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Aug. 25th, 2015 @ 11:02 am
abdur644
words and their deeds.

It is not possible to draw a comparison between a Wali and another; because their irrigation is also different as are The Names of Allah (May he be Exalted). That is why you will find a Wali who drank from His Name "The All-Merciful" (Arrahman) blame the one who drank from His Name "The one who takes revenge" (Al Mountaqim), and the one who drank from His Name "The Kindly" (Al Halimou) reprimand the one who drank from His Name "The one who restrict" (Al Qahhar) while they are all Aouliya of Allah.

If you know that, then it is not possible to oppose a Wali of the Aouliya of Allah in what is particular for him as long as it follows the Law (Shariah). But if it contradicts what we know, then it is allowed to object, but only if we are part of the clear-sighted and that we identify all the rules established by the Law and even if we notice from him some things that do not contradict what we know. Thus, we are not allowed to oppose what comes from Aouliya in what is not known because the Haqiqa is a sea without shore and the Law is a bottomless well.

Sheikh ibn Mohiedine 'Arabi (may Allah be satisfied with him) said:
"Aouliya are on the footsteps of the prophets (peace upon them), each Wali is on the footsteps of a prophet and it is not necessary for the prophets (peace upon them) to have all the same law in secondary areas (Fourou ') as long as they are all in conformity with the foundation of their doctrine. Well then, it's the same for Aouliya, they are in accordance with the following of the Prophet Mohammed (May prayer and peace of Allah be upon him), even if their irrigation differ as we mentioned. "

If this is well understood, then only the ignorant in the Haqiqa and the Law criticize another way than the one he belongs among the ways of Shuyukh, because all the ways are guidance from Allah.

Whoever, in the science of Allah, has been designated to be Qadiri, it will be so or to be Chadhili it will be so, or to be Rahmani it will be so. But only some ways are better than others, so anyone who, in the science of Allah, is designated to be part of a way to higher merit and to comply with it, then we cannot oppose him, and whoever was designated to be part of a way to lower merit, it is the same. Therefore, criticism of each other for following a path over another it is a big ignorance, and they deserve a great punishment if they do not repent to Allah.

As for the criticism of some ignorant on the path of the Hidden Pole, our master Sheikh Tidjani (may Allah sanctify his valuable secret), it is due to its ignorance of the stations of those who have the Knowledge of Allah (‘arifin biLahi). And as we would like he explains what justifies its critical, because if his criticism is right, what he heard from some brothers that some Seïdina companions (may Allah sanctify his valuable secret) will be envied by the greatest Aouliya the Judgement Day, there is nothing that justify a critical. Indeed, Allah is the holder of immense grace and there are no limits to impose in his grace, and all those who are below the prophets (peace upon them) and companions (may Allah be satisfied with them); indeed Allah gives to whom He pleases of His creatures.

As for the criticism that an intelligent man would be ashamed to express that Seïdina companions (may Allah sanctify his valuable secret) recite the Basmala in obligatory prayers, it shows us that this critic did not even felt the smell of science and did not consult the books of jurisprudence, and he did not sit among majestic scholars who guide by their words and deeds. Otherwise, he would have known that what Sheikh Khalil tells about the non-desirable (Makrouh) character of the Basmala in the obligatory prayers. He has not been unanimously followed in this, because it is reported in the Qarafi commentary and others that it is recommended to recite it in the obligatory prayers. Therefore how dare he oppose us by his ignorance? If we had more time, we would have gone further on the question, but it is sufficient for those who follow the guidance and to defeat the critics. (end of quote

Aug. 23rd, 2015 @ 10:09 am
abdur644

Alhamdulilah wa'l Abdu Lillah

ولنصبر على أذى الخلق فما أخذ أحد طريق الحق إلا وتلقى الإذاية يتلقاها من أقرب الناس إليه ويتلقاها من أبعد الخلق منه

Shaykh wuld Khary says, "We patiently endure the afflictions of creation, [knowing fully well] that no one takes up the Path to the Real without facing the affliction & annoyance of those people very close to you, like ones own family members; or from those you don't even know..i.e., people very far from you

Фото Tijani Tariqah.

Aug. 19th, 2015 @ 10:42 pm
abdur644
ersonal authorization of the Prophet (peace and blessing be upon him), who testified to him that he was of his lineage. He witnessed many miracles from Sidna Shaykh, which strengthened his belief in him. Sultan Sulayman also refused to believe the words of Sidna Shaykh’s detractors – and indeed those were numerous. It has been reported he often asked Sidna Shaykh al-Tijani to allow him to see the Prophet (peace and blessing be upon him) while being awake.
Sidna Shaykh answered: ”I am afraid you might not be able to withstand it.” He persisted in his request until Sidna Shaykh Tijani, unable to convince him to give up the idea, finally accepted his wish. First of all, he advised him to keep it secret and specially reserve a pure and empty place for this encounter, and to be alone. When, after he prepared everything in accordance with the recommendations of the Shaykh he decided to enter the place, an intense fear mixed with respect seized him. He therefore was unable to stay inside alone to do the particular dhikr he received from Sidna Shaykh.
Under the effect of his emotions, he asked Sidna Ahmed Tijani to personally assist him. Shaykh agreed to go with him inside that place devoted to welcoming the Prophet (peace and blessing be upon him). It was while he was reciting the dhikr that an intense light, springing from the Nur al-Muhammadi, filled up the place. Being unable to withstand the intensity of that light, Sultan Sulayman fainted. When he awoke, he found Sidna Shaykh Tijani’s palm resting on his chest. Shaykh told him: “You are well, and the Prophet (peace and blessing be upon him) guarantees you this and that". Mawlay Sulayman replied: “May Allah reward you in blessings. Indeed you warned me that I would not withstand the encounter, which I have now personally experienced.”
—Qadi Sidi Ahmad Sukayrij (ra) in 'Kashf al-Hijab 'amman talaaqa bi-Shaykh Tijani mina-l Ashab'
Фото Tijani Tariqah.

