Engr Khaleel Baye Space

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...

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...