http://www.assatashakur.org/forum/ Share Information centered around Islam and The nation Of Gods And Earths en Sat, 21 Nov 2009 08:44:22 GMT vBulletin 60 http://www.assatashakur.org/forum/images/misc_2/rss.jpg http://www.assatashakur.org/forum/ http://www.assatashakur.org/forum/islamic-n-g-e/40283-allat-allah.html Thu, 05 Nov 2009 03:45:00 GMT Q. Why is this stone image that depicts the Afrikan-ness of Allat missing the nose? http://northernway.org/presentations/godw ife/10.html (http://northernway.org/presentations/godwife/10.html) (http://northernway.org/presentations/godwife/10.html) A. Yet another example to destroy original... Q. Why is this stone image that depicts the Afrikan-ness of Allat missing the nose?

http://northernway.org/presentations/godw ife/10.html

A. Yet another example to destroy original Afrikan-ness -- even in Islam...!

Notice that the article goes on to provide information about the symbols of Islam. Evidence of the GODDESS, first -- is scattered world wide. Just take the time to (Lk!!!). I do.

Notice that the article goes on to provide information about the symbols of Islam. Evidence of the GODDESS, first -- is scattered world wide. Just take the time to (Lk!!!). I do.



PS Follow the slide show it is really quite interesting! ]]> Islamic / N.G.E. Fine1952 http://www.assatashakur.org/forum/islamic-n-g-e/40283-allat-allah.html http://www.assatashakur.org/forum/islamic-n-g-e/40195-offering-prayer-prophet.html Thu, 29 Oct 2009 04:09:26 GMT Image: http://pic80.picturetrail.com/VOL2066/12715523/22619046/376704920.jpg












[Excerpts from Zachary Wright, On the Path of the Prophet: Shaykh Ahmad Tijani and the Tariqa Muhammadiyya (Atlanta: African American Islamic Institute, 2005), p. 104-108. Selections have been edited for the purpose of this site and reproduced with the permission of the publisher.]

Shaykh Ahmad Tijani was particularly concerned with the explaining the benefits of offering prayer on the Prophet, which he declared to be the best form of nafila (supererogatory worship).[1] He explained further,

As for he who perseveres in the prayer on the Prophet, may Allah’s blessing and peace be upon him, even if he is attributed all the faults committed by all the inhabitants of the earth, while adding to them without end, from the creation of the world until its ending, Allah - may He be praised and exalted - will forgive him these faults in the ocean of His forgiveness and grace (fadl).[2]

Shaykh Ahmad Tijani’s emphasis on sending blessings on the Prophet was not lost on later Tijani scholars. Muhammad al-‘Arabi bin Sa’ih posits the practice as one of the primary reasons for the Tijaniyya being called Tariqa Muhammadiyya in the first place: “The axis around which turn the means of arrival (suluk) in our Tariqa Muhammadiyya is sending a great number of blessings and peace upon the Messenger of God … and this while seeking the presence of his noble countenance.”[3] According to Ibn Sa’ih, sending prayers on the Prophet grants the Tijani aspirant the ability to actually be with the Prophet. First, the aspirant will be thinking about the Prophet while sending prayers on him, then he will be visualizing him before his eyes while sending prayers on him. Next, the Prophet will become continually present to him, both sleeping and awake, in the “eye of his heart.” Finally, the aspirant will see the Prophet with his actual eyes, in a waking state. This last group is divided in two, those who perceive the spirit (ruh) of the Prophet, and those who see “the reality of his person (dhat), as if they were with him in his life.”[4] In other words, salat ‘ala-nabiyy within the Tariqa Muhammadiyya Tijaniyya is meant to link all aspirants with the actual presence of the Prophet Muhammad.

Shaykh Ahmad Tijani was especially keen to enumerate, based on what the Prophet had told him, the benefits of Salat al-Fatih. Revealed on a sheet of light to Muhammad al-Bakri (d. 1545) during a retreat inside the Ka’ba in search of the best way to send blessing on the Prophet, this prayer is “equivalent to the recitation of all prayers of glorification to God (tasbih) that have ever been said in the universe, all Sufi prayers or remembrance of God (dhikr), every invocation (du’a) long or short…”[5] The text of the prayer is as follows:

Arabic text of Salat al-Fatih, the most efficacious salutation on the Prophet Muhammad

O Allah, bless our master Muhammad, who opened what was closed, who sealed what had gone before; the helper of Truth by the Truth, the guide to Your straight path, and on his family, may this prayer be equal to his immense position and grandeur.[6]

The value of the prayer seems largely based on its believed Divine origin and because of its description of the Haqiqa Muhammadiyya, the light by which God “opened,” or brought the creation from non-existence into being.[7]

Prominent Salafi reformers have sometimes taken Tijanis’ love for Salat al-Fatih out of context to claim Tijanis believe this prayer is better than reciting the Qur’an or other obligatory acts of worship in Islam. Most often quoted in this regard is the statement in the Jawahir al-Ma’ani that one recitation of the prayer on the Prophet called Salat al-Fatih is equivalent to reading the Qur’an six thousand times.[8] The argument of course is that the Qur’an, being the word of God, is better than any prayer created by men.[9]

It is important to contextualize the above statement concerning Salat al-Fatih with Shaykh Ahmad Tijani’s own perspective on the Qur’an from the Jawahir. In general, it is apparent that many of the Shaykh’s statements recorded in the Jawahir were concerned with elaborating on the bounty of Allah connected with the specific rewards for the recitation of certain prayers or verses of the Qur’an. He said, for example, that each letter of the Qur’an contains the reward of all the other prayers of the creation.[10] There are certain chapters, such as al-Fatiha (the Opening), al-Qadr (the Night of Power) and al-Ikhlas (Pure Faith), to which he gives special weight, often quoting Hadith.[11] Reading Surat al-Ikhlas 100,000 times, for example, will protect a person from Hell-fire.[12] Although he often cited known hadith, he emphasized that this knowledge of the great benefit of certain verses was gained directly from the Prophet in waking vision. And he did not limit himself to speaking of the benefit of the Qur’an, but also elaborated on the reward for repeating the Muslim testimony of faith (Shahada), the canonical prayer, the night prayer, dhikr, fasting or giving charity, for example.[13]

Despite the great value of Salat al-Fatih, Shaykh Ahmad Tijani makes clear it is not meant to take the place of reading the Qur’an. Offering prayer on the Prophet is a supererogatory act, while the reading of the Qur’an is obligatory. To leave reading of the Qur’an, being the basis of the Shari’a, is to incur the wrath of God, while Salat al-Fatih can be left or taken as the person desires.[14] The relationship is further contextualized by Shaykh Ahmad Tijani’s description of the benefit of saying Allah’s greatest name. Reciting this name once is equal to one recital of the Qur’an’s opening chapter (al-Fatiha), one whole reading of the Qur’an or saying Salat al-Fatih 6,000 times.[15] By implication, as many later Tijanis have pointed out,[16] reciting the Fatiha or the entirety of the Qur’an is 6,000 times greater than Salat al-Fatih.

In any case, insists Shaykh Hassan, it is true there is nothing better than the Qur’an, but in terms of the fault-filled servant of God, it is sometimes better for him to say any form of prayer on the Prophet than to read the Qur’an. This is because the Qur’an, according to Hadith, can be cursing its reader if he is not obeying its dictates not to fornicate, steal, lie, back-bite, etc., whereas there is no such Hadith that a person can be sending a prayer on the Prophet and it cursing him. To the contrary, one Hadith states that Allah is sending ten prayers on the person for every one he is sending on the Prophet.[17] A similar opinion was in fact expressed by Shaykh Ahmad Tijani himself, who described two classes of readers of the Qur’an, one who acted upon what they read and another who did not. For the former, the Qur’an was the best for them, for the latter, prayer upon the Prophet was more beneficial.[18]

The accusation against the Tijaniyya in this regard suffers from the common polemicist tendency to quote one’s enemies out of context instead of examining the ideas and actions of Tijani scholars themselves. Tijanis have been some of the foremost advocates of Qur’an memorization, recitation and exegesis wherever they have come to live. Shaykh Ahmad Tijani himself urged his disciples to read two hizbs (1/30th) of the Qur’an every day.[19] The Shaykh’s companion, Ibrahim Riyahi, reportedly used to require Tijanis to read a similar amount.[20] Shaykh Ibrahim Niasse also used to ask his disciples to also read two hizbs of the Qur’an a day, and he himself used to recite the whole Qur’an twice every week, once reading and once from memory.[21]


[1] Jawahir, p. 64. This is reminiscent of some Hadith, such as that reported by Ibn Mas’ud and contained in al-Tirmidhi, “The nearest people to me on the Day of Rising will be those who have said the most prayers on me,” or that reported by Ubayy ibn Ka’b and contained in al-Tirmidhi where the Prophet urges Ubayy to spend all of his extra prayer time sending blessing upon him. See Qadi Iyad ibn Musa, Ash-Shifa (trans. Aisha Bewley, Muhammad Messenger of Allah, Granada: Medinah Press, 1991), pp. 259-260.

[2] Jawahir, cited in Triaud, “La Tijaniyya, voie infaillible,” p. 180.

[3] Al-Sa’ih, Bughyat al-Mustafid, p. 79.

[4] Al-Sa’ih, Bughyat al-Mustafid, p. 80.

[5] Jawahir, p. 57.

[6] As has been noted by Tijanis, the text of this prayer is very similar to a prayer on the Prophet written by Ali ibn Abi Talib. See Sheikh Abubakar Abayawo, Toriqat Tijaniyat: the way of Allah and His Messenger from the Holy Qur’an and the traditions of the Prophet (S.A.W.) (Ilorin, Nigeria, unknown date), pp. 42-43. Shaykh Abayawo quotes from Ibn Kathir, Tafsir, v. iii, p. 510.

[7] Jawahir, p. 60; Kitab al-Jami’, b. I, p. 41.

[8] Jawahir, p. 57.

[9] Jean-Louis Triaud, “La Tijaniyya, voie infaillible,” p. 180.

[10] Jawahir, p. 62.

[11] Jawahir, pp. 62-63.

[12] Jawahir, p. 143.

[13] Jawahir, pp. 62-63, 41-42.

[14] Jawahir, p. 59.

[15] Jawahir, p. 32.

[16] Interview with Abdelaziz Benabdellah, Rabat, Morocco, October, 2002.

[17] Interview with Shaykh Hassan Cisse, Medina Kaolack, Senegal, November 2002, and February 2003.

[18] Kitab al-Jami’, b. I, pp. 50-51.

[19] Ifadat al-Ahmadiyya, p. 28. See also Shaykh Ibrahim Niasse, Kashf al-’Ilbas, pp. 84-85, for a discussion of Shaykh Ahmad Tijani’s great respect for the Qur’an.

[20] Benabdellah, La Tijania, p. 45.

[21] Shaykh Ibrahim Niasse, “Lumières sur la Tijaniyya,” p. 5. Also interview with Shaykh Hassan Cisse, Medina Kaolack, Senegal, August, 1997. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40195-offering-prayer-prophet.html http://www.assatashakur.org/forum/islamic-n-g-e/40194-sources-dhikr-tijaniyya.html Thu, 29 Oct 2009 04:03:01 GMT








[From the Introduction of Shaykh Hassan Cisse, Shaykh al-Islam Ibrahim Niasse: Revivalist of the Sunnah (New York, 1984).]

Shaykh Hassan introduced this address by reminding the reader that the Tariqa Tijaniyya is based on the Qur’an and the Hadith, or narrations of the Prophet, peace be upon him. The Shaykh then sited the famous hadith of three stations of religion: Islam (submission), Iman (faith) and Ihsan (spiritual excellence) as justification for the “intent, substance and development of the Tariqa Tijaniyya.” Since Islam, as a religion suited for the lofty spiritual aspirations of the human soul, contains within it Ihsan, the religion also includes the Sufi tariqa, or the path of self-purification: the path of contemplating God, “until you worship Him as if you see Him; and if you do not see Him, know that He is seeing you” (the Prophet’s description of Ihsan from the aforementioned hadith). Shaykh Hassan continued:

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 food for his spirit; and the best food for the spirit is the remembrance of Allah (dhikr). Dhikr 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 awliya‘ (saints or friends of God).”

The Tariqa Tijaniyya is based on three principles:

1. Asking Allah for forgiveness (astaghfirullah). It is forbidden for a Muslim to stop his brother in Islam from saying astaghfirullah. None of us are infallible. The same way we do something right today, we may do it wrong tomorrow. Consequently, the Prophet has directed us by say*ing, “Your sickness is the sins and the remedy of your sickness is to say astaghfirullah.” In addition, there are many verses in the Qur’an advising us to say astaghfirullah. For example, in Sura Hadid (57:21), we are told, “Be foremost (in seeking) forgiveness from your Lord…” And then there is the ex*ample of our most excellent guide, the Prophet, peace be upon him. In spite of the infallibility of his station, and what Allah has stated clearly in Sura Fath (48:2), that He has forgiven all his sins - the first and the last - the Prophet asked Allah’s forgiveness more than one hundred times every day. If that is the case with him, what about those of us who live in this corrupt time of disbelief and sin?
2. The second principle is to say la ilaha illallah, “There is nothing worthy of worship but God.” In a Hadith, the Prophet said, “The best words I have ever said together with the previous Pro*phets are the words la ilaha illallah.” And, again, in Sura Baqara (2:152): “Then if you remember Me; I will remember you.” And in Surah Imran (3:191): “Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides…” And, again, in Sura Jumu’a (62:10), “and celebrate the Praises of Allah often (and without stint): that ye may prosper.” Surely, when Allah, who has no limit, says to remember Him “often”, it is not to be taken lightly.
3. And the third principle is Salat ‘ala Nabi, the offering of prayers upon the Prophet. Allah has ordered the community of the believers to offer prayers upon the Prophet just as He has himself done together with His angels, (Qur’an, 33:56). Moreover, the Prophet said in another Hadith, “Whoever offers one prayer upon me, Allah will offer ten upon him.” In another report, the Prophet said, “Whoever offers one prayer on me, Allah will offer ten on him; if he makes it ten, Allah will make it one hun*dred 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.”