Aug. 17th, 2015 @ 02:27 pm
abdur644

Every one of the Awliya is truthful in what he claimed, since each one of them is given in His presence what others were not given. And he hears an address in his presence an address
particular to him.
Allah outpours on every Wali in His presence abundant good and great bestowal whose worth is known only to the one on who it is bestowed. And each of the Arifin has a presence specific to him. Perhaps it is possible that some of them share a single presence as a group. But, they would differ in their experience of it according to the Divine distribution
- Sidi Ahmad Tijani (ra)

Фото Tijani Tariqah.

Aug. 14th, 2015 @ 11:51 pm
abdur644

Whenever you sit with people and you see them drowning or submerged in heedlessness, take charge of your heart and be present with your Lord & Master in His Hadra! Do not be heedless of Him, because whoever remembers his Lord & Master in the company of the heedless and in the company of those whose hearts are dead, Allah will enliven their hearts while others remain dead. You will then become a lamp shining in the darkness of the heedless and a door from among the doors of His mercy, by which His Mercy reaches the heedless"
-Mawlana Wuld al khairy R.A

{Interpreted from the Arabic by Muhammad Abdullahi al-Tijani al-Ibrahimi}

Смайлик «heart» Смайлик «heart» Смайлик «heart»

Фото Tijani Tariqah.
Other entries
» (No Subject)

The Prophet sallallahu alayhi wasallam said of her, " she is a human houri. " Her being a houri was due to the fact that she was not created from the specks of dust transmitted from the body of Adam to the rest of his offspring. The seed that created her was formed from the mysteries and secrets of the garden, from which Allah created Houris..This resulted in the perfection of her purity, for she was untouched by (some of) the conditions of human nature that other women experience. So she became a human houri, and she attained to the highest degree in the presence of the Real, above which there is no degree except Prophethood. So it must be clear to you that Fatimah Radiyallaahu anha is more excellent than all excellent women..

Shaykh Ahmad Tijani Radiyallaahu anhu

Фото Tijani Tariqah.

» (No Subject)

And people are divided into 4 groups,

the fragrance of Allah

2) The second group are the spiritually enraptured ones (majzoub), they do not care about the outward (zahir) and and unbelievers according to the shariah with the people of the outward, and if the Islamic authority was to see them they would kill them, but in reality (haqiqa) they are really believers, and if they where to return to Allah they would find him happy and they would be beloved to Allah, and they are not concered with benefiting anybody except themselves, rather they harm others, as those who follow them will be misguided:

Do not emulate those who have ceased to practice the shariah

Even if they come with the prophets sent by Allah

(poem)

3) the third group are those who join between being enraptured (jazb) and travelling the path (suluk) and they have subsistance (baqa) after having been annahilated (fana) and they maintain good conduct according to the conduct of the shariah, and their outwards adhere to the commandments and oppose the prohibitions, and their inwards (batin) are completly absorbed and engrossed in the Essence of Allah, The Blessed and Most High, they do not witness other than Him, and they join between annahilation and susistance (fana and baqa), and subsistance after annahilation is completion (Kamal), and subsistance before annahilation is a veil (Hijab)

4) and the fourth group are the ones who have been annahilated in the Essence (Dhat) and subsist in the Viceregency (Khilafa) and have joined between annahilation and subsistance, the difference between them and the third group is that the travelling (suluk) and enrapturing (jazb) and annahilation (fana) of the third group have not exceeded the names (asma') and attributes (sifat) in reality, but the enrapturing (jazb) and travelling (suluk) and ananhilation (fana) and subsistance (baqa) of the fourth group is in the Essence of Allah, and the person who attains that returns to Allah with such a return that there no sign or way of knowing about it and there is no end in his spiritual travel (sayr) as Allah himself has no end.

From the letters and speeches of Sheikh Ibrahim Niasse collected and written down by Sheikh Muhammad al-Mishry

(Interpreted from Arabic by Mustafa Okon-Briggs)


» (No Subject)
Фото Tijani Tariqah.

