Over view of The Tariqah

In the Name of Allah The Beneficent, The Merciful Praise Be to Allah, The Lord of the Worlds And Blessings and Greetings to the Messenger of Allah peace be upon him.

The Tariqah Al Qadiri al Budshishi is considered considered as a (Baraka) blessing from the Arif Bi’llah, (The knower of Allah), the teacher by the Idhn (permission) of the Messenger of Allah (S), our great grandfather, Maulana Shaykh Abdul Qadir Al Jilani, may Allah bless him and let us benefit from his Baraka.

Tariqah Al-Qadiri al-Budshishi-of Shaykh Sidi Hamza, The Renewal of Sufism Introducing a new era based on flexibility, love and beauty.

The Shaykh teachers through:
Remembrance of Allah (Dhikr)
Companionship (Suhba)

Introducing the new era of Sufism based on flexibility, love and beauty which has begun. It is easier to follow now than before but this does not mean that it has lost its value. The addition of flexibility to spiritual education has attracted the hearts of disciples from all over the world. Today, Sufis are more integrated into their social lives. They can enjoy the Sufi experience without it affecting their social rhythm or losing their social identities.

Tariqa Qadiriyya Budshishiyya is a school where the master educates and elevates the seekers (Murids) to high stages of gnosis and appropriate stations of mysticism, promotes them in the Divine Love, and helps them to rise above their ego-(Nafs) by means of Invocation-(Dhikr), Love-(Mahabba) and Companionship-(Suhba).

Key Characteristic of Tariqa Qadiriyya Budshishiyya
1.The khalwat -Retreat of the Sufi is inside the heart (alkhalwat fi al-qalb).
2.The path is based on ‘beautification then detachment’ (at-takhliya ba’da at-tahliya).
3. The New direction or orientation (TAWWAJJUH) TO sufism has changed from majestic Jalal to beautiful Jamal.
4. Companionship (subha)
5. Sidi Hamza addresses himself to every one on his own level
6. Today the spiritual master is looking without condition for new disciples

1.The khalwat -Retreat of the Sufi is inside the heart (al-khalwat fi al-qalb)
The Shaykh Sidi Hamza says:"Dhikr takes the place of tests and exercises. And nowadays it is up to the teacher (SHAYKH) thanks to his spiritual standing to raise his disciples to their highest possible degree of spiritual accomplishment by means of love (MAHABBA) and orientation/direction (TAWWAJJUH)"

Traditional methods employed by the Shaykh’s of the past are not used. In previous times determination was strong and hardship and isolated spiritual retreats were used as a means of defeating the nafs and removing the veils. Allah knows our weaknesses and the nature and multiplicity of occupations of our time, so He inspired us out of His Kindness to gather the whole matter into the Dhikr and perfection of worship.

The Khalwa (spiritual retreat) of the believers is to go into their hearts. The Heart is where Allah is remembered much and The Deen is firmly established and the limits of the Sharia are observed. This has been rendered sufficient to cleanse their hearts and to defeat the oppression of the nafs (ego).

2.The path is based on ‘beautification then detachment’ (at-takhliya ba’da at-tahliya).
The meaning of this important aspect is that the Sufi first tastes-Dhawq the sweetness or beautification (tahliya) of the remembrance of GOD(dhikr) then moves to another stage of purifying the heart and detaching (takhliya) the Ego-nafs from its darkness and diseases.

Sidi Hamza may GOD be pleased with him explains: “Stability of Allahs’s love inside the heart, then moving to the practice.” In the past, however, the Sufi needed to purify his/her heart before entering the path and following the master.

Asceticism/ detachment (TAKHALLI) Beautification (TAHALLI) - Rising above the ego (Nafs)
Traditionally Sufism emphasises self deprivation self-discipline and the detaching stripping away of the structures of the ego rather than on beautification of heavenly lights.

The disciple had to first undo his vices both inner and outer. To rid of one’s vices requires a high degree of sincerity and strength of character that are difficult to find nowadays. Hence we have the reverse idea of beauty taking precedence over asceticism.

Sidi Hamza compares a novice’s heart with a darkened room in disorder. For him in order to create order one must first bring in light.

Sidi Hamza first radiates spiritual heavenly light into the heart of the novice, so that he might taste this beautification of the soul, so thus rising him above the ego (Nafs). Then once the spiritual initiative has been seized, the disciple is ready for the second stage:

The stripping down of the structures of the self to an austere minimum. These reforms do not constitute a change in the nature of Sufism. The repository and resource of the Quran and the secret (SIRR) retain their essential status and importance. It is only the method and the way it is transmitted, particular to the living master, that has changed.

