Powered by Cabanova
http://www.grandzawiyah.com/english/e-index.htm
http://www.tidjaniya.com/
http://www.ansaroudine.org/
http://tidjaniya.populus.ch/
Tariqa
Madinat-al-'ilmi
Tariqa Tijanyya In a sound tradition, the Prophet (SAWS) said: Any work not started with Bismillahi Is devoid of blessing. He also said similarly for Alhamdu lillahi. While Bismillah Signifies that everything can only begin and occure with the will of Allah, Alhamdu lillah Recognizes that all praises as a result of any work goes back to the Creator Allah. However, there are four kinds of praises: 1.The praise with which Allah glorifies Himself as in the Qur`an (23:14) Indeed Blessed be Allah, the best of all Creators 2. The second form is the praise with which Allah glorifies His servant as with the case of Prophet Sulayman (AS) where Allah said in the Qur`an (38:30) What an excellent servant, he was always returning (to us in obedience) 3. The third form is the praise with which a servant of Allah praise Allah as related by Allah in the Qur`an (7:43) And they say: praise be to Allah that has guided us to this (path), never could we have been guided if not that Allah guided us. 4. The last form of praise is the praise with which a servant of Allah praises another servant of Allah. An example is as directed by Allah regarding parents. Quran (31:14) And show gratitude to Me and your parents, but to Me is the final journey. TARIQA TIJANIYYA This means the call to the path of the Prophet (SAW) by Sheikh Ahmad Tijani (RA). This call enjoins the Muslims to hearken to the path of the Prophet (SAW) by holding strongly to three articles, without which the Islamic practices can never be properly established. These three articles are: 1.Seeking forgiveness from Allah, from our sins (Astaghfiru-lla) 2.Offering prayers (salat) upon our beloved Prophet (SAW) 3.Remembering Allah (SWT) - ZIKR, - LA ILAHA ILLA-LLAH. ( There is no deity besides Allah). The practice of these three articles have been emphasized in the Qur`an and Hadith as explained below: 1.ISTIGHFAR: Seeking forgiveness of Allah. In the Qur`an (110:3) Allah commands: And seek for His forgiveness for He is always forgiving Concerning the above command, the Mother of the Faithful Ayesha (RA) Said, the Prophet (SAW) never offered prayer after this verse was revealed Except, he says: My Lord, I glorify and praise you, Oh Allah forgive me. Allah also said in the Qur`an (3:135) And those who, when they commit shameful acts and wrong their souls, and then remember Allah quickly seek forgiveness from their sins-And who can forgive sins except Allah? And after this they dont obstinately persist in the act knowingly. Allah (SWT) gave glad tidings to the Prophet (SAW) in the Qur`an (48:1-2) Verily We have granted you (Oh Prophet) a manifest victory, that Allah may forgive your past and future sins The above statement of Allah is enough to put the Prophet (SAW) has declared: I seek forgiveness from Allah seventy times a day and in another narration one hundred times. The Prophet (SAW) has also said: Your sickness is your sin and its remedy is to always seek for forgiveness. Allah has said in the Qur`an (8:33) And it is not for Allah to punish them as long as you are within them Nor will Allah punish them as long as they continuously seek forgiveness. The above verse shows that the Muslim community has assurance of safty from the wrath of Allah in two ways. One is if the Prophet (SAW) is in their midst and the second is if they continuously seek forgiveness. If we then look carefully, only the second option is open to the Muslim community in the present circumstance. In a Divine Hadith which is pure, Allah (SWT) Says: All of you commit sins always, but I forgive all sins, Since none are infallible but Allah (SWT) and His Apostle (SAW), the first act enjoined by Sheikh Ahmad Tijani as he calls to the path of the Prophet (SAW) is that the Muslim should return to Allah by realizing his wrong doings and saying the forgiveness formula Astaghfirullah. This is the first thing enjoined by the Tijaniyya tariqa on his disciples. 2.SALAT-ALA-NABIYY: This is the second article of the tariqa and it means, to offer prayers on the beloved Prophet (SAW). Anyone who exercises his thinking faculty very well knows that the Prophet (SAW) does not need our prayers, not even in the least. For Allah (SWT), Glorious is His Name, has completed His blessings and favors upon him and made him a mercy to the universe. Allah says in the Qur`an (93:5) And soon shall you be given by your Lord ( favors of such magnitude) that you will be pleased Another place in the Qur`an (48:2) And He shall complete His favors on you and guide you on the straight path. Another place also in the Qur`an (5:3) Allah (SWT) Says: Today have I perfected for you, your religion and completed my favor upon you and pleased to have Islam as your chosen religion. Besides these, the Prophet (SAW) himself said: I am the distributor while Allah is the One that Gives. Contemplating on the above verse, we find that not only has the Prophet (SAW) acquired all favors from Allah, but any other favor that is due to any other creation passes through him for distribution. What can then the creation ask, for he who distributes? If so.. Why then do we offer prayers on the Prophet (SAW)? We do this only to multiply our expectations from Allah (SWT). It is just like a pauper who visits the king with a gift of a small piece of bread so as to attract the sympathy and love of the king, thereby multiplying his expectations. The king`s gift in return is always far better than the pauper`s worthless gift. The Prophet (SAW) said: Anyone who makes one salat (prayer) on me,Allah (SWT) makes ten for him. When he makes ten for me, Allah (SWT) makes a hundred for him. When he makes a hundred for me, Allah (SWT) makes a thousand for him and if he makes a thousand for me, he shall be shoulder to shoulder with me at the gate of the paradise. In another narration: It will be written for him-safety from hypocrisy, safety from hell-fire, and safety from punishment. Who knows the value of one salat of Allah, not to mention ten or a hundred or even one thousand!! To attempt to value this is to value the work of Allah and its reward as compared to that of His servant. Indeed glory be to Allah Who differs from His creatures in every respect, essence, nature or work. Here therefore lies the secret and cornerstone of making salat (prayer) on the Prophet (SAW). One salat of Allah (SWT) is more than enough to turn the hell-fire into a frozen ice. SALAT ON THE PROPHET (SAW)? What a beautiful profession, that Allah (SWT) and His angels partake alongside the faithful servants male and female. Allah Says in the Qurán (33:56) Verily Allah and His angels are sending blessings on the Prophet, Oh you believers, send salats on him and salutations with all respect. The second article of the Tariqa Tijaniyya is therefore a work in which Allah (SWT) and His angels are participating, and for a poor servant of Allah this makes it a finished affair. 3. ZIKR: LA ILAHA ILLA-LLAH; This third article with which Sheikh Ahmad Tijani uses in calling people to the path of Allah is Zikr. This means remembering Allah and His absolute existence day and night by saying: La ilaha- illa-llah. Allah (SWT) says in the Qur`an (2:152) Remember Me, I will remember you, Be grateful to me and don`t deny (faith). Zikr is the only form of worship that is neither limited by amount, place or time. For example, fasting is forbidden on Eid days. Prayers are forbidden during sunrise and sunset and during menstrual periods. Recitations of Qur`an are not normally permitted in salats during bowing and prostrations. Likewise, Zakat and Hajj are limited to an amount and time of the year respectively. As for Zikr, Allah (SWT) says in the Qur`an (62:10) And remember Allah a lot so that you shall be prosperous. In the above, Allah (SWT) ordained us to make a lot of Zirk. What a lot is in the eyes of the poor is certainly little for the rich. What then do we understand when Allah the Greatest and Self-Sufficient says a lot. Thus the minimum we can do to at least come close to A Lot in the sight of Allah (SWT) is to remember Him day and night, all day long and throughout our entire life. That is why Allah the Most High describes people of intellect in the Quran (3:191) Those who constantly remember Allah (ZIKR) in all their standing, sitting and lying positions The Best of All of the Faithful, and Mankind has exemplified this act, as was reported by his beloved wife in a hadith: Such was the Prophet (SAW) who used to remember Allah (Zikr) at all his entire time. The Prophet (SAW) has declared in a good hadith reported by Anas (RA) For me to remember Allah by making Zikr with a group of people after the early morning prayers (Fajr) until the sunrise is more lovable to me than the whole world and its content. And for me to remember Allah by making Zikr with a group of people after the latenoon prayer (Asr) until sunset is more lovable to me than the whole world and what it contains. Allah (SWT) has also warned that we should not be among those that forget Allah, as in the Qur`an (59:19) And do not be like those who forget Allah and He made them forget their own souls. Those are indeed the transgressors. Thus only the hypocrite and transgressor forgets Allah, and in this case Allah also forgets them. Because of their forgetfulness, it is doom after doom for them, day-in and day-out in this world. In the Hereafter, their rightful place shall be hell. May Allah (SWT) save us from this (Ameen). But if you remember Allah, Allah remembers you. Which means He will help you, assist you, and give you victory in both your spiritual and mundane affairs. There are many ways of remembering Allah, but the best way is what Sheikh Ahmad Tijani has enjoined in calling Muslims to the path of the Prophet (SAW). The Prophet (SAW) himself has said: The best that has been said, (by) myself and the previous Prophets before me, is `La ilaha illa llah` there is no deity besides Allah. In the Holy Hadith, Allah (SWT) told the Prophet (SAW) La ilaha illa llah is My fortress (protection), whoever enters My fortress is save from My punishment. It is therefore hateful and disgusting for any Muslim to advicse a fellow Muslim not to say La illaha illa llah. Thus the Tariqa that advises Muslims to practice this simply putting them on the path of the Prophet (SAW) and towards obedience of Allah (SWT). The Tariqa Tijaniyya is an ocean of jewels and a tresurs spot of satisfaction that puts Muslims on the path of the Prophet (SAW). First by cleansing them of their faulty deeds using ISTIGHFAR, then by acquiring for them love with the Creator by the salat on the Prophet (SAW), and finally entering them into paradise by the Zikr of La illaha illa llah. The Prophet (SAW) has said in a hadith of Ibn Hanbal: The word La illaha illa llah does not leave any sin, nor is any work better than it. In a healthy Hadith reported by Al- Baraz from Abu Sa`eed: Whoever says La illaha illa llah sincerely has entered paradise. Note that in the above Hadith `entering`is in the past tense, meaning that person is already in paradise. What more of (for) a disciple of Tariqa Tijaniyya that says this for at least three hundred times a day. The above three articles are what make up the litanies (essential Zikr ) of Tijaniyya. But enemies of Islam have claimed that the Tariqa Tijanniyya mentions names of their leaders in their litanies or make Salatil Fatih on other person other than the Prophet (SAW). These are calculated-lies and evil-plan against Islam and its revivers. For there is no Sufi order in which names of the Sheikhs are used in litanies. Sheikh Ahmad Tijani (RA) in particular is a very pious Islamic reviver and grandson of the Prophet (SAW) who called Muslims to the path of the Prophet (SAW)by enjoining Them on the afor-mentioned articles of the Tariqa. This effort of Sheikh is to save the Islamic community from the gloom of evil plundering, a product of forgetfulness. Those who hearken to this call, otherwise his students, became known and called Tijaniyya like other Sufi orders. The Qadiriyya for example is after Imam Abdul Qadir Jilani and the Shazilliyya after Imam Hassan Shazili, all of whom are grandson of the Prophet (SAW). The Tariqa are neither sects nor madhhabs. If the above articles are the basis for calling the Tariqa Tijanniyya a sect, a sect of what? One should ask? If it is a sect of seeking forgiveness from Allah (SWT), making prayers (salat) upon the Prophet (SAW) and proclaiming the kalmia La illaha illa lla, then one wonders what sect the critics are of and it becomes puzzling what Islam is other than these. Sheikh Ahmad Tijani himself was asked, will false statements be attributed to you after you? He replied, yes and to this reply he was asked, what is the way out? He then remarked thus: If you hear anything attributed to me, then weigh it with the scale of Shari`at. If it conforms to the Shari`at at accept it, otherwise reject it. Unfortunately, people making judgement about the Tijaniyya these days neither have a scale to weigh nor have the knowledge of weighing. They therefore make conclusions based on their whims and caprices rather than the Qur`an and the Shariát . Allah (SWT) Says in the Holy Qur`an (28:50) Who is more lost than the one that follows wishful (heart) desires without any guidance from Allah (SWT). For Allah guides not people given to wrong-doing. In a similar respect, the excellent student of Sheikh Ahmad Tijani, in person of the author, Sheikh Ibrahim Abdullahi Niasse of Kaolack re-echoes this call and advises his followers to uphold the shari`at and the Sunnah of the Prophet (SAW). The doing of all that has been enjoined by the Tariqa is ordered by Allah (SWT). Thus the Tariqa is based on the Qur`an and Sunnah. The people of the TARIQA are true followers of the Qur`an and the Sunnah. THE CONDITIONS FOR ACHIEVING EXCELLENCE OF THE WIRD: (Optional, not essential) 1. Consciousness and being conscientious; 2. To visualise the Holy Prophet (SAW) and the leaders (Sheikhs) and maintain the thought throughout the Widr (if you are able): 3. Face the Qiblah sitting in the posture for prayer. 