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Salaat Azeemiyya
Translation:
Oh
Allah,
I
ask
You
by
the
light
of
the
Face
of
Allah
the
Great,
Which
filled
the
pillars
of
the
Throne
of
Allah,
the
Great, And
by
it
are
upheld
the
worlds
of
Allah,
the
Great, To
send
blessings
upon
our
master
Muhammad
of
worth
so
great, And
upon
the
family
of
the
Prophet
of
Allah
the
Great, As
much
as
the
greatness
of
the
Essence
of
Allah,
the
Great, In
every
glance
and
breath,
as
many
times
as
all
that
is
contained
in
the
knowledge
of
Allah,
the
Great, A
salaat
that
is
perpetual
in
the
perpetuity
of
Allah,
the
Great, In
glorification
of
your
worth,
oh
our
master
Muhammad,
oh
you
of
a
nature
most
great, And
send
peace
upon
him
and
his
family
just
as
much, And
join
him
with
me,
just
as
You
joined
the
soul
with
the
nafs, Outwardly
and
inwardly,
in
wakefulness
and
in
sleep, And
make
him,
oh
Lord,
a
soul
for
my
body
in
every
respect,
In
the
here
and
now,
before
the
world
to
come,
oh
Allah
the
Great.
Transliteration:
Allhumma inn asaluka bi-nri wajhillhil am, alladh malaa arkni arshillhil am, wa qmat bih awlimullhil am, an tuall al mawln Muammadin dhil-qadril am, wa al li nabiyyillhil am, bi-qadri aamati dhtillhil am, f kulli lamatin wa nafasin adada m f ilmillhil am, altan dimatan bi-dawmillhil am, taman li-aqqika y mawln y Muammad y dhal-khuluqil am, wa sallim alayhi wa al lih mithla dhlik, wajma bayn wa-baynah kam jamata baynarri wannafsi, hiran wa binan, yaqatan wa manman, wajalhu y Rabbi ran li-dht min jamil wujhi, fidduny qablal khirati, y am
Laa ilaaha illa Allah, Muhammad Rasool Allah, in every glance and breath, as many times as all that is contained in the knowledge of Allah.
Transliteration:
L ilha illallh Muammadun raslullh, f kulli lamatin wa-nafasin, adada m wasiah ilmullh
Its
Merit:
The
Prophet,
salla
Allahu
alayhi
wa
alihi
wa
sallam,
said
to
shaykh
Ahmad
ibn
Idris: I
have
saved
it
for
you,
oh
Ahmad.
No
one
has
received
it
before
you.
Teach
it
to
your
companions
so
that
with
it
they
will
surpass
those
who
came
before.
Translation:
I seek the forgiveness of Allah the Great, there is no god save He, the Living, Sustainer of Life, the Forgiver of sins, the Majestic and Generous. And I turn to Him in repentance from all acts of disobedience, and all sins and offenses. From every sin that I have committed intentionally and unintentionally, openly and in secret, in word and deed. In my every action and my every stillness, my every thought and my every breath, always and forever and eternally. From the sin that I am aware of and the sin that I am unaware of. To the number of all things contained in His knowledge, registered in the Book, written down by the Pen, and to the number of all that His omnipotence has created, and His will chosen, and as much as the ink of Allahs words. As it befits the Majesty of the Face of Allah, and His Beauty and Perfection, and as our Lord wishes and as He pleases.
Transliteration:
Astaghfirullhal am alladh l ilha ill h, al-ayy al-qayym ghaffr adh-dhunbi, dhal-jalli wal-ikrm wa atbu ilayhi min jamil-ma kullih wal-dhunbi wal-thm wa min kulli dhanbin adhnabtuhu amdan wa khaa, hiran wa bin, qawlan wa fil f jami arakt wa sakant wa khaart wa anfs kullih diman abadan sarmad min adh-dhanbilladh alam wa min adh-dhanbilladh l alam adada m aa bihil ilmu wa ahul kitbu wa khaahul qalamu wa adada m awjadat-hul qudratu wa khaaat-hul irdatu wa midda kalimtillh kam yanbagh li-jalli wajhi Rabbin wa jamlih wa kamlih wa kam yuibbu Rabbun wa yar
Its
Merit:
Shaykh Ahmad ibn Idris wrote about the Istighfar Kabir: I sent it to one of the awliya, so he wrote me a letter in which he said: I read the istighfar that you sent me one time and Allah forgave me all my sins so that nothing of them remained. And this means that he knows that Allah forgave him, a real and true knowledge, otherwise how could he have said: He forgave me ?