3. The New direction or orientation (TAWWAJJUH) TO sufism has changed from majestic Jalal to beautiful Jamal
The renewal process is derived from a more subtle spiritual orientation than that of traditional Sufism known for its rigorous practices and disciplines. Shifting from the majestic (JALAL) aspect to the beautiful (JAMAL) aspect of spiritual orientation

The Sufi masters used to enter through the door Jalal, (Hardship in Sufi terms in this context) and become self disciplined but now enter through the door of Allah’s Fruitful Abundance Jamal,- Beauty (In this context ease/comfort in Sufi terms).

Sufism has changed, From the old days there the masters subjected their disciples to rigorous tests and exercises to help them to vanquish their own souls and to venerate the spiritual secrets that they would thereby acquire.

we have discarded the methods of hardship and kept up the practice of Dhikr and gatherings. The Way has eased, Alhamdulillah (Praise be to Allah) and it only takes a short while before the hearts are filled with lights, especially those of good intentions and honoured aims. Why the change?

Change and Modern times- the Sufi is “the son of his time” ibn waqtihi
Modern man has became prone to distractions from spiritual awareness and has seen massive destruction of all that is religious and spiritual. The effect of Dhikr of the heart is freeing one from all worldly distractions.

So now we have a ‘spiritual void’, resulting in a state of human disequilibrium, a major imbalance for the Soul. This can be witnessed through the social crisis that characterizes our societies today, which includes family breakdown, drugs, social distrust, hate, hypocrisy, stress and other diseases, all of which are driven by a dangerous spiritual thirst in our hearts and souls.

It says a time will came when holding on to a Sunnah will be like holding hot coal in ones hands, So what about a Fard action.

Thus the rules need to be changed for us. From majestic-Jalal and hard to Jamal-beauty and ease. We are living in times of hardship so there is no need for more, we are living in age of hated and Love is needed to balance us to gain any human sanity.

Sufism has changed people throughout history by healing and purifying hearts, connecting them with God and changing them radically from bad to excellent elements of society. Sufism is all about good character and good manners.

And because sufism is interacting with each generation, adapting itself to all its needs and expectations, it is said that the Sufi is “the son of his time” ibn waqtihi). And so today sufism has adapted to the new realities of the modern world without losing any value.

He who tries to find his way from the writings of Ibn Arabi or of other sufi masters of the past is only following their "jellabas" (garmets). He will remain at the surface of things. Methods differ as a function of the conditions of the period in which we live. Only a living master holds the key to initiate progression.

4. Companionship (subha)
We also advise you to increase your attendance at the gatherings. There is no Taribiyya (spiritual education) without gathering. There is no love without connection through gathering.

The benefit of constant gatherings is the contact with pure spirits. It is as if those who attend water and feed each other enabling the Seeker to overcome the attraction to of material things and strengthen their spiritual cores.

The gatherings provide an environment where behaviour and habits that lead to misery can change to noble behaviour which guide to purity and contentment. So we strongly advise increase your attendance, as it guarantees and contains the means of purification, the cure and the giving of life to the heart. The most important is the companionship with the Shaykh, being in his gathering.

5. Sidi Hamza addresses himself to every one on his own level
In the past the spiritual master addressed his message to an elite seeking spiritual enlightenment, and was little concerned with the “ordinary” Muslim. Nowadays because of the state of spiritual crisis in the modern world, where even the practice of the five pillars is endangered, Sidi Hamza addresses himself to every one on his own level.

6. Today the spiritual master is looking without condition for new disciples
The relationship between the master and the disciple has also been transformed. In the past it was the disciple who sought the master. Now it is the master who seeks out the disciple.

Also it was often only after years of searching and difficult travels that a would-be disciple would find his master and teacher. Today the quest and the physical difficulties are simplified or even eliminated and the MURID, the seeker, becomes the MURAD, the sought after by the spiritual master.

Those that call to Allah and claim to have undergone Taribiyya (spiritual education), but do not base their actions on the Book and the Sunnah and will never fully penetrate the veiled hearts of those who seek. As the basics of Taribiyya (spiritual education) are outlined in the book of Allah and in the Sunnah (Prophetic example). Only by these can we measure the right and wrong of any action. And the veils can only be removed by a pure and sincere longing in the seeker.!

Fill your spare time with the Dhikr (remembrance) of Allah and gather for his sake after completing your worldly occupations. This is evident in the Hadith; ‘Engage in the Dunya (the material world) as if you will live forever and worship as if you will die tomorrow'. Based on the text of www.sufiway.net

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