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raisongardee · 1 year
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“Celui qui s’attache aux vrais intermédiaires se sauve, et celui qui s’oppose à eux se noie, puisque les Soufis ont dit que celui qui n’a pas de maître, a Satan pour maître…”
Al-‘Arabî ad-Darqâwî, Lettres d’un maître soufi, trad. Titus Burckhardt, (1737-1823)
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kanzussubhah · 1 year
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tawakkull · 1 year
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ISLAM 101: SPIRITUALITY IN ISLAM: PART 117
The meaning of Tasawwuf
Last Part 12
Among the Sufis who aided Islam with the sword as well as the pen, to quote Reliance of the Traveller were: such men as the Naqshbandi sheikh Shamil al-Daghestani, who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad ‘Abdullah al-Somali, a sheikh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri sheikh ‘Uthman ibn Fodi, who led jihad in Northern Nigeria from 1804 to 1808 to establish Islamic rule; the Qadiri sheikh ‘Abd al-Qadir al-Jaza’iri, who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash, who fought the French in Egypt in 1799; the Tijani sheikh al-Hajj ‘Umar Tal, who led Islamic Jihad in Guinea, Senegal, and Mali from 1852 to 1864; and the Qadiri sheikh Ma’ al-‘Aynayn al-Qalqami, who helped marshal Muslim resistance to the French in northern Mauritania and southern Morocco from 1905 to 1909.
Among the Sufis whose missionary work Islamized entire regions are such men as the founder of the Sanusiyya order, Muhammad ‘Ali Sanusi, whose efforts and jihad from 1807 to 1859 consolidated Islam as the religion of peoples from the Libyan Desert to sub-Saharan Africa; [and] the Shadhili sheikh Muhammad Ma‘ruf and Qadiri sheikh Uways al-Barawi, whose efforts spread Islam westward and inland from the East African Coast … . (Reliance of the Traveller,863).
It is plain from the examples of such men what kind of Muslims have been Sufis; namely, all kinds, right across the board—and that Tasawwuf did not prevent them from serving Islam in any way they could.
To summarize everything I have said tonight: In looking first at Tasawwuf and Shari‘a, we found that many Qur'anic verses and sahih hadiths oblige the Muslim to eliminate haram inner states as arrogance, envy, and fear of anyone besides Allah; and on the other hand, to acquire such obligatory inner states as mercy, love of one’s fellow Muslims, presence of mind in prayer, and love of the Prophet (Allah bless him and give him peace). We found that these inward states could not be dealt with in books of fiqh, whose purpose is to specify the outward, quantifiable aspects of the Shari‘a. The knowledge of these states is nevertheless of the utmost importance to every Muslim, and this is why it was studied under the ‘ulama of Ihsan, the teachers of Tasawwuf, in all periods of Islamic history until the beginning of the present century.
We then turned to the level of Iman, and found that though the ‘Aqida of Muslims is that Allah alone has any effect in this world, keeping this in mind in everyday life is not a given of human consciousness, but rather a function of a Muslim’s yaqin, his certainty. And we found that Tasawwuf, as an ancillary discipline to ‘Aqida, emphasizes the systematic increase of this certainty through both mudhakara, ‘teaching tenets of faith’ and dhikr, ‘the remembrance of Allah,’ in accordance with the words of the Prophet (Allah bless him and give him peace) about Ihsan that “it is to worship Allah as though you see Him.”
Lastly, we found that accusations against Tasawwuf made by scholars such as Ibn al-Jawzi, and Ibn Taymiya were not directed against Tasawwuf in principle, but to specific groups and individuals in the times of these authors, the proof for which is the other books by the same authors that showed their understanding of Tasawwuf as a Shari‘a science.