Shaykh Saleh al-Jafari, may Allah be pleased with him said: Bism Allah ar-Rahmaan ar-Raheem, wa salla Allahu alaa sayyidina Muhammad wa alaa alihi wa sallam. The explanation of And join him with me, just as You joined the soul with the nafs : And join within myself between his perfect attributes, salla Allahu alayhi wa alihi wa sallam, and between the deficient attributes of my self, just as you joined the attributes of the perfect soul with the attributes of the deficient nafs, and when that joining takes place, erasure happens. Because his attributes of perfection, salla Allahu alayhi wa alihi wa sallam, are like the day, and the attributes of the self/nafs are like the night, so the shining of the sun of the lights of his perfections, salla Allahu alayhi wa alihi wa sallam, erases the darknesses of the attributes of the dark nafs. So the person is moved from the darkness of the night of his self in which he can see nothing, to the light of the day of his enlightening lights, salla Allahu alayhi wa alihi wa sallam. And so he, salla Allahu alayhi wa alihi wa sallam, engulfs him with these lights. We have erased the sign of the night, and made the sign of the day to enlighten.(Q 17:12) And so he will witness him, salla Allahu alayhi wa alihi wa sallam, with the eye of baseera (inner vision), and so the joining of witnessing happens. And after that the real joining happens. For the first joining/meeting is that of the sleep, and it is the
biggest way that leads to the joining of witnessing, then the joining of witnessing happens, then the real joining. And the shaykh, may Allah be pleased with him, referred to the first by saying in sleepand to the second by saying inwardly and to the third by saying and in the waking. And the fourth witnessing is the highest of the types of witnessing, to which referred by saying:
My shaykh the muhaddith shaykh Muhammad Habib Allah ash-Shanqiti spoke of alSuyutis, may Allah be pleased with him, seeing of the Prophet salla Allahu alayhi wa alihi wa sallam in the waking and speaking with him, and I heard it from him many times. And among the things that Allah graced me with is that I stayed with him for almost 15 years, and I was his reciter in the lesson of his book Zad al-Muslim, a commentary on the hadiths that are in both Bukhari and Muslim. And he used to start with the hadith, then dive into the ocean of the biographies, and the commentary of the hadith, and then bring in the tafseer of Quranic ayas and matters of fiqh and creed, and other things. And he used to memorize the Quran in its different recitations, and he had an ijaza in that from his homeland, and he wrote a book called: Tayseer al-Aseer (The Easing of What is Difficult in the Sciences of Tafseer), and he has a poem on the seven recitations that solved some of the difficult words of shaykh ash-Shatibi may Allah have mercy on him, and he has a poem on the proofs of Tawassul, and he used to say to me: Read my commentary Zad al-Muslim for I did not leave anything out of it, big or small. And And I used to give a lesson to the brothers who were present before his arrival at the usaynid Mosque, and if anyone objected to me or gave me a hard time, he would whisper in my ear after coming and sitting on his chair: They give you a hard time but you are better than them as if he was with me! And then in his lesson he would correct everything that I had erred in or missed in my lesson, as if he had been sitting with me listening to what I was saying, and this happened from him many times. And he used to have a great love for mawlana the sayyid Ahmad ibn Idris may Allah be pleased with him, and for his descendants. I say: I also heard the story of al-Suyuti from my shaykh, shaykh Yusef Nasr ad-Dijwi may Allah be pleased with him, And he was also one of the scholars who were knowers of Allah, and I regularly attended his lesson after the Fajr prayer at the noble Azhar Mosque in the Abbasid Hall for seven years. And whenever sayyid Hasan al-Idrisi would come from Sudan, he would meet me at his lesson, and after the lesson would greet the shaykh, which would make the shaykh most happy and he would say: The sayyid Ahmad ibn Idris is a Qutb unlike other Qutbs! And shaykh ad-Dijwi had taken the Idrisi tariqa from my shaykh sayyid Muhammad ash-Sharif, may Allah be pleased with him, and shaykh ad-Dijwi was from the Council of the (great) Scholars of the Azhar, and he had many greatly beneficial writings, and most valuable articles in the al-Azhar magazine. And I attended his lessons of Quranic