ISRA MAGAZINE August - September 2016 MAGAZINE August - September... · ! 3!...

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The new mosque and Maqam of Imam Al Shadhili opened in 2014 in Humaythara Egypt

Al-‐ Mi‘raj A Bi-‐Monthly Magazine of ISRA International

Islam – Iman -‐ Ihsan

Imam Abul Hassan Al Shadhili (R.A.'A) Special Dul Qa’adah 1437.

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The new building covers an area of 4000 meters and is built at a cost of 12 million Pounds. Shaykh Abul Hasan Shadhili is one of the great Awliyya of the Ummah and a famous Sufi Master who is the founder of world famous Shadhili Tariqa. Imam Shadhili is known by the titles of Arif Billah (knower by Allah) and Qutb Al Aqtab (pivot of the pivots) by millions of Muslims around the

world. He was born in 571 Hijriyyah and passed away on Shawwal 12, in the year 656 Hijriyyah in the valley of Humaythara a small town near red sea in Egypt on his way to perform Hajj in Mecca in the company of a large number of his disciples. Included in the Hajj caravan was Shaykh Abul ‘Abbas Al Mursi who performed his Janaza prayer and became the successor and the Khalifa of Imam Shadhi.

Introducing Al-‐Mi’raj: The bimonthly magazine of ISRA It is with a deep sense of gratefulness to Allah (swt) and appreciation to the readers of ISRA Newsletter; we (ISRA) are embarking on a new journey of becoming a full-‐fledged electronic spiritual Islamic magazine of ISRA. The magazine will speak for ISRA and will become the voice of the silent Muslim majority of the world insha Allah. At present this Muslim majority feels under siege from forces of extremism, violence, hate, rejection, intolerance, division, and domination. The condition of the Muslim Ummah resembles like a man who has fallen into deep mud hole and has lost his senses. He emerges from the hole only to find that his entire being is covered by deep layers of dark mud making him look alike a scary beast or a ferocious monster. In this condition it becomes the duty of conscientious members of the community to pour buckets of water on him to wash off the mud and dress him up in nice and bright clothing. The ummah in this condition is like the man in mud and needs to wash off the blameworthy traits (mentioned earlier) it has acquired gradually in the past two hundred

years or so. The Qur’an calls for “ Let there arise out of you a band of people inviting to all that is good, enjoining what is right and forbidding what is wrong: they are the ones to attain felicity” (3:104).The ummah needs cleansing from the water of Tazkiyyah (purification), and Tasawwuf as expressions of al-‐Ihsaan. Tasawwuf is the heart of Islam and its foundation. It is based on Qur’an and Sunnah and is the way of purification of soul and acquiring of Prophetic Akhlaq (or comportment, manners, characteristics and behavior). The water of cleansing the soul is formed by the combination of Zikr Allah (swt) and Salat ‘Ala Rasool Allah (saws). The carrier of this water after the Prophet (saws) was the Ahl Al Bayt, the Sahaba, their followers, and then the followers of the followers. The Deen was practiced as one unit, one message with dimensions of Islam (Fiqh), Iman (Aqidah) and Ihsaan (Tazkiyyah-‐Tasawwuf). Later under the guidance and care of the Saliheen and Awliyya, spiritual guilds were organized known as Tariqas. ISRA was founded to revive totality of Deen and especially revive the lost third dimension of Deen, namely Al-‐Ihsaan. During

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the last 10 years ISRA had been publishing ISRA Newsletter covering special days, nights, festivals, events and matters related to Spirituality, Fiqh, heritage and breaking news. The contents and subjects of the articles had already transformed it into more than a newsletter. Many people called it a mini magazine. When the last Ramadan issue came out we had a great reception and many well-‐wishers thought that we should convert it into a magazine. Agreeing with their wishes and acclamations and turning to Allah (swt) for guidance and help we are humbly taking this step. The newsletter will now be a bimonthly magazine to be known as Al-‐Mi’raj, the magazine of ISRA. Al-‐Mi’raj intends to help the ummah to acquire the praiseworthy traits of knowledge, inward purity, love, sincerity, humility, patience, remembrance, reflection, compassion, generosity, and good character. The purpose will be to lift the ummah to spiritual perfection through Qur’an & Sunnah and the spiritual wisdom of Awliyya and Saliheen.

About Special Edition Remembering Imam Al-‐Shadhili (RAA) Historians disagree about the date of Wafath (passing) of Imam Shadhili. Shadhili tariqa adherents in South Asia consider Shawwal 12, as the date of Wafath of Imam Shadhili. There are others however who consider Dul Qa’adah 1, as the date of his passing. There is not much detail information available about this date. However since Shawwal and Dhul Qa’adah are both linked with claims of Imam Shadhili’s passing, this ISRA newsletter is dedicated to revive the memory of his blessed life, teachings and his immense contributions to Islamic spirituality and illuminations of hearts to Ma’rifah. In this August – September edition we are trying to give you a spiritual taste of his life and the contributions of Shadhili Tariqa in reviving the Ihsanic dimension of Islam through the science of Tasawwuf and the practice of Prophetic Akhlaq (comportment and Adab). It is our intention to introduce the founders of all major Tariqas and their teachings and services in the future issues insha Allah.

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A Glance at the Life of Sayyidina Imam Abul Hasan Al-‐ Shadhili (R.A. ‘A) Founder of The Shadhiliyyah Tariqah May his soul rest in peace: Rahmatullahi Alayhee Wa Quddas Allahahu Sirrahu

According to South Asian branches of Shadhiliyya Tariqah, Imam Shadhili had passed away on 12Th of Shawwal (1259 A.D.) 656 Hijri . Shadhilis in South Asia observed the Urs ceremony of Imam Shadhili on 12Th of Shawwal 1432 A.H. The following article is in memory of a great pole and founder of a major worldwide Tariqah namely, The Shadhilliyah.Taken fromThe Mystical Teachings of al-‐Shadhili by Ibn al-‐Sabbagh's Durrat al-‐Asrar wa Tuhfat al Abarar translation by Elmer H. Douglas sections from the book about his Life

The book can be ordered from ISRA www.IsraInternational.com through Kazi Books link Excerpts from the book

Ibn al-‐Sabbagh gives the following biographical data about al-‐Shadhili. He was born in the region of Ghumara, in today's Morocco, around A.H. 583 or A.D. 1187 .He embarked on a spiritual journey in search of a genuine Sufi shaykh or the qutb [pillar]. As a result, he travelled to Baghdad which was still famous as a theological and intellectual center. There, he was told by an lraqi Sufi shaykh to go back to the West, to his homeland, because the qutb was there. Abd al-‐ Salam Ibn Mashish (d. 622/1225) was this qutb. Ibn al-‐Sabbagh says that Ibn Mashish was a strict follower of the Qur'an and the Sunna. He applied them in his Iife and encouraged his disciples to do so. Douglas

postulates on the meeting between al-‐Shadhili and Ibn Mashish by saying that, "Early in Iife al-‐Shadhili went to [Ibn] Mashish to take him as his spiritual guide. The venerable teacher recognized the 'saintly' qualities of the young man and gave him his final injunction to refrain from men and to depart to Tunisia:' Ibn Mashish "was by far the most important of al-‐Shadhili's teachers, one to whom he owed his instruction in the Sufi way:' Ibn Mashish also laid the foundations of "the future life of Abu al-‐Hasan al-‐Shadhili:'

Al-‐Shadhili's stay in Tunisia marks the beginning of his career as a saint and theologian. It is on the basis of lbn al-‐Sabbagh's biography that we can determine with some accuracy al-‐Shadhili's life in Tunisia and his struggle to form an independent Sufi movement. The account given by lbn .Ata' Allah in his biography does not shed as much light on the Tunisian phase of al-‐Shadhili as does Ibn al-‐Sabbagh's writings. Later authors of Shadhiliyya's

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Tabaqat base their narratives on Ibn al-‐Sabbagh's biography. Al-‐Shadhili's departure to Egypt, as already mentioned, marks the second phase in his career, which had an Iasting effect on the future development of the Shadhiliyya order.

During his stay in Tunisia, he attracted many followers, who perceived in him great human and spiritual qualities, and who considered him to be on the side of the poor and downtrodden in society. This popularity, however, won him the envy and the hatred of Ibn aI-‐Bara' the chief qadi of Tunisia, who, according to Mackeen, charged al-‐Shadhili "with Fatimid Ieanings:' However, a modern biographer of al-‐Shadhili, Abd aI-‐Halim Mahmud does not portray the Shadhiliyya order as a dissident movement, but as a movement that was favored by the sultan, Abu Zakariyya aI-‐Hafsi (625/1228-‐64 7 /1249). In spite of the political support of the sultan, however, al-‐Shadhili decided to move to Egypt where his tariqa grew quickly. He died in 656/1258 in Egypt.

