Salatul Fatihi (Selections from the Rimah of al Haj Shaykh Umar Futi)

This is a translation from one of the great pillars of the Ahmadi-Muhammadi-Ibrahimi-Hanifi-Tijani tariqa. He is Shaykh Umar Futi. He is known in Africa as one of the most renowned figures in Islamic History, for he was not just a Khalifa of Shaykh Ahmad Tijani. But also a jihadist He was responsible for at least 313 different jihads in Africa during the 1800's against the British, the French, and idolators.

The name of this book is al Rimah al Hizb al Raheem ala Nuhur al Hizb al Rajeem (The spears of the league of the Merciful thrown at the necks of the league of the accursed) This book is a defense of Tasawwuff, the Awliya especially, and the Tariqa Tijaniya in detail. Here is one of the sections from the chapter on Salatul Fatihi. I am giving it to you to share. You may post it if you like. This is just for information so no fitnah intended. For not much is known about the Tariqa Tijaniya compared to whats known about other turuq. So enjoy.

Please keep in mind that the only way to derive the FULL and COMPLETE blessing of this blessed durood is to be on the the Fuqara of Sidina Shaykh Ahmad Tijani, for he received it from the beloved hands of the Beloved Prophet with its rewards and its requirements. But you are welcome for we are all muslims living in the end of times. May Allah protect us and keep us in his safety. Salaam Alaikum.

The invocation of the Opener of what is locked Salatul Fatihi


As for the invocation of the Opener of what is locked (Salatul Fatihi) it has three degrees:
1.an external degree
2.an internal degree
3.the degree of the inmost (batin al batin).

I had intended to provide a complete explanation of it at this point, and to describe its marvels and its wonders. I was prevented from that, however by the fact that most people lack the maturity required for the acquisition of that kind of knowledge. I shall therefore content myself with mentioning some of what is available in Jawahir al Ma’ani, concerning the external degree only.Allah is the Source of enabling grace!

Our Shaykh (Shaykh Ahmad Tijani) has said:

"As for Salatul Fatihi when I asked the Prophet about it, he informed me first of all, that it is worth six hundred thousand invocation of blessing. I also asked him, ‘For each invocation of blessing does one bird fly up toward heaven-that being the bird which has seventy thousand wings, as described in the hadith-or do six hundred thousand birds of that kind fly up each time, and is the reward of their glorification assigned to the invoker of blessing upon the Prophet?’ The Prophet replied: "Six hundred thousand birds of that kind fly up each time."

As for the number of each bird’s tongues, the Shaykh said: "The total number of its tongues is 1,680,000,700,000,000,000,000.000. Each tongue glorifies Allah in seventy thousand languages in a split second, and all of is reward is assigned each time to the invoker of blessing upon the Prophet. This applies to every Salatul Ala Nabi other than Salatul Fatihi. As for the latter, it gives rise, each time, to six hundred thousand birds of the kind described, as previously mentioned."

Our master, then went on to say: "When I asked the Prophet about the authenticity of the hadith:

The invocation of blessing upon him one time, is worth the reward of four hundred military campaigns and every campaign is worth four hundred Pilgrimages.

--The Prophet replied: "It is indeed authentic" I then asked the Prophet about the number of these campaigns: ‘Are four hundred campaigns equivalent to a single offering of Salatul Fatihi, or are four hundred campaigns equivalent to each of the six hundred thousand invocations of blessing?’ The Prophet answered: Salatul Fatihi is worth six hundred thousand invocations of blessings(salatul ala nabi), and each of the six hundred thousand invocations of blessing is worth four hundred campaigns’.

Then he went on to say: "If someone invokes it-Salatul Fatihi; one time, he will receive the reward he would receive if he offered every invocation of blessing ever offered in the universe, by all the jinn, human beings and angels, six hundred thousand times, from the beginning of time until the moment when he utters its invocation.

In other words, it is as if he has offered six hundred thousand times all the invocations ever invoked by al the invokers of blessing, angels, jinn and human beings, every one of those invocations being worth a spouse among the houries, and ten good deeds, and the erasure of ten bad deeds, and promotion by ten degrees. Allah and his angels will also bless him ten times for every invocation of blessing."

Shaykh Ahmad Tijani then said: "Once you have contemplated this with your heart, you will know that no act of worship is equal to a single offering of the Salatul ala Nabi, so how about someone who offers it many times?" What gracious favor he enjoys in the presence of Allah, and this is received EACH time the invocation is offered!

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Sajad

I remembered an account today that I wish to share with you, When I
was in Fas and sitting amongst our Tijani brothers there I heard two
people on two separte occasions tell me about a vision a brother have
seen which I think has become widely known amongst every one there
and it is that someone saw rasool Allah sala Allahu aleih wa salam in
a dream and when he looked at him he saw all the Salawat ala al Nabi
whether by man, angel or jin every salat ala al nabi wether known or
unkown written on the prophet's legs and then he looked up and saw
Salatu al fatihi as a crown on the prophet's head and Jawaratu al
Kamal written on the heart of the prophet sala Allahu aleih wa salam
and the dream is very clear as you might have guessed Salat al Fatih
is the crown of all Salawat ala al nabi and Jawahartu al Kamal is a
very special speciality for seidna Ahmed al Tijani and his followers
and I leave it to you to think about how special it is for that it is
written in the HEART of the GREATEST of Allah's creation.

Praise be to Allah wa sala Allahu ala seidna Muhammad wa ala alihi wa
sahabi wa salam.

Jawhara Kamal is a Salat Ala Nabi that was dictated to Shaykh Ahmad Tijani from The Beloved Prophet, in daylight not asleep. Tijanis recite this Durood during the wazifah (hadra) 12times. Salatul Fatihi is known to be the Zahir description of the Prophet, while Jawhara Kamal is known to be his Batin (inner) description. I will quote a passage from the Rimah of Shaykh Umar Futi in which one chapter describes the fadail and graces bestowed on all who love the Shaykh (Tijani) and those who love him and are his mureeds. It follows:

#33. "The fact that most of them will be granted each day the favor of visiting the Prophet (Allah bless him and give him peace) in his noble garden(Rawda), and of visiting all the saints of Allah and the righteous, from the beginning of existence until his own time. Our master (Shaykh Tijani) said "Allah's Messenger gave me an invocation of blessing called The Jawhartu Kamal (The jewel of perfection).' If someone recites it twelve times and says: 'This is a gift from me to you, O Messenger of Allah,' it is as if he has visited him in his noble garden, and as if he has visited the saints of Allah and the righteous, from the beginning of existence until his own time."

