Thursday, 23 February 2017




As-Salam Alaykum Sidi,

I wish to ask you, why do many Sufis qoute Hadith in their books that have been classified asmawdu (fabricated or wrongly atributed to the Prophet SAW) or da'if (weak)?


Wa Alaykum As-Salam ya Sidi,

As you have asked for any answer, I will mention some of the points i picked up on this issue during my search for knowledge:

(Note: I do not necessarily endorse everything here but am simply explaining and exploring why the Sufis might have quoted da’if and mawdu ahadith in their works, as that’s what the brother wants to know……the muhaddithin’s position towards kashf has already been adequately explained by our learned members so I wont repeat it)

Here I go:

1) First of all, many of the Sufis who have mentioned these “muwdu” ahadith in their works, were not masters in the field of hadith, so there is a big probability that they didn’t know themuwdu status of these ahadith.

They simply quoted these ahadith as they were famous (ahadith mash’hurah) among the masses (and among many Ulama!!) and their contents were good, i.e. they had a good message, which could be attributed to the Prophet (S.A.W.).

Even a man like Hujjat al-Islam al-Ghazali mentioned many da’if and muwdu hadith in his works. Many fuqaha and wu’az have also done the same (not to mention the historians). Even Ulama who were masters in hadith have quoted baseless ahadith in non-hadith contexts (like Ibn-al-Jawzi and al-Suyuti)!

One could say that there was a period or trend in our intellectual history when quotingahadith without checking their status or origin had become normal (it remains normal in many sufi and non-sufi circles till today). To be fair, the Salafis, despite all the damage they have done, definitely contributed to the rise of takhrij consciousness among the Ulama and masses. Nowadays, one is scared to quote a hadith without knowing the full takhrij and status, while my grandfather (who was also an Alim and Sufi) could do that a lot without anyone questioning him.

In short, the great Sufis and Friends of Allah, didn’t knowingly and intentionally attribute anything to the Prophet (S.A.W.), hasha wa kalla, but they did so unknowingly. It would beyond these “people of Jannah” to do something characteristic of the “people of Hell”.

2) The fact that a hadith has been considered da’if or mawdu, sanad-wise, doesn’t necessarily mean that the Prophet (S.A.W.) definitely didn’t or couldn’t have said it. It simply means that thesanad is unhealthy. Without the sanad, the muhaddithin had no other way of verifying the authenticity of the hadith.

However, many (but not all) Sufis had another unique (but also very out of the ordinary) way of verifying the authenticity of ahadith; and that is through kashf (spiritual unveiling of realities), or direct contact with Rasul-Allah (S.A.W.), through a dream or in wakefulness.

The great majority of Ulama consider both phenomena as very much possible and true, according to reason and revelation….Ja’iz aqlan wa Thabit naqlan.  The Prophet (S.A.W.) himself informed the ummah that they will continue seeing him after his passing away, and lest anyone deny it, he emphasized that they will see him, for Shaytan cannot take his shape. Obviously they will not see him for futility but to learn things from him.

This issue has already been resolved by our Ulama, and most of the greatest Ulama and Awliya of this ummah have seen the Prophet (S.A.W.) in dreams and wakefulness and havelearned many things from him, such as duas, salawats, masa’il, nasa’ih, maqams of people, places or poems, answers and decisions on din and dunya issues…etc etc etc.

One can cite countless examples of this from numerous Ulama and Sufis but most of us know these stories already. It is indeed a great Bisharah for this Ummah that our Prophet (S.A.W.) is still in touch with us (I mean the chosen ones amongst us!).

With this said, it is very much possible for a Wali who saw or always sees Sayyid al-Wujud (S.A.W.) to ask him about the status of a certain hadith, and it is also possible that he (S.A.W.) authenticates a hadith that is generally not verifiable in the books.

Here it is also possible that he confirms that he did actually say those words, or confirms the contents of the words (which would then count as Prophetic approval).

None less than a great muhaddith like the mujaddid al-Suyuti mentions in his Tanwir al-Halak how a certain Wali called a certain hadith a faqih was quoting in his lecture as muwdu, and when asked for a proof, said: “There is Rasul-Allah (S.A.W.) standing next to you and rejecting that he said those words.”

It is mentioned in the Ibriz that the Ghawth Mawlana Abd-al-Aziz al-Dabbagh was quoted many sahih and muwdu ahadith by a certain arrogant faqih who wanted to test him, but was astonished to see that the “illiterate” saint could easily distinguish between the sahih and themawdu!!!