During his lifetime, al-‐Shadhili had disciples who were dispersed in North Africa, especially in Tunisia and Egypt. The real strength of his movement was derived from the disciples whom he attracted in Egypt. Ibn 'Ata' Allah, for example, highlights the emphasis which al-‐Shadhili laid on the disciples' training and intellectual growth. AI-‐Shadhili is reported to have said, '.My disciples are my books [that leave behind]:'

Ibn al-‐Sabbagh recounts the life of a number of important Shadhiliyya disciples who became leaders in their own rights. One of them is the Spanish disciple of al-‐Shadhili, Abu al-‐' Abbas aI-‐Mursi, who became the

first shaykh of the Tariqa after death of al-‐Shadhili in 656/1258. Ibn"' Ata' Allah (d. 709/1309-‐1310), the famous author of The Book of Wisdom and Lata'if al-‐mínan, became the second Shaykh of the order after the death of aI-‐Mursi in 686/1287. Therefore, in its gestation phase, the Shadhiliyya order was formed against the background of 'an urban surrounding not necessarily in revolt against it but as an outcome of the existing patterns of politic-‐religious and economic Iife:'

The Shadhiliyya, as well as other renowned orders in Islam such as Badawiyya and Dasuqiyya, continued to expand and flourish after the thirteenth century. The Shadhiliyya, in particular, assumed new organizational structures and won new adepts in both Egypt and North Africa.

His Noble Lineage, Some Events of Travel and Minifestation of his spiritual Rank With reference to his noble lineage, it is: ' Ali ibn ' Abd Allah ibn ' Abd al-‐ Jabbar ibn Tamim ibn Hurmuz ibn Hatim ibn Qusay ibn Yusuf ibn Yusha ' ibn Ward ibn Battal ibn Idris ibn Muhammad ibn 'lsa ibn Muhammad ibn al-‐Hasan ibn ' Ali ibn Abi Talib.

[Imam Shadhili narrates Shaykh Ibn Masish initiated him as his Mureed and] Then he said to me, "O 'Ali, depart to the Province Ifriqiya and dwell there in a place called Shadhila, for God will name you al-‐Shadhili. After that you will move to the city of Tunis where charges will be brought against you before the authorities. Then you will move to the East where you will inherit the rank of qutb. 3

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I said to him, "O my master, give me your spiritual bequest:' so he replied, "0 ' Ali, God is God and men are men. Keep your tongue from the mention of them, and your heart from inclining before them, and be careful to guard the members (jawarih) and to fulfill the divine ordinances; thus the friendship (wilaya) of God is perfected in you. Have no remembrance of them except under obligation that duty to God imposes on you; thus your scrupulousness is perfected. Then say: 0 God, relieve me from remembrance of them and spare me disturbances from them. Save me from their evils, enable me to dispense with their good through Thy good, and as a special favor assume Thou care of me among them. Verily, Thou art mighty over all things:'

He related, when I entered the city of Tunis as a young man, I found there a great famine, and I came upon men dying in the market places. I said to myself, "Had I wherewith to buy bread for these hungry people, I would surely do it:' Then I was instructed inwardly: "Take what is in your pocket:' so I shook my pocket and, lo, there was silver money in it. So I went to a baker at Bab al-‐Manara and said to him, "Count up your loaves of bread:' He counted them for me. Then I offered them to the people who took them greedily. I drew out the pieces of money and handed them to the baker. He found them to be spurious and said, "these are Moroccan, and you Moroccans practice

alchemy:' so I gave him my burus and small bag as a pawn on the price of the bread, and turned toward the gate. Right there by the gate stood a man who said to me, "O ' Ali, where are the pieces of money?" So I gave them to him, and he shook them in his hand, then returned them to me, saying, "Pay them to the baker, for they are genuine:' So I paid them to the baker who accepted them from me, saying, "These are good:' I took my burus and bag and then looked for the man, but did not find him.

Consequently, I remained for some days inwardly perplexed until, on Friday, I went into the Zaytuna mosque, near the reserved section on the east side of the mosque, and performed two cycles of the greeting of the mosque and pronounced the salutation. Suddenly, I saw a man on my right. I greeted him and he smiled at me, saying, "O ' Ali, you say, 'Had I wherewith to feed these hungry people, I should surely do it: You would presume to be more generous than God toward His creatures. Had He willed it, He would surely have fed them, for He is more cognizant of their welfare than you:'

Then I said to him, "O my master, by God, who are you?" He replied, "I am Ahmad al-‐Khidr. I was in China and I was told, 'Go and look for my saint ' Ali in Tunis: So I came hurriedly to you:' When I had performed the Friday worship, I looked about for him, but did not find him.

Dhun Nun Al-‐Misri & The Man Who spoke against the Sufis: A certain young man always spoke aginst the Sufis. One day Dhun Nun took the ring from his finger and asked him to take it to the market and sell it for Five Dinars. The man

tried to sell it in the market but no one would offer more than one dinar. The man returned it to Dhun Nun reporting the news. Dhun then told him to go the jewelers and

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see how much they will pay? Jewelers offered him 100 dinars. He told Dhun Nun their price. Dhun Nun said you know as

much about the Sufis as the people in market know about the ring. The man repented and stopped abusing Sufis.

Excerpts from "The Way of the Shadhdhuliyyah” By: Shaykh Nooruddeen Durkee Shaykh of Shadhdhuliya Battawiyah Tariqa in America.

Thus the Way of the Shadhdhuliyyah, though it has many areas in common with the various Turuq, may Allah be pleased with them all, is a unique Way unlike any other. The Shaykh, may Allah preserve his secret, said, "Of all the Ways there are two: the way of travelling {suluk} and the way of attraction {jadhb}. Our Way is the Way of Jadhb. Our beginning is their end. Their beginning is our completion “Shaykh Ibn 'Ata’ illah, whose books greatly aided in the diffusion of the teachings of our Shaykh, says in the Kiatb al Hikam, "He who is illumined in the beginning is illumined in the end." Thus the Way of the Shadhdhuliyyah is firmly based on the reality {haqiqah} that Enlightenment or Illumination {-‐ishraq} is both in our beginning mid at our end with the certain knowledge that both our beginning and end are in His Presence and by His Grace." {see 7:172}

The mystical sciences are gathered treasures and the lights are spiritual insights. Consider the following drawn from Ibn Sabbagh's book, "The Pearl of Secrets" [Durrat al-‐Asrar}, "So, oh voyager on the road of the Hereafter, it is incumbent upon you to accomplish what you have been Ordered concerning your outward conduct. When you have done that, sit upon the carpet of watchfulness {muraqabah} and render sincere {takhlis} your inner life until there remains nothing that He has forbidden. Give the prescribed limitations {huddud} their full due. Diminish your attention to your outer self if you desire the opening of the inner self to the secrets of the Kingdom of your Lord. Whatever thoughts come to hinder you from the object of your desire, be aware, in the first place, of the Nearness {qurb} of your Lord, with a knowledge {'ilm}

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which sets your heart to work in seeking of Allah those things which are beneficial to you and averting those things which cause you harm. "Reflect, 'Allah is powerful over everything. Whatever Mercy Allah opens to men, none can withhold and whatever He withholds none can loose after Him. He is the All-‐Mighty, the All-‐Wise. 0 humans remember Allah's grace upon you; is there any creator apart from Allah who provides for you from the heavens and the earth?' {35:2-‐3}. From the earth is your self {nafs} but from heaven is your heart {qalb}. If anything descends from the heavens to the earth, who is he that will turn it away other than Allah? ‘He knows what penetrates into the earth, and what comes forth from it, what comes down from sky and what goes up in it. He is with you wherever you are and Allah sees what you do.' {57:4} "Give then watchfulness {muraqabah} its due by continuing in your absolute slavery to His commands and abstain from adherence to lordship with respect to His creations. If anyone contends with Him, he will suffer defeat, since, 'Have they not seen how We destroyed before them many a generation and we had established them in the earth more firmly than we established you: {6:6} and ' If Allah touches you with affliction none can remove it but He; and if He touches you with good. He is powerful over all things. He is Omnipotent over His slaves. He is the All-‐Wise, the Knower: {6:17-‐18}

How excellent is the Turth. "The Way is holding steady by four things". He who partakes of all of them is of the Confirmed {siddiqun}, he who partakes of three of them is of the Friends of Allah {awliya'}, he who partakes of two of them is a Witness [shahid} and who partakes of a single one is of the upright Slaves of Allah {'ibad}. The first of these is remembrance {dhikr}, the extension of which is correct religious practice and the fruit of which is illumination {'ishraq}; the second is contemplation {tafkir}, the extension of which is perseverance {sabr} and the fruit of which is knowledge {'ilm}; the third is poverty {faqr}, the extension of which is thankfulness [shukr} and the fruit of which is increase; the fourth is love {mahabbah}, the extension of which is abhorrence of the world and its inhabitants and the fruit of which is arrival [wusul] or attaining the goal of the Beloved." Our Shaykh was very concerned with the precision of his teachings in the rearing up {tarbiyyah} of his muridun. Unlike some of the Shuyukh of later times and, particularly, of our present time, he was very careful to fully know all the circumstances in the life of the murid, often intimately and in great detail. Additionally many of the muridun lived with him, especially during his time in al-‐'Iskandariyyah, and he made use of travelling, especially the Hajj, both as a means to know his muridun and also as a means of instructing them. He once said, when visited by some scholars who enquired why a man of

