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Shaykh Sidi Hamza al Qadiri al Boutchichi

 
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MessagePosté le: Mer 23 Déc - 03:37 (2009)    Sujet du message: Shaykh Sidi Hamza al Qadiri al Boutchichi Répondre en citant



Shaykh Sidi Hajj Hamza al Qadiri al Boutchich
(may Allah be pleased with him)





Shaykh Sidi Hamza al Qadiri al Boutchich    
:- from www.sufiway.net 


The spiritual emission from our beloved Prophet Muhammad (peace and blessings of Allah be upon him) has never ceased enlightening hearts throughout the years, through his spiritual heirs, the great masters of Islam. Those who believe in their spiritual transmission, in their spiritual mediation, find themselves attached to our beloved Prophet Muhammad, blessings and peace of Allah be upon him, through their intermediary. Shaykh Sidi Hamza al Qadiri al Boutchich is one of those spiritual heirs of Prophet Muhammad (blessings and peace of Allah be upon him) in this time and age.


Born in Madagh ,north-east of Morocco in 1922 Sidi Hamza al Qadiri al Boutchich showed signs of spiritual stature very early in his life. He quickly attracted the attention of the Majdubs (those who are intoxicated in Allah) of the market of Ahfir, who were well known for their spiritual perception. They embraced him and told Sidi al-Hajj Abbas (his father) to take good care of him. Sidi Abu Madyan (the Shaykh of Sidi Hamza) had also told him that Sidi Hamza would be someone exceptional. He spent an ordinary childhood for one born into a rural family. His time was, balanced, between activities on the land and religion. His father would take him to the fields so that he might be familiar with agriculture. "In my childhood I received a religious education. I grew up imbued with respect for people and the principles of the Quran", said Sidi Hamza.


Shaykh Sidi Hamza al Qadiri al Boutchich is descendant of Moulay Shaykh 'Abd al Qadir al Jilani (470H-559H/1077-1166), one of the most popular Sufi saints of Islam and who himself was a descendant of Prophet Muhammad (blessings and peace of Allah be upon him), by his grandsons Hassan ibn al Imam Ali ibn Abu Talib and Hussien ibn al Imam Ali ibn Abu Talib (may Allah bless them and be well pleased with them).


His educational pursuits and his authorisation: Sidi Hamza pursued his studies along the lines of the traditional education of the time in the Zawiya at Madagh and Quranic School. His early disciplines entailed four main pursuits:




¨       Learning the Quran (from ages 3/4 years until 8/9 years)


¨       The religious sciences (Mutun) grammar (Nahu), jurisprudence (Fiqh) for six years.


¨       After the death of his uncle and teacher, Sidi al-Makki in 1936, Sidi Hamza went to Oujda to continue his studies at the University of Oujda (1937-1940)


¨       He returned to the Zawiya in Madagh, where for a further four years he deepened his knowledge in the company of two religious scholars ('Ulema) from the city of Fes.


He learned the traditional sciences of the Hadith, expounding of the Quran, Jurisprudence, Theology, Mathematics, Rhetoric and Logic, in all of which he excelled and mastered. From the Exoteric sciences, he went on to master the Esoteric sciences.


Sidi Hamza is always quoting the words of his principle teachers many of whom are also members of his family and of the Beni Snassen such as Sidi Ali Qadiri the descendant of Sidi Moulay Abd al Qadir al Jilani. After many years devoted to the study of the religious sciences, Sidi Hamza then turned his attention to the esoteric sciences at the hand of Sidi Abu Madyan, a distant uncle, who became his spiritual master, but who was hitherto little known to him. It was after the death of one of Sidi Hamza's sisters that the two were destined to meet.


Within the space of one month of meeting Sidi Abu Madyan, both Sidi Hamza and his father Sidi Hajj al Abbas became disciples of Sidi Abu Madyan. They would remain so for the next fourteen years. At the time, Sidi Al Hajj Abbas was 40, traditionally the required age. Sidi Hamza was only 19, and had hardly completed his education. In the course of those fourteen years in the company of their spiritual master, they took note of everything the master said and of every detail of his comportment and actions. "During the fourteen years we stayed close to our spritual master, we assiduously followed our devotions which consisted mainly of the reading of the Quran and remembering Allah (Dhikr). I loved him dearly and greatly admired the simple majesty of his manners and of his words", notes Sidi Hamza.


