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Anatomy of Sufism
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Anatomy of Sufism
15 Feb, 19:29
Assalamualaikum beloved brethren.
Please do include me in your prayers.
Thank you..
Please do include me in your prayers.
Thank you..
Anatomy of Sufism
13 Feb, 22:03
The night starts from Isha to Fajr, so you can spread the 100 Rak‘ats (reciting Surah Al-Fatiha and Surah Ikhlas 10 times in each Rak‘at) throughout the night.
In another narration yes. You can even perform two Raka’at and recite Surah Ikhlas 500 each.
You can as well perform 10 raka'a and in each raka'a recite fatiha one and suratul iklass 100.
Allah knows best..
Do include us in your prayers.
Thank you..
In another narration yes. You can even perform two Raka’at and recite Surah Ikhlas 500 each.
You can as well perform 10 raka'a and in each raka'a recite fatiha one and suratul iklass 100.
Allah knows best..
Do include us in your prayers.
Thank you..
Anatomy of Sufism
11 Feb, 16:26
An Open Letter to Saydi Ibrahim Dahiru Bauchi
By: Umar hamza
Date: February 11, 2025
Your Eminence, Saydi Ibrahim Dahiru Bauchi,
Dear sir.
I pen this letter to you with deep concern for the situation that has been unfolding within our educational institutions across Nigeria, particularly affecting the students affiliated with the Tijania movement. Your esteemed position not only as a religious leader but also as a beacon of peace and justice provides a unique platform to address this pressing issue.
In recent times, there have been disturbing reports of discrimination, harassment, and outright abuse directed at Tijania students in various universities and polytechnics. These students, who are simply exercising their right to practice their faith through Tijania activities, have faced restrictions, mockery, and in some cases, violent confrontations.
Such actions are not only a violation of their fundamental human rights but also a stark deviation from the principles of tolerance and coexistence that Nigeria’s diverse society should uphold.
The right to freedom of religion, enshrined in Nigeria's constitution under Section 38, guarantees every individual the freedom to practice their religion or belief, both in private and in public.
This includes the right to engage in religious activities within the educational environment, provided they do not disrupt the academic process or infringe upon the rights of others. However, the reality for Tijania students in Nigerian tertiary institutions often starkly contrasts with these legal protections.
We urge you to leverage your influence to advocate for clear, non-discriminatory policies that respect all religious practices within educational settings.
Sir, your voice is not just influential; it is instrumental in shaping a society that values diversity and respects individual freedoms. By addressing these issues head-on, you can help ensure that Nigerian universities and polytechnics become bastions of inclusivity and intellectual freedom rather than arenas of conflict and suppression.
We look forward to your leadership in this matter, hopeful that your intervention will pave the way for a more tolerant and equitable educational landscape in Nigeria.
With respect and anticipation,
[Hamza Umar]
[Anatomy of Sufism/08102628658]
[11-02-2025]
By: Umar hamza
Date: February 11, 2025
Your Eminence, Saydi Ibrahim Dahiru Bauchi,
Dear sir.
I pen this letter to you with deep concern for the situation that has been unfolding within our educational institutions across Nigeria, particularly affecting the students affiliated with the Tijania movement. Your esteemed position not only as a religious leader but also as a beacon of peace and justice provides a unique platform to address this pressing issue.
In recent times, there have been disturbing reports of discrimination, harassment, and outright abuse directed at Tijania students in various universities and polytechnics. These students, who are simply exercising their right to practice their faith through Tijania activities, have faced restrictions, mockery, and in some cases, violent confrontations.
Such actions are not only a violation of their fundamental human rights but also a stark deviation from the principles of tolerance and coexistence that Nigeria’s diverse society should uphold.
The right to freedom of religion, enshrined in Nigeria's constitution under Section 38, guarantees every individual the freedom to practice their religion or belief, both in private and in public.
This includes the right to engage in religious activities within the educational environment, provided they do not disrupt the academic process or infringe upon the rights of others. However, the reality for Tijania students in Nigerian tertiary institutions often starkly contrasts with these legal protections.
We urge you to leverage your influence to advocate for clear, non-discriminatory policies that respect all religious practices within educational settings.
Sir, your voice is not just influential; it is instrumental in shaping a society that values diversity and respects individual freedoms. By addressing these issues head-on, you can help ensure that Nigerian universities and polytechnics become bastions of inclusivity and intellectual freedom rather than arenas of conflict and suppression.
We look forward to your leadership in this matter, hopeful that your intervention will pave the way for a more tolerant and equitable educational landscape in Nigeria.
With respect and anticipation,
[Hamza Umar]
[Anatomy of Sufism/08102628658]
[11-02-2025]
Anatomy of Sufism
10 Feb, 19:52
An open letter To His Eminence Khalifa Muhammadu Sanusi II,
The Grand khalifa of Tijaniyya in Nigeria,
The Emir of Kano,
Kano State, Nigeria.
Addressing the Negligence and Discrimination Against the Tijaniyya Community in Nigeria.
By: Hamza Umar
Dear Khalifa Muhammadu Sanusi II,
I write to you with a heavy heart and a sense of urgency on behalf of the Tijaniyya community in Nigeria, which has faced neglect and discrimination that undermines the very essence of our national unity and religious freedom.
The Plight of the Tijaniyya Community:
The Tijaniyya Sufi order, known for its profound spiritual contributions and peaceful practices, has been increasingly marginalized in various aspects of Nigerian life, particularly in education and social integration.
Neglect in Educational Opportunities: Tijaniyya students often encounter barriers to higher education, including discriminatory practices in admission policies, scholarship allocations, and campus religious freedoms, particularly in institutions where the concept of "indigeneity" plays a role.
Social Discrimination: There is a palpable sense of exclusion where Tijaniyya followers are sometimes sidelined in community activities, political representation, and even in the workplace, fostering an environment of distrust and division.
Cultural and Religious Intolerance: The rich cultural and spiritual practices of the Tijaniyya are sometimes met with misunderstanding and prejudice, leading to an atmosphere where these practices are not celebrated but rather suppressed.
A Call to Action:
Your leadership is pivotal in catalyzing change and fostering an environment of inclusivity, respect, and equality. Here are specific actions we earnestly request:
Platform for Unity:
We call upon you to spearhead the creation of a national platform or council that specifically addresses the integration, including the Tijaniyya, into the mainstream socio-political fabric of Nigeria.
The platform could facilitate dialogue, promote understanding, and work towards communal harmony.
Educational Programs and Opportunities:
Advocate for the establishment of educational programs that highlight the contributions of Tijaniyya to Nigerian culture and religion.
This should include:
Scholarships: Designated scholarships for Tijaniyya students to ensure equal educational opportunities, recognizing their academic merit and spiritual commitment.
Inclusive Policies: Push for policy reforms in universities and polytechnics to eliminate discriminatory practices and to ensure that religious practices like the Wazifa are respected.
Community Outreach and Leadership:
Encourage community leaders, both religious and secular, to actively engage with Tijaniyya communities, promoting their inclusion in local governance, community projects, and leadership roles. This outreach can help dismantle stereotypes and foster mutual respect.
Cultural Celebrations and Education:
Support initiatives that celebrate Tijaniyya cultural and religious events publicly, educating the wider community about the beauty and depth of Tijaniyya practices, thereby fostering a culture of tolerance and appreciation.
Conclusion:
The time for action is now. Under your guidance, we can transform the narrative from one of neglect and discrimination to one of unity, opportunity, and shared prosperity. We believe that with your influence, Nigeria can become a beacon of religious freedom and cultural diversity, where every citizen, regardless of their spiritual path, feels valued and included.
We respectfully urge you to take these matters to heart, to leverage your position to mend the social fabric, and to ensure that the Tijaniyya community is no longer sidelined but rather celebrated as an integral part of our nation's rich tapestry.
With profound respect and anticipation for your leadership,
[Hamza Umar]
08102628658
Mon, Feb 10
The Grand khalifa of Tijaniyya in Nigeria,
The Emir of Kano,
Kano State, Nigeria.
Addressing the Negligence and Discrimination Against the Tijaniyya Community in Nigeria.
By: Hamza Umar
Dear Khalifa Muhammadu Sanusi II,
I write to you with a heavy heart and a sense of urgency on behalf of the Tijaniyya community in Nigeria, which has faced neglect and discrimination that undermines the very essence of our national unity and religious freedom.
The Plight of the Tijaniyya Community:
The Tijaniyya Sufi order, known for its profound spiritual contributions and peaceful practices, has been increasingly marginalized in various aspects of Nigerian life, particularly in education and social integration.
Neglect in Educational Opportunities: Tijaniyya students often encounter barriers to higher education, including discriminatory practices in admission policies, scholarship allocations, and campus religious freedoms, particularly in institutions where the concept of "indigeneity" plays a role.
Social Discrimination: There is a palpable sense of exclusion where Tijaniyya followers are sometimes sidelined in community activities, political representation, and even in the workplace, fostering an environment of distrust and division.
Cultural and Religious Intolerance: The rich cultural and spiritual practices of the Tijaniyya are sometimes met with misunderstanding and prejudice, leading to an atmosphere where these practices are not celebrated but rather suppressed.
A Call to Action:
Your leadership is pivotal in catalyzing change and fostering an environment of inclusivity, respect, and equality. Here are specific actions we earnestly request:
Platform for Unity:
We call upon you to spearhead the creation of a national platform or council that specifically addresses the integration, including the Tijaniyya, into the mainstream socio-political fabric of Nigeria.
The platform could facilitate dialogue, promote understanding, and work towards communal harmony.
Educational Programs and Opportunities:
Advocate for the establishment of educational programs that highlight the contributions of Tijaniyya to Nigerian culture and religion.
This should include:
Scholarships: Designated scholarships for Tijaniyya students to ensure equal educational opportunities, recognizing their academic merit and spiritual commitment.
Inclusive Policies: Push for policy reforms in universities and polytechnics to eliminate discriminatory practices and to ensure that religious practices like the Wazifa are respected.
Community Outreach and Leadership:
Encourage community leaders, both religious and secular, to actively engage with Tijaniyya communities, promoting their inclusion in local governance, community projects, and leadership roles. This outreach can help dismantle stereotypes and foster mutual respect.
Cultural Celebrations and Education:
Support initiatives that celebrate Tijaniyya cultural and religious events publicly, educating the wider community about the beauty and depth of Tijaniyya practices, thereby fostering a culture of tolerance and appreciation.
Conclusion:
The time for action is now. Under your guidance, we can transform the narrative from one of neglect and discrimination to one of unity, opportunity, and shared prosperity. We believe that with your influence, Nigeria can become a beacon of religious freedom and cultural diversity, where every citizen, regardless of their spiritual path, feels valued and included.
We respectfully urge you to take these matters to heart, to leverage your position to mend the social fabric, and to ensure that the Tijaniyya community is no longer sidelined but rather celebrated as an integral part of our nation's rich tapestry.
With profound respect and anticipation for your leadership,
[Hamza Umar]
08102628658
Mon, Feb 10
Anatomy of Sufism
10 Feb, 09:47
Challenges to Religious Freedom: The Case of Tijaniyya Students in Nigerian Universities.
By: Hamza Umar
Abstract:
This article examines the experiences of students adhering to the Tijaniyya Sufi order in Nigerian universities, where they encounter significant barriers to practicing their litanies, particularly in performing the Wazifa.
It discusses the implications of these denials on students' rights to freedom of religion, potential threats to their academic tenure, and the broader context of religious pluralism in Nigerian higher education.
The analysis is framed within the principles of human rights, focusing on freedom of religion as guaranteed by the Nigerian Constitution and international human rights standards.
__
Introduction:
The right to practice one's religion freely is fundamental, yet in some Nigerian universities, this right appears to be contested, particularly for Tijaniyya students. The practice of Wazifa, a central devotional act for Tijaniyya followers, has become a focal point of contention, leading to not only the denial of religious exercise but also threats to students' academic standing. This paper aims to delve into these issues, exploring the implications for religious freedom, educational policy, and student rights.
Background on Tijaniyya and Wazifa:
The Tijaniyya is one of the largest Sufi orders in Nigeria, known for its emphasis on spiritual purification through practices like the Wazifa, a daily recitation of specific prayers. The Wazifa is not merely a religious exercise; it is an integral part of the spiritual and communal identity of the Tijaniyya followers, fostering unity and devotion.
Religious Freedom in Nigeria:
Nigeria's 1999 Constitution under Section 38 explicitly guarantees the freedom to practice any religion.
This constitutional right is supposed to extend to educational institutions, where students should be able to perform their religious obligations without hindrance. However, in practice, this is not always the case, particularly for minority or less understood religious practices within the Muslim community.
The Muslim Students Society of Nigeria (MSSN), while aimed at fostering Islamic unity, has in some instances been accused of marginalizing other sects' practices, including those of the Tijaniyya. The Salafi sect hide under the umbrella of MSSN to carryout their evil act.
A while back, the Icsa/Ramat mosque in ABU Zaria was shut down for two sessions due to the practice of wazifa. Similarly, during the recitation of wazifa at Danfodio mosque, several brothers were injured after the local ameer rallied his thugs to attack us. Although ABU security arrived at the scene, justice was not served.
This has led to situations where Tijaniyya students feel their religious rights are not equally defended or facilitated.
Threats of Withdrawal: There have been reports where Tijaniyya students were threatened with academic repercussions, including the potential withdrawal of their admission, for insisting on practicing Wazifa publicly or in designated religious spaces.
Human Rights Perspective: The denial of the right to practice Wazifa can be seen as a violation of the freedom of religion as outlined by the Universal Declaration of Human Rights and the African Charter on Human and Peoples' Rights.
Educational Environment: Universities are meant to be environments of learning and tolerance, where diversity, including religious diversity, should be celebrated and protected.
Conclusion:
The struggle of Tijaniyya students in Nigerian universities to perform Wazifa underscores a broader issue of religious freedom within educational settings. Ensuring that all students can practice their religion without fear of academic or social repercussions is not only a legal obligation but also essential for fostering an inclusive, tolerant educational environment. This case highlights the need for ongoing dialogue, policy revision, and advocacy to uphold the constitutional and human rights of every student in Nigeria's diverse educational landscape.
