التصوف والطرق الصوفية في حمص ١٤_a .. كتاب حمص

The Brotherhood also has the grave of Al-Hallaj, who died in 309 AH. Stories narrate at this stage how Al-Rifai and Al-Jilani, the owners of the keys to the country, offered him to share them with him, but he turned away from them, saying that he would only accept those keys from Al-Fattah. A year later, Ahmed saw a vision after which he traveled to Tanta / in Egypt, where he remained until his death.

Ahmed's life in Tanta was filled with its last and most wonderful colours. That life was described in the following way (so he climbed to the roof of his room in one of the private floors). He stood all day and night, staring at the sky, and the blackness of his eyes turned red, burning like embers. He would stay for forty days or more without eating. He does not drink or sleep.

In Tanta and its environs, he met disciples, and he also faced opponents there, and his need to heal his eyes prompted him to contact Abdel-Al, who later became his student and successor. Ahmed’s fame had diminished since his arrival in Tanta, the fame of all the saints there, some of whom could not tolerate him. He emigrated from Tanta and others responded and entered under his banner. It is said that his contemporary, King al-Zah Baybars, revered him and that he kissed his feet. Since his students had become accustomed to staying on the roof with him, they were called “Al-Satohiyyah” or the companions of the roof, and he used to spend the night reciting the Qur’an as he used to do. He had two imams in prayer. As for his condition, it was said that his presence was greater than his absence. After living in Tanta in this manner for forty-one years, he died on the twelfth of Rabi’ al-Awwal 675 AH = August 24, 1276 AD.

We find most of his teachings in the “commandments” that he addressed in particular to his disciple Abd al-Al, and then to his successor after him. The first of these commandments is what encourages adherence to the Qur’an and the Sunnah. He praises the night prayer as an act of worship and says: “One rak’ah at night is equivalent to a thousand rak’ahs during the day.” He gives dhikr a great status, provided that it is in the heart, and the highest fruits of dhikr are emotion and faith.

As for his moral teachings, they include: “Do not rejoice over the misfortune of any of God Almighty’s creation.” And do not speak of backbiting or gossiping, and do not harm those who harm you, so forgive those who wronged you and give to those who wronged you (and from them also beware of the love of the world, for it spoils good deeds just as vinegar spoils honey). His followers believe that the sheikh is among his people like the prophet among his nation, and they called his knowledge the Sufis (the people) while They called other people “the creation,” and among his commandments were to his student Abd al-Mu’tal.

(O Abdul Mut’al: Al-Zubair bin Al-Awwam, may God Almighty be pleased with him, has a red flag under which the Muhajireen and Ansar walk in the battles, at the sign of the Messenger of God, may God bless him and grant him peace. / I chose this flag for myself and after my death, as it is a sign for those who walk in our way (1)...

After Ahmed's death, he was succeeded by his student Abdel-Al, who had been with him since his childhood for forty years. He carried his relics, namely the red bisht - walthamah and his red flag, and built a seclusion around his grave. Over the course of days, it became a large mosque. He was strict with his followers and he was the one who arranged the rituals of the order before he died in the year 733 AH = 1232/33 AD. Bedouin's followers spread throughout Egypt. They were known as the Ahmadiyya, and their badge was the red bisht. They were divided into branches: the Bayoumiyyah, Awlad Nuh, the Sha’biyyah, and the Shinawiyyah. From this last branch, Hima was mentioned in the second half of the nineteenth century by Sheikh Muhammad bin Ali al-Shattawi, and he was the first to introduce the tariqa. Al-Ahmadiyya to Homs, so how was that??? .

Sheikh Saad al-Din al-Jabbawi mentions it in his manuscript (Musamarat al-Jalees - History of the Car - in Al-Khamis). It was in the year 1282 AH = 1865 AD. Sheikh Muhammad Ibn Ali Al-Shennawi came, along with the Ahmadiyya order, to Hima, and initially stayed in the Al-Arba’in Mosque, then he moved next to the Abdullah Bin Masoud Mosque in the Bab Hud neighborhood and lived in the house that was inhabited after him by Sheikh Taher Al-Rais, may God have mercy on him, to the east of the school. Currently private Saudi Arabia. He left by car on Friday after Bani Khumu, p. 40 of the manuscript.

