vVCgEYd2viAWuXu8tiT3U01p8dN6mUG' class='b-hbp-video b-uploaded' frameborder='0'></iframe>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-91186500732706445082010-03-23T19:23:00.002+08:002010-03-23T19:34:34.180+08:00Wadzifa - 19 Mac 2010Wadzifa leading by sidi Ahmad Al-Hadi Al Hasani Al Maghribi<br />-Location in zauwiya Azzoulaloul' Assfa, Jabal Al Janna<br />Terengganu Darul Iman, Malaysia (Pondok Bukit Jong)<br />(19 Mac 2010)<br /><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dxY1-DjAKH-qgislyzrZEym23uI7VQzc-VEQ1VoFGbwQG-oZQuD4sjHl2Rc7d5erJ0wX20CTTaisfqiiDtgaw' class='b-hbp-video b-uploaded' frameborder='0'></iframe>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-78467779631528976942010-03-23T19:14:00.005+08:002010-03-23T19:26:21.794+08:00Hailallah - 19 Mac 2010Hailallah leading by sidi Ahmad Al-Hadi Al Hasani Al Maghribi<br />-Location in zauwiya Azzoulaloul' Assfa, Jabal Al Janna<br />Terengganu Darul Iman, Malaysia (Pondok Bukit Jong)<br />(19 Mac 2010)<br /><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dxRw4gHcgPCcPhV1g4srF76l6cbu3od9rf98jfC419cEmDE8h48Z_RZtWGqkYwME0sGx2WyynAHipIsVDK-xQ' class='b-hbp-video b-uploaded' frameborder='0'></iframe>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-53976347316416717182010-03-04T19:06:00.006+08:002010-03-18T07:48:50.930+08:00HailallahHailallah leading by sidi Ahmad Al-Hadi Al Hasani Al Maghribi<br />-Location in zauwiya Azzoulaloul' Assfa, Jabal Al Janna<br /> Terengganu Darul Iman, Malaysia (Pondok Bukit Jong)<br /> ( 12 Rabiul Awal 1431 H - Friday)<br /><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dykrAP48kaO88Gv8FujfDf1ehFgXc4mW-CrN7JO8FZl3XGNjAVLza4SkuLF01ODUJoVUb2SN_t7cU9SryBZMA' class='b-hbp-video b-uploaded' frameborder='0'></iframe>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-47562845326630894662010-03-04T18:40:00.008+08:002010-03-18T07:50:09.258+08:00WadzifaWadzifa leading by sidi Ahmad Al-Hadi Al Hasani Al Maghribi<br />-Location in zauwiya Azzoulaloul' Assfa, Jabal Al Janna<br /> Terengganu Darul Iman, Malaysia (Pondok Bukit Jong)<br /> ( 12 Rabiul Awal 1431 H - Friday)<br /><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dxl7x4T72SH-2QzlrPofHOsiu9yVkJBF7kkt95nhqG9H1rrLlQi_1tzFnZaiQZeEKTSEVoS476hQiGL3m0MHg' class='b-hbp-video b-uploaded' frameborder='0'></iframe>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com1tag:blogger.com,1999:blog-6642607609607387856.post-22359734841646753052010-02-07T13:53:00.003+08:002010-02-07T13:59:55.562+08:00Brebes Photo Gallery I<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhomraM0-2Vz4Nw-5jXaWBqcOAdzJtkglKMgYrO6ai1GZcVAYiRODOSCukYKce_hMqeOEp1zwQ-JDLC63XeD0LMIAvRPWygtSyHwcTJ3QPJHJbeQigXCFb0Kh1gIngLNMo1ABxnb4Ziml0/s1600-h/Picture+124.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 320px; height: 214px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhomraM0-2Vz4Nw-5jXaWBqcOAdzJtkglKMgYrO6ai1GZcVAYiRODOSCukYKce_hMqeOEp1zwQ-JDLC63XeD0LMIAvRPWygtSyHwcTJ3QPJHJbeQigXCFb0Kh1gIngLNMo1ABxnb4Ziml0/s320/Picture+124.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5435376581201899234" /></a><br /><a onblur="try 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/></a><br /><br /><a name='more'></a>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-53984185882017023122010-01-15T23:37:00.001+08:002010-01-15T23:39:58.871+08:00Conditions of the Ahmediya Mohammediya Tijaniya PathThe great opening of Sidna Shaykh Abil Abbas Sidi Ahmed Tijani (may Allah be pleased with him) given to him by Allah , thanks to the intervention of his grandfather the Holy Prophet (peace and blessing be upon him), started at Tlemcen, and was crowned, at Chellala, and at Abi Samghroune in the Eastern Sahara. That is where the Holy Prophet (peace and blessing be upon him) allowed Sidna Shaykh Tijani to inculcate in his Mohammedian Wird to those who require it, without any pre-conditions, apart from submission to the precepts and concepts of Islam, the approval to recite the WIRD, and the WADIFA could be given to any to any believer of both sexes, provided to be pubescent, and to agree upon the terms. It was in 1196/1781. <br /><br />One of the most important steps taken by Sidna Shaykh Tijani was that he did not consider Sufism limited to a certain group of people. The Shaykh usually repeated, “Impeller of rapture (saiq as-sa'ada) drives communities to this Presence, the divine clout (sarif al-ilahi), meanwhile, strays others from (arriving into) it.” Sidna Shaykh left his door open to all seekers, instructing in the way of love all those in longing for the Mohammedian Presence (peace and blessing be upon him). As for the conditions of his Order, Sidna Shaykh, simply speaking, based it on three pillars,<br /><br /> (1) Praying in the mosque with the congregation whenever possible, meeting all the prerequisites for lawfully offering prayer, <br /> (2) Praying upon the Holy Prophet (peace and blessing be upon him) and <br /> (3) Not to visit living saints or the tombs of dead ones. <br /><a name='more'></a><br /> The Allama Sidi Ibrahim Niass al-Kulkhi (d. 1390/1975) illuminates in his Ruh al-adab (Spirit of Good Morals),<br /><br /> The first and most important of the conditions is that one must commit himself to its wird until death. Allah says in the Quran: {And serve the Lord until there come unto you the Hour that is Certain}[15:99]. The Prophet (peace and blessing be upon him) says in a Hadith: "And indeed, a little that is continuous is better than a lot that is intermittent." In another hadith the Prophet (peace and blessing be upon him) said: "The best of worship is the constant one even if it is little."<br /><br /> The second of the conditions is that one must not combine this order with another. There are about 313 orders in Islam, each of which is linked through the Companions of the Battle of Badr. While any of these orders will guide one to the Prophet's (peace and blessing be upon him) path, the principles of all of them are combined in the Tijaniya order, in the same way that all principles of the past religions (of the Book) are combined in Islam. Allah is One. The final and overall Prophethood is one, and the guiding Shaykh of the last order must certainly be one.<br /><br /> The third of the conditions is that a person who has taken the (Tijani) order should not pay homage (seek spiritual guidance) to any other saint that is not a Tijani for the purpose of any spiritual gain. He must however, respect all the saints of Allah. The reason for this is that Tijaniya, being the fountain-head of all the orders, is their summation and therefore nothing is in any other order that is not found within the Tijaniya. Why then will one go out to beg for what he has in excess in his house?<br /><br /> The fourth of the conditions is that one must at all times establish the five daily prayers in congregation, except for excusable reasons. It has been related from the Prophet (peace and blessing be upon him) that prayers offered in congregation are twenty seven times better than those said singularly. In another narration, twenty five times better. Ibn Abbas (may Allah be satisfied with him) also narrated from the Prophet (peace and blessing be upon him) that: "There are no prayers for the neighbours of the mosque, except they offer the prayers in the mosque." When the Prophet (peace and blessing be upon him) was asked who is considered neighbours of the mosque, he replied "forty neighbours away from the mosque."<br /> The fifth and the final condition is that a disciple must respect his parents to the utmost possible. Allah always brings together the command to worship with dutifulness to parents. Allah says in the Quran: "Don't worship other than Allah, and with parents be nice" [2:83]; "And worship Allah without joining Him with anything. And with parents be nice” [4:36]; "Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (you meet), and what your right hands possess: For Allah love not the arrogant, the vainglorious” [31:14]; “And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother (during pregnancy) bear him, and in years twain/toil was his weaning: (hear the command), "Show gratitude to Me and to the parents.<br /><br />In the 32nd chapter of Kitab Rimah al-Hizb al-Rahim ‘ala Nu’hur al-Hizb ar-Rajim (The spears of the league of the Merciful thrown at the necks of the league of the accursed), the venerated Khalifa Sidi al-Haj Omar ibn Said al-Futi Tall (d. 1279/1864) lists in an elegant fashion 23 direct and indirect preconditions of the Order. He said, "You should know that the preconditions of this Spiritual Path of ours are twenty-three in number. If someone fulfills them all without a single exception, he is included among the people of the Spiritual Path who are successful, beloved, drawn near, most highly exalted. If someone does not fulfill them all, but he does fulfill twenty-one of the preconditions that I am about to list in order, as you will see, he is included among the beloved beneficiaries, even if he is not equal to the former. If someone does not fulfill them (the twenty one preconditions), he is not included among the people of the Spiritual Path."<br /><br /> 1.<br /> You should know that the preconditions of this Spiritual Path of ours are twenty-three in number. If someone fulfills them all without a single exception, he is included among the people of the Spiritual Path who are successful, beloved, drawn near, most highly exalted. If someone does not fulfill them all, but he does fulfill twenty-one of the preconditions that I am about to list in order, as you will see, he is included among the beloved beneficiaries, even if he is not equal to the former. If someone does not fulfill them (the twenty one preconditions), he is not included among the people of the Spiritual Path.<br /> 2.<br /> The Shaykh who teaches the invocations (adhkar) must have received permission to teach from the exemplary leader, or from someone who is qualified to give him valid permission.<br /> 3.<br /> The applicant for instruction (the disciple) must not be equipped with any of the litanies (awrad) of the Shaykhs that are essential to their Spiritual Paths, or if he has acquired one of them, he must detach himself from it and never go back to it. If someone receives our litany (wird) and enters our Spiritual Path, he must not visit any of the saints living or dead. We are told in Jawahir al-Ma'ani (Gems of Indications): As you should know, this sublime litany must not be taught to someone who is equipped with one of the litanies of the Shaykhs (may Allah be pleased with them), unless he abandons it completely and swears to Allah that he will never return to it. Only then may he be taught the litany, and only by someone who has special permission from the Shaykh (may Allah be pleased with him). This is not a form of arrogance on our part, nor a claim of superiority over the Shaykhs --far be it from us, and let us take refuge with Allah! All the litanies of the Shaykhs are based on right guidance and clear proof from Allah, and each of them is a path and a means of access to Allah. This condition is stipulated only in our Spiritual Path, not any other. If someone wishes to enter our Spiritual Path, he is therefore bound to fulfill this stipulation. He then has nothing to fear from his companion, nor from anyone whomsoever, among the saints, the living and the dead, in this world and the Hereafter. He is safe, so no harm will afflict him, not in this world, not in the Hereafter, not from his Shaykh, and not from Allah and His Messenger (Peace and blessing be upon him), on the strength of a true promise that cannot be broken."<br /> 4.<br /> Constant observance of the five daily prayers in congregation and compliance with the rules of the Sacred Law. As we are told in the Jawahir al-Ma'ani: "The preconditions (of the litany) include observance of the ritual prayers at their prescribed times, in the congregation if possible."<br /> 5.<br /> Constant dedication to love for the Shaykh, without interruption until death. (…) As we are told in the Kitab al-Ibriz: "The servant does not attain to true knowledge of Allah until he truly knows the Prophet. He does not truly know the Prophet until he truly knows his Shaykh. He does not truly know his Shaykh until people die in his sight, so he does not notice them and does not pay attention to them, but performs the funeral prayer over them and removes the craving for them from his heart."<br /> 6.<br /> There must be no sense of security from the cunning of Allah (‘adam al-aman min makr-I Allah). Allah has said: “Do they feel secure from Allah's cunning? No one feels secure from Allah's cunning except folk who are going astray” (7:99). Our master Shaykh Tijani said, "As we read in Jawahir al-Ma'anir, he was asked (may Allah be well pleased) about the real meaning of makr (cunning), so he said: "It signifies the process by which Allah reveals benefit to the servant and makes it available to him in abundance, then moves him gradually to the final stage of perdition because of that benefit." Allah says: “Do they think that because We have granted them abundance of wealth and sons, We hasten to them with good things? No, they are not aware” (23:55-6). The servant must always be fearful of his Lord. He must never feel self confident, and his heart must not rest from the fear of Allah's chastisement, “And those who are fearful of their Lord's chastisement before which none can feel secure” (70:27-28)". Faith (al-iman) has two wings, like the bird. The first wing is fear, which is the agony experienced by the heart because of the severity of the threat. As reported in the tradition (hadith) the Prophet said (blessing and peace upon him): The believer views his sins as if he is sitting under a mountain, afraid that it will fall upon him, while the hypocrite (munafiq) views his sins like a fly buzzing over his nose. The second wing his hope in Allah, the hope He will forgive him and not punish him, but without the expectation of security. If hope exists by itself alone, without fear, it is a sense of security, and the sense of security from the cunning of Allah is the very essence of disbelief in Allah. If fear exists by itself alone, it amounts to despairing of Allah and despairing of Allah is the very essence of disbelief in Allah. (…)<br /> 7.<br /> He must not be guilty of any insult, hatred, or enmity directed toward the Shaykh.<br /> 8.<br /> Constant practice of the litany (wird) until death.<br /> 9.<br /> Firm conviction (al-‘itiqad). Sidna Shaykh said, ""If someone receives from me the well known litany, which is essential to the Spiritual Path, or he receives it from someone I have authorized to teach it, he will enter the Garden of Paradise -he and his children, his wives, and his descendants- without reckoning and without punishment, provided that they are not guilty of any insult, hatred, or enmity, and that he persists in loving the Shaykh until death."<br /> 10.<br /> Innocence from criticism (salama min al-intiqad). As we read in Jawahir al-Ma'ani, our master and Shaykh Tijani wrote the following, after the invocation of Allah's Name and the invocation of blessing and peace upon Allah's Messenger (peace and blessing be upon him): "You have requested me to inform you of certain matters, so that your heart may be at peace, your love may increase, and your happiness may be lasting. Le me tell you, therefore, that what is most important is the charismatic gift bestowed on the firm believer in defiance of the critic, for that is the greatest benefit to be hoped for, and the most excellent promise to be anticipated by the intelligent person. It means that anyone who receives our litany, and practices it constantly until death, will enter the Garden of Paradise without reckoning and without punishment, he and his children, his wives and his descendants, if they all remain innocent from criticism."<br /> 11.<br /> In order to practice the remembrance (dhikr), the disciple must be authorized by receiving a valid instruction from someone who has a valid authorization from the exemplary guide, or from someone he has authorized. Sidna Shaykh said: I asked Allah's Messenger: 'Is this a special favor, peculiar to someone who has received the dhikr from me verbatim, or is it everyone who has received it, even through an intermediary?' He told me: "Everyone whom you have authorized, and who has given it to someone else, for it is as if he has received it from you verbatim, and I am a guarantor for them all".<br /> 12.<br /> Congregation for the performance for the daily office (wadhifa) and the remembrance of the Haylala (i.e. La ilah illa Allah) in the wake of the afternoon prayer on Friday. As we read in Jawahir al-Ma'ani: If someone is all alone, for instance in a country where he is accompanied by any of the brethren, he should recite the wadhifa by himself. If brethren are present, however, he should get together with them and they should recite it in congregation, for that is a necessary precondition of the wadhifa. (…) The litanies that are essential to the Spiritual Path include the remembrance of the Haylala in the wake of the afternoon prayer on Friday, together with the congregation. If someone has brethren in the town, they are obliged to gather together and perform their remembrances in congregation."<br /> 13.<br /> The prayer of Jawharat al-Kamal (Jewel of Perfection) must not be recited without ritual cleansing with water. As we read in Jawahir al-Ma'ani: "You must not recite Jawharat al-Kamal unless you have performed the ritual cleansing with water, not with dry earth (tayammum), because the Prophet (peace and blessing be upon him) and the Four Caliphs (Sidna Abu Bakr, Sidna Omar, Sidna Uthman and Sidna Ali) are present at the time of its recital."<br /> 14.<br /> The abandonment of disharmony between him and all his fellow creatures, especially between him and his brethren in the Order. In the first treatise (risala) of Jawahir al-Ma'ani, Sidna Shaykh has said: "You must beware of neglecting the litany, even one time in your life, as well as the provisions of the litany, which are in compliance with the congregation prayers and the rules of the sacred law. You must also beware of donning the cloak of security from Allah's cunning in the matter of sins, for they are source of perdition. You must abandon disharmony with all of your fellow creatures, especially between you and the spiritual brethren. You must pay visits for the sake of Allah, make friends for the sake of Allah, and serve food for Allah's sake, to the extent of your ability without undue hardship and trouble. You must be patient with Allah's command, whatever trials and tribulations may befall. This world is the abode of temptations, and its afflictions are like the waves of the ocean."<br /> 15.<br /> There must be no negligence in the performance of the litany, such as postponing it after its proper time, without a valid excuse, and so on. Sidna Shaykh has said: "If someone receives this litany, but then neglects it completely or treats it as unimportant, a penalty will be inflicted upon him and perdition will befall him." This is a communication from the Chieftain of Existence (peace and blessing be upon him) to Sidna Shaykh (may Allah be well pleased with him). Sidna Shaykh also said, "If someone abandons one of the litanies of the Shaykhs, for the sake of entering this Mohammedian Spiritual Path of ours, which Allah has honored above all the Spiritual Paths, Allah will keep him safe in this world and the Hereafter. He will therefore have no reason to be afraid of any affliction, not from Allah, nor from His Messenger, nor from his Shaykh, nor from anyone whomsoever among the living and the dead. As for someone who enters our company, but then retreats from it,(in a bad way), he will be stricken by the afflictions of this world and the Hereafter and he will never return."<br /> 16.<br /> The litany must not be given without a valid authorization. As we read in Jawahir al-Ma'ani, Sidna Shaykh said: "The masters of illumination have mentioned several things that result in dire consequences for someone who commits any one of them. If he does not repent before he dies, he will come to a bad end. (The only refuge is with Allah the Exalted) They include the false pretense of sainthood and laying claim to masterhood, which is committed by giving the litany without authorization".<br /> 17.<br /> Respect for everyone connected to the Shaykh, especially the distinguished members of the elite among the people of the Spiritual Path. Sidna Shaykh said: "We have a degree in the sight of Allah, which reaches such a height in the presence of Allah that I am forbidden to divulge its definition to you. If I were to express it, the masters of truth and spiritual knowledge would be unanimous in declaring me guilty of unbelief".<br /> 18.<br /> Cleanliness of the body and clothing, if possible.<br /> 19.<br /> Cleanliness of the location (where the litany is performed).<br /> 20.<br /> Sitting and facing the Qibla (direction to Makkah), except on a journey, even if very close or in a congregation.<br /> 21.<br /> Refraining from speech, except in an emergency. As we read in Jawahir al-Ma'ani, "The preconditions of the litany are: (1) Observance of the ritual prayers at their prescribed times, in the congregation if possible. (2) Cleanliness of the body, clothing, and location. (3) Facing the Qibla. (4) Refraining from speech, except in emergency."<br /> 22.<br /> The visualization of the spiritual guide. As we read in Jawahir al-Ma'ani, "Its special precondition for someone who is capable of it, is the visualization of the spiritual guide, as if he is sitting in his presence from the beginning of the remembrance to its end, while seeking his support. It is more significant than this, more refined, more perfect and more beneficial, for him to visualize the form of the Chosen One (al-Mustafa; peace and blessing be upon him), as if he is sitting in his presence in a state of awe and reverence, and to seek his support in accordance with his spiritual state and his station." (…) May Allah bless you and us, with His enabling grace and may He grant us a taste of this pure beverage! As you should also know, the Mohammedian Reality is a manifestation in every world. Its manifestation in the world of physical bodies is not like its manifestation in the world of the spirits, because the world of the physical bodies does not contain what the world of the spirits contains. Its manifestation in the world of the spirits is not like its manifestation in the world of the essence, because the world of the essence is subtler and more extensive than the world of the spirits. Its manifestation in the earth is not like its manifestation in the sky. Its manifestation in the sky is not like its manifestation on the right side of the Heavenly Throne. Its manifestation on the right side of the Heavenly Throne is not like its manifestation in the presence of Allah, since there is no "where" and no "how" to define it. In every higher station, its manifestation is more complete and more perfect than in the station below. Each manifestation is more complete and more perfect than in the station below. Each manifestation has a majesty and an awesome dignity corresponding to the place, until its finally arrives at a place in which it cannot be seen by any of the Prophets, the angels, and the saints. That is the meaning of his saying (peace and blessing upon him): "I have with Allah a time in which no angel drawn near nor Prophet can keep up with me." You must therefore raise your aspiration, O my brother, in order to see him in the loftiest quintessential manifestations, wherever he is, and you must understand the signal. (…)<br /> 23.<br /> The visualization of the meanings of dhikr. As we read in Jawahir al-Ma'ani, "He should also visualize the meanings of the words of the dhikr, if he is capable of understanding them. If not, he should listen to what he is remembering with his tongue, in order to keep his mind from drifting away from his purpose."<br /><br /> <br /> Certain caliphs of the order add another and final condition which remains in turn obligatory for any Muslim. This means to believe that the Shaykh Tijani, whoever he is, is merely a conscience director and a servant of God.<br /> <br /> <br /> These conditions constitute the core jurisprudence (fiqh at-tariqa) of this Ahmediya-Mohammediya-Ibrahimiya-Hanifiya-Tijaniya Sufi order. All in all, Tijanis are ordered not to visit living saints or the tombs of dead ones. Tijanis could rely on Sidna Shaykh's own guarantee of salvation granted to him by his grandfather (peace and blessing be upon him). Sidna Shaykh said: Be of good cheer! Anyone who is devoted to our love, until he dies in that state, will certainly be resurrected among those who are safe, provided that he does not wear the garb of security from Allah's cunning (makr ‘Allah)." Sufi brothers are safe from their masters if they leave other orders they are members of, as the Tijaniya in itself summed up all the other orders. Tijanis are ordered not to cut themselves from the world, and are advised to wear garments of people of the blame (tariq al-malamatiya) designated by the Companion Sidna Abu Bakr Siddiq (may Allah be satisfied with him). The Malamatis live under one code: "Avoid impressing human beings at all times and avoid seeing their pleasure in any type of characteristic or behaviour. If you do not, you will soon be blamed for what God agency has caused you to possess." Shaykh al-Azhar Abul Fayd Sidi Mohammed al-Hafidh al-Misri Tijani (d. 1398/1983) concludes,<br /><br /> The highly venerable masters in this Sufi path have stated that the Tijaniya has the highest standing amongst all, and every Sufi path of education is included in it. It is well-known to those who know the ways of the people of Allah that some of them educate by seclusion (khalwa), others educate without, some others educate through performance of dhikr in secret (sirran), and yet others educate through loud performance (jahran), and some people attain through recitation of prayers upon the Prophet (peace and blessing be upon him). Likewise, promotion (tarqiya) could be by an eye-glance (nadra), or a state ('hal), or a Name (Ism), or ecstatic attraction (himma), etc. Thus, every dhikr or particularity that is known in other Sufi paths does perfectly exist in this (Tijani) path. In it gather all the good traits of other paths; and it does stand alone with what is specially endowed to its adherents. Allah said, "That is the bounty of Allah; which He gives unto whom He will. Allah is of infinite bounty" [62:4].<br /> <br /><br />يقول العلامة العارف بالله أحمد بن العياشي سكيرج رضي الله عنه في رسائله: لا تلقنها (طريقتنا) إلا لمن أخذت عليه العهود بالوفاء بشروطها المقررة مع التنبيه على شرط كبير لا بد منه في حق من تقلد بعهد هذه الطريقة، و هو المحافظة على الصلاة في وقتها، بإتقانها إتقانا تاما، بإسباغ وضوئها مع الاطمئنان و الخشوع التام و ذكر الأوراد بترتيل، فكثير من الإخوان قد أخلوا بهذا الشرط الذي غفل عنه جل المقدمين، و إن مرة واحدة من الهيللة بترتيل و تدبر أفضل من ألف مرة منها بلا ترتيل و تدبر و هكذا الشأن في غيرها... و من شروط الطريقة الأساسية: التزام ذكر الورد صباحا و مساء و ذكر الوظيفة مرة في اليوم أو مرتين و ذكر الهيللة بعد صلاة عصر يوم الجمعة في عدد خاص للمنفرد و بغير حصر في عدد في الجماعة المتصل ذكرهم للغروب... ومن شروطها كذلك المحافظة على شروطها و عدم التهاون بها إلى الممات... و لا يصح أن يسمى تجانيا اصطلاحا من تلقاها عمن يلقن غيرها و لا يصح لمن عنده غيرها أن يلقنها، فهو مع الأخذ عنه غير تجاني اصطلاحا، لأنه مشروط فيها عدم جمعها مع طريقة أخرى ليست متفرعة عنها، فلا يصح للمريد أن يكون تجانيا شاذليا مثلا... و قد غلط من لقن غيرها معها ممن أذن له من الشيوخ في الطريقة فظن أنه مجاز فيها، و لهذا أنكر أبو الفتح المقدم المعظم السيد الحاج محمد فتحا كنون على الشيخ سيدي ماء العينين في قوله: إني مؤاخ لجميع الطرق، وقوفا مع قدم الجد في الطريقة ... لكن لا ينبغي التحجير على المفتوح عليه، فهو محمول على الصدق فيما يتظاهر به، و يتعين تصديقه فيما لديه... و يقول العلامة ﻔﻲ كتاب الكوكب الوهاج: لقد أسست طريقتنا الأحمدية التجانية على تقوى من الله و رضوان بما منح الله مؤسسها من صدق المعاملة مع مولاه و كمال محبته في رسول الله صلى الله عليه و سلم و أركانها المشيدة إنما هي في ملازمة الورد و الوظيفة و ذكر الجمعة بعد المحافظة على الصلوات في أوقاتها و القيام بالمأمورات و ترك المنهيات بقدر الطاقة ، و أما ما يتعلق بكرامات الشيخ رضي الله عنه و فضل طريقته فإنه أمرٌ خارج عن شروط الطريقة والطريقة إنما هي ذكر على الحقيقة و ما زاد على ذلك فهو فضل أو فضول، فالفضل لا ينبغي أن يُذكر إلا لأهله و الفضول بتداخل غير أهلها فيها. و يقول العلامة: مدار طريقة القوم قدس سرهم على المحبة فلا ينبغي للمريد أن يلتفت إلى غير شيخه... و كما أن الجبال لا يزيلها عن أماكنها إلا الشرك بالله كما قال عز و جل: "و تخر الجبال هدا أن دعوا للرحمن ولدا و ما ينبغي للرحمن أن يتخذ ولدا." فكذلك قلوب الرجال لاسيما الولي لا يزيل قلبه إلا الشرك الواقع من تلامذته معه من إشراك أحد معه في المحبة، لا يزيله إلا ذلك: حب السوى مع من تهواه محظور و ذا لدى مذهب العشاق مشهور <br /> <br /><br />من رسائل العلامة سيدي أحمد بن العياشي سكيرج رضي الله عنه إلي المقدم السيد عبد العزيز الدباغ رضي الله عنه: هل زيارة الأولياء أحياء وأمواتا إذا كانت بقصد الصلة العامة لا بقصد التعلق والإستمداد، مع وفور محبتهم ونهاية تعظيمهم، من حيث أنهم عباد الله وخيرة خلقه لا غير فيها منع يؤدي الزائر بذلك الشرط لقطعه عن الطريق والعياذ بالله ؟ وإذا قلنا بعدم المنع فما الذي يترتب على من أسند المنع لمولانا القطب المكتوم؟ الجواب: إن المريد العارف بمعنى الزيارة غير ممنوع منها، ولا يكون عارفا بها إلا من كان يتحقق بمعنى الإخلاص ويعمل بمقتضاه، وقد قال الولي الصالح سيدي العربي بن السائح رحمه الله : العامة أمثالنا لا يعرفون العمل لله، يعني أنهم لا يخلصون في أعمالهم، فالأولى هو المنع من الزيارة مطلقا سواء كانت زيارة تعلق واستمداد، أو زيارة اعتبار، أو قصد الصلة العامة، وقد قال الشيخ الأكبر ابن عربي قدس سره فيما نحفظه منقولا عنه : ما سامح شيخ مريده في الإجتماع بغيره قط، وفي المنية: وكل من أخذ عن شيخ وزار…سواه لم ينفع به ولا المزار. فالأولى عدم الزيارة ووجوب المحافظة على حرمة الشيوخ، فإنها من حرمات الله، وقد أنشد في الفتوحات : ما حرمة الشيخ إلا حرمة الله…فقم بها أدبا لله بالله. وقد علمت أنه لا يترتب شيء على من أسند المنع للشيخ رضي الله عنه، لأنه هو الوارد عنه، والتفرقة بين زيارة التعلق والإستمداد وبين غيرها إنما هو في حق العارف، والعارف غير محجر عليه كما هو مقرر.<br /> <br /><br />من رسائل العلامة سيدي أحمد بن العياشي سكيرج رضي الله عنه إلي المقدم السيد عبد العزيز الدباغ رضي الله عنه: هل على التجاني من منع إذا قصد إحياء ليالي رمضان بالذكر ولم يتيسر له وحده، ولم يجد من الإخوان ممن هم على طريقته من يستعين بهم على الإحياء، ومن عادة الهمم الفاترة أنها تأنس للنشاط باجتماع بعضها مع البعض، وكان بالقرب منه جماعة خلوتية يذكرون الله في كل آحايينهم، خصوصا ليالي رمضان، فيحيونها كلها، فيذهب إليهم ويذكر معهم كذكرهم، لا بقصد المدد، ولا بقصد التزام ما يذكرونه، وذكرهم إنما هو للأسماء السبعة، بل يقصد الذكر العام، ونيته وتعلقه بشيخه لا غير، بل لا يرى في الوجود مثل شيخه حتى يتعلق به أو يستعطفه في شيء من أمر دينه أو دنياه، وإذا كان ثم منع مع هذا التحفظ فما معنى قول الرماح : واعلم يا أخي أن من جملة اللين أنك إذا دخلت على جماعة يذكرون الله تعالى على طريقة المغاربة أو العجم أو الشناوية أو الرفاعية أو غيرهم، فالواجب أن تذكر كأحدهم في النغمة والصوت، ولا تخالفهم فتشوش عليهم، ولا تسكت فيفوتك أجر الذكر. فالجواب والله الموفق للصواب : أن إحياء ليالي رمضان بمثل ما ذكرتم ليس عليه عمل الشيخ رضي الله عنه ولا عمل أصحابه، ولقد بلغنا عن سيدنا رضي الله عنه أنه أمر بسد الزاوية ليلة السابع والعشرين من رمضان، ونهى الإخوان عن عمارتها بالذكر، كما بلغنا توبيخ الشيخ رضي الله عنه لبعض العلماء من أصحابه لما دخل لحلقة ذكر بعض الطرق، حيث حظره وأخبره بأنه كان من الواجب عليه أن يخرج من صفهم. وعليه فالمتعين هو عدم الدخول مع هؤلاء الذاكرين خشية صدور ما ينقطع به المريد عن طريقته المقيد بحبلها، كيف ما كانت هذه الطريقة، وما ذكره في الرماح لا عمل عليه بين خواص الأحباب، ولا يوافقه عليه أحد فيه، وقد كان يقول بعض علماء الطريق : إن الرماح كل شيء فيها ماعدا الطريقة فليست فيها، لاشتمالها على أمور ليست من طريقتنا، وقد كان عزم بعض أعيان علماء الطريق اختصارها والوقوف مع المتعين في الطريقة من الفقه المنوط بها، فالحزم كل الحزم للمريد هو عدم الدخول في صف الذاكرين لغير أذكار طريقته من طرق الشيوخ قدس سرهم، ولا يعتمد على ما في الرماح مما نقلتموه عنها في هذا المقام، والذي ينبغي هو حمل ما في الرماح على من يدخل على جماعة من تلك الطرق، ويخشى أن يؤدي خروجه من صفهم في المحل الذي لا يسعه وحده دونهم إلى تغيير قلوب ومدابرة وعداوة، فهذا يتعين عليه أن لا يخرج ولا ينكمش انكماش المنقبض الغير الراضي بعملهم، فإن ذلك يؤدي إلى مثل ما ذكرناه، وذلك في ليالي رمضان وغيرها. والأولى هو عدم الحضور معهم مادام يجد فسحة لعدم الحضور معهم، ولقد كان دأب الخاصة من المقدمين والأحباب في إحيائهم لليالي رمضان بصلاة التسبيح، فهي نعم الذخيرة بدلا عن سائر الأذكار والتراويح، ثم لا يهمكم ما قلناه في الرماح مع جلالة مؤلفها رحمه الله، فإنه رضي الله عنه ملأها علما وفوائد، فكانت مجمع ذخائر مما هو من الطريق وما هو ليس منها، اقتضى جلبه فيها تنميق تصنيفها في ذلك المقوال البديع، فجزى الله مؤلفها خيرا وأعظم له أجرا، وقد أخبرناكم بما بلغنا عنها، ولا علينا فيمن انتقد ذلك، إن كان لديه ما ينقض به ما أبرمناه، وذكرناه عمن عنه تلقيناه، والله يقول الحق وهو يهدي السبيل.<br /> <br /><br />ذكر العلامة سكيرج في كتابه كشف الحجاب، عند ترجمة الفقيه الحاج محمد بن الحاج عبد الرحمان برادة، ونص ذلك : ومن عجيب ما اتفق له أنه كان بمصر مارا ببعض طرقها، فرأى جماعة من بعض الطوائف في إحدى زواياهم، وهم مجتمعون في حضرة ذكرهم، فاستحسن ذلك، ودخل لموضعهم وجلس ينظر إليهم، ولم يكونوا تجانيين، فلم يشعر بنفسه حتى أخذته سنة. فرأى سيدنا رضي الله عنه وهو يقول له في معرض التوبيخ : ما هذا يا فلان مبارك سعيد الشيخ الجديد، فاستيقظ فزعا مرعوبا، وقام وخرج مسرعا، ولازال عاضا بنواجده على حبل هذه الطريقة إلى أن توفي رحمه الله إهـ … أنظر كشف الحجاب ص 226.