4. Recite Istiazah ( Seek refuge from Satan), 5. Al Fatihah, ( Bismilahir Rahmani Ar Rahim to the end):Once {1 [1:1] In the name of Allah, Most Gracious, Most Merciful. {2 [1:2] Praise be to Allah, the Cherisher and Sustainer of the worlds; {3} [1:3] Most Gracious, Most Merciful; {4} [1:4] Master of the Day of Judgment. {5} [1:5] Thee do we worship, and Thine aid we seek. {6} [1:6] Show us the straight way, {7} [1:7] The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray. 6.Istigfar ( Astahfirul-lah ):100 times 7. Salatul Ala nabiyya:100 times Salaatul Fatihi limaa uqliha Alaahuma salli alaa saydinaa Muhammadin Ilfaatihi limaa uqliha Wal haatimi limaa sabaha Naaziril hiqqi bil haqqi Wal qaadii ilaa siraatikal mustaqiimi Wa aalaa aalihii haqqa qadirihii Wa miqdaariil azhiim Laa illaha illaalahu :100 times Closed it with (Saidina Muhammad Alaihi-salamulah), Innalaha wal Malai ikatuhu yusalona alal Nabbi up to the end. {33.56} Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect. {180} [37:180] Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)! {181} [37:181] And Peace on the messengers! {181} [37:182] And Praise to Allah, the Lord and Cherisher of the Worlds. THINGS TO AVOID: 1.Reciting aloud, 2. Smiling, 3.Looking here and there, 4.Thinking of worldly things, 5.Reciting in a state of drowsiness. FORBIDDEN THINGS: 1. Careless mistakes, 2. Reciting too fast, leading to mistakes, 3. Laughing aloud. PERMISSIBLE THINGS: 1.Pointing or guiding another person with a hint, 2.Handing over something, 3.Reclining for rest without sleeping (heavy sleep invalidates the Wird), if the sleep is light then one can continue the Wird from where he or she is sure you left off before dozing. One should then rectify the doubt by reading Istigfar (Astagfirul-lah):100 times THE BEST RECOMMENED TIME FOR THE MORNING WIRD: It is from dawn prayer (Subh prayer) up to one hour and a half after sunrise. Its imperative time extends until sunset, after which it is considered as repayment. It is also permissible to make WIRD before dawn, in the night without an excuse, because of the high multitude of rewards for worshiping in the night. It can be started two hours after Isha prayer and continues to the break of dawn, if dawn finds you still reciting, you must complete the WIRD and repeat it after the Subh prayer. THE BEST RECOMMENDED TIME FOR THE EVENING WIRD: Starts after the Asar Prayers, and its imperative time extends up to dawn (Fajr). It can be made up if missed in the specified imperative time. It is not permissible to recite the evening WIRD in advance in the daytime, even if there is an excuse. It is permissible to recite the WIRD for the coming day in advance in the night, if you are expecting difficulties in making it during its prescribe time. But it must be recite in its proper order e.g., morning Wird. (If there is no expected difficulties or excuse you can also recite the WIRD at the night in advance, because of the rewards of praying at night.) If the Iqamah for prayer is called, you must stop the WIRD and pray, after the prayer continue the WIRD from where you stopped. (prayers always have preference over WIRD and WAZIFAH.) THE WAZIFAH consists of: 1.Take refuge in Allah 2.Al Fatiha ------------------------------------Once 3.Astagfirul Lahal `Azimal Ladzi Laa Ilaha Illa Huwal Hayyal Qayyum--------------(30 4.Salatul Fatihi--------------------------(50 times) 5.La Illaha Illallah---------------------(100 times) 6.Jawharatul Kamal---------------------(12 times) Jawharatul Kamaal Allahuma shalli wa sallim alaa aynir-rahmati-r-rabbaaniiyaati wal yaaquutaati almutahaqqiqati al haaithati bi markazi al fuhuumi wa al ma aanii wa nuuri al akwaanii mutakawwinati al aadamiiyii shaahibi al rabaanii al barqi al asthai bimuzuuni al arbaahi amaaliati likuli mutaarridin min al buhuuri wa al awaaniy wa nuurika allaami alleziy malata bihi kawanaka al haaitha bi amkinati al makaanii Allaahumu shalli wa sallim alaa ayni al haqqi alletiy tatajallaa minhaa uruchu al haqqaa iqi ayni al maaarifi al aqwami shiraathika attammi al asqami Allaahuma shalli wa sallim alaa thalati al haqqi bi al haqqi kanzi al azhami i faadatika minka ileyka ihaathati an nuuri al muthalsami Shalla alaahu alayhi wa alaa aalihi shalaatun tuaarifunaa biha iyyaahu {33.56} No alternative to Salatul Fatihi is acceptable, and if it is not recited then the WAZIFAH is not valid. Therefore the WAZIFAH is not compulsory until you know or are able to read Salatul Fatihi. ZIKR JUMAH ON FRIDAY EVENING: Hailalah/Zikrul Jumah is strickly instructed to be performed after Asar prayers on Friday. First perform the Hailalah/Zikrul Jumah then WAZIFAH after salaat al Maghrib (sunset prayers). The congregation of brothers and sisters is a necessary condition, if possible. It should be performed individually. If business allows Zikr shoul begin one hour before the sunset. If the individual prefers, he/she is permitted to recite 1,000 times, or more Attahlil: La Illaha Illa-Allah. The most is 1,600 times, the example of Sheikh Tijani. Otherwise `sard`(no limit) is the next best choice. Hailalah la-illah should be done on every Friday evening on Jumah, one hour before sunset. 1.Take refuge in Allah 2.Al Fatiha--------------- 1 (Once) 3.Al Istigfar--------------3 times 4.Salatul Fatihi----------------3 times 5.Attasbih: Laa ilaaha ila-Allah----------------------1,000-1,600 times " " {33.56} 1.Dua ul wazifa Allaahumma anta al awwalu falaysa qablaka shayun Wa anta al akhiru faleysa badaka shayun Wa anta al zaahiru faleysa fawqaka shayun Wa anta al baatinu falaysa duwnaka shayun Fakun lanaa yaa awwalu yaa aakhiru yaa zaahiru yaa baatinu waliiyan wa nashaiyran anta mawlaana fanima al mawlaa nima al nashaiiru Allaahumma innaa nasaluka bi faatihati al faatihi al fatha taamma Wa bikhaatimiyyatil khaatimi husni al khitaami Allahumma innaa nasaluka min al khayri kulli aajilihi wa aajilihi maa alimnaa minhu wa maa lam nalam wa naauuzu bika min al sharri kullihi aajilihi wa aajilihi maa alimnaa minhu wa maa lam nalam allahumma innaa nasaluka al jannata wa maa qarraba ileyhaa min qawlin wa amalin wa nauuzu bika min al naari wa maa qarraba ileyhaa min qawlin wa amalin allahumma innaa nasaluka al afwa wa al afiyata wa al muarifaata al daaimata fii al diini wa al dunyaa wa al aakhirati Allahumma innaa nasaluka ridaaka wa ridaa nabiyika Sayyinaa Muhammadin shalla allaahu alayhi wa sallama Wa ridaa al ashyaakhi wa ridaa al waalidayni Allahumma ijal maa nuhibbu fii maa tuhibbu wa tardhaa Allahumma ijal fii akhtiyaarika ikhtiyaarana Wa laa tajal illa ileyka adhtiraaranaa Yaa rabbanaa yaa khaaliqa al awaalimi Hul baynanaa wa baynna kuli zaalimi Wa jzi likulli man ileynaa ahsanaa Wa jaazihi annaa al jazaaa al ahasanaa Allahumma irfa anaa al jahda wa al juwa Wa al ghurya wakchif anna min al balaai maa laa yakchifuhu ghayruka Allaahumma farrij an ummati sayydidaa Muhammadin Shalla Allahu Aleyhi wa sallama Allahumma farrij an ummati sayydidaa Muhammadin Shalla Allahu Aleyhi wa sallama Allahumma farrij an ummati sayydidaa Muhammadin Shalla Allahu Aleyhi wa sallama Rabbanaa aatinaa fii dunyaa hasanatan wa fii al aakhirati hasanatan wa qanii azaaba annaari Rabbanaa laa tuaakhiznaa in nassiynaa aw akhtanaa Rabbanaa wa laa tahmil alaynaa ishran kamaa hamaltahu Alaa alleziyna min qablinaa Rabbanaa wa laa tuhammilnaa maa laa taaqata laana bihi Waafu annaa waaghfir lanaa wa rhamnaa Antamawlaanaa fanshurnaa ala al qawmi al kaafiriina Rabbanaa laa tazigh quluubanaa bada idh hadaytanaa Wa hab lanaa min ladunku rahmatan annaka antal wahhaabu Rabbanaa innaa saminaa munaadiyan yunaadii lil Iimaani an aaminuu birabbikum fa aamannaa Rabbanaa faghfir lanaa zunubanaa wa kaffir annaa Sayyiaatinaa wa tawaffanaa maal abraari Rabbanaa wa aatinaa maa waadtanaa alaa rusulika Wa laa tukhzinaa yawma al qiyaamati innaka Laa tikhlifu al miyaadi Rabbanaa aatinaa min ladunka rahmatan Wa hayyi lanaa min amrinaa rashadan Rabbanaa hablanaa min azwaajinaa zurriyatinaa qurrata ayunin wajalnaa lil muttaqiina imaaman Allahumma ighfir lihayyinaa mayyitina Wa kabiirinaa wa shghiirinaa wa zakarinaa Wa unsaanaa wa hurrinaa wa abdinaa Wa haadirinaa wa ghaaibinaa wa taaiiinaa Wa achiinaa, Amiin Allaahumma salli alaa saydinaa Muhammad Ilfaatihi limaa uqliha Wa-l haatimi limaa sabaha Naasiril haqqi bi-l haqqi Wa-l haadii ilaa sirratika al mustaqiima wa alaa aalihii haqqq hadri wa mihdari-l azdiim Subhaana Rabbika Rabbi-l izati amaayazifuuna wa salaamun alal mursaliina Wa alhamdu li-Laahi Rabbi-l aalamiina
Essence of Tijaniyya Special Conditions of Companionship between the Sheikh and his disciple 1. He who seeks Permission into the Tidjaniyah tariqa should be free of any other tariqa or Wird. He should resolve to stay with this tariqa for life, without mixing it up with any other tariqa or Wird; totally relinquishing all others. Otherwise, he should be left with his Wird or tariqa, because the tariqas of other sheikhs are all on the straight path guiding to Allah the Exalted. Sidi Ahmed Tidjani said that, Whomever I authorized and instructed to dictate the Wird and confer our tariqa (to people) should not give Permission to anybody except with this condition; and if he violates it and acts otherwise I immediately revoke his Authorization, so it (the tariqa) will not benefit him, personally, nor benefit whomever he gives it to. Therefore, this condition must be strictly observed and acted upon accordingly. 2. A visit to another Sheikh, alive or dead, is not allowed (with the intention of benefiting from him in any way); but love, respect and venerate them all, without believing that their visit is illegal or prohibited. This condition in stated by all masters of education in every tariqa. It is a consensus. Thus, it should be carefully observed. However, Sidi Ahmed Tidjani has given a general permission to his disciples for visiting the Companions of the Prophet and his own companions & brothers in his tariqa. And certainly, visiting all the Prophets of Allah (peace be upon them all) is undoubtedly permissible. 3. The Wirds must be performed for life, without interruption. The obligatory Wirds in the tariqa must only be given to the person who vowed to observe them for life. The vow makes them obligatory, similar to all vowed acts of worship. If a person intends to refuse the tariqa, the link between him and the Sheikh disconnects; and becomes sinful for non-fulfillment of his vow. 4. Do not insult, hate, or be hostile to the Sheikh, or disregardful to him. Indifference to his instructions is a sign of disregard. 5. Continuously love the Sheikh for life. He who no longer loves his Sheikh dissociates, even if he does not intends any harm or feels any hatred towards him. 6. Refrain from criticizing the Sheikh. What is not understood or comprehended of his sayings or deeds could have a face to the truth that one might have missed: The Sheikh is more knowledgeable of the Sharia and more adherent to, and compliant with, it. One should endeavor to know what he could not understand through legitimate means. 