[tobia]

Assalamu alaykum

does anyone have information on this tariqa??

umar mukhtar followed this tariqa.

i was listening to this lecture and the shaikh said this tariqa adhered to quran and sunnah

http://www.youtube.com/watch?v=YakXuCAlC0Y

jazak Allah khairan

[N1bNXuDb]

It was founded by the Algerian Sayyid Muhammad ibn Ali al-Sanusi, you can read more about him here: http://books.google.no/books?id=QfD6...page&q&f=false

He was a khalifa of the great ghayr-muqallid Sufi Shaykh Ahmad ibn Idris, although I don't think Shaykh Sanusi himself was a ghayr-muqallid.

See: http://riyada.hadithuna.com/encounter-al-sanusi/

“I studied the exoteric sciences, devoting thirty years to their study, until I had mastered them and was proficient in them,” says the great imam, as-sayyid ash-shaykh Muhammad ibn Ali as-Sanusi.

He had studied in Algeria with local teachers, before moving to Fez where he studied for 15 years. While in Fez, he took the Shadhiliyya Nasiriyya, an elite branch of the Shadhili tariqa that is given only to ulamaa. He also took the Darqawiyya and Tijaniyya, and took the Qur’an from shaykh al-Tijani himself.

But the shaykh felt that he had not yet found his long-sought goal, the supreme Sufi master whom he had always sought, but not yet found or encountered.

He travelled to the east and studied two or three years in Cairo. He looked for his spiritual guide in Cairo, but a hidden wali, unknown to him, spoke to him by name and said, “The man you want is in Mecca and you must go there to meet him.”

So he continued to Mecca to perform the pilgrimage, and there he saw the sayyid Ahmad ibn Idris.

“I listened to his lectures on the exoteric and esoteric sciences- his discernment was unparalleled and was confirmed for every science. But I did not accept him for not following the madhhabs. I said to myself: He is a Kharijite!

Then I saw the Prophet, salla Allahu alayhi wa Alihi wa sallam, one night.”Oh Messenger of Allah, I request of you the illumination”.

He, salla Allahu alayhi wa Alihi wa sallam, said: “Your illumination will be at the hands of Ahmad ibn Idris.

But when I awoke, I was doubtful and concealed my vision, telling no one about it. Then I saw the Prophet, salla Allahu alayhi wa Alihi wa sallam, a second time and again I sought the illumination from him, but he answered as he had the first time. Then I saw him, salla Allahu alayhi wa Alihi wa sallam, a third time and he said to me: “Your illumination will be at the hands of Ahmad b. Idris.”

So I said to myself “Should I not seek from him the knowledge of the Way, since this is something different from the madhhabs”? Then I went to him in order to listen carefully to the lessons in the exoteric sciences. I had sat down in front of him when he said to me:

‘O Muhammad, is not the vision that you saw once, twice, and a third time sufficient for you?’

He then laid bare to me my innermost heart before I had said a word to him. On that day I submitted to him and received from his hands the Way of the people (tariq al-qawm).”

Shaykh as-Sanusi says of his instruction at the hands of the great master:

“I took from him, may Allah be pleased with him, numerous and comprehensive sciences and branches of knowledge concerning hadith, tafseer, fiqh, and tasawwuf and suchlike, together with his brilliant disputations with the ahl al-ta’wil, which were of a kind that you would scarcely find written by anyone other than him. As for the religious science reserved for the elite of the elite, he was the imam of the gnostics and their tutor.”

[realnilkless]

Salaam

From a Orientalist source (i.e. I wouldn't trust it 100% myself):


"The founder of the Sanusi religious order, Muhammad bin Ali as Sanusi (1787-1859), possessed both the popular appeal of a marabout and the prestige of a religious scholar. Early in his spiritual formation, he had come under the influence of the Sufi, a school of mystics who had inspired an Islamic revival in the eighteenth and nineteenth centuries, and incorporated their asceticism into his own religious practices. Born near Oran in Algeria, he had traveled widely, studying and teaching at some of the outstanding Islamic centers of learning of his day, and his reputation as a scholar and holy man had spread throughout North Africa. In 1830 he was honored as the Grand Sanusi (as Sanusi al Kabir) by the tribes and towns of Tripolitania and Fezzan while passing through on his way to Mecca.

