التصوف والطرق الصوفية في حمص ١٣_a .. كتاب حمص

The disciple faces his sheikh, touching his knees to his sheikh’s knees, and placing his right hand in his sheikh’s right hand. Then he recites Al-Fatihah to the presence of the Prophet, may God bless him and grant him peace, and to his brothers, messengers and prophets. And the sheikhs of the chains, especially the sheikhs of the Qadiriya chain and the four honorable poles... Then the sheikh says to his disciple: Say, “I seek forgiveness from God.” And that obedience unites us, and that disobedience divides us, and that the covenant is the covenant of God and His Messenger, and that the hand is the hand of our sheikh, and our teacher, Sheikh Muhyi al-Din Abdul Qadir al-Kilani, sanctified his secret. Accordingly, I make what is lawful permissible, that is, I act upon it, and I forbid what is forbidden, that is, I avoid it, and I adhere to remembrance and obedience as much as I can, and I am satisfied with his advice. Our sheikh referred to is a sheikh of mine. His way is my way, and God is the agent of what we say. Then the sheikh says secretly three times, O one, O Majid, give us a whiff from you, then the sheikh recites the verse of pledge of allegiance. Then he says to his disciple: “Listen from me to the word monotheism three times and say the same:

How it is done: He takes the word “no” first from his right side, then to his forehead, in the word “God,” then emptying “except God” on his left side, which is the place of the soul, with his eyes closed. If he says it correctly, he applies what is mentioned, recommending the necessary commandments, and reciting it a lot, standing and sitting. During the night and during the day, taking into account her rights and the rights of his brothers, and adhering to the bond at the time of reading and after it.

Among the commandments are fearing God and obeying Him, enduring harm and avoiding it, forgiving one’s brotherhood’s mistakes, offering one’s self-control, being generous with oneself, abandoning hatred and envy, lying, gossiping, backbiting and obscenity in speech, being steadfast in performing ablution and seeking forgiveness, and praying for the Prophet, may God bless him and grant him peace, without specifying a number.

After the disciple accepts these conditions, the sheikh says to him, “I also accept you as my son and pledged allegiance to you in this manner.” Then they say a specific supplication to the sheikh, and after he finishes the supplication, the sheikh gives the disciple to drink the cup, if he wishes, with boiling water, or with sugar, or if he wishes, with oil. Then he says a supplication. He has another supplication, and he recites the names that are recited in the orders of the Qadiriyya order, which are seven.

The first: (There is no god but God), the second (Allah), the third (He), the fourth (Haqq), the fifth (Living), the sixth (Subsisting), the seventh (Supreme). Its meaning is explained to him.

Dhikr is based on repeating one of these names a set number, and in some of the first stages of the path the number reaches one hundred thousand times, along with some accompanying supplications and supplications.

Entering into seclusion is one of the rituals of the Qadiriyya order and is performed as follows:

He begins with the following supplication: (O God, I intend to be alone, seeking Your pleasure and Your honorable countenance) (With Your grace, Your abundance, and Your all-pervading presence, O Most Generous of Generous Ones.) He fasts during the day, and walks at night, and there is no concession at night to sleep. Rather, he is occupied with the dhikr he recites, recalling the meaning of the dhikr, even if sleep overwhelms him. When he wakes up, he must perform ablution immediately, pray two rak’ahs, occupy himself with dhikr, and strive to expel sleep by standing, walking, and renewing his ablution.

One of the etiquettes of being alone is that he should not speak to anyone. If he needs to speak to a servant, he should do so by pointing or writing. If he is forced to speak, he should speak as much as necessary without adding more. If he goes out to perform ablution, he should cover his head from the air, and the place in which he speaks should be far from the door and blocked off. Everything that enters, from the light, and he covers the door if he needs to cover it so that the light does not enter, and he is away from the sounds. If he does not find a place among the residents that is far from the sounds, then he should cover his ears with a cover. At the time of remembrance, he should close his eyes, and be cross-legged, facing the Qiblah, without reclining, as reclining brings sleep. He should drink less water, as it brings sleep, and he should be careful not to divulge secrets.