<br /> <br /><br />هذه الرسالة بعثها العلامة سكيرج رحمه الله للفقراء التجانيين بجبل بومخلد بالجزائر. وذلك للتحذير من بعض الدعاوي الكاذبة التي كان يروجها بعض المتصدرين للمشيخة وقتذاك إلى جماعة إخواننا التجانيين القاطنين بجبل بومخلد. أمنكم الله ورعاكم، وسلام عليكم ورحمة الله تعالى وبركاته، وتحياته وزكواته عن مدد سيدنا رضي الله عنه وأرضاه وعنا به. من كاتبه إليكم خديم الحضرة التجانية أحمد بن الحاج العياشي سكيرج أمنه الله وأمنكم في الدارين، يليه إعلامكم بأن هذه الطريقة المحمدية قد تفضل المولى بها على هذه الأمة في آخر الزمان، بحيث لا يوفق لأخذها إلا من سبق عند الله أنه من السعداء بضمان النبي (- صلى الله عليه وسلم -) لسيدنا رضي الله عنه، فهنيئا لمن حسب في زمرة أهلها، فقد فاز فوزا عظيما، ونال مقاما رفيعا مكينا. وهذه الطريقة التجانية طريقة شكر، عملها قليل ويسير، وثوابها جليل وكثير، وقد جاءت بحمد الله صراطا مستقيما، من سلك عليه أفضى به إلى أعلى عليين، مع الذين أنعم الله عليهم من النبيئين والصديقين، فكانت بهذه المثابة أفضل من سائر الطرق، ونورها ساطع في كل أفق، ولكن لا ينال فضلها العظيم وثوابها الجسيم إلا من وفى بها وبشروطها التي منها المحافظة على شروطها، وعدم التهاون بها إلى الممات، أما من أخذها ورفضها فقد خسر الدارين، وحل به الهلاك بلامين، إلا إذا تداركته العناية فتاب إلى الله وجدد الإذن فيها، وواظب عليها إلى الوفاة. وكل إنسان يأمر بتركها فهو شيطان يجب على من أراد السلامة لنفسه أن لا يسمع كلامه، وأن لا يلتفت إليه، وقد بلغنا أنه خرج بطرفكم بعض الناس يدعو الإخوان لأذكار لفقها، ويزعم أنه شيخ مربي، ويأمرهم بترك شروط الطريقة التجانية وعدم التمسك بها، ويستميل الناس إليه، فلتحذروا أيها الإخوان من هذا الفتان، فقد جاءكم بالبهتان، فلا تخالطوه ولا تجالسوه، ولا تسمعوا لدعاويه الكاذبة، ولا تخالطوا من يخالطه إن أردتم السلامة لأنفسكم دنيا وأخرى، ولتحافظوا على طريقتكم المحمدية لتنالوا بذلك أجرا عظيما يكون لكم في المعاد ذخرا. ونسأل الله تعالى أن لا يطردنا عنها، ويجعلنا من خاصة أصحاب سيدنا رضي الله عنه، ويباعد عنا أهل الدعاوي، ويثبتنا بالقول الثابت في الحياة الدنيا وفي الآخرة. وصلى الله على سيدنا محمد وآله وصحبه وسلم إهـ.<br /> <br /><br />رسالة أخرى منه رحمه الله، بعثها للفقراء التجانيين بجبل بو مخلد بالجزائر تتعلق بالحث على الطريقة والوفاء بعدها. بعد حمد الله جل جلاله، وعز كبرياؤه، وتعالى مجده، يصل الكتاب إلى كافة إخواننا التجانيين القاطنين بجبل بومخلد. السلام عليكم ورحمة الله وبركاته، وتحياته وزكواته، من كاتبه إليكم خديم الحضرة التجانية أحمد بن الحاج العياشي سكيرج، يليه إعلامكم بأن الله تبارك وتعالى قد أنعم على المتمسكين بحبل هذه الطريقة التجانية بضمانة النبي (- صلى الله عليه وسلم -) بما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر، من الفضل العظيم والثواب الجسيم، والمحبة الخصوصية من الله ورسوله لكل من دخلها وتمسك بها. وهذا كله لكل من دخل في طريقتنا هذه والتزمها إلى الممات، بشروطها المعلومة التي منها المحافظة على الصلاة فهي عماد الدين، وهي أول ما ينظر فيه من الأعمال، ثم الزكاة والقيام بوظائف الإسلام بقدر الإمكان، وهذا كله من الواجبات، غير أن الشروط التي لا بد منها لمن يريد الدخول في هذه الطريقة هي المحافظة على الورد والوظيفة وذكر يوم الجمعة إلى الممات، وعدم أخذ ورد آخر على وردنا، وعدم زيارة الأولياء الأموات والأحياء سواء، لكن يجب تعظيمهم واحترامهم. ثم إنه لا فرق بين المطيع والعاصي في نيل خصوصية الضمان النبوي، لأن الله تعالى يحب من دخل في هذه الطريقة، وأي منقبة أعظم من محبة الله لعبده، إلا أنه ينبغي للعبد أن يستحي من الله أن يبقى مصرا على الذنوب، بل يتوب إلى الله من كل ما صدر منه من الذنوب، وبمجرد ما تحصل منه معصية يندم على فعلها ويتوب إلى الله، وذلك تطهير له من درن الذنوب، والله يحب التوابين ويحب المتطهرين. وليحذر آخذ هذه الطريقة من الإتكال على الضمانة المذكورة فيترك نفسه في المعاصي والفواحش من غير توبة، ومن حصل منه ذنب فليتب إلى الله، ولا يحتاج لتجديد إلا إذا ترك الورد أو زار أحد الأولياء من غير إخوانه، فحينئذ يجب عليه التوبة والمسارعة لتجديد الإذن من المقدم، فإن المقدم بمنزلة الشيخ رضي الله عنه، يجب تعظيمه واحترامه والسماع لكلامه في كل ما يأمر به من الأمور التي فيها طاعة الله ورسوله، ومن عظم المقدم فقد عظم الشيخ، ومن عظم الشيخ فقد عظم النبي (- صلى الله عليه وسلم -). ونسأل الله لي ولكم التوفيق لما فيه رضا الله، سائلا منه سبحانه وتعالى أن لا يطردنا عن حضرته بمنه وفضله آمين.<br /> <br /><br />من رسائل سيدي عبد الوهاب بن الأحمر إلي الفقيه سيدي محمد أكنسوس رضي الله عنه: وكان الشيخ رضي الله عنه في حياته وبعد مماته يغير على أصحابه من معرفة الغير، ويحض أصحابه على ترك معرفة الذين يخلطون العقول حتى يقع المريد في المهالك. وقد وقعت لي سيدي حكاية عجيبة مع الشيخ رضي الله عنه تدل على غيرته على أخص أحبابه وهي في زمن الربيع حيث أقدم لمكناسة أزور الإخوان وأجلس عندهم مدة ثم إني سافرت مرة فرأيت في منامي عندهم كأني مار بسايس بناحية زرهون وأنا راكب فرأيت فسطاطا عظيما وفيه رجل ذا حجة عالية فبايعته وأنا راكب ففهمت منه أنه لم يرض بذلك فنزلت إليه وسلمت عليه وقبلت يديه ورجليه فقال لي يا فلان باسمي تمرينا المرة بعد المرة بعد المرة ولا تنزل عندنا ونحن نحبك فهذا عار عليك فطلبت منه السمح والعفو وقلت له يا سيدي من أنت يرحمك الله ما عرفتك؟ فقال لي: أنا إدريس بن عبد الله الكامل، فلما أفقت من منامي عزمت على زيارته وقلت لبعض أصحابي أترافقني لزيارة السيد خفية فاتفقنا على ذلك، وفي الليلة التي عزمت فيها على السفر رأيت الشيخ رضي الله عنه بسوق البديع من فاس فأردت أن أقبل يديه على عادتي فامتنع مني فلا زلت أشفع وأرغب حتى قال لي سمعت أنك أردت الدخول لدار الأدارسة تحضر فيها، فأعلمته الخبر واستعذرت له وحين أفقت من نومي تبت لله وأتاني صاحبي الرفيق فحكيت له الحكاية بتمامها ولكن لا أدري أهذا خاص ببعض الأحباب أو بجميعهم، والسلام.<br /><br />ويقول العلامة سيدي أحمد بن العياشي سكيرج رضي الله عنه في كتاب عقد المرجان الموجه إلى الشيخ محمد بن سليمان وقد كان درقاوي الطريقة، ثم تفرد بعد ذلك بطريقة خاصة به تدعى السليمانية، ثم ادعى أنه مأذون له من الحضرة النبوية في تلقين ثلاث طرق أخرى، فضلا عن طريقته (السليمانية) وهي القادرية و الطيبية و التجانية و أحدث تصدره لجميع الطرق بما فيها التجانية ضجة بين أوساط المريدين التجانيين هناك، لكن بعضهم كان يهابه لمكانته من العلم و الولاية و التصريف، فلم يستطع أحد منهم الإعتراض عليه، فرفعوا الأمر للعلامة سيدي أحمد سكيرج، الذي كان حينها حديث العهد بقضاء مدينة وجدة: "و فرحت كثيرا منذ وصلني أنكم انخرطتم في حزب الطريقة الأحمدية التجانية بإذن خصوصي. تيقنا مني بأنكم حللتم في الضمان الأحمدي بالظفر بالمقصود. فوق ما يظن. و تم بذلك لكم الفتح. و كمل لكم به الربح. ثم صار يبلغنا عنكم ما تتعاطونه من الأخذ بيد المريدين. و ما تتحدثون به من الفضل و المناقب التي ضمنت لكم بين الهادين المهتدين. فلم يزدنا ذلك إلا كمال تصديق لجنابكم بين إخوانكم و أحبابكم. حتى بلغنا أنكم صرحتم بالإذن لكم في تلقين الطريقة التجانية من غير اعتبار شروطها المقررة. و حملتم الانسلاخ المشروط فيها على محامل أنت أدرى بها. و لم أصدق بتلقينكم بالإذن لهذه الطريقة مع غيرها حتى وقفنا على رسالتكم التي وجهها للمقدم بالزاوية التجانية بفاس من جبل ندرومة الشيخ الأخضر الجبلي و حين طالعتها مع من طالعها تعيَّن على جمع من أهل الفضل إلزامنا بالجواب عن مضمّن تلك الرسالة. ليكون على بصيرة من ذلك الأحباب. فكتبت الجواب الذي ستصل سيادتكم منه إن شاء الله نسخ تذكارا لكم و تبصرة للمستبصرين. فترجعوا عن تلقين هذه الطريقة بغير شروطها. و تكتفوا بتلقين طريقتكم المثلى فهي بحمد الله كفيلة لكم بما ترجون من الله. مع حصولكم على سر الطريقة التجانية بالإذن لكم فيها في خاصة نفسكم. فلا تستوجبون بذلك اعتراضا من أحد. و لا يتوجَّه إليكم إنكار من وقف مع شروط طريقته. و أنتم أولى بمن يعذر من يذب عن حمى طريقته. قاصرا كان أو طويل باع. و عسى أن يكون بالجواب نفع تام بين الجانبين. و يصلح الله به ذات البين."<br /> <br /><br />يقول العلامة سيدي الفقيه أبي عبد الله سيدي محمد أكنسوس: ولك علينا أن نذكر لك شروط هذه الطريقة المحمدية ، أولا التي أخالك لم تقف عليها ، فآكدها وأولها المحافظة على المفروضات الخمس في أوقاتها بالجماعة ، وإن أخذها لا يتركها أبدا لأنه إن تركها بعد أخذها يحل به البلاء الدنيوي والأخروي والعياذ بالله تعالى ، وقد رأينا أناسا وقع بهم ذلك ولم يجدوا طبيبا لدوائهم والعياذ بالله تعالى ، والثالث أن هذا الورد لا يجتمع مع غيره فمن أراد الدخول في هذه الطريقة فلا بد من ترك ما كان أخذ من الأوراد ثم لا يأخذ بعدها غيرها أبدا ، وهي كفيلة لكل خير لمن دخل فيها، ولا يغني عنها غيرها، وهي تغني عن غيرها ، بل قال الشيخ رضي الله عنه إن الطرق كلها تنقطع ولا تبقى إلا هذه الطريقة . والشرط الرابع أن من أخذ هذه الطريقة لا يزور أحدا من الأولياء الأموات والأحياء زيارة استمداد ، أي لأجل طلب المدد منهم، أي لا يزورهم بقصد أن ينفعوه أو يرفعوا عنه مضرة ، فإنه لا يقدر أحد غير شيخه أن ينفعه أو يضره بشيء . وهذا الشرط غير خاص بطريقة شيخنا رضي الله عنه بل هو شرط معروف عند كل المشايخ يجمعون بذلك همة أصحابهم حتى قال الشيخ سيدي عبد الوهاب الشعراني رضي الله عنه في كتابه اليواقيت والجواهر نقلا عن الشيخ الإمام ابن عربي الحاتمي رضي الله عنه: كما لاتكون زوجة بين الإثنين لا يكون شرع بين رسولين ولا يكون مريد بين شيخين . وانظر إلى قضية الشيخ سيدي أحمد زروق مع سيدي عبد الله الزيتوني وسيدي أحمد الحضرمي وإلى ذلك أشار الشريشي في الرائية بقوله فإن رقيب الإلتفات لغيره **** يقول لمحبوب السراية لا تسري. ولكن قد أهمل الناس هذا الشرط وتهاونوا به ولذلك قل الانتفاع بالمشايخ، والمشاهدة أقوى دليل ، وإنما أطلنا في بيان هذا الشرط لأن الشيطان يعظم ذلك على نفوس السامعين ، ويهول إليهم أمره ، وفقنا الله وإياكم لحفظ العهود والوفاء بالشروط ، لتحصيل المشروط ، امين. فهذه الشروط المعتبرة لابد منها ، وأما غيرها كالمحافظة على الجماعة ومتابعة السنة والدأب على الرواتب المعلومة ومجانبة أهل الشر ما أمكن ، وترك التعرض للفتن فذلك وأمثاله مما يثمره هذا الورد بالمشاهدة، مع أن مثلك والحمد لله لا يحتاج إلى التنبيه على أمثاله ، لأنها أمور لازمة لكل مسلم والسلام،<br /> <br /><br />ويقول العلامة سيدي أحمد بن العياشي سكيرج رضي الله عنه في كتاب عقد المرجان الموجه إلى الشيخ محمد بن سليمان وقد كان درقاوي الطريقة، ثم تفرد بعد ذلك بطريقة خاصة به تدعى السليمانية، ثم ادعى أنه مأذون له من الحضرة النبوية في تلقين ثلاث طرق أخرى، فضلا عن طريقته (السليمانية) وهي القادرية و الطيبية و التجانية و أحدث تصدره لجميع الطرق بما فيها التجانية ضجة بين أوساط المريدين التجانيين هناك، لكن بعضهم كان يهابه لمكانته من العلم و الولاية و التصريف، فلم يستطع أحد منهم الإعتراض عليه، فرفعوا الأمر للعلامة سيدي أحمد سكيرج، الذي كان حينها حديث العهد بقضاء مدينة وجدة: "و فرحت كثيرا منذ وصلني أنكم انخرطتم في حزب الطريقة الأحمدية التجانية بإذن خصوصي. تيقنا مني بأنكم حللتم في الضمان الأحمدي بالظفر بالمقصود. فوق ما يظن. و تم بذلك لكم الفتح. و كمل لكم به الربح. ثم صار يبلغنا عنكم ما تتعاطونه من الأخذ بيد المريدين. و ما تتحدثون به من الفضل و المناقب التي ضمنت لكم بين الهادين المهتدين. فلم يزدنا ذلك إلا كمال تصديق لجنابكم بين إخوانكم و أحبابكم. حتى بلغنا أنكم صرحتم بالإذن لكم في تلقين الطريقة التجانية من غير اعتبار شروطها المقررة. و حملتم الانسلاخ المشروط فيها على محامل أنت أدرى بها. و لم أصدق بتلقينكم بالإذن لهذه الطريقة مع غيرها حتى وقفنا على رسالتكم التي وجهها للمقدم بالزاوية التجانية بفاس من جبل ندرومة الشيخ الأخضر الجبلي و حين طالعتها مع من طالعها تعيَّن على جمع من أهل الفضل إلزامنا بالجواب عن مضمّن تلك الرسالة. ليكون على بصيرة من ذلك الأحباب. فكتبت الجواب الذي ستصل سيادتكم منه إن شاء الله نسخ تذكارا لكم و تبصرة للمستبصرين. فترجعوا عن تلقين هذه الطريقة بغير شروطها. و تكتفوا بتلقين طريقتكم المثلى فهي بحمد الله كفيلة لكم بما ترجون من الله. مع حصولكم على سر الطريقة التجانية بالإذن لكم فيها في خاصة نفسكم. فلا تستوجبون بذلك اعتراضا من أحد. و لا يتوجَّه إليكم إنكار من وقف مع شروط طريقته. و أنتم أولى بمن يعذر من يذب عن حمى طريقته. قاصرا كان أو طويل باع. و عسى أن يكون بالجواب نفع تام بين الجانبين. و يصلح الله به ذات البين. ثم إني أقول لك أيها الأخ الصالح أن ما ذكرتموه لنا مما سلكه معكم السيد الأخضر الجبلي حتى شوش عليكم الحال. حيث قبض الرسالة و أشاع بها في نواحي كبيرة بقصد الرد. فانقبض قلبكم من ملاقتنا من أجل هذا. مع أنه رجل لا معرفة بينكم وبينه. لكنه كان من جملة المتعصبين على إذايتك منذ حللتم ندرومة. لكن مثلكم لا يستفزه الغضب حتى يقوم للإنتصار لنفسه بالدعاء على رجل رأى ما خالف اعتقاده من جنابكم بتعرضكم لتلقين طريقة أخذ عليه العهد فيها بشروط لم تراعُوها. فَهَلا أغضيتم بطرفكم عن تعرضه لكم بالإذاية. و تصبروا كما صبر أولوا العزم. فلا يقال شيخ الطريقة السليمانية قام يرد بنفسه على مريد من مريدي الحضرة التجانية. فينسب لأحدكما الإنتصار للنّفس تبعا للهوى. و يسري في هذا عار على المريد الذي لم تخرج نفسه من حجر الترقية. و لكن العار على شيخ التربية الذي يقابل ضعفاء العقل بما لا يحمله عقلهم. و هو في مقام يقضي عليه بالتجاوز بقدر الإمكان. و إن كانت المرتبة لا تسامح من أساء الأدب عليها. و كفى بالله وليا و كفى بالله نصيرا. و هلا حملتم ما فعله معكم محملا يليق بجنابكم بأن تجعلوه لسان حق في الخلق قيضه الحق لكم لتراجعوا ما منحتكم الحضرة التي لا تحجير عليها. فعسى أن يكون الإذن الذي حصل لكم خاصا بكم دون الإذن لكم في تلقين هذه الطريقة. التي لا تصح إلا بمراعاة شروطها. فتقف عن تلقينها بغير شروطها. فهو لسان الحق أقامه الحق اعتناء بكم. ناصحا في صورة منكر بين الخلق. فتأخذوا منه ما يليق بكم. و تغضون الطرف عما يظهر أنه عورة و ما هو في الحقيقة بعورة. و هلا حملتموه أيضا محمل المريد المسترشد في طريق شيخه حيث رأى ما لم يبلغه عقله. فأشاع تلك الرسالة يسأل أهل الذكر عما اشتملت عليه. فتحصل له الذكرى. ويعرف ما تدعوا إليه في المرة الأولى و الأخرى. و هلا حملتموه أيضا على أنه من أعوان الحق في نشر تلك الرسالة. ليطلع عليها من لم يعرف المقصود في طريقتك السنية. فيتحقق بأمرك من لم يحط به خبرا. و أنت رعاك الله بنفسك أمرت أحبابك في آخر تلك الرسالة بأن يقرؤوها للطلبة الذين أنكروا عليكم الجمع بين الطرق. فهو في الحقيقة كالممتثل لأمرك فكان من حقك مقابلته بالتجاوز عنه و غض الطرف عما صدر منه في صورة القبيح. و هو في الباطن مليح. و في طي ذلك ما لا يخفى عنك من درء جملة من المفاسد. و جلب جملة من المصالح الشخصية والعمومية. زيادة على ما في ذلك من معاملة الناس بالسياسة التي جرى عليها عمل الأنبياء. و قد قال الحق للنبي الموصوف بالقوة ولأخيه في مخاطبة أقوى الفراعنة: فقولا له قولا لينا لعله يتذكر أو يخشى. و إن الحق تعالى يعطي على الرفق ما لا يعطي على العنف. فالمتعين على السيادة عدم الإنتصار لنفسه بذكر الوعد الذي وعدت به على لسان من لا ينطق عن الهوى. و لا بذكر الوعيد الذي يجازى به المنتقد عليك. و إن كنت في ذلك مضطرا من جهة أخرى تعلم سرها وخيرها و شرها. فإن ميدان المدافعة عن النفس قد يضيق بصاحبه. فيريد بسط الحق فتضيق به العبارة. و لربما كان للنفس حظ فيناضل عنها متابعة لذلك الحظ. حتى إنها ربما ترفض ما تدافع عنه إلى مزلق الإنقطاع عن الطريق التي يناضل عنها من غير شعور. و الله عليم بذات الصدور. و لقد جرى بنا القلم إلى ذكر هذه الخزعبلات و لم أرد بها غير الحق. فإن صادفت عندكم وجه قبول فذلك المطلوب. و إلا فهو كلام من غير شيخ مربي. ليس على من لم يلتفت إليه من ملام. و قد اطلعت على ما وجهتم صحبة رقيمكم لنا فرأينا فيه سحرا حلالا. تنفعل به نفوس من ذاق المعنى. أو دخل المغنى. وإني لأقول لكم قولة ذي صدق مراقب للحق: أيها الولي الحميم، قد كنت فيما سلف قبل اشتغالي. بين الموالي. ولوعا بمطالعة كتب الحقائق. حتى دهشت في أمري بما نراه من نفسي. و يتجلى لي من حضرة الغيب. و أستحلي التكلم بين قوم أستميل قلوبهم إلي وأستلذ ما أكتسبه منهم. فهم يكرمونني لصلاحي في نظرهم. و أنا آخذ منهم بإفصاحي لهم عن حقائق غيبية أجدها في نفسي في محضرهم. و كادت نفسي أن تسوِّل لي التظاهر بدعوى ليزيدوا في إكرامي. لكوني لا أعرف حرفة أكتسب بها المال أو الجاه سوى ذلك. حتى وفقني المولى بخشية منه أن لا أعد نفسي في حيز من يغر الناس في الله. و لما علم تعالى صدق إنابتي نشلني من وحلتي. و شغلني عني. فزجَّ بي في بحار المخزن حتى يقضي الله أمرا كان مفعولا. و الحمد لله على هذه الحالة. و قد شرحتها لك عسى أن تجد فيها إشارة لا يعرفها غيرك فتعمل عليها. و قد حركت منا ساكنا بخطابك المعسول. فورد عليَّ وارد بأن أكتب لك ما يمليه عليَّ هنا. ولربما تجد فيه فائدة. و هي من تتمة الجواب. و ذلك أنه حدا بي حادي المعرفة إلى مخدع أهل الصفّة. من باب الصّفا. لأرى ما كملت فيه الصفة. فدخلت بسلام. أجر ذيل الاحتشام. بكمال احترام. فتلقاني من أمام المخدع قيِّمُه. و قال: إلى هنا يا أبا العباس ماذا تريد؟ فقلت له إني مريد لا أريد. فقال: و هل من مزيد. فقلت: نعم أريد ما تريد و لا أزيد. فقال: تجرد من لباس العيب. و اخلع نعلي الهوى و تطهَّر بماء الغيب. و البس رداء الرضى. و تأزر بمئزر التفويض. و البس نعلي التسليم. و سر حتى تصل لبساط النعيم. و اجلس مجلس من نودي للإكرام في حضرة ذوي الكرم. فهناك ترى ما ترى و تسمع ما تسمع. و لا أخالك بصائر عن كتم ما يتراءى لك. إن لم تخش آلك. فإنك إن بحت بالسر. كنت مُكَذَّبا فيه في العلن و السر. وما تنجح مساعيك. و أعين الأقران تراعيك. فقلت: قد فهمت ما تقول. فهل من دليل للوصول. فقال: إني لأفتح عيني حين أفتحها على كثير. و لكن لا أرى أحدا. فاجعل دليلك الكتب و السنة. و برهانك التقوى عندما تناغيك الألسنة و قد قيل لك: لا تقتدي بالذي زالت شريعته ……عنه و لو جاء بالأنبا عن الله و لا يمنعك الهوى باتهام البرءاء به. فإن تحت سوء الظن ما لو أنفقت ما في الأرض جميعا ما وزن شعرة منه لعلو مراتبه. فقلت: لقد قلت حقا. و لكن أرشدت للمرشد بعد أن زهدتني فيه. فقال لي: المرشد هو نفس ما أرشدتك إليه. فهو يبصرك و يسير بك و تصير له و يصير لك لمطلبك. فقلت: هل هو حي أو ميت؟ فقال: هو ميت حي و حي ميت. جمع بين الضدين في اللفظ باتحاد المعنى. عند من دخل المغنى. فلا يتأثر باعتراض عليه لانتصار الحق له حوض ورده الوارد والإدامة عليه. فتمسك بحبل حبه إذا اهتديت إليه. فقلت: أين هو؟ فقال هو تحت سوء الظن مع براءته. فلا تلتفت للدَّعوى. بعد التقوى. و لا تخسر الميزان. بلسان إنسان. فإن خرجت عن بشريتك. وصلت لبغيتك. فقلت: إني مقيد بطريق. فقال: قد عرفت المقصود. و غرفت من الحوض المورود. فالزم واقفا بالباب. فها أنذا أدخل في المخدع تحت و آتيك. بما يواتيك. فوقفت منتظرا. لما يصدر لي حتى خرج مستبشرا. و أشار إلي أن أدخل. فدخلت البساط. وأجلسني محل انبساط. بين قوم أهل اغتباط. فنظروا إلي نظر مستنكر. وقالوا: معتقد أو منتقد منكر. فأخذ مني الدهش حظه. فلم أنطق بلفظَهْ. ثم سكتوا وأنصتوا. و بعضهم ينظر إلى بعض. و يتفرَّسون في هل أنا من أهل الحب أو أهل البغض. فالتفت إليَّ زعيمُهم و وجَّه إليهم الخطاب. و قال: لولا أنه من الأحباب. ما سوعد للدخول لهذا الجناب. فاشرح لنا قضيتك ومن أوصلك إلى هنا. فقلت إلى هنا. صيَّرنا إلاهُنا. لولا العناية كان الأمر فيه على ……حد السواء فذو نطق كذي بكم. فقالوا: أجل، من وصل إلى هنا فهو مبجل. فقلت: الله أعلى و أجل. و هو المقصود. ومن عرف ما قصد. هان عليه ما وجد. فقالوا: حدثنا أول حديث حدثك به من أتى بك. و دعنا من عتابك. فقلت يا قوم دعاني داعي الفلاح. حي على الفلاح. فلبيت الدعاء حتى وصلت إليه. فقال: إن أردت معروفي. يا صوفي. فكن رجلا نفسه في الثرى ……و هامة همته في الثريا. و لا تجزع بما ألم بك من ألم. "فإن الهموم بقدر الهمم". فقلت له: و أين هذا المعروف المجهول الذي تصفه لي لأبذل النفس و النفيس في إدراكه. و لو انفرد في أفلاكه، فقال: يا هذا إن عرفت نفسك عرفت ربك. و إن عدمت حسك وجدت قربك. فأنت لا أنت إذا كنت أنت. و أنت هو إذا كنته. فقلت: هذا كلام فصيح. أو لغز على معنى صحيح. فقد رأيت قوما وُلِعُوا بمثل هذا الخطاب. يا أبا الخطاب. فقال: هذه كلمات. جرت عليها اصطلاحات. والزيادة في بسطها نقص لكون العبارة تريد حلها فتعقدها. و لما تتحقق ماهيتها إلا بالذوق. إن كنت لها من أهل الشوق. و ستذوق المعنى. إن كنت معنا. فعليك بمزاحمة القوم بحبهم فهم يقربونك و إن أبعدك جهلك. ويودونك و إن منعك عقلك. و عما حين إن صدقت بكلامهم تكن من المفلحين. و بعد هذا انبعث في باطني تشوف لنيل المراتب. و تشوف لملاقاتي لأعز الحبائب. وذلك عندي من أعظم المناقب. فاجتمعت به مرارا. و سقاني حلاوة بعد مقاساتي لمرارة الإمارة. في شقاوة القساوة. و لولا ما أراه من نفسي من حب المحمدة بما لم أفعل. و ما تميل إليه من الترأس بالدعوى سرا لما له لم تصل. لقلت مقالا. و للقول كم أجد مجالا. فقالوا: حركت منا دواعي الدعاوي و ما هي إلا حجب تمنع من الوصول لمن ادعاه. و كم من مدع لوصال ليلى ……و ليلى لا تقر له بذاك. فدعنا من حديث الدعوى. و مل بنا لمعاطات كؤوس أهل التقوى. بما نفسنا عليه تقوى. فقلت: و الحديث شجون. ورب متكلم رمي بالجنون: يا قوم هل تدرون ما يوم لا يوم. فقد وقر في صدري. ما يجل به قدري. و لست بشيخ طريقة. و لا مريد حقيقي بين ذوي الحقيقة. فقالوا: شنف مسامعنا. فإنك تجد عند مخاطبتنا قلوبنا معنا. ولسنا بمن يحضر للمجالس. و لا يلقي بالا لما يحدث به المجالس. و لا ممن يتتبع فلتات المنطق في القول. و يجمع قشور الألفاظ ويرمي بلباب معناها ليعظم به الهول. فقلت لهم: يا قوم يوم لا يوم حين لا حين. و مساوات الطالحين و الصالحين. في منهج التوحيد. من غير توحيد. و لا أقصد بما قلته لكم الأزل و لا العلم القديم. بل هو شيء ساذج يكاد أن يعبر عنه من يغرف من سر بحر الأبدية. و ما تعتبر به الأحدية. ففي ذلك المظهر كنتم و ما كنت. و كنت و ما كنتم. و كنا و لم نكن. فأنتم أنا و أنا أنتم. يا قوم إنني في هذا المقام قد أرتقي في المقال. فاضمحل الخطاب و ترقى بي لمقام اللهو. فلم يكن لي حينئذ بأن أقول أنا هو حين ذقت من معنى شراب الهوى. الذي قال فيه الشاطح: أنا من أهوى ……و من أهوى أنا. و قد صحوتُ بعد ما سكرت من خمر الخطاب. ففهمت الصواب. و تحققتُ بأني عامي محض. أمي صرف. لكن تاقت نفسي للاستطلاع على حقيقتي. فجلت جولة في كوني. فخرجت عن دائرة النقطة التي تحت الباء. فوجدت نفسي في فراغ العبودية. لكن من حيث التذلي لا من حيث الترقي بالروح. لا بالروح و الجسم. لأن ذلك مقام لم يكن إلا لمن رفعه الله إليه. أو رفعه مقاما عليا. أو أسري به فكان عبدانيا. فكدت أن آتيه في ميدان الفراغ الذي هو نفس العدم ونفس الوجود. قد اجتمع الضدان هنا مشاهدة و ذوقا. لا عقلا لعقل العقل عن الجولان في هذا الميدان. والله ثم و الله لقد رأيتني في حيز الفراغ أنظر السماء دخانا. والبروج في خللها و هي في حيز. والأرض مثل السفينة و هي في حيز. و علمت هنا ما في نفس البشر من سر الحق الذي أدار به الأفلاك و لما رأيت هذه الأحوال. و هي في الحقيقة أوحال. ألزمت نفسي الرجوع لأبناء الجنس. و ألجمتها بلجام الحق حتى لا تخرج عن الحس. و خفت عليَّ مني. و مني عليَّ. و ذلك من توفيق الحق. فطويت رأسي تحت جناحي. وأخذت الحذر. في البدو و الحضر. بعدم استعظام ما تجلى لي خشية الوقوف معه. فلم أعبأ في هذا المقام بنتيجة الدعوى. لتحققي بأنها بلوى. سيان كنت فيها محقا أو مبطلا. فقالوا: ثم ماذا فعلت. فقلت: فعلت فعلتي. و لبست من لباس الخمول حلتي. فلم أتظاهر بمظهر من يأكل من مال الغير بإغراره. و لا بمظهر من يربي لربه و هو مقيد في قيود أكداره و أغياره. و لكن عرفت أن التباعد من هذا الأمر لا يكون إلا باتخاذ حرفة. و لم أجد حرفة تشغل أفكاري عن الدعوى أكثر من تداخلي في حيز المستخدمين. فالحمد لله على هذه الحالة. فها أنا ذا في راحة بال من هذه الحيثية. و إن كنت في شغل شاغل قلما أجد منه مخلصا. و لكن الله قادر على ستر القبيح بإظهار المليح. وهو المطلع على ما في صميم الصميم. فهذا ما أملاه علي الوارد لأكتبه. و قد كتبته علي الكتبة. و قد قيل: فلا تكتب بكفك غير شيء ……يسرك في القيامة أن تراه. و لم أكتبه عن اختيار. و إنما هو شبه اضطرار. لذلك إن صادف عندك ما كتبناه لك قابلا فهو نافع إن شاء الله. و إلا فقد طابق كتابكم لنا. و كل كلام له جواب. و لم أتعرض فيه لشتم أحد. و لا للإعتراض على أحد. و كذلك في جوابنا الطويل عن رسالتكم المشار لها. فقد جاريناكم فيها. و المقصود من ذلك كله سلوك طريق الجد بالجد. و تنبيه المريدين على شروط الطريقة التي يتم إن شاء الله بها القصد. متحققا بأنها تقع عندكم موقع القبول. فتعمل بمقتضاها. و لا تتأثرون عند تجلي الحق بإنكار أهل الإنكار عليكم بين الخلق. و سنكتب للسيد الأخضر الجبلي بما عسى أن يكون فيه إصلاح ذات البين. و إن لم يكن بيننا و بينه سوى مكاتبات حديثة العهد. و لم نعرفه من قبل لا إسما و لا عينا. مسلما على حضرتكم السامية. و على كل من هو منكم وإليكم. و المقصود هو الله."<br /> <br /><br />. ذكر العلامة سيدي أحمد بن الحاج العياشي سكيرج رضي الله عنه في كتاب تيجان الغواني في شرح جواهر المعاني: ويا لله ممن تصدروا لتلقين الأوراد في هذه الأزمنة التي ضاقت فيها الصدور السليمة، فاستمال جلهم إليهم بعض القلوب وأثاروا فيها ما أثاروا من بغض من ليس على شاكلتهم، ولم ينظروا بعين الرضى لغير من تمسك بما تمسكوا به، وسلك على ما هم عليه سالكون من حق أو باطل من غير موجب دعاهم لذلك، إلا مجرد الضغن المستولي على قلوبهم، مما نشأ عن حسد ونحوه من مقتضيات الهوى، مما يبثه فيهم من لا شفقة له على نفسه، فأحرى نفس غيره، فحصلت القطيعة بين أهل الإسلام من أجل هذا الأمر المر المستفحل في غالب الطرق التي سلك عليها أهلها في بادئ الأمر على ما يرضي الحق، ورجعت إلى ما هي عليه في هذه الأزمنة كما ترى. ولم يزل الأمر على ما هو عليه حتى سرى في غالب المريدين الناهجين على طريقة واحدة، فسب بعضهم بعضا، وأعرض البعض عن البعض بغضا، وربما أدى الحال بالبعض إلى تكفير أخيه من شدة البغض، كل ذلك لاستيلاء حب الظهور على قلوبهم، واستمالة قلوب ضعفاء العقول إليهم، مع وضوح عيوبهم طبق ما يشاهدونه بعيونهم في خاصة أنفسهم المسولة إليهم ما لا يسوله إلا العدو لعدوه، بما ينحط به الراقي للمراتب إلى الحضيض من علوه. وقد تفاحش الأمر حتى سرى إلى بعض إخوان هذا الزمان ممن ينتمون لهذه الطريقة، فاتخذ بعضهم بعضا سخريا، وجعلوا ما أوصاهم به الشيخ قدس سره ورائهم ظهريا، فتحزب البعض للبعض حزبا، ورموا البريء غيبا عيبا، خصوصا من باعد نفسه عن القيل والقال منهم، ولم يكن له معهم دولة، أو خالطهم ولم تكن له معهم بين العامة صولة، فيضمرون له سوءا فادحا، وربما تجد له إن كانت له مزايا من بينهم من لا يزال له في ظهر الغيب قادحا، فضلا عن أن يعتقدوه، وما ذاك إلا للحكمة الكبرى في استتار ذوي الخصوصية تحت سور سوء الظنون، ليقضي الله أمرا كان مفعولا في طرد من ليس من هذه الطريق لعدم توفر شروطها فيه. وكثير من هذا الفريق لا يعرف من أين أخذته مصيبته التي أصابته بسهمها الصائب، وقلما تفطن لما حل به لاستيلاء سطوة الغفلة عليه، ولو أنه ألقى إلى نفسه أقل نظرة لرأى بعين بصره وبصيرته ما وقع به في هذه الحسرة، وكأني بمن اطلع على هذه السطور إذا وضعها على حاله وجد نفسه هو المقصود بمضمنها، بإظهار ما خفي عنه من أموره، فإن ساعده التجلي أنصف لنفسه من نفسه، وبادر بإنقاذها مما حل بها من سوء الإعتقاد، وأعطى لكل مقام حقه، وإلا بادر بالإنكار على ما أبديناه له من غير مشقة، وعسى أن ينفعه الله بالتبصر في أمره، فيحصل له بذلك انشراح صدره، ولست بمنكر على من أنكر هذا علي، ونسب النقص كله إلي، لأن بيني وبينه في المقاصد بون وبعد، ولله الأمر من قبل ومن بعد.<br /><br />ولكنني ما ضرني حيث أنني ... أريد وصول النفع والنصح للغير<br /><br />وأعربت عن قصدي وليس علي في ... حسود ولا فيمن يلوم ولا يدري<br /><br />ولقد وجد الشيطان السبيل إلى تغيير القلوب، بما يظهره من العيوب، فجلس في أوسع الطرق وأضيقها يصد السالكين عن سواء الطريق، بما يلقيه عليهم فيها من الشبه، فيستعظم الأمر الهين في أعينهم حتى يروا حسنا ما ليس بالحسن، ويروا الحسن قبيحا، ويصور لهم المحال موجودا والصالح فاسدا، والموجود مفقودا، ذلك شأن من أريد به الشر من حيث لا يشعر. وعلامة المكر به الإنقطاع عن طريقه التي كان سالكا عليها، وانقلاب حسن ظنه انتقادا لما يراه من أهل الطريق من غير تشبث، ويرى أنه على الطريق المثلى وهم في الضلال يعمهون، ولا يزال يستحكم هذا الإعتقاد فيه حتى يرفض الود، وينقض العهد، بسبب ما رآه مما لم يشرف في نظره من أحوال إخوانه وأفعالهم، ويرى أن ذلك من شيخهم، ولو تحقق بتبرئة ساحته مما يستنكره مما كره، فيصرح بالإعتراض على الشيخ بفعل المريد، ويصدح بانتقاد ما عليه من مزيد، وما هو من الضلال ببعيد. وقد شاهدنا كثيرا ممن انقلبوا على عقبهم في الطريق، وقد كان موجب انقطاعهم بإعراضهم عنها بأدنى سبب، جرهم إلى سوء منقلب، مع عدم اطلاعهم على الطامات الكبرى التي ينسبها المنتقدون على هذه الطريقة وما اشتملت عليه كتبها، مما لا يلقي له بالا المعتقد، ولو اطلع عليها غير المعتقد لولى منها فرارا، ولملئ منها رعبا، ونحن وإن اطلعنا على ذلك وميزنا منه الغث والسمين، وعرفنا الرخيص والثمين، فلم يزدنا ذلك إلا تمسكا بحبل الطريقة لأننا لم نأخذ هذه الطريقة التي سرنا فيها بحسن اعتقاد لأجل ما ينقل من فضائلها. وإما تلقينا بسند صحيح ما أسست عليه من الأذكار التي هي نفس الورد والوظيفة وذكر الجمعة طبق ما هو مقرر لدينا من شروط ذلك، وما زاد على هذه الأذكار فهو فضل أو فضول، وهو الجالب للعامة والصارف لمن دهمته فيها طامة طبق ما قدر لكل في سابق الأزل. وكان القدح المملئ من خمرة الحب في هذا الجانب ممن صنف في هذه الطريقة، لناشر راية هذه الطريقة زمن الشيخ رضي الله عنه. خليفته المعظم، من أفاض عليه الشيخ من الحضرة الأحمدية إمداده، فكان من بين أصحابه مريده ومراده، فظهرت عليه من بركته خوارق العادة، أبي الحسن سيدي الحاج علي برادة، قدس الله سره في جنة النعيمtijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com1tag:blogger.com,1999:blog-6642607609607387856.post-51903531124694650612009-12-18T14:32:00.002+08:002009-12-18T14:36:03.237+08:00Tentang Hakekat Nabi Muhammad (Haqiqat al-Muhammadiyyah)Ibn Arabi, menjelaskan bahwa semua Nabi as., semenjak Nabi Adam as., sampai Nabi Isa ibn Maryam as., semuanya mengambil al-Nubuwwah (ke-Nabian) dari tempat cahaya Khatm al-Nabiyyin yakni Nabi Muhammad saw., sekalipun wujud jasmaninya di akhir. Sebab pada Hakekatnya Khatm al-Nabiyyin telah wujud. Hal ini sebagaimana sabda Nabi Muhammad saw. :<br />كُنْتُ نَبِيًا وَآدَمَ بَيْنَ المَاءِ وَالطِِّيْنِ.<br />“Aku telah menjadi Nabi Ketika Adam as., masih berada antara air dan tanah”.<br />Dalan memahami sabda Nabi saw., ini, Ibn Arabi menegaskan bahwa Nabi Muhammad saw., telah diangkat jadi Nabi sebelum lahirnya jasad Beliau di dunia ini, dan Beliau mengetahui ke-Nabiannya, dengan demikian secara Hakekat bahwa Nabi Muhammad saw., sejak di Alam arwah telah berfungsi sebagai Rasul kepada ummat manusia sejak awal manusia melalui para nabi dan Rasul-rasul Allah.<br />Tentang Maqam Nabi Muhammad tersebut, dalam Surat Saba ayat 84 Allah Berfirman :<br />وَمَا اَرْسَلْنَاكَ إِلاَّ كَافَّةً لِّلنَّاسِ بَشِيْرًا وَنَذِيْرًا وَّلكِنَّ اَكْثَرَ النَّاسِ لاَيَعْلَمُوْنَ.<br />Artinya : “Dan kami tidak mengutus kamu, melainkan kepada manusia seluruhnya sebagai pembawa berita gembira dan sebagai pembawa peringatan, tetapi kebanyakan manusia tidak mengetahuinya”.<br /><a name='more'></a><br /><br />Dengan demikian bisa dikatakan bahwa kenabian para nabi dan kerasulan para rasul merupakan pelaku yang dipilih Allah untuk menjalankan roda kenabian dan kerasulan Nabi Muhammad saw. Sebab secara fisik Nabi Muhammad Saw., lahir diakhir. Oleh karena itu, secara syari’at, Nabi Muhammad diangkat menjadi nabi ketika turunnya Lima Ayat dari surat al-‘Alaq di Gua Hira yakni pada hari Senin 17 Ramadhan atau tanggal 6 Agustus tahun 600 M., ketika itu Beliau berumur 40 tahun Komariyah 6 Bulan 8 Hari kemudian 3 tahun kemudian diangkat menjadi Rasul terakhir melalui turunnya Surat al-Mudatstsir sedangkan selain Khatm al-Nabiyyin, mereka tidak diangkat menjadi Nabi, dan tidak tahu pada ke-Nabiannya kecuali pada waktu ia diutus setelah Wujud dengan unsur Badaniyahnya dan sesudah sempurna syarat-syarat ke-Nabiannya.<br />Menurut Syekh Ahmad al-Tijani pada dasarnya ruh Sayyidina Muhammad adalah awal segala sesuatu yang diciptakan Allah, dan melalui perantara ruh inilah terjadi seluruh Alam.<br />Pada bagian lain Syekh Ahmad al-Tijani mengatakan bahwa Nur Nabi Muhammad saw., telah wujud sebelum makhluk lain ada, bahkan Nur ini merupakan sumber semua Nabi sebelum Nabi Muhammad saw. Selanjutnya dikatakan bahwa yang dimaksud dengan Nur Nabi Muhammad saw., menurut Syekh Ahmad al-Tijani adalah al-Haqiqat al-Muhammadiyah.<br />Selanjutnya dikatakan, bahwa pada dasarnya tidak seorangpun dalam martabat al-Haqiqat al-Muhammadiyah bisa mengetahuinya secara utuh. Pengetahuan orang shalih (Wali, Sufi) terhadap al-Haqiqat al-Muhammadiyah ini berbeda-beda sesuai dengan maqamnya masing-masing. Dalam hal ini Syekh Ahmad al-Tijani mengatakan :<br />…طائفة غاية ادراكهم نفسه صلى الله عليه وسلم وطائفة غاية ادراكهم قلبه صلى الله عليه وسلم وطائفة غاية اداكهم عقله صلى الله عليه وسلم وطائفة وهم الاعلون بلغوا الغاية القصوى فى الادراك فادركوا مقام روحه صلى الله عليه وسلم.<br />“Diantara wali Allah ada yang hanya mengetahui jiwanya (al-Nafs) saja, ada juga yang sampai pada tingkat hatinya (al-Qalb), ada juga yang sampai pada tingkat akalnya (al-Aql), dan maqam yang tertinggi adalah wali yang bisa sampai mengetahui tingkat ruhnya; tingkat ini merupakan tingkat penghabisan (al-Ghayat al-Quswa).”<br />Rumusan mengenai Nur Muhammad {haqiqat al-Muhammadiyyah} ditegaskan melalui dua shalawat yang dikembangkan dalam wirid thariqat tijaniyah yakni shalawat fatih dan shalawat Jauharat al-Kamal :<br />a. Tentang Shalawat Fatih<br />Diantara rukun wirid wadzifah adalah membaca shalawat fatih sebanyak 50 kali. Berikut teks bacaan shalawat fatih :<br />اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدِنِ الْفَاتِحِ لِمَااُغْلِقَ وَالْخَاتِمِ لِمَاسَبَقَ نَاصِرِالْحَقِّ بِالْحَقِّ وَالْهَادِى اِلَى صِرَاطِك َالْمُسْتَقِيْم وَعَلَى اَلِهِ حَقَّ قَدْرِهِ وَمِقْدَارِهِ الْعَظِيْمِ.<br />Artinya : “Yaa Allah limpahkanlah rahmat-Mu kepada Nabi Muhammad saw., dia yang telah membukakan sesuatu yang terkunci (tertutup), dia yang menjadi penutup para Nabi dan Rasul yang terdahulu, dia yang membela agama Allah sesuai dengan petunjuk-Nya dan dia yang memberi petunjuk kepada jalan agama-Mu. Semoga rahmat-Mu dilimpahkan kepada keluarganya yaitu rahmat yang sesuai dengan kepangkatan Nabi Muhammad saw”.<br />Syarah kandungan shalawat Fatih…, walaupun shalawatnya diakui dari Nabi Muhammad saw; mencerminkan pemikiran faham tasawuf Syekh Ahmad al-Tijani serta pengaruh tasawuf Filsafat terhadap pemikiran Syekh Ahmad al-Tijani.<br />Makna al-Fatih li ma Ughliq pada intinya adalah :<br />1) Nabi Muhammad adalah sebagai pembuka belenggu ketertutupan segala yang maujud di alam.<br />2) Nabi muhammad sebagai pembuka keterbelengguan al-Rahmah al-Ilahiyyah bagi para makhluk di alam.<br />3) Hadirnya Nabi Muhammad menjadi pembuka hati yang terbelenggu oleh Syirik.<br />Sedangkan makna al-Khatimi li ma Sabaq pada intinya adalah :<br />1) Nabi Muhammad sebagai penutup kenabian dan kerasulan.<br />2) Nabi Muhammad menjadi kunci kenabian dan kerasulan.<br />3) tidak ada harapan kenabian dan kerasulan lagi bagi yang lainnya.<br />Pemikiran-pemikiran (faham) tasawuf Syekh Ahmad al-Tijani terkandung dalam penafsirannya tentang makna al-Fatih li ma Ughliq dan al-Khatim li ma Sabaq. Syekh Ahmad al-Tijani mengatakan bahwa al-Fatih li ma Ughliq mempunyai makna bahwa Nabi Muhammad merupakan pembuka segala ketertutupan al-Maujud yang ada di alam. Alam pada mulanya terkunci (mughallaq) oleh ketertutupan batin (hujbaniyat al-Buthun). Wujud Muhammad menjadi “sebab” atas terbukanya seluruh belenggu ketertutupan alam dan menjadi “sebab” atas terwujudnya alam dari “tiada” menjadi “ada”. Karena wujud Muhammad alam keluar dari “tiada” menjadi “ada”, dari ketertutupan sifat-sifat batin menuju terbukanya eksistensi diri alam (nafs al-Akwan) di alam nyata (lahir). Jika tanpa wujud Muhammad, Alah tidak akan mencipta segala sesuatu yang wujud, tidak mengeluarkan alam ini dari “tiada” menjadi “ada”.<br />Syekh Ahmad al-Tijani juga mengatakan bahwa awal segala yang maujud (awal maujud) yang diciptakan oleh Allah dari eksistensi al-Ghaib adalah Ruh Muhammad {nur Muhammad}.<br />Nur Muhammad telah diungkapkan oleh Nabi Muhammad saw., ketika tiu Jabir bin Abdullah bertanya kepada Nabi Muhammad saw., tentang apkah yang paling awal diciptakan oleh Allah Swt., Nabi menjawab :<br />ياجابر ان الله اتعالى خلق قبل الاشياء نور نبيك<br />“Wahai Jabir, sesungguhnya Allah swt., sebelum menciptakan sesuatu terlebih dahulu menciptakan nabimu {nur Muhammad}.”<br />Selain istilah nur Muhammad digunakan juga istilah lain sebagai penegas keberadaannya, yaitu ruh Muhhamad, nur, al-‘Aqju awwal dan al-Haba.<br />Dari ruh Muhammad ini kemudian Allah mengalirkan ruh kepada ruh-ruh alam. ruh alam berasal dari ruh Muhammad, ruh berarti kaifiyah. Melalui kaifiyah ini terwujudlah materi kehidupan. al-Haqiqat al-Muhammadiyyah adalah awal dari segala yang maujud yang diciptakan Allah dari ¬hadarah al-Ghaib (eksistensi keGhaiban). Di sisi Allah, tidak ada sesuatu yang maujud yang diciptakan dari makhluk Allah sebelum al-Haqiqat al-Muhammadiyyah ini tidak diketahui oleh siapapun dan apa pun. Di samping sebagai pembuka, Nabi Muhammad juga sekaligus sebagai penutup kenabian dan risalah. Oleh karena itu, tidak ada lagi risalah bagi orang sesudah Nabi Muhammad. Nabi Muhammad juga sebagai penutup bentuk-bentuk panampakan sifat-sifat Ilahiyyah (al-Tajaliyyah al-Ilahiyyah), yang menampakan sifa-sifat Tuhan di alam nyata ini.<br />Kandungan shalawat fatih mengenai pemikiran Syekh Ahmad Al-Tijani tentang al-Haqiqat Muhammadiyyah lebih tampak lagi dalam shalawat jauharat al-kamal.<br />b. Tentang Shalawat Jauharat al-Kamal<br />Berikut teks Shalawat Jauharat al-Kamal :<br />اَللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى عَيْنِ الرَّحْمَةِ الرَّبَّانِيَّةِ وَالْيَقُوْتَةِ الْمُتَحَقِّقَةِ الْحَائِطَةِ بِمَرْكَزِالْفُهُوْمِ وَالْمَعَانِى وَنُوْرِاْلاَكْوَانِ الْمُتَكَوَّنَةِ اْلأدَمِيِّ صَاحِبِ اْلحَقِّ اْلرَّبَّانِى اْلبَرْقِ اْلأَسْطَعِ بِمُزُوَنِ اْلأَرْبَاحِ اْلمَالِئَةِ لِكُلِّ مُتَعَرِّضٍ مِنَ اْلبُحُوْرِ وَاْلأَوَانِى وَنُوْرِكَ اللاَّمِعِ الَّذِيْ مَلأْتَ بِه كَوْنَكَ اْلحَائِطَ بِأَمْكِنَةِ اْلمَكاَنِى اَللّهُمَّ صَلِّ وَسَلِّمْ عَلى عَيْنِ اْلحَقِّ الَّتِى تَتَجَلّى مِنْهَا عُرُوْشُ اْلحَقَائِقِ عَيْنِ اْلمَعَارْفِ اْلأَقْوَمِ صِرَاطِكَ التَّآمِّ اْلاَسْقَمِ اللّهُمَّ صَلِّ وَسَلِّمْ عَلى طَلْعَةِ اْلحَقِّ بِاالْحَقِّ اْلكَنْزِ اْلأَعْظَمِ إِفَاضَتِكَ مِنْكَ اِلَيْكَ إِحَاطَةِ النُّوْرِ اْلمُطَلْسَمِ صَلَّى الله عَلَيْهِ وَعَلى آلِهِ صَلاَةًتُعَرِّفُنَا بِهَا إِيَّاهُ<br />Artinya : “Ya Allah ! limpahkanlah rahmat dan keselamatan-Mu kepada Nabi Muhammad. Ia adalah haqiqat rahmat sifat-sifat Tuhan, ia bagaikan mutiara yang yang mengetahui semua nama-nama (asma) dan sifat-sifat Allah, ia yang menjadi pusat pengetahuan yang mencakup seluruh pengetahuan yang diberikan kepada makhluk, ia yang menjadi penerang (cahaya) segala sesuatu yang ada termasuk manusia, ia yang membawa (mempunyai) agama Allah, ia adalah al-Haqiqat al-Muhammadiyyah (Hakekat Muhammad, Nur Muhammad) yang bagaikan kilat bahkan lebih dari kilat yang dibuktikan dengan mengalirnya rahmat Tuhan kepada setiap orang yang menghadap-Nya., seperti halnya para nabi dan para wali, ia yang menjadi cahaya Tuhan yang menerangi seluruh makhluk di setiap tempat. Ya Allah ! limpahkanlah rahmat dan keselamatan-Mu kepada Nabi Muhammad yang menjadi ‘ain al-Haqq (wujud keadilan, pemilik kebenaran)., telah tampak dari padanya seluruh Hakekat keadilan yang seperti ‘arsy (gudang) sebagi sumber seluruh ilmu, yaitu ilmu agama Allah yang adil, sempurna dan istiqamah. Ya Allah ! limpahkanlah rahmat dan keselamtan-Mu kepada Nabi Muhammad yang merupakan mazhar (manifestasi) dan tajalli (penampakan lahir)-Mu, ia yang menjadi gudang (tempat penyimpanan) ilmu dan rahmat-Mu Yang Maha Besar, ia tempat datangnya kasih-Mu, ia yang meliputi seluruh cahaya yang tersimpan. Semoga Allah memberikan rahmat kepadanya dan kepada keluarganya, yang dengan sebab rahmat tersebut kami bisa mengetahui haqiqat (Hakekat) sesungguhnya Nabi Muhammad”.