THE STATIONS OF ISLAM
(Maqaamaat, Manaazil, Hadaraat)
SHEIKH AL ISLAM IBRAHIM NIASS (1900 - 1975)
INTRODUCTION.
We have the pleasure of introducing you a try of translation of two letters of sheikh Ibrahîm Niass on the classification of stations of religion.
It is first necessary to say that these letters both were sent to the adherent of the Umar ibn Sheikh Malick and published in broadly available work " Ziyaadatu äl-Jawaahir " in to the adherents (page 44 and page 50). They were written in 1350 h sheikh Ibrâhîm was 30 years old. This already denotes gnostic of the author of the precociousness.
Umar ibn sheikh Malick is part of the most advanced adherents; a reading of named work shows it extensively. It wants explain the sense condensed by letters. Often the author contents himself with pointing out, the receiver to be able to understand in comparison with what he has already acquired. Generally speaking, work will be very useful to the adherents already initiated by the acquisition of an expressive vocabulary of what they know, acquired by experience.
It will be also useful in no initiating by, I hope for it, the acquisition of a bigger wish of a mystical awakening to achieve certain stations represented here.
You should know that it is not about a simple intellectual gymnastics on Sufis notions. To explain it better, we shall say some words on the author, words that we shall restrain in the field of this work; because the author is multidimensional: to speak on him would make us of the object of this presentation deflect.
Sheikh Ibrahîm Niass, the master of Introduction (äl-tarbiyya)
It what most characterized the Sheikh in his life, is the mystical introduction which it gave to every Muslim who wanted it, in its fiefs such as Medina Baye (Senegal), Kano (Nigeria), Kumasi (Ghana), etc. His community is besides known as that of the tarbiyya (introduction). In spite of his numerous facets (literary, teaching full-time, commentator of Koran, panegyrist of the Clairvoyant (PSL), member of Islamic international organizations, farmer, Islamic lawyer of any reasons, etc), it granted the biggest importance in this tarbiyya, which he considered rightfully, as all the suufi, as the jewel of religion and sciences.
The suufisme, in the assembly of his adherents, is not therefore a theory. It is of a practice including two parties:
a. Progression (äl-suluuk).
The adherent must become attached to an official master and to declare his will to achieve in
The maarifa (gnosis). The master will give him dhikr and will guide him.
b. The step (äl-sayru).
Once the adherent attained his first openings, or the Opening, äl-fath, obligation is made to him to continue in the step (of the heart) by the living in contemplation. At this level, dialogue with one initiated, reading of the Koran, the reading of works Sufis written by Gnostics, is for him sources of certain mystical knowledge, because it assimilates them perfectly. Often these purposes are simple indications that it will pick up experience in view of its capital.
A suufi poet said:
That indications on this Beauty [Jamaal] are enough to you
And lead, protected by the veil of the Majesty.
Fasatakfyka min dhaalika äl-jamali ishaaratu ñ
Wa daa°hu masûnä ñ bi äl-jalaali muhajjabä ñ
It is about the living of the adherent in subsistence in the absolute (Baqà)
there after the annihilation (äl-fanà) which constitutes the Opening.
Sheikh Ibrahim said, in his work, äl-dawaawiin äl-sitti [Corpus of poems panegyrics in esteem Clairvoyant (PSL)]: (page 113, verses 4-8 of the page)
I protected my adherents in the Way against troubles
And all, by annihilation, achieved their wish
And poles, before me, accepted similar in
What accepted this attendant of fayd, shining with light
I thank God in the fact that my secret (sirr) is not sterile
My smallest adherent acquired annihilation.
And this by my love of the Prophet and his secret
I earned the banner by my praises in its favour
The Love of the Prophet is the elixir of this attendant
My treasure consists in addressing him commendations
He says (page 108, verse number 12 of the page) elsewhere
My lines regarding living beings sontt one congratulated
Whoever sees me - and my writings - cannot be damned
aïnna khutuutii lil-aänaami sakhadatu ñ
fa lam yaqcha yawma ñ man raanii wa khattiyya
Sheikh Ibrahîm informs us in his lines that he is possessor of science Gnostic and that he is the Originator. The most important, it is because he assures that his secret will not die because it is not sterile (laysa sirrii saaqira ñ). Till the end of time, his initiating will be originators and divine secret, only one able of causing annihilation (äl-jazb or äl-fanà), will be transmitted, by means of his spiritual heirs, in any geographical place.
