Biography of Qadi Shaykh Ahmad Sukarij By Shaykh Fakhruddin Owaisi and Zakariya Wright

Shaykh Ahmad al-Ayyashi Sukayrij (1878-1944) was born in Fes and educated in the Islamic sciences at the prestigious Qarawiyin University. He was a prolific author and a renowned scholar throughout North Africa. His expertise in Islamic law earned him appointments from the Moroccan government as supervisor of waqf (inalienable trusts) property in Fes (1914-1919), chief jurist (Qadi) of Wajda (1919-1924), Qadi of al-Jadida (1924-1929) and Qadi of Settat (1929-1944). On account of such broad scholarly expertise, the Egyptian Hadith scholar and Tijani Shaykh Muhammad al-Hafiz al-Misri, in the introduction of his work on al-Hajj Umar Futi, referred to Sukayrij as “the most knowledgeable person of our time.”

He was also a consummate gnostic who had studied under some of the more illustrious scholars of the Tijaniyya in the nineteenth century, such as Ahmad Abdalawi and Abdul- Karim Bannis, the latter who authored the central work on Tijani practice, Durrat al-Taj. He was known for his sobriety in Sufi practice, and it is said that he disapproved of excessive emotional displays during dhikr. In his defense of the Tijaniyya from its detractors, he emphasized the humility and orthodoxy of its leading scholars. In the book, al-Sirat al-Mustaqim, he was famous for asserting that the spiritual positions belonging to Shaykh Ahmad Tijani and his followers were a distinction from God, but not necessarily a mark of superiority.


   The personal saintliness of Shaykh Sukayrij attained wide renown. Shaykh Hassan Cisse, who recently met with his descendents in Marrakech where he received the walking stick, fez and ring of Sukayrij, relates a story of the Shaykh being questioned about his activities as a Qadi (judge). Accused of accepting the judgeships for the government stipend, Shaykh Sukayrij lifted the pillow on which he was reclining and shook it in front of the questioner. Money started to fall from the pillow onto the floor, upon which the Shaykh simply said that it was God who provided his needs, he was only working for the sake of Islam.
   Among those who took the Tariqa Tijaniyya from him was Mawlay ‘Abdul Hafiz the Sultan of Morocco (1908-1912), who was exiled to France upon the French occupation of Morocco. The Sultan had previously been an enemy of the Tijaniyya, and had cooperated with the Moroccan Salafiyya movement in its polemic against the Sufi orders. After his
exile, Sultan Abdul Hafiz came better acquainted with the Tariqa, and after taking the Tijani wird, became one of its chief advocates. He later wrote the book, al-Jami’a al-‘irfaniyya al-wafiya bi shurut wa jull fada’il ahl al-tariqa al-Tijaniyya (published in Tunis in 1930), relating the history of the Tijaniyya, explaining its practices and praising its distinguished scholars, especially his teacher Ahmad Sukayrij.


   Shaykh Ahmad Sukayrij himself authored about 160 works on all aspects of Islamic Knowledge, among which are:
- A 20,000 line, Nazm Version of al-Suyuti’s Khasa’is al-Kubra.
- A 500 line, Nazm version of Qadi Iyad’s Shifa.
- A commentary on the Burdah.
The renowned Kashf al-Hijab amman Talaqa ma`a al-Shaykh al-Tijani min al-Ashab (published in Fez, 1907), a giant encyclopedia of the disciples of Shaykh Ahmad Tijani.
The comprehensive book of Tijani doctrine, al-Kawkab al-Wahhaj li tawdih al-minhaj (published in Tunis, 1910), written as a commentary to Durrat al-Taj.


Shaykh Ahmad Sukayrij possessed more than 600 ijazas (diplomas) in various Islamic Sciences, which he transcribed in his seminal work, Qadam al-Rusukh fima li-Mu’allifihi min al-Shuyukh. In the same book, Sidi Sukayrij wrote: “The first one to whom I gave authorization in all these chains of transmission was the Khalifa al-Hajj Ibrahim Niyass.” He also said to him, “You are the ‘Alim (scholar) of Black Africa (al-Sudan).”


   For his part, Shaykh Ibrahim Niasse addressed Shaykh Sukayrij in a letter dated 1352 (1932 C.E.), and reprinted in
the Jawahir al-Rasa’il, as follows:
“Our greatest love, the esteemed shaykh, the most famous scholar, the full moon in efflorescent radiance, the proof of this [Tijani] path, and the assistance of this company, the one who has spread the knowledge of it [the Tijaniyya] by his accomplishment: the emblem of Divine gnosis, the owner of the spiritual medicine, the upright state and the eternal secret; the adept among adepts … Sidi Ahmad bin al-Hajj al-‘Ayyashi Sukayrij.”

   Although Shaykh Ibrahim Niyass had numerous ijazahs in the Tijaniyya, he would always use that given to him by Shaykh Sukayrij during their meeting in Morocco in 1937 when initiating others into the tariqa. Indeed, the silsilah, or “golden chain,” passing through Sukayrij was the shortest to Shaykh Ahmad Tijani of any scholar in the twentieth century.
Before he passed away, Shaykh Sukayrij had a dream in which he was in the company of Qadi `Iyad ibn Musa. Then it so happened that he passed away while he was in Marrakech in 1944, and was indeed buried in the Mausoleum of Qadi `Iyad.

   Many of the Shaykh’s Arabic works, and a more detailed biography, are available at www.cheik-skiredj.com . The above information is based on information available at this site, interviews with Shaykh Hassan Cisse and brief biographical information appearing in Abun-Nasr’s The Tijaniyya (Oxford, 1965).

INTERNAL MEMO

From: The Office of The Director of Public Relations     To: See Distribution


As-salamu alaykum warahmotullahi wabarakatuhu,

Kindly read the information below and disseminate to whosoever you can reach.

The next zonal meeting which has TIMSAN KWARA STATE as its host shall come up on Saturday, 30th May, 2015 as scheduled below:

Venue: TIPPER GARAGE CENTRAL MOSQUE OFFA , KWARA STATE.
Description: From anywhere in Offa, ask for Tipper Garage Mosque or call 07033611442,08138762458,07063895981,08075801719.

                                                Meeting Schedule

3.00pm - 3.45pm ………………….. General Arrival/Resting
3.45pm - 4.45pm …………………...Solatul Asr/Evening Lazim
4.45pm - 6:15pm …………………..TILETS Class Session 1
6:15pm-7pm …… …………………IOTB meeting/ZEC meeting/ Committee Meeting
7pm- 8pm ………. …………….…..Solatul Mahgrib / Wazifah / Solatul  Ishai
8pm-9:00pm ………………….……Refreshment And Resting
9:00pm- 10:00pm ………………….Sister’s Forum
10:00pm- 11:00pm ………………...Supplication In Congregation
11:00pm-12am……………………. Congregational Remembrance (Dhikr)
12am- 5am ……………………....…SOUTHWEST ZONAL MEETING

N/B: Each Zawiyyah is expected to pay up her January, March & May meeting due to the Association’s  First Bank account.
ACCOUNT NAME: TIJANIYYAH MUSLIM STUDENTS ASSOCIATION OF NIGERIA (TIMSAN),
ACCOUNT NUMBER: 2023984086, on or before 27th of May 2015,Violation shall attract additional fee.

Attached to this Memo is the Standard Meeting Schedule for the Association and we are all expected to comply strictly with effect from this meeting.
Also this memo is the national registration procedure to be treated accordingly.

Each Zawiyah should forward the details (full name, phone number & e-mail Address) of:
The Zawiyyah, Muqaddam, Muqaddamah, General Secretary, a Male Observer & a Female Observer  as attendee (preferably her executive nominees) to timsansouthwestzone@gmail.com on or before 20th of May,2015 as whoever is not on the list shall not be allowed to attend the meeting except if He/She is an Alumni Member or an ex-Officio.
Each Zawiyyah should come with her two executive nominees to the meeting

NOTES:
All stake holders should endeavor to print the meeting schedule and regulations when coming for the meeting.
All notifications about local and state chapters of the association should be forwarded to our mail a month before the program to enhance proper dissemination of information.
We should always endeavor to check our emails on a regular basis.
All attendees of TILET class are expected to come along with a minimum of #200 for the class.
Henceforth, meeting due should be paid to the TIMSAN First Bank account. A sum of #6000 per annum which can be paid once after which a receipt will be issued and can also be paid instalmentally.

                                                                GENERAL INFORMATION
• We’re all invited to Prof. O.S Amuda Annual Lecture/Maolid Nabiy Celebration which is schedule to hold on 29th and 30th of May in Lautech. If you are interested, kindly book your space NOW or send your detail b4 next week wednesday for proper arrangement on the bus going from the Maolud to OFFA. call Giwa Baye: 08064248219 for more info.


• Let us all endeavor to get our Bank Verification Number(BVN)  ASAP.


HASSAN SHITTU
FOR TIMSAN SOUTHWEST.
+2348068309465,+2348075801719
Harzanshi2@gmail.com,harzanshi2@yahoo.co.uk

DISTRIBUTION:
All State Chapters in the Southwestern Zone
All Zawiyyah in the Southwestern Zone
Southwest Zonal Executive members and stakeholders
CC : National president
National Secretary General
All social platforms of TIMSAN

LETTER FROM THE DISCOURSES OF SHAYKH IBRAHIM NIASSE(RA): “THE OBLIGATION TO REFRAIN FROM UNVEILING THE SECRETS”

 In The Name of Allah, The Most Gracious, The Most Merciful May the peace and blessings of Allah be upon our master Muhammad, the guide to the Straight Path of Allah. All thanks and praise belongs to Allah, Who said in the Glorious Qur‟an--the book which no falsehood can come to it from before it or after it--and it is the Firm Rope of Allah and His Clear Guidance which He sent down as a mercy to the entire creation, to the people of the past and to the contemporaries: “Let there arise out of you a group of people inviting to all that is good, enjoining AlMa‟ruf and forbidding Al-Munkar. It is they who are the successful ones.”(3:104); “There is no good in most of their secret talks except him who orders Sadaqah, or Al-Ma‟ruf, or conciliation between mankind; and he who does this, seeking the good pleasure of Allah, We shall give him a great reward.”(4:114);

“Why do not the rabbis and the learned men forbid them from uttering sinful words and from eating illegal things? Evil indeed is that which they have been performing.”(5:63). May the peace and blessings of Allah be upon the Messenger of Allah--the guide and the rightly guided, who said: “I and the entire host of Prophets have spoken to people according to their understanding.” and he said: “Speak to people according to their understanding! Do you intend to make them disbelieve in Allah and His Messenger?” May Allah be pleased with the Seal of the Saints, al-Khatm Ahmad alTijani(RA), who said: “Whosoever speaks to people without permission (Idhn) will be driven away and deprived!” We seek refuge in Allah from overstepping the boundaries of Allah or from underestimating His inviolability.


 After this: From the poor, weak, and ignorant servant who is negligent in realizing the honor, majesty and exalted Essence (of Allah)--Shaykh Ibrahim ibn Al-Hajj Abdullahi al-Tijani--to all of my beloved Tijani brethren wherever they may be, especially to those who have smelled the fragrant scent of the Realities (man shama minhum ra‟ihatul haqiqa), with special reference to the people of “Taiba Bittien”--may Allah protect it & its inhabitants--As-Salaamu Alaykum wa Rahmatullah Ta‟ala wa Barakatuh!

