Sufiforum.com

1430. Hicri Yıl başlarken hizmete giren SUFİFORUM'da İslam; İslam Tasavvuf Geleneği ile ilgili her türlü güncel ya da 'eskimez' konular yer almaktadır. ALLAH YÂR OLSUN !"

Giriş |  Kayıt




Yeni başlık gönder Başlığa cevap ver  [ 2 mesaj ] 
Yazar Mesaj
 Mesaj Başlığı: What is the Ahmedi Tijani Path?
MesajGönderilme zamanı: 09.01.11, 18:47 #mesajın linki (?)
Çevrimdışı

Kayıt: 09.02.09, 14:18
Mesajlar: 96
The Obligatory Litanies (al-Awrad al-Lazima): Quiddity of the Tijani Path

Pdfs:Al-Awrad al-Lazima with the Maqsad (Arabic) Translation-Transliteration | Al-Rimah on the Awrad |

The Concealed Pole, the Known Mohammedian Seal, the Seal of Special Mohammedian Sainthood, Shaykh Abil Abbas Sidi Ahmed Tijani (may Allah be pleased with him)

“I asked the following from the Messenger of Allah, peace and blessing be upon him: 'My aim is to attain your love and that of Allah, your eternal satisfaction with me and that of Allah, your solicitude (i’atina’) towards me and that of Allah.' He answered me in this meaning, peace and blessing be upon him: ‘All of these [things are given in full] in the litanies that I have given you!!'” (Shaykh Abil Abbas Tijani in 'Kitab Rawd al-Mu’hib al-Fani')

What is the Ahmedi Tijani Path?

In 1196/1781, the Concealed Pole, the Known Mohammedian Seal, Sidna Shaykh Abil Abbas Ahmed ibn Mohammed Tijani (1150/1735 -1230/1815) announced that his Grandfather, the Holy Prophet (peace and blessing be upon him) authorised him in a daylight vision (yaqadatan; while he was awake) to establish his own order, the Tariqa Ahmediya Mohammediya Ibrahimiya Hanifiya Tijaniya, and not use any of the chains of authority of teacher-to-disciple that were the main stay of all the Sufi orders. The Prophet (peace and blessing be upon him) had granted him permission to initiate mankind into the order during a period when he had fled from contact with people in order to devote himself to his personal development, and had therefore felt unable to consider himself a Shaykh until this permission was granted. He was commanded by the Holy Prophet (peace and blessing be upon him) to renounce all the orders that he was affiliated to and told him that he was to take the path directly from him. The Prophet (peace and blessing be upon him) had furthermore assigned to him the obligatory wird (litany) which he has to transmit in general and unstrictly to any seeker who asks for it and accepts to abide by its conditions; a 100 of Astaghfirou Allah" (I seek Allah’s forgiveness) and a 100 of prayers upon the Prophet with any version, preferably with the Salat al-Fatih prayer. By 1200/1785 the Prophet (peace and blessing be upon him) completed to him the wird by adding a 100 of Haylala (“la-ilaha illa’Allah”; There is no God but Allah).

Sidi al-Haj Abdelwahhab ibn al-‘Ahmar al-Fasi (d. 1269/1852) is reported that he said:

"The Tijani Path rests on three pillars that represent both its kernel and secret:

1- Perpetual love for the family of the Messenger—Allah's Peace and Grace be upon Him;
2- Performing one's canonical prayer at the appointed time; and,
3) Relentless prayers upon the Messenger—Allah's Peace and Grace be upon Him."

The spokesman of the Tijani Path, the red sulfur, the pride of scholars, the crown of judgeship, the well-versed in every branch of learning, the Knower of Allah, Abil Abbas Sidi al-Haj Ahmed Skirej al-Fasi (d. 1363/1944 in Marrakech) said,

“Our Tijani Path is a spiritual remembrance on the basis of reality (dhikr ‘ala al-‘haqiqa). The Path of which its litanies (awrad) become mandatory until death the day a person takes the oath, together with its conditions that are: (1) Observance of the daily ritual prayers at their prescribed times; (2) Non-visitation of saints (awliya) lest the Companions of Sidi Ahmed Tijani (may Allah be pleased with him) and the Companions of the Messenger (peace and blessing be upon him); (3) And (s)he who takes the oath of the Path and embraces another Sufi path afterwards should be scared for himself.”

Allama Sidi Ahmed Skirej (may Allah be pleased with him) has also said,

“Our Path yields in submission to the Friends of God (Ahl Allah) —be they deceased or alive, so that belief in each one of them might be preserved. But let everyone renounce the visitation of the Friends for the goal of spiritual supply (ziyarat al-istimdad) and attachment (ziyarat at-ta’allauq), have a beautiful opinion on the whole community of Islam, stay away from their opponents, and separate himself from their enemies as much as possible; for company of loathers is verily a deadly poison. All the latter is behold after the constant observance of obligations (faraid) especially the daily ritual prayer as it is the basis on which our Path has been founded. Constant observance of the ritual prayer is a critical condition that the Tijani disciple must watch particularly in the congregation if possible. Observance of the ritual prayer is obligatory by law and it does not necessary require auxiliary elaboration. But, the disciple should be primarily reminded of the ritual's observance. The Tijani disciple is certainly (s)he who is the very foremost to observe the prayer, its corners and prescribed times in congregation and dissipation. Therefore, the Tijani adept is hypothetical the person who receives a special permission in the (Tijani) invocations from a person with genuine Taqdim (a title of Muqaddam that allows the bearer legal transmission of the Tariqa) and a lucid initiating authority comparatively to what I have received myself from the Shaykh, the Knower of Allah, the Master, the Lord, Sidi Ahmed al-Abdellawi, the pupil of the Qutb Sidi al-Haj Ali Tamasini, himself the student of Sidna Shaykh Abil Abbas Tijani (may Allah be pleased with him)."

The Knower of Allah, Sidi Ahmed al-Abdellawi (may Allah be pleased with him), said,

"The Path of our Shaykh, the Qutb, Tijani, is by definition the known blessed Wird which is from the making of the Chieftain of the Universe (peace and blessing be upon him) which is composed of (1) “Astaghfirou Allah" (I ask forgiveness from Allah) 100 times; (2) the prayer of Salat al-Fatih 100 times; (3) “La-ilaha illa’Allah” (There is no God but Allah) 100 times. This Wird is obligatory in this Mohammediya Path of ours and it is recited in the morning and in the evening. On the other hand, the blessed Daily Office (Wadhifa) composes of (1) “Astaghfirou Allah Al Adhim alladhi la ilaha ila houa al hayou al kayoum" (I ask forgiveness from Allah, the Mighty. No God exists but Him. He is the Living, the Self-Existing) 30 times; the prayer of Salat al-Fatih 50 times; “La ilaha ila Allah” 100 times; the prayer of “Jawharat al-Kamal” (Jewel of Perfection) 12 times. The Wadhifa is sufficient once a day in the morning or in the evening. Preferably twice a day, if possible. Congregation to celebrate the Wadhifa is obligatory if the person has brethren in the town. In addition, remembrance of the Haylala (i.e. La ilah illa Allah) in the wake of the Asr prayer on Friday (ba’ad ‘asr al-Jumu’a) is part of the obligations of the Path. Congregation is necessary if the person has brethren in the town. If not it is recited individually 1000/1200 times."

Moreover, Sidi Ahmed Skirej said in his book “Kashf al-Balwa al-Manshura ‘ala Majallat Taqwa” (Removing the Affliction Published on the Magazine of Piety),

“Our Ahmedi Tijani Path is founded on piety to God and felicity (ridwan) in light of what it was divinely communicated to its founder from Allah because of his sincere intention of doing what God say and being united in love with the Holy Prophet (peace and blessing be upon him). It is the Path that has hewn out its three pillars on observance of the Wird, the Wadhifa, and Remembrance of the Haylala on Friday. And before that come observance of the daily ritual prayers at their prescribed times, doing what is right, and, as much as it is possible, putting aside the deeds of darkness. As far as the Miracles (karamat) of the Shaykh (may Allah be pleased with him) and the Merits of his Path are concerned, they are found at the outside of the border of the Conditions of the Path, inasmuch as the Path is a spiritual remembrance in reality (dhikr ‘ala al-‘haqiqa), and what it is added to this is whether more grace (fadl) or a kind of meddle (fudul). As for grace, it is expressed merely to its people. As for meddle, it is to be seen in the strangers that overlap with (its affairs). (..) And know that Shaykh Tijani, may Allah be pleased with him, did not command nor mention to his companions to believe in what is contrary to the creed of the people of the truth. He did, however, passed on to them the instruction to look at whatever reaches them from him and weigh it in accordance with the Law (Shari’a); to take what is in accordance with what is written in the Law, and put aside what it is not.”

The Allama Skirej, may Allah be pleased with him, said in his book, “al-Jawahir al-Muntashara fi’l Jawab ‘ala al-Asila al-Ihda ‘Ashara” (The Scattered Gems in Reply to the Elevenfold Questions),

“And know that Our Mohammedi Tijani Path is a Path of Perfect Beauty (Tariqa-tu Jamal) and likewise are its remembrances (adhkar) with the manifest exception of the Prayer of the Sword Bearer (Hizb Sayfi) and the Prayer of the Sea (Hizb al-Bahr), for reading them, or reading one of them, regularly each day, robes the reader in a manifestation of majesty that a disciple in our Path cannot hold even though he is to read them free without intentions of acquiring a particular kind of return (khasiya). (..) In this sense, Our Path is not founded upon the bases of acquiring a particularity (ta’hsil al-khasiya) nor on walking (suluk) under the standards set up by the seekers of spiritual training (tarbiya) in the other Sufi paths, but, as it is known among its people, Our Path is a Path of Thankfulness (Tariqa-tu Shukr).” “It is a Path of divine openings, celestial states and gnostic perceptions gushed out from the Mohammedian Presence upon its Companions through the blessing (baraka) of Shaykh Sidi Ahmed Tijani (may Allah be pleased with him). Verily, verily, his authority (Shaykh Abil Abbas Tijani) was about to be sanctified by the Truth and approved even by non-(Tijani) companions and brothers.”