The seclusion begins at the beginning of the sun’s arrival in Capricorn, which is the beginning of winter, and he remains in seclusion for as many days as the sheikh specifies for him (1).

When did the Tariqa enter Homs: and by whom?

When talking about zawiyas, we mentioned the zawiya of Sheikh Jamal al-Din Khumu in Bab al-Darib, and we understood during the field visit to the zawiya that he was the one who introduced the Qadiriyya order to Homs, but when we returned to the endowment that his sister Jalila endowed him with, from real estate owned by her daughter’s two sons: Sheikh Mustafa and Sheikh Othman Khamu after her, then on her children, male and female, and when their descendants become extinct, God Almighty forbid, they will return to standing on the corner of my master Sheikh Jam Sal al-Din Khusu, may God sanctify his secret.



It is noted in this text that there is no reference to the method followed by Sheikh Jamal al-Din, and what this means is that the Qadiriyya method did not exist in Homs on the date on which the Waqfiya argument was written, dated in the middle of the holy month of Dhul-Qi’dah, which is one of the months of the year two hundred and forty-nine. One thousand AH / 1249 AH = March 28, 1834 AD.

This is supported by what was stated in the manuscript (Musamarat al-Jalees - History of al-Khami), by Sheikh Saad al-Din al-Jabbawi al-Homsi. It mentions the following on page 40: Sheikh Bakkar al-Zoubi came to Homs from Fort al-Akrad and stayed in the hashish market, and began to emerge from the market’s door like Ibn Khamu. The Bani Khumu followed them, and they adopted the Qadiriyya order with Sheikh Othman Khumu. By referring to the lineage owned by the Khumu family, it becomes clear that Sheikh Othman was a contemporary of Sheikh Saad al-Din al-Jabbawi, so he was the first to embrace the Qadiriyya order in Homs. The historian Abd al-Hadi al-Wafa’, the author of the manuscript (The History of Homs), has a poem that he composed in the year 1305 AH, in which he mentions the names of the sheikhs who participated in the Thursday processions, including this verse in the Friday procession: As for the important procession of the virgins, Muhammad is followed by “Khumu,” his lineage and Muhammad. This mentioned person is the brother of Othman bin Ahmed, according to the aforementioned genealogy. After World War I, the one who led the procession was Sheikh Khaled Khammu, and he remained in that position until Thursday afternoon. He is not mentioned in our genealogy.

E - The Ahmadiyya way:

This method is attributed to Ahmed Al-Badawi, the greatest saint of Egypt and the object of reverence for its people for centuries. • He was born in the city of Fez, in Zuqaq Al-Hijr, in the year 596 AH = 1199 / 1200 AD, most likely to a mother called Fatima and a father called Ali. Ahmed bin Ali bin Ibrahim, the nickname of the Bedouin because he used to cover his face, according to the African Bedouin custom, and he performed Hajj to the House of God with his family, while he was still a child. The Hajj journey lasted four years / 603-607 AH - 1206-1211 AD / and his father died in Mecca.

When Ahmad grew up, he excelled in equestrianism and jurisprudence, and then he was nicknamed “Al-Attab” - the father of boys. At the age of thirty, something happened to him that changed the course of his life. He recited the Qur’an according to the seven letters and studied a little of Shafi’i jurisprudence. He isolated himself from people and lived in silence, not revealing what was on his mind except by pointing. At the age of thirty-six, he traveled with his older brother Hussein to Iraq in Shawwal 633 AH, June/July 1236 AD, where Ahmad Al-Rifai, who died in 570 AH, corresponding to 1174/75 AD, and Abdul Qadir Al-Jilani, who died in 561 AH, 1165/66 AD, were in the style of reverence for people who For two generations, they considered them the greatest saints of God and ministers