  I am advising myself and all of you to have conscious awareness of Allah (Taqwa)--in public and in private--and to occupy yourselves with Allah to the exclusion of everything other than Him! I am advising all of you to preserve the obligations of the Sacred Law and to not neglect the rights of the Lord.  Most important among them is the five (5) daily Salat, along with safeguarding all of its prerequisite conditions--such as performing them on time and in congregation! Be careful to safeguard and maintain the obligatory Awrad of the Tariqa Tijaniyya, especially the daily Wazifa--along with its condition of performing it in Jama‟at, or congregation! Whosoever performs it by himself, having the ability to join the Jama‟at, or congregation, has not fulfilled the condition of its performance. By this is a person known to be a Tijani. Whosoever does not act in accordance with what we have said is not a Tijani! Whosoever is neglectful in this has not smelled the fragrant scent of Sufism and being a Faqir!  I am advising everyone who has smelled the fragrant scent of the special Tawhid al-Khass to remain silent (& refrain from speaking of it to just anyone) and to avoid the gatherings of the common folk-those who do not gather in obedience to Allah Ta‟ala.
 I am especially warning you against speaking of Tawhid al-Khass and its secrets in front of them. You should know that to unveil the secrets of Lordship (al-Asrar ar-Rububiyya) to those who remain veiled (al-Mahjubin) is more serious in the Presence of Allah than doing what is Haram! “Indeed in the Messenger of Allah you have a good example to follow, for him who hopes for (the Meeting with) Allah and the Last Day, and remembers Allah much.” (33:21).


You also have a good example to follow in your Shaykh Ahmad al-Tijani(RA) who used to conceal the secrets, and who used to frequently recite a poem which says: “With me, the secret is locked in a house whose key has been lost and whose doors are shut! Do not give the secret except to one who has your full confidence, for to most people the secret is not suitable!” He also used to say: “The unrestrained breast is the graveyard of the secrets! (Sudur al-Ahrar Qubur al-Asrar). You also have a good example to follow in the writer of this letter, the poor and despicable servant of Allah, who has possessed this knowledge (of Tawhid al-Khass) for a long time and you never heard any mention, or indication of it from me--which would single me out among my neighbors or loved ones--until the command of Allah Ta‟ala came to me! I thank and praise Allah for that, because we are the chiefs among the Malamatiyya and our way is to conceal our spiritual station and our miraculous feats!  The Malamatiyya draw no special attention to themselves and each one is engaged in his trade or work. They make no claim of laudable advantage over the common folk, nor do they unveil their performance of miracles or their knowledge of the unseen, as that is considered the menstruation of men! We are concerned with the unveiling of light, not the unveiling of darkness (al-Kashif al-Nurani laa Zulmani). Our sign of miracles are to be found in our hearts and not on the horizons, as we are the inheritors of Muhammad(SAWS) and the Muhammadan inheritance are the miracles of the heart--which in the constant increase of knowledge, spiritual states, and experiential “tasting” with the passing of every breath! This is alluded to in the saying of the Most High, “We shall show them Our Signs in the horizons and in their own selves, until it becomes manifest to them that He is the Absolute Reality!”(41:53). You should know that I am free & clear of every spiritually enraptured person (Majdhub) who does not continue to travel the path as a Salik! To speak to people before permission is your apparent and clear destruction (Halak Mubin) and it is the evidence of your false claim (to be spiritually illuminated). The servant who has witnessed the Real and His Oneness does not speak about it (without Idhn), nor does he point out his own annihilation. The spiritually enraptured person who speaks (about his state without permission) does not gain anything by way of increase, and I will not assist him in his disobedience of Allah Ta‟ala. The love of appearance (Hubb az-Zuhur) will only prevent you from coming before the people, and I am (only) the servant of the Divine Presence--alHamdulillah--and no one can take anything away from me, nor do I have a need for any reward or thanks from anyone!  The reward I am seeking is that you become completely devoted to Allah, for Allah, and by Allah, without ever turning aside to follow your whims, fancies, and passions! Your speaking to others before receiving permission is (only) your following foul passions and ego. “So turn in repentance to your Creator and kill yourselves, that will be better for you with your Creator.”(2:54). I pray that Allah gather all of our hearts in the perfection of His Gnosis and that He guide and protect us all! Salaam.

Giwa Ibrahim Baye

LETTER #28 OF BAYE FROM THE DISCOURSES: “URGING THE MURIDS TO INCREASE THEIR RECITAL OF SALATUL FATIHI AND ITS 3 DEGREES”

In The Name of Allah, The Most Gracious, The Most Merciful May the peace and blessings of Allah be upon our master Muhammad, and also upon his family and companions. All thanks and praise belongs to Allah--The One (Al-Wahid)--Who neither begets nor was He begotten, and there is nothing like unto Him. May the peace and blessings of Allah be upon the Opener & the Seal (Al-Fatihi Al-Khatimi), our master Muhammad (SAWS), and may Allah be pleased with the (hidden) support of all of the worlds--seen and unseen (Madad al-Ka‟inat alAwalim al-„Ainiyya wa„l Ghaibiyya), our master Ahmad al-Tijani(RA).

   After this: I am sending my greeting of perfect peace--which contains no vanity or sin--to our beloved brother, the Mufassir. May Allah guide us and him to that which He loves and is pleased with! May He heal our hearts of its ailments and diseases, and grant us safety and felicity in both this life and the Hereafter. Your noble letter has reached me and I am very happy to receive its contents, we have therefore turned our spiritual energy (Himma) towards you! I am renewing your (affiliation with the Tariqa), the Wird al-Lazim, the well-known Wazifa, Dhikr al-Jumua‟a of Friday--all with the special permission (Idhn alKhass) from Shaykh Ahmad al-Tijani (directly)!


  Congratulations to you for that!  Shaykh Ahmad al-Tijani (RA) said, “Whosoever is stamped with our seal is due congratulations.” What he meant by that statement is, “Whosoever takes our Wird will achieve the felicity of this life and the next.” I am therefore advising myself and you to have conscious awareness of Allah (Taqwa)--in both public and private--and to occupy yourself with Allah to the exclusion of everything other than Him. You must know that everything other than Him is likened unto a mirage which appears to a thirsty person, who thinks it to be water until he comes up to it and he finds nothing!

You must take the Messenger of Allah(SAWS) as your greatest “means of approach” (Wasilat al-„Uzma) by sending many Salat upon him, as this is the path to travel for all of those who desire to arrive at the Gnosis of Allah (Ma‟rifa). I am especially advising you to offer plenty “Salat al-Fatihi lima Ughliq” (The Prayer of the Opener)--for it is the Greatest Treasure, Mysterious Secret, and Source of Divine Gnosis (Kanz al-A‟zam wa Sirr al-Mutalsam wa „Ain al-Ma„arif al-Aqwam).

 It has three (3) degrees to its recitation:
1.) Zahir
2.) Batin
3.) Batin al-Batin

  As for the outer degree (Zahir), it consists of the reward of the good deeds of everything in the universe--from its beginning to its end. As for the inner degree (Batin), it consists of the reward of the hidden mysteries of the universe, from its beginning to its end. As for the most inner degree (Batin al-Batin), it consists of the greatest mysteries and secrets and it is the goal of goals. I therefore advise you to offer plenty Salat al-Fatihi in all of your spare time, day & night. I have thus advised you for the sake of Allah! You must also persist in offering five hundred (500) Salat al-Fatihi after Salat al-Isha‟ before you go to sleep, and also repeat this amount in the late night (time of Tahajjud) and also again after performing your morning Wird al-Lazim (for a total of 1500). You will do this all with the intention to offer Salat upon the Prophet in obedience to the command of your Lord--all out of love, glorification, and esteem for him and no other objective!


If you diligently persist in this, after receiving the special permission (Idhn al-Khass) from its people, you will certainly experience the Spiritual Opening (Fath) by the Might and Power of Allah!  What I have written in this letter is all that I possess from the „Secrets‟ (Al-Asrar) and it is sufficient for me and for you! Asalam alaykum warahamatulah..

Giwa Ibrahim Baye

How to Choose a Tariqah and Why am I a Tijani???

A prominent Muqadam of the Tariqa Tijaniyya in South Africa was asked how to choose a Tariqa, and why did he chose the Tijaniyya. Here is his answer:

To choose a Tariqah to follow, you must verify the following matters at least:

1-Is that Tariqah and its rules in accordance with the Shari’ah???

You will know that by seeing if any Pious Ulama follow that Tariqah and if its followers give importance to performing the Five Prayers in Jama’ah, and women wearing Hijab.

2-If the Zikrs of that Tariqah are manageable for you?

Do not become like those people who “take a Tariqah” for “Barakah” but do not perform any of its Zikrs because “they are too much”! What’s the use then? Why fool ourselves?

3-If the Tariqah is connected to the Prophet (SAW)?

This may be through a Chain (Silsilah) of Masters, or through direct Spiritual authorization from the Prophet (SAW), as with our Shaykh Sayyidna Ahmad al-Tijani (RA). Do note also that our Shaykh al-Tijani (RA) was originally a fully authorized murshid of the Khalwati Tariqah, whose chain goes back to the Prophet (SAW) via the Suhrawardi masters. His Shaykh in this Tariqah was Sidi Mahmud al-Kurdi (RA). He was also connected to the Qadiri and Shadhili Tariqahs.

However afterwards, the blessed Prophet (SAW) appeared to him in daylight and ordered him to relinquish all previous affiliations and come under his direct Prophetic Training. He then left all other Zikrs and received the (Tijani) Wird from the blessed Rasul (SAW). Do note that renowned scholars like Imam al-Suyuti in his Ta’yid al-Haqiah al-‘Aliyyah and Imam al-Sha’rani in his Tabaqat confirm that some Saints of this Ummah had “no other Shaykh but the Prophet (SAW)”.


4-If the present Shaykh or representative of the Tariqah is a complete Arif-Bi’Llah or not?

Don’t follow a Mahjub (veiled one) or a Majzub (intoxicated one). The Mahjub doesn’t see Allah, and the Majzub doesn’t see His Creation. A blind man cannot guide another blind man. Follow a Kamil Shaykh, a complete one. One who walks on the two feets of the Shari’ah and Haqiqah. It is important that the present Shaykh of the Order is a Kamil Wali, and not just the founder of the Tariqah, who may have passed away hundreds of years ago. It is the present Shaykh that will mentor you.



5-Also check if the present Shaykh or representative of the Tariqah can make YOU into an Arif-Bi’Llah as well?

There are many Shaykhs today who are themselves Saints, but do not have the power to pass on that same sainthood to their murids.

This is because they don’t have the Batini Permission or Power from Allah to do that. Therefore, they may guide themurid to the level of Islam, then to the level of Iman, but they cannot guide him to the highest level of Ihsan (Ma’rifah), even if they wanted to.

The goal of the Sufi Tariqah is Complete Ma’rifah of our Creator Allah (SWT), not dreams, visions, miracles and predications of the future. Don’t be fooled by all of that. Follow an Arif who can make you an Arif.

Shaykh al-Islam Ibrahim Niasse (RA) said:

و من لم ينل معرفة الرحمن

فقد ضاع عمره مدى الازمان

And whoever did not attain the Ma’rifah (Certain Knowledge) of Allah


Then he has wasted his lifetime forever!

Also, do NOT follow a Tariqah because:



1- The Shaykh comes from my country or my family or my race.

That’s called the ‘Yahudi attitude’. It’s the downfall of many otherwise intelligent people.