And he articulated in the book of "Al-Iman Sahih fi-Rad ‘ala Mu’allif al-Jawab Sarih" (The Correct Faith in Reply to the Author of the Forthright Answer),

“This Mohammediya Tijaniya Path is founded on the basis of the Religion of the Truth (ad-din al-‘haqqani): by means of offering the ritual prayers with perfect excellence; remembering Allah in slow measured rhythmic tones, praying upon the Messenger; peace and blessing be upon him, with great veneration; and sealing all of this with ‘La Ilaha ila Allah’ (There is no God but Allah). So were it for these remembrances—which the disciples do not recite before they obtain special permission from the Muqaddams who initiate them by lawful consent, as perceived by every Tijani disciple who is bound to do nothing else except the aforementioned on his journey and affiliation to this Path—then let disappointment suffices the detractor who seeks to sit on the chair of Satan on the bench of the Straight Path, aiming at turning people away from the remembrance of Allah and observance of the ritual prayer, encouraging them to hate the People of Allah (Ahl Allah) in the course of picturing with his falsehood what he pictures in the image of the truth, which he does not know its meaning.”

In his words in “Kitab Riyad Silwan bi-man Ijtama’tu bihi mina’l Ikhwan” (Gardens of Delight in the Brothers that I Have Met With)

"And I am bound to the oath of Shaykh Tijani, and Allah says: ‘And keep Allah’s Oath.’ (Quran)"

Thus, the quiddity and nature and essence of the Tijani Path are a complex of invocations, namely, the morning and evening recitation of the Mohammedian Wird that the Prophet (peace and blessing be upon him) had himself assigned to Sidna Shaykh Tijani to initiate any seeker who asks for it and accepts to abide by its conditions. To these are added the daily Wadhifa and the remembrance of the Haylala (i.e. La ilah illa Allah) in the wake of the Asr prayer on Friday. These invocations are initiated by a sound Muqaddam who possesses a doctrinal transmission tracing the succession of shaykhs back to the Mohammedian Pole Shaykh Abil Abbas Tijani (may Allah be pleased with him).

The Most Important Matters that the Disciple must watch over on his Journey through the Path

The Allama Skirej, may Allah have mercy on him, articulated in the book of Kitab Bulugh al-Amani bi’l Ijaza li-Murid al-Wird Tijani” (Attainment of Aspirations in the Issuing of Permission to the Seeker of the Tijani Litany), in which he encouraged, comforted and urged the confidants and brothers to work upon the Book and the Sunna, approach truth with docility, persist and commit himself to the litanies, have a strong belief in its merits, great grandeur and abundant reward,

"He should have his foot laid hold in obeying commands and shunning what is forbidden, outwardly and inwardly, as much as possible, returning to Allah in repentance anytime he may have committed sin. And it is incumbent for the disciple to watch over before any supererogatory act (nafila), whatever it may be, the observance of the daily ritual prayer in its prescribed times, especially in congregation, with perfect excellence. He should also make up whatever may be remaining of his missed obligatory prayers (fawait), for, verily, there are manifold sane adults (mukallafin) who missed all five prayers since the age of puberty (bulugh) and do not even bother to make them up, and, indeed, this is a debt which one must pay off without allowing the least negligence. And it is unwise to offer supererogatory acts regularly, but remained wholly unmindful of so many missed prayers."

Conditions of the Wird

1. Commitment to serve the litany until death with a face turned exclusively into the Path so that he abstains from taking any other litany that is of any shaykh of all the shaykhs.

2. Departure from visiting any of the friends (awliya): be they living or deceased.

3. Persistence in loving the People of God (Ahl Allah) altogether; having respect to him that come from among them, and avoiding any ill-natured talk against one of them. (Kitab Bulugh al-Amani)

From the letters of the Faqih Sidi Mohammed Akansus is this great, standing license. And he had sent it to the Knower of Allah, the Owner of Great States, the Great Muqaddam, our Master al-Hajj Saʼid al-Dararki al-Maskini al-Susi:



"And your right upon us is that we mention to you the conditions of this Tariqa al-Mohammediya, the first of which, I'm sure you already uphold, so hold fast to it. The first of them is observing the five obligatory (prayers) at their appointed times in congregation. And (secondly) that if you take it (the wird) that you never leave it, since the one who leaves it after taking it, affliction befalls him in this world and the next. And refuge is sought in Allah, the Exalted (from that). And we have already seen that befalling some people. And no doctors existed who could cure them. And refuge is sought in Allah, the Exalted. The third is that this Wird is not joined together with another one. So, he who wants to enter into this Tariqa, it is indispensable that he abandon what other Awrad he had been practicing. And then he sound not take to practicing other than it (as a wird), ever. And it is the guarantor for every good for the one who enters it. And besides it, nothing is more beneficial. And it is more beneficial than other Awrad. Verily, the Shaykh, may Allah be well pleased with him, said “Verily, every Tariqa will be cut off. And none will remain except this Tariqa. And the fourth condition is that whoever takes this Tariqa should not visit any one of the Saints- dead or living- for the purpose of seeking spiritual aid and benefit; meaning for the purpose of seeking spiritual aid from them. That is to say, do not visit them with the aim that they benefit him or that they should lift from him some harm. For, verily, no one is capable of benefitting him or preventing something from harming him except his Shaykh. "

I. The Wird
1. "Astaghfirou Allah" (I seek Allah’s forgiveness), 100 times;

2. Salat al-Fatih or "Allahouma Sali 'ala Sayyidina Mohammedin wa Alihi wa Salam Taslima" 100 times;

3. "La Ilaha ila Allah" (There is no God but Allah), 100 times.

Timing of the Wird

The obligatory Wird is performed twice a day. The optional time of the morning Wird starts after the dawn prayer (Subh) and continues up to high forenoon. Forenoon extends up to midday. The necessary time extends from high forenoon until sunset; and the making-up for the morning Wird is beyond that. However, it is unconditionally permissible to advance the morning Wird during the night, with or without a reason. The time for advancing the Wird starts after the Isha Prayer and a lapse of time enough to recite five sub-parts of Qur'an (i.e. 1:30 hours or there about). If dawn breaks before the Wird is over complete it and redo it after Dawn Prayers (a must). It has been narrated in the Jawahir al-Ma'ani and the Idafa al-Ahmediya that Sidna Shaykh (may Allah be pleased with him) said that night acts of worship multiply five hundred manifolds over daytime deeds.

The optional time for the evening Wird starts after Asr prayer and extends up to the Isha prayer. The Necessary time is between Isha prayer and dawn break; the making-up for the evening Wird is beyond that. If a person performed his Wird after dawn but before he prayed the Fajr prayer; or after the appointed time of Asr prayer was due but before he prayed the Asr prayer, and whether this has happened intentionally or due to forgetfulness or ignorance, he must redo the Wird during its appointed time, and must make-up for it if the appointed time lapsed. This is because he advanced the Wird before its prescribed time. Al-Qutb Salih Sidi Mohammed ibn al-Arbi Sayeh (d. 1309/1894) says in “Kitab Bughyat al-Mustafid fi-Shar'h Minyat al-Murid (Aspiration of the Beneficiary in the Commentary of the Desire of The Seeker)

“This is what has been transmitted from the Shaykh. It is a consensus amongst his Companions; and what the author of al-Jaysha al-Kafil ("Sidi Mohammed Saghir Shinguiti"; may Allah bless him) wrote to the contrary was a distractedness from the a special order of our order, therefore it shouldn’t be considered, even though that might be the practice in some other Sufi orders.

It is NOT permissible to advance the evening Wird during daytime, with or without excuse, whether before the time of Asr prayer or after the time but before the performance of Asr prayer. This is an authentic and continuously recurrent practice of Sidna Shaykh (may Allah be pleased with him). However, it is permissible to advance the evening Wird at night under two conditions: (1) A valid excuse is expected to occur during the optional time of the Wird; (2) its advancing takes place after the advancing of the morning Wird, for order, as it is invalid, with the presence of the excuse, to advance the evening Wird except after advancing the morning Wird.

If a person misses his Wird, he must make up for it. The vow makes the Wird obligatory.

Remedy of Deficiency in the Wird (Jabr al-Wird)

If a person forgetfully exceeds the limit in some or all of the pillars of the Wird, he should, after finishing his Wird or Wadhifa, remedy that deficiency by reciting Istighfar (Astaghfirou Allah) 100 times and/or Jawharat al-Kamal prayer 3 times, with intent to remedy. If a person is in doubt as to whether he exceeds or falls short of the limit, he should build on certainty (the lower number) and complete the Wird, then remedy his doubt by reciting Istighfar 100 times after finishing his Wird or Wadhifa. If a person, forgetfully, reverses the order of the pillars – e.g. recites prayers upon the Prophet before the Istighfar – he shall cancel what he reverses (prayers upon the Holy Prophet in this case), redo the pillars in order, and then make Istighfar one hundred times and/or Jawharat al-Kamal prayer 3 times with intent to remedy that deficiency, after finishing his Wird or Wadhifa.If a person is in doubt, or forgetfulness occurs to him during the remedy, he should not repeat the remedy to avoid getting in circle. The remedy is for the individual who performs alone. In a group, the imam bears the deficiencies, similar to congregational prayers. Intentional increase, decrease, or reversal of the pillars invalidates the dhikr, and it is misconduct.

