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يا رحمن يا رحيم من أذكار الطّريقة القادريّة البودشيشيّة زادها اللّه نورا وشرفا وإمدادات نورانيّة قدسيّة ألخ إلخ آميييين يا وليّ الصّالحين

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MessagePosté le: Lun 18 Juin - 10:27 (2012)    Sujet du message: يا رحمن يا رحيم من أذكار الطّريقة القادريّة البودشيشيّة زادها اللّه نورا وشرفا وإمدادات نورانيّة قدسيّة ألخ إلخ آميييين يا وليّ الصّالحين Répondre en citant

يا رحمن يا رحيم

ya ra7man ya ra7im

يا رحمن يا رحيم من أذكار الطّريقة القادريّة البودشيشيّة زادها اللّه نورا وشرفا وإمدادات نورانيّة قدسيّة ألخ إلخ آميييين
يا وليّ الصّالحين

In the name of Allah the most Gracious the ever Merciful, and peace and blessing be upon Sidna Mohammad, his family and all companions

Know may Allah guard you, that our Shaykh Sidna Hamza had taken the Tariqa and ‘Idhn of Tarbiya’ from his master Sidi Boumadyan Qadiri Boutshishi (1873-1956) and after him from his father Sidi Hajj al-Abbas Qadiri Boutshishi (1890-1972). Sidi Boumadyan, may Allah have mercy on him, is amongst the classical figures of the Sufis who travelled for decades to meet the masters of the time so as to reach his spiritual objectives. I need to stress, as you will find illustrated in this page, that Tariqa Boutshishiya, through the quest of Sidi Abu Madyan, gathers the doctrine of Qadiriya, Malamatiya, Tijaniya, and Shadhiliya. It is with this spiritual authority that Shaykh Sidi Hamza educates his disciples today.

As for your inquiry why the Tariqa does not mention initiation from the Grand Shaykh Sidi Ahmed Alawi, know Sidi that, the Shadhili initiation of Tariqa does not spring from Sidi Ahmed Alawi, but from Sidi Mhammad Lahlou Fassi. Records speak, however, of Sidi Boumadyan meeting with the Shaykh in Musghanem. What is confirmed is that that event was a meeting that demonstrated the communication of Ahl Allah and not about initiation. Sidi Boumadyan had never taken a ‘Wird’ from Sidi Alawi, otherwise he would have declared it because that is the ethics of Allah!

As for the brother's claim that Sidi Boumadyan was a Muqaddam of Sidi Alawi and he has initiated him the Shadhiliya, after he became famous with Boutshishi nickname, know dear friend, that all these are false and incredible facts. First of all it was Sidi Ali Qadiri, the 7th grandfather of our Shaykh Sidi Hamza, who was the first Qadiri to be called 'Boutshishi' following a story that occurred to him with his spiritual master. It happened that one day Sidi Ali travelled to visit his master in company of some fokara. When they arrived, the master had nothing to offer them but a plate of 'tshisha' (a substance of grain). The disciples refused to eat except Sidi Ali who ate all of it. Then the master went saying: 'The Boutshishi took everything and left you nothing".

Sidi Ali is also the figure that migrated from Iraq and to Morocco in the 18th century taking the hand of a living gnostic who initiated him Sufism outside the Qadiriya and authorised him to invoke al-Ismul A'adam (the Greatest Name of Allah) with all the resultant spiritual states. Sid Ali inherited the Siir (secret) of his master and was considered one of the great spiritual leaders of Bani Snasen".

The Journey of Sidi Boumadyan

Indeed Shaykh Sidi Boumadyan was initiated firstly to the Qadiriya of his ancestors at the hand of the famous warrior Sidi al-Hajj al-Mokhtar Qadiri Boutshishi (d. 1914), the grandfather of our Shaykh, in the mountains of Bani Snassen, north eastern Morocco. Sidi al-Hajj al-Mokhtar has taken the Qadiriya from Sidi Muhyi'd-Diin, from Sidi al-Mokhtar, from Sidi al-Mokhtar, from Sidi Mohammad , from Sidi Ali, from Sidi Abu Dchich, from Sidi Mohammad , from Sidi Mohammad , from Sidi Mohammad , from Sidi Abu Dakhil, from Sidi al-Hassane, from Sidi Chuayb, from Sidi Ali, from Sidi Abdellqadir, from Sidi Mohammad , from Sidi Mohammad , from Sidi Abderrazaq, from Sidi Ismail, from Sidi Abderrazaq (d. 623), from Sidi Moulay Muhyi'd-Diin Abdellqadir al-Jilani Hassani (d.561).

After his master Sidi al-Hajj al-Mokhtar died Sidi Boumadyan began to visit regularly the sanctuary of Sidi Mohammad Habri Darqawi (d. 1898) located close to Berkane, north eastern Morocco, attending simultaneously the assemblies of his disciples. Feeling the need to a living educator Sidi Boumadyan sought the Qotb of his time is the region of Bani Snasen and even neighbouring Algeria.

