By
* [1] [2] *
Translation and Commentary
By
CHIEF IMAM OF MEDINA KAOLACK SENEGAL
[We are now in the process of rebuilding all of
our pages and links on this site. We hope to still
Since that time it has been
translated into English by his grandson Shaykh Hassan ‘Aliyyu Cisse, the Chief
Imam of Shaykh Ibrahim Niasse Mosque (pictured on the front). Most recently,
Shaykh Hassan Cisse has added verses from Al-Quran, narrations of the Prophet
(SAWS), and his own commentary which relate to the poetic verses of the advice.
May Allah accept.
"Sufism is a spiritual clinic
with doctors who have knowledge of attending to ailments of the soul. For a
sick patient who requires cure and doses of medicine from the clinic, there is
the need for him to make declaration of his sickness and acceptance of patient
hood.
In taking Tariqa, one should be
aware that Tariqa is a commitment and the beginning of an endless journey.
Shaykh Ibrahim here advises that for one to profit in this journey, he should
at all times seek righteousness."
* * *
SPIRIT OF GOOD MORALS
By
Shaykh of Islam
Shaykh Ibrahim Niasse
Translation and Commentary
By
CHIEF IMAM OF MEDINA KAOLACK SENEGAL
Shaykh Hassan Cisse
Second Edition
Compiled & Edited
By
Alh. Abdul Hakim Halim
Published by
THE AFRICAN AMERICAN ISLAMIC INSTITUTE
Shaykh Hassan Ali Cisse Founder, Shaykh Tijani Ali Cisse Chairman,
P.O. Box 411 Medina-Kaolack,
SENEGAL
Second Printing 2001
Copyright (c) 1998 by
Abdul Hakim Halim
For a copy of this book, please write to:
Medina-Kaolack, Senegal
Africa
A. A. I. I., Inc.
Michigan Chapter
P.O. Box 02075
Detroit, MI 48202
U.S.A.
Table of Contents
Preface i
Conditions of taking Tariqa Tijaniyya
17
The
Mind 22
Generosity with owned Possessions 31
Satisfaction
with Predestination 38
Consideration and Moderation 41
Knowledge as a basic requirement 45
Ma'arifa
47
Shari'at 4 9
Haal
50
Jealousy
or Envy 57
Attaining
Purity 64
Real
Knowledge and Worship 70
Maintenance and Increasing Faith ...73
Repentance
73
Friendship and Companionship 78
Salatul
Fatih 82
Other forms of worship that Wipe Sins
91
Conclusion
97
Appendix
101
Preface
(Page i)
The subject of this discussion, Shaykh al-Islam Al-Hajj Ibrahim
Niasse, was a knowledgeable and talented individual and the possessor of many
gifts from Allah, the Almighty. But, if we were limited to describing the
Shaykh in one word, we would definitely say that the Shaykh was a Muslim
throughout his life, in every time, place, and situation. Most assuredly, he
was a Muslim doing his best to follow in the footsteps of the Prophet, peace and
blessings of Allah be upon him. He mentioned in one of his poems,
"If I am asked what is your Madhhab, and
who is your beloved, I will definitely
answer that the Prophet (SAWS) is."
Early in his life, Sh.
Ibrahim joined the Tariqa Tijaniyya which is a tariqa based purely on the
Qur'an and Hadith. And if we are herein to describe the Tariqa in one word,
again we will say that it is simply to rule oneself according to the teaching
of Qur'an and the teaching of the Prophet (SAWS). The Tariqa Tijaniyya was founded
by Shaykh Ahmad Al-Tijani, may Allah be pleased with him, who lived from 1737
to 1815.
The Tariqa was passed on to
Sh. Al-Tijani directly from the Prophet (SAWS). It should be noted that to see
the Prophet after his death is not impossible. Up to this day, virtuous Muslims
are still seeing him and meeting him. In a hadith reported in Bukhari, the
Prophet (SAWS) said,
"Whoever sees me in a dream has seen me in
reality because Shaytan cannot
take my form."
And in another report he
said,
"Whoever sees me in a dream will see
me".
Therefore, we should know
that to see the Prophet (SAWS) today is not impossible, that Allah provided
this gift for His beloved and righteous servants.
(Page ii)
Since Sh. Al-Tijani passed, many of the Ulama of the Tariqa have
come and performed their duty in propagating Islam and expanding the Tariqa,
such as Sh. Umaru Futi, Sh. Muhammad Al-Hafiz Al-Tijani, a Mauritanian Shaykh
who brought the Tariqa to West Africa for the first time, Sh. Al-Hajj Abdullahi
Niasse, the father of Sh. Ibrahim, and Sh. Al-Hajj Malik Sy. People who were
contemporaries of these great leaders respected them as eminent Ulama and
whoever met them or read their writings also considered them to be highly
knowledgeable.
In time, the responsibility of leadership passed to the hand of Sh.
Ibrahim Niasse who was to play an even greater role in spreading Islam and the
Tariqa in that area of the world. Indeed, he has achieved accomplishments in
this field that have no parallel in the history of West Africa. To this day,
contemporaries bear witness to his achievements, whether they were with him or
against him.
The Tariqa Tijaniyya was a major motivating force in the life of
Sh. Ibrahim. As was mentioned earlier, it is based on Qur'an and Hadith, and
the well- known hadith which appears translated below best capsules the intent,
substance, and developmental thrust of the Tariqa Tijaniyya:
On the authority of 'Umar (may Allah be pleased with him), who
said: "One day while we were sitting with the Messenger of Allah (may the
blessings and peace of Allah be upon him) there appeared before us a man whose
clothes were exceedingly white and whose hair was exceedingly black; no signs
of journeying were to be seen on him and none of us knew him. He walked up and
sat down by the Prophet (SAWS). Resting his knees against his and placing the
palms of his hands on his thighs, he said: 'O Muhammad, tell me about Islam.'
The Messenger of Allah
(Page iii)
(SAWS) said: 'Islam is to testify that there is no god but Allah
and Muhammad is the Messenger of Allah, to perform the Prayers, to pay the
Zakat, to fast in Ramadan, and to make the Pilgrimage to the House if you are
able to do so'. He said: 'You have spoken rightly.' He said: 'Tell me about
Iman.' He said: 'It is to believe in Allah, His Angels, His Books, His
Messengers, and the Last Day, and to believe in Divine Destiny, both the good
and the evil thereof.' He said: 'You have spoken rightly.' He said: 'Tell me
about Ihsan.' He said: 'It is to worship Allah as though you are seeing Him,
and while you see Him not yet truly He sees you.' He said: 'Then tell me about
the Hour.' He said: 'The one 'Then tell me about its signs.' He said: 'That the
slave girl will give birth to her mistress and you will see the barefooted,
naked, destitute herdsmen competing in constructing lofty buildings.' Then he
took himself off and I stayed for a time. Then he said: 'O 'Umar, do you know
who the questioner was?' I said: 'Allah and His Messenger know best.' He said:
'It was Gabriel (AS), who came to teach you your religion.'" It was
related by Muslim.
It should be obvious from this Hadith that a human being has
greater needs than an animal. In the same way he needs food for his body, he
also needs to feed his spirit; and the best food for the spirit is the
Remembrance of Allah. Zikr provides the direct link between the servant and
Allah. Surely there is wise counsel in the saying: "The Remembrance of
Allah is the means to acquire Sainthood, to be one of the Awliyya."
The Tariqa Tijaniyya is based on three principles:
(1) Asking Allah
for forgiveness. (It is really unconscionable for a Muslim to stop his brother
in Islam from saying
(Page iv)
astaghfirullah. None of us are infallible. The same way we do
something right today, we may do it wrong tomorrow. Consequently, the Prophet
(SAWS) has directed us by saying, "Your sickness is your sin and the
remedy of your sickness is to say astaghfirullah." In addition, there are
many verses in the Qur'an ordering us and advising the community to say
astaghfirullah. Just to mention one, in Sura Hadid (57), v. 21, we are
told,
"Be ye foremost (in seeking) forgiveness
from your Lord..."
And, then, there is the example of our most excellent guide, the
Prophet (SAWS). In spite of the infallibility of his station, and that Allah
has stated clearly in Sura Fath (48), v. 2, that He has forgiven all his sins,
the previous and the latest, the Prophet (SAWS) used to ask Allah forgiveness
and repentance on every day more than one hundred times. If that is the case
with him, what should be the case with those of us who live in this corrupt
time when disbelief and sinfulness pervade the world.)
(2.) The second
principle is to say La ilaha illa-llah. (In the Hadith, the Prophet (SAWS)
said, "The best word I have ever said together with the previous Prophets
is the word La ilaha illa-llah." And, again, in the Qur'an Sura Baqara
(2), v. 152,
"Then do you remember Me; I will remember
you."
And in Sura
Imran (3), v. 191,
"Men who celebrate the praises of Allah,
standing, sitting, lying down on their
sides..."
And, again, in Sura
Jumu'a (62), v. 10,
"...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
(Page v)
because everything is under His control.)
(3) And
the third point is Salatal 'ala Nabi, the offering of prayers upon the Prophet
(SAWS). Allah ordered the community, the believers, to offer prayers upon the
Prophet after He has himself done this together with His angels, (Sura Ahzab
(33), v. 56). Moreover, the Prophet (SAWS) said in the Hadith, "Whoever
offers one prayer upon me, Allah will offer ten upon him." In another
report, "Whoever offers one prayer on me, Allah will offer ten on him; if
he makes it ten, Allah will make it one hundred for him; if he makes it one
hundred, Allah will make it one thousand for him; if he makes it a thousand, he
will enter Paradise shoulder-to-shoulder together with me." So these are
the principles and some of the bases of support for the Zikr of the Tariqa
Tijaniyya. It is solely derived from Qur'an and Hadith. In the final analysis,
we are Muslims looking for the Truth, and wherever we see the Truth, we shall
follow.
Bismi-llahir Rahmanir Raheem
"Ye have
indeed In the Apostle of Allah an excellent
pattern (of conduct). For any one whose hope is in Allah
and the Final Day, And who engages much In the praise
of Allah." (Q. 33: 21)
(Page 1)
1.
Says
Ibrahim the son of Al-Hajj Abdullahi, our glowing moon. C.1
C.1 Al-Hajj Abdullahi
Al-Hajj Abdullahi is the father of the author. He was a great and
celebrated scholar of his time. Eminent scholars have written a lot of
biography about him. The following is a comprehensive account of what was
written by the great historian Muhammad Abdullah Al-Alawi Al-Tashitee in his
biography of "Al-Hajj Abdullahi the son of Muhammad and father of Shaykh
Ibrahim Niasse". He related that: "Al-Hajj Abdullahi from his youth
has an excellent pattern of life not common among youth. As a boy he had very
good manners that encompassed humility, patience, quietness and intelligence.
He is reported to have committed to memory at first sight his entire portion of
the Qur'an written on the slate for him, and later on, anything that he read he
committed to memory at first sight. Al-Hajj Abdullahi was said to have always
clinged to his father so as not to miss any lessons, particularly the
commentary of the Qur'an. On the orders of his father, he later traveled to
neighboring countries to study, even after some of his teachers humbled
themselves to become his students, quoting that Imam Malik used to be accepted
by his teachers as superior in knowledge."
In the year 1309 Hijra, Al-Hajj Abdullahi performed the pilgrimage
to Mecca and returned through Egypt and the renowned University of Azhar. He
was
so highly regarded
(Page 2)
that on his return, he was too much of a force to be left for
granted. He continuously devoted his time to revive the traditions of the Noble
Prophet (SAWS) and fight against innovations both in his home town Tabai, and
his country Senegal. This led the colonial masters to make life difficult for
him. They insisted that he restrict his preaching and surrender his children
for western education. To this Al-Hajj Abdullahi vehemently objected,
describing it as an evil plot against Islam. He therefore migrated to Gambia
with his family where he remained for ten years. Within this period, tens of
thousands of students migrated to him. In the tenth year of his hijra, he
traveled to Fez in Morocco to visit the tomb of Shaykh Ahmad Tijani, the
renowned and celebrated leader of all Saints of Allah. During this journey, he
received recognition from the great Sufis of Fez. From them he obtained
certifications and rare collections of Islamic books, including the original
copy of the Jawharat-ul-Ma'ani that was in the custody of Shaykh Ahmad Tijani
for at least sixteen years and later on with his descendants. On his return he
passed through his country, where he was so well received that the colonial
government requested him to settle in Kaolack. He agreed to this request but
with conditions that he shall be allowed to preach and teach the Qur'an, build
mosques, and carryout his farming activities. The colonial masters agreed to
these conditions, which led to his staying in Kaolack. The first thing he did
in Kaolack was to build a mosque, then a living house. This mosque was the
first mosque in the whole of Kaolack. There are today over fifty mosques.
Al-Hajj Abdullahi remained in Kaolack. There he received students
and scholars from all over the world seeking knowledge of the Qur'an, Islamic
knowledge, and
(Page 3)
the Sufi way of life. He
spent days and nights continuously (except the times of salat) teaching,
preaching, and writing.
He taught the commentaries
of the Qur'an over a hundred times and wrote commentaries on the Qur'an,
Hadith, and innumerable texts of prominent Islamic books. Al-Hajj Abdullahi
left this world in the year 1340 A.H., equivalent to the year 1920. On this
several poets have written, among whom is Muhammad Abdullahi Al-Alawi who wrote
thus:
(In the year of the sun was the sun
Eclipsed, The sun of piety, knowledge and divinity.) (The establisher of the
path of Tijaniyya, The reviver of the traditions of the
Choicest of Adnan.)
(The Servant of Allah, the Imam of
the Maliki law, And Affairs are for Allah for He is the Possessor.) (Page 4)
2.
Having
started with the Name of Allah and Praise, All of it to Allah the Possessor of
great Blessings and Glory. C.2
3.
An advice
from me to my brothers, adhere to the path of Tijaniyya.
4.
A path
of pure grace and satisfaction, founded and established upon the
path of the Prophet
SAWS) and the Qur'an. C.3
C.2 Essence of Basmillah
In a sound tradition, the
Prophet (SAWS) said: "Any work not started with Bismillah is devoid of
blessing." He also said similarly for Al Hamdu li-llah. While Bismillah
signifies that everything can only begin and occur with the will of Allah,
Al Hamdu li-llah recognizes
that all praises as a result of any work goes back to the Creator Allah.
