HISTORY OF BATTLE OF BADR, 17th RAMADAN 624 A.D

Bismillah hir-Rahman nir-Rahim (In the name of Allah, the Beneficent, the most Merciful)

  The Battle of Badr was a turning point in the chronicle of Islam in that the glorious acquisition of victory against grave probability established a benchmark of truth never dared to be argued against.
  The Battle of Badr was fought on the 17th of Ramadan in 624 A.D (the second year of the Hijra) about 50 miles south-west of Madina (or Yahtrib as it was then ascribed) near the point where the then Madina-Syria caravan route wound its way through a complex terrain.
  It was here that a group of 313 Muslims men, mostly without arms and with two horses and 70 camels amidst them, led by Prophet Muhammad (peace be upon him), met a well-armed and well-equipped army of their pagan enemies of Makkah, numbered over a thousand, and won, by Allah's decree.
  The Makkan army had amid its influential some of the most skilled combatants of Arabia, including Abu Jahl, the persecutor of Islam. After individual contests, according to the traditions of Arabia, between Hamza, Ali and Obaidah on the side of the Muslims and three braves from the Makkan ranks, a pitched battle ensued. The stakes were great.
  Both the forces engaged in physical encounter valiantly but the Muslims were engrossed by holy zeal. During the peak of the battle, the Holy Prophet (peace be upon him) was not unmindful of God and earnestly beseeched Him: "O Lord, forget not Thy promise of assistance. O Lord, if this little band were to perish, there will be none to offer unto Thee pure worship."
  It was unfeasible, devoid of the miraculous aid of God, for such a diminutive an unprepared force, as was the Muslim band, to trounce the outsized and well-equipped vigour of the adversary. But their firmness, zeal and obedience won them divine aid.
  The modest displaced community of Makkan Muslims, with their friends in Madina, had ordered themselves into a God-fearing centre of population, and for that very basis were in persistent danger of being attacked by their pagan enemies of Makkah, in alliance with some of the disaffected rudiments (hypocrites) in or near Madina itself. The desire of the Makkans was to congregate all the assets they could, and with an overpowering force, to compress and eradicate the divine messenger and his party.
  Abu Sufyan, a chief of pagan Makkah was leading an opulently laden caravan from Syria to Makkah, calling for armed aid at his most convenience, at a time where trade amongst them was at its richest. There were two alternatives before Muslims in Madina, to either have themselves being overwhelmed by the Makkans with all the resources from the rich Syrian trade, or to take direct action and stand unified in the face of adversity as prescribed by divine will, and the latter came to their benefit.
  The Muslims had no more than 300 men, ill equipped to resist the force. But if they could defeat it, it would shake the egocentric autocracy which was in tenure in Makkah.
  Muhammad (Peace be upon him) stretched forth his hand and supplicated to Allah until his cloak fell off his shoulders. Abu Bakr (Radhi' Allahu Anhu) came up to him, picked his cloak, and put it back on his shoulders and said:

"O Prophet of Allah! You have cried out enough to your Lord. He will surely fulfil what He has promised you."
- Saheeh al-Bukhari.

Immediately, Allah responded to the supplication and sent Angels for help, Allah says:

"(Remember) when you sought help of your Lord and He answered you saying, 'I will help you with a thousand Angels each behind the other in succession."
- Surah al-Anfal V 8.9

The Messenger of Allah (Peace be upon him) raised his head and said cheeringly: "O Abu Bakr, glad tidings are there for you; Allah's victory has approached, by Allah I can see Jibrail on his mount in the thick of a sandstorm."

Then he recited the verse:

"Their multitude will be put to flight and they will show their backs."
- Surah Al-Qamar V 54.45
Ibn Abbas (Radhi' Allahu Anhu) said, "When the two armies drew closer to each other, Allah made the Muslims look fewer in the eyes of the idolaters and the idolaters look few in the eyes of the Muslims. The idolaters said: "These people (Muslims) are deceived by their religion."
  The significance of the triumph at Badr, was consequently far reaching. It gave the promising Muslim state of Madina the much essential moral strength to stand fearless at a time when the Holy Prophet (peace be upon him) had almost lost all anticipation of withstanding the persecution.

"And He caused rain to descend on you from the sky to clean you thereby and to remove from you the Rijz (whispering, evil suggestions, etc.) of Shaytan, and to strengthen your hearts, and make your feet firm thereby."
- Surah al-Anfal 8. 11.

  The Battle of Badr dealt a rigorous blow to the stature of agnostic Makkah, and won the right of life by divine decree for many a Muslims, who chose to defend their rights and opportunity to practise Islam freely in their desired land.
  'The war that a Muslim wages is not in order to accumulate worldly benefits. He resorts to it for the moral and social reform of the world and does so when the opposing forces make it impossible to bring about reform by means of persuasion and preaching.'
- Surah Al-Anfal, V 8.1

