The Diwan

of the Shaykh and Gnostic of Allah

Sayyidi Muhammad ibn al-Habib
al-Amghari al-Idrisi al-Hasani
 The Diwan
of the Shaykh and Gnostic of Allah
Sayyidi Muhammad ibn al-Habib
al-Amghari al-Idrisi al-Hasani

The Desire of Journeying Murids

and the Gift to Wayfaring Gnostics
Copyright © Diwan Press, 2017 CE/1438 AH

The Diwan of Shaykh Muhammad ibn al-Habib

Published by: Iqra Agencies Ltd.

P.O.Box 34027
Erasmia
0023
South Africa
Website: www.iqra.co.za
E-mail: musa@iqra.co.za

All rights reserved. No part of this publication may be reproduced, stored in any retrieval system or
transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise
without the prior permission of the publishers.

Author: Shaykh Muhammad ibn al-Habib

Editors: Shaykh Murtada al-Boumas-houli and Abdassamad Clarke

A catalogue record of this book is available from the British Library.

ISBN-13: 978-1-908892-47-8 (Case laminate)

978-1-908892-50-8 (Hard back)

Printed and bound by: Lightning Source

 Contents
Preface – Shaykh Muhammad al-Murtada al-Boumas-houli ix

Introduction to the Diwan – Shaykh Muhammad ibn al-Habib 1

The Wird 9
The Lesser Wird 27
The Seal of The Wird 33

The Wird of the Salat 42

The Wird of Fajr 56

Commentary on the Wird 59

Yaqulu ‘ubaydullah
The Greater Qasida 67
Fa in shi’ta an tarqa
Lesser Qasida 81
Sharibna mina’l-anwar
Minor Qasida 90
Saqani hibbi
Doctrines of Tawhid 96
Yaqulu ‘abdu Rabbihi
Buraq of the Tariq 103
Yaqulu afqaru’l-wara
Miracles of the Way 113
Al-hamdulillahi wa salla’llahu
Virtues of the Ism al-A‘dham 125
Tajarrad ‘ani’l-aghyar
Praise 130
Laka’l-hamd
Stimulation of Desire for the Act of Dhikr 135
Aya man yurid qurban
Reflection 141
Tafakkar jamil as-sun‘i
Robe of Nearness 145
Qad kasana dhikru’l-Habibi
Qasida Written Before the Prophet 150
Nahnu fi rawdati’r-Rasuli
Withdrawal into the Perception of the Essence 154
Qad bada wajhu’l-Habibi
The Qualities of Muhammad 157
Muhammadun mansha’u
Forgiveness 164
Astaghfiru’llah
Departure of Illusion 169
Kana li wahmun
Eyewitnessing 171
Ya man yurid hadrat al-‘iyani
The Oneness of Action and Existence 175
Sa’altu qalbi
Counsel 178
Salamun ‘ala’l-ikhwan
Annihilation in Allah 182
Ya taliba’l-fana fi’llah
Withdrawal from Other Than Allah 187
Ruhi tuhaddithuni
Manifestation of the Essence 190
A shamsun bada
Purification 193
Fa in shi’ta tathiran
Counsel on Death 195
Tazawwad akhi li’l-mawt
Another Song 198
Ahimu wahdi

vi
Song on Departure 200
Kam laka min
The Final Song 202
Salumun ‘ala ahli’l-hima

TAKHMIS COMMENTARIES ON QASIDAS 205

The Takhmis on ‘The Qualities of Muhammad’ 207
Shaykh Muhammad ibn al-Habib
The Takhmis in Lam on ‘The Departure of Illusion’ 224
by the needy slave Abu Hafs ‘Umar
The Takhmis in Ha on ‘The Manifestation of the Essence’ 229
by Abu Hafs ‘Umar
The Takhmis in Ha on ‘Withdrawal from all that is other than Allah’ 236
by Sayyidi Fudul al-Huwari
The Takhmis in Waw on ‘Purification’ 242
by Sayyidi Fudul al-Huwari
The Takhmis in Ha on ‘Withdrawal from all that is other than Allah’ 246
by the faqih Sayyidi Hammoud ibn al-Bashir
A Qasida 252
by Sayyidi Fudul ibn Muhammad al-Huwari
Another Qasida 258
by Sayyidi Fudul ibn Muhammad al-Huwari
A Qasida 266
by Sayyidi Muhammad ibn al-Habib ad-Dar‘i
A Qasida 278
by Sayyidi ‘Abdullah ibn al-Habib ad-Dar‘i

