Bio: Sh. Muhammad ibn Mas´ud al-Fasi | الشيخ محمد بن مسعود الفاسي

Shaykh Muhammad b. Mas´ud al-Fasi

الشيخ محمد بن مسعود المغربي الفاسي
b. ~1212 H. in Fas – d. 1289 H. in Makka
qaddasa Allah sirrahu

His Sheikh in the Shadhili tariqa was Sayyidi Muhammad ibn Hamza Zhafir al-Madani. Amongst his Khalifas in Sham is shaykh Muhammad al-Tayyib.

Through Sheikh Muhammad ibn Mas`ud al-Fasi we received al-Yaqutiyya, the powerful wird upon the Prophet, which he received directly from him (salllAlllah `aleihi wa sallam), while sitting in al-Rawda al-Sharifa in Madina.

Biography


Contents:
1- His upbringing and studies
2- Years of mujahada and khidma
3- Finding his Sheikh, and opening at his hands
4- His travels and his passing away
5- His miracles
6- His Poetry
7- Al-Yaqutiyya
8- His successors (khalifa’s)
9- His writings

1- His upbringing and studies
He was born in al-Maghrib al-Aqsa (Marokko today) in the city of Fas. His date of birth is unknown, however it can be inferred from the date when he met his Sheikh, Sayyidi Muhammad ibn Hamza Zhafir al-Madani (who was in turn a student of Sayyidi Imam Muhammad al-`Arabi al-Darqawi), in 1242 H. Assuming that he was at that time around thirty yeras old, his date of birth an be estimated to the beginning of  1210’s.

He studied the Quran and the religious sciences in Fas under its greatest teachers. In the the Maliki madhhab, he studied the book al-Khalil, and its commentaries by al-Kharashi and `Abd al-Baqi under the faqih al-Qadi al-`Abbas Abu Sauda ibn Murra al-Fasi al-Maliki. He studied  tafsir, and hadith and its terminology under the great muhaddith Sheikh `Abd al-Salam al-Bar`i, a member of the leage of `ulama, who was amazed at his capacity of memorization and intellectual and spiritual gifts. With Sheikh al-`Arabi al-Zarhuni al-Fasi, he studied books of hadith, history and sira such as: al-Kala`i, al-Waqidi, al-Harifash, al-Targhib wa al-Tarhib [books specified in the footnote of Tabaqat]. He studied Arabic literature, grammar and logic with Sheikh `Abd al-Salam ibn Musa al-Andalusi. And he read the Qursheyri Risala and other tasawwuf books with Sheikh al-Tihami ibn Hamadi.

2- Years of mujahada and khidma
After completing his Shari`a studies, he secluded  himself to worship his Lord, and spent day and night doing salutations upon the Prophet sall Allah `aleihi wa sallam. He used to recite the entire book of Dala’il al-Khayrat twentyone times every day, apart from other devotions such as the fard, sunna and mustahabb of salat, Quranic recital and adhkar. He often visited the awlia, the dead and the living. He was virtuous, abstaining from what Allah ta`ala has forbidden and turning down his glance fron what He dislikes. He left dunia behind him, and was engrossed in the love of Allah ta`ala.

At this time, he used to serve the brothers, cutting wood for them, and providing for them the things they liked. One of the miracles told of him occurred in this time: One day, four thieves came to steel from him. He pointed at them with his hand, and Allah made them blind to him, so that they could not see him, and they said to each other: “Where did he go? He was with us just now!” All this time he was with them, hearing what they said. [Cf. a similar story about Sayyidi Imam Abul Hasan.]

One of the men of Allah, known as al-Sharif Ahmad al-Ghiran, used to give him the tidings of wilaya. He was a man of gnosis and elevated states, whom nobody could approach, but when he met our Master, while in one of these states, he regained sobriety, hugged him and said to him: Hell my Master ibn `Ata Allah – this was how he would always address him.