2- The Shaykh performs a lot of miracles.

So what? Magicians also do many extraordinary things. We believe in the miracles (Karamat) of the Awliya, but that is not the criteria for following anyone as a Shaykh.

3- Because somebody is forcing or pressuring me to take that Tariqah.



“There is no Forcing in Religion”, the Qur’an says. You will never benefit like that.

4- Because the Shaykh is a Descendant of the Prophet (SAW).

If a particular ‘shaykh’ is a Sayyid/Sharif (a Descendant of the Prophet (SAW), you may kiss his hands and feet, carry his shoes and love and respect him fully.

But, do NOT take Ba’yah from him until he fulfills the above-mentioned criteria. This is because being a Sayyid andSharif, does not automatically make anyone a Wali, Arif or a Murshid.

Many Sharifs are themselves in need of a Complete Shaykh to guide them!

Indeed, many of them know that, and follow a Wali-Kamil to get the Inheritance of their Grandfather (SAW) from him!

I myself saw many Sharifs following non-Sharif Shaykhs, e.g. with my own Shaykh Mawlana al-Imam Hassan Cisse (RA). I saw them kissing his hands, although he was not even an Arab. Nobody forced them to do that, but they saw their grandfather Prophet (SAW) in their Shaykh.

5- Because the Zikrs or Hadrah of that Tariqah are very melodious and exciting.      

This may attract us to a Tariqah, but it is not the Criteria or the Goal.  Tariqah is not taken for fun, entertainment, or passing time. It’s not a ‘spiritual escapade’ from ‘daily life’.

I have seen people joining Turuq just for ‘enjoying that Melodious Zikr’, and they never attained anything, because the Goal was not ALLAH, but pleasing their own Nafs!

6- Because the Tariqah has a glorious history and produced many great Awliya and Inspiring Personalities in the Past.

That’s all good, but don’t live in the Past please!

Ask yourself! Is this Tariqah of any benefit TODAY??? Can it guide me to ALLAH?

Many universities produced great Scholars in the past. But today those universities are producing nothing. We judge them by their activity today.

Tariqah is not joined as an “Identity Tag”.

Don’t join a Tariqah to boast: I am a Tijani, I am a Qadiri, I am a Naqhsbandi, I am a Mourid!!!

Allah knows Best!!!

This is what I was inspired for now. If you are sincere, Allah will show you the best Way to Himself. Keep on makingSalatu ala’n-Nabi (SAW) till then.

You asked me, why I took the Tariqah Tijaniyyah?

Well, it is because I applied the above-mentioned rules in my own life. From a young age, I always searched for “the best” in this Sufi Path. Not out of curiosity, but in order to emulate the best Khalifah of the Prophet (SAW) in our age. To find the closest Door to Allah and his Prophet (SAW).

My own family descends from many Ulama and Awliya, with known Shrines and Venerated Tombs. In fact, we have our own “family Tariqah,” which I moved on from, with all due respect maintained.

Furthermore.,I grew up in the illuminated city of al-Madinah al-Munawwarah (18 years), so I had the blessing of mixing with many of the greatest Awliya of the Time who would come there often to visit the Holy Prophet (SAW).

I can say without exaggeration that there is hardly any Sufi Tariqah, whose Zikrs I didn’t practice, whose Gatherings I didn’t attend, and whose Shaykhs I didn’t meet.

I mixed with the Tariqah Qadiriyyah, Shadhiliyyah, Ba-Alawiyyah, Chishtiyyah, Naqhsbandiyyah, Rifa’iyyah, Khalwatiyyah, Mevlawiyyah, Suhrawardiyyah, Idrisiyyah, Sammaniyyah…etc, with their many branches.

I met their Shaykhs, sat with them as a respectful student, visited their shrines during my travels, recited their prayers, and read their books.

Indeed, people wouldn’t know what Tariqah I myself followed due to my mixing with everyone. I would be seen in all the different Zawaya!

Nevertheless, after a long (inward-based) search and close observation of the Turuq and their contemporary Shaykhs, I realized (in my personal capacity) that there was no Shaykh or Tariqah on this earth, closer and more beloved to Rasul-Allah (SAW) than Khatam al-Awliya Sidna Shaykh Ahmad al-Tijani (RA) and the Tariqah Tijaniyyah.

I got hold of a copy of the Jawahir al-Ma’ani (after hearing about it for years as a child in Madinah) and reading it only confirmed the above.

Once my heart was set on the Tijaniyyah, I started searching in the Tijaniyyah itself for the complete Shaykh. After much seeking, I realized that there was no Tijani Shaykh in earth who could plunge his disciples into the Fat’h al-Akbar andMa’rifah of Allah like Sahib al-Faydah Shaykh-al-Islam Ibrahim Niasse (RA). I realized that he was the greatest miracle of Shaykhuna al-Tijani (RA) and received from him (and from the Prophet SAW) that which no other Tijani Khalifah had ever received. By now, this had become a fact of history.

I read the Diwan of Shaykh Ibrahim (which I received in the blessed Rawdah in the Prophet’s Mosque of Madinah from a Nigerian visitor!), and it only confirmed my belief in him.

Indeed he appeared as the greatest Qutb and Shaykh of Tarbiyah in this Path. I saw many of my friends taking this Tijani-Ibrahimi Path and achieving the Fat’h al-Akbar. So I looked around at who inherited the Khilafah of Shaykh Ibrahim (RA) in Tarbiyah and the Tijani Faydah. I saw no one more renowned and greater than Shaykh Imam Hassan Cisse (RA). Many of my friends (non-Sufis and Sufis) took the Tijani Path from him and completed their Tarbiyah with him and became such Arifin that al-Shaykh-al-Akbar Ibn-Arabi could learn things from them! Wallahi!

Then we were blessed that Imam Shaykh Hassan Cisse came to South Africa. I spent much time in his blessed company. Although I had been in the Suhba of many Arab and non-Arab saints, there was nothing that could compare to the Presence of the Imam al-Faydah!

There were some great spiritual experiences and there was something about his Presence that shouted aloud to me: “I am not Hassan Cisse…I am (representing) Muhammadun Rasul-Allah (SAW)”.

It was very clear to me!

Nevertheless, the nafs has its own filthy tricks, so I still did not take bay’ah, contenting myself that it is enough that I love him and recognize his Maqam!

To be frank, the idea of following a “black Shaykh” did seem a bit strange to me, and more scarily, I knew that it would “tarnish” my image! In my Asian community; Family, friends and the masses would think I have gone crazy!

You may love and respect the black Shaykh, but you can’t become his disciple (said the nafs!). It won’t work out! He pressure was too much.

Nevertheless, Allah blessed me that a young African Tijani Muqaddam of Shaykh Hassan, happened to become my roommate. I knew him as a friend long before he took ba’yah. He took ba’yah. He was a convert then, and had very little knowledge of Islam. Thereafter, he entered the Tariqah and ended up under Shaykh Hassan in Senegal.

Now he had returned and become my roommate. Living together, I could see the most amazing changes that had happened to him because of the Tijani Path. He was transformed from “an ignorant teenager” into an Arif-Bi’Llah. I had read the books of the greatest Sufi Gnostics, but the Knowledge of Allah that would flow from this young (and generally insignificant) Muqaddam of Shaykh Hassan overshadowed anything I had read before. It showed me (once again) the power of the Tijani Faydah.

Nevertheless, the nafs still kept me away from taking bay’ah with a host of excuses (a primary one being the condition that a Tijani murid may not join non-Tijani Zikrs or visit non-Tijani Saints for blessings…something scary for a seasoned traveler like me!)

In any case, one blessed Ramadan night, this brother told me:

“It is time you accept the Truth and follow it…kill the nafs…you know the Truth, so why to you still hesitate to submit…I tell you now and will never tell you again”.

By Allah, I heard Allah Himself say those words to me. My soul was filled with fear that truly, Allah would never guide me again if I refused to submit now. He had shown me enough signs. The time had come for slaughtering the sheep of thenafs and I immediately decided to the take the Tijani Bay’ah with all its conditions. It wasn’t fard to visit all Saints or join all Zikrs. But it was obligatory to arrive in the Divine Presence.

Then, for a second, the nafs told me that rather than taking the Tijani Wird from my roommate, I should rather take it the directly by the great Shaykh Hassan Cissse himself through the phone. That would be the more fashionable thing to do for a “well-known Imam” like me.

Taking the Wird from an insignificant young African Muqaddam with little knowledge of Shari’ah would not look appropriate out there.

Nevertheless, I fought the nafs again, and said to myself:

“I am joining this Path in order to kill my nafs and enter into Allah’s Presence, so how can my FIRST STEP in theTariqah be based on Ego, Pride, and nafs???”

I was not stupid, and I certainly did not wish to be a hypocrite. Otherwise, I should not even join this Tijani Path or any path for that matter.

So, I went to the Muqaddam and told him that I wish to submit and take the Tijani Wird from him. He was overjoyed and reminded me of the 5 unbreakable conditions of the Tijani Tariqah, set by the Prophet (SAW) himself.

I agreed wholeheartedly, and was thereby initiated into the Path of the Seal of Muhammadan Saints (RA).

It was during the last ten nights of Ramdan, and indeed it was Laylat al-Qadr for me. I received numerous glad-tidings after that; and many difficult and back-breaking trials as well. Nevertheless, it has been a most blessed journey and continues to be.

Al-Humduli’Llah, since then, I have only experienced increase after increase after increase in the understanding of Allah and His Prophet (SAW) in all the levels of Shari’ah, Tariqah, Haqiqah and Ma’rifah. As the Arab poet said:

فكان ما كان مما لست أذكره

فظن خيراً و لا تسل من الخبر

So what happened did happened, and I cannot mention it!

So just think good and do not ask me about it

And why not, when this Tariqah and its Awrad were personally arranged by the Messenger (SAW)? As the Shaykh al-Islam of Tunisia Sidi Ibrahim al-Rayahi (RA) said:

فما ظنونك بالورد الذي نظمت

يـد الـنبوة هل يبنى بلا ساس

 

And what do you think/expect of this Wird….

That was arranged by hand of the Prophet (SAW) himself!  Can it be without basis?!

And also why not, when Sahib al-Faydah Shaykh al-Islam Ibrahim Niasse (RA) said:

ففاض منى سره فلا أحد

يقصدنى ما عرف الله الصمد

 

So His Divine Secret flowed from Me, and there is no one…

who comes to me, except that he will Know ALLAH the SAMAD!

 

To understand the magnanimity of this Divinely endowed function of Shaykh Ibrahim (RA), read the following statement of Sayyidina Shaykh Ahmad al-Tijani (RA) stated:

“There are 165,000 veils (hujub) between the individual and the Sacred Presence (Hadrat al-Quds); and 167,000 stations (maqams) between sainthood (wilayah) and gnosis (Ma’rifah)”!!!

Allahu Akbar, all of this has been made easy by Shaykh Barham (RA) and the Faydat al-Tijani. We continue to swim in the oceans of the Faydah Tijaniyyah, and wish this blessing for all those we love, although Hidayah lies in the hands of Allah.

Before the taking the Tijani Path, we were in the Journey to Allah, after taking it and going through its Tarbiyah, we are now traveling the Journey in Allah. This journey is never ending and one does not even want it to end for it is the very purpose of our existence.

