Shaikh Abdul Aziz ad Dabbagh is one of he first of the great Shuyukh to introduce the Tariqa Muhammadiyya concept. I am posting this about this great gawth to introduce the concept and why the real name of the Tariqa Tijaniyya is Tariqa Ahmadiyya Muhammadiyya Ibrahimiyya Hanifiyya at Tijaniyya.


Perhaps, no Sufi treaty had excelled in portraying the Mohammedian Image and Mohammedian Essence than Kitab Ad-Dahab al-ibriz min kalam sayyidi Abdellaziz. This work, commonly known as the "Ibriz", is the chief source for teachings of the great Moroccan gnostic Moulay Abdellaziz in Masoud Debbarh ("Ghawt Zaman Sayyidi Abd al-'Aziz ibn Mas'oud al-Dabbagh"; d. 1132/1719); it was written in 1717 by Shaykh al-Islam, Sidi Ahmed ibn Moubarak al-Lamti Sijilmasi (d. 1156/1741). The Ibriz remains an important text for the Shadhilite, Khalwatite, Naqshabandite, Uwaysite and Tijanite Sufis, being placed third on their list of all-time Sufi classics by most contemporary Moroccan, Egyptian and Syrian Sufis, after only Sidi Ahmed Ibn Ata'Allah Sakandari's (d. 709/1294) Hikam (Spiritual Aphorisms) and Abu Hamid al-Ghazali's (d. 526/1111) Ihya ulum ad-din. Sidi Ahmed ibn Idriss al-Fasi (d. 1252/1837) took the Ibriz from Sidi Abdelwahhab Tazi (d. 1198/1783), one of the great successors of Moulay Abdellaziz, and transmitted it to Sidi Mohammed Sanusi (1274/1859), Sidi Uthman al-Emir Ghani and Sidi Ibrahim al-Rashid; it has since remained an important work for their branches in Lybia, Arabia, Somalia, the Sudan, Malay and many parts of Asia. Khadirite interest in this work, then, may indicate that Shaykh Abdellaziz Debbarh is especially important for his paradigm conjectures on ad-Dat al-Mohammediya. The esoteric emphasis on the Prophet: the 'wakening vision' of the Prophet was of great importance to Moulay Abdellaziz and his successors that the Idrissite sharif Sidi Mohammed ibn Ali Sanusi (d. 1274/1859), head of the Libyan Sanusiya Sufi Order, articulated in his Manahil:

"All three teachers in this silsila (Debbarh, Tazi and al-Fasi) took from and met the Prophet, awake and asleep and after their death, and in the last instance none of them had any other support in any thing save the Prophet, and no other point of return. This is one of the characteristics of the people of Tariqa Mohammediya and a reason for it being so called, even though all [other] tariqas [also] return to the Prophet Sidna Mohammed (peace and blessing be upon him)".

The Khadirite Mohammediya Sufi School, founded by Moulay Abdellaziz Debbarh in Fez in the beginning of the eleventh/eighteenth century was internally and externally based on the lasting vision of Sidna Mohammed (peace and blessing be upon him). The origin of this Mohammedian Spring (al-manba'a al-Mohammedi) appears in the litany (wird) that Moulay Abdellaziz Debbarh received from his Master Abul Abbas Sidna al-Khader (peace be upon him) outside the sanctuary of the Patron Saint of Fez Abul Hassan Sidi Ali ibn Harzihim (d. 559/1116, teacher of Sidi Abu Madyan Shuayb al-Ghawt) in 1121/1706:

O God, by the honour of our Master Sidna Mohammed ibn Abdellah (peace and blessing be upon him) bring me and our Master Sidna Mohammed ibn Abdellah (peace and blessing be upon him) together in this world before you do so in the next. (Allah-umma bijahi Sayyida Mohammed-in ibn Abdellah, salla Allah-u alayhi wa sallam, ijma' baynii wa bayna Sayyida Mohammed-in ibn Abdellah, salla Allah-u alayhi wa sallam, fi d-dunya qabla al-akhira).