Dust Ablution and the Wird

If a person performs dust ablution for a prescribed prayer, he must also perform another dust ablution for the Wird, otherwise the Wird will invalidates. This is because the Wird became obligatory by the vow, and it is not permissible to do two obligatory acts of worship with one dust ablution. Accordingly, he must redo all the Wirds that he has done with dust ablutions of prescribed prayers.

Prayers during the Wird

If a prayer starts while a person is performing his Wird or Wadhifa, he stops, prays with the group, and then immediately after the prayer is over and before he utters any word resumes his Wird, building on what he has performed before the prayer, instead of starting it all over. This is analogous to starting of a prayer while one performs Tawaf (circumambulating the Ka'aba) as stated by Sidi Mohammed b. Abdelwahid Nadhifi (d. 1370/1951) in his Durrah al-Kharidah. Sidi Tayyeb al-Wadghiri Sufyani (d. 1259/1844), author of Al-Ifada al-Ahmediya li-Murid Sa’ada al-Abadiya” (The Ahmedi Notification for the Hunter of Eternal Rapture) said, "This is a continuously recurrent tradition from the Shaykh and unanimously agreed upon between his Companions, thus, it is neither rejectable nor questionable". Mertits of the Wird

Al-Khalifa Sidi Abul Hassan Ali Harazem Berrada al-Fasi (d. 1212/1797) said in Risalat al-Fadl wal Imtinan ila kaffat al-Ashab wal Ikhwan” (The Epistle of Bounty and Gratitude Forwarded to all the Companions and Confidants),

"Sidna Shaykh Tijani (may Allah be satisfied with him) said, 'All those who have taken our Wird will enter paradise without any deeds accountancy as well as their children, wives except the grandsons unless they are faithful and have not transgressed the companionship, all these followers will reach the 'Iliyyine status in heaven and are neighbours to the Prophet (peace and blessing be upon him).'" And I have heard him saying: “I have asked the Prophet (peace and blessing be upon him) about those who already possessed a wird from the other shaykhs and are keen to have our Wird? What shall they do?” The Prophet (peace and blessing be upon him) replied: “O Ahmed! Tell them that my Wird is a great one -meaning that the Prophet (peace and blessing be upon him) has endorsed it to him-, this Wird dispensed all the other wirds, containing the secret of all the other wirds. For the one who holds on to it and quits all other wirds emanating from the other shaykhs there will be no harm to that, and he shall have no fear from his shaykhs either in this life or in the Hereafter, and he is safe. This wird suffices him otherwise he has to leave our Wird for this Wird is only accepted as a single one”. (..) And in another letter, Sidna Shaykh responded to some faqihs, “About what you have mentioned from your taking the Wird from this Shaykh and quitting another, there is no harm in such case, but most preferably our Wird is to remain according to what I have been told and since it is an inspiration and a classification emanating from the Last Prophet (peace and blessing be upon him)”.

And in the Rimah,

"Sidi Mohammed al-Ghali informed me that he asked Shaykh Tijani (may Allah be pleased with him) about the cause of the excellent merit contained within his litanies so he told him (may Allah be pleased with him): 'On my account" (li-ajli)'. This is obvious to everyone who knows that Allah Most High established him in the circle of excellence (Dairat al-fadliya), and that it is the circle of the people of his Path."

Pivots of the Wird

The Wird is based on three pivots,

The first is asking Allah for forgiveness (Istighfar). It is really unconscionable for a Muslim to stop his brother in Islam from asking Allah for forgiveness. Allah Almighty says in the Holy Quran, “Say: O My servants who have transgressed against their own souls, despair not of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is Most Forgiving, Most Merciful.” (39:53); “Know that Allah is severe in punishment and that Allah is Forgiving and Merciful” (5:98); “And seek Allah’s forgiveness. Certainly, Allah is Forgiving, Merciful.” (73:20); “Verily, Allah forgives not the setting up of partners with Him, but He forgives whom He pleases whatever is less than that. And whoever sets up partners with Allah has indeed strayed far away.” (4:116); “Will they not repent to Allah and ask His forgiveness? For Allah is the Forgiving, the Merciful". (5:74); “And who can forgive sins except Allah?” (3:135); “And those who, when they commit a lewd act or wrong themselves with evil, remember Allah and ask forgiveness for their sins and who forgives sins except Allah? And they do not persist in what (wrong) they were doing while they knew it. For such, the reward is forgiveness from their Lord and Gardens with rivers flowing through, wherein they shall abide forever. How excellent is the reward of the doers (of good)!” (3:135-136). Allah Almighty have also said in the Holy Quran, “Say: Shall I not inform you of things far better than those (things of this world)? For the pious, there are gardens with their Lord, wherein rivers flow. Therein (is their) eternal home and pure wives. And Allah will be pleased with them. And Allah is Seer of the slaves. Those who say, Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. They are those who are patient, those who are true and obedient with sincere devotion in worship to Allah. Those who spend (in charity) and those who pray and beg for Allahs forgiveness in the last hours of the night.” (3:15-17) In a Hadithi Qudsi, Allah says, "O son of Adam, as long as you call upon Me and put your hope in Me, I have forgiven you for what you have done and I do not mind. O son of Adam, if your sins were to reach the clouds of the sky and then you would seek My forgiveness, I would forgive you. O son of Adam, if you were to come to Me with sins that are close to filling the earth and then you would meet Me without ascribing any partners with Me, I would certainly bring to you forgiveness close to filling it" (Al-Tirmidhi).

When asked about the major sins, the Holy Prophet (peace and blessing be upon him) replied." To associate anyone with Allah, to disobey the parents, to kill unlawfully and to give false evidence." Safwan ibn Mobraz al-Mazan reports that he heard Allah's Messenger (peace and blessing be upon him) saying: "(On the Day of Resurrection) Allah will draw near to a believer and put His forgiveness over him and screen him (his sins) then Allah will say: Do you know such and such sin? Do you know such and such? He will say: Yes, my Lord! This conversation will continue) until Allah will make him confess his sins, and thinks that he is ruined. Then Allah will say: I concealed them (your sins in the world) and I do forgive you today. Then he will be given the record book containing his good deeds." (Related by al-Bukhari, Muslim and Ibn Majah) Narrated Abu Huraira, the Prophet (peace and blessing be upon him) also said: "There were two fraternal persons among the sons of Israel. One of them was engrossed in committing sins while the other was devoted to worship. The devotee used to see his fellow committing sin and advise him. Desist from doing so. One day when he found his fellow committing sin. He said to him: Avoid it. His fellow said: Leave me alone. Have you been sent out as a vigilant on me. The devotee said: By Allah, He will neither forgive you nor admit you to Paradise. When they died, they were gathered before the Lord of the Worlds. Allah asked the devotee: Were you assured of knowing Me or were you having power over what was in My Hands? Then He said to the sinner: Go and enter Paradise by My Mercy; and ordered the angels about the devotee: Lead him to the Hell." (This Hadith is sound and related by Abu Dawid in his Sunan). Abu Huraira narrates that Allah's Messenger (peace and blessing be upon him) said: "A man never did good deeds. Rather, he used to lend (money) the people and advise his servants: Take from the solvent and leave the insolvent and forgive him. Perhaps Allah may forgive us. When he died, Allah asked him: Did you ever do anything good? He replied: No, but I had a servant and I used to lend people money. Whenever I sent him out to recover the loans, I advised him: Accept from the solvent and leave the one who is unable to repay (i.e. excuse him). May Allah forgives us. then Allah The Exalted remarked: I have forgiven you." (Related by An-Nasa'i.)


Offering prayers upon our beloved Prophet (peace and blessing be upon him) is the second article of the Wird.

Anyone who exercises his thinking faculty very well knows that the Prophet (peace and blessing be upon him) does not need our prayers, not even in the least. For Allah, Glorious is His Name, has completed His blessings and favours upon him and made him a Mercy to the universe. Allah says in the verse, [93:5], “And soon will thy Guardian-Lord give thee (that wherewith) thou shalt be well-pleased”, and in the verse [48:2] Allah says: “That Allah may forgive thee thy faults of the past and those to follow; fulfil His favour to thee; and guide thee on the Straight Path”, and in the verse [5:3], “Today have I perfected for you, your religion and completed my favour upon you and pleased to have Islam as your chosen religion.” Besides these, the Prophet (peace and blessing be upon him) himself said: “I am the distributor while Allah is the One that Gives” Contemplating on the above verse, we find that not only has the Prophet (peace and blessing be upon him) acquired all favours from Allah, but any other favour that is due to any other creation passes through him for distribution. What can then the creation ask, for he who distributes? If so.. Why then do we offer prayers on the Prophet (peace and blessing be upon him)? We do this only to multiply our expectations from Allah. It is just like a pauper who visits the king with a gift of a small piece of bread so as to attract the sympathy and love of the king, thereby multiplying his expectations. The king's gift in return is always far better than the pauper's worthless gift.

The Prophet (peace and blessing be upon him) said: “Anyone who makes one salat (prayer) on me, Allah makes ten for him. When he makes ten for me, Allah makes a hundred for him. When he makes a hundred for me, Allah makes a thousand for him and if he makes a thousand for me, he shall be shoulder to shoulder with me at the gate of the paradise.” In another narration: “It will be written for him - safety from hypocrisy, safety from hell-fire, and safety from punishment.” Who knows the value of one salat of Allah, not to mention ten or a hundred or even one thousand! To attempt to value this is to value the work of Allah and its reward as compared to that of His servant. Indeed glory be to Allah Who differs from His creatures in every respect, essence, nature or work. Here therefore lies the secret and cornerstone of making salat (prayer) on the Prophet (peace and blessing be upon him). One salat of Allah is more than enough to turn the hell-fire into a frozen ice. Salat on the Prophet (peace and blessing be upon him)? What a beautiful profession, that Allah and His angels partake alongside the faithful servants male and female. Allah says in the verse, [33:56], Verily Allah and His angels send blessings on the Prophet: “O ye that believe! Send ye blessings on him, and salute him with all respect”. The second article of the Tijani Path is therefore a work in which Allah and His angels are participating, and for a poor servant of Allah this makes it a finished affair.