When asked ‘how he did that’, he replied that every true saying of the Prophet (S.A.W.) has a certain light that emanates with it, and he (as a sahib al-kashf al-nurani) could see it!!! Wa ma dhalika ala Allahi bi-aziz.

Shaykh al-Akbar Ibn-Arabi also verified the authenticity of certain ahadith through kashf. Sayyidna Shaykh Ahmad al-Tijani (RA) also did so, and many other Awliya.

In summary, for the Wali who really saw the Prophet (S.A.W.) and heard him confirm a certain hadith, there is certainty (yaqin) on the matter once and for all, and he will not listen to any muhaddith ‘complaining about the sanad’ after that. For the Sufi, the Prophet (S.A.W.) had already warned to not take him as anyone else if he appeared in a dream or vision.

Of course, the muhaddithin will not accept most of this, but I am simply explaining the Sufi viewpoint, as that’s what the brother wanted to know. I am NOT justifying anything here.

3) There is also the likelihood that the Prophet (S.A.W) said something to a certain Wali in a dream or vision, and then the Wali quoted the saying as “Qala Rasul-Allah (S.A.W.)”, and with the passage of time, people (and other Sufis) took that saying to be a hadith proper. This has happened.

 4) Another important reason for the leniency of some Sufis in attributing sayings to the Prophet (S.A.W.) is their understanding of who the Prophet Muhammad (S.A.W.) really is…in his pre and post-human reality??!

Here I am referring to the Sufi concept of al-Haqiqah al-Muhammadiyyah. According to this concept, all goodness, wisdom, knowledge and beauty in the universe emanates from Muhammad (i.e. his Haqiqah), therefore, in a state of fana fi’r-Rasul (annihilation in the Muhammadan Reality) it is all attributable to him.

The Sufi poet al-Busiri in his Burdah and Hamziyyah (also recited with devotion by many fuqaha and muhaddithin) attributed all the miracles and wisdom of all the Prophets and all wise people to our Prophet Muhammad (SAW)!

 و كل آي أتى الرسل الكرام بها
فإنما اتصلت من نوره بهم
و كلهم من رسول الله ملتمس
غرفا من البحر أو رشفاً من الديم
(al-Burdah al-Mubarakah)

أنت مصباح كل فضل فما
تصدر إلا عن ضوئك الاضواء كل فضل في العالمين فمن
فضل النبي استعاره الفضلاء
(al-Hamziyyah al-Mubarakah)

This is also another reason why a genuinely fani fi’r-Rasul Sufi might not hesitate as much as a muhaddith in attributing a certain ‘wise saying’ to the Prophet (S.A.W.), even if thesanad was found lacking. The Sufi might agree that in the Zahir (outwardly), the saying might probably be more attributable to a famous sahabi, tabi’i or wali, but in the Batin (inward reality), he would have no doubt that such knowledge only emanates from the Prophet (S.A.W.), as he (SAW) is the Ustadh al-'Azam!

I have personally been in the company of some genuine fani fi’r-Rasul people who when they quote a certain wise saying as a hadith, and are then reminded that it is probably the saying of another holy person, will immediately react and say, “It is still the Prophet (S.A.W.)….it is all the Prophet (S.A.W.).”

In conclusion, these are some of the reasons I have picked up for the Sufi quotation ofda’if or mawdu hadith, and I don’t mean to be comprehensive here.  

It goes without saying that the honorable muhaddithin do not accept most of the above-mentioned points as a valid hadith verification methodology (for good reasons too), and the Sufis themselves have not tried to impose this on the muhaddithin.

But it also goes without saying that the Sufis have a methodology and criteria of their own in these and other matters, and are not strictly bound to the methodology of the muahaddithin. They, the Qawm, are a ta’ifah on their own, and most scholars mention them as such next to themutakallimin, muhaddithin and fuqaha. Each group of these seekers of the truth have there own methodologies and priorities.

What is amazing though (in Sunni Islam) is that despite these differences in approaches and epistemologies, most of the taw’aif of the Ulama (mutakallimin, muhaddithin, mufassirinand fuqaha) have nevertheless held the Sufis in the highest of esteem and have rarely dared to criticize them.