However, there are four kinds of praises:
(i)
The praise with which Allah glorifies himself as in the Qur'an
23:14,
"Indeed Blessed be Allah, the best of all
Creators"
(ii) The second form is the praise with which Allah glorifies His
servant as with the case of Prophet
(Page 5)
Sulaiman (AS) where Allah said in the Qur'an 38:30
"What an excellent servant, he was always
returning (to us in obedience)"
(iii) The third form is the praise with which servants of Allah praise
Allah as related by Allah in the Qur'an 7:43
"And they say: Praise be to Allah that has
guided us to this (path), never could
we have been guided if not that Allah guided us"
(iv) The last form of praise is the praise with which a servant of Allah
praises another servant of Allah. An example is as directed by Allah regarding
parents. Qur'an 31:14
"And show gratitude to Me and your
parents, but to Me is the final journey"
C.3 Tariqa Tijaniyya
This means the call to the path of the Prophet (SAWS) by Shaykh
Ahmad Tijani (RA). This call enjoins the Muslims to hearken to the path of the
Prophet (SAWS) by holding strongly to three articles, without which the Islamic
practices can never be properly established. These three articles are:
(i) Seeking forgiveness from (of) Allah from our sins (Astaghfiru-llah)
(ii) Offering prayers (salat) upon our beloved Prophet (SAWS)
(Page 6)
(iii) Remembering Allah (SWT) - ZIKR, - LA ILAHA ILLA-LLAH. - There is no
deity besides ALLAH.
The practice of these three articles have been emphasized in the
Qur'an and Hadith as explained below:
(i) ISTIGHFAR:
Seeking forgiveness of Allah. In the Qur'an 110:3, Allah commands:
"And seek for His forgiveness for He is
always forgiving"
Concerning the above command, the Mother of the Faithful Ayesha
(RA) said, the Prophet (SAWS) never offered prayer after this verse was
revealed except, he says: "My Lord, I glorify and praise you, Oh Allah
forgive me." Allah also said in the Qur'an 3:135
"And those who, when they commit shameful
acts and wrong their souls, and
then remember Allah quickly seek forgiveness from their sins - And who can
forgive sins except Allah? And after this they don't obstinately persist in the
act
knowingly."
Allah (SWT) gave glad tidings to the Prophet (SAWS) in the Qur'an
48:1-2 when He said:
"Verily We have granted you (Oh Prophet) a
manifest victory, that Allah may
forgive your past and future sins..."
The above statement of Allah is enough to put the Prophet (SAWS) in
no need of forgiveness. The Prophet (SAWS) has declared: "I seek forgiveness
from Allah seventy times a day" and in another narration one hundred
times.
The Prophet (SAWS) has also said: "Your sickness is your sin
and its remedy is to always seek for forgiveness." (Page 7)
Allah has said in the Qur'an 8:33
"And it is not for Allah to punish them as
long as you are within them Nor will
Allah punish them as long as they continuously seek forgiveness."
The above verse shows that the Muslim community has assurance of
safety from the wrath of Allah in two ways. One is if the Prophet (SAWS) is in
their midst and the second is if they continuously seek forgiveness. If we then
look carefully, only the second option is open to the Muslim community in the
present circumstance. In a Divine Hadith that is pure, Allah says:
"All of you commit sins always, but I
forgive all sins,"
Since none are infallible but Allah (SWT) and His Apostle (SAWS),
the first act enjoined by Shaykh Ahmad Tijani as he calls to the path of the
Prophet (SAWS) is that the Muslim should return to Allah by realizing his wrong
doings and saying the forgiveness formula "Astaghfiru-llah." This is
the first thing enjoined by the Tijaniyya tariqa on his disciples.
ii) SALAT-'ALA-NABIyY: This is the second article of the tariqa and it means, to offer
prayers on the beloved Prophet (SAWS). Anyone who exercises his thinking
faculty very well knows that the Prophet (SAWS) does not need our prayers, not
even in the least. For Allah, Glorious is His Name, has completed His blessings
and favors upon him and made him a Mercy to the universe. Allah says in the Qur'an
93:5
"And soon shall you be given by your Lord
(favors of such magnitude) that you
will be pleased"
(Page 8)
and in Qur'an 48:2 Allah says:
"And He shall complete His favors on you
and guide you on the straight path".
And Allah said in Qur'an 5:4
"Today have I perfected for you, your
religion and completed my favor upon
you and pleased to have Islam as your chosen religion."
Besides these, the Prophet (SAWS) 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 (SAWS) acquired all favors from Allah, but any other favor 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 (SAWS)? 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 (SAWS) said: "Anyone who makes one salat
(prayer) on me, Allah (SWT) makes ten for him. When he makes ten for me, Allah
(SWT) makes a hundred for him. When he makes a hundred for me, Allah (SWT)
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
(Page 9)
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 (SAWS). One salat of Allah
is more than enough to turn the hellfire into a frozen ice.
SALAT ON THE PROPHET (SAWS)? What a beautiful profession, that
Allah (SWT) and His angels partake alongside the faithful servants male and
female. Allah says in the Qur'an 33:56
"Verily Allah and His angels are sending
blessings on the Prophet, Oh you
believers, send salats on him and salutations with all respect."
The second article of the Tariqa Tijaniyya is therefore a work in
which Allah (SWT) and His angels are participating, and for a poor servant of
Allah this makes it a finished affair.
(iii) ZIKR: LA ILAHA
ILLA-LLAH; The third article with which Shaykh Ahmad Tijani uses in calling
people to the path of Allah is Zikr. This means remembering Allah and His
absolute existence day and night by saying: "La ilaha illa-llah."
Allah says in the Qur'an 2:152
"Remember Me, I will remember you, Be
grateful to me and don't deny
(faith)".
Zikr is the only form of worship that is neither limited by amount,
place or time. For example, fasting is forbidden on Eid days. Prayers are
forbidden during sunrise and sunset and during menstrual periods. Recitations
of Qur'an are not normally permitted in salats during bowing and prostrations.
Likewise, Zakat and Hajj are limited to an amount and time of the year
respectively. As for Zikr, Allah says in the Qur'an 62:10
(Page 10)
"...And remember Allah a lot so
that you shall be prosperous".
In the above, Allah (SWT) ordained us to make a lot of Zikr. What a
lot is in the eyes of the poor is certainly little for the rich. What then do
we understand when Allah the Greatest and Self-Sufficient says a lot. Thus, the
minimum we can do to at least come close to "A Lot" in the sight of
Allah (SWT) is to remember Him day and night, all day long and throughout our
entire life. That is why Allah the Most High describes people of intellect in
the Qur'an 3:191 as:
"...Those who constantly remember Allah
(ZIKR) in all their standing, sitting
and lying positions..."
The Best of All of the Faithful, and Mankind has exemplified this
act, as was reported by his beloved wife in a hadith: "Such was the
Prophet (SAWS) who used to remember Allah (Zikr) at all his entire time."
The Prophet (SAWS) has declared in a good hadith reported by
Anas (RA) "For me to remember Allah by making Zikr with a group of people
after the early morning prayer (Fajr) until the sunrise is more lovable to me
than the whole world and its content. And for me to remember Allah by making
Zikr with a group of people after the latenoon prayer (Asr) until sunset is
more lovable to me than the whole world and what it contains."
Allah has also warned that we should not be among those that forget
Allah, as in the Qur'an 59:19,
"And do not be like those who forget Allah
and He made them forget their own
souls. Those are indeed the transgressors."
Thus only the hypocrite and transgressor forgets Allah, and in this
case Allah also forgets them. Because of their forgetfulness, it is doom after
doom for them, day-in and
(Page 11)
day-out in this world. In the Hereafter, their rightful place shall
be hell. May Allah (SWT) save us from this (Ameen).
But if you remember Allah, Allah remembers you. Which means He will
help you, assist you, and give you victory in both your spiritual and mundane
affairs.
There are many ways of remembering Allah, but the best way is what
Shaykh Ahmad Tijani has enjoined in calling Muslims to the path of the Prophet
(SAWS). The Prophet (SAWS) himself has said: "The best that has been said
by myself and the previous Prophets before me, is 'La ilaha illa- llah' there
is no deity besides Allah".
In a Holy Hadith, Allah (SWT) told the Prophet (SAWS) "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 not 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
(SAWS) and towards obedience of Allah (SWT).
The Tariqa Tijaniyya is an ocean of jewels and a treasure spot of
satisfaction that puts Muslims on the path of the Prophet (SAWS). First by
cleansing them of their faulty deeds using ISTIGhFaR,
then by acquiring for them love with the Creator by the salat on the Prophet
(SAWS), and finally entering them into paradise by the Zikr of La ilaha
illa-llah. The Prophet (SAWS) has said in a hadith of Ibn Hanbal: "The
word La ilaha illa-llah does not leave any sin, nor is any work better than
it." In a healthy hadith reported by Al-Baraz from Abu Sa'eed:
"Whoever says La ilaha illa-llah sincerely has entered Paradise."
Note that in the above hadith 'entering' is in the past tense, meaning that the
person is already in
(Page 12)
Paradise. What more of (for) a disciple of Tariqa Tijaniyya that
says this for at least three hundred times a day?
The above three articles are what make up the litanies (Wird (*1),
or essential zikr) of Tijaniyya. But enemies of Islam have claimed that the
Tariqa Tijaniyya mentions names of their leaders in their litanies or make
Salatil Fatihi (*2) on other persons other than the Prophet (SAWS).
These are calculated-lies and evil-plan against Islam and its revivers. For
there is no Sufi order in which names of the Shaykhs are used in litanies.
Shaykh Ahmad Tijani (RA) in particular is a very pious Islamic reviver and
grandson of the Prophet (sAwS) who
called Muslims to the path of the Prophet (SAWS) by enjoining them on the
aforementioned articles of the tariqa. This effort of Shaykh is to save the
Islamic community from the gloom of evil plundering, a product of
forgetfulness. Those who hearken to this call, otherwise his students, became
known and called Tijaniyya like other Sufi orders. The Qadiriyya for example is
after Imam Abdul Qadir Jilani and the Shaziliyya after Imam Hassan Shazili, all
of whom are grandsons of the Prophet (SAWS).
The tariqas are neither sects nor madhhabs. If the above articles
are the basis for calling the Tariqa Tijaniyya a sect, then a sect of what? One
should ask. If it is a sect of seeking forgiveness from Allah, making prayers
(salat) upon the Prophet (SAWS) and proclaiming the kalima La ilaha illa-llah,
then one wonders what sect the critics are of and it becomes puzzling what
Islam is other than these.
Shaykh Ahmad Tijani himself was once asked, will false statements
be attributed to you after you? He replied, "yes" and to this reply
he was asked, what is the way out? He then remarked thus: "If you hear
anything attributed to me,
(Page 13) then weigh it with the scale of Shari'at. If it conforms
to the Shari'at accept it, otherwise reject it."
Unfortunately, people making judgment about the Tijaniyya these
days neither have a scale to weigh nor have the knowledge of weighing. They
therefore make conclusions based on their whims and caprices rather than the
Qur'an and the Shari'at. Allah (SWT) says in the Qur'an 28:50
"Who
is more lost than the one that follows wishful (heart) desires without any
guidance from Allah (SWT)."
In a similar respect, the excellent student of Shaykh Ahmad Tijani,
in person of the author, Shaykh Ibrahim Abdullahi Niasse of Kaolack re-echoes
this call and advises his followers to uphold the Shari'at and the Sunnah of
the Prophet (SAWS). The doing of all that has been enjoined by the tariqa is
ordered by Allah (SWT). Thus the tariqa is based on the Qur'an and the Sunnah.
The people of the TARIQA are true followers of the Qur'an and the Sunnah.
(Page 14)
Wird (Litanies) obli
gatory to this tariqa, By this
benefits are achieved without doubt.
taking this tariqa, Except you
continuously seek righteousness. C.4
C.4 Taking Tariqa
The question people usually ask is that, if tariqa is based on the
Qur'an and the Sunnah, why is there then the need for initiation?
Tariqa or Sufism is the last stage of worship, which is the
position of seeking righteousness, or IHSAN. Any important position of dignity
is normally assumed by initiation. Presidents of nations assume their seats
with initiation of swearing to pacts that they must uphold. The Prophet (SAWS)
became prophet by initiation and he only started to call to Islam after being
duly permitted by Allah (SWT). Qur'an 33:45,46 says:
"Oh Prophet, we have sent you as a
witness, a bearer of glad tidings, a Warner
and one who invites to Allah by His permission and (We have sent you) as a
lamp of spreading light."
Those who accept the call of the Prophet (SAWS) become Muslims by
initiation. They have to pronounce the Kalimatu Shahadah (The witness word) by
saying: "Ashhadu an la ilaha illa-llah, wa ash hadu anna Muhammadan abduhu
wa rasuluhu," meaning, I bear
(Page 15)
witness that there is no deity (or none worthy of worship) besides
Allah and I bear witness that Muhammad (SAWS) is His servant and messenger.
This initiation is normally done at the hand of a Muslim. Since Islam is in
stages, then the process of moving from one stage to another must be by
initiation. Other notable actions of the Prophet (SAWS) like Hijra (migration
from Mecca) were by permission from Allah (SWT). The decision to defend the
Muslim community by waging of war was only after Allah had given permission, as
in the Qur'an 8:65
"Oh Prophet, stir up the faithful to
fight."
Sufism is a spiritual clinic with doctors who have knowledge of
attending to ailments of the soul. For a sick patient who requires cure and
doses of medicine from the clinic, there is the need for him to make
declaration of his sickness and acceptance of patienthood.
In taking Tariqa, one should be aware that Tariqa is a
commitment and the beginning of an endless journey. Shaykh Ibrahim
here advises that for one to profit in this journey, he should at all times
seek RIGHTEOUSNESS. A man once came to Shaykh Ibrahim Niasse and said: "Oh
Shaykh, from today I am going to do whatever I like." The Shaykh asked
him, "Based on what?" He replied: "Based on the fact that on the
Day of Judgment, I know you will not enter the Paradise and leave me
behind." To this Shaykh asked him: "Who told you that I am going to
Paradise?" The man said: "I know it myself, for you are learned,
teach people with your knowledge, help the sick and feed the poor. Above all
these, you are using your entire life and effort to see to the upliftment of
the religion of Allah. There is therefore no doubt that Paradise is
yours."
(Page 16)
Shaykh said: "Get away from here
for you are Shaytan"!!!
Islam is not a religion of lazy people, but a faith professed by
the heart that must be exemplified by the limbs. The more a believer practices
Islam, the more he fears Allah (SWT) and the more he becomes a better person
that is honored and respected in the society.
One day in London, two Senegalese Muslims were interviewed by a
Jewish person for employment. He started by asking them of their religion. The
second one declared that he was a practicing Muslim who says his prayers
promptly. The employer remarked: "It is you that prays that I shall offer
employment to, for one who does not pray can never respect any accord between
me and him, if he can disrespect the accord between him and his
Creator.
(Page 17)
prescribed conditions, Exemplifying
its ethical code. C.5
8. Exalting all its people, particularly the special ones: to them be
obedient.
C.5 Conditions of Taking Tariqa Tijaniyya
The first and
most important of the conditions is that one must commit himself to it until
death. Allah says in the Qur'an 15:99
"And
worship your Lord until there comes to you the hour of certainty."
The Prophet (SAWS) says in a Hadith: "And indeed, a little
that is continuous is better than a lot that is intermittent." In another
hadith the Prophet (SAWS) said: "The best of worship is the constant one
even if it is little."
