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From the Jawahir al Ma'ani
Our beloved master Ahmed al Tijani said: Allah almighty
sorrounded man when created him with weakness and incapability
in movements, tranquility and in all the rest of his states for when
man is seated for a long time he will tire from being seated and
when he is standing he will tire from long time standing and if he Already a member? Sign in
was to sleep for a long time will be fed up from sleeping and if he
was to stay awake will then have to sleep and if he was leaning for Blog Archive
a long time he will be exhausted from leaning and when he eats he
▼ 2008 (7)
is burdened by being full with food and if he were to quit eating he
would go hungry and so on you may compare the rest of his states ▼ October (7)
to this, this is so - so that man is always in a state of need to his biography of Sidi Shaykh
lord and so that he knows and confesses that the lord is powerful
Muhammad Arabi ibn
and is absolutely independent, this way man will not rely on anyone
Sa'ih
or anything just like one dusting off his hand and turn to his lord
alone, this is the lord’s way so that man may know him and turn to biography of Qadi Shaykh
him, Praise to Allah the all wise and all knowing the one whose Ahmad Sukarij
knowledge has encircled every thing and the one whose decree Biography of Muhadith
and desire is above all and everything. The sheikh may Allah be
Shaykh Muhammad al
pleased with him would point out to people how to know one’s lord
Hafiz al ...
by learning from these states that man continuously experiences
hardship and comfort, happy life to trouble and unrest, fear and From the Jawahir al Ma'ani
safety, sickness and health, the hearts changing states such as Poetry of Shaykh Ibrahim
constriction to openness, determination to despair, the sheikh
Niasse
would recite: ((We shall show them Our portents on the horizons
and within themselves until it will be manifest unto them that it is Tariqa Ahmadiyya
the Truth)) and then the sheikh would say: If people knew better Muhammadiyya
they would have appreciated that to be in hardship is better than Ibrahimiyya Tijaniyy...
being in comfort because it is the nature of man when in
Tariqa al Ahmadiyya al
beneficence and grace to forget the lord, turn aside and withdraw
Muhammadiya al
but when distress and trouble hits, it forces man to turn back
towards his lord seeking help and safety, when man is in need and Ibrahimmiya ...
in fear there is no room or time to be forgetful and negligent as he
was when in good health and happiness - therefore People/Man in
About Me
that situation is better because at that stage he/she is at the door TijaniFaqir
of their lord begging his help to relief them of hardship, the sheikh I am an muslim that was born and
would then mention Allah Almighty’s saying: ((When We show raised in the United States. I have
favour unto man, he withdraweth and turneth aside, but when ill been blessed to travel the world and
toucheth him then he aboundeth in prayer)) and he would teach see Allah's bounty in various places. I
people Yaqeen (certainty) and show them the way to know and grew up with a want to learn more
reach the almighty he would say: Will not Allah suffice His slave? Is about my spiritual development and
not Allah the most merciful? Was he not kind to us through out our clean my heart and soul. Therefore I
lives? So how can we doubt him? If you were to swear by the started reading about various awliya
greatest most great name of Allah to not give you what has been and uluma including Sidina Shaykh
destined for you to have he will still give it to you and if you were Abdul Qadir Jilani, Sidina Shaykh
to ask for that which he has not destined for you to have, you shall Imam Ghazali, Imam Junaid and
never attain it [The pen has dried up you will face what has been others. Then I was lead to learn and
written for you] (1) He would say: Allah almighty puts his servant love the spiritual energy of the Hidden
through a poverty test then he makes it a bit easy on him with Pole Sidina Shaykh Ahmad Tijani
something which is not purely halal, if one is a little bit patient the
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almighty opens for that servant a kind of opening after which he

will never again experience any poverty. Jawahiru al Ma'ani Part
One Page 95/96 (1) - Rufi'at al aqlamu wa jafati al Suhufu - 'Pens
have dried up and papers has been lifted' a proverb used by Arabs
and used by the prophet peace and blessings upon him in many
traditions - This proverb is used when the speaker wishes to inform
the listener that the matter has been decreed and ordained