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his learning and knowledge did not write books, "My companions are my books,"re Besides speaking extensively on such subjects as Qur'an, Hadith, Shari'ah, Fiqh and 'Aqidah, he taught at great length both by words and, more importantly, by actions, the following subjects: sincerity {al-‐ikhlas}, returning in repentance to Allah {at-‐tawbah}, intention {an-‐niyah}, seclusion {al-‐khalwah} {especially in the sense of the seclusion of one's self and family from the sources of agitation, confusion, aggravation, illusion and desire as well as the necessity for periods of physical seclusion}, the necessity for remembrance of Allah {adh-‐dhikr}, contemplation of Allah {al-‐fikr} and watchfulness of the decrees of Allah {al-‐muraqabah}, worship and service of Allah {al-‐'ubudiyyah} and service of people {al-‐khidmah}, avoidance of worldliness and its attachments especially to power and leadership unless under the mandate of Allah, worship of Allah {'ibadah} both prescribed {fard } and voluntary {nafl}, obedience {at-‐ta'at} to the requirements of Allah, the understanding of degrees {ad-‐darajat} and decrees {al-‐aqdar} as a means of certification, certainty and proof founded on principle rather than supposition, piety or scrupulousness {wara'}, contentment {ar-‐rida} with what Allah ordains, love {al-‐mahabbah} for Allah and that which He loves and those

whom He loves and thus makes pure, the necessity for fervent and repeated supplication [ad-‐du'a }and repetition of spiritual litanies {al-‐ahzab}. Thus our Shaykh, though he valued periods of withdrawal {especially the last 10 days of Ramadan} and reflection, advocated a life for his muridun which was lived, often fiercely and always with focused concentration, in the very midst of the flow of life stressing that every event was specially prepared by Allah and offered a means for deepening awareness and understanding. He said, with reference to those who are in the world yet not of it, "They are {al-‐ mukhlisun} those whom Allah has created for the beauty of slavery to Him, the beauty of worshiping Him, and the beauty of contemplating Him.

Taken from: The school of the Shadhdhuliyyah: Vol. 1 by By Shaykh `Abdullah Nooruddeen Durkee: This and other books may be ordered from: http://greenmountainschool.org/

Shaykh Nooruddeen Durkee

Shaykh Abdullah Nooruddeen Durkee is the Khalifah of former professor of Al-‐Azhar University, Late Shaykh Ibrahim Muhammad al-‐Battawi, founder of the Shadhdhuliyyah-‐Battawiyyah order for the Illumination of Hearts and Tranquility of the Self in the Western Hemisphere. He holds Ijazahs from

several eminent scholars of the Muslim world. Presently he is the Director of the Green Mountain School and The Islamic Study Center of Charlottesville Virginia. He is a prolific writer, author and editor of more than a dozen books the most recent of which is The Transliterated Tajwidi Qur'an which

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was published in Ramadan 2004. This work is Acclaimed as the most easy and comprehensive transliteration and translation of Qur'an for non-‐Arabic speaking Muslims. He regularly attends and speaks at major international conferences. He also serves as an advisor to ISRA (The Islamic Studies And Research

Association) and participates in their activities and conferences in support of spreading the love of Allah (swt) and his Messenger (saws). ISRA is a growing spiritual movement in America to restore totality of deen by promoting a balanced and integrated vision based upon islaam, imaan and ihsaan

The brilliant contributions of Shadhili Tariqa in spreading the love of Allah (swt) and His Prophet Muhammad (saws) The Shadhili Tariqa has been instrumental in spreading the love of Allah and His Messenger (saws) through its deeply touching Adi’yyah (du'as), Ahzab (Litanies), Adhkar, and most beautiful poetry and Sufi aphorisms. The Shadhilis have produced masterpieces of Islamic spiritual literature which has spread beyond the Shadhiliyya Tariqa to become the symbol of Islamic spirituality and has been accepted and became part of Muslim devotional practice of the universal Muslim Ummah. These include Al-‐Hikam, the Aphorisms of Ibn Ata'illah al-‐Iskandari, the world famous manual of Salawaat on the Holy Prophet Muhammad (saws) known as Dala'il al-‐Khayrat, authored by al-‐Wali al Kamil Imam Sulayman al-‐Jazouli (raa), The du'a and Litany of Hizb al-‐Bahr (Litany of Ocean) which was the gift of Prophet Muhammad (saws) dictated directly to Imam Al-‐Awliyya Shaykh Abul Hasan Al-‐Shadhili (Radi Allahu 'Anhu), and the most recited poem and odes in the world known as Qasidah al-‐Burdah

Sharif by Imam Sharfuddin al-‐Busayri (raa). The Shadhilis have also been in the forefront of producing monumental Islamic literature in the sciences of Aqidah, Fiqh, Tasawwuf, Tafsir and Hadith. The brilliance of their scholarship is profusely manifested in the writings of Shaykh Jalauddin Al-‐Suyuti, whose monumental Tafseer, known as Tafsir ul-‐ Jalalayn and Al Itqan Fi Uloom al-‐Qur'an have become indispensable part of orthodox Sunni teachings, discourse and syllabus of all major Islamic universities to date. Al-‐Suyuti belonged to Shadhili Tariqa and has authored about 1000 books which include a book on Shadhili Tariqa and explanation of its teachings which has been translated by Khalid Williams. ISRA magazine is pleased to present brief information on some of these brilliant contributions of Shadhili Shayks and Scholars to the service of the Muslim Ummah and their immense effort to spread the love of Allah (swt) and His Prophet Muhammad (saws). Please read and enjoy these articles in this issue.

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The Prophetic Gift of Hizb –ul-‐ Bahr – The Litany of the Sea

The world famous Shadhili Du’a of powerful divine ligh

Overview: The story behind Hizb Al Bahr is reported by many distinguished scholars and authors. The main points are as follows. Imam Shadhili is reported to have said that he was commanded by Allah to make Hajj in 715 H. The main Hajj convoy of Egypt had already departed and there was very little time left to make the journey. The Imam asked to find a ship to make the journey. Most ships had departed. What his people found was a ship owned by an old Egyptian Christian who had two young sons. One of the sons was the captain of the ship. The Shaykh told he would hire them. When his Murideen found about the Shayk’s intention a lot of them decided to go with the Shaykh. They all boarded the ship and were on their way when a ferocious wind storm hit the ocean. The dangerous winds of the storm and the related waves pushed the ship back towards Cairo. There was fear and nervousness among the pilgrims as they realized that not much time was left to make it to Mecca in time for Hajj. The ship had to

be berthed for safety. It was during the noon time when the Shaykh was half asleep in a Muraqiba that he saw the Holy Prophet Muhammad (saws) in a veridical dream. The Prophet dictated him a Du’a and asked him to recite, which he did. He then asked the Captain to unfurl the sails. The captain asked him is it to go back to Cairo? And he said no we will depart for Mecca Allah willing. While they were discussing this, a peaceful wind started blowing and pushed the ship to move in the opposite direction towards Mecca in an unprecedented speed. Seeing this miracle, the captain and his brother accepted Islam. The older man grieved that he had lost his two sons. The Shaykh said, No, you have gained them. That night the old man whose name was Mismar, had a dream and he saw it was the day of resurrection and that the paradise and hell were present. He saw the Shaykh leading a great crowd into paradise and among them his two sons. He wanted to follow them, but was not permitted to do so. And he heard a

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voice saying to him ‘you cannot join them until you enter into their religion.’ He told the Shaykh about his dream and accepted Islam. It is reported later that the elderly man became a great Wali Allah and built a Shadhili Zawiyyah in Upper Egypt and many miracles were granted to him. The Shaykh said that ‘By Allah I received this Litany from none other than the Messenger of Allah who dictated to me directly. (Compiled by ISRA Magazine).

Shaykh Al-‐Bistami said “Invoke Hizb al-‐Bahr and it will show you wonders, Give you ease in your affairs, and lend you strength. You will find the sea obedient and wind submissive; you will find gentleness quickly, and your time will be joyful” (From Sh. Zarrouq’s Sharah of Hizb al-‐Bahr; Translated by Khalid Williams)

The Shaykh spoke on his dying day when he gathered all of his Murideen together to continue (reading) with Hizb al-‐Bahr, teach it to your children. It contains the Greatest Name (al-‐ismul-‐‘adham). It is an “instrument of Protection and Preservation”, and if it is read in any place that place is preserved from harm, the fearful is made secure, sick cured, anxious made peaceful.