The second of
the conditions is that one must not combine this tariqa with another. There are
about three hundred and thirteen (313) tariqas in Islam, each of which is
linked through the Companions of the Battle of Badr to the Prophet (SAWS).
While any of these tariqas will guide one to the Prophet's (SAWS) path, the
principles of all of them are combined in the Tariqa of Tijaniyya, in the same
way that all principles of the past religions (of the Book) are combined in
Islam. Allah is One. The final and overall Prophethood is one, and the guiding
Shaykh of the last tariqa must certainly be one.
(Page 18)
The third of the conditions is that a person who has taken the Tariqa
(i.e. Tijaniyya) should not pay homage (seek spiritual guidance) to any other
Wali (Saint) that is not a Tijaniyya for the purpose of any spiritual gain. He
must however, respect all the Waliys (Saints) of Allah. The reason for this is
that Tijaniyya, being the fountainhead of all the tariqas, is their summation
and therefore nothing is in any other tariqa that is not found within the
Tijaniyya. Why then will one go out to beg for what he has in excess in his
house?
The fourth of the conditions is that one must at all times establish
the five daily prayers in congregation, except for excusable reasons. It has
been related from the Prophet (SAWS) that prayers offered in congregation are
twenty seven times better than those said singularly. In another narration,
twenty five times better. Ibn Abbas (RA) also narrated from the Prophet (SAWS)
that: "There are no prayers for the neighbors of the mosque, except they
offer the prayers in the mosque." When the Prophet (SAWS) was asked who is
considered neighbors of the mosque, he replied "forty neighbors away from
the mosque."
The fifth and the final condition is that a disciple must respect his
parents to the utmost possible. Allah always brings together the command to
worship with dutifulness to parents. Allah says in the Qur'an
2:83
"...Don't worship other than Allah, and
with parents be nice"
Qur'an 4:36 "And worship Allah without joining Him with anything.
And with
parents be nice "
Qur'an 31:14 "And We enjoined man
concerning his parents, he was carried
by his mother (during pregnancy) in toil upon toil and weaned him in two
years.
That he should be thankful to Me and your
parents, to Me is the final return."
(Page 19)
Anyone who accepts these conditions
is accepted and initiated into the Tijaniyyahood!!
perform this wird, Always
discipline yourself as
much as possible. C.6
openly and secretly, With
it does one climb unto
high positions. C.7
C.6 Discipline During Wird
One reciting the wird is sitting with Allah (SWT) and should
therefore be as disciplined as possible. In a Holy Hadith, Allah (SWT)
said:
"I am the sitting companion of one who is
mentioning Me (i.e. remembering
Me)."
Sitting in the court of any minister or president today deserves a
lot of discipline from the subject, what more of sitting with Allah (SWT) and
His Prophet (SAWS) including the angels and pious servants!
C.7 Good Manners (Piety)
For a disciple to reach great heights, he must maintain good
manners at all times by fearing Allah (SWT) both openly and secretly. Shaykh
Ibrahim has said in another place that all the big Saints of the past achieved
their
(Page 20)
positions by two acts. Thes (two) are; by fear of Allah (SWT), and
by being always in the watch-out that Allah (SWT) is observing all of their
acts. He further describes piety, or fear of Allah (Taqwa) as carrying out all
of the duties Allah (SWT) has enjoined and distancing oneself from all that has
been forbidden by Allah (SWT), whether in public or alone. Zikr therefore
desires to implant in the murid or disciple the remembrance and hence fear of
Allah (SWT) at all times and in all situations. Allah (SWT) has shown in the
magnificent Qur'an that all needs can be acquired through fear of Allah (SWT).
If you are seeking knowledge, Allah says: Qur'an 2:282
"And fear Allah and you shall be taught by
Allah and Allah knows
everything."
If you seek prosperity in this world and in the hereafter, Allah
says in the Qur'an 2:189
"And fear Allah that ye may prosper."
If you seek to attain virtue, Allah says: Qur'an 2:189
"It is virtue if ye fear (Allah)"
If you want to be among the Saints (Waliys) of Allah, Allah says in
the Qur'an 10:62
"Oh yes, indeed on the Friends (Waliys) of
Allah, there shall be no fear nor will
they
grieve.
They are those who believe and have always feared Allah"
If you love to be with Allah at all times, Allah says, Qur'an
16:128
"Surely Allah is with those who restrain
themselves (for fear of Him)
and those who do good."
If however, you have erred and desire forgiveness and then reward,
Allah says: Qur'an 65:5
"Whoever fears Allah, He will wipe from
him his evil doings and magnify for
him in rewards."
(Page 21)
If one is seeking a way out of distress, Allah says: Qur'an 65:2
And
whosoever fears Allah, He makes for him a way out (of distress).
If ones affairs become difficult and one seeks for an easy path,
Allah says: Qur'an 65:4
"And
whoever fears Allah, He creates easiness for him in his affairs."
Finally, in addition to all above, the one that fears Allah is
always provided with sustenance and wealth from even places unimaginable. Allah
says:
Qur'an 65:3
"Whoever fears Allah, He provides for him
an opening (from his distress). And He provides him with sustenance and wealth
from sources he never imagined."
The above is why the excellent Shaykh's advice, at the time of
reciting the litanies (wird) of the tariqa, is to be (self) disciplined and in
constant fear of Allah at all times. However, these two things are very
difficult to acquire, and that is why in the next verses he goes ahead to
explain how these can be acquired.
(Page 22)
mind, the Shaykh that
brought you up, likewise his Shaykh
without doubt.
12. Always maintain concentration and calmness, likewise seclusion
helps in drawing near (to Allah). C.8
ledgeable and experienced
teacher C.9 with sound
advice, Complete in
knowledge of Divine Lord
(and of course) a
righteous leader. C.10
C.8 The Mind
This is the classroom where the disciple learns discipline and fear
of Allah.
The teacher in this classroom should be your Shaykh. Shaykh Ibrahim
therefore advises that one should always concentrate and focus his attention on
the teacher during the Zikr. To do this he must free his mind from every other
thing other than Allah, and make it quiet, tranquil, and calm. This will enable
him to reap the benefit of the lesson-Zikr. Allah says in the Qur'an
18:24
"And remember your Lord whenever you have
forgotten (everything except
Allah)"
(Page 23)
From the above, it is imperative that a murid seeks a Shaykh
(teacher) whom he will concentrate his attention on, to attain the benefits of
zikr. If so, what kind of teacher? Shaykh Ibrahim now advises on the kind of
teacher to be sought and the behavior that should transpire between this
student and his acquired teacher.
C.10 Righteous Leader or Shaykh
The murid or disciple in reality seeks the countenance of Allah.
This countenance of Allah has a gate which is the Prophet (SAWS), the
countenance of the Prophet (SAWS) also has a gate which is the Shaykh. Allah
says in the Qur'an 3:31
"If you really love (to have the
countenance of) Allah, follow me and Allah shall
love you"
and in the Qur'an 31:15
"And follow the path of one that has
turned towards Me."
Thus if you love Allah and wish for His countenance you must start
your journey by seeking a complete Shaykh. A complete Shaykh is one whom on one
hand knows and observes the law (Shari'at) and on the other hand knows and
observes the reality (Haqiqat). The Shari'at and the Haqiqat represent the two
sides of the coin. In the words of Imam Malik:
"He who practices Sufism without understanding and observing
the Fiqh (sacred) corrupts his faith, while he who understands and observes the
Fiqh without practicing Sufism corrupts himself. But he who combines the two
has indeed proven to be true."
(Page 24)
Great men of history who have made landmarks both in knowledge and
JIHAD were Sufis. Most of the books we read today were all written by people of
the tariqa. Examples of great authors are: Imam Ghazzali, Yusuf Al Nabhani,
Imam Nawawi, Jalal al-Deen Suyuti, Imam Abu Hanifa among others. Among great
Jihadist of Islam are: Shaykh Uthman bin Fodio of the tariqa Qadiriyya who led
the Northern Nigeria Jihad from 1804-1808, Shaykh Abdul Qadir al-Jaza-iri of
Algeria who fought against the French colonialist from 1832-1847, Shaykh Alhaji
Umar Tal Al-Futi of the tariqa Tijaniyya who fought against paganism,
colonialism and innovations in the Islamic Jihad in the West African countries
of Senegal, Guinea and up to Mali from 18521864. Other notable names include
Sayyid Muhammad Abdullahi of tariqa Salihiyya who fought the British and
Italians in Somalia from 1899-1920 and Shaykh Ma'al Aynayn al-Qalqami, who
fought against the French in Northern Mauritania and Southern Morocco from 1905-1909.
All these were known to be righteous Sufi Shaykhs who fought to
establish the sacred law (Shari'at) with the power of their complete attachment
to Allah, attained through the reality (Haqiqat). The so-called jurists of
today that criticize Sufism need to go back to pages of history and study them
properly. Shari'at and Haqiqat form the two wings of the bird that flies the
disciple to high stations.
When Prophet of Allah Musa (AS) desired the knowledge of the
'Higher Truth', Allah (SWT) appointed for him a teacher, Khidr (RA) to guide
him. Allah relates as in the Qur'an 18:65,66
"So they found one of our servants on whom
We have bestowed 'mercy from
Us' and taught him 'knowledge from Our presence.' Moses said to him, 'May I
follow you on the understanding that you teach me something out of what you
have been taught of guidance (to higher truth)'?"
(Page 25)
completely to him and
don't experiment (on your efforts),
Be like a dead person before its washer and you shall be informed. C.11
C.11 Complete Submission
Complete Submission is very important in Islam. Allah says in the Qur'an
2:208
"Oh
you believers, enter into Islam completely (i.e. whole-heartedly)."
In another place Allah says, Qur'an (4:59)
"Obey Allah and obey the Prophet and the
leaders among you."
Obedience must therefore be 100%, not 50/50 or 70/30 as done by
many today.
A Mauritanian student once sold all his cattle and belongings and
gave the money to his Shaykh for Allah's sake. People accused him of stupidity
and foolishness. But he replied: "Now I have nothing of wealth or cattle,
but I am in a better position than you. This is because I now have none and
nothing to rely on other than Allah, thereby making my trust in Allah complete.
As for you people, when you have problems especially concerning finance, the
first thing you think about is your cattle, and bank reserves."
(Page 26)
In submitting yourself to a Shaykh, sincerity is of utmost
importance. Thus some people have asked concerning a situation where one finds
himself in the hands of a false Shaykh who is camouflaged and a mischief doer.
The answer is that as long as the disciple is sincere in his followership,
Allah shall guide him as He promised in the Qur'an 29:69
"And
those that strive in Us (sincerely), We shall surely guide to Our paths."
There was a story of a man called Abdul Al who sought for a
particular Shaykh to attain guidance. Unfortunately for him, he was directed to
a false Shaykh who happened to be a namesake of the intended Shaykh. On arrival
he met the false Shaykh with alcohols and women. Despite this the man submitted
himself to the false Shaykh altogether, then the Shaykh consequently ordered
him to his farm to serve him there. This he obeyed and diligently carried out
for years. When the Qutub of that time died and it came to choosing a
successor, Allah chose this man serving the false Shaykh because of his
sincerity in seeking the countenance of Allah.
(Page 27)
15. Don't oppose him even if it seems wrong (his opinion), be always a
follower.
mistake could be more
upright and proper, Than students
opinion among people of intellect. C.12
than him in the universe,
And be with him as if
there is no universe. C.13
C.12 Personal Opinion
Exercising Personal Opinion or Ijtihad in Islam on issues not
obtainable directly from the Qur'an and the Hadith is permissible but with
conditions of proper knowledge and sincerity. For this reason, Ijtihad is left
specifically to scholars. The Prophet (SAWS) has promised that: "for a
correct Ijtihad made (fulfilling those conditions) two rewards are given, while
for an incorrect Ijtihad made (fulfilling these conditions) there is a
reward." But when an ignorant person makes an Ijtihad, he is given a sin, whether
correct or incorrect. This is why the Sufis say: "Whoever emulates a
scholar meets Allah safely."
Besides knowledge, the Shaykh is pious and hardworking, thereby
enjoining guidance from Allah. The Shaykh is also experienced and thereby able
to properly judge affairs before making pronouncement about an issue.
(Page 28)
As a result, what might seem a wrong decision in our perception
might indeed be very correct. That is why the safest thing for a disciple is
following at all times.
C.13 Universe and its Content
The disciple should consider the universe and its content as dead,
and concentrate only on the direction of his Shaykh. Indeed he should offer the
prayer of four takbeer normally offered to the dead on the whole of the
universe, except his Shaykh. Otherwise there is the tendency for him to
continuously gaze here and there and before he realizes, his Shaykh is gone and
he will then be lost.
(Page 29)
18. For there is nothing for the student other than this Saint (Shaykh
Ahmad Tijani), C.14 Alongside with the Prophet (SAWS) and surely his Lord, the
Most High.
19. As long as there is other than him in a heart it will not attain,
The knowledge of the Master (Allah), This I say with all certainty.
C.14 Shaykh Ahmad al-Tijani
Shaykh Ahmad Al-Tijani is the Seal and the Head of all Waliys
(Saints), and therefore the closest door to the Prophet (SAWS). The disciple
who takes the tariqa is guided by his local Shaykh from one position to another
like a traveler that passes from one tollgate to another. If the murid is
steadfast, he passes these gates until he meets this excellent and magnificent
Shaykh (Shaykh Ahmad Tijani) who then takes him through a final journey to the
Prophet (SAWS). When he gets to the Prophet (SAWS), he has gotten to Allah, and
his Shaykh will then say to him, "Here you are and this is your
Lord." He then is opened to the reality of things. Indeed Allah is Great,
there is none save ALLAH.
For, complete submission of oneself to the Shaykh implies also
submitting to him your important affairs
(Page 30)
whether it is happiness, fear or grief. Just as Allah punishes a
community for the wrong done by a few of them, so does He pour His Mercy on a
community for the sake of the righteous servants, for whom he promised neither
fear nor grief. That is why in Jawharat ul Ma'ani, Shaykh advises the student
or disciple thus: "And run to him (your Shaykh) in important affairs for
indeed you shall meet with success at that immediate time."
(Page 31)
the Shaykh to profit, Be
at all times tenderly in love to
prosper.
21. In proportion to your love for him you receive, His spiritual
providence, the people (Sufis) have said this repeatedly.
22. Spend out of your new and old possessions in seeking, His satisfaction,
and be prompt to his signals, then you will get it right. C.15
C.15 Generosity with owned Possessions
Allah the Most Magnificent and Magnanimous, blesses His servants in
different capacities to test each and everyone with what he has been blessed.
Even though you love these possessions (that) Allah blesses you with, it is
important that you are generous with them for the sake of Allah. Allah says in
the Qur'an 3:92
Never
shall you attain righteousness until you give (generously) out of what you love
(of possessions). What you do give of anything, Allah is fully aware.