By: Hamza Umar
Abstract:
This article examines the experiences of students adhering to the Tijaniyya Sufi order in Nigerian universities, where they encounter significant barriers to practicing their litanies, particularly in performing the Wazifa.
It discusses the implications of these denials on students' rights to freedom of religion, potential threats to their academic tenure, and the broader context of religious pluralism in Nigerian higher education.
The analysis is framed within the principles of human rights, focusing on freedom of religion as guaranteed by the Nigerian Constitution and international human rights standards.
__
Introduction:
The right to practice one's religion freely is fundamental, yet in some Nigerian universities, this right appears to be contested, particularly for Tijaniyya students. The practice of Wazifa, a central devotional act for Tijaniyya followers, has become a focal point of contention, leading to not only the denial of religious exercise but also threats to students' academic standing. This paper aims to delve into these issues, exploring the implications for religious freedom, educational policy, and student rights.
Background on Tijaniyya and Wazifa:
The Tijaniyya is one of the largest Sufi orders in Nigeria, known for its emphasis on spiritual purification through practices like the Wazifa, a daily recitation of specific prayers. The Wazifa is not merely a religious exercise; it is an integral part of the spiritual and communal identity of the Tijaniyya followers, fostering unity and devotion.
Religious Freedom in Nigeria:
Nigeria's 1999 Constitution under Section 38 explicitly guarantees the freedom to practice any religion.
This constitutional right is supposed to extend to educational institutions, where students should be able to perform their religious obligations without hindrance. However, in practice, this is not always the case, particularly for minority or less understood religious practices within the Muslim community.
The Muslim Students Society of Nigeria (MSSN), while aimed at fostering Islamic unity, has in some instances been accused of marginalizing other sects' practices, including those of the Tijaniyya. The Salafi sect hide under the umbrella of MSSN to carryout their evil act.
A while back, the Icsa/Ramat mosque in ABU Zaria was shut down for two sessions due to the practice of wazifa. Similarly, during the recitation of wazifa at Danfodio mosque, several brothers were injured after the local ameer rallied his thugs to attack us. Although ABU security arrived at the scene, justice was not served.
This has led to situations where Tijaniyya students feel their religious rights are not equally defended or facilitated.
Threats of Withdrawal: There have been reports where Tijaniyya students were threatened with academic repercussions, including the potential withdrawal of their admission, for insisting on practicing Wazifa publicly or in designated religious spaces.
Human Rights Perspective: The denial of the right to practice Wazifa can be seen as a violation of the freedom of religion as outlined by the Universal Declaration of Human Rights and the African Charter on Human and Peoples' Rights.
Educational Environment: Universities are meant to be environments of learning and tolerance, where diversity, including religious diversity, should be celebrated and protected.
Conclusion:
The struggle of Tijaniyya students in Nigerian universities to perform Wazifa underscores a broader issue of religious freedom within educational settings. Ensuring that all students can practice their religion without fear of academic or social repercussions is not only a legal obligation but also essential for fostering an inclusive, tolerant educational environment. This case highlights the need for ongoing dialogue, policy revision, and advocacy to uphold the constitutional and human rights of every student in Nigeria's diverse educational landscape.
Anatomy of Sufism
10 Feb, 09:47
I urge the leaders of the Tijaniyya community to please investigate this matter.
Anatomy of Sufism
10 Feb, 07:10
Start your day with recitation of Qur'an and salat al-fatih, is therapeutic...
Anatomy of Sufism
07 Feb, 19:58
"HUJJAT Al-BALAGHA"
(The Conclusive Argument) by Shaykhal-Islam Ibrahim Niasse (r) on "Bid'a"
By: Muhammad Abdullahi Al-Tijani Al-Ibrahimi
Via: Anatomy Of Sufism TV
___
In The Name of Allah, The Most Gracious, The Most Merciful All praise and thanks belongs to Allah, The Lord of all the worlds.
The Most Gracious, The Most Merciful. The Master of theDay of Judgment. You Alone do we worship and from You Alonedo we seek help. The One Who said,
“Who is more excellent inspeech than he who invites to Allah?” (41:33).
May the peace and blessings of Allah be upon the Messenger of Allah, our master Muhammad ﷺ, who said, “Allah will cause to flourish whosoever hears my words and carries them out and makes others aware of them and he also said, “Convey from me even if it’s a single word.” and he also said, “Surely, Allahwill strengthen this Deen by a corrupt man.”
May the peace and blessings of Allah also be upon his Family,Companions and those who follow them until the Day ofJudgment. After this:
The ‘Ulama have divided “innovation” (Bid’a) into the same five(5) categories of all Shari’a rulings, namely:
1.)Obligatory(Wajib);
2.)Recommended (Mandub);
3.)Permissible (Ja’iz);
4.)Disliked (Makruh);
5.)Prohibited (Haram).
Whatsoever aids and assists a person in doing righteousness, leads to goodness,conveys the message of Prophet Muhammad ﷺ, and causes the Sacred Law to be established, falls under the category of “obligatory” (Wajib)
That which leads to goodness(Wasilat ila Khayrat) is classified as recommended” (Mandub).
That which is not injurious or detrimental to the Deen is called“permissible” (Ja’iz). That which causes the death or cessationof the Sunnah is classified as “disliked” (Makruh). All that leadsto misguidance and corruption is labeled “forbidden” (Haram).
All of these newly invented things which exist in our presenttime which may not be called “obligatory” (Wajib), can mostassuredly be classified as “recommended” (Mandub).
The‘Ulama have considered the publication of the Holy Quran, Hadith collections, Islamic books, and setting up schools tospread knowledge as “obligatory” and “recommended”.
These new technologies such as tape recordings, loudspeakers,microphones, radios and everything else which is a device orinstrument to be used to assist in helping the Deen (fall underthese two categories of Wajib and Mandub).
Do you not see that the number of pilgrims to Mecca increases each year all praise
belongs to Allah, and how will this great number of people beable to pray behind one Imam without the use of loudspeakers,
which is an innovation in the Sacred Masjid? Anything which isa means to obedience (and goodness) must be deemed as
obedience (and goodness).
What about these big ships, cars, airplanes, telephones andother means of transportation and communication which arehelping the Muslims in their Deen? All actions are judged according to intention. A Believer looks for the best way.
The‘Ulama have been entrusted to make things easy and to bebearers of glad tidings, as the Prophet ﷺ said, “Makethings easy for the people, and do not make it difficult for them,and make them cheerful with glad tidings and do not repulsethem.” (Sahih Bukhari).
The Ummah of Muhammad ﷺ cannot all be in agreement with misguidance and error! May
Allah guide us to that which He is pleased with and loves. By His Benevolence, may He heal our hearts from their sickness.
____
Use these links to join our social media:
WhatsApp TV Link: https://wa.me/message/QOZMZY3QFXSKA1
Instagram Link: https://www.instagram.com/anatomy_of_sufism_?igsh=bmE2Z2dxYXR6MTE2
Telegram channel: https://t.me/Anatomyof
Twitter link:https://twitter.com/AnatomyOfSufism?s=09
(The Conclusive Argument) by Shaykhal-Islam Ibrahim Niasse (r) on "Bid'a"
By: Muhammad Abdullahi Al-Tijani Al-Ibrahimi
Via: Anatomy Of Sufism TV
___
In The Name of Allah, The Most Gracious, The Most Merciful All praise and thanks belongs to Allah, The Lord of all the worlds.
The Most Gracious, The Most Merciful. The Master of theDay of Judgment. You Alone do we worship and from You Alonedo we seek help. The One Who said,
“Who is more excellent inspeech than he who invites to Allah?” (41:33).
May the peace and blessings of Allah be upon the Messenger of Allah, our master Muhammad ﷺ, who said, “Allah will cause to flourish whosoever hears my words and carries them out and makes others aware of them and he also said, “Convey from me even if it’s a single word.” and he also said, “Surely, Allahwill strengthen this Deen by a corrupt man.”
May the peace and blessings of Allah also be upon his Family,Companions and those who follow them until the Day ofJudgment. After this:
The ‘Ulama have divided “innovation” (Bid’a) into the same five(5) categories of all Shari’a rulings, namely:
1.)Obligatory(Wajib);
2.)Recommended (Mandub);
3.)Permissible (Ja’iz);
4.)Disliked (Makruh);
5.)Prohibited (Haram).
Whatsoever aids and assists a person in doing righteousness, leads to goodness,conveys the message of Prophet Muhammad ﷺ, and causes the Sacred Law to be established, falls under the category of “obligatory” (Wajib)
That which leads to goodness(Wasilat ila Khayrat) is classified as recommended” (Mandub).
That which is not injurious or detrimental to the Deen is called“permissible” (Ja’iz). That which causes the death or cessationof the Sunnah is classified as “disliked” (Makruh). All that leadsto misguidance and corruption is labeled “forbidden” (Haram).
All of these newly invented things which exist in our presenttime which may not be called “obligatory” (Wajib), can mostassuredly be classified as “recommended” (Mandub).
The‘Ulama have considered the publication of the Holy Quran, Hadith collections, Islamic books, and setting up schools tospread knowledge as “obligatory” and “recommended”.
These new technologies such as tape recordings, loudspeakers,microphones, radios and everything else which is a device orinstrument to be used to assist in helping the Deen (fall underthese two categories of Wajib and Mandub).
Do you not see that the number of pilgrims to Mecca increases each year all praise
belongs to Allah, and how will this great number of people beable to pray behind one Imam without the use of loudspeakers,
which is an innovation in the Sacred Masjid? Anything which isa means to obedience (and goodness) must be deemed as
obedience (and goodness).
What about these big ships, cars, airplanes, telephones andother means of transportation and communication which arehelping the Muslims in their Deen? All actions are judged according to intention. A Believer looks for the best way.
The‘Ulama have been entrusted to make things easy and to bebearers of glad tidings, as the Prophet ﷺ said, “Makethings easy for the people, and do not make it difficult for them,and make them cheerful with glad tidings and do not repulsethem.” (Sahih Bukhari).
The Ummah of Muhammad ﷺ cannot all be in agreement with misguidance and error! May
Allah guide us to that which He is pleased with and loves. By His Benevolence, may He heal our hearts from their sickness.
____
Use these links to join our social media:
WhatsApp TV Link: https://wa.me/message/QOZMZY3QFXSKA1
Instagram Link: https://www.instagram.com/anatomy_of_sufism_?igsh=bmE2Z2dxYXR6MTE2
Telegram channel: https://t.me/Anatomyof
Twitter link:https://twitter.com/AnatomyOfSufism?s=09
Anatomy of Sufism
06 Feb, 20:52
It's Friday night!
Recite abundance SALATI FATIH, as Hadiya to best of Mankind, sayyiduna Muhammad ﷺ, who came as mercy to all mankind ﷺ.
Whoever engage in doing it, will be successful in this world and next world.
Recite abundance SALATI FATIH, as Hadiya to best of Mankind, sayyiduna Muhammad ﷺ, who came as mercy to all mankind ﷺ.
Whoever engage in doing it, will be successful in this world and next world.
Anatomy of Sufism
27 Jan, 20:50
Shaykh Al-islam hajj Ibrahim Niasseal-Kawlakhi’s Naylul-Mafāz (Travelogue)
•My Journey to Lagos.
Via: Anatomy of Sufism TV
___
طرنا إلى لغوس نتلوا الذكرا
سبحان من أنزله من أسرى
1. We boarded flight to Lagos chanting Dhikr (Supplication), to Allah Who brought (His prophet) from a nocturnal journey–
_
بعبدـه لـيـلا مـن الحـرام
للمسجد الأقصى بـلا مـنام
2. His servant (Prophet Muhammad ﷺ) on a night from (a journey originating from) the sacred mosque (kaabah) to the mosque of al-Aqsā
____
وانشرحت نفسى متى لـقيـت
عبد المجيد وصفا لى اـوقت
3. I always feel comfortable whenever I meet Abdul-Majīd who sacrifices his time for me
___
أهل أغى غى هم حقـيقيـونا
بقوا مكرمّين محبوبـيـنـا
4. People of Agege (Lagos, Nigeria) are really ideal; they remained honoured and beloved to us
_____
وجدت صالح لغـوس غـاب آب له الخير متـى مـا آب
5. I met the absence of Shaykh Sālih in Lagos, may the goodies of Allah extend to him whenever he returns
__
حلّقـت فوق زاريا وقـلـت
وددت لو أنى بهـا قـد قلت
6. I passed through Zaria and I wished I could briefly stayed with them
__
كبيرهم حبيبنا يـهـوذا
قد قاز من كان له تـلمـيذا
7. I remembered their leader Shaykh Yahudha our friend, fortune is indeed for whoever studied under him.
___
ثالثة البلدان وهى كـشنه
مقرّ جعفر بها سنـه سـنـه
8. The third of the town (en route) is Katsina – a place of Shaykh Ja‘far, the place of an illuminating light
___
إلياس قد بلغ لى من كشنه بيعة
من قد أوقظوا من السّـنه
9. Shaykh Ilyās also met me in Katsina, paid homage of a person whose mind is illuminated with light
____
فهم أحبّتى وهم أنصارى
بقوا مدى الدّهر بفيض جارى
10. They are my friends and helpers: they ever remained in the flowing Faydah (glad tidings of Allah)
_
Use these links to join our social media:
WhatsApp TV Link: https://wa.me/message/QOZMZY3QFXSKA1
Instagram Link: https://www.instagram.com/anatomy_of_sufism_?igsh=bmE2Z2dxYXR6MTE2
Telegram channel: https://t.me/Anatomyof
Twitter link:https://twitter.com/AnatomyOfSufism?s=09
•My Journey to Lagos.