Support for the dhikr of the Tariqa Tijaniyya thus is solely derived from Qur’an and Hadith. We are Muslims looking for the Truth, and wherever we see the Truth, we shall follow. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40194-sources-dhikr-tijaniyya.html http://www.assatashakur.org/forum/islamic-n-g-e/40193-tijaniyya-around-world.html Thu, 29 Oct 2009 03:54:32 GMT Image: http://pic80.picturetrail.com/VOL2066/12715523/22619046/376704914.jpg













The following countries have known Tijani communities residing there. This remains a work in progress. Please contact us to correct a current description, create a missing description, or add your country.

Sub-Saharan Africa

* Benin
* Burkina Faso
* Chad
* Ethiopia
* Gambia
* Ghana
* Guinea
* Ivory Coast
* Mali
* Mauritania
* Namibia
* Niger
* Nigeria
* Senegal
* South Africa
* Togo

Middle East and North Africa

* Algeria
* Egypt
* Libya
* Morocco
* Palestine
* Saudi Arabia
* Syria
* Tunisia
* Turkey

Asia

* India
* Indonesia
* Malaysia
* Pakistan

Europe

* Albania
* France
* Germany
* Italy
* Russia
* Spain
* United Kingdom

Americas

* Brazil
* Canada
* Columbia
* Guyana
* Puerto Rico
* Trinidad
* United States

Europe

The Tijaniyya in Albania

The Tijaniyya was first established in Albania through Shaykh Muhammad Sha’ban Efendi Domnori (1868-1934) in the northern city of Shkodra. Shaykh Sha’ban took the Tijani wird in Mecca in 1918 from Sayyid Abd al-Qadir Minhaji. Tijanis soon made a name for themselves as some of the most renowned scholars in Albania, as several muftis, imams and professors became affiliated with the order. Of particular note has been al-Hajj Hafiz Sabri Koci (d. 2003), who served for a time as Albania’s head mufti. One of the most charismatic current shaykhs of the order is Sheh Faik Hoja, who served as mufti of Shkodra until 2003. Shaykh Faik attended the 2007 conference of the Tijaniyya in Algeria, where he presented a detailed history of the Tijaniyya in Albania. (Yahoo! Groups)

Americas

The Tijaniyya in Brazil

There is a small but growing group of Tijanis in Brazil. Many are West African immigrants, but several are Brazilian Muslims who have recently become affiliated with the order through the initiatory chain (silsilah) of Shaykh Ibrahim Niasse. Influential shaykhs in the country have been Shaykh Hassan Cisse (Senegal) and Shaykh al-Hajj Mishry (Mauritania), both of whom have visited Brazil. Another important muqaddam for the Brazilian community has been Allie Arend, a South African student of Shaykh Hassan Cisse who is fluent in Portuguese and has only recently moved from Brazil to Turkey. Resident in Brazil is Abdul Karim Taha, a Brazilian convert to Islam who has also been appointed muqaddam by Hajja Ashaki Taha-Cisse, one of Shaykh Hassan’s muqaddams in New York.

The Tijaniyya in Guyana

The Tijaniyya is not yet widely known in Guyana, but a few important figures have emerged. Shaykh Zakir Khan of the Central Islamic Organization of Guyana took the Tariqa directly from Shaykh Hassan Cisse during one of the Shaykh’s visits to Cairo. Shaykh Zakir received his B.A. from Azhar University in Shari’a Law and was in close contact with several Senegalese, Nigerian and American Tijani students in Cairo. Some Guyanese Muslims in New York have also become affiliated to the Tijaniyya. Of note is Bahir Wrights, who maintains close relations with Imam Sayyid Abdussalam, a prominent muqaddam of Shaykh Hassan Cisse in Brooklyn.

The Tijaniyya in Trinidad

The Tijaniyya has witnessed recent growth in Trinidad through the establishment of the “Zawiya Muhammadiyya” in Tabaquite and an NGO called “the African Caribbean Institute of Nasrul Ilm.” Muqaddam Muhammad Abdullahi James (the founder of both), who has studied in Senegal under Shaykh Hassan Cisse, has arranged several high profile visits of Tijani scholars, such as Shaykh Mahi b. Ali Cisse, Imam Sayyid Abdussalam and Hajja Ashaki Taha-Cisse. A report of one such trip can be found here (http://home.earthlink.net/~halimcisse/mar-07.html). The Tijaniyya has spread mostly among Muslims of African descent, but there are a few exceptions. Another prominent Tijani scholar in Trinidad is Dr. Musa Mohamed, originally from Sudan but who has made his home in Trinidad and who works closely with Muqaddam James. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40193-tijaniyya-around-world.html http://www.assatashakur.org/forum/islamic-n-g-e/40190-essence-sufi-way.html Thu, 29 Oct 2009 03:41:42 GMT Image: http://pic80.picturetrail.com/VOL2066/12715523/22619046/376046961.jpg















by Shaykh Muhammad al-Hafiz al-Misri

Essence of Tariqa

The Prophet said: “The men of learning are heirs of the Prophets, and the Prophets did not leave behind an inheritance of Dinars or Dirhams, they left only knowledge. So whoever acquires knowledge, he acquires an abundant share.”There is no doubt that part of the knowledge that the Prophets passed on as inheritance is the knowledge of ridding the soul or inner self of the layers of darkness, purifying it from the turbidity of matter and guiding it to the spiritual world, to the abstractness of the higher kingdom of God. The soul will then become pure so that no matter can have an effect on it. Rather, its purity will refine the thick-skinned ones; its flowing secret will revive the lifeless. It is the Lord himself Who aids such a soul with His divine light; illuminating its vision and powers so that it sees, hears, settles, moves, knows, takes and gives under the divine guardianship of Allah the Exalted. In this place of proximity, God chooses the soul, purifies it, loves it and draws it ever closer to Him. And this is the station of special love and sublime proximity!

Those who have inherited such knowledge are the doctors and healers of souls or inner selves; God has taught them their diseases and the remedies.

And it is one of the many graces of God to this Muhammadan community that no time is deprived of them until the hereafter. The Prophet has said, “Some of my followers will remain victorious (on the right path) until God’s order (Last Day) comes to pass”.

All of us are commanded to purify, tame, and refine ourselves. God, the Exalted said, “By the soul, and by what shaped it in a proportionate way! He has inspired to it (the knowledge of) its wrong and its right. Truly he succeeds who purifies it; and he fails who corrupts it” (Qur’an, 91: 6-10).

The Prophet has also drawn our attention to the benefits of good companionship and its favorable effect on self-purification. He told us the story of the man who repented after killing a hundred persons and consulted a man of learning who advised him to go to such and such land, where there are people who worship God. This sage asked the criminal to join them in the worship of God, and never return to his homeland because it was an evil land. He started off his journey; and died half way to his destination. A dispute arose between the angels of mercy and the angels of torment: the angels of mercy said that he had come in repentence turning his heart towards God; the angels of torment said that he had never done a good deed. So the distance was measured, and God made it so that he was found closer to the land of worshippers so that the angels of mercy took him.

The Prophet also told us, “The case of a good companion and that of a bad companion is like that of one who has musk and of one who blows a furnace (an ironsmith). The owner of musk might give you some as a gift, or you might buy some from him, or at least you might smell its fragrance. In regards to the other, he might set your clothes afire, or at best you catch a bad smell from him”.

There are various degrees of companionship; the highest of which is the companionship of soul to soul. As they blend in the worlds of purity and holiness, souls meet in their way to God, love each other for the sake of God, by the spirit of God, and in the cause of God and His obedience.

This is the spirit and essence of the Prophet’s Sunnah, this is the pathway to God the Exalted, which all the rightly guided people of God have walked along. It is the way that all the sages have embraced, without exception, regardless of the differences in their pace: some of them are fast, and others are slow; some are overwhelmed by the Beauty, others by the Majesty, yet others by both. These are different states that originate from the same source and drive: the journey to God and fleeing to Him from everything else; the endeavor towards perfecting servitude to His Majesty, and towards fulfillment of the divine rights of His Lordship.

This is a summary of the essence of every Sufi order (tariqa) in the path to God the Exalted, including the Tariqa Tijaniyya. And he who does not adopt this approach with that objective in mind, his affiliation to the Tariqa is invalid and in vain.

No one should deceive himself by allowing himself to indulge in the darkness of disobedience, away from God and the righteous ones. He should cure himself by accompanying the truthful and rightly guided men. Among those, undoubtedly the most deserving of being followed are the healers of souls, the chosen ones whom God, as a favor to humankind, has qualified and bestowed with this kind of knowledge.

Those who do not believe in the saints of God (awliya’ Allah) and in the special endowments and miracles that God has honored them with, in both knowledge and deed, in life and death, should consult the Qur’an, the books of authentic Hadith, and the various commentaries of the scholars. There are numerous Hadith traditions and literature confirming these things.

However, the words here are for the one whose heart God has opened to know the truth, whom God has intended to emancipate from the prison of matter by polishing the mirror of his heart and opening the closed eyes of his soul. Such a person needs only to be truthful in following any of those doctors that he may choose, as all the tariqas of the people of God are guiding to His Majesty. A metaphor of this is that whoever enters through one of the many doors of the holy mosque in Makkah, he enters into the ‘Presence’ of His Majesty, God the Exalted.

The benefits of companionship with these doctors have been proven time and time again. Many dissolute and self-indulgent individuals have become calm and righteous, and many stray souls were brought back to the light of righteousness. Both friends and foes have conceded to these results.

The highly venerable masters in this Tariqa have stated that the Tijani path has the highest standing amongst all, and every Sufi way of spiritual training (tarbiya) is synthesized in it. It is well-known to those who know the ways of the people of God that some of them train by seclusion (khalwa), while others train without; some train through performance of litanies (dhikr) in secret, while others train through loud performance, and some people attain through recitation of prayers upon the Prophet. Likewise, spiritual advancement can come through a glance, or zeal, or a Name, or ecstatic attraction, and so forth.

Every dhikr or special technique that is known in other Sufi paths has been perfected in this Tariqa. In it are gathered all the good traits of other tariqas; and the Tijaniyya is unique in what it contains of special endowments for its adherents. God has said, “That is the bounty of God; which He gives unto whom He will. And God is the possessor of infinite bounty” (Qur’an, 62:4). ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40190-essence-sufi-way.html http://www.assatashakur.org/forum/islamic-n-g-e/40189-eternal-islam-cheikh-al-islam-ibrahima-niass.html Thu, 29 Oct 2009 03:37:24 GMT Image: http://pic80.picturetrail.com/VOL2066/12715523/22619046/376704915.jpg












By Shaykh Ibrahim Niasse

[Reproduced with permission from publisher from Zakariya Wright and Yahya Weldon (eds.), Pearls from the Divine Flood: Selected Discourses from Shaykh al-Islam Ibrahim Niasse, with Introduction by Shaykh Hassan Ali Cisse (Atlanta: African American Islamic Institute, 2006), p. 29-36.]

This speech was delivered by Shaykh Ibrahim for the celebration of the Prophet’s birthday (mawlid) in Medina-Kaolack, Senegal on July 19, 1965. An English version of the speech first appeared in a July 25, 1992 edition of Al Faydatou Tijania magazine (Cairo: Muhammad Ma’mun Niasse). The speech was originally delivered in Wolof, although the name of the translator(s) is not given. However, those undertaking the issue’s redaction (and thus matters of translation) include: Bachir Niasse, Babacar Seck, Ali Sokhna, Ali Biteye, Sidi Arabi Niasse, Ibrahim Thiam, Ibrahim Sall, Boubacar Thiam and Arab Diop. A slightly different edited version appeared in Abdul Hakim Halim (ed.), Shaykh al Islam al Hajj Ibrahim Niasse, Tariqa Tijaniyya: selected writings about Shaykh Ibrahim Niasse (Detroit: African American Islamic Institute, 2000), p. 19-26. The version presented here has been reedited again due to some lingering incoherencies in the previous English texts. Numbers in parentheses after quotations refer to specific chapters and verses of the Qur’an to which the Shaykh is referring.

* * *

Eternal IslamPraise be to Allah, who has honored and favored us by sending our master Muhammad to us. Allah’s prayer and peace is upon him, now as it was with the previous generations. On his account, Allah said, “And We have not sent you (O Muhammad) except as a mercy to all the worlds” (21:107). Through him, Allah gave us the gift of His revelation, His clear path for those striving for righteousness. With him, Allah has sent the religion of truth, “so that He may exalt it above all religions” (61:9).

May the peace and blessings of Allah be upon him, upon his family, upon his virtuous companions, and upon all those who follow him to the Day of Judgment.

On this occasion of the mawlid - the remembrance of the birth of light itself, the eye of bountiful deliverance in this world and the next - let us renew our attachment to the faith of Islam, the everlasting religion of Allah. Indeed, Allah’s satisfaction lies in our refusal of anything other than Islam. As in the Qur’an, “He who follows another religion besides Islam, his religion will not be accepted of him” (3:85).

Islam is the belief in One God. The resignation to the Will of Allah is the realization of justice among the people. The Qur’an reveals that all of the Prophets of Allah have used the same word to describe their religion: al-Islam or “submission.” Islam is surely the universal religion, encompassing all the other religions. The stains of man cannot obscure or modify its essential beauty. Islam was the belief and method of worship prescribed for Abraham, Moses and Jesus Christ. Its meaning has not changed: release yourself into the worship of Allah, and do not divide yourselves to its purpose.[1] As for those religions the Qur’an mentions as having been altered by later followers, these religions had already become irreparably distant from the essential truth of Islam before becoming nullified by successive revelations. The last revelation, which abrogates the previous revelations, is the religion of Muhammad. “This community of yours is one community, and I am your Lord, so worship Me!” (21:92).