Posted by TijaniFaqir at 8:27 PM No comments:

Labels: translations from Tijani classic books
Tariqa Ahmadiyya Muhammadiyya Ibrahimiyya
Tijaniyya
Tariqa Ahmadiyya Muhammadiyya Ibrahimiyya Hanifiyya Tijaniyya
He also said (Shaykh Ahmad Tijani)
"We have a degree in the sight of Allah, which reaches such a
height in the presence of Allah, that I am forbidden to divulge its
definition to you. If I were to express it, the masters of truth and
gnostic wisdom would be unanimous in declaring me guilty of
unbelief (kufr), to say nothing of other people. It is not the degree
that I have mentioned to you. No indeed, it is beyond that!"

He also said(may Allah be pleased with him), when speaking to his

companions: "You should know that Allah's bountiful grace has no
limit, and that bountiful grace is in the hand of Allah, who gives it
to whom He will. Let me also tell you that my station in the
presence of Allah in the Hereafter will not be attained by any of the
saints, and not one of them will come close to it, whether his
importance be great or small. Of all the saints, from the time of the
Companions until the blowing of the trumpet there is not one who
will attain to our station, and not one of them will come close to it.
I did not tell you that until I heard it for certain from the Prophet
(Allah bless him and give him peace).

As for the relationship of the degrees of the people of this Spiritual

Path with the degree of the people of the other Spiritual Paths, it is
like that, to the point where it reaches a limit that I am forbidden
to mention and divulge." He also said (may Allah be pleased with
him): If the greatest Qutbs came to know what Allah has prepared
for the people of this Spiritual path, they would weep and they
would cry: 'Our Lord! You have given us nothing!' " "If this is the
case of the Qutbs in relation to them, what do you think of those
below them, including the champions of truth, the gnostic sages,
and the saints? If this is the condition of those just mentioned,
what do you think of the people of their Spiritual Paths, who have
not attained to their degree?" He referred to what we have
mentioned in his saying: "We have a degree in the sight of
Allah....," to the point where he said "The peculiarity of that degree
is this: If someone is not on his guard against changing the heart
of our companions, with no respect for our companions, Allah will
banish him from his nearness, and He will deprive him of what He
has bestowed upon him." He also referred to it in his saying(May
Allah be pleased with him) :

" Not one of the men of distinction will have all of his companions
enter the Garden without reckoning and without chastisement,
whatever sins and acts of disobedience they may have committed,
not one of them except me alone." Beyond that, it is not
permissible to mention what he told me about them, and which the
Prophet (Allah bless him and give him peace) guaranteed. It will
not be seen and known except in the Hereafter........ As for why
this Spiritual Path of ours is called "Muhammadiyya" despite the
fact that all the Spiritual Paths of Allah's people are alike in that

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respect, there are many reasons for it : 1.All the bountiful favors
bestowed upon all the saints flow from one source, that being his
(the Prophet Muhammad's) essential nature (Allah bless him and
give him peace), just as all the bountiful favors bestowed upon all
the Prophets flow from only one source, that being his essential
nature.