Shaykh Ahmad Zarrouq said: “He that reads at sunrise Allah will satisfy his need, cause him to reach his goal, remove his grief, raise his grade, cause him to be respected by people, increase his faith, and facilitate his affairs in this life and the next. And protect him from evil whether by day or night” (From: The School of Shaddhuliyyah: Volume 1: Produced with notes by Shaykh Nooruddeen Durkee)

The following account is taken from Ibn al Sabbagh’s “Durratu al-‐ Asrar wa Tuhfat al –Abrar”. (The Mystical Teachings of al-‐Shadhili” translated by Elmer H. Douglas)

The worthy Shaykh Abu al-‐'Aza'im Madi ibn Sultan related to me in the city of Tunis, may God the Exalted watch over it, as did also the worthy and blessed Shaykh Sharaf al-‐Din, son of the Shaykh (al-‐Shadhili) in the city of Damanhur al-‐Wahsh of Egypt in the year A.H. 715 that Shaykh was on the point of setting out from Cairo to perform the pilgrimage to Mecca a short time after the departure of the pilgrims.

He said, ''I have been divinely ordered to go on pilgrimage this year. So find for us a Nile vessel in which to make the journey by way of Upper Egypt:' They looked about for a vessel, but found only one belonging to Christians on which was an elderly Christian man with his sons.

He said, "Let us get on board:' We entered the vessel and set sail from Cairo and traveled for two or three days. Then the wind shifted so that we were sailing into it. So we tied up to the bank of the Nile at an uninhabited spot. We remained there about a week within sight of the hills of Cairo.

One of the pilgrims accompanying us asked, "How is it that the Shaykh says that he was ordered to perform the pilgrimage this year when the time for it has passed? And how long will this journey take? , In the middle of the day the Shaykh slept and awoke, and then offered this prayer [known as Litany of the Sea]. "Where is the captain of the vessel?" he inquired.

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"Yes" he answered, "here I am:' "What is your name?" the Shaykh asked. "Mismar:' "O blessed Mismar, unfurl the sail:' the Shaykh ordered. "O my master:' the captain objected, "[lf I do that], we shall come again to Cairo by sailing before the wind:' "We shall again become travelers:' the Shaykh replied, "if God wills:'

Again the captain objected, "This wind will drive us back to Cairo before the end of this day, and, furthermore, with the wind as it is, to get the ship under sail will be absolutely impossible:'

"Unfurl the sail;' the Shaykh ordered him, "with the blessing of God:' So we unfurled the sail, and God [He is exalted] commanded the wind so that it shifted and filled the sail [so quickly that they] were unable to cast off the rope from the stake. They cut it and we departed under a gentle breeze. The captain converted to Islam, both he and his brother. Their father did not cease to lament and say, "I have lost my two sons on, this journey:' "On the contrary;' the Shaykh said to him, "you have gained them:' That night the Christian had a vision in which the day of resurrection, as it were, had come, and he was beholding the Garden and the fire. He witnessed the Shaykh (al-‐Shadhili) conducting to the Garden a large crowd of people. Among them were the Christian's

sons. He wanted to follow them, but he was prevented. He was told, "You are not of them until you enter their religion:'

The Christian related that to the Shaykh, and he [the Christian] converted to Islam. Then the Shaykh told him, "The people whom you saw with me are my companions to the day of resurrection.”We continued our journey easily and successfully with incidents the telling of which would consume a long time. They finished the pilgrimage that year. My master, Madi, related, according to a report from the Shaykh, The Christian became one of the great saints of God.

Consequently, he sold his vessel and performed the pilgrimage with us, along with his sons. He had a Zawiya (worship place) in Upper Egypt and was one of those who were endowed with charismatic powers. This blessed journey was an occasion for the manifestation of such a power. May God have mercy on him and be pleased with him. The Shaykh said, By God, I did not utter it [the Litany of the Sea] except as it came from the Prophet of God, from whose instruction I learned it. "Guard it;' he said to me, "for it contains the greatest name of God:'

It is not recited in any place without security reigning there. If it had been with the inhabitants of Baghdad, the Tatars would not have taken the city.

Online resources for Hizb al-‐Bahr:

For complete Arabic text, English translation and transliteration please go to:

https://salawaat.files.wordpress.com/2015/03/hizbul-‐bahr-‐arabic-‐english-‐translit.pdf

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For explanation of Hizb Al Bahr, watch video by Shayakh Nooruddeen Durkee below

https://www.youtube.com/watch?v=oHnj6spWCQw

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The Hikam of Ibn Ata’illah Al-‐Iskandari:

A Maliki scholar and Shadhili ShaykhPrecious Guidance from Al-‐Hikam of Ibn Ata’illah al-‐Iskandari Do not despair when, in spite of intense supplication, there is a delay in receiving the expected gift. He has guaranteed that He will respond in what He chooses for you, and not what you choose for yourself, and at the time He chooses, not the time you desire. *Allah responds to the yearning Du`as and calls from a sincere heart. Calls for help are caused by His decree that we return to Him, thus the time and way of His response is in His loving hands. What is expected of creation is that it calls upon, depends on and trusts in the perfect ways of the Creator, for He always knows our true state and the appropriate remedy and provisions for the journey unto Him.

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Qasidah Burdah Sharif: A Masterpiece poem in Praise of Prophet Muhammad (saws) by a Shadhili Shaykh.

The author of Qasidah Burdah Sharif (The poem of Mantle) was the great poet and a Wali Allah Imam Sharfuddin Abu Abdullah Muhammad Bin Hassan Al-‐Busayri Rahmatullahi Alayhee. He was born in Egypt and was a Shadhili Shaykh (1211-‐1296). He was a mureed of Shaykh Abul Abbas Al Mursi the Khalifa of Imam al-‐ Shadhili. In the prime time of his life he was afflicted with severe illness and half of his body became lifeless due to paralysis. He tried all kinds of medicines, doctors and treatments with no success. When he lost complete hope in finding a cure, in a state of extreme disappointment and hopelessness he started writing a poem in the honor and praise of Holy Prophet Muhammad (saws). Making it as a mean to seek Allah’s Mercy to cure his illness. He secluded himself in a house where he started reading his newly written poem or odes with full concentration, focus, dedication and depths of his heart and spirit. After a while sleep overtook him and he saw

Rasool Allah (saws) in a ru’ya or true dream. The Prophet (s) in the dream put his blessed hands rubbing parts of his body (affected by paralysis). When he woke up he found that his paralysis was completely gone and he was fully healed by Allah (swt) by the Barakah (blessing) of the Holy Prophet Muhammad (saws). Next day in the morning when he went out to the market for his needs he met a Darvish on his way who told him I would like to hear the Qasidah in which you have praised the Prophet. Imam Busayri asked him which Qasidah you are talking about as I have written many. The Darvish told the one which begins with the words “Amin Tadakkiru Jeeranin Bi dhi Salami”. The Shaykh was shocked as no one had heard that Qasidah before. He asked the Darwish I implore you in the name of Allah, from whom have you heard this? The Darwish said By Allah I heard it from you when you were reciting in your dream in front of the

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Prophet. The Prophet was so absorbed in listening to it that due to its blessings you got complete cure and healing from your sickness. The Shaykh then gave this Qasidah to the Darvish and its secret was revealed to everyone and its blessing spread among people. In another version Holy Prophet Muhammad (saws) appeared to Imam Busayri in a dream and asked him to read the ode that the he wrote for him. When he said, "O Messenger! I wrote many poems for you; which one do you want me to read?" the Prophet indicated the last poem he wrote by reciting the first verse of that poem. While Busayri recited the ode, the Prophet listened in full absorption even joyfully swaying from side to side. Then as a sign of his acceptance and reward, the Prophet wrapped his famous mantle around the poet. When the dream ended and Imam Busayri woke up to find his paralysis disappeared and he was completely cured and healed. That was the reason the ode became known as the Ode of Mantle. The fame of the Qasidah spread around the world. Its popularity and recital has expanded beyond Shadiliyyah Tariqa to become the most recited poem of Muslim world. And today it is recited from Morocco to Indonesia and from Russia to South Africa. It has been translated into Urdu, Persian,

Turkish, English, French, Punjabi, Sindhi, German and Dutch languages and the list is growing. The number of commentaries written for explanation in different languages has reached 100 or more.

Some Powers and Benefits, related by the Saliheen

1. For the removal of difficulties recite 71 times. 2. Whoever recites it daily or has someone else recite it 9 times and thereafter blows on him, will be safeguarded from all hardships. 3. Whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that person's memory will increase tremendously. 4. Whoever is afflicted with a great calamity or hardship, should fast for 3 days and daily recite it 21 times. It will remove difficulties 5. The house, in which it is read 3 times daily, will be protected from most difficulties and hardships. 6. On a journey if recited once daily, one will be protected from ail hardships of travel. 7. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.

Online: https://www.youtube.com/watch?v=aZxYvISdgMk https://www.youtube.com/watch?v=diNCiPP1B5k

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__________________________________________________________________________ Become a partner of ISRA in spreading the Love of Allah (Subhanahu Wa Ta'allah) and His Messenger Sayyidina Muhammad (Sallal-‐lahu Alayhi Wa Sallam)

Following are four ways you may become a partner in ISRA's work for Allah (swt) & His Rasool (saws): 1. *Give your time 2. *Make Du'a 3. *Make a contribution 4. *Do all of the three above for the sake of Allah Contact us at: [email protected]

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The Story of Dalail al-‐Khayrat:

The life of Imam Abu Abdullah Muhammad bin Sulayman Al-‐Jazouli is penned by many authors. Prominent among them are Imam Muhammad Al-‐Mahdi bin Ahmed of Fez, Morocco and Shaykh Zarrouq (RAA), the author of the Sharah of Dalail al Khayrat. Accordingly Imam Al-‐Jazouli is a descendant of Sayyidina Ali Ibn Abi Talib RadiAllahu ‘Anhu through Imam Husayn Radi Allahu ‘Anhu. He belonged to Shadhilyia Tariqa and most of his writings were on the

subject of Tasawwuf. It is reported that he had more than 20,000 students who studied, learnt and narrated Hadith from him. They also acquired the knowledge of Fiqh and Tafseer from him. He stayed for a long time in Fez from where he completed his education and then busied himself in teaching the Islamic sciences there. From there he migrated to Reef, where he met his Murshid Shaykh Muhammad bin Abdullah from whom he received the knowledge of the inner dimension of Deen. Then he entered into a long Khalwah of 14 years and engaged in Zikr and Muraqiba. He came out of Khalwa to guide the masses. His call was so attractive that 12,665 people made repentance from sins and made Bayah on his hands to live a life of Taqwa and Ihsaan. They acquired knowledge of Deen from him and became true 'abideen (worshippers of Allah).

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Several Karamaats are attributed to him. He was dedicated to following the book of Allah and the Sunnah of Prophet Muhammad (saws) in all aspects of his life. He was always busy in abundance of Zikr Allah and the recital of Du’as and Wazifas. He used to travel from village to village delivering Islamic guidance to people. It was during his travels that when he reached a village near Fez the time of Zuhr prayer entered. And the story behind Dalail Al Khayrat unfolded as reported below. The Shaykh found a well, but no rope or bucket to fetch water. As the time elapsed the Shaykh got worried and started walking around the well. A little girl of about 8 or 9 years old was watching him from the window of her house situated close to the well. The girl came out of the house and asked the Shaykh, what he was worried about? The Shaykh said, I am Sulayman Al Jazouli, and the time of Zuhr is about to expire and the water is not available (due to the absence of rope bucket). She said you are a famous person and what is the reason of your helplessness? She then asked him to be patient and offered to help. Then he proceeded to the well and spat in it. Suddenly the water in the well started to swell and gushed over the walls of the well. The water started flowing down from all sides of the well. The Shaykh made wudu and prayed as the girl went back to the house. The Shaykh finished the prayer and went to the house and knocked at the door. When the girl came out the Shaykh told her,

O my daughter, I implore you in the name of Allah and all of His prophets and His Messenger Muhammad (saws) whose intercession you seek, please tell me how did you reach this rank? She answered by saying had you not implored in the name of Allah and His Messenger I would have never told you this. But now I tell you that I got this rank by reciting a particular Salawaat (Durood) of which I do a Wird every day. The Shaykh then got the permission from her to recite that Salawaat and determined firmly in his heart to write a book which will contain all the Salawaats written in the best words recited by the salaf and reported in Ahadeeth of the Prophet (saws) and included the girl’s Salawaat in it. He authored the book in Fez and named it “Dalail Al Khayrat”. The Shaykh passed away on Rabi ul-‐ Awwal 1, 870 Hijri. The book he wrote became universally popular and was accepted for recital in many other Tariqas worldwide beyond Shadhili Tariqa. Today it is recited by hundreds and thousands of Muslims throughout the world. A Tariqa known as Shadhilyia Jazouliyya was founded in his name and exits today in North Africa and the Middle East. The Shaykh’s resting place in Marrakesh is visited by a huge number of people every day for the whole year. Jazouli Fuqara perform group recital at the Maqam of Al Jazouli, continuously every day. Many miracles are also attributed to the Maqam of Imam Jazouli Radi Allahu ‘Anhu.

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Following books have been used in writing this article: 1. Mutali Al-‐ Mussaraat 2. Sharah of Dalail by Shaykh Ahmad Zarrouq 3. Shaykh Yusuf Al Nabhani as quoted in Dar Al Hadith article Online Resources: https://sufipathoflove.files.wordpress.com/2013/12/dalail-‐khayrat-‐arabic.pdf http://www.deenislam.co.uk/dalail-‐khayrat-‐english.pdf The ways of reading the Dalail al-‐ Khayrat The author has divided the book into 8 Hizbs or parts and should be started on Sunday night which is actually Monday in Islam and Finish on the following Sunday thus this becomes 8 Days Manners of reading Dalail al-‐ Khayrat and some Benefits One who intends to read the book should purify his/her heart from enmity, jealousy, self-‐praise, arrogance, show off, prejudice and then find a clean place where one should sit after donning clean clothes and making perfect wudu, brush teeth, use Miswak, put on some perfume and start reading. One should face the Qibla and free his/her mind and heart from all worldly thoughts and with full focus of heart (Muraqiba). Begin reading with the intention of pleasing Allah (swt) and His Messenger (saws).Reading regularly every day will result in descending of Allah’s mercy and granting of Allah and His Messenger’s pleasure and acceptance. It will remove poverty and illness and expand one’s livelihood, provisions and bring prosperity and acceptance of Du’a for any need. Compiled by: ISRA Nexus: www.Israinternational.com

Discovering the Shadhiliyya Path By: Daniel Amin Colman

I am a revert to Islam born and raised in Los Angeles, California. Unlike many

reverts from the United States I was not born and raised in a Christian household

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but I was actually raised as a Buddhist. My father came from a Jewish family and my mother came from a Greek Orthodox Christian family, but both had converted to Buddhism at a young age. Therefore my upbringing was quite unique from my friends growing up who were predominantly Christian or Jewish. During the holidays I would attend family gatherings with my extended family. I was therefore also exposed to Jewish and Christian religious traditions which allowed me to have a broad understanding of various faiths. Although I really enjoyed my Buddhist faith, I had always kept an open mind to other spiritual practices and I explored numerous traditions including Yoga, Taoism, Shamanism and other new age philosophies. Despite my open mindedness to experiencing other faiths, Islam was probably the last religion on my list that I felt called to explore, primarily because of the negative way that Islam is portrayed in the west. In college at the age of 22 and I was invited to attend a Sufi workshop on spiritual healing with a great Sufi Shaykh from Palestine. I was intrigued by the idea of spiritual healing because I had explored this concept through various new age disciplines such as Reiki and chakra energy healings, but I had very little exposure to Sufi teachings prior to that. I recalled reading poems by Rumi the great Persian mystic of Islam, which I had found amongst the plethora of books in my mom's spiritually eclectic book collection, but other than that I did not really know much about Sufism. I decided to attend the workshop and I was

deeply impressed with the depth, beauty and wisdom of Sufi teachings that I encountered there. Although Buddhism had a very strong emphasis on compassion, I could feel the authentic compassion and love radiating from the teachers of this tradition. It was tangible and authentic. I was to learn later that this was a Shadhiliyya Sufi order based on one the great saints of Islam, Abu al-‐Hasan ash-‐Shadhili. One of the focuses of this Sufi lineage was on spiritual healing using the sacred Arabic language from the Quran. The workshop I attended was experiential and encouraged participation from all the attendees in the recitation of the sacred chants that we were learning. Since I had a background in meditation and chanting in other languages, the idea of doing Zhikr or "remembrance" was quite familiar to me. However, I could feel the sacred Arabic language penetrating layers of my heart to a depth that I had never experienced before. I immediately realized that I had found something special here. It felt as if my heart had cracked that day at the workshop, and after leaving my heart was thirsty for the water of love and truth that it felt from reciting the Arabic prayers. Once the heart has been exposed to a deeper experience of the truth, it is no longer sufficed by that which is lesser. After the workshop I began to delve deeper into the teaching of the Shadhiliyya path and I discovered that in fact there is no difference between Islam and Sufism. You could say that Sufism is the spiritual essence of Islam that contains both the outer manifestation of

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the path which is adherence to the Law (Shari’ah) as well as the inner essence of the path which leads to the Reality of Allah (Haqiqa). A year later I ended up taking my Shahadah and became Muslim officially, however my real Shahadah happened that day at the workshop which was the Shahadah of the heart. Upon reflection of my own journey to Islam, there are some important lessons that I feel will allow us as a community to be more effective in sharing the beauty of Islam with others, inshallah. The first thing is that we have to learn how to combat peoples preconceived notions about what Islam is. For example, if you grew up as a child and someone told you every day that ice cream was the most disgusting thing in the world, you would probably never try it. However, if I said try this delicious cold desert and you were able to taste it without and prejudice as to what it might taste like, you would discover how delicious it is! I think this was this wisdom of my Shaykh in the way that he presents Islam to the west. Sometimes we have to modify our language to speak the language of the people we are trying to reach, without modifying the message. The second lesson is that Islam has to be experienced, not just learned about from the mind. Every religion claims it is the true religion. If we try to approach people through the intellect alone, it will be very difficult to explain why our religion is the ultimate culmination of all the prior prophetic messages. However, if we invite people to join us in prayer and Zhikr we can allow them to taste the peace of Islam for themselves. As it says in the

Quran, “Verily, in the remembrance of Allah do hearts find rest." (13:28). i Walking on the path requires a balancing the heart and the intellect, however I feel it is important to lead first with the heart. Once the heart has tasted, we can then allow the mind to catch up and understand what that heart already knows. Lastly, we need to practice the most important Sunnah of our beloved Prophet Muhammad, May the blessings and peace of Allah be upon him; this is the Sunnah of mercy. The Prophet ملسو هيلع هللا ىلص was sent as a

mercy to mankind and if we want to follow in his footsteps then we too should be a mercy to mankind. The Muslim community has become so focused on the lesser Sunnah’s such as how we should dress and we have become lost in the nuances religious doctrine that we have forgotten how to simply care for others. As it has been said, "Nobody cares how much you know until they know how much you care."ii This is how the Christian community has been so successful in their outreach to people. They lead with love and this attractive to people who would otherwise be turned off by their religious doctrine. As Muslims, we need to establish that we care about all people, not just people of our Ummah. The care we give should be without agenda. We should not care for people for the purpose of inviting them to Islam. We should care for people for the sake of caring for them. Once that is established, only then can we begin to invite them to the Deen. Caring for others in this way is a manifestation of Ihsan, or spiritual excellence. It was the

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care and gentleness of the Prophet's character ملسو هيلع هللا ىلص that attracted people to

Islam and if we are to be successful in combating the image of Islam as a violent and radical religion, we must return to the beautiful simplicity of our prophet's example.

About the Author: Daniel Amin Colman is a student of Islamic spirituality of Shaykh

Sidi Muhammad al Jamal, Rahimahullah. He is a life coach practitioner with an emphasis in spiritual and emotional healing. He is currently working on his Masters of Divinity in Peacemaking at the University of Spiritual Healing and Sufism. He is the author of the upcoming book on Islamic Spirituality called "The Awakened Muslim." He can be reached at [email protected]

1 Translation: THE MEANING OF THE GLORIOUS QURAN by Mohammed Marmaduke Pickthall Hyderabad-‐Deccan: Government Central Press [1938]

1 This quote is often attributed to Theodore Roosevelt, but no known source can be found to verify the attribution

The Tariqa in a Few Words Sidi Ali al-‐Jamal

All existence is like a single man, and you are like a single finger of this man. If you gain power over this finger (which is your soul), you will gain mastery over all of existence, conquering and overpowering it whether it likes it or not. You will then be able to act in existence however you please, and nothing will happen therein unless you please. If you are overpowered by this finger (which is your soul), however, then all of existence will overpower you,

dominating and conquering you whether you like it or not. All of existence will do with you whatever it pleases; however it pleases. If you gain mastery over your soul, all of existence becomes your slave; if your soul gains mastery over you, you become the slave of existence. Now mastery over the soul can only be achieved by gaining knowledge of ‘those who know through God’ (al-‐‘arifin bi-‐Llah), and by keeping their

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company constantly. (Courtesy: Murid’s Log Blog)

Sidi Al-‐Jamal (D-‐1194 H) is a famous Shaykh and Wali belonging to Shadhili Tariqa. His Zawiya is in Fez, where fuqara and intellectuals have been meeting for over 200 years till now to study and apply the famous book he authored known as “The Meaning of Man”. His legacy was preserved by Shaykh Arabi Ad-‐Darqawi who produced 40 Shaykhs from whom Darqawi Tariqa branches spread all over the world.

The Ummah needs to act: Silence is not an option

1. Raise your voice against violence, acts of terror and injustice in the name of Islam.. Call your community leaders like Imams, Presidents, Shaykhs, and Directors to forcefully and openly condemn these criminal acts of attacks on Muslim lives sacred sites of cultural and spiritual heritage.

2. Build strong and unified public opinion in the Ummah rejecting senseless destruction, killing and division of Muslims and calling them Kafirs.

3. Make Du’a for those suffering from these barbarian attacks asking Allah (swt) for granting them peace and healing of their wounds. For details keep checking www.IsraInternational.com

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Tathir, Tanwir, Ta‘mir. The Daily Practice of Shadhiliyya

By: Khalid Williams

The daily wird of the various branches of the Shadhili tariqa is generally composed of a certain number of repetitions of three formulas: the petition for forgiveness, the sending of prayers upon the Prophet, and

the testimony of the Oneness of God; that is, to say Astaghfiru’llah, Allahumma salli ‘ala sayyidina Muhammad, and La ilaha illa ‘Llah or some variant thereof. Some years ago Sheikh Haddad in Fes explained to me that these three formulas perform

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respectively the functions of tathir, tanwir and ta‘mir; that is, ‘purification, illumination, and saturation.’ To understand this, we must first ask what it is that is being purified, illuminated and saturated or filled. The answer is the heart, which the faqir seeks to turn into a ‘house for God’. In order for the house to be fit for God to live in, it must first be emptied of all other occupants, since ‘He hath no partner’ and ‘God hath not given a man two hearts in his breast.’ The house must be emptied of ‘all that is other than God’ (ma siwa Allah) and cleansed of all its idols as the Kaaba was cleansed after the conquest of Mecca. To ask forgiveness of God means to ask God to perform this cleansing for us or aid us to perform it, since we are too weak to do it on our own. Once the house is clean it must be lit, since no one likes to live in a dark house. We illuminate our hearts by invoking prayers and blessings upon the Prophet; after having emptied the house of all that is ‘other than God’, we fill it with a light which, although not God, is not ‘other than God’ either: ‘He took a piece of His Light and said unto it, Be Muhammad!’ And again: ‘There hath come unto you from God a light.’ When someone asked the sheikh to elaborate on this, I remember, he simply asked one of us to turn on the light in the room in which we were sitting, and once it was done he said no

more since the house is clean and lit, it is ready to be occupied: the faqir invites God into his heart by invoking His Oneness. In principal it would be enough to do this only once; but since we are prone to bad housekeeping and allow our hearts to be cluttered up again and again with foreign objects and impure artificial lights, we repeat over and again the process of purifying, lighting and filling. The hadith says: ‘The believer’s heart is the Throne of the Most Merciful.’ Or again: ‘My heaven containeth Me not, nor My earth; yet the heart of my faithful servant doth contain Me.

Courtesy: Murid’s Log Note: Wird means a unit of dhikr constructed to contain in it, certain patterns of knowledge and self-‐awakening’ The daily wird of the various branches of the Shadhili tariqa is generally composed of a certain number of repetitions of three formulas: the petition for forgiveness, the sending of prayers upon the Prophet, and the testimony of the Oneness of God; that is, to say Astaghfiru’llah, Allahumma salli ‘ala sayyidina Muhammad, and La ilaha illa ‘Llah or some variant thereof. Some years ago Sheikh Haddad in Fes explained to me that these three formulas perform respectively the functions of tathir, tanwir and ta‘mir; that is, ‘purification, illumination, and saturation.’

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Grand Shaykh Ibrahim Muhammad Al- Battawi: A Life Truly Spent Entirely For Allah By: Ibrahim Hakim Al Shaghouri

Praise belongs eternally to Allah, the One, and the Irresistible Conqueror. May blessings and peace perpetually

Shower our ultimate Beloved, the jewel of creation Sayyidina Muhammad, as well as his household and progeny and companions. "Indeed -‐ the Friends (Awliya) of Allah, no fear is upon them, nor do they grieve" (Q10:62) It's with great heaviness that i'm sharing this recent news that a few hours ago, this 14th day of the holy month of Rajab, our grand shaykh passed away into the Mercy and Pleasure of Allah Most High and His Loving Care, due to liver complications in the hospital... inna lillahi wa inna ilayhi raji'un!

If a number of you have not heard of him, it is because he chose to live a life based on the principle of hiding and erasing yourself to instead show a reflection of Allah's Attributes, and indeed anyone who came into contact with the gentle tranquility and effacing humility of his being knew that he was one of those that Allah chose to guard under His veils of jealousy. His entire life -‐ from when he was conscious of his surroundings until his passing away at an age exceeding 80 years -‐ was truly spent entirely for Allah. He was a man of gentle

compassion, of piercing knowledge, of impeccable character, of deep contemplation, of generous hands to the point of being brave with his generosity,

of genuine care and concern for those under his training and for the Muslims in general, fierce against falsehood and unbridled lust for the Dunya, preferring the simple and elegant over the extravagant and vulgar, and one who was fully pleased and content with Allah being Allah. I personally learned so much from him, and there is still so much that I wanted to ask him and gain from him. We plan (I planned on spending a month in Egypt this Ramadan to be with him), and Allah plans, and it is my hope from Allah that I will still benefit from him and maintain my connection with him after his passing.

I remember his face becoming lit up when I asked him privately how I could obtain the vision of the Prophet (alayhi salat wa salam), and him then going into the Burdah of Imam Busayri. I remember spending the night with him in the same room, and him seeing the blanket off of me tucking me inside the blanket, as a true grandfather would, and then later that night praying tahajjud and reading Qur'an with him. I remember him correcting my mistakes and focusing me on the fundamentals when I

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wanted to delve into the higher details. I remember him praying over the young girl who was having an asthma attack, and she immediately becoming better under his blessed hand. I remember him teaching me to never say or claim anything unless I knew 100% that it was the truth, and not waste my words guessing or estimating... because he loved the truth and upholding the truth and giving victory to the truth. I remember the many times when he called me "my son" and "my beloved", when I was worried and had little hope in myself, and his confirmation being all the fuel I needed.

His last words of teaching and advice to me was "Realize that there is NO distance when it comes to the Ruh (soul)", when I told him I felt I had to physically be next to the graves of the righteous to feel their presence. He was a hafiz of the Qur'an, as well as numerous ahadith; he was a master in the fiqh of the Maliki and Shafi'i madhhabs; he was a master in the Arabic language, and admired universally for his unique ability to always choose the right exact word, and for his subtle supplications (du'aa) to his Lord; as well as being a gifted trainer and uplifter of souls, shortening the way for them to be with Allah in a pure state.

He loved orphans, and said many times that no one can build a sound connection with

Allah while ignoring the orphans; like the Prophet alayhi salat wa salam, he was always looking out for new opportunities to make du'a for someone; he preferred that people know Allah more than knowing him, because "Allah is greater and more everlasting" as the Qur'an says, and because of this his whole being and demeanor was subtle and limpid. When he one time saw my large Moroccan style tasbih, he showed me his tiny unnoticeable tasbih.

He never extended his feet, even when he sat alone, because he never felt himself absent from Allah's vision. He slept very little during the night, and regularly spent his nights reciting Qur'an and having intimate conversation with Allah, even into his old age.

He will be missed for all of the above, as well as for many other deeper spiritual aspects of his being, spiritual aspects which even many Muslims would find confusing and distant, being unfortunately so tied up with the material world while being unfamiliar with the matters of the soul. I ask Allah to rest his graceful soul firmly on the carpet of His Presence and Nearness, and I also ask each of you to recite a "Fatiha" on his behalf, and feed an orphan in his name. Al-‐Fatiha!

Sidi Ibrahim is an author, translator and a contributing Editor of Al-‐Mi’raj Magazine

Shaykh Ibrahim passed away on 14 Rajab 1430 H [1924 -‐ 2009 ~ 1342 – 1430

Translation: THE MEANING OF THE GLORIOUS QURAN by Hyderabad-‐Deccan: Government Centra, but no known source can be fo

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The Light Of Shadhili Tariqa Branches

The Spread of Darqawi Shadhili Branches The founder of Darqawiyyah Shadhiliyya Tariqa, The Celebrated Friend of Allah, the Marvelous Sharif, Moulay al-‐Arbi ibn Mohammed Darqawi al-‐Idrissi al-‐Hassani, led a dynamic movement of the revival of tasawwuf in the nineteenth century. His efforts led to the formation of nearly 72 branches of Darqawiya Shadhilia across the globe. A few prominent branches known more in the West are briefly introduced below. Darqawiya Path is a branch of the great Shadhiliya which was itself founded by the Shaykh Sidi Abul Hassan Shadhili (d. 656/1241) in the seventh/thirteenth century. It is said that 40 students became scholars at his hand and he trained 40,000 mureeds who practiced and spread Darqawi tariqa. This brought about a sudden great flowering of Sufism in the Maghreb and beyond. It spread to many parts of the world. We intend to learn more about other Shadhili branches and will present our findings in the future issues.

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1. One of the first tariqas to be established in the West was the 'Alawiya branch of the Darqawiyya, which was named after Shaykh Ahmad ibn Mustafa al-‐'Alawi al-‐Mustaghanimi, popularly known as Shaykh al-‐Alawi. "A significant book about him, written by Martin Lings, is “A Sufi Saint of the Twentieth Century.

2. Tariqa Al-‐Bassiriyyah headquarter is based in Bani ‘Ayaat, Morocco. It is named after its founder Shaykh Ebrahim Al-‐Bassir (d.1945) who is connected to Shaykh Al-‐ Darqawi through Shaykh Muhammad Abdullah Al-‐Marakshi. After his death his son Shaykh Habib became the Shaykh of Tariqa. Upon his passing Shaykh Mustafa Bassir took over the Tariqa and made it a center of Islamic and Qur’anic teaching. He expanded and turned its Zawiya into thriving institution. He also expanded the Tariqa to open new branches and Zawiyas in many parts of Morocco and also in France, Germany, Belgium, Canada, Saudi Arabia, Jordan and Syria. A branch was also opened by one of his student in South Africa. Sidi Mustafa died in 2006. His son Shaykh Isma’il Bassir is now the Shaykh of Tariqa. The Tariqa and its Zawiya are expanding and it has become a thriving center of spirituality.

3. Shadhilia-‐Batawia was founded by Sheikh Ibrahim al-‐Batawi, former professor at al-‐Azhar University. He was a confrere of Sheikh Abdu-‐l-‐Halim Mahmud, Shaikh of al-‐Azhar, who was very influential in the revival of Sufism in Egypt. Sheikh Ibrahim’s student, Sheikh Abdullah Nooruddeen Durkee has established the Shadhdhuliyyah-‐Battawia order in the US. Sheikh Nooruddeen has translated and transliterated the Qur'an and has compiled two definitive books on the Shadhdhuliyyiah, Orisons and Origins. The order is based in Charlotesville Virginia.

4. Fassiyatush Shadhili Sufi order was established by Qutbul Ujud Ghouthuz Zamaan Ash Sheikh Muhammad bin Muhammad bin Mas'ood bin Abdur Rahman Al Makki Al Magribi Al Fassi Ash Shadhili (Imam Fassi) who was a Moroccan by origin and born in Makkah.[3] Fassiyatush Shadhiliyya is practised in India, Sri Lanka, Pakistan, Mauritius and Indonesia. The descendants of Imam Fassi who are Sheikhs of Fassiyatush Shadhiliyya who live in Makkah and in Jeddah visit to these countries frequently to train the Murideen. Fassia Tariqa has large centers in Tamilnadu, India and in Sri Lanka.

5. Another well-‐known branch in Morocco was led by an eminent Sufi Shaykh, Scholar and spiritual poet, Shaykh Muhammad Ibn Al Habib known as Habibi Darqawi Tariqa. it was instrumental in spreading Tasawwuf in the West. It was through the tireless efforts of Shaykh Abdul Qadir As-‐Sufi, a Scottish national who had embraced Islam and took the lineage of Shadhili-‐Darqawi Tariqa through Shaykh Ibn al-‐ Habib. He started a movement and an order in the West known as the Murabitun. At other times his order has been known as the Darqawiyya Habibiya. The Murabitun played a prominent role in spreading the literature on Tasawwuf and Islam in English. Many scholarly translations of classical Arabic books were rendered into English by Aisha Bewley,and her husband, Shaykh Ali Laraki and others contributed and defended Tasawwuf. At its peak the movement was very vibrant in America and England. Now it has diversified and has spread out to South Africa, Spain, Mexico and other parts of the world. The name Murabitun is not used any more. Shaykh Abdul Qadir Sufi has appointed Shaykh Mortada Alboumashouli of Morocco as his Khalifa to guide his Tariqa members. Another contemporary order deriving, in part, from Abdal Qadir al-‐as-‐Sufi is the al-‐Haydariyah al-‐

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Shadhiliyah, headed by Shaykh Fadhlalla Haeri. Of Shi'ite descent,Shaykh Fadhlallah teaches within neither a Shi'i nor a Sunni framework. Currently he is also based in South Africa.