3- Finding his Sheikh, and opening at his hands
He travelled to Tarablus al-Gharb (Tripoli), in search for a spiritual guide, and  in 1242 H. he was led to Sheikh Sayyidi Muhammad ibn Hamza Zhafir al-Madani (d. 1264 H), who had in turn taken the Shadhili tariqa from Sayyidi al-Sharif al-`Arabi ibn Ahmad al-Darqawi (d. 1239/1240 H). As soon as he met him, he realized that this was the guide that Allah ta`ala had chosen for him, and his heart became instantly attached to him. With him he stayed for eighteen years. Through him he received openings and became firmly established on the Path, of which he testtifies as follows:

“Allah gave me knowledge like the knowledge He gave to the predessors before (man sabaqa min al-Awwalin), and what al-Haqq gave me has room only in my breast.”

And: “By Allah, if it was not that I am bound by the Shari`a, I would disclose the most strange of strange things.”

And: “I have at this time received the permission from Allah and His Messenger to say: This my foot is above the neck of every living saint. I said this, while in the Diwan of the Awlia of Allah ta`ala, and some of the awlia that were present wanted to utter these words, but I said to him: By Allah’s Highness and Majesty, if you utter them, I will remove you from the Diwan and stripp you off your sainthood. So he remained silent and did not utter them.”

4- His travels and his passing away
He was given permission by his Sheikh to guide seekers while the latter was still alive. In 1260, he left al-Maghrib and spent twenty-nine years travelling through the lands of Hijaz, Hind, Yemen, Sham, Misr, calling to Allah and His Mesesenger, and spreading the Shadhili tariqa, and he founded countless zawiyas of dhikr circles. He came to Misr in 1289. That same year he went to Makka al-Mukarrama, where he passed away, and was buried in al-Ma`la.

5- Among his miracles are the following:
During one of his travels, he was staying in a town in the province of Tarablis (Tripolis). As its people saw on him the signs of rightousness, they gathered around him, crying, complaining, and begging him to help them against the oppression they suffered from their ruler, until the Sheikh – may Allah preserve his secret – was crying with them. Then he said: By Allah, other them Who there is no deity, He will not remain as a ruler over you more than this month, either he will be removed or he will die. No more than three days passed after this utterance, before this ruler was removed from power, and faced with accusations which led to his death sentence.

While on one of his travels, he suffered difficulties and weariness that made hes feet swollen, and something inappropriate concerning his teacher came to his mind, and he made the intention to go to al-Makka al-Mukarrama, to search for a perfect Sheikh. That night, he saw al-Haqq, high and majestic is He, in a dream. He ordered that he be whipped twice as a corrective, then he said: My God, I repent to you. Then Allah ta`ala said: Release him! Then He made him stand in front of Him and said: Ask Me! He said: My God, I ask from You protection (from sin – `isma). He said: I do not give you protection (from sin), this is not for anyone except for the Prophets. Then (the Sheikh) said: My God, i ask from You to be preserved (al-hifzh). He said: It is yours. Then he awoke from sleep.

Poetry

6- Poetry
In a Qasida, consisting of seventy verses, he mentions Allah’s favors on him, some of which are quoted below:

شربت شرب السرّ من خمرة الصفاء *** فسكري بها حقا وما لي منازع
سقاني ساقيها الحبيب فلم أر *** سواه على الإطلاق في الكون لامع
ولا خطرتْ لي في سواه معية *** فمهما رأيت الخلق ما أنا جازع
وأبصرت ما فوق البرية والثرى *** كذا العرش والكرسي لحكمي طائع
فصرت أنا الساقي لمن جاء عاطشا *** معيثا لمن ناداني في الكل شافع
أنا اشرب والمشروب والكدح الذي *** يكون لأهل الشرب فيه ودائع
أنا النور والأنوار والسرّ والخفا *** أنا الشمس والأقمار من نوري ساطع
فيا أيها الملهوف إن كنت ظامئا *** فنادي بنا يا فاسي آت، أُسرع

