*
* *
Bismi-llahir Rahmanir Raheem
In the name of God, The Beneficent, The Merciful
The following pages are from the book "Spirit of Good Morals" written by Shaykh ul Islam Al Hajj Shaykh Ibrahim Niasse. Copies of the book are sold out at the moment.
Insha-llah, we are now trying to put the whole book in this space so it can be read online, but the pages may not be the same size as the book that is being sold.
The English translation and commentary will be first, followed by verses of the Arabic poem, the Appendix, and its matching Arabic text.
The complete Original Arabic Text of the Poem "Ruh ul Adab"
(Spirit of Good Morals) follows the English translation and commentary that was
written by his grandson Shaykh Hassan Aliyyu Cisse.
Al Hamdu li-llah, We ask our readers to please buy the book when it is printed again or donate money to help continue in this work.
* * *
SPIRIT OF GOOD MORALS
By
Shaykh of
Islam
Shaykh Ibrahim Niasse
Translation
and Commentary
By
CHIEF IMAM OF MEDINA KAOLACK SENEGAL
Shaykh Hassan Cisse
* * *
This book originated in the year 1920 as a one hundred and twenty one
verse poem written in the Arabic language, in praise of Allah (God), Glorified is
He, and in commemoration of His Holy Prophet Muhammad (SAWS), named
"Spirit of Good Morals". It was written by Shaykh of Islam Al-Hajj
Ibrahim ibn Al-Hajj Abdullah Niasse, as advice to the "People of
Tariqa", the Tijaniyya Brotherhood in particular, and to humanity at
large.
Since that time it has been translated into English by his grandson
Shaykh Hassan ‘Aliyyu Cisse, the Chief Imam of Shaykh Ibrahim Niasse Mosque
(pictured on the front). Most recently, Shaykh Hassan Cisse has added verses
from Al-Quran, narrations of the Prophet (SAWS), and his own commentary which
relate to the poetic verses of the advice. May Allah accept.
"Sufism is a spiritual clinic with doctors who have knowledge of
attending to ailments of the soul. For a sick patient who requires cure and
doses of medicine from the clinic, there is the need for him to make
declaration of his sickness and acceptance of patient hood.
In taking Tariqa, one should be aware that Tariqa is a commitment and the beginning of an endless journey. Shaykh Ibrahim here advises that for one to profit in this journey, he should at all times seek righteousness."
* * *
SPIRIT
OF GOOD MORALS
By
Shaykh of Islam
Shaykh
Ibrahim Niasse
Translation and Commentary
By
CHIEF
IMAM OF MEDINA KAOLACK SENEGAL
Shaykh
Hassan Cisse
Second
Edition
Compiled
& Edited
By
Alh.
Abdul Hakim Halim
Published by
THE
AFRICAN AMERICAN ISLAMIC INSTITUTE
Shaykh
Hassan Cisse,
Founder and Chairman,
P.O. Box 411 Medina-Kaolack,
SENEGAL
* *
*
Second Printing 2001
Copyright (c) 1998 by
Abdul Hakim Halim
All rights reserved
ISBN # 0-9677956-0-5 (Hardcover)
ISBN # 0-9677956-1-3 (Paperback)
For a copy of this book,
please write to:
A. A. I. I., Inc.
B.P. 411
Medina-Kaolack, Senegal
Africa
A. A. I. I., Inc.
Michigan Chapter
P.O. Box 02075
Detroit, MI 48202
U.S.A.
Table of Contents
Preface.......................................i
Al-Hajj
Abdullahi.............................1
Essence
of Basmillah..........................4
Tariqa Tijaniyya.............................5
Taking
Tariqa................................14
Conditions
of taking Tariqa Tijaniyya........17
Discipline
during Wird.......................19
Good
Manners (piety).........................19
The
Mind.....................................22
Seeking
for a Shaykh.........................23
Righteous
Leader or Shaykh...................23
Complete
Submission..........................25
Personal
Opinion.............................27
Universe
and its Content.....................28
Shaykh
Ahmad al-Tijani.......................29
Generosity
with owned Possessions............31
Shedding
Tears...............................33
Time
Planning and Usage......................33
Test
of Time.................................35
Satisfaction
with Predestination.............38
Consideration
and Moderation.................41
Knowledge
as a basic requirement.............45
Kinds
of Knowledge...........................46
Ma`arifa.....................................47
Shari`at.....................................49
Haal.........................................50
Good
Conduct.................................54
Jealousy
or Envy.............................57
Sincerity
of Worship.........................60
Attaining
Purity.............................64
Litanies
of Tariqa...........................67
Real
Knowledge and Worship...................70
Maintenance
and Increasing Faith....... ...73
Repentance...................................73
Night
Vigil..................................76
Friendship
and Companionship.................78
The
Hereafter................................79
Salatul
Fatih................................82
Other
forms of worship that Wipe Sins........91
Conclusion...................................97
Appendix.....................................101
Preface
The subject of this discussion, Shaykh al-Islam Al-Hajj Ibrahim Niasse, was a knowledgeable and talented individual and the possessor of many gifts from Allah, the Almighty. But, if we were limited to describing the Shaykh in one word, we would definitely say that the Shaykh was a Muslim throughout his life, in every time, place, and situation. Most assuredly, he was a Muslim doing his best to follow in the footsteps of the Prophet, peace and blessings of Allah be upon him. He mentioned in one of his poems,
"If I am asked what is your Madhhab, and who is your beloved, I will definitely answer that the Prophet (SAWS) is."
Early in his life, Sh. Ibrahim joined the Tariqa Tijaniyya which is a tariqa
based purely on the Qur`an and Hadith. And if we are herein to describe the
Tariqa in one word, again we will say that it is simply to rule oneself
according to the teaching of Qur`an and the teaching of the Prophet (SAWS). The
Tariqa Tijaniyya was founded by Shaykh Ahmad Al-Tijani, may Allah be pleased
with him, who lived from 1737 to 1815.
The Tariqa was passed on to Sh. Al-Tijani directly from the Prophet (SAWS). It
should be noted that to see the Prophet after his death is not impossible. Up
to this day, virtuous Muslims are still seeing him and meeting him. In a hadith
reported in Bukhari, the Prophet (SAWS) said,
"Whoever sees me in a dream has seen me in reality because Shaytan cannot take my form."
And in another report he said,
"Whoever sees me in a dream will see me".
Therefore, we should know that to see the Prophet (SAWS) today is not
impossible, that Allah provided this gift for His beloved and righteous
servants.