Ahmad Al Khairy поделился фото Tijani Tariqah.
3 ч ·
Фото Tijani Tariqah.
Tijani Tariqah
Ahmad Al Khairy поделился фото Tijani Tariqah.
3 ч ·
Фото Tijani Tariqah.
Tijani Tariqah
Sayyid Abdullah Would Muhammadou Would al-Rabbani (h.a.) is a majestic knower of Allah and a reciter and teacher of the Noble Qur’an. He was born around 1926 in the area of Agl in the Mauritanian province of Rkiz. He memorized the Noble Qur’an at the hands of his father, Muhammad Al- Rabbani (r.a.), and studied the linguistic and religious sciences before dedicating himself to teaching the Noble Qur’an with his father and his brother Muhammad Mahmud (r.a.) in the 1930s under the order of Sheikh Ibrahim Niasse. Due to this, nearly all of the Children of Sheikh Ibrahim Niasse and Saydi Ali Cisse and the other distinguished families of Medina Baye have memorised the Quran under him.
His father Muhamamad Al-Rabbani was brought in during the first years of the Faydah to teach the children of Sheikh Ibrahim Quran and lead Tarawih Prayers in Ramadan, and after his death in the 1950s Sheikh Ibrahim ordered Abdullah and his brother Mahmud to take over that responsibility, with one brother overseeing the school for 6 months (Rabi Al-Awwal - Ramadan) and the other brother for 6 months (Ramadan to Rabi Al-Awwal).
He joined the Tijani Ibrahimi Flood at an early age, and is distinguished by his prominent role in preserving the heritage of the Flood.
He received the tariqa Tijani and ijaza directly from Sheikh Ibrahim Niasse and He used to accompany Sayyid Muhammad al-Mishri (r.a.) and was one of the deans of his experiential school of Marifah; and after the deaths of al-Mishri (r.a.) and Sheikh Ibrahim Niasse (r.a.) in 1975, he and his brothers joined Shaykh Would Khayri and became his murids (despite sidi Abdullah Rabbani being over 30 years his senior) and migrated with him to Boubacar, Mauritania (h.a.). He has served Shaykh Would Khayri (h.a.) as he did al-Mishri (r.a.), as a companion and advisor and lives in between his Boubacar and Medina Baye where he owns houses and runs quranic schools.

» (No Subject)

The meaning of Love :

“Shaykh Ibrāhīm (Niāsse) once said that a man came to him asking to go through tarbiya. So Shaykh asked the man ‘Have you ever loved (anything)?’ He replied, ‘No. I have a wealth, a family, and my house, but I do not love any of them.’ Shaykh said, ‘Go love something and then come back!’ Without love, you have nothing.”

— Shaykh Mouhamadou Mahy Cissé

(Courtesy:- Shaykh Mahy Cisse fb page)


» SHAYKH AHMAD HAMAHULLAH (MALI)

SHAYKH AHMAD HAMAHULLAH (MALI)

via: Arabic Literature of Africa (ALA), Volume 4 (The Writings of Western Sudanic Africa), 2003 ~ Hamahullah and his Community

By: Professor John O. Hunwick

He was born in Nioro of an Arab father and a servile Fulani mother in 1883. He became a disciple of Sidi Muhammad wuld Ahmad wuld Abdullah al-Akhdar, a Tijani sharif of Tuwat who had settled in Nioro, and who taught that a prayer Jawharatul Kamal was to be recited only eleven times in the wazifa rather than twelve, the majority Tijani practice.

The seemingly minor ritual difference was to mark out its practitioners as a "radical" group, both in the eyes of fellow Tijanis and the French.

Hamahullah himself was a quietist ascetic teacher who avoided contact with the French, contrary to the Umarian Tijanis whose closeness to the French administration had eventually assured them a favoured position.

....Incidents involving Umarians and followers of Hamahullah in 1917, 1923 and 1924 led to the French exiling Hamaahullah to Mederdra in Southern Mauritania in 1925.

....He was sent off to the Ivory Coast for the remaining part of his ten years exile. At this time he also began the abbreviated prayer of two rak'as sanctioned for times of danger.

Read more...Collapse )


» (No Subject)

Shaykh Ahmad Tijani on reading the Surah Yassin 3 times. (Nisfu Shaban)

The intention:
1st reading is to be Free from Creation.
2nd reading is To live a life in obedience to Allāh and His Messenger.
3rd reading is That Allāh give us death on complete Imān and that we have bliss in the graves and enter paradise without questioning.

Photo: The zawiyah and maqam of Shaykh Ahmad Tijani, in Fez, Morocco

Фото Khalid Ajmain.

» (No Subject)

From the words of Shaykh Ibn Khayri:

An 'Arif has to be constantly busy with Allah, coming closer to Him through His mention (dhikr), continuous awareness of Him and absorption in His Essence. He should observe his faith in order to see it increasing and then he should make himself used to remembering Him through the Noble Quran and constant devotion to Salat al-Fatihi, as well as persevering in outer worship for it leads to the inner worship. The latter consists of the heart's return to Allah Most High... The heart's return to its root, its destination and its reference. One's time has to be used and divided between being aware of Allah (muraqabah), worship and lawful earning. Sayyidi al-Mishri emphasized that he does not know any time beyond these three, nor does he wish for any of his companions to know any time beyond these three. Likewise, I do not know any time beyond these.

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О путник, идущий к Господу! Радуйся, если у тебя есть огорчения и горести! Ибо они ловушки, подготовленные для тебя твоим возлюбленным Господом для встречи с тобой. Поистине, человек вспоминает о Господе и ищет пристанища у Господа, когда он полон печали и скорби.

Скорбь и печаль это сокровища. Ими являются также болезни и беды, свалившиеся на твою голову. Скорбь – это милостивый ветер духовности, сдувающий пыль и грязь с зеркала души. Боже упаси! Не вздумай сравнивать его со злым ураганом!