Our Spiritual Path is called "Muhammadiyya" because of this

complete connection. Our Shaykh said: "The bountiful favors that
flow from the essential nature of the Chieftan of Existence, the
Prophet (Allah bless him and give him peace), are received by the
essential nature of the Prophets (peace be upon them) and
everything that flows and emanates from the essential natures of
the Prophets is received by my essential nature, from which it is
distributed to all creatures, from the origin of the world until the
blowing of the Trumpet. Once you have understood this, the
reason for calling it "Muhammadiyya" will not be concealed from
you. 2.(Because of his position of Khatm Awliya) Our Shaykh
receives his peculiar support from the Prophet (Allah bless him and
give him peace) and not one of the Prophets is aware of the bounty
that is peculiar to him, because he has received a special
temperament (mashrab) from him (Allah bless him and give him
peace). 3. It is his (the Prophet Muhammad's) Spiritual Path for a
special reason, because he (Allah bless him and give him peace)
stated that explicitly to our Shaykh(may Allah be well pleased with
him), dispelling all doubts by telling him: "Your fuqara are my
fuqara, and your disciples are my disciples," and by telling him:
"Whenever you authorize someone (the wird), and he gives it to
others, it is as if they have received directly from you, by word of
mouth, and I am a guarantor for them."...... The Prophet also said
to one the Shaykhs companions (Sayid Muhammad Ghali who is
buried right across from Umm Mumineen Khadija in Mecca) : "You
are the son of the beloved friend, and you have entered the
Spiritual Path of the greatest deputy (khalifa) and the most
renowned inheritor, the most virtuous Tijani!" This is sufficient
good news for the people of his Spiritual Path, for it is more
important that this world and all of its goods, and than the Garden
of Paradise, its palaces and the rest of its delights, and there is no
goal beyond it beyond it except beholding the countenance of our
Noble Master. 4. The fact that its people have a special
characteristic by which they are distinguished from others, and by
which they make it known that he (the Prophet) is their guarantor
and in charge of their affairs. Imprinted between the eyes of each
of them is the stamp: "The Prophet Muhammad, the Messenger of
Allah (an Nabiyyu Muhammadun Rasulu'llah)". Imprinted over his
heart, close to his back is : "Muhammad, the son of Abdullah
(Muhammad ibnu Abdullah) On his head there is a crown of light,
bearing the inscription: "The Tijani Spiritual Path, the origin of
which is the Muhammadan Reality (at Tariqatu Tijaniyya manshu u
ha'l Haqiqatu'l Muhammadiyya)" This is how they will be
distinguished on the Day of Reckoning

Posted by TijaniFaqir at 8:15 PM 1 comment:

Labels: translations from Tijani classic books
Tariqa al Ahmadiyya al Muhammadiya al
Ibrahimmiya al Hanifiyya at Tijaniyya
From the Rimah of Shaykh Umar Futi

Why this Spiritual Path of ours is called: al Tariqa al Ahmadiyya al

Muhammadiya al Ibrahimiya al Hanifiya at Tijaniya

Succes is achieved with the help of Allah, for He is the Guide by His

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grace to the straight path! You should know that the full name of
this Spiritual Path of ours comprises several (adjectival) names,
arranged in this order al Ahmadiyya-al Muhammadiyya-al
Ibrahimiyya- al Hanifiyya- at Tijaniyya. I If you wish, you may call
it: al Tariqa al Ahmadiyya (the Ahmadi Spiritual Path) or: at Tariqa
al Muhammadiyya (the Muhammadan Spiritual Path) or: at Tariqa
al Ibrahimiyya al Hanifiyya (the Ibrahimi-Hanifi Spiritual Path) or: at
Tariqa at Tijaniyya (the Tijani Spiritual Path)

Suppose you raise the question: "Why have you given it several
names, while other Spiritual Paths have benn give a single name?"
My answer will be: "It has been given many names because it is
endowed with excellent merits and special qualities, with which
others are not endowed, and the multipicity of names is indicative
of the superiority of the object named.

As we are told in the as Siraj al Munir: 'It-meaning the Sura of

Sincere Devotion (al Ihklas) has many names and the multiplicity of
names is indicative of the honor of the object named..." According
to Ibn Abi Jamra, in Bahjat an Nufus: "The probable reason why it--
meaning the Opening Sura of the Book (Fatiha al Kitab)- has been
called by namy names, is the fact that it is endowed with excellent
merits and special qualities, with which others are not endowed
and the multiplitiy of names is indicative of the superiority of the
object named, either absolutely or generically. That is why the
Prophet (Allah bless him and give him peace) was called by five
names.