Disturbed by division and dissension within Islam, he believed that only a return to the purity of early Islam and its insistence on austerity in faith and morals could restore the religion to its rightful glory. On the basis of his perception of the state and needs of Islam, the Grand Sanusi organized a religious order, founding its first lodge ( zawiya; pl., zawaayaa) near Mecca in 1837. Disagreement with the Turkish authorities, however, forced his return to North Africa. He had originally intended to return to Algeria, but the expansion of the French occupation there determined that he settle in Cyrenaica, where the loose hold exercised by Turkish authorities permitted an atmosphere more congenial to his teaching. The tribesmen of the interior were particularly receptive to his ideas, and in 1843 he founded the first Cyrenaican lodge at Al Bayda.

The Grand Sanusi did not tolerate fanaticism. He forbade the use of stimulants as well as the practice of voluntary poverty. Lodge members were to eat and dress within the limits of religious law and, instead of depending on alms, were required to earn their living through work. No aids to contemplation, such as the processions, gyrations, and mutilations employed by Sufi dervishes, were permitted. The Grand Sanusi accepted neither the wholly intuitive ways described by the Sufis mystics nor the rationality of the orthodox ulama; rather, he attempted to adapt from both. The beduins had shown no interest in the ecstatic practices of the Sufi that were gaining adherents in the towns, but they were attracted in great numbers to the Sanusis. The relative austerity of the Sanusi message was especially suited to the character of the Cyrenaican beduins, whose way of life had not changed markedly in the centuries since the Arabs had first accepted the Prophet's teachings."

- Metz, Helen Chapin




From what I understand and Allah knows best, his ways seem to mirror that of Mujaddid Alf-e Thani (Imam Rabbani) and The Grand Shehu (i.e. Uthman Dan Fodio). May Allah raise such mujaddids in our time again.

[SkatrySkith]

As-salamu ´alaykum,

Is there anything specific that you would like to know? Sayyidi al-Imam al-Kabir Muhammad al-Sanusi (radiya'Allahu ´anhu) was the senior khalifah of the known Qutb Sayyidi Ahmad bin Idris, radiya'Allahu ´anh. As for being ghayr muqalled, like Sayyidi Ahmad bin Idris, the Imam was opposed to ta´assub in the mathaheb (and they were both criticized by Shaykh Ulaysh), as I have explained in another thread on this forum. This is following in the footsteps of Shaykh al-Akbar, similar to how Hafith Ahmad bin as-Siddiq al-Ghumari would do in the 20th century. Like the Idrisiyya (which it is a part of, as opposed to a seperate Tariqah) it is "based" on the Shadhiliyya. The Sanusi path's core is Ittiba' of the Sunnah and salat ´ala an-nabi, salla Llahu ´alayhi wa alihi wa sallam.

wassalam

[tobia]

As-salamu ´alaykum,

Is there anything specific that you would like to know? Sayyidi al-Imam al-Kabir Muhammad al-Sanusi (radiya'Allahu ´anhu) was the senior khalifah of the known Qutb Sayyidi Ahmad bin Idris, radiya'Allahu ´anh. As for being ghayr muqalled, like Sayyidi Ahmad bin Idris, the Imam was opposed to ta´assub in the mathaheb (and they were both criticized by Shaykh Ulaysh), as I have explained in another thread on this forum. This is following in the footsteps of Shaykh al-Akbar, similar to how Hafith Ahmad bin as-Siddiq al-Ghumari would do in the 20th century. Like the Idrisiyya (which it is a part of, as opposed to a seperate Tariqah) it is "based" on the Shadhiliyya. The Sanusi path's core is Ittiba' of the Sunnah and salat ´ala an-nabi, salla Llahu ´alayhi wa alihi wa sallam.

wassalam

Assalamu alaykum

i wanted know about their practises??
what is their view on bidah??
do you know of any tariqas or spiritual guides who are strict on quran and sunnah(no bidah practises)

jazak Allah khairan

[tobia]

Assalamu alaykum

http://www.sunniforum.com/forum/show...is-Biographies

[DraidodaRip]

Assalamu alaykum

i wanted know about their practises??
what is their view on bidah??
do you know of any tariqas or spiritual guides who are strict on quran and sunnah(no bidah practises)

jazak Allah khairan

How do you go to Hajj if you live outside Mecca ? By car or by camel or by plane ? If you use bus or car or plane , you are a bidati , am I right ?

Typically , the enemies of Islam try to keep the ignorant Muslim people away from the spirituality by using excuses like "not mentioned in Quran " , " Not mentioned in Hadith ". If they tell you that the prophet (SAW) did not use tank and missiles to fight in the battle , so Muslims nowadays should not use those tanks and missiles . They are bidah . What will u do then ?
-----------------
chapter 11 ,page 117-118

Shariah & Tariqat by Shaykh Muhammed Zakariya RA

http://www.sufizikr.org/wp-content/u...t__Tariqat.pdf
http://www.sufizikr.org/wp-content/u...t__Tariqat.pdf

---------------------

In essence, these narrations illustrate that the Blessed Prophet r customized his answers to
the person he was addressing based on his specific situation. Likewise, the wordings the masha’ikh
of suluk use or the clauses they add to the standard bayah depends on the person taking bayah with
them. It also depends on the culture they live in and the area they are from. In areas where people
are accustomed to ta’zia (a bid’a in which a simulated funeral procession is observed in memory of a
famous deceased person) the masha’ikh add the words of “repentance from ta’zia.”

In the physical body, sometimes a ‘hot’ medicine is suitable for some while for others living
in a different region ‘cold’ medicines may be more effective for the same sickness. Two patients
sometimes have the same same sickness but the physician prescribes two different medicines, the
goal in every case being the same: to cure the patient. Similarly, the treatments of homeopaths and
medical physicians vary, but their objective is the same.

Likewise, the ahwaal of the Chishtia and Naqshbandia orders are different because they prescribe treatments according to their methodologies. All these mujahadaat (regardless of whether it is according to the Chishtia or
Naqshbandia methodology) are all treatments for the same spiritual sicknesses. Thus, to demand
where such a method is found in the Quran and hadith is like asking a physician where is proof in
the hadith to prescribe gule banafshi (a traditional herb) for colds. It is like asking a physician,
“Which ayah of the Quran and which hadith prove the use of penicillin for infections?” When it is
understood that a person is sick and a physician prescribes something for him, it becomes
incumbent on the patient to take that medicine. In fact, in some cases scholars even permit the use
of a forbidden medicine for treating an illness when a qualified physician insists no other medicine
will help treat that illness. If a morsel of food gets stuck in the throat and there is nothing except
alcohol, it becomes fardh on this person to take the alcohol to save his life. It is the same idea with
spiritual sicknesses.


If the spiritual ‘physicians’ prescribe something for a spiritual sickness none has the right to
ask whether or not this is from the Quran and Sunnah. Whoever says it is bid’a is not aware of the
definition of bid’a. Bid’a is the name of an “innovation in Deen” not an “innovation for Deen.”
People unable to differentiate between the two have no understanding of the Deen. “Innovation
for the Deen” is so important it sometimes becomes wajib. For example, swords, bows, and arrows
were used in the past for war, but to fight with these weapons today is ludicrous. It is waijb to be
equipped with guns, tanks, and modern weaponry if one wishes to gain victory.

------------

The Concept of Bid'a
in the Islamic Shari'a

http://www.masud.co.uk/ISLAM/nuh/bida.htm

Nuh Ha Mim Keller 1995

--------------

[tobia]

How do you go to Hajj if you live outside Mecca ? By car or by camel or by plane ? If you use bus or car or plane , you are a bidati , am I right ?

Typically , the enemies of Islam try to keep the ignorant Muslim people away from the spirituality by using excuses like "not mentioned in Quran " , " Not mentioned in Hadith ". If they tell you that the prophet (SAW) did not use tank and missiles to fight in the battle , so Muslims nowadays should not use those tanks and missiles . They are bidah . What will u do then ?

--------------

Akhi is driving a car ibadah??? is wearing trainers ibadah when i mean bidah i mean acts of worship salah(namaz), dhikr.etc
fard of maghrib is 3 rakat. say i increase it to 4 rakats (more sujood, more quran etc) will i be rewarded???

akhi forgive me

in my madhab we dont accept bidah in deen!!!

i am interested sufism (junaid bhaghdadi sufism) but not type of sufism where anything goes

jazak Allah khairan

[realnilkless]

Akhi is driving a car ibadah??? is wearing trainers ibadah when i mean bidah i mean acts of worship salah(namaz), dhikr.etc
fard of maghrib is 3 rakat. say i increase it to 4 rakats (more sujood, more quran etc) will i be rewarded???

akhi forgive me

in my madhab we dont accept bidah in deen!!!

i am interested sufism (junaid bhaghdadi sufism) but not type of sufism where anything goes

jazak Allah khairan

Salaam Akhi.

Yes you are correct in the sense that according to Usul ul Bid'ah, driving a car is not bid'ah. It has to be ascribed to the deen for it to be a bid'ah.

In terms of your question in post # 5, the extract I drew from the Orientalist work may provide some answers:

"He forbade the use of stimulants as well as the practice of voluntary poverty. Lodge members were to eat and dress within the limits of religious law and, instead of depending on alms, were required to earn their living through work. No aids to contemplation, such as the processions, gyrations, and mutilations employed by Sufi dervishes, were permitted" - Seems like he was pretty anti-Bid'ah to me!

I also encourage you look further into the "Salafi Sufism" (i.e. the 1st and 2nd stages as described by the Shaykh). Shaykh ul Islam Ibn Taymiyah (RA) didn't call Shaykh Abdul Qaadir Jilaani (RA) "Sayyiduna" for nothing. Ahmed ibn Hanbal (RA) didn't revere Bishr ibn Hafi (RA) for nothing. Don't let the recent deviations in Sufism make you reject the concept in it's entirety.

E.g. In hadith, many fabrications crept in. That didn't lead the scholars to abandon hadith. They separated the truth from the baatil and stuck to it. So take what is in Sufism that is conformity with the Quran and Sunnah. Leave the rest.

[tobia]

Salaam Akhi.

Yes you are correct in the sense that according to Usul ul Bid'ah, driving a car is not bid'ah. It has to be ascribed to the deen for it to be a bid'ah.

In terms of your question in post # 5, the extract I drew from the Orientalist work may provide some answers:

"He forbade the use of stimulants as well as the practice of voluntary poverty. Lodge members were to eat and dress within the limits of religious law and, instead of depending on alms, were required to earn their living through work. No aids to contemplation, such as the processions, gyrations, and mutilations employed by Sufi dervishes, were permitted" - Seems like he was pretty anti-Bid'ah to me!

I also encourage you look further into the "Salafi Sufism" (i.e. the 1st and 2nd stages as described by the Shaykh). Shaykh ul Islam Ibn Taymiyah (RA) didn't call Shaykh Abdul Qaadir Jilaani (RA) "Sayyiduna" for nothing. Ahmed ibn Hanbal (RA) didn't revere Bishr ibn Hafi (RA) for nothing. Don't let the recent deviations in Sufism make you reject the concept in it's entirety.

E.g. In hadith, many fabrications crept in. That didn't lead the scholars to abandon hadith. They separated the truth from the baatil and stuck to it. So take what is in Sufism that is conformity with the Quran and Sunnah. Leave the rest.

Assalamu alaykum

jazak Allah khair for your advice

i just don't know what to do next?? where do i find a shaykh in london??

do you have a shaikh??

if you do what was/is your experience??

[tobia]

Assalamu alaykum

any sufi sheiks in london who also speak english??

brothers who have a shaikh??

if you do what was/is your experience??

[i6mbwwdh]

Salam

it is possible that you will not find any members of the sanusi tariqa in london if that is the case you could try and observe (for yourself) the activities of the naqshbandi mujadidis,

they have quite simple activities typical dhikr, and muraqabah silent conetmplation and remembrance of allah (dhikr of the mind/heart). you probably wont find anything funny or objectionable in their actions.

look for shaykhs who are the students of shaykh zulfiqar ahmed naqshbandi, and observe the activites of their tariqa....then you will beable to decide for yourself if their actions are inline with the sunnah ...etc. most of all if you ever feel that a shaykh tariqa is doing something questionable ask them about and enquire so you know the facts straight.

just some advice.

Also i would request you to listen to this series by shaykh hussain abdussatar, an islamic scholar and a pathologist, also a student of shaykh zulfiqar ahmed. one of the interesting things about him is that he rarely or never uses th terms sufi, sufism because they are loaded terms and desires that people judge him and his tariqa based on what they observe and not based on the actions of a so-called sufi prostrating to a grave or whatever...

http://www.sacredlearning.org/tasawwuf

he talks about the degeneration of tasawuff in these talks and how 95% of all those who claim to be sufis have very little to do with the original sufis (i.e. the first phas eof sufism as mentioned in the youtube lecture mentioned earlier). i think salafis in general would have very little to fear and would appreciate tasawuf as shaykh hussain teaches it.

in the final lecture of the series he talks about how he found his shaykh (aulfiqar ahmed) and how at first he was sucked into a tariqa which though outwardly had some good characteristics was in reality part of the 95% of "sufism" which has nothing to do the original sufism (i.e. junaid baghdadi)

[tomspoumn]

I'm not 100% certain but I believe The wird of the Sanusi Tariqa was the Istighfar al-Kabir, the Salat al-Azeem and the Idrisi Tahlil (found here) recited silently between 30 and 300 times morning and evening!

[fount_pirat]

Salam,

Actually it is the way of the sufies to stick by the strongest opinions and leave those matters in which there is doubt. So all this Quran and Sunnah and bidah allegation is not a discussion of Sufism but discussion of shariah itself.

Walking to the mosque is an act by which we are rewarded in each walking step. So yes, it is an act of worhip.

And regarding the main topic, it would be nice if someone who post about what form "ghayr muqallid" was being practised and is it by any chance similar to the ghayr muqallid idea of Rashid Rida and other Egyption reformers?

[tobia]

Salam

it is possible that you will not find any members of the sanusi tariqa in london if that is the case you could try and observe (for yourself) the activities of the naqshbandi mujadidis,

they have quite simple activities typical dhikr, and muraqabah silent conetmplation and remembrance of allah (dhikr of the mind/heart). you probably wont find anything funny or objectionable in their actions.

look for shaykhs who are the students of shaykh zulfiqar ahmed naqshbandi, and observe the activites of their tariqa....then you will beable to decide for yourself if their actions are inline with the sunnah ...etc. most of all if you ever feel that a shaykh tariqa is doing something questionable ask them about and enquire so you know the facts straight.

just some advice.

Also i would request you to listen to this series by shaykh hussain abdussatar, an islamic scholar and a pathologist, also a student of shaykh zulfiqar ahmed. one of the interesting things about him is that he rarely or never uses th terms sufi, sufism because they are loaded terms and desires that people judge him and his tariqa based on what they observe and not based on the actions of a so-called sufi prostrating to a grave or whatever...

http://www.sacredlearning.org/tasawwuf

he talks about the degeneration of tasawuff in these talks and how 95% of all those who claim to be sufis have very little to do with the original sufis (i.e. the first phas eof sufism as mentioned in the youtube lecture mentioned earlier). i think salafis in general would have very little to fear and would appreciate tasawuf as shaykh hussain teaches it.

in the final lecture of the series he talks about how he found his shaykh (aulfiqar ahmed) and how at first he was sucked into a tariqa which though outwardly had some good characteristics was in reality part of the 95% of "sufism" which has nothing to do the original sufism (i.e. junaid baghdadi)

Jazak Allah khair

i will go through the lectures.

i was hoping to go meet a sheikh and it seems shaykh hussain is in chicago and im in london.