<br />Bacaan Shalawat Jauharat al-Kamal ini, tampaknya lebih menjelaskan atau menafsirkan kalimat yang terdapat dalam shalawat fatih yakni kalimat اَلْفَاتِحِ لِمَاأُغْلِقَ””. Misalnya, shalawat tersebut mengungkapkan sifat-sifat Nabi Muhammad saw., sebagai Hakekat rahmat dari sifat-sifat Tuhan, yang merupakan pusat pengetahuan. Kemudian dikatakan bahwa Nabi Muhammad saw., sebagai al-Haqiqat al-Muhammadiyyah yang memiliki sifat Tuhan, yang mengalir dan menyinari keseluruh alam. Selanjutnya dikatakan bahwa Nabi Muhammad saw., sebagai wujud yang paling sempurna.<br />Ungkapan sifat-sifat Nabi Muhammad di atas, menunjukan bahwa Syekh Ahmad Al-Tijani merumuskan maqam Nabi Muhammad sebagai mana telah dikemukakan sufi-sufi terdahulu, terutama dalam mensifati pemahaman mereka terhadap haqiqat (Hakekat) Muhammad, tidak dapat dibantah bahwa ia sependapat, bahkan ia menjelaskan konsep dasar tersebut.<br />Hal ini, menunjukan bahwa dari aspek pemikiran, Syekh Ahmad al-Tijani menganut tasawuf falsafi sedangkan konsep-konsep dasar tasawufnya : nur Muhammad, Ruh Muhammad, al-Haqiqat al-Muhammadiyyah. Dengan demikian, bahwa corak (paham) tasawuf yang digunakan oleh Syekh Ahmad al-Tijani adalah corak (paham) tasawuf yang dikembangkan oleh ‘Abd al-Karim al-Jili dengan konsep dasar al-Insan al-Kamil, yang berasal dari Ibn Arabi dengan konsep Haqiqat al-Muhammadiyah.. Terlepas apakah Syekh Ahmad al-Tijani terpengaruh oleh pemikiran filosofis Abd. Karim al-Jili yang berasal dari Ibn. ‘Arabi atau tidak, corak pemikiran tasawuf demikian dikembangkan oleh dua sufi tersebut. Sekali lagi, hemat penulis, pemikiran Syekh Ahmad al-Tijani “mengawinkan”, menyatukan kembali dua corak {faham} tasawuf yakni tasawuf amali dan tasawuf falsafi yang telah “bercerai” sejak abad ketiga Hijri sehingga masing-masing mempunyai metodologi tersendiri.<br />Inilah yang dimaksud bahwa Thariqat Tijani merupakan thariqat yang terakhir dan seluruh thariqat akan mausk kedalam lingkup ajarannya, dalam arti seluruh amalan sufi {wali} dan seluruh corak pemikiran para sufi terakomodir dalan ajaran thariqat yang dikembangkannya, hal ini bisa dimengerti karena cahaya maqam wali khatm merupakan sumber seluruh cahaya kewalian. Sebagai perbandingan seluruh syari’at para nabi terakomodir kedalam syari’at Nabi Muhammad Saw., karena syari’at para nabi bersumber dari cahaya Khatm an-Nabiyyin.<br />Disinilah keunggulan Syekh Ahmad Al-Tijani, dan hal ini, lebih mengukuhkan keabsahan dirinya tentang kepemilikannya terhadap maqam wali khatm sebagai mana pembahasan berikut ini:<br /><br />Oleh : SyIB<br />dipetik dari tijaniahgarut.wordpresstijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-28551768316907843322009-12-04T22:10:00.001+08:002009-12-04T22:12:53.056+08:00On Virtue of the Prayer on the Prophet<span style="font-weight:bold;">On Virtue of the Prayer on the Prophet (peace and blessing be upon him)</span><br /><br /><span style="font-style:italic;">Al-Qutb al-Kabir, Imam Sidi Mohammed al-Jazouli states in Kitab Dalail al-Khayrat, </span> <br /><br />Allah Most High said: "Allah and His angels call down blessings on the Prophet. O you who believe! Call down blessings on him and ask for complete peace and safety for him." (Qur'an 33:56)<br /><br /> It is related that the Messenger of Allah (peace and blessing be upon him) came out one day and joy could be seen in his face. He said, "Jibril, peace be upon him, came to me and said, 'Are you not pleased, O Mohammed, that none of your community blesses you but that I bless him ten times, and none of your community prays for peace on you, but that I pray it for him ten times.'"<br /><br />The Prophet (peace and blessing be upon him) said, "The people most deserving of me are those who pray the most for blessing on me." The Prophet (peace and blessing be upon him) said, "If someone blesses me, the angels bless him as long as he continues to bless me, so let him diminish that or increase it." The Prophet (peace and blessing be upon him) said, "It is enough miserliness in a man that when I am mentioned in his presence, he does not call down blessing on me.<br /><br />The Prophet (peace and blessing be upon him) said, "Pray for blessing for me a lot every Friday." He (peace and blessing be upon him) said, "If anyone of my community says one prayer on me, ten good actions are written down for him and ten bad actions are effaced from him."<br /><br />The Prophet (peace and blessing be upon him) "My intercession will be available on the Day of Rising to anyone who says, after hearing the adhan, 'O Allah! Lord of this perfect call and established prayer, give Mohammed 'al-wasila' and superiority and raise him up to the praiseworthy station which You promised him."<br /><br />The Prophet (peace and blessing be upon him) said, "If someone blesses me in a book, the angels do not cease to bless him as long as my name is in that book." <br /><a name='more'></a><br /> Abu Sulayman ad-Darani said, "If someone wants to ask Allah for a need, he should begin with the prayer on the Prophet (peace and blessing be upon him) then ask Allah for his need, and then seal it with the prayer on the Prophet, may Allah bless him and grant him peace. Allah will accept the two prayers, and is too generous to omit what is between the two."<br /><br /> It is related that the Prophet (peace and blessing be upon him) said, "If someone blesses me 100 times on Friday, he will be forgiven the mistakes of 80 years."<br /><br /> Abu Hurayra (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessing be upon him) said, "The one who blesses me has a light on the Sirat, and whoever is among the people of light on the Sirat is not one of the people of the Fire."<br /><br /> The Prophet (may Allah bless him and grant him peace) said, "Whoever forgets the prayer on me has missed the Path of the Garden." By "forgetting", he meant omission. As the omitter misses the Path of the Garden, the one who blesses him travels to the Garden.<br /><br /> It is related from Abdur-Rahman ibn 'Awf (may Allah be pleased with him) that the Messenger of Allah (peace and blessing be upon him) said, "Jibril came to me, peace be upon him, and said, 'O Mohammed! No one blesses you but that 70,000 angels bless him, and whomever the angels bless is among the people of the Garden."<br /><br /> The Prophet (peace and blessing be upon him) said, "Those of you who do the most prayers on me will have the most wives in the Garden."<br /><br /> It is related that the Prophet (peace and blessing be upon him) said, "When someone blesses me greatly according to what is due me, Allah Most High creates from that word an angel with one wing in the east and one wing in the west with his feet resting in the lowest of the earth, and his neck bowed under the Throne. Allah Most High says to him, 'Bless My slave as he blessed My Prophet,' and he will continue to bless him until the Day of Resurrection."<br /><br /> It is related that the Prophet (peace and blessing be upon him) said, "People will come to the Water Basin on the Day of Resurrection whom I will only recognize by the great amount that they asked for blessings for me."<br /><br /> It is related that the Prophet (peace and blessing be upon him) said, "If someone blesses me once, Allah blesses him ten times; and if someone blesses me ten times, Allah blesses him one hundred times; and if someone blesses me one hundred times, Allah blesses one thousand times; and whoever blesses me one hundred times, Allah will forbid his body to the Fire, strengthen him with a firm word in the life of this world and in the Next in the questioning, and He will admit him to the Garden. His prayers on me will come to him as a light on the Day of Resurrection on the Sirat, visible at a distance of 500 years, and Allah will give him a castle in the Garden for every prayer that he prayed for me, whether there is little or a lot."<br /><br /> The Prophet (peace and blessing be upon him) said, "There is no slave who prays for blessing for me but that the prayer issues quickly from his mouth, and there is no land or sea nor east nor west but that it passes by them and says, 'I am the prayer of such-and-such a person, which he prayed for the Mohammed, the Chosen, the best of Allah's creation,' and there is nothing which does not bless him. From that prayer a bird is created for him which has 70,000 wings, and on every wing are 70,000 feathers, and in every feather are 70,000 faces, and in every face are 70,000 mouths, and in every mouth are 70,000 tongues, and every tongue glorifies Allah Most High in 70,000 languages, and Allah writes for him the reward of all of that."<br /><br /> It is related from Sidna Ali ibn Abi Talib (may Allah be pleased with him) that the Messenger of Allah (peace and blessing be upon him) said, "If someone asks for blessing on me 100 times on Friday, when the Day of Resurrection comes, he will come with a light, and had that light been divided among all of creation, it would have been enough for them."<br /><br /> It is mentioned in some traditions that written on the leg of the Throne is, "If someone yearns for Me, I show mercy to him. If someone asks of Me, I give to him. If someone draws near to Me by the prayer on Mohammed, I forgive him his wrong actions, even if they were as much as the froth of the sea."<br /><br /> It is related that one of the Companions, may Allah be pleased with all of them, said, "There is no gathering in which our master Mohammed (peace and blessing be upon him) is blessed but that a pleasant scent spreads from it until it reaches the clouds of the sky and the angels say, 'This is a gathering in which Mohammed (peace and blessing be upon him) is blessed.'"<br /><br /> It is mentioned in some traditions that when a believing slave, male or female, begins the prayer on Mohammed (peace and blessing be upon him) the doors of heaven are opened to him as well as its pavilions as far as the Throne. Not an angel remains in the heavens who does not bless our master Mohammed and ask for forgiveness for that slave, male or female as Allah wills.<br /><br /> The Prophet (peace and blessing be upon him) said,, "If someone has a pressing need, he should increase the prayer on me, for it removes cares, griefs and sorrows, and it increases provision and fulfils needs."<br /><br /> It is related that one of the righteous said, "I had a neighbor who was scribe. He died, and I saw him in a dream and I asked him, 'What has Allah done with you?' He replied, 'He has forgive me.' I asked, 'For what reason?' He said, 'When I used to write the name of Mohammed (peace and blessing be upon him) in a book, I blessed him, so my Lord has covered me with what no eye has seen nor ear has heard nor has occurred to a mortal heart.'"<br /><br /> It is reported from Anas that the Messenger of Allah (peace and blessing be upon him) said, "None of you believes until I am more beloved to him than himself and what he possesses and his son and father and all people." In a hadith, 'Umar said, "O Messenger of Allah, you are more beloved to me than everything except my self which is between my sides." So he, blessing and peace be upon him, said to him, "You will not be a believer until I am more beloved to you than your self." So 'Umar said, "By He who revealed the Book to you, you are more beloved to me than my self." So the Messenger of Allah (peace and blessing be upon him) said, "Now, 'Umar, your iman is complete."<br /><br /> The Messenger of Allah (peace and blessing be upon him) was asked, "When will I be a believer (or in another variant, a sincere believer)?" He answered, "When you love Allah." It was asked, "And when will I love Allah?" He replied, "When you love His Messenger." It was said, "And when will I love His Messenger?" He said, "When you follow his Path, apply his sunna, love with his love and hate with his hate, and choose friends those he befriends and choose enemies by his enmity. People differ in faith according to their difference in love of me, and they differ in disbelief according to their hate for me."<br /><br /> Is it not the case that there is no faith (iman) for whoever has no love of him? Is it not the case that there is no faith for whoever has no love of him? Is it not the case that there is no faith for whoever has no love of him? <br /><br /> It was said to the Messenger of Allah (peace and blessing be upon him) "We see believers who are humble and believers who are not humble. What is the reason for that?" He replied, "The one who experiences sweetness in his faith is humble, and the one does not experience it is not humble." It was asked, "By what is it found, or obtained and gained?" He answered, "By sincere love for Allah." It was asked, "And by what is love of Allah found or by what is it gained?" He said, "By love of His Messenger. So seek the pleasure of Allah and the pleasure of His Messenger through loving them."<br /><br /> The Messenger of Allah (peace and blessing be upon him) was asked, "Who are the family of Mohammed whom we are commanded to love, honour and show reverence to?" He replied, "The people of purity and fidelity who believes in me and are sincere." He was asked, "What are their signs?" He answered, "Preferring love of me above every other beloved and being occupied inwardly remembering me after remembering Allah." In another variant: "Their sign is constantly remembering me and frequently asking for blessing upon me."<br /><br /> The Messenger of Allah (peace and blessing be upon him) was asked, "Who is the one strongest in faith in you?" He answered, "The one who did not see me and yet believed in me with yearning for me and sincere love for me. The sign of that is that he would wish to give all he possesses to see me. (Another variant has: "all the gold in the earth.") Such is the one who truly believes in me and has sincere true love of me."<br /><br /> It was said to the Messenger of Allah (peace and blessing be upon him) "What do you think is that state of those who pray for blessing on you who are not with you or who will come after you?" He said, "I hear the prayer of the people of my love and I know them. The prayer of other than them is presented to me."<br /><br />Al-Khalifa al-Akbar Sidi Ali Harazem Berrada (d. 1212/1797) says in the Epistle of Bounty and Gratitude,<br /><br /> Sidi Abdellwahhab Shaarani (d. 905/1490) may Allah be pleased with him said in Kitab al-'uhud al-Mohammediya (The Mohammedian pacts), "The Prophet (peace and blessing be upon him) has taken from us a pact that we are to increase the number of Prayers (Salawat) upon him on a daily and nightly basis and that we are to inform our brothers about the rewards expected from such worship, likewise Sidna Shykh has also taken a pact from us to increase the number of Prayers upon the Prophet (peace and blessing be upon him) on a daily and nightly basis." The Shaykh has also said: "Be informed that the shortest road to the Divine presence passes through the Prayers on the Prophet (peace and blessing be upon him), and any one lacking such attributes cannot enter the 'Hadhra al-Ilahiya (Divine presence) in view of his ignorance towards the satisfying adab (courtesy)."<br /><br /> It is worth mentioning the great benefits regarding the Prayers upon the Prophet (peace and blessing be upon him) expecting from Almighty Allah to give us a special love to this Beloved Prophet and to present all the cumulating rewards of such Prayers to the Prophet’s (peace and blessing be upon him) pages in accordance to what had said “Ka’ab Ibn Adjra” to the Prophet (peace and blessing be upon him): “I have made all my Prayers‘ rewards to you O Prophet of Allah”. Then the Prophet (peace and blessing be upon him) replied: “May Allah prevent you the grief of this world and that of the hereafter”.<br /><br /> Ibn Ferhoun al-Kurtubi reported that the Prayers upon the Prophet (peace and blessing be upon him) have ten Miracles (karamat):<br /> 1. The first and the most important is the Blessing by the Exalted Allah;<br /> 2. The second the Prophet’s intercession;<br /> 3. The third the imitation of the sublime Angels;<br /> 4. The forth the opposition to the infidels and the hypocrites;<br /> 5. The fifth the erasure of all sins; <br /> 6. The sixth an assistance to the execution of one’s affairs;<br /> 7. The seventh the illumination of the inner and outer of the person;<br /> 8. The eighth the safety from this arrogant life;<br /> 9. The ninth the entry to the lasting house;<br /> 10. The tenth the Prayers from the all forgiver Allah.<br /><br /> Al-Hadhrami said about the Prayers upon the Prophet (peace and blessing be upon him) that is a ladder and behaviour towards Almighty Allah in the absence of a Shaykh. Al Hadhrami’s student, Shaykh Zarruq (d. 899/1484), said the Prayers upon the Prophet duly elevate the status of the worshipper even though he is in a mixture state. Ibn Abbad (d. 792/1377) said that the Prayers upon the Prophet influence on the powers of faith. Sanousi said in the absence of a spiritual living Shaykh the increase of the Prayers upon the Prophet is the genuine opening (fath). Some scholars have said that the Prayers upon the Prophet represent the real Holy Quran and therefore opened the gates of self soul and the realities of the attributes.<br /><br /> Al-Hafidh Ibn Hajar said that the Prayers upon the Prophet open a unique and wide gate of happiness that no one else can open it and abundant benefits are laid down for this worshipper and at reception of these benefits the Prayers' reciter is made clear of his sins through a celestial forgiveness. In view of the great importance of the Prayers and spiritual Greetings upon the Prophet (peace and blessing be upon him), it is an obligation for any wise Muslim to keep on this way and to continue this blessed manner of worship through the nights and days and to define this kind of worship as a clear and genuine love towards the Prophet (peace and blessing be upon him).<br /><br /> Moreover, it is worth noting that some illusory persons may believe that the Prayers and Greetings upon the Prophet (peace and blessing be upon him) is a kind of a secure intercession from us to him beside Almighty Allah so as to raise his sublime rank in Allah’s realm, but the reality is that Almighty Allah has recommended us to thank and to be grateful to the one who had been kind and generous towards us, such are the great attributes of the Prophet (peace and blessing be upon him) towards his followers. Since we are unable to reward the Prophet (peace and blessing be upon him) on such infinite bounties, Allah the Exalted has ordered us to Salute and Greet the Prophet (peace and blessing be upon him) as a reward to him in view of his grace to us as there are no grace and kindness except that of Almighty Allah when he has sent this Blessed Messenger as a blessing and mercy to the whole Mankind.<br /><br /> Ibn Ata’Allah in his book Taj al-Arous (Crown of the bridegroom) has said that the one who had been lagging behind in terms of worship and has intended to rectify what has been gone before in his early life, no thing can make it for that except the Remembrance of Allah through the al-Adhkar al-Jami’a, and such spiritual cure is also valid for the one who had been unable to increase the number of night-prayers and fasting, as the Prayers upon the Prophet (peace and blessing be upon him) can outweigh the other ways of worship since one Prayer from you upon the Prophet (peace and blessing be upon him) equals ten from him as it is clearly stated in the Hadith, and how beautiful are your days if you are to salute and greet the Messenger of God through this kind of remembrance (dhikr).<br /><br /> Suhayli in his book, “Bughyat as-Ssalik” (the Desire of Walker) has indeed stressed on the great benefits behind the Prayers upon the Prophet (peace and blessing be upon him) which include the tranquilisation of the soul, also the habit and permanent continuation of these Prayers are to intimate and to make closer both the souls of the fervent disciple and that of the Prophet (peace and blessing be upon him).<br /><br />Sidi al-Qadi Abul Fadl Iyyad ibn Musa al-Yahsubi al-Sabti (d. 544/1129) says in Kitab Shifa: "The Antidote in Knowing the Rights of the Chosen Prophet"<br /><br />Section 1-What is meant by the prayer on the Prophet<br /><br />Allah tells us, "Allah and His angels praise and venerate the Prophet. Believers, praise and venerate him and pronounce peace upon him in abundance." 33:56. Abbas' son stresses the fact that Allah and His angels praise and venerate Prophet Mohammed (peace and blessing be upon him). It has been said that Allah showers His mercy upon His Prophet (peace and blessing be upon him) and His angels supplicate for him. Al Mubarrad said, "The root of the prayer is the invocation of mercy. It is mercy from Allah. From His angels it is graciousness and a supplication for the Mercy of Allah. A hadith sheds further light and tells us that when someone praises the Prophet (peace and blessing be upon him) while waiting for the commencement of the prayer, the angels say, "O Allah, forgive him! O Allah have mercy upon him." Abul Aliya explained, "The praise of Allah is His praising of the Prophet to His angels, and the praise of the angels is supplication."<br /><br />In reference to the command of Allah to His worshipers to supplicate for peace upon the Prophet (peace and blessing be upon him) the Judge Abu Bakr, Bukyr's son said, "This verse was sent down on the Prophet, and Allah commanded his Companions to supplicate for peace upon him. Those who came after are also commanded to supplicate for peace upon the Prophet not only when they visit his tomb but whenever he is mentioned." Three definitions have been given to the supplication "As-Salaamu alaykum" The first is that the word "salaama" is that of safety for you and with you. The second is "Salaamu" meaning your protection, being guarded and preservation as found in the Name of Allah "Salaam". The third is "As-Salaam" derived from the meaning of "musalaama" (reconciliation) and submission to the Prophet (peace and blessing be upon him) as in the Words of Allah, "But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission." 4:65.<br /><br />Section 2-The ruling about the prayer on the Prophet<br /><br />Dear reader, one must be aware that Allah has commanded us to praise His Prophet (peace and blessing be upon him). Praising the Prophet, is a general obligation and is not restricted to a specific time. There is no dispute about its obligatory nature, however Abu Jaafar Tabari was of the opinion that this verse, "Allah and His angels praise and venerate the Prophet. Believers, praise and venerate him and pronounce peace upon him in abundance." 33:56 is a recommendation is overruled. When one praises the Prophet (peace and blessing be upon him) one fulfils the obligation, the performance of which voids the wrong action that would be present if one were not to do so. The minimum is to say it once as in the case when one bears witness to his Prophethood, however it is very desirable to say it more often and one finds its doing to be highly recommended in the authentic quotations of Prophet Mohammed (peace and blessing be upon him).<br /><br />The Judge Abu Bakr, Bukayr's son tells us, "Allah has made it an obligation upon His creation to praise and ask for peace upon Prophet Mohammed (peace and blessing be upon him). Allah did not assign a specific time, and the obligation of believers is that one should do it as often as possible and never neglect its doing." The Judge Abu Abdullah, Said's son tells us, "The position of Imam Malik (of the Maliki school of jurisprudence), his companions as well as other knowledgeable people is that the prayer on the Prophet is a general obligation and conditional to belief, and is not limited to the obligatory five daily prayers. However, whosoever praises the Prophet (peace and blessing be upon him) once in his lifetime has removed the minimum obligation." The followers of Imam Shafi'i (of the Shafi'i school of jurisprudence) say that the obligation which Allah and His Messenger (peace and blessing be upon him) command applies only to the obligatory prayer. There is no disagreement that it is not obligatory.<br /><br />The consensus of not only all the early scholars but those who came after is that the prayer on the Prophet (peace and blessing be upon him) in the final sitting before the closure of the prayer is not an obligatory part of the prayer. Imam Shafi'i is the exception and says that any prayer that does not contain the prayer on the Prophet (peace and blessing be upon him) in the final sitting of one's prayer when one bears witness to the Oneness of Allah before the greeting of peace (the tashahuhd) is invalid. The Maliki school of jurisprudence, the people of Medina, Sufyan Thawri, and the people of Kufa in the company of others are of the opinion that it is recommended to say the prayer in the final sitting of one's prayer when one bears witness to the Oneness of Allah before the greeting of peace, and it is disliked that it be omitted.<br /><br />If the prayer is omitted due to forgetfulness, Isaac, Abraham's son says the prayer does not have to be repeated, however if it is omitted intentionally then the prayer must be repeated. We are told by Abu Ya'la that the Maliki school of jurisprudence has three opinions, the first is that it is obligatory, the second it is sunna, and the third it that it is recommended. Jabir tells us that the Prophet (peace and blessing be upon him) taught them what is to be said in praise of him during the final sitting of the prayer, (tashahuhd) in the same way he taught them a chapter of the Quran. Omar's son said Abu Bakr would teach them what is to be said in praise of the Prophet during the final sitting of the prayer (tashahuhd) from the pulpit in the same way children are taught.<br /><br />There is a prophetic quotation that says, "No prayer is valid for those who do not offer the prayer on me." Al-Qassar's son explained, this quotation with the meaning that the prayer in incomplete without it or, it refers to someone who has not offered the praise on the Prophet (peace and blessing be upon him) at least one during his lifetime. However, scholars of prophetic quotations consider this quotation to be weak. Masood's son heard the Prophet (peace and blessing be upon him) say, "Whosoever offers the obligatory prayer but does not ask for blessings upon me, and the people of my House, his prayer is not accepted." Darakutni said, "The correct interpretation is that of Abu Ja'far Mohammed, son of al-Hussayn who said, "If I were to offer a prayer in which I did not ask for blessings upon the Prophet (peace and blessing be upon him) or the people of his House, I would think it was incomplete."<br /><br />Section 3-Times when it is recommended to say the prayer on the Prophet<br /><br />The Prophet (peace and blessing be upon him) heard a man making a supplication in his prayer without asking for blessings upon him whereupon the Prophet (peace and blessing be upon him) commented, "This is hasty." Then he called the man and told those in his company, "When one of you supplicates, he should begin by praising Allah and then say the prayer on His Prophet, thereafter he can supplicate for whatever he wishes." The Caliph Omar, al-Khattab's son (may Allah be satisfied with him) spoke of one's supplication and prayer and said, "The supplication and prayer are suspended between the heaven and the earth. None of it rises to Allah until you say the prayer on the Prophet." Ali, may Allah honour his face said something similar with the addition, "and on the family of Mohammed." It has also been transmitted that the supplication is veiled until the suppliant offers the prayer on the Prophet (peace and blessing be upon him). Masood's son advised, "If any of you wishes to ask Allah for something, he should first begin by praising and exalting Him in the way He is deserving, then he should ask for blessings upon the Prophet (peace and blessing be upon him). It is then that the supplication is most likely to be answered."<br /><br />Jabir heard the Prophet (peace and blessing be upon him) say, " Do not make me to be like the disposable jug of a rider, he fills his jug, puts it down then loads his baggage. If he needs to drink, he drinks from it, if he needs to make ablution he does so. If not, he pours it away. Place me at the beginning of the supplication, in its middle and the end." Ata's son spoke of the supplication saying, "The supplication has pillars, wings, means and moments. When its pillars are strong it is acceptable. If its wings are acceptable, it flies. If its moments are accepted, it is given success. If its means are acceptable, it wins. Its pillars are the presence of the heart, mercy and humility and the heart's suspension before Allah and severance from the reliance on means. Its wings are truthfulness and sincerity. It moments are before dawn. Its means are the prayer on the Prophet." May Allah praise and venerate him and grand him perfect peace. <br /><br />It is reported in the Prophetic quotations "The supplication between the two prayers is not rejected." Also, "Each supplication is veiled below the heavens until the praising of the Prophet (peace and blessing be upon him) is said, it is then that it ascends." Abbas' son concluded his supplication with the words, "Please accept my supplication" then he praised the Prophet saying, "O Allah I ask You to praise Prophet Mohammed, Your Worshiper, Prophet and Your Messenger better than anyone else amongst all Your creation." The Prophet (peace and blessing be upon him) should be praised whenever mention of his name is heard and when his name is written. He should also be praised when hearing the Call to Prayer because he said, "If my name is mentioned in front of a person and he does not praise me, for him it is as if his nose is rubbed in the dust."<br /><br />The scholar Habib's son disliked anyone to mention the name of the Prophet (peace and blessing be upon him) when slaughtering an animal, and the famouse Maliki scholar, Sahnon, disliked the name of the Prophet (peace and blessing be upon him) to be mentioned when someone expressed their surprise. To this Qasim's son added "when sneezing" (because it is rendered secondary). A compiler of one of the six major references of Prophetic Sayings by the name of Nisai reports the command that one should increase one's praising of the Prophet (peace and blessing be upon him) on a Friday. Issac's son tells us that one should praise the Prophet (peace and blessing be upon him) upon entering the mosque. Amru, Dinar's son tells us that when you enter houses (in which no one is there), you should say, "Peace, be upon the Prophet and the mercy of Allah and His blessing, and peace be upon us and upon the good people of Allah. Peace be upon the inhabitants of the house, and the mercy of Allah and His blessing." To this Abbas' son added, "What is meant here by houses is mosques."<br /><br />Al Qama tells of how he entered the Mosque. He said, "When I enter the Mosque I say peace be upon you O Messenger of Allah, coupled with the mercy and blessing of Allah. Allah and His Angels praise the Prophet." The daughter of the Prophet, Lady Fatima (may Allah be satisfied with her) tells us that the Prophet himself (peace and blessing be upon him) would ask Allah to praise him when entering the Mosque. The Companions reported that the prayer upon the Prophet (peace and blessing be upon him) should be said by the imam and also the congregation during the funeral prayer (after the second pronouncing of Allahu Akbar). A highly recommended practice, accepted by all the nation of Prophet Mohammed (peace and blessing be upon him) is that one should praise him in letters and whatever is written after In the Name of Allah, the Merciful, the Most Merciful (Bismillah Ir Rahman Ir Raheem). Ukba, Amru's son said in his narration, "O Allah, praise Mohammed, the illiterate Prophet and the family of Mohammed." The Prophet (peace and blessing be upon him) gives us the good news saying, "The angels ask for forgiveness for whosoever praises me in a book as long as my name remains in that book." Abu Masood Ansari tells us of another saying of the Prophet (peace and blessing be upon him) "Say, O Allah, praise Mohammed and the family of Mohammed as you praised the family of Abraham, and bless Mohammed and the family of Mohammed as You blessed Abraham in all the worlds. Indeed You are the all Praised and Glory. As for peace (you say according to the way), it is has been taught to you."<br /><br />ASection 4-The manner in which the prayer on the Prophet and asking for peace upon him should be made<br /><br />Abu Humayd As Saidi tells us that the Prophet (peace and blessing be upon him) was asked what is to be said when one offers the prayer upon him. The Prophet (peace and blessing be upon him) replied, "Say, 'O Allah, praise Mohammed, his wives and descendants as You praised the family of Abraham, and grant blessing upon the family of Mohammed as You granted blessings to the family of Abraham in all the worlds. You are the Praised, the Glorious." Ka'b Ujra's son reported the supplication with a slight variation saying, "O Allah, praise Mohammed and the family of Mohammed as You praised Abraham. You are the Praised, the Glorious." Abu Said al-Khudri reported the quotation as "O Allah, praise Mohammed, Your worshiper and Your Messenger."