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In the Tariqa Karkariya, it is the pure tawhi’id, the commitment made on the sons of Adam before the creation, as the verse tells us: “And when your Lord drew offspring from the loins of the sons of Adam and made them testify about themselves: ‘Am I not your Lord? (alastu birabbikum)” They answered: “But if (balâ), we testify to it…” [Surat al-A’râf, ayat 172].
The son of Adam then heard without ear the Word of Allâh “alastu birabbikum: Am I not your Lord” and answered without tongue “balâ: But if”.
The word ‘ahd was mentioned no less than 46 times in the Qur’an. For example:
“Have I not bound you (‘ahd), children of Adam, not to worship the devil? For he is indeed an enemy to you. [Surah Yâ-sîn, verse 60].
“They will have no intercession except for the one who has made a covenant (‘ahd) with the Most Gracious.” [Surah Maryam, verse 87].
As for the Hadîth mentioning the commitment, 9 of them have been reported in the book “al-Kawâkib ad-Durriya fi bayâni l-Ossoûl an-Noûrâniya”, let us quote as an example According to Mujâchi’ (radiAllâhu ‘anhu) who went to the Prophet ﷺ accompanied by his brother and said, “Grant us the pact (bay’a) of hijra” He then said, “The time of hijra has passed” He then said, “In that case what pact will you give us? “He said, “The covenant of Islâm and Jihâd.” [Sahîh al-Boukhâriy].
Allâh ﷻ said, “The Merciful, so ask someone knowledgeable about Him (expert = khabîr).” [Surah al Fourqân, verse 59].
In this verse appears the word “khabir”, but who is it about?
The “khabir” is someone who has imbibed the laduni science until the spirit takes over everything that is of the earth, so much so that every atom of his body is filled with the Name of Allâh. The “khabir” is someone who has accomplished himself by the bâ’ of basmala. Let us quote the blessed word of the Prophet ﷺ when he said what means, “I am the city of knowledge and ‘Alî is its gate.”
Sayidunâ ‘Alî is thus, unquestionably, the perfect fulfillment of the term “khabîr” in the aforementioned verse. It should also be remembered in passing that it is through sayidinâ ‘Alî (karramAllâhu wajhah) that the chain of transmission of all the tariqa passes since the time of sayidinâ Abû l-Hassan ash-Shadhiliy (radiAl-lâhu anhu). Now it is known among the people of tassawwuf that sayidinâ ‘Alî said which means: “What is in the Qur’an is in the Fâtiha, and what is in the Fâtiha is in the basmala, and what is in the basmala is in the bâ’, the secret of the bâ’ is the point, and I am the point.
Allâh has made the “khabîr” the muhammadiy torch, He has bestowed upon it the best manners, made it know the secrets of His Name and made it extinguish completely in Him. Allâh ﷻ said, “To every people a guide.” [Surah ar-Ra3d, verse 7]. That is, there has been raised for every people a person who enlightens and makes known to them the Way, his torch is from the torch of Allâh’s Messenger ﷺ, transmitted through the ages by the chain of light of Allâh’s people. It is in this sense that the famous hadîth should be understood which says what means, “Allâh raises up every hundred years within this community the one who renews his religion.”
The mujaddid (reviver of religion) is the heir of the science of sayidinâ ‘Alî (karramAllâhu wajhah), which is today called the science of tassawwuf, but which in reality encompasses all the existing sciences, both secular and religious. Let us take the example of Imâm al-Ghazâliy (radiAllâhu anhu) for example, although he had reached a very high level of knowledge in the sciences of what is apparent, such as fiqh, oussul, etc., it was only after he had become acquainted with tassawwuf that he wrote his major work, and it is not for nothing that he called it “Revival of the Sciences of Religion”. So the revival of this religion is done through tassawwuf, by the hand of the one whom Allâh raises every hundred years in this community.
Allâh ﷻ says in the Qur’ân: “We have enjoined man to be kind to both his parents. However, if they strive for you to associate with me what you do not know then do not obey them.” [Surah al’Ankabut, verse 8].
As this verse clearly states, obedience to parents is the most important thing in our religion, except if they want us to associate other gods with Allah. Moreover, the Shaykh of tarbiya happens to be the only person through whom the disciple can purify himself from all shirk. Therefore, obedience to the parents is obligatory, except if they were to prevent their child from seeing his Sheykh. And it is related about the great waliy sidi Yusuf al-Fassiy (qaddassAllâhu sirrahu) that a young boy came to see him, son of one of the notables of the city, his father did everything possible to cut any link between him and his Shaykh. The latter said to the young boy: “Obey your father in everything, except for coming to see us.
So follow the path of the sâlihin, follow those through whom the divine lights are manifested, not lights in the figurative sense, but the lights that the mourid perceives with his senses. It is not the light that those who claim to see, for example, when they see someone dressed in white, exclaim: “So-and-so is munawwar! Nor is it the light that some people claim to see when they see pictures of portraits of pious people… All this is an act, words that please the nafs but have no reality, because if one were to take the same picture or the same person dressed in white and put it in complete darkness… one would not see anything anymore. What would remain of the so-called Light?
In reality, the Light we are talking about here is the Light of the imân, the one that is in the heart, not in the face or anything else. And to see if there is a little bit of this light in our heart, nothing could be simpler: just get up in the last third of the night, do your ablutions, sit in a dark room, in the direction of the qibla and close your eyes while making dhikr… Each one sees the real state of his heart. If one sees only darkness, then one can be sure that one has not yet reached the maqâm of imân. As Allâh says in the verse, “The Bedouins said, ‘We have faith. Say, “You do not have faith yet. Rather say, ‘We are merely submissive, for faith has not yet entered your hearts.'” [Surah al-Hujurat, verse 14].
As a proof of this, let us also quote the Hadîth reported by sayidunâ ibn ‘Abbâs (radiAllâhu anhu) in the sense: “The imân is a Light that Allâh places in the heart of His believing servant. This Light increases and decreases according to the performance of pious deeds.
So to return to the topic, which is the recommendation to follow the sâlihin, those through whom the Divine Lights are manifested, Allâh ﷻ says about them, “These are those whom Allâh has guided: so follow their guidance.” [Surah al An’âm, verse 90].
Then He directly followed this verse with: “And they do not appreciate Allâh as He deserves to be appreciated.” [Surat al An’âm, verse 91].
So whoever does not give his true value to one of them will not give his true value to the greatness of Allâh either, but will have belittled what Allâh has honored and neglected what Allâh has loved.
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