In any community, Allah will bless some with riches to test their
modesty, humility and generosity, while others He makes poor to test their
patience, restraint and persevering. So does Allah make some knowledgeable, strong,
young,
(Page 32)
healthy, and beautiful while some others may be ignorant, weak,
old, sick and ugly. He creates all to test them. But the Shaykh as a leader is
a head to all of them and hence the Balancing Pendulum that everyone runs to,
to receive blessings or be relieved of their distress. This is why a disciple
should give freely out of his possessions of either money, strength, or health,
to the Shaykh who redistributes these to the poor, weak and sick. Allah
commands the Prophet (SAWS) in the Qur'an thus: 9:103
"Take from their wealth charity with which
you purify and sanctify them. And
furthermore pray on their behalf, for indeed your prayer is a source of peace
for them, and Allah is hearing and knowing."
(Page 33)
Shaykh even if he makes
you weep, Because it is to goodness,
he guides you.
C.16
time with such greed, Be warned you
shall be afflicted with test of
decline. C.17
festation of opulence, Do not exceed
limits, be content with the mani
festation of dispossession. C.18
C.16 Shedding Tears
Painful steps that will cause distress and sometimes tears, are
sometimes necessary in the purification of souls. A doctor that tears open the
stomach of his patient during an operation wishes him recovery. A goldsmith
that puts gold into the fire wishes to purify it. So, even though harshness and
wickedness is manifested, intelligence knows that, it is desirable to obtain a
good result.
C.17 Time Planning and Usage
Shaykh now goes ahead to warn that one's time must be well planned
and properly used. He advises that just as one should not be full of himself
when in the advantageous
(Page 34)
position of life and religion, he should also not be frustrated
when at a disadvantageous stage of life and religious duties. On the proper
planning of time, the Prophet (SAWS) has said in meaning; "I have divided
my time into three equal parts; one part for worship, one for my family
affairs, and the last part I have further divided into two, one for social engagements
and one for rest."
The above puts the four general activities of the Prophet (SAWS),
proportioned in a ratio of 8:8:4:4. The author himself has been reported
to never sleep for more than two hours a day since the age of thirty, except
once when under anesthesia, he slept for three hours. On good use of time, the
Prophet (SAWS) has said in a Hadith; "Indeed this world has set to return,
and for sure the next world has set to come, and for each of them is a
community. Be among the children of the hereafter and do not belong to the
children of this world. For today is work without accounting while tomorrow is
for accounting without work".
Therefore it is important to plan one's time so as to get at the
right place at the right time and for the right period, with the right people.
Yesterday is gone and tomorrow is only a hope, the reality is now and must be
used well. The Arabs have a proverb that says: "Time is like a sword. If
you don't cut with it, it cuts you". Therefore one who desires to leave
evil or do good should do it now for tomorrow may be too late, and had I known
is the losers formula. The Prophet (SAWS) said: "Never will the good be
rotten, nor the sin forgotten. Nor will the One that pays goodness and punishes
evil ever die. Do therefore what you wish. As you lend, so shall you get
paid."
(Page 35)
C.18 Test of Time
The author warns that one must be steadfast with Allah at all
times, no matter the state of a servant. Part of Allah's test is to make His
servant undergo different situations. Allah says in the Qur'an 2:155 - 157
"We shall indeed test you with situations
of fear, hunger and reduction in
wealth, lives and fruits, but give glad tidings to the patient ones. Those who
when afflicted say 'We are for Allah and to Him shall we return'. On those
descend blessings of their Lord and Mercy, and they are the guided".
Generally there are four situations in which a person could
find himself:
The first is
where he finds himself surrounded with favors of Allah like goodness of health,
living, and wealth. In this case, he should praise Allah by saying "Al
Hamdu li-llah" (Praise be to Allah).
The second is
when he is surrounded with afflictions, like difficulties of death, sickness,
poverty, etc. In this case, he should return back to Allah by saying: "To
Allah do we belong and to Him shall we return".
The third situation
is when he finds himself in full devotion to Allah and in total worship. In
this case, he should thank and praise Allah like those surrounded with favors.
The fourth situation
is when he finds himself committing evil and wronging his soul. In this
situation, he should return back to Allah by seeking His forgiveness.
While the first and third situations are Allah's manifestation of
beauty, the second and fourth situations are His manifestations of splendor.
Therefore a Muslim should not boast or despair in whatever of the situations,
but rather he should be pleased and content with Allah at all times.
(Page 36)
26. For all of these (manifestations) are affairs of Allah's unfoldings,
Glorious is He to be blamed for what He Destines. C.19
27. Do not be anguished when you are afflicted with mischiefs of His
creations, for that you were created. (i.e. to meet such realities of life).
28. Mischief is made to flow from them so that you don't rely, On them -
but on Allah should you solely rely.
29. When tested with difficulties and afflictions, Persevere patiently,
for thereafter shall come relief and happiness.
30. For after every night comes the day, And after every hardship comes
the ease.
(Page 37)
31. Rather, after every hardship comes double ease, As related from
Ahmad (SAWS) the Legendary Adnan.
32. If you know that, then you shall always be satisfied, (With)
Allah's decision which at all times must prevail.
33. Whenever you seek a request that is lacking, The dangers of it He
knows and you don't.
dangerous (from you) out
of His tenderness,
therefore don't, Accuse our Lord
otherwise you shall be abandoned.
Who the Merciful (Allah) is, He
would have been facing afflictions, a smiling man.
(Page 38)
C.19 Satisfaction with
Predestination
While Shaykh advises on accepting tests of time with contentment,
he went on further to explain the need to be satisfied and actually be pleased
with predestination. For Allah, out of His Mercy, refuses a request where it is
harmful to the individual concerned. Whatever happens has already been
predestined. The Prophet (SAWS) said in a sound Hadith: "What touches you
couldn't have missed you, and what missed you couldn't have touched you. Then
pen has been lifted and the ink has dried". Allah's decision is best in
all circumstances, Allah said in the Qur'an 21:23
"He (Allah) is not questionable about His
actions, but they (the creatures) will
be questioned."
Not only has Allah set up a measure for everything, but He has
knowledge of everything past, present or future. Allah says in the Qur'an
65:3
"Indeed for everything has Allah set a
limit"
and in the Qur'an 65:12
"For sure, Allah encompasses everything in
knowledge".
And also in Qur'an 2:216
"Allah knows while you do not know".
If one also studies the loved ones or Prophets of Allah, they are
the most afflicted with sufferings and enmity, and most often from their tribes
and relatives. Out of wisdom, Allah allows this to happen to them so that the
Prophets could concentrate their love for Allah alone. It also serves as a
lesson for others. The Shaykh also reminded that Allah has promised that every
difficulty is followed by plenty of easiness. Allah says in the Qur'an
94:5-6
"For sure, with every difficulty is
relief, and indeed with every difficulty is
relief".
(Page 39)
In the above verse, while the word difficulty (Al-Usr) was made
definitive and repeated, the word relief (Yusr) was made indefinite and
repeated. The meaning of this in Arabic is that the difficulty repeated is
definite and once, while the ease or relief promised is indefinite and twice.
Finally, it should be known that Allah has made a promise of
answering our prayers, but we shall only see the answer to what He has decreed
for us at the time He has decreed. It will not occur at the time we choose. If
we ask for what Allah has not decreed for us, He will answer but delay it until
the day of judgment or exchange it for another favor that He sees is better for
us. The Prophet (SAWS) said: "Were people to realize what options they
will receive in the hereafter, they would wish that the answers to their
request be delayed until the hereafter".
(Page 40)
36. Don't seek exaltation from the creation without,
Being exalted by the Creator, no,
never.
37. Don't be glad with favors you are bestowed with, Be glad with the
Bestower (Allah) if
you reason.
38. For every favor will vanish except the Bestower, For that is the
Everlasting all time.
39. Don't despise any Muslim and don't mention, people's faults, for
the faults from you are likely to be seen.
40. Maybe were the one in two tatters of dusty garments, To invoke by
the Master (Allah), he will be honored as has been reported (Hadith).
41. Don't harm a Muslim even if it appears that, he persistently harms,
be forgiving.
(Page 41)
42. For indeed, all these creations are Allah's servants, Do not harm,
oh my brothers the servants of Allah. C.20
43. For you will not be pleased with him who ill- treats your servant,
Even if he does wrong, fear therefore your Lord.
44. Persist in sadness and the taught of death, Don't
forget also the questioning of the
dead (in the grave).
C.20 Consideration and Moderation
A Muslim who accepts the advice's of Shaykh mentioned from the
beginning, and works with them is likely to feel happy and exalted, and
therefore look down on others or even discredit them, or people that do not
look as pious as he thinks himself. The Shaykh therefore warns about the
dangers normally surrounding a person who tries to be pious. A striving Muslim
should try not to demand respect and exaltations. He should not look down at
non-striving or weak Muslims, nor should he ever be enjoyed or pleased with
favors bestowed on him, for the One that gives is better than what He gave.
Allah says in the Qur'an 16:96
"That you wish shall perish, but what is
with Allah is everlasting".
(Page 42)
Allah might have favored you with wealth of piety, knowledge, or
good state of mind. Let not these make you speak ill or look down on your
fellow Muslims who are not as fortunate. The Prophet (SAWS) said: "A
Muslim is a brother of a Muslim, he shall not despise, look down or oppress
him. Piety is here (The Prophet pointed to his chest). Any Muslim being against
any Muslim is forbidden, in terms of blood, reputation and wealth. It is enough
of evil for a Muslim to despise his Muslim brother".
There are situations when an ordinary looking man may be a great
and pious person, or even a Saint of Allah (Wali). Just as Allah has hidden His
greatest name among other names of Allah, and the Night of Power among nights
of Ramadan, so are the Saints of Allah sometimes hidden in the crowd of
ordinary Muslims. The Prophet (SAWS) said: "(It) May be (that) were the
one in tattered dress to invoke Allah, he will have his invocations
blessed".
Another great danger that faces a striving Muslim, is when he has
been wronged or when he sees others committing wrong. There are three options
with which to treat one who has wronged you. The least of options is that of
the Shari'at. In this option, you can seek retribution by retaliating in the
same manner that you were offended. A better option is that of Faith. This is
done by having faith in Allah's predestination and therefore forgiving the
wrong done. The best option is that of Goodness (Ihsan). In this option, you
not only have faith in Allah's decision but you are pleased, because you know
that Allah always does good. So you forgive the wrong that was done, and also
extend goodness to the one that has done the wrong so as to (Page 43)
remove any enmity. A typical example of this is when the Prophet
(SAWS) conquered Mecca. The Prophet (SAWS) not only forgave his persecutors but
extended to them a hand of friendship. It is reported that Allah said to
Prophet Musa (AS):
"Don't
fear any authority if you are not wrong, as long as My Authority is there. And
My Authority is there and Mine forever. Don't fear poverty as long as My
Treasuries are full, and Mine are full forever. Don't mention people's faults
as long as faults are being seen with you. And human beings are hardly
blameless. Don't stop fighting Shaytan (Satan) as long as Satan is fighting
you, and Satan is fighting you forever. Don't feel safe until you see yourself
inside
Paradise,
and even if you see yourself inside Paradise, remember that your father Adam
(AS) was already inside it and I removed him from it".
Finally the author advises the importance of self-humiliation, no
matter what has been achieved. This is because, things left undone and errors
committed are so many. One should therefore remember death at all times and be
sorrowful. And remember most of all the questioners of the grave. The Prophet
(SAWS) said: "If you are aware as I am, you will smile little and weep a
lot". In another narration he (SAWS) said: "The grave is either of
the two: a paradise out of the Paradise, or an extension of hell".
This is because after being buried in the grave and before the
departures of the mourners, the questioning angels of the grave (Munkar and
Nakir) will ask the buried concerning his Lord, Prophet, Religion, and Book. A
Muslim will definitely answer satisfactorily and his grave
(Page 44)
will then be turned into an extension of Paradise. For a
disbeliever, he will reply wrongly and his grave will be changed to an
extension of hell. (This is the beginning of the journey to the hereafter.)
Since it is difficult to escape being a victim of self-exaltation,
ill-treating Muslims, and bad behavior before Allah, the author in the next
sections enjoined Muslims to seek knowledge.
(Page 45)
45. It is inevitable to first and foremost seek knowledge And you must
study the laws of Allah (Shari'at) properly. C.21
46. I swear by my life that knowledge is the leader of actions, As was
transmitted from Ta-Ha (SAWS), the best of all messengers.
47. Obtain knowledge of four subjects, C.22 oh you traveler, The first
of it is the knowledge Of the Lord Possessor. C.23
48. And secondly is to know all that is involved,
In the worship of Allah, for that,
you will be certain. C.24
C.21 Knowledge as a basic requirement
Seeking knowledge is a must for a Muslim as knowledge necessarily
proceeds every other thing. The Prophet (SAWS) said in a sound Hadith:
"Seeking knowledge is obligatory on every Muslim, male and female".
Allah (SWT) had said in Holy Hadith:
(Page 46)
"Know Me before worshiping Me, for if you
don't know Me then how do you
worship Me".
In the books of Fiqh, it is agreed that starting any act of worship
without the Knowledge of the laws of Allah (SWT) concerning that action is
forbidden. Allah says in the Qur'an 29:43
"And by this parable do We show man
examples, but none understands it
except the knowledgeable".
Allah also said in the Qur'an 3:190
"Indeed, in the creation of the firmament
and the earth, and the differences of
night and day are signs for the people of understanding".
Just as seeking Knowledge is obligatory in Islam, ignorance and
remaining in its state is forbidden. Allah asks in the Qur'an 3:66
"Why do you argue concerning what you have
no knowledge about".
He further emphasizes the position of seeking knowledge in Islam,
as the basis and the beginning of all work. The first admonition of Allah in
His great revelation to the Prophet (SAWS) was the command: "Read"
, Qur'an 96:1. The author of the book therefore enjoins here that knowledge
should be sought. He has further broken down all knowledge of importance into
four types, as explained below.
C.22 Kinds of Knowledge
Shaykh has advised that for a Muslim to be complete, four subject
areas must be studied:
(i) Ma'arifa (i.e. The Knowledge of Allah)
(Page 47)
(ii) Shari'at (i.e. The Knowledge of the laws concerning worship of Allah)
iii) Haal (i.e. The Knowledge of the different conditions of the state of the
heart,soul and spirit)
iv) Humility (i.e. The Knowledge of Characters that lead to making a man humble)
Each of the above must be studied thoroughly and practiced
properly. A brief explanation on each of these subjects is presented below.
C.23 Ma'arifa
The most important knowledge to seek should concern what is most
important. Therefore, the first knowledge to seek for should be that concerning
Allah Himself. This knowledge is known as Ma'arifa and is indicated in the
first revelation of Allah to His most loved Prophet, Qur'an 96: 1-2
"Read!
In the name of your Lord Who creates,created man out of congealed
blood "
The above is part of the first verses to the Great Prophet of
history and time, after a series of meditations about the CREATOR in cave Hira.
The occasion introduced him to a new state and marked the beginning of an era
in human history.