SAHABAH THAT FOUGHT THE BATTLE OF THE BADR

1. Sayyiduna Muhammad Rasulullah s.a.w.
2. Abu Bakar as-Shiddiq r.a.
3. Umar bin al-Khattab r.a.
4. Utsman bin Affan r.a.
5. Ali bin Abu Tholib r.a.
6. Talhah bin ‘Ubaidillah r.a.
7. Bilal bin Rabbah r.a.
8. Hamzah bin Abdul Muttolib r.a.
9. Abdullah bin Jahsyi r.a.
10. Al-Zubair bin al-Awwam r.a.
11. Mus’ab bin Umair bin Hasyim r.a.
12. Abdur Rahman bin ‘Auf r.a.
13. Abdullah bin Mas’ud r.a.
14. Sa’ad bin Abi Waqqas r.a.
15. Abu Kabsyah al-Faris r.a.
16. Anasah al-Habsyi r.a.
17. Zaid bin Harithah al-Kalbi r.a.
18. Marthad bin Abi Marthad al-Ghanawi r.a.
19. Abu Marthad al-Ghanawi r.a.
20. Al-Husain bin al-Harith bin Abdul Muttolib r.a.
21. ‘Ubaidah bin al-Harith bin Abdul Muttolib r.a.
22. Al-Tufail bin al-Harith bin Abdul Muttolib r.a.
23. Mistah bin Usasah bin ‘Ubbad bin Abdul Muttolib r.a.
24. Abu Huzaifah bin ‘Utbah bin Rabi’ah r.a.
25. Subaih (maula Abi ‘Asi bin Umaiyyah) r.a.
26. Salim (maula Abu Huzaifah) r.a.
27. Sinan bin Muhsin r.a.
28. ‘Ukasyah bin Muhsin r.a.
29. Sinan bin Abi Sinan r.a.
30. Abu Sinan bin Muhsin r.a.
31. Syuja’ bin Wahab r.a.
32. ‘Utbah bin Wahab r.a.
33. Yazid bin Ruqais r.a.
34. Muhriz bin Nadhlah r.a.
35. Rabi’ah bin Aksam r.a.
36. Thaqfu bin Amir r.a.
37. Malik bin Amir r.a.
38. Mudlij bin Amir r.a.
39. Abu Makhsyi Suwaid bin Makhsyi al-To’i r.a.
40. ‘Utbah bin Ghazwan r.a.
41. Khabbab (maula ‘Utbah bin Ghazwan) r.a.
42. Hathib bin Abi Balta’ah al-Lakhmi r.a.
43. Sa’ad al-Kalbi (maula Hathib) r.a.
44. Suwaibit bin Sa’ad bin Harmalah r.a.
45. Umair bin Abi Waqqas r.a.
46. Al-Miqdad bin ‘Amru r.a.
47. Mas’ud bin Rabi’ah r.a.
48. Zus Syimalain Amru bin Amru r.a.
49. Khabbab bin al-Arat al-Tamimi r.a.
50. Amir bin Fuhairah r.a.
51. Suhaib bin Sinan r.a.
52. Abu Salamah bin Abdul Asad r.a.
53. Syammas bin Uthman r.a.
54. Al-Arqam bin Abi al-Arqam r.a.
55. Ammar bin Yasir r.a.
56. Mu’attib bin ‘Auf al-Khuza’i r.a.
57. Zaid bin al-Khattab r.a.
58. Amru bin Suraqah r.a.
59. Abdullah bin Suraqah r.a.
60. Sa’id bin Zaid bin Amru r.a.
61. Mihja bin Akk (maula Umar bin al-Khattab) r.a.
62. Waqid bin Abdullah al-Tamimi r.a.
63. Khauli bin Abi Khauli al-Ijli r.a.
64. Malik bin Abi Khauli al-Ijli r.a.
65. Amir bin Rabi’ah r.a.
66. Amir bin al-Bukair r.a.
67. Aqil bin al-Bukair r.a.
68. Khalid bin al-Bukair r.a.
69. Iyas bin al-Bukair r.a.
70. Uthman bin Maz’un r.a.
71. Qudamah bin Maz’un r.a.
72. Abdullah bin Maz’un r.a.
73. Al-Saib bin Uthman bin Maz’un r.a.
74. Ma’mar bin al-Harith r.a.
75. Khunais bin Huzafah r.a.
76. Abu Sabrah bin Abi Ruhm r.a.
77. Abdullah bin Makhramah r.a.
78. Abdullah bin Suhail bin Amru r.a.
79. Wahab bin Sa’ad bin Abi Sarah r.a.
80. Hatib bin Amru r.a.
81. Umair bin Auf r.a.
82. Sa’ad bin Khaulah r.a.
83. Abu Ubaidah Amir al-Jarah r.a.
84. Amru bin al-Harith r.a.
85. Suhail bin Wahab bin Rabi’ah r.a.
86. Safwan bin Wahab r.a.
87. Amru bin Abi Sarah bin Rabi’ah r.a.
88. Sa’ad bin Muaz r.a.
89. Amru bin Muaz r.a.
90. Al-Harith bin Aus r.a.
91. Al-Harith bin Anas r.a.
92. Sa’ad bin Zaid bin Malik r.a.
93. Salamah bin Salamah bin Waqsyi r.a.
94. ‘Ubbad bin Waqsyi r.a.
95. Salamah bin Thabit bin Waqsyi r.a.
96. Rafi’ bin Yazid bin Kurz r.a.
97. Al-Harith bin Khazamah bin ‘Adi r.a.
98. Muhammad bin Maslamah al-Khazraj r.a.
99. Salamah bin Aslam bin Harisy r.a.
100. Abul Haitham bin al-Tayyihan r.a.
101. ‘Ubaid bin Tayyihan r.a.
102. Abdullah bin Sahl r.a.
103. Qatadah bin Nu’man bin Zaid r.a.
104. Ubaid bin Aus r.a.
105. Nasr bin al-Harith bin ‘Abd r.a.
106. Mu’attib bin ‘Ubaid r.a.
107. Abdullah bin Tariq al-Ba’lawi r.a.
108. Mas’ud bin Sa’ad r.a.
109. Abu Absi Jabr bin Amru r.a.
110. Abu Burdah Hani’ bin Niyyar al-Ba’lawi r.a.
111. Asim bin Thabit bin Abi al-Aqlah r.a.
112. Mu’attib bin Qusyair bin Mulail r.a.
113. Abu Mulail bin al-Az’ar bin Zaid r.a.
114. Umair bin Mab’ad bin al-Az’ar r.a.
115. Sahl bin Hunaif bin Wahib r.a.
116. Abu Lubabah Basyir bin Abdul Munzir r.a.
117. Mubasyir bin Abdul Munzir r.a.
118. Rifa’ah bin Abdul Munzir r.a.
119. Sa’ad bin ‘Ubaid bin al-Nu’man r.a.
120. ‘Uwaim bin Sa’dah bin ‘Aisy r.a.
121. Rafi’ bin Anjadah r.a.
122. ‘Ubaidah bin Abi ‘Ubaid r.a.
123. Tha’labah bin Hatib r.a.
124. Unais bin Qatadah bin Rabi’ah r.a.
125. Ma’ni bin Adi al-Ba’lawi r.a.
126. Thabit bin Akhram al-Ba’lawi r.a.
127. Zaid bin Aslam bin Tha’labah al-Ba’lawi r.a.
128. Rib’ie bin Rafi’ al-Ba’lawi r.a.
129. Asim bin Adi al-Ba’lawi r.a.
130. Jubr bin ‘Atik r.a.
131. Malik bin Numailah al-Muzani r.a.
132. Al-Nu’man bin ‘Asr al-Ba’lawi r.a.
133. Abdullah bin Jubair r.a.
134. Asim bin Qais bin Thabit r.a.
135. Abu Dhayyah bin Thabit bin al-Nu’man r.a.
136. Abu Hayyah bin Thabit bin al-Nu’man r.a.
137. Salim bin Amir bin Thabit r.a.
138. Al-Harith bin al-Nu’man bin Umayyah r.a.
139. Khawwat bin Jubair bin al-Nu’man r.a.
140. Al-Munzir bin Muhammad bin ‘Uqbah r.a.
141. Abu ‘Uqail bin Abdullah bin Tha’labah r.a.
142. Sa’ad bin Khaithamah r.a.
143. Munzir bin Qudamah bin Arfajah r.a.
144. Tamim (maula Sa’ad bin Khaithamah) r.a.
145. Al-Harith bin Arfajah r.a.
146. Kharijah bin Zaid bin Abi Zuhair r.a.
147. Sa’ad bin al-Rabi’ bin Amru r.a.
148. Abdullah bin Rawahah r.a.
149. Khallad bin Suwaid bin Tha’labah r.a.
150. Basyir bin Sa’ad bin Tha’labah r.a.
151. Sima’ bin Sa’ad bin Tha’labah r.a.
152. Subai bin Qais bin ‘Isyah r.a.
153. ‘Ubbad bin Qais bin ‘Isyah r.a.
154. Abdullah bin Abbas r.a.
155. Yazid bin al-Harith bin Qais r.a.
156. Khubaib bin Isaf bin ‘Atabah r.a.
157. Abdullah bin Zaid bin Tha’labah r.a.
158. Huraith bin Zaid bin Tha’labah r.a.
159. Sufyan bin Bisyr bin Amru r.a.
160. Tamim bin Ya’ar bin Qais r.a.
161. Abdullah bin Umair r.a.
162. Zaid bin al-Marini bin Qais r.a.
163. Abdullah bin ‘Urfutah r.a.
164. Abdullah bin Rabi’ bin Qais r.a.
165. Abdullah bin Abdullah bin Ubai r.a.
166. Aus bin Khauli bin Abdullah r.a.
167. Zaid bin Wadi’ah bin Amru r.a.
168. ‘Uqbah bin Wahab bin Kaladah r.a.
169. Rifa’ah bin Amru bin Amru bin Zaid r.a.
170. Amir bin Salamah r.a.
171. Abu Khamishah Ma’bad bin Ubbad r.a.
172. Amir bin al-Bukair r.a.
173. Naufal bin Abdullah bin Nadhlah r.a.
174. ‘Utban bin Malik bin Amru bin al-Ajlan r.a.
175. ‘Ubadah bin al-Somit r.a.
176. Aus bin al-Somit r.a.
177. Al-Nu’man bin Malik bin Tha’labah r.a.
178. Thabit bin Huzal bin Amru bin Qarbus r.a.
179. Malik bin Dukhsyum bin Mirdhakhah r.a.
180. Al-Rabi’ bin Iyas bin Amru bin Ghanam r.a.
181. Waraqah bin Iyas bin Ghanam r.a.
182. Amru bin Iyas r.a.
183. Al-Mujazzar bin Ziyad bin Amru r.a.
184. ‘Ubadah bin al-Khasykhasy r.a.
185. Nahhab bin Tha’labah bin Khazamah r.a.
186. Abdullah bin Tha’labah bin Khazamah r.a.
187. Utbah bin Rabi’ah bin Khalid r.a.
188. Abu Dujanah Sima’ bin Kharasyah r.a.
189. Al-Munzir bin Amru bin Khunais r.a.
190. Abu Usaid bin Malik bin Rabi’ah r.a.
191. Malik bin Mas’ud bin al-Badan r.a.
192. Abu Rabbihi bin Haqqi bin Aus r.a.
193. Ka’ab bin Humar al-Juhani r.a.
194. Dhamrah bin Amru r.a.
195. Ziyad bin Amru r.a.
196. Basbas bin Amru r.a.
197. Abdullah bin Amir al-Ba’lawi r.a.
198. Khirasy bin al-Shimmah bin Amru r.a.
199. Al-Hubab bin al-Munzir bin al-Jamuh r.a.
200. Umair bin al-Humam bin al-Jamuh r.a.
201. Tamim (maula Khirasy bin al-Shimmah) r.a.
202. Abdullah bin Amru bin Haram r.a.
203. Muaz bin Amru bin al-Jamuh r.a.
204. Mu’awwiz bin Amru bin al-Jamuh r.a.
205. Khallad bin Amru bin al-Jamuh r.a.
206. ‘Uqbah bin Amir bin Nabi bin Zaid r.a.
207. Hubaib bin Aswad r.a.
208. Thabit bin al-Jiz’i r.a.
209. Umair bin al-Harith bin Labdah r.a.
210. Basyir bin al-Barra’ bin Ma’mur r.a.
211. Al-Tufail bin al-Nu’man bin Khansa’ r.a.
212. Sinan bin Saifi bin Sakhr bin Khansa’ r.a.
213. Abdullah bin al-Jaddi bin Qais r.a.
214. Atabah bin Abdullah bin Sakhr r.a.
215. Jabbar bin Umaiyah bin Sakhr r.a.
216. Kharijah bin Humayyir al-Asyja’i r.a.
217. Abdullah bin Humayyir al-Asyja’i r.a.
218. Yazid bin al-Munzir bin Sahr r.a.
219. Ma’qil bin al-Munzir bin Sahr r.a.
220. Abdullah bin al-Nu’man bin Baldumah r.a.
221. Al-Dhahlak bin Harithah bin Zaid r.a.
222. Sawad bin Razni bin Zaid r.a.
223. Ma’bad bin Qais bin Sakhr bin Haram r.a.
224. Abdullah bin Qais bin Sakhr bin Haram r.a.
225. Abdullah bin Abdi Manaf r.a.
226. Jabir bin Abdullah bin Riab r.a.
227. Khulaidah bin Qais bin al-Nu’man r.a.
228. An-Nu’man bin Yasar r.a.
229. Abu al-Munzir Yazid bin Amir r.a.
230. Qutbah bin Amir bin Hadidah r.a.
231. Sulaim bin Amru bin Hadidah r.a.
232. Antarah (maula Qutbah bin Amir) r.a.
233. Abbas bin Amir bin Adi r.a.
234. Abul Yasar Ka’ab bin Amru bin Abbad r.a.
235. Sahl bin Qais bin Abi Ka’ab bin al-Qais r.a.
236. Amru bin Talqi bin Zaid bin Umaiyah r.a.
237. Muaz bin Jabal bin Amru bin Aus r.a.
238. Qais bin Mihshan bin Khalid r.a.
239. Abu Khalid al-Harith bin Qais bin Khalid r.a.
240. Jubair bin Iyas bin Khalid r.a.
241. Abu Ubadah Sa’ad bin Uthman r.a.
242. ‘Uqbah bin Uthman bin Khaladah r.a.
243. Ubadah bin Qais bin Amir bin Khalid r.a.
244. As’ad bin Yazid bin al-Fakih r.a.
245. Al-Fakih bin Bisyr r.a.
246. Zakwan bin Abdu Qais bin Khaladah r.a.
247. Muaz bin Ma’ish bin Qais bin Khaladah r.a.
248. Aiz bin Ma’ish bin Qais bin Khaladah r.a.
249. Mas’ud bin Qais bin Khaladah r.a.
250. Rifa’ah bin Rafi’ bin al-Ajalan r.a.
251. Khallad bin Rafi’ bin al-Ajalan r.a.
252. Ubaid bin Yazid bin Amir bin al-Ajalan r.a.
253. Ziyad bin Lubaid bin Tha’labah r.a.
254. Khalid bin Qais bin al-Ajalan r.a.
255. Rujailah bin Tha’labah bin Khalid r.a.
256. Atiyyah bin Nuwairah bin Amir r.a.
257. Khalifah bin Adi bin Amru r.a.
258. Rafi’ bin al-Mu’alla bin Luzan r.a.
259. Abu Ayyub bin Khalid al-Ansari r.a.
260. Thabit bin Khalid bin al-Nu’man r.a.
261. ‘Umarah bin Hazmi bin Zaid r.a.
262. Suraqah bin Ka’ab bin Abdul Uzza r.a.
263. Suhail bin Rafi’ bin Abi Amru r.a.
264. Adi bin Abi al-Zaghba’ al-Juhani r.a.
265. Mas’ud bin Aus bin Zaid r.a.
266. Abu Khuzaimah bin Aus bin Zaid r.a.
267. Rafi’ bin al-Harith bin Sawad bin Zaid r.a.
268. Auf bin al-Harith bin Rifa’ah r.a.
269. Mu’awwaz bin al-Harith bin Rifa’ah r.a.
270. Muaz bin al-Harith bin Rifa’ah r.a.
271. An-Nu’man bin Amru bin Rifa’ah r.a.
272. Abdullah bin Qais bin Khalid r.a.
273. Wadi’ah bin Amru al-Juhani r.a.
274. Ishmah al-Asyja’i r.a.
275. Thabit bin Amru bin Zaid bin Adi r.a.
276. Sahl bin ‘Atik bin al-Nu’man r.a.
277. Tha’labah bin Amru bin Mihshan r.a.
278. Al-Harith bin al-Shimmah bin Amru r.a.
279. Ubai bin Ka’ab bin Qais r.a.
280. Anas bin Muaz bin Anas bin Qais r.a.
281. Aus bin Thabit bin al-Munzir bin Haram r.a.
282. Abu Syeikh bin Ubai bin Thabit r.a.
283. Abu Tolhah bin Zaid bin Sahl r.a.
284. Abu Syeikh Ubai bin Thabit r.a.
285. Harithah bin Suraqah bin al-Harith r.a.
286. Amru bin Tha’labah bin Wahb bin Adi r.a.
287. Salit bin Qais bin Amru bin ‘Atik r.a.
288. Abu Salit bin Usairah bin Amru r.a.
289. Thabit bin Khansa’ bin Amru bin Malik r.a.
290. Amir bin Umaiyyah bin Zaid r.a.
291. Muhriz bin Amir bin Malik r.a.
292. Sawad bin Ghaziyyah r.a.
293. Abu Zaid Qais bin Sakan r.a.
294. Abul A’war bin al-Harith bin Zalim r.a.
295. Sulaim bin Milhan r.a.
296. Haram bin Milhan r.a.
297. Qais bin Abi Sha’sha’ah r.a.
298. Abdullah bin Ka’ab bin Amru r.a.
299. ‘Ishmah al-Asadi r.a.
300. Abu Daud Umair bin Amir bin Malik r.a.
301. Suraqah bin Amru bin ‘Atiyyah r.a.
302. Qais bin Mukhallad bin Tha’labah r.a.
303. Al-Nu’man bin Abdi Amru bin Mas’ud r.a.
304. Al-Dhahhak bin Abdi Amru r.a.
305. Sulaim bin al-Harith bin Tha’labah r.a.
306. Jabir bin Khalid bin Mas’ud r.a.
307. Sa’ad bin Suhail bin Abdul Asyhal r.a.
308. Ka’ab bin Zaid bin Qais r.a.
309. Bujir bin Abi Bujir al-Abbasi r.a.
310. ‘Itban bin Malik bin Amru al-Ajalan r.a.
311. ‘Ismah bin al-Hushain bin Wabarah r.a.
312. Hilal bin al-Mu’alla al-Khazraj r.a.
313. Oleh bin Syuqrat r.a. (khadam Nabi s.a.w.)