Via: Anatomy of Sufism TV
___
طرنا إلى لغوس نتلوا الذكرا
سبحان من أنزله من أسرى
1. We boarded flight to Lagos chanting Dhikr (Supplication), to Allah Who brought (His prophet) from a nocturnal journey–
_
بعبدـه لـيـلا مـن الحـرام
للمسجد الأقصى بـلا مـنام
2. His servant (Prophet Muhammad ﷺ) on a night from (a journey originating from) the sacred mosque (kaabah) to the mosque of al-Aqsā
____
وانشرحت نفسى متى لـقيـت
عبد المجيد وصفا لى اـوقت
3. I always feel comfortable whenever I meet Abdul-Majīd who sacrifices his time for me
___
أهل أغى غى هم حقـيقيـونا
بقوا مكرمّين محبوبـيـنـا
4. People of Agege (Lagos, Nigeria) are really ideal; they remained honoured and beloved to us
_____
وجدت صالح لغـوس غـاب آب له الخير متـى مـا آب
5. I met the absence of Shaykh Sālih in Lagos, may the goodies of Allah extend to him whenever he returns
__
حلّقـت فوق زاريا وقـلـت
وددت لو أنى بهـا قـد قلت
6. I passed through Zaria and I wished I could briefly stayed with them
__
كبيرهم حبيبنا يـهـوذا
قد قاز من كان له تـلمـيذا
7. I remembered their leader Shaykh Yahudha our friend, fortune is indeed for whoever studied under him.
___
ثالثة البلدان وهى كـشنه
مقرّ جعفر بها سنـه سـنـه
8. The third of the town (en route) is Katsina – a place of Shaykh Ja‘far, the place of an illuminating light
___
إلياس قد بلغ لى من كشنه بيعة
من قد أوقظوا من السّـنه
9. Shaykh Ilyās also met me in Katsina, paid homage of a person whose mind is illuminated with light
____
فهم أحبّتى وهم أنصارى
بقوا مدى الدّهر بفيض جارى
10. They are my friends and helpers: they ever remained in the flowing Faydah (glad tidings of Allah)
_
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Anatomy of Sufism
27 Jan, 20:50
*The Ahmadan outpouring on the Muhammadan Birth*.
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E-Book now Available on the Fayda Digital App: Download Link*
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_*Available for Android (Playstore) & iPhone (App Store)
Anatomy of Sufism
26 Jan, 21:53
Nawafil for Isra'il wal mi'raj (Night of ascension)
By: Anatomy of Sufism TV
1.
The Nawafil of 27th Night of Rajab (Isra'il wal mi'raj)
One prays twelve rak'ahs on the night of the twenty-seventh of Rajab after the Isha prayer, one can recite any surah we wishes.
After finishing, one says:
1. Subhan Allah, Alhamdulillah, La ilaha illa Allah, Allahu Akbar" 100 times
2. Astaghfirullah" 100 times.
3. Sends blessings upon the Prophet (peace be upon him) with the phrase "Sallallahu 'alayhi wa sallam" 1000 times.
Then, one glorifies and praises Allah the Exalted, asks for all his needs, then prostrates and seals it with the supplication by the status of the Messenger of Allah (peace be upon him).
____
2.
Nawafil on the day of Isra'il wal mi'raj
On the twenty-seventh of Rajab, after Fajr until noon, he remembers Allah a lot and prays according to his capacity until the time of Dhuhr. He mentions Allah Almighty much. When it's time for Dhuhr, he sends blessings upon the Prophet (peace be upon him) in unlimited numbers, then he prays four rak'ahs. In each rak'ah, after the opening supplication (Al-Fatiha), he recites Surah Al-Mu'awwidhatayn once, Surah Al-Qadr three times, and Surah Al-Ikhlas 250 times. Then he engages in supplication until the time for Asr, following the practice of the Messenger of Allah (peace be upon him) as reported by Ibn Abbas (may Allah be pleased with them both).
Pray for us......
By: Anatomy of Sufism TV
1.
The Nawafil of 27th Night of Rajab (Isra'il wal mi'raj)
One prays twelve rak'ahs on the night of the twenty-seventh of Rajab after the Isha prayer, one can recite any surah we wishes.
After finishing, one says:
1. Subhan Allah, Alhamdulillah, La ilaha illa Allah, Allahu Akbar" 100 times
2. Astaghfirullah" 100 times.
3. Sends blessings upon the Prophet (peace be upon him) with the phrase "Sallallahu 'alayhi wa sallam" 1000 times.
Then, one glorifies and praises Allah the Exalted, asks for all his needs, then prostrates and seals it with the supplication by the status of the Messenger of Allah (peace be upon him).
____
2.
Nawafil on the day of Isra'il wal mi'raj
On the twenty-seventh of Rajab, after Fajr until noon, he remembers Allah a lot and prays according to his capacity until the time of Dhuhr. He mentions Allah Almighty much. When it's time for Dhuhr, he sends blessings upon the Prophet (peace be upon him) in unlimited numbers, then he prays four rak'ahs. In each rak'ah, after the opening supplication (Al-Fatiha), he recites Surah Al-Mu'awwidhatayn once, Surah Al-Qadr three times, and Surah Al-Ikhlas 250 times. Then he engages in supplication until the time for Asr, following the practice of the Messenger of Allah (peace be upon him) as reported by Ibn Abbas (may Allah be pleased with them both).
Pray for us......
Anatomy of Sufism
26 Jan, 20:57
This video and explanation confirm the NIGHT JOURNEY OF THE PROPHET MUHAMMAD (saw)
The Isra'il wal mi'raj
The Isra'il wal mi'raj
Anatomy of Sufism
26 Jan, 20:56
Tonight, There are so many prescribed Nawafil and adhkar recommended by the Scholars. Do your best and make a lots of Dua. Increase your Salat al Fatih. May Allah bless us with all the blessings in his month and increase the love of Rasool'Allah in our hearts and draw us nearer to him.
____
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____
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Anatomy of Sufism
26 Jan, 20:56
If the verse was like,
فكان قاب قوسين
“So the distance between them was like a measure of two bows” then the place they met would have been identified but with the أو أدنى ( Or closer), it negates the place since none knows how closer they got.
Surah An-Najm mentioned everything. During that Night, Rasool'Allah صلى الله عليه وسلم saw Allah without a veil. The people of the truth, Knows the form in which Rasool'Allah صلى الله عليه وسلم Saw Allah.
Someone may ask, but Allah said,
لا تدركه الابصار وهو يدرك الابصار.
“Eyes (Vision) does not comprehends Him, and He comprehends all vision (eyes).”
That's true and May he Exalted and Glorified.
We have two types of eyes. The eyes in your head and the eyes in your heart. The eyes in the head sees what's open whiles the eyes of the Heart sees what is hidden. But if the heart of the Heart goes blind, the eyes of the head also goes blind.
For example, sometimes when you take a walk you hit your legs on a stone unknowingly. Your eyes are wide open but why did you hit your legs on stone? It's the eyes of the Heart that didn't see.
The eyes of the head do not see Allah and will never see Allah. It is the heart that sees Allah . Allah said,
لا تعمى الابصار ولاكن تعمى القلوب التي في الصدور.
“For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts (chest).
Ibn Abbas said, "I saw my Lord with the eye of my heart ".
When Prophet Musah May the Peace and blessings of Allah be upon him and Our Beloved صلى الله عليه وسلم was asked, " O Musah How did you hear the words of Allah"?
He said, “It seems I heard from ten thousand tongues, with ten thousand languages, with Ten thousand voices at the same time and is like I hear with all the parts of my body, he replied.”
But during the Night Journey, Our beloved Prophet Muhammad صلى الله عليه وسلم saw his Lord One on One and he heard him clearly as they drew nigh to each other.
Allah said;
ما كذب الفؤاد ما رأى
“The heart was did not lie about what he saw.”
أفتمارونه على ما يرى
“Wait, do you then dispute with him as to what he saw?”
ولقد راه نزلة أخرى
“And certainly he saw him in another descent.”
Here, some narration said he saw Allah five times as Nabi Musa advised him to go-to Allah to reduce the Salah from 50 to 5.
Shaykh Ibrahim Niasse said,
رأى ربه حقا بعين وصورة ،
وكل سوى هذا وراء وراء.
“Truly, he saw his Lord with his eyes and form, any other narration beyond this is untrue.”
That Night, Allah gave Rasool'Allah صلى الله عليه وسلم so many bounties which He disclosed to nobody unlike the other Prophets and Messengers. Allah said,
فأوحى إلى عبده ما أوحى
“And He revealed to His servant (Nabi Muhammad) what He revealed.”
What Allah revealed to him remains unknown except between the two of them. Baye Niasse said,
فأنت حبيب الله جل جلاله
وأولاك ما أولاك دون مشارك
“You are most beloved to Allah the most glorified; He gave you what He gave you without sharing it with anyone.”
Allah gave Rasool'Allah صلى الله عليه knowledge in 32,500 lines (Sentences). It is said that the Qur'an was written in a line (from East to west) and other narrations also mentioned Six lines. 500 of these knowledge is to be shared among all the common folks while 2,000 knowledge is for the most elite and the 30,000 remains between Allah and Rasool'Allah صلى الله عليه وسلم.
After that, He returned before the Fajr Salah with the revelations that the Lost people rejected. Shaykh Ibrahim Niasse said,
ثم وافى قبل الصباح إمامي،
بحديث أباه أهل الضلال.
كذبوا والعتيق سمي صديقا،
بتصديقه لخير الرجال.
“Then my Leader returned before the dawn (Prayer) with the revelations that the strayed people rejected.
They rejected him and called him a liar while Abu Bakr (al-Ateeq) was called ‘ The Truthful (al-Siddiq)’ for believing in the Best of Men صلى الله عليه وسلم”.
فكان قاب قوسين
“So the distance between them was like a measure of two bows” then the place they met would have been identified but with the أو أدنى ( Or closer), it negates the place since none knows how closer they got.
Surah An-Najm mentioned everything. During that Night, Rasool'Allah صلى الله عليه وسلم saw Allah without a veil. The people of the truth, Knows the form in which Rasool'Allah صلى الله عليه وسلم Saw Allah.
Someone may ask, but Allah said,
لا تدركه الابصار وهو يدرك الابصار.
“Eyes (Vision) does not comprehends Him, and He comprehends all vision (eyes).”
That's true and May he Exalted and Glorified.
We have two types of eyes. The eyes in your head and the eyes in your heart. The eyes in the head sees what's open whiles the eyes of the Heart sees what is hidden. But if the heart of the Heart goes blind, the eyes of the head also goes blind.
For example, sometimes when you take a walk you hit your legs on a stone unknowingly. Your eyes are wide open but why did you hit your legs on stone? It's the eyes of the Heart that didn't see.
The eyes of the head do not see Allah and will never see Allah. It is the heart that sees Allah . Allah said,
لا تعمى الابصار ولاكن تعمى القلوب التي في الصدور.
“For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts (chest).
Ibn Abbas said, "I saw my Lord with the eye of my heart ".
When Prophet Musah May the Peace and blessings of Allah be upon him and Our Beloved صلى الله عليه وسلم was asked, " O Musah How did you hear the words of Allah"?
He said, “It seems I heard from ten thousand tongues, with ten thousand languages, with Ten thousand voices at the same time and is like I hear with all the parts of my body, he replied.”
But during the Night Journey, Our beloved Prophet Muhammad صلى الله عليه وسلم saw his Lord One on One and he heard him clearly as they drew nigh to each other.
Allah said;
ما كذب الفؤاد ما رأى
“The heart was did not lie about what he saw.”
أفتمارونه على ما يرى
“Wait, do you then dispute with him as to what he saw?”
ولقد راه نزلة أخرى
“And certainly he saw him in another descent.”
Here, some narration said he saw Allah five times as Nabi Musa advised him to go-to Allah to reduce the Salah from 50 to 5.
Shaykh Ibrahim Niasse said,
رأى ربه حقا بعين وصورة ،
وكل سوى هذا وراء وراء.
“Truly, he saw his Lord with his eyes and form, any other narration beyond this is untrue.”
That Night, Allah gave Rasool'Allah صلى الله عليه وسلم so many bounties which He disclosed to nobody unlike the other Prophets and Messengers. Allah said,
فأوحى إلى عبده ما أوحى
“And He revealed to His servant (Nabi Muhammad) what He revealed.”
What Allah revealed to him remains unknown except between the two of them. Baye Niasse said,
فأنت حبيب الله جل جلاله
وأولاك ما أولاك دون مشارك
“You are most beloved to Allah the most glorified; He gave you what He gave you without sharing it with anyone.”
Allah gave Rasool'Allah صلى الله عليه knowledge in 32,500 lines (Sentences). It is said that the Qur'an was written in a line (from East to west) and other narrations also mentioned Six lines. 500 of these knowledge is to be shared among all the common folks while 2,000 knowledge is for the most elite and the 30,000 remains between Allah and Rasool'Allah صلى الله عليه وسلم.
After that, He returned before the Fajr Salah with the revelations that the Lost people rejected. Shaykh Ibrahim Niasse said,
ثم وافى قبل الصباح إمامي،
بحديث أباه أهل الضلال.
كذبوا والعتيق سمي صديقا،
بتصديقه لخير الرجال.
“Then my Leader returned before the dawn (Prayer) with the revelations that the strayed people rejected.
They rejected him and called him a liar while Abu Bakr (al-Ateeq) was called ‘ The Truthful (al-Siddiq)’ for believing in the Best of Men صلى الله عليه وسلم”.
Anatomy of Sufism
26 Jan, 20:56
The Night Journey ( The ascension day of Isra'il wal mi'raj)
By: Abdul Waduud Ibn Hajj Ya'aqub ( Wadman Waduud)
Via: Anatomy of Sufism TV
____
Tonight, the 27th night of Rajab is the night of Isra and Miraj of Rasool'Allah صلى الله عليه وسلم. This night journey consists of history, sciences, divine knowledge (Ma'arifah), moral lessons and acts of worship. But the biggest event is seeing Allah. We can't mention everything so let's have a piece in the divine knowledge.