На этом пути любви никто меня не вспоминает, кроме печали да горестей. А потому тысячу раз: "Хвала им!"

(Jalāl ad-Dīn Muhammad Rūmī)

» (No Subject)

“Be discreet in order to achieve what you want, for everyone who is blessed is envied.”
— Prophet Muhammad


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» (No Subject)

Намаз ат-тасбих и намаз ат-тауба


» (No Subject)


Намаз-тасбих


» Вазифа в завии Лиона

» (No Subject)
Тунисиана3
Rare pic of legendary Aalim and Tijani Master and Saint Sidi Ibrahim Ar-Riyahi..
» Файда

"Illumination indicates the removal of the veil. What appears after the removal is called 'Fayd' (flood or outpouring) because it overflows after having been confined. Hence 'fayd' embraces all forms of knowledge, all mysteries, all truths (haqia'iq), all gnosis (Ma'arif) and all lights " Sidi Ahmad Tijani in Jawahir al Maani

"A Faydah shall come upon my companions, so that the people will enter our path in throngs" - Sidi Ahmad Tijani

"With fayda, he meant that a great number of his companions would experience illumination" Sidi Tayib Sufyani.


» انا لله و إنا إليه راجعون
Мукаддам Завии Баб Мнара

 От нас ушел Мукаддам Завии БабМнрара в Тунисе
» Маулид Мубарак - от Морисков сквозь века

» У меня появился текст
на английском языке, профессора Ахмада Скериджа, - Гид Тиджанийского ученика. Кому интересно - обращайтесь
» (No Subject)
الحاج مالك سي جميل‎ добавил новое фото в альбом «SIDI AHMED SKIREDJ BEN AYYACHI (rta)».
фотография ‎الحاج مالك سي جميل‎.

» (No Subject)
‎صورة نادرة للولية الصالحة، السيدة عائشة الشرقاوي، زوج العارف بالله، القطب الكبير مولانا العربي بن السايح رضي الله عنهما وأرضاهماExclusive: Picture of LALLA AICHA SHARQAWI; the Wife of the Renowned Qutb, Mawlana al-Arabi b. Sayeh al-Sharqi, may Allah have mercy on both of them!‎

صورة نادرة للولية الصالحة، السيدة عائشة الشرقاوي، زوج العارف بالله، القطب الكبير مولانا العربي بن السايح رضي الله عنهما وأرضاهما
Exclusive: Picture of LALLA AICHA SHARQAWI; the Wife of the Renowned Qutb, Mawlana al-Arabi b. Sayeh al-Sharqi, may Allah have mercy on both of them!


» (No Subject)

WA LAAHU YA' SWIMUKA MINAN NAAS!

I am advising all of you (in the spirit of)
love and compassionate mercy--and only for the
sake of Allah--that you diligently work hard to
convey right guidance to the brethren and to always
advise each other in the Deen and in the Tariqa. This
advice should be given after you have begun with yourself! In other words, do not order someone to
do something until after you have already done it
yourself! Also, do not prevent or check someone
until after you have already restrained and checked
yourself! Do not be lazy or slack in this as you will
lead many people astray, because nothing is more harmful to the common folk than the blunder or
mistake of the superior or high-ranking person! May
Allah pardon all of us! Do not cut off the link between
the Murids and their
exemplar (Shaykh Tijani), for to do so will severe the
connection of spiritual support (Madad) from them!

~sh. Ibrahim Ibn Abdullah Niasse rta.

WA LAAHU YA' SWIMUKA MINAN NAAS!I am advising all of you (in the spirit of)love and compassionate mercy--and only for thesake of Allah--that you diligently work hard toconvey right guidance to the brethren and to alwaysadvise each other in the Deen and in the Tariqa. Thisadvice should be given after you have begun with yourself! In other words, do not order someone todo something until after you have already done ityourself! Also, do not prevent or check someoneuntil after you have already restrained and checkedyourself! Do not be lazy or slack in this as you willlead many people astray, because nothing is more harmful to the common folk than the blunder ormistake of the superior or high-ranking person! MayAllah pardon all of us! Do not cut off the link betweenthe Murids and theirexemplar (Shaykh Tijani), for to do so will severe theconnection of spiritual support (Madad) from them!~sh. Ibrahim Ibn Abdullah Niasse rta.

» (No Subject)
Sufi and Wali of Allah. He is reputed to have recited 100 Million Salat al-Fatih and 100 Khatms of the Qur'an as a Gift for Rasul-Allah (SAW) once. It is narrated that one day when the French Colonial mayor of his city passed him on the street, he turned away in order to avoid greeting him. So the Mayor got down from his horse to personally greet him, but the Shaykh walked away quickly. Later on, his son asked him why he behaved in such a dangerous manner, putting himself and his whole family and friends at risk of being jailed by the French authorities. The Shaykh replied: "I could not shake my hand with a Kafir after I had shaken it with Rasul-Allah (SAW)". رضي الله عنه
‎SAINTLY SCHOLARS: So glad today that I finally received 4 amazing Hadith works by the renowned Moroccan scholar and Tijani saint Shaykh-al-Islam Sidi Muhammad al-Hajuji  شيخ الاسلام سيدي محمد الحجوجي (d. 1952). All 4 large works are unique and brilliant in the field of Hadith and were only printed recently from handwritten manuscripts of the author. While grand-rector of the Qarawiyyin University of Fas, Shaykh al-Hajuji was not just an academic "scholar". He was also a great Sufi and Wali of Allah. He is reputed to have recited 100 Million Salat al-Fatih and 100 Khatms of the Qur'an as a Gift for Rasul-Allah (SAW) once. It is narrated that one day when the French Colonial mayor of his city passed him on the street, he turned away in order to avoid greeting him. So the Mayor got down from his horse to personally greet him, but the Shaykh walked away quickly. Later on, his son asked him why he behaved in such a dangerous manner, putting himself and his whole family and friends at risk of being jailed by the French authorities. The Shaykh replied: "I could not shake my hand with a Kafir after I had shaken it with Rasul-Allah (SAW)". رضي الله عنه‎