Salatullah salamullah
ala Ta Ha Rasulillah
Salatullah salamullah
ala Ya Sin Habibillah

Tawassulna bi-bismillah
Wa bi’l Hādi Rasūlillah

Wa kulli mujāhidin lillah
Bi-Ahl il-Badri ya Allah

We seek a way with bismillah
And with the guide, Rasulillah
And all who strive in the way of Allah
The people of Badr ya Allah

Ilāhi sallim-il ummah
Min al-āfāti wa’n-niqma
Wa min hammin wa
min ghammin
Bi-Ahl il-Badri ya Allah

Oh my Lord! Keep your people free
From hardship and adversity

From fear and sorrow and anxiety
Through your love of the people of Badr ya Allah

Wa kam min rahmatin hasulat
Wa kam min zillatin fasulat
Wa kam min ni`matin wasulat
Bi-Ahl il-Badri ya Allah

And oh! What mercy we have acquired
How many misfortunes we’re made to avoid

How great the blessings that have entered our lives
Through your love of the people of Badr ya Allah

Wa salli `alā nabiyyil barr
Bi-lā `addin wa la hasrin
Wa āli sādatin ghurrin

Bi-Ahl il-Badri ya Allah

Upon the sinless prophet blessings send
Beyond all count, beyond all end
On the blessed ones who from him descend
Through your love of the people of Badr ya Allah.

Please remember to commemorate all our martyrs in your Dua's (Prayers) today.

Questions_on_Wahabism with Shaykh Hisham Kabbani (Hafida'ullah)

#Questions_on_Wahabism with Shaykh Hisham Kabbani (Hafida'ullah). A must read post.

#Question). You say Wahabism is the primary source of extremism.

#Answer). Of course, Islam is peaceful in its history. Islam does not allow aggression.

But the Wahhabi sect spreads a radical ideology, financed by oil money. Today Wahhabism is everywhere, not just in Saudi Arabia. You go to any mosque, you will find literature from Saudi Arabia about Muhammad Ibn Abdul Wahhab (the founder of Wahhabism). You will find on the shelves only books by scholars from Saudi Arabia. You cannot find books by other scholars in these mosques.

Q). Are Muslims ready to say that the Saudis are behind this extremism?

A). Ask the 19 hijackers (who flew the planes in the suicide attacks on the United States in 2001, several of whom were Saudi-born), do not ask me. That will give you a clear answer.

Q). How to stop the Wahhabis?

A). They have been around 40 years, so there is no quick fix. You have to plan for the next 40 years. But the first thing to do is stop sending your students to Saudi Arabia to study. Unfortunately, Singapore, Indonesia, Malaysia, America, Arab countries are still doing that.

Send your students to where there are established mainstream Muslim ways that are currently eliminated from Wahhabi books. Bring back the traditions - the subcontinental traditions, the South-east Asian traditions.

Teach them Sufism, spirituality. They have to be taught to be peace-loving, to integrate and be part of the bigger community.

Wahhabism tells you, do not be part of a kafir (disbeliever) community. (But) you have to integrate with the system wherever you are; as in Singapore, you have to be part of this unique system that you have. You cannot say I am a Muslim, he is a Chinese. Both of you are subjects, citizens of one system. Your religion is between you and Allah. That is Islam.

I would also suggest humbly that you do not import scholars. They come from the Middle East and Africa and have a Middle Eastern and African mentality. My suggestion is to build in the universities an Islamic studies curriculum approved by modern, moderate scholars. These graduates can later teach others.

Q). Is this not something personal, the antagonism between your Sufism and Wahhabism?

A). This is the message we are sending if you want to change. We do not care much really. We live peacefully, live our own lives. But today, we see things are getting out of hand. Even the government has lost control. So we are giving a suggestion: To solve this problem, you have to go back to cultivating a love for the arts, the sciences, poetry, music - the essence of Sufism.

There is no poetry of love today. Only the poetry of vengeance... against the West, Europe, Muslims, Palestine. They are instilling in small kids the sense of hate; we have to change that hate to love.

If you think this is a problem you can solve through diplomacy, in 70 years, they will conquer you and finish you completely. People think there is one (Osama) bin Laden. Who says there is one bin Laden? Every extremist will become a bin Laden.

Q). The way you put it, they seem like a cancer...

A). They are not a cancer. They are an octopus, reaching everywhere.

Q). What is the purpose of the International Conference of Islamic Scholars to be held in Jakarta?

A). It is to establish, once and for all, the proper image of Islam and to empower moderate speakers or scholars to speak up.

Q). The conference flier here says that 'the moderates are struggling for access to the public square'. Why?

A). In my humble opinion, moderate scholars have no access to anything. The dominating voice today is the voice of the Wahhabi sect. They dominate everything: publishing, books, money. Everything is in their hands.

If one moderate scholar speaks up, the Wahhabis will bring hundreds of speakers from their side to speak. That is why there is no public square for the moderates. We are trying to establish a structure for these moderates to stand up and it is a challenge. But we are trying.

Q). Who are these moderates?

A). I give you one example. Mohd Maliki (Muhammad Ibn Alawi Abbas Ibn Al Aziz Al Maliki, a scholar) from Mecca. He was a moderate and tried to stand up against the Wahhabis in Mecca and Medina. Around 1980, he was exiled because he wanted to debate (a fatwa issued by the Saudi religious authorities). After intervention from many Arab Muslims, he was allowed to return, but his movements were curbed. Recently, he died. But to allow his jenazah (funeral) prayers to be done in the Kaabah, they had to declare publicly that he had repented before he died.

Q). What about the moderates in the United States?

A). Most of the mosques in the US are influenced by Saudi teachings. Check the mosques, you'll find Saudi books, Saudi curriculum for the schools. If you speak against Wahhabism, your mosque will not get more funds. The people in the mosques have been brainwashed.

Q). The conference statement also says that 'the struggle for ideological primacy within Islam is a fight that only Muslims themselves can wage'. Is this the position of the conference organiser?

A). Muslims have to come together and discuss these differences and put an end to what is going on, because if the Muslims cannot do that, no one can do it.

Q). Do you see this as a clash of civilisations instead?

A). I do not see a clash of civilisations. Sept 11 caused a clash of civilisation. But I say the clash of civilisation is among Muslims themselves. Muslims are fighting each other; they are killing each other. There are no human rights in Islamic countries. People are thrown in prisons, beaten to death.

Q). One American Muslim writer said that this talk that only Muslims themselves can solve this problem is actually divisive. It is dividing the ummah (community).

A). The Muslim community is already divided. You are telling me there is unity among the Muslims? The Prophet (pbuh) said: 'My ummah will be divided into 73 different groups.' It already exists. It has existed since the time of the Prophet (pbuh).

Today, there is one hegemony in the Muslim world, the hegemony of the Wahhabi sect that makes all Muslims look bad. Maybe the writer you mention is getting oil money. Many writers get oil money.

Q). I do not mean to be rude, but the same could also be said of those who espouse a line similar to what comes out of Washington. That they are being paid by the CIA.

A). I am not receiving anything from the US government. I practise the Sufi tradition - the purification of the self; to be peaceful at all times and not to create confusion. Obey God, obey the Prophet (pbuh), obey the authorities. We do not incite confusion. If we do not like something, we say it in a nice, diplomatic way. We debate. Today, there is no room for debate.

Published December 12, 2004,  Defend Democracy. http://www.defenddemocracy.org/research_topics/research_topics_show.htm?doc_id=252855

THE DIFFERENCE BETWEEN THE SOUL (NAFS) AND THE SPIRIT (RUH)

ON THE DIFFERENCE BETWEEN THE SOUL (NAFS) AND THE SPIRIT (RUH):

"As for your question concerning the difference between the nafs and the ruh--many scholars have given extensive commentary on the subject but most of their words have not

been convincing or persuasive concerning the difference between the two--and there is not really a 'difference' between the two.

The spirit (ruh) is Lahuti, while the soul (nafs) is Nasuti; The nafs is Khalqi and the ruh is Amri; The world of the nafs is the lower world (dunya), the Mulk, the world of appearances, forms and bodies: it is that which can be percieved by the 5 outward senses of hearing, seeing, smelling, tasting, and touching.

While the world of the ruh is the hereafter (akhira), the Malakut, the world of the unseen, of meanings, the Amr, the spirits and the inward realities: it is that which can percieved by the 5 inward senses of the intellect ('aql), the heart (qalb), the innermost mystery (sirr), the spirit (ruh), and the most hidden aspect of our being (khafi).

These two realms are what has been indicated in the Speech of Allah: "And to Him belongs the Khalq and the Amr" (Surah al-A'raf ayat 54); and His saying: "They ask you concerning the spirit. Say: 'The spirit is from the Amr of my Lord." (Surah al-Isra ayat 85).

