Skiredj Library of Tijani Studies
The second topic concerns the accusation made by the contemptible Ibn Badis, who claims that the Tijanis assert that the prayer Salat al-Fatih is part of God's eternal words and that only those who believe this receive its rewards.
To respond: anyone acquainted with Sufism and the practices of the Sufis, and who has walked even slightly on the path of Junayd al-Salik, knows that among them there have been conversations with the Divine. This is well-known in their tradition and occurs in dreams as well as in states of wakefulness. They have spoken about it, and it has been spoken of by others, with many yearning to experience such moments. Even Abul Hasan al-Shadhili, acknowledged by virtuous people for his piety and sainthood, included in his Grand Hizb—written with the Prophet’s permission, peace and blessings upon him—a supplication to the Divine, saying, "Grant us a vision accompanied by conversation." If he hadn’t believed such conversation possible, he would not have requested it.
Such occurrences have also taken place with others who reached ecstatic states. The Almighty spoke to Ibn Hanbal, may God be pleased with him, following his completion of a hundred recitations of the Qur'an, which he recited in a dream, as reported: "O Ahmad, the best thing that can draw people closer to Me is My word." Ibn Hanbal replied, "O Lord, with understanding or without?" The answer was, "Both with and without understanding."
Although such dialogue may serve the critic's argument for the superiority of reciting the Qur'an over prayers upon the Prophet, peace and blessings be upon him, we do not deny this. We merely state that prayers upon the Prophet, in any form, are better for the spiritual path than a misguided recitation of the Qur'an, altered and stripped of its proprieties, as we have previously mentioned and will continue to do so.
Yes, the words addressed to Imam Ahmad, may God be pleased with him, are indeed the words of the Lord, implying that it is not impossible for divine conversation to take place with the saints in dreams. If people report seeing their Lord in a dream and say, "My Lord spoke to me," there is no objection to this if their vision is truthful.
There is no reason to doubt someone who relates their own vision, whether they interpret it or not, for the word of God is not limited solely to the Qur'an or other revealed texts, as the eternal cannot be restricted.
It is unanimously agreed among the learned that the Divine speaks, and the consensus is that God is capable of continual conversation with others, for no one can claim that God’s speech has ceased. The Sunni belief holds that God, the Most High, will speak to His servants on the Day of Resurrection and in Paradise without any veil. This also implies the belief that He speaks to His servants in this world as He will in the Hereafter.
Far be it from God to speak to prophets during their lives, and even before, then to remain silent only to speak again in the Hereafter. Silence implies contingency, and God’s speech is ongoing. The conversation with God’s saints that is frequently mentioned in their writings is not of the nature of revelation, as prophecy has ended, but of the type of eternal conversation that is always an attribute of the Divine.
To claim that this has ceased would be to impose a limit upon it, but God is beyond such restrictions.
You know that the Qur’an, other revealed books, and hadith qudsi all originate from God’s words. Thus, it is not implausible that Salat al-Fatih might belong to this category of divine utterance to creation. Belief that it is part of God's words does not diminish the majesty of the Divine.
No one has claimed that it belongs to the category of revelation to prophets; rather, it is an inspiration given to saints. And who is more unjust than one who falsely claims revelation from God or says, "It has been revealed to me," when nothing was revealed, or claims, "I will reveal just as God revealed."
It becomes clear that one who does not fabricate lies and has not claimed falsely is included in the statement: "If he is a liar, then his lie is upon him" (Qur'an 40:28), but the blame lies with his detractor if he speaks the truth, as is the case with the one who speaks of Salat al-Fatih as God’s words without asserting it is a Qur’anic verse. The Qur’an is part of God’s words, yet His words are not limited to it, contrary to what the ignorant Ibn Badis claimed, which will be refuted.
Regarding this individual’s assertion in summarizing the matter, suggesting that its reward is only granted to those who believe it, even though his phrasing is awkward, the answer is that the uniqueness of these invocations is denied only by those lost in a sea of ignorance. Scholars of the spiritual mysteries agree that these secrets are attached to the invocations, and the fact that those who reject them do not benefit from them does not negate their true existence. The benefit of such secrets becomes clear to those who are worthy, under established conditions to be followed.
Thus, the condition of believing that Salat al-Fatih is from God’s words for those who desire it does not conflict with a pillar of faith, nor contradicts any religious principles, as to justify attention to the critic’s statement about those who believe in it among the aspirants.
He has missed the intention of the recitation by his lack of understanding and knowledge. Otherwise, he would not have raised objections to something scarcely understood even by insiders on the Tijani Muhammadan path. I volunteer to clarify this so that a fair-minded individual might see the aim of this intention by examining the facts, realizing that the critic is misguided in his search for truth, whether near or far, and God grants success.
Know that the merit of Salat al-Fatih has three levels: the level of the common, the level of the initiated, and the highest level of the contemplative among them. To attain this, a special authorization is required from someone authorized in this, with the belief that it originates from the hidden realm. There is no doubt that all of the specifics available to the initiated are achieved by those worthy of them, believing in and acting upon the reports. Those who do not believe in it are deprived of its merit and virtue, and if they add wrongful denial, they suffer the consequences known from the words of the people of God.
The questioner is unaware of the second condition, which is the required authorization. Otherwise, his obstinacy would have increased, or he would remain hesitant. It is evident to those with insight that the secret lies in authorization, and light flows through permission from the presence of benevolence.
The saying goes: "Secrets are found only in invocations, and no secret without initiation," despite the deniers. We say that Salat al-Fatih—among the formulas of prayer upon the Prophet, peace and blessings upon him—was revealed from the hidden realm as a grace to its reciter, al-Bakri. The one who recites it with the intention of invoking God's eternal prayer upon the Prophet, peace be upon him, must do so with the intention that God prays on His Prophet with His eternal prayer, and with this intention, it becomes similar to praising God with His own words.
Likewise, the one who prays with this Salat al-Fatih, with the intention of recognizing their own inability to fulfill the due rights of the Prophet, peace and blessings of Allah be upon him, through their prayer, then asks the True One, the Most High, to pray upon him with His eternal prayer. With this intention, they say,
"O Allah, I turn to You with the recitation of Salat al-Fatih, which is from Your ancient words upon the one of magnificent character, saying, in belief in Your word and obedience to Your command: 'Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with peace.' (Surah Al-Ahzab 33:56)
O Allah, send blessings upon our master Muhammad, the opener of what was sealed, the seal of what came before, the supporter of truth with truth, and the guide to Your straight path, and upon his family in accordance with his immense worth and sublime measure."
In conclusion, I have inscribed this entirely in this book, for as reported in the hadith: "Whoever sends blessings upon me in a book, the angels will continue to pray for him as long as my name is in that book." May God’s success be with those who sincerely seek knowledge, away from the detraction of those like Ibn Badis who detest the noble Muhammadan path and turn away from sending blessings upon him.
This prayer has even been considered to be the "middle prayer" in one of the interpretations of God's words: "Guard strictly your prayers, especially the middle prayer" (Surah Al-Baqarah, 2:238).
Let him rise with his cavalry and infantry to contest this, for he will find no one among the righteous whom God has created who will listen to him. And what will follow in subsequent research, with God's help, will cause him to sigh and weep, in response to his claims and assertions. And God is his reckoner for accusing the Tijanis and misleading them, only to have those very accusations and misguidance reflect back on him. God is sufficient for us, and what an excellent protector.