According to one of the religous scholars: "The total number of his

names is approximately one hundred, whereas the other Prophets
(blessings and pleace be upon them) have only one name each.
That is because he (Allah bless him and give him peace) is the
Holder of the Furled Standard and the Praiseworthy Station (Sahib
al Liwa al Ma qud wa l Maqam al Mahmud). The mulitiplicity of
names is due to the magnitude of his worth. The same applies to
the multiplicity of Allah's Names, for there is nothing Like Him, so
nothing resembles His Names, because of their multiplicity and
their magnitude..." In the case of our Spiritual Path, once you have
understood the reason why its full name comprises several
(adjectival) names, arranged in a particular sequence, you must
realize that the significance of its being "Ahmadi" is still unclear to
you. We must therefore describe and explain the Ahmadi reality (al
Haqiqa al Ahmadiyya), to make it clear to you as quickly as
possible. Every intelligent observer views its being called "Ahmadi"
from a paricular standpoint, so let us quote what our Shaykh Tijani
(may Allah be well pleased with him) had to say on the subject, in
his commentary on the Invocation of Blessing (as Salat al
Ghaibiyya): "

As for the Ahmadi Reality (al Haqiqa al Ahmadiyya), it is the subject

previously discussed in connection with the statement 'Every giver
of praise in the universe has praised Allah, but no one in the
universe has praised Allah to the same extent as the Prophet has
praised Him', Furthermore, the Ahmadi Reality is one of Allah's
mysteries, so no one has discovered what it contains in the form of
intuitions, knowledge, secrets, bountiful favors, manifestations,
exalted spritual states and pure virtues, and no one has had any
experience of it, not even any of the other Messengers and
Prophets. Its station is peculiar to him alone (the Prophet
Muhammad) who is also called Ahmad (Allah bless him and give
him peace)

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"As for all the attainments of the Prophets and the Envoys, all of
the angels and those drawn near, all of the Qutbs and the
Siddiqeen, and all of the saints and the gnostic sages, whatever
they have achieved, as a whole and in detail, it has come from the
gracious bounty of the Muhammadan Reality (Haqiqa al
Muhammadiyya). As for the Ahmad Reality (Haqiqa al Ahmadiyya)
no one has obtained anything from it, for it is peculiar to him alone,
because of the perfection of its glory and the extreme degree of its
sublimity."

Once you have come to know the meaning of the Ahmadi Reality
(al Haqiqa al Ahmadiyya) and the understanding of it has been
grasped by your mind, you should know that our Spiritual Path is
called "Ahmadi" for several reasons: 1. it is called "Ahmadi"
because of its having originated from the Chieftan of Existance and
the Sign of Witnessing, whom Allah has named Ahmad in His Book:
Jesus said: "Iam also bringing good tidings of a Messenger who will
come after me, whose name will be Ahmad." (61:6) -so the
adjective "Ahmadi" has been applied to that which emanates from
him 2. It is called "Ahmadi" because of its stemming from the
gracious favor bestowed by our patron Allah's Messenger upon
Ahmad ibn Muhammad at Tijani. 3. it is called "Ahmadi" in order to
draw attention to the fact that he (May Allah be pleased with him)
is the first of the saints and their supporter, even though his
physical existance came later, for he already existed in reality.

As previously mentioned, (Ibn Arabi al Hatimi) said (May Allah be

pleased with him): "the meaning of the Prophet's saying: I was a
Prophet while Adam was between the water and the clay --is 'I was
a Prophet in actual fact, aware of my Prophethood, while Adam
was between the water and the clay." He then went on to say
"None of the other Prophets was a Prophet, nor aware of his
Prophethood, except when he was sent (on his mission) after his
coming into existence with his material body and his complete
fulfillment of the preconditions of Prophethood." Then he added: "
the Seal of the Saints (Khatim al Awliya) was likewise actually a
saint, aware of his sainthood, while was between the water and the
clay, and none of the other saints was a saint in actual fact, nor
aware of his sainthood, except after his acquisition of the Divine
characteristics that are stipulated in the definition of sainthood..."
Once this has been thoroughly understood, you will not be
mystified by the previously mentioned statement: "Every giver of
praise in the universe has praised Allah, but no one in the universe
has praised Allah to the same extent as the Prophet has praised
Him."