To return to the starting point of my talk this evening, with the disappearance of traditional Islamic scholars from the Umma, two very different pictures of Tasawwuf emerge today. If we read books written after the dismantling of the traditional fabric of Islam by colonial powers in the last century, we find the big hoax: Islam without spirituality and Shari‘a without Tasawwuf. But if we read the classical works of Islamic scholarship, we learn that Tasawwuf has been a Shari‘a science like tafsir, hadith, or any other, throughout the history of Islam. The Prophet (Allah bless him and give him peace) said,
“Truly, Allah does not look at your outward forms and wealth, but rather at your hearts and your works” (Sahih Muslim, 4.1389: hadith 2564).
And this is the brightest hope that Islam can offer a modern world darkened by materialism and nihilism: Islam as it truly is; the hope of eternal salvation through a religion of brotherhood and social and economic justice outwardly, and the direct experience of divine love and illumination inwardly.
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rest-in-being · 2 years
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"One of our brothers said to me, 'I am nothing.' I answered, Do not say I am nothing,' neither say 'I am something.' Do not say 'I need such an such a thing,' nor yet, 'I need nothing,' But say 'Allah!' and you will see marvels."
—— Mulay al-Darqawi (d. 18th century), trans. T. Burckhardt.
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xehatajon · 1 year
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Darqawi way pdf files
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           il y a 6 jours — Cherchez -vous libro el tercer reich pdf en ligne? wolfreys introducing literary theories pdf Darqawi way pdf file Erd116rsz pdf files de T Bengarai · 2019 · Cité 1fois — La rencontre avec al-Darqâwî et la réalisation spirituelle . Cf. CORNELL, V.J., the way of Abû Madyan, p.10 et voir l'ouvrage de référence pour la. The_Caliph_and_the_Heretic_Ibn_Saba_and_the_Origins_of_Shiism.pdf. Téléchargé par The Darqawi Way the Letters of Shaykh Mawlay Al Arabi Ad Darqawi. Darqawi Way: Letters Of Shaykh Darqawi. - Muhammad al-Arabi ibn Ahmed Ad-Darqawi / Livres en langue étrangère. Format: Broché. 50,99 € Neuf. 5 juil. 2022 — Request full-text PDF Al-Darqāwī ganó muchos adeptos provenientes de todas las clases sociales, formó a muchos discípulos que se de MA Balambo · 2014 · Cité 4fois — Une autre tendance, popularisée par Darqawi (Burckhardt T. 1978) et ses disciples -Schwartz S., (2008), The Other Islam: Sufism and the Road to Global By way of conclusion, the author argues that the bloody repression of Bû Ziyân's le shaykh Darqawî qui s'était auparavant opposé à Abd el Kader dans les
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sidiabdullah · 3 years
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Abu Ali ad-Daqqaq —rahimahullah— mengatakan: “Seseorang tidak akan mampu suluk di tarekat kaum sufi tanpa seorang guru. Sebab perjalanan ini menempuh kegaiban atau gaibnya kegaiban. Ibarat sebatang pohon apabila tumbuh dengan sendirinya tanpa ada orang yang menanamnya maka tidak ada seorang pun yang bakal memanfaatkan buahnya sekalipun tumbuh bersemi dan daunnya rindang, bahkan bisa jadi tidak akan berbuah untuk selamanya. Coba anda perhatikan wahai saudaraku, Tuan dari para rasul, Muhammad Saw., bagaimana dengan jibril yang menjadi perantara antara beliau dengan Tuhannya dalam menyampaikan wahyu. Dengan demikian anda tahu, bahwa menjadikan seorang guru adalah suatu keharusan bagi murid yang tidak bisa ditinggalkan.”
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en4mchoudhury · 5 years
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iraqcartoon · 4 years
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#درقاوي عبدالله - #المغرب #ترامب #امريكا #العرب #خيانة #العنصرية #الظلم #darqawi Abdullah#morocco #tramp #usa🇺🇸 #arab @iraqcartoon https://www.instagram.com/p/CAwE7MghQya/?igshid=1in3p5gy8pgs0
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farhanjamil89 · 2 years
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Shaykh Abul-Hasan Shadhili ق said:
“Flee from the good of people more than you flee from their evil because the good of people strikes your heart while their evil only strike your body. It is better to be struck in your body than in your heart. The enemy who brings you to Allahﷻ is better than the friend who cuts you off from Allahﷻ. Consider their turning to you at night & turning away from you in the day. Do you not see that when they turn to you, they tempt you?”
