the tijĀnĪ litany (tijĀ nĪ wird): a deliverance for the sinner€¦ · [al-ahzab, 23]. these...
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THE TIJĀNĪ LITANY (TIJĀNĪ WIRD):
A DELIVERANCE FOR THE SINNER
By: Sīdī Muḥammad al-‘Arabī b. al- Sā’iḥ
Translated by: Talut Dawood (Mexico)
From:
Bughya al-mustafīd li sharḥ minya al-murīd (The Benefit Attained
through the Explanation of [the poem] ‘Desire of the Aspirant’)
Pristine Sufism Production;
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Published on; https://sufisupplications.blogspot.com/2018/12/the-tijani-
litany-wird-at-tijani.html
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ON THE TIJĀNĪ LITANY BEING A
DELIVERANCE FOR THE SINNER By: Sīdī Muḥammad al-‘Arabī b. al- Sā’iḥ
Translated by: Talut Dawood (Mexico)
Thereafter, the litanies of our Shaykh, Al-Tijani are deliverance for the sinner.
{Thereafter [wa ba’da dha]} The word “dha,” which means that, refers to the
previous couplets containing praise of Allah and prayers upon the Prophet
(may Allah bless him and give him peace). {Shaykh} We have already
mentioned its literal and customary meanings. But, regarding the customary
meaning, Shaykh Zarruq (may Allah be pleased with him) divided the
Shaykhs into three categories:
The first is the teaching Shaykh [Shaykh al-Ta’lim]. And this position has
three prerequisites: having studied the subject that he is teaching, being
able to transmit the material completely and fairness in his acceptance or
rejection of ideas.
The second is a Shaykh of spiritual training. The prerequisites of this
position are three: knowledge of inner and outer conduct, effective insight
and consummate experience.
The third is the Shaykh of spiritual elevation. The prerequisites of this
Shaykh are three: effective insight, perfect light and lofty aspirations.
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Through insight, he measures. Through light, he supports. And through
aspirations, he raises or lowers. Likewise, the Shaykh of spiritual training
educates with knowledge, raises with insight and causes realization.
It is possible for all three to be combined in one person. But that is rare in
this time in which aspirations have diminished and preparation has
weakened.
Among the foundations of spiritual training through aspiration, which is the
office of the Shaykh of spiritual elevation, is the Hadith of Anas (may Allah
be pleased with him), “I served the Messenger of Allah (may Allah bless him
and give him peace) for ten years. And not once did he ask me, about
anything that I had done, “Why have you done that?” Nor did he ask me,
about anything I left, “Why did have you left that?””
The intelligent person will have no doubt that the three categories of Shaykhs
have been gathered in our Shaykh (may Allah be pleased with him), just as
can be proven by any study of his biography and examination of the reports
about his states of guiding towards Allah (Exalted is He) and his spiritual
training.
The pronoun, possessive pronoun “our” was used in front of the word
“Shaykh” as an inclusion of all the people of his path along with the author,
in hope that Allah will prove true his affiliation by reason of his being
included in the pronoun along with them, resulting in his being showed mercy
because of them.
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{al-Tijani} It is pronounced with a kasra on the ta’. And the jim may be
pronounced with or without shaddah, as the author (may Allah (Exalted is
He) have mercy on him) had verified. We will later explain the reason for
this attribution to our Master the Shaykh (may Allah be pleased with him).
{al-Awrad [the litanies]} The word award is the plural of wird. Wird refers to
that worship, apparent or hidden, that the slave takes it upon himself to
perform. Thus, it is all that the slave does for the Real (Exalted is He) of
conduct or service.
The reality of awrad, as mentioned in “al-Jaysh al-Kabir,” is:
They are pacts and covenants that Allah (Exalted is He) takes from His
slave by means of the Shaykhs. So, if someone magnifies the Shaykhs,
observes the pacts and fulfills the covenants, he will have the good of both
abodes. But if he treats the [honor of] the Shaykhs lightly and neglects the
pats and covenants, that will be a means for his swaying. And it will damage
his boat. Allah (Exalted is He) said:
{O, you who believe! Fulfill your contracts} [al-Ma’idah, 1].
And He said:
{It is exceedingly hateful with Allah that you should say that which you do
not do} [al-Saff, 3].
And He said:
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{Men who have been faithful to the covenants which they took with Allah}
[al-Ahzab, 23].
These three verses are the foundations of litanies from nigh the time of
the Prophet (may Allah bless him and give him peace) until our time.
See “Al-Jaysh al-Kabir” and the entire section from which we took the words,
“These three verses …” For in the Qur’an, there are other verses that indicate
the same thing. And Allah (Exalted is He) knows best.
In the author’s words (may Allah (Exalted is He) have mercy on him), awrad
refers to the litanies of the Shaykh (may Allah be pleased with him), which
the Prophet (may Allah bless him and give him peace) ordered him to
transmit to all people, just as will be explained in detail, if Allah so wills. But
the Shaykh (may Allah be pleased with him) had many personal litanies, of
invocations from the Sunnah, prayers and supplications. Some of them he
performed morning and evening. Some of them he performed after every
prayer. And he performed some of them at any and all times. All his litanies
were arranged for him (may Allah be pleased with him) by the Prophet (may
Allah bless him and give him peace), as was authentically narrated from him.