#34 The fact that the Prophet (Allah bless him and give him peace) and the Four Caliphs are present with the people of this Spiritual Path every day. Our master Shaykh Ahmad Tijani said "The Prophet told me that if someone recites it seven times or more, He and the Four Caliphs will be present with him as long as he remembers it" Allah has graciously recommended to our brethren that it should be recited twelve times in the daily office (wazifah) so that is sufficient for those who are lazy.

#35 The fact that the Prophet (Allah bless him and give him peace) loves them with a special love, different from that already bestowed on them and on all the loved ones in the first part. Our master Shaykh Tijani said "The Prophet told me that, if someone makes a regular practise of reciting it more than seven times every day, The Prophet will love him with a special love, and he will not die until he becomes a saint"

You will notice from the above and other quotes from the Jawahir Ma'ani and other TIjani books that there is constant quoting from Shaykh Tijani from the Prophet himself in daylight. That is because Shaykh Ahmad Tijani was one of the Awliya in which after he received the Fat'h al Akbar (The ultimate success) The Beloved Rasool was never absent from him. Not for the twinkling of an eye. I will make a seperate post on the Jawharat Kamal soon Inshallah. With more information on it Inshallah

Muslims in Nigeria have within the past few decades witnessed series of severe intra religious disagreement and divide. In Northern Nigeria the conflict and division has been between the Ah lul Tariqa (Tijjaniyya, Qadriyya and so on), and Izalatul Bid’a. (Salafi)

The extent of the disagreement was so sharp that it nearly impede the religious and socio-economic unity amongst them. These conflicts are mostly peculiar to Northern states of Nigeria, even though, some states in the southern part were also affected (Agi, 1998, P:66-90). Indeed the same problem also exists in some countries in sub-Saharan Africa (Niger, Ghana, Sudan, Chad and so on) and the Middle East (Saudi Arabia and so on). Yet no serious effort has been made to address this important issue. This has no doubt created a wide gap and confusion in the history of the development of Islam and Muslims in especially Nigeria today. The few efforts on this issue are mostly written and interpreted in Arabic, which limits its accessibility by a huge percentage of followers who cannot read Arabic. On the other hand others tend to be bias, sticking to one side of the debate (Al-Ifreeqee, 1986:Pp.19-30), and therefore reduced the effort to no more than propaganda.

This paper is therefore an attempt to objectively shade more light on one of the major areas of the discord (Salaatul-Faatihi). Other areas of disagreement especially with the Izala group includes differences in the timing of saying the five daily prayers, the three days prayer for the dead, Innovation in Islam, congregational remembrance of Allah on Fridays, Wazifa, Jauharatul-Kamal and so on.
As-Salat

It is more appropriate to start this discussion with an attempt to explain the meaning of these key words Salat and Faatihi, and the wisdom of joining the two together to form the phrase Salatul Faatihi. Salat has both literal and technical meanings.

Literally Salat means “Addu’au” [supplication]. Allah has stated in the Qur’an that, “Walaa tajhar ‘bi-salaatika’ wala tukhaafit biha” (Do not recite aloud (while in prayer), lest those who want to listen disperse for fear of attracting unwelcome attention) (Qur’an: 17, verse 110).
The word Salaat in this verse refers to supplication. Allah also said in another verse, “Wa salli alaihim Inna salaataka sakanun lahum” (Qur’an 9: verse 103). This verse directed the prophet (SAW) to pray to his beloved servants. On the other hand, another verse in the Qur’an ordained the prophet not to pray for the Munafiquun (hypocrites). “Wala tusalliy alaa ahadin minhum mata abada………” (Qur’an: 9 verse 56) (And never (O Muhammad) pray (funeral prayer) for any of them (hypocrites) who dies….) In these three verses the word As-salaat appeared in different forms depending on its usage. The three however uniquely shows the literal meaning of the word (Ibn Kaseer, P. 1:2000).
Secondly the word Salat means Ibadat (worship). In one of the prophet’s words he says, “Izaa da’a ahadukum Ila da’aamin fa’ in kaana saa’iman fal yusalli”(Suyudi Vol.1, 607, P. 94).

This is translated thus, if any of you is invited to a dinner; if he is fasting he should observe As-salat (prayer). So in literal terms the word Salat stands for either Addu’au (supplication) or Ibadat (worship) and the two have almost the same meaning and interpretations (Ibn Kaseer.I.2000).

While technically, the word As-salaat refers to the act of sending Allah’s blessings to the prophet (SAW). The word Fatihu means opening. For instance the first chapter of the holy Qur’an i.e. Suratul Fatiha means the opening.

The two words when joined together i.e. Salatul Fatihi means the blessed Salat which opens the gates of Rahama (endless bliss). When Allah revealed verse 56 of Suratul Ahzaab a lot of questions were raised. The verse is as follows;
“Allah sends His Salat on the prophet (SAW), and also His Angels (do so). O you who believe! Send your Salat on him, and greet him with Taslim” (Verse 33. Al-Ahzab 56)

Al- Bukhari reported that Abul-Aliyah said: Allah’s Salat is His praising him before the angels and the Salat of the angels is their supplication.” Ibn Abbas said: “This was narrated from Sufyan Ath-Thawri and other scholars, who said “ The Salat of the lord is mercy and the Salat of the angels is their seeking for forgiveness. There are Mutawatir (authentic) hadiths narrated from the messenger of Allah commanding the Muslims to send blessings on Him and how they should say the Salat .

Areas of discord
The major conflicting areas as far as Salaatul faatihi are concern includes the authenticity of its origin, its form of revelation, the reward ascribed to it, its content, and when it was discovered. There is an element of truth as well as a little misunderstanding on the position held by the Izala group which stressed that anybody who claimed to have received or is presently receiving anything in form of message from Allah [S.W.T.] or the prophet after his demise is no doubt a Kaafir [unbeliever] (Gumi, 1992 P. 142). The Izala group added that Allah only reveals to His prophets and Messengers, and Prophet Muhammad (SAW) is the last of them and therefore the seal of revelation. The following verse of the holy Qur’an was often used to substantiate such position.
“This day, I have perfected your religion for you, completed My Favor upon you, and have chosen For you Islam as your religion.” (Al-Maa’idah 3,Part 6).
Specifically on this issue the adherents of Tariqa (Tijjaniyya, Qadriyya and so on) argued that the above verse did not mark the end of revelation. They maintained that prophet Muhammad (SAW) lived for 81days after the revelation of the above verse before he died. Between the times when the above verse (Al-Maaidah) was revealed and his death the following verses were revealed : -
(
A)- Ayat (Verse) 176 of Suratul-Nisaa’I (The women). The prophet [S.A.W.] lived 50 days after its revelation
(B)- Ayat (verse) 128 of Suratul-Taubat (Repentance). The prophet [S.A.W.] lived 35 days after its revelation.
(C)- Ayat (Verse) 281 of Suratul Baqarah (The Cow). The prophet [S.A.W] lived 21 days after its revelation (Usman, 2000, P: 69).