I drank the drink of the secret from the wine of serenity
– my drunkennes by it is real, none can contest it.
Served by the tender of its drinks, the Beloved, I did not see
anyone at all except Him in the universe, resplendant,
And nothing occurred to me to be besides Him,
so whatever I saw of creation did not worry me.
I saw all upon earth and above the Pleyads,
even the Throne and the Kursi, obeying my command.
Thus I became the tender of drinks to those who come thirsty
assisting the one who calls me, interceding for all.
I am the drinking and the drink and the cup in which
(secrets) are deposited for the people of drinking.
I am the lighting and the lights, and the secret and the hiding
I am the sun, and the planets reflect my light
O you in distress, if you are thristy,
call “Ya Fasi, come!” and I’ll hurry.

Yaqutiyya

7- Al-Yaqutiyya
Through him, we also have the Yaqutiyya, which he received as follows:

One day he was sitting in the mosque of the Prophet, sall Allah `aleihi wa sallam in Madina, recitng the Shadhili awrad, then continuing with salawat upon the Prophet, when he heard him, sall Allah `aleihi wa sallam, saying to him: “Do more salawat, o Fasi!” He asked: “What should I say, O Messenger of Allah?” Then he, sall Allah `aleihi wa `ala alihi wa sallam, said: “Say:

(* Allah and His Angels send blessings over the Prophet. O you who believe, send blessings over him, and salutations. *) O Allah, send blessings and salutations over the one for whose sake You unfolded Your secrets of imposing Power, and made Your lights of Mercifulness break through. (Etc. to the end).”

Successors

8- His successors (khalifa’s)
His successor in the tariqa was his son, Shams al-Din Muhammad al-Makki al-Fasi, who carried on his fathers work, spreading the tariqa in Hijaz, Sham and Misr. He is buried with his father in al-Ma`la in Makka.

In Sham, he had two successors:
– al-Amir `Abd al-Qadir al-Jaza’iri al-Hasani, the famous mujahid; and
– Sheikh Muhmmad al-Tayyib ibn Muhammad al-Mubarak  al-Hasani.
The latter has passed down the tariqa through his brother, Sheikh Muhammad al-Mubarak, to the Ya`qubi family.

Writings

10- His writings
Amongst his books are:
“Al-Kanz al-Mutalsam – الكنز المطلسم”
“Maratib al-Din wa nihayat al-`arifin – مراتب الدين رنهاية العارفين”
“Al-Futuhat al-Rabbaniyya – الفتحات الربانية والإجازة المدنية”

[In his book “al-Futuhat al-Rabbaniyya” (The Lordly Openings) [3], Sheikh Muhammad al-Fasi describes his sheikh and his silsila, and puts forth twentyfive reasons for the superiority of the Shadhili silsila. Some of this is reproduced in Tabaqat al-Shadhiliyya [1]

Al-Amir `Abd al-Qadir wrote a long poem in praise of his Master Sheikh Muhammad al-Fasi. It begins by narrating his meeting with him Makka, year 1279, as follows:

أمسعود!! جاء السعد والخير واليسر *** وولت جيوش النحس، ليس لها ذكرُ
ليالي صدودٍ واقطاعٍ وجفرةٍ *** وهجراني سادات، ولاذكر الهجر
فأيامها أضحت قتاماً، ودجنةً *** لياليها، لا نجم يضيئ ولا بدر

(see Arabic tab for continuation)