Those who remain veiled (from the Real) suppose this reply to be obscure and elusive, but it is a very clear response (to those who know), so understand this well!

Ibn Abbas said: 'In the children of Adam is a soul (nafs) and a spirit (ruh). The nafs is that by which the intellect is able to make distinction and differention, and the ruh is that by which the breath and movement is actualized.'

The spirit of the human being is the Bearer of the Trust (amana), Divine Gnosis (ma'rifa) & Faith (iman); it is not eaten by the dust (at death), as Allah has prohibited the earth from consuming the bodies of the prophets, the truthful, and the righteous.

The spirit of animals does not bear the Amana, Ma'rifa or Iman, and the earth consumes its form. So the reality of the spirit (ruh) is that it is from the Amr of the Lord, and the realm of Amr is created out of nothing, while the world of Khalq is created out of something, as has been indicated (i.e., "He created everything from water.")

Allah is not created out of anything, and the first thing which He created before everything else is the Spirit of Muhammad (saw).

If you find some prophetic narrations (ahadith) mentioning the first things which Allah has created being the Angels, the Cherubs, the Pen, the Intellect, the Light, the Pearl, etc., know that all of these are only indications of the Spirit of Muhammad (saw), in as much as his attributes are as numerous as his names, but the named is one!

This should suffice as a reply."

~SHAYKH IBRAHIM NIASSE (ra), Jawahir ar-Rasa'il

{Interpreted from the Arabic by Muhammad Abdullahi}

AN ADVICE TO THE YOUTH BY SHEIKH ABOUT THE SIGNIFICANCE OF SEEKING SECULAR KNOWLEDGE

نصيحة الشيخ للشباب حول أهمية تحصيل العلم العلماني

قال صاحب الفيضة رضى الله عنه
فإن مستقبل كل وطن انما يتوقف على شبابه،لكن لا على كل الشباب بل على الشباب المثقفين ذوى الأخلاق الحميدة،والهمم العالية،فأما شباب بلا ثقافة فغرس بلا ثمر،فجدوا واجتهدوا فى تحصيل العلم،ليس علم الفرائض والنوافل فحسب،وليس علم الحساب فحسب،وليس علم اللغة والنحو والصرف والبلاغة بفروعها فحسب،ولكن شاركوا من ترقت هممهم الى علم اسرار الكون
قال الله تعالى
قل انظروا ماذا فى السموات والأرض"
أو لم ينظروا فى ملكوت السموات والارض وما خلق الله من شئ".

الحمدلله والعبدلله

AN ADVICE TO THE YOUTH BY SHEIKH ABOUT THE SIGNIFICANCE OF SEEKING SECULAR KNOWLEDGE

The Custodian of[Faydah] the Flood may Allah be pleased with him said:
The future of every country depends on the youth. But not on every youth. But the intellectuals among the youth, who possess commending morals and high enthusiasm.

However, the youth that have no [modern] education are like plant without seed. So strive and struggle in the quest to seek knowledge not only the knowledge of the obligatory acts of worship[fiqh],  and not only essential ones. Not only the knowledge of mathematics, not only the knowledge of Nahu, Saraf and Balagah with its branches, but you should participate towards promoting the knowledge of the secrets and mysteries of the universe(secular knowledge).
Allah says: “Say[O Muhammad to them] look at what is in the even and earth.”
He also said: “Don’t they look in the kingdom of the heavens and earth and of what Allah created?”

Praise be to Allah and servant belongs to Allah.

Analysis:

Folks, you all observe in this short advice that, Baye was encouraging us to seek secular education to enable us unlock the hidden secrets that Allah has destined for mankind to see through seeking modern knowledge, because he knows that obviously our own Islamic education is non negotiable and it is considered a basic necessity of life that helps us basically on our deen-oriented activities.

And by virtue of usual reading and reviewing of many of his books as i translate them, i come across many instances where our Sheikh, as a galaxy of intellectual even in modern sense, would talk about contemporary discourse in the areas of science; biology, chemistry, physics, as well as anthropology, geology, agricultural, political science, political economy, international affairs etc.

However, it is sad to see many of today's youth especially, in our Tariqah neglecting to learn basic islamic knowledge and even the fiqh of Tariqah. Last year, i was shocked to be inboxed by one of my readers from Ghana with a shocking question that says, "....please what is the meaning of Sheikh..."....lol....can u imagine???

Can you imagine, the Saudi/Wahabi scholars consulting Sheikh to give his opinion in regards to moving "Maqamu Ibrahim" from its original location? This was in 1964 when he happened to be the vice-president of the World Muslim League. And in his answer to them, he wrote a whole book within few days entitled:

"سبيل السلام في إبقاء المقام",

"Way to Peace is by Leaving the Standing Spot of Ibrahim" (where Prophet Ibrahim used to stand and rest when he was renovating Kabah with his son Ismael). So when Sheikh completed this book and sent to them, they were so fascinated and published and distributed it worldwide. And the intellectual discourse he had in the book convinced them to change their minds about moving it.

The point is that if Sheikh was not deeply rooted in Islamic knowledge by virtue of his learning under the tutoring and tutelage of his own father, how could he had answered them? how could he had written 75 books? how could he had embarked upon a global dawah trip where he had converted thousands into the deen???....I hope this will serve as a lesson to all of us.

Translated & Analyzed  By:

Husseini Yushau BabalWaiz, New York.

EXEMPLINARY LIFE OF IMAM LI HUDA, IMAM HASSAN ALI CISSE (RTA)

EXEMPLINARY LIFE OF IMAM LI HUDA, IMAM HASSAN ALI CISSE

WRITTEN BY; GIWA IBRAHIM BAYE (ADMIN MUHAMMADAN FAMILY)

                 LIFE BEFORE HIS BIRTH

    Sheikh Hassan Cisse was the grand son of Sheikh Ibrahim Niasse, and his mother’s name is Seyyida Fatima popularly known as “ YAFATU” which happened to be first child of Sheikh Ibrahim. Sheikh gave birth to Nana Fatu when he was 24yrs of age after being married when he was 22yrs. When mother of Imam Hassan was about to marry, Sheikh Ibrahim intended to hand her in marriage to one of his closest disciples that showed interest in marrying her, which the disciples include: Sheikh Umar Toure, Sheikh Usman jai, Sheikh Abubakr and Seyyid Ali Cisse. Sheikh Ibrahim instructed them one by one to put the request of marrying his daughter in writing.
   Sheikh Ibrahim consulted his brother, Sheikh Muhammad Zaynab on marriage proposal of his first child, his brother replied that Sheikh should do istikhara on which one of them is the best for her, since they are all good and close disciple. Which Sheikh later replied that he saw the name “HABEEB”from the result of his prayer, but surprisingly, no one of them is bearing the name. His brother then replied that only one of them bears that name because of his charisma and love for Baye ,which the person is SEYYID ALI CISSE, sheikh Ibrahim replied to his brother that he passed, that’s was how our beloved Seyyid married the first daughter of Sheikh.
  After marriage, Shaykh Hassan's  mother Yafatu had lost 4 babies before through miscarriage or death in babyhood before the birth of Shaykh Hassan (RA). She was very sick when she became pregnant with Shaykh Hassan (RA). She went to her father, Shaykh Hassan's (RA) grandfather, Shaykh Ibrahim (RA) to make dua that she would have no more babies. Shaykh Ibrahim (RA) refused and told her that Allah had the power to give her a baby and good health. Shaykh Ibrahim (RA) rather gave Yafatu the Mubarak shoes of Prophet Muhammad (SAW) which were in his possession to keep under her pillow for the safe delivery of Shaykh Hassan (RA), telling her that no one sleeping with those shoes under her pillow would lose a baby. Those shoes are still with YaFatu. Shaykh Hassan (RA) was born in an inner room of Shaykh Ibrahim (RA).

        HISTORY OF SEYYID ALI AND CISSE FAMILY

  Seyyid Ali Cisse (d. 1981), who had been the friend and spiritual successor (khalifa) of Sheikh Ibrahim, and Fatima Zahra Niasse, the first child of Shaykh Ibrahim.
 The Cisse lineage is thought to be one of the oldest Muslim scholarly families in West Africa, tracing their descent from the first converts to Islam in the ancient kingdom of Ghana in the eleventh century. Oral traditions in the Saloum region of Senegal say that the  Kaya Magha  (‘King of Gold’) at the ancient Ghanaian capital of Kumbi Saleh, who had converted to Islam by the time of the Almoravid expansion (1076), bore the name Cisse. This is not unlikely, since the original founder of the city was a certain Dyabe Sisse (or Cisse), the son of Dinga, from whom the oldest Mandinka lineages — Cisse, Kante, Sylla — trace descent. With the conversion of Kaya Magha Cisse to Islam, the Cisse family has since come to be closely associated with Islamic scholarship in the vast areas of West Africa influenced by Soninke and Mandinka clerical traditions. Muslim scholars bearing the name Cisse came to settle in the Saloum region of Senegal perhaps as early as the thirteenth or fourteenth century. By the early nineteenth century, the Cisse of the Saloum had become thoroughly Wolofized. Andal Mbouri Cisse gained some fame as a religious scholar in the region, hosting recruits for the Jihad of Ma (Muhammad) Ba Diakhou (d. 1869) in the Saloum region. His son Biram (Ibrahim) Cisse continued the Jihad with Ma Ba’s son, Saer Maty, before falling out with the latter and eventually being exiled by the French colonial authorities to Gabon. Here he met the well-known founder of the Muridiyya Sufi  order, and symbol of Senegalese anti-colonial resistance, Amadou Bamba (d. 1927). Biram’s grandson, Alassane (al-Hasan; d. 1922), was known as “Tafsir Hasan” for his expertise in Qur’anic exegesis. He became a disciple of al-Hajj Abd Allah Niasse (1845-1922), who had moved from the northern kingdom of Jolof to participate in the Jihad of Ma Ba Diakhou. Al-Hajj ‘Abd Allah, who was the father of Shaykh Ibrahim, would establish a famous network of Islamic scholarship in the SineSaloum region. Alassane helped found the town of Diossong, where his son Sayyid Ali was born in 1906.
  Sayyid Ali came to reside in the house of al-Hajj Abd Allah following the death of his father, and soon became the close friend of Shaykh Ibrahim Niasse. When the latter established the town of MedinaBaye following his 1929 declaration of being the “bringer of the  flood”  (sahib al-fayda), Sayyid Ali followed him. As Shaykh Ibrahim’s closest disciple, Sayyid Ali led the daily prayer in the grand mosque, supervised students in spiritual training (tarbiya), and taught Maliki jurisprudence (fiqh). Where another disciple, Ahmad Thiam, became known as “the school of Arabic grammar,” Sayyid Ali became known as “the school of jurisprudence.”