In Surah Al-Isra, Allah said :
سبحان الذي أسرى بعبده ليلا من المسجد الحرام إلى المسجد الأقصى الذي باركنا حوله لنريه من آياتنا إنه هو السميع البصير.
“Glory be to Him Who took His servant on a night trip from the Sacred Mosque to the Jerusalem of which We have blessed the area, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.”
The night journey from Makkah to Jerusalem is the Isra and from the Jerusalem to the horizons is Miraj. None of the Prophets and Messengers before him (صلى الله عليه وسلم) did Isra and Miraj, and none shall ascend into the heavens after him. This Maqam is sorely for Mawlana Rasool'Allah صلى الله عليه وسلم.
On his way to Jerusalem, he met some of the Prophets praying in their graves and others walking to the masjid. They all gathered at Quds and He led them in Salah. When he was ascending into the heavens to meet Allah, he met each of them at the gates of the horizons praising him and giving their Salaam to Allah through him.
In Diwan Sair al Qalb, Baye Niasse said:
سرى بك ليلا ثم أدناك راقيا،
إلى حضرة لم تلف موطئ أخمص.
“Allah took you on a night journey and ascended you closer to himself at a divine presence where you can't find the soles of a foot.”
And in Ikseer al Sa'ada, He said:
سري بك ليلا ثم أدناك جازيا
وفزت بسر فات خاطر سالك
“Your lord took you on a night journey and received you with ecstasy; you obtained a secret that surpasses the thoughts of a Seeker.”
In Nurul Basar, He said :
ثم ليل الإسراء فيه ترقى،
ببراق فحاز أصفى الوصال.
واتل في شأنه دنى فتدلى،
ليس قرب المكان فافهم مقالى.
“Then during the Night of Isra', He ascended with Buraq and He had the puriest reunion.
Read about his affairs (in Qur'an), He drew Nearer to Allah and Allah also drew nearer to him but not the nearness of the place, understand my words.”
Just as Rasool'Allah صلى الله عليه وسلم was approaching Allah, Allah was also approaching him till they met but not in a physical place. Unlike Yunus who met Allah in the belly of the fish and Musa at the Holy valley, Rasool'Allah صلى الله عليه وسلم met Allah at a higher horizon.
In praise of the place they met, Baye Niasse said:
فأين طوى من ذا وأين كليمه،
وأين الذي ناجى ومسجده الحوت
“Where is the Holy Valley therein and where is the One who conversed With Allah (Musa); and where is the one who was delivered while the fish was his Masjid (Yunus)?”
The events of Isra and Miraj was recorded in Surah an-Najm and nothing was neglected. When you carefully read and understand An-Najm, you will realize that Rasool'Allah صلى الله عليه وسلم is Allah's most favorite. In Diwan Ikseer al Sa'ada, Baye Niasse said;
ما ضل طه الهاشمي وما غوى،
فسورة والنجم اتلون وتفهم.
ترى المصطفى ظهرا وبطنا وتظفرن،
بسر من اسرار الإله مكتم.
“Ta-ha of the Hashimite tribe does not err, nor does he go astray; carefully read Surah an-Najm and understand it very well.
You'll find Mustapha in Open and hidden, then you'll benefit from the concealed divine secrets.”
In Tawheed, it is completely impossible to appoint a place, time, howbeing, mode, age and era for Allah. He met He in He, understand this. In Surah an-Najm Allah said.
ثم دنا فتدلى
“Then he drew near, then He (Allah) also drew nearer”
Meaning as Rasool'Allah صلى الله عليه وسلم was ascending to Meet Allah, Allah was also Descending to Meet Him. But to remove the confusion of the place, Allah then said;
فكان قاب قوسين أو أدنى.
“ So the distance between them was like a measure of two bows or very closer”
By: Abdul Waduud Ibn Hajj Ya'aqub ( Wadman Waduud)
Via: Anatomy of Sufism TV
____
Tonight, the 27th night of Rajab is the night of Isra and Miraj of Rasool'Allah صلى الله عليه وسلم. This night journey consists of history, sciences, divine knowledge (Ma'arifah), moral lessons and acts of worship. But the biggest event is seeing Allah. We can't mention everything so let's have a piece in the divine knowledge.
In Surah Al-Isra, Allah said :
سبحان الذي أسرى بعبده ليلا من المسجد الحرام إلى المسجد الأقصى الذي باركنا حوله لنريه من آياتنا إنه هو السميع البصير.
“Glory be to Him Who took His servant on a night trip from the Sacred Mosque to the Jerusalem of which We have blessed the area, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.”
The night journey from Makkah to Jerusalem is the Isra and from the Jerusalem to the horizons is Miraj. None of the Prophets and Messengers before him (صلى الله عليه وسلم) did Isra and Miraj, and none shall ascend into the heavens after him. This Maqam is sorely for Mawlana Rasool'Allah صلى الله عليه وسلم.
On his way to Jerusalem, he met some of the Prophets praying in their graves and others walking to the masjid. They all gathered at Quds and He led them in Salah. When he was ascending into the heavens to meet Allah, he met each of them at the gates of the horizons praising him and giving their Salaam to Allah through him.
In Diwan Sair al Qalb, Baye Niasse said:
سرى بك ليلا ثم أدناك راقيا،
إلى حضرة لم تلف موطئ أخمص.
“Allah took you on a night journey and ascended you closer to himself at a divine presence where you can't find the soles of a foot.”
And in Ikseer al Sa'ada, He said:
سري بك ليلا ثم أدناك جازيا
وفزت بسر فات خاطر سالك
“Your lord took you on a night journey and received you with ecstasy; you obtained a secret that surpasses the thoughts of a Seeker.”
In Nurul Basar, He said :
ثم ليل الإسراء فيه ترقى،
ببراق فحاز أصفى الوصال.
واتل في شأنه دنى فتدلى،
ليس قرب المكان فافهم مقالى.
“Then during the Night of Isra', He ascended with Buraq and He had the puriest reunion.
Read about his affairs (in Qur'an), He drew Nearer to Allah and Allah also drew nearer to him but not the nearness of the place, understand my words.”
Just as Rasool'Allah صلى الله عليه وسلم was approaching Allah, Allah was also approaching him till they met but not in a physical place. Unlike Yunus who met Allah in the belly of the fish and Musa at the Holy valley, Rasool'Allah صلى الله عليه وسلم met Allah at a higher horizon.
In praise of the place they met, Baye Niasse said:
فأين طوى من ذا وأين كليمه،
وأين الذي ناجى ومسجده الحوت
“Where is the Holy Valley therein and where is the One who conversed With Allah (Musa); and where is the one who was delivered while the fish was his Masjid (Yunus)?”
The events of Isra and Miraj was recorded in Surah an-Najm and nothing was neglected. When you carefully read and understand An-Najm, you will realize that Rasool'Allah صلى الله عليه وسلم is Allah's most favorite. In Diwan Ikseer al Sa'ada, Baye Niasse said;
ما ضل طه الهاشمي وما غوى،
فسورة والنجم اتلون وتفهم.
ترى المصطفى ظهرا وبطنا وتظفرن،
بسر من اسرار الإله مكتم.
“Ta-ha of the Hashimite tribe does not err, nor does he go astray; carefully read Surah an-Najm and understand it very well.
You'll find Mustapha in Open and hidden, then you'll benefit from the concealed divine secrets.”
In Tawheed, it is completely impossible to appoint a place, time, howbeing, mode, age and era for Allah. He met He in He, understand this. In Surah an-Najm Allah said.
ثم دنا فتدلى
“Then he drew near, then He (Allah) also drew nearer”
Meaning as Rasool'Allah صلى الله عليه وسلم was ascending to Meet Allah, Allah was also Descending to Meet Him. But to remove the confusion of the place, Allah then said;
فكان قاب قوسين أو أدنى.
“ So the distance between them was like a measure of two bows or very closer”
Anatomy of Sufism
26 Jan, 17:17
Tonight, There are so many prescribed Nawafil and adhkar recommended by the Scholars. Do your best and make a lots of Dua. Increase your Salat al Fatih. May Allah bless us with all the blessings in his month and increase the love of Rasool'Allah in our hearts and draw us nearer to him.
____
Follows us on our social media:
Whatsapp TV: https://wa.me/message/QOZMZY3QFXSKA1
Facebook: https://www.facebook.com/share/188kCHjZ6y/
Instagram: https://www.instagram.com/anatomy_of_sufism_?igsh=bmE2Z2dxYXR6MTE2
____
Follows us on our social media:
Whatsapp TV: https://wa.me/message/QOZMZY3QFXSKA1
Facebook: https://www.facebook.com/share/188kCHjZ6y/
Instagram: https://www.instagram.com/anatomy_of_sufism_?igsh=bmE2Z2dxYXR6MTE2
Anatomy of Sufism
26 Jan, 17:17
If the verse was like,
فكان قاب قوسين
“So the distance between them was like a measure of two bows” then the place they met would have been identified but with the أو أدنى ( Or closer), it negates the place since none knows how closer they got.
Surah An-Najm mentioned everything. During that Night, Rasool'Allah صلى الله عليه وسلم saw Allah without a veil. The people of the truth, Knows the form in which Rasool'Allah صلى الله عليه وسلم Saw Allah.
Someone may ask, but Allah said,
لا تدركه الابصار وهو يدرك الابصار.
“Eyes (Vision) does not comprehends Him, and He comprehends all vision (eyes).”
That's true and May he Exalted and Glorified.
We have two types of eyes. The eyes in your head and the eyes in your heart. The eyes in the head sees what's open whiles the eyes of the Heart sees what is hidden. But if the heart of the Heart goes blind, the eyes of the head also goes blind.
For example, sometimes when you take a walk you hit your legs on a stone unknowingly. Your eyes are wide open but why did you hit your legs on stone? It's the eyes of the Heart that didn't see.
The eyes of the head do not see Allah and will never see Allah. It is the heart that sees Allah . Allah said,
لا تعمى الابصار ولاكن تعمى القلوب التي في الصدور.
“For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts (chest).
Ibn Abbas said, "I saw my Lord with the eye of my heart ".
When Prophet Musah May the Peace and blessings of Allah be upon him and Our Beloved صلى الله عليه وسلم was asked, " O Musah How did you hear the words of Allah"?
He said, “It seems I heard from ten thousand tongues, with ten thousand languages, with Ten thousand voices at the same time and is like I hear with all the parts of my body, he replied.”
But during the Night Journey, Our beloved Prophet Muhammad صلى الله عليه وسلم saw his Lord One on One and he heard him clearly as they drew nigh to each other.
Allah said;
ما كذب الفؤاد ما رأى
“The heart was did not lie about what he saw.”
أفتمارونه على ما يرى
“Wait, do you then dispute with him as to what he saw?”
ولقد راه نزلة أخرى
“And certainly he saw him in another descent.”
Here, some narration said he saw Allah five times as Nabi Musa advised him to go-to Allah to reduce the Salah from 50 to 5.
Shaykh Ibrahim Niasse said,
رأى ربه حقا بعين وصورة ،
وكل سوى هذا وراء وراء.
“Truly, he saw his Lord with his eyes and form, any other narration beyond this is untrue.”
That Night, Allah gave Rasool'Allah صلى الله عليه وسلم so many bounties which He disclosed to nobody unlike the other Prophets and Messengers. Allah said,
فأوحى إلى عبده ما أوحى
“And He revealed to His servant (Nabi Muhammad) what He revealed.”
What Allah revealed to him remains unknown except between the two of them. Baye Niasse said,
فأنت حبيب الله جل جلاله
وأولاك ما أولاك دون مشارك
“You are most beloved to Allah the most glorified; He gave you what He gave you without sharing it with anyone.”
Allah gave Rasool'Allah صلى الله عليه knowledge in 32,500 lines (Sentences). It is said that the Qur'an was written in a line (from East to west) and other narrations also mentioned Six lines. 500 of these knowledge is to be shared among all the common folks while 2,000 knowledge is for the most elite and the 30,000 remains between Allah and Rasool'Allah صلى الله عليه وسلم.
After that, He returned before the Fajr Salah with the revelations that the Lost people rejected. Shaykh Ibrahim Niasse said,
ثم وافى قبل الصباح إمامي،
بحديث أباه أهل الضلال.
كذبوا والعتيق سمي صديقا،
بتصديقه لخير الرجال.
“Then my Leader returned before the dawn (Prayer) with the revelations that the strayed people rejected.
They rejected him and called him a liar while Abu Bakr (al-Ateeq) was called ‘ The Truthful (al-Siddiq)’ for believing in the Best of Men صلى الله عليه وسلم”.
فكان قاب قوسين
“So the distance between them was like a measure of two bows” then the place they met would have been identified but with the أو أدنى ( Or closer), it negates the place since none knows how closer they got.
Surah An-Najm mentioned everything. During that Night, Rasool'Allah صلى الله عليه وسلم saw Allah without a veil. The people of the truth, Knows the form in which Rasool'Allah صلى الله عليه وسلم Saw Allah.
Someone may ask, but Allah said,
لا تدركه الابصار وهو يدرك الابصار.
“Eyes (Vision) does not comprehends Him, and He comprehends all vision (eyes).”
That's true and May he Exalted and Glorified.
We have two types of eyes. The eyes in your head and the eyes in your heart. The eyes in the head sees what's open whiles the eyes of the Heart sees what is hidden. But if the heart of the Heart goes blind, the eyes of the head also goes blind.
For example, sometimes when you take a walk you hit your legs on a stone unknowingly. Your eyes are wide open but why did you hit your legs on stone? It's the eyes of the Heart that didn't see.
The eyes of the head do not see Allah and will never see Allah. It is the heart that sees Allah . Allah said,
لا تعمى الابصار ولاكن تعمى القلوب التي في الصدور.
“For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts (chest).
Ibn Abbas said, "I saw my Lord with the eye of my heart ".
When Prophet Musah May the Peace and blessings of Allah be upon him and Our Beloved صلى الله عليه وسلم was asked, " O Musah How did you hear the words of Allah"?