Indeed, Imam Ibn-Hajar al-Makki (despite his adherence to the methodology of themuhaddithin and fuqaha) considered criticizing the Sufis as a “Summ al-Qatil” i.e. a deadly poison, and warned the Ulama and tullab al-Ilm to not to fall into the trap of criticizing the Awliya-Allah and finding faults with them, as they are the beloveds of Allah, and nothing matters more than that. 

In our times, there is an increase in the number of these unfortunate “students of Ilm” who love to find faults with the Awliya, forgetting that their blessed meat is poisoned.

Mawlana al-Shaykh al-Muhaddith al-Faqih Sidi Ahmad Sukayrij al-Fasi al-Tijani (d.1944) used to say:

“Allah has declared War on two kinds of people only; those who are engaged in Riba, and those who fight the Awliya; and in our times, most of the traders are involved in Riba and most of the students of Shariah are involved in fighting the Awliya…so no wonder that the Ummah is in trouble with Allah.”

The false Salafis condemn the Sufis for not adhering to hadithic principles in their books, but forget that the greatest masters of hadith had showed the highest adab and mahabbah for the Sufis, and at the most, considered them ma’zur (excused) due to their states.

We saw our Shaykh, the muhaddith of the Haramayn Sayyid Muhammad bin Alawi al-Maliki show adab to some contemporary men of Allah, who had probably never completely read any book of hadith or fiqh. Yet he honored them for their salah and wilayah.

I personally think that approach would be safer, but what I wrote is open for criticism.

  Wallahu A’lam,

Fakhruddin al-Madani al-Tijani




Salam Alaykum Sidi,

Why is it that members of other turuq claim that the tijanis are wrong since tijanis believe that the Salatul Fatih is more powerful even than recitation of Qur'an? While we as Tijanis understand our obligation to recite wird and wazifah everyday, surely we also understand the importance of continous recitation of Qur'an. Surely then, these people from other turuq are mislead?

Secondly: the members of other turuq claim, as per the article that Tijani's think that they are above all other turuq. Our leaders have taught us to aspire to being like the Sheikhs, and to emulate, in every way, our beloved Propeht SAW. Without being conceited, is it acceptable to claim that Tijani's are above other Turuq.

Third question: I have heard via a person outside of Tariqah that they have heard from someone within the Tariqah, that some Tijani sheikhs do find it acceptable for us to visit the Tombs or shrines or other Sheikhs, not out of reverence or for any other benefit, but to show respect for these Sheikhs, if one happens to be travelling by that area. Is this true? WE must be sure that someone is not giving us misinformation or misguiding us since the conditions for taking the tariqah were made quite clear to us.



Wa Alaykum As-Salam habibi,

1) Tijanis dont believe that Salat al-Fatih is greater then the Holy Qur'an. That is a lie. The Holy Qur'an is most imporant. However, we do believe that reciting Salawat on the Prophet (SAW) has more Thawab than reciting the Holy Qur'an, as the latter is Allah's message to us, while the former is Allah's Salutation to His Prophet, and it precedes the Revelation of the Holy Qur'an.

The Hadith states that the reward for reciting the Holy Qur'an is 10 Thawab for each letter, but the reward for making Salat ala 'n-Nabi is that Allah Himself sends 10 Salawat on you! 
Know that we do not recite the Holy Qur'an for reward primarily but for guidance, and thats why Shaykh Ahmad Tijani (RA encouraged his followers to recite the Holy Qur'an daily. Thats why Shaykh Ibrahim Niasse (RA) made all his numerous children Huffaz! Thats why Shaykh Hassan Cisse (RA) established so many Qur'an schools all over the World.

2) Yes, we do believe (like followers of other Tariqahs also) that our Tijani Path is superior to all paths. This is because it is the closest Path from and to Rasul-Allah (SAW). However, that is our personal belief and we dont force anyone to believe that or make it a condition for entering Jannah. Saying the Kalimah is enough for that. However Ma'rifah is something else. 

Our belief is like the Muslim belief that Islam is superior to all religions. It is a matter of fact and not about arrogance and boasting. Conceit is Haram in the spiritual path.

Know also that while the Tijani Path is superior to all Paths, the Tijani murid must not claim anything for himself as he can never be sure of his standing in Allah's eyes. Am I sure that I am really counted as a Tijani? Am I sure that I will die as a Tijani? Our Tijani Shaykhs stated that the murid must consider himself to be the lowest of God's Creation. Humility is the Door.