              LIFE OF IMAM HASSAN CISSE

   Shaykh Hasan b. Ali Sisi, more often known by the French spelling  Cissé  (1945-2008, Senegal) was a prominent Muslim scholar, humanitarian activist and spiritual guide of the Tijaniyya Sufi order. He was the Imam of the Grand Mosque in Medina-Baye Kaolack, Senegal, a position for which he had been designated by his grandfather, Shaykh al-Islam  Ibrahim Niasse (d. 1975). Shaykh Ibrahim was one of the most renowned Muslim leaders in twentieth century Africa, with millions of followers throughout Africa and beyond. Starting from the early 1930s, he had guided a revivalist network of the Tijaniyya known as ‘community of the flood’ (jama‘at al fayda), which had had a profound impact upon the transmission of religious knowledge (‘ulum) and mystical gnosis (ma‘rifa) throughout the West African region.
  As a young boy, Shaykh Hasan was sent to Mauritania, where he memorized the Qur’an under the tutelage of the Rabbani family. He then returned to Medina-Baye to study the rest of the Islamic sciences (jurisprudence, exegesis, literature, Prophetic traditions, Sufism) under his grandfather and father, as well as under other renowned scholars and associates of Shaykh Ibrahim Niasse, such as Ahmad Thiam. Later on, Sheikh Ibrahim took  Shaykh Hasan alongside with eleven of his children, among them are Sheikh Nasir, Sheikh Mamoon to hajj when Shaykh Hassan was 15years old, on their way back Sheikh Ibrahim took them all to Cairo to pursue higher education degrees at the personal invitation of Egyptian President Gamal Abdel-Nasser. He obtained a BA in Islamic Studies  and Arabic Literature from ‘Ayn Shams University, after completed his study and returned back to Kaolack, though on his way back home, he got  mega offer job appointment from President of Libya Muhamar Ghadafi, which Sheikh rejected the offer after he wrote a letter to his grandfather on the appointment and Sheikh Ibrahim replied him to reject it . On returning to Kaolack, Shaykh Ibrahim still sent him to London to learn English Language. Here, he completed his MA in English from the University of London, and went on to pursue a PhD in Islamic Studies at Northwestern University (Evanston, US). Upon the death of his father Seyyid Ali in 1982, and before the completion of his PhD, Shaykh Hasan returned to Senegal to assume the imamate of the mosque in Medina-Baye.
   During the life of Shaykh Ibrahim Niasse, the fame of Medina-Baye had grown into that of an international center of Islamic scholarship, regularly visited by scholars and students from many West African countries (especially Nigeria, Ghana and Mauritania).  Throughout the year, visitors were coming to receive the spiritual training (tarbiya) that had become the hallmark of the ‘people of the Tijanifayda.’ The rhythm of didactic and devotional activities was particularly intense every year during the two months of Ramadan and Rabi‘ al-Awwal, when the town was overflowing with visitors attending Shaykh Ibrahim’s exegesis of the Qur’an (in the nights of Ramadan) and the communal celebrations dedicated to the Prophet Muhammad (in the nights of Rabi‘ al-Awwal). After the death of Shaykh Ibrahim in 1975, MedinaBaye had remained the center of gravity for the growing network of his followers and associates. From a university student in Cairo, London and Chicago, to the new imam of the Grand-Mosque of Medina-Baye, Shaykh Hasan was opening a profoundly new phase in his life. Gradually, in his new position at the center of an international network of scholarship, Shaykh Hasan’s fame as an Islamic scholar spread beyond Senegal, while he continued to gather personal diplomas (ijazat) from famous traditional hadith scholars such as Shaykh Yasin al-Fadani (d. 1990) of Indonesia and Shaykh Ahmad Muhammad ‘Abd al-Jawwad of Medina, Saudi Arabia. In all, Shaykh Hasan related that he had collected more than 600 ijazat from scholars around the world.
  In 2007, Azhar University in Egypt presented him with an honorary degree of “highest distinction.” It was especially his reputation for engaging the Islamic scholarly tradition with pressing humanitarian concerns that earned him the admiration of several international humanitarian organizations. In 1988, he founded the African American Islamic Institute to promote education, health care, women’s rights and cultural exchange between the Muslims of Senegal and America. Many, particularly among the African-American community, had converted to Islam and become affiliated to the Tijaniyya during his earlier stay in Chicago and subsequent visits to New York, Detroit and Atlanta.
   After assuming the imamship of Medina-Baye, Shaykh Hasan continued to cultivate links with his American students. The African American Islamic Institute has since received official recognition from the United Nations as an affiliated NGO, and has been successful in establishing clinics and schools in Senegal. Shaykh Hasan also worked closely with the World Health Organization (WHO), the United Nations Population Fund (UNPFA), the United Nations Children’s Fund (UNICEF) and Rotary International to promote projects dealing with issues such as polio immunization, breastfeeding, childhood and adult literacy and campaigns against female circumcision.
  In 1989, Muhasasatu Nasrul ilm started in Nigeria when some southwest Shuyukh went to Kaolack and made an official complain to Sheikh Hassan Cisse on how things are hard for Mureeds, Imam Hassan now gave the permission (izni) for them to establish Muhasasa Nasrul ilm in Nigeria.      In 2005, his role as an Islamic scholar committed to humanitarian ideals occasioned his election as president of the Network of African Islamic Organizations for Population and Development. Imam Hassan Cisse established first private University in Senegal which was affliated with one famous University in America and was named after Baye’s name, the University was started with faculty of medicine.    

 Shaykh Hasan’s scholarly credentials, international visibility and spiritual inheritance from Shaykh Ibrahim Niasse made him one of the preeminent spokesmen of his time for the Tijani Sufi order. Continuing the mission of his grandfather, he was influential in spreading Islam and the Tijaniyya in Africa. In places such as Chad, Cameroon and South Africa, he is reported to have converted thousands. Aside from West African diaspora groups of disciples in Europe and elsewhere, dispersed communities of Tijanis tracing their initiation through Shaykh Hasan have also emerged in Southeast Asia, Pakistan, Libya, the Middle East and the Caribbean. The birth and the expansion of a Tijani community in South Africa can also be traced back to his initiative.6 His routine teaching activities in Medina-Baye included giving exegesis of the Qur’an, explanation of Hadith collections, and teaching primary works of the Tijaniyya such as the  Jawahir al-Ma‘ani  by ‘Ali Harazim Barada (of which he was said to possess the original manuscript inherited from his grandfather), the  Kitab-al Jami‘  by Muhammad ibn al-Mishri (d. 1809) and Shaykh Ibrahim Niasse’s treatise titled  Kashif al-Ilbas.7  He also authored the  Kanz al-Masun  (2007), a collection of Shaykh Ibrahim’s supplications on which Shaykh Hasan provided commentary, and translated into English his grandfather’s  first work, the poem  Ruhal-Adab, which he published with extensive commentary as The Spirit of Good Morals  (1998).  He published a short biography of Shaykh Ibrahim called ‘Revivalist of the Sunnah’ (1984). Many of his speeches on Islamic and Sufi   principles have been recorded or transcribed and made available online.
  The life and career of Shaykh Hasan Cisse constitute a remarkable example of integration of traditional and modern knowledge by a West African Muslim scholar. The global reach of his network of disciples and associates challenges the notion that West African Sufi sm is mainly a ‘local’ manifestation of a ‘popular’ form of Islam. Moreover, the ease with which Shaykh Hasan integrated humanitarian activism into both Islamic and Western-based institutions defies the simplistic notion of an inevitable ‘clash of civilizations.
  Shaykh Baye Haiba said that Shaykh Hassan (RA) would say “Nobody will work for me except that Allah will give him blessing.” He recounted the story of a trip he made with Shaykh Hassan (RA) to Makkah along with Shaykh Hassan's (RA) son and others. On the trip, Shaykh Baye used to attend to all of Shaykh's (RA) needs. Shaykh Hassan (RA) rebuked his son saying that he had brought him on the trip to give him a chance to serve him as there were too many taalibes (students) around all the time competing for the chance at home, yet he wasn't utilizing that opportunity. Even his mother's relationship with him was that of a taalib to a big Shaykh. She would even kneel down on the ground and guide the shoes onto Shaykh's (RA) feet. This is an especially big deal in Senegal where the mother's role with her children is akin to that of a queen.
  Shaykh Hassan (RA) liked people to pray in the masjid, and he would give money as
encouragement to do this. He was known to often single out an individual student and say “I didn't see you in the masjid today” with great accuracy despite the fact that the Masjid was always full of people.
  One of the ways he used to encourage people to pray in jamaat was by promising to help anyone who read Fajr at the masjid for 40 consecutive days to travel to Mecca for Hajj.
  Shaykh Baye said the wisdom in this is knowing that after keeping a practice 40 days you will keep it forever.
Shaykh Hassan (RA) didn't like men to dress in red clothing as the Prophet (SAW) also disliked it. He liked truthfulness and sincerity and was prepared to cut ties with any dishonest person.
Shaykh Hassan (RA) loved to read Qur'an and he greatly respected the person who memorized the Qur'an. When by the Kabah, sometimes he would opt to read the Qur'an rather than making tawwaf.
  Once a university student asked Shaykh (RA) to tell them “Something that will increase us in our Journey to Allah” He advised them to be in a state of wudhu at all times and to increase the reading of Salatul Faatihi all the time. He often quoted the words of Imam Junaid: “All Tariqahs are closed except the one that follows the footsteps of the Prophet (SAW)

REFLECTIONS FROM SHAYKH IBRAHIM HAIBA ON IMAM HASSAN CISSE

On his visit to our country late last year Shaykh Ibrahim Ehaibah (also known as Shaykh Baye, may Allah preserve and increase him) of Mauritania, Shaykh Hassan Cisse’s (RA) nephew and
“offcial representative to South Africa”, shared some reflections on the life of Shaykh Hassan (RA). Shaykh Baye, in his usual humble manner, repeatedly expressed hesitation to speak on
the life of Shaykh Hassan (RA). “I feel I am not valuable enough to speak about Shaykh” said this modest man. “If I speak a whole day about Shaykh Hassan I would feel like I hadn’t said anything!”
  Nonetheless, the community was greatly enriched and grateful for the reflections that he shared. Below are excerpts of his valuable comments as related to AlFaydatul Tijani Gauteng community.

In 1983 Shaykh Baye Haiba memorized the Qur'an. On the occasion Shaykh Hassan (RA) asked a griot (historian/praise singer) to read his lineage back to the Prophet (SAW). He jokingly said to Shaykh Baye “You think you are the only Sharif?” Shaykh Baye used to sit in a chair when in the presence of Shaykh Hassan (RA) Hand Shaykh Hassan (RA) never asked him to come down from the chair.

  One day, 1 or 2 months after memorizing the Quran, Shaykh Baye came down from the chair and sat on the floor. He felt something within himself that he cannot explain that made him submit. From that day Shaykh Hassan (RA) was his Shaykh. Shaykh Baye would ask permission from Shaykh Hassan (RA) for everything he wanted to do. “To stay with him was more beloved to me than to travel back to Mauritania. He never told me anything that I wasn't happy with,” says Shaykh Baye.