[^Page i^]
Since
Sh. Al-Tijani passed, many of the Ulama of the Tariqa have come and performed
their duty in propagating Islam and expanding the Tariqa, such as Sh. Umaru
Futi, Sh. Muhammad Al-Hafiz Al-Tijani, a Mauritanian Shaykh who brought the
Tariqa to West Africa for the first time, Sh. Al-Hajj Abdullahi Niasse, the
father of Sh. Ibrahim, and Sh. Al-Hajj Malik Sy. People who were contemporaries
of these great leaders respected them as eminent Ulama and whoever met them or
read their writings also considered them to be highly knowledgeable.
In time, the responsibility of leadership passed to the hand of Sh. Ibrahim
Niasse who was to play an even greater role in spreading Islam and the Tariqa
in that area of the world. Indeed, he has achieved accomplishments in this
field that have no parallel in the history of West Africa. To this day,
contemporaries bear witness to his achievements, whether they were with him or
against him.
The Tariqa Tijaniyya was a major motivating force in the life of Sh. Ibrahim.
As was mentioned earlier, it is based on Qur`an and Hadith, and the well-known
hadith which appears translated below best capsules the intent, substance, and
developmental thrust of the Tariqa Tijaniyya:
On the authority of `Umar (may Allah be pleased with him), who said: "One
day while we were sitting with the Messenger of Allah (may the blessings and
peace of Allah be upon him) there appeared before us a man whose clothes were
exceedingly white and whose hair was exceedingly black; no signs of journeying
were to be seen on him and none of us knew him. He walked up and sat down by
the Prophet (SAWS). Resting his knees against his and placing the palms of his
hands on his thighs, he said: 'O Muhammad, tell me about Islam.' The Messenger
of Allah
[^Page ii^]
(SAWS)
said: 'Islam is to testify that there is no god but Allah and Muhammad is the
Messenger of Allah, to perform the Prayers, to pay the Zakat, to fast in
Ramadan, and to make the Pilgrimage to the House if you are able to do so'. He
said: 'You have spoken rightly.' He said: 'Tell me about Iman.' He said: 'It is
to believe in Allah, His Angels, His Books, His Messengers, and the Last Day,
and to believe in Divine Destiny, both the good and the evil thereof.' He said:
'You have spoken rightly.' He said: 'Tell me about Ihsan.' He said: 'It is to
worship Allah as though you are seeing Him, and while you see Him not yet truly
He sees you.' He said: 'Then tell me about the Hour.' He said: 'The one 'Then
tell me about its signs.' He said: 'That the slave girl will give birth to her
mistress and you will see the barefooted, naked, destitute herdsmen competing
in constructing lofty buildings.' Then he took himself off and I stayed for a
time. Then he said: 'O `Umar, do you know who the questioner was?' I said:
'Allah and His Messenger know best.' He said: 'It was Gabriel (AS), who came to
teach you your religion.'" It was related by Muslim.
It should be obvious from this Hadith that a human being has greater needs than
an animal. In the same way he needs food for his body, he also needs to feed
his spirit; and the best food for the spirit is the Remembrance of Allah. Zikr
provides the direct link between the servant and Allah. Surely there is wise
counsel in the saying: "The Remembrance of Allah is the means to acquire
Sainthood, to be one of the Awliyya."
The Tariqa Tijaniyya is based on three principles:
(1) Asking Allah for forgiveness. (It is really unconscionable for a
Muslim to stop his brother in Islam from saying
[^Page iii^]
astaghfirullah. None of us are infallible. The same way we do something right today, we may do it wrong tomorrow. Consequently, the Prophet (SAWS) has directed us by saying, "Your sickness is your sin and the remedy of your sickness is to say astaghfirullah." In addition, there are many verses in the Qur`an ordering us and advising the community to say astaghfirullah. Just to mention one, in Sura Hadid (57), v. 21, we are told,
"Be ye foremost (in seeking) forgiveness from your Lord..."
And,
then, there is the example of our most excellent guide, the Prophet (SAWS). In
spite of the infallibility of his station, and that Allah has stated clearly in
Sura Fath (48), v. 2, that He has forgiven all his sins, the previous and the
latest, the Prophet (SAWS) used to ask Allah forgiveness and repentance on
every day more than one hundred times. If that is the case with him, what
should be the case with those of us who live in this corrupt time when
disbelief and sinfulness pervade the world.)
(2.) The second principle is to say La ilaha illa-llah. (In the Hadith,
the Prophet (SAWS) said, "The best word I have ever said together with the
previous Prophets is the word La ilaha illa-llah." And, again, in the Qur`an
Sura Baqara (2), v. 152,
"Then do you remember Me; I will remember you."
And in Sura Imran (3), v. 191,
"Men who celebrate the praises of Allah, standing, sitting, lying down on their sides..."
And, again, in Sura Jumu`a (62), v. 10,
"...and celebrate the Praises of Allah often (and without stint): that ye may prosper."
Surely, when Allah, with His unlimited wealth says often, this wording
is not to be taken lightly. When Allah, the Possessor and Dispenser of all
wealth, suggests that something be done often, we must remember that the
perspective of the wealthy is not like the perspective of the poor. And
Almighty Allah, He has everything. You cannot even say Allah is the richest
[^Page iv^]
because
everything is under His control.)
(3) And the third point is Salatal `ala Nabi, the offering of prayers
upon the Prophet (SAWS). Allah ordered the community, the believers, to offer
prayers upon the Prophet after He has himself done this together with His
angels, (Sura Ahzab (33), v. 56). Moreover, the Prophet (SAWS) said in the
Hadith, "Whoever offers one prayer upon me, Allah will offer ten upon
him." In another report, "Whoever offers one prayer on me, Allah will
offer ten on him; if he makes it ten, Allah will make it one hundred for him;
if he makes it one hundred, Allah will make it one thousand for him; if he
makes it a thousand, he will enter Paradise shoulder-to-shoulder together with
me."
So these are the principles and some of the bases of support for the Zikr of
the Tariqa Tijaniyya. It is solely derived from Qur`an and Hadith. In the final
analysis, we are Muslims looking for the Truth, and wherever we see the Truth,
we shall follow.
[^Page v^]
Bismi-llahir
Rahmanir Raheem
"Ye
have indeed In the Apostle of Allah an excellent
pattern (of conduct). For any one whose hope is in Allah
and the Final Day, And who engages much In the praise
of Allah." (Q. 33: 21)
|
1.