» (No Subject)

سيدي محمد الطيب بن الشيخ سيدي أحمد بن الشيخ سيدي حمه بن الشيخ سيدي محمد العيد بن سيدي الحاج علي التماسيني

» (No Subject)
Mabrouk Chemsa прокомментировал это.

نور عل نور، زيارة سيدنا و شيخنا محمد العيد التجاني و المقدم حسين مقران اوشيخ و منعم سلطان لسيدي الصحبي في بلاد القيروان

‎نور عل نور، زيارة سيدنا و شيخنا محمد العيد التجاني و المقدم حسين مقران اوشيخ و منعم سلطان  لسيدي الصحبي في بلاد القيروان‎

» (No Subject)

Могила шестого Имама Джафара ас-Садыка, ас, в Медине.

Могила шестого Имама Джафара ас-Садыка, ас, в Медине.

» (No Subject)

هيلله مباركة إن شاء الله

‎هيلله مباركة إن شاء الله‎

» (No Subject)

اللَّهُمَّ صَلِّ عَلَى سيِّدِنَا محمدٍ ۞ الفاتِحِ لِمَا أُغْلِقَ ۞ ، والخَـاتِمِ لِمَا سَبَقَ، ۞نَاصِرِ الحَقِّ بالحقِّ، ۞ والهادِي إلى صِرَاطِكَ الْمُسْتَقِيمِ۞، وَعَلَى آلِهِ حقَّ قَدْرِهِ ومِقْدَارِهِ العَظِيم ۞

‎اللَّهُمَّ صَلِّ عَلَى سيِّدِنَا محمدٍ ۞ الفاتِحِ لِمَا أُغْلِقَ ۞ ، والخَـاتِمِ لِمَا سَبَقَ، ۞نَاصِرِ الحَقِّ بالحقِّ، ۞ والهادِي إلى صِرَاطِكَ الْمُسْتَقِيمِ۞، وَعَلَى آلِهِ حقَّ قَدْرِهِ ومِقْدَارِهِ العَظِيم ۞‎

» 8-я секция Римах ал Хизб Рахиим шейха Умара Фути
Section 8 of the Rimah al Hizb Raheem of Shaykh Umar Futi