He said, “It seems I heard from ten thousand tongues, with ten thousand languages, with Ten thousand voices at the same time and is like I hear with all the parts of my body, he replied.”
But during the Night Journey, Our beloved Prophet Muhammad صلى الله عليه وسلم saw his Lord One on One and he heard him clearly as they drew nigh to each other.
Allah said;
ما كذب الفؤاد ما رأى
“The heart was did not lie about what he saw.”
أفتمارونه على ما يرى
“Wait, do you then dispute with him as to what he saw?”
ولقد راه نزلة أخرى
“And certainly he saw him in another descent.”
Here, some narration said he saw Allah five times as Nabi Musa advised him to go-to Allah to reduce the Salah from 50 to 5.
Shaykh Ibrahim Niasse said,
رأى ربه حقا بعين وصورة ،
وكل سوى هذا وراء وراء.
“Truly, he saw his Lord with his eyes and form, any other narration beyond this is untrue.”
That Night, Allah gave Rasool'Allah صلى الله عليه وسلم so many bounties which He disclosed to nobody unlike the other Prophets and Messengers. Allah said,
فأوحى إلى عبده ما أوحى
“And He revealed to His servant (Nabi Muhammad) what He revealed.”
What Allah revealed to him remains unknown except between the two of them. Baye Niasse said,
فأنت حبيب الله جل جلاله
وأولاك ما أولاك دون مشارك
“You are most beloved to Allah the most glorified; He gave you what He gave you without sharing it with anyone.”
Allah gave Rasool'Allah صلى الله عليه knowledge in 32,500 lines (Sentences). It is said that the Qur'an was written in a line (from East to west) and other narrations also mentioned Six lines. 500 of these knowledge is to be shared among all the common folks while 2,000 knowledge is for the most elite and the 30,000 remains between Allah and Rasool'Allah صلى الله عليه وسلم.
After that, He returned before the Fajr Salah with the revelations that the Lost people rejected. Shaykh Ibrahim Niasse said,
ثم وافى قبل الصباح إمامي،
بحديث أباه أهل الضلال.
كذبوا والعتيق سمي صديقا،
بتصديقه لخير الرجال.
“Then my Leader returned before the dawn (Prayer) with the revelations that the strayed people rejected.
They rejected him and called him a liar while Abu Bakr (al-Ateeq) was called ‘ The Truthful (al-Siddiq)’ for believing in the Best of Men صلى الله عليه وسلم”.
Anatomy of Sufism
26 Jan, 17:17
The Night Journey ( The ascension day of Isra'il wal mi'raj)
By: Abdul Waduud Ibn Hajj Ya'aqub ( Wadman Waduud)
Via: Anatomy of Sufism TV
____
Tonight, the 27th night of Rajab is the night of Isra and Miraj of Rasool'Allah صلى الله عليه وسلم. This night journey consists of history, sciences, divine knowledge (Ma'arifah), moral lessons and acts of worship. But the biggest event is seeing Allah. We can't mention everything so let's have a piece in the divine knowledge.
In Surah Al-Isra, Allah said :
سبحان الذي أسرى بعبده ليلا من المسجد الحرام إلى المسجد الأقصى الذي باركنا حوله لنريه من آياتنا إنه هو السميع البصير.
“Glory be to Him Who took His servant on a night trip from the Sacred Mosque to the Jerusalem of which We have blessed the area, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.”
The night journey from Makkah to Jerusalem is the Isra and from the Jerusalem to the horizons is Miraj. None of the Prophets and Messengers before him (صلى الله عليه وسلم) did Isra and Miraj, and none shall ascend into the heavens after him. This Maqam is sorely for Mawlana Rasool'Allah صلى الله عليه وسلم.
On his way to Jerusalem, he met some of the Prophets praying in their graves and others walking to the masjid. They all gathered at Quds and He led them in Salah. When he was ascending into the heavens to meet Allah, he met each of them at the gates of the horizons praising him and giving their Salaam to Allah through him.
In Diwan Sair al Qalb, Baye Niasse said:
سرى بك ليلا ثم أدناك راقيا،
إلى حضرة لم تلف موطئ أخمص.
“Allah took you on a night journey and ascended you closer to himself at a divine presence where you can't find the soles of a foot.”
And in Ikseer al Sa'ada, He said:
سري بك ليلا ثم أدناك جازيا
وفزت بسر فات خاطر سالك
“Your lord took you on a night journey and received you with ecstasy; you obtained a secret that surpasses the thoughts of a Seeker.”
In Nurul Basar, He said :
ثم ليل الإسراء فيه ترقى،
ببراق فحاز أصفى الوصال.
واتل في شأنه دنى فتدلى،
ليس قرب المكان فافهم مقالى.
“Then during the Night of Isra', He ascended with Buraq and He had the puriest reunion.
Read about his affairs (in Qur'an), He drew Nearer to Allah and Allah also drew nearer to him but not the nearness of the place, understand my words.”
Just as Rasool'Allah صلى الله عليه وسلم was approaching Allah, Allah was also approaching him till they met but not in a physical place. Unlike Yunus who met Allah in the belly of the fish and Musa at the Holy valley, Rasool'Allah صلى الله عليه وسلم met Allah at a higher horizon.
In praise of the place they met, Baye Niasse said:
فأين طوى من ذا وأين كليمه،
وأين الذي ناجى ومسجده الحوت
“Where is the Holy Valley therein and where is the One who conversed With Allah (Musa); and where is the one who was delivered while the fish was his Masjid (Yunus)?”
The events of Isra and Miraj was recorded in Surah an-Najm and nothing was neglected. When you carefully read and understand An-Najm, you will realize that Rasool'Allah صلى الله عليه وسلم is Allah's most favorite. In Diwan Ikseer al Sa'ada, Baye Niasse said;
ما ضل طه الهاشمي وما غوى،
فسورة والنجم اتلون وتفهم.
ترى المصطفى ظهرا وبطنا وتظفرن،
بسر من اسرار الإله مكتم.
“Ta-ha of the Hashimite tribe does not err, nor does he go astray; carefully read Surah an-Najm and understand it very well.
You'll find Mustapha in Open and hidden, then you'll benefit from the concealed divine secrets.”
In Tawheed, it is completely impossible to appoint a place, time, howbeing, mode, age and era for Allah. He met He in He, understand this. In Surah an-Najm Allah said.
ثم دنا فتدلى
“Then he drew near, then He (Allah) also drew nearer”
Meaning as Rasool'Allah صلى الله عليه وسلم was ascending to Meet Allah, Allah was also Descending to Meet Him. But to remove the confusion of the place, Allah then said;
فكان قاب قوسين أو أدنى.
“ So the distance between them was like a measure of two bows or very closer”
By: Abdul Waduud Ibn Hajj Ya'aqub ( Wadman Waduud)
Via: Anatomy of Sufism TV
____
Tonight, the 27th night of Rajab is the night of Isra and Miraj of Rasool'Allah صلى الله عليه وسلم. This night journey consists of history, sciences, divine knowledge (Ma'arifah), moral lessons and acts of worship. But the biggest event is seeing Allah. We can't mention everything so let's have a piece in the divine knowledge.
In Surah Al-Isra, Allah said :
سبحان الذي أسرى بعبده ليلا من المسجد الحرام إلى المسجد الأقصى الذي باركنا حوله لنريه من آياتنا إنه هو السميع البصير.
“Glory be to Him Who took His servant on a night trip from the Sacred Mosque to the Jerusalem of which We have blessed the area, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.”
The night journey from Makkah to Jerusalem is the Isra and from the Jerusalem to the horizons is Miraj. None of the Prophets and Messengers before him (صلى الله عليه وسلم) did Isra and Miraj, and none shall ascend into the heavens after him. This Maqam is sorely for Mawlana Rasool'Allah صلى الله عليه وسلم.
On his way to Jerusalem, he met some of the Prophets praying in their graves and others walking to the masjid. They all gathered at Quds and He led them in Salah. When he was ascending into the heavens to meet Allah, he met each of them at the gates of the horizons praising him and giving their Salaam to Allah through him.
In Diwan Sair al Qalb, Baye Niasse said:
سرى بك ليلا ثم أدناك راقيا،
إلى حضرة لم تلف موطئ أخمص.
“Allah took you on a night journey and ascended you closer to himself at a divine presence where you can't find the soles of a foot.”
And in Ikseer al Sa'ada, He said:
سري بك ليلا ثم أدناك جازيا
وفزت بسر فات خاطر سالك
“Your lord took you on a night journey and received you with ecstasy; you obtained a secret that surpasses the thoughts of a Seeker.”
In Nurul Basar, He said :
ثم ليل الإسراء فيه ترقى،
ببراق فحاز أصفى الوصال.
واتل في شأنه دنى فتدلى،
ليس قرب المكان فافهم مقالى.
“Then during the Night of Isra', He ascended with Buraq and He had the puriest reunion.
Read about his affairs (in Qur'an), He drew Nearer to Allah and Allah also drew nearer to him but not the nearness of the place, understand my words.”
Just as Rasool'Allah صلى الله عليه وسلم was approaching Allah, Allah was also approaching him till they met but not in a physical place. Unlike Yunus who met Allah in the belly of the fish and Musa at the Holy valley, Rasool'Allah صلى الله عليه وسلم met Allah at a higher horizon.
In praise of the place they met, Baye Niasse said:
فأين طوى من ذا وأين كليمه،
وأين الذي ناجى ومسجده الحوت
“Where is the Holy Valley therein and where is the One who conversed With Allah (Musa); and where is the one who was delivered while the fish was his Masjid (Yunus)?”
The events of Isra and Miraj was recorded in Surah an-Najm and nothing was neglected. When you carefully read and understand An-Najm, you will realize that Rasool'Allah صلى الله عليه وسلم is Allah's most favorite. In Diwan Ikseer al Sa'ada, Baye Niasse said;
ما ضل طه الهاشمي وما غوى،
فسورة والنجم اتلون وتفهم.
ترى المصطفى ظهرا وبطنا وتظفرن،
بسر من اسرار الإله مكتم.
“Ta-ha of the Hashimite tribe does not err, nor does he go astray; carefully read Surah an-Najm and understand it very well.
You'll find Mustapha in Open and hidden, then you'll benefit from the concealed divine secrets.”
In Tawheed, it is completely impossible to appoint a place, time, howbeing, mode, age and era for Allah. He met He in He, understand this. In Surah an-Najm Allah said.
ثم دنا فتدلى
“Then he drew near, then He (Allah) also drew nearer”
Meaning as Rasool'Allah صلى الله عليه وسلم was ascending to Meet Allah, Allah was also Descending to Meet Him. But to remove the confusion of the place, Allah then said;
فكان قاب قوسين أو أدنى.
“ So the distance between them was like a measure of two bows or very closer”
Anatomy of Sufism
16 Jan, 15:45
"The himma (spiritual aspiration) of man conquers/overpowers all things; when it is connected with a desire, and put to work in his pursuit with consistent earnestness.
Whereas he will not attain it if he tires from his seeking it, or backs away from it. And he should not feel discouraged with the difficulties of his seeking it, nor should he doubt in attaining it, nor fear rejection in his attaining it.
Instead, he should believe that he will attain it or he will die trying. And (in that case)he will be successful in seeking it, even if it be behind the Divine Throne of God"
- Shaykh Ahmad Tijani Al-Fasi رضي الله عنه .
Whereas he will not attain it if he tires from his seeking it, or backs away from it. And he should not feel discouraged with the difficulties of his seeking it, nor should he doubt in attaining it, nor fear rejection in his attaining it.
Instead, he should believe that he will attain it or he will die trying. And (in that case)he will be successful in seeking it, even if it be behind the Divine Throne of God"
- Shaykh Ahmad Tijani Al-Fasi رضي الله عنه .
Anatomy of Sufism
05 Jan, 18:59
I am advising myself and all of you to have conscious awareness (Taqwa) of Allah openly and in private and this is a counsel, which if followed, Is a guarantorfor the obtainment of everything sought for, in this life and the life to come.
~Shaykh Ibrahim Niasse رضي الله عنه
~Shaykh Ibrahim Niasse رضي الله عنه
Anatomy of Sufism
04 Jan, 20:15
Unveiling Faydah Digital: A Treasure Trove for Sufi Literature and Spiritual Enrichment
By: Anatomy of Sufism TV
___
In a digital age where the thirst for spiritual knowledge aligns with the convenience of technology, Faydah Digital emerges as an invaluable resource. This app is tailored for those seeking to delve into the rich tradition of Sufism, offering an expansive library of Sufi texts, the Qur'an, and various forms of spiritual practice like zikir, all accessible through a user-friendly platform.
What is Faydah Digital?
Faydah Digital stands out as a comprehensive digital repository aimed at spiritual seekers interested in the mystical aspects of Islam. The app includes a variety of media formats like PDFs, e-books, and podcasts, making it a versatile tool for both study and contemplation.
Key Features:
• Extensive Library of Sufi Texts: Among the offerings, one can find classics like "Ruhul Adab," which delves into the etiquette and spiritual manners of Sufism, and "Garden of Tafsir," providing insightful interpretations of the Qur'an from a Sufi perspective. These texts are not only educational but also serve as guides for those on a spiritual journey.
•The Holy Qur'an: Users have access to the Qur'an in various formats, ensuring that individuals can engage with the text in a manner that suits their learning style—whether through traditional reading, auditory learning via podcasts, or through e-books.
•Zikir (Remembrance) Practices: Zikir, the practice of repeating phrases or prayers to remember God, is central to Sufi practice. Faydah Digital includes resources for guided zikir sessions, helping users to engage in this spiritual practice anytime, anywhere.
•Multimedia Content: Beyond texts, the app offers podcasts which can cover topics from scholarly discussions on Sufi philosophy to personal narratives of spiritual awakening, enhancing the learning experience through auditory means.
User-Friendly Interface: Designed for ease of use, the app ensures that whether you're a novice or a seasoned scholar, navigating through its content is intuitive.