If one contemplates the above verse, it will be seen that the
command:
"In the name of your Lord" -
means to acquire knowledge concerning Allah, and what He creates,
particularly man, in whom all other creatures are coded. A backward integration
will therefore imply that by studying Allah's creation, and especially the most
wonderful of them which is man, one would gradually acquire the knowledge (Page
48) of their Creator - ALLAH. Allah (SWT) says in the Qur'an 2:164
"Definitely; In the creation of the heavens
-the alternation of night and day,
-the ships that sail through the sea
with things that profit mankind,
-in what Allah has sent down from
the
heavens (skies) of rain and with it
brings to life of the earth after--its death, and spreads on earth by this
process every type of animal,
-and the free movement of the wind
and the cloud subjected between the skies and earth, Indeed in all the above,
are signs for people that reason."
Signs point to destination and therefore careful study and
evaluation of Allah's signs (creations) will lead one to Allah (Creator).
This knowledge is sometimes referred to as TAUHID if it is studied
by obtaining physical proofs through arguments and reasoning. But when obtained
by spiritual proof through remembrance of Allah (ZIKR) and selfannihilation,
it is referred to as MA'ARIFA (i.e. the science of Reality in nonexistence).
In Tauhid, the student is taken through sets of mental argument until he is
convinced through proofs that Allah is the Creator of all creations. In
Ma'arifa, the student is taken through sets of spiritual training and journey
until he arrives at the destination of the REAL, where he realizes that ALLAH
is the REAL, the FIRST, and the LAST, the MANIFEST, the HIDDEN.
(Page 49)
C.24 Shari'at
The second knowledge that should be acquired is that concerning the
laws of worship established by Allah (SWT) and His Prophet (SAWS). This
knowledge (Shari'at) spells out what is enjoined and forbidden in worship. It
further lays down ways of carrying out acts of worship.
The importance of this knowledge is that it is used to service and
maintain the Am'arifa (Reality, Beauty and Magnificence) of Allah already
acquired. It is a means of revisiting Allah (SWT) through primary worships like
prayers, fasting, alms giving and pilgrimage, and secondary worships like
marriage, divorce, commerce and economics, etc. The knowledge of all the above
is called "The jurisprudence" or "SHARI'AT".
(Page 50)
learn the different states
of soul, From its
treachery, deceptions and
plots. C.25
fault, and Heart its fault, And the
spirit its Fault, in these there is no doubt.
C.25 Haal
After acquiring
the knowledge of Allah and His laid down laws, the next important knowledge is
that of man, for whom the laid down laws are meant. Man is a complex structure
and the most influential organ in this complex structure is the heart. The
Prophet (SAWS) has said in a sound Hadith: " In the body is an organ, if
this organ is healthy, the whole body becomes
healthy. If it is unhealthy, the whole body becomes diseased. Alas,
this is the heart". Allah (SWT) said in a narration that implies:
"The whole seven heaven(s) and earth(s)
cannot contain Me, but the heart of a
faithful servant is enough to contain Me".
In the Qur'an 33:4 Allah says
"And Allah has not put for any man two
hearts in his body".
A healthy heart is therefore a reflection of piety and good manners
while a diseased heart is also disposed to evils and the way of Shaytan.
The Spirit is that essence that gives life to the heart and the
whole body. The spirit enables the body to function,
(Page 51)
such as its capability to see, hear, talk, work, eat, etc. Allah
says in the Qur'an 17:85
"They are asking you concerning the
Spirit, say, the Spirit is part of the affairs
of Allah".
When the heart is removed from the body, the body becomes useless.
So also, when the spirit is removed from the body, it becomes lifeless.
Therefore to know man, the study of the different states of heart
or soul or spirit is very important. The different conditions or states of
heart or soul are referred to as Haal.
The soul can exist at six different states, and if properly
trained can move from the lowest state to the best state.
The first state is
that in which the heart is inclined to doing evil. The heart or soul in this
state is referred to as "Nafsu Ammaratu bi Su-i" (A soul
perpetuating in evil). Allah has said in the Qur'an 12:53
"Indeed the soul is certainly prone to
evil, except the one on which my Lord
bestows His Mercy".
The second state
of the soul, which is a degree higher than the first, is the state that sees
evil as a blameworthy act and constantly blames itself. It seeks for
forgiveness after committing evil. The soul in this state is referred to as "Nafsul
Lawwama" (The Blaming soul). Allah says in the Qur'an 75:1-2
"Will I not swear by the resurrection day,
will I not swear by the Blaming
soul..."
The third state
is the soul that can differentiate between good and evil due to inspiration it
receives from Allah. The heart or soul in this state is referred to as "Nafsul
Mulhima" (An Inspired soul). Allah (SWT) says in the Qur'an 91:7-8
(Page 52)
"By the soul and its proportioning, And
its being inspired as to what makes it
evil and what makes it pious".
From the above state, a further training toward abandoning evil
actions will graduate it to the fourth state. This is a state in which
the soul becomes content. It is referred to as "Nafsul Mutma'inna"
(The Contented soul). Allah says in the Qur'an 13:28
"And those who content their heart with
the remembrance of Allah. Indeed by
remembrance of Allah do hearts achieve contentment".
The state of the soul that remains contented, by remembrance of
Allah, attains a higher degree of being pleased with Allah. If he also
maintains being dedicated with being pleased with Allah, the soul attains the
highest degree where Allah is pleased with it. These fifth and sixth states
are mentioned in the Qur'an 89:27-30
"O (thou) soul, In (complete) rest and
satisfaction! "Come back thou to thy
Lord, - well pleased (thyself), and well-pleasing unto Him! "Enter thou,
then,
among My Devotees! "Yea, enter thou My Heaven!
(Page 53)
51. And the seeking of knowledge of good conduct on you disciple (is
the fourth) For indeed,
it is the door for every disciple.
C.26
52. Be God fearing, a man of humility, You will not by humbleness be in
abasement.
Gina (wealth), Khisbun
(fertility), are words that came (in
pronunciation), With low pitched vowels established in them.
Faqru (poverty), Jadbu
(infertility) are words that come,
With high pitched vowels established in them.
55. These are signs if you reason clearly, recognize what you have been
inspired with.
(Page 54)
56. Not on mountains do flood settle, Nor on trees in disregarding
(their heights).
C.26 Good Conduct
The author now goes ahead using signs and wisdom to support the
praiseworthy actions he has called for. He shows that all that is desired and
respected like knowledge, riches, and fertility, attain this degree of height
because of their humility. For example, the Arabic words for knowledge (ilm),
wealth (gina), and fertility (khisbu) are pronounced with the lower vowels. By
the lowering of these words in pronunciation, they attain a height of
importance. This is the reverse for ignorance (jahlu), poverty (faqru), and
infertility (jadbu) that raise their ego in pronunciation and become debased in
reality. Another example is the rainwater, which by law prefers to settle in a
lowly place rather than a place of height, but water is highly respected and
well sought for. All these are examples of wisdom with which Allah teaches that
by humility one can attain greatness. This is why when Prophet Yunus
(AS) was in the multiple darkness of night, sea, and whale, he called
on Allah saying Qur'an 21:87
"There is no deity but you. Glory be on
you, for indeed I have been among the
oppressors".
In reply to this humble submission Allah said concerning him; Qur'an
68:50
"And he was selected by his Lord and made
among the righteous".
Examples of dangers of pride can be seen in the behavior of
Pharaoh, the people of Mecca, and Satan.
(Page 55)
As for Pharaoh, he was proud and refused to submit to Allah. When
he finally submitted in the face of imminent calamity, he refused to do so
directly. He said, as reported by Allah; Qur'an 10:90):
"I believe that there is no deity but the
one believed upon by the children of
Israel and I am among the Muslims".
Allah rejected this kind of submission and replied thus; Qur'an
10:91
"Until now? And you have indeed been in
evil and among the transgressors".
As for the Meccans, immediately those who accepted Islam quickly
raised themselves to the positions of the Faithful. But Allah rejected this
claim as He said in the Qur'an 49:14
"The Desert Arabs said, we faithfully
believe. Say to them (Oh Prophet); you
have not believed faithfully, but rather say: we have submitted (to the force
of
Islam), for faith has not entered your hearts".
Another example of false pride is that of Satan. When Allah commanded
him to prostrate before Adam (AS), Satan said as reported in the Qur'an 7:12
"I am better than him, you created me from
fire while you created him from
clay".
Consequently, Satan lost all his positions.
An excellent example of behavior has been left by the Prophet
(SAWS). The Prophet (SAWS) was once given the choice of being a prophet and a
king, or a prophet and a servant. The Prophet (SAWS) chose to be the latter. He
was also given the choice of having the two biggest mountains of Mecca
converted into gold for him, so he could spend. But he chose to remain as Allah
had chosen him, i.e. to be sometimes rich and sometimes poor.
Because of the (Page 56)
humility displayed by the Prophet (SAWS) before his Creator, Allah
(SWT) granted him the highest position in the hereafter, known as "The
Praiseworthy Position".
The Prophet (SAWS) has also warned about the danger of assuming
false pride because of lineage. He advised both his daughter Fatima (RA) and
aunt Safiya (RA) to do good work as much as others, because their lineage will
be of no use to them on the Day of Judgment without good work. It's only Allah
that can exalt one. The Prophet (SAWS) has said, that when a servant of Allah
excels in good work, he attains the Love of Allah up to the stage when Allah
shall call Angel Gabriel to announce to all creatures in the seven heavens and
earth, that "Allah loves this servant so you all love him".
Self-satisfaction therefore, not only results in pride, but also reduction in
output. A servant of Allah should continue to do and excel in good works, and
always see himself as poor in work. He should also continue to seek all his
needs from Allah, from the smallest things like salt, to big positions such as
the Qutub. It's easy for Allah to grant any and all of the requests.
Whatever Allah desires to do is between the letter Kaf and Nun. He
only says Be! And it Is. (Kun! Fiya Kun); no more and no less. Of course, one
must never seek for impossible things like being God or Prophet.
(Page 57)
about yourself, nor hope or Fear
other than Allah, besides Him neglect.
58. Never be arrogant oh my brother or be jealous, C.27 Nor do eyeservice,
but to your Lord heed. C.28
59. And arrogance arises either because of
knowledge, or lineage, Or
companionship, or getting involved in acts of
devotions, and wealth.
60. A disobedience that brings about humiliation is better, While an
act of devotion that Results in
C.27 Jealousy or Envy
When a Muslim finds himself striving and hardworking, he is very fortunate
and therefore may make others jealous. The Prophet (SAWS) said in a reported
Hadith that all possessors of fortune cause jealousy. Allah (SWT), in the next
to last chapter of Qur'an, has commanded the Prophet (SAWS) to seek refuge with
the Lord of the dawn as day breaks, from the evils of His creations, evils of
the night as
(Page 58)
it covers everything, evils of the witches as they spit mischief on
tied knots, and the evils of the jealous when he is being jealous.
Since envy or jealousy is such a great evil, and could take up a
whole chapter devoted to teaching a man how to seek refuge from evil, the
Shaykh therefore advises that one should be selfless, work hard, and not
be envious. This is because an envious one fights Allah (SWT). For it is Allah
(SWT) who gives fortune to His servants as He Wills, and the jealous one whom
is unhappy about the fortune of his colleague is actually unhappy with the
Giver, Allah (SWT).
The Meccans rejected the Prophet (SAWS) out of envy, not because
they didn't believe that the revelation was from Allah. They wondered how a
poor orphan could attain Prophethood in the midst of chieftains and possessors
of wealth, might, and power. They, therefore, preferred to cling to what was
inherited from their forefathers, rather than to reason and objectivity. But
Allah (SWT) is the Most Wise and His decisions unquestionable.
History has a story of a learned scholar who was appointed by the
king to always open his courts, other important meetings, gatherings, and
celebrations with speeches. This scholar always would say in his speech,
"O king, do good to whom-ever is good to you, but for anyone who wrongs
you, leave him, for evil will take revenge on him". The position of the
scholar soon became a subject of envy to other scholars, including his close
friends. This envy led one of his colleagues to lie against him to the king
saying: "This man you made so close to you is saying bad things about you
all over the place." When the king asked of the bad things said, this colleague
replied: "He says your mouth is smelling." The king then requested
this envious colleague to advise him on how to confirm this statement.
(Page 59)
He replied: "Just send for him tomorrow and make him come
close to you." The king then asked the jealous colleague to call for him
the appointed learned scholar the following day. The following day, the jealous
colleague invited his friend for lunch prepared with garlic, onions, and the
like. While they were eating, he informed the scholar that he had just remembered
that the king wanted to see him urgently. He advised him to leave at once. He
left immediately to answer the king's call. On arrival, he went close to greet
the king but covered his mouth because of the smelling spices he ate, and this
led the king to confirm the allegation. The king then ordered for a pen and
paper, wrote a decree, and asked the scholar to deliver it to one of the
governors. At the king's gate, the scholar met this envious friend already
waiting for him to find out what had happened. He told his friend that the king
only gave him a document that he wrote himself to be delivered to a governor.
Since it is not customary for the king himself to write a note, except in
respect of gifts, the friend requested the scholar to allow him to deliver the
note, assuming that it was meant for a gift. The scholar obliged and gave him
the paper. On getting to the governor, the envious friend presented the paper
to the governor, who broke the seal, read it, and told the envious friend to
get ready for his death because the king has ordered that his head be brought.
The envious friend complained to the governor that he was not the real bearer
of the letter, but the governor told him that the order reads: "Let
whosoever brings this paper be killed." He was therefore killed and the
head sent to the king. When the king saw the head that was brought, he sent for
the appointed scholar out of surprise, to ask what had transpired between him
and the man killed. The scholar narrated that they are friends and that there
is no quarrel
(Page 60)
between them. The king then narrated what the deceased had earlier
said and asked why the scholar had said bad things about him. The scholar
denied that he could have said such things. The king then inquired of the
scholar's reason for covering his mouth the last time he had invited him. And
the scholar replied that this was a result of the state of his mouth just after
eating lunch (with garlic, onions, and the like) prepared for him by his late
friend, before telling him to report to the king urgently. Since he feared to
speak to the king with a mouthful odor, he covered it. The king then asked him
about the order he had given him. He replied, that he had met his late friend
by the gate who took it from him to deliver. The king then said, the truth of
the advice you used to give me that: "Be good to whoever is good to you.
But for anyone who wrongs you, leave him. For evil will take revenge on
him." has been proven in your case.
C.28 Sincerity of Worship
In trying to excel in hard work, one should try to be equally
sincere and avoid showing off, because the quality of every work is said to
depend on the sincerity involved. In a Hadith, the Prophet (SAWS) said:
"The first to be judged on the Day of Judgment is the martyr. He will be
brought forward and Allah will mention to him His favors which he will
acknowledge."
Thereafter Allah will say:
What have you done with them?
The martyr will reply: "I fought for Your sake until I
attained martyrdom.