<br /><br />Imam Ali, may Allah honour his face, said, "The Messenger of Allah counted them out on my hand and told me that Gabriel had counted the supplications on his hand, saying, 'This is how it was sent down from the Lord of Might-O Allah, praise Mohammed and the family of Mohammed as You praised Abraham and the family of Abraham. You are the Praised, the Glorious. O Allah grant blessings to Mohammed and the family of Mohammed as You granted blessings to Abraham and the family of Abraham. You are the Praised, the Glorious. O Allah, grant peace to Mohammed and the family of Mohammed as You granted peace to Abraham and the family of Abraham. You are the Praised the Glorious.'"<br /><br />Abu Hurayra heard the Prophet (peace and blessing be upon him) say, "Whosoever wishes to be given the fullest measure when he supplicates upon us, the People of the House, should say, 'O Allah, praise Mohammed, the Prophet, his wives, the Mothers of Believers, his descendants and the People of his House, just as You praised the family of Abraham. You are the Praised, the Glorious." When Zaid, Kharija al-Ansari's son asked the Prophet (peace and blessing be upon him) how he should supplicate for blessings upon him, the Prophet (peace and blessing be upon him) replied, "O Allah bless Mohammed and the family of Mohammed, just as You blessed Abraham. You are the Praised, the Glorious."<br /><br />Salama al-Kindi spoke of the time when Imam Ali taught them how to pray on the Prophet (peace and blessing be upon him). Imam Ali taught them: "O Allah, the One who spread out the leveled expanses and created the heavens! Bestow Your noble praise, Your ever increasing blessings and the compassion of Your Tenderness upon Mohammed, Your worshiper and Your Messenger, the Opener of what was closed. The Seal of what came before. The one who announces the truth by the Truth. The one who triumphs over the armies of falsehood as he was entrusted to do. He who took upon himself with eagerness Your command to obey You to gain Your pleasure. He retains within him Your Revelation, preserves Your guidance and carries out Your command so that mankind can receive Your blessings, kindling because of him, a brand with which they can bring to their families. Hearts were guided by him after they had been plunged into trials and sinful actions. He illuminated the clear signs, luminous rules and way-marks of Islam. He is Your trusted guardian, the treasurer of Your hidden knowledge, Your witness on the Day of Rising, the one You sent with Your blessings and in truth Your Messenger, a mercy. O Allah, give him a spacious abode in Your Eden and reward him with good multiplied many times over from Your overflowing Favor, that You gave to him without effort through the victory on gaining Your reward and generous gift. O Allah, place whatever he builds above what other people build and give to him a noble place of rest and hospitality. Complete his light for him, and recompense him from Your worshipers by acceptance and words that please, with just words, decisive action and immense proof."<br /><br />Referring to the verse "Allah and His angels praise and venerate the Prophet." 33:56. Imam Ali, may Allah honour his face, said, "Obedient to You, my Lord. The praise of Allah, the Good and Merciful, the near angels, those who are true, the martyrs, the good people, and all that exalts You, O Lord of all the worlds, be upon Mohammed, son of Abdullah, the Seal of the Prophets, the Master of the Messengers, and the Leader of those who fear You, and the Messenger of You, the Lord of all the worlds. The witness, the bearer of good news, the one who invites people to You by Your permission, the light-giving lamp-and peace be upon him!"<br /><br />Abdullah, Masood's son said, "O Allah, bestow Your blessings and mercy upon the Master of all the Messengers, the Leader of those who fear You, the Seal of the Prophets, Mohammed, Your worshiper and Messenger, the leader of the good and the Messenger of Mercy. O Allah, raise him to the praised station which will be the envy of the first and the last. O Allah, praise Mohammed and the family of Mohammed as You praised Abraham. You are the Praised, the Glorious. Give blessings to Mohammed and the family of Mohammed as You granted blessings to Abraham and the family of Abraham. You are the Praised the Glorious." Al-Hassan al-Basri said, "Whosoever wishes to drink the fullest cup from the Pool (Kawthar) of the Chosen one (Prophet Mohammed) should say, 'O Allah, praise Mohammed and the family of Mohammed, and his Companions, his sons, daughters, wives and descendants, the People of his House, his relatives by marriage and the Ansar (Helpers), and his followers, as well as those who love him, and bless us along with all of them, O Most Merciful of the merciful."<br /><br />Abbas' son would supplicate saying, "O Allah, accept the greatest intercession of Mohammed, and raise him to the highest station. Grant his every request in the Next Life and this Life as You answered the prayers of Abraham and Moses" Wuhayb al-Ward's son would supplicate saying, "O Allah, give Mohammed the best of whatever he asked You for himself, and give to him the best of what any of Your creation has asked of You for him. And give Mohammed the best of all that You will be asked for until the Day of Resurrection." The supplication of Masood's son was, "When you ask for blessings upon the Prophet, make the prayer excellent. You do not know if it will be shown to him. Say, 'O Allah, bestow Your praise, Your mercy and Your blessings on the Master of the Messenger, the Leader of those who fear You, the Leader of the Good and the Messenger of Mercy."<br /><br />The preceding are but a taste of the multitude of prayers both brief and long in praise of our beloved Prophet and his family (peace and blessing be upon him) and them. The supplication of Imam Ali in the final sitting of his prayer in which one bears witness to the Oneness of Allah before the greeting of peace reads: "Peace be upon the Prophet. Peace be upon all the Prophets and Messengers of Allah. Pease be upon the Messenger of Allah, peace be upon Mohammed, son of Abdullah. Peace be upon us and upon all believers, men and women alike, those who are absent and those who are present. O Allah, forgive Mohammed and accept his intercession and forgive the People of his House. Forgive me and my parents, and their descendants, and have mercy upon them. Peace be upon all the righteous worshipers of Allah. Peace be upon you, O Prophet and the mercy of Allah and His blessings."<br /><br />Abu Omar, Abdul Barr's son and others are of the opinion that one should not ask for mercy for the Prophet (peace and blessing be upon him) rather one should ask for praise and blessings specific to him. They say that one should only ask for mercy and the forgiveness for others. In the prayer on the Prophet (peace and blessing be upon him) Abu Mohammed, Abu Zaid's son included, "O Allah, have mercy on Mohammed (because the Prophet (peace and blessing be upon him) was sent as a mercy himself) and the family of Mohammed as You had mercy to Abraham and the family of Abraham." This is not based on a prophetic quotation rather its proof lies in the words in the greeting of peace. "Peace be upon you O Prophet, the mercy of Allah and His blessings."<br /><br />Section 5-The excellence of the prayer on the Prophet, asking for peace upon him and supplicating for him<br /><br />Abdullah, Amr's son reports the saying of the Prophet (peace and blessing be upon him) "When you hear the Caller to Prayer, repeat what he says and ask for blessings upon me. Whosoever asks for blessings upon me once, Allah blesses him ten times. Thereafter ask for the rank of go-between (wasila) for me. It is a rank in the Garden reserved for only one of the worshipers of Allah and it is my hope that it will be for me. My intercession is granted to whosoever asks for the rank of "wasila" for me." Anass, Malik's son tells us the good news that the Prophet (peace and blessing be upon him) said, "Whosoever asks for blessings upon me once, Allah blesses him tenfold and ten sins fall from him and he is raised by ten degrees." In addition to this are the words, "and ten good deeds are written for him."<br /><br />Anass also tells us that the Arch-Angel Gabriel told Prophet Mohammed (peace and blessing be upon him) "Whosoever praises you once, Allah praises him ten times and raises him by ten degrees." Abdur Rahman, Awf's son says something similar, he reports the Prophet's saying, "I met Gabriel who told me, 'I bring to you good news that Allah has said that whosoever asks for peace for you, He blesses him with peace. Whosever asks for blessings upon you, Allah blesses him." Zaid, al-Hubab's son heard the Prophet (peace and blessing be upon him) say, "Whosoever says, 'O Allah, praise Mohammed and raise him to Your nearness on the Day of Resurrection' will indeed receive my intercession. Those nearest to me on the Day of Resurrection are those who have said the most prayers upon me."<br /><br />Abu Hurayra heard the Prophet (peace and blessing be upon him) say, "The angels ask forgiveness for whosoever praises me in a letter or book, as long as my name remains on that page." Amr Rabi'a's son heard the Prophet (peace and blessing be upon him) say, "The angels continue to bless anyone who asks for blessings upon me, as long as he continues doing so. Therefore do so in abundance or even a little." Ubayy, Ka'b's son said that upon the passing of the first quarter of the night, the Prophet (peace and blessing be upon him) arose and said, "O people, remember Allah! The quake has come which will be followed by its sequel. Death will come with all that accompanies it." Ubayy asked, "O Messenger of Allah, I say a lot of praising upon you, how much of my praising should I devote to you?" The Prophet (peace and blessing be upon him) replied, "Do as much as you like." Ubayy asked, "A quarter?" He replied, 'Do as much as you like, and if you do more it is better." Ubayy inquired again, "A third?" He replied, "Do as much as you like, and if you do more it is better. Ubayy asked, "Two-thirds?" Again he replied, 'Do as much as you like, and if you do more it is better." Whereupon Ubbay said, "O Messenger of Allah, I will devote all my praising for you." The Prophet (peace and blessing be upon him) said, "Then you will have enough and your sins will be forgiven." <br /><br />Abu Talha tells us of the time he saw the Prophet (peace and blessing be upon him) happier than he had ever seen him, and asked him about it. The Prophet (peace and blessing be upon him) told him. "Indeed, Gabriel has just left me and brought me good news from Allah that He has sent me to give good news that when any of my nation asks for prayers upon me (praise and veneration), Allah and His angels bless that person ten times for its doing." The Prophet (peace and blessing be upon him) said, "People will come to me who I will only recognize on account of the abundance of prayer they said upon me." Wahb's son tells us that the Prophet (peace and blessing be upon him) said, "Whosoever asks for peace on me ten times, it is as if he had freed a slave!" We are also blessed with the knowledge that has reached us from the Prophet (peace and blessing be upon him) "The first to be saved from the terrors and its places on the Day of Resurrection will be the one who supplicated most for me."<br /><br />Speaking of the tremendous blessings received for one's praising of the Prophet (peace and blessing be upon him) Abu Bakr As Siddiq said that the prayer on the Prophet wipes out sin in the same way that cold water extinguishes a fire. To ask for peace upon the Prophet (peace and blessing be upon him) is better than freeing slaves (meaning higher in reward despite this the Companions continued to free slaves until it was eliminated as it was their habit to mix different ranks of deeds.) Jabir, Abdullah's son tells us that the Prophet (peace and blessing be upon him) said, "Whenever anyone hears the Call to Prayer and says, 'O Allah, Lord of this perfect call and this established prayer, grant Mohammed the rank of go-between (wasila) and excellence, and raise him to the praised station which You have promised him' will receive my intercession on the Day of Resurrection." Saad Abi Wakkas tells us of another supplication to be made upon hearing the Call to Prayer, "When anyone hears the Call to prayer and says, 'I bear witness that there is no god except Allah alone, with no partner and Mohammed is His worshiper and Messenger. I am pleased with Allah as my Lord and Mohammed as the Messenger, and Islam as my religion' will be forgiven."<br /><br />Section 6-Reproaching those who do not ask for blessings upon the Prophet and their wrong doing<br /><br />Abu Hurayra tells us that he heard the Messenger of Allah (peace and blessing be upon him) say, "Dust be upon the face of whosoever does not ask for me to be praised when I am mentioned in his presence! Dust be upon the face of whosoever Ramadan commences and finishes before he has received forgiveness! Dust be upon the face of whoever's parents reach old age and they are not the cause of his entering the Garden!". As the Prophet (peace and blessing be upon him) climbed upon the pulpit he said "Ameen". This occurred three times whereupon Mu'adh inquired about its nature. The Prophet (peace and blessing be upon him) told him, "Gabriel came to me and said, 'Mohammed, whenever your name is mentioned in front of a person and he does not ask for blessings upon you and dies thereafter, that person will enter the Fire. Allah will distance him, say 'Ameen', so I said, 'Ameen'. Gabriel told me, 'When Ramadan comes and it is not accepted from a person and he dies, it is the same, say 'Ameen' so I said 'Ameen'. If someone has two parents, or just one, and does not show kindness and goodness to them and dies, it is the same, say 'Ameen' so I said 'Ameen'."<br /><br />The Prophet (peace and blessing be upon him) defined a miser saying, "A miser is someone who does not supplicate for praise upon me when I am mentioned in his presence." On the same subject, Jaafar, Mohammed's son reports the saying of the Prophet (peace and blessing be upon him) "When I am mentioned in the presence of a person and he does not supplicate for praise upon me, he has swerved away from the Path to the Garden." From Abu Hurayra we learn that the Prophet (peace and blessing be upon him) said, "When people gather together, sit and depart without mentioning Allah and supplicating for praise upon His Prophet, a dark shadow falls upon them that will be a cause for regret in the Hereafter. If Allah wills, He will punish them, if He wills, he will forgive them." Abu Hurayra also reported, "Whosoever forgets to pray on me (the Prophet, praise and peace be upon him), has forgotten the Path to the Garden."<br /><br />The Prophet (peace and blessing be upon him) mentioned an element of bad manners, and Katada tells us that he said, "An element of bad manners towards me is that when I am mentioned in the presence of someone, that person does not supplicate for praise upon me." The Prophet (peace and blessing be upon him) tells us, "When people sit in a gathering and depart without saying the prayer upon me, they depart on something fouler than the odor of a corpse." In addition to this the Prophet (peace and blessing be upon him) said, "When people sit in a gathering in which they do not supplicate for me grief descends upon them, when they enter the Garden, they will not receive some of its reward." Isa Tirmidhi tells us that a knowledgeable person said, "Whenever a person supplicates for praise upon the Prophet (peace and blessing be upon him) once in a gathering, he receives the reward for whatever takes place in that gathering." (May Allah praise and venerate our Master Mohammed, and grant him perfect peace in abundance, increasing continuously throughout time and all eternity.)<br /><br />Section 7-The distinguishing of the Prophet through the revelation of the supplication for praising him<br /><br />One day the Messenger of Allah (peace and blessing be upon him) spoke of the greetings of peace upon him that would be made after his death. Abu Hurayra tells us he said, "Whenever anyone will greet me with peace, Allah will return my soul to me so that I may return the greeting." Abu Hurayra also tells us that he said, "I will hear whosoever asks for me to be praised in my tomb. Even if someone is far away from me and supplicates for praise upon me, that too is conveyed to me." Masood's son tells us that the Prophet (peace and blessing be upon him) spoke of the action of the angels saying, "Angels roam the earth to convey peace to me from my nation." Omar's son advised, "Offer an abundance of prayer on your Prophet every Friday, because its presented to him on that day." Al-Hassan, Ali's son heard the Prophet (peace and blessing be upon him) say, "Praise me wherever you are. Your prayer will reach me."<br /><br />It has been said that the name of the person who asks for praise upon the Prophet (peace and blessing be upon him) is shown to him as the person offers it. Al-Hassan, Ali's son said, "Whenever you enter the (Prophet's) Mosque, greet the Prophet." Sulayman, Suhaym's son tells us of a vision he had and says, "I saw the Prophet in a vision and asked him, 'O Messenger of Allah, do you recognize the greeting of those who come to you?' The Prophet (peace and blessing be upon him) replied, 'Yes, and I answer them.'" Shehab's son heard the Messenger of Allah (peace and blessing be upon him) tell his Companions, "Offer an abundance of prayer on me in the radiant night (the night preceding Friday) and the radiant day (Friday) because it will be conveyed from you. The earth does not consume the bodies of prophets, and when a Muslim asks for me to be praised an angel conveys it to me and mentions his name."<br /><br />Section 8-Disputation concerning invoking supplications of praise on other than the Prophet and his fellow prophets<br /><br />The majority of knowledgeable scholars of Islam say that it is permitted to ask for prayers upon people other than prophets. Abbas' son holds a different opinion and says that it is not permissible. Sufyan Ath-Thawri was of the opinion that it is disliked to ask for prayers to be said upon anyone other than a prophet, Judge Iyyad's tells us that one of his shaykhs said, "In Malik' school of jurisprudence it is not permitted to single-out for prayer any prophet other than Mohammed (unless it is combined with Prophet Mohammed, praise and peace be upon him)." In the reference “Al-Mabsut", Malik is quoted as having said to John, Isaac's son, "I dislike that people pray on anyone other than the prophets. We should not exceed what we have been commanded to do."<br /><br />Yahya, Yahya al-Laythi's son said he did not accept this opinion. He said there is nothing harmful in offering prayers on any of the prophets or other people. To prove his point he quoted the transmission of Omar's son and the quotation in which the Prophet taught us the prayer on himself, and draws our attention to the phrase, "And on his wives and family." He said, "In the appendix of Abu Imran al-Fasi I found related from Abbas' son the dislike of offering the prayer on singling-out anyone other than the Prophet (peace and blessing be upon him) as he indicated, 'That is what we say. It was not previously used.'" Abu Hurayra tells us that the Messenger of Allah (peace and blessing be upon him) told them, "Ask for blessings upon the Prophets of Allah and His Messengers, and Allah will convey the blessings to them as He conveys them to me."<br /><br />Generally speaking the word "prayer" means supplication and asking for mercy, unless stated otherwise in an authentic hadith or the consensus of scholars that restrict its meaning. Allah says, "It is He who has mercy on you, and His angels." 33:43. He also says, "Take charity from their wealth, in order that they are thereby cleansed and purified, and pray for them." 9:103. And "On those will be prayers and mercy from their Lord," 2:157 The Prophet (peace and blessing be upon him) was heard supplicating for blessings upon his Companions, he said, "O Allah, bless the family of Abu Wafa." When people brought the obligatory charity to him for distribution, he supplicated, "O Allah, bless the family of so-and-so."<br /><br />In the hadith mentioning the prayer on the Prophet (peace and blessing be upon him) we find, "O Allah, bless Mohammed, his wives and descendants," or "and the family of Mohammed." The latter has been explained with the meaning of either his followers, his nation, or the People of his House (either in combination or mixed). It has also been explained as meaning his followers, group or tribe, or a person's children, or his people. On the other hand, it has also been said that it refers to the family of the Prophet (may Allah be pleased with them) to whom charity is forbidden.<br /><br />When the Prophet (peace and blessing be upon him) was asked, "Who are the family of Mohammed?" Anass tells us that he replied, "All those who fear Allah." When al-Hassan offered the prayer upon the Prophet, he would say, "O Allah, bestow Your praise and Your blessings on the family of Mohammed," meaning himself, because he did not neglect the obligatory command of Allah. This is similar to the Prophet's saying, "I was given one of the flutes of the family of David." Abu Jumayd As Saidi would supplicate, "O Allah, bless Mohammed, his wives and descendants." Omar's son tells us that the Prophet (peace and blessing be upon him) would ask for blessings upon Abu Bakr and Omar. This is also mentioned in Imam Malik's reference Muwatta. In other words he would supplicate for Abu Bakr and Omar. Anass, Malik's son said, "When we used to supplicate for our companions in the Unseen we would say, 'O Allah, bestow the prayers of a good person who prays at night and fasts in the day on so-and-so.''' Sufyan adhered to the same. Abbas' son did not offer a prayer upon anyone unless that person was a prophet. He did this to distinguish the special esteem and respect he had for them.<br /><br />We know it is necessary to distinguish Prophet Mohammed (peace and blessing be upon him) from other prophets by asking for praise and venerations upon him, because of the command of Allah. "Believers, praise and venerate him and pronounce peace upon him in abundance." 33:56. Whereas Allah mentioned other people in terms of asking for forgiveness and expresses pleasure. He says, "Those who came after them say, 'Forgive us our Lord, and forgive our brothers who were believers before us." 59:10, also "and those who followed them in doing good, Allah is pleased with them." 9:100. The scholars of Islam say that the prayer for someone was made either as a supplication or as a greeting when the Prophet (peace and blessing be upon him) met someone. It does not imply esteem or respect, and quote the verse, "Do not make the calling of the Messenger among yourselves like your calling to one another." 24:63. (In conclusion, the practice when one mentions a prophet, is that we pray upon him in combination with Prophet Mohammed in a similar way to this "upon soand-so, and our Prophet, the praise and peace").<br /><br />Section 9-Visiting the tomb of the Prophet, how he should be greeted and the virtue of one's visit<br /><br />Omar's son tells us that the Prophet (peace and blessing be upon him) said, "My intercession is assured for those who visit me." Visiting the tomb of Prophet Mohammed (peace and blessing be upon him) is both excellent and to be desired. We are told by Anass, Malik's son that the Prophet (peace and blessing be upon him) said, "Anyone who, for the Sake of Allah, visits me in Medina is near me, and on the Day of Resurrection I will intercede for him." He also said, "Whosoever visits me after my death, it is as if he visited me while I am alive." The jurist, Isaac, Abraham's son said a person should go to Medina when he/she makes the Greater Pilgrimage with the intention of praying in the Prophet's Mosque, and seek the blessings of seeing his Meadow (Rawda), pulpit, tomb, the place where he sat, places that were touched by his blessed hand, places where his blessed feet walked, and the pillar on which he would lean, the places where Gabriel descended bring the Revelation to him, the places connected with his Companions and the leaders of Muslims who lived there. <br /><br />Abi Fudayk's son heard someone say, "We have heard that all who stand before the tomb of the Prophet should recite the verse, 'Allah and His angels praise and venerate the Prophet' 33:56 and then say, 'May Allah praise you, O Mohammed.' If this is said seventy times an angel will call to that person saying, 'May Allah bless you!' and all his needs will be taken care of." When Omar Abdul Aziz bade farewell with the greetings of peace to Yazid, Abi Said al-Mahri's son, he asked, "I would like you to do something for me. When you reach Medina and visit the tomb of the Prophet, greet him on my behalf with peace." It has also been reported that whenever he wrote letters from Syria to the people of Medina he would also ask them to do the same. Amongst the early generation was a man who observed Anass, Malik's son approach the tomb of the Prophet (peace and blessing be upon him). He tells us that Anass stopped, raised his hands as if he were about to pray, greeted the Prophet (peace and blessing be upon him) then left.<br /><br />Malik said that when someone visits the tomb of the Prophet (peace and blessing be upon him) and supplicates, he should stand facing the tomb and not the direction of prayer. He should draw closer and greet him but not touch the tomb with his hands. In his reference “Al-Mabsut" he writes, "I do not think people should stand at the tomb of the Prophet, rather they should greet him and depart." Abi Mulayka's son said, "Those who wish to stand and face the Prophet (peace and blessing be upon him) should face the lamp in the direction of prayer at the end of the tomb near his blessed head." Omar's son would greet the Prophet (peace and blessing be upon him) at the tomb. Nafi said that he saw him visit the tomb more than a hundred times and Omar's son would say, "Peace be upon the Prophet, may Allah praise him and grant him peace. Peace be upon Abu Bakr" and leave thereafter. Omar's son was also observed placing his hand where the Prophet (peace and blessing be upon him) sat on the pulpit and then wipe his hand over his face. Qusayt's son and the son of al-Utbi said, "Whenever the Mosque was empty, the Companions would touch the knob of the pulpit near the tomb with their right hand. Then they would face the direction of prayer and supplicate."<br /><br />In the reference "Muwatta" Malik wrote that he would stand at the tomb of the Prophet (peace and blessing be upon him) and say the prayer upon the Prophet, then pray for Abu Bakr and then Omar. Malik said that the person who is greeting should say, "Peace be upon you, O Prophet, and the mercy of Allah and His blessings." The Judge Abul Walid al-Baji spoke about the respect due to the Prophet (peace and blessing be upon him) when visiting his tomb, "I think the visitor should supplicate for the Prophet using the words praise and veneration and choose a different word for Abu Bakr and Omar, as Omar's son indicated." Habib's son tells us how one should enter the Prophet's Mosque. He said, "One<br /><br />should enter saying, 'In the Name of Allah and peace be upon the Messenger of Allah. Peace be upon us from our Lord. Allah and His angels praise Mohammed. O Allah, forgive us our sins and open for us the gates of Your Mercy and Your Garden and protect us from the accursed satan!'" Having done this Habib's son tells us that one should go to the Meadow (Rawda) which is an area of the Mosque that lies between the tomb and the pulpit and offer two units of prayer in which one praises Allah before standing before the tomb. One should ask Allah for the absolute fulfilment of one's intention which brought you there to visit him and for help in its realization. However, if your two units of prayer are performed outside the Rawda, it suffices, but it is preferable to perform them in the Rawda. Of the Rawda the Prophet (peace and blessing be upon him) said, The area between my house and the pulpit is one of the Meadows of the Garden. My pulpit is on one of the raised gardens in the Garden.'<br /><br />We are also informed that thereafter one should proceed and stand in a state of humility and respect before the tomb of the Prophet (peace and blessing be upon him) and ask for blessings upon him and give what praise one can. Then proceed to greet Abu Bakr and Omar and supplicate for them. One should offer as many prayers as one can in the Prophet's Mosque day and night. It is also highly recommended to visit the Mosque of Quba and the graveyard in which the martyrs are buried, may Allah be pleased with them. Malik wrote a letter to Mohammed, who was possibility the son of al-Hassan Ash Shaybani in which he said, "The Prophet (peace and blessing be upon him) should be greeted when you enter and leave his Mosque." Mohammed said, "Before leaving the Mosque stand near the tomb. The same applies when it is time for you to depart from Medina."<br /><br />Lady Fatima (may Allah be satisfied with her) said that she heard the Prophet (peace and blessing be upon him) say, "Whenever you enter the (Prophet's) Mosque, supplicate for praise upon the Prophet and say, 'O Allah, forgive me my sins and open the doors of Your Mercy to me.' When you leave, supplicate for praise upon the Prophet, may Allah praise him and grant him peace, and say, 'O Allah, forgive me my sins and open the doors of Your overflowing favor to me.'" Mohammed, Sirin's son said, "Whenever people entered the Prophet's Mosque, they would supplicate, 'May Allah and His angels praise and venerate Mohammed. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. In the Name of Allah we have entered and in the Name of Allah we will depart. We rely upon Allah." Upon their departure they said something similar.<br /><br />The practice of the Messenger of Allah (peace and blessing be upon him) when he entered the Mosque was to say, "O Allah, open the doors of Your mercy to me and make the gates of Your provision easy for me." Abu Hurayra said, "Whenever one of you enters the Prophet's Mosque, let him supplicate for praise upon the Prophet (peace and blessing be upon him) and say O Allah open the way for me!" Malik wrote in his reference “Al-Mabsut", "It is not essential for the inhabitants of Medina who enter and leave the Prophet's Mosque to stand at the tomb, this is for visitors." He also said, "There is no harm for those who either intend to go on a journey or have returned from a journey to stand at the at the tomb of the Prophet, may Allah praise and venerate him and grant him peace, and ask for blessings upon him, and supplicate for him, then Abu Bakr and Omar."<br /><br />Al Qasim's son observed that when the inhabitants of Medina left or entered the City they would come to the tomb and greet the Prophet (peace and blessing be upon him). He commented, "That is considered to be the best practice." Al-Baji said, "Between the inhabitants of Medina and visitors there is a difference. Visitors have come with a specific intention to do so whereas the inhabitants live there and their intention is not to go there for the sake of the tomb and greeting." Ahmed, Said al-Hindi's son made reference to people standing at the tomb in his book. He said, "Neither cling to it nor touch it, nor stand before it for a long time." In the reference "Utibiyaa" it is written, "When in the Mosque of the Prophet, may Allah praise and venerate him and grant him peace, commence with the prayer on the Prophet which you say before the final greeting of the prayer. The best place to offer voluntary prayers in the Prophet's Mosque is in the place where the Prophet (peace and blessing be upon him) used to pray in the location of the pillar scented with aroma of the wooded perfume of khaluq. The best place to offer the obligatory prayer is in the front rows. I prefer visitors of offer voluntary prayers there rather than in their accommodation."<br /><br />Section 10-The manner to be adopted upon entering the Prophet's Mosque and its excellence, and the excellence of Mecca and Medina<br /><br />Allah says, "A mosque founded upon piety from the first day is worthier for you to stand in." 9:108. When the Prophet (peace and blessing be upon him) was asked which mosque the verse referred to Zaid, Thabit's son and others report that he replied, "My Mosque." Abbas' son said that it refers to the mosque of Quba. Abu Hurayra tells us that the Prophet (peace and blessing be upon him) told his Companions, "Mounts should only be saddled to visit three mosques, the Sacred Mosque, my Mosque and the Mosque of al-Aqsa (Jerusalem)." Abdullah, Amr ibn al-As's son tells us that whenever the Prophet (peace and blessing be upon him) entered the Mosque he would supplicate, "I seek refuge with Allah, the Magnificent, and with His Noble Face and timeless prayer from the accursed shaytan."<br /><br />When Omar, al-Khattab's son heard a raised voice in the Prophet's Mosque he asked the person, "Who are you?" The man replied, "A man from Thaqif" Whereupon Omar said, "if you had been from one of the two Cities, I would have punished you-no one should raise his voice in our Mosques!" Mohammed, Maslama's son informs us that no one should either intentionally raise his voice or act offensively in the Prophet's Mosque, and that one should keep oneself from doing anything that is considered dislikeable. The scholars of Islam are in agreement that this applies to all mosques. He also said that it is disliked that anyone should speak in a manner that would distract those who are praying. It is also dislikeable to raise one's voice when saying the 'Talbiyya' (the call of pilgrims "Obedient to You" before setting of for Mecca) in any mosque except the Sacred Mosque of Mecca, and the Prophet's Mosque.