This Section is concerned with informing the brethren that the saints behold the Prophet (Allah bless him and give him peace) in a state of wakefulness, and that he is present at every meeting or place he wished, with his body and his spirit. He moves freely and travels wherever he will, and he is in the shape he was in before his death, with no part of him having altered. He is invisible, just as the angels are invisible, despite their being alive in their bodies. If Allah wished to let a servant behold him, He removes the veil from Him, so he sees him in his physical shape.
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Фотография: Section 8 of the Rimah al Hizb Raheem of Shaykh Umar Futi  This Section is concerned with informing the brethren that the saints behold the Prophet (Allah bless him and give him peace) in a state of wakefulness, and that he is present at every meeting or place he wished, with his body and his spirit. He moves freely and travels wherever he will, and he is in the shape he was in before his death, with no part of him having altered. He is invisible, just as the angels are invisible, despite their being alive in their bodies. If Allah wished to let a servant behold him, He removes the veil from Him, so he sees him in his physical shape.  Success is achieved with the help of Allah , for He is the Guide by His grace to the straight path!  In Lawaqih al Anwar al Qudsiyya fi l Uhud al Muhammadiyya, Imam as Sha'rani has said. "If you make a frequent practice of invoking blessing and peace upon him, perhaps you will attain to the station of witnessing him. That is the procedure of Shaykh Nur Din as Shinwani, Shaykh Ahmad al Zawawi, Shaykh Muhammad ibn Dawud al Manzalani, and a company of the Shaykhs of the era. Not one of them ever ceases to invoke blessing upon Allah's Messenger, to make a frequent practise thereof, and to cleanse himself of all sins, so that he may come together with him in a state of wakefulness at any moment he wishes. If someone does not experience this coming together, he has not yet practised the invocation of blessing upom Allah's Messenger with the frequency required in order to attain to this station.  "Shaykh Ahamad al Zawawi told me that, when he had failed to achieve the experience of coming together with the Prophet, he devoted himself with assiduous perseverance to the invocation of blessing upon the Prophet for one whole year, invoking blessing upon him fifty thousand times each and every day. In similar fashion, Shaykh Nur ad Din ash Shinwani informed me that he devoted himself with assiduous perserverance to the invocation of blessing upon the Prophet for such and such a period of time, invoking blessing upon him thirty thousand times each and every day.  "I heard Sidi Ali al Khawwas say: 'A servant does not achieve perfection in the station of mystical knowledge(irfan) until he experiences communion with Allah's Messenger in a state of wakefulness and oral conversation. The following are included among those righteous predessors who have seen him in a state of wakefulness: Shaykh Abu Madyan al Maghribi, The Shaykh of the Sufi community, Shaykh Abd Rahim al Qinawi, Shaykh Musa az Zawawi, Shaykh Abul Hasan ash Shadhili, Shaykh Abu Abass al Mursi, Shaykh Abu Sa'ud ibn Abi Masha'ir, Sidi Ibrahim al Matbuli, and Shaykh Jalal ad Din as Suyuti.' He also used to say: I have seen the Prophet and I have come together with him in a state of wakefulness no fewer than seventy times. As for Sidi Ibrahim Matbuli, his communion with his is beyond reckoning, since he woudl come together with him in all his spiritual states, and He woud say "I have no Shaykh except Allah's Messenger." Shaykh Abbu Abbass al Mursi used to say "If Allah's Messenger was veiled from me for a moment, I would not count myself among the Muslims"  He also said in another place: "The wird of Shaykh Ahmad Zawawi used to consist of forty thousand invocations of blessing and he once said to me: ' Our procedure is to make frequent invocations of blessing upon Allah's Messenger, to the point where he keeps us company in a state of wakefulness and we associate with him like the Companions. We then ask him about the affairs of our worldy life. We also ask him about those Prophetic traditions (ahadith) which the hafiz has reported to us on weak authority, and we act in accordance with what he has to say about them. When that experience does not come about for us, it must mean that we are not among those who make a frequent practise of invocation of blessing upon him(Allah bless him and give him peace).....  Shaykh Ahmad ibn al Mubarak, the author of al Ibriz has mentioned that he noticed a man who saw the Prophet in the state of wakefulness, and because of him the fragrant scent of Medina, the City of the Prophet, was emanating from the city of Fez. He has then gone on to say: "I heard this man say: 'I went on the Pilgrimage(Hajj) and when I visited the tomb of the Prophet (May Allah bless him and give him peace) a spiritual state came over me and I said: "O Messenger of Allah, I did not think that I would reach your City and then return to Fez" Then I heard a voice from the noble tomb, and it was saying: "If I am stored in this tomb, those of you who come must stay here, but if I am with my Community, wherever it may be, you must return to your homelands". I therefore went back to my homelands........ Behold the Prophet (Allah bless him and give him peace) in a state of wakefulness  The Meccan scholar, Abu 'l-Baqa' al-'Ajimi said: "This tariqa (tariqa Muhammadiyya) is founded on an inner submergence accompanied by a visible manifestation when you see the Prophet, may God bless and grant him peace, himself. This is the outcome when you try to follow him in your words and deeds, when you busy your tongue with saying the tasliya ["May God bless and grant him peace"] and repeating it at every moment in public and private until the glorification of the Prophet, namely the tasliya, overwhelms your heart and permeates your deepest self, so that you quiver when you hear him mentioned and the vision of him takes hold of your heart and you see his form before your inner eye. Then God will bestow upon you His clemency, outwardly and inwardly. Thereafter, you will see a vision of the Prophet in many of your dreams while asleep as a first step; secondly you will see him unexpectedly while dozing off. Finally, you will see him awake." - Muhammad bin Ali al-Sanusi Among the graces with which God honoured [Shaykh Ahmad Tijani] was the waking vision of the Prophet, continuously and ever, so that it was never absent from him for the twinkling of an eye. And (another grace was) his questioning of the Prophet on everything and asking his counsel in small things and great, and undergoing training at his hands.  He [the devotee] confines himself to this dhikr [i.e the tasliya] and is patient until [the Prophet] appears to him. I never met anyone at this rank except an old blacksmith in Ishbiliyya who was known as "God, bless Muhammad" (Allaahumma, salli 'alaa Muhammad). He was not known by any other name...He doesn't talk to anyone except out of necessity. If anyone comes asking him to make something for him from iron, he asks as pay only that the customer bless Muhammad. No man, boy, or woman came to him without blessing Muhammad until he left....Whatever is revealed to the one who does this dhikr is true and immune from error, for nothing comes to him except through the Messenger.. Ibn Arabi[3]  By God, my brothers, I did not believe that a learned man could deny the vision of the Prophet (God bless him and give him peace) in the waking state, until the day I met some learned men in the Qarawiyyin Mosque and had a conversation with them on this matter. They said to me: "How ever is it possible to see the Prophet when one is awake, since he has been dead for over 1,200 years? It is only possible to see him in a dream, since he himself said: 'He who sees me, that is to say in a dream, sees me in reality, for the Devil cannot imitate me,'" I answered: "Of necessity, he can be seen in waking state only by one whose mind- or let us say, whose thoughts- have transported him from this corporeal world into the world of Spirits; there will he see the Prophet without the slightest doubt; there he will see all his friends." They were silent and said not a word when I added: "Indeed he can be seen in the world of Spirits," But after a while they said to me, "Explain how this is so." I answered: "Tell me yourselves where the world of Spirits is in relation to the world of bodies." They did not know what to reply. And then I said: "There where the world of bodies is, there also is the world of Spirits; there where the world of corruption is, there also is the world of purity; there where is the world of the kingdom (mulk), there also is the world of kingship (malakut); in the very place where the lower worlds are, there are to be found the higher worlds and the totality of worlds. It has been said that there exist ten thousand worlds, each one like this world, (as recounted in the Hilyatul Awliya (Adornment of the Saints)) and all these are contained in man, without his being conscious of it. Only he whom God sanctifies by absorbing his qualities into His own, his attributes into His own, is conscious of this. Now, God sanctifies many of his servants and does not cease from sanctifying them until their end." - Shaykh ad-Darqawi Whoever sees the Lord of being [i.e the Prophet] in a dream can do so in two ways. In the first way the dream is in no need of interpretation because the person sees the Prophet in the same state he appeared in the world and as the Prophet’s Companions beheld him. Should this vision occur to someone who is illuminated …then what he sees is the pure and noble dhat of the Prophet. [Dhat is here used to mean a human being as he can be perceived by the senses, man as a unit compounded of body, soul and spirit.] If the person is not illuminated, he can experience this as well but that is a rare situation. Usually what is seen is the image of his dhat (surat dhatihi), not his dhat itself ('ayn dhatihi), since the dhat of the Prophet can take on various forms and then be seen in numerous places, whether in a dream or in a waking state. This is because the dhat of the Prophet possesses light which emanates from it and fills the entire world. There is no place where the noble light of the Prophet does not exist.  The dhat of the Prophet appears in this light the way the form of the face appears in a mirror. Thus, the light of the Prophet is similar to a mirror which fills the entire world, and what is represented in it is the dhat. That is why one person can see the Prophet in the east and another person see him in the west, one sees him in the south and another in the north. And innumerable people see him in other places— all at the same time. Each person really sees the Prophet before him because the light of the Prophet, in which his dhat is represented, is with each person. If an illuminated person (al-maftuh 'alayhi) beholds the image (sura) of the Prophet before him, he then follows it with his spiritual deeper sight (baseera) and penetrates through the light of the image to the dhat of the Prophet himself. Shaykh Abd al-Aziz al-Dabbagh Shaykh Ahmad al-Zawaawi (d.1517) once said to me: "We recite the tasliya on behalf of the Prophet so often that he then sits with us while we are in a waking state (hattaa yaseera yujaalisunaa yaqzatan) and we keep company with him like the sahaaba did (nashabuhu). Then we question him about matters of our religion and about hadiths which are held to be weak in the opinion of our religious scholars. Subsequently we base our behaviour on his words." Abd al-Wahhab al-Sha'rani In terms of meeting with and learning from the Prophet after his death, each of the three shaykhs [Ahmad ibn Idris, Abd al-Wahhab al-Tazi, and Abd al-Aziz al-Dabbagh] had this occur to them, both while asleep and while awake. Even more, in the later part of their lives, each of the shaykhs relied only on him and had recourse to none except him, [salla Allahu alayhi wa sallam].