O Mas`ud! may fortune come, and goodness and ease,
may the armies of darkness turn back, no longer mentioned.
My nights are (nights of) obstruction, being cut off and estranged,
separated from the Masters – unnameable (is this) separation.
Days have become gloomy, and black
the nights; no stars are there to light it up, and no fullmoon.
My bed in (these nights) is filled of anxiety and emaciation,
the side gives me no pleasure in it, nor does the back.
All night I call, with a heart enthralled by love,
and passion burning for what the breast desires.
O my Master! The separation has been long, patience is broken,
O my Master! will there, after this night, be a daybreak?
Aid – o you who aid those who seek aid
– one who has lost his senses (because of love and grief),
stricken with harm, after his beloved ones (left).
I call to ask all creation: is there any announcer of news,
who can tell me about them, that the news may revive me?
Until the Sheikh’s aspiration called me from a distance
afar: O come near! I have a treasure for you!
So I tucked up the lose end of my izar, and was carried,
on wings of yearning, that will never break.
For the one who loves, Tihama is not far [],
ease does not divert him, nor does roughness (deter him) –
Until we made our camels kneel down in the Valley,
and I dismounted my saddle, and joy for it was complete.
A Valley in which the mighty House is the Qibla –
nothing except what’s beyond it can boast such greatness [].
A Valley in which lawful game is prohibited –
whoever makes it lawful, the load of his crime rests on him.
He came to me, who raises (adepts to the level of) gnostics,
and nothing was strange – every matter became clear [].
He said: “I have been, for so many hajj seasons
awaiting your meeting, o fullmoon!
You are my beloved son, since (Allah said) “Am I not your Lord?
truely, this hour is enclosed in the Tablet and the Scriptures.”
Your grandfather gave you a foot, in which for us is
your treasure – what a good a treasure!
Thus I kissed his feet and his carpet
and he said: “Good tidings to you, now fate is accomplished.”
And he cast over my brass his secret’s Elixir,
and to him was said: “This is an ore of pure gold”

Etc. The poem consists of more than hundred verses. It is preserved in the Zhahiri library in Damascus, and reproduced in [4].

هذه قصيدة للأمير المجاهد عبد القادر بن محي الدين الجزائري نظمها في مدح شيخه سيدي محمد الفاسي الشاذلي الذي التقى به بأرض الحرم المكي المكرم و هو أخذ الطريق عن سيدي محمد بن ظافر المدني عن مولاي محمد العربي الدرقاوي رضي الله عنهم، و لها طابع خاص و أسلوب عجيب و الشيء من معدنه لا يستغرب، قال لله دره :