Sheikh Ibraahiim died in 1975. But since, the tarbiyya is always alive and spreads in all the continents in accordance with the prediction of the master: <<This>> (Jawaahir äl-rasaayïl, page 13, edition Omar Ousmane Niass)
The letters of the Sheikh are addressed in general to the adherents already initiated with orientations on this Beauty [Jamaal].
However every Muslim can evolve at whatever level it is. The reading of such work can, in my sense, motivate will to evolve and the door is greatly opened. Let us finish this introduction by some comments.
Important comments.
As usual, we always give the translation of Muhammad Hamiidullahi of Koranic verses, always in bold.
In the body of the text, contents of hooks [] and the marks of bottom of page are translator commentaries.
Finally, we tried, as many as possible, to give explicative marks to outstrip possible difficulties of the reader not been used to this type of texts. A constant reference to Eva de Vitray-Meyerovitch was made as regards translations of technical terms suufis.
A - THE THREE STATIONS RELIGIONS.
To the cUmar ibn adherent Malick which asked him a question on the three stages (maqaamaat) of ïslam religion, of its stations and of the reality of its degrees, the Sheikh answered in these terms:
The three stages of religion that are submission (Ïslam), creed (Ïïmaan) and l ' decorating (Ïhsaan) are summed up in the declaration of uniqueness of God: There is no godhead except Allah, whose Arab version is: laa ïlaaha ïlla laah.
Ïslaam is the swearing of the declaration of uniqueness of God.
Ïimaan is the knowledge of the declaration of uniqueness of God.
Ïhsaan is achievements and the accomplishment of involvements of declaration of uniqueness of God.
This last also consists in saying word: <<Allah>>, by enunciation and by mystical living.
They can as noble word - laa ïlaaha ïlla laah - is also the word of the repentance, reverential fear, candidness, uniqueness and pureness. It has three levels:
1. The Islam which consists of the realization of demands of noble word in the world of the naasuut.
2. Imaan which is the knowledge of word.
3. The Ïhsaan (decorating) which is summed up in only word: Allah.
In summary, the three stages are contained in pure word but they are distinct.
Each of these stages has three degrees in his turn. Every degree, in its turn, is lived at three levels:
The general level (haam in the peculiar and the hawwaam in the plural) which is the level of the Muslim common place.
Advanced level to see particular (khaas in the peculiar and the khawwaas in the plural)
The very advanced level either drawee or individuals among the individuals (khaasatu äl-khaas)
A - Degrees of Islam.
Islam has three to fulfil: the repentance, uprightness and fear reverential.
1. The repentance (äl-tawba).
It comes true by the pout during favours of God towards one and in following thanks. Near the thanks for these favours consist à use of a manner, which likes à Master, the Benefactor. According to the scholars suufii, it is a question of leaving bad characters its threats of good.
I say that the poor character to the haam is the abandonment of divine obligations and practice of illicit things. To the khaas, it is about the abandonment of registered practices and practice of outcast things. To the (khaasatu äl-khaas), it is about the slightest distance of the Surrounding wall sealed by God (äl-hadaratu äl-qudsiyya). This last repentance is the true repentance because in its reality, it is a question of killing carnal soul according to Koranic verse (2:54) <<Regret>>
In this stage, they should not see carnal soul. Either, they can have neither action nor mystical state nor station. The repentance becomes the repentance of the repentance (äl-tawbatu ani äl-tawba). In effect God said: <<Yes>> (2:222), that is to say, those who regret of the repentance.
2. Uprightness (äl-ïstiqaama)
It consists in borrowing the right way (äl-siraatu äl-mustaqiim) according to the ten norms which God defined in the sura 6 of the Koran: livestock (äl-insaam) He says in effect (6:151-152-153):
Say: <<Come, I am going to recite you that your Lord forbade you;
This: Link to him whatever it is;
Be however beneficent towards father and mother!
And do not kill your children for a scarceness of supplies: The food, We allocate it to you very as to them.
And do not approach infamy, of what appears that of what hides from it.
And except there straight, kill nobody whom God defends; - and then God enjoins you; perhaps you will understand.
And approach property of the orphan, only for the best, until it attains its full force.
And fill measure
And weight in any justice, - We impose nobody that according to his capability.
And when you speak, then are equitable, even if it is about a close parent.
And fill the alliance of God
Here is that It enjoins you. <Perhaps>> "
By right way, they understand therefore the respect for these ten precepts. This constitutes the ïstiqaama of hawwaam.