As the Khalifah of the Tijani Faydah in Mauritania al-Arif-Bi’Llah, Sidi al-Shaykhan bin al-Shaykh Muhammad al-Hafiz al-Shinqiti (RA) beautifully said:

بحر المياه كفى منه الشراب و من

بحر المعارف لا يكفي سوى الغرق

One may get sufficient drink from the Sea of Water

But from the Sea of Ma’rifah! No amount is sufficient but drowning!

Since then, I have been thrice to Makkah, thrice to Madinah, thrice to Fez and thrice to Medina-Kaolack. Something to ponder about!

Anyways, this is my story, in brief, dear brother. No one has to believe it or accept my claims and understandings in it. It’s just my personal story. Allah is a witness to it.

Yes I am a Tijani, but I love all Tariqahs, all Muslims, all Humans and all creation of God. كل له قانتون

I pray that Allah keep us steadfast on the Path of His True Servants, which is His Own Path. Amin. Bi-Jahi Zeenat il-Hadarat (SAW).

Was-Salam

Fakhruddin al-Tijani al-Ibrahimi

LEAVING THE TARIQAH????

The following question was asked to a muqaddam of Shaykh Hassan Cisse in South Africa:

One thing I’ve heard persistently about the Tijani Tariqa is that if someone takes the Tariqa and then leaves it to join another, then all future spiritual development is cut off (I’m not sure of the correct terminology), how do Tijani’s explain when this is not what happens. I’ve been informed by someone who I would consider reliable in such matters that Shaykh Abdur-Rahman as-Shaghouri , perhaps most famous as the Murshid of Shaykh Nuh Ha Mim Keller, was a murid in the Tijani Tariqa before leaving it for the Shadhilli after meeting Shaykh Ahmad al-Alawi, not only becoming a murshid in the tariqa but the successor of his own Shaykh and in essence the highest authority for the Shadhilli’s of Syria?

Here is his answer:

Know that people take a Tariqah for Barakah and Intisab (to be attributed to it), OR for Tarbiyah and Suluk (spiritual journey to God).

Technically, the Tariqah Tijaniyyah is not given for Barakah only. It can only be given for Training. However, there are always people who may simply take it for Barakah. It is difficult for the Initiating Muqaddam to judge the seeker.

I have read the biography of the respected Shaykh al-Shaghouri (RA). It seems that he took the Tijani Tariqah in the beginning of his spiritual quest for Barakah only, as is the habit of many young seekers. The proof being that at the same early period of his life he took many other Turuq as well. It is obvious that he never really practiced the Tijani Way or perhaps even comprehend its realities.. He probably just wanted to get Ijazah in Salat al-Fatih or be connected in some way to Shaykhuna al-Tijani (RA).

The person he took the Tariqah was a Syrian merchant called Sidi Ata al-Ghabrah, who was not an Alim or a man with permission of Tarbiyah. In any case, Shaykh al-Shaghouri (RA) did not spend any time with him.


Now, such murids are not really condemned if they leave the Tariqah respectfully, because they never really practiced it in the first place. They only wanted some barakah. They were eternally not meant for Shaykh Ahmad Tijani (RA). Their “training” was meant for someone else. They will then naturally grow in another Tariqah.

As long as they don’t disrespect the Tijani Way, we don’t criticize them or disrespect them in any way.

Of course, by leaving the Tijani Way and choosing another Way, they will still be spiritually deprived of the unique Openings guaranteed only for Tijanis.

Even if such a person became a great Saintly QUTB in another Tariqah, he is nevertheless behind the Tijani murid. This is because Shaykh Ahmad Tijani (RA) clearly stated – as informed by the Prophet (SAW) – that:

لو أطلع أكابر الاقطاب علي ما أعده الله تعالي لاهل هذه الطريقة لبكوا و قالوا يا ربنا ما اعطيتنا شيئا


 “If the greatest Qutbs had to know what Allah has prepared for the followers of this Tariqah, they would cry and say: O Allah you gave us nothing”!!!

(Narrated in al-Rimah by Amir al-Mu’minin al-Haj Umar al-Futi)

This is something that may be understood only by Dhawq in this Dunya and witnessed openly in the Akhirah.

As for the person who leaves the Tijani Tariqah out of disrespect for it, or its Wirds or it’s Shaykh (RA), then Sidi Ahmad al-Tijani (RA) has warned that:

يحل به الهلاك
“He will face destruction”

And:

و لا يموت إلا كافرا

“He will die on Kufr“

May Allah protect us. Amen.

This is because this person has turned his back to Sayyidina Rasul-Allah (SAW) himself, as the Shaykh of this Tariqah is no-one but Rasul-Allah (SAW) himself, and we recite his Litany and give Bay’ah to him only.

Along with Shaykh Ahmad Tijani (RA), we are all murids of the Prophet (SAW) himself.

Indeed the Prophet (SAW) had told our Master the Seal and Provider of all Saints (RA):

أصحابك أصحابي و أنا شيخهم و مربيهم
“Your companions are MY COMPANIONS and I AM their Shaykh and Trainer”

Indeed, I have personally seen terrible things that happened to people who left this Muhmmadan Way out of disrespect, apathy or laziness. Some left Islam, some went on drugs, some got afflicted with Jinn, some became slaves of theDunya, some lost their wealth and many such things. What awaits in the Hereafter is worse.

One may play with everything but Allah and His Prophet (SAW) and those who represent them with authority. The Shaykh al-Tijani (RA) will either make you or break you. There is no turning back from it.

The Prophet (SAW) even guaranteed Jannah to those who just love the Hidden Pole Shaykh Sidi Ahmad al-Tijani (RA), even without taking the Wird and even if they are sinners. Didn’t he (SAW) say to him openly:

أنت من الأمنين ومن أحبك من الأمنين

أنت باب لنجاة كل عاص تعلق بك


You are from the Safe ones, and all those who love you are from the Safe Ones
You are the Door of Salvation for every sinner that attaches himself to you

(See the Kashf al-Hijab of Sidi Sukayrij)

Be sincere to him and you will gain the Best in Both Worlds. Wallahi.

May Allah keep us steadfast on this Ahmadi Muhammadi Ibrahimi Way and forgive all our shortcomings.. Amen.

Was-Salam

Servant of the Tijani Door,

Fakhruddin bin Ahmad al-Tijani

LETTER #15 OF BAYE FROM THE DISCOURSES: “URGING THE MUQADDAMS TO GUIDE AND LEAD THE BRETHREN AND ADVISE THEM IN THE DEEN”

In The Name of Allah, The Most Gracious, The Most Merciful All thanks and praise belongs to Allah, Who said in His Wise Book “O you who believe! If you help Allah, He will help you and make your foothold firm.” (47:7). May the peace and blessings of Allah be upon the one who was addressed with: “And verily, you (Muhammad) are on an exalted character.”(68:4) and also with: “So stand firm and upright as you are commanded.”(11:112). He is indeed the guide to the straight path. May Allah be pleased with the Seal (of the Saints) alKhatm Ahmad al-Tijani(RA), the one who advised the Muqaddams with more than he advised the Murids! After this: I am very pleased with the senior Muqaddams who are affiliated with us, and I am asking t

hat Allah, Glorious & Exalted is He, take care of us and reward you all from His Bounty in both this life and in the Hereafter. 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! I am advising the senior Muqaddams to have regular attendance in the Zawiya for the five (5) daily Salat and the evening Wazifa, even if you happen to be the only one! If you act in accordance with this, perhaps Allah will decree that others will join you (in the Zawiya) by His Might and Power! I am also advising you to keep the secrets, even those related to the Dunya, for whosever conceals his secret will become the master of his affair. Persist in having patience and contentment with the Divine Decree.  I am advising you to guide each other, love one another, and visit each other for the sake of Allah. Sacrifice for one another, and continue to make service to the Shaykhs (Khidma) and to have love for them, for they have said: “Whosoever serves us, we grant him ascendancy.” Do not hate one another, do not be jealous of one another, do not desert or boycott one another, and be servants of Allah as brethren to one another! Every senior Muqaddam should strive to build or establish a Zawiya in a city with a lot of Tijani brothers--in accordance with his ability and the situation--to establish the five (5) daily Salat and when it is easy they should congregate with the beloved (Al-Ahbab) companions after every Dhikr Yaum alJumua‟a or whenever people have the ability to do so, to help and assist one another in the proper upkeep of the Zawiya, such as its furnishing, etc. I am giving you all the command and permission (Idhn) for that.  

I am advising you all to be on guard against having a bad opinion of Allah and His servants or with the vicissitudes of time, for He is Time! There is no difference between the past and the future (with Him). I advise each of you to increase your standing at the door of Allah with supplication for yourselves and for your loved ones, and especially for the common worshippers (al-„Ibad wa „Amatuhum). I advise you all to offer plenty Salat al-Fatihi and the least amount which a senior Muqaddam should make is six thousand (6000) in the morning and another six thousand (6000) in the evening. The minimum amount of your Nafila Salat should be fifty (50) Raka‟t between the morning and evening. I advise you all to offer one hundred (100) Salat al-Fatihi as a gift (Hadiya) to our master Rasulullah (SAWS), and one thousand (1000) “Ya Latif” morning and evening. I advise you to offer two hundred (200) Salat al-Fatihi on every Friday night. I recommend you to give away some Sadaqa everyday, even if its only a piece of bread! I am advising you all to honor the Shurafa‟, the People of Allah, the Saints, the Shaykhs, the ‟Ulama and the students of knowledge!  I advise you all to honor the Muqaddams of your Shaykh (Ahmad al-Tijani), because that is a part of honoring him! Honoring the Shaykhs is a part of honoring Allah, and is a cause for your success in this life and in the Hereafter. Be a good cheer, for Allah says: “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones; those who when afflicted with calamity, say: „Truly, to Allah we belong and truly, to Him we shall return. They are those on whom are the Salawat from their Lord, and (they are those who) receive His Mercy, and it is they who are the rightly-guided ones.”(2:155-157). So, perhaps the loss of fruits will be the last of the tests (from Allah), which we have been witnessing in the last two years. All thanks and praise belongs to Allah, the Lord of the worlds! Be of assistance to one another in achieving your goals, for the Jama‟at is a mercy and dissent and discord is a punishment! I am asking Allah to look after us all, for He is guardian of the righteous.

 Salaam. 

Giwa Ibrahim Baye

Hadith of the Night Journey and Ascension Al-Isra' wa Mi'raj

Isra wa Miraj (The Night Journey and Ascension) occurred on the 27th of Rajab, which will be tomorrow. In light of this, we'd like to share the hadith detailing the miracle of this event.


It is narrated on the authority of Anas ibn Malik that the Messenger of Allah, peace and blessings be upon him, said: I was brought al-buraq who is an animal white and long, larger than a donkey but smaller than a mule, who would place its hoof at a distance equal to the range of vision. I mounted it and came to Bait-al Maqdis (Jerusalem). I then tethered it to the ring used by the prophets. I entered the area of the Mosque and prayed two rak'at in it. I then came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said, 'You have chosen al-fitra, the natural way'.
  He then ascended with me into the lower heavens and requested that they be opened. It was said: 'Who are you?'
He responded: 'Gabriel'. It was then said: 'Who is with you?'
He responded: 'Muhammad'. It was then said: 'Has revelation been sent to him?' He responded: 'Revelation has been sent to him'. It was then opened for us and there I was with Adam. He welcomed me and prayed for my well-being.
  Then we ascended to the second heaven and Gabriel requested that it be opened. It was said: 'Who are you?' He responded: 'Gabriel. It was then said: 'Who is with you?' He responded: 'Muhammad'. It was then said: 'Has revelation been sent to him?' He responded: 'Revelation has been sent to him'. It was then opened for us and when I entered Jesus and John welcomed me and prayed for my well-being.
Gabriel then ascended with me to the third heaven and requested that it be opened. It was said: 'Who are you?' He responded: 'Gabriel'. It was then said: 'Who is with you?' He responded: 'Muhammad'. It was then said: 'Has revelation been sent to him?' He responded: 'Revelation has been sent to him'. It was then opened for us and there I was with Joseph, who was given a great portion of beauty. He welcomed me and prayed for my well-being. Gabriel then ascended with me to the fourth heaven and requested that it be opened. It was said: 'Who are you?' He responded: 'Gabriel'. It was then said: 'Who is with you?' He responded: 'Muhammad'. It was then said: 'Has revelation been sent to him?' He responded: 'Revelation has been sent to him'. It was then opened for us and there I was with Enoch. He welcomed me and prayed for my well-being.

