التصوف والطرق الصوفية في حمص ١٦_a .. كتاب حمص

Al-Shalabi then Al-Tariqji takes it and presents it to Al-Shalabi at the ceremony. Meanwhile, the Sheikh appears in front of Al-Shalabi and sits on his knees. Al-Shalabi places the curtain on the Sheikh’s head, gets him up, recites the supplication, and announces Sheikh Dada’s permission to extend the Mawlawiyya tekke in Homs.

The Mawlawiyya dervishes had functions in their hospice that they performed during dhikr and dancing, which were:

1 - Al-Maydanji, who is known as the shawish: his mission is to investigate who wants to join the order.


2 - Al-Nayazan - flute player.
_ Qaddum Khan: the striker of Qaddum - that is, the naqarat.
_ Al-Ashi Bashi: Observing the dervishes while they are spinning.
_ Naat Khana: The one who recites the supplication and it is in the Persian language.

It is known that the first person to introduce the Mawlawi order to Damascus and establish a hospice for it was Sheikh Muhammad Qartal Dada Mawlawi, during the reign of the Ottoman vizier and ruler of the Levant Province, who was Lala Mustafa Pasha / 971-976 AH.. 1563-1569 AD. As for Homs, we do not have any document. Shedding light on this, the available information indicates that some people are Mawlawis, including:

1 - Youssef Al-Dada bin Sheikh Muhammad, he was a sheikh of the Mawlawiyya in Homs 1272 AH - 1297 AH - 1879 AD.

2 - Kamel bin Youssef, Sheikh of Mawlawiyah, from 1297-1328 AH. There was also one of its men: Sheikh Mustafa bin Sheikh Abdullah bin Sheikh Muhammad Al-Siba’i Al-Darwish Al-Mawlawi 1307 AH.

3 - Abd al-Rahman bin Kamil became the custodian of the endowment of Yahya Ahmad al-Daas bin al-Mashaykh Khalil al-Daas al-Mawlawi. Shams al-Din bin Youssef bin Muhammad al-Mawlawi, 1318 AH, and Abdul Raouf al-Aqqad al-Milawi bin Muhammad bin Abdullah al-Siba’i, 1309 AH, and its last sheikh, in the year 1946, was Sheikh Muhammad Nour Othman al-Mawlawi (1888 AD - 1974 AD, and the order ended with his death - 1974 AD, after Zawi was demolished Lost and uprooted Its institutions.

8 - The Shadhili method:

This order was founded in the first half of the thirteenth century AD and was first founded by Abd al-Salam Ibn Bashish, and it was named Shadhiliyya after Abu al-Hasan Ali al-Shazli - the first follower of Ibn Bashish. Abu al-Hasan was born in: Ara near Ceuta according to one narration and in // Shadhiliyya in Tunisia according to another narration. He exaggerated in the lesson until he lost his sight by reading. He learned Sufism from Al-Junaid and the founder of the Shadhili order, which is widespread in North Africa. At the end of his life, he settled in Alexandria in 642 AH with his students and disciples, and they formed a famous Sufi school there. He was one of the most prominent delegations with Al-Shadhili to Egypt, and among his students was Sheikh Abu Al-Abbas Al-Morsi, who succeeded him in leading the followers of the order, and remained in charge of it until he died in Alexandria in the year 686 AH. He was succeeded by the most prominent person who received his call from his Egyptian students, Atallah of Alexandria, after his death.

Al-Shadhiliyyah contradicts the school of Ibn Arabi (1) and his doctrine of the unity of existence, and it adheres to the Qur’an and Sunnah like other schools of thought (1).

The Shadhiliyya tariqa is an important branch of Al-Rifa’iyyah, and its teachings are summarized in the following principles:

1- Fear God secretly and publicly.
2- Follow the Sunnah in word and deed.
3- Symptoms from creation.
4- Satisfaction with God.

We do not know when the Shadhiliyya order entered Homs, and the available documents mention Sheikh Abdullah bin Muhammad al-Saadawi - the sheikh of the Shadhiliyya order in Homs / 1303 1320 AH = 1885 - 1902 AD / -, the guide of the seekers and the treasure of investigators.

Among his students are Sheikh Hassan al-Darwish, Sheikh Muhammad al-Yassin, and Sheikh Man Mustafa al-Sibai. The order did not have a presence in the Khamis al-Sheikh processions, like Sheikh Muhammad al-Tayyara in his early days as Saadia, then he moved to the Shadhiliyya order and became its sheikh until his death. The date of his approval in the Saadiya method is 27 Rabi’ al-Thani 1339 AH.

There are less important methods that existed in Homs in the nineteenth century, such as the Bakriyah method, and we do not know to whom it is attributed. And everything mentioned regarding: The Bakriyya order, headed by Hajj Abdullah bin Radwan Hakimi, 1277 AH = 1861/1860 AD.