<br /><br />The value of a prayer offered in the Prophet's Mosque has been reported by Abu Hurayra, who tells us that the Prophet (peace and blessing be upon him) said, "The prayer in my Mosque is better than a thousand prayers in any other mosque except for the Sacred Mosque." There is a difference in opinion regarding the word "except'. Malik and other scholars are of the opinion that the preceding prophetic quotation means that the prayer in the Prophet's Mosque is better than the prayer in the Sacred Mosque, but less than a thousand times better. To support their opinion they quote Omar, al-Khattab's son who said, "The prayer in the Sacred Mosque is better than a hundred prayers in other mosques." Consequently, they understood that the excellence of the prayer in the Prophet's Mosque is nine-hundred times greater.<br /><br />The inhabitations of Mecca and Kufa support the opinion of the supremacy of Mecca and amongst the supporters of this opinion from the Maliki school of jurisprudence are Ata, Wahb's son and Habib's son, and from the Shafi'i school Saji. They quote the prophetic quotation that says, "One prayer in the Sacred Mosque is better than a hundred prayers in my Mosque." It has also been said that a prayer offered in the Sacred Mosque is a hundred thousand times better than the prayer offered anywhere else. However, there is no disagreement among the scholars that the place of the tomb of the Prophet (peace and blessing be upon him) is the best place on earth (and so are those of his descendants).<br /><br />We are reminded of the prophetic quotation that reads, "What is lies between my house and my pulpit is one of the Meadows of the Garden." In addition to this Abu Hurayra and others quoted "and my pulpit is above my Pool (Kawthar)." In another prophetic quotation we learn, "My pulpit is one of the raised gardens of the Garden." Tabari said the quotation has two meanings one of which is the word "house" which is literal and where the Prophet (peace and blessing be upon him) lived. The other is that "between my house and my pulpit" refers to the house being his tomb. Tabari drew our attention to the fact that both meanings amount to the same, because the tomb of the Prophet (peace and blessing be upon him) is in his house, so there is no conflict.<br /><br />With regard to the quotation "My pulpit is above my Pool (Kawthar), it has been said that one possibility is that it is the actual pulpit in his Mosque, the second possibility is that the Prophet (peace and blessing be upon him) has another pulpit in the Hereafter. The third opinion is that being present at his pulpit means the doing of good deeds that bring believers to the Pool and from which they drink. As for "One of the Meadows in the Garden", it has been interpreted with two meanings one of which is that it assures the supplication and prayer offered in the Prophetic Garden (Rawda), which is the area between the tomb of the Prophet and his pulpit, are subject to that reward. The second meaning is that this area is transported by Allah and is actually in the Garden.<br /><br />Of Medina, Omar's son and several other Companions, report the saying of the Prophet (peace and blessing be upon him) that "On the Day or Resurrection I will be the witness and intercessor for the person who has been steadfast in the face of its difficulties and hardship." As for those who left Medina, the Prophet (peace and blessing be upon him) said, "Medina is better for them if they but knew." He also said, "Medina is like a pair of bellows, it casts out what is impure and leaves what is pure." And, "Allah gives Medina to someone who is better than he who leaves Medina on account of his aversion." The Prophet (peace and blessing be upon him) gave good news of those blessed to die in either of the two Holy Cities, he said, "On the Day of Resurrection, Allah will raise up whosoever dies in either one of the two (Mecca or Medina) on the Greater Pilgrimage or the Lesser Pilgrimage without reckoning or punishment." Another transmission reads, "He will be raised up among the trustworthy on the Day of Resurrection."<br /><br />Omar's son reported the Prophet (peace and blessing be upon him) saying, "Whosoever can die in Medina should do so, because I will intercede for all who die in it." Allah says, "The first House ever to be built for people was that of Bakkah (Mecca), blessed and a guidance for the worlds." 3:96. It has been said by a scholar of Islam that "guidance" means safety from the Fire. It has also been said that it implies safety from people who would otherwise do something harmful outside the precincts of the Sacred Mosque-even during the "Time of Ignorance" it was established as a place of sanctuary. Allah says, "And We made the House (Kabah) a visitation and a sanctuary for people. 2:125.<br /><br />Some people went to Sa'dun al-Khawlani who resided in Monastir, Spain, and told him that the Berber tribe of Kutama had killed a man. They had lit a fire placed him over it and made sure the fire did not die out throughout the entire night, however the fire had not consume his body. Sa'dun inquired, "Had he been on three Greater Pilgrimages?" They replied that he had, whereupon he said, "I was told of a prophetic saying that anyone who goes once the Greater Pilgrimage has fulfiled his obligation, anyone who goes twice he claims his reward with his Lord, and that Allah will forbid the Fire to touch the hair and body of whosoever goes on the Greater Pilgrimage three times."<br /><br />When the Prophet (peace and blessing be upon him) gazed upon the Kaaba he said, "Welcome to you! What House is greater than you or has greater holiness than yours!" The Messenger of Allah (peace and blessing be upon him) spoke of the Black Stone and Kaaba saying, "No one supplicates to Allah at the Black Stone except that he receives an answer from Allah. It is the same beneath the water-spout (of Kaaba)." The Prophet (peace and blessing be upon him) spoke of the blessings of praying behind the Station of Abraham in the Kaaba. He said, "Whosoever prays two units of prayer behind the Station of Abraham will have his past and future sins forgiven, and he will be gathered with those who are safe on the Day of Resurrection."<br /><br />Abbas' son tells us that he heard the Messenger of Allah (peace and blessing be upon him) say, "There is no one who supplicates for something in this Multazam (the wall of Kaaba between its door and the Black Stone) of the Mosque except that his supplication is granted." Abbas' son tells us that everything he asked for at the Multazam was always granted to him by Allah. Sufyan Ath-Thawri, al-Humaydi and Mohammed, Idris's son al-Udhri, and Abdul Hassan, al-Hassan's son said that their supplications were always answered. Abu Osama, said, "I don’t remember hearing al-Hassan, Rashiq's son transmitting this prophetic saying, however, I have never asked Allah for anything in this Multazam without my worldly request being granted, and it is my hope that my requests will also be granted in the Hereafter."<br /><br />The Judge Abu Ali tells us, "I have asked Allah for many things, some of which have been granted, and it is my hope that the remainder will be granted out of the vastness of His Bounty." Allah gives success in following the right path by His Mercy. Praise be to Allah, Lord of all the Worlds, and the peace and blessings of Allah be upon His Beloved Prophet. Amen.tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-19281012896836435792009-12-02T11:21:00.003+08:002009-12-02T11:28:49.203+08:00Morocco Gallery IV<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUf9vp9WfmeT3QINhPdsJC9iX6wNGFHA5Z5VP3559whWKrA6l6c6G5mHyvz0HX4yOFCvEpTVXMXJSZlt3MWAbdx4uRAuq49IR56z0vko6HyqK9X9K0PlOE8quNQX1uVYOHZ-zFbuv9vus/s1600-h/PA101549.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUf9vp9WfmeT3QINhPdsJC9iX6wNGFHA5Z5VP3559whWKrA6l6c6G5mHyvz0HX4yOFCvEpTVXMXJSZlt3MWAbdx4uRAuq49IR56z0vko6HyqK9X9K0PlOE8quNQX1uVYOHZ-zFbuv9vus/s320/PA101549.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5410475147931100370" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjv0PWwuRAMRPAglpZ4VgS5yeUmvZv81UFf4iBbp9cpw-sV2vNDdoBxm9auLpKELakVobsNmTojl-UDG6ZmRwImN8DU-dn988GzrKbvfmPCSDbT3D45lYkpNSbnorZhV3X-gvRJe2MiMvs/s1600-h/PA101548.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjv0PWwuRAMRPAglpZ4VgS5yeUmvZv81UFf4iBbp9cpw-sV2vNDdoBxm9auLpKELakVobsNmTojl-UDG6ZmRwImN8DU-dn988GzrKbvfmPCSDbT3D45lYkpNSbnorZhV3X-gvRJe2MiMvs/s320/PA101548.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5410475142475444306" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhG-kP5wFpMqn4QkKyXz6GTUzK-SC5u7KKKsSpZuLi69ktDC7p0aiI3FPrKAz1PfRUaDgTH7LG6-PPsMvm7jWlD6VnV-i2JB3cEOKT_gedIxxNZesl-bZI178c8PF1DlbpbQPTYiby11rs/s1600-h/PA091474_b.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhG-kP5wFpMqn4QkKyXz6GTUzK-SC5u7KKKsSpZuLi69ktDC7p0aiI3FPrKAz1PfRUaDgTH7LG6-PPsMvm7jWlD6VnV-i2JB3cEOKT_gedIxxNZesl-bZI178c8PF1DlbpbQPTYiby11rs/s320/PA091474_b.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5410475133930897234" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWCx3Ws8CtUENM7TThzyZm3kqm9yKseNjZNhUjS2B5-S9qZXV7PmFkTu6_7ZUCrueLmD5fn2pcjWOii-hlg6Blx5ZnMhmK2RTE16yC5FMcfxGpD2LMATAGjm6v6V4JNVzKjEJv6ZNjr58/s1600-h/PA101547_d.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWCx3Ws8CtUENM7TThzyZm3kqm9yKseNjZNhUjS2B5-S9qZXV7PmFkTu6_7ZUCrueLmD5fn2pcjWOii-hlg6Blx5ZnMhmK2RTE16yC5FMcfxGpD2LMATAGjm6v6V4JNVzKjEJv6ZNjr58/s320/PA101547_d.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5410475122550271042" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0lv7ynfCKjixYaC6gsqJRW-UbtJrlWR7TVN-4xvwhjFrhlOgGzKZdnuRBib4-WwVXSMULa0ha-6nm069eyvUpd0f9P0P7te1CkQtLTfkUi5syWWEZ8QCsNuFfhWPHqtQVN2KrGxPWyT0/s1600-h/PA070906.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0lv7ynfCKjixYaC6gsqJRW-UbtJrlWR7TVN-4xvwhjFrhlOgGzKZdnuRBib4-WwVXSMULa0ha-6nm069eyvUpd0f9P0P7te1CkQtLTfkUi5syWWEZ8QCsNuFfhWPHqtQVN2KrGxPWyT0/s320/PA070906.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5410474325858214610" /></a><br /><br /><a name='more'></a>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-8413363151972575762009-11-25T22:20:00.001+08:002009-11-25T22:23:02.863+08:00The Essence of Tariqa<span style="font-style:italic;">By Sheikh/ Mohammed El-Hafiz El-Masry</span><br /><br />The Prophet said, “The men of learning are heirs of the Prophets and, the Prophets did not leave behind a Dinar or Derhim (wealth) for inheritance, but they did leave knowledge as an inheritance. So whoever acquires it (knowledge), he acquires a full share in abundance”.<br /><br />No doubt that part of the knowledge the Prophets passed on as inheritance is the knowledge of ridding the soul and inner self of layers of darkness, purifying it from the turbidity of the matter, and guiding it to the spiritual world, to the abstractness of the higher kingdom of Allah, until the soul becomes so pure that no matter can have an effect on it; but rather its purity refines the thick; and its secret revives the lifeless when it flows into it. The Lord aids the soul with His divine light and illuminates its vision and powers so that it sees, hears, settles, moves, knows, takes, and lets under the divine guardianship of Allah the Exalted. There, Allah chooses the soul, purifies it, loves it, and draws it closer to Him. That is the special lovingness and sublime proximity!<br /><br />Those heirs are doctors and healers of souls and inner selves; Allah has taught them the disease and the remedy.<br /><br />And it is one of the many graces of Allah to this Mohammedan Ummah that no time is short of them till the hereafter: it is authentically reported that the Prophet said, "Some of my followers will remain victorious (on the right path) till Allah's order (Last Day) comes".<br /><br />We are commanded to purify, tame, and refine ourselves. Allah, the Exalted said, “By the soul, and the proportion and order given to it; and its enlightenment as to its wrong and its right. Truly he succeeds that purifies it; and he fails that corrupts it", chapter 91, verses 6-10.<br /><br />And the Prophet has drawn our attention to the benefits of good companionship and its favorable effect on self-purification: he told us the story of the repentant man who killed hundred persons and consulted a man of learning who advised him to go to such and such land, where there are people who worship Allah. He asked him to join them in worshipping of Allah, and never return to his homeland because it is an evil land. He started off his journey; and died on half way. A dispute arose between the angels of mercy and the angels of torment: the angels of mercy said that he has come as a penitent turning his heart towards Allah; the angels of torment said that he had never done a good deed. So the distance was measured; he was found closer to the land of worshippers. Therefore the angels of mercy took him.<br /><a name='more'></a><br /><br />The Prophet also told us, “The case of a good companion and that of a bad companion is like that of one who has musk and of one who blows a furnace (an ironsmith). The owner of musk might give you some as a gift, or you might buy some from him, or at least you might smell its fragrance. As regard the other, he might set your clothes afire, or at least you will find bad smell from him".<br /><br />Companionships are degrees, the highest of which is the companionship of soul to soul, as they blend in the worlds of purity and holiness: they meet in their way to Allah, love each other for the sake of Allah, by the spirit of Allah, and in the cause of Allah and His obedience.<br /><br />This is the spirit and essence of the Prophet’s Sunnah; it is the pathway to Allah the Exalted, which all the rightly guided people of Allah have concurred to. It is the way that all the sophists have embraced, without exception, regardless of the differences in their walk: as some of them are fast, and others are slow; some are overwhelmed by the Beauty and others by the Majesty; and yet others by both. Different states that originate from the same source and drive: the journey to Allah and fleeing to Him from all the ‘other’; the endeavor towards perfection of servitude to His Majesty, and towards fulfillment of the divine rights of His Lordship.<br /><br />This is a summary of the essence of every tariqa in the walk to Allah, the Exalted, including the Tidjaniyah tariqa. And he who does not adopt this approach with that objective in mind, his affiliation to the tariqa is invalid and in vain.<br /><br />No one should deceive himself by allowing it to indulge in the darkness of disobedience, away from Allah and the righteous ones. He should cure himself by accompanying the truthful and rightly guided men. Among those, undoubtedly the most deserved to follow are the healers of souls, the chosen ones whom Allah has qualified and bestowed them with that kind of knowledge, out of mere favor.<br /><br />Those who do not believe in patrons of Allah and in the special endowments and miracles that Allah has honored them with, in both knowledge and deed, in life and death, should consult the Qur'an, the books of authentic Hadith, and the various commentaries of the scholars. There are a lot of Hadith traditions and literature confirming that.<br /><br />However, the words here are for the one whom Allah has opened his heart to know the truth, and intended to get emancipated from the prison of the matter to polishing the mirror of his heart and opening the blacked-out eye of his soul. Such a person needs only to be truthful in following any of those doctors that he may chooses, as all the tariqas of the people of Allah are guiding to His Majesty. Example to this is such that whoever enters through one of the many doors of the holy mosque in Makkah, he enters into the 'Presence' of His Majesty, Allah the Exalted.<br /><br />The companionship of these doctors has been tested: there were many dissolute selves became calm and righteous, and many stray souls brought back to the light of righteousness. Both friends and foes have conceded to these results.<br /><br />The highly venerable masters in this tariqa have stated that the Tidjaniyah tariqa has the highest standing amongst all, and every sophist way of education is included in it. It is well-known to those who know the ways of the people of Allah that some of them educate by seclusion, others educate without, some others educate through performance of dhikr in secret, and yet others educate through loud performance, and some people attain through recitation of prayers upon the Prophet. Likewise, 'promotion' could be by a glance, or an aim, or a Name, or ecstatic attraction, etc. Thus, every dhikr or particularity that is known in other tariqas does perfectly exist in this tariqa. In it gather all the good traits of other tariqas; and it does stand alone with what is specially endowed to its adherents. Allah said, "That is the bounty of Allah; which He gives unto whom He will. Allah is of infinite bounty", chapter 62, verse 4.tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-10267589194616976522009-11-23T07:56:00.001+08:002009-11-23T07:59:14.146+08:00The Ribats in Morocco and their influence in the spread of knowledge and tasawwuf<span style="font-style:italic;">(from: al-Imra'a al-Maghribiyya wa't-Tasawwuf (The Moroccan Woman and Tasawwuf in the Eleventh Century) by Mustafa 'Abdu's-Salam al-Mahmah) </span><br /><br />The ribat played an important and major role in the awakening and preparation of Moroccan society since it provided a focus for combating illiteracy and inculcating knowledge, a place of worship, defence of the safety of the homeland and fighting injustice and social corruption.<br /><br />In Morocco, as in other Muslim and Arab countries, the ribat became known with the arrival of Islam. Moroccan society built ribats and then zawiyyas in every area, from the north to south, east to west, making that a defensive belt to protect its soil from all foreign incursions.<br /><br />Before beginning, we will give a definition of the term ribat, and ar-rabita as well as the purpose of its foundation and an explanation of the structure on which it is based in its religious, economic, and social arrangements.<br /><br />Ribat is a verbal noun derived from râbata, yurâbitu, meaning "to station and stay in place". The word ribat is derived from the word rabt and it comes in the Qur'an, "Arm yourselves against them with all the firepower and cavalry (ribat) you can muster." (8:60) And the words of Allah, "O you who believe, be steadfast, supreme in steadfastness, be firm (râbitû) on the battlefield, and have fear Allah, so that hopefully you will be successful." (3:200)<br /><br />It is also derived from the words of the Messenger: "The ribat of the day and night in the way of Allah is better than fasting and praying at night for a month." He said in another hadith, "The actions of every dead person are sealed except for the murabit in the way of Allah. His actions will go on increasing until the Day of Rising. and he will be safe from the trials of the grave." Abu Dawud related it. Ibn 'Abbas said, "I heard the Messenger of Allah say, "There are two eyes which the Fire will not touch: an eye which weeps out of fear of Allah and an eye that keeps watch in the way of Allah."<br /><br />The Islamic Encyclopaedia has many explanations of the term ribat. <br /><a name='more'></a><br />The idea of the ribat moved to North Africa, Andalusia, and Sicily by means of Harthama ibn A'yan, who was the first to found a ribat in North Africa when he fortified the first ribat in 179 AH. The term ribat is used in Spanish in the form rebato, rápita and rávita, which indicates "a sudden attack carried out by a body of horsemen accordance with Muslim tactics." (Islamic Encyclopaedia)<br /><br />Ar-Râbita means ribât, whether applied to a place of jihad or a place of worship. Some people use "râbita" for the resident army in the ribat and from the word ribat is derived the term murabitun. In the usage of the fuqaha', ribat is applied to two things: the first is the location in which the mujahidun gather to defend the land and repel the enemy attack, and the second designates the place where righteous believers learn worship and remembrance of Allah and study fiqh in the affairs of this world<br /><br />Imam Abu Hafs al-Bakri defined it, "The people in the ribat are the murabitun who agree on the same goal and corresponding conditions. In this meaning, the ribat is established so that its inhabitant may have the qualities which Allah stated in Surat al-Anfal (8:60)."<br /><br />Prof. Hasan as-Sa'ih defined it in his book, Defense of Moroccan Culture, as an educational centre, military in respect of its structure which resembles a fortified fortress and educational by the murabitun being taught Islamic culture and instructed in matters of the deen. In the Islamic Encyclopaedia, the ribat is defined as the fortified Muslim zawiyya.<br /><br />Moroccan society became familiar with the ribat at the Muslim conquest when the conquerors built ribats to which the conquering Muslim armies resorted to protect themselves from sudden attacks. At the same time, they were a place for calling people to Islam. The first Maghribi ribat founded was the "Massa" Ribat in Sus al-Aqsa in the time of 'Uqba ibn Nafi'al-Fihri. Then after that, historians state that Ya'la ibn Mussalin ar-Ragragi built the Shakir Ribat known today as Sidi Shakir (Chakir) on the bank of the Wadi Nfis in the vicinity of Marrakesh. It is the burial site of the Arab mujahid Shakir, one of the companions of 'Uqba ibn Nafi'. After that a number of ribats and rabitas were founded, like the rabita of 'Abdullah ibn Yasin whose followers were called Murabitun and his state the Murabitun state. It is related in al-Istiqsa that when the nobles of Sanhaja gathered around 'Abdullah ibn Yasin, there were about a thousand men who were called the Murabitun because they stayed at their rabita.<br /><br />The ribats include the al-'Ubbad Ribat, the al-Ghar Ribat, the Safi Ribat, the Taza Ribat, the Sale Ribat, the Ribat al-Fath, the Shalla Ribat, the Ribat an-Nusayr, the Ribat of Tit-n-Fitr, 'Ayn al-Fitr which is located about ten kilometres from al-Jadida and is called Tit, the Ribat of Tinmall in the Great Atlas which was the house of al-Mahdi ibn Tumart, the Ribat of Tanoutan in the land of the Dukkala and the Ribat of Tasmatat, part of the district of Marrakesh and the Ribat of Moulasin, the Ribat of an-Nakur, the Asila Ribat, the Anbudur Ribat outside of Sijilmasa, and the Ribat of Ayysin, etc., (See Kitab at-Tashawwuf.)<br /><br />Summary of Reports about the Port of Ceuta from Glorious Antiquities states that there were forty-seven ribats and zawiyyas in the city of Ceuta, including zawiyyas and ribats defending the sea to the south and north inside the city and suburbs, and outside of it. The largest and greatest of which was the large building of the famous rabita known as Rabita as-Sayd which the book describes.<br /><br />A number of points were taken into consideration in the establishment of the ribat:<br /><br />1. The choice of its foundation should be beside rivers and springs, and pastures and fertile earth in general so that it has ample economic resources, like the Ribat of Shalla, the Ribat of Sale, the Ribat al-Fath, the Ribat Zarhun and the Ribat Sidi Shakir, etc.<br /><br />2. A location with many inhabitants should be chosen so that there will enough murabitun without emigrations from other regions, like the Ribat of Shakir and the ribat of Tinmall, etc.<br /><br />3. The site should be distant or elevated, in the peaks of the mountains and deserts, in order to form a movement of change which will combat social corruption in a political system. This is what we notice when we examine to the history of the Murabit and Muwahhid states.<br /><br />4. The proximity of location, especially by the coast, so that it was near the sea in order to meet the European invasion of the Maghrib. One of its constant goals was to capture Morocco, indeed North Africa in general. For example, we find the Ribat at-Fath, the Ribat of Safi, the Ribat of Asila, the Ribat of Nakur, and the Ribat of Sale. In his book, The Sound Excellent Musnad, Ibn Marzuq describes the task of this type of ribat, "Because the European pirates often brought their ships to these coasts and snatched the people of the countryside to make them slaves in their lands, ribats were founded by Abu'l-Hasan al-Marini extending from Safi in the south to the end of Middle Maghrib and the beginning of Tunis (Ifriqiyya). When the fires were lit at the top, in one night or part of a night, it would cover a distance which took caravans two months to cross. Each fortress had men assigned to keep watch over the sea and when any naval unit appeared in the sea headed for the Muslim coast, the alarm appeared in the watchtower. The coasts were safe in his happy days."<br /><br />The construction of the ribat was voluntary in the beginning, being regarded by society as a virtuous and desirable action and one for which there was a reward for promoting and spreading Islam.<br /><br />This is what can be noted in the construction of the mosques in the Muslim conquest of Morocco, and continues until today. Many believers in Moroccan society continue to build mosques with their own money. It is the same with the duty of maintaining them. It is not possible to say that the idea of the ribat vanished with the passage of time and appearance of the zawiyya. Ribats ceased to be established. The conception and method of the ribat remained in the mind of Moroccan society, deriving from its mention in the Qur'an which encourages the establishment of the ribat in any critical time. An example is what was done by the tribe of Timsaman in the days of Rif war when they lit watch-fires on the peaks of mountains to inform the hero 'Abdul-Karim al-Khattabi in Agadir of the Spanish invasion of the Rif. This reminds us of Ibn Marzuq's description of the ribat in the time of the Marinids. It is the same with the ribat of the Moroccan liberation army in the mountains with the aim of fighting colonialism. It is a sort of ribat.<br /><br />The discussion about the ribat and how it was built it now moves to how people joined it and whether that was compulsory or voluntary.<br /><br />It appears that membership of the ribat was voluntary. Every missionary (da'iya) or person who encouraged people to join it would receive a reward and a wage from Allah. This is what is described for us the Islamic Encyclopaedia. "When someone builds a ribat at his own expense or fortifies strongholds of existing ribats, that it is a action of piety and taqwa. It is the same for the reward for a man encouraging people to join the line of the ribat for jihad in the way of Islam and to strengthen their garrison The reward is for that which a man initiates.<br /><br />-The Moroccan ribat was the core of the formation of some Moroccan cities. It is clear that it played a role in the formation of cities, in respect of the economic, social and religious gifts which were devoted to it. It provided a place for emigration, as was the case with Ribat al-Fath and the Ribat of Safi, and for reinforcements. An example is provided in what is mentioned by Professor Hajji in his book, The Dala'iyya Zawiyya, in which he quotes Ibn Hawqal in his book, Al-Masalik wa'l-Mamalik. He said, "The old city of Salé was destroyed at the beginning of the fourth century AH and the people took positions at a ribat near it. About a hundred thousand murabitun may have gathered at this place and their ribat was directed against the Barghawata."<br /><br />When the Ribat al-Fath was established, there were a small number of murabitun in it. Its inhabitants and murabitun increased after the victory of Philip III and his expulsion of the Arabs from Andalusia. They then travelled to the Ribat al-Fath and the Ribat of Salé. From that time, due to the population increase, the ecology and morphology changed. So the ribat played a role in the foundation of cities and their inhabitation. A type of Moroccan architecture also appeared which has to be considered in relation to Moroccan art. Its architecture, as described by the Islamic Encyclopaedia, "comes from the design of ribats in the walls of fortresses which encircled them. They had rooms for living quarters, depositories for arms and provisions, and a command tower. Architectural changes in that developed according to times and political systems. (See The Islamic Encyclopaedia)<br /><br />The cause of the previous change was another change. That was a functional change when it began to include a number of posts in its internal organisation. That was the result of the emigration of inhabitants there which resulted in a need for organisation. This is what is observed in the functional organisation or in the division of work which was carried out by al-Mahdi ibn Tumart when he divided his people into groups and assigned each group a post and a quality by which it was described. This is what the author of al-Istiqsa mentioned. These groups included the Ahl ad-Dar, the Ahl Khamsin, the Ahl Sabi'in, and at-Talaba and al-Huffaz and Ahl al-Qaba'il. The Ahl ad-Dar were assigned to menial service. The function of Ahl al-Jama'a was consultation and advice. The Ahl as-Saqa were for boasts. The Ahl Sabi'in and Khamsin, the al-Huffaz and at-Talaba were charged with imparting knowledge and teaching. The rest of the tribes were to repel the enemy. This division continued, but the creation of ribat posts was based on the change and evolution which the ribat saw through the ages. Ibn Marzuq at-Tilimsani described this division, "Each of them, ribat and rabita, had men assigned to keep watch over the sea, and when any naval unit appeared in the sea headed for the Muslim coast, the alarm appeared in the watchtower."<br /><br />As for the economic aspect of the ribat, its economic resources came from what it was given by the neighbouring society and what the Murabitun could do themselves to obtain their weapons and food. This was the case at the beginning, and examples can be given of this economic form which still exist today. When the Spanish advanced to the region of the Rif in northern Morocco, the hero 'Abdu'l-Karim al-Khattabi undertook to gather the men of the Rif to the ribat in the mountains to resist the enemy. A group of men gathered to him, and every man carried his food, drink and weapons, and bought some weapons from his property. When the colonialists' suppression and torture of the citizens became unbearable, many travelled to the murabitun in the mountains to wait for a favourable opportunity to expel them. Generally every murabit who joined his brothers in the mountains had his weapons, a staff and his clothes.<br /><br />The second form of the economy of the ribat is represented in the state helping it before it undertook to build and supply them. This form includes what is called the general conscription, like what occurred in the preparation for the battle of Oued al-Makhazin.<br /><br />As for the social aspect, the ribat had a great and active influence in awakening Moroccan society when it provided many of the men of tasawwuf, mujahidun who struggled against the social system and colonialist incursion. By the way of example, the ideas of the Sufi and mujahid, 'Abdullah ibn Yasin can be seen in his address to his followers:<br /><br />"Company of Murabitun, today you number about a thousand, and a thousand will not be overcome by less. You are the nobles of your tribes and the leaders of your clans. Allah has put you right and guided you to His Straight Path. You must command the correct and forbid the bad, and strive for Allah as He should be striven for."<br /><br />One of the mujahidun was Shaykh Abu'l-Hasan ibn 'Uthman ash-Shawi who present at the Battle of Humr near Asila when he fought the colonialists who invaded Morocco. The author of ad-Dawh said about him, "When the people were defeated, Shaykh Abu'l-Hasan 'Ali ibn 'Uthman ash-Shawi an-Nasiri advanced, sword in hand, reciting the Burda of al-Busiri. That was the last we know of him. When the people returned the next day to remove their dead, they did not find any trace of him. They found his tunic with the Christians bearing the mark of his wound."<br /><br />The Sufi mujahid Abu'l-Mahasin Yusuf al-Fasi was present at the Battle of Oued al-Makhazin. The author of al-Istisqa said that Shaykh Abu'l-Mahasin attended this expedition and endured an excellent affliction in it. In al-Muntaqi al-Maqsur, it says, "This battle, the battle of Oued al-Makhazin, was one of the great expeditions and famous battles which at which a group of the people of Allah were present so that it was the most similar thing to the raid of Badr."<br /><br />We deduce from our studies of the ribat in Morocco that it played a great and active role in the formation and awakening of society since it provided a lot of mujahidun from the men of tasawwuf to fight against social injustice and colonialist incursion. Alongside this group were great scholars who enriched the Moroccan library with their books on various sciences and knowledges which are considered to be precious treasures.tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-56334123850072169872009-11-14T22:11:00.000+08:002009-11-14T22:15:50.636+08:00The History of the Grand Zawiyah of FezMawlana Sidi Ahmed Tidjani arrived in Fez on 6 Rabi’ Thani 1213H, and settled there. On his arrival he stayed in the house of his caliph Sidi Ali Harazim (R.A.A.). Latter, he moved to Dar-el-Miraya, in Zugag Er-Rawah district, on permission from the Prophet (صلى الله عليه وسلم). On the doorway of this house he started to perform the Wazifa and Hailalah of Friday evening with his Companions. By time, it became so crowded. He consulted his grandfather, the Prophet (صلى الله عليه وسلم), who instructed him to build a zawiyah by saying to him, “Choose it from this shiny town, in the best of places, and make it spacious, and abundant in water”. Accordingly, Sidi Ahmed Tidjani started to look for a place that satisfies these conditions. He found it in the Bilaidah district, which was known, then, as Ed-Dardass district. People used to hear as if a group of people performs dhikr (remembrance of Allah) in this place; the dervishes of Fez usually visited it. The Prophet (صلى الله عليه وسلم) gave him permission to buy it and build the Zawiyah on it. Thus he (R.A.A) bought it purely from his own money.