   Gabriel then ascended with me to the fifth heaven and requested that it be opened. It was said: 'Who are you?' He responded: 'Gabriel'. It was then said: 'Who is with you?' He responded: 'Muhammad'. It was then said: 'Has revelation been sent to him?' He responded: 'Revelation has been sent to him'. It was then opened for us and there I was with Aaron. He welcomed me and prayed for my well-being. Gabriel then ascended with me to the sixth heaven and requested that it be opened. It was said: 'Who are you?' He responded: 'Gabriel'. It was then said: 'Who is with you?' He responded: 'Muhammad'. It was then said: 'Has revelation been sent to him?' He responded: 'Revelation has been sent to him'. It was then opened for us and there I was with Moses. He welcomed me and prayed for my well-being. Gabriel then ascended with me to the seventh heaven and requested that it be opened. It was said: 'Who are you?' He responded: 'Gabriel'. It was then said: 'Who is with you?' He responded: 'Muhammad'. It was then said: 'Has revelation been sent to him?' He responded: 'Revelation has been sent to him'. It was then opened for us and there I was with Abraham who was leaning against the bayt al-ma`mur into which enter seventy thousand angels each day never to return.
  Then I was brought to the sidrat al muntaha, the Lote Tree of the Furthest Limit, whose leaves were like the ears of an elephant and whose fruits at first appeared insignificant. But when Allah spread His command over them they transformed to the point where no one in creation could describe their beauty. Then Allah revealed what He revealed to me. He then made obligatory for me fifty prayers every night and day.

  I began my descent until I reached Moses who asked me: 'What has your Lord made obligatory for your community?' I said to him, 'Fifty prayers.' He then said, 'Return to your Lord and ask Him to reduce them, your community will not be able to bear that. I know the people of Israel from long experience and I have tested them.' I then returned to my Lord and said, 'O Lord, make things lighter for my people'.
  He then reduced it by five prayers for me. I then returned to Moses and he said to me, 'Your community will not be able to stand that. So return and ask Him to make things lighter.' I kept going between my Lord and Moses until Allah said, 'O Muhammad, there are five prayers every night and day. Each prayer is equal to ten prayers making them equal to fifty prayers. Whoever intends a good deed and does not do it, there will be written for him a single good deed. If he does it then there will be written for him ten good deeds. Whoever intends an evil deed and does not do it then there is nothing written against him. If he does it then there is written for him one evil deed.'
  I then descended until I reached Moses and informed him of what had occurred. He then said to me, 'Return to your Lord and ask Him to make things lighter.' The Messenger of Allah, may Allah bless him and grant him peace then said, 'I have returned to my Lord until I felt ashamed before Him."

from the hadith collection of Sahih Muslim

Giwa Ibrahim Baye

From the adab of our beloved Shaykh Ahmed al Tijani with his Lord

 I have extracted this paragraph from the book of Jawahiru al Ma'ani where Seidna Ali Harazim mentions a great adab [etiquette] of Mawlana al Shaykh Ahmed al Tijani that is well worth knowing and practising, Sidi Ali Harazim says:

 it was amongst our sheikh's etiquettes as demonstrated by his words and actions to abandon his will and leaves it to Allah almighty's will and arrangements to the extent where if he was to ask somehting of Allah almighty for him self or another person he would do it asking guidence and advice about that matter, he would tell us time and time again 'I never make dua except with my tounge while my heart is com pletely surrendered to Allah almighty's will' and he would say 'I do not want anything I do not ask anything, you do what you desire and decree what you want' and he would also say 'It is only that I do it with my tounge in order not to break people's hearts' and on occastions when asked by someone to make dua for him he would say 'I do not make dua out of adab [etiquette] with Allah almighty' he would say that because of his awarness and knowladge that what Allah almighty chooses for his servant is better than what one may chose/ask for. As for making the prophetic dua's reported from the prophet peace and blessings upon him such as dua's when desiring somehting, fearing something, desiring nearness to Allah almighty or dua's by which one d eclares his servanthood and needyness and offer supplicattion humbly with total submisiveness to Allah almighty also dua's by which one declares repentance and asks for forgivness and mercy and acceptance then our master always kept his tounge and heart s busy with those and he would say 'there isn't the element of associating one's desire, will or choise with that of Allah's when making these types of dua's because we are ordered to do them by shari'ia.  The sheikh is refering to making dua f or people who may have asked him to do so for them. Reason being that these dua's where done by the prophet him self peace and blessings upon him and in us doing them we would be following the prophet as ordered by shari'ia ((O ye who believe! Obey Allah, and obey the messenger)) , ((Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful)) Jawahiru al Ma'ani part 1, page 74

Giwa Ibrahim baye

POETRY OF SHEIKH AL ISLAM Shaykh Al Islam El Hajj Ibrahim Niass al Kawlakhi

Shaykh Al Islam El Hajj Ibrahim Niass al Kawlakhi

 I have seen with my eyes, the best of creation and that vision rid me of doubt, of malice and of all hypocrisy
 It publicly made the writing paper, my ink and my tongue familiar to me.
 It inhabited with a cure the loneliness of my heart The vision lighted the fire of my passion, of my heart and of my decline. It made me spend a night of Insomnia while other members of the tribe were sleeping.    I have only imitated the chosen one (Mustapha) I have merely sung his praises; oh crowds! Stop blaming me!
 Is religion anything but faith in recitals and in the Sunna of the chosen one which is my antidote?
 Oh men! stop this playfulness and walk in the footsteps of Muhammad or else you will distance me from yourselves
 If you ask me whether my Wird (Tijani wird) is the chosen path of Muhammad, I will reply in the affirmative, because the ultimate goal of my Wird is the purity of faith.
 Indeed the Wird is nothing but the recital of the name of God, alone with a prayer in the name of the chosen one, the best of men.
  It should not include the recital of the name of a saint or of some other man. Besides, my word is a remedy for the suffering of the worshipper!
 My fine friend! Do not reject my word out of ignorance, out of rebelliousness, out of animosity, insolence or cruelty.
 The Shaykhs are guides who should imitate our Prophet so that others wanting to emulate him will do likewise
 The spirit of the Chosen one paid me a brief visit and I nearly broke into flight from affection and ardent desire; my passion for him is my calvary at night.   While the whole world sleeps peacefully, Ibrahim Niasse's love for Muhammad, the best of men and the fountain of splendor, is put to test.
   It is out of jealousy and envy that people behave unjustly towards me, when in my youth I surpassed all my rivals.
 It was in the cradle that I have a perfect success, thus all the elect of the invisible one admitted being under my law
 They cross the deserts of the East or West in the direction of Mecca for no other reason but to come and savour my pleasant smell
  Why not because my spring today is that of Muhammad and his secret flows through my body and over my face.
 All my contemporaries have own an elevated rank, except those who deplored my path because they were slaves of passion
 I am not professing the truth under the influence of theopathy, or out of over weening pretension. I have offered my protection to all who crave felicity
 It was because of me that the tyranny which was oppressing us vanished. It was because of my divine gnosis that religion raised aloft its banner
 Those who would come unto me, let them do so before the fatal expiry! Those who would not, let them flee from me in the manner of the chosen of damnation
 Do we want to extinguish a divine light? God will resist it whoever be determined the enemy.
    It is wish the help of him who dissipated error that I shall plunge into the mire the noses of the malevolent people who accuse me of associationism
  I cut to the ground the edifice of lies which they had c edifice remains standing owing to the secret of my model......
 By my Lord, he who never tells a lie can attest that all those who wanted to cling to my cable have done so
 The same is true of my desert crossings which are yet unexplored by gnosis, so much so that the poles are unable to meet my mount,
  I solemnly swear that only the happiest man likes me and only the most miserable breathing fire and fury hates me
 The people are certain that I am the servant of Muhammad and he who attaches himself to me will in the end join the Friend of God
  I am not making these pronouncements in the manner of a Saint who falling prey to ecstasy poffers phrases and I am not under the effect of any drunkenness which might have captured my reason
  My writings bring happiness to the human race and no one will ever be miserable who has seen me or my writing   If i have spoken, it is because I was given the directive  and yet I am silent on one secret which has never been confide to someone else.


All this privilege I owe to the love I have for the Prince of envoys (Muhammad). May God bless him and increase my degree as well
  I lit this love so well that I myself am perplexed by it. It is the Majesty of the Apostle of God which has thrown my mind  into confusion
  My affection for him is flowing in hurried torrents. Glory be to the Lord who has nourished my mind on revelations   Because of this secret, I am dead with desire and passion and the more I approach the Prophet, the more I love him   Ah! may it please God for me to reach my beloved and for me to become his neighbour in the state of wakefulness as much as in the dream state! That is my wish
 How could it be otherwise because my eyes have seen Him when in the state of wakefulness in the encampment, which I will love to the end of the centuries
  Equally I saw his eyes the likes of which in beauty do not exist. Can anyone find Muhammad's equal?
  May salvation of truth rest upon him as long as he whose heart burns with affection for him says: I remember and the memory has troubled my face.
 Now the situation is clear. The Friend has accorded me special privileges. I am a special friend of Ta Ha
 He wanted to enstrust the Secret to me before my birth and I am the devoted instructor of the gnostics
 Although one day the poles were astonished to see me at their assembly, they ended up by obeying me and pledged me sincere friendship
 I saw the Messenger of God who told me that I was one of his devoted ambassadors to the human race!.........

 The students of Shaykh Ahmad Tijani are like swords, they sharpen each other...

Jerre jef Baye... Rta

#Giwa Ibrahim Baye

DIATRIBE ON PSEUDO-SUFIS BY SHEIKH AL ISLAM SHEIKH IBRAHIM NIASS (RTA)

<<DIATRIBE ON PSEUDO-SUFIS BY SHEIKH AL ISLAM SHEIKH IBRAHIM NIASS (RA)>>

Two persons are not with me and they have derailed in as far as they insist on their state. The first is the one absorbed in God (Majdhub) and does not abide by Shariah and the second is the traveller of the mystical path (Salik) who does not absorbed in God. Whoever wants to associate with me should emulate my sublime pattern of conduct in all his ramifications i.e. by complying with Islamic Injunctions and eschewing illicit acts overtly and covertly. He should yearn and long to attain the pleasure of Allah and the apostles.