The Darqawi Way│Letters from the Shaykh to the Fuqara│Moulay al-‘Arabi ad-Darqawi│Translated by Aisha Bewley
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if you would ascend the path of the lovers, then, with sincere love, visit Layla on the way.
And pay no heed to those who blame you for loving her and journey to lovers in everyland.
Were sincere love a reality within you, you would see.
those lovers withoutjourney. (Diwan Shaykh Muhmmad lbn AI Habib, Shadhili Darqawi Habibi Hashimi, page 83, Editorial Qasida)
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raisongardee · 1 year
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“La maladie qui afflige ton cœur est une des choses qui frappent les hommes aimés de Dieu, car "parmi les hommes les plus durement éprouvés sont les prophètes, puis les saints, puis ceux qui leur ressemblent de près et de loin". Ne t’attriste donc pas, car cela arrive de préférence aux hommes de sincérité et d’amour, pour les faire progresser vers leur Seigneur. Par cette souffrance, leurs cœurs se purifient et se transforment en pure essence. S’il n’y avait pas ces rencontres avec la réalité, personne n’atteindrait la connaissance de Dieu, loin de là, car "s’il n’y avait pas les arènes des âmes, les coureurs ne pourraient pas s’élancer", comme il est dit dans le Hikam de Ibn ‘Atâï-Llâh. On y trouve également : "Dans la variété des traces et le changement des états j’ai reconnu Ton intention à mon égard, celle de Te montrer à moi en toutes choses pour que je ne T’ignore en aucune chose." En ce sens, les initiés ont dit :"C’est lors des renversements qu’on distingue les hommes des hommes".”
Al-‘Arabî ad-Darqâwî, Lettres d’un maître soufi, trad. Titus Burckhardt, (1737-1823)
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sufismandsufis · 3 years
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Allahuma salli’ala Sayyidina Muhammadin’abdika wa rasulika n-nabiyyi ‘l-’ummiyi wa-‘ala ‘alihi wa-sahbihi wa-sallim taslima, ‘adada khalqika wa-rida nafsika wa-zinata ‘arshika wa-midada kalimatik
― With sanad and idhin, Miftah Al wird, Shadhili-Darqawi-Habibi-Hashimi
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kanzussubhah · 5 years
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bijikopi-bijilogam · 6 years
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Do what you like, but you will regret every hour that you have not remembered God. (Shaykh Moulay Hashim Al Belghiti as Shadhili ad Darqawi)
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rest-in-being · 3 years
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Allah Almighty will ask from everyone on the Last Day;
"What did you bring today,oh My servant?
Did you bring Qalb us Saleem,a pure heart,a golden precious heart?"
Allah Almighty is asking from everyone to have a clean heart.You may make it pure only through Tariqah (Sufi Orders).Those who are not in a Tariqah (Sufi Order) they are only occupying themselves with the outer aspect of rituals whilst leaving out the heart.
There are 41 Tariqahs (Sufi Orders).40 of them  springing from the heart of Imam Ali (radIAlahu anhu) and 1 is the Naqshabandi Order,coming from the heart of Abu Bakr as Siddiq (radIAlahu anhu ).The Prophet Muhammad (ﷺ) had 124000 companions.
Who was the Grand companion? It was Abu Bakr as Siddiq (radIAlahu anhu).The Prophet Muhammad (ﷺ) said;
"The whole of what Allah entrusted to me on the Night Journey I put into the heart of Abu Bakr."
Sayyidina Ali (radIAlahu anhu) was connected to Abu Bakr (radIAlahu anhu) in such away as to make Ali (radIAlahu anhu) the entrance of the City of Knowledge.This is well known among the real Tariqah Saints.They respect the Naqshabandi order as the first one I am talking about the real Sheikhs the Saints, not those giving titles to themselves.