أمسعود جاء السعد والخير واليسر
وولّت جيوش النحس ليس لها ذكرُ
ليالي صدودٍ وانقطاعٍ وجفوةٍ
وهجران ساداتٍ فلا ذكرَ الهجر
فأيامها أضحت قتاماً ودجنةً
ليالي لا نجم يضيء ولا بدر
فراشي فيها حشوه الهم والضنى
فلا التذ لي جنب ولا التذ لي ظهر
ليالي أنادي والفؤاد متيّم
ونار الجوى تشوي لما قد حوى الصدر
أمولاي طال الهجر وانقطع الصبر
أمولاي هذا الليل هل بعده فجر
أغث يا مغيث المستغيثين والهاً
ألمّ به من بعد أحبابه الضر
أسائل كل الخلق هل من مخبّر
يحدّثني عنكم فينعشني الخبر
إلى أن دعتني همة الشيخ من مدى
بعيد ألا فادن فعندي لك الذخر
فشمّرت عن ذيلي الإطار وطار بي
جناح اشتياقٍ ليس يخشى له كسر
وما بعدت عن ذا المحب تهامةٌ
ولم يثنه سهل هناك ولا وعر
إلى أن أنخنا بالبطاح ركابنا
وحطت بها رحلي وتم لها البشر
بطاح بها البيت المعظّم قبلةٌ
فلا فخر إلا فوقه ذلك الفخر
بطاح بها الصيد الحلال محرمٌ
ومن حلها حاشاه يبقى له وزر
أتاني مربي العارفين بنفسه
ولا عجبٌ فالشأن أضحى له أمر
وقال فإني منذ أعداد حجة
لمنتظر لقياك يا أيها البدر
فأنت بنيي مذ ألست بربكم
وذا الوقت حقاً ضمّه اللوح والسطر
وجدّك قد أعطاك من قدم لنا
ذخيرتكم فينا ويا حبذا الذخر
فقبّلت من أقدامه وبساطه
وقال لك البشرى بذا قضي الأمر
وألقى على صفري باكسير سرّه
فقيل له هذا هو الذهب التبر
وأعني به شيخ الأنام وشيخ من
له عمة في عذبة وله الصدر
عياذي ملاذي عمدتي ثم عدّتي
وكهفي إذا أبدى نواجذه الدهر
غياثي من أيدي العداة ومنقذي
منيري مجيري عندما غمّني الغمر
ومحبي رفاتي بعد أن كنت رمة
وأكسبني عمراً لعمري هو العمر
محمدٌ الفاسي له من محمد
صفيّ الإله الحال والشيم الغرّ
بفرض وتعصيب غدا أرثه له
هو البدر بين الأوليا وهم الزهر
شمائله تغنيك إن رمت شاهدا
هي الروض لكن شق اكمامه القطر
تضوّع طيبا كلّ زهر بنشره
فما المسك ما الكافور ما الند ما العطر
وما حاتم قل لي وما حلم أحنف
وما زهد ابراهيم أدهم ما الصبر
صفوحٌ يغض الطرف عن كلّ زلةٍ
لهيبته ذلّ الغضنفر والنمر
هشوشٌ بشوشٌ يلقى بالرحب قاصداً
وعن مثل حب المزن تلقاه يفترّ
فلا غضبٌ حاشا بأن يستفزه
ولا حدّة كلا ولا عنده ضرّ
لنا منه صدرٌ ما تكدّره الدلا
ووجه طليق لا يزايله البشر
ذليلٌ لأهل الفقر لا عن مهانةٍ
عزيزٌ ولا تيه لديه ولا كبر
وما زهرة الدنيا بشء له يُرى
وليس لها يوما بمجلسه نشر
حريصٌ على هدي الخلائق جاهد
رحيمٌ بهم برٌ خبير له القدر
كساه رسول اللّه ثوب خلافةٍ
له الحكم والتصريف والنهي والأمر
وقيل له إن شئت قل قدمي علا
على كلّ ذي فضل أحاط به العصر
فذلك فضلُ اللّه يؤتيه من يشا
وليس على ذي الفضل حصرٌ ولا حجر
وذا وأبيك الفخر لا فخر من غدا
وقد ملك الدنيا وساعده النصر
وهذا كمالٌ كلّ عن وصف كنهه
فمن يدّعي هذا فهذا هو السر
أبو حسنٍ لو قد رآه أحبّه
وقال له أنت الخليفة يا بحر
وما كل شهم يدعى السبق صادق
إذا سيق للميدان بان له الخسر
وعند تجلّي النقع يظهر من علا
على ظهر جردبل ومن تحته حمر
وما كل من يعلو الجواد بفارس
إذا ثار نقع الحرب والجو مغبر
فيحمي ذماراً يوم لاذوا حفيظةٍ
وكل حماة الحي من خوفهم فرّوا
ونادى ضعيف الحي من ذا يغيثني
أما من غيور خانني الصبر والدهر
وما كلّ سيف ذو الفقار بحدّه
ولا كل كرارٍ عليا إذا كروا
وما كلّ طير طار في الجو فاتكاً
وما كل صياح إذا صرصر الصقر
وما كل من يسمى بشيخ كمثله
وما كل من يدعى بعمروٍ إذا عمرو
وذا مثلٌ للمدعين ومن يكن
على قدم صدق طبيبا له خبر
فلا شيخ إلا من يخلّص هالكاً
غريقاً ينادي قد أحاط بي المكر
ولا تسألن عن ذي المشائخ غير من
له خبرةٌ فاقت وما هو مغترّ
تصفّح أحوال الرجال مجربّا
وفي كل مصر بل وقطر له أمر
فانعم بمصرٍ ربّت الشيخ يافعا
وأكرم بقطر طار منه له ذكر
فمكّة ذي خير البلاد فديتها
فما طاولتها الشمس يوما ولا النسر