In 1992 Shaykh Baye made Tarbiyyah with Shaykh Hassan (RA). In the same year he made Ziyarah with Shaykh Hassan (RA) to Shaykh Tijani (RA) in Morocco. Shaykh Baye's favorite memory of Shaykh Hassan (RA) is sleeping in the same bed with him on this trip at Shaykh Hassan's request as there was only one bed in the room. Shaykh Baye was scared, but very grateful. 

“If I needed to use the bathroom (even for Wudu) I would use someone else's bathroom,” says Shaykh Baye with a laugh.

  In 1994 when Shaykh Hassan (RA) was travelling he put Shaykh Baye in charge of his house for two months. Shaykh Hassan (RA) said to him “After Allah, I put my house in your hands” While guarding the house Shaykh Baye says he wasn't able to sleep due to the weight of the responsibility and would so stay awake and pray. “When Shaykh Hassan came back then I was

able to sleep because the responsibility was lifted.”

Shaykh Baye remembered that on the great occasion of opening the clinic in Madina Baye, Senegal, Shaykh Hassan (RA) recounted that his father and grandfather were forced to travel outside of the country (to France and London) when they were sick so he built the clinic so that people wouldn't have to travel out of the country for treatment.

In 1998 Shaykh Baye met Shaykh Hassan (RA) in Mecca and made umrah with him.

Shaykh Baye said that if you were blessed to travel with Shaykh Hassan (RA), you knew you were trav-elling with a special man. He travelled only to do Allah's work and he could pay for his own stay anywhere, although Allah would often provide someone willing to pay the full expenses of Shaykh and all those travelling with him. When travelling, “Shaykh Hassan didn't

return to anyone, only to Allah.

Sheikh Hassan would also often quote the poems of Shaykh Ibrahim (RA). He especially liked to quote the lines “When the best of mankind moves, I follow behind him and if he stops for a day, there is no going further” and “When they ask me regarding my beloved and my Madhab my reply will be ... 'It is the messenger of Allah.'” (from the Diwan of Shaykh Ibrahim).

Shaykh Hassan (RA) used to advise that in front of the Mubarak graves of the Prophet (SAW), Shaykh Ahmed Tijani (RA), and Shaykh Ibrahim (RA) one should read Sirrul Ziyara. Shaykh Hassan (RA) used to recount an incident that occurred when he was returning home from his studies in Cairo. Shaykh's father Sidi Ali (RA) was supposed to be leading Salaat but for some reason wasn't present. Shaykh Hassan (RA) had on a suit and felt hesitant to lead dressed in that way but Shaykh Ibrahim (RA) pushed him to the front noting that the outward

doesn't matter as long as your inside is good. Shaykh Baye said that in reality, “All of his life was teaching.” But he would often teach without talking; he would teach with action. “His moving was teaching, his staying was teaching.”

            DEALTH OF IMAM HASSAN CISSE

On the dealth of Sheikh Hassan, Shaykh Baye remarked that when Allah wishes to take the lives of His beloveds, He sometimes takes their lives very suddenly without giving the people at large the chance to make dua to beg for the avoidance of their death, which duas He might otherwise grant. He further remarks that Allah uses any means that please Him to take the lives of any of His slaves (such as the use of poison in the case of Rasullullah [SAW] ), and therefore it should not matter what the cause of Shaykh's (RA) death was because there should be no humiliation attached to it.

When he was about to pass away, Shaykh (RA) continued with all of his activities just as though things were normal. He had no fear of death and he didn't sit still waiting for death. “I believe he knew he was going to die but he carried on as normal. We should try to do this,” Shaykh Baye said.  Shaykh Baye also noted that before he left for his last trip, Shaykh Hassan (RA) left instructions of what should be done if he should pass away while on that trip.

Shaykh Hassan's (RA) mother, Yafatu also noticed that on his return from that trip there was a huge amount of Nur on his face.. Shaykh Baye said that when Yafatu heard of his passing, she said that Allah did not ask anybody's permission to give Shaykh Hassan (RA) to us and hence he did not need anybody's permission to take him. She said that she simply thanked Allah for

Shaykh Hassan.

  At the end of his life, Shaykh Hassan (RA) spoke a lot about Salaat. On his last day, Shaykh (RA) obseved all of his prayers in jamaat and made all of his adhkaar.

Imam Hassan Ali Cisse (RA), passed away before fajr on the 14th August 2008 in his native village of Medina-Kaolack, Senegal. His age was that of the Prophet (SAW), 63. This suited him well, after spending his life as a genuine representative of the Prophet (SAW) in our times. Shaykh Hassan's (RA) janazah salaah was attended by approximately 2 million people at the Mosque in which he was the Imam for 3 decades. He has been succeeded by his younger brother and closest companion Shaykh Tijani Cisse.

References: 

1. Shaykh Hasan Cisse (1945-2008), Imam of the  Fayda Tijaniyya 

By Zachary Wright (Northwestern University in Qatar)

2. Sheikh Usman Giwa Lecture on Exemplinary Life of Imam Hassan Cisse

At Imam Hassan Cisse Day sponsored by Muhasasa Nasrul ilm ,Ogbomoso branch.

 

3. Reflections of Sheikh Baye Haiba on Imam Hassan Cisse.

LETTER 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....

CONDITIONS FOR TAKING TARIQATUL TIJANIYYAH

HERE ARE THE TIJANIYYAH CONDITIONS, WHICH CAN BE DIVIDED INTO 4 CATEGORIES:

1ST CATEGORY: THE SPECIAL COMPANIONSHIP BETWEEN THE SHEIKH AND HIS DISCIPLE
1. The disciple should follow no other spiritual path for the entire duration of his life.
2. The disciple should limit his visits to the saints, whether they are dead or alive to those that have been authorized by
Sidi Ahmed Tijani (may ALLAH sanctify his precious secret), although he should show full respect for the sanctity of all
the saints. It is permitted to visit the companions (May Allah be satisfied with them all) of the Prophet (Peace and blessings be upon him), those who follow the Tidjaniya path, and, of course, the Prophets.
3. The disciple must perform all the mandatory prayers of the Tidjaniya, i.e. the compulsory litanies (the adhkar which
are: the Lazim, Wadhifa, and kubra on Friday), with greatest care and assiduity, throughout his life. Note that when a
pious vow has been taken, even though, from a general point of view, a voluntary good deed may be considered to be commendable, it becomes obligatory within the context of the pious vow.
4. The disciple must never express outrage, animosity of hostility towards Seyidina Ahmed Tidjani (May Allah be
satisfied with him). Such disrespectable behaviour is characterized, for example, by not heeding his recommendations and warnings.
5. The disciple must always and unceasingly show love towards Seyidina Ahmed Tijani (may ALLAH be satisfied
with him).
6. The disciple must never criticize Seyidina Ahmed Tijani (may ALLAH be satisfied with him).
7. The follower must firmly believe and never refute the words of Seyidina Ahmed Tijani (may ALLAH be satisfied with him), for they follow the Qur'aan and Sunnah. The same applies to all of the Awliya.
The follower who disrespects any of these conditions will immediately lose his affiliation to the Tariqa. He will only
reconnect with Sheikh Ahmed Tijani(RTA ) after repenting, and, having renewed his
pact with him, (with one of his Muqqaddam), expressing profound sincerity in the desire to further his education.

2ND CATEGORY : ALTHOUGH THIS CATEGORY OF CONDITIONS DOES NOT LEAD TO AN IMMEDIATE RUPTURE
OF THE AFFILIATION (THE FLUX) BETWEEN THE SHEIKH AND THE DISCIPLE,THEY SHOULD NONETHELESS BE RESPECTED BY ALL.

1. The disciple should uphold, through knowledge and action, all the commandments of the Law (SHARIA), among which figures the timely practise of the 5 daily prayers, in congregation when possible, respecting their conditions, their pillars, and their different parts, in continuous devotion. Likewise, the disciple should recite the Basmala linked to the Fatiha with a quiet or loud voice, according to the prayer,if the context permits, without seeking divergence, which can lead to controversy. The disciple should perform the bow (ruku) and the prostration (sajda) calmly, whilst pronouncing the adequate formulas of glorification at least
three times.
2. The disciple should never imagine himself safe from God’s ruse: by this i mean counting on God’s mercy, or the intercession of His Prophet, or that of Seyidina Sheikh (RTA ), meanwhile committing sins.
3. The disciple should be kind to his parents.
4. The disciple should not claim the title of Muqaddam when it is not the case. According to some Awliya, this is a sure
sign of a negative outcome.
5. The disciple should not neglect the Tidjaniya's mandatory litanies.This includes deferring them for no valid reason.
6.The disciple should show respect to all those affiliated to Seyidina Ahmed Tijani (RTA ) even more so to the elite among them.
7.The disciple should avoid the company of the Tijaniyah detractors, for this can be a cause for trouble.
8.The disciple should not sever the ties that link him to other beings except in the case of religious necessity, and least of
all with his brothers in the Tijaniya
9.The disciple should perform the Wadhifa and the (Hadra of the Friday) in congregation whenever possible.
>>Whosoever fails to respect any one of these conditions should resume immediately and with enthusiasm, in order
that Allah (The Glorified and The Exalted) permits him to remain in the Tariqa.

3RD CATEGORY: CONDITIONS OF VALIDITY FOR THE MANDATORY EVOCATIONs OF THE TIDJANIYA
1. The disciple should formulate the intention
2. The disciple should perform ablutions with water or Tayyamun, in accordance with Sharia precepts.
3. Purification of body, clothes and space is required, in accordance with prayer rules.
4. The disciple is required to cover his body (awrah) as for salat (prayers).
5. The disciple must not speak during the mandatory litanies of the Tariqa Tijaniya, from the beginning to the end, except in absolute necessity, in which case he may
communicate by gestures, and if he is not understood, then he may say one or two words.
There are three exceptions to this rule:
# the disciple may speak freely to his parents, the wife to her husband, and the
follower to his Sheikh (his Muqaddam). The disciple must refrain from eating and drinking during the mandatory litanies. Even a little (a sip, or what remains between the teeth) invalidates the Lazim. As for the Wadhifa, it is a little more that invalidates it.
Whosoever disrespects any of these conditions renders his evocations invalid, and it is his duty to perform them again.
6. CONDITIONS FOR RECITING JAWHARATU-L-KAMAL
This requires pure water (for the ablution) and a clean place that is large enough for six people, even if it is for a single
recitation. It is forbidden to recite it while mounted or on a boat. If the follower does the Tayammum (dry ablution), or if he is unable to clean himself with water after relieving himself, or if he has filth (najas) on his clothes or his body which he is not able to clean, he will recite Salat  Fatihi
twenty times instead of jawharatul kamal during the Wadhifa. If the disciple does not meet all these special conditions for the recitation of jawharatul kamal when performing Wadhifa, it is invalidated, and he will be required to do it again.