7. Believe in the truthfulness of the Sheikh (R.A.A) and in his words, as they comply with Quran and Sunnah. The person who is in doubt but does not criticize or believe has simply saved himself from disbelieving the men of truth, but cannot be a murid (disciple, follower). This is because, the spiritual link is contingent on discarding doubtfulness and accepting the word of the truthful one in what is possible. Whoever violates or acts against one of these conditions dissociates from his Sheikh, and the permission given to him is immediately revoked. In this case, the link with the Sheikh will not reestablish until he repents, renews the Permission, and sincerely commits to observe it. Conditions for Righteousness of behavior 1. Perform the five prescribed prayers in time, in congregation whenever possible, observing all their conditions, pillars, submissiveness, and full restfulness - for a duration equal to moderate repetition of glorification of Allah for three times - in bowing and in prostration. Moreover, read the Basmalah (Bismillah El-Rahman El-Raheem: By the name of Allah the Most Gracious, the Most Merciful) with El-Fatiha (chapter of the Opening) in secret, in prayers of secret recitation, and loud, in prayers of loud recitation, hence getting oneself out of the disagreement between the scholars in this matter. In addition, know and abide, consistently, by sharia matters in general. In congregational prayers, one should ensure that the imam performs the prayers properly, and is one of the righteous people of Sunnah, as the jurists dislike praying behind an innovator and a perverse. 2. Feel no security from Allah's plan: The believer should be afraid of his Lord, and should not feel secure; his heart cannot rest from fear of punishment of Allah. Allah the Exalted says, "Are they then secure from Allah's scheme? None deemeth himself secure from Allah's scheme save folk that perish Surah 7, verse 99. And, He the Exalted says "And those who are fearful of their Lord's doom. Lo! The doom of their Lord is that which none can feel secure", chapter 70, verses 27-28. Faith has two wings: fear and hope. Thus, pure absolute hope, without fear, is security. And pure security from Allah's plan is a straight kufr (disbelief). On the other hand, pure absolute fear is despair; and despair, without hope is a straight Kufr. Allah the Exalted says, "And despair not from the spirit (mercy) of Allah. Lo! None despairs of spirit of Allah save disbelieving folk", chapter 12, verse 87. 3. Dutifulness to parents: Allah the Exalted says, Thy Lord hath decreed, that ye worship none save him, and that ye show kindness to parents chapter 17, verse 23. Sidi Ahmed Tidjani said that this tariqa would not be easy to keep by anyone who is not dutiful & kind to his parents. 4. Give nobody Permission to the tariqa or a Wird without proper Authorization. It has been narrated of some Sheikhs, as saying that: pretending sheikhdom, untruthfully, is a sign of wretchedness; May Allah saves us all. 5. Respect all those who are associated with the Sheikh (R.A.A.), especially those who are of high standing. 6. Avoid company of criticizers of the Sheikh (R.A.A.). 7. Do not desert people and sever the relationship with them without a legitimate reason, especially the brothers in the tariqa. The Sheikh (R.A.A) said, Beware, and again beware that none of you neglect the rights of his brothers of what might create good heartedness or dispel suffering, or aid against distress". 8. Gather for performance of Wazifa, and Hailalah in Friday evenings, if there are brothers free from exempting factors. If one does not comply with one of these conditions, he must immediately revert, and repent to Allah, so that his walk and endeavor towards the divine may continue. Persistence on noncompliance with one of these conditions may lead to an act that will dissociate and cut one off the tariqa. Conditions for the Validity of Wirds 1. Intent: It is the aim to perform the prescribed Wirds. So, one should aim to perform the morning Wird or the evening Wird, as the case may be. The commitment makes the Wirds require definite intent - similar to all vowed acts of worship - in order to differentiate them from other general acts of worship. Intent has two parts: the first is the aim to do (perform), which is present within the intender; and the second is the aim that the deed is done in conformity with what is prescribed. 2. Water or dust (earth) purification as prescribed by Sharia. 3. Cover the private parts, as defined by Shari'a for prayers, for both men and women. 4. Refrain from talking during the Wird. One may signal if necessary. If signal is not understood, then, a word or two may be said. The parents are exceptions to this condition: during the Wird, one must answer his father and mother; not doing so is a sign of disobedience. In addition, the wife must answer her father, mother, and husband as he has rights upon her. Eating & drinking invalidate the Wird, no matter how few that might be . 5. Water ablution, and a clean place that accommodates six people, are conditions for reciting the Jouharah, even once! The Jouharah must not be recited on a back of an animal or on a ship. If one uses stones for cleaning private parts, performs dust ablution, or carries filth on his body or cloth that he is unable to remove, then he may read, instead of the Jouharah, twenty times of Salat El-Fatih in the Wazifa, as a substitute; and so does anyone who can not fulfill the conditions of Jouharah. If one does not comply with one of these conditions, he must redo the Wird. Other Conditions & Confirmed Etiquettes 6. Sitting down for performance of the Wird: One should not perform the Wird while resting on his side or standing up. However, should there be any excuse, then one may perform the Wird even while walking, on the condition that he avoids stepping on filth as much as he can. 7. Facing the Qibla, except for a reason, such as on a travel, even for a short distance, during which facing of the Qibla is not possible, or when in a group of people, performing the Wazifa. 8. In secret: but one should hear himself and listen attentively to the words of dhikr. However, in a group one may perform aloud the Wazifa and Hailalah (of Friday evening). Women should not raise their voices. 9. Recall the meanings of dhikr as much as possible, with recitation and avoidance of incorrect pronunciation. 10. Call to mind the Guide (R.A.A) from the beginning of the dhikr to the end. However, more superior and better to this is calling to mind the Prophet , as if one is sitting politely and solemnly before him, getting aid and support from him - relative to one's a state and standing. If one is unable to keep this a state throughout the Wird, he may call him to mind at the start of the Wird, and then observes that from time to time as he proceeds. By doing so, one would distract imagination away from false & wrongful thoughts and help the mind to concentrate. It also helps taming the innerself to learn to behave politely with them as if it actually sits before them. Conditions for the Validity of the Permission 1. Validity of the Authorization of the Muggadam: He who gives Permission must have the aptitude to be a Muggadam, and must have an Authorization from the Sheikh or someone who has a valid Authorization from the Sheikh directly or through a correct & valid chain of Authority. 2. Validity of the Permission: The Permission is valid if granted to a Muslim of valid belief, sane, percipient, and free from all other tariqas and Wirds, who accepted all the conditions, after they have been recited to him and he fully understood them. On wanting to embrace the tariqa, it is preferable that a man or a woman requests permission of his/her parents to do so, if they are alive; and the wife requests permission of her husband. Pillars of the Tidjaniyah Tariqa The Tidjaniyah tariqa is the sophist order of the scholars. Most of its adherents are religious scholars. It is a tariqa of knowledge, cognition, deed, and devotion. The tariqa has three pillars: Istighfar (Asking for Allahs forgiveness) Recitation of Prayers upon the Prophet ( ) Hailalah (La ilaha illa Allah: There is no God but Allah). " " The Prescribed Acts of Remembrance (collectively called Wirds) in this honorable tariqa are: The Morning Wird The Evening Wird Wazifa, and The Hailalah of Friday Evening . That is it! All of them consist of all or part of these pillars. These prescribed Wirds are the basis and foundation of the Tidjaniyah tariqa, beyond which there are no other obligatory Wirds whatsoever! The essence of the matter is in perseverance on performing the prescribed Wirds by fulfilling all its conditions and etiquettes. The most significant of these conditions are the observance of the prescribed prayers in time by satisfying all their pillars and conditions as defined by Sharia & performing them in a non-innovative group; and abiding by the commands and abstaining from the forbidden as much as possible. In addition, exertion of effort in: making the intention exclusive for Allah, cleansing & purifying the inner self, acting truthfully with the Creator and the creatures, discarding the disgraced and enjoining the commendable; and above all, freeing oneself from feeling secure from Allahs plan. Allah the Exalted says, "But none feels secure from Allah's plan except the people who perish"; chapter 7, verse 99. The Tidjaniyah tariqa is the easiest sophist order, without exception. It is the tariqa of thankfulness & gratefulness, following the way of the righteous ancestors, which was based on joy with, and gratefulness to, the Bountiful, Allah the Exalted, and on heart training. Thus, the way (tariqa) of thankfulness is worshipping of Allah with devout servitude, quitting oneself of all vain inner desires, and admitting one's helplessness and incapability in fulfilling the rights of His Lordship with settlement of this a state constantly in the heart. This was the way followed by the hearts of the Chosen ones, like the Companions of the Prophet and the rightly-guided others. Therefore, the walk in the tariqa of gratefulness is the walk of hearts (training), by looking into the conditions of the heart and into that which reforms it, and that which spoils it, in abidance by the holy Shari'a and the honorable Sunnah and its etiquettes, moderately, without excessiveness or negligence. Ata'a narrated that Abu Hurayrah said that the Prophet said, "Allah says whoever is hostile to My saint I declare war against him. And My servant does not draw near to Me with anything more loved by Me than what I have prescribed upon him. And My servant continues to draw near to Me with voluntary deeds until I love him, and when I love him, I become his hearing with which he hears, and his sight with which he sees, and his hands with which he strikes, and his legs with which he strides (walk). And if he asks Me, I shall surely grant him his request, and if he seeks My refuge, I shall surely protect him. I do not hesitate in what I intend to do, as I hesitate to take the soul of the faithful servant: he hates death whilst I hate any harm to come to him. [Bukhari]. Virtues of the Three Pillars Istighfar (Asking Allah for Forgiveness) Allah the Exalted Said: "And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins and none can forgive sins but Allah and do not persist in what (wrong) they have done, while they know" (Surah 3 verse 135). Asma'a bint El-Hakam El-Fazari said: I heard Ali (RAA) saying "I was the sort of man who would benefit as much as Allah Wills from hearing a Hadith from the Messenger of Allah. If one of his Companions told me a Hadith, I would ask him to swear to its authenticity. I would trust him once he sworn. Abu Bakr once told me, and Abu Bakr has said the truth, that he had heard the Messenger of Allah said: "No man commits a sin, and makes ablution, prays , then ask Allah for forgiveness, but Allah forgives him". Then he recited the verse: (And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins ). [Ahmed and the four, and Ibn Habban who said it is sound] Merits of Seeking Forgiveness (Istighfar) Allah the Exalted Said: "And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins and none can forgive sins but Allah and do not persist in what (wrong) they have done, while they know" (Surah 3 verse 135). Asma'a bint El-Hakam El-Fazari said: I heard Ali (RAA) saying "I was the sort of man who would benefit as much as Allah Wills from hearing a Hadith from the Messenger of Allah. If one of his Companions told me a Hadith, I would ask him to swear to its authenticity. I would trust him once he sworn. Abu Bakr once told me, and Abu Bakr has said the truth, that he had heard the Messenger of Allah