Says Ibrahim the son |
|
C.1 Al-Hajj Abdullahi
Al-Hajj
Abdullahi is the father of the author. He was a great and celebrated scholar of
his time. Eminent scholars have written a lot of biography about him. The
following is a comprehensive account of what was written by the great historian
Muhammad Abdullah Al-Alawi Al-Tashitee in his biography of "Al-Hajj
Abdullahi the son of Muhammad and father of Shaykh Ibrahim Niasse". He
related that: "Al-Hajj Abdullahi from his youth has an excellent pattern
of life not common among youth. As a boy he had very good manners that
encompassed humility, patience, quietness and intelligence. He is reported to
have committed to memory at first sight his entire portion of the Qur`an
written on the slate for him, and later on, anything that he read he committed
to memory at first sight. Al-Hajj Abdullahi was said to have always clinged to
his father so as not to miss any lessons, particularly the commentary of the
Qur`an. On the orders of his father, he later traveled to neighboring countries
to study, even after some of his teachers humbled themselves to become his
students, quoting that Imam Malik used to be accepted by his teachers as
superior in knowledge."
In the year 1309 Hijra, Al-Hajj Abdullahi performed the pilgrimage to Mecca and
returned through Egypt and the renowned University of Azhar. He was so highly
regarded
[^Page 1^]
that
on his return, he was too much of a force to be left for granted. He
continuously devoted his time to revive the traditions of the Noble Prophet
(SAWS) and fight against innovations both in his home town Tabai, and his
country Senegal. This led the colonial masters to make life difficult for him.
They insisted that he restrict his preaching and surrender his children for
western education. To this Al-Hajj Abdullahi vehemently objected, describing it
as an evil plot against Islam. He therefore migrated to Gambia with his family
where he remained for ten years. Within this period, tens of thousands of
students migrated to him. In the tenth year of his hijra, he traveled to Fez in
Morocco to visit the tomb of Shaykh Ahmad Tijani, the renowned and celebrated
leader of all Saints of Allah. During this journey, he received recognition
from the great Sufis of Fez. From them he obtained certifications and rare
collections of Islamic books, including the original copy of the
Jawharat-ul-Ma`ani that was in the custody of Shaykh Ahmad Tijani for at least
sixteen years and later on with his descendants. On his return he passed
through his country, where he was so well received that the colonial government
requested him to settle in Kaolack. He agreed to this request but with
conditions that he shall be allowed to preach and teach the Qur`an, build
mosques, and carryout his farming activities. The colonial masters agreed to
these conditions, which led to his staying in Kaolack. The first thing he did
in Kaolack was to build a mosque, then a living house. This mosque was the
first mosque in the whole of Kaolack. There are today over fifty mosques.
Al-Hajj Abdullahi remained in Kaolack. There he received students and scholars
from all over the world seeking knowledge of the Qur`an, Islamic knowledge, and
[^Page 2^]
the
Sufi way of life. He spent days and nights continuously (except the times of
salat) teaching, preaching, and writing.
He taught the commentaries of the Qur`an over a hundred times and wrote
commentaries on the Qur`an, Hadith, and innumerable texts of prominent Islamic
books. Al-Hajj Abdullahi left this world in the year 1340 A.H., equivalent to
the year 1920. On this several poets have written, among whom is Muhammad
Abdullahi Al-Alawi who wrote thus:
(In
the year of the sun was the sun Eclipsed,
The sun of piety, knowledge and divinity.)
(The
establisher of the path of Tijaniyya,
The reviver of the traditions of the
Choicest of Adnan.)
(The
Servant of Allah, the Imam of the Maliki law,
And Affairs are for Allah for He is the Possessor.)
[^Page 3^]
|
2. Having started with 3. An advice from me to 4. A path of pure grace |
|
C.2 Essence of Basmillah
In
a sound tradition, the Prophet (SAWS) said: "Any work not started with
Bismillah is devoid of blessing." He also said similarly for Al Hamdu
li-llah. While Bismillah signifies that everything can only begin and occur
with the will of Allah, Al Hamdu li-llah recognizes that all praises as a
result of any work goes back to the Creator Allah. However, there are four
kinds of praises:
(i) The praise with which Allah glorifies himself as in the Qur`an
23:14,
"Indeed Blessed be Allah, the best of all Creators"
(ii)
The second form is the praise with which Allah glorifies His servant as with
the case of Prophet
[^Page 4^]
Sulaiman
(AS) where Allah said in the Qur`an 38:30
"What
an excellent servant, he was always
returning (to us in obedience)"
(iii)
The third form is the praise with which servants of Allah praise Allah as
related by Allah in the Qur`an 7:43
"And they say: Praise be to Allah that has guided us to this (path), never could we have been guided if not that Allah guided us"
(iv)
The last form of praise is the praise with which a servant of Allah praises
another servant of Allah. An example is as directed by Allah regarding parents.
Qur`an 31:14
"And show gratitude to Me and your parents, but to Me is the final journey"
C.3 Tariqa Tijaniyya
This
means the call to the path of the Prophet (SAWS) by Shaykh Ahmad Tijani (RA).
This call enjoins the Muslims to hearken to the path of the Prophet (SAWS) by
holding strongly to three articles, without which the Islamic practices can
never be properly established. These three articles are:
(i) Seeking forgiveness from (of) Allah from our sins (Astaghfiru-llah)
(ii) Offering prayers (salat) upon our beloved Prophet (SAWS)
[^Page 5^]
(iii) Remembering Allah (SWT) - ZIKR, - LA ILAHA ILLA-LLAH. - There is no deity besides ALLAH.
The
practice of these three articles have been emphasized in the Qur`an and Hadith
as explained below:
(i) ISTIGHFAR: Seeking forgiveness of Allah. In the Qur`an 110:3,
Allah commands:
"And seek for His forgiveness for He is always forgiving"
Concerning
the above command, the Mother of the Faithful Ayesha (RA) said, the Prophet
(SAWS) never offered prayer after this verse was revealed except, he says:
"My Lord, I glorify and praise you, Oh Allah forgive me." Allah also
said in the Qur`an 3:135
"And those who, when they commit shameful acts and wrong their souls, and then remember Allah quickly seek forgiveness from their sins - And who can forgive sins except Allah? And after this they don't obstinately persist in the act knowingly."
Allah (SWT) gave glad tidings to the Prophet (SAWS) in the Qur`an 48:1-2 when He said:
"Verily We have granted you (Oh Prophet) a manifest victory, that Allah may forgive your past and future sins..."
The
above statement of Allah is enough to put the Prophet (SAWS) in no need of
forgiveness. The Prophet (SAWS) has declared: "I seek forgiveness from
Allah seventy times a day" and in another narration one hundred times.
The Prophet (SAWS) has also said: "Your sickness is your sin and its
remedy is to always seek for forgiveness."
[^Page 6^]
Allah
has said in the Qur`an 8:33
"And it is not for Allah to punish them as long as you are within them Nor will Allah punish them as long as they continuously seek forgiveness."
