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11/11/2022

ANNIHILATION (AL-FANA) part (A)

We are now familiar with Niasse’s conceptualization of the mystical path and its division into stations and stages. However, the characterization of the ultimate goal of the journey still appears vague. According to Niasse’s definition, the stage of cognizance (maʿrifa) is marked by the aspirant’s experience of complete annihilation, followed by permanent intimacy with the divine. This statement is in line with standard Sufi doctrine.84 However, less common is that Niasse also distinguishes between various stages of annihilation, similar to his definitions of preceding terms and models. “The Three Stations of Religion” only contains a few hints to this differentiation, the most important being the aphorism quoted in the epigraph of this chapter: “For me, the cognizant is someone who has been annihilated once in the essence, two or three times in the attribute, and once in the name.”

Niasse thus suggests that the highest form of cognizance results from a sequence of steps, with annihilation occurring at least four or five times. But what is actually meant by annihilation in the essence, in the attribute, and in the name? Given the fact that Sufis do not verbalize these experiences, it is impossible for an outsider to arrive at a consistent and straightforward interpretation. The following considerations are intended to throw some more light on the issue, without claiming to resolve the enigma.

The differentiation between God’s names, attributes, and essence is quite common, both in Islamic theology and in Sufism. According to the theosophist al-HakIm al-TirmidhI, God’s primary name (ism) is Allāh, and all other names are secondary.85 Whereas names serve to denominate a thing, attributes are meant to make it perceptible. Names are for the tongue; attributes for the eye. The attributes are a means for man to recognize God, because each of His attributes describes an aspect of God or His creation. God has endowed His attributes with

Trips of Preaching & GuidanceSheikh Ahmad Abulfathi made several travels to different communities, villages, states and ...
12/09/2022

Trips of Preaching & Guidance

Sheikh Ahmad Abulfathi made several travels to different communities, villages, states and countries to guide the Muslim Ummah. In his early thirties the trips he made were mainly for spreading Tijaniyya Ibrahimiyyah or the Faydha in Sokoto, some part of Niger Republic, Chad and the Republic of Cameroon. At the last phase of his life, the Sheikh (RTA) also made many trips but this time in company of his sons and followers, implicitly guiding them on preaching and Islamic counselling.

The Sheikh commenced the latter trips after he performed laser hajj (Umrah) and visited the mausoleum of Holy Prophet (SAW) twice. In first time, he was accompanied by 55 (adadul Mujib) followers and by 66 (adadul Lafz-ul-Jalalatu) followers in the second one. Maulana held preaching sessions at Madinatul Munauwarah, Mecca and Jeddah in both trips; he lectured devotees on etiquettes of Prophet’s mausoleum visit at the Abu Khalid Hotels in Madinah Munauwarah. In Mecca he delivered lectures in the house of the custodian of religious science in Saudi Arabia, Sheikh Muhammad bin Al-Alawi Almaliki Alhassani (RTA), in the house of Sharif Hilal Hadramy, in Al-Ansar Hotel and in Jeddah he delivered at the house of Sayyed Habib Badali.

Among the countries he visited on his guidance journey are republic of Chad, Cameroon and Sudan, he also visited a number of cities and villages in Nigeria. In Chad the Sheikh (RTA) had preached in Ndjamena, Ammat-Timan, Abashah, Bull and Bongura among others. The Sheikh passed through Cameroon on his way to Chad Republic, preached in villages of Banki, Dibili, Kusri, Gilfe and cities of Marwa and Garwa. He visited Sudan in 1432 AH as both murshid to the love one’s and guest to Islamic nation in general.

The Nigerian towns and villages that the Sheikh (RTA) visited to spread Islamic virtues and Tariqa are as follows:

In 1419 AH with delegation he visited Gwandu, Jega, Gusau and Azare.

LITANIES ARE RECITED TO CURE OUR SPIRITUAL AILMENTAllah the Almighty affirms in His statement: "And I have not created t...
06/09/2022

LITANIES ARE RECITED TO CURE OUR SPIRITUAL AILMENT

Allah the Almighty affirms in His statement: "And I have not created the Jinn and the Men except that they should worship Me" (Ad-Dhariyah 51:56).

We obtain the Awrads (litanies) and follow the Shaykhs, otherwise it is said that man is nothing except a sick being. However the quest for his cure is not compulsory upon him according to the Shariah except if he desires to have sound health that is when it becomes incumbent upon him to seek out a Doctor if he wishes to be cured.

Conversely, if he has no need of health, he can sit down without conducting a search for curatives or doctor. It is because of this fact that we take the litanies and follow the Shaykh. Shaykh Tijani {rta} said: "Companionship with the friends of Allah is for two reasons viz:

V The first is that you know that this is a servant of Allah who knows the ethics of the Hadrah (Divine Establishment) so you make a companionship of him so that you too can become an inmate of the Hadrah of Allah.

V Secondly you know that he is a friend of Allah whose meaning is ability to repose trust in him and you love him for Allah's sake. For that reason you keep companionship of him and embrace the tariqah (path to God's friendship) from him".

We have certainly made companionship of the Shaykhs in order to move close to Allah. The bad natures and misdemeanours earlier mentioned and their likes become effaced from our characters by that move.

Therefore, we obtain purity and sincerity in conformance to Allah's statement thus: "And they were not commanded except to worship Allah, being sincere to Him in religion" (Al-Bayyinah 98:5).

By Shaykh Ibrahim Inyas {rta}

✍️ Basri

06/09/2022

THE SIGNS BEFORE THE COMING OF DAJJAL,
THE ANTI CHRIST
Narration by Rasulillah (s)

Before the appearance of the Dajjāl, there will be a time of severe hardship and tribulation. Abu Umāmah (radiyallāhu ‘anhu) narrated that Allah’s Messenger (ﷺ) said,

“Before the Dajjāl appears there will be three difficult years in which the people will suffer severe famine.

In the first year, Allah will command the sky to withhold one third of its rain and
the earth to withhold one third of its produce.

In the second year, He will command the sky to withhold two thirds of its rain and the earth to withhold two-thirds of its produce.

In the third year, He will command the sky to withhold all of its rain, and not a single drop will fall, and the earth to withhold all of its produce, and nothing will grow.

All cloven-hoofed animals will die, except those that Allah wills.”

It was said: “What will the people live on at that time?

”He said, “Tahleel (lā ilāha illallāh), Takbeer (Allāhu akbar), Tasbeeh (subhānallāh) and Tahmeed (alhamdulillāh).

That will take the place of food for them.”
(Ibn Mājah 4077, Ibn Khuzaymah in At-Tawheed 2/458, Al-Hākim in Al-Mustadrak 8620. Authenticated by Al-Albāni in Saheeh Al-Jāmi’ 7875)

In a wording, the Prophet (ﷺ) said,
“Before the appearance of the Dajjāl, there will be three very hard years wherein the people will be struck with severe hunger.”

Then he will appear after this. Allah’s Messenger (ﷺ) stated,

“There will not be any tribulation on earth, since the time Allah created the offspring of Ādam, that will be greater than the tribulation of the Dajjāl.

Allah has not sent any Prophet but he warned his nation about the Dajjāl.

I am the Last of the Prophets and you are the last of the nations.

He will undoubtedly appear among you.” (Ibn Mājah)

The Messenger (ﷺ) explained in detail his appearance, where he will come from and the deception he will use to entrap the people.

The Prophet (ﷺ) said, “He will emerge from A

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