Allah (SWT) will reply:
"You lie. You fought in order to be called
a hero. You have been called so
(which is your reward)."
(Page 61)
He will then order that he be taken to hell-fire where he shall be
flung therein headlong. Then a man shall also be brought forward who learned
knowledge, taught it to others, and read the Qur'an. Allah will remind him of
these favors bestowed on him to which he will acknowledge. Allah will then
ask him:
"What have you done with them?"
and he will reply: "I sought knowledge, taught it, and read
the Qur'an only to please you." Allah (SWT) will say:
"You lie. You learned so as to be called a
scholar, and you read the Qur'an so
as to be called a reciter, and you have been called these names."
He will then be sentenced and dragged headlong to hell-fire.
Then a man shall also be brought forward who has been blessed with
bounties and wealth. Allah will recall His favors on him to which he will
acknowledge. Allah (SWT) will then ask him:
"What did you do with them?"
He will answer: "I have left no cause you love to see made,
except I spent on such a cause for your sake." Allah (SWT) will say:
"You
lie. You spent to be called generous and you have been called so."
He will then be dragged headlong to hell-fire.
It is therefore important to avoid actions for the purpose of
eye-service, show-off, or pride. Any act of piety that results in showing off
and pride is evil rather than good. While sinful acts that will result in
humility before Allah (SWT) are good and better. Allah says in the Qur'an
28:83
"That
Home of the Hereafter We shall give to those who intend not highhandedness or
mischief on earth: And the End is (best) for the righteous."
(Page 62)
In a Divine Hadith, the Prophet (SAWS) related that Allah said:
"Greatness is My wrapper, and Majesty is
My garment. Whoever desires any
of the two of Me, I throw him in the hell-fire."
On the Day of Judgment, only those actions, works, and
relationships that are based on sincerity and piety will remain. Every other
work and relationship will perish. Allah says in the Qur'an 23:101
"When
the trumpet is blown, there shall be no more relationship between them that
day. Nor will one ask after another."
Also in the Qur'an 80:33-37
"When comes the deafening utter cry, this
is the day when man shall flee from
his own brother, mother, father, wife, and children. Each one of them will on
that day have so many worries for himself (to make him indifferent to
others)."
The only beneficiaries on the Day of Judgment are those who have
carried out sincere work and go to their Creator with a peaceful heart. A
peaceful heart is the heart of "La ilaha illa-llah".
However, whenever a servant of Allah realizes himself (as) devoutly
attached to Allah, he assumes the position of Abraham (AS) and should pray as
Abraham (AS) did when building the first house of Allah on Earth (Kaaba). He
prayed thus: Qur'an 2:127
"O Allah. Accept from us (this house). For
you are indeed the Hearing and the
Knowing."
Finally, since self-humiliation is the step of showing remorse, it
is also the first step to forgiveness, the first step to good from bad, and
therefore the first step to God, Allah. This is why the Shaykh said that:
"Evil actions that give rise to self-humiliation are better, while acts of
piety that give rise to haughtiness and pride are worse".
(Page 63)
from blemish, Except with a Shaykh
of divine knowledge that is constantly consulted. C.29
62. Adhere strongly to the protection of Shaykh's (of divine
knowledge), If you want to attain a lofty and
exalted height.
63. The most excellent Shaykh of all time in any respect, Is our leader
Al- Tijani, the possessor of great virtues.
64. The intermediary and foundation of every scholar of divine knowledge,
he is to them the flowing fountain and the sun.
65. And the best path (of Sufi order) by consensus, is again his path
without any dispute.
(Page 64)
66. And, it is impossible to combine its practice with any other (path
of Sufi order), he is ruined (the one who combined it) alongside with the speaker
of such (combination) on the Day of Judgment.
67. He has lied and fabricated against the Lord Majestic, I say (with
emphasis), that this Wird (of Tijaniyya) is great.
C.29 Attaining Purity
The author explains in the above verses that one can never attain
purity from blemishes except by the help of a learned scholar. One should not
only visit the scholar regularly, but also hold tight to him if he desires
lofty and glorious positions. The Shaykh will help the student through all the
spiritual stages of worshiping until he worships as if he sees Allah.
The author then re-iterated that the best of scholars is the leader
of the Tijaniyya Sufi Order Shaykh Ahmad Tijani. This is because, not only is
he the Seal and the greatest of the Saints, but that it is also through him
that the other scholars and Saints receive their spiritual blessings.
Any Shaykh or scholar who accepts to spiritually train a servant of
Allah will by necessity initiate him into one of the 313 existing Sufi orders.
The author explains that
(Page 65)
the best of these orders is the one that is headed by the last of
the Sufi orders to be established by the Prophet (SAWS). The excellence of this
order is not challengeable, and it is impossible to combine the order with any
other. The law of Allah respects that only one commander can exist. Therefore a
traveler cannot travel in two cars, nor can a wife have two husbands. Any
disciple or student who joins this Tijaniyya order with any other can never
profit in any respect. This Tijaniyya Tariqa or order is more than sufficient
for anyone who desires his Lord and wants to be certain. Obedience to the
Shaykh is very important, because the covenant with Shaykh is a covenant with
Allah. Because of this the Sufis have a saying: "When we prostrate once,
we never raise our head from it." This implies that after submission to
Allah and His commands, one never disobeys, as this submission is 100% and
complete. Allah says in the Qur'an 2:208
"Enter into Islam completely."
Allah says with regards to obedience, Qur'an 33:36
"It
is not fitting for a believer, man or woman, when a matter has been decided by
Allah and His Apostle, to have any option about their decision:..."
In a sound Hadith, the Prophet (SAWS) said: "None of you have
a complete belief until his heart and desires follow that which I have
brought." In another sound Hadith, the Prophet (SAWS) said: "I am
leaving behind with you two things, as long as you follow them you shall never
be led astray. They are the Qur'an and the Sunnah."
What the Shaykh does is guide the disciples using these two things
according to an understanding that transcends that of an ordinary Muslim. Allah
says in the Qur'an 3:7
"And those deep in knowledge say 'we have
faith in it, everything is from our
Lord'."
(Page 66)
68. Adhere to the litanies of this tariqa, Then, I swear by my life,
onto Reality have you been led. C.30
69. (Among these litanies are:) Hizbul Tadara'i, Salatul Fatih, also
Allahumma Alaika Fatih.
70. And such other (litanies) possessed by the great men, The People of
this Tariqa, when you get their permissions.
71. However, it is with great efforts that their secrets are obtained,
Not by laxity or by playing on the intelligence of men.
72. But rather by adhering to what they give firmly, And by following
their instructions always.
(Page 67)
73. Don't prefer colleagues conversations, To sitting with him (your
Shaykh), oh the annihilated one.
74. If so, don't be desirous of obtaining secrets, For secrets are not
obtainable in public.
75. But if you rather stick to him (your Shaykh) always, You could succeed
from him in obtaining your requirement.
76. You could also gain from him by infection, and this, Has been
confirmed by the men (of knowledge),
so watch out.
C.30 Litanies of Tariqa
A Shaykh who accepts to train and purify a Muslim directs him to
recite the litanies of the tariqa. These litanies or formulae are well known to
the leaders (muqaddams) that are responsible for initiating sincere servants of
Allah to the tariqa. The litanies are normally of two major types, the general
type and the special type (*). The general type is recited daily with
concentration and presence of mind, until
(Page 68)
the required destination is reached. After this, some of the
special litanies are obtained from "People of the Tariqa" and recited
in addition to the general litanies. "People of Tariqa" are the known
concrete achievers (male or female), who have been blessed with special
knowledge and secrets of Allah.
Some of the special prayers or litanies according to the author
are:
1. Hizbul Tadara'i (3) - Which expresses the various short
comings of a servant before Allah and witnesses that none can forgive him but
Him and therefore asks and hopes for His Forgiveness by running towards Him.
2. Salatul Fatih - This is a salat on the Prophet (SAWS) with special intentions
that recognizes that only Allah can make salat and only the one in the purest
of state can ask Allah to help him to do the duty. The salat is therefore made
with all its outward and inward meaning and levels known to Allah.
3. Allahumma 'Alaika Fatih (4) - This is the
formula that teaches the student to recognize and express before Allah that all
of the support he receives in whatever form, is in reality from Him, Allah. And
to finally recognize that all actions up to the most minute resting action of a
cell is from Allah, and that no action taking place is outside of His plan and
predestination.
Other such special litanies, the author explains, can be obtained
from "People of Tariqa". However, he warns that the achievers or
"People of Tariqa" got to their positions by hard work, not by
deception or tricking people, rather, by holding firm to what they obtain from
Shaykh and obeying instructions given.
(Page 69)
The author now explains that these special litanies (*) are
secret documents. When they are recited sincerely they will lead to other glad
tidings. Both the litanies and glad tidings are secrets that should not be
discussed in ordinary conversation or in public. Secret is something between
two, and the only two here is the student and his Shaykh, not any best friend
who is likely to tell another best friend and so on. Therefore, ask your Shaykh
secretly and he shall guide you according to your understanding and level.
Allah said: Qur'an 16:125
"Call to the path of your Lord with wisdom
and good examples."
and also in Qur'an 87:9
"Admonish, if the admonishment will be of
benefit".
(Page 70)
77. Whosoever does not attain the knowledge of the Merciful (Allah),
his life has been in ruin for all time spent. C.31
creations (Allah said) to worship
Me, "To worship Me" meaning "To know Me".
79. Don't lessen your effort in acquiring the knowledge (of Allah),
Then you shall be astonished by the closeness of The Most Merciful.
every thing, upon every thing, and
by every thing, before it and yet after it, forever.
C.31 Real Knowledge and Worship
In a Holy Hadith, Allah said:
I was an
unknown treasury and wished to be known. I created creations and by Me, I was
known."
(Page 71)
Allah said in the Qur'an 51:56
"I
have not created the demons and mankind except to be worshiping Me."
While from the above Holy Hadith the purpose of creation is to know
Allah, the purpose of creating the demons and mankind is for worshiping Allah.
These imply that worshiping Allah means knowing Allah.
Since man is the most wonderful creation of Allah, we can rightly
say that he is the summation of Allah's creation. Therefore anyone who knows
himself knows his Lord, and thus has worshiped Allah and shall be worshiping
Allah as long as he remains in that state, and as long as he lives. Allah says
in the Qur'an 41:53
"We shall show Our signs in the horizons
and in themselves, until it becomes
clear to them that He is the Reality."
In a Holy Hadith, Allah says:
"Know Me before worshiping Me, if you
don't know Me how can you worship
Me."
One should therefore try at all times to seek to know Allah, for
Allah has said in the Qur'an 57:3
"He (Allah) is The First, The Last, The
Manifest, The Hidden."
The author now explains that Allah is manifest in everything and is
before everything and after everything, continuously and forever. The people of
the knowledge of jurisprudence argue with the Sufis over the closeness of
Allah. The former claims that Allah is with His creations in knowledge, while His
Essence remains somewhere. But the Sufis maintain that Allah is with us in
every respect, whether in Essence or Knowledge. The proof of the Sufis is
(Page 72)
the Qur'an. Allah says in the description of death in the Qur'an
56:83-85
"When it (the soul) reaches the throat
(during death). You shall by this time be
looking (at the dying). We are however closer to him (the dying) than you, but
you cannot see."
From the above verse, we deduce that Allah is with us in His
Essence, as only Essence can be seen or not seen, contrary to knowledge which
is not visible. Allah also said in the Qur'an 7:7
"And
We shall narrate to them (their past actions) with knowledge, for We
were never absent.
Here Allah mentions two things, knowledge and presence (by
essence). The jurist usually claim that Allah is physically established on the
throne, and justify this claim by referring to verses of the Qur'an such as
7:54 where Allah says:
"Your Guardian Lord is God, Who created
the heavens and the earth in six
days and is firmly Established on the Throne (of Authority)."
Other similar verses include Qur'an 10:3, 12:100, 13:2, 20:5,
32:4, and 57:4. However, all of these refer to the Throne of Authority and
NOT ESSENCE OF ALLAH. To further disapprove their argument, Allah said in Qur'an
69:17
"And the angels will be on its sides And
eight will, that day, carry the throne of
the Lord above them."
Certainly these angels couldn't (be) carrying the Essence of Allah,
Glory be to Him, over their heads!
In conclusion, the author says that since the purpose of creating
human beings is for them to know Allah, then all periods of life spent on
worshiping Allah without knowing Him can be described as a waste.
(Page 73)
81. If you crave for the increase of faith, C.32 Immediately repent
sincerely, and follow it with the way of excellency. C.33
or get angry, Except towards the
breaker of the refined law (Shari'at).
C.32 Maintenance and Increasing Faith
After knowing Allah, the student has achieved and has been most
blessed. What remains is for him to maintain this position. It is like a seed
that was sown and by Allah's Will germinated.
For this to have a perfect growth, it must be constantly watered,
maintained and protected from insects, bad pollination etc. In the next stanza
of 24 verses, Shaykh goes ahead with advice on how to continuously maintain the
state of faith, so as to have a good growth. He also spelled out how to protect
this growth from infection. He first listed 15 ways of increasing one's faith,
then 22 different ways of wiping away any acquired defects, harm, and injury to
the soul.
C.33 Repentance
After realizing the Splendor and Everlasting and Majestic Beauty of
the Creator, the next step is to repent on
(Page 74)
short comings and past ignorance. Allah advised the Prophet (SAWS)
in the Qur'an 110:1-3
"Whenever the help and successful opening
of Allah comes,... then celebrate the
praise of your Lord and pray for His forgiveness..."
Thus the first step is repentance followed by good work, with a
will never to return to evil, as Allah said in the Qur'an 3:135,
"Those, when after committing sin and
wronging their souls, remember Allah
and seek forgiveness of their sins. Who can forgive sin if not Allah, and they
do
not persist in these (bad) actions knowingly. Those (are the ones) that have
the
reward of forgiveness from Allah and paradises that have flowing beneath
them rivers. Therein shall they dwell and what a fortune is the reward of doers
of (good) work."
However it is unacceptable to indulge in evil while seeking Allah's
forgiveness, as mentioned in the Qur'an 4:137
"For sure, those who believe, then later
disbelieve, and after believe, then
disbelieved, and subsequently increased in disbelief, it is not for Allah to
forgive
them nor guide them to the path."
The one who has known Allah, therefore, is the one who fears Him
most.
Not only is he afraid to commit any sin, but he is also eager to
treat all creations of Allah nicely. Because, any time he sees the creation of
Allah, he sees Allah. The Prophet (SAWS) said in a sound Hadith: "None of
you is a complete believer until he loves for his fellow brother what he loves
for himself." Allah said in the Qur'an 49:10
(Page 75)
"Indeed the believers are a brotherhood.
Therefore put things right between
your brothers and fear Allah so that you may be blessed with Mercy."
And in the Qur'an 21:92 Allah said:
"Definitely, this your community is a
single one and I am your Lord, therefore
worship Me."