As for those who are attributing themselves to us and doing things that are absolutely contrary to shariah by heedlessly indulging in illicit acts and neglecting the obligatory duties, Allah is my witness and you all testify that I disavow these recalcitrant. O Allah! I declared myself free from what these people are doing. ‘’Let those who disobey His orders beware of some affliction befalling them or some woeful scourge be visited upon them’’ (Q24:63) ‘’Turn to Allah all of you, O believers!’’ (Q24:31). How excellent is the adherent who is filled up with the secret of these divine platforms. But where is a sincere protégé among you? It is very rare.
  If the situation of nefarious act could remain as it was among the pseudo_sufi, i therefore declare  the license of authority of any recalcitrant Muqadam null and void. Whoever adheres to us would forget worldly pleasures. There are some youths here who have shunned worldly pleasures; even there are some who does not have coitus except by the will (of the Sheikh). This is the state of mind of my disciples and the opposite are not. It is imperative to all protégés to return to God with repentance, obedience, ascetic and seeking for knowledge. Allah says to the prophet (S.A.W) ‘’say, Oh Lord, increase knowledge’’ (Q20:114). A protégé must not halt his mystical journey until he has me in personal encounter with me and if he found me incompetent, he should proceed further to a preceptor who is more exalted than me in sainthood. Moreover be aware, may Allah have mercy on you: Most of pretenders led some people astray from the path of Allah because of their nefarious acts. All the heterodox people who misled people from Allah should know that they are waging war against Allah. It is incumbent upon yo methods u (protégé) to adhere to us so that you will be acquitted with of mystical path and absorbing in God. Whoever does so indeed shall prosper. You should rise up to ameliorate the sufi critics among Muslim brethren, by hand or by tongue or by hearth a s it was reported in the Hadith. All the protégé should have this diatribe message at hand and reads it frequently. You should be steadfast in prayer, pay poor rate, fast Ramadan and perform Pilgrimage if you are capable. Moreover give out of your wealth to the needies in the course of Allah. Muslim reported that the prophet said ‘purification is half of the faith, the phrase, AhaduliLah fills the balance and the phrase, Subhaana Lah wal hamdulilah fills the space between the heaven and earth. Prayer is a light, patient is a light and Quran is a proof for you or against you. Allah said: ‘’Surely Allah enjoins the doing of justice and the doing of good and (to ) others) and the giving to the kindred and He forbids indecency, evil and rebellion. (Q16:90 Woe and woe unto pseudosufis. Whoever get in touch with this vilification and consequently repent and enjoin good deeds, verily he shall prosper in this world and the hereafter. May Allah forgive on what has passed. I disavow from all recal citrant sufis and Allah, you are my witness on this. It is apt to say that they are out of Islamic fold. Oh Protégées! Let your Salatil Fatih be numerous and conceal mystical secrets verbally and pragmatically. Never you unveil gnosis, hold unto the right path and avoid temptations of Shaytan. Allah says: ‘Whoever disbelieve in Shaytan and believes in Allah, he has indeed hold on the firmest handle which shall never break and Allah is All Hearing, All knowing’. (Q:2:256)...

ﺑﺴﻢ ﺍﻹﻟـﻪ ﺃﺷﻜـﺮ ﺍﻟﻤﺮﻳـﺪﺍ * ﻭﺃﺭﺗﺠـﻲ ﺑﻔﻀﻠـﻪ ﺍﻟﻤﺰﻳـﺪﺍ

ﺳﺄﻟﺘـﻪ ﺃﻥ ﻳﺘﺤـﻒ ﺍﻟﻤﺮﻳـﺪﺍ * ﻣﻦ ﺟﻮﺩﻩ ﻣﺎ ﺃﻋﺠـﺰ ﺍﻟﻌﺪﻳـﺪﺍ

ﻣـﻦ ﺍﻟﻌﻠـﻮﻡ ﻭﻣـﻦ ﺍﻷﺭﺯﺍﻕ * ﻓﻀﻼً ﻭﻣﻦ ﻣﺤﺎﺳﻦ ﺍﻷﺧـﻼﻕ

ﺃﺳـﺄﻟـﻪ ﺑﺎﻟﻠﻪ ﻭﺍﻟـﺮﺣـﻤـﻦ * ﻭﺑﺎﻟﻤﻬﻴـﻤـﻦ ﻭﺑﺎﻟـﻤـﻨـﺎﻥ

ﻻﺣﺘﺠﺒﺖ ﻧﺤﻮ ﻏﻴﺮﻩ ﻓﻲ ﺍﻟﻌﻤﺮ * ﻓـﻼ ﺃﺭﻭﻡ ﻣـﻨـﺔ ﻟﻠﻐـﻴـﺮ

ﺇﻧـﻲ ﻋﺒﻴـﺪ ﻟﻠﻐﻨـﻲ ﺍﻟﻮﺍﻟـﻲ * ﺃﺭﺟﻮﻩ ﻟﻲ ﻭﻛﻞ ﻣـﻦ ﻳﻮﺍﻟـﻲ

ﻫـﻮ ﺍﻟﻌﺰﻳـﺰ ﻏﻴـﺮﻩ ﺫﻟﻴـﻞ * ﻭﻫﻮ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻮﺍﻫﺐ ﺍﻟﺠﻤﻴـﻞ

ﺃﺭﻭﻡ ﻟﻸﺣﺒـﺎﺏ ﻛـﻞ ﻳﺴـﺮ * ﻭﻟﺘﻜﻔﻬﻢ ﻳﺎ ﺭﺏ ﻛـﻞ ﻋﺴـﺮ

ﻻ ﺿﺮﻫـﻢ ﻓﻘـﺮ ﻭﻻ ﻳﺴﻠـﻂ * ﻋﻠﻴﻬﻢ ﺍﻷﻋﺪﺍﺀ ﻳﺎ ﻣﻦ ﻳﻘﺴـﻂ

ﺭﻓﻌﺘﻬﻢ ﻓﻀﻼً ﺑﺬﻛﺮﻙ ﺍﻟﻌﻈﻴـﻢ *ﻓﺄﻏﻨﻬﻢ ﻃﺮﺍً ﺑﻔﻀﻠـﻚ

ﺍﻟﻌﻤﻴـﻢ

ﺣﻤﻴﺘﻬﻢ ﻋﻦ ﺫﻛﺮ ﻛـﻞ ﻏﻴـﺮ * ﻓﺎﻣـﻸ ﻗﻠﻮﺑﻬـﻢ ﺑﻜـﻞ ﺳـﺮ

ﻣﻠﻜﻬـﻢ ﺍﻟﺪﻳـﺎﺭ ﻭﺍﻷﻣــﻮﺍﻝ * ﻭﻧﺠﻬـﻢ ﻭﺃﻋﻄﻬـﻢ ﺃﻧـﻔـﺎﻻ

ﺃﻗﻢ ﻭﺟﻮﻫﻬﻢ ﻟﺪﻳﻨـﻚ ﺍﻟﻘﻮﻳـﻢ * ﻭﻣﺪ ﻓﻴﻬـﻢ ﺑﻔﻀﻠـﻚ

ﺍﻟﺠﺴﻴـﻢ

ﻧﻠﻬﻢ ﻭﺯﺩﻫـﻢ ﺑﻘـﺪﺭ ﺻـﺪﻕ * ﻛـﻞ ﻣﺮﻳـﺪ ﻭﺑﻘـﺪﺭ ﺷـﻮﻕ

ﺇﻧﻲ ﺍﺭﻳﺪ ﻣﻨـﻚ ﺑـﻞ ﻭﺗﻌﻠـﻢ * ﺇﻧﻲ ﺃﺭﻳﺪ ﻣﻨﻚ ﺑـﻞ ﻭﺗﺮﺣـﻢ

ﻟﻚ ﻭﻣﻨـﻚ ﺛـﻢ ﻓﻴـﻚ ﻛﻠﻤـﺎ * ﻃﻠﺒﺘﻪ ﻭﺃﻧﺖ ﺗﻌﻄـﻲ ﺍﻟﺤﻜﻤـﺎ

ﺭﺟﻮﺕ ﺇﻧﻨﻲ ﺭﺟﻌـﺖ ﻣﻨﻜـﺎ * ﺑﻜـﻞ ﻣـﺎ ﺳﺄﻟـﺘـﻪ ﺇﻟﻴـﻜـﺎ

ﺣﺴﻦ ﺧﻮﺍﺗﻢ ﺍﻷﻟـﻰ ﻭﺍﻟﻮﻧـﺎ * ﻭﺃﻋﻄﻨﺎ ﻣـﺎ ﻓـﺎﺕ ﺍﻷﻭﻟﻴﻨـﺎ

ﻳﺎ ﻣﻦ ﻳﺠﻴﺐ ﺩﻋﻮﺓ ﺍﻟﻤﻀﻄـﺮ * ﻓﺎﻟﺘﻜﺸﻔﻦ ﻣﺎ ﻣﺴﻨﺎ ﻣﻦ

ﺿـﺮ

ﻣﺼﻠﻴﺎُ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺍﻟﻤﺼﻄﻔـﻰ * ﻭﺁﻟــﻪ ﻣﺴﻠـﻤـﺎً ﻣﺸـﺮﻓـﺎ

Seyyida Aisha jeffries Cisse speech

Click to download Seyyida Aisha jeffries Cisse lecture at ONLINE BAYE MAOLUD CELEBRATION by MUHAMMADAN FAMILY GROUP ON WHATSAPP


https://www.dropbox.com/m/browse?path=%2FSeyyida+Aisha+jeffries+Cisse

Tezkiyatul Nafsi: The essential tool for worshipping.... Written by: Giwa Ibrahim Baye Admin of MEEMS & MUHAMMADAN GROUP

What is purpose of creation?

Allah said "He doesn't create the jinns and man except they worship/serve Him..." Jinns is mentioned before man in the hadith above because they are the first inhabitant on earth,but later dethroned due to misused of opportunity given to them..
Worship should be performed by the whole man i.e entirety of man. Human being is more than one entity,it has more than one component,apart from part of the body i.e leg,head etc. "Man has two life lives in two worlds in one existence" which is body and soul..Body is the apparent part that live on earth and the soul is the inner part that lives in inner world.
Human being must worship with this three things: body,soul, and spirit because they are the component that makes the whole man,spirit is part that is given directly from God, its spirit that is out of beings during sleeping, soul is force in man which generally inclined harming him, it shall be discuss extensively later in the book.