The above verse shows that the Muslim community has assurance of safety from the wrath of Allah in two ways. One is if the Prophet (SAWS) is in their midst and the second is if they continuously seek forgiveness. If we then look carefully, only the second option is open to the Muslim community in the present circumstance. In a Divine Hadith that is pure, Allah says:
"All of you commit sins always, but I forgive all sins,"
Since
none are infallible but Allah (SWT) and His Apostle (SAWS), the first act
enjoined by Shaykh Ahmad Tijani as he calls to the path of the Prophet (SAWS)
is that the Muslim should return to Allah by realizing his wrong doings and
saying the forgiveness formula "Astaghfiru-llah." This is the first
thing enjoined by the Tijaniyya tariqa on his disciples.
ii) SALAT-`ALA-NABIYY: This is the second article of the tariqa and it
means, to offer prayers on the beloved Prophet (SAWS). Anyone who exercises his
thinking faculty very well knows that the Prophet (SAWS) does not need our
prayers, not even in the least. For Allah, Glorious is His Name, has completed
His blessings and favors upon him and made him a Mercy to the universe. Allah
says in the Qur`an 93:5
"And soon shall you be given by your Lord (favors of such magnitude) that you will be pleased"
[^Page 7^]
and in Qur`an 48:2 Allah says:
"And He shall complete His favors on you and guide you on the straight path".
And
Allah said in Qur`an 5:4
"Today have I perfected for you, your religion and completed my favor upon you and pleased to have Islam as your chosen religion."
Besides
these, the Prophet (SAWS) himself said: "I am the distributor while Allah
is the One that Gives".
Contemplating on the above verse, we find that not only has the Prophet (SAWS)
acquired all favors from Allah, but any other favor that is due to any other
creation passes through him for distribution. What can then the creation ask,
for he who distributes? If so.. Why then do we offer prayers on the Prophet
(SAWS)? We do this only to multiply our expectations from Allah. It is just
like a pauper who visits the king with a gift of a small piece of bread so as
to attract the sympathy and love of the king, thereby multiplying his expectations.
The king's gift in return is always far better than the pauper's worthless
gift. The Prophet (SAWS) said: "Anyone who makes one salat (prayer) on me,
Allah (SWT) makes ten for him. When he makes ten for me, Allah (SWT) makes a
hundred for him. When he makes a hundred for me, Allah (SWT) makes a thousand
for him and if he makes a thousand for me, he shall be shoulder to shoulder
with me at the gate of the paradise."
In another narration: "It will be written for him - safety from hypocrisy,
safety from hell-fire, and safety from punishment."
Who knows the value of one salat of Allah, not to mention ten or a hundred or
even one thousand!! To attempt to value this is to value the work of Allah
and
[^Page 8^]
its
reward as compared to that of His servant. Indeed glory be to Allah Who
differs from His creatures in every respect, essence, nature or work. Here
therefore lies the secret and cornerstone of making salat (prayer) on the
Prophet (SAWS). One salat of Allah is more than enough to turn the hell-fire
into a frozen ice.
SALAT ON THE PROPHET (SAWS)? What a beautiful profession, that Allah (SWT) and
His angels partake alongside the faithful servants male and female. Allah says
in the Qur`an 33:56
"Verily Allah and His angels are sending blessings on the Prophet, Oh you believers, send salats on him and salutations with all respect."
The
second article of the Tariqa Tijaniyya is therefore a work in which Allah (SWT)
and His angels are participating, and for a poor servant of Allah this makes it
a finished affair.
(iii) ZIKR: LA ILAHA ILLA-LLAH; The third article with which Shaykh
Ahmad Tijani uses in calling people to the path of Allah is Zikr. This means
remembering Allah and His absolute existence day and night by saying: "La
ilaha illa-llah." Allah says in the Qur`an 2:152
"Remember Me, I will remember you, Be grateful to me and don't deny (faith)".
Zikr
is the only form of worship that is neither limited by amount, place or time.
For example, fasting is forbidden on Eid days. Prayers are forbidden during
sunrise and sunset and during menstrual periods. Recitations of Qur`an are not
normally permitted in salats during bowing and prostrations. Likewise, Zakat
and Hajj are limited to an amount and time of the year respectively. As for
Zikr, Allah says in the Qur`an 62:10
[^Page 9^]
"...And remember Allah a lot so that you shall be prosperous".
In
the above, Allah (SWT) ordained us to make a lot of Zikr. What a lot is in the
eyes of the poor is certainly little for the rich. What then do we understand when
Allah the Greatest and Self-Sufficient says a lot. Thus, the minimum we can do
to at least come close to "A Lot" in the sight of Allah (SWT) is to
remember Him day and night, all day long and throughout our entire life. That
is why Allah the Most High describes people of intellect in the Qur`an 3:191
as:
"...Those who constantly remember Allah (ZIKR) in all their standing, sitting and lying positions..."
The
Best of All of the Faithful, and Mankind has exemplified this act, as was
reported by his beloved wife in a hadith: "Such was the Prophet (SAWS) who
used to remember Allah (Zikr) at all his entire time."
The Prophet (SAWS) has declared in a good hadith reported by Anas (RA)
"For me to remember Allah by making Zikr with a group of people after the early
morning prayer (Fajr) until the sunrise is more lovable to me than the whole
world and its content. And for me to remember Allah by making Zikr with a group
of people after the latenoon prayer (Asr) until sunset is more lovable to me
than the whole world and what it contains."
Allah has also warned that we should not be among those that forget Allah, as
in the Qur`an 59:19,
"And do not be like those who forget Allah and He made them forget their own souls. Those are indeed the transgressors."
Thus
only the hypocrite and transgressor forgets Allah, and in this case Allah also
forgets them. Because of their forgetfulness, it is doom after doom for them,
day-in and
[^Page 10^]
day-out
in this world. In the Hereafter, their rightful place shall be hell. May Allah
(SWT) save us from this (Ameen).
But if you remember Allah, Allah remembers you. Which means He will help you,
assist you, and give you victory in both your spiritual and mundane affairs.
There are many ways of remembering Allah, but the best way is what Shaykh Ahmad
Tijani has enjoined in calling Muslims to the path of the Prophet (SAWS). The
Prophet (SAWS) himself has said: "The best that has been said by myself
and the previous Prophets before me, is 'La ilaha illa-llah' there is no deity
besides Allah".
In a Holy Hadith, Allah (SWT) told the Prophet (SAWS) "La ilaha
illa-llah is my fortress (protection), whoever enters my fortress is saved from
my punishment".
It is therefore abhorrent and disgusting for any Muslim to advise a fellow
Muslim not to say La ilaha illa-llah. Thus the tariqa that advises Muslims to
practice this is simply putting them on the path of the Prophet (SAWS) and
towards obedience of Allah (SWT).