3) Yes, it is allowed for a Tijani to greet a Wali (or any Muslim) if he passes by thier grave. However, this must only be when nessecary. It is very dangerous for a Tijani to visit the Tombs of the non-Tijani Awliya, lest he fall into the spiritually prohibited act of asking them for Help or seeking their Barakah. For this reason, our Shaykhs discouraged ANY visiting at all.

Its different if you find yourself there due to circumstances beyond your control (eg. a tour guide takes your group there). However you should NOT go there on your own. It removes you from the Tariqah. The Murid must not turn to anyone but Allah (SWT), the Rasul (SAW), the Shaykh al-Tijani (RA) or the one who represents him. Anything beyond finishes your journey.  
As for the Awliya-Allah outside of our path, a Tijani must not even read their books, nor must he attend their spiritual disocourses, or be eager to hear their "revelations and "predictions", or mix with their murids (other than for common Islamic or family purposes), not in reallife or online!

This Path is very serious. With very serious conditions, and with very serious consequences.

May Allah keep us steadfast bi-Jah Rasul-Allah (SAW) wa Sirrihi wa Sirri Sirrihi...Amen.

Servant of the Tijani Door

Fakhruddin bin Ahmad al-Tijani
P.S: Here is a question for the people of Tarbiyah from those who swim in the Tijani Faydah:

How is Shaykh Ahmad Tijani (RA), the first, the second and the third? At what levels?  

Sayidat Rabiat Adawiyat (RA) (by Sayyid Ahmad Bello As-Suufi Harazimi)

A Practical Guide on the Wird (Litany) of the Tariqah Faydah Tijaniyyah (The Adherent's Handbook) Sayyidah Bilqees Bolajoko Grillo at-Tijani

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1. It'haful muhtaaj bi tarfat al hajj fi salvation alaa saahibi Shaikh Abubakar Atiku
2. Majmuu' kutubu Sheikh Aliyyu Harazim (kano).
3. Jaami'u salawaat alaa Sheikh Aliyyu Harazim (kano).
4. Sullamu l muhibeena ilaa hadrat khairul Sheikh Aliyyu Harazim (kano).
5. Salat qadaa'i l hawaa' Sheikh Aliyyu Harazim (kano).
6. Sirrul asraar fii salaat alaa Jaami'u l Sheikh Aliyyu Harazim (kano).
7. Mataalib al abd fii salaat alaa afdal mash' Seyyid Hussein ibn Ilyas al-harazimi.
8. 'Awaa-idu l barakat fi fawaaidul waraqaat min hadrat Mawlana al-Arif billah Shaykh Aliyyu Harazim
9. Jihazu Sarih of Sheu Gibrima
10. Hizbu suwar al Sheu Gibrima
11. Nataij Sheu Gibrima
12. Itbaau Sheu Gibrima
13. Sidratul Sheu Gibrima
14. Tazyeel wa Sheu Gibrima
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1. Sayyida Fatimat Zahara (The Rose): The Beloved Daughter of the Holy Prophet (SAW) - (by Sayyid Ahmad Bello As-Suufi Harazimi

2. Sheikh Ahmad Tijani and his Spiritual Path (Tariqat) (by Sayyid Ahmad Bello As-Suufi Harazimi)

3.Shaykh Ibrahim Niasse's Annual Mawlid NabiyLectures at Senegal - Arabic text & English Translation. 

4. Selected Prayer Poems (Qasaa'id) of Shaikh Ibrahim Niasse from Kanzul Masun - Arabic, Transliteration & English Translation. 

5. Jawahir Rasail (A Collection of Priceless Expositions via Letters  "Letters 1 to 10"): Diamond Sparkles - Arabic text, English Translation and Commentary by Shaykh Ibrahim Niasse

6. Tahniah (Congratulatory Ode) of Shaykh Ibrahim Niasse to the Prophet Muhammad (Part 1) – Selected, Transliterated & Translated by Alhaji Abdul-Quadri Okeneye
5. Handbook for EverTijaniyyat - (Compiled by Sayyid Ahmad Bello As-Suufi Harazimi)

Other available books
1. Tafsir al-Jalalayn...warsh 
2. Quran...written in warsh style with hausa leather pouch

3.Quran....very old (500years old) handwritten manuscript...written in warsh with hausa leather pouch
4. Diya at-Ta’wil fi Ma’ani at-Tanzil (hafs)...Published copy the tafsir by Abdullahi bin Fodio
5. Shifaa Qadi Iyadh (warsh)
And many other books are available