Before he died, Sidi Abu Madyan appointed Sidi Hajj Abbas as his successor and inheritor of his spiritual heritage, the Sirr (spiritual secret). Sidi al-Hajj Abbas through his humble nature unwanted this for five years. He only took up his destined direction in 1960 after he three times had the same premonitory dream. In the dream angels exhorted him to take the appointment of being the Shaykh (Idhn- Authorisation) seriously and that if he did not he would be erased from the book of Saints (Awliya). In fact, Sidi Hamza also had received the appointment (Idhn) from Sidi Abu Madyan at the same time his father did, but after Sidi Abu Madyan passed away, Sidi Hamza made allegiance to his father and became his disciple for seven years.


When Sidi al-Hajj Abbas died, he bequeathed all his spiritual authority to Sidi Hamza and exhorted his disciples (fuqara) to follow Sidi Hamza. Today Sidi Hamza is considered in Morocco and elsewhere in the world where his disciples are, a living Sufi Master of the time, an authentic representative of a living tradition of Tasawwuf. (Sufism).


The Renewal of Sufism (Tassawuf) Sidi Hamza continued the work of his father towards a renewal of Sufism. This renewal process is derived from a more subtle spiritual orientation than that of traditional Sufism known for its rigorous practices and disciplines. This is epitomised by the transition from the majestic (Jalal) aspect to the beautiful (Jamal) aspect of spiritual orientation. “Sufism has changed” In the old days the masters subjected their disciples to rigorous tests and exercises to help them to vanquish their own souls and to venerate the spiritual secrets that they would thereby acquire. Sidi Hamza says, “Dhikr takes the place of tests and exercises. And nowadays it is up to the teacher (Shaykh) thanks to his spiritual standing to raise his disciples to their highest possible degree of spiritual accomplishment by means of love (Mahabba) and orientation (tawwajjuh).”




The reasons for this change are both historical and social especially men’s/women’s natural attractions to the material world and the imbalance of the spiritual and the physical aspects of life which has altered religious consciousness. On the one hand, modern man is prone to a multiple array of distractions from spiritual awareness and on the other hand, there has been massive destruction of all that is religious and of spiritual value in modern times. Sufism has thus adapted to these new realities prevalent in the modern world.



We are witnessing three important changes.In former times, the spiritual master addressed his message to an elite seeking spiritual enlightenment, and was little concerned with the “ordinary” Muslim.  Nowadays because of the state of spiritual crisis in the modern world, where even the practice of the five pillars is endangered, Sidi Hamza addresses himself to every one on their individual level. The relationship between the master and the disciple has also been transformed. Formerly it was the disciple who sought the master. Now it is the master who seeks out the disciple.  The notion of disciple (murid) is derived from the word ‘will’ (irada). Embodied in this will is the quest for spiritual achievement, the aspiration that seeks satisfaction and the thirst that must be quenched.




Indeed formerly, it was often only after years of searching and difficult travels that a would-be disciple would find his master and teacher.  Today the quest and the physical difficulties are simplified or even eliminated and the murid, the seeker, becomes the murad, the sought after. The desirers as the disciples of Sidi Abu Madyan become the desired as the disciples of Sidi Hamza.



Austerity (Takhalli). Beautification (Tahalli) Traditionally Sufism emphasises self-deprivation and the stripping away of the structures of the ego rather than on embellishment.




The disciple must first undo his/her vices both inner and outer like a young bride who throws away her old clothes to don fresh, new and her most beautiful clothes. To rid oneself of one’s vices requires a high degree of sincerity and strength of character that are difficult to find nowadays. Hence, we have the reverse idea of beauty taking precedence over austerity. Sidi Hamza compares a novice’s heart with a darkened room in disorder.  For him in order to create order one must first bring in light.


Sidi Hamza first radiates light in the heart of the novice (by the Remembrance of Divine Names), so that he/she might taste this beautification of the soul. Then once the spiritual initiative has been seized, the disciple is ready for the second stage: The stripping down of the structures of the spiritual-self to an austere minimum. These reforms do not constitute a change in the nature of Sufism. The repository and resource of the Quran and the spiritual secret (sirr) of Prophet Muhammad (peace and blessings of Allah be upon him) retain their essential status and importance.  It is only the method and the way it is transmitted, particular to the living master (Shaykh) that has changed.