The Tariqa Tijaniyya is an ocean of jewels and a treasure spot of satisfaction
that puts Muslims on the path of the Prophet (SAWS). First by cleansing them of
their faulty deeds using ISTIGHFAR, then by acquiring for them love with the
Creator by the salat on the Prophet (SAWS), and finally entering them into
paradise by the Zikr of La ilaha illa-llah. The Prophet (SAWS) has said in a
hadith of Ibn Hanbal: "The word La ilaha illa-llah does not leave any sin,
nor is any work better than it."
In a healthy hadith reported by Al-Baraz from Abu Sa`eed: "Whoever says La
ilaha illa-llah sincerely has entered Paradise." Note that in the above
hadith 'entering' is in the past tense, meaning that the person is already in
[^Page 11^]
Paradise.
What more of (for) a disciple of Tariqa Tijaniyya that says this for at least
three hundred times a day?
The above three articles are what make up the litanies (Wird (*1), or
essential zikr) of Tijaniyya. But enemies of Islam have claimed that the Tariqa
Tijaniyya mentions names of their leaders in their litanies or make Salatil
Fatihi (*2) on other persons other than the Prophet (SAWS). These are
calculated-lies and evil-plan against Islam and its revivers. For there is no
Sufi order in which names of the Shaykhs are used in litanies. Shaykh Ahmad
Tijani (RA) in particular is a very pious Islamic reviver and grandson of the
Prophet (SAWS) who called Muslims to the path of the Prophet (SAWS) by
enjoining them on the aforementioned articles of the tariqa. This effort of
Shaykh is to save the Islamic community from the gloom of evil plundering, a
product of forgetfulness. Those who hearken to this call, otherwise his
students, became known and called Tijaniyya like other Sufi orders. The
Qadiriyya for example is after Imam Abdul Qadir Jilani and the Shaziliyya after
Imam Hassan Shazili, all of whom are grandsons of the Prophet (SAWS).
The tariqas are neither sects nor madhhabs. If the above articles are the basis
for calling the Tariqa Tijaniyya a sect, then a sect of what? One should ask.
If it is a sect of seeking forgiveness from Allah, making prayers (salat) upon
the Prophet (SAWS) and proclaiming the kalima La ilaha illa-llah, then one
wonders what sect the critics are of and it becomes puzzling what Islam is
other than these.
Shaykh Ahmad Tijani himself was once asked, will false statements be attributed
to you after you? He replied, "yes" and to this reply he was asked,
what is the way out? He then remarked thus: "If you hear anything
attributed to me,
[^Page 12^]
then
weigh it with the scale of Shari`at. If it conforms to the Shari`at accept it,
otherwise reject it."
Unfortunately, people making judgment about the Tijaniyya these days neither
have a scale to weigh nor have the knowledge of weighing. They therefore make
conclusions based on their whims and caprices rather than the Qur`an and the Shari`at.
Allah (SWT) says in the Qur`an 28:50
"Who is more lost than the one that follows wishful (heart) desires without any guidance from Allah (SWT)."
In
a similar respect, the excellent student of Shaykh Ahmad Tijani, in person of the
author, Shaykh Ibrahim Abdullahi Niasse of Kaolack re-echoes this call and
advises his followers to uphold the Shari`at and the Sunnah of the Prophet
(SAWS). The doing of all that has been enjoined by the tariqa is ordered by
Allah (SWT). Thus the tariqa is based on the Qur`an and the Sunnah. The people
of the TARIQA are true followers of the Qur`an and the Sunnah.
[^Page 13^]
5.
Continuously say the
Wird (Litanies) obli-
gatory to this tariqa, By
this benefits are achieved
without doubt.
6.
You will not profit by
taking this tariqa, Ex-
cept you continuously
seek righteousness. C.4
C.4 Taking Tariqa
The
question people usually ask is that, if tariqa is based on the Qur`an and the
Sunnah, why is there then the need for initiation?
Tariqa or Sufism is the last stage of worship, which is the position of seeking
righteousness, or IHSAN. Any important position of dignity is normally assumed
by initiation. Presidents of nations assume their seats with initiation of
swearing to pacts that they must uphold. The Prophet (SAWS) became prophet by
initiation and he only started to call to Islam after being duly permitted by
Allah (SWT). Qur`an 33:45,46 says:
"Oh Prophet, we have sent you as a witness, a bearer of glad tidings, a Warner and one who invites to Allah by His permission and (We have sent you) as a lamp of spreading light."
Those
who accept the call of the Prophet (SAWS) become Muslims by initiation. They
have to pronounce the Kalimatu Shahadah (The witness word) by saying:
"Ashhadu an la ilaha illa-llah, wa ash hadu anna Muhammadan abduhu wa
rasuluhu," meaning, I bear
[^Page 14^]
witness
that there is no deity (or none worthy of worship) besides Allah and I bear
witness that Muhammad (SAWS) is His servant and messenger. This initiation is
normally done at the hand of a Muslim. Since Islam is in stages, then the
process of moving from one stage to another must be by initiation.
Other notable actions of the Prophet (SAWS) like Hijra (migration from Mecca)
were by permission from Allah (SWT). The decision to defend the Muslim
community by waging of war was only after Allah had given permission, as in the
Qur`an 8:65
"Oh Prophet, stir up the faithful to fight."
Sufism
is a spiritual clinic with doctors who have knowledge of attending to ailments
of the soul. For a sick patient who requires cure and doses of medicine from
the clinic, there is the need for him to make declaration of his sickness and
acceptance of patienthood.
In taking Tariqa, one should be aware that Tariqa is a commitment and the
beginning of an endless journey. Shaykh Ibrahim here advises that for one
to profit in this journey, he should at all times seek RIGHTEOUSNESS. A man
once came to Shaykh Ibrahim Niasse and said: "Oh Shaykh, from today I am
going to do whatever I like." The Shaykh asked him, "Based on
what?" He replied: "Based on the fact that on the Day of Judgment, I
know you will not enter the Paradise and leave me behind." To this Shaykh
asked him: "Who told you that I am going to Paradise?" The man said:
"I know it myself, for you are learned, teach people with your knowledge,
help the sick and feed the poor. Above all these, you are using your entire
life and effort to see to the upliftment of the religion of Allah. There is
therefore no doubt that Paradise is yours."
[^Page 15^]
Shaykh
said: "Get away from here for you are Shaytan"!!!
Islam is not a religion of lazy people, but a faith professed by the heart that
must be exemplified by the limbs. The more a believer practices Islam, the more
he fears Allah (SWT) and the more he becomes a better person that is honored
and respected in the society.