To get the above links



1. Qur’an (warsh) - Handwritten, with Barnawi/Kanawi calligraphic style (neatly wrapped in a leather skin-bag)
2. Qur’an (warsh) - Handwritten (Over centuries old manuscript, loosely bounded in leather case)
3. Qur’an (warsh) - Electronic print
4. Dalail al-khayrat (warsh) - Electronic print
5. Shifaa of Qadhi Iyadh (warsh) - Electronic print
6. Fii Riyadh Tafsir of Sheikh Ibrahim Niasse (7volumes)
7. Majmuu’at at-ta‘areef bi Shaikh Ibrahim Niasse (7volumes)

1. Dala'ilu l khairat of Shaikh Sulaiman Jazuli (Arabic text, Translation, Transliteration by Imam Marooph Raji)

2. Hizbu Sayfi & Hizbul Mughni (Arabic text, Translation, Transliteration by Imam Marooph Raji)

3. Hizbul Bahri (Arabic text, Translation, Transliteration by Imam Marooph Raji)

4. Hizbu Suwar al Manee'hi – ‘Arabic (composed like Hizbu Sayfi)’ (by Shk. Muhammad Gibrima)

5. Sidratul Muntaha ad-daa'een– ‘Arabic’ (by Muhammad Gibrima)

6. Jihazu Sarih – ‘Arabic prayer book on Salatul fat’hi’ (by Shk. Muhammad Gibrima)

7. Tibbul faa'ihi – ‘Arabic prayer book on Salatul fat’hi’ (by Shk. Abdul-Waahid Nazeefii)

8. Nataa'ij Safar – ‘Arabic prayer book on Salatul fat’hi’ (by Shaikh Muhammad Gibrima)

9. Itbaau Tazyeel – ‘Arabic prayer book on Salatul fat’hi’ (by Shaikh Muhammad Gibrima)

10. Sirrul Jaleel fii l Khawaas 'Hasbunallahu wa ni'mal Wakeel (by Shaikh Abul Hassan Shadhili)

11. Afdalu Salawaat ala Sayyidi Saadaa– ‘Arabic collection of Salat upon the Prophet’ (Shaikh Yusuf ibn Ismaa'eel an-Nabahani)

12. Kanzul Masun wa luuluu l Maknuun – ‘Arabic collection of prayers written by Shaikh Ibrahim Niasse. Compiled by Imam Hassan Cisse’.

13. Ahzab wa Awrad (Litanies) of Shaikh Ahmad Tijani

1. Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega - (Translated by Khalifah Awwal Baba Taofiq)

2. Rihlat Konakriyah (A trip to Conakry), Shaykh Ibrahim Niasse - (Translated by Khalifah Awwal Baba Taofiq)

3. Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions (Compiled by Khalifah Awwal Baba Taofiq)

4. The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy (Compiled by Khalifah Awwal Baba Taofiq)

5. Kano Conferences (Majlis Kano) and the khutba titled (Hadiqat al-Anwar fii ma ihtawa alayhi qawaaid al-Islam minal hikam wal asrar) - (Translated by Sayyidah Bilqis Grillo)

6. Katsina and Kaduna Conferences (Jadhbul ahbab ila hadrat Rabbil arbab) and Mecca Conference - (Translated by Sayyidah Bilqis Grillo)

7. A Brief Biography of the Shaykh al-Islam Ibrahim Niasse (Compiled by Sayyidah Bilqis Grillo)

8. Risalat at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass al-Kawlakhi" – (Translation & Commentary by Dr. Razzaq Solagberu)

9. Islamic Law of Inheritance, by Sayyid Ali ibn Abubakar al-Muthanna ibn Abdullah Niasse (Translated by Dr. Sulaiman Shittu)

10. Muassasah Nasr al-'ilm Int. (AAII) Magazines No. 13, 14 & 15 (with Articles like Outline of Life of Sufi Heros & Heroines like Shaikh Ibrahim Niasse, Shaikh Abdus-Salam Oniwiridi Pakata, Shaikh Muhammad Bello Eleha, Shaikh Ahmad Rufa'i Nda Salati, and others...this magazines also features other interesting Articles).

11. Numerous “English” Sufism & Tijaniyyah Tariqah E-books/Journals/Articles (soft copies - to be sent via email)

12. Numerous “Arabic” Sufism & Tijaniyyah Tariqah E-books/Journals/Articles (soft copies - to be sent via email)
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