We can deduce
that since to worship Allah is to know Allah, and to worship Allah is to fear
Allah, then it implies that; to Fear Allah is to know Allah.
In conclusion, the sign that one is worshiping Allah correctly is
that he knows Allah. And the sign that one has known Allah is that he fears
Allah. For one who worships and knows Allah, is seeing Allah and at the same
time is aware that Allah is watching him continuously. He is therefore fearful
of Allah and is good to His creations. This is the state of goodness, IHSAN,
which Angel Gabriel has described as:
"To worship Allah as if you see Allah, and
if you are not able to see Him, then
worship Him and be aware that He is continuously seeing you."
Allah says in the Qur'an 57:4
"He (Allah) is with you wherever you
are."
To know and fear Allah also means to be happy with all His actions.
Because one knows that Allah is constantly showing him Mercy. Allah says in the
Qur'an 4:29
"Do not kill yourselves for indeed Allah
has always been Merciful with you."
The Prophet (SAWS) has said that Allah is much more Merciful to us
than our Mother is to us during the sucking period. Allah said in the Qur'an
16:78
"He (Allah) is the One that brought you
out from the womb of your Mothers
when you knew nothing and He gave you hearing, seeing, and heart feelings
that you may be thankful."
(Page 76)
Allah, Who cared for us in our state of helplessness, then blessed
us with hearing, seeing, and feelings, loves us more than any one else. We
should therefore be satisfied with Him in all conditions, and hope for His
Mercy.
and hungry stomach,
Eating of what is purely lawful has
equally been enumerated (as away of increasing faith). C.34
C.34 Night Vigil
The author advises that the Knower of Allah should as a part of
showing thanks to Allah, always keep Night Vigil. During which time he prays,
and seeks for Allah's forgiveness, and blessings.
Allah has favored the Prophet (SAWS) and forgiven him all his past
and future sins. Yet, He commanded the Prophet to keep Night Vigil. Allah said
in the Qur'an 17:79
"And
out of the night, pray with it as a supererogatory for you, so that you might
be blessed by your Lord with the position of praise."
Allah also addressed the Prophet (SAWS) in the Qur'an 73:1-3
"Oh
covered one, stand the night except a little, half of it or reduce from it a
little, or increase on it, and recite the Qur'an in (beautiful)
recitation."
It has been reported by the wife of the Prophet (SAWS) Ayesha (RA),
that the Prophet (SAWS) used to stand the
(Page 77)
night praying until his legs got swollen, and when she asked him
what he wants because Allah has forgiven him his past and future sins, the
Prophet (SAWS) used to reply: "will I not be a grateful servant".
Night Vigil is very important and encouraged by the Prophet (SAWS).
One day Hafsah (RA), the wife of the Prophet (SaWs)
related the dream of her brother Abdullah, the son of 'Umar (RA) to the Prophet
(SAWS). The Prophet (SAWS) commented: "What a fortunate youth is Abdullah
except that he doesn't keep the Night Vigil". Companions were discussing
the level of piety of Abdullah the son of 'Umar, and the Prophet (SAWS) said:
"Abdullah never missed the Night Vigil since that day". It has been
reported that the Prophet (SAWS) used to say 11 or 13 rakaat at night and that
he recited very long surahs in each of the rakaat.
(Page 78)
fellow brothers or
maintain silence keeping company of,
People of excellent morals among close relatives. C.35
85. And a man is in the religion of his close friend, If righteous, he
too will be righteous even if unintelligent.
(of weighing actions) and the
distribution of the book (of works), And
what is in hell fire of perpetual
grief.
87. And what is in the paradise of beautiful virgins, Along with nice
servants and beautiful dwellings. C.36
C.35 Friendship and Companionship
The type of friend a person moves with is a strong factor that
influences his habits. Friendship is like a contagious disease that is
contracted by being close. If the friend is good you become good, and if bad
you tend to be bad.
Allah says in the Qur'an 9:119
(Page 79)
"Oh
you the believers, fear Allah and be among the truthful (servants)."
The Prophet (SAWS) said in a reported Hadith: " A person is
with whom he loves."
Even if a close relative is not of good behavior, it is advisable
to distance oneself and only follow the ones with faith and good behavior.
Allah says in the Qur'an 52:21
"And those who believe and whose families
follow them in faith - to them shall
We join their families: Nor shall We deprive them (of the fruit) of aught of
their works:"
The Prophet (SAWS) said: "I am the father of every God fearing
person." Therefore, the best friend and parent to be followed by a
believer should be the Prophet (SAWS) and those close to the Prophet (SAWS).
Allah also warned against sitting in the midst of bad groups, and
to abandon a group immediately if it becomes a bad group. Allah said in the Qur'an
6:68
"And do not sit after realizing with the
group of evil doers."
C.36 The Hereafter
The Shaykh now stresses the need for a believer who knows Allah, to
always remember the Hereafter with respect to the different events, bitterness,
and happiness that's obtained there.
One of the important events of that Day is the weighing of
everyone's doings on a universal scale. Allah says in the Qur'an 21:47
"And We shall place a just scale on the
day of judgment. No soul shall be
wronged in whatever form. And even if (a deed) is like the weight of a seed of
mustard We shall bring it forth (for weighing), it is enough that We are the
One Reckoning."
(Page 80)
Allah also says in the Qur'an 99:7,8
"Whoever has done the equivalent of the
weight of an atom of good work shall
see it. And whoever has done the equivalent of the weight of an atom of evil
work shall see it."
In a Hadith, the Prophet (SAWS) has said that any single good work
done is recorded as ten good deeds, while an evil work is recorded as one evil
deed. Therefore he is the real loser, the person whose recorded singles are
heavier than the recorded tens.
Another event of the Day of Judgment is the distribution of
individual personal record books where everyone's actions are recorded. Allah
says in the Qur'an 17:13-14
"And for every person have We fastened his
omen to his neck. And We shall
bring out for him on the Day of Judgment a book (of his records of doing) that
he shall meet spread out for him. Read your
book, for you alone shall be
enough to reckon against yourself."
Therefore on the Day of Judgment, everyone shall be his own
television or radio station, showing all his past actions, and bearing witness
against himself (may Allah cover our secrets and protect us on this Day).
After weighing the works and reading the records of everyone's
actions, the fortunate ones shall be blessed with Paradise while the
unfortunate ones shall be thrown to hell, which is described by the Prophet
(SAWS) as being seventy times hotter than the hottest fire on earth, and fueled
in the Hereafter with stones and people.
(Page 81)
Therefore, the degree of heat in the hell fire is unimaginable. But
the rejecters of faith should try the heat of an oven prepared only in minutes
on their bodies so as to appreciate the bitterness and pains of the abode of
hell.
The Paradise, with its beautiful gardens, fountains, servants,
garments, and food, shall be the abode of the faithful, whose good works
outweighed the evil ones. There, in the gardens, shall they recline on raised
thrones, with running rivers of honey, milk, sweet clear water, and wine.
Neither will there be the sun's heat nor the moon's cold. Fresh and succulent
but full bunches of all the different fruits will hang within their reach. They
shall have continuously passing amongst them all sorts of food, roasted birds,
and drinks in vessels and goblets made of clear crystal, pearls, silver, and
gold. A special wine mixed with Zanjabil shall be served. A special fountain
shall be placed in their gardens called Salsabil. Around them will serve youths
of full and perpetual freshness, handsome as pearls. The faithful will be
wearing green garments of fine silk and soft brocade and adorned with bracelets
of gems, and trinkets of a type that has never been seen before. There, in the
gardens, they shall be joined to companions with beautiful, big, and lustrous
eyes, -
"like unto pearls well-guarded".
Were one to look, one would see a realm of magnificent bliss. They
shall be addressed by Allah:
"For sure, this is your reward and your striving
and endeavors are recognized
and accepted."
The Shaykh asks us to always think of this beautiful promise of
Allah, which for sure shall come, so that we don't lack in good work. We should
also think of the punishment for evil doers so that we distance ourselves from
evil.
(Page 82)
88. And persist (on worships) of the sin wiping, The strongest (of such
worship) is the salat of this pivot leader (Qutub). C.37
C.37 Salatul Fatih - The strongest wiper of
sins
The Shaykh mentions the different acts of worship that are
effective in wiping acquired sins. He advises that the faithful believers
should persist in wiping their sins, and that the strongest of these wipers is
the recitation of "Salatul Fatihi"; a particular formula of invoking
blessings on the Noble Prophet (SAWS).
The critics of Sufism, and particularly the critics of the
Tijaniyya Order, have heavily criticized this particular formula because of the
claim that the formula is divinely inspired, and not based on a mental
construction like most other formulas. To understand the position of
inspiration in Islam, we start by looking at the statement of Allah in the Qur'an
42:51
"It is not for man (in his position) to be
spoken to by Allah except by
inspiration, or from behind a veil, or by the sending of a messenger to reveal
with His permission what He wishes. For He indeed is the Most High, Most
Wise."
The popularly accepted English translation of the Holy Qur'an makes
a comment on the above ayat in commentary No. 4598 thus: "God is Most
High, Most Wise. Man, inspite of his high destiny, is often the lowest of the
low. Yet God, out of His infinite Mercy and Grace, has
(Page 83) bestowed His Revelation on man. How does it come about?
Three ways are mentioned:
(1) Wahyun - Inspiration; (2) from
behind a veil, and (3) by the sending of a Messenger."
Wahyun: Inspiration
is interpreted as being of two kinds; (1) a suggestion thrown by Allah into the
heart or mind of man, by which he understands the substance of the message,
whether it is a command or prohibition, or an explanation of a great truth; and
(2) Verbal or literal inspiration by which the actual words of God are conveyed
in human language. ORTHODOX OPINION admits the existence of both kinds,
although the latter ("recited", Matlu) is held to be of a superior
degree, only vouchsafed to the Greater Prophets. While the former ("other
than recited", ghair matlu) may be given not only to Greater Prophets, BUT
ALSO TO OTHER MEN OF SPIRITUAL INSIGHT WHO HAVE NOT ATTAINED THE DEGREE OF
PROPHETHOOD. If we accept the theory of verbal inspiration, it would also cover
the messages brought by the angel Gabriel (AS).
The translator Yusuf Ali clarified further in commentaries 4599 and
4600 thus: "4599 - Behind a veil: not of course, a material veil (or
screen or purdah), but the mystic veil of light (or 70,000 veils of light).
4600 - Messenger: Rasool, the angel Gabriel (AS), through whom the revelations
were given to the Holy Prophet (SAWS). These spiritual visions, conveying the
message of Revelation, are the basis of the Qur'an." From the above
commentary of the Qur'an by an internationally accepted translation, we
conclude that:
(1) Wahyun -
inspiration, other than recited (ghairi matlu), can be received by men of
spiritual insight who have not attained prophethood. Allah says in the Qur'an
2:282
(Page 84)
"Fear Allah and Allah shall teach
you."
Also in the Qur'an
96:5
"He (Allah) teaches man, that, which he
never knew."
We can also conclude that: (2) God fearing pious servants
are blessed with this type of spiritual inspiration. The above conclusions are
supported in various places in the Qur'an, as people like the mother (RA) of
Moses (AS) who was not a prophet, received an inspiration directly from Allah
as in suratul Ta-Ha, Qur'an 20:38
"Behold! We sent to thy mother by
inspiration, the message: 'throw (the child)
into the chest, and throw (the chest) into the river, the river will cast him
up on
the bank and he will be taken upon by one who is an enemy to me and an
enemy to him..."
Another example of an inspiration, being in the form of a
suggestion thrown into a pious Heart by Allah (SWT), was shown in the case of
the encounter by Hadrat Khidhr (RA) and Prophet Moses (AS) when Hadrat Khidr
(RA) concluded his action by saying, as in the Qur'an 18:82
"...I did it not of my own accord. Such is
the interpretation of (those things)
over which thou wast unable to hold (with) patience".
Here the statement simply implies that (he) too was inspired, to
carry out such action. The story of Jesus' (AS) mother (RA) was another glaring
example. Qur'an 19:16,17 says
"Relate
in the Book (the story) of Mary (RA) when she withdrew from her family to a
place in the East. She placed a screen (to screen herself) from them;
then We sent to her Our angel. And he appeared
before her as a man in all
respects. She said: "I seek refuge from thee to (God) Most Gracious; (come
not
near) if thou dost fear God." He said: "Nay, I am only a messenger
from thy
Lord, (to announce) to thee the gift of a holy son".
(Page 85)
Such was also the case of the Companions of the Prophet (SAWS) whom
the Prophet (SAWS) told that their guest or stranger, was no other than angel
Gabriel (AS) who came to teach them their religion, as contained in a Hadith
related by 'Umar ibn Khattab (RA) the second Caliph. Furthermore in the Qur'an
30:23 Allah says:
"And
out of His (Allah's) signs is your sleeping during the night and day".
One of the important happenings in sleeping, during the day or
night, is a dream. The Prophet (SAWS) used to ask his companions if they saw a
dream in their sleep. The most authoritative and most authentic of narrations
of the Hadith of the Prophet (SAWS) is the Sahih Bukhari. His collection has a
section of 48 chapters in volume 9, devoted to the interpretation of dreams as
reported from the most knowledgeable Prophet (SAWS). Chapter 3 starts with a
heading "Dreams are from Allah". He then narrated the Hadith of Abu
Qatada which narrates from the Prophet (SAWS) that: "A true good dream is
from Allah, and a bad dream is from Satan". Chapter 4 of the same section
has a heading "A righteous good dream that comes true is one of the forty-
six parts of Prophethood". Here a Hadith from Abu Huraira (RA) says:
"For sure the Messenger of Allah says; the dream of a faithful believer is
a part of the forty-six parts of prophethood".
(Page 86)
In the book of Imam Nawawi, an acknowledged narrator of Hadith, he
narrated under a similar chapter in Hadith no. 839 on the authority of Abu
Huraira (RA) that, "I heard the Prophet (SAWS) saying that: 'Nothing is
remaining of my Prophethood except Al-Mubashirah.' The companions asked, what
is Al-Mubashirah? He replied, 'Good dreams of righteous people'".
The above Hadith was also reported by Bukhari in Chapter 5 of the
sections on dreams. Bukhari and Muslim also reported in the books of narration
on the authority of Abu Huraira that: "Whoever sees me (the Prophet, SAWS)
in a dream, will soon see me when awake, and Satan cannot imitate my
form". "When the time draws near, the dream of a Muslim can hardly be
faked. The more truthful in dream is the more truthful in discussion. The dream
of a Muslim is a part of forty-six parts of Prophethood. And dreams are of
three types: There is the righteous dream, which is a glad tiding from Allah.
There is also the bad dream, from the Satan. And finally, there is a dream that
is a conversation with oneself. If, therefore, any of you sees what he hates,
he should stand and pray and do not discuss it with people."
The above quotation is that of Muslim. In another narration, the
Prophet (SAWS) advises the one that sees a bad dream to seek refuge from Allah,
to spit to his left hand side, and to avoid mentioning it, and that the dream
shall not affect or harm him. But, for a good dream, he should only mention it to
his loved ones.