One day in London, two Senegalese Muslims were interviewed by a Jewish person
for employment. He started by asking them of their religion. The second one
declared that he was a practicing Muslim who says his prayers promptly. The
employer remarked: "It is you that prays that I shall offer employment to,
for one who does not pray can never respect any accord between me and him, if
he can disrespect the accord between him and his Creator."
[^Page 16^]
7.
Fulfilling all
prescribed conditions,
Exemplifying its ethical
code. C.5
8.
Exalting all its people,
particularly the special
ones: to them be
obedient.
C.5 Conditions of Taking Tariqa Tijaniyya
The
first and most important of the conditions is that one must commit himself
to it until death. Allah says in the Qur`an 15:99
"And worship your Lord until there comes to you the hour of certainty."
The
Prophet (SAWS) says in a Hadith: "And indeed, a little that is continuous
is better than a lot that is intermittent." In another hadith the Prophet
(SAWS) said: "The best of worship is the constant one even if it is
little."
The second of the conditions is that one must not combine this tariqa
with another. There are about three hundred and thirteen (313) tariqas in
Islam, each of which is linked through the Companions of the Battle of Badr to
the Prophet (SAWS). While any of these tariqas will guide one to the Prophet's
(SAWS) path, the principles of all of them are combined in the Tariqa of
Tijaniyya, in the same way that all principles of the past religions (of the
Book) are combined in Islam. Allah is One. The final and overall Prophethood is
one, and the guiding Shaykh of the last tariqa must certainly be one.
[^Page 17^]
The
third of the conditions is that a person who has taken the Tariqa (i.e.
Tijaniyya) should not pay homage (seek spiritual guidance) to any other Wali
(Saint) that is not a Tijaniyya for the purpose of any spiritual gain. He must
however, respect all the Waliys (Saints) of Allah. The reason for this is that
Tijaniyya, being the fountain-head of all the tariqas, is their summation and
therefore nothing is in any other tariqa that is not found within the
Tijaniyya. Why then will one go out to beg for what he has in excess in his
house?
The fourth of the conditions is that one must at all times establish the
five daily prayers in congregation, except for excusable reasons. It has been
related from the Prophet (SAWS) that prayers offered in congregation are twenty
seven times better than those said singularly. In another narration, twenty
five times better. Ibn Abbas (RA) also narrated from the Prophet (SAWS) that:
"There are no prayers for the neighbors of the mosque, except they offer
the prayers in the mosque." When the Prophet (SAWS) was asked who is
considered neighbors of the mosque, he replied "forty neighbors away from
the mosque."
The fifth and the final condition is that a disciple must respect his
parents to the utmost possible. Allah always brings together the command to
worship with dutifulness to parents. Allah says in the Qur`an 2:83
"...Don't
worship other than Allah, and with parents be nice"
Qur`an 4:36 "And worship Allah without joining Him with anything.
And with parents be nice...."
Qur`an 31:14 "And We enjoined man concerning his parents, he was carried
by his mother (during pregnancy) in toil upon toil and weaned him in two years.
That he should be thankful to Me and your parents, to Me is the final
return."
[^Page 18^]
Anyone who accepts these conditions is accepted and initiated into the Tijaniyyahood!!
9.
When you start to
perform this wird, Always
discipline yourself as
much as possible. C.6
10.
Be of good manners
openly and secretly, With
it does one climb unto
high positions. C.7
C.6 Discipline During Wird
One reciting the wird is sitting with Allah (SWT) and should therefore be as disciplined as possible. In a Holy Hadith, Allah (SWT) said:
"I am the sitting companion of one who is mentioning Me (i.e. remembering Me)."
Sitting in the court of any minister or president today deserves a lot of discipline from the subject, what more of sitting with Allah (SWT) and His Prophet (SAWS) including the angels and pious servants!
C.7 Good Manners (Piety)
For a disciple to reach great heights, he must maintain good manners at all times by fearing Allah (SWT) both openly and secretly. Shaykh Ibrahim has said in another place that all the big Saints of the past achieved their
[^Page 19^]
positions by two acts. Thes (two) are; by fear of Allah (SWT), and by being always in the watch-out that Allah (SWT) is observing all of their acts. He further describes piety, or fear of Allah (Taqwa) as carrying out all of the duties Allah (SWT) has enjoined and distancing oneself from all that has been forbidden by Allah (SWT), whether in public or alone. Zikr therefore desires to implant in the murid or disciple the remembrance and hence fear of Allah (SWT) at all times and in all situations. Allah (SWT) has shown in the magnificent Qur`an that all needs can be acquired through fear of Allah (SWT).
If
you are seeking knowledge, Allah says: Qur`an 2:282
"And fear Allah and you shall be taught by Allah and Allah knows everything."
If
you seek prosperity in this world and in the hereafter, Allah says in the Qur`an
2:189
"And fear Allah that ye may prosper."
If
you seek to attain virtue, Allah says: Qur`an 2:189
"It is virtue if ye fear (Allah)"
If
you want to be among the Saints (Waliys) of Allah, Allah says in the Qur`an
10:62
"Oh
yes, indeed on the Friends (Waliys) of Allah, there shall be no fear nor will
they
grieve. They are those who believe and have always feared Allah"
If
you love to be with Allah at all times, Allah says, Qur`an 16:128
"Surely
Allah is with those who restrain themselves (for fear of Him)
and those who do good."
If
however, you have erred and desire forgiveness and then reward, Allah says: Qur`an
65:5
"Whoever fears Allah, He will wipe from him his evil doings and magnify for him in rewards."
[^Page 20^]
If
one is seeking a way out of distress, Allah says: Qur`an 65:2
"And whosoever fears Allah, He makes for him a way out (of distress)."
If
ones affairs become difficult and one seeks for an easy path,
Allah says: Qur`an 65:4
"And whoever fears Allah, He creates easiness for him in his affairs."
Finally,
in addition to all above, the one that fears Allah is always provided with
sustenance and wealth from even places unimaginable. Allah says: Qur`an 65:3
"Whoever fears Allah, He provides for him an opening (from his distress). And He provides him with sustenance and wealth from sources he never imagined."
The
above is why the excellent Shaykh's advice, at the time of reciting the
litanies (wird) of the tariqa, is to be (self) disciplined and in constant fear
of Allah at all times. However, these two things are very difficult to acquire,
and that is why in the next verses he goes ahead to explain how these can be
acquired.
[^Page 21^]
11.
And picture in your
mind, the Shaykh that
brought you up, likewise
his Shaykh without doubt.
12.
Always maintain
concentration and
calmness, likewise
seclusion helps in drawing
near (to Allah). C.8
13.
