Shaykh Ould Khayri Life Wisdom

SHAYKH OULD KHAYRI
HIS LIFE AND WISDOM

Translated from the Arabic by Adnan Wood-Smith
Please direct any corrections or comments to him without delay
Revised: August 2016
Shaykh Ould Khayri: His Life & Wisdom
Table of Contents
Part I: The Life of Shaykh Ould Khayri ......................................................................................................................................... 3
Muhammad ibn al-Shaykh Abdullahi: A Brief Biography of Shaykh Ould Khayri, & a Brief Selection of His Words4
Muhammad ibn al-Shaykh Abdullahi: A Detailed Biography of Shaykh Ould Khayri and Those Around Him .......... 6
Ustadh Muhammad Mahi Niasse: Praise for Shaykh Ould Khayri .....................................................................................13
Shaykh Muhammad Al-Mamun Ibrahim Niasse: The Importance of Shaykh Ould Khayri ..........................................14
Part II: The Wisdom of Shaykh Ould Khayri..............................................................................................................................17
The Mission of Our Community ..............................................................................................................................................18
Comprehensive Advice ...............................................................................................................................................................26
How Essential the Quran is to Marifah .................................................................................................................................27
Poem: The Midnight Flowing of Your Tears..........................................................................................................................28
Supplicatory Poem .......................................................................................................................................................................32
Part I
The Life of Shaykh Ould Khayri

according to others
Muhammad ibn al-Shaykh Abdullahi: A Brief Biography of Shaykh Ould Khayri, & a Brief
Selection of His Words
From the book The Mauritanian Disciples of Shaykh Ibrahim

Shaykh Ould Khayri (h.a.) grew up as a young boy in obedience to Allah, with a gift for calling to Allah, on a
path that prepares one to enter Allahs presencea resounding cry throughout the horizons to flee to
Allahs exoteric law, His esoteric path, and His reality. His auspicious birth coincided with Shaykh Ibrahims
(r.a.) visit to the Alawi sayyids, descendants of Fatimah the Radiant (r.a.), in the bright lands of green lamps,
in the houses of knowledge, practice, nobility, and divine grace, in Agl. He grew up loving knowledge of
Allah, overcome by Allahs presence, and averse to all others and otherness itself, ready to be guided by
Allahs vicegerent and passionately intent on holding to his faith, a pure fruit from a pure tree that drank the
intellectual and spiritual water of life given by both father and mother. He fed himself on the gatherings of
remembrance, divine gnosis, sincerity, and seriousnessa school that prepared those in attendance for a
future of love and knowledge of Allah, steadfastness, and constant return to Allah.
Through him Allah has guided many Muslims from among the spiritual elite, and taken many by the hand to
enjoy elite levels of gnosis. He has been a caller to Allah and a great gift from Allah to His servants. He has
spread the Flood in many areas of the world, including throughout Senegal, after its bomb was detonated in
the lands of Mauritania. He migrated from Maata Moulana to Boubacar so that monotheism and
remembrance of Allah would have another focal point, the number of mosques and centers dedicated to
Shaykh Ibrahims (r.a.) movement would grow, its dimensions and reach would increase, and there would be
more places to drink and graze from it.
He has been a caller to Allah with his state and his words, and has journeyed to far distant nights by the
rising sun of sincerity and divine knowledgeadvising, directing, guiding, teaching, answering questions,
setting firm the palaces of return to Allah, confirming truth, and debasing falsehood.
He is a knower of Allah, unrivalled and unsurpassable, and no night or day can uncover the secrets of divine
knowledge he has. Even though he has avoided revealing too much about the divinely bestowed knowledge
Allah granted him, he once answered a question about a line of poetry from Shaykh Ibrahim (r.a.) that reads:
So if they took my picture in reality they would see
nothing but the beloved person whom we are enjoying
Shaykh Ould Khayri (h.a.) said: All praise is due to Allah. The picture of reality is an expression of its
Muhammadan Reality and its Ahmadi Reality from the perspective of the realm of the joining of the joining,
whence the dispersal has occurred, or it is the dispersal. And the beloved of the Shaykh is as he elucidated
in a line of poetry: Intensely praised, praised, and most praiseworthy, praising / upon him be Allahs prayer as long as He
purifies the heart. And the attribute and the name are represented through the relations of their embassy in the
state of the reality of realities, may Allah allow all of us to take pleasure in loving it, knowing it, being sincere
to it, and being truthful in it. And peace be upon you always. Shaykh Ould Khayri.
A response of his to another question is as follows: All praise is due to Allah, Lord of the Worlds, and how
much of what I dont know has been answered by the Chosen Prophet. Regarding the verse Truly Allah
in His presence is knowledge of the hour (Quran 31:34), and to what the verse mentions add the way in
which its portents become manifest: Isa, the son of Maryam, is Allahs messenger, His word that He cast
into Maryam, a soul from Him, and he and his mother used to eat upon a firm hill with a spring. He is the
last of the manifestations of prophecy before the appearance of prophecys Seal, the Master of the Former
and Later Peoples. His father in truth is Allahs Messenger (s.a.w.s.), prophet of the hour, and he is the sign
of the hour (alam al-saah), as different readings of the Quran read sign of the hour (alam al-saah), in place
of knowledge of the hour (ilm al-saah). He was the first one to supplicate by O Allah, Our Lord; the
prophets used to call on my Lord and our Lord and the saints would call on Our God and O Allahit
is due to his station of joining sainthood to his prophecy that he joined between the two calls, as the end of
everything resembles the beginning of the matter that follows it. And in this, as I view it, there is a
correspondence between him and Shaykh Ibrahim, who is the manifestation of Allahs vicegerency in the
two circles, the joining of the joining of the two, and the ultimate greatness of their two realms. For this
reason it is understood from the Shaykhs words on the matter in The Removal of Confusion that he is
indicating himself. And Allah knows best. Shaykh Ould Khayri
Muhammad ibn al-Shaykh Abdullahi: A Detailed Biography of Shaykh Ould Khayri and Those
Around Him
From the book The Mauritanian Disciples of Shaykh Ibrahim

His Eminence, the possessor of vast knowledge and ascendancy, Shaykh Ould Khayri (h.a.) is unique one
(Fard) of his time, uncontested champion in his arena, possessor of rare virtues. He fused the outer sciences
of Islam to its inner reality, with feet firmly planted in both realms. He
has spread the Tijani path and the Ibrahimi flood to all regions of the
world, from Africa in the west to Saudi Arabia in the east, and it is he
through whom Allah has guided tens of thousands to this religion of
the middle path, attracting many to partake in the feast of divine
knowledge whose wellspring was cleft open by the Owner of the
Flood, Ibrahim Niasse (r.a.).
Muhammad ibn al-Shaykh Abdullahi (L)