Salatul Fatih is a
special invocation of blessings on the Prophet (SAWS), which came about by the
righteous dream of a pious servant of Allah called Muhammad Bakr, who is a
grandson of the closest and most pious companion of the Prophet (SAWS), Abu
Bakr (RA).
(Page 87)
This servant of Allah spent years in the Holy Shrine of Mecca
(Kaaba) fully absorbed in worship, after which during a sleep, he saw this
salat in a sheet of light. He shared this dream with his loved ones (us). This
salat represents Allah's description of the Prophet (SAWS) as contained in
various parts of the Qur'an. The text of the Salatil Fatih is shown below with
proofs that it does not contradict the Qur'an, but rather follows it.
Salatil Fatih: "Oh
Allah, bless our leader Muhammad the opener of the closed"
The Qur'an: "We have not sent you, except
as a mercy to the universe" 21:107
Salatil Fatih: "The seal of what has passed"
The Qur'an: "Muhammad was not the father
of any of you men, but a
messenger of Allah and seal of the (past) Prophets..." 33:40
Salatil Fatih: "The
helper of truth with truth"
The Qur'an: "But the Messenger and those
who have faith together with him,
strive with their wealth and life" (in the
path of Allah) 9:88
Salatil Fatih: "The guide to your perfection"
The Qur'an: "And for sure, you guide to
the path that is perfectly straight"
42:52
Salatil Fatih: "And also unto his household, (The blessing should be)
of equivalent magnitude to his status, and his status is tremendously
great."
The Qur'an: "Indeed the blessings of Allah
on you are tremendously great."
68:4
(Page 88)
From the above, it is clear that the dream of Muhammad Bakr is a
good dream that does not contradict the Qur'an but rather follows it. The
Shaykh of this Tariqa, the pious and great scholar of his time Shaykh Ahmad
Tijani, also saw the Prophet (SAWS) in a dream and got good news (concerning)
the reward of reciting the litanies of this Tariqa. The Salatil Fatih is
incomprehensibly much greater when compared to the recitation of other
formulae.
Musaba'at, morning and evening,
imitation of the Adhan (call to prayer) also, These will be of assistance. C.38
Azkar (worships) have been related
in the school thought (of Tijani), Our salat on the exaltedly Dignified
(Prophet, SAWS).
91. The glorification prayers and glorification itself, Likewise Qur'an
contemplation,
92. And two prostrations made in fear (of Allah) and taking of steps,
To
(Page 89)
the mosques (all these)
expiate sins.
93. Likewise, the perfection of ablution and the guiding of, A blind
person as well as Fulfilling peoples needs (all these are among expiation of
sins).
94. And the reflective counting of sea waves and ripples plus, Shaking
of fellow Muslims should be taken advantage of (in seeking forgiveness).
95. Filling up of Ramadan by a person (with worship) and fasting of it,
keeping night vigils in it erases his sins.
96. Performance of Hajj, Umra and charity in secret, Made from lawful
wealth is indeed a wonderful charity.
97. Teaching of children (Qur'an and Hadith), praying in straight rows
(Page 90)
(congregational prayers), All these
are mentioned in the Book (Qur'an).
98. And the following are defects that harden the heart, The love of
leadership is the worst of these defects.
99. Jesting, backbiting, bad sitting companions, Indecency, slandering,
and evil soul (are defects that
harden the heart).
100. Likewise passionate desires of mind should not be followed, and in
worldly things, show abstinence without always following.
101. Be like a house carpet and withdraw from everyone, Don't enjoy vain
talks nor disputes (of people).
102. Take your eyes off people's faults, And as much as possible pay
them no attention.
(Page 91)
103. Give charity out of your wealth for Allah's sake, Visit Muslim
tombs without cease.
104. Don't ever swear except you limit (your swearing) To the will (of
Allah) whenever you do swear.
C.38 Other forms of worship that Wipe Sins
Other forms of worship that are effective in wiping sins include
reciting the Musaba'at (seven-fold prayer) morning and evening. This Musaba'at (5)
consist of ten different prayers and suras recited seven times each, in the
mornings and evenings. Answering the call to prayer by repeating after the
Adhan (6) (caller). The glorification prayer (7) reported from
the Prophet (SAWS) and other forms of glorification also help in wiping sins.
It has been reported in the book Jaami'u written by the companion of Shaykh
Ahmad Tijani that, the glorification prayer is enough to wipe all the sins from
the age of puberty to death. In the Ihya of Imam Ghazzali, he wrote that this
prayer is not restricted to a period or seasons, and that it is loved that no
week should pass without it, or once a month. The detail of the glorification
prayer has been related from Ikrimat on the authority of Ibn Abbas (RA) that
the Prophet
(SAWS) said to Abbas the son of Abdul Muttalib: "Will I not
favor you, will I not present you with something that if you do it, Allah shall
forgive you your sins, the initial and final ones, the old and new ones, the
mistaken and deliberate ones, the
(Page 92)
secretly and openly committed ones. Pray four rakaats,
reciting in each rakaat, the fatihah and any chapter of the Qur'an. When you
finish recitation in the first rakaat and are still standing, say:
"Subhana-llah, wal Hamdu
li-llah, wa La ilaaha illa-llah, wa-llahu Akbar, 15 times.
Then bow and repeat the formula
while bowing, 10 times.
Then rise from bowing and repeat it
while standing, 10 times.
Then prostrate and repeat while
prostrating, 10 times.
Then rise from prostration and
repeat while sitting, 10 times.
Then prostrate and repeat while
prostrating, 10 times.
Then rise from the prostration and
repeat saying it 10 times, bringing it to a total of 75 times in a single
rakaat."
Do this in all the four rakaats. If you are able to pray this every
day then do so, if not then in every week, if not then every month, If not then
once a year".
The Shaykh went further to list the other forms of worship (8)
and actions that should consume the time of the faithful believer. He also
stressed the need to avoid looking for leadership, or (listening to) people's
jokes. One should neither follow one's hearts desires, nor pay attention to
other people's faults. One should stay in one's house like a carpet and only go
out when it is very necessary. The Prophet (SAWS) has said: "Blessed is
the one, that his faults have kept him busy from the faults of others".
He concludes by advising that charity should be spent constantly,
no matter how little, for the sake of Allah's Countenance. Everyone has been
blessed with something by Allah, whether it is power, knowledge, wealth,
beauty, family and household etc. One should spend out of this as charity and
as thanksgiving. It is related that a man
(Page 93)
was promised Paradise because of the water he gave to a thirsty dog
out of kindness, while a woman was destined to hell as a result of her refusal
to feed a cat or release it so that it could feed itself. The Shaykh also gives
warning on the need to avoid reckless swearing, that is so common today.
When a Muslim swears, he should join it with the will of Allah
(i.e. Insha- llah), because failure to fulfill an oath attracts the punishment
of feeding a needy person for 10 days, or freeing a slave, or fasting for three
days.
(Page 94)
105. Here comes to an end the brotherly advice, In condensed form just
like people of these days. C.39
106. In the year forty- two, After thirteen hundred (years of Hijra).
107. I name this poem as "Spirit of Good Morals," Because of
what it contains of wisdom and manners.
108. Seeking excuse of the people of intellect, And just a song of
sayings of an active youth.
109. And for a child of twenty-one years, are reasons acceptable and
beautifully justified.
110. Benefit with this poem all the Believers, Oh our Lord, because of
the magnificence of the best of the Messengers.
(Page 95)
111. And make it to be purely for the sake of your Noble self, Oh Lord,
oh the Kind, Beneficent, the Most Merciful.
112. Don't be deceived and not memorize the
Poem, Because I am small (in age)
and from the nonArab (African) country.
113. Allah favors with whom He wants, And Allah is possessor of great
virtues, and Willer (of what He wants).
114. Indeed it has been said in this respect, the illustrious, Servant
of Ta Ha and of Maliki (school of thought), Ahmad (the son of Bamba of
Senegal).
115. A black skinned will never acquire (because of his color), Youthful
stupidity and bad understanding.
(Page 96)
by the magnificence of Al- Haadee
(SAWS), Protect us from every evil of my enemy.
117. Bestow on us with the divine knowledge, And everything desirous,
because of the best of the lineage of the legendary Adnan (SAWS).
118. And cover our faults with your covering, that is the beautiful (of
coverings), And overcome our enemies with your power, that is the Most
Splendor- ous (of powers).
119. And praise are for Allah who has supported and made easy my
compilation. He is indeed a Wonderful Patron.
120. Then Blessing and peaceful salutations be upon the Prophet
(SAWS), the chosen, the best of
creations.
(Page 97)
121. On him (is this blessing) and his household, dutiful companions,
As long as every patient one succeeds in attaining the knowledge (of Allah).***
C.39 Conclusion
In the above 17 verses, the Shaykh concluded the poem bringing it
to a total of 121 verses. The author explains that he has made this poem a
short one in conformation to the nature of people of today. For today, people
claim to be very busy, but in reality, they are only busy for the secondary
purpose of meeting their worldly needs. They, thereby, forget totally the
primary duty of worship. The author started and finished this poem in the year
1342 A.H., equivalent to the year 1920.
The author then, out of obedience, sought the indulgence and pardon
of the learned scholars, who then declared that the apology of the twenty-one
year old writer should be accepted in good faith.
The author further prays to Allah to make this poem useful and
beneficial to all the believers, not because of his efforts, but because of the
importance of the best of Messengers. He also prayed that Allah through His
Magnificent Glory, Mercy, and Kindness, accept this work as a sincere effort in
seeking the countenance of Allah.
The Shaykh finally warns that, there is both the tendency for
people to neglect the statement of a young person, and for the white colored person
to neglect the statement of the
(Page 98)
black colored. Allah chooses and favors whom He wants with whatever
He wants. Allah says in the Qur'an 30:22
"And
among His signs is the creation of the heavens and the earth, and the variations
in your languages and your colors; Verily in that are signs for those
who know.
Knowledge is not granted by Allah on the basis of race, color, or
age. Allah blesses with knowledge whoever strives for it to the extent that He
wishes. The Qur'an is the Mother of all Books, and therefore the mother of all
types of knowledge. The Prophet (SAWS) says:
"Whoever strives Acquires".
It was related that a Senegalese youth from the city of Kaolack
called Hassan, got admission into the Ain Shams University, in Egypt. During
his first lecture, the teacher of Arabic Grammar brought out an unvoweled
Arabic text and demanded that the members of the class take turns reading it.
When the turn for reading to the class came to Hassan, who happened to be the
only non-Arab in the class, the Arabic text was passed over him. Hassan then
asked to read. The members of the class, most of whom had been rebuked by the
teacher for not reading the text correctly, jokingly obliged. After he finished
reading, the teacher commanded all of the students to stand up and praise this
youth. The lecturer said that although Hassan is a stranger and a non-Arab, his
recitation was better than all the others. One of the members of the class
complained, and said that Hassan's good reading does not mean that he
understood what he read. The teacher then demanded that the complainant himself
read. Immediately after he started reading, the teacher stopped him, saying:
"What you have read so far, was so wrongly pronounced that neither you or
us could have understood it properly." The lecturer then
(Page 99)
said, have I not told you that "correct recitation is the
beginning of correct understanding".
The above not only shows that a hardworking youth can achieve great
status, but it also shows that color is not really a barrier to great status,
providing that the individual is sincerely striving.
The author quoted a statement of Shaykh Ahmad Bamba Al-Maaliki, in
support of his statement. Shaykh Ahmad Bamba said that: "The black skinned
will never contract youthful stupidity and evil understanding (simply because
of his color)."
The author completes the book of poem by asking, and imploring
Allah to protect us from every evil. And because of our Prophet (SAWS), to
bless us with a complete knowledge of Allah, and all other desirables. He also
implored Allah to mercifully cover our wrong doings with His beautiful
covering, and to vanquish our enemies with His power to vanquish. The author
also with humility, submits the success of this work to Allah, Who blessed and
made easy the compilation of the work. We also follow him in praying the same
way, asking Allah to bless this little effort of ours, as He (Allah) blessed
the original text.
Oh Allah, bless our leader Muhammad,
the opener of what was closed, the seal of what has passed,
the helper of truth with truth, and
the guide to your most straight, perfect path.
Let this
blessing include his household, and be for them of a magnitude that matches the
magnitude of the Prophet (SAWS). For his magnitude is (indeed) a great one.
Ameen. [3]
Click above for pages 101 through 152 of the appendix, with General and Special, Zikrs and Du'a.
Click below for pages 153 through 160 of the Complete
Arabic Text, without commentary.
[We are now in the process
of rebuilding all of our pages and links on this site. We hope to have our
links soon.]
Bismi-llahir
Rahmanir Raheem.
In
the name of God, The Beneficent, The Merciful.
The following pages are from the
book "Spirit of Good Morals" written by Shaykh ul Islam Al Hajj
Shaykh Ibrahim Niasse. Copies of the book are sold out at the moment.
Insha-llah, we are now trying to put
the whole book in this space so it can be read online, but the pages may not be
the same size as the book that is being sold.
The English translation and
commentary will be first, followed by verses of the Arabic poem, the Appendix,
and its matching Arabic text.
The complete Original Arabic Text of
the Poem "Ruh ul Adab" (Spirit of Good Morals) follows the English
translation and commentary that was written by his grandson Shaykh Hassan
Aliyyu Cisse.
Al Hamdu li-llah, We ask our readers
to please buy the book when it is printed again or donate money to help
continue in this work.
[2] * *
This book originated in the year 1920 as a one hundred and twenty
one verse poem written in the Arabic language, in praise of Allah (God),
Glorified is He, and in commemoration of His Holy Prophet Muhammad (SAWS),
named "Spirit of Good Morals". It was written by Shaykh of Islam Al-Hajj
Ibrahim ibn Al-Hajj Abdullah Niasse, as advice to the "People of
Tariqa", the Tijaniyya Brotherhood in particular, and to humanity at
large.
Other Books Related To: Shaykh Ibrahim
Niasse, Shaykh Hassan Cisse, and Tariqa Tijaniyya,
That
have been Translated into English.
- "Mine of Wisdom", by Shaykh Ibrahim Niasse, translated by
Shaykh 'Aliyyu Cisse.
- "The Stars of The Good Road"(Noujoum El Houda), by Shaykh
Ibrahim Niasse.
- "Shaykh Ibrahim Niasse: Revivalist of the Sunnah", by Shaykh
Hassan Cisse.
- Shaykh al Islam: Al Hajj Ibrahim Niasse, Published by The A.A.I.I.
- Shaykh Ahmad Al Tijani: Published by The A.A.I.I.
- Durratul Taj - Al Fath Al Rabbani: by Shaykh Hassan Cisse.
- Shaykh Hassan Cisse: Four Speeches, Published by The A.A.I.I.
- The Four Times in ones life: by Shaykh Hassan Cisse.
-
Rules on Women in Islam: by
Shaykh Muhammad Mahi Cisse.