بها كعبتان كعبة طاف حولها
حجيج الملا بل ذاك عندهم الظفر
وكعبة حجّاج الجناب الذي سما
وجلّ فلا ركنٌ لديه ولا حجر
وشتّان ما بين الحجيجين عندنا
فهذا له ملك وهذا له أجر
عجبتُ لباغي السير للجانب الذي
نقدّس ممّا لا يجدّ له السير
ويلقي إليه نفسه بفنائه
بصدقٍ تساوى عنده السر والجهر
فيلقى مناخ الجود والفضل واسعا
ويلقى فراتا طاب نهلا فما القطر
ويلقى رياضا أزهرت بمعارفٍ
فيا حبذا المرأى ويا حبذا الزهر
ويلقى جنانا فوق فردوسها العلى
وما لجنان الخلد ان عبّقت نشر
ويشرب كأساً صرفة من مدامةٍ
فيا حبذا كاس ويا حبذا خمر
فلا غول فيها لا ولا عنها نزفة
وليس لها برد وليس لها حرّ
ولا هو بعد المزج أصفر فاقع
ولا هو قبل المزج قانٍ ومحمر
معتّقة من قبل كسرى مصونة
وما ضمّها دنّ ولا نالها عصر
ولا شانها زقّ ولا سار سائر
بأجمالها كلا ولا نالها تجر
فلو نظر الأملاك ختم إنائها
تخلّوا عن الأملاك طوعا ولا قهر
ولو شمّت الأعلام في الدرس ريحها
لما طاش عن صوب الصواب لها فكر
فيا بعدهم عنها ويا بئس ما رضوا
فقد صدّهم قصدٌ وسيرّهم وزر
هي العلم كلّ العلم والمركز الذي
به كلّ علمٍ كلّ حينٍ له دور
فلا عالم إلاّ خبيرٌ بشربيها
ولا جاهلٌ إلا جهولٌ بها غرّ
ولا غبن في الدنيا ولا من رزيئةٍ
سوى رجل عن نيلها حظّه نزر
ولا خسر في الدنيا ولا هو خاسرٌ
سوى والهٍ والكفّ من كأسها صفر
إذا زمزم الحادي بذكر صفاتها
وصرح ما كنّى ونادى نأى الصبر
وقال اسقني خمراً وقل لي هي الخمر
ولا تسقني سرّا إذا أمكن الجهر
وصرّح بمن تهوى ودعني من الكنى
فلا خير في اللذات من دونها ستر
نرى سائقيها كيف هامت عقولهم
ونازلهم بسطٌ وخامرهم سكر
وتاهوا فلم يدروا من التيه من هم
وشمس الضحى من تحت أقدامهم عفر
وقالوا فمن يرجى من الكون غيرنا
فنحن ملوك الأرض لا البيض والحمر
تميد بهم كاسٌ بها قد تولّهوا
فليس لهم عرفٌ وليس لهم نكر
حيارى فلا يدرون أين توجّهوا
فليس لهم ذكرٌ وليس لهم فكر
فيطربهم برقٌ تألّق بالحمى
ويرقصهم رعد بسلعٍ له أزر
ويسكرهم طيب النسيم إذا سرى
تظنّ بهم سحرا وليس بهم سحر
وتبكيهم ورق الحمائم في الدجى
إذا ما بكت من ليس يدري لها وكر
بحزنٍ وتلحين تجاوبتا بما
تذوب له الأكباد والجلمد الصخر
وتسبيهم غزلان رامة إن بدت
وأحداقها بيض وقاماتها سمر
وفي شمّها حقا بذلنا نفوسنا
فهان علينا كلّ شيء له قدر
وملنا عن الأوطان والأهل جملة
فلا قاصرات الطرف تثني ولا القصر
ولا عن أصيحاب الذوائب من غدت
ملاعبهم منى الترائب والنحر
هجرنا لها الأحبا والصحب كلهم
فما عاقنا زيدٌ ولا راقنا بكر
ولا ردّنا عنها العوادي ولا العدا
ولا هالنا قفرٌ ولا راعنا بحر
وفيها حلا لي الذلّ من بعد عزة
فيا حبذا هذا ولو بدءه مرّ
وذلك من فضل الإله ومنّه
عليّ فما للفضل عدّ ولا حصر
وقد أنعم الوهّاب فضلا بشربها
فللّه حمد دائمٌ وله الشكر
فقل لملوك الأرض أنتم وشأنكم
فقسمتكم ضئزى وقسمتنا كثر
خذ الدينا والأخرى أباغيهما معاً
وهات لنا كأسا فهذا لنا وفر
جزى اللّه عنّا شيخنا خير ما جوى
به هادياً فالأجر منه هو الأجر
أمولاي إني عبد نعمائك التي
بها صار لي كنزٌ وفارقني الفقر
وصرت مليكاً بعد ما كنت سوقة
وساعدني سعد فحصباؤنا درّ
أمولاي إني عبد بابك واقف
لفيضك محتاجٌ لجودك مضطر
فمر أمر مولى للعبيد فإنني
أنا العبد ذاك العبد لا الخادم الحرّ
هنيئاً لنا يا معشر الصحب إننا
لنا حصنُ أمن ليس يطرقه ذعر
فنحن بضوء الشمس والغير في دجى
وأعينهم عميٌ وآذانهم وقر
ولا غرو في هذا وقد قال ربّنا
تراهم عيون ينظرون ولا بصر
وغيم السما مهما سما هان أمره
فليس يرى إلا لمن ساعد القدر
ألا فاعلموا شكرا لمن جاد بالذي
هدانا ومن نعمائه عمّنا اليسر
وصلّوا على خير الورى خير مرسل
وروح هداة الخلق حقاً وهم ذرّ
عليه صلاة اللّه ما قال قائل
أمسعود جاء السعد والخير واليسر