The Aayat (verse) of Maida (The Table spread) was revealed on Friday on the Arafat day of the farewell pilgrimage, while the prophet was sitting on his camel. The above explanation clearly shows that, many verses were revealed after the verse of Ma’ida (The Table spread), and according to many scholars several Ahadeethul Qudsiyya (Holy prophetic traditions) were equally revealed to the prophet (S.A.W) few days before he died.
One other point of contention on Salaatul-Fatih by especially the Izalatul Bid’a is its non-existence at the time of the prophet, the period of his Sahaba (companions) and the Taabi’un (Those who saw the companions of the prophet). Sheikh Abubakar Gumi (the founder of the Izalatul Bid’a) was emphatic on this point in his famous book Al-Aqeedatus-saheeha (The right faith according to the Shari’ah). Stressing his point,

Sheikh Abubakar Gumi pointed that: -
Haza walam yarwi an ahadin min Aimmatil hadeeth lafzu Zalatul Fatihi wa lam yasnidhu ahadin ilan Nabiyyi fee hayaatihi wala ila ahadin minal sahabati wal-taabi’eena, wa taabi’it taabe’eena. . (Gumi, 1972: P. 22)
Meaning: -
Non-among the authorities of Hadeeth narrated or transmitted anything from the prophet concerning the words of Salatul-Fatihi. The same with his Companions, Tabi’un (Those who saw the companions of the prophet), and their followers. (Gumi, 1972: P.22)


Apart from verses of the holy Qur’an, which were used to justify their position, a particular hadith was often quoted by the Izalatul Bid’a to justify this point thus:
Be ware of matters newly [introduced], for every matter newly [introduced] is innovation, every innovation is misguidance, and every misguidance is in hell. (Imam Nawawi, Sahih Muslim, Vol. 6.No.21)

The adherents of Tariqa, especially the Tijjaniyya argued against the above views postulated by the Izalatul Bid’a pointing out that Salatul-Faatihi has two main sources; first it got its origin right inside the prophet’s house through his cousin Aliyu bin Abi Dhalib.
Their major reference is the book of Ash-shifaa by Qaadiy Iyyadh, where Aliyu was reported to have taught a female Sahaba (companion) a salat that has the most significant portion of salatul-faatihi (Q. Iyyaad.1985, Vol ii. Pp.70-71). This cetain salat ala nabi has a simiar wording of salat al fatihi which is says 'the opener of what was closed and the seal of what came before' In another book titled Al-qaulul badeeah fis salaati alal Habeebi shafee’u (AL-Sakhawiy, 1963, P:44-45), the author too justifies this position.
He quoted the same hadeeth reported by Salamatul Kindiyyi who was first taught the salat by Aliyu bin Abi Dhalib. The author Muhammad bin Abdulrahman bin Muhammad bin Abubakar Al Sakhaawiy Al Shafi’iy (born in Sakhaa, Misra in present day Egypt, in 831 A.H and died in 902 A.H), has proved the source of Salatul Faatihi from the holy prophet (Ibid). Likewise, in a book titled Afdhalul-salawaat alaa sayyidil saadaat written by Yusufun Nabhaaniy, the different riwaayats (versions) of Salatul Faatihi were explicitly analyzed.

On page 69 for example, the same version of Salaatul faatihi as recorded in the book of Ash-shifaa’u was also mentioned. Similarly, Imam Al- Jazuliy, (Shazili Tariqa Shaykh) who traced his ancestry to the Prophet Muhammed (SAW) through Imam Hassan Ibn 'Ali Abi Dhalib quoted Salatul-faatihi in his famous work Dalaa’ilul khairaat. Al-qisdalaaniy in his book Al-mawaahibul ladunniyya has also mentioned its significance after stating the two different riwaayaats (versions) of Salaatul faatihi. Al-Sayyid Muhammad bin Hadi bin Hassan bin Abdul-Rahman Al-Saqafy- Al-Hussainy also included it in his mosaic of salawaat and du’a (Supplication) titled An-Nafahaatul Anbiyaa’u fees-Salaati alaa Khairil bariyyati (The Fragrance of Amber in the blessings on the best of creation).

Another author who also quoted Salaatul faatihi as pointed out by the Tijjaniyya adherents is Al-Dabaraaniy in his popular work Al-awsad and also ibn Abi Shaiba in his book Al-Musannaf. So also the full text has appeared on page 137 of the same book of Yusufun Nabhaaniy with the title Afdhalul salawat ala sayyidis saadaat. And also in the Book titled It’haafu Saddatil Muttaqeena, (vol. 1 page 468, lines 13-15) by the celebrated Reformer of the 12th Century A.H. Al-Imam Muhammad Murtala, Al-Zabeedy, Salatul Fatihi was mentioned and its source linked to the prophet Muhammad (SAW). In the case of Sheikh Usman bin Fodio(famous Qadiri Shaykh), two of his prominent works also made mention of Saltul faith. The first is Ajwibatun Muharraratun fee As’ilati Shisunmassi (Reply to Shisunmassi); it is a well known work to the Arabic readers in West Africa.

It contains answers to the 14 questions forwarded to Uthman bin Fodio by the leader of the Tuaregs in person of Shisunmas bin Ahmad. Sheikh Uthman bin Fodio concluded the book with the full text of Salatul Fatihi (Norris and Omar Bello translated and edited the work). The second work of Sheikh Uthman bin Fodio that contain the full text of Salatul Fatihi is Dalaa’ilu Sheikh bin Fodio. It appears on page 6, where Sheikh Uthman said one recitation of Salatul Fatihi is equivalent to 700,000 times of any other salat or Zikir.

The second source of Salaatul faatihi relates to a revelation to Muhammadul Bakry in the form of a written manuscript or rather Arru’uyatun hasana (Good Dream). Muhammadul Bakriy is the grandson of the first Caliph of Islam (Abukari’s Sadiq) and prophet Muhammed’s in low. His full name is Ash-sheikh Muhammad Shamsuddeen ibn Abil Hassan Al- Bakry (Y. Annabhany: P.137).