Three years following this dikhr, Sidi Abdellaziz Debbarh met the Prophet (peace and blessing be upon him) . When Allah Almighty wanted this to happen, he forwarded and oriented his heart and eyes to the Prophetic Light that is between the tomb of Sidna Mohammed (peace and blessing be upon him) in the Medina and the Isthmus (barzakh). The theophanous Prophetic Light kept approaching and approaching Sidi Abdellaziz Debbarh in Fez until the Prophet Sidna Mohammed (peace and blessing be upon him) went out from it. At that time the Prophet Sidna Mohammed (peace and blessing be upon him) became the Shaykh of Sidi Abdellaziz Debbarh.

Contrasting the Shadhili, Khalwati, Naqshabandi and Qadiri Sufi orders which possess a doctrinal transmission (silsila) or spiritual pedigree tracing the succession of shaykhs back to the Prophet, a condition that is indispensable for the transmission of the initiatic divine secret, Moulay Abdellaziz Debbarh's silsila went directly to the Sidna Mohammed (peace and blessing be upon him) through Sidna al-Khadir, bypassing the early Sufi masters. Khadirian Sufism was the Maghribi equivalent of the 'Uwaysi' in the Mashriq. Despite the fact that Moulay Abdellaziz Debbarh inherited the Sirr of his contemporary Shadhilite master Sidi Ahmed ibn Abdellah al-Fasi (d. 1129/1723; indirect master of Moulay al-Arbi Darqawi who died in 1115/1239 in Bu Brih), his teaching formed a spiritual concentration on the "power of light" of the 'Dat' of Sidna Mohammed (peace and blessing be upon him). On the one hand, the divine lights pour down on the Mohammedian Dat continuously, while on the other hand his Dat transmits them to God's creatures through the Succour Saint (Ghawt az-Zaman). Moulay Abdellaziz Debbarh said:

"The goal of the mystic path is illumination (fath)… Two kinds are distinguished: the normal fath and the ultimate, all-inclusive, al-fath Lakbir… Certainty (tahqiq) are real enlightenment only occur if the mystic passes through all the material and spiritual worlds and is honoured with the wakening vision of the Prophet (ru'yat an-nabiyyi yaqadhatan / mushahadatu ad-Dat sharifa). After this experience he is omniscient and permanently protected against error (ma'asum). His knowledge is far superior to that of all others, in particular to that of the theologians and the fuqaha… Attaining fath signifies that the partition between Dat and Ruh has been removed: the enlightened individual has reached a state like that of the prophet. "

This is as Sidi Ahmed ibn Moubarak al-Lamti (d. 1156/1741), may Allah sanctify his secret, says, "Indeed this Way is based upon an inner immersion, which is accompanied by modelling oneself on the Prophet in word and deed, thus seeing him (peace and blessing be upon him) as he is in the flesh and blood, and engaging one's tongue in the tasliya (asking prayer upon the Prophet) and busying oneself with saying this in all one's time in private and in public, so that it overwhelms one's heart and that glorifying him, permeates one's inmost being, so that one trembles ay hearing him mentioned, and witnessing the Prophet takes position of his heart and his outward figure appears before his inner eye. " However, in order to experience a vision of the Prophet while a awake, a person must be in a special mental state. Shaykh Moulay Abdellaziz Debbarh describes the state in the following terms: His mind is constantly occupied with the noble Prophet, such that the Prophet never leaves his thoughts. Other matters he is busy with, do not cause him to stop thinking of the Prophet. People see him eating, but his thoughts are with the Prophet; people see him drinking, but his thoughts are with the Prophet. Even when his is asleep, his thoughts are with the Prophet." As for seeing Sidna Mohammed (peace and blessing be upon him) in a dream (ru'aya), Moulay Abdellaziz Debbarh said:

"Whoever sees the Lord of being (sayyidu al-wujud) in a dream can do so in two ways… Usually what is seen is the image of the Dat (suratu datihi), not the Dat itself ('aynu datihi), since the Dat of the Prophet can take on various forms…because the Dat of the Prophet possesses light which emanates from it and fills the entire world…If an enlightened person (al-maftuhu alayhi) beholds the image (sura) of the prophet before him, he then follows it with his spiritual deeper-sight (basira) and penetrates through light of the image of the Dat of the Prophet himself."