commentary from the Sura of Muhammad (peace and blessings be upon him) until the end of Surat an-Nas, after which he began commenting on Sahih al-Bukhari. And he used to memorize the Quran with the proper tajweed and all its recitations, and mention the sayings of the Quranic commentators, and explain the grammar of each aya of the Quran very precisely and clarify its terminology, and would, while doing so, present the different jurisprudential rulings of the four schools of Law, and would recite the hadith with its complete chain, and give a short biography for each of the men in the chain. And he would mention many great and valuable proofs of tawassul by the Prophet, peace and blessings be upon him, most of which he mentioned in the
Azhar magazine, which was then known as Nur al-Islam. So you must read this magazine because of the sayings of this shaykh, for they are most beneficial. A story: He was once, may Allah have mercy on him, reading the hadith of the questioning of the grave in Sahih al-Bukhari. And I had studied the commentary of al-Kirmani on alBukhari, and saw in it that the Prophet, peace and blessings be upon him and his family, appears to the one being questioned when the angel says to him: What do you say about this man?And after the lesson I kissed his hand and said to him: Shaykh al-Kirmani says that, he peace and blessings be upon him, appears to the one being questioned. So he poked me in my chest and said to me: I studied the commentary of al-Kirmani and read that matter in it, so why did you not remind me of it in the lesson so that the people would hear it from me? And he was once speaking about the vision of the Prophet, peace and blessings be upon him and his family, in the sleep. He said: The Shaytan does not take his form, peace and blessings be upon him, if he came in his original form. And the correct opinion is that he also does not take his form in other than his original form. So I said to him: Our shaykh the sayyid Ahmad ibn Idris may Allah be pleased with him narrated in his book Ruh as-Sunna that he, peace and blessings be upon him and his family, said: He who has seen me has truly seen me, for I appear in every form. So he rejoiced greatly at this and said to me: This hadith is the evidence that the Shaytan does not take his form, even if he were to come in other than his original form! You are blessed oh shaykh Saleh! May Allah benefit the Muslims by you!
he quoted this line of poetry of the scholars of Shanqit (Mauritania) that praises the Companions of the Prophet, salla Allahu alayhi wa sallam: Because of the light of the Prophet, they did not need to learn to spell, And horses are not like limping mules. The Sufis say: And an example of this is the question that a bedouin asked the Prophet salla Allahu alayhi wa sallam about his camel: should he leave it untied and rely on Allah, or should he tie it and rely on Allah? So it is by way of the Muhammadan Light that he learned how to ask, and that it is not against reliance on Allah to use the means that bring something about. 4) The joining of purification. He said Most High: And he purifies them (62:2). Among its meanings, and Allah knows best: is the purification of the soul by his soul in the worlds of the aforementioned joining. 5) The joining of the deep concern of the Prophet for the soul of the believer [as in His saying Most High: He is deeply concerned for you (9:128)], and this is general and specific, and what is meant here is the specific kind, especially for those who take the Ahmadiyya [Muhammadiyya] Tariqa, because their shaykh asked the Prophet salla Allahu alayhi wa sallam to be their guarantor: to take care of their spiritual upbringing and to guide them, to watch over them and protect them. And perhaps that is among the special merits of this path about which its shaykh used to say, may Allah be pleased with him: This path of ours is the Muhammadan Path, this path of ours is the Book and the Sunna. 6) The joining of what is best. And it all happens because of the joining with him who is the best, for he is the most complete, and the most beautiful, and the greatest, and the most knowledgeable, and the most generous, and the most noble, and the most elevated, and the bravest, and the most beneficial, and the most compassionate, and the most fearful of doing what is wrong, and the most righteous, and the most pure, and the most refined, and the first and the last. And that is all part of the meaning of His saying Most High: There came to you a Messenger, from the best of you(9:128), as per the reading that says anfasikum [and not anfusikum, and it is the reading of Abdallah bin Qusait alMakki] 7) And the joining of izza, and it is the meaning of His saying Most High: There came to you a Messenger from among yourselves [or from the best of you], aziz.... (9:128), and among the meanings of aziz: The one who has no equal, and the one who cannot be defeated by anyone. And so the one who has this joining might surpass all his peers in his age and overcome his enemies, by the permission of Allah. 8) The joining of the Muhammadan compassion that is in His saying Most High: To the believers he is compassionate (9:128). And so he is surrounded by the