<br /><br />Sidi Ahmed Tidjani started building the Zawiyah in the month of Rabi’ Awal 1214H. He finished construction in 1215H. The area built by Sid Ahmed Tidjani consisted of two sections: the first is the area where the holy tomb is, now, located, and it extended to the door of the soma’a; the second section is the area at the west of the first section and extended to the old gate. In addition, wells were built. Thus, the Zawiyah became abundant in water, as described by mawlana the Prophet (صلى الله عليه وسلم).<br /><br />Expansion of the grand zawiyah, refurbishment and decoration started in 1302H in different phases as follows: <a name='more'></a><br /><br />1. In 1302H two sections were added: the section towards the Qibla, and the section that now consists of the mihrab (prayer niche). The inside of the mihrab and around it to the right and left were covered with ceramic; and on the top and inside of it was decorated with inscribed gypsum, in 1308H. the following verses were written inside the honorable mihrab:<br /><br />“Visit this sacred tomb and pray at its mihrab”<br /><br />“Thereat the deeds of doers, the more so, acceptable”<br /><br />“And remember, therein, thy Lord, read His Book”<br /><br />“And abide with what has been ordained by Him”<br /><br />“And recite prayers upon the Prophet, and”<br /><br />“Upon his noble family and his Companions”<br /><br />“And make thy intermediary the one, whose nobility”<br /><br />“Makes this tomb, excels over the rest”<br /><br />“The Tidjani, Ahmed the Magnate of guidance”<br /><br />“The ocean of generosity & kindness to his visitors”<br /><br />“By his rank & prestige ask thy Lord, thee wilt be granted”<br /><br />“For thou art at the gate of His grace & favor”<br /><br />"And make thy everlasting retreat"<br /><br />"Devotedly worshipping Allah in its mihrab"<br /><br />2. In 1316H, another section to the west was added. Therein a watering area was built, and to the end, towards the left side, a second gate was opened. The watering area was decorated with ceramic and incised gypsum. And a number of verses of poetry were inscribed on the ceramic and gypsum. Incised arcs of wood, which added more grace and splendor, decorated the top of it. This watering area has now become part of the carpeted areas of the grand Zawiyah.<br /><br />3. In 1322H, the wall, facing the sacred tomb, near the door of the minaret, has been decorated by colorful ceramic and gypsum inscribed by poetry verses.<br /><br />4. In 1340H, an extension was added, to the right of the tomb at the side where the present mihrab is located, up to the current Zawiyah limit to the west, with a new yard that exists today. A third gate was added. Moreover a guesthouse was built on top of the ablution area.<br /><br />5. In 1353H, the inside of the holy tomb was decorated with ceramic and gypsum, and writings on the walls and pillars. In addition, the old wooden windows were replaced with new iron windows.<br /><br />6. In 1355H, water in the grand Zawiyah has been increased by digging three new wells. Water was supplied to the second watering area through two big hoses and an electric pump. The Tidjani disciples used to take the Zawiyah water for treatment and blessings, especially by visitors from far regions.<br /><br />7. In 1370H and afterwards, a guesthouse consisting of two apartments were built. Then, another guesthouse on top of the new third gate was built on permission from the sheikh of the Zawiyah, then, Sidi Allal, the head of the Tidjani family in morocco. This guesthouse was made especially for the visitors from Ain Madhi. In addition, the walls and pillars of the grand Zawiyah were decorated with ceramic and gypsum, and inscriptions of some chapters of Quran, such as Yasin and El-fat'h. Thus, the grand zawiyah became renowned for its ornamented wooden ceilings, embellished walls & pillars, and its abundance in water.<br /><br />8. In 1418H, a full and complete refurbishment commenced. All the roofs, ceilings and domes were renovated with wood, green tiles and bricks and yellow brass. Then, the renovation of the inside started by changing the gypsum works of all the walls and pillars with new pargets. The floor has been reinforced with concrete and covered with white marble. The nave (yard) has been decorated with carvings. Three watering areas were set and decorated with ceramic tiles.<br /><br />This great effort is still ongoing; the work has not finished yet.<br /><br />That is the outwardly description. Inwardly, however, the grand zawiyah comprises of lots of virtues, merits and attributes that are incomprehensible or fathomable except by Allah who bestowed all these favors thereupon.<br /><br />Indeed the greatest attribute of the zawiyah is the presence of the Sheikh inside it.tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-20962711752717943032009-11-08T22:27:00.005+08:002009-11-09T08:03:53.842+08:00Tijani Chains and RamificationsSince the goal of the mystic path is the transcending of the ego, it cannot be embarked upon without grace (tawfiq); nor can it be followed without the help of a spiritual master, who has himself traversed it, and without the spiritual education (tarbiya) by eye-glance (nadra), aspiration (himma) and state ('hal) which he confers on the disciple. Sufism therefore rests on unbroken spiritual succession which goes back, from master to master, to its origin in the Prophet (peace and blessing be upon him). The esoteric tradition runs in a parallel to the exoteric or Shari’a destined for the collectivity as a whole. At its origins are to be found in the divine secret (as-sirr) given by the Prophet (peace and blessing be upon him) to only some of his companions; for the mystical way presupposes extraordinary wisdom and gifts and also a vocation, which are not given to everyone.<br /><br /><span style="font-weight:bold;">Tijani activity in Morocco</span><br /><a name='more'></a><br /> The special companions of Abul Abbas Mawlana Ahmed ibn Mohammed Tijani were graced to inherit Sidna Shaykh's spiritual methodology of initiation (tarbiya) and promotion (tarqiya). No hagiographical collection documents the names of these companions than Sidi Ahmed Skirej's (d. 1355/1940) chronicle Kashf al-Hijab 'amman talaaqa bi-Shaykh Tijani mina-l As'hab (Rising the Veil on the Companions of Shaykh Tijani). In his narrative al-faqih Skirej set forth a remarkable hagiography of nearly350 successors (khalifas), representatives (muqaddams) and disciples initiated at the hand of Sidna Shaykh. Among the Moroccan figures reported in the book who made a contribution to the expansion of the Tijaniya are the names of: Sidi Ali Harazem b. al-Arbi Berrada al-Fasi (d. 1212/1797) –author of Kitab Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani), Sidi Mohammed al-Ghali Boutaleb (d. 1244/1829), Sidi Tayyeb Sefyani Hassani (d. 1259/1844) –author of Al-Ifada al-Ahmediya li-murid sa’ada al-abadiya (The Ahmedi Notification for the Hunter of Eternal Rapture), al-Qutb Sidi Mohammed b. Abi Nasr Alawi (d. 1273/1858), Sidi al-Haj Abdelwahhab b. al-Ahmar Tawdi (d. 1269/1854), Sidi Mohammed b. Ali Sanusi (d. 1274/1859), Sidi Omar b. Mohammed b. Shaykh Moulay Abdellaziz Debbarh (on whom Kitab al-Ibriz was exposed), Sidi al-Ghazi Lamteri, Sidi Ahmed b. Idriss (d. 1252/1837), Sidi Mousa b. Maazouz (d. 1257/1842), Sidi Mohammed b. Hamza al-Madani (d. 1236/1821), Sidi Ahmed b. Abdessalam Filali Wadghiri (d. 1285/1870), Sidi Mohammed Belqasim Basri Walhaji (d. 1293/1878), Sidi Abu Yaaza b. Ali Berrada (d. after 1303/1891), Sidi al-Haj Ali Amlas al-Fasi (d. after 1269/1854), Sidi Tuhami b. Rahmoun (d. 1263/1848), Sidi Allal Ben Kiran (d. 1276/1863), Sidi Abdelwahhab b. Mohammed Tazi (d. 1277/1864), Sidi al-Haj Tayyeb Laqbab (d. 1310/1895), Sidi al-Haj Taleb Labbar (d. 1265/1850), Sidi Mohammed Lahbabi (d. 1252/1837), Sidi Abdellqadir Idrissi, Sidi Allal Benmousa, Sidi Dawdi Tilimsani (d. 1281/1866), Sidi Tuhami Lahlou (d. 1277/1862), Sidi Allal Ben Kiran (d. 1276/1863), Sidi Abdellqadir Benshaqrun (d. 1219/1804), Sidi Abul Abbas Ahmed al-Mazuni al-Fasi, and Sidi Mohammed b. al-Arbi Lmdaghri Alawi. <br /><br />Granted, no mystic order in the long and checkered history of Moroccan mysticism has had such far-reaching impact amid scholars as the Tijaniya. Kitab Kashf al-Hijab reveals the names of prominent figures who marked the Tijani mission: Sidi Abderrahman Shinqiti al-Fasi (d. 1224/1809), shaykh al-jama'a Sidi Hamdun b. al-Haj al-Fasi (d. 1232/1817), al-Qutb Sidi Mohammed b. Ahmed Akansus (“minister of the sultan Moulay Slimane”; d. 1294/1879) –author of Al-Jawab al-muskit fi-r-raddi 'ala man takallama fi-Tariq al-Imam Tijani bi-la tatabbut (The Silenced Riposte to the Conferrers of Imam Tijani's Order Devoid of Evidence), Sidi Ahmed b. Ahmed Bannani Kala (d. 1306/1891), Sidi Mohammed b. Ahmed Sanusi (“Imam of Moulay Idriss’ mosque”; d. 1257/1842), Moulay Abdelmalik Darir Alawi (d. 1318/1903), Sidi Mhammed b. Mohammed Genoun (d. 1327/1912), Sidi Abdessalam b. al-Hassan Bannani Kala (d. 1347/1932), Sidi Mohammed b. Abdessalam Genoun (descendent of Saint Sidi Ahmed b. Yusuf Zarwali) –author of ‘Hall al-aqfal li-qurra’ Jawharat al-Kamal (The Locks’ Key-Opener to the Rehearses of Jawharat al-Kamal), Sidi Mohammed al-'Hafyan Sharqi and his father Sidi Abdessalam b. Sidi Mohammed Lma'ati (author of Dakhirat al-Mouhtaj; a great work on the Prophet’s biography, narratives, and attributes) b. Salih b. Lma'ati b. Abdelkhaliq b. Abdellqadir b. Shaykh Sidi Mohammed Bou'abid Sharqi, Sidi Allal b. Abdellah al-Fasi al-Fihri (descendent of Saint Sidi Abul Mahasin Yusuf al-Fasi and grandfather of the nationalist Allal al-Fasi), Sidi Mohammed b. Ahmed Bensultan (b. 1255/1840), Sidi al-Walid Laaraqi (d. 1265/1850), Sidi al-Haj Ahmed Bennis, Sidi al-Hassan Bannani (d. 1271/1856), Sidi Mohammed b. Abdellatif Gessous (d. 1273/1858), Sidi Abdellah Saqqat (d. after 1230/1815), Moulay Zaki Lmdaghri (d. after 1269/1854), and Sidi al-Arbi Zerhouni.<br /><br />In the twelfth/nineteenth century, the Zawiya al-Kubra of Fez streamed a new pool of second-generation leaders. In addition to the flood of Sidi Ali Tamacini's pupil Sidi Ahmed b. Mohammed Abdellawi (d. 1328/1913) and his direct students, the Tijaniya mushroomed in Fez alone throughout dozens of Fasite al-Qarawiyyine scholars and muqaddams such as Sidi Mohammed b. al-Madani Genoun (d. 1302/1887), Sidi Ahmed Bannani Kala (d. 1306/1894), Sidi Allal b. al-Khatib al-Fasi Fihri (d. 1314/1899), Sidi Idriss Ammur (d. 1320/1905), Sidi Ibrahim Mohammed Yazidi Alawi (d. 1322/1907), Sidi Mohammed al-Maziri al-Jazairi, Sidi Hamid b. Mohammed Bannani (d. 1326/1911), Moulay Taher b. Abi Nasr Alawi (d. 1333/1925), Sidi al-Ghali b. al-Makki Santisi (d. 1338/1923), Sidi Mohammed b. Masoud Debbarh (d. 1340/1925), Sidi Mohammed Bannani Diwan (d. 1341/1926), Sidi Abdessalam Bannani Kala (d. 1374/1932), Sidi Mohammed b. Jaafar Kattani (d. 1345/1930), Sidi Mohammed Taleb al-Fasi (d. 1375/1933), Sidi Abdellah b. Abdessalam al-Fasi Fihri (d. 1348/1933), Sidi Mohammed b. Mohammed Saqqat (d. 1354/1939), Sidi Mohammed b. Abdellah Chinguiti Baydawi (d. 1365/1950), Sidi Abdelwahid b. Abdessalam al-Fasi (d. 1361/1946), and the prolific penman Sidi Mohammed al-'Hajuji al-Hassani al-Idrissi al-Fasi (d. 1371/1952) –author of Nukhbat al-it’haf fi-dhikr man muni’hu mina Shaykh Tijani bi-jamil al-awsaf (The Selected Object D’art in the Memory of the Prettiest Tijani Attributes), Lawami’a al-anwar wa fuyud al-asrar (The Shining Lights and Overflowing of Secrets), and It’haf ahl al-maratib al-irfaniya bi-dhikr ba’ad rijal Tariqa Tijaniya (Pearling the Knowledgeable Cream in the Recollection of Tijani Elites).<br /><br />Among the other most influencing second-generation Tijani centres is the one established in Rabat by Sidi Abul Mawahib Mohammed b. al-Arbi Sayeh (“descendent of Saint Sidi Mohammed Bou'abid Sharqi”; d. 1309/1894) –author of Kitab Bughyat al-mustafid li-shar'h minyat al-murid (Aspiration of the Beneficiary in Commenting the Demise of the Disciple). The Shaykh took the Tijaniya from Sidi Ahmed b. Akansus al-Qurshi (d. 1294/1879) who had the Idrissid Moulay Mohammed al-Ghali Boutaleb (d. 1244/1829) as a master. Sidi Mohammed b. al-Arbi Sayeh has also received ijazas to teach the Tariqa from Sidi Mohammed Hachimi Sarghini (“student of al-khalifa Harzem’s companion Sidi Mohammed b. Abdelwahid Bannani al-Misri; d. after 1269/1854 in Ain Madhi –buried in the shrine of al-khalifa Sidi Mohammed b. al-Arbi Tazi), Sidi Abdelwahab b. al-Ahmar al-Fasi (d. 1269/1854), and al-Qutb Rabbani Sidi Abul Hassan Ali b. Aissa Tamacini (d. 1260/1845). Huge crowd submitted to Sidi Mohammed b. al-Arbi Sayeh’s call including shaykh al-jama’a Sidi Mohammed b. Moussa Hamdawi Slawi (d. 1328/1908), Sidi Mhammed b. Mohammed Genoun (“He had also ijazas from al-Bahrawi and Bannani”; d. 1326/1911), Sidi al-Makki b. Ahmed Zwawi Slawi (d. 1326/1911), al-Qutb Sidi al-Haj al-Hussein b. Ahmed Ifrani (d. 1328/1913), Sidi Abdellqadir Lepress (d. 1332/1917), Sidi Ahmed b. Qacem Gessus (d. 1331/1923), Sidi Mohammed b. Yahya Blamino (d. 1333/1925), Sidi Mohammed b. Abdellah Tadili Ribati (d. 1336/1921), Sidi Tayyeb b. Ahmed ‘Awwad Slawi (d. 1336/1921), Sidi Abderrahman b. Omar Alawi, Sidi Mohammed b. al-Hassani Alami (d. 1341/1926), Sidi al-Arbi al-Mu’hib Alawi (d. 1351/1936), Sidi Tayyeb b. Ahmed Wadghiri (“Sefyani”; 1357/1942), Sidi Ahmed Alami Rahuni (d. 1373/1958) to mention very few. The centre of Rabat is presided today by distinguished muqaddams particularly the sharifian ‘Allama Sidi Mohammed Erradi Genoun –author of Rasail ma’alamat ma’alim Sus Abi Abdellah Sidi Mohammed Akansous (Letters of the Scholar of Scholars of Sus: Sidi Abi Abdellah Mohammed Akansous), Khulasat al-misk al-fa’ih bi-dhikr ba’ad manaqib Sidi Mohammed al-Arbi b. Sayeh (The Musky Precis in the Recollection of the Narratives of Sidi Mohammed al-Arbi b. Sayeh). <br /><br />من رسائل العلامة سيدي أحمد بن العياشي سكيرج رضي الله عنه إلي المقدم السيد عبد العزيز الدباغ رضي الله عنه: السؤال الأول : عمن أخذ الطريقة بالمراسلة، هل هو كمن أخذها بالمبايعة يدا بيد؟ الجواب عن ذلك "أن سر الأخذ بالمشافهة أتم من سر الأخذ بالمراسلة، وأنت خبير بأن الصحبة لا تتم إلا بالإجتماع المتعارف، نعم الرابطة تتصل بمجرد تلقي الإذن عمن صح لديه بمشافهة وبمراسلة، وقد كان الشيخ رضي الله عنه يراسل من طلب منه الإذن في الطريقة ويجيزه بها، ولم يجتمع ممن راسلهم إلا بالقليل من أصحابه الذين شدوا له الرحلة، وقد وجه لجماعة منهم الإذن بغير كتاب، حتى أنه وجه الإذن مع غير الآخذين عنه طريقه فبلغوه لمن تلقاه عنه بواسطته، وهذا من أغرب ما وقع في سند الطريقة لبعض أصحابه، فكانت مراسلتهم مثل المشافهة معه بالمبايعة المربوطة بحبل الطريقة، ولا شك أن الآخذ بالمراسلة كالآخذ يدا بيد في التحصيل على فضل الطريق والإنخراط في زمرة أهلها المرادين فيها والمريدين لها من عامة وخاصة، ولا فرق في ذلك بين المريد المجتمع بالمقدم وبين الآخذ عن هذا المقدم بمراسلة، إلا ما كان من سر النظرة والمشافهة فهي أعظم نفعا في الطريق وغيرها، غير أن التقيد بحبل الطريق لا فرق فيه بين المراسلة وغيرها كما بيناه، وكفى دليلا على صحة ذلك فعل الشيخ رضي الله عنه وإقتداء أكابر أصحابه به في ذلك إلى الآن وحتى الآن، وبالله التوفيق." يقول العلامة الأستاذ سيدي محمد الراضي كنون الإدريسي الحسني: ويدل عليه أيضا تلقي الولي الصالح العلامة سيدي محمد العربي بن السائح للإجازة تبركا من طرف القطب الشهير سيدي الحاج علي التماسيني، القاطن بتماسين من بلاد الجزائر، وكان ذلك بالمراسلة، وقد توسط بينهما في هذه المراسلة العلامة البركة ناظم المنية سيدي التجاني ابن بابا الشنجيطي، ويرجع ذلك لقيمة هذه الإجازة وعلو سندها، ولكون باعثها من أخص الخاصة من أهل الفتح في الطريقة الأحمدية التجانية، وكان رضي الله عنه لا يجيز أحدا ممن يستجيزه إلا بإذن من الحضرة النبوية الكريمة، ولهذا كان يكتب على صدر كل إجازة من إجازاته المباركة ما نصه : بإذن من رسول الله صلى الله عليه وسلم، ولقد وقفت والحمد لله على نص ذلك وتبركت به. السؤال الثاني : عمن أنكر على آخذ الطريقة بالمراسلة قائلا : أخذك هذا لا ينظمك في سلك سيدي أحمد التجاني، فهل إنكاره صحيح أم لا يلتفت إليه ؟ وحينئذ فما يلزمه في الإفتيات على عمل العلماء العاملين؟ الجواب عن ذلك أن هذا الإنكار صادر عن جهل بالطريق، فلا ينبغي الإلتفات إليه، لكون المراسلة متنزلة منزلة الأخذ مشافهة، كما ثبت ذلك عن الشيخ قدس سره، وجرى على عمله عمل المقدمين بعده في مشارق الأرض ومغاربها، وإن كانت المشافهة أعظم نفعا بسبب سر النظرة الموروثة، ولا يلزم هذا المنكر إلا ما يلزم الجاهل المنكر على العلماء، وحسبه أن لا ينتفع بهم، والجهل أقبح خصلة في الشخص، خصوصا إذا كان مركبا غير بسيط، كفانا الله شره، والله الموفق. السؤال الثالث : هل المعتبر في التجديد حصول الإذن؟ أو قرب السند؟ أو زيادة المعرفة؟ الجواب على ذلك أن الإتصال بالشيخ رضي الله عنه من جهة أي مقدم صحيح الإذن كاف في النسبة في هذه الطريقة، ولا يحتاج إلى تجديد فيها ما دام لم ينقطع عنها المريد، مع تحققه بصحة تقديم ملقنه، إلا أنه لما كثر الدخلاء في التقديم، وكثر انقطاع المدعين، كان تجديد الإذن عن المقدمين من شيم الموفقين، لتصح له النسبة بالسند مطلقا عاليا أو نازلا، ولقد رأيت علماء الإصطلاح معتنين بالسند العالي، وأنا في نفسي من جهة ذلك شيء، لكون كثرة الشيوخ في النازل قد زادته أهمية كبرى للتبرك بهم، إلا أن العالي أهم من حيث قلة العدد من الشيوخ فيه، أقرب للسلامة من الإنتحال، خصوصا إذا تحقق حصول الإجتماع في السند، أما النازل فقد يدخله الإنتحال بالنسبة في الأخذ، فلذلك لم يقع الإعتناء به مثل الإعتناء بالعالي والله أعلم. فالتجديد بهذه الملاحظة في العالي أعلى وأرفع قدرا، وقد يعتبر التجديد أيضا من جهة المريد المنقطع عن الطريق فيدخل به بعد خروجه، وينبغي التشديد عليه وعدم الموافقة على تجديد الإذن له إلا بعد تحقق توبته حتى لا يعود للقطيعة، وقد اتضح أن المعتبر في التجديد هو قصد تحقق الرابطة بالسر الساري من الشيخ رضي الله عنه لمريديه بواسطة مقدميهم الذين لهم الإذن الصحيح، كيف ما كان التقديم عاليا أو نازلا مطلقا أو مقيدا، مع اعتبار كمال الخصوصية في المقدم للتلقين علما وعملا وفضلا، ويتفاوت ذلك بحسب المقاصد، ولكن السند العالي له مزيد اعتبار عند المعتنين بالأذكار والأسرار، وفي هذا كفاية. يقول العلامة الأستاذ سيدي محمد الراضي كنون الإدريسي الحسني: يكون للسند النازل قيمة وبركة جليلة في حال ضمه لجماعة من الأفاضل والأخيار، ومن هذا المنطلق ما يجمعه السند الحافظي من رجالات العلم والولاية والفضل، فمن الثابت الذي لا يقبل الريب أن العالم العلامة سيدي عبيدة الشنجيطي مجاز في الطريقة الأحمدية التجانية من طرف الولي الشهير سيدي محمد الحافظ الشنجيطي، عن شيخ الطريقة سيدنا أبي العباس التجاني رضي الله تعالى عنه، وهو سند عال، إذ ليس بينه وبين سيدنا رضي الله عنه سوى واسطة واحدة، ومع هذا كله كان العالم العلامة سيدي عبيدة الشنجيطي يقدم سنده النازل، نظرا لما ضمه من سادات علماء وأولياء أفاضل، ولهذا كان رحمه الله يقول إذا أراد أن يجيز أحدا : أجيزك كما أجازني أخي العلامة سيدي محمد بن محمد الصغير ابن انبوجا، كما أجازه العلامة سيدي بانم الواداني، كما أجازه العلامة سيدي مولود فال اليعقوبي، كما أجازه العلامة الشهير سيدي محمد الحافظ الشنجيطي، كما أجازه سيدنا الشيخ أبو العباس التجاني رضي الله تعالى عنه.<br /><br />Among the great muqaddams of Sidi Mohammed b. al-Arbi Sayeh who spread the Tijaniya in Meknes, Zerhoun and beyond, is the Idrissid sharif Sidi al-Arbi b. Idriss Alami Lahyani Musawi al-Fasi (d. 1328/1913). Of his downlines; the poet Sidi Allal b. Ahmed Ben Shaqrun al-Fasi (d. after 1313/1898), Sidi Mohammed b. Mohammed Zizi al-Fasi (d. 1344/1930), Moulay Abdessalam b. Omar Alawi Lmdaghri (d. d. 1350/1935), Sidi Abdelkarim b. al-Arbi Bannis (“He got ijazas from Abdellawi and Tayyeb Sefyani”; d. 1350/1935) -author of Dhurrat at-taj wa 'ujalat al-mu'htaj (The Inimitable Gemstone in the Elucidation of Tijani Jurisprudence), the naqib Moulay Abderrahman b. Zidan Alawi al-Maknasi (d. 1361/1946) –author of an-Nur al-lai’h bi-mawlid ar-Rasul al-khatim al-fathi (The Apparent Light in the Birthday of the Opening-Sealing Prophet), Bulugh al-umniya fi-mad’h khayr al-bariya (Reaching of Desires in the Praise of the Chieftain of Mankind), Sidi al-Hassan b. Omar b. al-Haj Idrissi Mazzur (d. 1376/1961) –author of Shifa’ saqim bi-mawlid an-Nabi al-karim (Remedy of the Ill in the Birthday of the Merciful Messenger). In the Tangier-Tetouan block, the Tariqa spread first at the hands of Sidna Shaykh’s companions Sidi Ahmed Jweyyad Tanji and Sidi al-Arbi b. Mohammed Tanji. The Tariqa later flourished by the efforts of Lahyani’s students Sidi al-‘Arfawi al-Bukhari, Sidi Mohammed b. Mohammed Shashun Tanji (d. after 1332/1917), and Sidi Mohammed b. Abderrahman Mghara Tamsluhi, and Mohammed Ben Ahmed Daradibi Titwani.<br /><br />The third most-ramified Tijani cluster is located in Marrakech and the Sus region. The Tijaniya spread there primarily through the chain of Sidi Mohammed b. al-Arabi Sayeh and his students. Of the most important leaves of this wig we mention Sidi Ahmed Mahmud b. ‘Hnini al-Bahrawi Idrissi al-Murrakushi (d. 1319/1904), al-Qutb Sidi al-Haj al-Ahsan b. Ahmed Ifrani (d. 1328/1913), al-Qutb Sidi al-Ahsan al-Baaqili (d. 1363/1948), Sidi Mahmud Dar’i, Sidi Mohammed b. Abdelwahid Nadhifi (d. 1366/1951) –author of Dhurra al-kharida (The Unique Gem), at-Teb al-Faih (The Blossomed Medicine), the great poet Sidi Ali al-Isiki Susi (d. after 1366/1951), Sidi Ali Drarki Susi (d. after 1370/1951), Sidi Taher b. Mohammed Bakri Susi (d. 1374/1959), Sidi Mohammed b. al-Arbi al-Adwazi, Moulay Ibrahim b. Mohammed Sibai, Sidi Mohammed b. Ali Tazarwalti al-Majjati, Sidi al-Hussein b. Ahmed Nataji Siddiqi, Sidi Mohammed b. Ali Susi, Sidi Mohammed b. Abbu Rasmuki, Sidi Ahmed b. al-Hussein Dwirani (descendent of Saint Sidi Abu Yaaza al-Mahaji -himself Shaykh of Abu Madyan al-Ghawt), Sidi Mohammed b. Ismail, Sidi Mohammed Yazidi Susi, and Sidi Belahssen Jakani Susi (d. 1419/2004) -teacher of Shaykh al-'Haramayn Sidi Mohammed b. Alawi al-Maliki Debbarh Idrissi (d. 1417/2006) and Sidi Mohammed Laqmari Tunusi (d. 1415/2004).<br /><br />Within the context of profoundly spiritualising revival of Tijani Sufism that the Tariqa was leveraged in the life and work of sultan al-'ulama, the Last Moroccan Judge, al-qadi Abul Abbas Sidi Ahmed b. al-'Iyyashi b. Abderrahman Skirej al-Fasi (d. 1355/1940). He took the Tijani wird in his twenties from Sidi Mhammed b. Mohammed Genoun. However, Sidi Ahmed b. Mohammed Abdellawi (d. 1328/1913) had much influence on him. Abdellawi was the main heir of both al-khalifa Sidi Abul Hassan Tamacini (d. 1260/1845) and Sidna Shaykh’s son Sidi Mohammed al-Habib (d. 1269/1854), and he also had an ijaza from Sidi Mohammed b. al-Arbi Sayeh. After he supervised Skirej’s training, he gave him an open ijaza to teach the Tijaniya. Studying under Shaykh Abdellawi as well as Sidi Hamid b. Mohammed Bannani (d. 1326/1911), Moulay Abdellah b. Idriss Bedrawi (d. 1310/1895), Moulay Abdelmalik Darir Alawi (d. 1318/1903), and Sidi 'Ubayda b. Saghir Chinguiti (d. 1284/1869) gave Sidi Ahmed Skirej the opportunity to draw from the most important sources of Tijani doctrine then available in Morocco; i.e. Bannani is connected to Sidna Shaykh through Allal al-Fasi al-Fihri, Abu Yaaza b. Ali and his father al-khalifa al-akbar Abul Hassan Ali Harazem Berrada; Bedrawi through Abdelwahhab b. al-A’hmar, al-Ghazi Lamteri and al-Ghali Boutaleb; Alawi through the chain of his master b. al-A’hmar; Chinguiti through his brother Sidi Mohammed, Sidi Mawlud Fall (d. 1267/1852) and Sidi Mohammed al-Hafidh Alawi Chinguiti (d. 1245/1830).<br /><br />Indeed, Sidi Ahmed Skirej’s association with the Tijaniya proved to be the sparkling prowess in the regeneration of the order. In addition to his position as a supreme judge and director of large numbers of disciples, the Shaykh spent his free time in writing. Almost 300 in number, his eye-opening books, pottery and letters have underdisputedly cheered the conditions which have come to foster the Tijani tradition throughout the Muslim world; ex. Kashf al-Hijab 'amman talaaqa bi-Shaykh Tijani mina-l as'hab (Rising the Veil on the Companions of Shaykh Tijani), Raf’a niqab ba'ad kashf al-hijab 'amman talaaqa bi-Shaykh Tijani mina-l as'hab (Lifting the Curtain after Rising the Veil on the Companions of Shaykh Tijani), Jannat al-Jani fi-tarajim as’hab Shaykh Tijani (Paradise of Harvest in the Hagiographies of the Companions of Shaykh Tijani), Tajrid As’ilat Shaykh Mohammed Kattani (Detaching the Questions of Shaykh Mohammed Kattani; a must-read work where Shaykh Skirej proves the Sealness of Sidna Shaykh by answering the questions of Imam Tirmidhi), Nahj al-hidaya fi-ma'ana al-Khatmiya (The Guided Pathway in the Real Meaning of Sealness), Shamail Tijaniya (The Tijani Narratives), Al-‘Hijara al-Mqtiya (The Mighty Stone), Tanbih al-ikhwan anna Tariqa Tijaniya la-yu’tiha illa man lahu idhn-u sa'hih tula zaman wa la yasi'hhu talqinuha 'amman yulaqqinu ghayraha mina turuq kayfama kan (Paying the Brothers' Attention that the Tijani Tradition is Strictly Taught by those who Have Genuine authorizations and Never by Those who Pretend to Incorporate it with Other Traditions be they of High or Small Rank), Shata'hat Skirjiya (The Skireji Dances), and Miftah al-futuhat ar-Rabbaniya (Key to The Divine Openings).<br /><br />Throughout official appointments as a judge in Fez, Oujda, Marrakech, Tangier, El Jedida and Settat, Sidi Ahmed Skirej worked so hard to restore spiritual life. This is very apparent in his letters (rasalil), journeys (rahalat), and debates (musamarat); of his Rasail we mention: Al-Yawaqit al-Ahmdiya fi al-ajwiba 'an ba'ad al-asila fi Tariqa Tijaniya (The Ahmedi Diamonds in the Reaction of some Question on the Tijani Path), Al-Ightibat fi-l jawab 'ala al-asila al-warida min al-Aghwat (Delight in Answering the Upcoming Questions from Al-Aghwat), Al-balagh al-muwajjah ila Shaykh Abdellaziz Debbarh (The Communiquà Forwarded to Shaykh Abdellaziz Debbarh), Al-Jawahir al-munthathira fi al-jawab a'ani al-asila al-i'hda 'ashara (The Bubbling Gems in Replying the Eleven Inquiries), ad-Durr al-Maknun fi al-ajwiba 'an asilat al-Faqih Sayyed Mohammed Shashun Tanji (The Unique Treasure in Answering the Questions of Scholar Sidi Mohammed Shashun of Tangiers), an-Naf'ha al-'anbariya fi al-ajwiya Skirejiya (The Musky Breeze in the Skireji Reports); of his recorded journeys: Ghayat al-maqsud bi-rihla ma'a Sidi Mahmud Tijani (The Set Objective in the Journey with Sidi Mahmud), Al-Bi'atha al-Makkiya (The Meccan Mission), ar-Rihla al-Hijaziya (The Journey to Hijaz), ar-Rihla al-Barisiya (The Parisian Journey). The Shaykh had also written many commentaries on Tijani litanies and literature, such as 'Aqd al-aal f- i'arab Jawharat al-Kamal (The Golden Necklace in the Grammar of Jawharat al-Jamal), Al-Kawkab al-wahhaj (A Commentary on Dhurrat Taj of Sidi al-Abdelkarim Bannis), 'Hadrat at-tadani ("Presence of Proximity"; a commentary on a poem of Sidna Shaykh Tijani), Al-Ijada 'ala al-ifada (A Commentary on The Ahmedi Notifications of Sidi Tayyeb Sefyani).<br /> <br />Al-Qadi Abul Abbas Ahmed Skirej<br /><br />من رسائل العلامة سيدي أحمد بن العياشي سكيرج رضي الله عنه إلي المقدم السيد عبد العزيز الدباغ رضي الله عنه: طلب التجديد لكم في الطريقة، هذا المطلب قد تلقيناه منكم بانشراح صدر وطيب نفس، ولم يحل لنا أدنى تردد في إجابتكم إليه، فها نحن أذناكم وأجزناكم إجازة تامة طبق المطلوب، مطلقة عامة وفق المرغوب، حسبما لدينا في الطريقة وأذكارها وأسرارها وفضلها وفضائلها، وكل ما هو راجع إليها بما هو مقرر عن الشيخ فيها، وما هو مقرر من مراتبها الظاهرة والباطنة إذنا خاصا لكم في الورد والوظيفة وذكر الجمعة، وإجازة عامة في تلقينها لمن طلبها منكم بشروطها المقررة وأركانها المعتبرة، وأما الأوراد اللازمة فهي للعموم، ولا تلقن إلا بمراعاة الشروط، وأما الأذكار الغير اللازمة فتلقن كذلك للمريد من هذه الطريقة ولمن طلبها من غيرهم ممن له صدق محبة في الجناب الأحمدي من غير شروط التزام، وقد غلا هنا كثير من المقدمين فيشترطون الإلتزام فيها، مع أن ذكرها غير لازم، واللازم هو الورد والوظيفة وذكر يوم الجمعة، وهو معروف، ولا بأس بتلقين غير الإخوان الأذكار الغير اللازمة لقول سيدنا رضي الله عنه : لقنوا الناس صلاة الفاتح لما أغلق ليموتوا على الإيمان. ومن باب أولى تلقين غيرها إلا ما كان من قراءة الفاتحة بنية الإسم الأعظم وحزب البحر، فلا يلقنا إلا للخاصة من الإخوان، والأولى والأفضل الإكثار من صلاة الفاتح لما أغلق بدلا عن سائر الأذكار لخلوها عن الذكر للأغراض، وما لها من الفضل العظيم الذي لا حد له، وهذه الإجازة لكم شاملة لما اشتملت عليه جواهر المعاني وغيرها من كتب الطريقة، من جميع تآليفنا فيها وفي غيرها، لتقوموا مقامنا في الإجازة بما شئتم من ذلك حسب الأهلية، وما تحمله آنية من تأذنون له بذلك من عموم الناس وخاصيتهم، بعد قبولهم لشروط الطريقة في المريدين لها، وشرط محبة الشيخ رضي الله عنه على مريد غير الأذكار اللازمة، واشتراط حب أهل الله أجمعين في حق الجميع من غير انتقاد على واحد منهم ولا على مريديهم وسائر أحوالهم، فإن طريقتنا مبنية على التسليم المطلق لأهل الله، مع اعتقاد جميل في كل واحد منهم حيا كان أو ميتا، مع ترك زيارة الإستمداد منهم وزيارة التعلق بهم، وحسن الظن في سائر أهل لا إله إلا الله، والنفور من معاديهم، وترك مخالطة مؤذيهم بقدر الإمكان، فإن مجالسة المبغضين سم يسري. وهذا كله بعد القيام بالمفروضات أتم قيام، وبالأخص الصلاة فهي عندنا في الطريقة الأساس الذي شيدت عليه، فالمحافظة عليها من آكد الشروط على المريد التجاني، مع زيادة اعتناء بها في أدائها في وقتها جماعة، وهذا الأمر لا يحتاج فيه للوصية عليه لأنه مأمور به شرعا، ولكن لابد من الحض عليه للقيام به قبل كل شيء، فالمريد التجاني من أشد الناس محافظة على الصلاة وأركانها وأوقاتها جمعا وانفرادا، ولا يعد تجانيا إلا من أحرز على الإذن في تلك الأذكار ممن عنده التقديم الصحيح، والتلقين الصريح، كما تلقينا ذلك عن شيخنا العارف بالله سيدي ومولاي أحمد العبدلاوي عن القطب سيدي الحاج علي التماسيني عن سيدنا رضي الله عنه، وتلقينا ذلك أيضا عن شيخنا آخر قضاة العدل بفاس الشيخ سيدي حميد بناني عن خطيب الحضرة الشريفة السيد علال الفاسي عن المقدم سيدي بوعزة نجل الخليفة المعظم سيدي الحاج علي حرازم برادة مؤلف جواهر المعاني، عن والده المذكور، وعن المقدم سيدي محمد بن عبد الواحد بناني المصري عن الخلفية المذكور، فسيدي بوعزة أخذ عن والده بلا واسطة، وبواسطة المصري كذلك، ولدينا أسانيد أخرى صحيحة الإتصال بالشيخ رضي الله عنه، نكتفي منها بما ذكرناه، والذي نعتمده في سلوكنا في الطريقة سندنا العبدلاوي المذكور قدس سره، وقد تعرضنا لذلك في مؤلفاتنا في الطريقة، فالله ينفعكم وينفع بكم وعلى يدكم آمين.<br /><br />The Shaykh’s long list of pupils in Morocco and abroad is moreover astounding: e.g. Sultan Mawlana Abdelhafidh Alawi (d. 1352/1937) –author of al-Jami’a al-‘irfaniya fi-shurut wa jull fadail ahl Tariqa Tijaniya (The Obsolete Divine Exposition in the Introduction of the Conditions and Narratives of the Followers of the Tijani order), his brothers Sidi Hammad and Abderrahman Skirej [The latter is the teacher of the penman Sidi Ahmed ibn Abdellah Skirej -author of Iza'hat sitar 'amma fi-Tariqa Tijaniya min asrar (Lifting the Curtain on the Tijani Secrets) and Min anwar Jawahir al-Ma'ani (From the Lights of Jawahir al-Ma'ani)], Sidi Mohammed Shawni (b. 1286/1871), Sidi Mohammed Mghara, the sharif Sidi Mohammed b. al-‘Abid al-Iraqi (d. 1365/1950) and his son Sidi al-Haj Idriss, Sidi Abdellah b. Sayyed Mohammed Niass, Shaykh al-Islam Abul Fayd Sidi Ibrahim b. Abdellah Niass al-Kulkhi (d. 1390/1975), Shaykh al-Azhar Sidi Mohammed al-Hafidh b. Abdellatif al-Misri (d. 1398/1983), Sidi Maodo Malick Sy (d. 1337/1922), Sidi Abdellaziz Debbarh b. Mohammed b. Abdellah al-Majid (“from Um Darman, Sudan”), Sidi Abdellrahim al-Bur'i Sudani Sammani, Sidi Afandim al-Muddathir b. Ibrahim al-Hijazi (d. 1356/1941), Sidi Mohammed b. Said Afandi al-Misri (A book publisher of various Skireji masterpieces), and Sidi Mohammed b. Abdellah Shafi’i Taftawi al-Misri - author of al-Fath ar-Rabbani fi-ma ya'htaju ilayhi al-murid Tijani (The Divine Opening in the Needs of the Tijani Companion).<br /><br />Global Expansion<br /><br />For nearly fifty years Sidna Shaykh Abul Abbas Mawlana Ahmed ibn Mohammed Tijani Hassani was the main active propagator of the doctrine. From his Fez headquarters, he organised the born-global Tijaniya Sufi order, which spread in easts and wests in his blessed lifetime. During the same period, some of Sidna Shaykh's appointed khalifas had established new Tijani centres abroad and developed ramifications of their own. Of these the centres of Sidi Mohammed al-Ghali Boutaleb (d. 1244/1829) and Sidi Alfa Hachim al-Futi (d. 1349/1934) in Medina Munawwara; the centres of Sidi al-Mufaddal Saqqat, Sidi Mohammed b. Abdelwahid Bannani al-Misri (d. after 1269/1854), and Sidi Mohammed al-Hafidh al-Misri (d. 1398/1983) in Egypt; the centres of Shaykh al-Islam Sidi Ibrahim Riyahi Tunsi (d. 1266/1851), Sidi Mohammed b. Slimane Manna’i Tunsi, Sidi Mohammed Ben Achour (d. before 1230/1815) and Sidi Taher b. Abdesaadiq Laqmari (d. after 1266/1851) in Tunisia; the centre of Sidi Uthman Filani Aklani (d. after 1230/1815) in the Sudan; the centres of Sidi Mohammed Alawi Chinguiti (d. 1245/1830), Sidi Mawlud Fall (d. 1267/1852) and Sidi Mohammad al-Hafid b. al-Mokhtar Beddi in Mauritania; and the centres of Sidi Mohammed b. al-Mishri Sibai (d. 1224/1809) –author of al-Jami’a li-ma f-taraqa mina-l ‘ulumn (The Absolute in What Has Separated from the Sciences) and al-Qutb Sidi Abul Hassan Ali b. Aissa Tamacini (d. 1260/1845) in Algeria.<br /><br />Upon the death of Sidna Shaykh in 1230/1815, the direction of the order moved to two blocks. Sidna Shaykh nominated the muqaddam of the Zawiya of Tamehalt near Tamacine, al-Qutb Samadani Sidi Abul Hassan Ali b. Aissa Tamacini (d. 1260/1845), as a khalifa and directed him to move his sons from Fez to the desert so that the succession should alternate between his own family in Ain Madhi and that of Sidi Ali in Tamacine. Following a complex scenario, Sidi Ali persuaded Sidna Shaykh’s sons Sidi Mohammed al-Kabir (d. 1238/1823) and Sidi Mohammed al-Habib (d. 1269/1854) to make Ain Madhi their home. Sidi Mohammed al-Kabir b. Abil al-Abbas Tijani was born in the village of Abi Samghoune. His mother is Sayyida Mabrouka. He died as a martyr with more than 300 persons from Abi Samghoune against the Bey’s Turkish forces near the city of Mascara (Mu’ascar, Western Algeria) in 1238/1823. Sidna Shaykh Tijani was aware through the kashf (foresight) about his son’s fate. That is why he implored Allah Almighty that the Turks will meet the same fate as that of the Andalusians in Spain. Upon the death of Sidi Ali Tamacini, the succession went to Sidi Mohammed al-Habib, and then back to the other line. No serious split in the order occurred until the death of Sidi Mohammed al-‘Eid Tamacini (d. 1290/1875), when two groups separated following a dispute over the succession. The result is that these two places came to have only a localized direct authority, and groups of their direct ramifications have made themselves independent. Leadership of Ain Madhi’s lodge has been presided eventually by Sidi Ahmed A'mar b. al-Habib (d. 1311/1896), Sidi Mohammed Bachir b. al-Habib (d. 1326/1911), Sidi Allal b. A'mar (d. 1334/1919), Sidi Mohammed al-Kabir b. A'mar (d. 1346/1931), Sidi Mahmud b. al-Bashir (d. 1349/1934), Sidi Mohammed Budali b. Allal (d. 1382/1967), Sidi Tayyeb b. Allal (d. 1388/1973), Sidi Ali b. Mahmud (d. 1405/1990), Sidi Abdeljabbar b. Budali (d. 1431/2006), and it is guided today by the supreme khalifa Sidi al-Haj Mohammed b. Mahmud Tijani. That of Tamacine had been presided mutually by Sidi Mohammed Sghir (d. 1307/1892), Sidi M'ammar (d. 1309/1894), Sidi al-‘Eid (d. 1342/1927), Sidi al-Bashir b. al-Eid (d. 1415/2000).