Common
Questions

See Taking the Tariqa

The function of the muqaddam varies from ṭarīqa to ṭarīqa. In some cases, a muqaddam can transmit the awrād (litanies) and function in limited capacity as a guide. In this path, there are no muqaddams in that sense, however there are what we call  ‘wakīls’. They function primarily as organisers of the functions in their locale, such as the gatherings of dhikr on behalf of the brethren. Also, in some cases they can function as a first line source of information and facilitators for the Shaykh. So their function is more administrative than “spiritual rank”.

Yes. One would take the path from Sayyidī Shaykh Muḥammad Salih, in person or over the phone. The bayʿa is a pledge between you and ultimately Allāh, to read the Qurʼān, the litanies and the Ṣalawāt as instructed by the Shaykh (Salih al-Jaʿfari). Only the Shaykh can given a person the path. The Shaykh is Shaykh Salih (from the Barzakh) and the living Shaykh is Shaykh Muḥammad Salih, who is responsible for your spiritual upbringing, to ultimately leave you in the care of the Messenger ﷺ. As Shaykh Salih said in one of his poems, “I am present when the oath is being taken—to witness the bayʿa—for I am the guardian”. Also see Taking the Tariqa.

Upon taking the path, one would perform a ritual bath followed by two rakʿas supererogatory (nawāfil) prayers, after which one would read some adhkār, ṣalawāt and supplications. Upon completion, one would embark on reading 10,000 Idrīsī Tahlīl; the foundation of the path—this could take a week to a couple of months. Then one would start the daily litany (in English or Arabic).

The Murīd is expected to:

• read a minimum of a page of the Qurʼān daily
• read the daily litanies (awrād)
• read the ṣalawāt of shaykh Salih
• pray the obligatory prayers
• serve one’s parents
• be of service to the brothers and observe utmost adāb towards them

The general adhkār (i.e. tasbīḥ of Sayyidatinā Fāṭima) should be observed after the obligatory prayers and then any other supplications one normally makes (as per the cultural and/or religious upbringing); and then one can read the formulas that are mentioned below.

Idrīsī Tahlīl x 3
Lā ilāha illa Allāh wa Allāhu Akbar x 4
Al-Ṣalāt al-ʿAẓīmiyya x 1
Al-Istighfār al-Kabīr x 1

These are explained further in ‘the Compendium’ manual.

The spiritual connection is the main connection. This is developed and maintained through being consistent with the awrad. See Consistency in Awrad.

Also one should regularly make dua and recite al-Fatiha on behalf of the shaykhs both those the Barzakh and the shaykh alive in the dunya.

As for Shaykh Muhammad Salih specifically, he uses WhatsApp and is very responsive to messages.

Shaykh Salih al-Jaʿfari is the Shaykh of the path, both during his lifetime and now. As with many spiritual paths and especially the ‘Muḥammadiyya’ paths, the Shaykh who has passed, raises the murīd from the Barzakh. The Shaykh who is alive (Shaykh Muḥammad Salih al-Jaʿfari) is called the Shaykh of the path but his role is one of guardianship. His responsibility is the spiritual upbringing of the murīd, through wise counsel and beneficial advice.

The role of the living Shaykh is spiritual upbringing (tarbiya), where they would give specific advice to a murīd to resolve any issues they have (based on the Qurʼān and Sunna—which is the way of Shaykh Salih al-Jaʿfari). The living Shaykh consolidates the teachings and role of Shaykh Ṣāliḥ. To nurture this connection between oneself (the murīd) and Shaykh Salih, they observe the awrād, ṣalawāt and other supplications through the instruction of the living Shaykh. As with Muḥammadiyya ṭuruq, the Shaykh of the Path (Shaykh Salih al-Jaʿfari) and the living Shaykh (Shaykh Muḥammad Salih) prepare you and ultimately entrust you into the care and spiritual upbringing by the Prophet himself ﷺ.
To expand further Shaykh Salih says:

What is meant by “the Shaykh”, is the Shaykh of the Path who is in the Barzakh. As for the one from whom you took the awrād, he is your door to the Shaykh of the awrād, and without him (living Shaykh) arrival becomes very difficult/impossible. And it is enough in him: the uprightness (istiqāma) of his outward, in doing what is obligatory and leaving what is forbidden, because his obedience (to Allāh) does not benefit you, and his disobedience (to Allāh) does not harm you.

It is contrary to the adāb of most paths to take the spiritual counsel of other shaykhs and attend gatherings of other ṭuruq.

To not place limits on people, and due to the general isolation and distance from each other, the brothers in the West are advised that they can indeed attend other gatherings and listen to the beneficial lessons of the other great scholars; but when it comes to matters of taṣawwuf and one’s spiritual upbringing, they should remember that they have the awrād, ṣalawāt and other adhkār/supplications that will aid them in arriving at the Divine presence and the Prophetic presence ﷺ.

In this spiritual path, we focus on Shaykh Salih and his representative Shaykh Muḥammad Salih and no one else for tarbiya.

Shaykh Salih al-Jaʿfari has given a general ijāza in all Ṣalawāt, so a murīd is free to recite any formula of Ṣalawāt. However, once they have some fluency with the Ṣalawāt of the path, they will fall in love with them and see the benefits in reading the daily litanies as prescribed by their Shaykh.

Ru’iya (spiritual visions) are like guiding lights which indicate to the murid if he is on the right path or not. One should refer to their contentment and senses as to whether the ru’iya is good or not. Shaykh Muhammad Salih al-Ja’fari says on this matter “Be sure that if you have ru’iya and did not understand its meaning, you will come to understand it at a prescribed time as per the command of Allah, Most High. Sayyidina Yusuf (alayhi salam) had a ru’iya when he was a young man and saw the fruition of it many decades later. So do not be in a rush for interpretation”. Sidi al-Hussayn echoes the statements of his father, Shaykh Abd al-Ghani al-Ja’fari, in that the murid should not focus on dreams, rather they should strive to seek beneficial knowledge, read the ahzab and awrād of the path. In this there is a true success and the murid will come to know and taste its many fruits.

There is an ideal time, see here, but in short one has 24 hours to do the awrād. The day, with regards to the awrād, starts with Fajr, not Maghrib as is customary on the Islamic calendar.

The shaykh told us when shaykh Salih spoke about his awrad and his salawat he did not mention that the benefits were only for the men. It is known in his time he did not give the bay’a to the women, but the brothers asked him if it is allowed for the women to keep the awrad. He, may Allah be pleased with him, gave them the permission, and said they will have the same baraka, suluk, and everything that will happen for the male murid would happen for the female, even the good connection to the shaykh and the Messenger of Allah ﷺ.