Skiredj Library of Tijani Studies
The Call to Write and Author Books
The seeker should not abandon writing and composing works, even if his knowledge is limited, as long as he avoids distortion. Authorship is like a righteous child for a person.
Some scholars have mentioned that it is included in the saying of the Prophet:
"When the son of Adam dies, his deeds come to an end except for three: ongoing charity, knowledge that continues to be spread, and a righteous child who prays for him."
In my view, writing belongs to all three of these categories.
It belongs to spread knowledge, which is evident.
It also belongs to ongoing charity, because the Prophet said that a good word is charity, and what could be better speech than the writing of beneficial knowledge? Such writing remains a charity from its author that continues among people after his death.
It also resembles a righteous child, because a written work is, in meaning, a child of its author. It intercedes for him through the prayers of those who read it, especially when the author was sincere in writing it.
We ask God to grant success in what pleases Him.
(Source: The Zaydani Journey)
A Formula of Blessings upon the Prophet Leading to Seeing Him in Wakefulness and in Dreams
This formula was transmitted by the noble intermediary Sidi Muhammad ibn al-Arabi al-Damrawi, who informed the Shaykh that the Prophet had granted him authorization for this prayer.
We mention it here for the benefit of sincere brothers, knowing that those who harbor hostility will not benefit from it.
The formula is:
"O God, bless our master Muhammad, Your servant, Your Prophet, Your Messenger, the unlettered Prophet, and bless his family and companions and grant them abundant peace."
It is recited twenty-five thousand times, and the reward is offered to the spirit of the Prophet.
Then the person says:
"O Messenger of God, I present to you what you know of the majesty and greatness of God, and I ask you by God to grant me authorization and spiritual support in all the litanies, invocations, and prayers that I recite upon you. I present to you the Face of God, His majesty and greatness, so that you do not return me disappointed."
The seeker must believe in his heart that the Prophet has granted him authorization and spiritual support.
He then recites the prayer another twenty-five thousand times, with the intention of seeing the Prophet.
If he sees him, then he has seen him.
If he does not see him, the Prophet has seen him. And if the Prophet has seen him and his light has perceived the seeker’s being, it is as if the seeker has seen him through that light.
This vision is called the vision of perfection, which draws the heart toward the love of the Master of men.
From the day this grace occurs, the heart becomes attached to the love of the Prophet, and the whole being turns toward that love.
When this love reaches the point where the heart cannot endure separation and burns with longing like a fevered person who loses appetite and sleep, then know that the vision has occurred.
After that, the vision may also occur while awake.
This is my indication — the understanding is yours.
(Source: Rafʿ al-Niqab, Fourth Section)
Forms of Blessings upon the Prophet Transmitted from Our Master Abu al-Abbas al-Tijani
The first is the famous prayer transmitted through Sidi Muhammad al-Bakri al-Siddiqi, buried in Egypt:
"O God, bless our master Muhammad, the Opener of what was closed, the Seal of what came before, the supporter of truth by the truth, the guide to Your straight path, and bless his family according to his immense rank and measure."
The second prayer was dictated by the Prophet himself to our Shaykh while awake:
"O God, bless and grant peace upon the Eye of divine mercy, the realized jewel surrounding the center of understanding and meanings, the light of the universes, the human being who carries the divine truth..."
(The text continues with a profound mystical supplication describing the spiritual reality of the Prophet and invoking blessings upon him.)
The third prayer was also dictated by the Prophet to the Shaykh while awake and begins:
"Allah, Allah, Allah.O God, You are Allah, there is no deity but You..."
It is a long invocation describing the manifestation of divine light, the creation of realities, and the supreme rank of the Prophet among creation.
(Source: Rafʿ al-Niqab, Fourth Section)
The Benefits of Blessing the Prophet
Among the benefits of sending blessings upon the Prophet are many noble virtues.
The scholar Ibn Farhun al-Qurtubi mentioned ten great honors resulting from it:
The prayer of the Almighty King upon the one who blesses the Prophet.
The intercession of the chosen Prophet.
Following the example of the noble angels.
Opposition to hypocrites and disbelievers.
Erasure of sins and burdens.
Assistance in fulfilling needs.
Illumination of both the outward and inward being.
Salvation from the abode of ruin.
Entry into the eternal abode.
The greeting of the Generous Forgiver.
Other scholars have said:
Blessings upon the Prophet can serve as a ladder and a path toward God, even for the seeker who has not found a spiritual guide.
Shaykh Zarruq said that invoking blessings upon the Prophet raises the spiritual aspiration of the seeker, even if he is in a state of confusion.
Ibn ʿAbbad said that it strengthens certainty.