Seek for a know-
ledgeable and experienced
teacher C.9 with sound
advice, Complete in
knowledge of Divine Lord
(and of course) a
righteous leader. C.10
C.8 The Mind
This
is the classroom where the disciple learns discipline and fear of Allah. The
teacher in this classroom should be your Shaykh. Shaykh Ibrahim therefore
advises that one should always concentrate and focus his attention on the
teacher during the Zikr. To do this he must free his mind from every other
thing other than Allah, and make it quiet, tranquil, and calm. This will enable
him to reap the benefit of the lesson-Zikr. Allah says in the Qur`an 18:24
"And remember your Lord whenever you have forgotten (everything except Allah)"
[^Page 22^]
C.9 Seeking for a Shaykh
From the above, it is imperative that a murid seeks a Shaykh (teacher) whom he will concentrate his attention on, to attain the benefits of zikr. If so, what kind of teacher? Shaykh Ibrahim now advises on the kind of teacher to be sought and the behavior that should transpire between this student and his acquired teacher.
C.10 Righteous Leader or Shaykh
The
murid or disciple in reality seeks the countenance of Allah. This countenance
of Allah has a gate which is the Prophet (SAWS), the countenance of the Prophet
(SAWS) also has a gate which is the Shaykh. Allah says in the Qur`an 3:31
"If you really love (to have the countenance of) Allah, follow me and Allah shall love you"
and
in the Qur`an 31:15
"And follow the path of one that has turned towards Me."
Thus
if you love Allah and wish for His countenance you must start your journey by seeking
a complete Shaykh. A complete Shaykh is one whom on one hand knows and observes
the law (Shari`at) and on the other hand knows and observes the reality
(Haqiqat). The Shari`at and the Haqiqat represent the two sides of the coin. In
the words of Imam Malik:
"He who practices Sufism without understanding and observing the Fiqh
(sacred) corrupts his faith, while he who understands and observes the Fiqh
without practicing Sufism corrupts himself. But he who combines the two has
indeed proven to be true."
[^Page 23^]
Great
men of history who have made landmarks both in knowledge and JIHAD were Sufis.
Most of the books we read today were all written by people of the tariqa.
Examples of great authors are: Imam Ghazzali, Yusuf Al Nabhani, Imam Nawawi,
Jalal al-Deen Suyuti, Imam Abu Hanifa among others. Among great Jihadist of
Islam are: Shaykh Uthman bin Fodio of the tariqa Qadiriyya who led the Northern
Nigeria Jihad from 1804-1808, Shaykh Abdul Qadir al-Jaza-iri of Algeria who
fought against the French colonialist from 1832-1847, Shaykh Alhaji Umar Tal
Al-Futi of the tariqa Tijaniyya who fought against paganism, colonialism and
innovations in the Islamic Jihad in the West African countries of Senegal,
Guinea and up to Mali from 1852-1864. Other notable names include Sayyid
Muhammad Abdullahi of tariqa Salihiyya who fought the British and Italians in
Somalia from 1899-1920 and Shaykh Ma`al Aynayn al-Qalqami, who fought against
the French in Northern Mauritania and Southern Morocco from 1905-1909.
All these were known to be righteous Sufi Shaykhs who fought to establish the
sacred law (Shari`at) with the power of their complete attachment to Allah,
attained through the reality (Haqiqat). The so-called jurists of today that
criticize Sufism need to go back to pages of history and study them properly.
Shari`at and Haqiqat form the two wings of the bird that flies the disciple to
high stations.
When Prophet of Allah Musa (AS) desired the knowledge of the 'Higher Truth',
Allah (SWT) appointed for him a teacher, Khidr (RA) to guide him. Allah relates
as in the Qur`an 18:65,66
"So they found one of our servants on whom We have bestowed 'mercy from Us' and taught him 'knowledge from Our presence.' Moses said to him, 'May I follow you on the understanding that you teach me something out of what you have been taught of guidance (to higher truth)'?"
[^Page 24^]
14.
Submit yourself
completely to him and
don't experiment (on your
efforts), Be like a dead
person before its washer
and you shall be
informed. C.11
C.11 Complete Submission
Complete
Submission is very important in Islam. Allah says in the Qur`an 2:208
"Oh you believers, enter into Islam completely (i.e. whole-heartedly)."
In
another place Allah says, Qur`an (4:59)
"Obey Allah and obey the Prophet and the leaders among you."
Obedience
must therefore be 100%, not 50/50 or 70/30 as done by many today.
A Mauritanian student once sold all his cattle and belongings and gave the
money to his Shaykh for Allah's sake. People accused him of stupidity and
foolishness. But he replied: "Now I have nothing of wealth or cattle, but
I am in a better position than you. This is because I now have none and nothing
to rely on other than Allah, thereby making my trust in Allah complete. As for
you people, when you have problems especially concerning finance, the first
thing you think about is your cattle, and bank reserves."
[^Page 25^]
In
submitting yourself to a Shaykh, sincerity is of utmost importance. Thus some
people have asked concerning a situation where one finds himself in the hands
of a false Shaykh who is camouflaged and a mischief doer. The answer is that as
long as the disciple is sincere in his followership, Allah shall guide him as
He promised in the Qur`an 29:69
"And those that strive in Us (sincerely), We shall surely guide to Our paths."
There
was a story of a man called Abdul Al who sought for a particular Shaykh to
attain guidance. Unfortunately for him, he was directed to a false Shaykh who
happened to be a namesake of the intended Shaykh. On arrival he met the false
Shaykh with alcohols and women. Despite this the man submitted himself to the
false Shaykh altogether, then the Shaykh consequently ordered him to his farm
to serve him there. This he obeyed and diligently carried out for years. When
the Qutub of that time died and it came to choosing a successor, Allah chose
this man serving the false Shaykh because of his sincerity in seeking the
countenance of Allah.
[^Page 26^]
15.
Don't oppose him
even if it seems wrong
(his opinion), be always a
follower.
16.
For the teachers
mistake could be more
upright and proper, Than
students opinion among
people of intellect. C.12
17.
Do not turn to other
than him in the universe,
And be with him as if
there is no universe. C.13
C.12 Personal Opinion
Exercising
Personal Opinion or Ijtihad in Islam on issues not obtainable directly from the
Qur`an and the Hadith is permissible but with conditions of proper knowledge
and sincerity. For this reason, Ijtihad is left specifically to scholars. The
Prophet (SAWS) has promised that: "for a correct Ijtihad made (fulfilling
those conditions) two rewards are given, while for an incorrect Ijtihad made
(fulfilling these conditions) there is a reward." But when an ignorant
person makes an Ijtihad, he is given a sin, whether correct or incorrect. This
is why the Sufis say: "Whoever emulates a scholar meets Allah
safely."