This is the refuge we are offering to the whole world - Africans, Europeans, Asians, Americans - “Let us come to an understanding between us and you, that we should not worship anything apart from Allah, and that we ascribe no partners to Him and take no other protector besides Him. If they turn their backs on this, tell them: ‘Bear witness that we have submitted to Allah as Muslims’” (3:64).

Islam’s doctrine is simple, and its principals are not limited by a particular time or place. Indeed, there is nothing worthy of worship apart from Allah. Muhammad, Allah’s peace and blessings upon him, is Allah’s servant and messenger. All human beings are equal: there is no privilege for the white man over the red, yellow or black man except by righteousness (taqwa). Righteousness, as the Qur’an says, is simply to obey the commands of Allah and to avoid His prohibitions.

Islam emphasizes the importance of the family, for its rights are inextricably bound to the society and world at large. Islam has clarified for us all social relations, from the individual’s duty to himself, to his duty to his family, to his society and to the government.

Incumbent on each individual, whether man or woman, is good conduct and manners (ādāb). The Prophet said, “The most perfect of believers is the most perfect in manners.” Allah Himself praised His Prophet by saying, “Surely you have the most exalted of character” (48:4). And Aisha said, “His character was the Qur’an.” His behavior is an example for other men, and all creatures. A good Muslim strives to improve his character, and to benefit his fellow man.

In Islam, the basis of familial relations is love and leniency. Allah says, “Among His signs is that He has created for you a pair from yourself, as source of tranquility, placing between you (husband and wife) love and leniency” (30:21). Allah also said, “Your wives are a garment for you, and you are a garment for them” (2:187). And He said, “Wives have rights the same as those invested in their husbands …” (2:228). However, “Men are the protectors of women” (4:34). This pre-eminence relates to men taking care of women and their administration of the family, a function indispensable in the family unit as with other associations.

Islam regards society as the reunification of the members of the same body. For this reason, Muslims must be preoccupied with the welfare of the needy and the poor, providing assistance to them through charitable endeavors. Allah said: “Provide assistance to each other, for the sake of righteousness and the awe of Allah” (5:2).

In relation to authority, Allah says, “Their affairs are determined by mutual consultation” (42:38). Allah sets the standard for those in authority with the example of the Prophet: “With the grace of your Lord, you have been conciliatory and easy with them. If you had been rude or hard of heart, they would have detached themselves from you. So look past their faults and forgive them. Consult with them in matters, and when you have decided, seek the support of Allah” (3:159).

Our Lord is One. And we are all descendents of the same person: Adam. O Muslims of the East and the West, let us value this immense treasure. It contains all we need for peace, prosperity and progress. There is no safety, no salvation and no peace for the one who does not attach himself to this single rope of Allah. “Hold to the rope of Allah in unity, and be not divided among yourselves” (3:103). And the best of advice comes from him who has first followed his own advice, for it is impossible to instruct others before first instructing yourself.

O People of Islam! Those of us who have left the principals of our religion to ape the customs of non-Muslims have met with ruin. Materialism can only feed the ego, not the spirit; and without the spirituality of Islam, there is only devastation. In this time especially, let those who believe make their hearts humble before Allah and grateful for the truth He has sent down. Let us not be like those who received the scriptures of old, but were impatient with the decree of Allah, and their hearts became hardened and corrupt.

The Muslim community flourished in the beginning of its history because it followed the prescriptions of the Holy Qur’an. And Allah does not change the state of a people until they change their own internal condition (13:11). If we are to protect ourselves from the manifest threats to our communities looming on the horizon, we must revisit our past methods. Let us be united under the banner of mercy and benevolence to attain the security of the two abodes.

The call to Islam, by giving sincere advice and discouraging ugliness and injustice, is obligatory on Muslim preachers. And what a blessing it is for such preachers to emerge to from an entire community of Muslims calling to goodness, cooperating in righteousness and benevolence, and prohibiting injustice and transgression.

In a hadith related by Ali, the Prophet said, “What would become of you if your daughters should become spoiled and your wives debauch?” His followers asked, “O Messenger of Allah! How could that happen?” The Prophet said, “This and much more will befall you if you allow the blameworthy to become virtuous and the virtuous to become blameworthy.”

It is reported by Abu Dawud and al-Tirmidhi that Abu Sahlaba asked the Prophet about the verse: “I recommend you to your purified selves.” [2] The Prophet said, “Commend and assist one another with the good, and prohibit the bad. If avarice is obeyed and lust followed, the world will be turned upside down, and everyone will be amazed at what he will see. I recommend you to your purified selves.”

It is obligatory to send Muslim missionaries to exemplify Islam to the non-Muslims. For those who say such is contrary to Islam, consider the hadith of Umar ibn ‘As in al-Tabarani. The Prophet said, “Similar to Jesus sending out his apostles, I am sending out Muaz Ibn Jabal, Salim Abi Huzayfa, Ibn Mahbir and Ibn Mas’ud.” A man said, “Are not Abu Bakr and Umar better suited as missionaries?” The Prophet answered: “But I cannot do without them, their place with me is as the sight and hearing to the human body.”

Muslims, particularly the scholars, must take up this mission to call all human beings to what will benefit them. For indeed, a day is coming when fortune and children will not benefit a person, and only he who comes before Allah with a clean heart will be saved (26:88-89).

Rulers of the Muslim world must do their best to realize the unity of the believers, both in speech and action. The ranks of the Muslims must not exclude any one on the basis of race or skin-color. To be related through religion is above all other relationships. Islam condemns all racial and tribal divisions.

I invite all the rulers of the world exercising authority over Muslims, whether they themselves are Muslim or non-Muslim, to avoid implementing measures in contradiction with the Noble Qur’an. Muslims will never support an action undermining the honor of Islam. These rulers must enact severe penalties for those practicing usury. Allah has made commerce lawful but has prohibited usury, warning that He will nullify its gains, and multiply the fruits of charity (2:276). Usury holds no benefit in the next life, nor does it provide any benefit to the economies of nations here and now.

O Muslims! Many people in Africa and Asia have become newly independent from colonial domination. But national sovereignty does not guarantee them any stability. Oppression and injustice still infect their societies, without Muslims being able to escape. Some Muslims have been so nauseated by the situation that they have even preferred to be ruled by non-Muslim governments. However, the inequality and injustice against which they are revolting cannot be ascribed to Islam itself, but only to reactionary leaders far from the true principals of their religion.

I pray that Allah preserve the Muslims from the misdeeds of the unjust. The Prophet, as reported in Bukhari, said, “There are three types of injustice: that which is never forgiven by Allah, that which can be pardoned by Allah, and that which Allah never fails to redress.” The injustice which is never forgiven is shirk, or associating partners with Allah. The injustice which Allah may pardon is that committed by servants against themselves in leaving the prescriptions of Allah. The injustice which Allah never fails to redress is that committed against one’s fellow human being.

Beware of injustice, for if it persists, it can only bring destruction. A believer can live for a long time with those of no faith, but he will not last long with the unjust. Many of today’s leaders manipulate every means at their disposal for unjust purposes.

I cannot end this talk without reciting a relevant passage from the Qur’an, the Book which is sufficient as a constitution for the entire world: “Follow the straight path as has been ordained on you. Do not follow the vain doctrines of those without faith. Say, I believe in the scripture that has been sent down. He has ordered me to deal fairly with you. Allah is our Lord and your Lord, the recompense of our deeds is for us, and the recompense for your deeds is for you. Let there be no argument between us and you: Allah will decide between us, and to Him we are returning” (42:15). The meaning of these verses is clear, no person or society can misunderstand them.

I am proud, on these days of celebration for the Muslim world, to gather with all Muslims, including my Arab Muslim brothers here. The ethnic diversity at our celebrations should not be surprising, because we are all brothers through Islam: our actions are related, our hopes and sufferings are one. My hopes for salvation for myself and for you all are with Allah.

I conclude with a prayer to Allah the Most High, that He reform, assist and raise up the people of Muhammad, wherever they may be throughout the world, until they become exalted through governing themselves by what Allah has revealed. May Allah grant you prosperity in this life and the next, and may we all attain His salvation and benediction.


[1] The Shaykh is likely referring to the verse: “He has ordained for you the same way of religion which He had enjoined on Noah, and that We have now revealed to you (O Muhammad), and which We had already enjoined on Abraham and Moses and Jesus, saying: ‘Establish the Religion and be not divided in it’” (Qur’an, 42:13).

[2] Likely the verse of the Qur’an, “O you who believe! Guard your souls”, about which Abu Bakr al-Saddiq reports the Prophet’s explanation, “When the people see a wrongdoer committing a wrong and do not seize his hand to restrain him, it is most likely that Allah would inflict them with His chastisement” (in Abu Dawud, Tirmidhi and Nisai; contained in Riyad al-Salihin, chapter 24, hadith 199. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40189-eternal-islam-cheikh-al-islam-ibrahima-niass.html http://www.assatashakur.org/forum/islamic-n-g-e/40187-tariqa-tijaniyya-its-characteristics-merits-part-ii.html Thu, 29 Oct 2009 03:21:55 GMT Image: http://pic80.picturetrail.com/VOL2066/12715523/22619046/376704916.jpg














By Imam Shaykh Hassan Ali Cisse
President of the Islamic African Organization for Population and Development

Address at the International Forum of the Followers of the Tijaniyya Order, Hotel Jnan, Fes, Morocco, 12 Jamadi al-Thaniyya 1428, 28 June 2007.

Translated from the Arabic by Imam Fakhruddin Owaisi (South Africa), Dr. Abdullahi Elokene (Nigeria) and Zakariya Wright (America).

Concerning the Seal of Sainthood and his Exemplary Successors[1]

Among the accomplished scholars, the (Sufi) people have widely confirmed (the reality) of seeing the Prophet, Allah’s peace and blessing upon him, in a waking state. Through the grace of Allah, Shaykh (Ahmad) al-Tijani, may Allah be pleased with him, attained this rank, and it was the Prophet (S.A.W.) who so gave him his Tariqa (in a waking vision). The Shaykh continued to climb the peaks of sainthood until he attained the ranks of Khatmiyya (Seal of Sainthood) and Katmiyya (The concealed station).

Some of the saints (awliya’), such as al-Hakim al-Tirmidhi, Ibn-al-Arabi and Abd-al-Wahhab al-Sha’rani, have spoken about the position of Khatmiyya. In fact, Sidi Shaykh al-Mukhtar al-Kunti[2] mentioned (in his Kitab al-Tara’iq) that the Seal of Sainthood would appear in the 12th century (hijri); and indeed that is the century in which Shaykh Tijani lived. In a citation reproduced in the Tanbih al-Azkiya fi Kawn al–Shaykh al-Tijani Khatam al-Awliya of Shaykh al-Islam Ibrahim Niass, Shaykh Kunti said:

Among the characteristics of the century in which the Seal of Sainthood will appear is that it will be similar to the century of the Prophet (S.A.W.) in a number of ways. For example, the Seal of the Saints will appear in it just as the Seal of the Prophets appeared in his century. Also, the followers of this Saint, Reviver and Seal will call towards goodness, enjoin virtue, forbid evil, believe in Allah only and strive against the misguided people. They will also fight the Greater Jihad against the lower self, vain desires and Satan. For when the Companions asked the Prophet (S.A.W.), “What is the greatest Jihad?” He replied, “To fight the lower self”. Thirdly, there is an indication that this century (i.e. the 12th century) is more virtuous than all centuries before it with the exception of the first three centuries, as their virtuousness has been confirmed by the words of the Prophet (SAW): “The best of eras is my century, then the one that follows it…” But the Prophet also pointed to this (12th) century when he said, “The best of this community is the first of it and the last of it. (But) There will be some crookedness in between them, neither am I of them nor are they of me.”

If we ponder over the words of this exalted pole (Mukhtar al-Kunti), we find them applying very clearly to the followers of the Seal (Sidi Ahmad) al-Tijani. Indeed, the most perfect guides to Allah graduated from his school (of spiritual training). They were men who guided towards Allah with their states and statements, and trained generations (of men) who became lamps of guidance, and sources and criterions for understanding the Divine realities (haqa’iq). Countless people benefited from them, as they called to Allah with His permission, and they trained and raised people (in spiritual ranks) through (following) the character of the Chosen Prophet (S.A.W.). Indeed, following him (the Prophet) is sufficient (for such training), adhering to his guidance grants one complete contentment, and to arrive in his presence is the greatest of goals.

Without attempting to be exhaustive, I mention here by way of example such men as the great striver (in the path of Allah), the renowned pole, Shaykh Umar ibn Sa’id al-Futi[3], who took (the Tariqa) from Abd al-Karim al-Naqil, who took from Sidi Mawlud Fal, who took from Shaykh Muhammad al-Hafiz, who took from the Seal, Shaykh (Ahmad) Tijani, may Allah be pleased with them. He (Shaykh Umar) also took (the Tariqa) from al-Sharif Muhammad al-Ghali[4], and accompanied him until Shaykh Ghali testified to his attainment of the position of Khilafa (Successorship) of Shaykh Tijani, may Allah be pleased with him. Through Shaykh Umar, may Allah be pleased with him, the Tariqa spread widely, especially in Africa, where his school (madrasa) produced several spiritual schools that shined in (the realization of spiritual) heights, and illuminated the paths (for seekers of the Divine presence).

Also to be mentioned in this regard was the school of the knowledgeable one of Allah, the divinely supported pole, al-Hajj Abd-Allahi Niass of Kaolack, who was known, as he was described by the great (Moroccan) scholar, Sidi Ahmad Sukayrij al-Ayyashi, to exercise authority over humans and jinn (spirits). And there was also the school of the hard-working scholar and righteous saint, Shaykh al-Hajj Malik Sy, may Allah be pleased with them all.

These two Mujaddids (Revivers of the Faith) established the pillars of the Religion, and their teachings remain as sources of light that revive bodies and souls through the remembrance (of Allah) and adherence to the Qur’an and the Sunnah (the Prophetic way). They exerted tremendous efforts, playing a major role in the spread of the Tariqa and (in enforcing) the practice of its ethics. Moreover, they trained their distinguished children and followers to follow this straight path. And surely, Shaykh Tijani was always with them in all circumstances.