4TH CATGORY: RECOMMENDED BEHAVIOUR FOR THE EVOCATIONS. FAILURE TO RESPECT THESE CONDITIONS DOES NOT INVALIDATE THE PRAYERS, BUT DOES, HOWEVER, REDUCE THEIR EFFECTIVENESS IN TERMS OF DIVINE LIGHT.
1. The prayers should be performed in the sitting position. Standing or lying down is improper without specific reasons. Reciting the invocations whilst walking does not lead to invalidation, but it is emphasized that in this case, the disciple should avoid at all costs walking on filth.
2. The prayers should be recited facing the Qibla, except in whilst travelling, even a short distance, if this is impossible.
3. The litanies are to be pronounced in a low voice in such a way that the disciple can hear himself reciting them. When
in congregation, the litanies are to be performed out loud, but harmoniously.
4. The disciple should understand the meaning of the litanies, and to cultivate good pronunciation.
5. The disciple should visualize the image of Sidi Ahmad Tijani (RTA)

Sayyidina Ahmad Tijani's letter to his followers (RTA)

Sayyidina Ahmad Tijani's letter to his followers

« After praising ALLAH, may His Name  be glorified and exalted, His Greatness is Immense, His Power is elevated,  His Majesty  Sanctified.  This letter is  meant for all the followers living in Fes and in the Maghreb, may peace of ALLAH be on you, as His Mercy and Blessing, may all this be granted to you as long as ALLAH’s Kingdom lasts.

 From ALLAH’s poor servant, Ahmad ibn Muhammad Tijani:

 We ask ALLAH, may His Power be  glorified and His Immensity  elevated, that He looks at you through  eye of love,  satisfaction,  attention  and flood of grace, through  eye of election and choice. May He give you all the good things one can get from  religion, here and in the Hereafter as much as possible and may He spare you all the evil of religion here and in the Hereafter; may He protect you against any kind of evil till all your  sins disappear, small or big without submerging it in the ocean  of His forgiveness and generosity; may He  meet quickly all your demands and needs which are not in  the disobedience; may He help highly you in what is predestined to you, if  it is not in compliance with your  predestination, may He replace all your demands for what is better and loftier. May He leave you no evil of  the evils caused by creatures without having between you and those a soldier belonging to His Power and His Sovereignty,  if  it is not against His predestination, if  it goes against it, then with those, I ask ALLAH to grant you His whole Gentleness, His Help, and facilitate things  for you until these evils are eradicated and so leave you safely.

 I recommend you and myself to fear ALLAH and  beware that He does not surprise you while committing sins because, for each sin, the servant  will have  two misfortunes that he  will not be able to avoid ; one misfortune in this world and another in the Hereafter. Misfortune will happen doubtlessly in the Hereafter unless it is  replaced by ALLAH’s Forgiveness, exalted be His Name.

 As for the misfortune in this world,  it will surely happen  for any person committing a sin unless he rejects this misfortune by giving alms to a poor or through what he spends for family relationships or by paying back someone’s  debts or cancelling a debt which was due to him,  if  not, the misfortune will happen to him.  So beware and beware of  disobeying ALLAH. In case of disobedience and the servant is not secure from  sin, one must hasten to repent and return to ALLAH, because if it is not done quickly, one must  know that the servant is losing his esteem  near The Truth. In such a situation  he lays himself open to ALLAH’s anger, unless he feels deep down in his very  heart that, because of this  sin, he does need ALLAH and because of that, he is  broken hearted, he is aware of his fall in  the different steps of his  nafs (ego) without someone needs to blame him, so in this case the servant is on the right way.

 Beware! Concerning the sins, one must find refuge in ALLAH from feeling secure from ALLAH’s scheme  and so from  His blame. Surely, he who remains in this state for a long time, it is a  sign that he  is going  to die as  a disbeliever and  may ALLAH protect us  against such a thing.

  Know that everything you hear about the particularities of this Wird is true and will certainly happen. Therefore beware of neglecting it, even if it is  once in a lifetime,  and the condition of the Wird is to preserve the prayers (Salat) in  congregation and to respect the  Shariah (Islami Law).

  Be aware again of feeling safe from ALLAH’s ruse while  committing  sins because  it is the cause of perdition, don’t break your relationships with  all the creatures and above all between you and the brothers (in Islam,  In Tariqa) and visit you for ALLAH’s sake, create relationships for ALLAH’s sake, give food for  ALLAH’s sake as much  as it is possible for you to do without any difficulty or discomfort.

You must keep on obeying ALLAH during trials and misfortunes. This world is the abode of trials  and misfortunes  which are like  the waves of the sea and ALLAH  has sent  Adam’s son on earth only to make him  confront with its temptations and its trials. Thus there is no hope for Adam’s  son to escape from  that, as long as  he is living in this  world, so one must be patient in all circumstances as much as possible according to his capacities.

When a trial or a misfortune falls upon you,  solace yourself reminding that this world has been created and built but for that reason and that human beings have been sent down in this world only for this matter and that everybody is running on the same  lane. One has to know that he is like each of them and will be questioned.

 Know that in our time, nobody can escape from sins because they fall on  people like a heavy rain, so multiply what enables to atone them  like  Salat Fatihi, for no sin  can escape it, may it be isolated or grouped, like also  Salat Tasbih and this evocation one must repeat three times everyday: « O my Lord ! Your absolution is  bigger than my sins and I have more hope on Your Mercy than on my  deeds » 

One has to repeat also, in the mornings and in the evenings:

*There is no god but ALLAH and ALLAH is The Greatest  

*There is no god but ALLAH, Alone  

*There is no god but ALLAH, He has no partner  

*There is no god but ALLAH, to Him belong the Sovereignty and the Praise. 

*There is no god but ALLAH and there is no power or strength except  with ALLAH the Most High, the Immense 

There is also Hisbu Sayfi for he who can read  it everyday, without ever neglecting it, and other formulas of this kind. 

Take into account this  good piece of news: anyone  who dies with our love  will be resuscitated with the salvation  people, whatever  his situation  may be and this as far  as he does not believe himself to be sheltered from  ALLAH’s ruse. It is the same  for  those who take our Wird, they will rise from  the dead among the people of salvation and will enter Paradise  without being judged and without any chastisement and it will be the same  for their parents, wives and children, on condition that they  believe in our garantees, don’t renounce our love and do not think that they are sheltered from ALLAH’s ruse as mentioned previously.

 Thus, they will be the Prophet’s neighbours (peace and blessings be upon him)  in  the high degrees of « Illiyne » Paradise and will be safe from their death to their entrance in Paradise. And may ALLAH’s Peace and Mercy be on you as His Blessing »

 Text translated from Jawahirul Maani..

FRIDAY PALAVA FROM THE SISTERS ANGLE.

FRIDAY PALAVA FROM THE SISTERS ANGLE.

Alihamdulilah, tomorrow is another day of celebration for we Muslims. A day filled with bountiful blessings of Allah among other days. A day in which Muslims are expected to put on their best attires in accordance with the sunan of the prophet (S.A.W), but reverse is the case on the part of some sisters,  where fair dressing is being celebrated.

It should have been the best dressing all days including Fridays, but they tend to put on SKINNY DRESS (a dress that exposes their shape to the world, either Qimar or jalabia or Abayah or anything), you will even be surprised to see them upload the unwanted pics snapped with this dress on social media, thereby tagging it "PROUDLY MUSLIMAH" "PROUDLY HIJABITE" JUMAT SLAYER" etc....

Come to think of it, who are you deceiving? Man or Allah?  Because Allah detest it and warned you against it, you have to be very careful.

The Sunnah says put on your best dress on eid days (Friday inclusive), but our ladies have misinterpreted best dress into scout dress especially those that claimed themselves to be the lovers of the prophet (Tijanis),  And you shouldn't forget the warnings of your mentor (Baye R.T.A) which says
"if you do anything contrary to shariah, you are definitely not part of us....."

Note: you only have an excuse if you have not been told, as Sheikh has said it, now am saying it

" you are my witness, and Allah is also my witness, am writing this letter or note to you, and am very sure you will receive and read it, if you disagree or refuse to change and comply with what  Allah and Prophet want, may Him judge you accordingly"


Written by:
Giwa Ibrahim Baye

Edited by:
Adebakin Abd'Fattah "Tequllah"

TARBIYYA & TAZKIYYA ACCORDING TO THE FAYDA TIJANIYYA:

TARBIYYA & TAZKIYYA ACCORDING TO THE FAYDA TIJANIYYA:

The purpose of Tarbiyya, or spiritual training, is Tazkiyya.  Without the proper training there is no hope of purifying the lower-self or ego (Nafs). According to Thierno Hassan Dem al-Futi (ra), a great scholar and Khalifa of the Faydatu Tijaniyya:

"As for Tarbiyya, it is the purification (Tazkiyya) of the nafs and its rectification. This is what is meant by the term 'tarbiyya'. People do not realize that tarbiyya is something which every human being needs. A man is a murabbi in his home, as he properly educates and trains his family and his children. A ruler or head of state is a murabbi in his country, training the citizens in his land. A Shaykh is a murabbi of his students, training them by commanding their egos purification and its rectification. This (purification) is what has been commanded in the Qur'an and Hadith and this is what is meant by the term 'tarbiyya'.

It is impossible for anyone to discharge the rights (Huquq) of Allah, in reality, until the nafs has been purified and rectified. Without purification it is impossible. The Messenger of Allah (Sal Allahu alayhi wa Salam) has mentioned this in a authentic narration reported in the Sahih of al-Bukhari:

'Beware! There is a piece of flesh in the body if it becomes good (purified) the whole body becomes good, but if it is corrupt the whole body is corrupt. It is the heart.'

So, this piece of flesh has been identified as the heart, which is the place/abode of passionate lusts and lower desires (Hawa).  To attempt its purification is very arduous and difficult. This is why it has been ordered to wage war against these Hawa.  Jihad is of two types:

1. The struggle against the unbelievers.
2. The struggle against the passionate lusts.

The Jihad against the kufar is finished at the point he says, 'There is no god but Allah'.  They enter into the sanctity of this Noble Kalima and thereby saves himself, his children, his property and attains complete freedom within Islam from the moment he says 'There is no god but Allah'.  The Prophet (Sal Allahu alayhi wa Salam) said:

'I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save their lives and property from me, except for the Islamic laws and then their reckoning will be done by Allah."
(Sahih al-Bukhari)

This is the extent of jihad with the unbelievers, but it is not sufficient for the purification of the nafs because many people say the Kalima with their tongues while faith (Iman) has not yet entered into the hearts.  In the city of the Prophet – Medina al-Munawwara – there were over 300 hypocrites present.  They said 'La ilaha il Allah' with him, they prayed with him, they fasted with him, they gave charity with him, they performed the pilgrimage with him, etc., but they only did these things out of fear of the sword and not due to true faith.