said: "No man commits a sin, and makes ablution, prays, then asks Allah for forgiveness, but Allah forgives him". Then he recited the verse: (And those who, when they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins ). [Ahmed and the four, and Ibn Habban who said it is sound]. " " 135 . : " ( ). . Allah the Exalted said: "Say: Shall I inform you of things better than those? For Al-Muttaqun (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and purified wives. And Allah will be pleased with them. And Allah is All-Seer of (His) servants. Those who say: Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the fire." (They are) those who are patient, those who are true (in faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give Zakat and alms in the Way of Allah), and those who pray and beg Allah's Pardon in the last ours of the night"; Al Imran, verses 15-17. : " " 15-17 . Abu Hurayrah narrated that the Prophet said that our Lord comes down every night to the lowest heaven when only the last third of the night remains. Allah then says: "Is there anyone calling Me that I may respond; is there anyone making requests that I may grant him; is there anyone seeking forgiveness that I may forgive him?" [Muslim] : " " . Abdullah ibn Abbas (RAA) said: the Prophet said: "He who often seeks forgiveness, Allah grants him relief from all troubles, a way out of all distress, and sustenance beyond his expectation." [Nisa'i, Abu Da'ood, Ibn Majah, Baihaqi and El-Hakim, said: authentic] Allah The Exalted said: "And I have said: seek pardon of your Lord lo! He was ever forgiving. He let loose the sky for you in plenteous rain. And will help you with wealth and sons, and will assign unto you Gardens and will assign unto you rivers." [Noh verses 10-12]. And, Allah The Exalted said: "And vie one with another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those who ward off evil (the righteous)." [Al Imran Verse 133] : " " : . : " " 11 . " " 133 . Allah the Exalted said: "But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness." Fakhr El-Razi said: this verse is an indication of immunity from punishment. ( ) 33 . . Ali ibn Abu Talib (RAA) used to say, "It puzzles that a man should perish when he possesses the means to save himself." He has been asked: what is that? He said "Asking for Allah's forgiveness." : : : . . There are many Hadith Traditions and Qur'anic verses about the merits of seeking of forgiveness: Abu Saeed El-Khudari narrated that the Prophet said: "Iblis (Satan) said to his Lord: By Your Might and Majesty, I shall continue to beguile mankind as long as their souls dwell in them. So the Lord said to him: By My Might and Majesty, I shall continue to forgive them as long as they ask for My forgiveness." [Ahmed, Abu Ya'la, and El-Hakim and said: authentic] : " : , : " . Anas ibn Malik said: I heard the Prophet saying that "Allah the Exalted said: O son of Adam, as long as you call Me (with trust in My Mercy), I shall forgive you with greatest of ease. O son of Adam, even if your sins extended to the horizons and you sought My forgiveness, I shall forgive you with greatest of ease. O son of Adam, if you come to Me with an earthful of sins, without associating anything with Me, I shall come to you with an earthful of forgiveness!" [Tirmidhi] : : : " , " . Suwaid ibn Ma'arour narrated that Abu Zarr (R.A.A.) said that the Prophet said: "Allah, the Lord of honor & glory, says: he who does good deed shall be rewarded ten times or I may give more, and he who does an evil deed will be punished for only one sin, or I may forgive; and he who comes to Me by a hand's breadth I shall approach him an arm's length, and he who advances towards Me by an arm's length I shall approach him two arm's length; and he who comes to Me walking, I shall go to him running; and he who meets Me with an earthful of sins, provided he has not associated anything with Me, I shall meet him with an equal amount of pardon." : " ". Anas (R.A.A.) said: we were accompanying the Prophet , in a trip when he said: "Ask Allah for forgiveness", so we did. He said, "Complete it (repeat it) seventy times", so we completed it seventy times. The Prophet , then, said, "No man or woman-servant (of Allah) asks for Allah's forgiveness seventy times every day, except that Allah forgives him of seven hundred sins; and he or she fails if, in a day and night, does more than seven hundred sins." [El-Baghdadi]. : " ". Akhshan El-Sadusi said: I visited Anas who, then, said: I heard the Prophet saying: "By Him in Whose hand is my soul (By Allah), if you had not committed wrong He would have replaced you by another people who would have committed wrong and then would have sought pardon from Allah, so that He would have forgiven them." [Muslim] : : : " ". Asking of Allah's Forgiveness by the Prophet Abu Hurayrah (R.A.A.) said: I heard Allah's Messenger saying, "By Allah! I ask Allah for forgiveness and repent to Him more than seventy times a day." [Bukhari]. And, Anas narrated "I do ask Allah for forgiveness seventy times a day." [Ibn Habban, and Ibn Majah]. : : : : " ". " " . Abu Hurayrah (R.A.A) said: the Prophet said: "I do ask Allah for forgiveness and repent to him a hundred times a day". [Haithami said: trustworthy chain]. And Ahmed, Nisa'i and Tabarani reported it as : "hundred times in every day." : : " ". . "... ". Hudhayfa (R.A.A.) said: I was a man of harsh tongue with my family so I said O Messenger of Allah! I fear that my tongue may lead me to hell. The Prophet replied "How about seeking forgiveness? I do ask Allah for forgiveness a hundred times a day." [Ahmed, El-Hakim, El-Nisa'i, and Ibn Habban] " : " " . Abu Hurayrah narrated that the Prophet gathered the people and said: "O people! Turn to Allah in repentance, for I do repent a hundred times a day." [Muslim, Nisa'i and Ahmed] : " " El-Aghar El-Muzni, the Companion, said that he heard the Prophet said: "My heart becomes clouded and I do seek forgiveness of Allah one hundred times a day" : " ". Ibn Omer (R.A.A.) said we used to count for the Prophet , in one assembly, a hundred times: "O Lord! Forgive me, and pardon me (accept my repentance), verily You are the Most Forgiving, the Most Merciful." [Tirmidhi, and said good chain] " : " . Encouragement to indulge in Asking for Allah's Forgiveness Abdullah ibn Bisr said: I heard the Prophet saying, "Beatitude is for him in whose Record is found a lot of Istighfar (seeking of Allah's forgiveness)". [Nisa'i ,and Ibn Majah. El-Haithami and Nawawi said: authentic chain]. : : " " : . In this meaning the Companion El-Zubair ibn El-Awwam narrated that the Prophet said: "He who likes his Register to please him should make a lot of Istighfar." [Tabarani, with trustworthy chain] : " " . Abu Hurayrah (R.A.A.) said: I heard the Prophet saying, "A man committed a sins and then said `O Lord! I have committed a sin, forgive me!' Then his Lord said: `Does My servant know that he has a Lord Who forgives sins and also punishes for it? Lo! I have forgiven My servant.' Then sometime passed and again committed a sin, and said, `O Lord! I have committed another sin, forgive me,' Allah the Exalted said: `Does My servant know that he has a Lord Who forgives sins and also punishes for it? I have forgiven My servant.' Then after some time he committed a sin and said: `O my Lord! I have committed another sin, forgive me for it'! Allah the Exalted said: `Does My servant know that he has a Lord Who forgives sins and punishes for it? I have forgiven My servant three times; let him do what he likes." [El-Bukhari and Muslim] : " " . Ali ibn Rabi'a (R.A.A) said "I saw Ali ibn Abu Talib (R.A.A.) once, when he was about to ride. When he inserted his foot in the stir-up he said: 'Bismillah' (in the name of Allah), and when he leveled himself on the saddle he said: praise be to Allah, 'Praised be to He Who hath subdued these unto us, and we were not capable of subduing them and Lo! Unto our Lord we are returned'. Then he praised Allah three times, and magnified (Him) three times. Then, he said: 'Glory be Thee! There is no God but You, I have wronged my soul, forgive me'. Then he smiled. We asked, 'O Leader of the believers! Why did you smile?' he replied, 'I have seen Allah's Messenger doing like what I have just done and then smiled, so I asked: 'O Messenger of Allah! Why did you smile?' He said ' Allah, the Exalted & the Most-High, expresses His pleasure with a servant who asks: O my Lord! Forgive me. Allah says 'My servant has known that none forgives sins save Me'". [Abu Da'ood, Nisa'i, Hakim, Ahmed, and Tirmidhi, and said Authentic] ( ) " ". , . According to A'isha, the Messenger of Allah said "O Allah! Make me one of those who rejoice when they do good deed, and who seek forgiveness when they do bad deed." [Ahmed, Ibn majah, and Abu Ya'la] : " " . Prayers Upon the Prophet Allah, the Exalted, said, "Allah and His angels send their Salat (prayers) on the Prophet, O you who believe! Send your Salat on him, and greet him with a trustworthy greeting." [Ahzab, verse 56]. {33.56} Abu Talhah El-Ansari said, "One morning the Messenger of Allah was in a cheerful mood and looked happy. They said, 'O Messenger of Allah, this morning you are in a cheerful mood and look happy.' He said, "Indeed, a messenger came to me from my Lord and said, 'whoever among your Ummah recites prayer (Salat) upon you, Allah will record for him ten good deeds, and erase from him ten evil deeds, and will raise for him ten degrees, and will return to him with something similar to it'." [Ahmed, Tirmizi. And the messenger is Gabriel according to Nisa'i and Tabarani] Recitation of Prayers upon the Prophet Allah, the Exalted, said, "Lo! Allah and His angels send their Salat (prayers) on the Prophet, O ye who believe! Send your Salat on him, and salute him with a worthy salutation." [Ahzab, verse 56]. " " 56 . The Merits & Virtues Some of the merits & virtues of reciting prayers (Salat) upon the Prophet: Allah's prayers (Salat) upon him who recites prayers upon the Prophet; forgiveness of sins; purification & growth of deeds; and raising of degrees & status. : : Abu Talhah El-Ansari said, "One morning the Messenger of Allah was in a cheerful mood and looked happy. They said, 'O Messenger of Allah, this morning you are in a cheerful mood and look happy.' He said, "Indeed, a messenger came to me from my Lord and said, 'whoever among your Ummah recites prayer (Salat) upon you, Allah will record for him ten good deeds, and erase from him ten evil deeds, and will raise for him ten degrees, and will return to him with something similar to it'." [Ahmed, Tirmizi. And the messenger is Gabriel according to Nisa'i and Tabarani]. : : " . . In addition, no one recites a prayer upon the Prophet without Allah and his angels send prayers upon the Prophet, as well as sending ten prayers upon him (the reciter). Abu Hurayrah (R.A.A.) narrated that the Prophet said, "Whoever recites one prayer upon me, Allah sends ten prayers upon him." [Muslim, Abu Da'ood, Nisa'i, Tirmizi, and Ibn Habban] : " " . Anas ibn Malik (R.A.A) narrated that the Prophet said, "Whoever recites one prayer (Salat) upon me, Allah will send ten prayers (Salat) upon him; and will be erased off him ten evil deeds; and will be raised for him ten degrees." [Ahmed, Nisa'i, and Ibn Habban]. : " " , . Abu Baradah ibn Niyar (R.A.A) said that the Prophet said, "Whoever, from my Ummah, recites, sincerely from his heart, a prayer (Salat) upon me, Allah sends ten prayers (Salat) upon him; and raises him, by it, ten degrees; and records for him, by it, ten good deeds; and erases off him ten evil deeds". [Nisa'i, Tabarani, and Bazzar. Ibn Katheer said: Trustworthy narrators]. : : " " . . In addition, recitation of prayers upon the Prophet is a cause of, acceptance of ones supplication by Allah, immunity from hypocrisy, immunity from Fire. Moreover, the reciter will be the most worthy of the Prophet in the hereafter, and will domicile with the martyrs in heaven. Ali ibn Abu Talib (R.A.A.) said, "Every supplication is veiled (not answered) until prayers are recited upon Mohammed & the family of Mohammed." [Tabarani: discontinued, with trustworthy narrators]. Et-Tirmizi reported that Saeed ibn El-Musayyeb narrated that Omer ibn El-Khattab (R.A.A.) said, "A supplication remains suspended between heaven and earth, and does not ascend any further until you recite prayer (Salat) upon your Prophet". : " ". : " ". Ibn Mas'ood (R.A.A.) said, 'I was praying while the Prophet, Abu Bakr, and Omer were together. After I finished praying, I sat down and started, my supplication, with praising Allah, then with reciting prayers upon the Prophet, and then I started asking