His search was set to end when Sidi Boumadyan received a tip from the Imam of Taghirt’s mosque who oriented him to head to one sanctuary where he would find the Shaykh he is searching for. Surprisingly Sidi Boumadyan found no one there but Sidi al-Mahdi Ben al-Aryan an inhabitant of Taghirt, whom Sidi Boumadyan thought the last to possess the Sirr of God. Once he saw Sidi Boumadyan, Sidi al-Mahdi said: "Here is the Qotb that you are looking for! What do you want him to do for you?" He replied after kissing his hand constantly: "You know, Sidi, that during all these years my research was sincere! How did you leave me so abandoned?". “The time had not come yet" said Sidi al-Mahdi. "Come now with me, I'll give you what you want".

Shaykh Sidi al-Mahdi was a ‘makhfi’ (hidden) Malammati Sufi. He was a very humble and simple man. He was a man of 'noukta' (jokes) preparing teas to local peasants. It was him however who initiated the Malammatiya to Sidi Boumadyan and made him realize the maqam of 'fana' (extinction). Later he oriented him to the holy city of Fes to meet its Shaykh Sidi Mhammad Lahlu al-Fassi, master of Tariqa Shadhiliya, who took the Tariqa from Sidi Mohammad ibn Ali in Marrakech, who had it from Moulay al-Arbi Darqawi (1743-1823) in his zawiya at Bu-Barih in Bani Zarwal. Within the blessed walls of Fes and under the supervision of Sidi al-Fassi, Sidi Boumadyan recognized the maqam of baqa’ (subsistence) approaching step by step to his goal. Shaykh al-Fassi was also a makhfi master. He was a leather artisan working in the tannery of 'Dar Debbarh' in the old city. During his stay with Shaykh al-Fassi, Sidi Boumadyan encountered powerful and high quality states of Ahl Allah. As Sidi Boumadyan kept the khalwa, he sent a letter to his master inquiring the states and tastes he felt following the invocation of his litanies. From the illustrations of Shaykh al-Fassi: "Know that when the lovers hear about their beloved their bodies encounter massive trembles let alone when his scarf is lifted". Shaykh al-Fassi quoted also from the poems of Boumadyan Ghawt (d. 594H/1197) assuring him that these states are the thunders of the maqam he is seeking.

After Sidi Boumadyan reached the maqam of baqa’, Shaykh al-Fassi oriented him, in his turn, to meet Shaykh Sidi Mohammad Ben Moussa Slawi Hamdawi, the head of Tariqa Ahmadiya Tijaniya in Salé, one of the great companions of his master Sidi Al-Arbi Sayeh who took the Tariqa directly from the grand Qotb Moulay Abul Abbas Ahmed Tijani of Fes (1150-1230). Shaykh Tijani was initiated to the Khalwatiya at the hands of Sidi Mohammad ibn Abderrahman al-Azharri (d. 1208h) and Sidi Mohammad al-Kurdi, and the Qadiriya Naqashabandiya at the hand of Sidi Mohammad ibn Abdelkarim Semman (d. 1775). Sidi Mohammad Ben Moussa was the final stage of Sidi Boumadyan's spiritual quest as he aided him to reach 'al-Maqam al-Mohammadi' (the Mohammadian Stage). Usually when the gnostic arrives to this stage, he starts to take directly from Sidna Mohammad (peace and blessing be upon him) without 'wasita' (intermediary).

Succeeding to inherit Lahlu al-Fassi and Ben Moussa, Sidi Boumadyan returned to Taghirt where he founded a Sufi school which combined the doctrines of Qadiriya', Shadhiliya' and Tijaniya'. In 1942, he moved permanently to Madagh at the request of his cousin Sidi al-Abbas (1890-1972). Sidi Boumadyan followed the tradition of Darqawis on carrying a large tasbih (beads) with heavy wooden balls so that the whole tasbih hung below the waist. He had a very jalali (majestic) exterior and very jamali (beautiful) interior. He accepted very few disciples to his Tariqa forbidding them to read Sufi textbooks and urging them to make Dikhr 'bil-kulliya' (with the wholeness of the body). If he accepted a murid, he took the ''ahd' (oath) from him, and entered him to the 'khalwa' (retreat) and the divine world of Ta'haquq (divine realisation).

Once he moved to Madagh, Sidi Hamza began to take from Sidi Boumadyan and became one of his closest disciples. By the course of time Sidi Hamza took note of everything Sidi Boumadyan said and of every detail of his comportment and actions. "During the fourteen years we spent near to our master we assiduously followed our devotions which consisted mainly of the reading of the Koran and making Dikhr. I loved him dearly and greatly admired the simple majesty of his manners and of his words” notes Sidna Shaykh. Living almost fourteen years in the zawiya of Madagh, Sidi Boumadyan passed away in 1956 where he was buried close to Sidi al-Mokhtar. Before his death Sidi Boumadyan initiated the Siir to Sidi al-Hajj al-Abbas and Sidi Hamza. The Tariqa was leaded perceptively by Sidi al-Abbas (1962-1972) and Sidi Hamza (1972-today).

Tariqa Qadiriya Boutshishiya
El Hassane Debbarh- Finland



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MessagePosté le: Lun 18 Juin - 10:27 (2012)    Sujet du message: Publicité

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