Once you have grasped this, you should know that the Seal of the
Saints has surpassed ever other giver of praise in the giving of
praise to Allah, for none of the saints has prasied Allah to the same
extent as the Seal of the Saints has praised Him, because he is the
heir who inherits from the source, and who recognizes the degrees.
Ibn Arabi al Hatimi said: "The Seal of the Saints is the inheriting
saint, who receives from the source, who recognizes the degrees
and ascertains the entitlement of their holders, in order to give
each creditor his rightful due, for that is one of the virtues of the
Chieftan of the Envoys, the Captain of the Community..." My
master said about the elite, just as ash Sha'rani said in Durar al
Ghawwas "This comminty has two comprehensive Seals, and every
degree and station has an inheritor... Every saint there has ever
been, or will ever be, can only receive from these two Seals, one of
whom is the Seal of the sainthood of th elite, while the other is the
one by whom the common sainthood is sealed, for there will be no

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saint after him until the advent of the Final Hour..."

It is obvious, plain and clear, from the speech of these two

masters, that the Seal of the Saints has surpassed every giver of
praise in the giving of praise to Allah, for none of the saints has
praised Allah to the same extent as the Seal of the Saints has
praised Him. The one from whom something is received takes
precedence ahead of the recipient, since it can never be correct to
rand the provider of support behind the recipient of support.

That is why his Spiritual Path became the Spiritual Path of love and
thankfulness, as previously explained in the Seventeenth Section of
this blessed book, because of its having originated from the
bountiful sphere, from which Allah removed the beneficence of
anyone other that his ancester (The Prophet) who said to him
(Shaykh Tijani) " No creature among the Shaykhs of the Spiritual
Paths has any benefit to bestow upon you, for I am your
intermediary and your supporter in actual fact. You must therefore
abandon whatever you have received from the all the Spiritual
Paths. " He also told him: "You must adhere to this Spiritual Path
without secluded retreat or isolation from the people, so that you
may reach your station which you have been promised. You will
thus proceed without constraint and restriction, and without a great
deal of strenuous exertion. You must also abandon all the saints,
for Allah has mustered the people of the Spiritual Path by sheer
grace, generosity, and munificence, and their Noble Lord does not
put their business without constraint and restriction, and without a
great deal of strenous exertion. They were appealing by giving
praise for the tremendous favor that Allah had specially conferred
upon them, and by giving thanks for the superabundance that He
had generally bestowed upon them." Because of what has been
mentioned, it came to be called the Ahmadi Spiritual path (tariqa al
Ahmadiyya)

4. It is called "Ahmadi" because the spiritual station of its master,

in relation to the spiritual stations of all the saints, is like the
spiritual station of Ahmad in relation to the spiritual stations of all
the Prophets, because the Shaykh said (may Allah be pleased with
him): " I am the Chieftain of the Saints, just as Allah's Messenger
(Allah bless him and give him peace) was the Chieftain of the
Prophets". He also said (may Allah be pleased with him): " A saint
neither drinks nor quenches his thirst (spiritual gnosis), except from
our ocean, from the origin of the universe until the blowing of the
trumpet" He also said (may Allah be pleased with him), while
pointing with his two fingers, the index finger and the middle
finger. "His spirit (Allah bless him and give him peace) and my
spirit are like this: His spirit (Allah bless him and give him peace)
supports the Messengers and the Prophets(peace be upon them),
and my spirit supports the Qutbs, the gnostic sages and the saints,
from sempiternity to eterntiy (beginning to ending) everlasting. He
also said (may Allah be pleased with him) that the Prophet (Allah
bless him and give him peace) had informed him that his spiritual
station was higher than all the spiritual stations.(except
prophethood and the companions) He also said (may Allah be
pleased with him): "The relationship of the Qutbs with me is like
the relationship of the common folk with the Qutbs"

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