Sidi Hamza al Qadiri al Boutchich has said, “Our way is a way of sincerity and love; it is a way of Muhammadan based on the Quran and Sunnah. It is the station of Excellence.  It reunites all the virtues. It is enough that the person comes here, with a sincere intention and good/goodness for obtaining everything that he/she desires, and to be among the fortunate/happy/glad people. Because there is in this way (Tariqa Qadiriyya Boutchichiyya) an Authorisation (IDHN), which is Divine, the spiritual secret (as-SIRR) of the Prophet (peace and blessings of Allah be upon him) and the guarantee of the People of Allah (Ahlel-Allah) brought together. It returns the better (tuslihu) creatures, purifies their spirits and their hearts.  Whoever serves this way, Allah will surface upon them both benefits of this world and of the other world, and that one who abides by devotion, inherits from good character and an alleviated soul”.






 
    

As-Silsila    
Initiatory chainSpiritual transmission ofTariqa Qadiriyya Boutchichiyya 





"Lo! those who swear allegiance with you (Muhammad), swear allegiance only with Allah. The Hand of Allah is above their hands. So whosoever breaks his oath, breaks it only to his soul's hurt; while whosoever keeps his covenant with Allah, on him will He bestow immense reward." (Quran 48:10)     

إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا     

In the Name of Allah Most gracious Most Merciful      

The Blessed : The Noble : The PerfumedThe Beloved of Allah 
 

Prophet Muhammad(Blessings and Prayers of Allah be upon him)Sidi al-Imam Ali ibn Abi TalibSidi al-Hassan al-Basri Sidi Habib al-Ajami Sidi Suleiman TaiSidi Maruf al-KarkhiSidi Abul Hassan Saqti
Sidi Abulqasim al-Junaid
Sidi Abu Bakr Shibli
Sidi Raziuddin Abdulwahid
Sidi Youssef Tartusi
Sidi Ali Ahmad al-Hankari
Sidi Mubarak al-Mukhrami
Moulay Shaykh Sidi Abd el Qadir al-Jilaani











 
The genealogy of the Sidi Abd al Qadir’s family is through Sayedina Hassan and Sayeidna Hussien (peace be on him), the grandsons of Prophet Muhammad (blessings and peace of Allah be upon him)Sidi Abderrazaq The FirstSidi Isma'îlSidi Abderrazaq The SecondSidi MuhammadSidi MuhammadSidi Abd al QadirSidi Ali Sidi ChûaybSidi al HassanShaykh Abu DakhîlSidi Muhammad
Sidi Muhammad
Sidi Muhammad
Abu Dchîch
Sidi Ali Qadiri(The first Qadiri to come to Morocco)Sidi MuhammadShaykh al-Mokhtâr the firstHajj al-MokhtârHajj Muhyî AddinSidi Al Mokhtâr The Grand father of Sidi Hamza

Tariqa Shadiliya Darqawiya Shaykh Sidi Muhammad Lahlou Al-Fassi 

 

Sidi Abu MadyanThe Shaykh of Sidi Hajj al Abbas and Sidi Hamza al Qadiri al Boutchich 
 

Tariqa TijaniyaShaykh Sidi al-Mahdi Bel-Aryan 

 
Sidi Hajj al Abbas The father of Sidi Hamza 




Shaykh Sidi Hamza al Qadiri al Boutchich     




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MessagePosté le: Mer 23 Déc - 03:37 (2009)    Sujet du message: Publicité

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MessagePosté le: Mer 4 Jan - 12:30 (2012)    Sujet du message: Shaykh Sidi Hamza al Qadiri al Boutchichi Répondre en citant

Hello,Friendship is not because of feelings or what we have but because of understanding,sharing and caring.friendship does not think distance,age or even color.friendship is not just playing or charting with each other.but friendship is hearing each others voice from the heart.a friend is a gift from God.someone who will cares as
 much as i do.i have read your profile am miss Jennifer,i want to be your friend
please mail on favoramah@yahoo.com to send you my pics and as well
tell you more about me.hope to hear from you soonest thanks.FAVOR

I WILL TELL YOU LATER


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MessagePosté le: Mer 22 Fév - 11:38 (2012)    Sujet du message: Shaykh Sidi Hamza al Qadiri al Boutchichi Répondre en citant

der
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