When they (al-Hajj Abd-Allah and al-Hajj Malik) passed away in 1922 - which corresponds with the ‘year of the Sun,’ or 1340 A.H. [5] - the Senegalese scholar Shaykh Mbacke Boussou memorialized their death with the following couplet:

A Sun and a Sun disappeared in the ‘year of the Sun’
And mankind cried for the overwhelming Darkness.

The Qadi (chief Justice) of Nouakchott (Mauritania), al-Mukhtar Walad al-Mahbubi similarly marked their passing with the following couplet:

And in it (the year 1340), the two performers of the Hajj passed away
Malik and Niass; and they left behind a great reputation.

The noble children and students of al-Hajj Abd-Allahi Niass continued to carry the torch of enlightenment for Creation, guiding and training others in the disciplines of this blessed Tariqa. The learned scholar (Ahmad) Sukayrij, may Allah be pleased with him, testified to this in the beautiful verses of his travelogue named Taj al-Ru’us fi al-Tafassuh bi-Nawahi Sus. He stated:

And a similar statement was made by our affectionate friend
(Muhammad Khalifa) Niass,[6] and others from the fair-skinned ones (Arab scholars)

An honorable scholar indeed, from Kaolack
Well-versed in knowledge, in the land of blacks (al-Sudan)

A worthy khalifa indeed in the Tariqa of our Shaykh (Tijani)
On behalf of us and the distinguished ones before us

He has excelled over others in the knowledge of the Shari’a
And the Haqiqa (Divine Reality), truly without doubt

I praise and thank him
And thank all his brothers, possessors of divine knowledge.

Among of them is Abu-Ishaq, Ibrahim, who,
I have given residence in my heart as long as I live[7]

Admirable are they! Noble masters who have guided
To the Truth in private and in public

They knew the path and remained steadfast in the journey
Seeking by it to attain (Allah’s) pleasure and forgiveness

They drew from the (divine) secrets with which they learned
The wherewithal of the arrival (in the Divine Presence), so as to obtain every safety

And their father Abd-Allahi - mercy be upon him - was for me,
The most pious of my brothers[8]

He used to refer to me in private as ‘his father’
And through him, I have (extended) two hands (of favor) in the Senegal[9]

With one hand I gave him the pledge (of the Tariqa) and Ijazah
An Ijazah Mutlaqah (complete unrestricted license), with certainty

With the other I (spiritually) shook hands with my loved one,
In his absence, through a divine introduction[10]

Indeed I thank him (al-Haj Abd-Allahi), and I thank my Lord,
For the increase in spiritual excellence (ihsan) in his country

(And) al-Haj Malik Sy, son of Uthman, with whom I am pleased
So he shares with him (al-Hajj Abd-Allahi) these praises

The Continuation of Spiritual Training in this Tariqa and the appearance of the Fayda through Shaykh Ibrahim Niass

Through the Bounty of Allah, the Tariqa remains a shore of safety for the seekers. Spiritual genius and complete Muhammadan inheritance continue to manifest themselves among its adherents. Its blessings will persist until the arrival of Judgment Day, for it is a Tariqa that is based upon Divine selection. It is the shortest and best of pathways to reach Allah, and the closest to the way of the righteous predecessors (al-salaf al-salih).

Spiritual training (tarbiya) in this Tariqa is based on two poles, as stated in the Kashif al-Ilbas (by Shaykh al-Islam Ibrahim Niass):

Firstly: To establish the five obligatory prayers with all their conditions.

Secondly: To offer salutations on the Prophet (S.A.W.), during the night and day, with the intention of carrying out the command (in the Qur’an to send salutations on him), and this in veneration, honor and love for the Messenger of Allah (S.A.W.).

Shaykh Ibrahim Niasse, the Owner of the Flood (Fayda), may Allah be pleased with him, has further explained tarbiya in the Jawahir al-Rasa’il:

Spiritual education (tarbiya) in our Tariqa is by the zeal of Shaykh Tijani, who said, “Who would know me, must know me by me alone.”[11] There is no instruction incumbent upon the authorized teacher (muqaddam) except the instruction (talqin, i.e., of the litanies) and informing them of what has been duly ordained concerning the conditions (sharut) and proper manners (adab). As for the disciple, there is nothing for him to do except to guard the known religious obligations. The exigencies of the litany (wird) are necessary and critically important, along with the belief that the requisite wird is the greatest of the secrets of the Tijaniyya, so he should run (nafar) to it (in refuge). Thereafter, the disciple may practice what he can of the supererogatory litanies to the extent he has been authorized. He should desire nothing by them except the countenance of Allah, the Bountiful; neither this world nor the next, and no rank among the ranks, for he should witness the favor (as it is). He should have the best of thoughts (of Allah), and he must entrust his affairs completely to Him. If he persists in this, without any other goal, then he should thank Allah always.[12]

It was only due to the grace of Allah to the people of this Tariqa, and the continued flow of Divine assistance in the Tijaniyya, that the Tijani Flood (Fayda) has become manifest. And this simply proves true the words of Shaykh Tijani himself:

A flood (fayda) will descend on my followers, so that people will enter the Tariqa in droves. This fayda will appear when people will be in a state of extreme suffering and difficulty.

In fact, mention of the Fayda has been widely transmitted among the followers of Shaykh Tijani, and they used to wait for it and watch out for its emergence. It is stated in Kashif al-Ilbas (by Shaykh Ibrahim Niass) that:

The wisdom for the emergence of the Faydah in this age of corruption is the weakness of Faith in the hearts of people as well as the abundance of misguided sects that are misguiding others. However, this ummah has been endowed with Mercy (from Allah), therefore, the (divine) sciences and realities (of Allah) have been poured on them (through the Faydah), so that they may return to the natural state of Iman“.

If we ponder upon the words of the Owner of the Fayda, it will be clear to us that the signs of the emergence of this Fayda did not appear in anyone but Shaykh Ibrahim Niass, may Allah be pleased with him. Indeed, through him, people entered the Tariqa in droves and multitudes, from all races, Arabs and non-Arabs; all of whom arrived at the gnosis of Allah, through (direct) witnessing and beholding (the Presence of Allah), and not by the way of (deductive) evidence (dalil) or (material) proof (burhan).

The author of al-Durra al-Kharida, Shaykh Muhammad bin Abd-al-Wahid al-Nazifi[13] stated:

The Tariqa Tijaniyya will persist, remaining through the ages
And in the later times, it will bring forth a fayda

Then mankind will enter it in droves, (awakened) in longing
For what they witness of Divine connection blossoming (before them).

By Allah, most of the great Tijani scholars of Shaykh Ibrahim’s era testified to his being the Owner of the Fayda. Indeed, Allah honored him with that which we never heard before from our Shaykhs; (for example) 8000 people entered into Islam at his hands in one gathering in Ghana. The thanks is to Allah for this great blessing, for the Prophet has said, “For Allah to guide one man through you is better for you than to posses the red camels (the most expensive camels, i.e. all the wealth of the world).” Shaykh Ibrahim related the circumstances of this event in his “Travelogue of Ghana,” saying,

I instructed thousands, too many to count,
With the words of Divine Oneness (tawhid), loosing count of their numbers

And the unbelievers and nature worshippers (majus)[14] repeated the words
As well as their leaders; so the souls became content.

He also stated in one of his letters reflecting on Allah’s bounty in this instance:

And I, and all praise is for Allah, know of tens of millions of Muslims who took this Tariqa through me; and even more who were unbelievers, idol-worshippers and Christians before coming in contact with us; and even more who attained the Opening (of the Knowledge of Allah) through witnessing and beholding (the Presence of Allah) without any proof or reasoning. And it is as if I beheld Shaykh (Ahmad) Tijani reciting: “They have chosen you for a matter if you only understood (its importance), so beware of your ego, lest you indulge in negligence.”

Shaykh Ibrahim also related about this incident:

I said, ‘There is none worthy of worship but Allah;
Muhammad (S.A.W.) has been sent by Allah’

Then from me overflowed His Secret, so there is no one
Who follows me and does not know Allah, the Self-Subsisting.

The manifestation of the Fayda brought forth in the souls (of men) the fruits of piety (taqwa), abstinence (zuhd), sincerity (ikhlas), serenity (itmi’nan), and immersion (istighraq) in the love of Allah, of His Prophet, and of the Shaykh (Tijani) and his secret. The people of Fayda do not do anything except by Allah, and they are the ones keeping up the zawiyas through the remembrance of Allah throughout the night and day; (and this) through the remembrance of and salutation upon their shining exemplar (the Prophet Muhammad), following his Sunnah, his ethics, his traditions and his manners.

The Owner of the Fayda (Shaykh Ibrahim Niass) did not stray even a finger’s breadth from the teachings of Shaykh Tijani. He always made clear that his own popularity was through the continued spiritual support of Shaykh Tijani, may Allah be pleased with him. When mentioning the names of the tribes that took (the Tariqa) from him, he said:

The first among them were the Hausa and the people of Zarma[15]
As well as the Dagomba;[16] all of whom were overwhelmed with blessing.

And he ended by saying:

Bassa,[17] Ra’adar,[18] these were the tribes
Whom the Seal (Ahmad) Tijani gave to drink, the one who said:

‘The heavy cannon hits its mark from afar’
Such explains his hidden and unique spiritual station

Shaykh Ibrahim’s conduct and words have provided evidence that the Tariqa is among the schools for the soul’s refinement. He, may Allah be pleased with him, said:

Let the humans and jinn be witness that we hold fast to the rope of the Muhammadan Sunnah, that we hold fast to the path of the Prophet, the master of the first ones and the last. We walk in the light of his teachings, and vie in following his guidance, which is the savior from calamities. The Tariqa is one of the schools of purification, spiritual training and refinement of character, so praise be to Allah, who guided me to hold fast to it, to adopt its discipline, to draw from it lights, to benefit from its blessings, and to work with its pioneers and men of distinction. Within this Tariqa I live, and within it I will die, and I will be resurrected with my master, Abu al-Abbas Ahmad bin Muhammad al-Tijani al-Hasani, may Allah be pleased with him. May He grant him His pleasure, and may He be pleased with us through him. Amen. And this Tariqa Tijaniyya is the Tariqa of the scholars and righteous ones: a school that produces the guardians of the religion and the sacred law (shari’a), beginning with Shaykh Tijani himself, who declared in his famous statement: “If you hear anything attributed to me, weigh it on the scale of the Shari’a. Whatever is in conformity with it, take it; whatever contravenes it, leave it.”

So these were the teachings of the Owner of the Fayda. He has indeed spread Islam and the Tariqa throughout the world in an unparalleled manner. The Tariqa has continued to spread around the world, thanks and praise belong to Allah, by means of his children, descendents and disciples, until it has reached America, Trinidad, Indonesia, Pakistan, Malaysia, Moscow and elsewhere.

Today, the number of Tijanis in Nigeria alone exceeds forty million and the initiatory chain (silsila) for most of them passes through Shaykh Ibrahim, either directly or indirectly. The historian Amir Shakib Arsalan wrote about the nineteenth century, “Had the Tijani armies not been defeated by the end of the 19th century, the whole of Africa would have become part of a Tijani empire.”[19] But despite this defeat, and despite its rejecters and enemies, the Tariqa has continued to spread, finding its way to every corner of the world. Indeed, through its Ahmadan, Muhammadan teachings, the Tariqa has penetrated the hearts of people from all races and nations. Long ago, the Owner of the Tijani Fayda, Shaykh Ibrahim Niass, said that his call would encompass the horizons and spread all over the earth.[20] And he had predicted this at a time when his community was only a few people living in the village of Kosi, a farm outside of Kaolack, Senegal. Thirty years after his passing, we witness today that the Tariqa has indeed reached every corner of the world, as he said it would, may Allah be pleased with him.

As for our own role - only in rehearsing the bounties of Allah, as He said, “As for the bounties of your Lord, proclaim them”[21] - I have introduced the Tariqa in America: in New York, Washington, Atlanta, Chicago, Detroit, California, Memphis, and even Bermuda and Trinidad. I have also introduced the Tariqa in other places, such as South Africa, in its capital of Johannesburg, as well as Durban and Cape Town; and zawiyas have started to multiply in all these places. Recently there has been established an organization for the Tijaniyya in South Africa, the muqaddam in Cape Town being Imam Fakhruddin (Owaisi).[22] And all praise is due to Allah, from the beginning to the end.

There is nothing surprising about the continued flow of this spiritual grace (within the Tijaniyya), if we are firmly convinced that Shaykh Tijani is the ultimate provider (of spiritual sustenance) for all the saints and gnostics (of Allah), and that no saint drinks (of spiritual knowledge) or is given drink except from his ocean.

He (Shaykh Ahmad Tijani), may Allah be pleased with him, said: “And what you have heard (from me) about the extraordinary benefits of the Wird; they will be fulfilled without doubt. So beware of neglecting the Wird, even if once in your life.” The desire to extinguish the Light of Allah will remain, but Allah’s guarding of His Light will also remain. As He said, “And they desire to extinguish the Light of Allah with their mouths, but Allah will not allow it, except that His Light be fulfilled, even if the unbelievers detest it.”[23] Allah has also said:

O You who believe! Respond to Allah and His Messenger when they call you towards that which will give you life. And know that Allah intervenes between a man and his heart, and that unto Him you shall all be gathered.

And fear trials that will not afflict only those amongst you who do wrong! And know that Allah is severe in His punishments.

And remember when you were only few and oppressed in the land, scared that people would snatch you away. So He sheltered you, aided you with His support, and provided you with all good things, so that you may be grateful!

O You who believe! Do not betray Allah and His Messenger, and do not knowingly betray your own trusts.[24]

Surely, Allah the Exalted speaks the Truth.