The Sanusi method: the Ahmadiyya Idrisi method, which was approved by Muhammad Abu Al-Nasr Khalaf in 1946 AD. By Ahmed Al-Sharif Al-Senussi. And the Isawiya method is named after Muhammad ibn Issa, and on its carpet in Homs was:

Mahmoud Sabri, in the age of Abd al-Rahman al-Daghestani. This method was authorized by Hajj Muhammad Taha bin al-Sayyid Muhammad Taha al-Sakaf and Sheikh Saad al-Din al-Jabbawi, and the authorization does not bear a date.

9 - Al-Junaidi method:

This method is attributed to Abu al-Qasim al-Junaid bin Muhammad bin al-Junaid al-Baghdadi. His origin is from Anhunand. His origin and birth are in Iraq. His father used to sell glass, so he was called (Al-Qawariri). He was a jurist according to the doctrine of Abu Thawr. He used to issue fatwas in his presence in his circle when he was twenty years old. He accompanied his uncle. Al-Sirri Al-Saqati / and it was taken from him. He died in the year 297 AH.

He attained a high status among the Sufis of his time, until he was called the master of the sect/Watulus of the Poor, and the sheikh of the sheikhs. Sufism, for him, is mentioned with gathering and found with listening and work with followers. He believes that those who know take deeds from God Almighty and to Him they return them, and that all paths are blocked except those who follow in the footsteps of the Messenger, may God bless him and grant him peace. For him, being awake is a better state than being drunk, because when the servant is awake, he distinguishes between things and knows what is painful and what is pleasurable, and he chooses what is painful in accordance with the truth, unlike him in a state of drunkenness, since he is absent and cannot make a choice or make a choice.

The Junaidi method ends with Imam Ali bin Abi Talib, may God bless his face, and the dhikr is mentioned in it out loud. It begins with the beating of a bout with flutes, drums, and brass, along with chants. This is then followed by a period of rest with prayers upon the Messenger and the recitation of a quarter of the Qur’an. Then the Hadra begins to stand and ranges between three and four chapters, and there is no solitude during it. .

We did not find any traces of the Junaid order in Damascus or in Aleppo, and it is common among the Junaid family in Talbiseh that the first of them to come to Talbiseh was Suleiman Qarqmaz, and that he brought the method with him from Jordan. While the Sheikh makes... Saad al-Din, “in the year of al-Jabbawi, Muhammad al-Junaidi was the first to arrive to Talbisah,” and he says, “He came from the country of Aleppo, and one of the people who read it was Sheikh Muhammad al-Junaidi, 1235, who is blind and with his wife. He came to Talbisah, and the people of the village loved him, and they built for him a dome, like the domes of a hill, on the threshing floor, and it was The village is within the wall on the hill, and this building did not exist. They used to bring the people of the hill to his place to remember, and he resided there and was buried in his dome. He followed Sheikh Suleiman, and Suleiman followed Mahmoud. As for Ahmed and Ahmed, Suleiman died in the hill and was buried there, and Muhammad died in Homs. He traveled with the limestone collection, that is, in the First World War, and he did not return and is still there. Their children are there. Sheikh Muhammad Al-Muqaddim mentioned that when he lived in Al-Tall, he used to go by car around the village on the days of the Eids. Then, for the first time, there was a man from the house of Akash whose name was Khadr. He used to work as a shoemaker, and every year he went to Al-Tal in order to earn a living. He took the method from the Sheikh. Muhammad D. prevented him, and it was good for him to go down to Homs - a builder drove up behind Bani Jandal. He persisted in insisting on him until he obeyed him, so on Wednesday he descended from the hill with flags and flags to the house of Khidr Akash, and informed Banu Jandal of his matter, and the gossip increased, and the Jandals claimed that this day was only for us, and then by. The soldier let him go and he followed them, as the soldier had a relationship with the villagers. They still went down on Wednesdays and left behind the janadalas on Thursdays.

Muhammad bin Suleiman Qurqumaz followed / Suleiman / and we think it is likely that he is the one mentioned by Abd al-Hadi al-Wafa’i in the poem Khamis al-Mashayikh in his saying when describing Thursday’s procession:

In front of them is a pole-like jandal, followed by Ibn al-Junaid, whom you fear if they ride

Suleiman followed Ahmed the martyr on the banks of the Black Sea, and Ahmed succeeded Suleiman II, who lived through the Khamis processions after World War I, and was mentioned by Sheikh Saad al-Din in Masamara al-Jalis. Suleiman was succeeded by his brother, Muhammad Al-Sayeh, and his reign was called Al-Khamis. His last breath in 1954 AD.