•The Importance of Faydah Digital
The significance of Faydah Digital lies in its role as a bridge between traditional Sufi knowledge and the modern digital user. Here are some reasons why this app is pivotal:
•Accessibility: With digital platforms, geographical barriers are removed, allowing anyone from around the world to access these sacred texts and practices.
•Preservation of Knowledge: By digitizing these texts, Faydah Digital plays a crucial role in preserving Sufi literature, which might otherwise be lost or hard to access in physical forms.
|Educational Tool: It serves as an educational resource for both individuals and communities interested in Sufism, fostering a deeper understanding and appreciation of Islamic mysticism.
•Community Building: Through shared access to spiritual resources, the app can help in building a community of like-minded individuals seeking spiritual growth.
•Conclusion
Faydah Digital is more than just an app; it's a gateway to spiritual enrichment, offering a blend of traditional Sufi wisdom with modern technology. Whether you're looking to deepen your spiritual practice through zikir, explore new interpretations of the Qur'an, or simply immerse yourself in the rich tapestry of Sufi thought, Faydah Digital provides the tools and resources necessary. As the digital landscape continues to evolve, this app stands as a testament to how technology can enhance, rather than detract from, spiritual life.
For those interested in exploring this app further, it's available on both iOS and Android platforms, promising an enriching journey into the heart of Sufi spirituality.
Download now: urlgeni.us/anatomyofsufism
By: Anatomy of Sufism TV
___
In a digital age where the thirst for spiritual knowledge aligns with the convenience of technology, Faydah Digital emerges as an invaluable resource. This app is tailored for those seeking to delve into the rich tradition of Sufism, offering an expansive library of Sufi texts, the Qur'an, and various forms of spiritual practice like zikir, all accessible through a user-friendly platform.
What is Faydah Digital?
Faydah Digital stands out as a comprehensive digital repository aimed at spiritual seekers interested in the mystical aspects of Islam. The app includes a variety of media formats like PDFs, e-books, and podcasts, making it a versatile tool for both study and contemplation.
Key Features:
• Extensive Library of Sufi Texts: Among the offerings, one can find classics like "Ruhul Adab," which delves into the etiquette and spiritual manners of Sufism, and "Garden of Tafsir," providing insightful interpretations of the Qur'an from a Sufi perspective. These texts are not only educational but also serve as guides for those on a spiritual journey.
•The Holy Qur'an: Users have access to the Qur'an in various formats, ensuring that individuals can engage with the text in a manner that suits their learning style—whether through traditional reading, auditory learning via podcasts, or through e-books.
•Zikir (Remembrance) Practices: Zikir, the practice of repeating phrases or prayers to remember God, is central to Sufi practice. Faydah Digital includes resources for guided zikir sessions, helping users to engage in this spiritual practice anytime, anywhere.
•Multimedia Content: Beyond texts, the app offers podcasts which can cover topics from scholarly discussions on Sufi philosophy to personal narratives of spiritual awakening, enhancing the learning experience through auditory means.
User-Friendly Interface: Designed for ease of use, the app ensures that whether you're a novice or a seasoned scholar, navigating through its content is intuitive.
•The Importance of Faydah Digital
The significance of Faydah Digital lies in its role as a bridge between traditional Sufi knowledge and the modern digital user. Here are some reasons why this app is pivotal:
•Accessibility: With digital platforms, geographical barriers are removed, allowing anyone from around the world to access these sacred texts and practices.
•Preservation of Knowledge: By digitizing these texts, Faydah Digital plays a crucial role in preserving Sufi literature, which might otherwise be lost or hard to access in physical forms.
|Educational Tool: It serves as an educational resource for both individuals and communities interested in Sufism, fostering a deeper understanding and appreciation of Islamic mysticism.
•Community Building: Through shared access to spiritual resources, the app can help in building a community of like-minded individuals seeking spiritual growth.
•Conclusion
Faydah Digital is more than just an app; it's a gateway to spiritual enrichment, offering a blend of traditional Sufi wisdom with modern technology. Whether you're looking to deepen your spiritual practice through zikir, explore new interpretations of the Qur'an, or simply immerse yourself in the rich tapestry of Sufi thought, Faydah Digital provides the tools and resources necessary. As the digital landscape continues to evolve, this app stands as a testament to how technology can enhance, rather than detract from, spiritual life.
For those interested in exploring this app further, it's available on both iOS and Android platforms, promising an enriching journey into the heart of Sufi spirituality.
Download now: urlgeni.us/anatomyofsufism
Anatomy of Sufism
01 Jan, 14:23
Day 1 on the Biography of Legendary mystic Scholar, Shaykh Ibrahim Niasse: Africa's preacher in the twentieth century (r)
Translated by: Adnan Wood-Smith (USA) from an Arabic article by al-Hadi b. Muhammad al-Mukhtar al-Nahwi (Mauritania)
Via: Anatomy of Sufism TV 📺
____
In the name of Allah, the Most Widely and Most Deeply Merciful. May Allah send prayers,peace, and blessings upon Our Master, our Beloved, our Intercessor Muhammad, and upon his family, his companions, and all who follow them well until the Last Day.
Shaykh Ibrahim Niasse (may Allah have mercy on him and be pleased with him) was born on Thursday, Rajab 15, 1320 AH (October 1900), in Tayba, which is a small village near Kaolack in Senegal.
He grew up in the care of his father, the great scholar and warrior al-Hajj Abdullahi b. Muhammad b. Mademba.
He recited the Qur’an with him until he had memorized it fluently in the recitation of Warsh, and then went on to learn different sacred sciences.
His high aspiration and consistent, wholehearted engagement in seeking knowledge propelled him to become deeply versed in all branches of the sacred sciences, manifest and hidden. His father was his only teacher.
His superiority became clear while he was still young. As a youth, he gained distinction in his knowledge of commentary on the Qur’an and all its related sciences, as well as in hadith sciences, jurisprudence, the foundations of jurisprudence (Usul al-Fiqh), linguistic sciences, and Sufism.
He became an authority in all of these sciences, and before he reached the age of 30 he was giving benefit to many people from all kinds of countries, Arab and non-Arab, came to him to drink from his knowledge.
Scholars came before the generality of Muslims bending their knees in his presence, drinking from the pearls of his knowledge, yearning for knowledge of the spiritual greats and of how to discipline and purify the self For them, he was an ocean without shore, a fountain of sweet water that never tires, a locus of comprehension that made great ones seem small in comparison.
#RajabSeries
#Rajab4Baye
_______
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Translated by: Adnan Wood-Smith (USA) from an Arabic article by al-Hadi b. Muhammad al-Mukhtar al-Nahwi (Mauritania)
Via: Anatomy of Sufism TV 📺
____
In the name of Allah, the Most Widely and Most Deeply Merciful. May Allah send prayers,peace, and blessings upon Our Master, our Beloved, our Intercessor Muhammad, and upon his family, his companions, and all who follow them well until the Last Day.
Shaykh Ibrahim Niasse (may Allah have mercy on him and be pleased with him) was born on Thursday, Rajab 15, 1320 AH (October 1900), in Tayba, which is a small village near Kaolack in Senegal.
He grew up in the care of his father, the great scholar and warrior al-Hajj Abdullahi b. Muhammad b. Mademba.
He recited the Qur’an with him until he had memorized it fluently in the recitation of Warsh, and then went on to learn different sacred sciences.
His high aspiration and consistent, wholehearted engagement in seeking knowledge propelled him to become deeply versed in all branches of the sacred sciences, manifest and hidden. His father was his only teacher.
His superiority became clear while he was still young. As a youth, he gained distinction in his knowledge of commentary on the Qur’an and all its related sciences, as well as in hadith sciences, jurisprudence, the foundations of jurisprudence (Usul al-Fiqh), linguistic sciences, and Sufism.
He became an authority in all of these sciences, and before he reached the age of 30 he was giving benefit to many people from all kinds of countries, Arab and non-Arab, came to him to drink from his knowledge.
Scholars came before the generality of Muslims bending their knees in his presence, drinking from the pearls of his knowledge, yearning for knowledge of the spiritual greats and of how to discipline and purify the self For them, he was an ocean without shore, a fountain of sweet water that never tires, a locus of comprehension that made great ones seem small in comparison.
#RajabSeries
#Rajab4Baye
_______
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Anatomy of Sufism
15 Dec, 19:03
INTRODUCTION Islam has three positions (ISLAM, IMAN, IHSAN) all within LAA ILAHA ILLA LLAH. Each of the positions has three grades and within each grade there are three categories of people, i.e.
The General, The Special and The More/Exceptionally Special who will be the most pious of the people within that group. We may feel that there is difference amongst them, whereas there is no difference, as they are all within LAA ILAHA ILLA LLAH
Translated: SHEIKH ABUBAKAR SIDIQ YUSUF (Khadeemul Hadaraat wa Miftaahul Wusul ilaa Asalil Usuul)
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The General, The Special and The More/Exceptionally Special who will be the most pious of the people within that group. We may feel that there is difference amongst them, whereas there is no difference, as they are all within LAA ILAHA ILLA LLAH
Translated: SHEIKH ABUBAKAR SIDIQ YUSUF (Khadeemul Hadaraat wa Miftaahul Wusul ilaa Asalil Usuul)
READ | ENJOY | SHARE
Anatomy of Sufism
15 Dec, 15:14
Narrated Anas (RA) , the prophet said, "WHOEVER LOVES ME WILL BE WITH ME IN THE GARDEN“
Qur’an 3:31 says, “Say (O Muhammad ﷺ, to mankind & Genie): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is forgiving , Merciful”
#Diwani #Anatomyofsufism #Faydah
Qur’an 3:31 says, “Say (O Muhammad ﷺ, to mankind & Genie): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is forgiving , Merciful”
#Diwani #Anatomyofsufism #Faydah
Anatomy of Sufism
13 Dec, 15:57
أَبِيتُ بِلَيْلِ التِّمِّ سَــهْرَانَ مُنْشِـــــدًا
لِذِكْرِ الَّذِي قَدْ طَابَ بَدْءًا وَمَخْتَمَا
I am recording my poem in my night vigil while my neighbours are, asleep and my eyelids are shedding tears like falling rain..
The sweet hours of the night when neighbours are all sleeping is sacrificed by Sheikh (RA) to record poems in the love of the prophet Muhammad ﷺ, the love that couldn’t allow him to sleep.
Safwan ibn Qudama said "I emigrated to the prophet and went to him and said, 'MESSENGER OF ALLAH, I LOVE YOU' He said, 'A man is with the one he
loves'" Sunna of Tirmidhi, Vol. 4, page 2
#Diwani #HarfAlif #Anatomyofsufism
لِذِكْرِ الَّذِي قَدْ طَابَ بَدْءًا وَمَخْتَمَا
I am recording my poem in my night vigil while my neighbours are, asleep and my eyelids are shedding tears like falling rain..
The sweet hours of the night when neighbours are all sleeping is sacrificed by Sheikh (RA) to record poems in the love of the prophet Muhammad ﷺ, the love that couldn’t allow him to sleep.
Safwan ibn Qudama said "I emigrated to the prophet and went to him and said, 'MESSENGER OF ALLAH, I LOVE YOU' He said, 'A man is with the one he
loves'" Sunna of Tirmidhi, Vol. 4, page 2
#Diwani #HarfAlif #Anatomyofsufism
Anatomy of Sufism
11 Dec, 19:54
Alhaji uba, one among Shaykh Ibrahim Niasse Muqadam has answer the call of his creator.. (May Allah enshroud his mercy on him) Ameen
Anatomy of Sufism
06 Dec, 06:14
Photo taken in 2007: Sheikh Imam Hassan Cisse with the great dignitary of the Naqshbandiyya, Sheikh Hisham Kabbani who is a true lover of Sheikh Ibrahima Niass Al Kawlaqi.
May Allah be pleased with them
May Allah be pleased with them
Anatomy of Sufism
06 Dec, 00:05
Follows us on Facebook.
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Anatomy of Sufism
01 Dec, 09:47
Cheikh Mahi haidara رضي الله عنه Caliph of Baye Niass in Mali. He spent 36 years of his life in khalwa continually reciting the Salatul Fatihi.
Talibés have lived in his house for 20 years without people seeing him him.
When he came for the first time to visit Cheikh Ibrahima Niass in Kaolack, Baye Niass said to Sayyadi Aliou Cissé: "He is a man that you have never seen and that you will not see anywhere.
If he had not come to me, I would have gone to look for him. Today I can say without a doubt that my mission as Fayda Holder will be a success. "
#Sufism #AnatomyfoSufism #Tijani
Talibés have lived in his house for 20 years without people seeing him him.
When he came for the first time to visit Cheikh Ibrahima Niass in Kaolack, Baye Niass said to Sayyadi Aliou Cissé: "He is a man that you have never seen and that you will not see anywhere.
If he had not come to me, I would have gone to look for him. Today I can say without a doubt that my mission as Fayda Holder will be a success. "
#Sufism #AnatomyfoSufism #Tijani
e-learning
23 Nov, 06:34
A disobedience that brings about humiliation is better, While an act of devotion that Results in arrogance is worst.
- Shāykh Al-islam al-Hajj nd Ibrahim Niasse رضي الله عنه
- Shāykh Al-islam al-Hajj nd Ibrahim Niasse رضي الله عنه
e-learning
21 Nov, 21:00
Imam Sheikh Tijjany Cisse with Mufti Sheikh Shariff Saleh Al-hussainy Maiduguri Nigeria. (may ALLAH preserve them) ameen
e-learning
14 Nov, 20:48
It's Friday night!
Recite abundance SALATI FATIH, as Hadiya to best of Mankind, sayyiduna Muhammad ﷺ, who came as mercy to all mankind ﷺ.
Whoever engage in doing it, will be successful in this world and next world.
Recite abundance SALATI FATIH, as Hadiya to best of Mankind, sayyiduna Muhammad ﷺ, who came as mercy to all mankind ﷺ.
Whoever engage in doing it, will be successful in this world and next world.
e-learning
11 Nov, 07:55
Who is Sayyidi Aliyu Cisse
By: Shaykh Fakhri Owaisi
Via: Anatomy Of Sufism TV
_____
This is Sayyidi Ali Cissè (رضي الله عنه) who was indeed, the CLOSEST companion of Baye Niassè (رضي الله عنه) and his absolute Khalifah.
He is also the father of My Shaykhs Imam Hassan Cisse, Shaykh Mahy Cissè & Shaykh Tijani Cissè. He is also the one who is known as and called, “Bab al-Shaykh (The Door of the Shaykh)”.
Shaykh Ibrāhīm Niassè (رضي الله عنه) said about him, ‘The son of my spirit and keeper of my secret..
The one who I am completely pleased with! The one who never ever hurt me through his words, actions or thoughts; as The Prophet ﷺ said about Abu Bakr al-Siddiq (رضي الله عنه). The son of Hasan and father of Hasan, Saydi Ali Cisse!’
Saydi Ali (r) had such adab for Baye (r) that he would sit in his presence for hours straight in the Jalsah position (like in prayer) without moving a bit or talking. Saydi (r) was also from those Awliya who would meet The Prophet ﷺ in wakefulness. He had reached this high Maqaam before the age of 30 already.
Among two of his authentic karamat;
1- It was his habit to go to the Hospital of Kaolack daily to check the sick, pay their bills, buy them medicine etc; One day when he asked a Taxi driver to take him there, the driver said: “There is no petrol in the car.” Saydi said to him: “Just drive".
So the man started driving and took Saydi to the Hospital and back. Then Saydi told him: "If you keep this a secret, you can keep driving like this - without gas - forever". So the driver drove like that for a week but couldn't keep the secret longer than that and revealed it.
2- One day Sayadi's doorman saw him come go into the Mosque for prayer, but when he came out he was wet as if he came out of a river. When asked why he was so wet? Saydi said: "A murid of mine in Niger was drowning in the river so he called my name so I went to save him, while I was praying."
Sayadi (r) was also very strict on the Shariah. He would hit with his walking stick any woman that was not wearing Hijab or man that was lazy to go to the Mosque for Prayer. Saydi Ali Cisse (r) was Fana in his Master Shaykh Ibrāhīm Niassè (r).
His eldest son Shaykh Hassan Cissè (r) was chosen to be the Chief-Imam of the Grand Mosque. After he passed away in 2008, his younger brother Shaykh Tijani Cissè was chosen for the esteemed position of leading so many Awliya in prayer daily!”
By: Shaykh Fakhri Owaisi
Via: Anatomy Of Sufism TV
_____
This is Sayyidi Ali Cissè (رضي الله عنه) who was indeed, the CLOSEST companion of Baye Niassè (رضي الله عنه) and his absolute Khalifah.
He is also the father of My Shaykhs Imam Hassan Cisse, Shaykh Mahy Cissè & Shaykh Tijani Cissè. He is also the one who is known as and called, “Bab al-Shaykh (The Door of the Shaykh)”.
Shaykh Ibrāhīm Niassè (رضي الله عنه) said about him, ‘The son of my spirit and keeper of my secret..
The one who I am completely pleased with! The one who never ever hurt me through his words, actions or thoughts; as The Prophet ﷺ said about Abu Bakr al-Siddiq (رضي الله عنه). The son of Hasan and father of Hasan, Saydi Ali Cisse!’
Saydi Ali (r) had such adab for Baye (r) that he would sit in his presence for hours straight in the Jalsah position (like in prayer) without moving a bit or talking. Saydi (r) was also from those Awliya who would meet The Prophet ﷺ in wakefulness. He had reached this high Maqaam before the age of 30 already.
Among two of his authentic karamat;
1- It was his habit to go to the Hospital of Kaolack daily to check the sick, pay their bills, buy them medicine etc; One day when he asked a Taxi driver to take him there, the driver said: “There is no petrol in the car.” Saydi said to him: “Just drive".
So the man started driving and took Saydi to the Hospital and back. Then Saydi told him: "If you keep this a secret, you can keep driving like this - without gas - forever". So the driver drove like that for a week but couldn't keep the secret longer than that and revealed it.
2- One day Sayadi's doorman saw him come go into the Mosque for prayer, but when he came out he was wet as if he came out of a river. When asked why he was so wet? Saydi said: "A murid of mine in Niger was drowning in the river so he called my name so I went to save him, while I was praying."
Sayadi (r) was also very strict on the Shariah. He would hit with his walking stick any woman that was not wearing Hijab or man that was lazy to go to the Mosque for Prayer. Saydi Ali Cisse (r) was Fana in his Master Shaykh Ibrāhīm Niassè (r).
His eldest son Shaykh Hassan Cissè (r) was chosen to be the Chief-Imam of the Grand Mosque. After he passed away in 2008, his younger brother Shaykh Tijani Cissè was chosen for the esteemed position of leading so many Awliya in prayer daily!”
e-learning
05 Nov, 08:01
RESURRECTING THE TRUE SUFISM (Forwarded opinion)
Via: Anatomy Of Sufism TV
___
Being a Sufi many years ago used to be a thing of pride, dignity and honor, but today, Sufism is being tagged as the evil sect giving room to Haraam and neglecting sunnah of the prophet ﷺ all because we've turned away from the Sufism Shāykh Ahmad Tijani رضي الله عنه practiced and turned it to a sect of innovations and misconduct.
What a bitter thing to hear!
During the eras of Shaykh Tijani, Shaykh Ibrahim and other early Sufi Shaykhs, nobody dares to condemn or denounce them because they're knowledgeable, spiritually sound and not in any way out of Quranic teachings and sunnah of the prophet ﷺ.
The reverse is the case these days.
Mawlana Shāykh Al-islam al-Hajj Ibrahim Niasse said; " In the End time, sufism will be known all through the Universe but if a cup of rice (for example ) is cooked for them all, it will be more than enough to feed them all".
The khadim around said "that's ridiculous. A cup of rice can't be enough"! Sheikh further said "it will be enough because there will be very few true Suffi while others will be Sufi of disgrace".
That's exactly What we have now, damaged sufis all over the world.
On TV, radios, or any lectures, we're being abused and even tagged as Kaafir because:
1. Many sufis lack basic knowledge about Islam, All we do is to sing and carry Tasbeeh everywhere like saint. Many can't answer the simplest religious questions, we're just like empty shell that can be filled with anything Whatsoever.
2. The fear of Allah has reduced among the learned Sufis. They are solely after material things and money. They no longer want to please Allah ﷻ but people.
They are white outside but very black internally. Some Shaykhs nowadays claims to have "wusul and fanā" and to have reached many spiritual phases which is nothing but fallacy.
We no longer recognize the true Shaykhs because we got enticed to the rich ones among them which is never a criterion of being a saint.
3. Many so called Khalifas, Shaykhs and mukadams nowadays are incompetent. They are liars, corrupt and evil. They indulge in zinaa, take alcohol, skip Salat all in the name of Sufism. Mawlana Sheikh Tijani رضي الله عنه didn't do it this way neither did he teach it to be done like this.
Mawlana Shāykh Ibrahim Niasse didn't teach that either. They're spoiling and damaging our images, The early Shaykhs didn't do like this that is
why their followers are good examples.
How will things be tomorrow if we allow these ‘bad’ Shaykhs of today to continue like this? They justify all their bad acts with the possession of *unseen inner knowledge (Ilm batn but fails to accept the reactions and reprisals from others in same light.
4. We Murids on the other hand, neglect our duties and responsibilities. No one is ready to correct and rebuke those doing Sufism as if it has no rules. if we don't stand up to denounce these bad eggs among us, suffism will lose its dignity and die gradually,
Though that won't happen.
5. We seem to *lack organization and conduct whereas those who are against us are very tactical in their attacks. They are gradually gaining grounds due to our slow pace in correcting our mistakes.
Mawlid Nabbiyy can be mistaken for MTN project fame or a dancing competition when all you see is singing, drumming and dancing females dancing with male.. is that how Mawlid is done in Kaolack? It's so painful because we're killing Sufism with these numerous innovations.
Why won't other Muslims denounce us?
Let's stop and denounce every act of innovation in suffism and resurrect the real suffism* which Sheikh Ahmad Tijani رضي الله عنه
Shaykh Ahmad Tijani رضي الله تعالى عنه said, ”if you hear anything attributed to me, weigh it with the scale of shari'ah. If it conforms with it, then work with it and if it goes against it, then eschew it”.
MAY ALLAH HELP US IN FOLLOWING THE TRUE PATH OF SUFISM.
AMEEN.
LET'S REVIVE THE TRUE SPIRIT OF SUFISM.
____
Join out Whatsapp TV
Say Salaam to join TV
https://wa.me/message/QOZMZY3QFXSKA1
Via: Anatomy Of Sufism TV
___
Being a Sufi many years ago used to be a thing of pride, dignity and honor, but today, Sufism is being tagged as the evil sect giving room to Haraam and neglecting sunnah of the prophet ﷺ all because we've turned away from the Sufism Shāykh Ahmad Tijani رضي الله عنه practiced and turned it to a sect of innovations and misconduct.
What a bitter thing to hear!
During the eras of Shaykh Tijani, Shaykh Ibrahim and other early Sufi Shaykhs, nobody dares to condemn or denounce them because they're knowledgeable, spiritually sound and not in any way out of Quranic teachings and sunnah of the prophet ﷺ.
The reverse is the case these days.
Mawlana Shāykh Al-islam al-Hajj Ibrahim Niasse said; " In the End time, sufism will be known all through the Universe but if a cup of rice (for example ) is cooked for them all, it will be more than enough to feed them all".
The khadim around said "that's ridiculous. A cup of rice can't be enough"! Sheikh further said "it will be enough because there will be very few true Suffi while others will be Sufi of disgrace".
That's exactly What we have now, damaged sufis all over the world.
On TV, radios, or any lectures, we're being abused and even tagged as Kaafir because:
1. Many sufis lack basic knowledge about Islam, All we do is to sing and carry Tasbeeh everywhere like saint. Many can't answer the simplest religious questions, we're just like empty shell that can be filled with anything Whatsoever.
2. The fear of Allah has reduced among the learned Sufis. They are solely after material things and money. They no longer want to please Allah ﷻ but people.
They are white outside but very black internally. Some Shaykhs nowadays claims to have "wusul and fanā" and to have reached many spiritual phases which is nothing but fallacy.
We no longer recognize the true Shaykhs because we got enticed to the rich ones among them which is never a criterion of being a saint.
3. Many so called Khalifas, Shaykhs and mukadams nowadays are incompetent. They are liars, corrupt and evil. They indulge in zinaa, take alcohol, skip Salat all in the name of Sufism. Mawlana Sheikh Tijani رضي الله عنه didn't do it this way neither did he teach it to be done like this.
Mawlana Shāykh Ibrahim Niasse didn't teach that either. They're spoiling and damaging our images, The early Shaykhs didn't do like this that is
why their followers are good examples.
How will things be tomorrow if we allow these ‘bad’ Shaykhs of today to continue like this? They justify all their bad acts with the possession of *unseen inner knowledge (Ilm batn but fails to accept the reactions and reprisals from others in same light.
4. We Murids on the other hand, neglect our duties and responsibilities. No one is ready to correct and rebuke those doing Sufism as if it has no rules. if we don't stand up to denounce these bad eggs among us, suffism will lose its dignity and die gradually,
Though that won't happen.
5. We seem to *lack organization and conduct whereas those who are against us are very tactical in their attacks. They are gradually gaining grounds due to our slow pace in correcting our mistakes.
Mawlid Nabbiyy can be mistaken for MTN project fame or a dancing competition when all you see is singing, drumming and dancing females dancing with male.. is that how Mawlid is done in Kaolack? It's so painful because we're killing Sufism with these numerous innovations.
Why won't other Muslims denounce us?
Let's stop and denounce every act of innovation in suffism and resurrect the real suffism* which Sheikh Ahmad Tijani رضي الله عنه
Shaykh Ahmad Tijani رضي الله تعالى عنه said, ”if you hear anything attributed to me, weigh it with the scale of shari'ah. If it conforms with it, then work with it and if it goes against it, then eschew it”.
MAY ALLAH HELP US IN FOLLOWING THE TRUE PATH OF SUFISM.
AMEEN.
LET'S REVIVE THE TRUE SPIRIT OF SUFISM.
____
Join out Whatsapp TV
Say Salaam to join TV
https://wa.me/message/QOZMZY3QFXSKA1
e-learning
02 Nov, 19:09
Our women are like men, our men are like mountain.
(In terms of meritorious struggle in Islam)
~Shaykh Ibrahim Niasse رضي الله عنه
#Anatomyofsufism
#jihad
#Islam
#Barhama75
#Faydah
(In terms of meritorious struggle in Islam)
~Shaykh Ibrahim Niasse رضي الله عنه
#Anatomyofsufism
#jihad
#Islam
#Barhama75
#Faydah
e-learning
30 Oct, 19:33
When I hear His name Mohammed ﷺ my heart moves
I think about Him, I dream about Him, I am in His Heart, my mind, my thoughts all the time is about Him ﷺ
~ Maulana Sheikh Alhaji Ibrahim Niasse رضي الله عنه
I think about Him, I dream about Him, I am in His Heart, my mind, my thoughts all the time is about Him ﷺ
~ Maulana Sheikh Alhaji Ibrahim Niasse رضي الله عنه
e-learning
30 Oct, 05:23
*THE DIVINE OPENING* ( A handbook on the rules and etiquettes of the Tariqa Tijaniya)
*E-Book now Available on the Fayda Digital App: Download Link*
👉🏿. https://urlgeni.us/anatomyofsufism
_*Available for Android (Playstore) & iPhone (App Store)*_
*E-Book now Available on the Fayda Digital App: Download Link*
👉🏿. https://urlgeni.us/anatomyofsufism
_*Available for Android (Playstore) & iPhone (App Store)*_
e-learning
28 Oct, 20:03
So he wrote a whole book [71 pages] as a response to this question. It is entitled:
"الحجة البالغة في كون إذاعة القراءن سائغة"
"THE PROFOUND PROOF THAT INDICATES THE PERMISSIBILITY OF QURANIC RECITATION ON THE RADIO"
Sheikh used his exceptional and extra-ordinary intellectual capacity by analyslzing the Quranic verses and Prophetic wisdom to answer the question. And you could see that he mentioned all the names of these scholars in an excerpt of the introduction below:
"الحجة البالغة في كون إذاعة القراءن سائغة"
"THE PROFOUND PROOF THAT INDICATES THE PERMISSIBILITY OF QURANIC RECITATION ON THE RADIO"
Sheikh used his exceptional and extra-ordinary intellectual capacity by analyslzing the Quranic verses and Prophetic wisdom to answer the question. And you could see that he mentioned all the names of these scholars in an excerpt of the introduction below:
e-learning
28 Oct, 20:02
SHEIKH IBRAHIM NIASSE AND SHEIKH MAHMOUD KHALIL HUSARY: ON QURANIC RECITATION
Translated & Compiled By: Husseini Yushau BabalWaiz, New York.
Via: Anatomy of Sufism TV
____
HOW SHEIKH MAHMOUD KHALIL HUSARY (WHO WAS THE FIRST TO RECITE THE QUR’AN AT THE U.N., WHITEHOUSE, HOUSE OF CONGRESS IN THE U.S. & BUCKINGHAM PALACE IN LONDON) STARTED RECORDING THE QUR'AN GLOBALLY: THE ROLE OF MAULANA SHEIKH IBRAHIM, BY VIRTUE OF HIS UNFLINCHING LOVE OF THE QUR'AN & THE PEOPLE OF THE QUR'AN. AN AMAZING BRIEF BUT INSIGHTFUL NARRATIVE HISTORY WORTH READING
__
In a story attributed to Sheikh Mohammed Mahdi Ibrahim Niass [one of his sons] in a recording he made as a biography of his father, "There was a time, sometime in 1960, when the Jews started the idea of playing with the Qur'an and tampering with it. So Maulana Baye Niass upon hearing about this raised this matter up at their annual [رابطة العالم الإسلامي] Conference of the World Muslim League in Saudi(an event of prominent world Islamic scholars), which he was a founding member and deputy chairman.
So upon Allah's inspiration, our beloved Sheikh Ibrahim suggested to the membership the idea of recording it and spreading it worldwide, so people would not be misled by the Jewish scheme and strategy against us.
He therefore suggested the name of Sheikh Mahmoud Khalil Husary and encouraged him to do so, (as he was his friend by then) by recording along with two other reciters. Sheikh Ibrahim even advised him to be going to recite the Qur'an at the Raudah [the demarcated zone of Rasululah s.a.w, the space in-between his pulpit and grave, which he said is a garden as part of the gardens of Jannah/Paradise] in his Masjid in Madinah on daily basis, and with this done, many miracles had happened there during this time." Sheikh Ibrahim would carry with him his recordings whenever he would travel for his global da'awah mission. He would be listening to it and distributing it freely to others.
According to his grandson, Imam Hassan Ciessay, when Maulana Baye Niass was critically sick, to prevent him from reciting, he brought a tape to be playing the recitation, but Sheikh told him that this would not prevent him from reciting [as he had memorized the Qur'an since infancy].
As part of his love toward Sheikh Mahmoud Khalil Husary, he wrote this beautiful qasidah/poem with his own hand as you could see below in a diary pulled for us by his family members from his historical archives:
صبوحي اذا أصبحت و هو غبوقي
مرتل ذكر يزدري برحيق
My breakfast whenever i wake in the morning is also my supper [is Al-Qur'an], Reciting the remembrance [Al-Qur'an] with overflowing ecstasy
بكولخ يتلوا الذكر حاضرا وهو غائب
فتي النيل محمود الخليل صديقي
In Koalack he is present reciting the Qur'an [via a recorder] while he is absent[at the same time]
The young man from [the land of river] Nile [in Egypt] Mahmoud Khalil my friend
كتاب لنا يبدي جبال جلاله
به أرتجي نصري و نصر فريقي
A Book for us whose magnificence diminishes mountains into irrelevance, With it i hope to gain my triumph and the triumph of my team
جزا الله باري الخلق جل جلاله
جمالا جمالا سرّ كل صديق
May Allah Almighty the inventor of creation shower his blessing, With abundance of gracefulness which is the mystery (secret need) of every friend
عليكم بحبل الله قوم محمد
أنار لأهل الخير خير طريق
Hold firm on the robe of Allah O followers of Muhammad ﷺ, He has enlightened for the good people the best way
Another reliable source informed me that, Sheikh Ibrahim also spoke to the then Egyptian President Jamal Abdul Nasir to officially assign Sheikh Mahmoud Khalil Al-Husary to record his recitation on radio and must give an order for it to be recited daily, morning and evening all in a bid to sanctify the authenticity of the Qur’an.
_
As part of Sheikh's penchant for this great Book [Al-Qur'an], he was asked by the prominent scholars of Kano in northern Nigeria in the sixties during on of his visits about the permissibility or otherwise of recording and broadcasting the Qur'an, which the izalah/wahabi scholars regarded as bid'ah.
Translated & Compiled By: Husseini Yushau BabalWaiz, New York.
Via: Anatomy of Sufism TV
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HOW SHEIKH MAHMOUD KHALIL HUSARY (WHO WAS THE FIRST TO RECITE THE QUR’AN AT THE U.N., WHITEHOUSE, HOUSE OF CONGRESS IN THE U.S. & BUCKINGHAM PALACE IN LONDON) STARTED RECORDING THE QUR'AN GLOBALLY: THE ROLE OF MAULANA SHEIKH IBRAHIM, BY VIRTUE OF HIS UNFLINCHING LOVE OF THE QUR'AN & THE PEOPLE OF THE QUR'AN. AN AMAZING BRIEF BUT INSIGHTFUL NARRATIVE HISTORY WORTH READING
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In a story attributed to Sheikh Mohammed Mahdi Ibrahim Niass [one of his sons] in a recording he made as a biography of his father, "There was a time, sometime in 1960, when the Jews started the idea of playing with the Qur'an and tampering with it. So Maulana Baye Niass upon hearing about this raised this matter up at their annual [رابطة العالم الإسلامي] Conference of the World Muslim League in Saudi(an event of prominent world Islamic scholars), which he was a founding member and deputy chairman.
So upon Allah's inspiration, our beloved Sheikh Ibrahim suggested to the membership the idea of recording it and spreading it worldwide, so people would not be misled by the Jewish scheme and strategy against us.
He therefore suggested the name of Sheikh Mahmoud Khalil Husary and encouraged him to do so, (as he was his friend by then) by recording along with two other reciters. Sheikh Ibrahim even advised him to be going to recite the Qur'an at the Raudah [the demarcated zone of Rasululah s.a.w, the space in-between his pulpit and grave, which he said is a garden as part of the gardens of Jannah/Paradise] in his Masjid in Madinah on daily basis, and with this done, many miracles had happened there during this time." Sheikh Ibrahim would carry with him his recordings whenever he would travel for his global da'awah mission. He would be listening to it and distributing it freely to others.
According to his grandson, Imam Hassan Ciessay, when Maulana Baye Niass was critically sick, to prevent him from reciting, he brought a tape to be playing the recitation, but Sheikh told him that this would not prevent him from reciting [as he had memorized the Qur'an since infancy].
As part of his love toward Sheikh Mahmoud Khalil Husary, he wrote this beautiful qasidah/poem with his own hand as you could see below in a diary pulled for us by his family members from his historical archives:
صبوحي اذا أصبحت و هو غبوقي
مرتل ذكر يزدري برحيق
My breakfast whenever i wake in the morning is also my supper [is Al-Qur'an], Reciting the remembrance [Al-Qur'an] with overflowing ecstasy
بكولخ يتلوا الذكر حاضرا وهو غائب
فتي النيل محمود الخليل صديقي
In Koalack he is present reciting the Qur'an [via a recorder] while he is absent[at the same time]
The young man from [the land of river] Nile [in Egypt] Mahmoud Khalil my friend
كتاب لنا يبدي جبال جلاله
به أرتجي نصري و نصر فريقي
A Book for us whose magnificence diminishes mountains into irrelevance, With it i hope to gain my triumph and the triumph of my team
جزا الله باري الخلق جل جلاله
جمالا جمالا سرّ كل صديق
May Allah Almighty the inventor of creation shower his blessing, With abundance of gracefulness which is the mystery (secret need) of every friend
عليكم بحبل الله قوم محمد
أنار لأهل الخير خير طريق
Hold firm on the robe of Allah O followers of Muhammad ﷺ, He has enlightened for the good people the best way
Another reliable source informed me that, Sheikh Ibrahim also spoke to the then Egyptian President Jamal Abdul Nasir to officially assign Sheikh Mahmoud Khalil Al-Husary to record his recitation on radio and must give an order for it to be recited daily, morning and evening all in a bid to sanctify the authenticity of the Qur’an.
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As part of Sheikh's penchant for this great Book [Al-Qur'an], he was asked by the prominent scholars of Kano in northern Nigeria in the sixties during on of his visits about the permissibility or otherwise of recording and broadcasting the Qur'an, which the izalah/wahabi scholars regarded as bid'ah.
e-learning
27 Oct, 19:40
Last Trip to Nigeria, 1971.
Thank you barhama, for bringing light of Islam to Nigeria.
Thank you barhama, for bringing light of Islam to Nigeria.
e-learning
25 Oct, 20:58
The biggest karama (miracle ) he said" is to work for me.
But those words don't belong to ordinary ears' he didn't stop there' on top of that, he said " whoever work for me, not only will receive his wish of dunya and Akhira, but has indeed received his wish in dunya and akhira ' that also are not for ordinary ears
#Barhama
But those words don't belong to ordinary ears' he didn't stop there' on top of that, he said " whoever work for me, not only will receive his wish of dunya and Akhira, but has indeed received his wish in dunya and akhira ' that also are not for ordinary ears
#Barhama
e-learning
24 Oct, 06:23
From the Diwani of Maulana Shāykh Al-islam Hajj Ibrahim Niasse Al-kaolaqi رضي الله عنه
Taysirul wusulu •Harf Jeem
Via: Anatomy of Sufism TV 📺
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فَقَدْ جَدَّ فِي تَحْقِيقِ دَعْوَاهُ جُهْدَهُ
وَلَكِنَّ رَبِّي غَالِبٌ كُلَّ فَيْلَـــــقِ
He (Muhammad ﷺ ) has done his uttermost best in his sublime call (to Monotheism), But my Lord is the sole Marshall of affairs of the universe (and He wishes some will not heed the call).
NOTE: The prophet ﷺ spent 23 years of call to monotheism, resisting all forms of persecutionsfrom enemies of monotheism, giving up his 24 hours to the mission leaving no hour for himself.
Qur’an 81:28-29, establish that unless God has graced one with guidance, one cannot heed thecall.
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فَهُو زَبَدٌ قَدْ زَحْزَحَ اللّٰهُ كَيْدَهُ
وَتَبْقَى مَنَافِعُ الْخَلاَئِقِ تَرْتَقِي
He (Musaylama) became prime (in his claim), then Allah neutralises his snare, And survives only what benefits creatures, with full glamour (Muhammad's mission).
Abu Bakr (RA) took the leadership of Islamic state when the Prophet ﷺ died and sent ‘Ikrimah (RA) with a small army to contain, but not attack, Musaylimah’s amassing forces.
Instead, ‘Ikrimah attacked and was soundly defeated. Again, Abu Bakr sent Shahrabil (RA) for the same purpose, but Shahrabil’s army also engaged and was also defeated.
This gave Musaylimah’s forces the reputation of being invincible after all, they just defeated two Muslim armies!
Abu Bakr (RA) had to sent full army under disciplined general, and he appointed Khalid bnWalid (RA) to the task, and after a fierce battle that recorded heavy casualty at both sides, the false prophet was killed in a garden he named Garden of God, which turned into Garden of death.
#AnatomyOfSufism
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Taysirul wusulu •Harf Jeem
Via: Anatomy of Sufism TV 📺
________
فَقَدْ جَدَّ فِي تَحْقِيقِ دَعْوَاهُ جُهْدَهُ
وَلَكِنَّ رَبِّي غَالِبٌ كُلَّ فَيْلَـــــقِ
He (Muhammad ﷺ ) has done his uttermost best in his sublime call (to Monotheism), But my Lord is the sole Marshall of affairs of the universe (and He wishes some will not heed the call).
NOTE: The prophet ﷺ spent 23 years of call to monotheism, resisting all forms of persecutionsfrom enemies of monotheism, giving up his 24 hours to the mission leaving no hour for himself.
Qur’an 81:28-29, establish that unless God has graced one with guidance, one cannot heed thecall.
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فَهُو زَبَدٌ قَدْ زَحْزَحَ اللّٰهُ كَيْدَهُ
وَتَبْقَى مَنَافِعُ الْخَلاَئِقِ تَرْتَقِي
He (Musaylama) became prime (in his claim), then Allah neutralises his snare, And survives only what benefits creatures, with full glamour (Muhammad's mission).
Abu Bakr (RA) took the leadership of Islamic state when the Prophet ﷺ died and sent ‘Ikrimah (RA) with a small army to contain, but not attack, Musaylimah’s amassing forces.
Instead, ‘Ikrimah attacked and was soundly defeated. Again, Abu Bakr sent Shahrabil (RA) for the same purpose, but Shahrabil’s army also engaged and was also defeated.
This gave Musaylimah’s forces the reputation of being invincible after all, they just defeated two Muslim armies!
Abu Bakr (RA) had to sent full army under disciplined general, and he appointed Khalid bnWalid (RA) to the task, and after a fierce battle that recorded heavy casualty at both sides, the false prophet was killed in a garden he named Garden of God, which turned into Garden of death.
#AnatomyOfSufism
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