Concluding Remarks

We have come to this blessed conference at the head of many delegations. Here are our brothers from Nigeria, Niger, Mali, Mauritania, Burkina Faso and from every corner of the world, and most of them share with us the connection to our Shaykh and Master, Shaykh Ibrahim Niass, may Allah be pleased with him, who in turn connects us to the Greatest Shaykh, the Seal of Muhammadan Sainthood, our master Shaykh (Ahmad) Tijani, may Allah be pleased with him.

We thank the Ministry of Endowments and Islamic Affairs (of Morocco) that made it possible for us to meet up with such large numbers of fellow Tijanis in such a distinguished conference.

We have mentioned here the names of the pious men, for the mercy of Allah descends upon us with their mention. Their mention brings comfort to the hearts, awakening in them yearning for the Unseen World, and curing them from negligence, in order to do good deeds with complete sincerity. The mention of such pious people creates fresh determination (in the heart) and strength to take stock of the self regarding every matter, small or large. Indeed, these people did not give space for their lower selves, except (in helping) to reach out for the highest of aims, to rush towards that which would secure them the Abode of Bliss (Paradise), and to protect their limbs from being tainted by acts of disobedience and from committing sins. They fulfilled the duties of their Faith by carrying out the Commands (of Allah) and shunning forbidden matters.

About this, Shaykh Ibrahim Niass, may Allah be pleased with him, said:

Whoever wishes to be with me, he should follow my path in both word and deed; by fulfilling the obligations (of the religion) and avoiding the forbidden matters, with a constant desire for gaining the Pleasure of Allah and His Messenger. As for the one who identifies himself with us, but disregards the pure Shari’a by committing forbidden acts, then I call Allah and you as witness that I have nothing to do with him.

This is our Tariqa: it is the seeking and the arriving to Allah Most High, “And to your Lord is the ultimate end.”[25] The Shaykh (Ibrahim Niass) said in a lecture delivered in Khartoum: “We do not concern ourselves with miracles, nor do we make claims. Rather, our business is sincere servitude (to Allah) and the fulfillment of the rights of His Lordship.”

We cannot conclude our speech without expressing our heartfelt gratitude to the Commander of the Faithful, King Muhammad VI, King of Morocco, for his enormous efforts in uniting the (Muslim) community (ummah). May Allah support him and bring fame to his name. And we request from the brothers present here and all beloved brothers (in the Tariqa) to continuously pray for his protection and triumph, and that he sees what pleases him from his blessed crown prince Mawlay al-Hasan and from his entire noble family. We also request the brothers to pray for the Kingdom of Morocco, this generous and hospitable nation; that it continue to flourish and progress, in peace and safety, under his majesty’s able rule. We commend the exceptional care that the King shows for the Tijani order and its zawiyas. Lastly, we thank him for his much-appreciated policies concerning (the development of) our African continent.

We also thank our noble masters, the descendants of the Shaykh (Sidi Ahmad) al-Tijani, may Allah be pleased with him. And we will continue to uphold the pacts (of love between us). And we also thank the noble delegates from all the countries.

Finally, I advise myself and you to be conscious of Allah in private and in public, to adhere to the vow (of the Tariqa), to work together in clearing the pathway (of guidance), uniting (our) aims and entrenching the values promoted by our pure Religion. This should be done by promoting brotherhood, equality and purposeful dialogue to demonstrate the universality of Islam and that it is a religion of compassion (rahma), a religion of civility (insaniya) that does not recognize fanaticism or terrorism.

From the fruits of this blessed conference has been the establishment of familiarity between the (Tijani) brothers from the East, West and every corner of the world. Allah willing, this will result in the mutual cooperation in piety (birr) and righteousness (taqwa), in fulfillment of the verse of the Qur’an where the Almighty says: “And cooperate with one another in piety and righteousness.”[26]

We ask Allah, Blessed and Exalted is He, to continue showering His blessings on us, on you and on this nation. May He facilitate all that brings us together and remove all obstacles. May He grant you even more than what we or you might hope.

And the last of our prayers is to praise Allah, the Lord of the worlds.

May the Peace, Mercy and Blessing of Allah be upon you all.
[1] Subheadings in the text have been altered or added from the original speech to facilitate reading.[2] Shaykh al-Kunti (d. 1811), the great scholar and Qadiri shaykh of Timbuktu, Mali, who was the Shaykh of Uthman b. Fudi (d. 1817).

[3] Also known as al-Haj Umar Tal.

[4] Sidi al-Sharif Muhammad al-Ghali Bu-Talib was the Khalifah of Shaykh Ahmad Tijani in the Holy Land.

[5] According to the ancient science of abjad, every letter of the Arabic language has a precise numerical value, and consequently, numbers have the potential of having corresponding words being derived from them. In the case at hand, the number 1340 corresponded with the words, ‘year of the sun’.

[6] Shaykh Muhammad al-Khalifah Niass was the eldest son of al-Haj Abd-Allahi Niass. Shaykh Sukayrij was actually quoting from Shaykh Muhammad’s fatwa regarding to the controversial issue of paying Zakat on peanuts; at which point he interjected to praise the whole Niass family and al-Hajj Malik Sy, the learned leaders of the Tijaniyya in Senegal.

[7] This is line referring to Shaykh al-Islam Ibrahim Niass, who was al-Haj Abd-Allahi Niass’s ninth son.

[8] This is line referring al-Haj Abd-Allahi Niass.

[9] The two “hands” here are meant symbolically and figuratively. They refer to ‘two favors’ that Shaykh Ahmad Sukayrij granted to the land of Senegal, through al-Haj Abd-Allahi Niass. These favors were the granting of Ijazah Mutlaqah (the highest form of Ijazah in the Tijani Tariqah) to al-Haj Abd-Allahi Niass and al-Haj Malik Sy. It was the first time after al-Haj Umar Tal’s era, that Shaykhs from the Senegal had received such a high-ranking and rarely-granted Ijazah. In the above mentioned couplets, Shaykh Sukayrij considers al-Haj Abd-Allahi Niass as the ‘channel’ for these Ijazahs (which were great favors from him on the Senegal) as al-Haj Abd-Allahi Niass had personally received it from him during his visit to Fez, and it was al-Haj Abd-Allahi also who had gained and carried the Ijazah for al-Haj Malik Sy in Senegal, who used to communicate with Shaykh Sukayrij through letters but had not met him.

[10] This is referring to al-Haj Malik Sy as Shaykh Sukayrij also sent him an Ijazah Mutlaqah, through al-Haj Abd-Allahi Niass.

[11] Shaykh Sidi Ahmad al-Tijani (R.A.) made this important statement when some disciples who had taken the Tariqah from two different muqaddams of his were arguing as to who is better.

[12] Shaykh Ibrahim originally wrote these words in a letter to the Mauritanian Shaykh Manna-Abba in 1935. The full letter can be found in the Jawahir al-Rasa’il, v. I, p. 24-25.

[13] Shaykh Sidi Muhammad bin Abd-al-Wahid al-Nazifi (1853-1947) was a renowned Tijani scholar from Marrakech who had a large following in southern Morocco, especially the region of Sus.

[14] The majus, or Magians, were an ancient sect of nature worshippers that preceded Zorastrians in Iran (though sometimes the name is applied to the Zorastrians themselves). The Prophet Muhammad (SAW) included them in the same category as the ahl al-kitab (people of the Book).

[15] The Zarma are a major ethno-linguistic group in southwestern Niger whose language is closely related to ancient Songhay.

[16] The Dogamba is the largest “tribe” in northern Ghana.

[17] The Bassa are a language group originating in Mozambique, who have become established minority groups in Nigeria, Cameroon and Liberia.

[18] Perhaps also spelled ‘Adar. The reference has yet to be verified.

[19] Amir Shakib was referring here to the holy Jihad movement of the Tijani warrior-saint al-Haj Umar Tal (d.1864), who conquered large areas of West Africa and incorporated them in his Tijaniyyah Islamic State. The French colonialist armies finally defeated and dismantled this African Islamic state in 1893.

[20] This in a letter to Hassan Jayn in 1349/1930, see Jawahir al-Rasa’il, v. I, p. 13.

[21] Qur’an, 93:11.

[22] This sentence was absent from the written version of the speech, but was included in the actual speech as attested to by attendees and video recordings of the conference (Zakariya).

[23] Qur’an, 9:32.

[24] Qur’an, 8:24-27.

[25] Qur’an, 53:42.

[26] Qur’an, 5:02. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40187-tariqa-tijaniyya-its-characteristics-merits-part-ii.html http://www.assatashakur.org/forum/islamic-n-g-e/40186-tariqa-tijaniyya-its-characteristics-merits-part1.html Thu, 29 Oct 2009 03:19:41 GMT Image: http://pic80.picturetrail.com/VOL2066/12715523/22619046/376704916.jpg











By Imam Shaykh Hassan Ali Cisse
Address at the Forum for the Followers of the Tijaniyya, Fes, Morocco, June 28, 2007. (Part I)

Translated by Dr. Abdullahi Elokene (Nigeria) and Zakariya Wright (America)

In the name of Allah, the Compassionate, the Merciful. Praise is to Allah by whose Blessing and Majesty righteous deeds are realized, the One who said: “O believers! Fear Allah and seek the means to Him” (5:35). He also said: “And follow the path of the one who has turned towards Me” (31:15). And He has said: “And content yourself with those who call on their Lord morning and evening seeking His countenance” (18:28).

May the Blessings and Peace of Allah be upon our master Muhammad, owner of the banner of praise and of the praiseworthy station, who said: “The best of worship is that which is constant even if little.” And peace on his family and companions, the guides and those guided. And may Allah be pleased with our Shaykh and Mawlana, Shaykh Ahmad b. Muhammad al-Tijani al-Hassani; and may He be pleased with the manifestations of this saintly sublimity, and with his inheritors by whom we seek access to the Divine Presence. Surely we have held fast with them to the unbreakable rope of Allah.

Your Excellency, the Minister of Endowments and Islamic Affairs; Your Excellencies, the distinguished descendants of the Hidden Pole and Renowned Isthmus (barzakh); Your Excellencies, representatives (khulafa’) and teachers (muqadamin): peace be upon you and the mercy and blessing of Allah.

First and foremost, I express my sincere appreciation for the efforts of the Minister in putting together this conference under the directives of His Majesty, the Commander of the Believers, Muhammad VI, King of Morocco. May Allah strengthen, assist him and may Islam and the Muslims be helped through him. Surely organizing this kind of conference serves to affirm the love in the hearts of the Tijani brothers for the Kingdom of Morocco as it has existed for a long time now. It was this same noble Alawi kingdom who had a strong relationship with Shaykh Tijani and the sons of the Tariqa Tijaniyya from the time of Sultan Mawlay Muhammad bin Abd-Allah until today. Such was Shaykh Tijani’s relationship with Mawlay Sulayman: a spiritual relationship established through mutual cooperation in piety and righteousness, a cooperation in strengthening the fundamentals of the Islamic Religion, spreading its teachings, and raising high the word of Truth. This conference therefore comes as a result of these singular efforts, which has born fruit in the reign of Mawlana, Amir al-Mu’minin, King Muhammad VI, may Allah help and strengthen him. And the taste (of this fruit) will come in his righteous reign if Allah wills.

We are indeed very glad to attend this brotherly gathering which is unique in its kind. Surely in such meetings there is abundant harvest. It has come from the (Sufi) people that, “Whoever has realized a (spiritual) state, it will not be lost on those in his presence.” Among the precepts of the Tariqa Tijaniyya is gathering together: “The meeting of the beloveds is better than recitation of the litanies (awrad) and the remembrances (adhkar), for the remembrances can be made up if missed, but the meeting of beloveds cannot be made up.”

Today, delegations of loved ones from different nations have come to this sacrosanct city, Fez, wherein lies the tomb of Shaykh Ahmad Tijani, caressed by Heavenly zephyrs and Divine effulgence. As has been related in Hadith: “Indeed among the days of your lifespan, there are certain fragrant breezes belonging to Allah: would that you be touched by them, for if you should catch just one scent, you will be without complaint forever.”

There is no doubt that this conference is one of these fragrant breezes. Since its sunrise at the hand of our master, Abu Abbas Shaykh Ahmad Tijani (may Allah be pleased with him) up to this day of ours, the Tariqa has never ceased illuminating for mankind the path to Allah, and directing them to the way of guidance and righteousness, and guiding the aspirants to the best of paths by which they obtain the happiness of this world and the next. The Tijani brothers and sisters are a fraternity in Allah, and they are beloveds in Allah. It has been related from the Shaykh (RA) that the Prophet (SAW) said to him: “Tell your companions not to harm each other, for surely this harms me.” The Most High has said: “Those who hurt believing men and women without just cause, bear on themselves calumny and manifest sins” (33:58).

If you find the Tariqa Tijaniyya actualizing the brotherhood of Islam, its success lies in rending apart the walls of the ego-selves, penetrating into its depths and illuminating its hidden recesses with beneficial Divine knowledge. In a similar way, this Tariqa has nullified the borders of nations and erased the differences between the servants of Allah.

So here we are in this conference hall meeting with representatives from all parts of Africa: west, central, and north. And here we have Americans from all different areas: New York, Chicago, Memphis, Atlanta, Detroit … So they (these delegations) are one community, and what is between them is (only) love in Allah, and they have freed themselves of worshiping other than Allah so that by the Oneness of Allah, the veils have been lifted from them and they have been brought to extinction (fana‘) and substantiation (baqa‘) in Allah. They have refused to concern themselves with anything other than Allah. These are indeed true, vigorous Sufis, clothed in the Sunnah. Their secret thoughts have been made pure and their external selves have remained steadfast on the Book and the Sunnah. They have escaped from the frivolities of the ego-self and become immersed in Truth’s baptism: “the baptism of Allah - and who is better than Allah to baptize” (2:138)?