INSTRUMENTS OF WORSHIP
Three things are involved in worship as we said earlier which are:
1. Body: it is the tool for worshipping with physical body,which is "fiqh".
2. Heart:- ilm taoheed or ilm kalam are tools to worship through heart.
3. Soul:- knowledge of tasawwuf or mystics is used to worship the soul.
NOTE: if man don't worship with these three components,he may not be blessed. It means the type of component the man used to worship determine the level of his faith. If he worship with body alone,it makes him a Muslim, but if its with heart,it makes him a Mu'meen and if he worship with his soul, that makes him Muhseen. The level of Muhseen can't be attained unless the other level has been passed. Allah says " all your hearings,seeings and inner beings or feeling i.e mind will be accounted for.."This Ayat implies every components is very important.
Shaykh Ibrahim said in His Ruhu li Adab that seek for four type of knowledge,which he mentioned in it that "study the nature of soul due to its trencheous nature because every components has its shortcomings,even Ruhu,despite been from God; because they are differs though they are all good but due to small shortcomings..
://nasrul-ilm.blog.co.uk/2014/10/11/tezkiyatul-nafsi-19541221/


Concept of Nafsi

What is Nafsi?
This is a force in man which generally inclined towards harming him,in his religious activities or moral affairs. It is making use of other components i.e it control them.
Faculties of Soul(nafsi)
According to many scholars,it is classified into four:
1. Power of intelligent(Al-kuwatul Al-akiliyah):- it helps to distinguish between true and false, right and wrong etc.
2. Power of Anger(Al kuwatu ghazabiyah):- it is very ferocious,it enable to defend during external aggression..
3. Power of desires,attraction(kuwatu shaawiyah):- it is power that makes man to be liking things like woman and worldly things. it helps to continue man existence..
4. Power of imagination( kuwatul wahamiyyah):- it helps to know what will happen by considering what has happened and what is happening to know what will later happen through the imaginary power. It is power used by reserchers..
This four powers can be weak or strong, and the power that dominates in man determine the kind of person he is.
However,human soul is a battle field where there is struggle on which power to dominate and this involve fierce fighting and great struggle, that is why purification of soul is called "Jihad Akbar",because it involved fighting,conquer and taming it..
Also,the four powers determine ones appearance in barzakh. Barzakh means Hereafter,that is the next world man will be after dealth and before the day of judgement..
Purification of soul is used to address ones self not another person, because same activities or works can be done by two different people and one earn reward and other person earn punishment..
For a man to be successful,all the four powers( kuwatu batiniyah) should be brought or control by power of intelligent,if that is done, the soul has been purified..though all the powers are good and important but depends on how its controlled..


             Purification of soul

This is systematic struggle against rebellion self through constant meditation,zikr and other devotional activities within the shariah under the competent Murshid to have tranquility.
State of soul
The man stands between two extreme;
1. below the beast i.e status of animal.
2. above the status of the angel..
The state of soul are classified into:
1. The Commanding Self (nafs al ammara),
2. The Blaming Self (nafs al lawwama),
3. The Inspired Self (nafs al mulhimah),
4. The Satisfied Self (nafs al mutmainnah),
5. The Consenting Self (nafs al radiyah),
6. The Consent-Given Self (nafs al mardiyyah),
7. The Purified Self (nafs al safiyyah).
The phrase of "states of Nafs" denotes basically the "stages of consciousness". When the consciousness takes shape in the beginning, it considers all the carnal desires as if they are its own desires because it recognizes itself as a physical body as a result of its database. Thus, it leads a life completely focused on the needs and pleasures of the body. This is identified as the Commanding Self. At that level of understanding, the consciousness recognizes itself as a physical body. While still accepting himself as a body, thinking that his life will never come to an end but go on in some way after the body dies, and that he will experience the consequences of his deeds in this world, the Self begins to feel regret because he realizes his possible wrongdoings while considering his future life after death. This state is described as blaming the Self.
As seen above, the Self at both of these levels, that are the states of consciousness, are connected to and focused on the physical body. The consciousness at that state is not aware of its heaven (sama) yet. Its world is the earth (ardh), the physical body. All his delights, concerns and struggles are connected with his ardh, that is his body. If a person's consciousness realizes that it is not in fact a body but a reflection of the universal oneness or an expression of the qualities possessed by the universal oneness, at the level that its capacity allows, such awareness is called as "the Inspired Self" (nafs al mulhimah) in view of its characterization because such awareness is realized through inspirations (ilham). At that level of understanding, the consciousness begins getting rid of the idea of accepting himself as a body. He sometimes feels himself as a body and sometimes as something separate from the body. However, what kind of an entity he is at that state of feeling separate from the body is not clear to him yet. Also, that is not a state that can be experienced through knowing. This stage of understanding for the consciousness is the most difficult stage of life. There, the consciousness faces many contradictions. He may sometimes consider himself as a servant, other times as a God, experiencing the odd results of such sensations. The person, who sees himself as God at that stage, may even find the level of sainthood (walayat) as lowering for himself. He may, thus let loose all his values and fall on a completely corporeal life. For people of true faith (muhaqqikun), the act of "reading" begins to be practiced at that level of consciousness. When reading the system, which is called "Sunnat-Allah", is initiated for such a consciousness, then the "why"s of "what" RasulAllah brought opens to him at the level of realization known as "certainty through Haqq (haqq ul yakeen)". He becomes khaneef (worship-free of a God) at that station. His is "actual belief" in the one named as "ALLAH" at that level. He is purified from the spiritual power of "heartless discovery, unveiling" (kashf-i zulmani) and possesses the spiritual power of "caring discovery" (kashf-i noorani). He begins to perceive the secrets of the Qur'an that rule till Doomsday. He who experiences that spiritual state is called as "arif" (Aware -Gnostic). Almost all the persons whose believers (ahl-al taqlid) among common people assume them to be saints (awliya) and even regard them suitable for the spiritual status of Ghawth, Qutb (chief center authorities of spiritual influence) and are at that realm of consciousness. Those persons may sometimes think themselves as real possessors of those spiritual positions (martaba) due to their level of comprehension, whereas theirs is yet no more than a small accumulation of water coming down from the fountain of sainthood (walayat).

                Diseases of the Soul

There are many diseases of the soul that are to be purified which are: Riyah, Ujb(self conscious),kibr(pride),Takabur(arrogance), Envy,false hope...

UJB (Self-conceit)

This is blame worthy state of the soul in which man thinks highly of himself on account of advantage real or imagine..

Say: Shall We inform you who will be the greatest losers in their deeds? Those whose efforts are wasted away in the life of the world, while they think that they are doing

something good. (Qur'an, 18: 103-4)

Imam Ali (ra) said:The one into whose heart 'ujb permeates is destined to be destroyed. [Al‑Saduq, al-Amali, p.447]

Imam Musa al-Kazim (ra) said: "There are several levels of 'ujb . One of them is when one's bad actions appear to him as good; he reckons them as good and loves himself, imagining that he is performing virtuous deeds. Another level of 'ujb is represented by a person who believes that by having faith in God he has done God a favour; whereas (in reality) it is God Almighty who has conferred a favour on him (by endowing him with faith).[Al-Kulayni, al-Kafi , vol. 2, p. 313,hadith # 3].

`Ujb is a feeling of exaggeration of

one's virtues and good deeds, their

overestimation and satisfaction with

them, accompanied with a sense of

superiority on their account. A person with ujb considers himself free from all shortcomings and faults. In contrast, a feeling of pleasure and delight on performing virtuous deeds accompanied with a sense of humility and modesty before God and gratitude for His favours is not 'ujb, but is a praiseworthy trait.

Imam Ali (ra) said: The person who imagines himself to be great in the eyes of God is worthless. [Al-Amidi, Ghurar ul-Hikam wa Durar ul-Kalim, hadith # 8609]. While describing the attributes of a wise person, the Prophet of Allah (saw) said: He takes the few good deeds of others as abundant in number and considers his numerous good deeds as few. [Al-Noori, Mustadrak al Wasail,vol.1, p. 132, hadith # 184].

Various Degrees and Types of ujb

1. The first degree of 'ujb is with regards to faith and belief in true

doctrines. In it, a person believes to have conferred a favour on God by having faith in Him, or by performing the duties enjoined by Him and His Prophet (saw), or by propagating His message, he has contributed to the splendour of His religion. In his heart he thinks in this manner although he would not reveal it openly.

2. The second degree of 'ujb is in good traits and qualities , where the afflicted person considers himself to be a favourite of God, and includes himself among those who are nearest to Him. If he hears the names of His awliya , he imagines himself to be one of them, although, he overtly projects an image of humility. If any disaster befalls him, he thinks it is due to his closeness to God.

3. The third degree of 'ujb is with

regards to virtuous deeds. In this case, a person considers himself worthy of being rewarded by God in return for his good behaviour and deeds. He considers himself as a true believer and that it is obligatory on God to befriend him in this world and grant him higher stations in the Hereafter. But in his heart he questions the justness of His actions that causes the sincere and pious to suffer, and the apparent kindness He showers upon hypocrites in this world. He pretends to be happy and contended

with His will and judgement outwardly but nurses in his heart a feeling of hatred against Him.

4. Another type of 'ujb is when a

person considers himself more superior and pious to others and regards himself as a better human being. He considers himself to be more perfect than others in the observance of wajibat (compulsory

duties) and muharramat (prohibited

things). He excludes every individual

from Divine grace and mercy, and

considers them a right belonging to

himself or to some persons like him. He is sensitive to the errors of others, but overlooks his own faults. He thinks of others as imperfect and insignificant beings, views them disdainfully in his heart and treats them with contempt. Ultimately he arrives at a point when he denies whatever virtue he perceives in

others.

5. Yet another type of ujb relates to the vicious beliefs and evil deeds of faithless individuals, which makes them proud and think highly of themselves. They consider themselves to be men of liberal thinking and open minds, free

from all fetters and bonds. They link the faith and belief in God with superstition; consider the belief in religious teachings as narrow mindedness, and good character and behaviour as a signs of weakness of personality. They look down upon the performance of good deeds and

consider evil acts as accomplishments. These ignorant and negligent persons consider themselves to be learned and aware and do not listen to any admonition or advice, which often produces opposite effects of them.

Individuals who posses this type of ujb are the most wretched of human beings. Imam al‑Sadiq (ra) said, "The Devil says, `If I subdue the son of Adam in three things, I do not care whatever he may do (from then on), as his good deeds will not be accepted:

(1) When he overestimates his good deeds.

(2) When he is forgetful about his sins.

(3) When 'ujb permeates him. '" [Al‑Saduq al‑Khisal , vol. 1, p. 112,

hadith # 86].

The Evil Consequences of ujb

Ujb is a destructive and dangerous vice in itself that spoils the faith and deeds of the common and pious alike. According to the traditions

reported from the Ahlul Bayt (ra), ujb is worse than sin, so much so that God makes a believer commit sin so that he may be saved from 'ujb. In addition, `ujb is one of the greatest dangers to ones spirit. After death and in the purgatory (barzakh), the possessor of this evil disease experiences a frightful loneliness.

Ujb leads to a number of major sins and evil traits. When its roots permeate a human heart, it leads the person to apostasy and shirk. In addition, a person afflicted with `ujb

never cares to rectify himself. Rather, he considers himself as a pious and virtuous person. He belittles his sins and never thinks of purging himself from them, and ultimately leads himself to eternal damnation. The dark curtain of 'ujb covers and corrupts his intellect, making

him blind to his own shortcomings, and prevents him from achieving any kind of perfection.

A person with `ujb is inclined towards riya' (showing off) and nifaq (hypocrisy). It also infects his behaviour with pride. Among other vices present in the person who is afflicted with 'ujb is viewing others with contempt and belittling them. This gradually takes him away from the path of humanity and leads to the path of cruelty, heartlessness

and destruction.

Imam Ali (a) said: No loneliness can be compared in dreadfulness to the one that is the result of 'ujb. [Nahjul Balagha, saying # 113]. Also said: The person who has 'ujb has no intellect . [Al-Amidi, Ghurarul-Hikam wa Durar ul-Kalim, hadith #1008].

