Engr Khaleel Baye Space

Masanin Nijar Tijānī Zubair Muḥammad ar-Rābi‘, a cikin bincikensa na littafin “Jam‘ al-Manāfi‘ ‘alā Qirā’at al-Imām Nāfi‘”  wanda mahaifinsa Sheikh Muḥammad Rābi‘ bn Yūnus ne ya rubuta ya tabbatar da cewa Sheikh al-Hādi shi ne malamin Sheikh Muḥammad Rābi‘ a cikin ṭarīqah. A shafi na 43 na littafin ya ce: “Daga cikin malamai da Sheikh Muḥammad Rābi‘ ya yi karatu a hannunsu akwai malaminmu Sheikh Muḥammad al-Hādi, wanda yake daga cikin manyan sahabban Sheikh Ibrāhīm. Kuma Sheikh Muḥammad Rābi‘ ya ce: كذاك عن واسطتي إليه : محمد الهادي ولا عليه (Wato: ‘Haka ne, ta hanyar wasitata zuwa gare shi: Muḥammad al-Hādi, wanda babu wani abin zargi a kansa.’)” Bayan haka, Sheikh Muḥammad Rābi‘ ya rubuta wata waƙa don ta’aziyya ga Sheikh al-Hādi, saboda wani abin ƙi da wasu jahilai suka tayar a wajen garin su, suna ƙin al-Fayḍah. Amma Allah ya sa fitinar ta shuɗe, kuma waɗanda suka tayar da ita suka koma mureedi na Sheikh al-Hādi, suka tuba. Waƙar tana da بيت 44 (bayt arba‘a wa arba‘īn), kuma Sh...

Littattafai da rubuce-rubucen malamai da mashāyikh na ṭarīqah a Najeriya da Nijar sun cika da yabon irin babban aikin wa’azi da yaɗa addini da Sheikh al-Hādi bn Sīdī Mulūd Fāl (1900–1982) ya yi a yammacin Afirka. Har ma aka yi masa laƙabi da “Fātiḥ Arḍ al-Hausa” wato Mai buɗe ƙasar Hausa. An bayyana cewa manyan malamai da mashāyikh sun riƙa yin tawassuli da Sheikh al-Hādi don samun nasara a al’amuran duniya da lahira. Malam Ya‘qūb Abū Bakr Gharb al-Ghānī, a cikin bāb na biyar na littafinsa mai suna “Ithāf al-Ikhwān bimā’āthir Ghawth az-Zamān”, ya ambaci tarihin shigowar al-Fayḍah al-Tijāniyyah zuwa Najeriya da ƙasashen da ke makwabtaka da ita. Bayan ya kawo shirin farko na yadda al-Fayḍah ta fara shigowa Najeriya, sai ya ce: “A shekara ta biyu bayan tafiyar wadancan mashāyikh zuwa Kaolack — wato Sheikh Aḥmad al-Tijānī ‘Uthmān al-Kanawī da Sheikh Muḥammad ath-Thānī bn al-Ḥasan al-Kāfangī al-Kanawī — sai Sheikh Muḥammad al-Hādi al-Mūrītānī (ɗaya daga cikin khalifan Sheikh Ibrāhīm a Mauri...

Proof that the body of the Awliyah Allah does not decay when laid to rest. In Damascus there is a Shaykh buried there, his name is Shaykh Muhammad Ayub Tahir Kurdi (Rahimahullah), his foot is out of his grave and it is preserved.  His foot is out of his grave because there was a dispute between two groups in Damascus regarding the Awliya, the groups went to the Shaykh to ask which group is right and which group is wrong, the shaykh said come back tomorrow, when they went back the next day they found out the shaykh had passed away. They went to the shaykhs grave and said Shaykh you said you would sort out this issue and as soon as they said this the Shaykhs foot came out of his grave, then someone said we don’t know if there has been a Wali of Allah from the kurds and when he said this a voice came from the grave " I am Kurdi, I am a Wali of Allah and I have taken my foot out of my grave, this must be enough proof that I am a Wali of Allah."  Thousands of people witnessed this...