All of the Great Saints,Jilani,Rumi,Darqawi,Rifai (may Allah sanctify their secrets.),knew the real station of the Naqshabandi Sufi Order.If a person is following one of the other Tariqahs they may take the Tariqah Naqshabandiya also and remain free to follow those exercises or follow the Naqshabandiya exercises.If also they follow only the Naqshabandi exercises it's enough.It does not matter whether you are coming from another Tariqah into the Naqshabandi Tariqah.Some fear that their first Sheik will hear they have joined a second Tariqah and be angry with them.If he is a real Sheik how can he be angry? A real Sheikh must know if his murid was given to him on the Day of Promises or not.A shepherd knows his sheep even one from a thousand and even if they are all white.He has light in his eyes and recognises them without mistake.
In Tariqah there is no sorrow or anger if any murid goes to another Sheikh.We are thankful to the first Sheikh for training him until he reaches his real Sheikh.
Abu Yazid al Bistami (may Allah sanctify his secret.) said;
"During my search I met 99 Sheikhs before reaching my GrandSheikh." You may meet many Sheikhs and take exercises but you may not find satisfaction until you find your GrandSheikh and then it is like a river meeting the Ocean.So many Sheikhs are only trainers but finally a GrandSheikh must call you.Not by letters but from heart to heart. There are ways.If a Naqshabandi Sheikh is giving training he must tell the Murid who the GrandSheikh of the Naqshabandi Tariqah is at that present time and point him out to the Murid.
So many people from the West are coming now invited by the way of the hearts to our GrandSheikh.The chain of Sheikh ends is one.Our GrandSheikh is the last link in the Golden Chain and he is holding that position.I am only his servant.As for the other Naqshibandi Sheikhs we are waiting for them to renew their Bayyah with us or else they are only putting on titles for themselves.
In our time they maybe one thousand Naqshabandi Sheikhs but there is only one GrandSheikh bringing them all together and he is the Imam.If you bring the 124000 Sahabas (Companions) together who is the Imam? It is Abu Bakr as Siddiq (radIAlahu anhu). Each Sheikh must appoint one  Deputy.
All Tariqahs teach people humbleness and to accept the truth.
Who accompanied the Prophet Muhammad (ﷺ) when he made his migration from Makka to Madina? Abu Bakr as Siddiq (radIAlahu anhu) and what did the Prophet Muhammad (ﷺ) say about Abu Bakr as Siddiq (radIAlahu anhu)?;
"Everything My Lord put into my heart I have put into the of Abu Bakr."
Which Sheikh can come to argue with us saying "Abu Bakr as Siddiq (radIAlahu anhu) is our father in Tariqah?" Only the Naqshabandi Tariqah traces its lineage back to the Prophet Muhammad (ﷺ) through Abu Bakr as Siddiq (radIAlahu anhu),the rest of the Tariqahs came through Sayydina Ali (radIAlahu anhu).
GrandSheikh Abdullah Faiz ad Daghistani (may Allah sanctify his secret.) is the inheritor of Abu Bakr as Siddiq (radIAlahu anhu) however much people may try to deny this.
-Sheikh Nazım Adil Al Haqqani (may Allah Almighty sanctify his secret.)
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fmaghfiri · 5 years
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Written by the Moroccan poet Sidi Othman ibn Yahya Cherki (known as “Sidi Bahloul Cherki”) in the 17th century, the qaṣidah (ode) “Fiyyashiyya” became a standard classic of the Maghrebi genre of malhoun—a genre of Sufi music popular amongst tradesmen in the urban centers of what is today Morocco, Algeria, and Tunisia. Sidi Bahloul was a member of the Harraqi zawiya of Tetouan in northern Morocco, and his poetry, especially this qaṣidah, continues to be chanted by the members of his Shadhili-Darqawi-Harraqi Tariqah to this day. It has become one of the best-known and loved traditional songs amongst Moroccans from all walks of life.
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