Advice to cure ujb

A person can detect `ujb in his personality by vigilance, being carefully critical of himself, and minutely analyzing his intentions and actions. He must sincerely implore God to bless him with the insight of his own faults and weaknesses. He should remember that when God befriends someone, He first blesses him with the awareness of his own shortcomings and mistakes. Remember that life, power, knowledge, and other achievements are the shadows of God's attributes. Every good deed, worship, talent, and opportunity is attained due to His blessings and grace. Without His permission, no creature can do a single good deed. Look at the good actions and worship you have done so far: Were they really sincere, without any error and only for the sake of God? Can you really claim that God should give you perfect reward for your good deeds? Or it is better that you understand that it was God's help that you got the chance to do good and that He covered many of your faults and bad intentions, and that you hope He will include such actions in the category of noble deeds. Realize that no creature on the surface of the earth can completely fulfil the demands of the worship and service of God. The prayers of Prophets and awliya bear testimony to the confessions of their failure in this regard. They were aware that even if they spent their whole lives, they would not be able to thank Him for His favours, let alone to pay the proper tribute due to His Essence and attributes. Thus one should always humbly admit his faults and ask forgiveness from God.

The vice of `ujb is the product of self‑love that makes a person overvalue his trivial deeds and underestimate the good deeds of others. Think about your own actions: How do you feel when God blesses you to perform a small good deed? Does it make you humble and

grateful before God? How do you view similar good actions of others? Is it difficult for your heart to accept them as good deeds? And how do you feel when you commit a sin? Does it make you feel ashamed in front of God or do you take it lightly and find excuses for it? How do you see similar actions of others? Do you pray to God to forgive them? Do you help them to leave sinful behaviour or do you feel hatred towards them?

When you offer salat , ponder over the meanings of al-hamdulillah (all praise is for God) and try to teach your heart that all the capabilities and qualities you posses and all the good that you have done so far have no praise, and it is God who deserves the real praise for all your good actions and talent.

In conclusion, Imam al-Baqir (ra) said: " Block the way of ujb with the marifah (gnosis) of the self. " [Mizan al-Hikmah, hadith # 11859].

ENVY (hasad)

........Or do they envy [other] people because of what Allah has given them of His bounty? (Qur'an, chapter 4, verse 54) Abu `Abd Allah (al‑Imam al‑Sadiq) (ra) said that the Apostle of God (saw) said that God Almighty addressed Musa ibn `Imran (ra) as follows:" O son of `Imran, never be envious of people concerning the favours I have conferred on them by My grace; do not glower at them, and do not succumb to your (envious) self. Indeed, the envious man is indignant at the bestowal of My favour, and contests My apportioning of gifts among My creatures. Whoever is such, he neither belongs to Me nor do I belong to him. " [Al-Kulayni, Usul

al‑Kafi ,vol. 2, p. 307, Bab al-Hasad ,

hadith no. 6]

Hasad or envy is a psychological state in which a person wishes for the deprivation of a blessing, talent, or merit possessed by another person (the mahsud ). Islamic ethical teachings shed light on the causes and motives of hasad and its harmful spiritual, moral and social effects, and offer practical solutions for combating this spiritual disease.

The Causes and Motives of Hasad

Qualities in others such as certain

intellectual, spiritual, and moral merits, or good and pious deeds, or outward factors such as honour, prestige and wealth can cause hasad. Also, immoral or negative traits that are imagined to be

merits can be a cause of hasad. Almost all of the causes of hasad are the products of a feeling of inferiority and dejectedness. When a person perceives others to be more perfect than himself, a feeling of inferiority seizes him, which, with the help of external factors and inner propensities, generates the feeling

of envy in his heart.

The scholar al‑`Allamah al‑Majlisi has mentioned seven causes and motives of hasad. We have listed these causes and in some cases provided examples of hasad corresponding to the cause: Enmity : Hasad can be the result of enmity. For example, enmity against another family, tribe or group can cause

one to envy successes they achieve.

The sense of one's supremacy : The hasid (one who envies) anticipates the pride of the mahsud on account of a merit mahsud enjoys. Not having the patience to put up with this pride, the hasid feels a sense of superiority and earnestly desires the loss of this merit.

* Kibr (pride) and Wonder: The hasid

high‑handedly treats the person who is conferred some merit, favour, or talent, and may wonder to see a great blessing enjoyed by the object of his envy. For example, a wealthy individual outwardly looks with disdain upon the respect enjoyed by a poor person believing that he deserves to be the recipient of such

admiration.

* Fear and Love of authority : Also, the envious man is fearful of some

hindrance on the part of the person

enjoying an advantage or talent or merit that may frustrate his cherished objectives. Such fear manifests itself when one's acquiring or preserving authority over others requires that nobody should share his advantages or

merits. For example, one who wishes to be re-elected as the leader of an

organization may desire that no other member step forward and exhibit leadership skills such as eloquence of speech and efficiency of organization and mobilization.

* Viciousness of nature: A human being of vicious nature does not like to see others enjoying any kind of good whatsoever.Such a person always greets news of anothers good fortune for example, in education or business, with sarcasm, pessimism, and ridicule or with other unethical tactics or conduct.

The Evil effects of Hasad

Envy is one of the deadliest diseases of the heart and it produces additional vices such as hypocrisy, backbiting, slandering, abuse, taunting, and torturing, all of which are grave sins. This hideous condition makes the human

heart so narrow and gloomy that its

effects pervade the realm of one's inner and outer being. The fears and grief of the hasid revolve around the person(s) of whom he is envious.

The hasad he harbours in his heart

blinds him to the virtues of the envied, and he becomes unhappy over the blessings of God conferred upon the mahsud . The spiritual light and the divine spark of faith which makes the human heart greater than anything else in the world cannot go along with the darkness and narrowness caused in it by hasad. The heart becomes grieved and

depressed, the chest narrow and

suffocated, and the face grim and

frowning. The more this state gains in strength, the more it diminishes the brightness of faith, while this faith is the source of his salvation in the Hereafter and the life and vigour of his heart. Eventually this disease reduces the hasid into a helpless wretch.

The Prophet Muhammad (saw) said:

Beware! Do not bear enmity with the

blessings of Allah. When asked about the people who bear enmity with the blessings of Allah, he (s) replied: Those who are envious. (Al-Mu`tazali, Sharh Nahj al-Balagha , vol.1, p. 315)

Imam Ali (ra) said: Envy is a great trap of Satan. (Al-Amadi, Gharar al-Hakam wa darar al-Kalam , hadith no. 1133) also said: A hasid is a sick

person though he (may) physically appear to be healthy. (Gharar, hadith no. 1963) Muhammad ibn Muslim reports that al-Imam al‑Baqir (ra) said: A man may be forgiven for something done in a fit of anger, but hasad devours faith as fire consumes wood. (Al-Kulayni, Usul

al‑Kafi , vol. 2, p. 306, Bab al-Hasad ,

hadith no. 1) Imam Ja`far al-Sadiq (ra) is reported to have said: Satan says to his soldiers: Instil hasad and disobedience of Allah among them (bani Adam) as these are equal to shirk (polytheism) in the eyes of Allah. (Al-Kulayni, Usul al-Kafi , vol. 2, p. 327, Bab al-Baghy , hadith no.2)

Imam Ja`far al-Sadiq (ra) said

that Luqman (as) said to his son: There are three signs of a Hasid :

(1) He is a backbiter at the back.

(2) He is a flatterer in front.

(3) He is happy when a misfortune befalls (the envied). (Al-Saduq, Al-Khisal , p. 121, hadith no. 113)..

The Cure for this Disease

If you suffer from this deadly disease, seriously contemplate the enormity of its devastating effects on your faith. Consider taking following steps to purge it from your heart: Know that your envy doesn't harm your mahsud , nor does it make him lose any of his favours and merits. You shall ever suffer in grief, pain, and anguish while the mahsud is in a state of bliss and joy. In the Hereafter as well your envy will benefit your mahsud, especially if it results in backbiting or slandering as your good deeds will be assigned to the mahsud.

Force yourself to be affectionate with the mahsud . The aim of your kindness should be to cure yourself of envy. Your inner self will ask you to ill-treat or hurt him, but you must act against these inclinations and be friendly to him. You must respect him and gradually convince your heart to respect him. Try to see his virtues yourself and think that these are favours of Allah on him. Force yourself to speak in his praise and make his good qualities known to

others. Though your behaviour will be unnatural in the beginning, since your aim is self‑rectification, it will gradually become less artificial. InshaAllah, day by day this will become a reality and your heart will follow your tongue to appreciate his virtues and good qualities. You should convince yourself and make it understand that your mahsud is

a creature of God; perhaps it is God's

grace that He has selected him for the advantages and blessings he enjoys that you do not (currently) possess. If, God forbid, the object of your envy is a scholar endowed with knowledge or piety, you must understand that he is from the chosen ones of God, blessed by great merit. Try to generate love and

humbleness towards him.

At any stage during your treatment,

don't think that this moral vice is not

curable; this erroneous notion is

inspired by Satan and the lower self (al-nafs al-ammara ), who want to frustrate your efforts of curing yourself. Have hope in God Almighty Who has promised that He will guide those who struggle and help them through His invisible grace and increase their capacities. (Imam Al-

Khomeini, Forty Hadith , chapter 5 Hasad)

Conclusively, Hasad is a disease of the soul that has grave psychological, moral, and social consequences. Fortunately, with faith and, sincere and persistent efforts, it is curable. A faithful person is optimistic, has a hopeful attitude towards God, and is satisfied with the way He has divided His bounties among His creatures.

Imam Ali (ra) said: The person who gives up hasad is loved by people. (Al-Majlisi, Bihar al-Anwar , vol. 77, p. 237, hadith no. 1)..

The purified soul must have: ikhlas,Tawakul,Khaof wa rajah,zuhud,sobru(patience),shukru(thankfulness..

               IKHLAS( sincerity)

Ikhlas (sincerity) is to do everything, internal and external, only desiring the pleasure of God. It is to forget the eyes of the people, and whether they view your deeds or not, with the only thing on your mind that God is watching you.

Imam Al-Ghazali said that: "If you want to know whether something you did was purely for the sake of God or not, you should test your reaction when someone acts ungratefully. Do you feel self righteous, like you were doing the person a favor? Do you feel angry that they did not appreciate your work? It may not mean that your act was ostentatious, but it points to the fact that it was not solely for the sake of God. We were expecting, at the very least,recognition and respect from the person as a result of the good we did to them.

This is closely linked to sincerity " that you are worshipping God as though you see Him and you know that He sees you".

Sincerity is the foundation of any work that we do – if the foundation is corrupt, then the building can easily be broken. Does this only apply to specific acts of worship or can it also apply to regular habits?

God says in the Quran: {Say, “Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds} (Al-An'am 6:162).

               How to purify soul

1. You have to be love to be purify i.e genuine intention that you want to be purified within you and Allah.

2. You need a competent Mursheed because you want to be healed and you can't do it yourself.

However, if there is no Mursheed, soul can be purified by:

1. Seek istighfar and taobah frequently and many times,with full concentration,and this can be achieve by remembering your sin during istighfar process.

2. Be sincere in all your deeds.

3. Attend good fellowships.

4. Always apply what you have read to yourself not another person.

5. Pray to God to purify you.

6. You must deceit from making fame.."Allahumo sogiri duniya fi ayunina wa azim jalakaka fi qulubina wa amitna bi mardotika wa azimna ala dunika watohati ka ya Allah....

Conclusively, purification of soul is very essential in which it is determinate of ones self, if a man can purify his soul or heart,he may not be accepted by God..Prophet said "ina laha tahala toyyib la yakbalu ila tayyib..."He won't accept anything that is not pure...that is why our soul have to be purified..May Almighty Allah make it easy for us..wasalam alaykum waramatulahi wabarakatu. 

REFERENCES 

#Dr A A Giwa's lecture at TIMSAN SOUTHWEST #CONFERENCE @ LAUTECH. 

#www.google.com/disease of the soul