The reformed version of Moulay Abdellaziz' Mohammediyan doctrine by his indirect student Sidi Ahmed ibn Idriss al-Fasi (died in Yemen in 1252/1837) was notable for its rejection on the madhabs and consequent modification of some details of the ritual prayer, and for its emphasis on the authority on the saint (wali) rather than the scholar ('alim) as an interpreter of the law (Shari'a). At the same time, it rejected the extraordinary devotion of the disciple to the Shaykh commonly found in other brotherhoods, referring to its Shaykh only as ustad (teacher), and emphasising the direct relationship of the individual with the Prophet, rather the normal intermediary role of the Shaykh. The Mohammediya of al-Fasi is most notable for a prayer of extraordinary force and beauty, the A'adhamiya, which speaks of the waking vision of the Prophet. His most prominent disciple Sidi Mohammed Sanusi reported in Kitab al-Manhal rawi rai'q fi asannid al-`ulum wa usul tarai'q:

"In regards to this line of transmission Sidi Abu al-Abbas al-Mursi is reported to have said: "our Way is from Pole to Pole back to the Prophet (peace and blessing be upon him)", this Way being known as the Way of Poles. As for the shorter line of transmission back to the Prophet (peace and blessing be upon him), that would be the line of transmission taken by Sidna Ahmed ibn Idriss from his first master the pole Sidna Tazi from his master the pole Sidna Debbarh, who took the Way from Sidna al-Khader, who took the Way from the master of Allah's creatures Sidna Mohammed (peace and blessing be upon him). Yet one even closer is when Sidna Ahmed Ibn Idriss had a vision in his sleeping state of his forefather Sidna Mohammed (peace and blessing be upon him) with Sidna al- Khader in which the Prophet instructed al- Khader, to invest him with all the litanies of the Shadhiliya as well as the litanies unique to him and his followers, leaving only one mediator between him and forefather (peace and blessing be upon him) that mediator being al- Khader, yet one even shorter line of transmission is the one reported to me by one of those who's veracity is vouched for, who said the master Ahmed Ibn Idriss may Allah benefit us by him took the Way straight from his forefather the Prophet (blessings and peace be upon him), so that he transmitted all his litanies and forms of remembrance as they where dictated to him by his forefather (peace and blessing be upon him)."

jazzakum Allah khairan

here is a link for the famous book al ibreaz on shaykh Abdul Aziz al Dabbagh

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wa assalam

cool shaykh abdul azeez dabbagh is the grand master of the tareeqah muhammadiyah chck out their website on

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for full info on the tareeqah and the current master

Assalam U 'Alaikum

I have read the urdu translation of the book. A great book indeed. I have seen very few books of such a high standard.

Ma' Assalama

As salaam aleikum

Is this book a reliable Sufi book, because there seems to be problems in it?

In the English translation of “Al-Ibriz” with name “Pure Gold from the words of Sayidi Abd al-‘Aziz al-Dabbagh” written by Dabbagh's student Al-Lamati and translated by O’Kane and Radke, we have p 517, n°434:

“Next, I said to the Shaykh -God be pleased with him-: ‘The scholars of external religious learning among the specialists in hadiths, and others as well, disagree about whether the Prophet –God’s blessings and peace be upon him- knew the five things mentioned in God the Sublime’s words: “Verily, God has knowledge of the Hour, He sends down the rain and He knows what’s inside wombs. No soul knows what it will earn tomorrow and no soul knows what land it will die in. But God is all-knowing and informed.” (31/34)’

He replied- God be pleased with him and with our lords the religious scholars: ‘How could the matter of the five things be unknown to him-God’s blessing and peace be upon him-since none of the people with the power of free disposal (tasarruf) among his noble community would be able to exercise that power without knowledge of these five?”


P 159 of English translation:

“Another of these is that one night I brought together two of my wives in a single accommodation for the night, with the excuse that one of them was hindered from spending the night in her house. Each of them bedded down for the night in her own separate bedding, and I bedded down for the night by myself in my own separate bedding. And a fourth bed in the room remained unoccupied by anyone during the night. Then my carnal soul called me to have intercourse with one of the two wives, and I had intercourse with her, thinking that the other was asleep. When I’d slept a little, I arose and had intercourse with the other one, thinking that the first one was now asleep. Afterwards when I went to visit the Shaykh - and this I did quite frequently despite the great distance- one day he began to joke with me and at a certain moment he said: “What do you (religious scholars) say about bringing together two wives in one residence and having intercourse with both of them?” I understood he was referring to what I’d done. I asked: “Oh Sayyidi, how did you known about this?” He replied: “Who do you think was sleeping in the fourth bed?”