However, the Sacred Law (Shari'a) does not investigate into peoples state of heart, as its rulings are only concerned with the outward state of people. This is why after returning from the Battle of Tabuk, the Messenger of Allah (saw) said:

'We have returned from Jihad al-Asghar to Jihad al-Akbar.’ The companions asked: ‘What is Jihad al-Akbar, O Messenger of Allah?’ He answered: ‘The Jihad of someone against his desires.’

This is something truly amazing! The struggle against ones own passions and lower desires (Hawa) is more difficult than the struggle against unbelievers, which may involve extreme hunger, thirst or even the possibility of losing ones physical life!

For this reason the ego/soul (Nafs) has been likened to a wild beast, the passionate desires (Hawa) has been likened to a leash, Satan has been likened to the one walking the wild beast, and the Dunya has been likened to its pasture field of grazing.  But when a person comes to a Shaykh, they are in effect giving the reins of the leash to him."

—THIERNO HASSAN DEM AL-FUTI (ra) in "Kashif al-Ghita" (The Lifting of the Veils)
 
Interpreted from the Arabic by Muhammad Abdullahi al-Tijani al-Ibrahimi

SWAAAARIMAN By Sheikhul Islam Alhaj Ibrahima Niass !!!

SWAAAARIMAN.........!!!

صارمن وصل الغوانى واعتزل ذكر اﻷ غا نى
وارم با لبيض الحسا ن واسل مختوم الدنانى
(1) Be cut off from all attachments and attractions of Beauty Pageants !!!
And keep your distance from being
consumed by Musical entertainment !!! And discard the vain desire and lust. for Attractive and gorgeous Women !!! And Seek for the attainment of that. knowledge concealed in the Goblets !!!

والمﻷهى والمغانى من كران اومبانى
كل ذى ويك سراب وابغ روحا للمعانى
(2) All these places of Amusements
and musical concerts, Emanating from public places and lofty Buildings,
All those are mere Phantoms and
useless mirage !!! Therefore, let the Soul yearn for that which is more meaningful !!!

عين هاء حق حق تا ليا سبع المثانى
بصفات الذات حقا رتبة ليست لثانى
(3) The Essence of Divine letter Haa
connotes The Truth of Reality !!!
Be constantly entrenched in
Recitations of the 7 Versus !!!
Along with the perception of
The Divine Attributes Truly !!!
And Forthrightly being like second to None !!!

فهو مختار البرايا قبل تكوين الكيانى
برزت حضرة طه قبل تكوين المكان
(4) For he,(RasuuluLLaah) was the Divinely Chosen for the entire Humanity !!! Prior to the manifestation of All Creations that exists !!!
The Primordial Presence of Twaaha
Had already been Conspicuous reality !!!
Before the origin of any Cosmic Place
was created into existence !!!

وله عمر طويل قبل تقدير ازمان
إننى قبل البرايا حبه شغل الجنانى
(5) He has long been in encompassing
Primordial and conscious existence
Before the Divine Decree of The Timeless Time !!! Ideed I,(Niass)even before the coming into existence of All Mankind His Quintessential Love had already been the preoccupation of my Heart !!!

فهو اكلى وشرابى وهو دينى وجنانى
وهو أنسى وهوكنزى وامينى وامانى
(6) His Love had always been my Sustainance and my Drinks
He is my Religious Way of Life and
Luxurious and Heavenly lifestyle !!!
His Love is my Nature and Character
And His Love is my Wealth
He is my Trustworthy Friend and
My Secured Fortifications !!!

ورفيقى وطريقى وجوادى وسنانى
وربوعى وقصورى وهو خيرات الحسانى
(7) He(Muhammed) is my Sole Reliable Companion and my righteous Path !!!
And source of Magnanimity,Generosity
and my Hospitable Succorrer
His Love is my residential Quarters
and lofty Palaces
And He is the exemplary extrapolation
of the Beauty of my Consorts !!!

وهو بيعى وشرائ وهو حرثى وجنانى
ليس لي غير المقفى ولذا تام جنانى
(8) He is my Selling and Purchasing
And Trading Merchandise !!!
He is the Cultivation of my Farms
And the Fertility of my Farmlands
I have Non other than the most
Worthy and Purified One
And for this reason is my Heart and
Soul fully Filled.

ﻵترى ذكر سواه في فؤادى او لسانى
ان ارى ذكرسواه غير لهو ومجانى
(9) You will never see any Eulogies
without mention of him From my Heart and Soul or expression of my tongue If I ever eulogize any without
mentioning him. It has no profound pleasure nor fervent infatuation !!!

وامتداح لسواه طيف جن: ﻵعرانى
إننى طول حياتى رب امن وامانى
(10) And any Eulogies for anyone
without mention of him Must be like horrible hallucinations  of Jinn: Never shall I be found there !!!
Indeed,be it known, that throughout
my whole life
Almighty Lord Allah, is my ultimate
Refuge and Eternal Protector !!!

ﻹنتصارى بالمفدى وهوعينى وعيانى
ففؤادى مذ زمان فى جديد الهيمانى
(11) My Triumph is persistently achieved
By virtue of The Redeemed One !!!
He is mine very Essence of Existence
And mine very Physical Characteristics
Behold, my very Heart and Cognitive
Faculties, Eversince timeless time
Is immersed in renewed trend of
Constant state of infatuation !!!

وحبيبى مذ شفانى وصفالى قد محانى
وهوالعبد وأيضاً رمزه هاء التدانى
(12) He(Muhammed) is my Faithful Lover since he Has healed me
And Purified me from contamination
And Annihilated me in his Love
And He is the Beloved Divine Servant
And time and again
Who's Sacred Sign is the Letter Haau
(in Allah) that guides me in Nearness (with Allah) !!!

وهو عين اﻹسم والحرف لتحقيق المانى
وحبيبى ومعادى. فى تقاص وتدانى
(13) He is the Quintessential Extrapolator of The Paramount Divine Name and Letter !!!
For the Realization of Divine Knowledge
Perceptions and innate Meanings
And he is my Sole Beloved through whom is my attainment of Reunion
In the Realms of Distant Removal
and the Realms of Nearness !!!

وهودائ ودوائ قد برانى وشفانى
ليته الوقت حبانى وصله فهو كفانى
(14) Again He is my Pandemic Deseas and
my remedial Panacea
He has overwhelmingly caused me
To be Emaciated and got me Healed !!!
How I wish Time would have been
in my favor
To have encountered with his mundane Presence,That would have Sufficed me !!!

داء شوقي كل وقت فى شديد الهيجانى
ذل نفسى وهوانى مفخرى روض الجنان
(15) The Remedy for my absorbing fascination, every moment of time
Is found in the vigorous intensity of
my exciting turmoil !!!
My Self degrading Humility and
my low and contemptible abasement
Is tantamount to my glorious traits and Gardens of Paradise !!!

ما بقى لى من بقاء من غرامى وحنانى
وزفيرى وبكاء وارانى ﻻ ارانى
(16) Nothing did remained for me from
the rest of remnants
Out of my Passionate Love and
infatuation and my affectionate tenderness
And from my emotional Grief and
Tears of Sorrow
I see me yet I see me Not !!! (in all
of these things)

ﻻءمى فارث لحالى قد دهانى ما دهانى
كم خليل قد جفانى لغرامى ورمانى
(17) Oh You accusing fault-finder (of my
insincerity) Feel pity for my Plight and
Predicament !!!
I have been inflicted with whatever
was used to inflict me !!!
How many a bossom Friend has
ridiculously turned away from me
For my passionate Love and
threw stuffs on me with vituperations ?
رب صنو كنت ارجوا وصله ثم جفانى
ونهانى ولحانى وشجانى ونفانى
(18) Many an intimate Brother, for whom I had affectionately sought
For his attainment of Divine Knowledge then cruelly turned against me ?
Again renounced with interdiction and
subjected me with invective defamation
Got me troubled with grief and sadness and thereafter Banished me !!!

ليس لى اليوم خليل غير ما منك اتانى
غير هذا قد قﻻ نى عاذﻻ لى كل آنى
(19) Therefore, I have No Bossom Friend,
This very Day,
Other than what You,( Beloved) had given me
Other than this Blessings, They have
treated me with Hate
Reproved me with stern reproachment
Every now and then !!!

مزقوا جلدى جهارا اخرجونى من مكانى
دون ذنب غير انى حب طه فى جنان
(20) The have shredded All over my Body
Physically and Publicly !!!
They forcibly drove me out from
my place of Residence
Without committing any act of sin
Except only that, I indeed
Have my Heart completely Full of
The Passionate Love for the Perfect One !!!

وأرى لو مزقونى بمواضى الهندوانى
وارانى لست الفى تائبا مر اﻷوانى
(21) And I could see that had they shredded
my entire body
With the Sharp edged Hindustani Warrior Swords
And I could see me Never Submitting
Nor surrendered
In humiliating Repentance : Even though those times have Elapsed !!!

لم ينالوا ما أرادوا قد مضى ذا وكفانى
عللونى جيرتى من ذكر من يتلوا المثانى
(22) They Never achieved what they
wanted to do
Yet that episode has come to pass
And I am amply Pleased and Satisfied
Come on fill me and my environment
from the uplifting
Dhikr of all Devotees who are involved
in the Recitations of the Divine Revelations !!!

رددوالى ذكره حين صفالى و حمانى
وكفانى طه حبا لست ادرى من قﻵنى
(23) Keep constant and repetitive hymns of eulogizing of the Prophet for me Since
He Purified, Fortified and removed all troubles and Protected me from harms way !!!
Therefore I am Satisfied by the Love
of the Perfect Messenger !!!
I no longer see those who loathe
nor viciously Hated me !!!

لست اخشى كيد اعداء و ﻵ جور الزمان
فمكانى فى زمانى وزمانى فى مكانى
(24) I am not all afraid of the Evil Scheme and Machinations of Enemies !!!
Nor the Oppressive Dictatorship by
the Regime of the time !!!
For, my Divinely Ordained Place could
be verified in my Period of time !!!
And the Duration of my time Shall be
perceived by my Divinely Ordained Place !!!

وصﻵ ة و سﻵ م فى تصارايف اﻷوانى
من ذوات الذات تترى نحو طه ما كفانى
(25) All Divine Blissful Benedictions along with Peaceful Salutations
Emanating from the Divine Treasures
from All periods of time and Space
From The Attributes of Divine Essence of All Essences in infinite Succession
Be showered upon the lot of The Perfect Man Twaaha to my uttermost satisfaction !!!

ثم آل و صحاب صارمو ا وصل الغوانى
(26) Likewise be Showered upon His Progeny and Virtuous Companions
All of whom have cut themselves off
from the attractions of Beauty Pageants !!!
ALLAAHU AKBAR WA LILLAHIL HAMD !!!

Translated from Arabic to English by Mowlana Sheikh imam Ahmed Tijani Ben Omar of U.S.A. May Allah continue to protect his secrets. Amin.

 zikr#SWAAAAREMAN by Imam Sheikh Ahmed Tijani Ben Omar of U.S.A rta