For the khaas, the ïstiqama is the clairvoyant Muhammad (PSL) in person. It consists therefore in redemption (äl-fanà) in the love of the Prophet (PSL), the heritage of its nice qualities, outside and internal, its recall, the expression of salaat on him and conjurations in its favour in every blow of life.
For the khaasatu äl-khaas, it is a question of losing the slightest character or the slightest reprievable habit. God said in effect: <<Yes, those who say: <<Our>> (41:30).
1. Fear reverential (Äl-taqwa).
It consists in carrying out divine orders: duties and proscriptions, externally and intensively, in assemblies or in loneliness. It is more general than the ïstiqaama. Because, in fact, duties include (Äl-fariida) obligatory and registered (Äl-maca°rûf) while the proscription includes absolute prohibition (äl-haraam) and the outcast (äl-makruuh). The ïstiqaama concerns the obligatory and the absolute proscription however that the taqwâ considers all the categories named before. This is the taqwa of cawwâm according to Koranic verse <<Fear>> (64:16).
To the khaas, it is a question of remembrance of Allah at all times. To thank and obey Allah at all instances as according to the order of God <<Fear>>(3:102).
To the khaasatu äl-khaas, the taqwâ is absence of quite other that God in thought, would be that a period of time. The Gnostic (äl-aarif bi ällah)
And if the slightest solicitude towards other one comes to me to mind, through inadvertence, then I must be turned away.
Alone peculiar pole collector (äl-qutbu äl-fardu äl-jaamisu) can accomplish this mystical state in a constant way, in state of wakefulness or of sleep. The aarif bi ällah can live this station but in a not regular way. God represents this taqwa by saying: <<God>> (9:4); here posts (muttaqiin) being those who attain the taqwaa.
B - Degrees of creed (äl-ïïmân) The ïïmaan is three degrees: the véridicité, candidness and abatement.
1. The véridicité (äl-shidqu) The véridicité is the practice of beneficence (äl-birru),
Look of the face of God (for the amenity of God) according to verse:
<<It>> (2:177).
It is about the véridicité of hawwâm there. That of khaawwaas comes true in the love of the Upper Essence access of which [not to say to connection] she is the ultimate wish, stronger to him than quite other wish. Of kind as its name, its word, its amenity is nicer at him than any name, any word and any amenity.
In effect, God says: <<and>> (9:119)
Thought cannot like what God does not like and he cannot wish the existence of the fact God of which does not want existence, even by thought (äl-khaatir).
Here is the favour of God, which it brings to whom he wants God, however the Possessor of huge favour is. (62:4)
For khaasatu äl-khaas, acknowledgement and authentication of all which the Surrounding wall of Prophecy (hadaratu äl-nubuwwa) accepts from the Divine Surrounding wall (äl-üluuhiyya) of science, mystical state, secret (sirr), conventions, right, duties, etc. The one who attains this level has already accomplished the upper form of the véridicité.
2) Candidness (äl-ïkhlaas)sincerity
It is a question of applying all recommendations for the nobleman face of God and to move away from all the prohibited things. Consequently, any form of ostentation, any wish to surprise his fellow, to make see or hear is reprehensible for this level of candidness, which is that of hawwaam.
To the khaas, it is a question of applying recommendations and to avoid the prohibited things, without the worry of the slightest recompense, the slightest punishment, the slightest worry to attain a position among the positions of sanctity; but in love, by the abuudiyya. This one is by, definition, the adoration of God, except any reason, if it is only God is God and only he has the right to be loved! And that you (the aspirant in this state), you are slave and in series, you must serve. You must by consequence expect nothing for his/her part. Much more, this job which you make for him is a favour which is made to you for his/her part.
For khaasatu äl-khaas, it is a question of excluding, in the report of adoration with God, quite other that God, to the point of excluding oneself. Of kind, adoration comes from God, is for God, and is made by God. The slave has neither entrance nor exit in this adoration.
2. Abatement or calmness (äl-tumaaniina).
It is about the abatement of the heart by God there, by being self-sufficient of Him, by firm belief in God. So that the heart does not turn round towards whatever it is of useful or harmful, but rather, submits completely to God by saying:
" O Dieu, You are my support ", [Ällahumma, alayka mucawwalii]. This is the abatement of the khaas ., hawwaam having no access to this state.
To the khaasatu äl-khaas, abatement is accomplished in their certainty that nothing except God exists.