<br /> <br />Sidi Ben Omar ibn Mohammed al-Kabir Tijani in a visit to Senegal<br /><br />A number of outstanding companions of Sidna Shaykh had been involved in the foundation of new zawiyas and expansion of the Tariqa in Algeria; from Ain Madhi, the names of Sidi Mohamed b. Salama, Sidi Salam b. Ahmed, Sidi Ibrahim b. Aliyah, Sidi Ahmed Bouzayan, Sidi Ahmed Abdellqadir; from Bu Samghune; Sidi Najjar, Sidi Allal Abdellqadir, Sidi Ahmed Yaamar, Sidi Ahmed b. Taher, Sidi al-Haj Qattush, Sidi Qaddur b. Zayyan, Sidi Qaddur b. Rajea, Sidi Ben Abi Qacem, Sidi Najjar, Sidi Ahmed b. Achur, Sidi Mohamed Belabas, Sidi Ben Abderrahman, Sidi Abul Qacem, Sidi Mohamed b. al-Abbas; from Tilimsan-Oran, Sidi Ali Ben Abderrahman ("Mufti of Oran"), faqih Sidi Mohammed b. Abdellah al-Jilani (d. after 1269/1854), Sidi Mokhtar b. Taleb (d. before 1230/1815), Sidi Mokhtar Debbarh, Sidi Qaddur b. Ismail, Sidi Ahmed b. Dawdi, Sidi Ahmed b. Mousa, Sidi Mokhtar b. Taleb, Sidi Abdelhalim Ben Soumayya ("Mufti of Algeria"); from Al-Abyad, Sidi Ahmed Zawi Boushikhi, Sidi Bouhafs Ben Shaykh, Sidi b. al-Musqim Ben Shaykh, Sidi Abdellqadir Ben Shaykh, Sidi Slimane Ben Shaykh, Sidi Slimane Bousmaha Boushikhi; from other parts of al-Aghwat (Laghouat), Sidi Slimane b. Saad, Sidi Mohammed b. ‘Herzellah, Sidi Abul Hassan Ali b. Shatiwi, Sidi Ahmed b. Ismail, Sidi Ahmed b. 'Asakir, Sidi Aissa b. Khazzaz, Sidi Ahmed Lakhdar Tamacini, Sidi Za'anoun, Sidi Abdellah Sawfi, Sidi Ahmed b. Mabruk Sawfi, Sidi Ahmed b. Ismail, Sidi Abdellqadir b. Haj Abdellawi, Sidi Ahmed b. Dahtiah, Sidi Ali b. Hammoudi, Sidi Ali b. Lakhdar, Sidi ’Emara b. Saleh Sawfi,, Sidi Ghilan Lahlafi; from Tuwat (Southern Algeria), Sidi Bouzayyan b. Mohammed Bouchikhi, Sidi al-Arbi b. Idriss, Sidi Ahmed b. Mohammed, Sidi Mohammed al-Mufaddal, and Sidi al-Arbi b. Idriss; from al-Jarid (Easter Algeria), Sidi Mohammed b. Uthman, Sidi Ali b. Shatiwi, Sidi Ahmed b. Khalifa, Sidi Abdellah Balbali, Sidi Lakhdar b. al-Mashri.<br /><br />The Tijaniya first appeared in Mauritania through the efforts of the dynamic sharif Sidi Mohammed al-Hafidh Alawi Chinguiti (d. 1245/1830). Based in Alawiya (his natal village) he bolstered the Tariqa amid great scholars such as Sidi Shaykh Banem, Sidi Mawlud Fall (d. 1267/1852), Sidi Baba b. Ahmed Tiba Alawi (d. 1250/1835 in Medina), and Sidi Mohammed b. Abdellah al-Khalifa. While the latter taught the order to Sidi Shaykh b. Baba Alawi, Sidi Ahmed b. Baba Alawi, and Sidi Tijani b. Baba Alawi (d. 1260/1845) -author of Minya al-Murid (The Demise of Disciple), Sidi Mawlud Fal initiated his son Sidi al-Hadi -author of Ikhraj shurut Tariqa Tijaniya ma'a ma tammanathu mina shurut al-bahiya (Conditions of the Tijani Path with what it contains of Pure Benefits), his grandson Sidi Abdellah–author of Risalat al-qawl al-‘hasm fi-masalat al-khatmiya wal khatm (The Decisive Report on the Subject of Sealness and Seal of Saints), Sidi Abdelkarim Nakel, and Sidi Mohammed b. Saghir Chinguiti b. Taleb b. Mohammed b. Mohammed b. Anbuja Chinguiti Tashiti -author of al-Jaysh al-Kabir (The Grand Army). The latter initiated his brother Sidi 'Ubayda (d. 1284/1869) -author of Mizab ar-Rahma Rabbaniya fi-tarbiya bi-Tariqa Tijaniya (Spout of Divine Mercy in Tijani Training), Maydan al-fadl wal ifdal f-sham rai’hat Jawharat al-Kamal (The Meadow of Grace and Bounty in Smelling the Fragrance of Jawharat al-Kamal), Rihlat tahani fi-‘hilyat Shaykh Tijani (the Journey of Salutations in the Adornment of Shaykh Tijani)– and Sidi Mohammed b. al-Mokhtar Tijani, himself the teacher of Sidi Taher al-‘Himadi and al-Qadi Sidi Ahmed b. Abderrahman.<br /><br />Simply speaking, no Sufi order had ever stretched the boundaries of Islam in Africa as did the Tijaniya. The Tariqa gained dozens of millions of followers through the career of Sidi Mohammed al-Ghali Boutaleb’s most influential student Sidi al-Haj Omar b. Said al-Futi (d. 1279/1864) –author of Rima'h al-Hizb al Rahim ‘ala Nuhur Hizb ar-Rajim (The Spears of the League of the Merciful thrown at the Necks of the League of the Accursed). Under his leadership, the Tijani spiritual propagation reached Senegal, Gambia, Ghana, and Nigeria (Borno and Sokoto); originally in the form of Sufi activities and later in the form of building lodges propagating Islamic mystic ideals and aiming at a mass effort for the spiritual Tijani culture. In the thirteenth/nineteenth century the Tariqa emerged as both a Jihadist and a political force against the French, the British, and the Spanish south of the Sub-Sahara. Successful in military affairs, Sidi al-Haj Omar developed the doctrinaire side of his thinking and survived his war and political activities and military entanglements, before falling victim to the colonial military supremacy. The French referred his as "Le Faux Prophet" (The Mistaken Prophet); and a very dangerous Muslim fanatic. The Tijaniya became the most vigorous opponent of France and many early French administrators feared the passion that Tijani masters were able to arouse in their followers. "Had Sidi Omar al-Futi not martyred in 1279/1864 the entire African continent could have converted into Islam," said the Lebanese historian Shakib Arsalan. Al-Futi had many successors: his son Mamadu, his niece Sidi Alfa Mohammed Hachim b. Ahmed b. Said al-Futi (d. 1349/1934) –author of ar-Radd ‘ala munkir lafdh al-asqam (The Anecdote to the Agnostic who oppose the Term of al-Asqam -the most straight), Sidi Tierno Aliou Bhuubha Ndiyan (d. 1342/1927), and Sidi Maodo Malick Sy (d. 1337/1922). The successors of this latter contain Sidi al-Hadi Toure (d. 1394/1979), Sidi al-Haj Amadou (d. 1395/1980), Sidi Abdellaziz b. al-Haj Malick b. Uthman Sy (b. 1319/1904), Sidi Mansur, Sidi Daridri al-Khalifa Wadda Duleb, Sidi Aba Bakr, Sidi Mountagha Tall al-Umri (d. 1428/2006), Abdellaziz Sy, and many others.<br /><br />Few of Sidna Shaykh's indirect disciples were doctrinal innovators. Instead, most were content to provide training for their students and to spread Sidna Shaykh's brand of Mohammedian mysticism around the world. An exception is the Senegalese Sidi Abul Fayd Ibrahim b. Abdellah Niass al-Kulkhi (d. 1390/1975). The Shaykh claimed the paradigmatic status of al-Fayda al-Kubra (The Grandest Overflowing); an awaited rank of a mysterious Tijani that appear at a time of need and hardship and enter masses of people to the fold. This figure is reported by Sidi Tayyeb Sefyani in his Al-Ifada al-Ahmediya in which Sidna Shaykh Tijani informed his companions that, "At the end of time, when people will be faced with tremendous difficulties, a spiritual flood will descend upon my companions, who will then lead people into our Tariqa in large flocks". This overflow comes at a time of great need and destitution." Indeed, following Sidi al-Haj Omar's footsteps, Sidi Ibrahim contributed remarkably to the widespread of Islam and Tijaniya in the Salum region of Senegal and Gambia, and throughout Ghana, Sudan, and Nigeria, where he converted virtually nearly 30 millions of his disciples. In the era in which he lived as a wanderer, his mystic activity in the Sub Sahara contained a response to the challenges of the time. The disintegration of African systems affected by colonialism, poverty, corruption, and degeneration of morals weakened the fabric of societies while materialistic pursuits froze the heat of spiritual life. These realities created an atmosphere in which African societies needed moral animation and spiritual renaissance. Granted, Shaykh Sidi Ibrahim filled this gap par excellence with his spiritual gifts and powers.<br /> <br /><br />قال سيدنا رضي الله تعالى عنه: "تأتى فيضة على أصحابى حتى يدخل الناس فى طريقتنا أفواجا أفواجا. تأتى هذه الفيضة والناس فى غاية ما يكونون من الضيق والشدة."<br /><br />As Shaykh Sidi Ibrahim’s childhood witnessed the great flourishing of the Tijaniya in West Africa, his father, al-Haj Abdellah b. Sayyed Mohammed –who studied the Tijaniya under Abdellawi, Skirej, al-Mu’hib Alawi, Sefyani, and Mohammed Jallu al-Futjali— was his most important teacher in Maliki traditional sciences and had already initiated him the Tijaniya at the age of 10. As his most important works the Kashif al-ilbas 'an fayd al-Khatm Abil Abbas(The Exposer of Veils of Overflowing Grace of the Seal Abil Abbas), Mifta’h al-fath wal wusul ila ‘Hadrat shykhina ibn ar-Rasul (The Key of Opening and Unification to enter the Presence of the Prophet’s Grandson Our Master), Ru'h al-adab (Spirit of Good Morals) and Nujum al-huda (Stars of Guidance), assert, the Shaykh was not only a prolific writer, a talented speaker, and a great Sufi imam, but was also known as a muhaddith, mufti, and Maliki jurist. He was the only African scholar to attain the title of “Shaykh al-Islam” at the Azhar University of Cairo, and the only imam to lead the congregational Friday prayer in its mosque. While most of today’s African ramifications are tied to his name, Shaykh Sidi Ibrahim had thousands of international students who became shaykhs in their own right reviving the fayda doctrine when he was still alive.<br /><br />Along with those who fogged Tijani mysticism in Africa the names of Sidi Tafsir Abdu Birane Cisse (d. 1381/1961), Sidi Abul Hassan Ali Cisse (d. 1403/1988), Sidi Hadi Toure (d. 1394/1979), Sidi Walad al-Nahawi Chinguiti (d. 1419/2004), Sidi Mohammed Jamiu Bulala (d. 1419/2004), Sidi al-Mahi Haidara al-Mali (d. 1428/2006), Sidi Abul Fawati’h Ahmed Ali Nayjiri (d. 1428/2006), Sidi Mohammed al-Hassan -author of Rislalat ar-rad 'ala Sulaymi (Answering the claims of Sulaymi), Sidi Mohammed Awal ibn Abdellah Aynala, Sidi Mohammad al-Hafid b. al-Mokhtar Beddi Chinguiti --author of Mawlid Isnan al-Kamal (Birthday of the Most Complete Human Being), Sidi Ibrahim Salih al-Husseini (“Grand Mufti of Nigeria”), Sidi Abdellah al-Mishri Chinguiti, Sidi Ibrahim Diop (“Head of the Ulama of Senegal”), Shaykh Hummayda al-Yanbu'i, Sidi Abubakar Atiku Sanka, Sidi Ahmed Niass, Sidi Mustapha Niass, Sidi Tijani Usman Zangon, Sidi Mohammed Nurudeen Hakeem, SIdi Muneer al-Mali, Sidi Emir Sanusi, Sidi Ibrahim Mahmoud Job, Sidi Abdulmajid Kano, Sidi Liman Buhari, Sidi Bashir Buhari, Sidi Mohammed Salg Ben Omar Kachni, Sidi Uthman Taher Boutchi, Sidi Salisu Shaaban al-Ghani, and Sidi Ibrahim’s living grandson al-khalifa Abu Zayd Sidi Hassan b. Ali Cisse. The Tariqa particularly flowed in the Sudan by the followers of Sidi Abul Fawati’h’s remarkable disciple Sidi Ahmed Mohammed Omar Sharif Tijani. Under his activity the Tijaniya flourished in Khartoum and beyond by abundant of his downlines; i.e. Sidi Mohammed al-Hadi Sabouni, Sidi Abdelmajid Moussa Hassan al-Amin, Sidi Hammad Mohammed Ali Hussein, Sidi Khalid Idriss Ibrahim, Sidi Omar Masoud, Sidi Abdelkader Abu Aakri, and Sidi Zein al-Abidin. All in all, Niassite and Omarite leaders swelled the Tijaniya in Chad (2 million), Gambia (500,000), Ghana (1,5 million), Guinea Conakry (4 million), Ivory Coast (2,5 million), Mali (4 million), Mauritania (3 million), Niger (4 million), Nigeria (40 million), Senegal (6 million), and Sudan (9 million). <br /><br />Among the Tijani saints that ensured spiritual stability in Egypt are the golden names of Sidi al-Haj al-Mufaddal Saqqat al-Fasi (“Companion of Sidna Shaykh Tijani”; d. in Qina), Sidi Mohammed b. Abdelwahid Bannani al-Fasi al-Misri (“Companion of Sidi Ali Harazem Berrada and Sidi Belqasim Basri”; d. after 1269/1854), Sidi al-Bashir b. Mohammed Zaytuni Talbani, as well as Sidi al-Haj Ahmed Tijani b. Mohammed b. Ibrahim Chinguiti (d. 1345/1930) –author of al-Futuhat ar-Rabbaniya fi Tariqa Ahmediya Tijaniya (The Divine Openings in the Ahmedi-Tijani Sufi Order) and as-Sirr al-abhar fi-awrad al-Qutb al-Akbar (The Surreptitious Secret in the Litanies of the Grandest Pole). Sidi al-Bashir Zaytuni took the Tariqa from Sidi Ibrahim Riyahi Tunsi (d. 1266/1851) and initiated the order to huge crowds; e.g. Sidi Mohammed b. Abdellah Shafi’i Taftawi –author of Ghayat al-amani fi-manaqib wa karamat ashab Shaykh Sidi Ahmed Tijani (The Ultimate Aspirations in the Narratives and Marvels of Shaykh Sidi Ahmed Tijani). Sidi al-Haj Ahmed Tijani, on the other hand, had settled in Egypt after taking from al-Qutb Sidi al-Haj al-Hussein al-Ifrani (d. 1328/1913). He is credited to initiate flood of men such as Sidi Ahmed Sibai Idrissi al-Murrakushi (d. in Beir Chams, Manufiya), Sidi Badr Salama –author of an-Naf’ha al-fadliya wal hidaya al-Mohammediya (The Graceful Breeze and Mohammedian Guidance), Sidi al-Hachimi Mohammed, Sidi Mohammed Alwan al-Jusaqi (known as "Sayyed Tijani") –author of Ghayat al-amani fi-manaqib wa karamat ashab Shaykh Sidi Ahmed Tijani (The Ultimate Aspirations in the Narratives and Marvels of Shaykh Sidi Ahmed Tijani) and Al-Hidaya ar-Rabbaniya fi-fiqh Tariqa Tijaniya (The Godly Guidance in the Tijani Jurisprudence), and an-Naf’ha al-qudsiya fi-ssira al-Ahmediya Tijaniya (The Celestial Breeze in the Memoirs of Ahmedi Tijani Path), Sidi Salahuddin Tijani -author of Tariqa Tijaniya (The Tijani Path) and Kashf al-ghuyum 'an ba'ad asrar al-Qutb al-Maktum (Clearing the Clouds on some of the Secrets of the Concealed Pole), and Sidi Ayman 'Hamdi -author of Ahl safa' min kalam Khatm al-Awliya (The Pure in the Sayings of the Seal of Saints).<br /> <br />Tijanis of Egypt with Shaykh Skirej and Shaykh al-Hafid in Misri<br /><br />However, no Tijani figure had succeeded to refuel the secrets of Tijaniya in Egypt than the Husseinid sharif, Shaykh al-Azhar, al-Imam Sidi Mohammed al-Hafidh al-Misri (d. 1398/1983). The Shaykh had taken the Tariqa from the great masters of his age; namely, Sidi Ahmed Sibai Idrissi al-Murrakushi, Sidi Mohammed b. Abdellah Shafi’i Taftawi, Sidi al-Haj Ahmed Tijani Chinguiti, Sidi Abdelmalik b. Alami, Sidi Alfa Hachim al-Futi (d. 1349/1934), the supreme khalifa Sidi Mohammed al-Kabir b. Sidi al-Bashir Tijani (d. 1346/1931) and his brother Sidi Mahmud b. Sidi al-Bashir Tijani (d. 1349/1934), al-qadi Sidi Ahmed b. al-‘Iyyashi Skirej al-Fasi (d. 1355/1940), Sidi Mohammed b. al-Ghazi Ribati, Sidi Mohammed b. Abdelwahid Nadhifi (d. 1366/1951), Sidi Daridri al-Khalifa Wadda (His father is Sidi Omar ibn Said al-Futi's disciple), Sidi Ibrahim b. al-Mokhtar Chinguiti Tashii, Sidi al-Haj Belqacem Bukabu al-Wahrani, Sidi Abdelmun’im Mohammed Hassani Saaduni (Sidi al-Ghali Boutaleb’s disciple), Sidi Mubashir b. Sidi Omar b. Said al-Futi, Sidi Ibrahim al-Khuzami (Sidi Taher al-Hammadi’s disciple; connected to Sidna Shaykh through the sharif Sidi Mohammed b. al-Mokhtar Saqqaf). Sidi Mohammed al-Hafidh had spread the Tijani doctrine not only in Egypt but also in the Holy Lands, Yemen, and the Sudan. He defended the Tariqa against the agnostics and infidels, and wrote important treatises such as Asfa manahil as-safa fi mashrab Khatim al-Awliya (The Purest Fountain in the Spring of the Seal of Saints), Qasd as-sabil fi-Tariqa Tijaniya (The Straight Trail in the Tijani Pathway), Fasl a-maqal fi-ma yarfa’a al-idhn fi-l ‘hal (The Essential Saga in what Perishes Authorization), and Ahl al-Haqq al-‘arifun billah (The Community of Truth: the Sages of Allah).<br /><br />The Tijaniya Sufi order spread in the Mashriq (East) at the hands of distinguished scholars in esoteric and exoteric sciences, i.e Sidi Yusuf b. Ismail Nabahani (d. 1347/1932), Sidi Ali b. Abdellah b. Mustapha Tayyeb al-Azhari al-Madani, Sidi Ali Dakr, Sidi Ahmed Dadssi, Sidi Abdelatif Suyuti, Imam Sidi Khalid b. Zekkali, Imam Abdelaziz Samlali, Sidi al-Makki Mohammed Makki, Sidi Ibrahim Bablawi, Imam Sidi Badr b. Abdelhadi, Sidi Hassan al-Akhssassi, Sidi Mohamed b. Madkur Tasfawi, Imam Sidi Mohamed b. Ibrahim al-Bablawi, Imam Sidi Kira’at, Sidi Ibrahim Khuzami, Imam Sidi Ahmed b. Abou Bakr, Sidi Abul Hassan Abdellah Maghribi, and Sidi Ali Alami al-Maghirbi. The latter initiated in Palestine alone the myrtir Sidi 'Izzuddin al-Qassam and his brother Sidi Ali, Shaykh Sidi Hanifi, Sidi Salih al-Wouli, and Sidi Mohammed Abdelghani. The Tijani Path penetrated Turkey for the first time by the charismatic businessman and lawyer Sidi Kamal Bilaw Ughlu and his student Sidi Abderrahman Balji who diffused the doctrine in Ankara and Central Anatoly under the patronage of Ottoman sultans. When Kemal Ataturk won the elections of 1959 and banned imams to learn the Quran by heart in Arabic and ordered the adhan (call for prayer) to start with "Tann uludur" (instead of Allah Akbar) from the top of minarets, Sidi Kamal Bilaw Ughlu stood firm and led a revolution against his party. The Shaykh called for a new Islamic constitution mobilizing imams to continue their call of prayers in Arabic. In 1951, a number of Tijanis destroyed an Ataturk's statue in Kir Shahr and accused Ataturk of atheism. The Shaykh was imprisoned with a 1000 supporter. Following an investigation, Turkish officials found a link between the Turkish Tijaniya and the Egypt Muslim Brotherhood as well as the Iranian Mujahidin of Islam. The Royal Embassy of Iraq in Turkey estimated in the 30th of June, 1951 the presence of 300,000 Tijani in Turkey alone. <br /><br />The Tijaniya has also flourished in Central Asia as far as India. However it did not reach Indonesia until the late 1920s thanks of the efforts of the Medina-born wandering scholar, Sidi Ali b. Abdellah b. Mustapha Tayyeb al-Azhari, who had been himself initiated in 1324/1909 at the hands of the Nigerian Sidi Adam b. Mohammed Shaib al-Barnawi, student of Sidi Mohammed b. Abdelwahid Bannani al-Misri. He had also received an open ijaza from the Senegalese Sidi Alfa Hachim al-Futi (d. 1349/1934). In the following years, several Indonesians studying in Mecca received initiations into the Tijaniya from teachers still active there after the second Wahhabi conquest of Mecca in 1339/1924. Shaykh al-Azhari's most important students are Sidi al-Haj Abbas b. Abdeljamil (“Head of Buntet Islamic School, Cirebon; d. 1359/1944), Sidi Nuh b. Idriss (“Head of al-I'anah Islamic School, Cianjur; d. 1376/1966), Sidi Mohammed Sujai, (Head of Gudang Islamic School, Tasikmalaya), Sidi Ahmed Sanusi (Head of al-Ittihad Islamic School, Sukabumi), Sidi Usman Dhomiri al-Jawi (Head of a Tijaniya lodge in Cimahi), Sidi Muhammad Badr Zaman (“Head of Al-Falah Islamic School in Garut. He was a principal leader of the Hizbullah Liberation Army during the Indonesian war of independence; d. 1387/1972), the great muhaddith of his age Sidi Mohammed Yasin al-Fadani al-Makki (“Head of Darul Uluum School of Mecca; d. 1405/1990). Under the activity of these masters hundreds of thousands of people entered the Tijani fold in West Java. During the 1980s the Tijaniya experienced a period of rapid growth in East Java by two local leaders connected to Sidi Alfa through Sidi Abdelhamid al-Futi. The Tariqa is led today in Indonesia by various venerated muqaddams such as the veteran Sidi Abul Abass Shiddiq. The living cadres organize around 300,000 Tijanis in Indonesia.<br /> <br />Muqaddams of Indonesia<br /><br />Under the banner of Tariqa-t al-ulama (Path of the Scholars), the Ahmediya-Mohammediya-Ibrahimiya-Hanifiya-Tijaniya Sufi order continues to expand Islam and mysticism around the world. Nearly 300 million disciples follow this elevated path of Sidna Shaykh with complete adherence to the Shari'a law. The majority of this number is based in the Muslim world. However, Imam Abu Zayd Sidi Hassan b. Ali Cisse undertook a vigorous expansion of the order in the United States. The Shaykh made his first visit to the States in 1980, and, in response to the requests of an increasing number of American disciples, in 1985, he established the first Tijani zawiya in New York. This was followed by a number of other centres in Washington, Atlanta, Chicago, Detroit, California, and other states by several muqaddams. During the past decade, the number of the zawiyas has continued to increase in the USA and important headquarters in Paris and London have become the centres of the order in Europe.<br /><br />الطريقة التجانية طريقة العلماء<br /><br />قال سيدنا رضي الله تعالى عنه: "اعلم أن التصوف هو امتثال الأمر و اجتناب النهي في الظاهر و الباطن من حيث يرضى لا من حيث ترضى". و قال في الجواهر:" لنا قاعدة واحدة عنها تنبني جميع الأصول أنه لا حكم إلا بالله و رسوله و لا عبرة في الحكم إلا بقول الله و قول رسوله صلى الله عليه و سلم, و إن أقاويل العلماء كلها باطلة إلا ما كان مستندا لقول الله أو قول رسول الله صلى الله عليه و سلم." و قال رضي الله عنه في الإفادة الأحمدية: "إذا سمعتم عني شيئا فزنوه بميزان الشرع فان وافق فاعملوا به و إن خالف فاتركوه". وصف الشيخ العلامة محمد بن سليمان المناعي التونسي سيدنا رضي الله عنه فقال: بحر في علوم الشرع الظاهر لا مثيل له فيما رات عيني يخفظ من كتب الفقه مختصر ابن الحاجب و مختصر خليل و تهذيب البراذعي على ظهر قلب و حكي لي أنه يحقظ جميع ما سمع من سماع واحد و أما كتب الحديث فيحقظ صحيح البخاري و صيحي مسلم و الموطأ على ظهر قلبه و أما كتب التوحيد فهو نظير الغزالي. و قال عنه علامة تونس و مفتيها الأعظم إبراهيم بن عبدالقادر الرياحي: "اعلم أن الشيخ المشار اليه من الرجال الذين طار صيتهم في الآفاق و سارت بأحاديث بركاتهم و تمكنه في علمي الظاهر و الباطن طوائف الرفاق وكلامه في المعارف و غيرها من أصدق الشواهد على ذلك و لقد اجتمعت به في زاويته بفاس مرارا وبداره أيضا و صليت خلفه صلاة العصر فما رأيت أتقن لها منه و لا أطول سجودا و قياما و فرحت كثيرا برؤية صلاة السلف الصالح و لخفة صلاة الناس اليوم كادوا أن لا يقتدى بهم". و قال الفقيه العلامة الشيخ محمد بن أحمد الكنسوسي: "كنت اسمع بعض أشياخي الصالحين الذي أقرا عليهم يقول اذا عنّت عويصة من أقوال المفسرين أو المحدثين قال الشيخ العارف بالله تعالى سيدي أحمد التجاني رضي الله عنه و يبالغ في تعظيم ذكره فسألت الناس عن هذا الذي يعظمه الشيخ هذا التعظيم كلما ذكره فقيل لي وليّ كبير الشأن متبحر في العلوم لا يسأل عن شيء من العلوم إلا أجاب بصريح الحق و الصواب بلا روية و لا مراجعة كتاب فكتب السائل جوابه من إملائه و حفظه كأنه يسرده من أصل صحيح".و قال الفقيه العلامة محمد بن عبدالله الجيلاني و هو ايضا اجتمع بالشيخ: "أما الشيخ أحمد فإنه أخي في الطلب كان يراقبني في أحوالي و أراقبه في احواله عالم بامور الدين و الدنيا جامع بين علمي الشريعة و الحقيقة له يد طولى في علم المعقول و المنقول تقي عارف بالله لا تأخذه في الله لومة لائم و لا يحوم حول الحمى يشار إليه بالصلاح". إن القائمين بأمر الطريقة التجانية في مدى مسيرتها المباركة كانوا جميعهم في كل البلدان من المشهود لهم بالتمكن في علوم الشريعة و هم و شيوخ العلم و أئمة الفتوى و حفاظ الحديث النبوي الشريف فاذكر من شئت منهم فلن تلقى إلا عالما عاملا فمنهم و لا حصر: العلامة محمد بن المشري القسميطي و شيخ الاسلام أحمد بن محمد البناني و ولده الفقيه الحسن بن أحمد البناني و الحافظ المحدث محمد بن أحمد السنوسي و كبير العلماء و إمام الفتوى إبرهيم بن عبدالقادر الرياحي و علامة المعقول و المنقول أحمد كلا بناني و العلامة محمد بن عبدالواحد المصري و الإمام محمد بن أحمد الجابري و الشيخ الفقيه التهامي بن محمد السقاط, و العلامة الفقيه الزكي الودغيري, والعلامة الفقيه محمد بن أحمد الكنسوسي, و كبير علماء شنقيط و حافظها و محدثها الأوحد محمد الحافظ العلوي, والعلامة عبدالرحمن بن أحمد الصديقي و العلامة الفقيه الأصولي محمد بن سليمان المناعي و العلامة الامام المختار بن محمد الطالب التلمساني و العلامة المحقق محمد الأمين الزيزي و خلق كثير من أهل هذه الطبقة. ثم طبقة أخرى منهم العلامة الإمام مولود بن محمد فال اليعقوبي و العلامة الإمام المجاهد في سبيل الله عمر بن سعيد الفوتي و أخوه العلامة أحمد بن سعيد الفوتي و الإمام الفقيه محمد بن عبدالله العلوي و شيخ الشيوخ بلا نزاع العلامة الامام العربي بن السائح الشرقاوي و العلامة الامام التجاني بن بابا العلوي و هو أحد شيوخ الامام العلامة عارف حكمت المشهور بشيخ الاسلام في دولة الخلافة و الامام احمد بن حمى الله التشيتي و العلامة محمد بن محمد الصفير بن انبوجه التشيتي و اخوه اعجوبة الدنيا العلامة عبيدة بن محمد التشيتي و العلامة بانم بن حم ختار الوداني و العلامة الذي طار صيته في الافاق محنض بن عبيد الديماني و العلامة الامام المختار بن محمد اليعقوبي الذي يكفيه في ارتفاع العلم ان يكون في جملة تلمذته الامام العلامة الشيخ السيد محمد بن المختار الشنقيطيtijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com3tag:blogger.com,1999:blog-6642607609607387856.post-49813890402642663822009-11-01T15:54:00.005+08:002009-11-01T16:05:09.727+08:00Al-Allama Sidi Mohammed ibn Mohammed al-Hajuji al-Idrissi al-Hassani (d. 1371/1952)<span style="font-style: italic;font-size:78%;" >Al-Allama al-Hafidh Sidi Moahmed ibn Mohammed al-Hajouji: a Hagiography<br />By the Allama Shaykh Sidi Mohammed Radi Gannun al-Hassani</span><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjp5ojc9F6VHuK3kOpZjke4yyHumQcuhhkj2fl4GhIyYtSAJDFx0334VnrLwBNnj7SXfWG8SxYlzv2YsyV7wyz30LvztiUAbYhK0CzyJsf4YCYidOIbr6JRjPR3KiAg8L7rvivsteNVXbM/s1600-h/Allama-al-Hajuji.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 230px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjp5ojc9F6VHuK3kOpZjke4yyHumQcuhhkj2fl4GhIyYtSAJDFx0334VnrLwBNnj7SXfWG8SxYlzv2YsyV7wyz30LvztiUAbYhK0CzyJsf4YCYidOIbr6JRjPR3KiAg8L7rvivsteNVXbM/s320/Allama-al-Hajuji.jpg" alt="" id="BLOGGER_PHOTO_ID_5399042189419532114" border="0" /></a>The second-generation Tijani awakening that took place at the beginning of the twentieth century Morocco at the hand of unique muqaddams, which paralleled simultaneously parallel Tijani movements in the Maghreb, West Africa and the Hijaz to turn the Ahmediya-Mohammediya-Tijaniya Sufi Path the most widespread, numerous and influential order amidst the ulama, the elite, the notable and the common alike; this awakening was set in motion by a sharif leader called Sidi Mohammed ibn Mohammed ibn al-Mahdi al-‘Hajuji al-Idrissi al-Hassani al-Fasi who followed the footsteps of the direct companions of our Master and Lord, the Seal of Special Mohammedian Sainthood, the Concealed Pole, Mawlana Abul Abbas Ahmed ibn Mhammed ibn al-Mokhtar Tijani al-Hassani (may Allah provide us from his overflowing with the best of receptacles). Under the career of Sidi Mohammed ibn Mohammed al-‘Hajuji, the Tijani Path diversified in the Sus al-Aqsa and particularly in Damnat –a vast vicinity between Marrakech and the Atlantic ocean. His initiates there had already spread widely, forming new zawiyas, but retaining the ascription. The Tijanite ‘Hajuji branch became the most important Sufi movement in the region, but also networked with the Tijani veterans of Marrakech, i.e. al-'Allama Sidi al-Hassan al-Baaqili (d. 1363/1948) and al-'Allama Sidi Mohammed ibn Abdelwahid Nadhifi (d. 1370/1951) to spread the Tariqa throughout the Maghreb, Egypt and the Hijaz, excelling, interestingly and most effectively, in the exploitation of the nineteenth century’s new telecommunication and transportation innovations. Some long established zawiya groups attached themselves to the new line; this includes the Shadhilite Nasiris, who deserted their Nasiriya attachment and joined the Tijaniya for obvious reasons.<br /><a name='more'></a><br />سبب انخراط سيدي محمد الحجوجي رضي الله عنه في الطريقة التجانية<br /><br />حول هذا الموضوع قال العلامة الحجوجي في الجزء الرابع من كتابه نيل المراد: وقد حبب الله لي وأنا صغير السن زيارة الأولياء الأخيار. ولي بحمد الله محبة كاملة واعتقاد جميل. فلا أميل بوجه لمن نقص جانبهم الكريم. خوفا من الوقوع في الوعيد الوارد في الحديث الصحيح عن النبي صلى الله عليه وسلم أنه قال: يقول الله عز وجل من عادى لي وليا فقد آذنته بالحرب. أي أعلمته أني محارب له. بمعنى أني مهلكه. قاله الفاكهاني:وكنت أقبل على ذكر الله تعالى كثيرا. وخصوصا إذا سمعت بذكر خاصية رؤية النبي صلى الله عليه وسلم سارعت على فعله. وكان يعجبني فعل نوافل الخيرات. حتى أني نذرت على نفسي ذكر مائة ألف ألف 100.000.000 من الصلاة على النبي صلى الله عليه وسلم بذكر صلاة الفاتح لما أغلق. ومائة ختمة من القرآن العظيم. وقراءة الحزب السيفي مائة مرة. وإهداء ذلك لروح سيد الكائنات. شوقا ومحبة في الجمال المحمدي. وتلذذا بذكر اسمه الشريف. واستنزالا للرحمات عند ذكره صلى الله عليه وسلم. ووفيت بذلك من فضل ذي الجلال والإكرام.... وأرجو الله في المستقبل أن يوفقني لعمل صالح يرضى به عني. مخلصا لوجهه الكريم. وكنت أكره المعاصي وأهلها. حتى أني كنت إذا تلبست بمعصية أشم لنفسي رائحة كريهة ويصحبني خوف عظيم. بل ربما أبكي على نفسي وأتضرع إلى الله حينا. وأطلب منه التوبة. ولما بلغت الحلم دخلت للقرويين بقصد قراءة العلم الشريف. وكان فضلاء أقاربي كثيرا ما يحضونني على عدم مخالطة الناس. لما في المخالطة غالبا من اقتراف الذنوب والأرجاس.... ومنها أني رأيته صلى الله عليه وسلم بمسجد عقبة بن صوال بفاس. وكأنه صلى الله عليه وسلم توضأ من مائه في وسعة صحن ذلك المسجد. ثم أشار إلي صلى الله عليه وسلم بأن تقدم للصلاة. لا أدري ظهرا أو عصرا إلا أنها نهارية. فخطر في بالي قول الصديق الأكبر: ما كان لابن أبي قحافة أن يتقدم بين يدي رسول الله صلى الله عليه وسلم. وها أنا أرجو مولاي من فضله وجوده أن يمنحني بذلك في اليقظة. تصديقا للحديث الشريف عنه صلى الله عليه وسلم أنه قال: من رآني في المنام فسيراني في اليقظة. ولا يتمثل الشيطان بي. أخرجه البخاري ومسلم وأبو داوود عن أبي هريرة.<br /><br />Al-Allama Sidi Mohammed ibn Mohammed al-‘Hajuji was born in Fez on Thursday on the 27th of Ramadan, 1297 or 1882. The date of his birth was of considerable significance, as it fell on the day that Laylat al-Qadr (Night of Power) is traditionally celebrated. Later in his life, it was said that it was his being born on the Laylat al-Qadr that led to him being given the sharifian name Mohammed. There is certainly no doubt that this coincidence with the Holy Prophet (peace and blessing be upon him) contributed to give him a mark of piety and mystic force. Later, the sharif Sidi Mohammed al-‘Hajuji was to comment on the need to know both one’s physical father and one’s spiritual father; remarking that it was more important to know the spiritual father than the physical one. We do not know very much of Sidi al-‘Hajuji’s father. He was also noted for his scholarly knowledge.<br /><br />His full name included several nisbas that showed his high status. He was known as al-‘Hajuji al-Idrissi al-Hassani al-Fasi. The most important of these was no doubt that he was a sharif, one of the descendents of the Holy Prophet (peace and blessing be upon him) through the line of the eldest of his grandsons, Mawlana al-Hassan ibn Ali (may Allah be satisfied with both of them). A sharif has a high status anywhere in the Islamic world, but this is very marked in Morocco. Here the descendents of Mawlana al-Imam Idriss ibn Abdellah al-Kamil, a great-great grandson of the Holy Prophet (peace and blessing be upon him) are particularly revered among the Holy Prophet’s family. This goes back to the 780’s, when Mawlana Idriss set up an independent state in defiance of the ‘Abbasids. The Idrissids became, by the course of time, the object of widespread veneration, and their members, the numbers of who increased, played important social roles both as propagators of Islam, and also as middlemen between the Bedouin tribes when conflicts arose. The veneration also had a political side, in that both of the Sa’adi and the ‘Alawi dynasties, who have ruled Morocco since 1536, claimed their legitimacy from their sharifhood.<br /><br />The memory of this tradition is very strong, and al-Allama al-‘Hajuji was to contributed to its transmission through his would-be-hundred writings which relates the sharifian background of the Moroccan Kingdom, and thus his own ancestry. The al-‘Hajuji family is an Idrissid one. Later in his life when he was invited by the people of Damnat to establish a Tijani centre in their vicinity, his career took on the function of a middleman very similar to the one the Idrissid scholarly families plated nationwide. The family, then, was one whose status was based on religious piety, as is seen among his immediate relations.<br /><br />Having memorized the Quran, it became clear that he had a special devotion to prayer and contemplation. In 1315/1900, he began attending the al-Qarawiyyine University, students throughout the Maghreb came to study Islamic sciences. While at the Qarawiyyine, the young Sidi Mohammed al-‘Hajuji received instruction from a number of distinguished ulama in the standard subjects of Hadith, exegesis, scholastic theology (‘ilm al-kalam), grammar (na’hw), and commentaries on notable works among the cannon of Maliki fiqh. Sidi Mohammed al-‘Hajuji complied a “catalogue of learning” or fahrasa he called, Kitab Nayl al-murad fi-ma’rifat rijal al-isnad (The Ambition in the Introduction of the Men of Initiation) where he officially lists the learning he has acquired and from whom he took it. It contains those teachers he considered the most significant; those who had the greatest knowledge, notably. Most or all of them considered being the sultan’s leading allies within the al-Qarawiyyine and also in the group of scholars, e.g. Shaykh al-Jama’a Sidi Mhammed ibn Mohammed ibn Abdessalam Genoun (d. 1326/1911), Shaykh Mohammed ibn Tuhami al-Wazzani (d. 1311/1896), Shaykh Tayyeb ibn Abi Bakr Ibn Kiran (d. 1314/1899), Shaykh Moulay Abdellmalik ibn Mohammed ad-Darir Alawi (d. 1318/1903), Shaykh Ahmed ibn al-Jilali al-Amghari, Shaykh Moulay Abdellmalik ad-Darir Alawi (d. 1318/1903), Shaykh Mohammed ibn Jaafar al-Kattani (d. 1345/1930) and his father Shaykh Jaafar al-Kattani (d. 1323/1908), Shaykh Mhammed ibn Qacem al-Qadiri al-Hassani (d. 1331/1916), Shaykh Ahmed ibn Mohammed ibn al-Khayyat Zakkari al-Hassani.<br /><br />Biographical sources stress that al-Allama Sidi Mohammed al-‘Hajuji was noticed as a learned scholar at young age. He is said to have read the Sahih of al-Bukhari in fifty sessions and to have known it by heart; a wondrous feat. The Shaykh did not only study religious science in Fez. In his curriculum were also subjects like arithmetic, geodesy, astronomy, physics, geography, algebra, music, geometry and the calculation of spaces (taksir), judical astrology, genealogy, and arcane sciences like awfaq and sirr al-‘huruf (alphabets’ secrets), and similar. The relationship between students and teachers was normally not closed. Only after some time would the teacher recognize a prominent student, perhaps after having being invited by the student to take food with him. When the teacher deemed the student advanced enough to teach on his own, he would give him and ijaza, or license to teach. The teachers would change their teaching schedule regularly, for example teaching ‘Hadith only in Rajab, Sha’aban and Ramadan. Whenever one of the great scholars started or finished teaching or commenting on a particular major work, it was a notable occasion.