“Sufism,” said Shaykh Tijani (may Allah be pleased with him), “is carrying out the Divine command and avoiding the prohibitions, externally and internally, with regards to what pleases Him, not what pleases you.” And this cannot be realized except through compliance with the pure Shari’a. The people of the Tariqa are the people of remembrance (dhikr), the people of prayer (salat), those who seek the forgiveness of Allah throughout the night and at both ends of the day. Incumbent upon them is offering prayer upon the greatest means of access (wasila), the Prophet, and obeying the command of Allah. With this they become enlightened. The Most High has said: “It is He who prays on you, along with the angels, in order to bring you forth from darkness into the light.” (33:43).

Thus our Tariqa is a Muhammadan Path (Tariqa Muhammadiyya); its companions are they who hold firmly to the Sunnah, extinguishing themselves in love for the Messenger of Allah, may Allah bless him and grant him peace. They are wedded to the emulation of him, in both his words and deeds, and they have molded themselves with his characteristics; for surely the bases of these characteristics are the Qur’an and the Sunnah. Within these two things is found the abode of the Tariqa, and outside the Qur’an and the Sunnah there is nothing called the Tijaniyya. Long ago, Imam Junayd (may Allah be pleased with him) said: “Surely all the paths (turuq) are choked off by the creation except those following the footsteps of the Messenger of Allah, peace and blessings of Allah upon him, those following his Sunnah and his Tariqa.”

Our Mawlana Shaykh Tijani, may Allah be pleased with him, has declared his innocence of everything at variance with the pure Shari’a and demonstrated the orthodoxy of his Tariqa with the statement: “If you hear something from me, weigh it on the scale of the Shari’a. Whatever is in conformity, take it; whatever is at variance, leave it.” So were all his actions and pure conduct based in the Book and the Sunnah. His disciple Sidi Muhammad bin Mishry (may Allah be pleased with him) said:

“Despite what you have heard of the miracles of this Shaykh of exalted rank, he was of extreme humility, and whoever did not know him could not distinguish him from his companions. Among his attributes was that he was an ascetic; one longing (for Allah); one who has obtained; one who has abandoned all injustice. He overlooked the (unclean) states of the people but worked ardently on his own self. And he was stern in following the Sunnah, nor would he indulge anyone in relaxing its observance except for those who would not obey his command. He (RA) was always urging us to pray in rank. If we traveled, he would say, ‘Whoever does not pray with you in rank, do not keep him as your companion.’ And he said, ‘By guarding the straight line in prayer, Allah will avert from you most afflictions.’”

Among the things in which he persevered was the love for the Prophet’s household (ahl al-bayt), and encouraging others to reverence and exalt them, for this itself is evidence of following the Prophet (SAW) and of enforcing the commandments of the Qur’an. The Most High has said: “Say (O Prophet): ‘I do not ask any reward of you, except the love for the relatives (al-qurba).’” (42:23). The Shaykh also used to enjoin obedience to the teachers (muqadamin) with what they required in accordance with the truth. He said, “You must obey the teachers so long as they command you with the known religious obligations or work to reconcile the differences between you.” And he warned them in this against being enamored of the worldly goods of their brethren, and to only see such possession as the bestowal of Allah, for it is He who gives, withholds, lowers and elevates. It was with this righteous method that the Shaykh trained his disciples, and it is this righteous manner that has been the inheritance of his successors (khulifa‘) generation after generation, for they have been keen to guard this foundation. In emphasizing the orthodoxy of the Tariqa Tijaniyya, Shaykh Ibrahim Niasse said:

You must hold firm to the rope of Allah,
For a method which deviates from the Qur’anic Remembrance is a path of misery.

If you should ask, is this litany (wird) the method of Muhammad?
I will say yes, my wird is for attaining purity.

The wird is nothing but the remembrance belonging to Allah, and He alone,
(And) offering prayer on the chosen one, the best without comparison.

In it there is no mention of the Shaykh or any other
My wird is the source of medicine for the servant’s disease.

Tread lightly so as not to deny out of ignorance
For injustice and enmity are the sources of estrangement.

The Shaykh of Islam of Tunis, Ibrahim Riyahi, made a similar statement as the above:

As for your thoughts about the organization of the wird;
(Linked to) the hand of Prophecy, can it be without foundation?

What would you think of a method
Which secures for its practitioner safety from the fire and its turmoil?

The Tariqa is not an innovation from orthodox Sufism, which has been described in the Kashif al-Ilbas (of Shaykh Ibrahim Niasse) as follows: “(Sufism) is the expression of a knowledge flaring forth from the hearts of the saints until their hearts have obtained enlightenment through acting on the Qur’an and the Sunnah. And all who act in this way, for him will be kindled sciences, secrets and realities impossible for tongues to describe. This is analogous to what has been sparked in the scholars of the Shari’a with respect to their rulings until they come to know what they know in regards to the rulings of the Shari’a. And Sufism is surely the cream of the servant’s work in accordance with the rulings of the Shari’a, so long as his work is free from defect and self-contentment, just as the science of meanings and explanations is the cream of the science of grammar. So who would classify Sufism as an independent science is correct; and who would classify it as the source of rulings for the Shari’a is also correct.”

The Tariqa is built on sincerity in the truthful attention to Allah, by expelling anything else in one’s dealing with the Truth. This is not possible for him who secretly delights in his ego-self, plunging it into lusts and wicked desires. The Sufis are the true servants, they are the ascetics in every age. It has been related from Hassan al-Basri: “I saw a Sufi circumambulating the Ka’aba, and I gave him something; but he said, ‘I have naught with me but four coins, but whatever Allah has placed with me is sufficient.” This is simply pointing to the fact that the generation succeeding the companions of the Prophet was one of Sufi ascetics, for they were scholars in the sciences of the diseases and intrigues of the ego-self. Hassan al-Basri reports Sufyan al-Thawri as saying, “Had it not been for Abu Hisham al-Sufi, I would not have become aware of the subtle hypocrisies of the ego’s subjectivity (riya‘).”

The shaykhs, as has been related from Shaykh Tijani, may Allah be pleased with him, are the ropes that Allah has extended to the creation, whoever holds fast to them will be saved. Shaykh Ibrahim Niasse, may Allah be pleased with him, said, “Know that the purpose of the shaykhs is that they are links to the Prophet (SAW), who is the greatest means of access to Allah. Sidi Abdullah bin al-Hajj al-Alawi, may Allah be pleased with him, once said to me, ‘What is desired of the Tijani litanies is to smell the fragrance of the Muhammadan Reality (Haqiqa Muhammadiyya), upon it blessings and peace.’”

It is worth mentioning that the people of the Tariqa, they, men and women, are the ones remembering Allah often. They sit for the remembrance in every place and in all states. Remembrance (dhikr) is the sacred means of emulating the Messenger of Allah (SAW): “Surely in the Messenger of Allah there is for you a beautiful example, for those who hope for Allah and the Last Day, and who remember Allah often” (33:21). The people of the Tariqa are the living example of this: they come together from diverse ethnicities, gathering for the love of Allah and His Messenger, extinguishing themselves in the pursuit and victory of the truth, with asceticism and humility in the emulation of the greatest means of access, Mawlana Shaykh Tijani, may Allah be pleased with him. Shaykh Ibrahim Niasse wrote in the Risalat al-Tawba: “Despite being absorbed and extinguished in Allah, the people of Tariqa have not abandoned the affairs of the creation nor their role as vicegerents on the earth. Rather they compete in every sphere of life and they are found in diverse professions and specialties, desiring to obtain what is lawful and to expose themselves to the zephyrs of the Lord, exalted is He. May Allah bless them, shield them from the schemes of their enemies and protect them with what He has protected His Wise Remembrance, and such is not difficult for Allah.” So these are the scholars and the shaykhs and the leaders of people; and they are also business men, executives, engineers, doctors, journalists and professors …

If it is understood that the purpose of the Tijani litanies is to smell the fragrance of the Haqiqa Muhammadiyya, such a fragrance leads one to act according to the Qur’an and the Sunnah, both of which provide the capacity for security and the foundation of faith. The Prophet has said: “I am leaving with you two things, to which if you hold fast, you will never be misguided: the Book of Allah and my Sunnah.” On this foundation this Tariqa has spread to all horizons, for it is a Tariqa of truth, and the truth prevails and is not prevailed upon. Shaykh Tijani, may Allah be pleased with him, said: “This seal (taaba’) of ours will gain ascendancy over every other type of (Sufi) mark (taaba’), and none will gain ascendancy over us.” This Tariqa thus has the capacity to spread without limit, since it is grounded in magnanimity and tolerance, nor is it contrary to the flawless natural disposition (al-fitra al-salim).

Shaykh Tijani was praised by many of the exalted scholars of his time. Among them by way of example was Sidi Hamdun bin al-Hajj, whose son wrote in his book, al-Ashraf, that his father had praised the Shaykh in both knowledge of the Islamic sciences and Divine gnosis. Shaykh Hamdun, who was of the consummate scholars, praised the Shaykh in one of his poems as follows:

I commend you to the resplendent, light-giving moon,
Abu al-Abbas, I mean Ahmad at-Tijani.

The sun of sovereignty and the axis of the circle of guidance,
The moon of felicity and star of spiritual excellence.

Sea of generosity, our elucidator of heavenly wisdom,
Like rare gems in a necklace or crown (tījān).

The best of imams who has risen in ascension,
In righteousness without lethargy.

In addition, numerous scholars apprenticed themselves to him, but mentioning them here all would take us too long. Needless to say, each is like the full moon. In every corner they are the leaders of men, in every time and place. Shaykh Ibrahim Niasse indicated this in one of his poems:

To him belong companions like moons,
Possessors of illumination and secrets.

Of investiture and of gnosis,
And each one a spring among springs. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40186-tariqa-tijaniyya-its-characteristics-merits-part1.html http://www.assatashakur.org/forum/islamic-n-g-e/40129-pillars-islam.html Mon, 26 Oct 2009 02:16:48 GMT Image: http://pic80.picturetrail.com/VOL2066/12715523/22619046/376704915.jpg They are the framework of the Muslim life: faith, prayer, concern for the needy, self-purification, and the pilgrimage to Makkah for those who are able. 1) FAITH There is no god worthy of worship except God and... They are the framework of the Muslim life: faith, prayer, concern for the needy, self-purification, and the pilgrimage to Makkah for those who are able.

1) FAITH

There is no god worthy of worship except God and Muhammad is His messenger. This declaration of faith is called the Shahada, a simple formula which all the faithful pronounce. In Arabic, the first part is la ilaha illa Llah - 'there is no god except God'; ilaha (god) can refer to anything which we may be tempted to put in place of God - wealth, power, and the like. Then comes illa Llah: 'except God', the source of all Creation. The second part of the Shahada is Muhammadun rasulu'Llah: 'Muhammad is the messenger of God.' A message of guidance has come through a man like ourselves.

2) PRAYER

Salat is the name for the obligatory prayers which are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam, and no priests, so the prayers are led by a learned person who knows the Quran, chosen by the congregation. These five prayers contain verses from the Quran, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one's own language.

Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world are struck by the centrality of prayers in daily life.

A translation of the Call to Prayer is:
God is most great. God is most great.
God is most great. God is most great.
I testify that there is no god except God.
I testify that there is no god except God.
I testify that Muhammad is the messenger of God.
I testify that Muhammad is the messenger of God.
Come to prayer! Come to prayer!
Come to success (in this life and the Hereafter)!
Come to success!
God is most great. God is most great.
There is no god except God.

3) THE 'ZAKAT'

One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

Each Muslim calculates his or her own zakat individually. For most purposes this involves the payment each year of two and a half percent of one's capital.

A pious person may also give as much as he or she pleases as sadaqa, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning. The Prophet said 'even meeting your brother with a cheerful face is charity.'

The Prophet said: 'Charity is a necessity for every Muslim. ' He was asked: 'What if a person has nothing?' The Prophet replied: 'He should work with his own hands for his benefit and then give something out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet said: 'He should help poor and needy persons.' The Companions further asked 'What if he cannot do even that?' The Prophet said 'He should urge others to do good.' The Companions said 'What if he lacks that also?' The Prophet said 'He should check himself from doing evil. That is also charity.'

4) THE FAST - Ramadan

Every year in the month of Ramadan, all Muslims fast from first light until sundown, abstaining from food, drink, and sexual relations. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many start earlier.

Although the fast is most beneficial to the health, it is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.

5) PILGRIMAGE - HAJJ

The annual pilgrimage to Makkah - the Hajj - is an obligation only for those who are physically and financially able to perform it. Nevertheless, about two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another. Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that Hajj and Ramadan fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.

The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'ba seven times, and going seven times between the mountains of Safa and Marwa as did Hagar during her search for water. Then the pilgrims stand together on the wide plain of Arafa and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment.

In previous centuries the Hajj was an arduous undertaking. Today, however, Saudi Arabia provides millions of people with water, modern transport, and the most up-to-date health facilities.

The close of the Hajj is marked by a festival, the Eid al-Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslim calendar. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40129-pillars-islam.html http://www.assatashakur.org/forum/islamic-n-g-e/40050-fadilatou-sheikh-al-islam-elh-ibrahim-abdullah-niass-ra.html Wed, 21 Oct 2009 21:41:55 GMT Sheikh Al-Islam Elh. Ibrahim Abdullah Niass (RA) came from the wolof speaking people of Senegal. He was born on evening hours of Thursday...]]>








Sheikh Al-Islam Elh. Ibrahim Abdullah Niass (RA) came from the wolof speaking people of Senegal. He was born on evening hours of Thursday October 17th, 1900 i.e. 15th day in the month of Rajab 1320 AH at a village called Taybat – Niass in Sin Saloum district in the Republic of Senegal. Rajab is the 7th month of Muslim calendar. It was the month that the noble Prophet Muhammad (SAW) made Isra’ Wal Miraj. The Mystic vision of the ascension of the Holy Prophet to the seventh heaven. At the same time, it was the month that Allah ordained five – daily prayers and answered the prayer of Muhammad (SAW). On the issue of where to turn the face while praying (Salat).