It domiciles only in God and goes back only towards God. It is spoken to him in these terms: <<O>> (89: 27-30).
C - EMBELISSEMENT.
1. Observation (äl-muraaqaba)
It accomplishes with the permanence of firm belief of company perms of God and Its knowledge of the slightest scoop of the slave, so that this feeling does not leave it. This is possible when the possessor of this mystical state reads the intrinsic reality of things beyond of sails. And that it understands things on the double plan of logic and flavour. They could think that the words of this man are those of an accomplished man, arrived in the surrounding wall sealed by God (äl-hadaratu äl-qudsiyya).
It is nothing because this man reads reality still through voiles, surely very fine, but really through veils. It accepts sciences by apprehension (fahm) and flavour, (Zawq), that is to say experience.
This muraaqaba before the stage of contemplation (äl-muchaahada), is that of the khaas.
That of the (khaasatu äl-khaas)takes place after the mushahada. It is the product of the maa°rifa, the knowledge of God or gnosis.
2. Contemplation (äl-muchahada).
It is about the vision of the Truth (äl-haqq) by the Truth, about true vision, unquestionably, without hesitancy and without wrong impression so that there remains only the haqq by the haqq in the haqq. As long as there remains a jot of the existence (äl-wujuud) of the slave, that is to say, as long as he is not completely put out in the truth, then it has not attained the muchahada yet. He should deny jimself, deny the others, deny even the notion of the other, in the way that it is only him left, and in a profound way (lisaanu äl-haal):
[falam yabqa ïlla Ällahu, lâ chay-ä ghayrahu
famâ thamma mawçûlu ñ wa lâ thamma bâyïnu ñ]
Untill it is only Allah left nothing else,
Not even the content or evidence.
No name, no attribute, no presentation, no borderline, not of how, no restriction, no unification, no direction, no one-to-one debate, no start, no end, no junction, no separation, no conjurations (dhikr), not of invoqueur (Dhaakir), not of invoked (Madhkuur). It is the state represented by verse <<right>> (17:81).
This stage is the first stage of the Opening (äl - fath). All that is previous is not faith. It is the door of the maa°rifa but does not constitute the maa°rifa because every Gnostic (having the maa°rifa) is maftuuh alayhi (having the Opening) but the opposite is not true.
Gnosis is the last stage of religion and while the repentance in the first one.
3) The Knowledge of God - gnosis (äl-maa°rifa)
It is about rooting and installation in the station of there contemplation (hadaratu äl-muchahada),
in complete redemption (äl-fanà) but in subsistence in the absolute (Äl-baqà), in God.
To suufi, the Gnostic is the one who sees God in very thing and which considers the Truth in any thing.
The gnostic, to me, is the one who went out in Divine Essence (äl-zaat) once, in the Divine Attribute two or three times, in The Divine Name once, which authenticates Existence (äl-wujuud) by the three Essential Truths, the Name by the Name.
It is a stage very difficult to achieve, [figuratively: that they would attain that by the sanitation of the faith]. They do not acquire it against silver or children.
The Gnostic is complete on the alert in God. Because it accepts, without restraint to no, judgement by the divine rules and that he accepts the sequence of destinies in the same way, it earns grade to contact it even word in these terms:
<<Between>> (89:29-30)
The maa°rifa (the gnosis) is therefore the last stage of religion while the tawba (the repentance) is the first one. However, the tawba is better than the maa°rifa due to the fact that it is reason and generator [of gnosis]. Much more, the tawba true is the not repentance (adamu äl-tawba), the absence of the repentance. This can attain only in the maa°rifa.
With this effect, our master, the Stamp, äl-Tijâni sheikh Ahmad (RA), said:
<<By>>. This means that he regrets seeing himself regretting because, the repentance for one is evidence that they have still attained the truthful station of the repentance.
Here in summary, the commentary of stages of religion. If I had to develop them, I would be made to make a work. In summary, the three stages are Islaam, Iimaan and Ihsaan.
Ïslaam is: There is Godhead only as Ällah
Ïimaan is: <<Knows>> (47:1
Ïhsaan is: <<Say>> (6:91)
And <<These>>. (29:43)
In all that makes nine stages. If you meditate on what precede, you will see that this corresponds to haqaayïq (Realities) and make think of hadaraat (Surrounding walls). In fact it is the same thing.
Because if you achieve the Surrounding wall sealed by God (äl-hadaratu äl-äziliyya), you accomplish your wish Of God, the clairvoyant de God, and the Sheikh.