THE HAFIDHA 285

Qasida of Ahmad al-Badawi 356
Surah Yasin 364
The 99 Beautiful Names 384
This Qasida in Fa by its Author as-Sayyid Ahmad al-Hilali 392
A Tawassul composition by the Gnostic of Allah Shaykh Zarruq 396

A Story by Abu Hafs Umar 399

The Isnad of the Tariq 405
The Salat of Ibn Mashish 415

vii
THE DIWAN OF SHAYKH MUHAMMAD AL-FAYTURI HAMUDA 419
1 Ya taliba’l-ma‘rifah 421
2 Adramat naru’l-hawa 426
3 Tajalla hibbi 430
4 Nadani hibbi 434
5 Utruk ya murid 439

Refuge Prayer by Shaykh Muhammad Wafa 443

QASIDAS OF SHAYKH MOULAY MURTADA AL-BOUMAS-HOULI 449

Treasured Letters 451
The True Shaykh 454
The Strength of the Shaykh 461
Commentary on the Qasida ‘Counsel on Death’ 464
Commentary on the Qasida ‘Ahimu Wahdi’ 469

‫مقدمة الشيخ محمد بن الحبيب‬ 482

‫مقدمة الشيخ محمد المرتضى البومسهولي‬ 484

viii
 Preface
Shaykh Muhammad al-Murtada al-Boumas-houli

‫بسم ال� ل�ه الرحمن الرحيم وصلى ال� ل�ه وسلم وبارك على سيدنا ونبينا ومولانا محمد‬

.‫ ولا حول ولا قوة الا بال� ل�ه العلي العظيم‬.‫وعلى آله وصحبه وسلم تسليما‬

In the name of Allah, the All-Merciful, the Most Merciful, and may Allah
bless and send baraka upon our master and Prophet, Mawlana Muhammad
and his family and Companions and grant them abundant peace.
There is no power and no strength but by Allah, the High, the Vast.

‫ص‬
َ ‫صد َقُوا م َا عَاهَد ُوا ال� ل�ه َ عَلَيْه ِ فم َِنْه ُم َم�ّن ق َض َى‬
ُ ‫نح ْب َه‬ َ ‫ل‬ ٌ ‫ن ال ْم ُوم ِنِينَ رِج َا‬
َ ِ‫م‬
‫ل‬
‫وَمِنْه ُم َم�ن يَنتَظ ِر ُ وَم َا ب َ َ �دلُوا تَبْدِيلًا‬
‫ص‬

(Surat al-Ahzab 33:23)

T he book of Sayyidi Muhammad ibn al-Habib, may Allah be pleased with

him and make him contented – which contains his noble wirds, the
Hafidha, and qasidas that strike home – has an effect on everyone who
reads or hears it all over the world, particularly after its translation into other
languages when it became possible for Westerners and others to understand its
contents. This is all by the overflowing favour of Allah and the secret of the
idhn from him, may Allah be pleased with him.

ix
 T HE D IWAN OF S HAYKH MUHAMMAD IBN AL -H ABIB

When he granted idhn to Shaykh Abdalqadir as-Sufi, may Allah be pleased

with him, to instruct others in the wirds and to print his Diwan, its blessings
became manifest in people engaging with it, since every murid has a copy of the
Diwan in his satchel and in his library. The increase in the numbers of murids
is shown by our need for more copies.
For that reason, Shaykh Abdalqadir, may Allah be pleased with him, gave
permission for this new edition of the Diwan and asked that I write this Preface
to it. On our part we give our blessing to this idhn, hoping from Allah that He
make it sincerely for His face and beneficial to His slaves and for everyone who
reads, hears or looks into it not merely for research.
May Allah bless our intermediary with Him and our model, our Master
Muhammad and his family and Companions and grant them abundant peace.