Muslim Sufi’s (Tijjaniyya, Qadriyya etc) and the Wahabi’s (Izalatul Bid’a etc) groups have been arguing for decades on this important issue. These debates, while new in Northern Nigeria, are not new in the Muslim world. One of the ways used by the Izala group in attacking the sufi order as far as Salaatul-faatihi is concerned is its alleged superiority over the holy Qur’an. According to the Izalatul Bid’a group it is unislamic to compare the Qur’an with something else and he who claimed of having anything better than the holy Qur’an is no doubt an unbeliever (Kaafir) (Gumi:P.20). Among the sources cited by the Izala group is Sheikh Aliyu Harazimi’s book Jawaahirul Ma’aaniy (vol.2, p: 140) where he stated thus: Verilly, Salatul Fatihi is better than all forms of worship and all permissible deeds. Sheikh Ibrahim Nyass (RTA) defended the above claim in the following terms: -


“The detractors argue that the Salatul Faatih is superior to the Qur’an…This is a lie forged against Sheikh Ahmad Tijjaniy. For Sheikh Tijjaniy says in Jawahirul Ma’aniy that “The Qur’an is superior to all Azkaar and all prayers” this is brighter than the light of the sun. But if the person who recites, regardless of whether he knows the meaning of the Qur’an or not, disobeys constantly the commandments of Allah, then the recitation of the Qur’an is not the best thing for him to do. On the contrary, the more he sins and reads the Qur’an, the more he is cursed; for the sinner is better off praying for the prophet (S.A.W) than reading the Qur’an. Because whoever prays once for the prophet, Allah prays ten times for him, and the entire universe also prays ten times for him. Thus, he obtains the everlasting bliss. All the promises made by Allah are fulfilled, whether in favor of the obedient, or the disobedient. The being for whom Allah and his angels pray enjoys everlasting bliss. The disobedient are doomed to damnation and to affliction, when reading the Qur’an and to bliss when praying for the prophet. The detractors also argue that the recitation of the Salatul Faatihi has such or such reward. But I state that this is a virtue of the Salatul Faatihi, and it does not mean superiority to the Qur’an” (Inyas, 1968)

From the above statement, it is implied that the Qur’an itself curses the sinners who recite the Qur’an while knowing its meaning and acting on the contrary and this was already confirmed by some traditions of the holy prophet. However, it is more beneficial to them to pray for the prophet through Salatul Faatihi or any other salat for such could no doubt be rewarded.
The second argument as pointed out in the statement by Sheikh Ibrahim Inyas is that virtue should not be misunderstood to mean superiority, as nothing is superior to the holy Qur’an.

However, Sheikh Sheriff Ibrahim Saleh a prominent Tijjaniyya teacher based in Maiduguri, held a different view from other members of the Tijjaniyya Sufi order on the merit of Salatul Faatihi. In his book title Al-takfir, he quoted a sentence attributed to Sheikh Tijjaniy that is often invoked by the Tijjaniys to clear the Sheikh from the criticisms of his detractors especially the Izala or from certain claims made by other Sufis, which Sheikh Tijjani would not endorse. The statement is, “If you hear any statement which I am reported to have made, compare it with the sources of Shari’a, accept what is in line with them and reject what contradicts them” Sheikh Sheriff went further to criticize some publishing houses for attributing certain false statement to the sheikh:


In most of the books attributed to the Tijjaniyya Sufis, one finds statements that many people within the academic circle believe to be exaggerations, especially with regard to the reward for the recitation of salatul fatihi. Because they have published books by honorable Sufis without submitting the manuscripts to the careful control and editing of the Sufi scholars, some publishing houses have contributed to the spread of the ideas attributed wrongly to the sufi orders.

But, it was not only the books of the sufi ulamas that suffer this calamity. The collections of prophetic traditions were also victims. The books of the Tijjaniyya sufi order particularly Jawahirul-Ma’aaniy have also been affected by such a disaster. This had led a great number of people to criticize in strong terms the leaders of the Tijjaniyya order, some acting in good faith, but others using religion to achieve material gains. The worst controversy generated by such exaggerations is the one pertaining to the reward for the recitation of Salatu faatihi.
In Jawahirul Ma’aaniy, (vol. 2 P.135,) similar statement was also attributed to Sheikh Tijjaniy.

In Al-Takfeer for example, Sheriff Ibrahim Saleh observed that The above statement deserve thorough analysis, first Sheikh Tijjany is reported to have started reciting salaatul faatihi on the basis of the recommendation made by Sheikh Muhammadul Bakry in the wirdatul wujud. Later he changed to another, which he believed was better. Later on he resumed the recitation of salaatul faatihi following a vision he had with the prophet (S.A.W.) who told him to reverse to Salaatul faatihi, which was better. However, it is necessary at this juncture to draw attention to the fact that the statements according to which one recitation of Salaatul Faatih is equal to that of the Qur’an or to six recitations of the Qur’an are totally misunderstood. Because they are denied by other statements in the same Jawaahirul ma’aaniy (vol.1 p69),

Sheikh Ahmad Tijjaniy said, he who recites the supreme name of Allah gets as a reward, 70000 residences in paradise and in each residence, there will be 70000 of everything that Allah created in janna (virgins, palaces, rivers e.t.c) He has a reward equal to six thousand recitations of the Salaatul faatihi, he has the reward of Suratul Fatiha and the reward of the recitation of the Qur’an.

So if we compare these two statements on salaatul faatihi to the statement made above, there is no doubt that a clear misrepresentation of the facts may arise if care is not taken. For one needs Ilmul-baadin (Inner Knowledge) to be able to pick out the truth about the two statements. The fact is this, that the Holy Qur’an has two forms. There is the Holy Qur’an as the word of Allah and there is the Holy Qur’an in the form of Zikr. The superiority of Salatul Faatihi is here referred to over the recitation of the Qur’an as a form of Zikir; but not as Holy words of Allah. This is also made clear in Jawahirul Ma’aniy (Vol 1. P 57), after making the comparison, the author went further to say, “LI’ANNAHU MINAL AZKAAR” meaning that, the Qur’an also is part of Zikir (remembrance of Allah). Allah also addresses the Quran as Zikir thus :-Inna Nahanu Nazzalnaz Zikra Wa Inna lahu Lahaafizuna(Verily! It is we who revealed the Zikir (i.e the Qur’an ) and surely we will guard it (From corruption). (Qur’an 15: verse 9). This is the view of late Sheikh Umar Sanda and the Tijjaniyya adherents.