Besides knowledge, the Shaykh is pious and hardworking, thereby enjoining
guidance from Allah. The Shaykh is also experienced and thereby able to
properly judge affairs before making pronouncement about an issue.
[^Page 27^]
As a result, what might seem a wrong decision in our perception might indeed be very correct. That is why the safest thing for a disciple is following at all times.
C.13 Universe and its Content
The
disciple should consider the universe and its content as dead, and concentrate
only on the direction of his Shaykh. Indeed he should offer the prayer of four
takbeer normally offered to the dead on the whole of the universe, except his
Shaykh. Otherwise there is the tendency for him to continuously gaze here and
there and before he realizes, his Shaykh is gone and he will then be lost.
[^Page 28^]
18.
For there is nothing
for the student other than
this Saint (Shaykh
Ahmad Tijani), C.14
Alongside with the
Prophet (SAWS) and
surely his Lord, the Most
High.
19.
As long as there is
other than him in a heart
it will not attain, The
knowledge of the Master
(Allah), This I say with all
certainty.
C.14 Shaykh Ahmad al-Tijani
Shaykh
Ahmad Al-Tijani is the Seal and the Head of all Waliys (Saints), and therefore
the closest door to the Prophet (SAWS). The disciple who takes the tariqa is
guided by his local Shaykh from one position to another like a traveler that
passes from one tollgate to another. If the murid is steadfast, he passes these
gates until he meets this excellent and magnificent Shaykh (Shaykh Ahmad
Tijani) who then takes him through a final journey to the Prophet (SAWS). When
he gets to the Prophet (SAWS), he has gotten to Allah, and his Shaykh will then
say to him, "Here you are and this is your Lord." He then is opened
to the reality of things. Indeed Allah is Great, there is none save ALLAH.
For, complete submission of oneself to the Shaykh implies also submitting to
him your important affairs
[^Page 29^]
whether
it is happiness, fear or grief. Just as Allah punishes a community for the
wrong done by a few of them, so does He pour His Mercy on a community for the
sake of the righteous servants, for whom he promised neither fear nor grief.
That is why in Jawharat ul Ma`ani, Shaykh advises the student or disciple thus:
"And run to him (your Shaykh) in important affairs for indeed you shall
meet with success at that immediate time."
[^Page 30^]
20.
Be at all times with
the Shaykh to profit, Be
at all times tenderly in
love to prosper.
21.
In proportion to your
love for him you receive,
His spiritual providence,
the people (Sufis) have
said this repeatedly.
22.
Spend out of your
new and old possessions
in seeking, His satis-
faction, and be prompt to
his signals, then you will
get it right. C.15
C.15 Generosity with owned Possessions
Allah
the Most Magnificent and Magnanimous, blesses His servants in different
capacities to test each and everyone with what he has been blessed. Even though
you love these possessions (that) Allah blesses you with, it is important that
you are generous with them for the sake of Allah. Allah says in the Qur`an
3:92
"Never shall you attain righteousness until you give (generously) out of what you love (of possessions). What you do give of anything, Allah is fully aware."
In
any community, Allah will bless some with riches to test their modesty,
humility and generosity, while others He makes poor to test their patience,
restraint and persevering. So does Allah make some knowledgeable, strong,
young,
[^Page 31^]
healthy,
and beautiful while some others may be ignorant, weak, old, sick and ugly. He
creates all to test them. But the Shaykh as a leader is a head to all of them
and hence the Balancing Pendulum that everyone runs to, to receive blessings or
be relieved of their distress. This is why a disciple should give freely out of
his possessions of either money, strength, or health, to the Shaykh who
redistributes these to the poor, weak and sick. Allah commands the Prophet
(SAWS) in the Qur`an thus: 9:103
"Take from their wealth charity with which you purify and sanctify them. And furthermore pray on their behalf, for indeed your prayer is a source of peace for them, and Allah is hearing and knowing."
[^Page 32^]
23.
And satisfy your
Shaykh even if he makes
you weep, Because it is to
goodness, he guides you.
C.16
24.
Be covetous of your
time with such greed, Be
warned you shall be
afflicted with test of
decline. C.17
25.
When you see mani-
festation of opulence, Do
not exceed limits, be con-
tent with the mani-
festation of dispossession. C.18
C.16 Shedding Tears
Painful steps that will cause distress and sometimes tears, are sometimes necessary in the purification of souls. A doctor that tears open the stomach of his patient during an operation wishes him recovery. A goldsmith that puts gold into the fire wishes to purify it. So, even though harshness and wickedness is manifested, intelligence knows that, it is desirable to obtain a good result.
C.17 Time Planning and Usage
Shaykh
now goes ahead to warn that one's time must be well planned and properly used.
He advises that just as one should not be full of himself when in the
advantageous
[^Page 33^]
position
of life and religion, he should also not be frustrated when at a
disadvantageous stage of life and religious duties. On the proper planning of
time, the Prophet (SAWS) has said in meaning; "I have divided my time into
three equal parts; one part for worship, one for my family affairs, and the
last part I have further divided into two, one for social engagements and one
for rest."
The above puts the four general activities of the Prophet (SAWS), proportioned
in a ratio of 8:8:4:4. The author himself has been reported to never
sleep for more than two hours a day since the age of thirty, except once when
under anesthesia, he slept for three hours. On good use of time, the Prophet
(SAWS) has said in a Hadith; "Indeed this world has set to return, and for
sure the next world has set to come, and for each of them is a community. Be
among the children of the hereafter and do not belong to the children of this
world. For today is work without accounting while tomorrow is for accounting
without work".
Therefore it is important to plan one's time so as to get at the right place at
the right time and for the right period, with the right people. Yesterday is
gone and tomorrow is only a hope, the reality is now and must be used well. The
Arabs have a proverb that says: "Time is like a sword. If you don't cut
with it, it cuts you". Therefore one who desires to leave evil or do good
should do it now for tomorrow may be too late, and had I known is the losers
formula. The Prophet (SAWS) said: "Never will the good be rotten, nor the
sin forgotten. Nor will the One that pays goodness and punishes evil ever die.
Do therefore what you wish. As you lend, so shall you get paid."
[^Page 34^]
C.18 Test of Time
The
author warns that one must be steadfast with Allah at all times, no matter the
state of a servant. Part of Allah's test is to make His servant undergo
different situations. Allah says in the Qur`an 2:155 - 157
"We shall indeed test you with situations of fear, hunger and reduction in wealth, lives and fruits, but give glad tidings to the patient ones. Those who when afflicted say 'We are for Allah and to Him shall we return'. On those descend blessings of their Lord and Mercy,