The third principle is to say La ilaha illa-llah (There is no God but Allah). Allah said: “Know, therefore, that there is no god but Allah” (Quran 47; 19), and He Almighty said “For when it was said unto them, there is no god but Allah, they were scornful.” (Quran 37:35). The Prophet (peace and blessing be upon him) said that the Prophet Moses (peace and blessing be upon him) asked his Lord: "-Lord ! Teach me something to recall You and to invoke You. - Say: There is no god but Allah. - Lord ! All your servants say it. - Say: There is no god but Allah. - I want You to do me a favor - Moses ! If the seven skies and the seven earths were in a plate of a balance and the words « There is no god but Allah » were in the other plate, these words would overcome them." (Nissai, Ibn Hibban and al-Hakem) According to Anass ibn Malik, the Prophet (peace and blessing be upon him) said: “The one who says "There is no God but Allah" and extends it, will be forgiven four thousand of his great sins.” (Daylami) According to Talha ibn Ubaydillah, the Prophet (peace and blessing be upon him) said: “The best thing the prophets and I have ever said is "There is no God but Allah.” (Malik) Al-Qurtubi has reported that the Prophet (peace and blessing be upon him) said: “The angel of death ('Izrail) came to a man. He looked throughout all his members and didn’t find any good deed. Then, he opened his heart and found nothing. After, he opened the mouth and found his tongue stuck to his palace saying "There is no God but Allah". He said then: “Paradise is compulsorily your home because of these words of sincerity i.e. “There is no God but Allah.” The Prophet (peace and blessing be upon him) has said: “The best that has been said by myself and the previous Prophets before me, is 'La ilaha illa-llah'“. In a Hadith, Allah told the Prophet (peace and blessing be upon him): “La ilaha illa-llah is my fortress (protection), whoever enters my fortress is saved from my punishment.” It is therefore abhorrent and disgusting for any Muslim to advise a fellow Muslim to say La ilaha illa-llah.

Thus the Tariqa that advises Muslims to practice this is simply putting them on the path of the Prophet (peace and blessing be upon him) and towards obedience of Allah. In the Hadith, the Prophet (peace and blessing be upon him) said, “The best word I have ever said together with the previous Prophets is the word La ilaha illa-llah.” And, again, in the Baqara Chapter "Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith" [2:152]. And in Sura Imran (3), v. 191, “Men who celebrate the praises of Allah, standing, sitting, lying down on their sides.” [3:191] Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): “Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire. And, again, in the Jumu'a Chapter (Ch. 62), v. 10, “And celebrate the Praises of Allah often (and without stint): that ye may prosper.” [62:10] And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of Allah: and celebrate the Praises of Allah often (and without stint): that ye may prosper. Surely, when Allah, with His unlimited wealth says often, this wording is not to be taken lightly. When Allah, the Possessor and Dispenser of all wealth, suggests that something be done often, we must remember that the perspective of the wealthy is not like the perspective of the poor. And Almighty Allah, He has everything. You cannot even say Allah is the richest because everything is under His control.

So these are the principles and some of the bases of support for the recitation of the Tijani Path. It is solely derived from Quran and Hadith.


II. The Wadhifa



1. "Astaghfirou Allah Al Adhim alladhi la ilaha ila houa al hayou al kayoum" (I ask forgiveness from Allah, the Mighty. No God exists but Him. He is the Living, the Self-Existing), 30 times;

2. Salat al-Fatih, 50 times;

3. “La ilaha ila Allah”, 100 times;

4. The Prayer of "Jawharat al Kamal", 12 times.

Shaykh Sidi Ali Harazem (may Allah be pleased with him) says in Risalat al-fadhl wal imtinan:

"It is carried out in the morning or in the evening and it suffices once a day and it is recited either in congregation or individually. But it does not dispense the daily wird or the Haylala of Fridays." Sidi al-Haj Omar ibn Said al-Futi stated in Kitab Rima'h: "Of the conditions of the Tijaniya order congregation for the performance for the wadhifa and the remembrance of the Haylala in the wake of the afternoon prayer on Friday. As we read in Jawahir al-Ma'ani: "The litanies that are essential to the Spiritual Path include the remembrance of the Haylala in the wake of the afternoon prayer on Friday, together with the congregation. If someone has brethren in the town, they are obliged."

Sidna Shaykh Abi Abbas Tijani (may Allah be pleased with him) stated that seven recitations from "Jawharat al-Kamal fi Mad’hi Sayyid Rijal” (The Jewel of Excellence in the Praise of the Chieftain of Men) taught him by his grandfather (peace and blessing be upon him) result in the Prophet's physical presence.

It has reached us from the book of "Kashf al-Hijab ‘aman Talaqa ma’a Shaykh Tijani mina-‘ As’hab” (Removing the Curtain after the Raising of the Veil on the Companions who have met with Shaykh Tijani):

"Peace be upon you and the mercy of Allah and His blessings.
To Sidi al-Haj Sulayman al-Muqaddam from the slave in need of Allah who writes to you Ahmed ibn Mohammed al-Tijani,
(...) Everyone who takes our Wird, they should not visit a Saint- living or dead. And whoever visits (them) has exited from our Wird. But, in our Tariqa, visitation is to our Master the Messenger of Allah, may Allah bless him and grant him peace. And that is that Jawharat al-Kamal is recited twenty times, intending by it visiting him, may Allah bless him and grant him peace, and gifts its reward to him, may Allah bless him and grant him peace. For verily, when seven recitations have been completed, he, may Allah bless him and grant him peace, sits with the rememberer with his Real Essence. And he does not stop sitting with him until he completes twenty. And verily he will be, by doing that, as one who stands in front of his grave visiting him, may Allah bless him and grant him peace. And whoever is reached by this benefit and reward in that visitation, it is not encompassed or equaled. And it is hidden. It is not permissible to mention it and it is not known except in the hereafter. And this visitation of him is not tied to any day or any time. Verily, it is independent whenever he wishes to do it. And it is better than visiting the Saints. And if your heart is open to receiving good news, then know that that it is a Wird overflowed from the Presence of Allah to our companions, bringing nearer to him the hidden eyes, if they would only be unveiled to his Dhikr. And it will not be known except in the Hereafter. And may Allah bless and send peace upon our Master Mohammed and his family and companions.

And from his letters (may Allah be pleased with him),

Peace be upon you and the mercy of Allah and His blessings, and to the Muqaddam Sidi al-Ḥaj Sulayman.

From the slave in need of Allah who writes to you Ahmed ibn Mohammed Tijani,

(...) Everyone who takes our Wird, they should not visit a Saint- living or dead. And whoever visits (them) has exited from our Wird. But, in our Ṭariqa, visitation is to our Master the Messenger of Allah, may Allah bless him and grant him peace. And that is that Jawharat al-Kamal is recited twenty times, intending by it visiting him, may Allah bless him and grant him peace, and gifts its reward to him, may Allah bless him and grant him peace. For verily, when seven recitations have been completed, he, may Allah bless him and grant him peace, sits with the invoker (Dhakir) with his Essence by Truth (bi-Dhatihi ‘haqiqa). And he does not stop sitting with him until he completes twenty. And verily he will be, by doing that, as one who stands in front of his grave visiting him, may Allah bless him and grant him peace. And whoever is reached by this benefit and reward in that visitation, it is not encompassed or equaled. And it is hidden. It is not permissible to mention it and it is not known except in the hereafter. And this visitation of him is not tied to any day or any time. Verily, it is independent whenever he wishes to do it. And it is better than visiting the Saints. And if your heart is open to receiving good news, then know that that it is a Wird overflowed from the Presence of Allah to our companions, bringing nearer to him the hidden eyes, if they would only be unveiled to his Dhikr. And it will not be known except in the Hereafter. And may Allah bless and send peace upon our Master Mohammed and his family and companions.

From the other particularities of Jawharat al-Kamal those that Sidi Ali Harazem Berrada informs in Kitab Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani),

(1) The fact that most of them will be granted each day the favour of visiting the Prophet (peace and blessing be upon him) in his noble garden (Rawda), and of visiting all the saints of Allah and the righteous, from the beginning of existence until his own time. Sidna Shaykh said "Allah's Messenger gave me an invocation of salat upon him called "Jawharat al-Kamal".' If someone recites it twelve times and says: 'This is a gift from me to you, O Messenger of Allah,' it is as if he has visited him in his noble garden, and as if he has visited the saints of Allah and the righteous, from the beginning of existence until his own time."

(2) The fact that the Prophet (peace and blessing be upon him) and the Four Caliphs are present with the people of this Spiritual path every day. Sidna Shaykh Ahmed Tijani said "The Prophet told me that if someone recites "Jawharat al-Kamal" seven times or more, He and the Four Caliphs will be present with him as long as he remembers it". Allah has graciously recommended to our brethren that it should be recited twelve times in the daily wadhifa so that is sufficient for those who are lazy.

(3) The fact that the Prophet (peace and blessing be upon him) loves its reader with a special love, different from that already bestowed on them and on all the loved ones in the first part. Sidna Shaykh Tijani said "The Prophet told me that, if someone makes a regular practice of reciting Jawharat al-Kamal more than seven times every day, The Prophet will love him with a special love, and he will not die until he becomes a saint.