In another word Salaatul Faatihi is superior to all other forms of Zikir or tasbih but not to the Holy Qur’an as a word of Allah. This is because nothing is superior to the Holy Qur’an as explicitly stated in Jawahirul-Ma’any vol.1 P.69. This argument is also supported by Ibn Alqayyim, one of the founding fathers of Wahabism where he stated that it is possible to have something, which supercedes the holy Qur’an in merit as far as recitation is concerned. He made his point clear thus:
…Wa haza Kal tasbeeh fil ruku’I
Wal sujudi fa’innahu Afdalu min
Qira’atil Qur’ani feehima.
(Ibn-Alqayyum: P74).
Meaning-:
…..And this is like, tasbeeh in ruku’u and
sujud (prostration), this is better than the recitation
of the Qur’an in such two places
(Ibn-Alqayyum: P74).
In the above statement the author does not mean that, the recitation of Tasbeeh and other forms of Zikir are superior to the Qur’an. Rather, Tasbeeh while in a position of prostration or Ruku’u is better than the recitation of Qur’an while in the same positions. Indeed Jawahirul ma’aaniy has confirmed the superiority of the Holy Qur’an over everything in the following statement:
……Qulnaa lahu bal tilaawatul Qur’ani aula li’annaha
madlubatun shar’an li’ajalil fadli allazi warada
feehi wa’likaunihi asaasus shar’iyya…..
(Jawaahirul ma’aaniy vol.1 pp141)
Meaning:
We say, the recitation of the Holy Qur’an is better, because is compulsory on the part of the Muslims according to the doctrine of the Shari’a, and for the merit accorded to it and also being a primary source of Shari’a.
(Jawaahirul ma’aaniy vol.1 pp141) It should be noted that Shaykh Ahmad Tijani strongly recomended strongly to his fuqara at least two hizb of Quran reading daily
The reason why, salaatul faatihi and other Zikir were given prominence by the followers of the Tijjaniyya sufi order, and other pious Ulama like sheikh Usman bin fodio, Ibnil Qayyum Al-Jauziy and Yusufun nabhaaniy was probably because of its words of praise to the holy prophet (S.A.W.), particularly the two phrases Alfaatihi Limaa ugliqa wal Kaatimi lima sabaqa. T

he two phrases, which simply mean ‘the opener of of what was closed(or hidden)’, as he was the first of Allah's created realities and the hidden treasur was then opened and he was the seal of the prophets. These two positions were the only positions and great status given to him by Allah the most high (vol. 15 of Al-Tafseer imaam Al-Dabariy)

where the issue of Israee wal- Mi’iraaj was fully discussed one will see where the prophet after he had listen to all the prophets and messengers and their wordings of praise to the supreme benefactor, he enumerated all the blessings offered to him by Allah, at the end he said,
“Wa ja’alany faatihan Khaatiman” meaning Allah has made me the opener and the sealer, immediately prophet Ibrahim replied by saying: “Bi haza faddalakum Muhammad (S.A.W.)” meaning its because of this two words prophet Muhammad becomes superior over all of you that are here.

When the prophet proceeded for the Mi’iraaj (accession) Allah ordered him to forward his entire request, then the prophet (S.A.W.) said-:
You blessed prophet Ibrahim by making Him your khaleel {beloved one} and blessed him with power, you also conversed with Musa the way you have never done to any prophet (Kalamullah), and you blessed prophet Daawood with an exceptional power and the knowledge of iron smelting and rocks.
You also blessed prophet Sulaiman with an extra-ordinary power, you gave him power over human beings, and all creatures including the Jinns and Iblis, You gave them power over air and have given them the power that may not be possible for some one to get similar to it. You also blessed prophet Isa with the knowledge of the Tauraat and Injeel and have given him the power of healing those affected with leprosy, deaf and Dumb and the ability of bringing back to life the dead ones by Allah’s permission and you also prevented him and his mother from the evil of the Shaitaan.

Then Allah said to the Prophet: -
‘I made you my beloved servant, I sent you to all humanity and to all creatures world over, and have forgiven all your shortcomings if at all there is any, and made you known and popular throughout the world………………..after enumerating all that He (Allah) has given to the prophet, then he said (wa ja’altuka faatihan khaatiman), which are the wordings of salaatul faatih, meaning, “And have made you the opener and the sealer”. The prophet (S.AW.) then said, “faddhalaniy Rabbiy wa A’adaaniy fawwatihal kalimi wa khawaatimuhu.” The two words “Alfaatihu limaa Ugliqa wal Khaatimi lima sabaqa

This passage from Jawahiru al Ma'ani is regarding Salatu al fatihi,
some of its merits and the importance of not indulging into provding
proof about it for those who reject it or find its merits an
exageration.

Jawahiru al Ma'ani
Part One
Page 118

Salatu al Fatihi is a divine matter which has no room for the mind
intellect, if we were to estimate there are 100000 nations each
nation is made of 100000 tribes each tribe is made of 100000 men each
one of those men lived for 100000 years and recited 1000 salawat
(other than salatu Fatihi) every day of their lifes then the [Thawab]
reward for all of these nations along all these years would not catch
up with the [Thawab] reward of one times of reciting Salatu al Fatihi.

Do not turn towards a disbeliever in this nor a slanderer [the bounty
is in Allah's hand. He bestoweth it on whom He will - Verse 73:
Chapter 3] One kind of Allah almighty's bounty and favor falls beyond
the circle of measurement and it is enough for you to understand this
by him almighty saying: [And He createth that which ye know not -
Verse 8, Chapter 16] no one has bounded towards Allah with an action
better in value or more beloved to Allah almighty better than Salatu
al Fatihi nor there is a greater previlage in front of Allah above
Salatu al Fatihi except at one level which is the level of one who
bounds towards Allah with the Greater name nothing else but that it
is the utmost and extreme limit of spiritual boundings and the
highest degree of all forms of worship there is no limit to its
favors and nothing tops it Salatu Al fatihi succeeds this in
spiritual level and spiritual bounding and reward and in succeseeding
to gain the Love of Allah almighty and a beautiful in the hereafter.

Who ever seeks Allah almighty by this action believing in this will
succeed in gaining divine approval and great reward here and
hereafter in a way no other action can do alike.

No one will witness this divine outpouring and favour except by
surrendering to what has been mentioned of favours, leave disscusing
this with those who desire to disscuss it there is no benefit in
investigating proofs for what has been said, abandon providing proof
for those who demand it because plunging into this matter by way of
providing answers and replys is like plunging into the sea whose
waves never stop, the boat is in the hands of Allah he brings it
forward and backward.

Those who Allah almighty desires for happiness and success in gaining
the reward of this unique ruby will have their hearts be drawen
towards believing in what they have heard about it and will surrender
to this divine favor by undestanding that divine favor is beyond
limits and estimation and will aspire and dedicate their efforts to
approach and seek Allah's nearnes with Salatu al Fatihi [No soul
knoweth what is kept hid for them of joy - Verse 17 : Chapter 32]

And those who Allah almighty desires to deprive from this benevolence
will be dissmissed away from it by doubt overtaking their hearts and
will say: Where did you get this from? - Work your effort on what we
have told you and with those who obeyed you and avoid disucssing and
researching to reach a realization of what we said for we have
obtained this favor in the way you have come to know.