Allah for myself. The Prophet said, "Ask you will be given. Ask you will be given." [Tirmizi, and said good & authentic]. " ", . According to Ibn Masood (R.A.A.), the Prophet said, "The most worthy of me in the hereafter is he who recites prayers upon me the most." [Tirmizi and said: good & unfamiliar; and Ibn Habban in his authentic collection]. : " ". : . Anas ibn Malik said that The Prophet said, "Whoever recites one prayer upon me, Allah sends ten prayers (Salat) upon him; and whoever recites ten prayers upon me, Allah sends hundred prayers upon him; and whoever recites hundred prayers upon me, Allah writes between his eyes immunity from hypocrisy and immunity from Fire, and domiciles him with the martyrs in the hereafter." [Tabarani]. : : " ". Exhortation to Indulge in Recitation of Prayers upon The Prophet Aus ibn Aus (R.A.A.) narrated that the Prophet said, "Friday is one of the best of your days. So, recite plenty of prayers (Salat) upon me, for your prayers will be presented (shown) to me." The Companions asked: O Messenger of Allah, how will our Salat be presented to you, after your body has dispersed into the earth. He said, "Allah has forbidden the earth to consume the bodies of the Prophets". [Abu Daood with authentic chain, Nisa'i, and Ibn Majah. El-Hakim: through Mas'ood El-Ansari (R.A.A), and said: of authentic chain]. : : " ". (: ) : " ". . : . Yunis ibn Khabbab narrated that Mujahid said the Prophet said, "You are presented to me by your names and marks, so excel your prayers (Salat) upon me." [Abdurrazzaq and En-Numairi: incompletely transmitted]. : . Asim ibn Abaidullah said: I heard Abdullah ibn Amir ibn Rabi'ah, narrating through his father, saying, 'I heard the Prophet preaching and saying "He who recites a prayer upon me the angels keep invoking prayers upon him as long as he keeps praying upon me, so let a servant of Allah makes as much of that or as little." [Ahmed, and Ibn Majah from Shu'bah]. : : : " ". . Et-Tufail ibn Ubayy ibn Ka'ab narrated that his father said: when two third of the night had passed, the Messenger of Allah would get up and say, "O people, remember Allah, remember Allah, the first blast of the Trumpet has come and will be followed with the second blast, death has come with all that it conceives, death has come with all that it conceives." Ubayy said, 'I said, O Messenger of Allah, I recite a lot of prayers (Salat) upon you, how much of my prayers should I make for you? He said. "Whatever you want." I said, 'A quarter?' He said, "Whatever you want, and if you increase it, it will be better for you". I said, 'Half?' He said, "Whatever you want, and if you increase it, it will be better for you." I said, 'two third?' He said, "Whatever you want, and if you increase it, it will be better for you." I said, 'Should I make my whole prayers for you?' He said, "Then, you will be relieved of your distress, and your sins will be forgiven". [Tirmizi, and said: good & authentic]. Imam Ahmed reported it as: ""Then, Allah will relieve you of what distresses you in this world of yours and in the hereafter." . : : " ". The Author of Et-Tarheeb and Et-Tarqeeb commented that "his (Ubayy's) saying 'I recite a lot of prayers, so how much of my prayers should I make for you?' Means: I do a lot of supplications, so how much should I make of my supplications prayers upon you?" However (I say): perhaps sheikh Abul-Mawahib Es-Shazili was more accurate when he said, "I saw the Prophet , so I asked him: O Messenger of Allah, what is the meaning of the words of Ka'ab ibn Ujrah 'how much of my prayers should I make for you?' The Prophet said, "To recite prayers upon me and present, as a gift, all the reward that you get thereon, to me, not to yourself". Warning from Neglecting Recitation of Prayers Upon The Prophet El-Tha'alibi noted, in his Quran Commentary, that recitation of prayers upon the Prophet, in all times, is one of the duties, which are as obligatory as Stressed Sunnahs (supererogation) that no one can afford to neglect, except by those who have no good in them. El-Hussein ibn Ali through his father (R.A.A.) reported that The Prophet said, "The miser is the one in whose presence I am mentioned, and he does not recite prayer (Salat) upon me". [Ahmed, Nisa'i, Ibn Habban, Hakim, and Tirmizi and said good]. : " ". . Jabir Ibn Abdullah (R.A.A.) narrated that, the Prophet had ascended the pulpit (platform). When he ascended the first a step, he said Amen. Then ascended the second and said Amen. Then ascended the third and said Amen. They (the Companions) asked: O Messenger of Allah, we heard you repeat Amen three times. He said, "When I ascended the first a step Gabriel came to me and said, 'distressed in misery is he, who attended Ramadan and (the month) passed by and he is not forgiven. So I said Amen. Then he said, 'distressed in misery is a servant who attended his parents, one of them or both, and they do not cause him to be admitted to Paradise. So, I said Amen. Then he said, 'distressed is a servant, in whose presence you are mentioned and he does not recite prayers upon you. So, I said Amen." [Bukhari: he also reported this Hadith through Abu Hurayrah as "Humiliated is a servant", and through Ka'ab Ibn Ujrah (R.A.A.) as, "Away with a servant" and, Hakim, who said authentic]. : : . : : . : . : . " .." ".." . Abu Hurayrah (R.A.A.) said that the Prophet said, "Humiliated is he, in whose presence I am mentioned and he does not recite prayers (Salat) upon me; and humiliated is he, who sees the month of Ramadan come and go, and he is not forgiven; and, humiliated is he, whose parents live to old age, with him, and they do not cause him to be granted admittance to Paradise." [Tirmizi and said: good unfamiliar]. It has also been reported through Jabir and Anas (R.A.A.). : : " " . . Jubarah ibn El-Mughlis, through his chain, narrated that Ibn Abbas said: the Prophet said, "He who forgets reciting prayers upon me, misses the path to Paradise." [Ibn Majah. And Ismail El-Qadi reported it, incompletely transmitted, from various sources, through to Abu Ja'afar Mohammed Ibn Ali El-Baqir, through his chain to his grandfather Hussein ibn Ali (R.A.A.). Also reported by Baihaqi through Abu Hurayrah]. El-Tabarani reported it, incompletely transmitted, through the narration of Mohammed Ibn El-Hanafiah as: "In whose presence I am mentioned and he misses reciting Prayers upon me, misses the path to Paradise". : : " () ". : " ". " ". Abu Hurayrah (R.A.A.) narrated that the Prophet said, "No people gather in an assembly, in which they do not remember Allah the Exalted, nor recite prayers upon their Prophet, without being afflicted with remorse. If Allah Wills, He punishes them, and if He Wills, he forgives them." : " ". The renowned scholar Ibn Hajar wrote, in his book Ez-Zawjir An Iqtraf El-Kaba'ir (Deterrents from Committing Grave Sins) 'Grave sin No. 60: neglecting recitation of prayers upon the Prophet on hearing his name mentioned.' The above quoted Hadith Traditions clearly call those who neglect reciting prayers upon the Prophet as misers and promise them humiliation, misery, distress and wretchedness. Ways of Making Prayers upon The Prophet Abu Mas'ood Uqba ibn Amr El-Ansari El-Badri (R.A.A) said: the Prophet came to us while we were in the assembly of Sa'ad ibn Ubadah (R.A.A.). So, Bashir ibn Sa'ad (R.A.A) asked him (the Prophet): Allah ordered us to make prayers upon you, how should we pray upon you? The Prophet paused until we wished we hadn't asked him, then he (the Prophet) said, "Say, O Allah send Your prayers upon Mohammed, and upon the family of (adherents of, people of) Mohammed, as you have sent Your prayers upon the family of (people of) Ibrahim, and bless Mohammed and the family of (adherents of, people of) Mohammed as you have blessed the family of (people of) Ibrahim; in the worlds, You are indeed Praiseworthy & Glorious." [Muslim, Malik, Ahmed, Abu Da'ood, Tirmizi, Nisa'i, Ibn Habban, and Behaqi thereabout]. : : " " . Allah rewards, for recitation of prayers upon the Prophet that is expressed in any reasonable form. It has been written in the Alousi Commentary of Quran "it has been narrated through numerous Companions of the Prophet, and their successors, that the words and texts of Prayers upon the Prophet are not restricted to the transmitted versions. Anyone who is endowed with good diction, and used his talents to express eloquently, articulately, and unequivocally, the high honor, nobility, and greatness of the Prophet, in a prayer upon him, can certainly do that. To this conclusion, they have quoted that Ibn Mas'ood said, "If you recite prayers upon the Prophet then make it good, as you do not know, perhaps that would be shown to him. They say, then teach us. He said: say, O Allah send Your prayers (Salat), Your mercy, and Your blessings upon the Master of the Messengers, the imam of the pious, and the seal of the Prophets, Mohammed, Your servant and Messenger: the imam of the good, the leader of the good and the Messenger of mercy. O Allah, resurrect him in the Praised Status that the ancients and the moderns (the first and the last) would wish if they had it. O Allah, send Your prayers upon Mohammed and upon the family of (adherents of) Mohammed, as You have sent Your prayers upon Ibrahim and upon the family of (people of) Ibrahim, You are indeed Praiseworthy and Glorious. O Allah, bless Mohammed and the family of (adherents of) Mohammed as you have blessed Ibrahim and the family of (people of) Ibrahim; You are indeed Praiseworthy and Glorious; and the greeting is as you have known". [Ibn Majah, with good chain; Abdurrazzaq, Abd Ibn Hammed, and Ibn Mardawaih]. : " : : ". Ibn Kathir wrote, in his commentary of Quran, the following Hadith, through the narration of Saeed ibn Mansour, and Yazeed ibn Haroun, and Zaid ibn El-habbab. The three of them narrated it through Nooh ibn Qais, who said that Salamah El-Kindi reported to me that Ali ibn Abu Talib (R.A.A.) used to teach the people this supplication, "O Allah, the Leveler of the leveled (earths), the Creator of the elevated (heavens, skies), and the Disposer of hearts to their natural disposition: the blessed and the wretched, send Your divinely majestic prayers, Your augmenting blessings, and the virtues of Your bounties, upon your servant and Messenger, Mohammed: the opener of what had been closed and the seal of what had gone before; the manifestor of the truth by the truth; and the refuter and destroyer of the surges of falsehood. As he has sturdily undertaken your Commands for Your obedience, prepared for Your pleasure without recoiling or weakening in determination; retainful of Your revelation, preserving Your covenant, resolved in fulfilling Your Commands, until he stroke light (knowledge) for a seeker. The bounties of Allah join the believers with His means. Through him, the hearts are guided after indulgence in seditions (allurements) and sins. He established the elucidating banners, the prominent tenets, and the evident ordinances of Islam. Verily, he is Your reliable trustworthy; the custodian of your Preserved Knowledge; Your witness in the day of judgment; Your Missionary of Grace; and Your Messenger of the Truth for mercy. O Allah, make him room generously in your Aden; and reward him with multitudes of Your good favors: wholesome not embittering, from the gains of Your untied rewards and graceful bestowal. O Allah, make his structures overcome the structures of others, and honor his abode with you and dwelling; and complete, to him, his light and reward him, from the time You raise him, by making him of acceptable testimony, of approved word, of decisive plan, of fair reasoning, and of compelling argument and proof." This is well known from the words of Ali ibn Abu Talib. It has been commented upon by Abul-Hussein Ahmed ibn Faris El-Luqhawi. Ibn Qutaiba, also, commented upon it in 'The Obscure (Unfamiliar) Hadith': Salamah El-Kindi's narration through Ali ibn Abu Talib (R.A.A.) is discontinued, and the rest of the narrators are authentic. [Tabarani, and Ibn Abu Shaiba]. , , : : " : ". . The versions of prayers upon the Prophet differ in characteristics and merits. And, the real prayer upon the Prophet is Allah, the Exalted; we can only ask Allah, the Exalted, to send his prayers upon his Prophet, due to our inability to comprehend the essence of the prayers upon him , or to realize his superior status and excellence before Allah. Abul-Yaman ibn Asakir quoted, and favored, the following comment of some renowned scholars: When Allah, the Exalted, commanded us to recite prayers upon his Prophet , we could not understand the virtues and merits of these prayers, and could not realize the divine intent in that. Therefore, we submit to Allah, the Most-High & Exalted, by saying, O Allah, You send Your prayers upon Your Messenger, because You know better of what is worthy of him, and of what You have intended for him, . Thus, recitation of prayers upon the Prophet is one of the best and most blessed and virtuous deeds that promotes nearer to Allah, in this world and in the hereafter, and the most advantageous in the attainment of what is good. Sidi El-Arabi ibn Es-Sa'ih said that the virtues and merits of reciting prayers upon the Prophet is inestimable, and can not be attained or comprehended, except through the divine assignment that is called for by the expanse of his sublime prestige. If not, then how would such a base and humble servant (like us) be prayed upon by his Lord, Almighty, and His Angels, without the expanse of the sublime prestige of the Prophet . Hailalah (La ilaha illa Allah) " " Allah, the Exalted, said: (Allah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (also bear witness to this); (He always) maintains His creation in justice. None has the right to be worshipped but Him, the Almighty, the All-Wise). Verse 18 Al Imran. Abu Hurayrah (R.A.A.) said that I asked: O Messenger of Allah! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection? The Messenger of Allah said, "O Abu Hurayrah! I have thought that none will ask me about it before you as I know your eagerness to (learn) the Hadith. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from (the bottom of) his heart or himself La ilaha illa Allah (There is no God but Allah). [Bukhari] The Virtues & Merits of "La Ilaha Illa Allah " " " Sidi El-Arabi ibn Es-Sa'ih said, in his book El-Bughia: 'La Ilaha Illa Allah' (no God but Allah) is the most honorable (word for) remembrance of Allah (dhikr), and every virtue attributable to remembrance, on its entirety, belongs to it. The Qur'anic verses that encourage its recitation in remembrance of Allah are a lot. Allah, the Exalted, said: "Allah bears witness that there is no God but He, and the angels and those having knowledge (also bear witness to this); (He always) maintains His creation in justice; there is no God but He, the Almighty, the All-Wise). Verse 18 Al Imran. He also said: (Allah! There is no God but He, the Ever Living, the One Who sustains and protects all that exists). Verse 2, Al Imran. And, He said, "Know, therefore, that there is no God but Allah" verse 19, Mohammed. ( ) ( ) ( ). 'La ilaha illa Allah' is the emblem of Islam and the grand cornerstone of the religion. Ibn `Omar (R.A.A.) narrated that the Messenger of Allah said, "I have been ordered (by Allah) to fight against the people till they testify that La ilaha ill Allah wa anna Muhammad-ar-Rasul Allah (there is no God but Allah and that Mohammed is the Messenger of Allah), and offer the prayers perfectly, and give Zakat. So, if they perform all that, then they save their lives and properties from me except for Islamic Laws, and then their reckoning (accounts) will be with Allah." [Bukhari, Muslim, and Ahmed] : " ". . "La ilaha illa Allah " is the Fortress of Allah, Key to Paradise, and Immunity from Punishment In the Qudsi Hadith, Ali ibn Abu Talib said that the Prophet said, "Allah the Exalted says: La ilaha illa Allah is My fortress, whoever enters My fortress is save from My punishment". [Musnad El-Shihab, Abu Na'im]. : :" " . And, Othman ibn Affan (R.A.A.) narrated that Omer ibn El-khattab (R.A.A.) said that the Prophet said, "I do know a word that no servant (of Allah) says it truthfully from his heart except that Allah immunes him from the Fire: La ilaha illa Allah". [Ibn Habban]. : : " : ", . And, Abdullah ibn Amr ibn El-As said that the Prophet said, "Allah will select a man from my nation (Ummah) before the creatures on the Day of Judgment and will spread out for him ninety nine registers (of his deeds), each register will stretch out as far as the eye can see. Allah will say: Do you deny any of this? Have My custodian scribes been unjust to you? The man will say: no my Lord! Allah will say: Do you have any excuse? The man will say: No my Lord! Allah will say: But yes, for you have with us a good deed; and on this day, you will suffer from no injustice. Then a card will be taken out on which is inscribed 'I bear witness that there is no god but Allah and I bear witness that Mohammed is His servant and His Messenger'. Allah will say: Bring your scale! The man will say: O my Lord, what is this card compared to these registers? Allah will say: You will not be treated unjustly. The Prophet said: Then the registers will be placed on one side of the scales and the card on the other. The registers will (weigh light and thus) fly and the card will weigh heavy, as nothing is heavy with the name of Allah". [Tirmidhi, Ibn Habban, Behaqi, and El-Hakim who said: authentic on Muslim stipulation]. " , , " : . Abu Dhar (R.A.A.) said: I came to the Prophet while he was wearing white clothes and sleeping. Then I went back to him again after he had got up from his a sleep. He said, "Nobody says: La ilaha illa Allah (there is no God but Allah,), then dies while believing in that, except that he will enter Paradise". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft". I asked: Even if he had committed adultery and theft. He said, "Even if he had committed adultery and theft, In spite of Abu Dhar's dislikeness". [Bukhari]. : " " . Mu'adh ibn Jabal (R.A.A.) said that the Prophet said, "The keys of Paradise is the testimony: 'La ilaha illa Allah' (no God but Allah)". [Ahmed]. : " " . Ibn Abbas (R.A.A.) said that the Messenger of Allah said, "Prompt your dying ones to repeat the testimony: 'There is no God but Allah'. As, whoever says it on his death will be entitled admittance to paradise. They (the Companions) asked: O Messenger of Allah, what if one says it in a state of health. He said, "(will be even) more entitled, (will be even) more entitled." Then he said, "By He, in whose hand is my soul, if the heavens and the earths with what are there in them, between them, and underneath them, are brought and placed on one hand of the scale, and the testimony 'La ilaha illa Allah' (No God but Allah) is placed on the other hand, it will outweigh them". [Tabarani]. : " " . Abu Moosa narrated his father as saying: I came to the Prophet in a group of my people. So, he said to us, "Have glad tiding, and spread the glad tiding to those who are behind you that: he who sincerely bears witness that there is no God but Allah (La ilaha illa Allah) enters Paradise". So, we went out happily giving glad tiding to people. Omer ibn El-Khattab met us, took us back to the Prophet , and said: O Messenger of Allah, then people will rely (on this). The Prophet kept silent (made no comment)". [Ahmed, and Tabarani. Authentic chain]. : : " " : ! . . 'La Ilaha Illa Allah' is the Greatest Reason for Forgiveness of Sins and Intercession of the Prophet Abu Hurayrah (R.A.A.) said that I asked: O Messenger of Allah! Who will be the luckiest person who will gain your intercession on the Day of Resurrection? The Messenger of Allah said, "O Abu Hurayrah! I have thought that none will ask me about it before you, as I know your eagerness to (learn) the Hadith. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from (the bottom of) his heart or himself La ilaha illa Allah (there is no God but Allah). [Bukhari]. " : " : " . Anas (R.A.A.) said that the Prophet said, "No servant (of Allah) says 'La ilaha illa Allah' (No God but Allah), in an hour in a day eor night, except that the bad deeds in his Register are erased, until he settles down with a similar amount of good deeds". [Abu Ya'la El-Tamimi]. : " " . ' La Ilaha Illa Allah ' is the Best Word for Remembrance and No Veil between It and Allah Jabir (R.A.A.) said: I heard the Prophet said, "The best remembrance (of Allah) is La ilaha illa Allah (there is no God but Allah); and the best supplication is El-Hamdu Lillah (Praise be to Allah)". [Tirmidhi and said good, and El-Hakim and said authentic chain]. : : " " : , . Abdullah ibn Omer said that the Prophet said, "Glorification of Allah (saying: Subhan Allah) is half the Balance, and the Praise (of Allah) fills it, and 'La ilaha illa Allah' (no God but Allah) has no veil between it and Allah until it reaches Him'. [Tirmidhi]. : " " . Talhah ibn Ubaidullah narrated that the Prophet said, "The best supplication is the supplication of the day of Arafat, and the best that I have said and the Prophets before me is 'La ilaha illa Allah wahdahu la sharika lahu' (there is no God but Allah the one & only Who has no associates)'. [Malik]. : " " . The Virtues & Merits of Recitation of 'La Ilaha Illa Allah' and Encouragement to Perseverance Thereon Abu Hurayrah (R.A.A.) said that the Prophet said, "increase recitation of the testimony: 'La ilaha illa Allah' (no God but Allah) before it is intervened between you and it (the witness)'. [Abu Ya'la, with authentic narrators]. : " " . Ya'la ibn Shaddad said that my father Shaddad ibn Aus told me, and Ubada ibn El-Samit was present confirming his words, that: We were sitting with the Prophet when he asked, "Is there a foreigner amongst you?" He Meant the People of the Book. We said: No. So he ordered the door closed and said, "Raise your hands and say 'la ilaha illa Allah' (no God but Allah). So, we raised our hands for an hour. He then put down his hands and said, "El-Hamdu Lillah (Praise be to Allah); O Allah! You have sent me with this word, commanded me with it, and promised me Paradise for it; You never keep back Your Promise". Then he said, "Have the glad tiding; Allah has forgiven you". [El-Hakim, Ahmed, Tabarani, and Ibn Habban]. : " " . Abu Saeed El-Khudari (R.A.A.) narrated that the Prophet said, "Moosa (Moses), peace be upon him, said: O Lord! Teach me something that I remember You with, and pray to (call) You with. He (the Lord) said: O Moosa! Say 'La ilaha illa Allah' (no God but Allah). Moosa said, O Lord! All Your servants say that. He (the Lord) said: Say La ilaha illa Allah. Moosa said: There is no God but You my Lord, but I want something You favor me with. He (the Lord) said: O Moosa! If the seven heavens and their inhabitants, except Me, and the seven earths are (put) on one hand (of the scale), and La ilaha illa Allah is (put) on the other hand, La ilaha illa Allah will outweigh them all". [Nisa'i, Ibn Habban, and El-Hakim who said: of authentic chain]. : " " . Um Hani' bint Abu Talib (R.A.A.) said: I said O Prophet of Allah! I became old and feeble woman. So, guide me to a deed. He said, "Magnify Allah a hundred times, and praise Allah a hundred times, and glorify Allah a hundred times. This is better for you than a hundred accepted camels (in Allah's sake), and better than a hundred horses, saddled & reined, in the cause of Allah, and better than a hundred manumitted slaves (as a devotion to Allah) accepted (by Allah); and, saying 'la ilaha illa Allah' does not leave a sin, and no deed resembles it". [Tabarani]. , : " " . Abud-Darda'a narrated that the prophet said, "No servant (of Allah) says 'la ilaha illa Allah' a hundred times, except that Allah resurrects him, in the Day of Resurrection, with a face like a moon in a full moon night. And, no deed is raised, on that day, for anyone better than his, except for someone who says similar to his or more". [Tabarani]. : " " . Ibn Omer said that the Prophet said, "The people of la ilaha illa Allah feel no desolation in their graves or in their resurrection, and as if I see the people of la ilaha illa Allah dusting off their heads and saying praise be to Allah who took away the grief from us". [Tabarani, Abu Ya'la, and Behaqi]. : " " . Abu Hurayrah (R.A.A.) said that the Prophet said, "Renew your faith. They asked: O Messenger of Allah! How we renew our faith? He said: increase saying 'la ilaha illa Allah' (no God but Allah)". [El-Hakim, and said authentic chain]. : " : " . Time of the Wirds 1. Morning Wird The Optional time of the morning Wird starts after dawn prayer and continues up to high forenoon. Forenoon extends up to midday (Ed-Durrah El-Kharidah). The Necessary time extends from high forenoon until sunset; and the making-up for the morning Wird is beyond that. 2. Evening Wird The Optional time for the evening Wird starts after Asr (afternoon) prayer and extends up to the Isha (night) prayer. The Necessary time is between Isha prayer and dawn break; the making-up for the evening Wird is beyond that. If a person performed his Wird after dawn but before he prayed the Fajr (Dawn) prayer; or after the appointed time of Asr prayer was due but before he prayed the Asr prayer, and whether this has happened intentionally or