I went out deeply moved until I found myself among the Qādiriyyah brethren performing Zikr al-Anfās, a remembrance through breath, where every inhalation and exhalation becomes an act of devotion. Then I realized: whoever seeks Haqqu (Ultimate Truth), whoever seeks peace for his soul, has a unique path that Allah has fashioned for him. Among us, the Tijaniyyah, there is the recitation of the Diwān—where words become energy for the soul; it’s not mere reading but a journey through words, filled with movement (harrakawa) in the praise that Shehu offered to the Prophet ﷺ:  أُحَسِّنُ شِعْــــرًا فِي مَدِيحِــــكَ سَيِّــدِي وَأَرْقُصُ لَوْ أَنِّي فَتًى يُحْسِنُ الرَّقْصَا “I beautify poetry in your praise, my Master, And I would dance, if only I were skilled at dancing.” In the Qādiriyyah, it is Anfāsu breathing as worship, breath echoing through the heart like the pulse of heaven. Among Christian mystics, there is speaking in tongues where the language of the heart speaks to God witho...

Tasawwufi ya ginu ne da kalmomin da suke magana da Allah, ba da mutane ba. wanda ya fahimci harshen ma’ana, sai ya ji cewa duk kalmar sufi tana da haske daga cikin zuciya. Tasawwufi ba magana ce ta zahiri ba, magana ce ta ma’ana da ishara. Haka Wanda bai san harshen ma’ana ba, zai zargi mai tasawwufi da sabo; alhali yana magana ne da zuciya, ba da harshe ba. A cikin Tasawwufi, kalma tana da fuskoki Haka zalika Sufaye suna amfani da harshen ma’ana, domin magana ta ruhi ba ta tafiya kai tsaye kamar ta hankali. Harshen ma’ana yana cike da sirri. Imam al-Ghazali ya ce: “Mai wuyar magana shi ne wanda ya taɓa sirrin Allah, domin kalmarsa tana fita da zafin ma’ana.”  tasawwufi yana buƙatar fahimta kafin hukunci, domin ba kowanne kalma ake auna ta da ƙa’idar zahiri ba. Allah yana cewa: سَنُرِيهِمْ آيَاتِنَا فِي الآفَاقِ وَفِي أَنْفُسِهِمْ “Zamu nuna musu ayoyinMu a cikin sararin samaniya da cikin kansu.” Sufi yana karanta wannan ayar cikin zuciyarsa, ba kawai cikin littafi ba. ...

MUSHRIY A tarihin waliyai da ruhi, akwai waɗanda rayuwarsu ta zama tafarkin haske,  amma akwai kaɗan da suka zama haske cikin haske waɗanda ba kawai suka koyi daga Shehu ba, sai suka narkar da kansu a cikinsa. Shehu Muhammadul Mishri shi ne irin wannan sirri wanda Shehu ya kira “ثاني وجودي” (second of my being). kalmar falsafar Samuwa ce, cewa wani ya zama fassarar ruhin wani a cikin duniya. A lokacin da Shehu yake kwance a asibiti a London, zuciyarsa ba ta karkata ga zafin jiki ba, sai ga yanayin soyayya soyayyar da ke haɗa rayuwa da mutuwa, duniya da lahira. Mushri yayi intiqali kwana 21 kafin intiqalin Shehu RTA  wannan yanayi Shehu ya rera wasu baitocin da suka zama haƙiƙar soyayya tsakanin ruhi biyu masu fitowa daga haske ɗaya a matsayin Marsiyya Daga ciki; محمدُ المشري أتاكَ حِمامُ وأرجو من المولى أتاكَ مرامُ Ya Muhammad al-Mishri, kiran rahamar Ubangiji ya same ka; Ina fata, daga Allah, ka samu abin da ruhinka ya nema. وقابلكَ المولى الكريمُ برأفةٍ وروحٍ وريحانٍ عليكَ ...

Assalamu Alaikum wa Rahmatullah, I warmly welcome you to this humble space.  This blog is a reflection of the two important streams that define my life: my professional journey as a civil/structural engineer and my spiritual journey as a seeker within the path of Sufism and the Faidha Tijaniyya.   On one hand, I am passionate about design, construction, and structural innovation sharing insights from engineering software, architectural creativity, and practical experiences in the field.  This space will feature tutorials, project highlights, and thoughts on how engineering continues to shape our world.   On the other hand, my heart is deeply attached to the teachings of Islam, Sufism, and the Divine Flood (Al-Faidha) of Sheikh Ibrahim Niasse (RA). Here, you will also find writings on spirituality, reflections from the Qur’an, lessons from great scholars, and how these teachings inspire us to live with sincerity, humility, and purpose.  ...