Their major reference is the book of Ash-shifaa by Qaadiy Iyyadh, where Aliyu was reported to have taught a female Sahaba (companion) a salat that has the most significant portion of salatul-faatihi (Q. Iyyaad.1985, Vol ii. Pp.70-71). This cetain salat ala nabi has a simiar wording of salat al fatihi which is says 'the opener of what was closed and the seal of what came before' In another book titled Al-qaulul badeeah fis salaati alal Habeebi shafee’u (Al-Sakhawiy, 1963, P:44-45), the author too justifies this position.
He quoted the same hadeeth reported by Salamatul Kindiyyi who was first taught the salat by Aliyu bin Abi Dhalib. The author Muhammad bin Abdulrahman bin Muhammad bin Abubakar Al Sakhaawiy Al Shafi’iy (born in Sakhaa, Misra in present day Egypt, in 831 A.H and died in 902 A.H), has proved the source of Salatul Faatihi from the holy prophet (Ibid). Likewise, in a book titled Afdhalul-salawaat alaa sayyidil saadaat written by Yusufun Nabhaaniy, the different riwaayats (versions) of Salatul Faatihi were explicitly analyzed

bn Kathir wrote, in his commentary of Quran, the following Hadith, through the narration of Saeed ibn Mansour, and Yazeed ibn Haroun, and Zaid ibn El-habbab. The three of them narrated it through Nooh ibn Qais, who said that Salamah El-Kindi reported to me that Ali ibn Abu Talib (R.A.A.) used to teach the people this supplication, "O Allah, the Leveler of the leveled (earths), the Creator of the elevated (heavens, skies), and the Disposer of hearts to their natural disposition: the blessed and the wretched, send Your divinely majestic prayers, Your augmenting blessings, and the virtues of Your bounties, upon your servant and Messenger, Mohammed: the opener of what had been closed and the seal of what had gone before; the manifestor of the truth by the truth; and the refuter and destroyer of the surges of falsehood. As he has sturdily undertaken your Commands for Your obedience, prepared for Your pleasure without recoiling or weakening in determination; retainful of Your revelation, preserving Your covenant, resolved in fulfilling Your Commands, until he stroke light (knowledge) for a seeker. The bounties of Allah join the believers with His means. Through him, the hearts are guided after indulgence in seditions (allurements) and sins. He established the elucidating banners, the prominent tenets, and the evident ordinances of Islam. Verily, he is Your reliable trustworthy; the custodian of your Preserved Knowledge; Your witness in the day of judgment; Your Missionary of Grace; and Your Messenger of the Truth for mercy. O Allah, make him room generously in your Aden; and reward him with multitudes of Your good favors: wholesome not embittering, from the gains of Your untied rewards and graceful bestowal. O Allah, make his structures overcome the structures of others, and honor his abode with you and dwelling; and complete, to him, his light and reward him, from the time You raise him, by making him of acceptable testimony, of approved word, of decisive plan, of fair reasoning, and of compelling argument and proof."

This is well known from the words of Ali ibn Abu Talib. It has been commented upon by Abul-Hussein Ahmed ibn Faris El-Luqhawi. Ibn Qutaiba, also, commented upon it in 'The Obscure (Unfamiliar) Hadith': Salamah El-Kindi's narration through Ali ibn Abu Talib (R.A.A.) is discontinued, and the rest of the narrators are authentic. [Tabarani, and Ibn Abu Shaiba].

Offering Prayer on the Prophet
[Excerpts from Zachary Wright, On the Path of the Prophet: Shaykh Ahmad Tijani and the Tariqa Muhammadiyya (Atlanta: African American Islamic Institute, 2005), p. 104-108. Selections have been edited for the purpose of this site and reproduced with the permission of the publisher.]

Shaykh Ahmad Tijani was particularly concerned with the explaining the benefits of offering prayer on the Prophet, which he declared to be the best form of nafila (supererogatory worship).[1] He explained further,

As for he who perseveres in the prayer on the Prophet, may Allah’s blessing and peace be upon him, even if he is attributed all the faults committed by all the inhabitants of the earth, while adding to them without end, from the creation of the world until its ending, Allah - may He be praised and exalted - will forgive him these faults in the ocean of His forgiveness and grace (fadl).[2]

Shaykh Ahmad Tijani’s emphasis on sending blessings on the Prophet was not lost on later Tijani scholars. Muhammad al-‘Arabi bin Sa’ih posits the practice as one of the primary reasons for the Tijaniyya being called Tariqa Muhammadiyya in the first place: “The axis around which turn the means of arrival (suluk) in our Tariqa Muhammadiyya is sending a great number of blessings and peace upon the Messenger of God … and this while seeking the presence of his noble countenance.”[3] According to Ibn Sa’ih, sending prayers on the Prophet grants the Tijani aspirant the ability to actually be with the Prophet. First, the aspirant will be thinking about the Prophet while sending prayers on him, then he will be visualizing him before his eyes while sending prayers on him. Next, the Prophet will become continually present to him, both sleeping and awake, in the “eye of his heart.” Finally, the aspirant will see the Prophet with his actual eyes, in a waking state. This last group is divided in two, those who perceive the spirit (ruh) of the Prophet, and those who see “the reality of his person (dhat), as if they were with him in his life.”[4] In other words, salat ‘ala-nabiyy within the Tariqa Muhammadiyya Tijaniyya is meant to link all aspirants with the actual presence of the Prophet Muhammad.

Shaykh Ahmad Tijani was especially keen to enumerate, based on what the Prophet had told him, the benefits of Salat al-Fatih. Revealed on a sheet of light to Muhammad al-Bakri (d. 1545) during a retreat inside the Ka’ba in search of the best way to send blessing on the Prophet, this prayer is “equivalent to the recitation of all prayers of glorification to God (tasbih) that have ever been said in the universe, all Sufi prayers or remembrance of God (dhikr), every invocation (du’a) long or short…”[5] The text of the prayer is as follows:



O Allah, bless our master Muhammad, who opened what was closed, who sealed what had gone before; the helper of Truth by the Truth, the guide to Your straight path, and on his family, may this prayer be equal to his immense position and grandeur.[6]

The value of the prayer seems largely based on its believed Divine origin and because of its description of the Haqiqa Muhammadiyya, the light by which God “opened,” or brought the creation from non-existence into being.[7]