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ابراهيم عبدالشافع الإفريقي
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фотография ‎المشري المشري الرابحي التجاني‎.



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ضريح سيدي أبو يعزى بن سيدي الحاج علي حرازم برادة رضي الله عنه بمقبرة باب الفتوح

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Abdallah Tahraoui понравилась эта публикация от Декабрь 2012 г.

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фотография ‎ملاك الرحمة‎.



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"Apart from love of God, gratitude to Him and relying solely on His Pure Grace, there is no firm foothold on the path." - Sīdī al-‘Arabī ibn Sā’iḥ (may God be pleased with him).

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AVEC LE GROUPE DES FRERES DE LYON EN VISITE A LA ZAWIYA BENIE DE FEZ  .14/12/2013
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» Тиджанейн
جديد زمن التجانية من نافذة"للأفكار أجنحة"~~~~~~الموضوع: أثـرُ القدوة في النفس البشرية(الدفعة الأولى)من كتاب "بساط الأنس" للأستاذة:زينب أبوعقيل~~~~~~~~إن الغاية النهائية المسماة (بالخير الأسمى) هي التي نسعى جميعا لتحقيقها في الواقع، رغم الغايات الاستثنائية، كالبحث عن السعادة المادية أو السعادة الروحية.ولبلوغ ذلك فلابد من اتباع سلوك خاص و جد مميز،فترانا نحكم على العمل الذي يقربنا من هدفنا " بالخـــير"و بالعمل الذي يبعدنا عنه" بالشـــر" وبالتالي،فالمعيار يختلف حسب المبدأ الذي نتبناه إزاء الموقف، لأن المقاييس المعنوية غير محسوسة و جد ذاتية ،مما أوجد ظاهرة الاختلاف الحاصل في وجهات النظر : إذْ عند البعض يكون المقياس هو "الضمير" و عند البعض الآخر هو "العـُرف" و عند الحكام و القضاة والمحامين هو "القانون "و هكذا...~~~~~~** و لقراءة باقي الموضوع تابعونا على الرابط التالي:http://www.tijaniatimes.com/tijania-times/pages/result.asp?id=609
جديد زمن التجانية من نافذة"للأفكار أجنحة" ~~~~~~ الموضوع: أثـرُ القدوة في النفس البشرية(الدفعة الأولى) من كتاب "بساط الأنس" للأستاذة:زينب أبوعقيل ~~~~~~~~إن الغاية النهائية المسماة (بالخير الأسمى) هي التي نسعى جميعا لتحقيقها في الواقع، رغم الغايات الاستثنائية، كالبحث عن السعادة المادية أو السعادة الروحية. ولبلوغ ذلك فلابد من اتباع سلوك خاص و جد مميز،فترانا نحكم على العمل الذي يقربنا من هدفنا " بالخـــير"و بالعمل الذي يبعدنا عنه" بالشـــر" وبالتالي،فالمعيار يختلف حسب المبدأ الذي نتبناه إزاء الموقف، لأن المقاييس المعنوية غير محسوسة و جد ذاتية ،مما أوجد ظاهرة الاختلاف الحاصل في وجهات النظر : إذْ عند البعض يكون المقياس هو "الضمير" و عند البعض الآخر هو "العـُرف" و عند الحكام و القضاة والمحامين هو "القانون "و هكذا... ~~~~~~ ** و لقراءة باقي الموضوع تابعونا على الرابط التالي:http://www.tijaniatimes.com/tijania-times/pages/result.asp?id=609