Because if you achieve Reality Muhammadienne (äl-haqiiqatu äl-muhammadiyya), you accomplish your wish of God, the clairvoyant de God, and the Sheikh.
Because if you achieve Reality Ahmadienne (äl-haqiiqatu äl-ahmadiyya), you accomplish your wish Of God, the clairvoyant de God, and the Sheikh.
Hadaraat became so new. Ïslaam is the Surrounding wall of the Sheikh (hadaratu äl-sheikh), Ïimaan is the Surrounding wall of the Clairvoyant (PSL) (hadaratu äl-rasuul) and Ïhsaan is the Surrounding wall of God (hadaratu Ällah). <<And>> (53:42)
[Then the author reprécise the nine degrees above in a chapter which we call:]
B-THE REALITY of DEGREES
RELIGION.
[In the list ci over, the reality of every station is given and a Koranic verse which underlies it.]
1)The repentance (äl-tawba)
His Reality is: The repentance of the repentance (äl - tawbatu cani äl-tawba).
<<The>> (9:104)
2. Uprightness (äl-ïstiqâma).
His reality is: L subsistence in the absolute (Äl-baqà) after Redemption (or died mystical or anéantissemen) (Äl-fanà).
<<God>> (5:1)
3. Fear révérencielle (Äl-taqwa). His reality is: Never to think, at no instant, of other one [that God]. <<It>> (22:62)
4. The véridicité (äl-shidqu). His reality is: The uniqueness of direction [of its face]. <<Everything>> (28:8
5. Candidness (äl-ïkhlaas)
His reality is: That you consider your actions neither coming from you, nor not belonging to you or not being intended for you.
<<The>> (42:53)
goes. <<To>> (64:1).
6. Abatement or calmness (äl-tumaaniina).
His reality is: That you wish neither the discontinuation of the existent nor the advent of what still does not exist.
<<God>> (16:64)
7. Observation (äl-muraaqaba). His reality is: The clamp perms of the heart to God. <<Surely>> (89:14)
<<In>> (10:61).
<<and>> (50:16)
<<no>> (57:
8. Contemplation (äl-muchahada).
His reality is: The true vision of the Truth [God].
<<To>> (2:115)
9) The Knowledge of God - gnosis (äl-maa°rifa)
His reality: Live the Divine fullness (äl-kamaalu äl-zaatii)
<<Nothing>> (42:11).
Here what finishes what I accepted from the waarid, from provenance [of the Surrounding wall sealed by God?]. Glory to God at any rate. Greeting and Request on the clairvoyant Muhammad, on his family and on his companions.
C - THE THREE ADORATION.
In question: That are the iibaada, the abuudiyya and the abuuda, the Sheikh answered:
The iibaada is the adoration of the slave intends for God.
[The adorer of this level is called mutasabbid, the one who devotes himself to adoration]
Theabuudiyya is adoration that the slave fulfilled by God.
[The adorer of this level is called aabid, what tries to accomplish adoration]
The abuuda is the adoration which the slave fulfils in God.
[The adoration of this level is called äl-abd, the gnostic]
Where still
The iibaada is the practice of outside law (shariia)
The abuudiyya is progression in the Way (suluuku äl-tariiqa)
Theabuuda is the contemplation of Reality.
Where still
The iibaada is the work of the veiling.
The abuudiyya is the work of the aspirant.
The abuuda is the work of the gnostic.
Where still
The iibaada is the action of people of right. (ashaab äl-yamiin)
The abuudiyya is the action of brought closer (Äl-muqarraiin).
The abuuda is the station of those who take it (Äl-saabiqiin) (56:1-16).
Where still
The iibaada is the work of the one who fails him even.
The abuudiyya is the work of the moderate.
The abuuda is the work of that: which takes it in the competition of the good. (35:32)
Where still
The iibaada is the adoration of the scholar.
The cabûdiyya is the adoration of the virtuous saint.
The abuuda is the adoration of the gnostic.
Where still
The iibaada is the station of: It is You whom we love (1:4)
The abuudiyya is the station of: It is You whose assistance we invoke (1:1)
The abuuda is the station of deletion in the evidence of reality;
the truth shows itself to her even without dhikr.
Where still
The iibaada is members' outside work (jawârih)
The abuudiyya is the work of the heart (qalb)
The abuuda is the work of mind (rûh)
They can also say:
The mutacabbid is a laureate whose recompense is paradise
The aabid is particularly favoured by its promiscuity of God.