Muhammadan Compassion which cannot be equalled by the compassion of any of the creation in this world. 9) The joining of the mercy that is in His saying Most High: To the believers he is compassionate, merciful (9:128) and in His saying Most High: It is by a mercy from Allah that you are gentle with them (3:159). And this is the mercy that is specific [to the believers]. As for the general mercy, it is in His saying Most High: We did not send you but as a mercy to the worlds (21:107). And so he joins to you in this joining two mercies: the general and the specific, which surround you like the two wings of a bird, and with them you fly in the wonders of the gardens of the blessings of the Muhammadan Mercy. And our shaykh of the most precious knowledge, sayyid Ahmad ibn Idris may Allah be pleased with him, alluded to this [in his wird] in his saying: And so that he becomes the tongue of my mercy from all my directions, reciting in all the directions of the creation the aya of Absolute Divine Mercy: And my Mercy encompasses all things.(7:156) 10) The joining of the witness, so that he salla Allahu alayhi wa alihi wa salam becomes a witness for you on the Day of Rising for your obedience and good deeds, and it is the greatest testimony for you. 11) The joining of bushra (glad tidings) that happen to you from him, salla Allahu alayhi wa alihi wa sallam, in every joining, whether in the waking or in sleep. And this bushra is specific, only for those about whom Allah Most High said: For them there is bushra in this life and the next (10:64). As for the general bushra, it is in His saying: Give the believers the glad tidings that great bounty awaits them from Allah(33:47) and in His saying Most High: So give glad tidings to My servants who listen to what is said and follow what is best(39:18). So you will have the general and specific types of bushra, and they will cause you to rise toward your goal like the rising of the thirsty toward a fresh spring of water. 12) The joining of the warning that is in His saying Most High: And a warner (33:45 and elsewhere). So the light of his majesty will warn you about disobeying his sayings, and he salla Allahu alayhi wa sallam is the possessor of the beauty that is surrounded by majesty. As sayyidi Umar ibn al-Farid may Allah be pleased with him said: For a beauty that You veiled with majesty He fell in love, and found the torture there most sweet 13) The joining of illumination, which illuminates your heart and lights its lantern, and that is in His saying Most High: And a shining torch/lantern (33:46), meaning: The one who lights with his lights the unlit lanterns of the hearts. And by him the Earth of your body is lit by the light of its Lord, as sayyidi Ahmad ibn Idris may Allah be pleased with him said [in his wird]: And the Earth of my body will shine with the light of its Lord, and the Book will be placed, the book from which none of the Effusions (tajalliyyaat) of His Self are missing. [In reference to aya 39:69 And the Earth will shine with the lights of its Lord and the Book will be placed]. And this Book is not recited except by way of the Muhammadan Light, and what is
meant by it here is the Ilm Ladunni (the knowledge that comes from Allah), which comes through the Muhammadan medium. 14) The joining of the great character that is in His saying Most High: And you are upon a great (most noble) character (68:4), so some of his great character, salla Allahu alayhi wa alihi wa sallam, flows from him to the person of the joining, so that he is given a beautiful character. And this flowing is like the flowing of water in the branches of the trees, and because of it he will have the Muhammadan character traits. 