<br /><br />Al-Allama al-‘Hajuji is said to have acquired the status of the Grand Shaykh (al-mashyakha al-kubra) and to have been appointed teacher at the al-Qarawiyyine. Kitab Nayl al-murad is not his best-known work. The Shaykh’s famed exoteric chronicles are rather traditional references, mostly in the ‘Hadith curricula, e.g. Kitab ‘Aqd ad-dur wa al-yaqut wa al-marjan fi-tafsiir al-Qur’an (The Ribbon of Pearls and Corundum and Corals in the Interpretation of the Quran) in four volumes, Kitab Bughyat al-sail fi-takhriij A’hadiit al-Shamail (The Desire of Investigator in the Perception of the ‘Hadiths of Kitab Shamail), Kitab Mi’hat al-Wahhab fi-takhrij A’hadiit al-Shihab (Endowment of the All-Giver in the Perception of the Hadiths of Kitab al-Shihab), Kitab al-Muqiim wa al-saa’ii li-fahmi a’hadith al-Qudha’i (The Book of the Resident and the Wanderer in the Comprehension of the Hadiths of al-Qudha’i), “Fat’h al-Qadir fi-shar’h at-tarikh as-sakhir” (The Opening of the Most Capable in the Commentary of Imam al-Bukhari’s Book: ‘The Short History’), “Shifa’ al-gharam fi-‘hajji Bayti Allah al-‘Haram wa zayrat al-Mustapha ‘alayhi as-salat wa as-salam” (The Antidote of Affection in the Pilgrimage to Allah’s Sanctuary and Visitation of the Chosen Prophet, Blessing and Peace be upon Him). Sidi Mohammed al-‘Hajuji has also complied a summary on the Commentary of Shaykh Jassus, a commentary on the Musnad of al-Darami, and a hagiography on the scholars mentioned in Kitab as-Shifa bita'rif huquq al-Mustapha (The Antidote in Knowing the Rights of the Chosen Prophet) of Sidi Qadi Abul Fadl Iyyad (d. 544/1129).<br /><br />Firmly grounded in the more legalistic subjects of Islamic learning, al-Allama al-‘Hajuji desired to further his understanding of the “divine secrets” through the academic teachings of Sufism. During this period, he studied the writings of Shaykh Abu Najib as-Sahrawardi (d. 563/1148), Shaykh Muhyi'd-Diin ibn Arabi (d. 636/1221), Shaykh Abu Hamid al-Ghazali's (d. 526/1111), Shaykh Ahmed ibn Ata'Allah al-Iskandari (d. 709/1294), Shaykh Abdelwahhab Shaarani (d. 905/1490), and Shaykh Abdellaziz Debbarh (d. 1132/1717). He also practiced solitary and group prayers in the tradition of Moroccan Sufism. His interests in mysticism led him to perform constant visitations to his grandfather Mawlana Idriss al-Azhar (d. 213/798). He also took the attributes of Sufism seriously and acetic practices such as the rejection of worldly goods, isolation, and silent contemplation to facilitate his travel along the path of illumination and bring him closer to Allah Almighty.<br /><br />It appears to be a milieu of strictly orthodox scholars that Sidi Mohammed al-‘Hajuji joined the Tijaniya. After he passed through the usual stages of induction into the religious disciplines he was initiated into the Ahmediya Mohammediya Ibrahimiya ’Hanifiya Tijaniya circle the hand of the great scholar, the Qutb Sidi al-Ahsan ibn Mohammed al-Baaqili al-Hassani. Although most of what we know about Sidi Mohammed al-‘Hajuji comes from oral tradition and testimonies of his direct students, much of his spiritual work appears in a body of his letters recollected in “Rasail al-‘Allama Sidi Mohammed ibn Mohammed al-‘Hajuji”, by the living baraka of Rabat, Dr. Sidi Mohammed Erradi Genoun al-Hassani al-Idrissi. In this contemporary treatise we are informed that few months after Sidi Mohammed al-‘Hajuji’s attachment to the Mohammediya Tijaniya Tariqa, the faqih began to have mystical experiences that influenced him permanently; Allah Almighty stripped the veil from his sight, the imperfection from his hearing, and sense of smell, the flatness from his taste, the knots from his hands, and the heaviness from his feet and body. Similar to the opening (al-fath) of the eighteenth century pole, Moulay Abdellaziz Debbarh (d. 1132/1717) which is described in Kitab al-Ibriz, al-‘Hajuji saw things far away like near things and heard distant sounds like close ones. He smelt the good smell of the worshiper of Almighty Allah, sweeter than any sweetness, and the bad odor of the sinful man, more repugnant than any putrefaction.<br /><br />However, such limited opening (al-fat’h al-saghir) is not necessarily identical to breathe the death of the lower ego (mawt al-nafs). According to Shaykh Abdellaziz Debbarh, two kinds of openings are distinguished: the normal fath where Moulay Abdellaziz writes about his own early limited (dayyiq) fath and the ultimate, all-inclusive, al-fath al-kabÄ?r. The first step is that the novice descends into his inner self, into the region of darkness of his veins which are the locus of his lower character traits, in order to purify these traits. If he succeeds in this, he can attain the first stage of illumination. The secrets of the material cosmos reveal themselves to him (futiha). His sense organs become capable of perceiving the whole of the physical cosmos. Since the cosmos, that is the different worlds of the earths and the stars, belong to the realm of darkness (dhalam), this is a fath dhulmani, an illumination which the unbelievers can also attain, an enlightenment which does not bring with it any certainty of knowledge. It is only to the believing Muslim that the spiritual cosmos reveals itself. He beholds the angels, the prophets, the spirits of the Friends of God, as well as Paradise, Hell and the barzakh. This is the al-fath al-kabir, the great illumination. But even at this stage there is the danger of falling into error. For example, spiritually consorting with Sidna Aissa (“Jesus,” peace upon him) which is made possible by fath can seduce the illuminated individual to renounce Islam and become a Christian.<br /><br />Mawt al-nafs usually pave the way to maqam of fana’ (annihilation); an antonym to the maqam of baqa’ (subsistence, duration, or life in Allah). In the Sufi terminology, the term “al-maqam” (stage) is distinguished from that of the “al-’hal” (station). Whereas the “al-maqam” is a matter of conscious discipline and spiritual concentration, the “al-’hal” is a divine grace that comes over the Sufi without preparation or striving, such as constriction (qabd), expansion (bast), longing (shawq), anxiety (nashat), fear (khawf), or joy (nashwa). Because the spiritual state is a combination of feelings, one might say that every "maqam” is associated with many a’hwal (plural of al-'hal). The 'hal then progresses to the interior (batin) of the 'hal, which is realization (tahqiq), then to the secret of the interior of the 'hal, which is the transparency of the heart, then to the essence of the secret of the interior of the 'hal, which is the stage of direct vision of the heart, leading finally to maqam al-baqa’.<br /><br />To illustrate further it is at the stage of fana’ that the Sufi can become flooded with light and receives revelations of the truth. The fana’ is the result of detachment from this world which proceeds to the obliteration (mahw) of the nafs. This is supported by the ‘Hadith of the Holy Prophet (peace and blessing be upon him): "Die before you die." The fana’ is the death of the ego, or more specifically its desires. "The Sufi in the station of fana”, said Sidi Abul Hassan Shadhili (d. 656-1258), "sees his own existence as particles of dust made visible by a ray of sunlight: neither real nor unreal." Of the same spiritual vision the famous Shaykh Sidi Abu Madyan Ghawt (d. 594/1198) says in a poem:<br /><br />Everything is outside of Almighty Allah is unreal, everything taken individually<br />or collectively, when you truly know it.<br />Know: without Him the whole creation, including you, would<br />Disappear, and come to naught.<br />Whatever does not have it roots in His Being, can in no wise be real.<br />The Knowers of Almighty Allah are as if extinguished. What else can they look upon,<br />but Him, the Transcendent, the Glorious?<br />Everything you see outside of Him, has truly being destined for<br />destruction, the past, in the future, and in the present moment.<br /><br />The Shaykh Sidi Ahmed Zarruq says, “The fruit of the company of the men of Allah is the realization of the station of arrival (tahqiq maqam al-wisal); and the arrival (al-wusul) is extinction in the Essence (al-fana fi ad-daat), the station of perfect accomplishment (ihsan), the station of the contemplative vision in which that which exists is extinguished and in which only the Existenciator submits. It might also be said that which appears to the senses evaporates, while that which is spiritual remains, such that the servant is submerged by the ocean of spiritual meanings and he is served from the vision of material containers.”<br /><br />Nonetheless al-Imam Abil Qacem al-Junaid (d. 297/910) emphasizes that the Sufi's final goal should not be fana’ but baqa’. Sidi Muhyi'd-Diin ibn Arabi (d. 636/1221) states, “To return to one's primordial nature voluntarily while in this world demands the shedding of illusions. This journey of awakening ends with the complete fana’ of all other than Almighty Allah, out of which arises a new kind of baqa’ in full consciousness. Here the true human being becomes the one with two eyes, seeing the One and the many, Almighty Allah in the creature and the creature in Almighty Allah, without being veiled by either. The world is seen as the theatre of divine theophanies (tajalli), renewed at each instant by the ‘breathing-out’ of Almighty Allah.” Sidi Abul Qacem al-Qushayri (d. 467/1074), on the other hand, describes both concepts in ethical sense: fana’ is the annihilation of blameworthy characteristics, and baqa’ is the establishment of praiseworthy characters. The one naturally entails the other. Those who abandon blameworthy deeds have died to their passions, and those who renounce the luxuries of this world have passed away from their desires.<br /><br />Some Sufis point out, furthermore, that the maqam of wajd is the real essence of Sufism. It is possible that a person may loose the state of expansion (bast) and enter a state of giddiness and unconsciousness in laughter. Almighty Allah protects the murid from this with what is called wajd. This wajd is a state of constant longing (shawq). He longs, with all his being, for Almighty Allah. Longing is higher than love (mahabba). Love contains the seeds of the tree of longing. Longing has another gate inside it, which is called passionate love ('ishq). If the passionate lover becomes fixed, he is created in the object of his love. If he is created in the Beloved, then he is born in Him. Every intoxicated drink (khamra) increases his longing. Longing seizes only in witness (shuhud), which is the condition of the al-Qutb al-Jami’a only. In this station, if the heart of the Qutb leaned towards the Real (al-‘Haqq), it would see Him. Complete vision, without limitation. Nevertheless only the al-Qutb al-Jami’a would reach this stage. It is at this time that the Qutb Moulay Abdellaziz Debbarh said:<br /><br /> I see within my essence the seven heavens and earths, the Throne and the Seventy Covers above; between every two covers seventy thousand years filled with angels, as well as the realm of al-Ruqqa above the Seventy Covers. I am the disposer of the affaires of these universes (wa hatihi al-akwan la tatasarrafu illa biamri).<br /><br />As the station of al-Allama al-‘Hajuji matured, his earnings of divine secrets grew. Based on the famous Sufi saying, "Every maqam in which you stop veils you from your lord," Sidi Mohammed al-’Hajuji felt the need to an extra and final spiritual exercise through which he completes his mystic training profile: to see the Holy Prophet (peace and blessing be upon him) in daylight. This Mohammedian-centered artery is originated from the coaching of our Master Abul Abbas Mawlana Ahmed Tijani who saw Sidna Mohammed (peace and blessing be upon him) in a "awakened vision" (yaqadhatan) and told him: "No Shaykh has favor on you, as I am your true intermediary and supporter. So abandon all that you have taken from all other orders and hold fast to this Tariqa".<br /><br />Tijani literature says little about tarbiya (mystic training) or the preconditions for fat’h: traveling the path through the stages of fana’ and baqa’. These matters are taken for granted. The focus is rather on the absolute, continuous daylight witness of the Prophet (peace and blessing be upon him) in daylight mushahada-t al-Nabi yaqadhatan). It is in this stage that one of the great Sufis said: "Were the Messenger of Allah is absent from me for the blink of an eye, I would not consider myself to be among the living." As long as the Sufi can see the Messenger, he can see the whole universe. Seeing the Prophet (peace and blessing be upon him) in a waking state is possible because the Prophet (peace and blessing be upon him) is endowed with a light that fills the entire world. However, in order to experience a vision of the Prophet while awake, a person must be in a special mental state. Shaykh Sidi Abdellaziz Debbarh describes in his Ibriz the state in the following terms,<br /><br /> His mind is constantly occupied with the noble Prophet, such that the Prophet never leaves his thoughts. Other matters he is busy with, do not cause him to stop thinking of the Prophet. People see him eating, but his thoughts are with the Prophet; people see him drinking, but his thoughts are with the Prophet. Even when his is asleep, his thoughts are with the Prophet. As for seeing Sidna Mohammed (peace and blessing be upon him) in a dream (ru'aya). Whoever sees the Lord of Being (sayyidu al-wujud) in a dream can do so in two ways… Usually what is seen is the image of the Dat (essence) (suratu datihi), not the Dat itself ('aynu datihi), since the Dat of the Prophet can take on various forms… because the Dat of the Prophet possesses light which emanates from it and fills the entire world… If an enlightened person (al-maftuhu alayhi) beholds the image (sura) of the Prophet before him, he then follows it with his spiritual deeper-sight (basira) and penetrates through light of the image of the Dat of the Prophet himself.<br /><br /> If he attains the witness (mushahada) of the Prophet while awake (yaqadatan), he is secure from Satan’s deceit, because he is united with (li-jtima’ihi m’a) the Mercy of God, who is our Lord and Prophet and Master, Sidna Mohammed (peace and blessing be upon him). Thus his meeting with the noble body (ad-Dat Sharifa) is the cause of his knowledge of the Real (al-Haqq) and his witness of His eternal essence, because he finds that the noble body is absent (ghaiba) in the Real, enraptured (faniya) in witnessing Him (fi mushadatihi). The saint, by the blessing of the noble body, remains attached to the Real and increases in his knowledge of Him Almighty little by little until he attains witness and the secrets of mystical knowledge and the light of love. This is the second fath, and it divides the people of truth from the people of vanity. As for the first fath, that is what happens to the people of darkness (ahl dhalam) who witness ephemeral things and gain mastery over them. You will see a person engaged in such vanities walking on water or flying over the sky or bringing food from an unknown source, though he doesn't even believe in God.<br /><br />From this it is perfectly clear that the Ahmediya Mohammediya Ibrahimiya ’Hanifiya Tijaniya is a mystic path in a form of prophetic concentration. It is the mystical intensification of the traditional conformity to the Sunna of the Prophet (peace and blessing be upon him) which involves replacing the authority of the written word by the Qudwa al-Hasana —by beholding the Prophet (peace and blessing be upon him) and communicating with him directly. Beholding the Prophet (peace and blessing be upon him) is the greatest pleasure (ladha) that a human being can experience. It is even greater than the joys of Paradise. The Prophet (peace and blessing be upon him) is of course emphasized by all the Sufi orders, but in the practice of the this Ahmediya Mohammediya Ibrahimiya ’Hanifiya Tijaniya, the Prophet (peace and blessing be upon him) tends more to occupy the position of focus of concentration than in other tariqas, almost or entirely replacing the focus on the Shaykh and/or the name of Allah found elsewhere. In its most characteristic form, the 'wakening vision' of the Prophet (peace and blessing be upon him) is the objective of all the followers of the Ahmediya Mohammediya Ibrahimiya ‘Hanifiya Tijaniya tariqa, not just the Shaykh himself.<br /><br />This Mohammedianism of the Tijani Path explains the Tijani scholars’ obvious lack of interest to tackle matters of tarbiya or the preconditions for fat’h. The illustrious Shaykh and venerable Qutb, Sidi Mohammed ibn al-Arbi Sayeh (d. 1309/1894) had so little to say on the subject in his Bughyat al-Mustafid (Aspiration of the Beneficiary),<br /><br /> The sphere of training and purification in this noble Mohammedian Spiritual Path of ours is centered on the performance of the well-known basic wird, without which entry into the Path is not permissible for anyone, neither among the elite nor among the common folk. The same applies to its adjuncts, i.e. remembrances (adhkar) that are necessarily connected with it: namely the well-known daily office (wadhifa) and the remembrance of the Haylala in the wake of the evening ritual prayer on Friday.<br /><br /> In all of that, there must be careful observance of the stipulated conditions and the proper modes of conduct, which are dependent on the utmost excellence and the ultimate perfection. Of all the stipulations, that which is most imperative and most important is careful observance of the five daily prayers with their customary practices, to the extent prescribed for them by the Divine Law (Shari’a), as far as possible, as well as the perfect fulfillment of their stipulations and their customary practices, and the complete performance of all their basic elements.<br /><br /> Then comes the dedication of the moments and the hours, to the maximum extent possible, to the invocation of blessing upon the Prophet (peace and blessing be upon him), especially the invocation of Salat al-Fatih Prayer, which is one of the most exalted treasures and the most radiant commodities. This training consists of loving affection, thankfulness, and reliance on the sheer grace which is the only reliable support in the domain of realization, without the necessity of secluded retreat, a great deal of strenuous exertion, and other methods of training adopted after the earliest period.<br /><br />Sidi al-Arabi ibn Sayeh said in al-Jawab Shafi (The Reply of Remedy):<br /><br /> For someone who is driven by force of good fortune to enter this Ahmedi Spiritual Path, and who is attracted by the attraction of providence to embark on the course of the people of this Mohammedian line of succession (silsila), and whom Allah has made fit by His gracious favor to experience this superb peculiarity, and whom He has admitted by His generosity to this mightiest treasure and most splendid store, his only remaining option is to yoke himself to this sublime teacher. He must set himself at his door and cling to his threshold, by means of loving affection, submission, surrendering his will to him, and accepting his judgment. He must apply himself with diligent perseverance to his noble Mohammedian wird with complete observance of its stipulated conditions, and making the utmost effort to keep within it precise limits, so that Allah may permit him to achieve success, while he remains in his normal state without secluded retreat, or strenuous exertion, or conventional spiritual exercises of other kinds. If he perseveres with diligence in the manner described, success will either come upon him suddenly or take him by surprise. Allah will favor him by removing the veil from the eyes of his heart, so he will begin to unite with the spirituality of the Shaykh (may Allah be pleased with him) or with the spirituality of the Prophet (peace and blessing be upon him) and his training will thus be directed by the flow of abundant grace from one of them, or from both of them together. Such is the grace of Allah, which He gives unto whom He will, and Allah is All Embracing, All Knowing (5:54)"<br /><br />As we are told in Jawahir al Ma'ani,<br /><br /> The Prophet told our master (Shaykh Tijani) that he was the mediator between him and Almighty Allah and one who assisted him, really and truly. He let him know that he was his guardian and his trainer, not any of the other Shaykhs of the Spiritual Path. He also informed him that he owed no favor to any one of them, because everything he received from Allah came with his help (peace and blessing be upon him) through his mediation from Him to him. Then he told him in the advice he bequeathed to him: "You must adhere to this Spiritual Path without seclusion or isolation from people, so that you may attain to your spiritual station which you have been promised, while maintaining your normal state without restraint, without constriction, and without a great deal of strenuous exertion."<br /><br />The gnostic sage Sidi Sharafuddin al-Busairi (d. 697/1282) said in a poem of his,<br /><br /> Excellence is not achieved by someone who resorts<br /> to narrow abstinence, nor to asceticism<br /> If that is said to be the medication, you must say:<br /> "The antimony of the healthy is unlike the antimony of the sore eyed?"<br /> The active person moves wherever he will, but any other<br /> moves like a stone, with the movement of one who is shackled.<br /><br />Sidi Mohammed al-‘Hajuji obtained various distinguished ijazas of taqdim (supreme Tijanite authority) from Sidi Mohammed ibn Abdellwahid al-Nadhifi. Studying under these scholars, Sidi Mohammed al-’Hajuji had the opportunity to draw from the most important sources of Tijani doctrine then available in Morocco. When he came out after years of formation, the Shaykh turned with great vigor and enthusiasm to preaching exoteric and esoteric sciences. Achieving a firm grounding in the realms of classical jurisprudence and their principles on the Maliki rite, the young Sufi’s affiliation with the Tijaniya, his associations with the Tijani ulama and all the companions and confidents of the blessed Tariqa, and his numerous extant writings assure that esotericism not only informed his outlook, but was central to his understanding of the Shari’a and its interpretation. Although the fuqaha were deeply respected for their learning and piety, Sidi Mohammed al-‘Hajuji held that it was only the Sufis who could know revelation in its fullest meanings.<br /><br />The remainder of Sidi Mohammed al-’Hajuji's life was devoted to the spiritual path and the training of disciples. Brought up in the formal Tijani tradition grafted on to the legal tradition, Sidi Mohammed al-‘Hajuji reacted against the blameworthy innovations (bida’a) in the Moroccan Badiya (countryside) which went under the guise of Sufism. Clearly this came later in his life after he abandoned Fez to Damnat, never to return. As an experienced faqih, claiming to restore the pure faith as it was before it had been corrupted by the ‘ulama, an upstart moreover, not a recognized member of the religious hierarchy of a place where Jazouli and Nasiri domination were well-established for centuries, he was naturally not welcome. The ulama whose hearts were eaten up by hatred and envy, disputed with him, but his divinely inspired floods of eloquence, to say nothing of sharifian bloodline and al-Qarawiyyine profile, gushed forth and it was said that masses of people joined the Tariqa afterwards in folds. He became amongst the most imminent scholars in the Damnat region and grouped around him a great number of pupils, and of the many who took the Tijaniya from him simply to accept the invitation of the driver of rapture (saiq as-sa’ada). Like his Tijani predecessors, Sidi Mohammed al-‘Hajuji was constantly in the state of abstinence and pursued the groovy style of Malamatiya established by the greatest Companion, the first Righteous Caliph, Mawlana Abi Bakr al-Siddiq (may Allah be pleased with him). Sidi ‘Hamdun al-Qassar (d. 271/884) is reputed with a saying on the path of blame (tariq al-malama): "Avoid impressing human beings at all times and avoid seeing their pleasure in any type of characteristic or behavior. If you do not, you will soon be blamed for what Almighty Allah agency has caused you to possess." The Fasite Sidi Ali ibn Harzihim (d. 559/1246) is credited for founding the path of blame in Morocco. But n Ibn Harzihim's case, malamati behavior did not imply the open contravention of the Shari'a that earned antinomian extremists the censure ulama throughout the Muslim world.<br /><br />Ibn Harzihim’s line of Malamatiya represents the stance of the followers of the Concealed Pole, Mawlana Abul Abbas Ahmed ibn Mhammed Tijani al-Hassani (may Allah provide us from his overflowing with the best of receptacles). Spiritual life, Sidi Mohammed al-‘Hajuji used to say, is not possible unless one controls his natural urges and adopts the path of the Shari'a in every matter, whether it is related to food and drink, dress and material relations, or habits and preferences, one has to subordinate himself to the injunctions of the Shari'a. Sidi Mohammed al-’Hajuji's utmost source of inspiration on the Shari'a was Sidna Shaykh Abil Abbas Tijani, whose views he often cited in assemblies. He usually referred to him in the regard of adherence to the Shari'a and reaffirmed his creed of not separating the tariqa from the shari'a because the haqiqa could only be obtained through the integration of both. He usually recited this Quranic verse in support of his exhortations: "Whatever the Messenger gives you, take; whatever he forbids you, give over" (LIX, 7). Shaykh Abdellaziz Debbarh has said,<br /><br /> The science of esoteric knowledge (ilm al-batin) is tantamount to the inscription of ninety-nine lines in gold, while the science of exoteric (ilm dhahir) is tantamount to the inscription of the final one-hundredth line in ink. Nevertheless, if that black line was not together with those golden lines, they would not be of any benefit, and their owner would seldom be safe and sound;" "The science of exoteric knowledge is equivalent to the torch that shines at night, for it provides a splendid benefit in the darkness of the night. The science of esoteric knowledge is equivalent to the rising of the sun and the brilliance of its lights at the time of high noon. Perhaps its owner will say about this torch in his hand: ‘Allah has enabled me to dispense with it by the light of day,’ so he will extinguish it. At that moment, however, the light of day will depart from him, and he will return to the darkness of the night. The continuance of his daylight is therefore conditional on his refraining from extinguishing the torch in his hand."<br /><br />Al-Allama Sidi Mohammed al-‘Hajuji, despite his malamati hard-line, is credited with many virtues (karamat), especially the ones of kashf, such as knowing people before they are introduced to him, seeing events that happen far away, and being able to be present in two places at a time. Like all the saints, he is someone whose prayers are answered. He sometimes made privileged claims for himself. Other saints were restricted in their access to the Prophet's presence (peace and blessing be upon him), he said, but he had constant access to it. This is characteristic to the Ghawt alone. He addressed himself with al-Qutbaniya al-‘Udhma (Absolute General Authorization), and that he was presented by the Prophet (peace and blessing be upon him) to all the saints at a great congress of saints (i.e. the Diwan) so that no true gnostic could ever think that he had appointed himself.<br /><br />Al-Allama Sidi Mohammed al-‘Hajuji, in addition to disseminating esoteric knowledge and directing large number of followers, spent his free time in writing, making his occupation model for the brothers and confidents to emulate and visibly demonstrating to his companions that the best form of Tijanism and the most excellent way to purify the heart and purge the self (nafs) was by service to the Tijani society. His mystic books of are indeed huge and remarkable. Among his widely used works, Kitab Nukhbat al-it’haf fi-dhikr man muni’hu mina Shaykh Tijani bi-jamil al-awsaf (The Exceptional Object D’art in the Memory of the Most Righteous Tijani Companions), Kitab It’haf ahl al-maratib al-irfaniya bi-dhikr ba’ad rijal Tariqa Tijaniya (Pearling the Knowledgeable Cream in the Recollection of Some Tijani Elites) in eight volumes, Kitab Fat’h al-Malik al-‘Allam bi-tarajim ba’ad ulama’ at-Tariqa at-Tijaniya al-A’alam (The Opening of the Almighty All-Knowing in the Recollection of Some Tijani Knowledgeable Scholars) in two volumes, Kitab Lawami’a al-anwar wa fuyud al-asrar (The Shining Lights and Overflowing of Secrets), Kitab Nasihat al-ikhwan wa murshid al-murtab wal hayran liman yurudu al-fawza bi-Ridwan (Advising the brethren and guiding the cynic and the confused that are seeking the Ridwan), Kitab Nafahat al-Qudsiya fi al-qasaid Shi'ariya (The Sacred Grants in Poetry), Kitab Fath al-Mannan fi-Mura'at Huquq al-Ikhwan (The Opening of Al-Mannan in Observance of the Rights of the Brethren), An-Nafha al-Mukhtasara fi-Rad 'ala Awliya al-Khiyara (The Short Profile in the response to the Benevolent Saints of God), al-Qawl al-Muhkam fi-Sifat al-Muqaddam (The Firm Account in the Narrative of the Muqaddam), al-Qawl Sadid fi-Sifat al-Murid (The Apposite Account in the Narrative of the Murid), Al-Hikam al-Nuraniya wal Futuhat Samadaniya (The Enlightened Aphorisms and the Absolute Opening), Kamal al-Abd wa ghinah fi-Ta'aluqihi Billah wa i'aradhihi 'amma Siwah (The Excellence and Wealth of the Servant in his Attachment to Allah and Avoidance of Other). <br /><br />Damnat, North-Eastern Marrakech<br /><br />By his own actions, al-Allama Sidi Mohammed al-’Hajuji demonstrated that retirement from the world and laziness resulted solely in apathy, stupor, and depression, and that social activity and association with people, combined with service in the Name of Allah, resulted in contentment and expansion of the soul and the mind. Sidi Mohammed al-‘Hajuji frequently warned his followers against any attachment (ta'alluq) to the things of this world (dunya), and the oral tradition of his disciples affirms that he himself cared nothing for his own nourishment, happily went without food for days at a time, and was satisfied with only half of a watermelon rind. Whoever desires spiritual progress must come out of his nafs and develop a gradual attitude of detachment (tajrid) toward all things worldly and material. Obsession in material pursuits deadens man's spiritual sensibilities and makes his heart irresponsive to divine communication (wisal). In developing his doctrine about detachment, the Shaykh asserts that real illumination only occurs if the one passes through all the material and spiritual worlds and is honored with the mushahada of the Holy Prophet (peace and blessing be upon him). After this experience he is omniscient and permanently protected against error. His knowledge is far superior to that of all others, in particular to that of the theologians and the fuqaha. Now he is actually the infallible source of interpreting the law. Shaykh Sidi Mohammed al-‘Hajuji went to the extent of saying that unless one obtains this blessed mushahada, his spiritual being remains dormant.tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-64967212420037238512009-11-01T11:37:00.001+08:002009-11-01T11:49:05.737+08:00Morocco Gallery III<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEip6s_HedxpzvopmRDXE8AQsoVCGv5DDuLv1IbL1BGX0uUKbI7ttxfBbGN2mk0KzRILs0lAheBTZNg5vNBqYnyVk7dQnP46_hODcJFHdu7tstxQZtn4Pa7P0ahdSksaJevkQ1aQdAHAl3A/s1600-h/snapshot(30).bmp"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEip6s_HedxpzvopmRDXE8AQsoVCGv5DDuLv1IbL1BGX0uUKbI7ttxfBbGN2mk0KzRILs0lAheBTZNg5vNBqYnyVk7dQnP46_hODcJFHdu7tstxQZtn4Pa7P0ahdSksaJevkQ1aQdAHAl3A/s320/snapshot(30).bmp" 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id="BLOGGER_PHOTO_ID_5398976777891516098" border="0" /></a><br /><span class="fullpost"><br /><br /></span>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-25877335468829994602009-11-01T11:27:00.000+08:002009-11-01T11:35:01.609+08:00Morocco Gallery II<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHRRRnSLFywfqP-n0u4M-X8dHNrmQZF4SN1kt2IcFTTq5QXFU8vWdMidqn5HMAiSQvPm75ANAxlphYF03tFFyB_kMfzDMs-B4_JyP4DvDjQNt0mG-Noocx7pkV73tQPfEonnZVMmVAqGc/s1600-h/snapshot(3).bmp"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHRRRnSLFywfqP-n0u4M-X8dHNrmQZF4SN1kt2IcFTTq5QXFU8vWdMidqn5HMAiSQvPm75ANAxlphYF03tFFyB_kMfzDMs-B4_JyP4DvDjQNt0mG-Noocx7pkV73tQPfEonnZVMmVAqGc/s320/snapshot(3).bmp" alt="" 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width: 320px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEL_a0IVpnBszZ7RKEQlVONs_x-aez1yO7G0FWafdS56EWdzbRppKci4U9Wu1vvsg9BDcRpEtmzW2gdxwZqW0gO4fZ7KPKiG0TOawW8xqZpJSOkGtJJyWM4WhLb0W2rsxXGctZ2DAbhZQ/s320/snapshot.bmp" alt="" id="BLOGGER_PHOTO_ID_5398973287561793906" border="0" /></a><br /><span class="fullpost"><br /><br /></span>tijanihttp://www.blogger.com/profile/06989986772682086694noreply@blogger.com0tag:blogger.com,1999:blog-6642607609607387856.post-2656348331223852772009-10-31T13:05:00.004+08:002009-11-01T14:26:53.570+08:00Trip to Zauwiyah Tijaniah, Fes - Part 5Program of the commemoration of the bicentenary of the death Sheikh Sidi Ahmed Tidjani<br />Organized on the 7, 8 and 9 October 2009 in Fes, Morocco<br /><span class="fullpost"></span><span class="fullpost"><br /></span><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' 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