The abd accepts a glowing report, amenity, [satisfied soul] and its presents are the tashriif [the disposition] and the khilaafa [the Commissariat of God on the living being].
The gnostic, the äl-bushayrii Imam, said, regarding his master Abu äl-sabbas äl-marsii:
Say to the one who tries to get closer to his station
That the mutacabbid is not as the abd.
They can as say as
The iibaada is the right of the üluuhiyya
The abuudiyya is the right of the wahda
The abuuda is the right of the ähadiyya
The clairvoyant (PSL) refers to this last station in the hadith:
<<Neither>>.
When the abuuda is sincere, the ähadiyya manifests itself there and It becomes it and it becomes It. The khilaafa becomes possible and the abd becomes the slave de l' Essence (bdu äl-zaat) and commendation of Essence (hamdu äl-zaat).
It becomes <<very>> (33:72)
Let us keep the cleanlyness of the pen, by courtesy with the flashing divine light, [for fear of unveiling what is reserved for the initiating!]
On the question of ilmu äl-yaqiin (certain science or science of certainty), the aynu äl-yaqiin (vision certainty) and the haqqu äl-yaqiin (the experience lived by certainty), I would say:
Certain (ilmu äl-yaqiin) science is the creed of the veiled slave (Mahjuub) that God is unique in Essence, in His Attributes and in His Actions.
Certain (aynu äl-yaqiin) vision is the creed of the attendant who is submerged in contemplation (muchaahada) that God is unique, that there remains nothing with Him, but who still has the feeling of its redemption.
The experience of certainty (haqqu äl-yaqiin) is the complete iniquity of the attendant (äl-abd) in Absolute Existence, so that he has no feeling, either of himself or his annihilation.
Certain (ilmu äl-yaqiin) science is the annihilation of the attendant in the Actions of God.
Certain (aynu äl-yaqiin) vision is the annihilation of the attendant in the Attributes of God, or in Its Essence but with the feeling of its annihilation.
The experience of certainty (haqqu äl-yaqiin) is annihilation in its annihilation.
Certain (ilmu äl-yaqiin) science is the creed of the ordinary attendant (äl-awaawma) behind sails.
Certain (aynu äl-yaqiin) vision is the vision of the attendant of the reality of the uniqueness of God before its complete annihilation. God says with this effect <<Then>> (102:7).
God says [also]: <<Then>> (56:93-95).
God represents vision [of Hell] by aynu äl-yaqiin term and combustion in Hell by haqqu äl-yaqiin. It is in order that the ilmu äl-yaqiin is the station of common places, that the aynu äl-yaiiîn is individuals' station and that the haqqu äl-yaqiin is elected representatives' station among the individuals.
You will so simply be able to say that the ilmu äl-yaqiin is the station of Ïslaam, that the aynu äl-yaqîn is the station of Ïimaan, and that the haqqu äl-yaqiin is the station of Ïhsaan <<What>> (55:60)
In summary, when the attendant, is shattered in the Divine Actions, that is to say, knows with certainty that there is other Actor except God, he knows of certain (ilmu äl-yaqiin) science.
When the servant, friend dwell in Divine Attributes, that is to say, knows certainty that it not there either living being or aspirant or hearing or speaking except God, it achieves at this instant vision of certainty (aynu äl-yaqîn).
Finally when he knows that <<There>>, it has already achieved the haqqu äl-yaqiin
In secret, there are subtle and fine secrets
For which our blood would be poured if we unveiled them
O that substantial secrets, if I unveiled them
They would merge me with the adorers of falsehood-God
Muslims would see righteous man the outpouring of my blood
And would see representing more ignoble of their acte as good.
I finish ma réponse condense because of at the mi of time and numerous occupations here. Alone Allah knows!
Present: The SCIENCES ASSOCIATION AND SERVICES eternal ISLAM. A translation of two letters.
PRINT: Year 1998.
Thanks to: Sheikh Hady Ibrahîm Niass who does not cease encouraging us and supporting us morally for our jobs. His purposes in our esteem are such as we can never feel satisfied.
My brother and Friend Mass Mbow. sheikh Tidiane Gaye, sheikh Tidiane Coundoul, Biram Diouf, etc..
All my co-adherents of sheikh Ibrahiim (RA), Sheikh Samba Diagne who gave us work äl-muca°jam äl-mafahras
wassalaam
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