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Fakhri Owaisi поделился своей фотографией.
ANOTHER AFRICAN GIANT GOES: The renowned Wali of Allah and spiritual master of the Tijani Tariqah in Nigeria, Sayyiduna al-Shaykh ALIYU HARAZIMI of Kano passed away yesterday. He had direct Ijazah from our Grand-Teacher Shaykh-al-Islam al-Hajj Ibrahim Niasse (RA) of Senegal and the Diwan of the Shaykh in praise of Rasul-Allah (SAW) was sung 24 hours in his blessed Zawiyah in Kano, alongside with Dhikr-ALLAH. He was also renowned for seeing the Rasul (SAW) often يقظة و مناما as he would be immersed in Salawat most of the time. His Janazah was attended by hundreds of thousands of people. In this historic photo, you see Shaykh Aliyu Harazimi (wearing white) sitting with our late ustadh al-Sayyid Muhammad bin Alawi al-Maliki (RA) in his house in Makkah. Note that both savants were direct descendants of Sayyiduna Rasul-Allah (SAW). الفاتحة
Sayyid Muhammad Alawi al-Maliki (RA) with the great Nigerian Tijani Saint, Shaykh Aliyu Harazimi of Kano, a Khalifah of Shaykh Ibrahim Niasse (RA), in the Sayyids house in Makkah.
Sayyid Muhammad Alawi al-Maliki (RA) with the great Nigerian Tijani Saint, Shaykh Aliyu Harazimi of Kano, a Khalifah of Shaykh Ibrahim Niasse (RA), in the Sayyids house in Makkah.

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In the same manner that Mūsā of Banū-Isrāīl asked for drinking water on behalf his people-Banū-Isrāīl and twelve springs gushed forth from the stone, then similarly the Mūsā (concept of Musa) of the soul (Rūḥ) in every human being seeks drinking water for its people, and they are: the five outward senses, the five inward senses, the ego, and the heart-twelve senses in total. When the stone of the servant’s existence was hit by the walking stick that is Lā-ilāha-illAllāh, twelve springs gushed forth, and each group of people knew their allotted drinking place: the fountain of the ego is worship (ʿIbādah) and efforts (Mujāhadāt); the fountain of the heart is [the association of] fear and hope; the fountain of the intellect is constriction and expansion (qabḍ and basṭ); the fountain of the soul (Rūḥ) is the realization of grace (Jamāl) and domination (Jalāl) of Allāh; the fountain of the interior self (sirr) is solitude and awe (hayba).

(وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا) “And their Lord gave them a pure drink”.


~Gardens of Tafsir of Shaykh al Islam Ibrahim Niasse
In the same manner that Mūsā of Banū-Isrāīl asked for drinking water on behalf his people-Banū-Isrāīl and twelve springs gushed forth from the stone, then similarly the Mūsā (concept of Musa) of the soul (Rūḥ) in every human being seeks drinking water for its people, and they are: the five outward senses, the five inward senses, the ego, and the heart-twelve senses in total.  When the stone of the servant’s existence was hit by the walking stick that is Lā-ilāha-illAllāh, twelve springs gushed forth, and each group of people knew their allotted drinking place: the fountain of the ego is worship (ʿIbādah) and efforts (Mujāhadāt); the fountain of the heart is [the association of] fear and hope; the fountain of the intellect is constriction and expansion (qabḍ and basṭ); the fountain of the soul (Rūḥ) is the realization of grace (Jamāl) and domination (Jalāl) of Allāh; the fountain of the interior self (sirr) is solitude and awe (hayba).  (وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا) “And their Lord gave them a pure drink”. ~Gardens of Tafsir of Shaykh al Islam Ibrahim Niasse



» Бурда

« Il est comparable à la fleur par la délicatesse, à la pleine lune par l’élévation, à l’océan par la générosité, au temps par les aspirations.

Burda


“O Allah! I have believed in our master Muhammad and I have not seen him, so do not deprive my heart of a vision of him and provide me with his companionship and have me die on his way and lead me to drink from his pool plentifully, blissfully, heartily, a drink after which we will never feel thirst, for You are the Power of all things!”

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The Seal of the Holy Prophet Muhammad (peace and blessing be upon him and his family)

Печать СвЯтого Пророка (мир и благословение на нем и его семействе да прибудет)

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