Prominent Salafi reformers have sometimes taken Tijanis’ love for Salat al-Fatih out of context to claim Tijanis believe this prayer is better than reciting the Qur’an or other obligatory acts of worship in Islam. Most often quoted in this regard is the statement in the Jawahir al-Ma’ani that one recitation of the prayer on the Prophet called Salat al-Fatih is equivalent to reading the Qur’an six thousand times.[8] The argument of course is that the Qur’an, being the word of God, is better than any prayer created by men.[9]

It is important to contextualize the above statement concerning Salat al-Fatih with Shaykh Ahmad Tijani’s own perspective on the Qur’an from the Jawahir. In general, it is apparent that many of the Shaykh’s statements recorded in the Jawahir were concerned with elaborating on the bounty of Allah connected with the specific rewards for the recitation of certain prayers or verses of the Qur’an. He said, for example, that each letter of the Qur’an contains the reward of all the other prayers of the creation.[10] There are certain chapters, such as al-Fatiha (the Opening), al-Qadr (the Night of Power) and al-Ikhlas (Pure Faith), to which he gives special weight, often quoting Hadith.[11] Reading Surat al-Ikhlas 100,000 times, for example, will protect a person from Hell-fire.[12] Although he often cited known hadith, he emphasized that this knowledge of the great benefit of certain verses was gained directly from the Prophet in waking vision. And he did not limit himself to speaking of the benefit of the Qur’an, but also elaborated on the reward for repeating the Muslim testimony of faith (Shahada), the canonical prayer, the night prayer, dhikr, fasting or giving charity, for example.[13]

Despite the great value of Salat al-Fatih, Shaykh Ahmad Tijani makes clear it is not meant to take the place of reading the Qur’an. Offering prayer on the Prophet is a supererogatory act, while the reading of the Qur’an is obligatory. To leave reading of the Qur’an, being the basis of the Shari’a, is to incur the wrath of God, while Salat al-Fatih can be left or taken as the person desires.[14] The relationship is further contextualized by Shaykh Ahmad Tijani’s description of the benefit of saying Allah’s greatest name. Reciting this name once is equal to one recital of the Qur’an’s opening chapter (al-Fatiha), one whole reading of the Qur’an or saying Salat al-Fatih 6,000 times.[15] By implication, as many later Tijanis have pointed out,[16] reciting the Fatiha or the entirety of the Qur’an is 6,000 times greater than Salat al-Fatih.

In any case, insists Shaykh Hassan, it is true there is nothing better than the Qur’an, but in terms of the fault-filled servant of God, it is sometimes better for him to say any form of prayer on the Prophet than to read the Qur’an. This is because the Qur’an, according to Hadith, can be cursing its reader if he is not obeying its dictates not to fornicate, steal, lie, back-bite, etc., whereas there is no such Hadith that a person can be sending a prayer on the Prophet and it cursing him. To the contrary, one Hadith states that Allah is sending ten prayers on the person for every one he is sending on the Prophet.[17] A similar opinion was in fact expressed by Shaykh Ahmad Tijani himself, who described two classes of readers of the Qur’an, one who acted upon what they read and another who did not. For the former, the Qur’an was the best for them, for the latter, prayer upon the Prophet was more beneficial.[18]

The accusation against the Tijaniyya in this regard suffers from the common polemicist tendency to quote one’s enemies out of context instead of examining the ideas and actions of Tijani scholars themselves. Tijanis have been some of the foremost advocates of Qur’an memorization, recitation and exegesis wherever they have come to live. Shaykh Ahmad Tijani himself urged his disciples to read two hizbs (1/30th) of the Qur’an every day.[19] The Shaykh’s companion, Ibrahim Riyahi, reportedly used to require Tijanis to read a similar amount.[20] Shaykh Ibrahim Niasse also used to ask his disciples to also read two hizbs of the Qur’an a day, and he himself used to recite the whole Qur’an twice every week, once reading and once from memory.[21]






--------------------------------------------------------------------------------
[1] Jawahir, p. 64. This is reminiscent of some Hadith, such as that reported by Ibn Mas’ud and contained in al-Tirmidhi, “The nearest people to me on the Day of Rising will be those who have said the most prayers on me,” or that reported by Ubayy ibn Ka’b and contained in al-Tirmidhi where the Prophet urges Ubayy to spend all of his extra prayer time sending blessing upon him. See Qadi Iyad ibn Musa, Ash-Shifa (trans. Aisha Bewley, Muhammad Messenger of Allah, Granada: Medinah Press, 1991), pp. 259-260.

[2] Jawahir, cited in Triaud, “La Tijaniyya, voie infaillible,” p. 180.

[3] Al-Sa’ih, Bughyat al-Mustafid, p. 79.

[4] Al-Sa’ih, Bughyat al-Mustafid, p. 80.

[5] Jawahir, p. 57.

[6] As has been noted by Tijanis, the text of this prayer is very similar to a prayer on the Prophet written by Ali ibn Abi Talib. See Sheikh Abubakar Abayawo, Toriqat Tijaniyat: the way of Allah and His Messenger from the Holy Qur’an and the traditions of the Prophet (S.A.W.) (Ilorin, Nigeria, unknown date), pp. 42-43. Shaykh Abayawo quotes from Ibn Kathir, Tafsir, v. iii, p. 510.

[7] Jawahir, p. 60; Kitab al-Jami’, b. I, p. 41.

[8] Jawahir, p. 57.

[9] Jean-Louis Triaud, “La Tijaniyya, voie infaillible,” p. 180.

[10] Jawahir, p. 62.

[11] Jawahir, pp. 62-63.

[12] Jawahir, p. 143.

[13] Jawahir, pp. 62-63, 41-42.

[14] Jawahir, p. 59.

[15] Jawahir, p. 32.

[16] Interview with Abdelaziz Benabdellah, Rabat, Morocco, October, 2002.

[17] Interview with Shaykh Hassan Cisse, Medina Kaolack, Senegal, November 2002, and February 2003.

[18] Kitab al-Jami’, b. I, pp. 50-51.

[19] Ifadat al-Ahmadiyya, p. 28. See also Shaykh Ibrahim Niasse, Kashf al-’Ilbas, pp. 84-85, for a discussion of Shaykh Ahmad Tijani’s great respect for the Qur’an.

[20] Benabdellah, La Tijania, p. 45.

[21] Shaykh Ibrahim Niasse, “Lumières sur la Tijaniyya,” p. 5. Also interview with Shaykh Hassan Cisse, Medina Kaolack, Senegal, August, 1997.

can one recite salatal fatihi in english? is there a place where i can download the audio of it recited in arabic? thanks a lot TM.

w'salam.

Salaam Alaikum,

yes one may recite it in English. The same way one may recite the Quran in English.