Some masters of the spiritual path stated:
"If someone lacks a spiritual guide, let him increase his blessings upon the Prophet, and he will reach the clear opening."
Some even said:
"Blessings upon the Prophet are the Qur’an of the Qur’an and the Criterion of the Criterion."
Others said:
"It opens the witnessing of the Divine Essence and the realities of the Divine attributes."
The great scholar Ibn Hajar wrote that blessings upon the Prophet open doors of spiritual happiness that nothing else can open, and they bring both worldly and spiritual benefits.
For this reason, the servant should persist in blessing the Prophet day and night, seeking nothing except love, reverence, and honor for him.
(Source: Rafʿ al-Niqab, Fourth Section)
The Origin of the Muhammadan Light
This is an explanation by the great scholar Sidi Ahmed Skiredj al-Khazraji al-Ansari of the famous narration of Jabir ibn Abdullah.
Jabir asked the Prophet:
"O Messenger of God, tell me about the first thing that God created."
The Prophet replied:
"O Jabir, God created the light of your Prophet from His light before all other things."
Scholars explained that this means the light of the Prophet is the origin from which all other lights derive.
All created realities emerged through that light according to the divine decree.
Sidi Ahmed Skiredj recounts a spiritual vision in which he perceived a vast cosmic sphere surrounded by layers like the layers of an onion.
The Muhammadan light shone upon these layers, and through openings within them the light spread throughout creation.
Where the light reached, there appeared guidance, faith, and felicity.
Where the light was veiled, there appeared darkness and misguidance.
Thus belief and disbelief appeared in the world according to how creation received that primordial light.
This vision clarified for him how the realities of existence derive from the Muhammadan light.
(Source: The Skiredjian Illuminations)
Additional Pearls
When Is Worship Valid?
Worship is not valid except through seven elements:
intention
knowledge
understanding
spiritual reality
the sacred law
the prophetic tradition
a spiritual guide
Whoever worships God with intention but without knowledge is ignorant in relation to knowledge.
Whoever worships with intention and knowledge but without understanding is ignorant in relation to understanding.
Whoever worships with intention, knowledge, and understanding but without the sacred law is ignorant regarding the law.
Whoever worships with intention, knowledge, understanding, and the sacred law but without spiritual reality is ignorant regarding reality.
Whoever worships with intention, knowledge, understanding, sacred law, and reality but without the prophetic tradition is ignorant regarding the tradition.
Whoever worships with all of these but without a spiritual guide is ignorant regarding the guide.
But whoever worships with all seven stands upon clear evidence from his Lord.
This is the straight path, the method of the knowers of God, the way of the righteous, and the fountain from which the lovers of God drink.
(Source: Rafʿ al-Niqab, Fourth Section)
The Meaning and Legitimacy of Seeking Intercession through the Saints
Every believer must firmly believe that there is no real actor except God. He alone creates, gives life, and causes death.
No one shares His sovereignty.
However, God allows actions to be attributed to His servants by way of secondary causation.
Thus people say:
"Zayd killed so-and-so,""The ruler appointed someone,""The leader removed someone."
Even though the true actor behind all events is God.
Likewise, it is permissible to attribute actions to saints when it is understood that they act by God’s permission, not independently.
The saints act through their spiritual aspiration and through the divine permission granted to them.
This principle is illustrated by the story of Asif ibn Barkhiya, who brought the throne of the Queen of Sheba to Prophet Solomon in the blink of an eye.
Such acts occur only through divine permission.
Therefore, believers may seek God through the saints as intermediaries, while maintaining the correct belief that God alone is the true actor.
(Source: Sidi Ahmed ibn al-Ayyashi Skiredj)
A Practice for Making Up Missed Prayers
Among the practices mentioned by scholars:
If someone performs four units of prayer on Friday before the afternoon prayer, reciting in each unit:
Al-Fatiha once
Ayat al-Kursi once
Surah al-Kawthar fifteen times
Then after finishing he seeks forgiveness ten times and sends blessings upon the Prophet fifteen times.
It is reported that this prayer serves as expiation for missed prayers, even for many years.
Other invocations and supplications are also transmitted for the same purpose.
The Meaning of Increase in Sustenance
The provision decreed by God for His creation does not increase or decrease.
However, if someone asks God for His bounty three times every day, an increase occurs.
This increase does not mean a change in the original portion.
Rather, God grants additional treasures from the vast storehouses of His generosity, beyond what was originally allotted.
He bestows them purely out of grace upon whomever He wills.
(Source: Nayl al-Amani by Sidi Ahmed ibn al-Ayyashi Skiredj)
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