6. There is another branch of the Shadhili-‐Darqawi Order known as the Shadhili-‐Darqawi-‐Hashimi branch, which is firmly established in both Damascus and Jordan. This branch of the Shadhili tariqa was established through Sheikh Muhammad al-‐Hashimi al-‐Tilmisani who, as a young man, migrated from North Africa to Damascus with his spiritual guide, who was a disciple of Sheikh Ahmad al-‐'Alawi (see above Martin Lings). Sheikh Muhammad al-‐Hashimi received his authorization (ijaza) to be a murshid of the Shadhili tariqa from Sheikh Ahmad al-‐'Alawi when the latter was visiting Damascus in the early 1920s.

*One of the most well-‐known spiritual guides (murshid) in the West of this branch of the Shadhili tariqa is Sheikh Nuh Ha Mim Keller. He is a student of the spiritual guide and Shadhili Sheikh Abd al Rahman Al Shaghouri. Sheikh Abd al Rahman was a student of Sheikh Muhammad al-‐Hashimi al-‐Tilmisani. Sheikh Nuh is an American Muslim who lives in in Amman, Jordan. He has written and translated books and articles and has followers in many countries.

*Sheikh Muhammad al-‐ Yaqoubi, traces his lineage in the tariqa through his father and grandfather. He is from Syria and his Sufi lineage is Madiniyyah. Shaykh Yaqoubi is also a descendant of the Prophet (saws) from Imam Hasan (raa). He has also stayed in America, where he worked with Shaykh Hamza Yusuf and taught at the Zaytuna Institute in California.. He has many students and followers in America and the West. After the Start of Syrian civil war, it is reported that he has moved to Morocco. One his Khalifa in North America is Shaykh Faisal Abdul Razzak who is based in Canada.

7. Madaniya Tariqa of Tunisia traces its link to Abu al-‐Hasan al-‐Shâdhili (who received this name in Tunisia, where he found the Shadhiliyya tariqa). In the nineteenth century, the Shadhiliyya tradition was given new strength by the Sheikh al-‐Darqawî (in Morocco) and by his disciples, among them Muhammad al-‐Buzaydî – who was the connection with Ahmed ibn ‘Ajiba (Morocco) and Ahmed al-‐‘Alawi (in Algeria). In 1909, the tradition of Shadhiliya-‐Darqawiya was established in Tunisia by Sidi Mohammad al-‐Madani (1888-‐1959), who had received a deep education in the university-‐mosque of Zaytouna (Tunis) and who was a disciple of M.al-‐Sâdiq al-‐Sahrawî, the Moqaddam of Zafir Madani (d. 1905) in Tunisia. Sheikh Zafir was the son of Sheikh Hasan Hamza al-‐Madani, one of the important disciples of Sheikh Al-‐ Darqawi So, the Sufism of Madanyia tariqa (with its base in Tunisia) is connected to the Alawiya tradition (al-‐Alawi), Madanyia (al-‐Sahrawi, Zafir Madani), and also to the renewal of Darqawi and the tradition in Sufism that has its bases on the teachings and practices of Imam al-‐Shadhili and his disciples. The Tariqa is flourishing in Tunisia, France and Western Europe.

8. The Maryamiyya branch of the Shadhiliyya Order was founded by 'Isa Nur al-‐Din Ahmad or Frithjof Schuon (1907–1998), a European disciple of Ahmad al-‐Alawi, who established the Order in Europe and North America. Some of Schuon's most eminent students included Dr. Seyyed Hossein Nasr, Titus Burckhardt (1908–1984) and Martin Lings (1909–2005), author of the aforementioned text, A Sufi Saint of the Twentieth Century and the universally acclaimed biography the Islamic prophet, Muhammad:

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His Life Based on the Earliest Sources. Schuon also wrote several outstanding books on Islam, including Understanding Islam, Dimensions of Islam, and Sufism: Veil and Quintessence, as well as a number of books on the Perennial Philosophy.

9. The Shadhili Yashruti branch of Darqawiya is based in the areas of Al-‐Sham (Syria, Jordan and Palestine). It is best known in the West by Sheikh Muhammad Sa'id al-‐Jamal al-‐Rifa’i, who worked from the Haram al-‐Sharif or The Temple Mount in Jerusalem and was the mufti of the Hanbali Madhab and Qadi (judge) based at Masjid al-‐Aqsa, He was also a student of the spiritual guide and Shadhili Sheikh Abdur Rahman Abu al Risah of Halab in the land of Syria of the Shadhili Yashruti line. He was a direct descendent of Prophet Muhammad (saws). He passed away in San Francisco, California on Wednesday November 11, 2015, after Asr prayer, where he was visiting his Mureeds. His body was taken to Jerusalem, where he was laid to rest

The Rakb or Spiritual Gathering of Sheikhiyah Shadhiliyah order In the town of El Abyadh Sidi Sheikh, Algeria A massive Event recognized by UNESCO as Cultural Heritage Event By: Mohamed Bokreta

The Mausoleum of Sidi Sheikh Abdul Qadir Bin Mohamed, founder of Sheikiyah-‐Shadiliyah order in Algeria “Behold! The friends of Allah will indeed have no fear nor will they grieve” Holy-‐Qur’an 10-‐62

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“Whoever has written up the biography of a believer it is like he had him resurrected, and whoever has read this biography it is like he paid him a visit while attaining God’s pleasure and obviously the visited Person should be generous towards his Guest” *Les Chorfa, Les Nobles du Monde Musulman, P.20, Publisud-‐1995.*Sidi Ali Hachlaf.

It would be so important to stress that both the nostalgic and lofty event of the annual Rakb or Spiritual gathering that takes place in the town of Elabiodh Sidi Cheikh 110 km south of El Bayadh and 710 km south west of Algiers every year is a landmark event, true to admit that this attended by hundreds of followers of the Sheikhiyah-‐Shadiliyah order as well as many followers from different Sufi orders. This event, also known as the Rakb (Spiritual gathering) of Ouled Sidi Sheikh (descendants of Sid Sheikh Abdul Qadir Ben Mohamed), annually attracts visitors from across the country including the west and the Touat area who flock to make the Ziyarah at the mausoleum of saint Sidi Abdel Qadir Ben Mohamed. The "Selka", also included in this Rakb is to recite the Holy Qura’n in chorus throughout the night from Thursday to Friday in response to an early morning ceremony called "El Khatima". Furthermore, within this event, there are equestrian games “fantasia” also animated in the courtyard adjacent to the mausoleum, as such, for the occasion, the inhabitants of Labyadh Sidi Sheikh offer guests’ lunch and dinner, and a couscous dish is served to the visitors for three consecutive days. As tradition dictates this visit is also marked by the recitation of "El Yakouta," a poem of Sidi Abdel Qadir Ben Mohamed (founder of the Sheikhiyah order) to instill faith in later generations. Moreover, the origins of Sidi Abdelkader Ben Mohamed Ben Slimane (1533-‐1616), founder of the brotherhood "Sheikhiyah" go back to the companion of the Prophet Muhamad (PBUH), Abu Bakr Essediq. The brotherhood “Sheikhiyah” is prevalent in the southwestern region of the country and to the east of Morocco, no wonders the magnitude of such a huge cultural and spiritual event impelled UNESCO to rank this Rakb of Ouled Sidi Sheikh as an intangible Cultural heritage in 2013. Surely, Sidi Abdel Qadir Ben Mohammed ‘s devotion to his faith is a paramount constitution of those same ideals meant for the service to God and to humanity in the path of truth , endowed with such Divine Grace (Baraka). This great Erudite and Sufi had certainly played an immense role in the Maghrib area at that time and vigorously shaped South West Algeria and Eastern Morocco for centuries and that’s why he is still living in the memory of many people and loyal disciples.

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The sincere presence of Spiritual yearning and practice and the recognition of the inseparability of Shariah and Tariqah all together embodied the depth and the breadth of the genuine Islam within the vision of this great Man. *Mohamed Bokreta is a contributing Editor of ISRA's Al-‐Mi'raj Magazine. He is a prolific freelance writer and author based in Algeria, specializing in Spiritual, Religious, Cultural and Historic Islamic subjects

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Board of Editors:

Sayyed Zayn Al Abedin

Dr. Faizy Ahmed

Ibrahim Hakim Shaghouri

Disclaimer: The information contained in this publication does not necessarily reflect the opinions, beliefs or point of view of Al-‐Mi’raj Magazine. Al-‐Mi’raj Magazine no responsibility for the information submitted by authors. The copyright for each article including photos belongs to the respective author. Copyright for the Newsletter as a whole belongs to ISRA. If you re-‐use the material in other publications (except for news feeds), please cite Al-‐Mi’raj Magazine as the original source of publication. The information contained in some the articles has been partially collected and adapted by the Magazine staff with courtesy of the websites mentioned as source of the article. Copyright 2016: Al-‐Mi’raj Magazine Spiritual Boutique: If you like to publish about your Tariqa, Spiritual event, Zawiyas, Zikr gatherings, Khanqahs, please send brief information via e-‐mail to: [email protected]

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