His followers in Homs mention the reason for his coming there, which is that he saw in a dream Mr. Ahmed Al-Badawi ordering him to go there. He came there and spread the Ahmadiyya method there. He was succeeded after him by Sheikh Khaled bin Ibrahim Al-Saqqa, and on Khaled’s authority Sheikh Hamid Al-Tayyara took over, who is the grandfather of the lawyer Professor Misbah Tayyara. Sheikh Hamid, who died in 1931, was succeeded by his son Muhammad Naji, and after him, Sheikh Ahmed Abdel Moneim, Sheikh Yahya Al-Aswad, Sheikh Hamdi Shalar, and Sheikh Abdel-Moneim succeeded at once. Al-Hadi Abu Al-Laban.

As a result, the following branches of the Ahmadiyya order were found in Homs, the Abd al-Moneim branch, the Al-Aswad family, Bab Hud, and the Shallar family - Bab Al-Duraib, who participated in the Khamis Al-Sheikh processions in the era between the wars and after World War II. It must be noted here that Sheikha Al-Manlawi She used to perform the remembrances in the Al-Arbaeen neighborhood, then she moved to the Al-Qarabim neighborhood in the thirties of this century, and women from various neighborhoods of the city and its name used to come to her corner, as stated in her license granted to her by Sheikh Hamid Al-Tayyara, Badawiyah, daughter of Al-Hajj Ali bin Al-Munla Othman, from the people of Homs. . The text of the permit stated: (I rewarded her with what my sheikh rewarded me with, and that she wear the honorable Muhammadiyah - Ahmadiyya cloth with sincerity and sincerity of intention, and that she come and sit on the carpet and imitate in that the people of asceticism, piety, and worship, and that the Ahmadi flag be draped over her head so that she will be recognized for that - on her day and her days, and that Take covenants, be generous with what is present, wear the niqab, and visit the shrines of the righteous saints... and to open dhikr gatherings in every place of his will, without anyone opposing them.) - The license is dated Jumada al-Thani 1341 AH - February 1923 AD.

6- The secluded method:

Mr. Ali Mubarak, who died in 1893 AD, believes in Al-Khātāt al-Tawfiqī that the Khalwatiyyah order is attributed to Mr. Mustafa al-Bakri, and Dr. Tawfiq al-Tawil believes: (What is most likely is that it is not true, as the Khalwatiyyah order existed in Egypt before Mustafa al-Bakri, and its leader at the beginning of the Ottoman era was Demirdash) 11) Al-Muhammadi, followed by his student Muhammad Karim Al-Khalouti.

This term was derived from seclusion, and its followers had no knowledge or uniform to distinguish them other than wearing the crown. It is a Persian origin whose chain of transmission goes back to Abu al-Najib al-Suhrawardi, and its true founder is considered his nephew, Abu Hafs Omar al-Suhrawardi. Seclusion was one of the requirements of this method, which is secret seclusion to be alone with God in Him. The remembrance is in a pure place, and it is preferable for it to be a congregational mosque, and for the aspirant to intend to seclude and fast. The custom of this method was that it should not appoint a successor to its sheikh except a foreigner to him, because the Prophet chose Al-Siddiq for the caliphate even though he was a foreigner to him in the presence of his uncle Al-Abbas, his cousin, and his son-in-law, Ali bin Abi Talib (1). Al-Khalwati al-Bakriyyah reform was found at the hands of Mustafa al-Bakri, who is Mustafa bin Kamal al-Din al-Khalwati al-Hanafi / 1688-1749/0. He was a Sufi poet who was born in Damascus and died in Cairo. He visited Jerusalem, Aleppo, Baghdad, and Constantinople more than once and made Hajj twice. He wrote several books describing his travels and several letters. Small in Sufism, such as / the system of seeking forgiveness / and to him is attributed the righteous virginity, then after his death, his son Kamal succeeded him and took the method from Kamal Al-Sayyid, the uncle of (2) Al-Yafiyya. This is Omar Al-Yafi, who introduced the Khalwatiyyah Al-Bakri order, i.e., the interest, to Homs in the year 1220 AH = 1805 AD. Among his first students was Homs, the poet of the Levant and Egypt in his time - the poet: Al-Nabigha Amin Al-Jundi bin Khalid Ibn Muhammad / 1180 - 1257 AH / 1766 AD - 1841 AD /.

He took covenant with him and the dhikr was taught to him by his sheikh, Omar al-Yafi, at the shrine of Khalid bin al-Walid, and he mentioned this in the poem in which he eulogized him in 1232 AH, dating the date of his death and its beginning: