Engr Khaleel Baye Space

القائمة لمحات من مسيرة الشيخ ولد خيري *لمحات من حياة فضيلة الشيخ ولد خيري:* هو صاحب الفضيلة والهمام النحرير السيد الشيخ بن خيري ،فرد زمانه ، المجلى في ميدانه، صاحب الخصال النادرة، جمع بين الشريعة والحقيقة فكانت له القدم الراسخة في كل ذلك، نشر الطريقة التجانية والفيضة الإبراهيمية في كل أصقاع العالم من أمريكا وإفريقيا غربا إلى السعودية والهند شرقا فهدى الله به عشرات الآلاف من البشر إلى هذا الدين الوسط، كما استقطب الكثير من الناس للتناول من مائدة المعارف الإلهية التي فجر معينها صاحب الفيضة الشيخ إبراهيم انياس. وقد عرف عن الشيخ بن خيري من السجايا والخصال ما أهله ليتبوأ هذه المكانة المتميزة فهو صاحب الأخلاق الفاضلة، كريم جواد ،يرفع الكل ويعين على نوائب الدهر، مقر للضيوف ومكرم للجيران ، يصل الرحم ويحسن إلى المحتاج ، شهم أبي، لا تأخذه في الله لومة لائم. *مولده:* ولد سيدي الشيخ بن خيرى سحر الاثنين 22 شعبان 1373 هجرية الموافق  26  ابريل 1954 م قرب بلدة  "اجرارية" التي يوجد بها أكبر مدافن العلويين في الجنوب الموريتاني حيث يرقد الشيخ أحمدو بن الشيخ محمد الحافظ "المتوفى 1325 ه"...

​His Lineage (Nasab) ​Sheikh Usman Bashir is a descendant of the Prophet Muhammad ﷺ through a noble lineage. His lineage is recorded as follows: Sheikh Usman Bashir, son of Aisha, daughter of Sharif Hassan, son of Muhammad, son of Abdullahi, son of Muhammadu, son of Abdullahi, son of Muhammadul Murtaji, son of Abubakar Siddiq, son of Ismail, son of Umarul Murtaji, son of Aliyu, son of Usmanu Al-Auwalul Mujaddadi, son of Hussaini Assaani, son of Muhammadul Murtaji, son of Musa Assaani, son of Yahya Kamil, son of Isa, son of Aliyu, son of Muhammadul Murtaji, son of Hassan, son of Jafarul Murtaji, son of Aliyu Ridha, son of Musal Kazim (Babul Ijaba), son of Ja’afarul Sadiq, son of Muhammadul Bakir, son of Fatima Mardhiya, daughter of Aliyu Zainul Abidina, son of Hassan Mujtaba, son of Hussain (Sayyidi Shuhada), son of Sayyida Fatima, the daughter of the Master of Existence, Prophet Muhammad ﷺ. ​Birth and Early Life ​Sheikh Usman Bashir was born in 1932 in the Chediyar Kuda area of Kano Mu...

The Children of the Spirit are those who live within the language of the soul. They are people who understand subtle indications, who seek meaning—not those who rush to judgment. The words of the Sufis do not move in a straightforward way according to the thinking of ordinary people, because they emerge from the station of the spirit (maqām al-rūḥ), or from states of ḥāl and zawq (spiritual taste). That is why they use parables (examples) and symbolic expressions (ishārāt), to convey realities that cannot be directly captured in plain language. I call the people of understanding Abnā’ur Rūḥ—the Children of the Spirit—those who grasp meaning before words, and who carry expressions from the outward (ẓāhir) to the inward (bāṭin). To them, speech is a tajallī—a manifestation of Reality that requires a purified heart to receive it. This is why not everyone can understand the words of the Sufis. Shehu (RTA) said: "وهذا لا يخرج إلا من مدد جسدنا ولا يفهمه إلا جسد مددنا" “This knowled...

Sheikh Muhammad Al Daimani Al mauritaniy Muhammad al-Yadali al-Dimmani The eminent scholar, al-‘Allāmah Muḥammad al-Yadālī (1096–1166 AH), was born in the year 1096 AH near a well-known well called Bīr Tandagasm in the ولاية (region) of Trarza. His birth came approximately ten years after the famous Sharrab war, a conflict whose flames engulfed the Maghāfir (Banū Ḥassān) in Trarza, as well as several Zāwāyā (scholarly communities), particularly the tribe of al-Yadālī. It was within these difficult ظروف (circumstances) that al-Yadālī grew up, opening his eyes to a turbulent reality that deeply influenced him. This impact is clearly reflected in his intellectual and cultural works, whether أدبية (literary) or شرعية (religious). Lineage (Nasab) He is: Muḥammad ibn al-Mukhtār ibn Muḥammad Sa‘īd ibn al-Mukhtār, from the tribe of Idūdāy al-Yadāliyyīn, which belongs to the well-known confederation of Tashamshama. This alliance consists of Idīqb, Idgabhani, Idājfāg, Idūdāy, and the Dimmaniyyīn...

بسم الله الرحمن الرحيم وصلى الله على النبي وآله وسلم  خَرَجْتُ مِنْ زَارِيَا نَحْوَ كَانُو وَالْقَلْبُ فِي شَوْقٍ وَفِي وِجْدَانِ لَا عَنْ رِضًا فَارَقْتُ تِلْكَ الرُّبَى لَكِنْ دَهْرِي سَاقَنِي لِلظَّعَانِ يَوْمٌ غَدَا فِي النَّفْسِ أَثْقَلَ سَاعَةٍ إِذْ فَارَقَتْ عَيْنِي رِيَاضَ حَنَانِ لَكِنَّ حُبَّ السَّيِّدَةِ أُمِّ هَانِئٍ فِي الْقَلْبِ بَاقٍ وَاضِحُ الْبُرْهَانِ دَارُ الْكَرَامَةِ مَوْطِنُ الْأَنْوَارِ وَمَجَالُ سِرِّ الْفَيْضِ وَالْإِحْسَانِ بِنْتُ الْإِمَامِ الشَّيْخِ بَرْهَامَ الَّذِي عَمَّ الْبَسِيطَةَ فَيْضُهُ الرَّبَّانِي كَمْ مِنْ مُرِيدٍ جَاءَ يَطْلُبُ قُرْبَهَا فَتَنَالُهُ سِرٌّ مِنَ الْعِرْفَانِ حَتَّى إِذَا وَافَيْتُ أَرْضَ كَانُو أَجَلْ لَيْلٌ يَلُفُّ الدَّرْبَ بِالْأَكْوَانِ وَالْقَوْمُ فِي تَفْسِيرِ عِلْمٍ سَاطِعٍ يَتْلُو الْمَعَانِي وَاضِحَ التِّبْيَانِ وَكَانَ سَيِّدِي عَلِيٌّ قَائِدًا بَحْرَ الْمَعَارِفِ فَخْرَ ذَاكَ الزَّمَانِ فَتَبَسَّمَتْ لِي السَّيِّدَةُ الْكُبْرَى بِبَشَاشَةٍ تَمْحُو الْأَسَى وَالْهَوَانِ نَادَتْ مَاهِرًا وَهُوَ سِبْطٌ لَهُمُ فَأَتَى ...

There is a sincere question we must ask ourselves: If these bandits were truly faithful Muslims, why would they be shedding innocent blood especially in the holy month of Ramadan? Ramadan is a month of mercy, restraint, repentance, and spiritual purification. It is the month in which the Qur’an was revealed as guidance for humanity. It is not a month of violence. The Qur’an clearly states: وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا “Whoever saves one life, it is as if he has saved all of mankind.” (5:32) This is the moral foundation of Islam: the sanctity of human life. Some argue, however, that the Qur’an contains verses about fighting. Yes, it does.  But those verses must be understood within their historical and textual context. The Qur’an says: وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ “Fight in the way of God those who fight you, but do not transgress. Indeed, God does not love transgres...