He was also well-known among the ulama and leaders of the broader Muslim world and a member of such organizations as the Muslim World League (Rabitat al-‘Alam al-Islami based in Saudi Arabia, of which he served as Vice President), the World Muslim Congress (Mutamar al-‘Alam al-Islami; Karachi, Pakistan),the Islamic Research Assembly (Majma’ al-Buhuth al-Islamiyya; Egypt) and the High Council of Islamic Affairs (Majlis al-‘Ala li al-Shu’un al-Islamiyya; Egypt). Following a trip to Cairo, Egypt, in 1961, he became widely known as “Sheikh Al-Islam” after having led the Friday prayers in the prestigious Azhar Mosque.

Sheikh Ibrahim Abdullah Niass (R.A) was initiated into the Tijania Sufi, order by his father Sheikh Abdullah who was also initiated by Sheikh Mamadu Diallo of funta jallon in 1875, however he renewed his initiation with Sheikh Sukayrig of Fez. Young Ibrahim was trained in Sufism under his father till he reached a high position. His spiritual journey did not stop after the death of his father and he continued his struggle on his own and achieved a higher position during the course of his spiritual development.

The first task to which he addressed himself was to preach and popularizes the Tijania Sufi, other people came to him from different parts of the world. He supervised their spiritual progress and when they had attained a level of perfection, sent them to their native places to preach and consolidates the true spirit of Islam.

The Sheikh distinguished himself not only as an icon of excellence, but indeed as a role model, a great achiever and outstanding, committed, ebullient and indefatigable scholar of inestimable value. He was a great theologian and a follower of the Malikite School of Law. He was an encyclopedic inquirer. Ibn Taymiyyah, with regard to the case of the Sufis, has divided them into two categories: orthodox and heterodox.

It is obvious that the Sheikh belong to the orthodox group. He was a great Sufi; who brought Sufism into line with the orthodox doctrines. The method adopted by the Sheikh to achieve his mission was equally bold. He trained groups of disciples and sent them to all the Muslim countries to propagate what he regarded and considered as the true spirit of Islam. He urged them to make the people realize the Sunnah of the Prophet (SAW) and prepare them to counteract the forces of heresy and to make others observe the precept and tenets of Islam.

His letter to the orthodox scholars of the Muslim world was given wide publicity. Those letters were compiled and edited by Sheikh Ahmadu Abu Fat-h. It was named Jawahir Rasail. In it, he launched a vilification attacks on heretical innovation and restored its traditional orthodoxy. He appealed to the God fearing leading Tijania Muqadams in the Muslim world to realize their responsibility in situation of the Pseudo-sufis, and to vehemently condemn the nefarious acts which had infected the life of Tijania youths and damage the image of Islam in general and Sufi order in particular. He warned that any complacency in the matter would be disastrous. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/40050-fadilatou-sheikh-al-islam-elh-ibrahim-abdullah-niass-ra.html http://www.assatashakur.org/forum/islamic-n-g-e/39985-economic-system-islam-maulana-maududi.html Sun, 18 Oct 2009 15:03:23 GMT Bismillaah ir Rahmaan ir Rahiim In The Name of The One GOD, Allah, The Very Merciful, The All Merciful. As salaamu 'alaikum, The peace be upon you, (all).


Here is a work that (to the best of my knowledge) hasn't been explored here, and it's a very interesting study too; Islam's Economic System. I had recently found a pdf copy of Syed Abul A'ala Maududi's "Economic System of Islam." Almost naturally I jumped into the section on (Riba) Interest/Usury, page 160. I had the understanding that the subject wasn't clearly understood, and that the Prophet Muhammad PBUH, did not give sufficient information concerning it. However, after reading through several pages on Interest/Usury, I can say with confidence that Maulana Maududi has a thorough grasp of the matter. I also have a broader understanding of the problems that usury can cause and has caused already. I've posted some links to Maulana Maududi's works. I began reading his books in the late 1970's, and I've never regretted reading any title by Maulana Maududi.


Maulana maududi books download - .Pdf & Word Free Ebooks Download Pdf & Word Free Ebooks by Maududi

Maulana Maududi Economic System Of Islam .pdf - Free Ebook Download Economic System of Islam

TeachIslam.com - Maulana Maududi Books Maulana Maududi Books


http://www.teachislam.com/content/view/1282/257/ Qur'an Translations (DL)

http://www.teachislam.com/index.php?...k=view&id=2797 English Tafsir Maududi (DL)



Wassalaam. ShakaZulu ]]> Islamic / N.G.E. ShakaZulu http://www.assatashakur.org/forum/islamic-n-g-e/39985-economic-system-islam-maulana-maududi.html http://www.assatashakur.org/forum/islamic-n-g-e/39882-cheikh-al-islam-ibrahima-niass-al-hamdu-mutwlaqan.html Mon, 12 Oct 2009 23:39:58 GMT بسم الله الرحمن الرحيم

Al Hamdu Mutwlaqan

“Absolute and Infinite laudations and glorifications belongs to the Intrinsical Essence of Allah The Evolver “



Written by

Sheikhul-Islam Ibrahim Niass (1900 – 1975)



Translated by

Ahmed Tijani Ben Omar[1].





1. Absolute and Infinite laudations and glorifications belongs to the Intrinsical Essence of Allah The Evolver

Then again our Peaceful Salutations be showered upon the Mukhtaar (The Divinely Chosen One)



2. The quintessential Seed of Existence; The Concentric Citadel of Devine Secrets; The Secret Source of all existential Affaires

The Embodiment and the Nucleus of all Sources and Manifestations of Divine Lights.



3. I implore my God the Eternally Sustainer of all needs; The magnanimously Subtle God

To Accumulate and Safeguard for me good life, legacy and exquisite qualities.



4. I most humbly beseech Him by The Ruuh (The Angel Gabriel) and by the Divine Revelation (QUR’AAN)

And by Al-Mustapha (The Chosen One) the distinguished possessor of all Divine Honor and Reverence-



5. The Eccentric Table from which to obtain the Divine Knowledge and Secrets

The Principal source of spiritual undertaking to exercise Awraad (the divinely instituted ritualistic invocations) and Azkaar (Reminiscent invocations of Allah).



6. So that You (Oh Allah) may Purify this servant from all impurities and turbidities

And to Spread superabundant knowledge to my surrounding protégé.



7. Guide many servants by me so that I could revive and maintain Your constant remembrance

In every nook and corner until Your remembrance be persistently upheld.



8. Increase the life span of our grazing life stock and blissful presents

And Open for us the door of attainment of Your Knowledge and Perception and Ultimate Reunion.



9. Disperse altogether the characteristic atrocities of all aggressive oppressors

As well as the abominable aversion and disavowal of the mischief makers.



10. Hack into pieces all the arrows of their deception

For as much as their evil intent entails.



11. He (ALLAH) is The Vigilant Overseer of the creation and the devoted servants

He is however very Retributive and Revengeful against every accustomed sneaking robber.



12. His Consciousness and Knowledge permeates and encompasses the contents of all hearts and intentions

And He is very Perceptive and Watchful in every moment of time.



13. The Omnipotent Master, Oh Mine Omnipotent Master (I beseech Thee) for the sake of the Suurah AR’R’AD

Grant for us the goodness that flows beyond the conceivable limit.



14. Let it superfluously exceed for us the bounds of spiritual superabundance along with Divine Secrets

And Increase for us blissful wealth and Divine Lights of enlightenments.



15. Firmly Fortify our hearts from mere hallucinations, self-delusions and conjecture

And Help our cognitive and perceptive faculties develop with divine inspirations.



16. Accumulate for me beneficial fruits of Divine Knowledge and firm Faith

So that I shall be clothed in the garments of IHSAAN “God Consciousness”.



17. Accompany the soul of the servant in every sojourn of the night

And cloth him with the robe of spiritual distinction.



18. Indeed, Bestow Your spiritual excellence and blessings upon him and through him Shower

Your Divine Blessings and Excellence upon the fellow companions likewise the women and offspring.



19. The goals of this insignificant and weak servant cannot be realized by any

Except You Alone, therefore Bring Your Compassionate Response to him spontaneously.



20. Pressurize with vehement intensity those aggravators who shall

Walk up to us with malicious intent and contemptuous language.



21. I humbly pray that You will Make Your distinctive Deen to prevail

By the Sirri (Secrets) of the holly Prophets and by the very magnanimous Ahmed (SWT).



22. Accompany Your servant and Facilitate for him the performance of Hajj at Thy Sacred House

By virtue of Suurah HAJJ and for the sake of esteemed Suurah of IBRAHIM the revered.



23. Bestow upon him (Your humble servant) the honor to visit The Messenger

Until he accomplishes that which he yearns and seeks for.



24. Enlighten (Your servant) with The Divine Light of the ZIKR and The Al-Furqaan (Qur’an The Distinguisher)

The intrinsic inner and outer exposition and disposition of Your Servant.



25. Make the study, memorization, conservation and preservation and absolute commitment in upholding Divine Guidance of Your Glorious Book,

The cause of my nobility and magnanimity until the ultimate reunion with You.



26. The malady of my passionate desire and my sincere Love for Thee is never sufficiently cured

Until I become annihilated, completely immersed and saturated in upholding practically the principles of the Sacred QUR’AAN.



27. We crave for the intimate companionship and friendship of the QUR’AAN forever

Along with the inseparable commitment and preservation of it even in the state of slumber and amnesia.



28. Guide me by The Revelation; Sufficient for me indeed is

Your Healing Book (QUR’AAN) that cures all grievances, depressions and frustrations.



29. Teach me the divine knowledge and secrets

And Secure for me the attainment of knowledge and virtuousness.



30. Oh The Omnipotent Master! I stand before Your Majesty seeking for response

Through the blessings of Al Mustapha, his Noble Progeny and Esteemed Swahaabah.



31. So that You may Grant us good spiritual guidance and Tawfeek in success and maturity

And strive for self impeccancy towards the attainment of Divine realization and maturity.



32. Make profitable for us the services of the Pure Spirits (Angels) and The Divine Attributes

Likewise for the Present and the Past.



33. Bequeath the legacy of the Ambiyaa (Divine Prophets) and Awliyaa

To this insignificant servant after You Have Endowed him with spiritual strength.



34. Give me to drink (from the fountain of knowledge) that which You Gave The Aqtwaab

the microcosmic Pivots of Divine Guidance

And the companionship of the Righteous and the Devine Missionaries.



35. Instruct the hearts of my juvenile in The Deen (Divine Guidance)

With the resplendent exemplification and amplification of Al Mustapha, Similarly for my Fellow-Devotees,



36. So that they might be perpetually introduced and established in ISLAAM and the Twareeqah (Spiritual Path);

The people of spiritual ingenuity thriving with all sincerity of Faith upon the Pedestal of Divine Reality.



37. And also Let Be guided both physically and spiritually the multitudes,

Of the living and countrymen.



38. And Be Generous for Your servant with The Intuitive Knowledge of the Imam (Al Mustapha S.A.W),

By virtue of the secrets of SWAAD (QUR’AANIC Letter) and by virtue of his noble Swahaabah (companions).



39. Keep the afflictions of the debts and the pecuniary liabilities,

Away from us and our beloved ones by virtue of The (QUR’AANIC letter) NUUN.



40. GHAAFIRA ZAMBI; Oh The Ever Forgiver of the sins of the hopeless sinners, may Your Forgiveness be with us,

And our penitence be acceptable along with Your fortified Shelter.



41. Protect and Direct whosoever makes connection in fellowship with Your Servant,

To be like (the fortunate one) who has attained the cognition of Divine Reality – Haqeeqah.



42. Raise High and lofty The Minaret of The Deen (Islam) and the Twareeqah (Spiritual Path),

Upon our territory and through me to Guide my spiritual community.



43. By Your Gracious Superabundance Remove and Obliterate the heavy burdens, concerns, frustrations, and anxieties of The Deen

Including abject poverty, hunger and destitution away from the adherents of The Deen.



44. Grant regular provisions for us Oh Omnipotent Master in all our affaires;

Furthermore Protect and Guard, for us, Oh Omnipotent Master all our secrets.



45. I have placed my destitution at the behest of The Provider of bounty; Allaah (S.W.T)

And then He thus Guaranteed the removal of my miseries.



46. Please Accept my supplication, Oh Quintessential Responder to my needs; Oh the Munificent Master of my needs (Yaa Mujeebu)

By virtue of Suurah Al AHQAAF, Oh Ever Intimate and Omnipresent Master.



47. Oh Omnipotent Provider of all needs, Accept the supplication of the servant—

By virtue of the Sirri of he (Muhammed S.A.W) who is The Bearer of The Lewaa-ul Hamdi

(Flag of Glorification of Allah S.W.T).



48. Please Open The Gates for us, You The Eternal Opener of Your everlasting Grace and Compassion;

by virtue of Suurah FAT’HI.

And Facilitate our attainment of Your Grace and attachment with Thee.



49. I seek refuge in the secured domain and shelter of Ahmed (pbuh)

In deed it secures me from The Evil of the Red (unseen forces) and The Black (unseen forces).



50. Keep us Protected from all hardships, obstacles and difficulties

Sheer hunger and starvation, destitution, mere nakedness and every disease.



51. You Have Oh Allah (S.W.T) Subdued and Humiliated the invigorated arrogant boasters and the powerful;

but to whom You Loved -

You Smoothen their difficulties with ease and lenient forbearance whenever You Wished.



52. Make our lives very pleasant and delightful through the blissful virtues of the FAATIHA

And the AL BAQARA along with the virtues of IMRAAN with protection and preservation.



53. And similarly by virtues of Suurahs AL-NISAA and AL MAA-IDAH,

While Attesting to Faith that all praises and gratifications belong to You, I pray that You Will Multiply for me my beneficiary utilities and interests, as epitomized in AL-AN’AAM .



54. Oh Allah! (S.W.T) The Ever Present in Nearness; The Ever Hearing Divine Master! This do I humbly request

by virtue of AL-A’ARAAF

And by virtue of Suurah AL-ANFAAL Oh my Ever Efficient Satisfying and Ever Capable Master Creator.



55. I reached my goal Oh my Omnipotent Master, by virtue of the Divine Secrets You Embedded in

Surrah AL-BA-RAA’AH

And through the divine blessings of Suurahs YUUNUS and HUUD who is full of innocence and divinely absolved.



56. By virtue of Suurah YUSUF, AL-RA’AD and AL-HIJRI, Please Accept my supplications.

Likewise by virtue of AN-NAHL and ISRAA-I therefore Make transparent and piercing the veils

(of hindrance to all Divine Realities as epitomized in Suurah AL-KAHF).



57. Let materialize by virtue of the Suurah MARYAM (The Revered Mother of Jesus The Messiah) our dreams and expectations

And Make practically Serviceable, pious and useful the offspring and the wealth.



58. Graciously Accumulate to our lot by the grace of TWAAHA every source of desire, yearning and longing

And Bring into reality by virtue of Al ANBIYAA all necessary objects of my quest and pursuit.



59. Protectively Intervene between us and every avowed and outrageous oppressor

Oh Omnipotent Master in Whose Power and Dominion is the means of sustenance and maintenance for every cosmic reality.



60. Fold up short and easy for us the road to perform pilgrimage at Your Holy House,

By virtue of the Suurah AL-HAJJ and Make the way much more easier and convenient to embark on it.



61. Purify the cognitive faculties there and thereafter the component elements of the body,

By virtue of Suurah AL-MU’MINEEN, and Be my Sufficient Protector against all afflictions, misfortune and calamities.



62. Be the Guardian Companion in all endeavor, Oh My Supreme Benefactor, for this servant, to whom You are the Most Beloved,

For the sake of AN-NUUR and AL-FURQAAN, Support him with Your Divine Inspiration.



63. Enrich me with the natural capacity and power of fluent mastery in eloquence and full development

By virtue of AL-SHU’ARAA, and highly Set Up the Reformation of The Deen.



64. Enrich Your insignificant servant generously from the permissible and blissful bounty

By virtue of Suurah AL-NAML without the dubious, corrupt and suspicious wealth.



65. Make pleasant and very joyous for him the homes and garments,

By virtue of Suurah Al-QASWAS likewise our ephemeral forms.



66. Maintain friendship with the one who maintains persistent connection and spiritual attachment with me and

Sever the relations

By the secret power of AL-‘ANKABUUT of those who contentiously detached and got separated from me, Let them

be impeded and precluded.



67. Empower him by the virtue of AL-RUUM and Make its powers and its banners submissive to me:

So that I could direct them in comportment towards my Spiritual Path and inclinations.



68. Keep us oblivious and consistently unaware about the taste and traces of disbelief, oppression and tyranny,

Lets be profoundly absorbed in the innermost meanings and perceptions of The QUR’AAN.



69. Bring into reality by virtue of LUQMAAN Oh Allah (S.W.T) my wishes and goals

By the virtue of Suurah SAJDAH by the grace of The Prophet the descendent of Al Adnaan.



70. I most humbly submitted my request by the grace and virtues of AL-AHZAAB and Surah SABA’I

Along with the Divine Secrets of Suurahs FAATW’IR, YAASIN the most outstanding and sublime revelation.



71. Attain for us what we seek and yearn for, Oh Omnipotent Master of creation, by the virtue of AL-SWAAFFAAT,

With the Divine Secrets of DAAWUD (Suurah SWAAD) and the Divine Attributes.



72. Beautify for us our most intrinsic inner disposition and outer temperamental characteristic qualities,

By virtue of ZUMAR, For You are The Manifest Reality as well The Unseen Reality Oh Allah! (S.W.T).



73. The Ever graciously Responsive Master! Oh Compassionate Helper and Succorrer! Oh my Omnipotent Master Responder to all our calls and needs!

Oh Allah (S.W.T) by the spiritual virtues of HAWAAMEEM Suraahs: (AL-GHAAFIR, FUS’SWILLAAT, ASH’SHUURAA, AZ’ZUKHRUF, AD’DUKHAAN, AJ’JAATHCIAH and AL-AHQAAF) Accept our prayer.



74. Be Ever-Giving to me, by virtue of the secrets of Suurah AL-QITAAL (Suurah MUHAMMED)

Along with the secrets of AL-FAT’HI and AL-HUJURAAT including my family and people.



75. Lead us to the Illustrious virtues of the Glorious Qur’aanic Surrah QWAAF

And to the virtues of Suurah ZAARIYAAT, and Your Glorious Suurah AL-TWUUR.



76. Grant unto us by the virtues of Suurah NAJM and Suurah AL-QAMAR and by virtue of Suurah AR’RAHMAAN

The capability to intellectually expound and elucidate with the best intelligible eloquence and articulation.



77. We anticipate the encounter of every incident or eventful occurrence and battle field by the virtue of AL-WAAQI’AH

Similarly by the blessing of AL-HADEED, Be Oh Allah! mercifully Benevolent and Graceful with us during The Inevitable Event.



78. We crave with high aspirations by the virtues of AL-JIDAAL and AL-HASHR, the procurement of endless support and superabundance

As well as by the virtues of MUMTAHANAH and SWAFF, Oh The One and Only God Allaah (S.W.T)



79. We desire with the blessings of Jumu’ah supplications the attainment and performance of another Jumu’ah

Through the virtues of AL-MUNAAFIQUUN and AL-JUMU’AH.



80. I reached great spiritual heights and sublime grandeur yet even more fortunate by virtue of AT’TAGHAABUN,

And moreover by virtue of our Prophet’s Surrahs (Suurahs AT-TWALAAQ and AT-TAHREEM) to the mutually disillusioned.



81. Heighten to the exquisite intellectual level the banners of Divine Truth through us

By virtue of Suurah AL-MULK and AL-NUUN (AL-QALAM) the high Devine Edifice.



82. Safeguard our secrets and confidentials, Oh Omnipotent Master of AL-HAAQAH!

Along with ascending stairways of AL-MA’AARIJ and by virtue of AL-NUUH without arduous Tasks and cumbersomeness.



83. Oh Allah (S.W.T) The Responsive Master of creation, Preserve and Sustain by the virtues of AL-JINN and AL-MUZZAMMIL,

My privacy and divine secrets along with the complete and perfect AL-MUDDATH’THIR!



84. Wholly Supplement the quality of our affaires with perfection by virtue of Suurah AL-QIYAAMAH

And by virtue of Suurah AL-INSAAN the possessor of Spiritual Stations.



85. By virtue of AL-MURSALAAT we pray Oh Omnipotent Master of creation along with the virtue of AN’NABA’I and by the virtue of AN’NAAZI’AAT and the best of all Divine Prophecy, beloved Muhammed S.A.W.



86. Make my transition very pleasant by the Sirri (secret virtue) of ABASA

And by virtue of Surrah AT’TAKWEER, Grant for me a blissful and resplendent Light (QABAS).



87. Accept Oh Omnipotent Lord Most High by virtue of INFITWAAR

The invocations of this insignificant servant in absolute servitude to You, Oh Allah! out of whatever comes forth from all degrees.



88. You Have Obliterated from me every symptom and contagion of adversity, distress, and calamities Oh Allaah! The Besought of all,

By the Sirri of WEIL (AL MUTWAFFIFEEN) and the Ultimate Grace of the Ever Protecting One and Only God.



89. Widen the space for us by virtue of IN-SHIQAAQ on the Appointed Time

To be among the most excellent and perfectly obedient to You, The Most High God of Majesty and Glory.



90. By the resplendent virtues of AL-BURUUJ then ATWAARIQ

Along with the virtue of Suurah A’ALAA, Oh The Most Munificent Benefactor and Provider for all!



91. And Deliver me and through me Redeem others by the virtues of AL-GHAASHIYAH

And AL-FAJR; and by the virtue of AL-BALAD, Oh Allaah Save us from the overwhelming and scintillating viciousness of the pericardial calamity.



92. Soften with gentile flexibility for us by the virtues of AL-SHAMS and AL-LLEIL

Every prejudicial rocks of cunning flatterers against my endowed distinguished qualities and spiritually abundant superfluity.



93. Embrace, by virtue of Surrah ATH-THWUHAA unto You, my heart

And support my intentions and Purpose to be absolutely dependent upon Your Divine Munificence.



94. Elucidate all my perceptive and cognitive faculties along with the component physics of the body

By virtue of AL-SHARH With clear explication and amplification; And Cure Oh Omnipotent Master Healer! all my malady.



95. Reward generously whoever has been very kind and generous to us by virtue of AT-TEEN

And to whoever adhere to our companionship as well us our competent people.



96. I have affectionately devoted and attached my people and offspring subjected

Unto Your Divine Mercy and Compassion and likewise the entire neighbors.



97. Keep my heart by the virtues of AL-‘ALAQ and AL-QADR steadfastly and sagaciously attached in annihilation

With The Most Exalted Presence of The Supreme Majesty and keep it well preserved and sustained with granite conviction in the steadfastness.



98. To those who turn to me and to those who look up to him (me in annihilation)

By virtue of LAM-YAKUN (AL-BAYYINAH) and by the virtue of notably distinguished and eminently venerated Ahmed (S.A.W.)



99. Shake and with discombobulation Expose those who hold me in contemptible hostility and animosity

By virtue of the Suurah AL-ZILZAAL each and every moment of time.



100. Expose us to excellent disposition of health and vitality Oh Omnipotent Master, with unceasing PEACE and TRANQUILITY

By virtue of Suurah AL-‘AADIYAAT and by the Sirri of AL-MAAHIYYAH.



101. Protect me from medical dependence, misdeed and offensive outrage

By the Sirri of Your very significant and formidable QAARI’AH.



102. Multiply for me the Divinely Gracious and Benevolent favors by virtue of AT’TAKAATHUR

Without boastfulness – no and never a slight trace in that at all.



103. I am firmly resolved and determined in faith by the virtues of AL-‘ASWR and WEIL (AL HUMAZAH) until

You Oh Allah! (S.W.T) Grant my aims and objectives and become graciously exposed to most outstanding pinnacle of spiritual excellence.



104. Grant me high nobility in excellence to beget prosperous sons and daughters

And Let there be increase of more blissful descendents prior to my transition.



105. Pour forth in streaming superabundance, scientific and intellectual knowledge and perception of the Deen as well as wealth

Let it flow in enormous superfluity from You, Oh The Provider and Maintainer of Sustenance!



106. Make them brilliantly cheerful and delightful for me to watch Oh The Omnipotent Master Bestower

And likewise my illustrious students and followers every now and then.



107. Oh Allaah! the Omnipotent Benefactor, The Bestower of all means; The Most Highly Venerated God of Beneficence

The Omnipotent Provider, The Ever Beneficent and Ever Merciful Master of creation



108. The Most Comprehensively Powerful, Oh The Eternally Mighty God, Oh The Ever Helping Succorrer

The Eternally Compassionate and Merciful, Oh The Ever Magnanimously Generous, Oh The Eternally Firm God Allah (S.W.T).



109. Make our blessings and rewards huge in both dwellings of this World and the Hereafter

By the blissful virtues of AL-FIIL along with QURAISH and AL-MAA’UUN.



110. Grant us very significant and great victory, Oh our Omnipotent Master, by virtues of AL-KAWTHAR

And AL-KAAFIRUUN, Please Bestow upon them Your Ever Blissful and Triumphant Help.



111. I have submitted myself in repentance to You with the uttermost sincerity of penitence

Therefore by virtue of AN-NASWR Bestow Your Guidance for us and in all our subsequent and respective gatherings.



112. Graciously Inspire me with the knowledge and perception of the Divine Unity (TAWHEED) by the virtue of

AL-IKHLAASW

Moreover by the virtue which entails in TAB’BAT (AL MASAD) along with the Divine Virtue again of AL-IKHLAASW.



113. We Implore You to Shower Your Benedictions, Oh The Omnipotent Master of creation! upon AL-Mukhtaar

(The Divinely Chosen One)

And upon his noble progeny and as well as the righteous companions.



114. We humbly pray by virtue of AL-FALAQ, Oh The Omnipotent Master of Mankind!

For the fulfillment of all that prevails in my supplication by the Sirri of AN’NAAS. ]]> Islamic / N.G.E. RACINE DIA http://www.assatashakur.org/forum/islamic-n-g-e/39882-cheikh-al-islam-ibrahima-niass-al-hamdu-mutwlaqan.html http://www.assatashakur.org/forum/islamic-n-g-e/39838-annual-harvest-atlanta.html Sat, 10 Oct 2009 00:38:54 GMT Peace to the positive people of the Universe.

Atlanta (Allah's Garden) will be the location of the NGE Region 4 Conference as well as the annual harvest. Please come out and learn more about the Nation of Gods and Earths.

Meet & Greet Reception

Friday October 9th
6pm Until
The Meet & Greet is the traditional spark for the Allah's Garden annual family reunion. This year we are going bowling and roller skating as we welcome family and guest to Allah's Garden.

The Metropolitan Bowling & Skating Complex • 1959 Metroplitan Pkwy SW • Atlanta, GA 30315
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The Region 4
Growth & Development Conference 2009

Nation Anniversary Day

Saturday October 10th
7:30am Until 3pm
After being hosted in Victory Allah ((Virginia) for the past three years, The Region 4 Growth & Development Conference 2009 will take place in Allah's Garden (Atlanta, GA). This year's build is entitled The Knowledge Of The Cipher and will include fianancial, physical health, mental health, and community awareness seminars.

Morehouse College • Sale Hall • Atlanta, GA
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The Harvest In Allah's Garden

Sunday October 11th
11am Until 9pm
The Harvest In Allah's Garden has been called our nation's Show & Prove of the south. Gods, Earths, Positive People Of The Universe and their families travel from other states to come together and add on to Allah's Garden's annual family day cookout, recreational activities, talent performances, and Universal Parliament.

Perkerson Park • 770 Deckner Ave SW • Atlanta, GA 30310
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http://www.AllahsGarden.net ]]> Islamic / N.G.E. XXPANTHAXX http://www.assatashakur.org/forum/islamic-n-g-e/39838-annual-harvest-atlanta.html