[tobia]

Abdullah288
Then find a mujaddidi tariqah!! This is perhaps the nearest to Imam Junaids stance. As brother said before, the sansui methodolgy is apt for the people in that region becuase of hardship. Living in the west you are not going to find the level of juhud needed so have to do little bit extra against our relative notion of right and servitute to our naffs.

do you know any shaykhs/circles in london who follow mujaddidi tariqah!!

[bQXHsKzS]

do you know any shaykhs/circles in london who follow mujaddidi tariqah!!

Shaykh Zulfiqar Ahmed (www.tasawwuf.org) tours the UK at least once a year. His khalifah, Shaykh Kamaluddin spends most of the year in the UK teaching this path. He is currently in Pakistan, but due to return soon insha Allah. Websites which are run under his supervision: www.islamicspirituality.org www.tazkiyahacademy.org www.zaynabacademyonline.org

There are a number of his mureeds across the UK and in London. If you wish, I can get in touch with you privately or you can fill in a contact form on either IslamicSpirituality.org or Tasawwuf.org

[tobia]

Shaykh Zulfiqar Ahmed (www.tasawwuf.org) tours the UK at least once a year. His khalifah, Shaykh Kamaluddin spends most of the year in the UK teaching this path. He is currently in Pakistan, but due to return soon insha Allah. Websites which are run under his supervision: www.islamicspirituality.org www.tazkiyahacademy.org www.zaynabacademyonline.org

There are a number of his mureeds across the UK and in London. If you wish, I can get in touch with you privately or you can fill in a contact form on either IslamicSpirituality.org or Tasawwuf.org

Assalamu alaykum

yes it be good if you can get in touch with me brother jazak Allah khair

[SkatrySkith]

Assalamu alaykum

i wanted know about their practises??
what is their view on bidah??
do you know of any tariqas or spiritual guides who are strict on quran and sunnah(no bidah practises)

jazak Allah khairan

Strict adherance to the Sunnah is of the utmost importance according to the founder of the brotherhood, Sayyidi al-Imam al-Kabir, rahmatu'Allahi ´alayh. As for their practices, as far as the adhkar (aside from the masnoon du´as) you will find that the backbone of the tariqah is Salat an-Nariyah, which has great benefits for the one who is sincere and persistant in reciting it. In general you could call them Salafi-Sufi (as Sayyidi Abu Dahdah -hafithahu'Allah- rightfully did), in the same way that you will find Ibn ´Arabi, Ahmad bin Idris, and Sayyidi Ahmad al-Ghumari to be Salafi in their approach. Salafi not as in "Wahhabi", but as in the path of the Salaf, sticking to the Nusus above "he said, she said". I have been authorized (with full ijazah in Irshad and Taslik) in the tariqah of the Great Sanusi masters. I say this just to put things in perspective. In general, you may not find the Sanusi-family upholding the legacy very well, unfortunately.

wa'Llahu a'lam

[SkatrySkith]

The Imam Muhammad As-Sanusi exlained the tariqah the best when he said: “And know that the way of the People [the Sufis], may Allah be pleased with them, is the following (ittibaa’) of the Prophet (salla Llahu ´alayhi wa sallam) in the big and the small, and the more one increases in following, the more one increases in perfection. For full perfection according to them is the fullness of following, or else he is not one of them, or he is considered by them to be lacking, for all their actions are weighed by the scale of the Shari´ah, so that they follow all that is a part of it, and reject that which is not part of it.” [Al-Haraka As-Sanusiyya].