He used to say, “I don’t do any invocation, except that he (may Allah bless
him and give him peace) arranges it for me.
We only interpreted the litanies mentioned in the couplet as referring to the
obligatory litanies because the wording indicates them. It is also because the
focus of the poem is only those obligatory litanies and their related subjects.
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{Are deliverance for the sinner} is informing us about the litanies. The word
munqidh (translated as “deliverance”) is the active participle of the word
anqadha. It is said anqadhahu [he delivered him] when he has saved him
from the destruction of which he was on the verge. And the word al-jani
means a person who has transgressed against himself who is engrossed in its
evil results.
After having praised the Owner of Majesty and sent prayers and peace be
upon the opener of the door to every mercy, the greatest means to every favor
and grace, and the Seal of the Prophets and Messengers, he says, “The
litanies [awrad] of Shaykh, the Greatest Shaykh, the Famous Hidden Qutb,
our Patron, Abu al-‘Abbas al-Tijani (may Allah be pleased with him),
meaning the invocations of his Path, which are mandatory for those whom
Allah, in His sempiternal Divine care, has made worthy of it, are deliverance
for the sinner, who has transgressed against himself, by his passionate desires.
And they save him, by the permission of Allah, from the control of his desires
and the yolk of his negligence.” That is because adherence to them, in
accordance with their prescribed conditions, bring about, through the might
of Allah (Exalted is He), repentance and rectification of one’s state, which in
turn save one, by the grace of Allah (Exalted is He) from poisonous pastures
and evil states.
By this, the author has alluded to the veritable promise that emerged from
the Presence of the Master of Existence and the Source of Grace and
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Generosity (may Allah bless him and give him peace) to the Shaykh (may
Allah be pleased with him), that the aforementioned litanies cause one to
arrive with Allah (Exalted is He), without the spiritual exercises, struggle,
difficulty and exertion, or anything else that was stipulated as spiritual training
after the first generations. Rather, it is obtained by the mere transmission of
the litanies by someone with authentic permission to do so, along with
adhering to their prerequisites. We have already mentioned some things
concerning this. And we will bring some additional information regarding it,
if Allah (Exalted is He) so wills.
Without doubt, from this point of view, these litanies are a deliverance for
the sinner from the prison of his desires and the veil of his negligence. And
in that way, it would be a deliverance from the Fire, by the grace of the All-
Compelling King, Who has perfect power. And Allah has power over all
things.
It is as if the author (may Allah (Exalted is He) have mercy on him) intended,
by the expression, “a deliverance,” a subtle allusion to the words of the author
of “al-Hikam al-‘Ata’iyyah,” “If someone deems it extraordinary that Allah
should deliver him from his desires and extract him from the world of his
negligence, then he has deemed the Divine Power to be deficient, while Allah
has power over all things.” Shaykh Abu Abdullah Ibn ‘Abbad (may Allah be
pleased with him) commented:
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Even if someone has been enslaved by his desires and subjugated by his
negligence, he should not, due to entrenchment of that within him that he
witnesses, deem it unlikely that Allah should save him from the shackles
of his desire and cause him to exit the world of his negligence. That is
because such an assumption attributes incapacity to the Divine Power. Yet
Allah (Exalted is He) is attributed with power over all things. And that state
is among “all things.” Further, the slave should know that the hearts of the
servants and their forelocks are in the His (Blessed is He) grasp. So, let
him not despair nor become disheartened. Rather, let him seek the door
of his Lord with humility and neediness, and that which he deemed
difficult will be facilitated for him, and that which he deemed unlikely
manifest in him.
It is as if he (may Allah (Exalted is He) have mercy on him) intended, by this
beautiful allusion and excellent hint, to alert us to the meaning of this
aphorism, so that it may be serve as an evidence for what he mentioned. For,
there are many ignorant people, who have not accomplished anything, who
deem it unlikely that this litany, which is composed of such small numbers
[of invocations], should be a deliverance from that disastrous affair. But that
is due to his ignorance of the weight of the litanies [of the Shaykhs] and the
special benefits that are included in their transmission from the elect among
[Allah’s] servants, not to mention this noble litany that emerged from the
Muhammadan Presence and whose jewels and rubies were arranged by the
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hand of the Mustafian Being. May the Great Lord send the best of prayers
and the purest of salutations upon him.
Another goal of the author (may Allah (Exalted is He have mercy on him) is
to mention the benefit of this litany, make clear its fruit and clarify its weight
and special quality, so that, by that, the importance of writing this text, which
explains its reality, should be known. In such a way, it will be recognized that
it is among those pious acts whose benefit is not cut off after death. May Allah
(Exalted is He) have mercy on him and reward him with much good.
Translated by: Talut Dawood (Mexico)
From: Bughya al-mustafīd li sharḥ minya al-murīd (The Benefit Attained
through the Explanation of [the poem] ‘Desire of the Aspirant’)
Pristine Sufism Production;
FB group: www.facebook.com/groups/pristinesufism
FB page: www.facebook.com/pristinesufism
Email: [email protected]
Call/WhatsApp: +2348034656467
https://api.whatsapp.com/send?phone=2348034656467
Published on; https://sufisupplications.blogspot.com/2018/12/the-tijani-
litany-wird-at-tijani.html
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