15) The joining of the Pledge to Allah that is in His saying Most High: Those who pledge loyalty to you are actually pledging loyalty to Allah- the hand of Allah is placed on theirs(48: 10). And so you will get the virtue of the Pledge when you shake his hand with your hand, in any of these types of joining. And here is an experiential witnessing for the people of the hearts, it cannot be understood except by the hearts, and cannot be written on paper, but only descends from Allah upon the hearts of those that He chose for this guarded secret and hidden treasure, and it is the secret of His saying Most High: Those who peldge loyalty to you are actually pledging loyalty to Allahand the meaning is: It is as if they are pledging loyalty to Allah. 16) The joining of the istiqama (staying on the right course) that is in His saying Most High: So keep to the right course as you have been commanded, together with those who have turned to Allah with you, and do not overstep the limits (11:112). And so the secret of uprightness upon the Muhammadan Path will happen to you, without deviating or overstepping the bounds, and it is what is meant by the saying of our shaykh the precious Qutb the sayyid Ahmad ibn Idris may Allah be pleased with him [in his wird]: So that I am upon the sure footing that is not shaken by any obscurity (or doubt) in any way. 17) And the joining of the appearance (tajalli) of the [Divine] actions happens to him also, which is in His saying Most High: And you did not throw when you threw, but Allah threw(8:17). And it is the meaning of the saying of our precious shaykh, the sayyid Ahmad ibn Idris may Allah be pleased with him [in his wird]: So that I do not see in myself and in everything and in nothing except You!
The
Ijaza:
Sayyidi Shaykh Saleh al-Jafari wrote:
I the poor slave Saleh bin Muhammad bin Saleh al-Jafari al-Husayni say: I saw the Messenger of Allah salla Allahu alayhi wa alihi wa sallam in the sleep, in his noble Rawda, so I greeted him and recited the Salaat Azeemiyya of the great scholar and muhaddith, the shaykh and sayyid Ahmad ibn Idris, may Allah be pleased with him. So I said to him: Oh Messenger of Allah, shall I recite salaat on you with this formula? So he said, salla Allahu alayhi wa alihi wa sallam: With it and with others. So I considered this an ijaza for me from him, salla Allahu alayhi wa alihi wa sallam. I give ijaza in it to everyone who sees it among the believers, as I was given it by the Messenger of Allah, salla Allhu alayhi wa alihi wa sallam, and I consider it to be one of the greatest of ijazas. And I was also given ijaza in it in the waking by my shaykh the knower of Allah, the sayyid Muhammad, from his father the sayyid Abd al-Aali, from his father the sayyid Ahmad ibn Idris, may Allah be pleased with them all. And it is known as Seeghat al-Futooh (The Formula for Openings) among the masters of the Mirghaniyya, Sanusiyya, and Rashidiyya tariqas. And sayyidi Muhammad Uthman al-Mirghani, may Allah be pleased with him, began his book of salawat with it, and urged people to read it. And it is said that its recitation causes one to hold firmly to the Prophetic Sunna and to become near to the Messenger, salla Allahu alayhi wa alihi wa sallam.
Its Merits:
Shaykh Ibrahim ar-Rashid, one of the main students and successors of sayyidi Ahmad ibn Idris wrote in a letter: As for the Azeemiyya, the Messenger of Allah salla Allahu alayhi wa sallam was asked about its virtues. He said: It outweighs Dalail al-Khayrat by a thousand thousand thousand thousand thousand times. He said a thousand twenty times. And it is greater and more than that, but this is to make it easier for us to understand. Understand the secret of his saying: in every glance and every breath, as many times as all the things contained in the knowledge of Allah, the Great. Shaykh Ibrahim ar-Rashid also wrote a treatise on the life and great rank of his shaykh sayyidi Ahmad ibn Idris, and in it he wrote: And among his karaamaat, radi Allahu anhu, is that one of his murids died in Mecca, may Allah Most High honor it, and was buried in the Mualla. And there was a man from the brothers, from the people of kashf, of illuminated baseera (spiritual vision), standing there during the burial. He saw sayyidna Azrael alayhi assalam, who came with bedding from Paradise and great lamps, and expanded the grave as far as the eye can see, and prepared the bed for the dead man and put the lamps for him. The man who saw this said to himself: I wish if I died Allah would honor me with such an honoring (karaama). So sayyidna Azrael alayhi assalam turned to him and said: Each and every one of you will have like this karaama, by the blessing of the Salaat Azeemiyya.
