Engr Khaleel Baye Space

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...

FAIDHA  الفيضة… وما أدراك ما هي The truth, indeed, the absolute truth is that this Fayḍah manifested at the hands of Shaykh al-Ḥājj Ibrāhīm ‘Abdullāh Niasse al-Kawlakhī in the year 1349 AH, in the village of Kossi, a remote settlement in south-eastern Senegal. Allah chose that land as the place where this Fayḍah would burst forth and spread, as He says: ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ “That is the bounty of Allah; He grants it to whom He wills, and Allah is the Possessor of immense bounty.” Years before its appearance, Shaykh Ibrāhīm Niasse alluded to the nearness of this Fayḍah in his words: وتأتي قريبًا فيضةُ الختمِ هيِّئوا بتفريغِ أغيارٍ فتحظى بموضعِ “Soon shall the Fayḍah of the Seal arrive Prepare yourselves by emptying the heart of all that is other than Him, And you shall attain your rightful station.” The manifestation of the Fayḍah at the hands of Shaykh Ibrāhīm Niasse (may Allah be pleased with him) was affirmed by the for...

Bayan Sheikh al-Hādi bn Sidi Mulūd Fāl ya yada ilimi da ruhi a yankin Najeriya, labarinsa ya wuce iyakokin Arewa, ya ketara zuwa Ghana. Wannan tafiya ba ta kasance kawai hijirar malami ba, a’a, ta kasance tafiyar haske wato hasken ma’rifa. A lokacin, Ghana tana da cibiyoyi masu ruhi na Tijāniyya amma ba ta kai ga zurfin fayḍah (فَيْضَة ambaliyar ruhaniya) kamar yadda aka samu daga gidan Kaolack ba. Saboda haka Allah Ya zabi Shehu al-Hādi a matsayin hanyar watsa wannan haske. Lokacin da ya isa kasar Ghana, jama’a suka karɓe shi da girmamawa. Ya kafa majalisu na zikiri da karatun jawāhir al-ma‘ānī, yana jawo hankalin mutane zuwa ga sirr al-faidah  wato sirrin da ruhin Sheikh Ibrāhīm Niasse yake rabawa ta cikin salasilarsa. A cikin ɗaya daga cikin bayt (بيت) nasa, Sheikh al-Hādi ya ce: سَقَانِي حَبِيبِي كَأْسَ الوِصَالِ، فَغِبْتُ عَنِ العَالَمِينَ بِالْكَمَالِ “Ma’abocin so na ya bani kofi na haɗuwa (da shi), sai na gushe daga duniya saboda cikakkiyar haɗuwa.” A nan “كأس ا...

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...