أوردها الدكتور عاصم الكيالي في مقدمة تحقيقه على (بغية الطالب على ترتيب التجلي بكليات المراتب) لصاحب القصيدة

عربي

Refs

More info:
“Ma`ahid al-tahqiq – معاهد التحقيق”, by Sheikh Mahmud al-Wafa’i, contains a biography of Sheikh Muhammad al-Fasi. He met him in his last year of life in Egypt in 1289, and he discribes hin his book how he was overwhelmed with love and longning. Later he met his son Shams al-Din in Suez in 1293, and took the tariqa from him, and followed him to Makka, after which he returned to Misr to spread the tariqa there.

Ref’s:
[1] Tabaqat al-Shadhiliyya al-Kubra, by al-Hasan ibn Muhammad al-Khuin al-Fasi al-Shadhili (Dar al-Bayruti, Dimashq 2000)
[2] Al-Nafhatu al-Saniyya fi Sharh Yaqutati al-Sadati al-Shadhiliyya, by Muhammad al-Farr Ghala Abu al-`Ala al-Shadhili (Al-Azhar Publication 1954)
[3] Al-Futuhat al-Rabbaniyya, by Sheikh Muhammad ibn Mas`ud al-Fasi (Al-Azhar Publication 1921)
[4] Al-Amir Abd al-Qadir al-Jaza’iri – al-`Alim, al-Mujahid (Dar al-Fikr 1994)


© Damas Cultural Society 2007 — Latest update: 2008-05-17
Original site: damas-original.nur.nu

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