and Shaykh Ould Khayri in Madina Baye
Shaykh Ould Khayri (h.a.) has become known for the kind of
character traits that demonstrate his competency in this unique station:
he possesses great virtue, he is generous and giving, he lightens the
burdens of others and aids them in making it through the ups and
downs of life, he provides for his guests and honors his neighbors, he
maintains family ties and treats the needy in the best way, he has a
piercing intellect and lofty ambitions, and no ones reproach can touch
him regarding Allah.
His birth
Shaykh Ould Khayri (h.a.) was born before dawn on Monday, the 22nd of Shaban, 1373 AH (April 26, 1954
CE), near the village of al-Jarariyyah, the site of the largest number of graves of Alawis in all of southern
Mauritania, including the graves of Shaykh Ahmadu ibn Shaykh Muhammad al-Hafiz (r.a.) (known as
Manna, d. 1325 AH) and Sayyid Ahmad Ould Baddi (r.a.) (known as Aabba, d. 1322 AH), as well as
other spiritual guides and eminent scholars. The Shaykhs birth coincided with Shaykh Ibrahims (r.a.)
second visit to Agl, during which Shaykh Ibrahim (r.a.) blessed the newborn Shaykh Ould Khayri (h.a.) and
prayed for him.
His upbringing
Shaykh Ould Khayri (h.a.) grew up in a uniquely scholarly atmosphere, and from the very beginning he was
nursed with an unadulterated milk mixed with love, a far-reaching perception, and preeternal election. These
were his infant years; as a child, he committed himself to being in a constant state of remembrance of Allah
and attending the sweetly fragrant gatherings of remembrance, thereby living his youthaccording to those
who grew up with himin complete obedience to Allah, without letting himself be distracted by whatever
frivolities and heedlessness busied the boys of his time. Rather, what kept him busy was remembering Allah
and studying whatever was appropriate, thereby acquiring knowledge of the religious sciences and other
contemporary knowledge. This is not surprising, given that this was the habit of the Shaykhs family: piously
devoted by night, warriors by day. He studied the religious sciences, linguistic arts, and contemporary
knowledge, entering the modern school system and eventually graduating as a gifted instructor.
His spiritual training and preeminent distinction in calling to Allah
The Shaykh (h.a.) grew up in the embrace of the Tijani flood, and received divine knowledge from
Muhammad al-Mishri (r.a.), whom he often accompanied in his visits to Shaykh Ibrahim (r.a.). His path
started after receiving these breezes from his Lord and this kind of gnosis, a school in which his own
mother was the principal, after Muhammad al-Mishri (r.a.) had rendered her qualified.
Signs of his towering ability in this arena appeared early, and were confirmed either explicitly or implicitly by
those already proficient in it. Soon his distinction reached such an extent that al-Mishri (r.a.) began to boast
about him. This was in his mere second decade of life.
The Shaykh (h.a.) spent much time with Muhammad al-Mishri (r.a.), and was with him for his last moments
in this world, in 1975, when divine wisdom decreed for al-Mishris (r.a.) life to come to an end. Soon after
this came the loss of the earthly manifestation of Shaykh Ibrahim (r.a.), Owner of the Flood. After the
passing of these two spiritual greats, the elite of this school of gnostic experience started to notice that the
Shaykh (h.a.) had already surpassed them in this arena, and they pledged their allegiance to him. After this,
he began to conduct their spiritual training, under the authority of licenses given to him by Shaykh Ibrahim
Niasse (r.a.), Sidi Ali Cisse (r.a.), Sidi Al-Hajj Abdullah Ould al-Shaykh (r.a.), Sidi Muhammad al-Mishri (r.a.),
and also his own father Sidi Ould Khayri (r.a.) and his maternal uncle Ustadh Ahmad Ould Aadda (r.a.).
In April 1978, 40 km north of Rkiz in southern Mauritania, he founded the village of Boubacar. The first
bricks were laid, setting the foundation for an upright community based on fear of Allah and seeking His
pleasure. Soon the calm, peaceful village of Boubacar, tucked between two hills of sand, started to receive
the supporters and students of this shaykh in the thousands; from among them were those who would not
leave him until forced to do so against their will, confirming what Shaykh Ibrahim (r.a.) once said regarding
the student: From among them is he who doesnt even approach his wife unless under compulsion and
permission from the shaykh. With these students, the message of the Flood and the principles of this
school of gnostic experience spread in Africa, Asia, Europe, and America, and the Shaykh (h.a.) travels to
these areas upon his students requests, in order to strengthen this guidance and direct it, doing so purely for
Allahs sake:
My Creator knew that in my travel
is no portion for any human being
Brothers and beloved ones came to him from all areas and countries (Mauritania, Senegal, Gambia, the
Ivory Coast, Benin, Mali, Saudi Arabia, France, Morocco, Tunisia). He has visited Allahs Sacred House in
Makkah and the Prophets (s.a.w.s.may the peace and prayers of Allah be upon him) mosque in Madina
dozens of times for hajj, umra, and ziyara. He has travelled internationally for the purpose of calling to
Allah, resulting in thousands of polytheists coming to the religion of Islam and even more coming to the
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Tijani path and the Ibrahimi Flood, especially in Benin, Gabon, and the Congo, from where the Tijani
Ibrahimi Flood has continued to spread.
The Shaykh (h.a.) has followed the same methods in calling to Allah used by Shaykh Ibrahim Niasse (r.a.):
setting a full, regular schedule of events and large-scale gatherings of knowledge, which give his followers
chances to visit each other, to grow in their to love for each other for Allahs sake, and to attend gatherings
of remembrance of Allah, purifying their hearts and increasing their divine gnosis in Allah.
Shaykh Ould Khayris (r.a.) poems include panegyrics, references to intense spiritual experiences, sincere
devotion, and humiliation before Allah. They are pipes of meter, pumping out energies of love poured into
an ocean with neither shore nor end, and sending a message of intense longing written with the ink of tears.
Some of his more well-known poetry includes the riveting poem The Midnight Flowing of Your Tears
and a poem seeking divine succor, with each line beginning with a different Arabic letter in the Quranic
phrase And Allah relents to whomever He wills. The use of this phrase links his poem with two others:
Shaykh Ibrahims (r.a.) poem based on the Arabic letters that form the phrase He will heal the breasts of a
believing people, and Sayyid Muhammad al-Mishris (r.a.) poem for divine succor based on the Arabic
letters that form the phrase He will take rancor out of your hearts. All three are a reference to a pair of
verses in the Quran, 9:14-5: He will heal the breasts of a believing people, He will take rancor out of your
hearts, and Allah relents to whomever he wills.
His father
Shaykh Ould Khayris (h.a.) father was the perfected saint, the knower of Allah, the one who arrived, the
scholar who acted upon his knowledge, Sidi Abdullah ibn al-Khalifa Ahmad Fal ibn Sidi Abdullah, known as
Sidi Ould Khayri (r.a.). He was born in 1318 AH (1900 CE) in the area of Agl, in the Mauritanian province
of Rkiz.
He memorized the Noble Quran, studied linguistic arts and religious sciences, and then took the Tijani path
at the hand of his maternal uncle, the great scholar Muhammad al-Mukhtar ibn Ahmad Fal (r.a.). Shaykh
Muhammad al-Amin Ould Baddi (r.a.) and Shaykh Binumar ibn Shaykh Tijani (r.a.) both gave him
authorizations in the path before he came to the Flood and had his major opening at the hands of Shaykh
Ibrahim Niasse (r.a.). After his experience with Shaykh Ibrahim (r.a.), he became one of his most important
deputies and students in Mauritania. Shaykh Ibrahim (r.a.) mentioned him in his poem regarding a visit to
Mauritania, saying:
As well as Abdullah Ould Khayri,
and his cousin, who all were great means to good
Sayyid Muhammad al-Mishri (r.a.) also mentioned him in his poem regarding Shaykh Ibrahims (r.a.) visit to
Morocco, saying:
Also Sidi Ould Khayri came,
and the love they all have for the Shaykh is confirmed
He passed awaymay Allah have mercy on himon July 17, 1991, in Boubacar, where he was laid to rest.
His mother
Shaykh Ould Khayris (h.a.) mother was the knower of Allah, the one who arrived, the scholar who acted on
her knowledge, Sayyidati Fatimah al-Zahra bint Aadda, known as Daya (r.a.). She was born around 1918 in
the outskirts of Ilb Aadris in the Mauritanian province of Boutlimeet. She memorized the Noble Quran and
acquired knowledge of prophetic biography and other religious sciences, then took the Tijani path in her
twenties.
She joined the movement of Shaykh Ibrahim Niasse (r.a.) around 1943 and received her major opening,
after which she continued her journey in Allah and gained distinction because of her love for Allah and
divine gnosis. She accompanied al-Mishri (r.a.) in his service to Shaykh Ibrahim Niasse (r.a.).
She was keen to train spiritual aspirants to remove the veil between them and Allah, after Sidi Muhammad
al-Mishri (r.a.) ordered her to do so, and she was also with Shaykh Ould Khayri (h.a.) in Boubacar. She
passed away on June 21, 2004, and was laid to rest in Boubacar.
His siblings
Shaykh Ould Khayri (h.a.) has three brothers, may Allah bless them all, and they are:
The eldest brother, the knower of Allah, the one who has arrived, the scholar who acts on his
knowledge, the stunning poet Sayyid Muhammadu Yayha Ould Khayri (h.a.). He was born
around 1936 in the village of Ilb Aadris in Aashweer, near Nveny, in the Mauritanian province of
Boutlimeet. He memorized the Noble Quran and studied linguistic
and religious sciences before entering the formal education system,
after which he took up several positions in education and religious
guidance. He joined the Flood in the 1960s, at which point he
started to visit Shaykh Ibrahim Niasse (r.a.), often praising him in
formal gatherings and defending the Tijani path and the Flood. He
acquired divine openings and authorizations in the Tijani path.
Several of his anthologies of poetry in praise of the Prophet
(s.a.w.s.) have been published, and he has an anthology in response
to al-Zamzami al-Nuwaysiri, appended to Sidi Muhammad alMuhammadu Yahya (R) and Shaykh
Mishris
(r.a.) counterarguments to al-Zamzami. Other poetic
Ould Khayri
works of his include Fragments of Pearls: Seeking Aid through the
Chapters of the Quran, The Most Radiant Firebrand: Seeking Aid through Allahs Most Beautiful
Names, and Catching Wisdoms: Seeking Aid through the Letters of Call on Me and I will answer
you.
An older brother, the knower of Allah, the one who has arrived, the scholar who acts on his
knowledge, Sidi Muhamdi Ould Khayri (h.a.). He was born in 1944 in the village of Ilb Aadris in
the Mauritanian province of Boutlimeet, north of Nveny, the well-known Tijani graveyard. He
memorized the Noble Quran, studied the linguistic and religious sciences, then entered the formal
education system and graduated from the Higher Institute for Islamic Studies and Research. From
there, he took up several positions in the education sector, and has spent 26 years directing various
foundations in all regions of Mauritania. He joined the Flood in the 1960s, at which point he started
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to visit Shaykh Ibrahim Niasse (r.a.), acquiring divine openings and authorizations in the Tijani path.
He has some writings regarding knowledge of Allah and refutations of doubts sown by critics,
specifically by pantheists and anthropomorphists. He was worked to spread the Ibrahimi Flood,
most notably in Morocco, Tunisia, and eastern Saudi Arabia.
A younger brother, the knower of Allah, the successful youth, Dr. Muhammad al-Amin Ould
Khayri (r.a.). He was born in 1964 in the village of Barayna in the Mauritanian province of Rkiz. He
memorized the Noble Quran and studied religious sciences alongside modern sciences, and he
acquired a medical degree in 1992, then a specialization in diseases in 2002. He took the Tijani path
at an early age and received his opening in the midst of the Ibrahimi Flood. Currently he holds
several international appointments, such as Coordinator of the Anti-Malaria Project in Mauritania.
Shaykh Ould Khayri (h.a.) has four sistersmay Allah bless them allthe oldest of whom is the late
Maryam Nafeesa (r.a.), who, along with her mother, ably took up the responsibility of giving spiritual
training in her time. She was born in 1939 and passed awaymay Allah have mercy on heron June 28,
2007. Following Maryam Nafeesa (r.a.) is Raqiyya (h.a.), then Khadijah (h.a.), then Aishatu (h.a.), all of
whom are knowers of Allah who constantly reinvigorate gatherings of remembrance of Allah, and are
spiritual trainers who give sound advice to many.
His disciples
Ahmadu Ould Sidi Ahmadu Ould Aadda (h.a.) is Shaykh Ould Khayris (h.a.) maternal uncle
(his mothers full brother), a saint, a teacher and reciter of Quran, a perfected man, a knower of
Allah, one who has arrived, a scholar who acts on his knowledge, and an instructor. He was born in
1924 in the village of Ntoutfeen (Dhat al-Naml), near Ilb Aadris in the Mauritanian province of
Boutlimeet. He memorized the Noble Quran at a young age and acquired the knowledge of Islamic
law and linguistic sciences, alongside spiritual training, moral education, and the Tijani path. He
joined Shaykh Ibrahim Niasses (r.a.) movement in 1954. In 1956, he attended Shaykh Ibrahims
(r.a.) series of Quranic exegesis, and was one of those for whom Shaykh Ibrahim (r.a.) made a
Quranic exegesis turban to mark his completion of the course. He accompanied Sayyid Ahmad
ibn Muhammad al-Kabir al-Tijani (r.a.) to Dakar in 1957 to teach his children the Noble Quran and
the sciences of the religion, after Shaykh Ibrahim Niasse (r.a.) ordered him to do so. One of those
children was the current inheritor of Shaykh Ahmad Tijani (r.a.), Sayyid Muhammad al-Kabir (h.a.).
Ahmadu Ould Sidi Ahmadu (h.a.) spent much time with Sidi Muhammad al-Mishri (r.a.) and was
one of his deputies; after al-Mishris (r.a.) death, he joined Shaykh Ould Khayri (r.a.) and has served
him as he served al-Mishri (r.a.). He has been an imam, preacher, and caller to Allah for 50 years. He
has several authorizations, including from Shaykh Ibrahim Niasse (r.a.), Sidi Ali Cisse (r.a.), Hajj
Abdullahi Niasse (r.a.), Muhammad al-Mishri (r.a.), and Shaykh Ould Khayri (h.a.).
Sayyid Muhammad al-Mukhtar ibn Muhammad Abd al-Rahman ibn Hindi (r.a.) was a
perfected saint, a knower of Allah, one who arrived, a reciter of Quran, and a person of great action,
etiquette, and creativity. He was born in 1342 AH (1924 CE) in the region of Agl in the Mauritanian
province of Rkiz. He memorized the Noble Quran, acquired linguistic and religious sciences, and
took the Tijani path at an early age. He joined Shaykh Ibrahim Niasses (r.a.) movement around
1954. He used to accompany Sidi Muhammad al-Mishri (r.a.) as a friend, assistant, and interpreter
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for his school of experience with the divine, and al-Mishri

(r.a.) once told him, By Allah, I dont know whether youre
more gifted at poetry or at divine knowledge. After alMishris (r.a.) death, he joined Shaykh Ould Khayri (h.a.) and
served him as he did al-Mishri (r.a.). He was one of Shaykh
Ould Khayris (r.a.) travel companions, who reinvigorated
gatherings of remembrance of Allah and put words to
spiritual experiences, divine witnessings, and constantly
renewed insights regarding Allah. An anthology of poetry of
his in Hasaniyya has been published. He had several
Mukhtar Hindi (L) and Shaykh Ould Khayri authorizations, including from Shaykh Ibrahim Niasse (r.a.),
Sidi Ali Cisse (r.a.), Hajj Abdullahi Niasse (r.a.), Muhammad al-Mishri (r.a.), and Shaykh Ould Khayri
(h.a.). He passed away on February 26, 1995, and was buried in Boubacar.
Sayyid Abd al-Rahman ibn al-Maddah (r.a.) was a great means of blessing, one acting on his
knowledge, one who arrived, and a worshipful knower of Allah, born in 1912 in the area of Agl in
the Mauritanian province of Rkiz. He memorized the Noble Quran, studied the linguistic and
religious sciences, took the Tijani path, and then joined the Ibrahimi Flood at the hands of Shaykh
Ibrahim Niasse (r.a.), going on to become one of the first to spread the Flood in Nigeria. He passed
awaymay Allah have mercy on himin 1988 and was buried in Al-Jarariyyah.
Sayyid Muntaqa Sow (r.a.) was a great means of blessing, one acting on his knowledge, and a
worshipful knower of Allah. He was born in 1930 in the area of Futa in Senegal. He memorized the
Noble Quran and studied the linguistic and religious sciences before taking the Tijani path, then
joined Shaykh Ibrahim Niasse (r.a.). He used to accompany Shaykh Ould Khayri (h.a.) in Boubacar
and strove to spread the Flood and drink from its ever flowing spring. He passed awaymay Allah
have mercy on himin 2002.
Sayyid Abdullah Ould Muhammadou Ould al-Rabbani (h.a.) is a majestic knower of Allah and
a reciter and teacher of the Noble Quran. He was born around 1926 in the area of Agl in the
Mauritanian province of Rkiz. He memorized the Noble Quran at the hands of his father,
Muhammad Al-Rabbani (r.a.), and studied the linguistic and religious
sciences before dedicating himself to teaching the Noble Quran with
his father and his brother Muhammad Mahmud (r.a.) in the 1930s,
under the order of Shaykh Ibrahim Niasse (r.a.). Due to this, nearly all
of the children of Shaykh Ibrahim (r.a.), Sayyidi Ali Cisse (r.a.) and the
other distinguished figures of Medina Baye memorized the Quran
under him. His father Muhamamad Al-Rabbani (r.a.) had been
brought in during the first years of the Flood to teach Quran to the
children of Shaykh Ibrahim (r.a.) and lead Tarawih prayers in
Ramadan; after Muhamamad Al-Rabbanis (r.a.) death in the 1950s,
Shaykh Ibrahim (r.a.) ordered Abdullah (h.a.) and his brother
Mahmud (r.a.) to take over that responsibility, with each brother
overseeing the school for six months out of each year, switching off
Abdullah Rabbani
at the beginning of Ramadan and Rabi al-Awwal. Abdullah Rabbani
(h.a.) joined the Tijani Ibrahimi Flood at an early age, and is distinguished by his prominent role in
preserving the heritage of the Flood, having received the Tijani tariqah and ijazah directly from
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Shaykh Ibrahim Niasse (r.a.). He used to accompany Sayyid Muhammad al-Mishri (r.a.) and was one
of the deans of his experiential school of Marifah. Then, after the deaths of al-Mishri (r.a.) and
Shaykh Ibrahim Niasse (r.a.) in 1975, he and his brothers joined Shaykh Ould Khayri (h.a.) and
became his disciples (despite Abdullah Rabbani (r.a.) being over 30 years his senior), migrating with
him to Boubacar, Mauritania. He has served Shaykh Ould Khayri (h.a.) as he did al-Mishri (r.a.), as a
companion and advisor, and he lives in between Boubacar and Medina Baye, where he owns houses
and runs Quran schools.
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Ustadh Muhammad Mahi Niasse: Praise for Shaykh Ould Khayri
From the book The Spiritual School of Shaykh Ibrahim

The preeminent Shaykh Ould Khayri (h.a.) is sincere in his love for Shaykh Ibrahim (r.a.) and in his divine
gnosis, to such a degree that has propelled him beyond his elders and his brothers. His absolute superiority
in this regard has been attested to, and you can sense his sincerity in completely emulating the Shaykh (r.a.)
and following in his footsteps, such that in him holds true the statement I completely emulated him until I
became him.
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Shaykh Muhammad Al-Mamun Ibrahim Niasse: The Importance of Shaykh Ould Khayri
During his visit to the village of Boubacar Madina Baye in 2006, Shaykh Muhammad Al-Mamun Ibrahim Niasse (r.a.)
gave the following speech in front of a large audience that included his son Muhammad Mansur (h.a.) and Abdullah Cham
(h.a.), the president of Ansarud-Din (an organization founded by Shaykh Ibrahim Niasse (r.a.) for his disciples). Boubacar
Madina Baye is a village in Senegal located between Kaolack and the Mauritanian border and established by Shaykh Ould
Khayri (h.a.), who named it Boubacar Madina Baye.
In the name of Allah, the Most Widely and Deeply Merciful. All praise is due to Allah; we praise Him
(t.w.t.may He be exalted) as He ought to be praised, by His words that combine all levels of divinity, a
praise that combines all four manners of praise. We are grateful to our Prophet and Beloved Muhammad
ibn Abdullah, who carried this torch and this white flag that is the pure religion, the blessed religion of
Islam. We ask Allah to be pleased with our shaykhs, most notably our shaykh, master, and lord, Ahmad ibn
Muhammad al-Tijani (r.a.), and all of his successors, loved ones and companions, most notably the Owner
of the Tijani Flood, the Shaykh of Islam Al-Hajj Ibrahim Niasse (r.a.).
Today I am in the utmost of bliss and happiness to have my feet placed in the city of Boubacar Madina
Baye, the city of Shaykh of Islam al-Hajj Ibrahim Niasse (r.a.), a city replete with lights, replete with the best
things, replete with blessingsa city that gathers those whom Allah has chosen, those who were desired by
Allah even before they could desire Him. They gather here in this barren desert out of love for Allah (t.w.t.),
making remembrance of Allah throughout the night and at the beginning and end of the day, worshipping
their Lord, and reciting His book. It is one of the great wonders of our age that this city would be exactly as
Shaykh Ibrahim (r.a.) would have desired it: a city dedicated to the Flood, distant from the material world
and close to Allah (t.w.t.). This is something we take great pride in, as does our beloved Shaykh Ould Khayri
(h.a.), the blessed one to whom this city belongs.
And who is it whose covenant we hold to, and who in turn holds to our covenant in Allah and in love of
Shaykh Ibrahim (r.a.), except Shaykh Ould Khayri (h.a.)? Shaykh Ould Khayri: good (Khayr) is his name,
and good has been amassed in him himself; what has occurred in this place doesnt surprise me, because I
know Shaykh Ould Khayris (h.a.) true origin, and I know the true origin of Boubacar. We used to study
Quran with Muhammad ibn al-Rabbani (h.a.) and learn from him. That was in the times of the year when
the rivers and other sources of water would dissipate, so we had to carry our belongings and our tents to the
well of Boubacar. I even recall Shaykh Ould Khayri (h.a.) and his mother, and I recall him when he was
young, with us in school: he always had good character, etiquette, and manners. No one knew from him
anything except impeccable etiquette, manners, good character, and love for Shaykh Ibrahim Niasse (r.a.).
So all of this now comes as no surprise.
Shaykh Ibrahim Niasse (r.a.) related to us that Shaykh Ould Khayris (h.a.) grandfather was one of the ones
who used to smell the fragrance of the Flood. He was one of the first of those who initially claimed the
Flood would come at their hands, but he later retracted his statement and asserted that this Flood was for
Shaykh Ibrahim (r.a.). Its no wonder that his grandfather used to sense that Shaykh Ould Khayri (h.a.) was
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going to be the inheritor and successor of Shaykh Ibrahim (r.a.). We know from the story of the Prophet
(s.a.w.s.) that since Adam, to Shith, to Ibrahim, to the Prophets (s.a.w.s.) father Abdullah, his light travelled
from one to another, each of whom carried it in his loins. The angels used to follow around whomever had
the light at any given time and seek blessings through him. So its no wonder that Shaykh Ould Khayris
(h.a.) grandfather, with the light of Shaykh Ould Khayri (h.a.) in his loins, claimed the Flood before it
appeared at the hands of Shaykh Ibrahim Niasse (r.a.).
As for me, a serious covenant joins me to Shaykh Ould Khayri (h.a.) because I, as my son Muhammad alMansur mentioned, renounced my station of being a son of Shaykh Ibrahim (r.a.) and sold it back to him. I
wrote Shaykh Ibrahim (r.a.) a letter and said to him, Im selling you my status as your son in exchange for
being your pupil, slave, and servant. This I said to him twice in writing and orally until he accepted it,
giving me special stipulations: that I would be a servant of this Flood and a servant of the children, students,
and pupils of Shaykh Ibrahim (r.a.), never treating one of them differently from another. These were the
terms, plus some additional conditions. I accepted them all, and even though I have sold my status as a son
in exchange for being a pupil, I havent regretted it, because I serve in the Shaykhs (r.a.) domain in every
area of life and in every placeI am a worthless, destitute, weak slave with nothing to give me strength,
energy, or wealth except that covenant I made with Shaykh Ibrahim (r.a.). I will hold fast to it my whole life,
and hope that my children will inherit it from me and continue to bequeath this chain, this torch for the
Flood of Shaykh Ibrahim (r.a.), until the Day of Resurrection, when we meet him in the presence of the
Messenger of Allah (s.a.w.s.) in the highest of the luscious gardens of paradise.
Brothers, Im so happy and overjoyed to come to this place. Ill use the words Shaykh Ibrahim (r.a.) used
regarding our Master Yusuf (a.s.peace be upon him), when he schemed to take his brother Benyamin
from his band of brothers. He ordered his soldiers to put the measuring cup in Benyamins luggage and said,
Whosever luggage it is in which this measure or this weight is found, we will seize him and he will remain
with us, and he said in the Quran, May refuge be sought in Allah, that we would take anyone except him
with whom we found our property. The Shaykh used to say in his commentary, My property is love.
I know I have come to a place where this property of mine is to be found. I want you all to get for me
some land or some place here where I can build a house and become one of the pupils. Secondly, if Allah
wills, I commit myself to building the Quran school just as the girls and boys saidI heard what they said
in the lines of poetryso I am ready and committed, if Allah wills. Just give me the details and tell me how
you want it and I, if Allah wills, will take on the responsibility of establishing a house of Allah in which the
Quran is studied, as well as the Shaykhs (r.a.) books, here in the city of Boubacar Madina Baye. As for what
you have said about Shaykh Ould Khayri (h.a.), that he told you to join me in the RP political party, this
brings me great joy because I know that he is from the ranks of Allahs soldiers and that only truth occurs to
his mind, and so the fact that he sent you all to me and to my party is an indication that my party will gain
ground and will achieve its desired goals, if Allah wills. Relay my greetings to him, renew your love for him,
and tell him that I consider him to be one of Shaykh Ibrahims (r.a.) own sons and an inheritor of the
Shaykh (r.a.).
And I know what Im saying. Were it not for inheritance and the transferal of the reality we would not have
arrived at Shaykh Ibrahim (r.a.). Some of the whites used to say that he was just a black man, the son of
Aishatu Janqa and a black man named Abdullah, but the secret moved on. If the secret were not something
to be transferred, it would not have gone from Adam to Ibrahim to Musa to Isa (a.s.) to the Messenger of
Allah (s.a.w.s.) to Shaykh Tijani (r.a.), then from him being transferred until it came to us by way of Shaykh
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Ibrahim (r.a.)so how about a beloved and loving son, an authorized student of his, and a descendant of
the Prophet (s.a.w.s.), even though hes not black? Shaykh Ould Khayri (h.a.), how could he not be a
successor of Shaykh Ibrahim (r.a.)? I am not one of those who deny it. I know that Shaykh Ould Khayri
(h.a.) has not made any claim about himself and not mentioned anything except with the best etiquette and
love, but just as Shaykh Ibrahim (r.a.) said, Those enraptured in Allah gave me that description, and were it
not for their description being a reality they would not have described me so.
May Allah reward him with good on our behalf, extend his life for us, and send blessings upon him. For I
am rejoicing today at being with you all and I hope that Allah will send his blessings down upon this blessed
site and upon you all, one after the other. May He bless you in your sons, daughters, and wives, bless the
schools, and bless the readings and supplications until we find that this village has become one of the
greatest cities in Senegal, in which all your requests for goods, progress, and material instruments are
blessed, if Allah wills. That will come to pass, if Allah wills. We shall rejoice and take pride in it one day,
with Allahs (t.w.t.) permission. How could the people of Allah be prevented from receiving Allahs good?
That is the grace of Allah that He gives to whomever He wills, and the grace is for no one except the people
of good. We praise Allah (t.w.t.) that you are from the people of good, that you are from the people of
blessing, and that you carry the torch of calling to Allah (t.w.t.) and to worshipping Allah sincerely. May
Allah reward you the best of reward on our behalf. I hope this will not be the last timeindeed, I want to
be one of the inhabitants of this village, as I just said.
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Part II
The Wisdom of Shaykh Ould Khayri

in his own words
17
The Mission of Our Community
This is the first speech that Mawlana Sayyiduna Shaykh Ould Khayri gave in Madina Baye, in Ramadan 1398 AH
(August 1978 CE)
In the name of Allah, the Most Widely and Deeply Merciful. Al-hamdu lillah, was-salaatu was-salaamu ala
Rasuli-llah.
As-Salaamu alaikum wa rahmatullah.
Here we are, beginning in a village whose primary mission is remembrance and contemplation of the divine,
and reaping the fruits of that. And so we praise Allah (t.w.t.) for this meeting that gathers us on the last
Friday of Ramadan in the village of Shaykh Ibrahim Niasse, in the environs of his mosque. Of the Shaykhs
beloveds, a number have lefthim being pleased with them and them with himthough one of them
remains and succeeds the others, and that is the most pleasing servant Sidi Ali Cisse. We praise Allah for this
meeting and hope that He continues to extend this blessing to us, increases it for us, and completes it upon
us.
Shaykh Ibrahim Niasse always reminds us that our strength, happiness, and pride come from exhorting each
other to truth and exhorting each other to patience, with belief in Allah undoubtedly being a condition for
all of that, and righteous action being a condition for doing good. Allah swore by His Messenger (s.a.w.s.)
and by the Asr prayer that no one would be saved from loss except those who fulfilled the four conditions
found in Surat al-Asr: By Asr, the human is truly in loss, except those who believe, do righteous actions,
exhort each other to truth, and exhort each other to patience. It follows that any community that does not
come together based on these four points has not observed the conditions of a sound and righteous
community. The whole community must be in agreement on their belief in Allah and hastening to do
actions of good, along with exhorting each other to truth and patience. This is what the Shaykh always used
to remind us of. Then Sidi Muhammad al-Mishri would comment on that by saying that exhorting each
other to truth was the domain of those before us, and exhorting each other to patience is our domain,
and our responsibility to take care of. All the domains are gathered in one domain: the fourth and last of
them, which carries the khilafah of the others.
We hope that Allah grants us success in this righteous action, increases us in belief, strengthens us to exhort
each other to truth, and actualizes our exhorting each other to patience.
Our responsibility is to busy ourselves with Allah and be constant in dhikr of Him and in prayer on the
Chosen Prophet. The Tijanis are the ones who make frequent use of Salatul-Fatihi specifically and show
constant devotion to it, and the mission of the people of the Faydah is to be mindful and contemplative of
Allah in the heart and witness Him with the eyes. Our mission involves all of those things, which is an
immense responsibility, so we hope that Allah grants us success to do it and to work it out to its full extent.
No previous community carried the responsibility of the community of Muhammad (s.a.w.s.), while no
previous tariqah was entrusted with the responsibility of the people of the Tijani tariqahand all of this is
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our responsibilitysimilarly, no one before was tasked with the mission given to the people of the Faydah:
joining between shariah and haqiqah such that our joining does not overpower our separation, nor our
separation our joining. We hope that Allah makes us from the people of the end of this Faydah, now that
the time of the people of Kosi has passed. The Shaykh promised the people of this Faydahboth the first
of them and the lastabundant good, as long as they have a passion to pluck its fruits. Shaykh Ibrahim
Niasse said:
Grant the wish of those who came to me first
and last, O Last, O First!
That line comes in one of the supplicatory poems of the Shaykh, and it constitutes an immense glad tiding
for us. We were not present for the beginning of this Faydah, but we did reach the end of it, and we will
receive a success as immense as those present for its beginning did, in shaa Allah. The path to such success
is constant dhikr of Allah, constant contemplation, and attachment to Allah by loving and getting to know
Him. And the door to that is open, by means of Shaykh Ibrahim Niasses poetry, exhortations, and guidance
to Allah, all of which is still possible to act on, by Allahs success.
Therefore, it is upon us to develop sincerity in our worship of Allah, Who has dominion over our hearts, is
in watch over them, and is looking at them, until He finds in us a desire to know Him and a passion to be
attached to Him:
Attach to His presence, dont ever stop striving
for in wonder at it are the most pleasant of nourishments
The most pleasant of nourishments are to be found in an experience of wonder and amazement, of love for
and attachment to Him, which brings not only eternal happiness, but an immediate, present happiness as
well. That is because our future is like our present and our state now is our state afterwards, for the human
will not find in the next life nor in death anything except what he had sent forth from his dunya and his
earthly lifetimethat is what he will achieve upon his death. So if he accustoms himself to busying himself
with Allah, taking up lordly affairs, and developing sincerity in worship of Allah, he will increase in that
continually, and Allah will turn to him in pure grace and pleasure, and bring him close.
In terms of approaching Allah, the human will be wherever he has placed himself; in a hadith qudsi, Allah
has said, Whoever approaches Me by a handspan, I approach him by an armspan, and whoever approaches
Me by an armspan, I approach him the span of two outstretched arms, and My slave continues to approach
Me with extra kinds of worship until I love him, and when I love him, I become him. Allah mentioned the
words I become him comprehensively, and He brings the specific details of that experience in another
narration of the hadith; He mentioned them all together, then He also brings them separated out. The
human relies on the senses of hearing, sight, and perception. Allah will replace for him his hearing, his sight,
his thinking, his being, and the hands with which he strikes. Then when Allah replaces the human, the
human ceases to be, whereas when the human replaces Allah, Allah remains alonethere is no existence
other than Him. In both cases, there is no existence except Allahs, for hearing, sight, and being are all His.
Our missionas we said a moment agoneeds further explanation, to ensure that the elements of how to
fulfill it are clear. Our mission is to uphold the shariah of Allahs Messenger (s.a.w.s.), follow it, and be
upright in it just as he (s.a.w.s.) was. Our mission is also to uphold the duties of being upright in the Tijani
tariqah, fulfilling them as Shaykh Tijani did. In addition, our real mission is to join between these two
between the shariahs apparent nature and its inner, hidden natureand walk in the footsteps of Shaykh
Ibrahim Niasse as he did. This is of course a difficult matter, because there are many distractions and
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obstacles in our way, such as enemies like the ego, whim, Shaytan, and the dunya. But it is also an easy
matter if one turns to it with confidence and certainty in Allah, for the people of Allah have nothing before
them except reliance on Allah, confidence in Him, and an outlook in which no one really brings benefit,
harms, hears, sees, or lives except Him. This is how the people of Allah reflect on the world. Once they rely
on Allah and depend on Him, they gain everything and vanquish all difficulties, and Allah grants them
whatever nearness they hope foror rather, He gives them even more than that, more than what anyone
could ever have thought, purely out of His grace.
We are called to be in frequent praise of Allah and constant devotion to thanking Him for the blessings He
has honored us with, which He gave to no one before us. First, He blessed us by making us humans: And
We have ennobled the children of Adam, taken them across land and sea, given them sustenance from what
is good and pure, and truly favored them over many of our creatures (Quran 17:70). Then He made us
Muslims from the ummah of Muhammad (s.a.w.s.), which is the best of ummahs. Then He made us from
the companions of Shaykh Tijani, the seal of the saintsour tariqah abrogates other tariqahs, and its
practices are some of the best actions one can do. Then He made us from the companions of the owner of
the Faydah, who is a khalifah to Allahs Messenger (s.a.w.s.) and to Shaykh Tijani, and a khalifah to Allah.
This is an honor that Allah has bestowed only on the people of the Faydah.
As we can see, Allahs blessings are numerous, and they demand of us to show gratitude through our limbs,
actions, and tongues, express praise through our hearts, and contemplate that praise deeply by drowning
ourselves in Him and always busying ourselves with Him. Allah is the only means we have to aid us in
actualizing that gratitude and praise, for the entirety of it is from Him and to Him. The Lord Who gave us
these blessings gives us gratitude for them, and the Lord Who gave us gratitude for them increases them for
us. All that is with Allahwe hope for it from Him, and it is hoped for us.
Shaykh Ibrahims aspiration was for us to be the best successors to both the companions of Allahs
Messenger (s.a.w.s.) and the companions of Shaykh Tijani, and there can be no doubt that the Shaykhs
aspiration will come to pass. What remains for us to do is to make sure we are qualified for this station by
showing gratitude for our blessings and constantly drawing near. At any rate, whether or not we are up to
the task, there must necessarily be a group qualified for it, and we find strong threats to remind us of this:
If He so wishes, O humankind, He will take you away and bring othersand Allah is completely able to
do so (Quran 4:133) and also If you turn away, He will replace you with different people and they will not
be like you (Quran 47:38). This is the cause of our fear, for the mission we speak of is such that it must
have people to fulfill itif we do not take it up ourselves, tend to it, and have it be our sole mission in life,
then Allah will give it to those who are actually striving for it.
Therefore, we fear Allah, especially given that we are in a corrupt time, for even though it is in this time that
immense good has reached its peak, the same has happened with immense evil. That is something to be
scared about; though at the same time, and certainly out of the grace of Allah, there are causes for serenity,
to be found in Shaykh Ibrahim Niasses guarantees, his duas, and the seasonal gatherings we attend with
him. As Allah said, Lest you grieve over what has left you, or rejoice in what has come to you (Quran
57:23). Let us always have the utmost of hope, desire, and fear of Allah, seeking bestowal of His grace and
protection from His justice.
Indeed, we praise Allah for these blessings that we currently enjoy, having come from our land to visit
Shaykh Ibrahim. On Him we attach all our hopes and our conviction that everything we ask for will
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materialize. This was also stressed by Sidi Ali Cisse and Sidi Al-Hajj Abdullah in the words they gave
yesterday.
All of this is cause for hope and achieving what we want, though the people of Allah do not look at what
has passedrather, they look to the endpoint and the ultimate result of things, from the time the human
was brought into existence until his end; as for what has passed, there was something to learn from it when
it happened, but the thing to do now is to work for the future. This is because what the people of Allah care
about is a beautiful endthat is todays work, and tomorrows. As for yesterdays work, they pay no
attention to it: yesterdays work could be bad, then one repents from it and becomes the best of people; on
the other hand, it could be the opposite kind of situationand we seek refuge in Allah from that. We hope
that Allah grants us the success to have every moment see us increase in nearness to Him, love, marifah,
uprightness, honesty and sincerity.
We have great hope in Allah that He will cause all of these requests of ours to come to pass, for He has
favored us with so much of His grace, and we hope to always have more. As He said: And ask Allah from
His grace (Quran 4:32). So when we make requests of Him, Allah has what He wants from us, and if we
ask Him, He will give us from the expanse of His grace. That is what is asked of us: to always flee to Him,
without reluctance or laziness.
Here we are, coming togetherall praise is due to Allahand the meeting of brothers or sisters is the
pollen of hearts. For Allah has bestowed upon us the gift of bringing our hearts together and gathering us
in one of His realms, with us purifying our deen for Him and being pure monotheists, observing the prayer
and giving zakahAll that is only through the success He grants us, and for that, we praise Him profusely
and are certain of His saying: If you show gratitude, I will surely increase you (Quran 14:7). That is a
promise from Allah that will not be broken.
The Arif must always busy himself with Allah and draw near to Him by dhikr of Him, constant
contemplation, and drowning in Allahs essence, and he maintains watch over his faith in order to notice
when it increases. He then gets accustomed to making dhikr with the Noble Quran and with constant
devotion to Salatul-Fatihi, and he gets accustomed to uprightness in the outer form of worship because it
leads to the inner form of worship, which is the hearts return to Allah (t.w.t.)to its origin, its destiny, and
its place of return. One must take advantage of ones time by using it for contemplation, worship, and the
earning of halal income; Sidi Mishri emphasizes that he knows nothing outside of these three ways to spend
time, nor does he wish for any of his companions to know anything outside of them. Likewise for me as
well: I know nothing other than them. Our time has to be distributed amongst these three aims and not
depart from them, becoming against the human rather than in his favor. We turn to Allah in hope that all of
our time be in our favor, not against us, and that we take advantage of it to review and contemplate the
divine manifestations and be in a constant state of dhikr, while preserving the secrets of lordshipespecially
when amongst those who are veiled, for to divulge secrets to them is more serious to Allah than committing
the haram. Whoever takes advantage of his time in this manner will not regret it, neither in the present nor
in the future. We also hope that Allah grants us success to do righteous actions, and rectifies those righteous
actions as well.
This gathering of ours in Medina Baye requires us to review the divine manifestations. The arena for that is
those hadarat that we traversed in the haqaiq, and our travelling is complete in rising and descending,
intoxication and sobriety, and extinguishing and remaining. So if two of us wanted to review together, the
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object of their contemplation must involve the hadrah of the divine, of Allahs Messenger (s.a.w.s.), of
Shaykh Tijani, or of the khilafah to Allah (t.w.t.). I have no knowledge of contemplation that does not
involve one of those four, and Sidi al-Mishri says likewise. And all of this is in terms of the hadarat, so how
much more so in regards to the everyday affairs of creation; none of the reality-bearing hadarat deserve
contemplative review except Hadrat al-Hahut, Hadrat al-Lahut, Hadrat al-Jabrut, or Hadrat al-Malakutno
other hadrah deserves contemplative review, so what about the affairs of creation and the gossip of the day?
For not even the best of creation and its very master himself (s.a.w.s.), let alone anything or anyone else in
creation, is allowed to be a path that takes us away from busying ourselves with Allah. Busying oneself with
the gossip of the day is incompatible with journeying in the moment in the arena of marifah of Allah.
Our hope in Allah is large, in that after He made us Muslims, Tijanis, and people of the Faydah, we hope
that He makes us the best of these people of the Faydahthat is the real request of ours that we wanted to
express. For Allah, who blessed us in the ways I just mentioned, is able to fulfill this request of ours, which
demands of us seriousness and competing with the people of good: competing with the people of the
mosques, the people of Quran, the people of constant dhikr, and the people of spiritual gatherings,
contemplation, and marifah. Such work requires true reliance on Allah, and the prerequisite for that is
sincerity in worship of Allah and upholding the rights of lordship.
According to us, the foundational point of all of this is defining our mission and our goal, so that all may
traverse the right trail, and we ask Allah that He grants us success in journeying on this path out of His grace
and generosity, by the exalted status of this hadrah, this spot, this month, and this day, by the exalted status
of this era and this place, and by the exalted status of the people of this era and the people of this place.
We mentioned that there are many arenas of competition, and one of them is spending in the way of Allah.
It has been mentioned next to Salahperforming Salah and giving Zakahwhich necessitates that we
give this aspect the greatest importance, for the causes for which to give for the sake of Allah still stand.
They include: Shaykh Ibrahim Niasses mosque, his celebrations of the great occasion of the esteemed
mawlid, magnifying the Eid of the prophet Ibrahim (a.s.), and the continual chances to magnify the rites and
sanctities of Allah, such as the Shaykhs dependents and inheritors. These are open doors to good and
auspicious opportunities in which to compete.
We must give this matter the importance that Allah gave to it, and that is clarified by those who call to
Allah. Sidi Muhammad al-Mishri always reminds us that giving for the sake of Allah is the way that the
human advances, and it is for his own benefit, for he places a part of his wealth in the bank of eternity in
Allahs presence. Giving for the sake of Allah is part of Allahs grace upon the human, in that He made him
an intermediary between His giving and His giving. 1
Just as we must enter all the doors of good and compete in them, so too these services that I mentioned (the
sacrificial animals at Eid, donations of cattle at the mawlid, donations to the mosque, etc.) are open doors to
good, as a grace from Allah upon us. This, among other things, strengthens our hope in Allah and our
certainty that our requests will be actualized.
When the human returns to Allah, he receives the benefit of what results from that; similarly, when he gives
his money for Allahs sake, he is the one who will receive the result with Allah. For Allah is the Free of
I.e. the gift in His preeternal decree and His gift of bringing that decree into existence.
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Need, while you are the indigent ones, and Allah has no need for you to give to HimHe is the Giver, and
He is the Provider, Endowed with Power, the Firm.
If the door of giving for Allahs sake is opened, that should be counted as one of the greatest parts of His
bestowal and grace on the later part of His community. One of the indications of this is that He made for us
a khalifah from among us, and He had us stand with him in his responsibility of being Allahs khalifah. That
is an immense grace, and it is no wonder that by that khalifah He opens for us doors to good that have
neither end nor limit, and indeed sharing in any of those doors of good must be regarded as a profit in the
way of Allah. Whoever shares in financing that khalifahs projects has financed his own steamships that will
carry him to the Garden, and whoever magnifies one of that khalifahs relatives or representatives has
magnified one of Allahs rites and respected one of Allahs sacred matters. All of this is from the doors of
Allahs grace, which He opens for us, and we do not reject His doing sofor, out of His grace and
generosity, we have become accustomed to it. We thank Him for this, and hope that Allah grants us the
success to enter through these doors.
It is true that we are weak. Africa is a weak continent, and on this continent Mauritania and Senegal are two
weak countries, especially Mauritania, whose people are weak as well. There is no doubt that whoever looks
at what this community can do on its own, without considering divine power, cannot find a way in which
this community would have anything to give. It has essential, basic projects that have not started yetsuch
as the mosque and other communal endeavoursbut Allah will take up all of these projects Himself, and
He is responsible for them. We also hope that He will give us the success to serve others by participating in
the current projects, and in future projects. May He make us from amongst the first and the best of those
who participate in them.
In this participation, we rely on neither our own power nor our own wealthrather, in reality, we rely on
Allahs grace, such that He bestows out of His grace on us the chance to be intermediaries between His
giving and His giving.
Truly, if we establish participating in the current services of Madina Baye as our top priority, it will assist us
in accomplishing other services, if not be the very means to actualizing them. And if the only means we take
to accomplish our projectswhether general or specific to usis to participate in the services of Madina
Baye, it will be sufficient. That is our experiencewe have tried it along with Sidi Muhammad al-Mishri, we
have tried it with Shaykh Ibrahim Niasse, and we have tried it ourselves for ourselves.
We said before that the true arena of competition lies in busying ourselves with Allah, attaching ourselves to
Him, being in constant contemplation of Him, noticing His nearness, and witnessing Him in such a way that
none other than Him is to be seen. What is upon us is to compete with the people of Shariah and the people
of Tariqah until we outdo them, and to compete with the people of Haqiqah until we are at the forefront of
them and part of their first squadron. That is our request and our mission.
One of the arenas of competition is that of giving for Allahs sakeit is a part of these arenas, an aspect of
doing good, and one of the pillars of doing good as well. We hope that Allah grants us success in all of the
pillars of good actions and good duties, success in being upright while witnessing and contemplating the
divine and constantly busying ourselves with Allah, and success in knowing the meanings of the Noble
Quran, the ahadith of the Messenger (s.a.w.s.), the words of Shaykh Tijani, the words of Shaykh Ibrahim
Niasse, and the words of the people of Allah. May He, out of His favour and grace, facilitate our
understanding of all of these things.
23
In summary, our real request is to be foremost. That is what is found in one of the last letters of Shaykh
Ibrahim Niasse addressed to Sidi Muhammad al-Mishri, in which he says, Peace, mercy, and blessings
directed at the station of my second existence, dear Sidi Muhammad ibn Abdillah. The foremost among us
is foremost, the average achiever among us is saved, and the wrongdoer among us is forgiven.
We hope in Allah that we can be amongst the foremost in doing good, as a grace from Allah.
We will not begin something that did not exist before, nor will we come with something new that has not
been seen before, because ever since the time when Allah began His sunnah on the earth of putting on it a
khalifah, the sunnah of Allah has remained and there is never anything new in it. So this is Allah, who
originally decided to place a khalifah on the earth, and then one khalifah followed after another. Even if the
outer forms of the khalifahs and the stages of Allahs khilafah were renewed, still Allah remains the master
and the khalifah of Allah is the slave.
Of all the khalifahs, the noteworthy ones are His greatest khalifah in the cycle of His prophecy, Allahs
Messenger (s.a.w.s.); His khalifah in the cycle of His sainthood, Shaykh Tijani; and His khalifah in the cycle
of His khilafah, Shaykh Ibrahim Niasseas for anyone else, they are Allahs khalifahs in the cycle of His
creation, in accordance with the sunnah that He set for both earlier and later generations.
Allahs Messenger (s.a.w.s.) was not an innovation amongst the messengers, even though he brought a new
deen, a new level, and a new cycleit was said to him, And remind, for reminding is beneficial to the
believers (Quran 51:55). Therefore, it is not possible for someone to look to come with what Allahs
Messenger (s.a.w.s.) did not, and whoever comes with something Allahs Messenger (s.a.w.s.) did not bring
has come with a corrupt matter. We reject whatever does not come from Allahs Messenger (s.a.w.s.), just as
we reject any seal of the saints other than Shaykh Tijani, and reject any bringer of the flood except Shaykh
Ibrahim Niasse. All others besides these three are slaves and servants to the hadaratwe are with them if
they travel on the path of the people of Allah, but if not, then we have Allahs Messenger (s.a.w.s.), Shaykh
Tijani, and Shaykh Ibrahim, as well as one of the servants of the Shaykh, Sidi Ali Cisse.
Consequently, we have insight regarding our affairpraise Allahand all we have to do is strengthen our
hope in Allah, rely on Him, depend on Him, and remind each other as He ordered us to. This is the aim of
our gathering. So all that one of us can do in terms of determining something for his brothers is, if they are
listening to a tape of the Noble Quran, to call them to act according to this Noble Quran in which is
found, So be upright as you have been ordered to (11:112) and Fear Allah as much as you can (64:16);
and if they present to him a hadith of the Prophet (s.a.w.s.), to say to them, Act according to this hadith;
and likewise in regards to the guidance of Shaykh Tijani and the indications of Allahs khalifah; and if they
are listening to one of the khutbahs of Sidi Muhammad al-Mishri, he says to them, Act on the teachings of
this khutbah in its call to busy yourselves with Allah and follow His khalifah.
We hope that Allah grants us success in fulfilling the mission, that we can pluck the fruit of the fruits and
the fruit of the manifestations, that we achieve all of this, that He grants us success in following this historic
kind of life that was started by the Faydah and dazzled hearts and intellects, and that we live in Allah, loving
one another and loving Him, knowing one another and knowing Him, as a grace from Him. We will open
the door to these donations, which we hope each person will consider to be for his own personal benefit,
for one of the things the human is required to do is strengthen his certainty in Allah such that he is more
confident in what is with Allah than in what is in his own hand. We assume the responsibility for these
donations, but rely on Allah.
24
Allah has points of marifah, manifestations, elevations, and hadarat. It is up to each and every person to
enter them by their door in order to know them, be immersed in them, and have his life and death
sweetened by them:
My life is sweetened by love and God-consciousness
I travel with the righteous, in attraction traversing
and my death is likewise sweetened by witnessing

the path of the one sent after others, beset by paths of darknesses
We must always remember that the real life is the life of the heart. The purpose of the human is to know the
one who resides in the heart, and to honor that neighbor, Allah (t.w.t.). Whoever believes in Allah and the
Last Day should not wrong his neighbor: the true neighbor about whom the Messenger (s.a.w.s.) was
advisedso much so that he thought that he would inherit from himis Allah (t.w.t.). That thought he
(s.a.w.s.) had about such a neighbor inheriting from him could be the reality, for there is no doubt that the
Messenger (s.a.w.s.) is the khalifah of Allah, and certainly Allah is the khalifah of Allahs Messenger.
Allahs Messenger (s.a.w.s.) said, Jibril continued to advise me regarding the neighbor until I thought that
he would give him a share of inheritance. The neighbor advised about is the nafs of Allah, as well as the
neighbor unrelated to you, the companion at your side, the wayfarer, and the neighbor 40 houses in each
direction. A neighboring country is also another type of neighbor. But the real neighbori.e. the closest,
most exalted, most supreme, and greatestis Allah: the one who does not wrong Him also wrongs no other
type of neighbor, while the one who falls short in His affair is a risk to his other neighbors.
One of the additional meanings we extract from this hadith is that the Messenger (s.a.w.s.) is Allahs greatest
khalifah, and that the Messenger (s.a.w.s.) was not content to leave his ummah until Allah became his
khalifah: I asked my Lord about who was going to succeed me regarding my ummah, and I was not
satisfied until He said to me that He would succeed me (or with the exact wording being as he (s.a.w.s.)
said). We hope that Allah grants us success in honoring this neighbor, showing true concern for Him,
witnessing Him, contemplating Him, esteeming Him fully, fleeing to Him, and relying on Him. We hope not
to bring another neighbor closer to us than Him; we hope to honor Himfor honoring Him is the root of
all honoring; we hope to get close to the Truth by His hadarat, His nisab, and His khalifah; and we hope to
exhort each other to persevere in contemplating Him, witnessing Him, having good etiquette with His
creation, and being sincere with Him in shariah, tariqah, and haqiqah, outwardly, inwardly, and inwardly
inwardly.
Was-salaamu alaikum wa rahmatullah.
25
Comprehensive Advice
This speech was given in Talhaya, Mauritania, on 30 November, 1992 CE

As-Salaamu alaikum wa rahmatullah.
I thank you all for joining Sayyid Ali Konati to provide such a reception and welcome for us. As I am
enjoying this, thank you all.
I advise you all and advise myself to have taqwa of Allah in private and public, busy yourselves with Him
outwardly and inwardly, and occupy your outward with His outward and your inward with His inward
busying oneself with His outward means busying oneself with the Shariah Muhammadiyyah, and busying
oneself with His inward means busying oneself with the Haqiqah Muhammadiyyah. I advise you to hold
onto the Tijani Tariqah, which has three pillars: seeking forgiveness, sending prayers on the Prophet, and la
ilaha illa Allah; three conditions: not rejecting it, not joining it with another tariqah, and not visiting awliya
who are not Tijani for ultimate spiritual benefit; and three etiquettes: having a good opinion of Allah,
witnessing Allahs blessings, and giving up ones affair to Allah.
So here we bid you farewell, while the hearts remainall of our hearts and yours remain in Allahs essence.
Read al-Fatihah with the intention of fulfilling all of your desires, material and immaterial, and say alhamdu lillah.
Was-salaam.
26
How Essential the Quran is to Marifah
Muhammad al-Mishri (r.a.) said, We seek refuge in Allah from knowledge of Allah not mentioned in His
Book, especially Surat al-Fatihah. The entirety of Muhammad al-Mishri (r.a.)s faith was taken from Surat
al-Fatihah. In all that he said, he relied solely on Surat al-Fatihah and the Great Book of Allah; in what he
related from the speech of Shaykh Tijani, he relied solely on Salatul-Fatihi, Jawharatul-Kamal, and the other
secret invocations of Shaykh Tijani (r.a.); in what he related from Shaykh Ibrahim, he relied on everything
Shaykh Ibrahim took from Shaykh Tijani, and in turn from the Messenger of Allah (s.a.w.s.).
Muhammad al-Mishri (r.a.) said in verse,
In beauty and magnificence there is praise / And perfection has both a manifestion and a slave
In separation and unity we say praise / And the end point of unity we say the slave
This was Muhammad al-Mishris experiential knowledge of Allah, and it all went back to Shaykh Ibrahim
(r.a.). This was Shaykh Ibrahim (r.a.)s spiritual upbringing and his Flood, it was Shaykh Tijanis spiritual
path and his sealhood, and it was the sacred law of Allahs Messenger (s.a.w.s.). Regarding the latters station
as a seal to the prophets, Shaykh Ibrahim (r.a.) said, The sublime character traits of all the prophets are in
Allahs Messenger (s.a.w.s.), all of their prophetic miracles are in him, and his miracle is the Quran, which
lasts till the end of time. Verily We brought down the Reminder and We truly preserve it (Quran 15:9).
Gathering and reciting it is upon Us, so if We recite it, follow its recitation. Then its elucidation is upon Us
as well (Quran 75:17-9).
Shaykh Ibrahim also said,
And make preservation of Your Noble Book / My saintly miracle until the great meeting with You
Just as the Noble Quran is the prophetic miracle of Allahs Messenger (s.a.w.s.), it is a saintly miracle for
Shaykh Ibrahim (r.a.), in the extent to which he preserved it, explained it, understood it, and guided with it.
We all know how he acted on it and would recite a full recitation of it three times a week. In two lines of
poetry, he lists the starting points for each daily portion and mentions two names of the Quran, the
Criterion and the Joining:
Al-Fatihah, al-Maidah, Yunus, al-Isra / Al-Shuara, al-Saffat, Qaf made clear
Thus the one who joins the Criterion with the Joining / Completes a recitation of the Criterion
27
Poem: The Midnight Flowing of Your Tears
28
Poetic Translation
The midnight flowing of your tears is quite a wonder
your body languishes, your heart is rent asunder
What is the reason, has your heart become attached
to some fiddle that from you tears of longing snatched?
Or did a woman with such beauty mesmerizing
appear, and passion is within your heart arising?
No! I call to witness Him Who hides and shows a matter
at times, then other times He acts to gather and scatter,
Youve not been known to ever have the slightest measure
of anything except what brings about Gods pleasure
Nay its love of Taha, Ahmad, the Obliterator
without whom none could speak, from peoples earlier or later
I came to love him, then him with all my being adore
before all other love, for love of Taha came before
29
And by my love for him I loved the seal of sainthood,
Ahmad, his grandson, the one who in his reality stood
By that same love I loved vicegerencys true wellspring
and his affairs, the one who did his great Flood bring
A treasure of realitythat was how he arose
rather, he was its essence, at manifestations close
In cycles, hell appear as master at one time
and then hell drown fully in slavehood for some time
Such that he never settles, his growth never abates
he goes from end to start, and in union separates
After concealment there is, in knowledge, no stage later
blindness essence, and over kings is one still greater
In crying for all else but him lies humiliation
so let your tears flow when he has your infatuation
Dont mention pretty girls, nor let your love descend
to any but the one must suitable, Gods Friend
And through his guidance, lets pass, dear sisters and brothers, onto the straight path to true gnosis, outdoing all others
The deadly grip whims have on you is no source of pride
for true success is to love the shaykh and put others aside
They loved the shaykh with such great love, especially
Mishri, the manifestor, and the one who follows most truthfully
He was a lofty mountain in our sacred law
and on a deeper hold on reality did he draw
Appreciate the translucence of the highest degree
by whose constellation the Friend would shine fully
The successful ones who surpass others in guidance are those
in whom knowledge of his reality and love for him arose
May Gods prayers on the Prophet and on his kin not wane
as long as the midnight flowing of your tears you do sustain
The midnight flowing of your tears is quite a wonder
your body languishes, your heart is rent asunder
More Literal Translation

Whats the matter with your midnight tears flowing,
while your body languishes and your heart is ripped apart?
Was your heart attached to some fiddle,
and the tears flowing from you are tears of passion?
Or has some gloriously beautiful girl
just appeared and now youre her ardent lover?
No! By the One Who sometimes hides and manifests
a matter and at other times gathers and separates,
Youve never been known to be attached to
anything in creation except that which pleases God
Noits the love of Taha, Ahmad, the Obliterator who
were it not for him, no one would have ever spoken a word
I adored him, then became infatuated with him, before
loving anything else, since love for Taha precedes all
Out of love for him I loved his grandson Ahmad,
the seal of sainthood, the one who realized Tahas reality
And out of my love for him I loved the owner of his Flood
and all his affairsfrom him rises absolute vicegerency
He is the one who was a treasure of reality,
rather, he was its essencethis is where manifestation is closed
He still manifests in cycles as a master
at times, and at other times he drowns in slavehood

30
Until his permanence is impossible because of his growth
from end to beginning, in union he separates
Concealment is the absolute final stage of acquaintance,
the essence of blindness, and over kings is one greater than them all
Shedding tears over anyone else is a disgrace,
so let your tears pour out when you are infatuated with him
Make no mention of pretty girlsdont fall in love with
anything except Gods Friend, as thats more suitable
Through his guidance, lets pass onto the straight path,
and lets keep outdoing others in our knowledge of God
Dont boast that whims are taking your life,
for successful is the one who loves none but the shaykh
With the shaykh they fell in mad love and the forerunner is
Mishri, the one who manifests, and the most truthful aspirant
He was a lofty mountain in exoteric law,
and he has a firm grounding in reality thats deeper
Appreciate the transparency of the highest degree by whose
bright constellation the Friend would shine
O what a success for those who fell in mad love with him,
realizing his hidden reality, for they are the guided forerunners
May God send prayers on the Prophet and his family,
as long as your midnight tears continue to flow
Whats the matter with your midnight tears flowing,
while your body languishes and your heart is ripped apart?
31
Supplicatory Poem
)Written on the occasion of the Siege of Makkah at the turn of the Hijri century, year 1400 (November 1979 CE
The first letter of each line of this poem spells out the phrase
from Quran 9:15, continuing the work of

Shaykh Ibrahim (r.a.) and Muhammad al-Mishri (r.a.), who wrote poems that similarly spelled out

(9:14) and

(9:15), respectively.
2
32
Poetic Translation 3
How glorious is our Lord, for always does He turn
to anyone who chooses to Him to return
Ever relenting is my Maker to each slave
through guidance of His Chosen Prophet does He save
Turn to us and wipe out our sin, grant each request
and make our sustenance from You come from the best
Usher our hearts and steps towards the straightest way
and be for all of us, and make Your blessings stay
Raise all our wants to be just what You want for us
and bring about our hopes and hasten them for us
None do You love except you teach them righteousness
take up all our affairs and grant us happiness
Sacred is Your Housemay the one who deviates
from the religion of our Lord not near its gates
Though one who seeks relief from sinnings consequence
should come to Gods great Ancient House in penitence
One may notice that just as the first letters of the lines of the original Arabic poem spell out the Quranic reference

( Quran 9:15see note 2 above), the first letters of the lines of the English translation accordingly spell out a translation
of that reference, He turns to whom He will.
3
33
O God, drive out the one who wants to use his might
to occupy the House 4 and Makkah, or to fight
We ask that all those who some evil do intend
towards Madinah, may destruction be their end
Hopefully Ill soon see the ones 5 who plunder now
Jerusalems great mosque defeated there somehow
Omnipotent is Godperhaps Hell bring swift aid
that suddenly results in victory displayed
My Lord, delight me with the news of a defeat
of falsehood and folk of oppression and deceit6
Honor the ones You love at all times, constantly
by granting them strong witnessing and certainty
Exceed our hopes in granting us prosperity,
both kinds of sustenance, 7 safety, serenity
When we have hardship, O our God, please give us ease
and distance all our countries from iniquities
In all our sicknesses, grant us a cure that heals
and rids our hearts of their delusions and their seals
Let prayer and constant salutation ever be
upon the Truest Prophet, the best Hashimi
Listen to all our prayers and grant Your slave the gift
of all he wantsto You alone prayers did he lift
More Literal Translation

Whoever repents to God, our Lord relents
to him, how exalted He is in His relenting
My Creator relents to all slaves
by the Chosen One, who indicates the path of true guidance
Relent, wipe out our sin, grant requests
and entrust us with the purest things of Your sustenance
Guide hearts, rectify steps, be at all times
for us all, and make blessings from You last forever
Bring about what we desire, hasten what we want
and make what You want be exactly what we want
You have inspired right guidance in the one You love
take us upon Yourself and entrust us with happiness
May no heretic who deviates from the religion of
the Lord of the Worlds ever approach the Sacred House
But the one who wants forgiveness from his sins
should come to the Ancient House and repent
Drive away, O God of mine, the one who wants to occupy
the House and its valley, and the one who wants to fight
Grant destruction to everyone who has an intention of evil
towards the Messengers Mosque and his honorable grave
The Sacred House at Makkah.

In the Arabic, the author makes specific reference to the Jews, though it is understood both in the context of the poem and in
the historical and political context that this is a reference to those forces of the Jewish state that oppress the holy site of
Jerusalem, and in no way is a supplication against all Jews or the Jewish people in general; the author is making a specific
supplication regarding a specific instance of oppression that is close to the hearts of many Muslims. Given the inability to express
this nuance in a concise translation and the danger of causing offense, the translator has chosen to refer to the people indicated in
ways other than by their religious or cultural affiliation.
6 See note 4 above.
7 I.e. both material and spiritual sustenance.
4
5
34
Perhaps I will see all the ones 8 who plunder
the Farthest Mosque soon perish
Perhaps an immediate aid will suddenly bring
the arrival of opening, and my Lord is All-Powerful
O my Lord, grant me delight in this existence
by a wiping out of falsehoodby a crushing of the oppressors 9
Bestow on the beloveds at every time
the strength of witnessing and certainty
Yes, give increase in good fortune, safety,
material sustenance, spiritual sustenance, and serenity
O God, ease every difficult matter
and distance our lands from sins
We ask for a cure by which You extract sicknesses
and drive away delusions and rust over the heart
Complete a prayer with constant salutation
upon the True Prophet, 10 the best of the Hashimites
Answer our supplication and gift Your slave
with what he desireshe has called on You alone
See note 4 above.

See note 4 above.
10 Or, the Prophet, the Truth.
8
9
35

Shaykh Ould Khayri Life Wisdom

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What is the structure and contents of the book?

What is the structure and contents of the book?

What praise is given for Shaykh Ould Khayri?

What praise is given for Shaykh Ould Khayri?

SHAYKH OULD KHAYRI

HIS LIFE AND WISDOM

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

The Life of Shaykh Ould Khayri

Shaykh Ould Khayri: His Life & Wisdom

From the book The Mauritanian Disciples of Shaykh Ibrahim

nothing but the beloved person whom we are enjoying

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

From the book The Mauritanian Disciples of Shaykh Ibrahim

Muhammad ibn al-Shaykh Abdullahi (L)

Shaykh Ould Khayri: His Life & Wisdom

is no portion for any human being

Shaykh Ould Khayri: His Life & Wisdom

and his cousin, who all were great means to good

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

for his school of experience with the divine, and al-Mishri

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

Ustadh Muhammad Mahi Niasse: Praise for Shaykh Ould Khayri

From the book The Spiritual School of Shaykh Ibrahim

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

The Wisdom of Shaykh Ould Khayri

Shaykh Ould Khayri: His Life & Wisdom

The Mission of Our Community

Shaykh Ould Khayri: His Life & Wisdom

and last, O Last, O First!

for in wonder at it are the most pleasant of nourishments

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

Shaykh Ould Khayri: His Life & Wisdom

and my death is likewise sweetened by witnessing

Shaykh Ould Khayri: His Life & Wisdom

This speech was given in Talhaya, Mauritania, on 30 November, 1992 CE

Shaykh Ould Khayri: His Life & Wisdom

How Essential the Quran is to Marifah

Shaykh Ould Khayri: His Life & Wisdom

Poem: The Midnight Flowing of Your Tears

Shaykh Ould Khayri: His Life & Wisdom

your body languishes, your heart is rent asunder

What is the reason, has your heart become attached

to some fiddle that from you tears of longing snatched?

Or did a woman with such beauty mesmerizing

appear, and passion is within your heart arising?

No! I call to witness Him Who hides and shows a matter

at times, then other times He acts to gather and scatter,