And shaykh Ahmad ibn Idris wrote in a letter to shaykh Muhammad al-Majdhub: We mentioned to you that you should send into the khalwa those in whom you see zeal and determination. For the Messenger of Allah, salla Allahu alayhi wa sallam, has urged us to send some of the brothers to the khalwa, and that they enter it reciting the Salaat Azeemiyya. And so they entered it and the gate opened between them and between Allah and His Messenger.
Professor Mark Sedgwick wrote in Saints & Sons: Ibn Idris prayers are generally regarded by Sufis today as extraordinary, especially the central prayer, the Azimiyya...The Azimiyya has become popular far outside the orders deriving from Ibn Idris. It is used, for example, by Shadhilis in Tunis with no known connection to Ibn Idris, and by [Ba] Alawis (an ancient order of Hadramawti origin) in Singapore, and perhaps elsewhere. Non-Ahmadi appreciation of the Azimiyya is illustrated by a story told by an [Ba] Alawi: One day, an [Ba] Alawi shaykh who was traveling with some companions passed another caravan. He insisted on stopping the other caravan and on opening the saddle bag of a slightly surprised old man. Inside he found some clothes and a piece of paper, on which was written the Azimiyya. Ah, he said, I wondered where that strong light was coming from. I say: And it is also included in the wird of the Shadhiliyya Habibiyya tariqa in Morocco and I have seen it in the wird of a tariqa in Syria that I was told was a Shahdiliyya-Rifaiyya tariqa.
The
Merit
of
In
every
glance
and
breath,
as
many
times
as
all
that
is
contained
in
the
knowledge
of
Allah:
Shaykh al-Amin Saleh at-Tawim, who was one of the greatest students of shaykh Ibrahim ar-Rashid, wrote in his Risala fi Tameer al-Awqaat: And this is the Salaat about which is said: that the Mahdi alayhi assalam would use it to recite salaat upon the Prophet, salla Allahu alayhi wa sallam:
And none of the other salawat can equal it, except those that also have in them: In every glance and breath...etc.
Guidance:
In the tariqa Jafariyya, the Salaat Azeemiyya is recited once after every Prayer, and above that one can say it as much as they are able to. And in the Tameer it says: If you are finished with all your awraad and there is still some time left in the night, then busy yourself with the Azeemiyya until Fajr. Great Advice from Shaykh Saleh al-Jafari, may Allah be pleased with him: You must act upon this advice which is more precious than gold and silver, and will make you race ahead of the horse riders in the race track, and that will, by the permission of Allah Most High, take you to what you desire, to what no eye has seen nor ear heard, nor has occurred to the heart of man. It is: If you wanted to read the Azeemiyya or any of the other Ahmadiyya salawaat, you must have wudu and sit facing the Qibla, sitting on your knees, looking down, directing your heart and soul to the Prophet, salla Allahu alayhi wa alihi wa sallam, imagining his Muhammadan image in your heart, looking at him the looking of real witnessing. And by that the veils between you and the one being witnessed, salla Allahu alayhi wa alihi wa sallam, will be removed, and he will look at you as you look at him, and love you as you love him, and he will give you from his sublime glances and his luminous soul, and so your soul will shake like the green twig shakes when it is given water. This is especially if it is in an empty place after the Fajr salaat or in the depth of the night. So if anything appears to you, do not tell anyone of it except your shaykh, the one from whom you took the path, and if you do not see anything then be patient until you become fully consummate and you deserve it. He said Most High: And when he reached full maturity and became consummate in form, We gave him wisdom and knowledge. (28:14) So hold on to this unique and powerful point of advice, especially if you are in alMadina al-Munawwara in his masjid, salla Allahu alayhi wa alihi wa sallam, for that will be better and faster and nearer to what you desire.
Top left: Imam Muhammad ibn Ali asSanusi, khalifa of shaykh Ahmad ibn Idris. Top right: Shaykh Muhammad ash-Sharif alIdrisi, grandson of shaykh Ahmad ibn Idris. Bottom right: Shaykh Saleh al-Jafari.