The White Flat Sheet

A well-established Tijani ritual is laying down a white flat sheet during the recitation of "Jawharat al-Kamal" in honor of the Messenger's presence, peace and blessing be upon him. The Allama Sidi Ahmed Sukayraj said in Al-Kawkab al-Wahhaj li-Tawdii’h Dhurrat at-Taj wa 'Ujaalat al-Mu'htaj” (The Fiery Planet in the Commentary of the Inimitable Gemstone),

"It has been authentically related that the prophet peace upon him have laid down his noble dress for his sister (Shayma bint al-Harith) when she visited him with the envoy if the people of Hawazin. The composer of the Hamziya, Imam Sidi Mohammed al-Busairi, referred to this account in his verse:


For her the Chosen laid down his dress,
So great that dress contained of grace.


He also laid down his dress for Dihaya al-Kalbi when he came to submit to Islam Dahiya when cried because of this and lifted the noble dress kissed it and placed it on his head and eyes. We can clearly see from this action a sing of glorification to those the noble dress have been placed down for and since the Prophet (peace and blessing be upon him) is an example for us to be followed. The disciple should also lay down a garment honouring the presence of the Prophet (peace be upon him) for if we were to lay down ourselves and foreheads on the ground honouring the prophet we would not be blamed."


Remedy of Deficiency in the Wadhifa

It is mandatory to make-up for the Wadhifa if missed even once in a lifetime. Sidi Mohammed ibn al-Arbi Sayeh said in Bughyat al-Mustafid , "No doubt, in the beginning, the Wadhifa was not as emphasized as the Wird, but it had been confirmed during the life of the Shaykh (may Allah be pleased with him). Consequently the author of Jawahir al-Maani amended his own copy and added a clear a statement that it is imperative to make-up for the Wadhifa, similar to the Wird. Therefore any a statement suggesting that the making-up for a missed Wazifa is not obligatory should be disregarded because it is contrary to the settled practice of the Shaykh and his Companions".

If a person forgetfully exceeds the limit in some or all of the pillars of the Wird, he should, after finishing his Wird or Wadhifa, remedy that deficiency by reciting Istighfar (Astaghfirou Allah) 100 times, with intent to remedy. If a person is in doubt as to whether he exceeds or falls short of the limit, he should build on certainty (the lower number) and complete the Wird, then remedy his doubt by reciting Istighfar 100 times, after finishing his Wird or Wadhifa. If a person, forgetfully, reverses the order of the pillars – e.g. recites prayers upon the Prophet before the Istighfar – he shall cancel what he reverses (prayers upon the Holy Prophet in this case), redo the pillars in order, and then make Istighfar one hundred times with intent to remedy that deficiency, after finishing his Wird or Wadhifa. If a person is in doubt, or forgetfulness occurs to him during the remedy, he should not repeat the remedy to avoid getting in circle. The remedy is for the individual who performs alone. In a group, the imam bears the deficiencies, similar to congregational prayers. Intentional increase, decrease, or reversal of the pillars invalidates the dhikr, and it is misconduct.

Late Arrival in Wadhifa

If a person arrives late in Wadhifa, he performs with the group what he attends, and then completes what he misses after the group finishes recitation: that is to say, he starts the Wazifa from the beginning until the point where he catches up with the group. All the actions of the late-arriver are making-up, because they are all words not actions.

Menstruation, Illness and the Wird

It is authentically narrated from the Shaykh (may Allah be pleased with him) that the menstruous woman, and the patient, are free to perform or not to perform the Wird. It is alright if they did it, otherwise there is nothing against them, and no making-up is required of them afterwards. The choice here is for the patient who cannot perform the Wird properlywith all its conditions and counts without great difficulty. And the choice of the menstruating woman is analogous to her reading of Quran.

III. Séance of Friday

The séance of Haylala is the Friday's remembrance to perform between 'Asr and Maghreb Prayers. Like the Wadhifa, the Friday's séance must be performed in congregation whenever it is possible, arranging the ranks properly, reciting aloud. It is performed only the Friday, and only between 'Asr and Maghreb Prayers. If not accomplished during this lapse of time, we can't make up for it. Sidna Shaykh Abil Abbas Tijani, may Allah be pleased with him, said that if it is not performed during this period (i.e. between the 'Asr and Maghreb Prayers of the Friday) without a valid excuse, the follower has to know that he has missed a huge blessing that he will not be able to make up.

The Haylala is composed of one single pillar: Recitation of 1000 or 1200 or 1600 times "La Ilaha illAllah", and just after the last "La Ilaha illAllah" we have to say "Muhammadun Rasulullah. 'Alayhi Salamullah"

Here is an example of a recitation of the Haylala, according to the deed of the Grand Zawiya of Fez,

- "A'udhu billahi mina chaytani rajim,"
- Surat al-Fatiha + "Amin", 1 time
- Salat al-Fatih, 1 time
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen,"
- "La Ilaha illAllah", one hour before the Maghreb until the call to prayer (recite 1000, 1200, or 1600 times if you are by yourself)
- " Muhammadun Rasulullah. 'Alayhi Salamullah"
- Salat al-Fatih, 1 time
- "Subhana rabbika rabbil 'izzati 'amma yasifuna wa salamun 'ala-l-mursalina wa-l-hamdu lillahi rabbi-l-'alameen,"
- Du'a.
For Practice of the Wird you Need Guidance!

http://www.dar-sirr.com/Tijanism/litanies.html


Başa Dön
 Profil Özel mesaj gönder  
 
 Mesaj Başlığı: Re: What is the Ahmedi Tijani Path?
MesajGönderilme zamanı: 09.01.11, 18:47 #mesajın linki (?)
Çevrimdışı

Kayıt: 09.02.09, 14:18
Mesajlar: 96
Nawafil vs. Sincerity

Should observance of the daily ritual (salat) at prescribed times be among the most comprehensive conditions of the Tijani Path then celebration of obligations (faraid) is due on before the performance of Nawafil (pl. of nafila; "supererogatory"), ex. recitation of the Wird and non-obligatory litanies.



On the authority of Abu Hurayrah (may Allah be pleased with him), the Messenger (peace and blessing be upon him) said,

"Verily Allah Most High has said: Whosoever shows enmity to a Wali (friend) of Mine, then I have declared war against him. And My salve does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My salve continues to draw near to me with Nawafil deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge. (Related by al-Bukhari)

In a similar tradition, the Messenger of Allah (peace and blessing be upon him) said,

"Allah said, 'I will declare war against him who shows hostility to a friend (wali) of Mine. And the most beloved things with which My servant comes nearer to Me, is what I have enjoined (fard) upon him; and My servant keeps on coming closer to Me through performing nawafil till I love him. So I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks. And if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him."

To restate this doctrine in more Tijani terms, The Allama Sidi Mohammed ibn al-Mishri Sibai al-Hassani (d. 1224/1809) asked Sidna Shaykh (may Allah be pleased with him) on the meaning of the Hadith as reported in the second part of "Al-Jami'a a li-Maa Iftaraqa min al-Ulumn al-Qutb al-Maktum" (The Absolute in What Has Separated from the Sciences of the Concealed Pole). Sidna Shaykh with cognition and certitude answered,

"The interpretation of this Hadith that you so ardently desire is the following:

The slave does come up to Allah by means of superfluous deeds (Nawafil). By definition, a superfluous deed is any deed that complements religious duties (faraid). And the premium methods of superfluous deeds to accomplish are: (1) remembrance of God (dhikr), (2) observance of rituals (salawat), and, (3) fasting with its established conditions.

What is meant by superfluous deeds in the words, 'My Slave continues to draw near to me with superfluous deeds until I Love him': is the presence of the spirit during their observance while traveling (qiyam ru’hiha bi-suluk). In other words, observance of the deed for the sake of Allah awed by complete sincerity with the abandonment of all claims, lust or greedy desires.

And the slave who travels along this route is similar to one who knows that he is stained with filth (najasa) all over the body while he is attempting to cut it off from himself at all price in order to appear clean and purified before Allah. And in this way he is longing for purification rather than return of good deeds.

Now that the individual ego (nafs) is thrilled to tear away from Allah, Exalted is He, when she travels and when she rests home, the only way for the slave to relinquish her plight is to cut her off of all her attachments. The Sufis describe the state of this individual ego as the crow, for she is tick with darkness and there is no white in it, and at this point, the slave is extremely far away from Allah, Exalted is He.

So, let anyone who has a heart understands that the purpose of superfluous deeds is to go back to Allah, Exalted is He, with good deeds in a state of pure honesty (mukhlisan lillah) free from any aspiration for rewards (thawab). And to restore the purity of his individual ego, the slave is required to pursue the means of striving (mujahada), exertion (mukabada), repression against lust of passion, and abandonment of customs and desires.

Yet, the remembrance of God (dhikr) remains the most powerful method for striving. Why? Because as much as pureness (safa’) is the one and only mean to relinquish the plight of the slave, through which he enters into the Divine Presence, the flow of lights (Fayd al-Anwar) gushes out from the Holy Presence ('Hadrat al-Quds) upon him through the grace of purity thanks to the remembrance of God.

How? Now it happens that lights will pour into the slave’s heart when he remembers and leave his heart when he finishes remembrance, and this situation is advantageous because it brings him a sort of pureness to some extent. Thereupon, lights will pour into his heart when he remembers and leave his heart when he finishes remembrance; and again they will pour into his heart when he remembers and continue to reside in there two or three minutes before their departure; and again they will pour into his heart when he remembers and continue to reside in there for an hour before their departure, and (4) so on and so forth until the heart becomes their final home.