due to forgetfulness or ignorance, he must redo the Wird during its appointed time, and must make-up for it if the appointed time lapsed. This is because he advanced the Wird before its prescribed time. Sidi El-Arabi ibn El-Saih said, This is what has been transmitted from the Sheikh. It is a consensus amongst his Companions; and what the author of El-Jeish El-Kabeer wrote to the contrary was a distractedness, may Allah bless him, from the a special order of our tariqa, therefore it shouldnt be considered, even though that might be the practice in some other Sufi orders (Bughia pp.330). If a person misses his Wird, he must make up for it. The vow makes the Wird obligatory. It is also mandatory to make-up for the Wazifa if missed even once in a lifetime. Sidi El-Arabi ibn El-Saih said in Bughia, No doubt, in the beginning, the Wazifa was not as emphasized as the Wird, but it had been confirmed during the life of the Sheikh. Consequently the author of Jawahir El-Maani amended his own copy and added a clear a statement that it is imperative to make-up for the Wazifa, similar to the Wird. Therefore any a statement suggesting that the making-up for a missed Wazifa is not obligatory should be disregarded because it contrary to the settled practice of the Sheikh and his Companions". Advancing the Wird 1. Morning Wird It is unconditionally permissible to advance the morning Wird during the night, with or without a reason. The time for advancing the Wird starts after the Isha Prayer and a lapse of time enough to recite five sub-parts of Qur'an (i.e. 1:30 hours or there about). If dawn breaks before the Wird is over complete it and redo it after Dawn Prayers (a must). Imam En-Natheefi said, "This is true for those who can ascertain the dawn break like the residents of the urban areas. However, in the rural areas where dawn is not readily ascertainable people should advance the Wird only if they are undoubtedly certain that there is enough time before dawn for the Wird (Ed-Durrah El-Kharidah p.2, pp.14) 2. Evening Wird First: advancing it at Daytime It is NOT permissible to advance the evening Wird during daytime, with or without excuse, whether before the time of Asr prayer or after the time but before the performance of Asr prayer. This is an authentic and continuously recurrent practice of the Sheikh. Second: Advancing it at Night It is permissible to advance the evening Wird at night under two condition: (1) A valid excuse is expected to occur during the optional time of the Wird; (2) its advancing takes place after the advancing of the morning Wird, for order, as it is invalid, with the presence of the excuse, to advance the evening Wird except after advancing the morning Wird. It has been narrated in Jowahir El-Ma'ani that the Sheikh said that night acts of worship multiply five hundred manifolds over daytime deeds. Remedy of Deficiency in Wird If a person forgetfully exceeds the limit in some or all of the pillars of the Wird, he should, after finishing his Wird or Wazifa, remedy that deficiency by reciting Istighfar Wird version 100 times , with intent to remedy. If a person is in doubt as to whether he exceeds or falls short of the limit, he should build on certainty (the lower number) and complete the Wird, then remedy his doubt by reciting Istighfar 100 times, after finishing his Wird or Wazifa. If a person, forgetfully, reverses the order of the pillars e.g. recites prayers upon the Prophet before the Istighfar he shall cancel what he reverses (prayers upon the Prophet in this case), redo the pillars in order, and then make Istighfar one hundred times with intent to remedy that deficiency, after finishing his Wird or Wazifa. If a person is in doubt, or forgetfulness occurs to him during the remedy, he should not repeat the remedy to avoid getting in circle. The remedy is for the individual who performs alone. In a group, the imam bears the deficiencies, similar to congregational prayers. Intentional increase, decrease, or reversal of the pillars invalidates the dhikr, and it is misconduct. Late Arrival in Wazifa If a person arrives late in Wazifa, he performs with the group what he attends, and then completes what he misses after the group finishes recitation: that is to say, he starts the Wazifa from the beginning until the point where he catches up with the group. All the actions of the late-arriver are making-up, because they are all words not actions. Menstruation, Illness and the Wird It is authentically narrated from the Sheikh that the menstruous woman, and the patient, are free to perform or not to perform the Wird. It is alright if they did it, otherwise there is nothing against them, and no making-up is required of them afterwards. The choice here is for the patient who cannot perform the Wird properly with all its conditions and counts without great difficulty. And the choice of the menstruating woman is analogous to her reading of Quran. Dust Ablution and the Wird If a person performs dust ablution for a prescribed prayer, he must also perform another dust ablution for the Wird, otherwise the Wird will invalidates. This is because the Wird became obligatory by the vow, and it is not permissible to do two obligatory acts of worship with one dust ablution. Accordingly, he must redo all the Wirds that he has done with dust ablutions of prescribed prayers. Prayers during the Wird If a prayer starts while a person is performing his Wird or Wazifa, he stops, prays with the group, and then immediately after the prayer is over and before he utters any word resumes his Wird, building on what he has performed before the prayer, instead of starting it all over. This is analogous to starting of a prayer while one performs Tawaf (circumambulating the Ka'aba) as stated in Ed-Durrah El-Kharidah. The author of El-Ifadah, May Allah blesses him, said, "This is a continuously recurrent tradition from the Sheikh and unanimously agreed upon between his Companions, thus, it is neither rejectable nor questionable". Merits of Remembrance of Allah (Dhikr) Allah, the Exalted, said: " Therefore remember Me , I will remember you, and be grateful to Me and never be ungrateful to Me (or reject Me not) ". Verse 152 El-Baqarah. " " 152, . Allah, the Exalted, said: "Those who believed, and whose hearts find rest in the remembrance of Allah, verily, in the remembrance of Allah do hearts find rest". Verse 28 El-Ra'ad. " " 28. Allah, the Exalted, said: "Verily, the Muslims [those who submit to Allh in Islam] men and women, the believers men and women, the men and the women who are obedient [to Allh], the men and women who are truthful [in their speech and deeds], the men and the women who are patient [in performing all the duties which Allah has ordered and in abstaining from all that Allh has forbidden], the men and the women who are humble [before their Lord Allah], the men and the women who give Sadaqt [i.e. Zakt and alms], the men and the women who observe Saum [fast], the men and the women who guard their chastity [from illegal sexual acts] and the men and the women who remember Allah much, Allah has prepared for them forgiveness and a great reward". Verse 35 El-Ahzab. " " 35 . Seidah A'isha (R.A.A.) said that The Prophet remembered Allah the Exalted at all times. : . . Abdullah ibn Busr (R.A.A.) said that a man came and requested The Prophet : O Messenger of Allah! The Islamic edicts appear to be too much, so tell me something, which I should hold fast. He answered: Let thy tongue remain moist with remembrance of Allah. (Tirmidhi and said: Good; and Hakim, and said: authentic chain). : " ". , . Mu'az ibn Jabal (R.A.A.) said that the last words I heard from the Prophet were, when I asked him: which deeds are most favored by Allah, he said: "To die and your tongue is moist with remembrance of Allah." [Tabarani and others], and El-Bazzar reported it, with good chain, as follows: Tell me of the best deeds that are most favored by Allah (bring nearer to Allah)". : : " " " ". Abu Hurayrahh (R.A.A.) narrated that The Prophet on his way to Makkah, passed by a mountain called Jamadan, so he (the Prophet) said, "Continue walking (marching), this is Jamadan, the Mufarridun have taken lead (over the rest)". The Companions asked: who are the Mufarridun? He (The Prophet) answered, "The men who remember Allah much and the women who remember Allah much". [Muslim]. And, Imam Ahmed reported the Hadith as follows: " the Companions asked: who are the Mufarridun? He said (the Prophet) those who debilitate (wear-out) in the remembrance of Allah." And, Tirmidhi reported it as follows: " who are the Mufarridun? He said (the Prophet) those who infatuate with remembrance of Allah; remembrance puts off their burdens, so that they will come light-footed (agile) in the hereafter." : . . "... : ". "... ". Abu Saeed El-Khudari narrated that the Prophet said, "indulge in (do as much of) remembrance of Allah until they say (he is) mad." [Ahmed, Ibn Habban and El-Hakim who said: authentic chain]. : " " . All these Hadith Traditions urge for infatuation and indulgence in the remembrance of Allah. Ma'adh ibn Jabal (R.A.A.) narrated that a man asked the Prophet : which of the mujahideen (strivers) is greater in reward? He said, "Who remembers Allah the most". He, then, asked: which of the fasting ones is greater in reward? He replied, "Who remembers Allah the most". Then he mentioned the prayers, the zakat, the pilgrimage (hajj), and alms (charity); all that and the Prophet replies, "Who remembers Allah the most". So, Abu Bakr El-Siddiq (R.A.A.) said to Omer (R.A.A.): O Aba Hafs, those who remember Allah the most have gone with all that is good. The prophet commented, "Indeed!" [Tabarani, Ibn El-Mubarak, Ibn Abidduniya] Ahmed also reported it, but started with "Which Jihad is of greater reward". : " " : : " " : " - - " : ! : "". " ". . Abu Darda'a (R.A.A.) narrated that The Prophet said, "May I tell you what is the best of your deeds, which is the purest in the estimation of your King, the deed which is the highest and noblest among your deeds, and is better for you than spending the gold and silver, and is better for you than encountering your enemies and cut off their necks and they cut off yours (i.e. you meet them in jihad)". The Companions said: O Messenger of Allah do tell us. The Prophet said, "It is the remembrance of Allah, the Most High". (Reported by Tirmidhi and El-Hakim and said: authentic; and by Ahmed with a good chain). And, imam Malik added in his Muwata'a "Ziad ibn Abi Ziad, and Abu Abdurrahman Mu'adh ibn Jabal, both narrated: "no deed is done by the son of Adam more calculated to save him from punishment of Allah than remembrance of Allah". : : " " : " ". . " ". Mu`âdh bin Jabal (R.A.A.) narrated that, the Messenger of Allah said, "The son of Adam does nothing more calculated to rescue (save) him from punishment of Allah than remembrance of Allah." They said: "O messenger of Allah is it greater than jihad in the cause of Allah?" He replied: "It is indeed more than jihad in the cause of Allah, except that you strike with your sword until it breaks, then you strike with it until it breaks. He repeated it three times." Ibn Omer said: I said to Abu Zarr, O Uncle advise me. He said, 'you asked me as I had asked the Messenger of Allah. He replied, "If you perform two rak'ats for the Duha (forenoon) prayer, you will not be recorded amongst the neglectful (heedless); and if you perform four rak'ats, will become amongst the worshippers; and if you perform eight rak'ats, no sin will befall you; and if you perform twelve rak'ats, a home will be built for you in the Paradise. And, there is no day, night, or hour, except that Allah has a grace that He favors with whomever He Wills of His servants. And, He has not favored a servant with something like to inspire him His remembrance"'. [Tabarani, through Abiddarda'a with authentic chain]. : " " . And, Omer ibn El-Khattab said that the Prophet said,"Allah, the Exalted, says: Whoever is so engaged in remembrance of Me as not to ask Me (for anything), I give him what is better than what I give those who ask". [Bukhari] : : . . Encouragement to Indulgence in Remembrance of Allah, and its Merits Abû Hurayrah (R.A.A.) narrated that the Prophet said, "Allâh, the Exalted, says: I am as My servant thinks of Me, and I am with him when he remembers Me. If he remembers Me in himself, I remember him in Myself; and if he remembers Me in a company, I remember him in a company better than they; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to me, I go a distance of two arm-lengths nearer to him; and if he comes to Me walking, I go to him running". [Bukhari, and Ahmed thereabout though Anas with