But reading in Arabic carries more barakat, for the recitation of the holy letters of the Arabic language is a fadl in its own right.

so yes you can in English, but Arabic is more beneficial

As-salaamu alaykum,

Jazakallah khair for the informative posts. I am not a murid of the Tijaniyya tariqah, in fact I have not made bayah to any shaykh yet, but I have now made it a practice to recite the Salat-ul-Fatih a few times every day.

My question is, does a non-murid ordinary Muslim also get the reward for reciting it, or is it restricted only to the tariqahs that emphasize it e.g. (Tijani or Qadiri Boutchichi)?

thanks,

wa salaam

Yes it is recommended for any muslim to recite this special salat ala nabi. The only pre requisite is to have permission for it and belief that it is from the ghayb. These are the requirements to receive the FULL benefits.
During the time of Shaykh Ahmad Tijani, he advised his companions to teach the salat al fatihi to the believers for reciting it one time a day is enough for one to die in true iman.

O God bless our Master Muhammad (pbuh) who opened what had been closed, and who is the Seal of what had gone before, he who makes the Truth Victorious by the Truth, the guide to thy straight path, and bless his household as is the due of his immense position and grandeur"

The above transliteration is : Allahumma salli ' wa sallim was baarik ala Sayyidina Muhammadil, nil-fatihi lima Ughliqa wal khatimi lima sabaqa wan-naa-siril-haqqi, bil-haqqi wal-hadi ila Sirati-kal-mustaqima sal-lal-lahu 'alayhi, wa 'ala alihi wa-ashaabihi haqqa qadrihi wa-miq-da rihil-'azim.

Fadl of Salat al Fatihi:

The Khalwati noted master, Shaykh al-Azhar Sharif, Sayyidi Mohammed al-Bakri al-Masri went into khalwa for 40 years inside the ka'ba, asking Allah to give him the best Salatul-ala Nabiyya and which one contained the secrets of them all. It was written on the wall in light and he was told not to give it to others for the owner of it will come in the Last Days. The reason why it is the best Salat Ala Nabi, Because most other Salat ala Nabi end with 'Wa Sallim', or Tasliman. Wa Salim means Peace on you. Mankind is the only thing that needs peace. Allah and his angels don't need peace. Salatul Fatih ends with Azeem in the dua. But after finishing the prayer ends with Al Hamdu Lillahi Rabbi Aalimeen.
Another reason it is the best and has all those blessings as you described is because it praises The Prophet before the creation of Time and it praises him After creation. 'The opener and the seal'.

It is also said to be equivelant to reading the Quran 6 thousand times. Why? How? Shaykh al-islam Ibrahim Niasse al-Kulkhi said 'Salat Ala Nabiy is the Quran of Quran'. remember this is just a distinction and not a sign of superiority auzubillah

Everything that exists is a form of Salat ala Nabi.

Salawatul Fatih is different from other because it is the Prayer of Allah and His Angels. Another main reason why Salatul Ala Nabi is so Powerful and great is because Only Allah can send prayers on the Prophet (PBUH). When you say Allahuma Sali You have nothing to do with the prayer anymore it is just Allah and the Prophet (PBUH).

The Salat al-fatih is considered to have merits of eight categories….All that is known about its fadl and rewards in just a part of the first category.

He who reads it once is guaranteed the bless of the two abodes;

also reciting it once atones for all sins and is equivalent to six thousand (6000) times all prayers of glorification to God, all Dhikr and Dua'a, long and short which have occurred in the Universe.

He who recites it ten (10) times acquires recompense greater than that due to a Wali (saint) who lived ten Thousand years, but did not say it once.

Saying it once is equivalent to the prayers of all angels, human beings, and Jinn from the beginning of their creation to the time when it was uttered, and saying it a second time is like [i.e. equivalent to the recompense of the first] plus the recompense of the first and the second, and so on. as told by Shaykh Tijani (RA) in the Jawahir al Ma'ani.

He also stated: "what is known about the graces of salat al Fatihi compared to what is not known about them. is the same as the simlitude of a drop of water compared to an ocean"


No matter what person or wali has permission for the Salat al Fatihi. the fadl of it passes from the Prophet to the other walis through the Barzakh al Barza'ik (chain of chains), the Khatm (Seal), the Qutb al Maktum (the Hidden Pole) to them, whether they are aware of it or not, no matter how great or small. many great walis of the past spoke of this. And they were never able to name him or his identity. So as others Ibn Arabi called him "al Maktum", the hidden pole.

In the 'Kashf al Hijab' of Qadi Shaykh Ahmad Sukharij, he states that he heard one of his teachers who became Tijani who was Shadhili before tell him, that the reality that he received his spiritual sustanance through Shaykh Tijani was unveiled to him. therefore Allah showed him that Shaykh Tijani was the chain between him and the Beloved Prophet (Sallallahu alaihi wa Salim)

This is the position of Sidina Shaykh Tijani as Khatm (seal) and also as Qutb al Maktum, as told to him by the Beloved Prophet in a waking state and also to some of his companions.

Some walis are aware of this maqam and some are not, as is known.

One must remember that many of Shaykh Tijani's companions were already walis of other turuq, who had already success, and were Qutbs already who were also in constant communication with the Beloved Prophet (Sallallahu alaihi wa salim).

And the people who have followed after them have been many great ulama, muftis, alims, and shaykhs of jihad. until it was known as the the 'tariqa of the ulama'. For one to believe or not whether Shaykh Tijani is the Khatm and the Qutb al Maktum that many walis of the past spoke about, one can choose to or choose not to believe it.

Tijanis dont believe it is Fard to believe so. But the followers of his path and his lovers believe it is a Fadl to believe so. Al Hamdulillah

wa Salaam

This salat represents Allah's description of the Prophet (SAWS) as contained in various parts of the Qur`an. The text of the Salatil Fatih is shown below with proofs that it does not contradict the Qur`an, but rather follows it.

Salatil Fatih: "Oh Allah, bless our leader Muhammad the opener of the closed"

The Qur'an: "We have not sent you, except as a mercy to the universe" 21:107


Salatil Fatih: "The seal of what has passed"

The Qur'an: "Muhammad was not the father of any of you men, but a messenger of Allah and seal of the (past) Prophets..." 33:40

Salatil Fatih: "The helper of truth with truth"

The Qur'an: "But the Messenger and those who have faith together with him, strive with their wealth and life" (in the path of Allah) 9:88


Salatil Fatih: "The guide to your perfection"

The Qur'an: "And for sure, you guide to the path that is perfectly straight" 42:52


Salatil Fatih: "And also unto his household, (The blessing should be) of equivalent magnitude to his status, and his status is tremendously great."

The Qur'an: "Indeed the blessings of Allah on you are tremendously great." 68:4

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