The Ibriz is DEFINITELY reliable. Many of the greatest awliya and shuyukh have praised Shaykh Dabbagh and have quoted from this great book.

In this book it shows the combination of Sharia and Haqiqa. It explains from the words of someone who learned from direct experience (from the Diving presence). And he explains and gives deeper insights to certain issues that the uluma have struggled with for years.

Please brother as many of us make the mistake of weighing judgements about certain quotes of the awliya without having the necessary knowledge to weigh them.

The Ibriz is definitely reliable.

salam aleikum

so brother do you believe that Awliya do know five keys of ghayb?

Also that your Shaykh can see the intercourse between husband and wive?

As Salam aleikum

P 161, it is written:

“Another one is that I was to marry a woman from the Zirara tribe and I didn’t know what she was like. [COLOR="Red"]The Shaykh described her to me in a way I (later) found to be true. He told me things about her that only God could know[/COLOR]. Then when I’d decided on the wedding night (dukhul), he said to me: “[COLOR="red"]On the wedding night I’ll be with you[/COLOR].” I asked him: “How will I know this, oh Sayyidi?” He replied: “I’ll give you a sign.” When I met my wife and had spoken a few words to her, suddenly her nose began to bleed. I asked her: “What happened to you?” She replied: “You stuck me in the nose.” I said nothing further since I knew our lord, the Imam, had done this. Later when I visited him and mentioned the matter to him, he said: “Yes. And if she hadn’t shed that blood from her nose, she’d have fallen ill. This is because she came from a distant place and it was a cold day. The blood in her had thickened.”

Brother, is it correct for the soul of ad-Dabbagh to come and see what his students are doing with their wives?

Also is it correct to describe a wive and come on the night of wedding?

As for the Hadith of Jibril, then many Sufi scholars have weakened it like Al-Ghumari, saying its words have Sufi tecnical words of Maqam and others.

And recently his student Mahmud Sa'id Mamduh weakned the work he introduced before and published by Dr Al-Himyari, and he also said that the Hadith of Jabir was fabricated as told by his teachers the Ghumari brothers

Also the creed for Ash'aris is not established with Khabar Ahad.

Salam aleykum

P 169, another student of Ad-Dabbagh tells the so called Karamat of Ad-Dabbagh:

“Then Sayyidi ‘Ali said: ‘Another one is that the Shaykh- Gob be pleased with him- described to me my wife from head to foot, limb by limb, the parts of her that are visible and the parts that are hidden, and his description was exactly as she is, with nothing added and nothing left out –God be pleased with him! Had I myself been charged with giving a description of her, I couldn’t have described her as well as he did- God be pleased with him! By God, had she been standing in front of him, he couldn’t have been more knowledgeable about her.”

P 170: Another so called Karamat

“Another one is that I was a man who indulged in much amorous play with my wife and I thought up numerous variations of amorous play with her. I mentioned some of this to a close friend among the brethren and he mentioned it to the Shaykh- God be pleased with him- in a manner of someone who reproached me. At that the Shaykh –God be pleased with him- laughed and said: “He has only told you some of the things he does. There’s more than that. In fact, he does such and such, and this thing and the other!” And he told him everything I was wont to do- and this while I was listening. Now there was no person who could have revealed this to anyone, indeed nobody knew about it except God the Sublime.”

P 174, there is the story of another student:

“And another one is that Sayyidi ‘Abd al-Rahman said: “I set out with the intention of visiting the Shaykh, and when I’d seated myself in front of him, he said to me: ‘What was that you were doing Saturday night?’ I replied: ‘O Sayyidi, what do you mean?’ He said: ‘You had intercourse with your wife, but you sat your infant son on the pillow when he wouldn’t go to sleep and the lamp was on top of the chest! Or didn’t you know that I was there with you.’”