authentic chain]. : " ". , . In this Hadith, there is permission to perform remembrance of Allah a quiet or in loud voice, and permission to assemble for it. And, Anas (R.A.A.) narrated that the Prophet said, "Pasture if you pass by the lawns of Paradise. They asked: what are the lawns of Paradise? He said, the circles of remembrance (of Allah)". [Tirmidhi: said good, and Ahmed, Behaqi, and Ibn Shaheen] : " " , . And, Jabir ibn Abdullah (R.A.A.) said that the Prophet came out to us and said, "O people, Allah has missions of angels that come and stop by the assemblies of remembrance (of Allah) on earth, so pasture in the lawns of Paradise. They asked: and where are the lawns of paradise? He replied: the assemblies of remembrance, so walk, morning and evening, in remembrance of Allah, and remind Him yourselves. Whoever wants to know his status before Allah let him see how is the status of Allah within himself. As, Allah puts up his servant before Him where his servant puts Him within himself". [El-Hakim and said: authentic chain]. : " " : . And imam Muslim Reported through the chain of Shu'ba, who said I heard Aba Ishaq narrating El-Aghar ibn Muslim saying: I bear witness that Abu Hurayrah and Abu Saeed El-Khudari both born witness that The Prophet said: "No People gather for remembrance of Allah without being surrounded by the angels, covered by mercy, serenity descends upon them, and Allah mentions them among those who are with Him." : " . Abu Hurayrah (R.A.A.) narrated that the Messenger of Allah said, "Allâh has some angels who frequent streets and pathways seeking people who are engaged in the remembrance of Allah. When they find such a group of people remembering Allah, the angels call (out) one another: 'Come to the object of your search'. The Prophet said: The angels flock around these people, enveloping them with their wings stretching to the lowest Heaven. Then their Lord asks of the angels, even though He knows better than they: What are My servants saying? The Prophet said that the angels would say: They glorify You, declare Your Greatness and praise and exalt You! Allah would say: Have they seen Me? Then the angels would say: Truly they have not seen You. Allah would say: What if they had seen Me? The Prophet said that the angels would say: Had they really seen You, they would have worshipped You more fervently, would have praised and exalted You intensely, and would have glorified You even more! Allah would say: What do they want of me? The angels would say: They desire Paradise. Allah would say: Have they seen Paradise? The angels would say: No, my Lord, they have never seen it. Allah would say: What if they had seen it? The Prophet said: The angels would exclaim, 'Had they really seen Paradise, their desire would have been more intense and they would have sought it more earnestly!' Allah would say: What is it they wished to be delivered from? The angels would say: From the Fire. Allah would say: And have they seen it? The angels would say: No, O my Lord, they have not seen it. Allah would say: What if they had seen it? The angels would say: Had they seen it, they would flee from it and fear it more. Allah would say: Bear witness that I have forgiven them. The Prophet said that one of the angels would say: Among those assembled, there is one who is not one of them; he came for some other need. Allah would say: Even so, they are each other's companions and their companions shall not suffer. [Bukhari; and Muslim thereabout] : : : : : : : : : : : : : : : : : : : : : : : ! : : : : : : : : : : : : : : : . : : . : : : ". . Omer (R.A.A.) narrated that the Prophet sent an expedition towards Najd that had gained a lot and promptly returned. So, a man, of those who stayed behind, said: we have not seen an expedition of a faster return and better gain than this expedition. The Prophet said, "shall I indicate to you the people who are of a better gain and faster return? They are the people who attend the fajr (dawn) prayer, then sit down remembering Allah (performing dhikr) until sunrise. These are the ones who are of a faster return and better gain". [Tirmidhi]. : . . And in this meaning Ibn Abi Shaiba reported in his Musnad: Ubada ibn El-Samit said: to be amongst people who perform remembrance of Allah after Dawn prayers until sunrise, I like more than being on the mounts of horses performing jihad in the cause of Allah until sunrise. And, to be amongst people who perform remembrance of Allah, after Asr prayers until sunset, I like more than being on the mounts of horses performing jihad in the cause of Allah until sunset. : : . Um Anass said to the Prophet: Advise me O Messenger of Allah. The Prophet said to her: "Migrate from (desert) sins, as it is the best migration, and preserve the prescribed duties, as it is the best jihad; and do remembrance of Allah as much as you can, as you will not approach Allah by something more liked by Him than abundance in His remembrance". [Tabarani]. : " " . Warning from Neglecting Remembrance of Allah Abu Musa (R.A.A.) narrated that the Prophet said, "The example of the one who remembers his Lord (compared) to the one who does not remember his Lord, is like that of a living creature to a dead one". [Agreed upon]. : . . Abu Hurayrah (R.A.A.) narrated that the Prophet said, "He who sits on a seat and does not remember Allah, incurs loss and suffers displeasure of Allah; and he who stands in a posture and does not remember Allah, incurs loss and suffers displeasure of Allah; and he who reposes on his side and does not remember Allah, incurs loss and sustains displeasure of Allah." [Tabarani, Nisa'i, Abu Da'ood, and Ibn Habban]. : " " , . Abu Hurayrah (R.A.A.) said that the Prophet said: "No group of people sit in an assembly and disperse without remembrance of Allah, except that they leave it like a dead donkey, and that assembly will be (a source of) sorrow for them in the hereafter." [Ahmed, Abu Da'ood: authentic]. : " " . So, the Pledge for continuous remembrance of Allah is the habit of the righteous ones; and the fulfillment of vows & pledges is part of Sunnah (the Prophet's teachings and tradition): Omer ibn El-Khattab (R.A.A.) said: O Messenger of Allah, I have vowed, during the Period of Ignorance, to retreat, for a night, in the holy mosque. The Prophet said, "Fulfill your vow". [Bukhari and Muslim]. : : " ". . The Essence of Tariqa By Sheikh/ Mohammed El-Hafiz El-Masry The Prophet said, The men of learning are heirs of the Prophets and, the Prophets did not leave behind a Dinar or Derhim (wealth) for inheritance, but they did leave knowledge as an inheritance. So whoever acquires it (knowledge), he acquires a full share in abundance. . No doubt that part of the knowledge the Prophets passed on as inheritance is the knowledge of ridding the soul and inner self of layers of darkness, purifying it from the turbidity of the matter, and guiding it to the spiritual world, to the abstractness of the higher kingdom of Allah, until the soul becomes so pure that no matter can have an effect on it; but rather its purity refines the thick; and its secret revives the lifeless when it flows into it. The Lord aids the soul with His divine light and illuminates its vision and powers so that it sees, hears, settles, moves, knows, takes, and lets under the divine guardianship of Allah the Exalted. There, Allah chooses the soul, purifies it, loves it, and draws it closer to Him. That is the special lovingness and sublime proximity! Those heirs are doctors and healers of souls and inner selves; Allah has taught them the disease and the remedy. And it is one of the many graces of Allah to this Mohammedan Ummah that no time is short of them till the hereafter: it is authentically reported that the Prophet said, "Some of my followers will remain victorious (on the right path) till Allah's order (Last Day) comes". " " We are commanded to purify, tame, and refine ourselves. Allah, the Exalted said, By the soul, and the proportion and order given to it; and its enlightenment as to its wrong and its right. Truly he succeeds that purifies it; and he fails that corrupts it", chapter 91, verses 6-10. " ". And the Prophet has drawn our attention to the benefits of good companionship and its favorable effect on self-purification: he told us the story of the repentant man who killed hundred persons and consulted a man of learning who advised him to go to such and such land, where there are people who worship Allah. He asked him to join them in worshipping of Allah, and never return to his homeland because it is an evil land. He started off his journey; and died on half way. A dispute arose between the angels of mercy and the angels of torment: the angels of mercy said that he has come as a penitent turning his heart towards Allah; the angels of torment said that he had never done a good deed. So the distance was measured; he was found closer to the land of worshippers. Therefore 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. As regard the other, he might set your clothes afire, or at least you will find bad smell from him". :" , , , . ". Companionships are degrees, the highest of which is the companionship of soul to soul, as they blend in the worlds of purity and holiness: they meet in their way to Allah, love each other for the sake of Allah, by the spirit of Allah, and in the cause of Allah and His obedience. This is the spirit and essence of the Prophets Sunnah; it is the pathway to Allah the Exalted, which all the rightly guided people of Allah have concurred to. It is the way that all the sophists have embraced, without exception, regardless of the differences in their walk: as some of them are fast, and others are slow; some are overwhelmed by the Beauty and others by the Majesty; and yet others by both. Different states that originate from the same source and drive: the journey to Allah and fleeing to Him from all the other; the endeavor towards perfection of servitude to His Majesty, and towards fulfillment of the divine rights of His Lordship. This is a summary of the essence of every tariqa in the walk to Allah, the Exalted, including the Tidjaniyah tariqa. 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 it to indulge in the darkness of disobedience, away from Allah and the righteous ones. He should cure himself by accompanying the truthful and rightly guided men. Among those, undoubtedly the most deserved to follow are the healers of souls, the chosen ones whom Allah has qualified and bestowed them with that kind of knowledge, out of mere favor. Those who do not believe in patrons of Allah and in the special endowments and miracles that Allah 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 a lot of Hadith traditions and literature confirming that. However, the words here are for the one whom Allah has opened his heart to know the truth, and intended to get emancipated from the prison of the matter to polishing the mirror of his heart and opening the blacked-out eye of his soul. Such a person needs only to be truthful in following any of those doctors that he may chooses, as all the tariqas of the people of Allah are guiding to His Majesty. Example to this is such that whoever enters through one of the many doors of the holy mosque in Makkah, he enters into the 'Presence' of His Majesty, Allah the Exalted. The companionship of these doctors has been tested: there were many dissolute selves became calm and righteous, and many stray souls 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 Tidjaniyah tariqa has the highest standing amongst all, and every sophist way of education is included in it. It is well-known to those who know the ways of the people of Allah that some of them educate by seclusion, others educate without, some others educate through performance of dhikr in secret, and yet others educate through loud performance, and some people attain through recitation of prayers upon the Prophet. Likewise, 'promotion' could be by a glance, or an aim, or a Name, or ecstatic attraction, etc. Thus, every dhikr or particularity that is known in other tariqas does perfectly exist in this tariqa. In it gather all the good traits of other tariqas; and it does stand alone with what is specially endowed to its adherents. Allah said, "That is the bounty of Allah; which He gives unto whom He will. Allah is of infinite bounty", chapter 62, verse 4 ." " . [37:181 - 183]
http://www.grandzawiyah.com/english/e-index.htm
- Homepage
- Intro
- Qur'an
- Hadith
- Tasawwuf 1
- Tasawwuf 2
- Tasawwuf 3
- Fikh
- Human Rights
- Sayings
- Tariqa
- Salaat
- Biography
- Dua'a
- Qasiida
- Quatations
- Development
- General doc
- Info-Contact
- Gallery
Banner COM