And the result of this situation is:

(1) Strength of the spirit during remembrance,

(2) Longing for standing before the Door of Allah,

(3) Pain of the heart in mingling with people (for their states of confusion are to be observed by him),

(4) Remembrance of God in the morning and in the evening,

(5) Contentment with Allah in predestination (qada' Allah),

(6) Enduring adversities with patience without worry,

(7) Firm reliance on the Will of Allah (tawakkul) in the condition of the finances,

(8) Flee from ostentation with worldly goods and preponderating towards seeking the things of this world, and,

(9) Acquisition of tranquility (tuma’nina).

When the heart is tranquil by remembrance, remembrance becomes the final adobe of the slave, without which his life cannot exist.

And on this point, he will:

(1) Taste the first fruits of the people of certitude (Ahl Tahqiq),

(2) Perceive the gleams (lawamia’) of the states that are restricted to the special elite (al-khassa al-'ulya),

(3) Witness the greatness of proximity (qurb), and,

(4) Realize the div ine sciences in his heart.

Henceforward, the slave would: (1) use detachment from everything other than Allah, (2) withdraw from creation in prosperity and adversity, and (3) enter into Allah from the door of observance (muqaqaba). Should he look for a desire he would perceive in himself nothing but inward: (1) God-centeredness, Exalted is He, (2) purity of heart with Allah, He is mighty and glorious, (3) perfect sincerity, (4) firmness of mind, (5) effective resolve, and (6) self-certainty."

The meaning of everything set forth above is also indicated by a passage from a speech that was dictated by the Chieftain of Existence and the Emblem of Witnessing, the Holy Prophet (peace and blessing be upon him), to the Most Noble Intermediary, Sidi Mohammed ibn al-Arabi Tazi Damrawi (may Allah be pleased with him), the companion of Sidna Shaykh (may Allah be pleased with him) in a state of wakefulness, not of sleep. He was instructed to take it to Sidna Shaykh (may Allah be pleased with him) as reported in Jawahir al-Maani,

"Allah's Messenger has said: "Tell him," meaning Sidna Shaykh Tijani: "Here is the explanation of worship, which is subdivided into four parts: The first consists of detachment (from the world) and dedication to Allah with perfect deeds and complete sincerity. This dedication must be spontaneous, and what he intends by this dedication must be to extol Allah, magnify Him, glorify Him and sanctify Him, and to praise Allah according to the condition he is in. He must not intend to gain anything by his worship, nor expect anything from it, so that his actions will ascend to Allah, enter the opened door, and become preoccupied with transformation in the manner we have mentioned at the beginning. There must be no pause in the study of His saying (in the Quran) Those who believe, and do righteous deeds, they are the best of creatures. (Quran 98:7) For the people of righteous conduct are those who do not intend to gain anything by their deeds, in the form of benefit or profit. He must ask in his worship for nothing except the assistance and perfect well being that he requests for his afterlife.

Tell him the best request! If one of them asks, let him ask for pardon and well being. If his intention in his detachment and dedication is attainment to a station, or if he is seeking knowledge or a secret, his deeds will ascend until they arrive at a door that is locked, so they will sit there, expecting it to be opened in a while, and hoping that their owner will return and say: "My worship is for Allah. I do not seek any object of need." Then, if he is inspired and says this, they will go back and enter the opened door, but if he does not say what has been mentioned, those deeds will go back scattered, like the gusting of the wind in the air. They will wander about until they come to rest, in the sense what they will return against him in desperation, until the Prophet says (peace and blessing be upon him): "Tell my beloved Tijani that all of these meanings are in the Glorious Quran, and say to him: "This book will guide you to what I have commanded you to do. I have told you not to aim at anything, nor strive in greedy pursuit of anything. You must exert yourself in worship and opposition to the lower self, for greedy desire for what the human being aims at in worship cause the postponement of opening (fath)." You must tell him: "It cause the postponement of illumination (fath)," and tell him "It is the impediment to illumination," up to three times."

It is about that very precise matter that Sidna Shaykh (may Allah sanctify his secret) said:

"Allah is not worshipped for a precise need but for the fact that HE is a deserving God, because of HIS Divine Essence, HIS Character, HIS lofty and praiseworthy Qualities, HIS glorious Names, and it is in those that our noble adoration is based. In the same manner, one should not be with the Shaykh to get earthly goods but thanks to his alliance with him, the disciple can be drawn towards Allah's alliance".

Spiritual Training (Tarbiya)

Most books on the Tijani Path have a section on the nature of the Shaykh and being a disicple. Here is what our Master, may Allah be pleased with him, had to say about the topic in Risalat al-Fadl wal Imtinan ila kaffat al-Ashab wal Ikhwan,

"Be careful and be careful of being immersed and overwhelmed in extreme assortment of remembrances (adhkar) and at the same time in extreme thought (fikr) of the sayings of the Sufis. For, verily, verily, no one has followed this route and ever succeeded. Instead, let one sticks to a single remembrance and depends on a single direction (wijha) and counts on a solid ground of a particular Sufi Path. This is the disciple’s initial traveling and training before he meets the Shaykh. If, by the Will and Kindness and Generosity of Allah, He bring him before the Complete, Fully-actualized Shaykh, the disciple, in observance of the rights due to the Shaykh, he must be ready to fall into his hands like the dead man falls into the hands of his washer (on the day of his funeral); without any choice (ikhtiyar) or any will (irada), and without giving him any gracious supply (i'ata’) or any benefit (ifada). And let his effective will (himma) be directed to the Shaykh in order to save him from the plight to which he was driven and drowned, intending by that to attain the perfect state of purity (safa’) through which he is able to witness the Divine Presence (al-Hadra al-Ilahiya); turning himself from everything else except It, and freeing himself from any kind of choice or desire except the aforementioned. And when the Shaykh orders him to do something, he should be extremely careful not to investigate the matter in any depth, saying, how, why, what, or FOR WHAT, for, verily, verily this is the door of repugnance (maqt) and expulsion (tard). Instead, he must be aware that his Shaykh is far more familiar with his own interests than himself, and whatever situation he had chosen for him, he is taking him through it to Allah—because he is for Allah and by Allah, and saving him from the darkness and the lust of his lower self (nafs). Peace.”

Yes. The order’s literature says little about TARBIYA (spiritual training) or the preconditions for Fat’h. These matters are TAKEN FOR GRANTED. Al-Khalifa Sidi Abul Hassan Ali Harazem Berrada al-Fasi (d. 1212/1797) explains in Risalat al-Fadl wal Imtinan,

"Almighty Allah has bestowed upon Our Master (Abil Abbas Tijani, may Allah be pleased with him) the station of Qutbaniya that combines spiritual education and eye glance (nadra) leading the disciple to the perfect knowledge, direct perception, certitude, oneness, courtesies, science, and straightforwardness. He can lead him to Allah from his initial walking to his desire in an eye glance. And promote his heart with his secret (sirr) not in attitude. He makes him reach in a quick eye glance (nadhra) extracting him (as a result) from the obstacles of the stage of Islam (maqam al-Islam) and the stage of faith (maqam al-iman) and the stage of beneficence (maqam al-I’hsan) so that he can embellish him with that ONE eye glance (nadhra) with the three above stances leading him (to reach), with it (nadhra), in drunkenness (sukran) and awakening (sa’hwan) and subsistence (sa’hwan) and annihilation (baqa’an); as he sees no one with his heart in a remote place and in spite of the fact he is an unbeliever or a despot king and by the Master’s eye glance he will be a complete knower in God (‘arif kamil). All these achievements need no companionship or spiritual education, but the Shaykh can only look at him through his heart whenever this disciple who is an unknown element is based, and therefore turns him immediately into to a perfect knowledgeable man."

Spiritual Opening (Fat'h)

Sidna Shaykh Abil Abbas Tijani (may Allah be pleased with him) articulated,

"Know that no one is able to reach or enter the Divine Presence without the mediation of the Messenger (peace and blessing be upon him). And what this indicates is that [if a novice is sincere to connect himself to the divine presence], he should shadow the essentials of the Messenger’s law, follow in his footsteps, embellish his characters and acquire his virtues. And the purpose in all this is concentration on God—He is exalted. As for the Shaykh, he is the guide who knows the way and the dangers along it, intervening actively to support [the novice]; providing him what he needs in every stage. In respect to spirits and hearts, the Shaykh is the most learned doctor in healing interim ailments, diagnosis of diseases, classification of treatment in quantity and quality, and prescription of the right remedy: in order to turn the heart and the spirit back to their primitive states. This is the terminus of the Shaykh and all what he can do for the novice. But, what lies behind this, as far as flows (fuyud), epiphanies (tajallilat) and lights (anwar) are concerned, 'That is the bounty of Allah and He gives it to whomever He wills.' All in all, as much as conception and effecting are in the Hands of Allah, guidance (dalala) is especially reserved for the Shaykhs." (Risalat al-Fad)

Lo!

Sidi al-Haj Omar al-Futi, may Allah be pleased with him, warned in the book of Rimah the brethren against preoccupation with fortuitous events, reliance upon them and yearning for their occurrence, and also with informing them that the seeker who has not happened to experience something, and who does not contemplate a fortuitous event, is not lower in degree than one who has experienced and does contemplate, but is actually superior,

"You should know that this section is like a branch, stemming from the one that precedes it. Our sole purpose in presenting it is to dispel from the seekers the delusion of the ignoramuses and the incompetents, by citing proof of the non superiority of one who has experienced and contemplates fortuities over one who has not experienced and does not contemplate them--and to inform the seekers that one who has not experienced and does not contemplate fortuitous is superior, because of his immunity from the wrongness of the claim that will cause its proponent to die as an unbeliever, if he does not repent, as well as from reliance on what he has experienced, and from coming to a half thereat, which cuts him off from attainment of the goal pursued by the essence.

According to Imam Shaykh Abu Qasim al-Qushairi in his Risala: "If a seeker persists in constant practice of the remembrance (dhikr) and adherence to the spiritual retreat (khalwa), and if he discovers in his spiritual retreat what his heart has not discovered, either in sleep or in wakefulness, or between wakefulness and sleep, in the form of a statement that he hears, or a meaning that he perceives, representing what amounts to a subnormality, it is absolutely necessary for him to refrain from preoccupying himself with that, and he must not take it seriously. He must not be on the lookout for the occurrence of the likes of that, for all of these experiences are distractions from the Lord of Truth. In these situations, he is strictly obliged to describe his experience to his Shaykh, so that his heart may become devoid of that, and it is necessary for his Shaykh to keep his secret and conceal his affair from other people. He must view that as insignificant, for it consists of nothing but experiences, and taking them seriously is a delusion. The seeker must therefore be on his guard against that, beware of paying attention to it, and set his aspiration above it....."

According to Zain al Abidin al Khawwaf in al-Wasaya al-Qudsiyya: "The harm that afflicts the spiritual traveler, as a consequence of disclosing a fortuitous event to someone other than his Shaykh, is more than can be reckoned. If someone fails to make the lower self accustomed to the concealment of fortuitous events, he will be incapable of concealing charismatic talents. If he preoccupies himself with disclosure, it will result in his coming to a halt, falling short, and failing to reach the summit of the gnostic wisdom of the great saints, one of whom said: "The breasts of the nobles are the tombs of the secrets.". Allah's Messenger (Allah bless him and give him peace) once saw one of the Sufis during his fortuitous experience or his sleep, and he (the Sufi) asked him about Sufism after having acquired some examples of the teaching delivered by the Sufis. Allah's Messenger then said: "Sufism is the abandonment of claims and the concealment of good qualities.'

Whenever a Shaykh discloses the fortuitous experiences of his disciples, for some reason that has nothing to do with education and training, he is guilty of veiling his disciple with pride. Where the disciple is concerned, the best course is to dismiss what he has seen in his fortuitous experience, for most fortuities are fantasies, by means of which the infants of the Spiritual Path are trained. Someone who has not happened to experience something, and who does not contemplate a fortuitous event, is not lower in degree than one who has experienced and does contemplate, but is actually superior. When those who are weak in certitude experience a fortuitous event, their certitude is strengthened. As for the one who is perfectly strong, however he does not pay attention to it, for he knows that the nature of the abode of the Hereafter is as it has been explained by Allah and by His Messenger in his traditions (ahadith), so it consists, as described, of the Garden of Paradise and its blissful happiness, the Fire of Hell and its raging inferno, the reckoning for some and its absence for some, the weighing of deeds, and all states of being and terrors. Even if those matters had not been revealed they will surely be recognized on the Day of Resurrection, and if they were revealed they will surely be recognized on the Day of Resurrection, and if they were revealed in a manner contrary to what has been described by the seduction of Satan, that would disappear in the light of true faith, so what benefit is there in their revelation, and what harm in the absence of their revelation for someone who seeks to climb to the ladders of intimate knowledge and attain to direct witnessing of the beauty of the Most Beneficent Sovereign?

As for the affairs of this worldly abode, the disclosure of people's states in part of that which preoccupies the innermost being of the spiritual traveler with happenings and occurrences and when the mind and feelings pay attention to that which happens by chance, how can he prepare himself for the manifestation of the Sempiternal Light?"

Sidna Shaykh had this to add on the subject,

“Know that neither opening (fath) nor arrival to Allah (al-wusul ila Allah) in the Presence of Gnosises (‘Hadrat al-Ma’arif) is bestowed [upon the novice] by Allah, Exalted is He, except through the hands of the Owners of the Special Permission (Ashab al-Idhn al-Khass), just like the Permission of Prophethood (Idhn Risala). And without this Special Permission, opening and arrival will not come to the person and he will only suffer exhaustion. And if ever a person comes to inhabit himself with reading Sufi books and decides to walk to Allah on taking satisfaction in them, learning from them, returning to them, and relying upon them, he will end with exhaustion and he will not receive any favor from Allah, i.e. arrival at the Presence of Gnosises and eliteness (ikhtisas). As far as reward (thawab) is concerned, it will happen to him depending on the degree of his sincerity. And from the signs of receiving opening (istiftah) is straightforwardness (istiqama) in persistence of obedience (taa’a). And obedience and worshipful devotion ('ibada) is neither licit nor successful without gnosis (ma'arifa). And who lacks gnosis lacks every kind of goodness and profit.

Then, know that worshipful devotion is not licit unless it is supported by seven forces, namely,

(1) Intention (niyya),

(2) Knowledge ('ilm), ‘

(3) Gnosis (ma’arifa),

(4) Sacred Law (shari'a),

(5) Reality ('haqiqa),

(6) Prophetic Tradition (Sunna), and,

(7) The Shaykh.

So whoever worships Allah with intention, without knowledge, he is ignorant of the right due to knowledge. And whoever worships Allah with intention and knowledge, without gnosis, he is ignorant of the right due to gnosis. And whoever worships Allah with intention, knowledge and gnosis, without the Sacred Law, he is ignorant of the right due to the Sacred Law. And whoever worships Allah with intention, knowledge, gnosis and the Sacred Law, without reality, he is ignorant of the right due to reality. And whoever worships Allah with intention, knowledge, gnosis, the Sacred Law, and reality, without the Prophetic Tradition, he is ignorant of the right due to the Prophetic Tradition. And whoever worships Allah with intention, knowledge, gnosis, the Sacred Law, reality and the Prophetic Tradition, without the Shaykh, he is ignorant of the right due to the Shaykh. And whoever worships Allah with intention, knowledge, gnosis, the Sacred Law, reality, the Prophetic Tradition and the Shaykh, he is truly with a conclusive evidence from his Lord. Verily, verily, this is the established method, the straight path, the way of the knowers, the method of the righteous ones, and the spring of the drinking place of the aficionados.”

Sidi Ahmed Skirej, may Allah be pleased with him, concludes in his book, “Raf’a al-Niqab ba'ad Kashf al-Hijab 'Amman Talaaqa bi-Shaykh Tijani Mina-l As'hab” (Lifting the Curtain after Raising the Veil on the Direct Companions of Shaykh Tijani), part 2, page 62,

Discipleship (irada) is not discipleship,

Until it meets four prerequisites:

Knowledge, piety, and a truthful tongue,

And it reaches its completion by a sincere, present heart.

The illustrious Shaykh, the venerable Pole, Sidi Mohammed ibn al-Arbi Sayeh (d. 1309/1894 in Rabat) had so little to say on the subject in his book, Bughyat al-Mustafid (Aspiration of the Beneficiary),

“The sphere of training and purification in this noble Mohammedian Spiritual Path of ours is centered on the performance of the well-known basic wird, without which entry into the Path is not permissible for anyone, neither among the elite nor among the common folk. The same applies to its adjuncts, i.e. remembrances (adhkar) that are necessarily connected with it: namely the well-known daily office (wadhifa) and the remembrance of the Haylala in the wake of the evening ritual prayer on Friday. In all of that, there must be careful observance of the stipulated conditions and the proper modes of conduct, which are dependent on the utmost excellence and the ultimate perfection. Of all the stipulations, that which is most imperative and most important is careful observance of the five daily prayers with their customary practices, to the extent prescribed for them by the Divine Law (Shari’a), as far as possible, as well as the perfect fulfillment of their stipulations and their customary practices, and the complete performance of all their basic elements. Then comes the dedication of the moments and the hours, to the maximum extent possible, to the invocation of blessing upon the Prophet (peace and blessing be upon him), especially the invocation of Salat al-Fatih Prayer, which is one of the most exalted treasures and the most radiant commodities. This training consists of loving affection, thankfulness (shukr), and reliance on the sheer grace which is the only reliable support in the domain of realization, without the necessity of secluded retreat, a great deal of strenuous exertion, and other methods of training adopted after the earliest period.”

Sidi al-Arabi ibn Sayeh also mentions in al-Jawab Shafi (The Reply of Remedy):

“For someone who is driven by force of good fortune to enter this Ahmedi Spiritual Path, and who is attracted by the attraction of providence to embark on the course of the people of this Mohammedian line of succession (silsila), and whom Allah has made fit by His gracious favor to experience this superb peculiarity, and whom He has admitted by His generosity to this mightiest treasure and most splendid store, his only remaining option is to yoke himself to this sublime teacher. He must set himself at his door and cling to his threshold, by means of loving affection, submission, surrendering his will to him, and accepting his judgment. He must apply himself with diligent perseverance to his noble Mohammedian wird with complete observance of its stipulated conditions, and making the utmost effort to keep within it precise limits, so that Allah may permit him to achieve success, while he remains in his normal state without secluded retreat, or strenuous exertion, or conventional spiritual exercises of other kinds. If he perseveres with diligence in the manner described, success will either come upon him suddenly or take him by surprise. Allah will favor him by removing the veil from the eyes of his heart, so he will begin to unite with the spirituality of the Shaykh (may Allah be pleased with him) or with the spirituality of the Prophet (peace and blessing be upon him) and his training will thus be directed by the flow of abundant grace from one of them, or from both of them together. "Such is the grace of Allah, which He gives unto whom He will, and Allah is All Embracing, All Knowing (Quran 5:54)"

Caution

"It is outlawed that a person put himself forward to transmit the litanies without lawful consent in Taqdim. So then let him who thinks he is standing securely beware of anything that may cut him off from the path –like turning his back to the litany, and so forth— for the consequence of that is severe. And beware, lest any man spoil you through philosophy, of believing that the Shaykh has influence on anything. For, verily the Doer is Allah. And there is nothing in the hand of the Shaykh, other than Allah, to cause the existence or non-existence of anything. He is but a slave from the slaves of the Presence, pointing towards Allah in his own Path. And the disciple must avoid exaggeration in praising the Shaykh, may Allah be pleased with him, for fear he should use great flattery, which is illegal for us to practice in the Law. And even though he, may Allah be pleased with him, has reached the station of Sealness (Khatmiya) and Concealness (Katmiya), which is the most exalted station of Poleship (Qutbaniya), he should not be preferred above the smallest Companion. Does not the very nature of things teach us that the station of ’Concealness’ (Katmiya) is called so because its bounty is concealed from the commoners? No, in every way do not disclose it, lest, by any means, it is misunderstood or wrongly interpreted, which will only serve to remove its own particularity (khasiya) far from its essence. And perhaps it will give new ways to motivate the detractor to step up his smear campaign of apostasy (takfir)." (Kitab Bulugh al-Amani)

Position of the Arcane Secrets (Asrar)

The Allama Skirej, may Allah be pleased with him, said in his book, “al-Jawahir al-Muntashara fi’l Jawab ‘ala al-Asila al-Ihda ‘Ashara” (The Scattered Gems in Reply to the Elevenfold Questions),

“And know that Our Mohammedi Tijani Path is a Path of Perfect Beauty (Tariqa-tu Jamal) and likewise are its remembrances (adhkar) with the manifest exception of the Prayer of the Sword Bearer (Hizb Sayfi) and the Prayer of the Sea (Hizb al-Bahr), for reading them, or reading one of them, regularly each day, robes the reader in a manifestation of majesty that a disciple in our Path cannot hold even though he is to read them free without intentions of acquiring a particular kind of return (khasiya). (..) In this sense, Our Path is not founded upon the bases of acquiring a particularity (ta’hsil al-khasiya) nor on walking (suluk) under the standards set up by the seekers of spiritual training (tarbiya) in the other Sufi paths, but, as it is known among its people, Our Path is a Path of Thankfulness (Tariqa-tu Shukr).” “It is a Path of divine openings, celestial states and gnostic perceptions gushed out from the Mohammedian Presence upon its Companions through the blessing (baraka) of Shaykh Sidi Ahmed Tijani (may Allah be pleased with him). Verily, verily, his authority (Shaykh Abil Abbas Tijani) was about to be sanctified by the Truth and approved even by non-(Tijani) companions and brothers.”

And he said in his letters,

“Whoever has wanted among the brethren to attach himself to particular nonobligatory litanies, such as the Prayer of the Sword Bearer (Hizb Sayfi), and the like of that, let his practice be built on compliance (imtital) free from any aspiration for core purposes (aghrad) in every fashion. If it is a supplication (du’a), let his practice be built on worshiping Allah, He is Exalted, directing his face towards Him, Exalted is He, from an inward state of sincerity (ikhlas), without the motivation to gain any profit (‘hudhudh) or lower claim (lu’hudh). And it is not part of the lower claims to observe the promised rewards (thawab), while trusting in the truthful promise, for that is from the Unseen World (ghayb), and not from the lower claims. Nor reciting remembrances for the purpose of protection (ta’hsin) is regarded from the lower claims, for, verily, that is from piety (taqwa) in a grace of Allah, He is Exalted."

Stern Warning

The Knower of Allah, Sidi Ahmed Skirej, may Allah be pleased with him, warns in the book of "Attainment of Aspirations in the Issuing of Permission to the Seeker of the Tijani Litany",

"Woe to the disciple who engage himself in angling for the Greatest Name (al-Ism al-A’adham) or seeking the Special Names (Khawas al-Asma’), since that is the occupation of the corrupt folk who gain nothing from their endeavor except pure hardship. Woe to him who is hero at mixing remembrances and getting into the habit of being busy here and there asking for permission in reciting the arcane secrets (al-asrar) that are related to their use. For verily, verily, this disperses the thought (al-fikra) from arming the self with a mighty determination (al-himma). And the best thing for the disciple is to knee deep in Salat al-Fatih, the Haylala (the word of oneness), and the Istighfar (seeking forgiveness) as much as possible."

And he said, may Allah be pleased with him, said in one of his letters he dispatched to a brother from the Sudan:

“And what I strongly recommend you, O brother, is persistence in practicing your litanies and offering of Salat al-Fatih in abundance, if the time permits, when you travel and when you rest home. You must not exchange it or substitute it except for the recitation of the Quran in slow measured rhythmic tones and exegeses, and this suffices to ensure goodness in the two Worlds. So do not pay attention to any other remembrance under the category of the ASRAR (arcane secrets) or the KHAWAS (powerful complex of highly rewarding invocations), for, it is, verily, verily, and I swear by Allah, far more beneficial to the disciple than the recitation of the Greatest Name because it is free from any aspiration for core purposes (aghrad).”

According to the Baraka of the Age, the Allama, the Sharif, Sidi Mohammed Radi Gannun al-Idrissi al-Hassani (may Allah outlast his lifetime),

"The Tijaniya order is twofold: (1) The Tariqa (Path), and, (2) The Asrar (Arcane Secrets). The Tariqa-element is based on three corners: (a) the Wird, (b) the Wadhifa, and (c) the Haylala of Friday. Performance of the daily five obligatory rituals, 24/7 visualization of the Holy Prophet (peace and blessing be upon him and his family), extremism in the recitation of the Salat al-Fatih prayer and Jawahir al-Maani, hagiographication of the life and career of Sidna Shaykh Tijani (may Allah sanctify his secret) and his companions, Ahl al-Bayt’s love and praise and veneration, lifetime devotion to the service of the order, visitation of the Zawiya al-Kubra, obedience to the order's caliphs and muqaddams, respect and veneration of the other Sufi orders and masters, defense of the order in word and deed when needed, understanding of the order's jurisprudence and Sidna Shaykh’s ranks of Qutbaniya and Khatmiya and Katmiya and perception of the known bounties and merits of his companions can be seen as complementary to the threefold corners mentioned above as they are from the conditions of the order. The Asrar-element however concerns the invocation of the prayers and supplications and names. Once the latter are discovered the disciple would start to read them under the authorisation and supervision of a sound Muqaddam. From these the Concealed Greatest Name, Surat al-Fatiha and Salat al-Fatih with the known intention, Idrissid Names, Hizb Sayfi, Hizb al-Bahr, Dalail al-Khayrat, “Salat al-Ghaybiya fi al-Haqiqa al-Ahmediya” (The Divine Prayer in the Ahmedi Reality), “Yaqutat al-Haqaiq fi-Ta’ariif bi-Haqiqat Sayyid al-Khalaiq” (The Jewel of Realities in the Definition of the Reality and the Master of Mankind) exemplify. The Awfaq and Talasim and Raml and ‘Asqarat al-Asame and Asrar al-‘Huruf have nothing to do with the nature of Tijanidom. They are rather from Sufism. Sad he who spends 90 per cent of his time on the Asrar and 10 per cent on the Tariqa! In the Jawahir al-Maani , the Holy Prophet (peace and blessing be upon him) warns those who concentrate on the Greatest Name on the account of the Quran and Prayers upon Him (peace and blessing be upon him)."

"Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works" (Quran, 18:104).

Conclusion

"Let our brother, who has just received our license in the Mohammediya Tijaniya Path of ours, learn that persistence in doing its obligatory litany causes all goodness to pass in front of him in both Worlds, and there is no doubt that this assurance is true, according to the promise of the Sadiq (the Truthful), the Masduq (the Confirmed), peace be upon him, in glad tidings from him to the Shaykh, may Allah be pleased with him, in the state of wakefulness and in the state of sleep. And this bounty revolves around belief (al-i’atiqad). And this Path revolves—according to us: the Tijanis—around commitment to the obligatory litanies (al-Awrad al-Lazima) which the person has taken a solemn oath to fulfill under its very own conditions with an authentic permission from its very Muqaddam, without paying attention to the merits and all the other matters that are mentioned, in addition to all this, in the Books of the Path, since what is added to this, it is only virtue (fadl) or meddling (fudul); for, the first is from the people of beliefs (Ahl al-I’atiqad) and the second leads the latter as well as others to criticism (intiqad). And each group carries out its appointed duties. And the wise is the one who takes on himself the guilt of not being aware of anything and travels with Ahl Allah on the path of peace." (Kitab Bulugh al-Amani)

Last Counsel

"I give this brother counsel to recite the litanies in slow measured rhythmic tones and awakening of their meanings as much as it is possible, while guarding the conditions of the Path. And if one of the terms above fails or is broken, an immediate repentance is necessarily, and, so, he is required to renew his Path from someone who has authentic permission to transmit this inner light. Otherwise, he would suffer impediment after alliance. And Allah suffices us and He is the best Disposer of affairs for us, asking from Him Almighty to give us success in word and deed. And let the peace and abundant blessings be upon Sidna Mohammed, his family and companions. And praise is due to Allah, the Lord of all the Worlds." (Kitab Bulugh al-Amani)

http://www.dar-sirr.com/Tijanism/litanies.html


Başa Dön
 Profil Özel mesaj gönder  
 
Eskiden itibaren mesajları göster:  Sırala  
Yeni başlık gönder Başlığa cevap ver  [ 2 mesaj ] 

Tüm zamanlar UTC + 2 saat


Kimler çevrimiçi

Bu forumu gezen kullanıcılar: Hiç bir kayıtlı kullanıcı yok ve 1 misafir


Bu foruma yeni başlıklar gönderemezsiniz
Bu forumdaki başlıklara cevap veremezsiniz
Bu forumdaki mesajlarınızı düzenleyemezsiniz
Bu forumdaki mesajlarınızı silemezsiniz

Geçiş yap:  
cron
   Powered by phpBB © 2000, 2002, 2005, 2007 phpBB Group

Türkçe çeviri: phpBB Türkiye