And all of these stories seem to oppose the Shari'ah of our beloved Prophet (saw)

Salam aleykum

P 159:

“Another of these was that one night I was alone with one of my wives, and she was lying down. I was joking with her and at a certain moment it happened that I directed my gaze at her genitals, intentionally and on purpose. When I returned to the Shaykh on a visit -and between us there was a distance of two halting-stations- he began to joke with me. At a certain point he said: “Oh religious scholars, what do you say about gazing at a wife’s genitals?” I told him what the religious scholars say, and he asked: “Do you do such a thing?” I replied: “No, I don’t”, forgetting what had happened. He said: “Not even on such-and-such a night?” I felt ashamed and remembered what I’d done. The Shaykh got up to leave and said: “Don’t do it again! Direct your gaze toward the Ka’ba- if God is willing!”

P 160:

“Another is that I went to visit him- God be pleased with him- and he sat with me in one of the rooms of his house until it was bedtime. Then he said: “Go to sleep now!” He went downstairs and I took off my clothes and lay down. Suddenly a hand came into the bed with me and tickled my belly. I burst out laughing and he laughed as well- God be pleased with him! He was in the lower part of the house where he spent the night. But I knew he was the one who did this”


P 148 of English translation:

“Another one is that the Shaykh –God be pleased with him- was eating cloves for an ailment in his chest and a pleasant aroma began to emanate from him, an aroma of cloves. I could smell this quite strongly on him, an aroma of cloves. I could smell this quite strongly on him when I was with him during the day. When he exhaled, an aroma of cloves came forth with his noble breath. Then I began to perceive this same aroma when I was at home during the night. The doors were shut and he was in his house in Ra’s al-Jinan and I live in Bi’r Naqr. The aroma began to waft over us in the room, one whiff after another, and I woke up because of this and informed my wife of it. She loved the Shaykh very dearly and likewise the Shaykh - God be pleased with him- loved her very dearly. Thereafter the matter of the aroma persisted with us for a long time, lasting for several days. Then I said to him - God be pleased with him: “Your aroma is with us at night and we can smell it very clearly. Have you been with us?” He replied: “Yes, I have.” I said to him by way of joking: “Oh Sayyidi, I’ll follow the aroma and catch hold of you.” And he replied with humor: “Then I’ll move to a different corner of the room”. Another time I mentioned the matter of the aroma to him and he replied: “That’s the (mere) sense of smell. But where’s the passion?”

On another occasion he said to me: “I never leave you night or day.” And another time he said: “Demand a reckoning from me before God –He is mighty and glorious- if I don’t watch over you five hundred times in one hour.”

And on time I said to him: “Oh Sayidi, I saw in a dream my body and your body in a single garment.” He replied: “That was a true dream.” He indicated that he never left me night or day.”

In Bukhari Shareef, Hadrat Abu Huraira (Radi Allahu ta'ala Anhu) reports
the following Hadith-e-Quddsi:



The Most Beloved Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) has said
that Allah said, “Whoever shows enmity to a friend of mine, I shall be at war
with him.”



Who has the courage to be at war with Allah? Certainly, they will be
destroyed! Therefore, it is important that the Awliya should be respected
and honoured. Whoever disrespects, and insults the Awliya, will without a
doubt, receive Allah’s wrath.




Brother Lahori, im not sure what your intentions are but if you like to receive clarification and understanding about these matters you ask about then I recommend you contact the successors and students of Shaykh Abdul Azeez Dabbagh at

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I wonder at the reason of your action of posting quotes from the sections of this book that is very small and seems to be above some understanding for you. There is much much great wonders of knowledge in this book of Ibriz and you choose much of your time in quoting the unimportant sections of the book. SO this is why i ask your true intention. If it is clarification then please contact

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and they will assist you. But please dont use this forum to be your marketing tool for assault on one of Allah's greatest walis of Allah.

You must know that the special Awliya Allah have conquered the nafs, meaning they have reached spiritual success. They are no longer burdened with the weights of lust, envy, jealousy, and hate. These quotes that you speak of is IN THE SPIRITUAL SENSE NOT PHYSICAL. The accomplished saint has reached the state of Fat'h in which Shaytaan doesnt go near and not able to whisper. You should focus on other areas of the book, if this section is above your understanding. So please stop what your doing for if your asking questions then ask the correct people. But if your attacking one of the awliya of Allah then you are treading a very harmful line.

It is better to say you dont understand
than to criticize something you dont comprehend.



and as Allah has said

"ask those who know"