The servant of the people of Allah

Muhammad al-Murtada al-Boumas-houli
Allah is His Guardian Friend

x
 Introduction to the Diwan
Shaykh Muhammad ibn al-Habib

T he Shaykh said, may Allah be pleased with him: Praise belongs to Allah
Who has established men in every age to revive His Tariqa. He has
revealed to them the lights of Muhammad, from which all the lovers
who followed them would derive aid, be they couples or individuals.
We praise Him, the Glorious and Exalted, for the secrets with which He has
entrusted us, and for the sciences, gnoses and lights He has poured out on us.
We greatly thank Him, may His Majesty be exalted, in recognition of all the
blessings that have come to us and all the slaves of Allah, free or in bondage.
We declare that our master Muhammad is His slave and His Messenger, sent
by Allah as a mercy to the creation, may Allah bless him and grant him peace,
and his family and companions who spent themselves and their wealth in the
revival of His way and the setting up of His sunna, and who did not turn to the
destruction of the hypocrites and the veiled.
Brothers of the Darqawiyya-Shadhiliyya order and all others of the Lord’s
slaves in all of Allah’s countries who desire to emulate a master, know, that Allah
the Exalted has destined for this noble path in every age one who sets right its
deviations and manifests its secrets and its lights. He is the Shaykh who unites
the Haqiqa and the Shari’a with the idhn of Allah and His Messenger and all
the awliya of Allah. He is the unique man of Muhammad of whom there is only
one in every age. If there are numerous Shaykhs in his age, he rules over them
all, whether they are aware of it or not. Many have laid claim to the Station of
uniqueness with falsehood and lies because they seek leadership and desire to
possess this passing world. The pretender is unaware that whoever claims what is
not in him is exposed by the witnesses of the test, since in their presence a man
is either exalted or humiliated. True Shaykhs are satisfied with the knowledge

1
 T HE D IWAN OF S HAYKH MUHAMMAD IBN AL -H ABIB

of Allah and depend only on Allah. All that emanates from them speaks of the
blessing of Allah. He, may He be exalted said:

‘As for the blessing of your Lord – declare it.’

So let Muhammad ibn al-Habib, al-Amghari al-Hasani by lineage, dwelling in

Fez, the poor slave of his Master, yet enriched by Him with other-than-Him –
declare, in speaking of Allah’s blessing – that idhn (authorisation) has come to
him from Allah and the Messenger of Allah and all the awliya of Allah, and that
Allah has singled him out with sciences and secrets which only the unique man
of Muhammad possesses.
Had we wished to reveal all that Allah has blessed us with we would need
volumes, we shall however relate to the fuqara only that tribute with which our
Shaykh and teacher Sayyidi Muhammad ibn ‘Ali favoured us. When he, may
Allah be pleased with him, became head of the order, we wrote him a letter
renewing our contact with him although we had taken Tariq from the Shaykh
and gnostic of Allah, Sayyidi al-‘Arabi ibn al-Huwari. He, may Allah be pleased
with him, wrote to us and ordered us to come to his presence. So we obeyed
his command and went to Marrakesh. When we went in to him he was filled
with limitless joy and happiness and said to us: ‘The whole order came to me
when you came!’ On another occasion he said to us in a prophecy, may it long
be remembered, ‘Your rank with us in our order is that of Ibn ‘Ata’llah in the
Shadhiliyya order. As Allah revived the Shadhiliyya path through Ibn ‘Ata’llah,
so also He will revive this blessed Tariqa through you, if He wills!’ And Allah
has realised his hope in us.
By Allah and by Allah we have not passed through a city, a village or a desert
but that the people testified that love had come to them and life flowed in their
hearts. Such is the secret of Allah’s idhn. Praise be to Allah, no faqir has sat
with us without gaining a knowledge that was not his before, and getting from
it humility and a contrite heart. No murid of the Tariqa has sat with us without
a strengthening of his innate condition and the heightening of his himma in the
quest for gnosis of Allah. There has been no Shaykh of the Shaykhs of the age
who has not increased in his immediate tasting and gained something of benefit
which he did not have before. All that is from the secret of the idhn and its baraka.
Ibn ‘Ata’llah says in his ‘Hikam’ (Book of Wisdom):

‘He to whom the idhn of discourse has been given, his declaration is
understood in the ears of creation, and the evidence of his selection is made
plain to them.’
2
 Introduction

The one with idhn is the one who speaks by Allah and for Allah, and so his
words have an effect on the heart, and all the elect and the beloved are guided
to him. The Shaykh of our Shaykh, Sayyidi Muhammad al-‘Arabi, may Allah be
pleased with him, said, ‘By Allah, none has come to me who was not acceptable.’
I say, speaking of the blessing of Allah, ‘By Allah, none has come to me who
was not beloved.’
Muhammad, may Allah bless him and grant him peace, said to me in a prophecy,
‘Know, my son, that Allah will honour you with sweet and pleasant waters.’ I
said, ‘O Messenger of Allah, are these the waters of Islam, Iman and Ihsan?’ He
said to me, may Allah bless him and grant him peace, ‘They are.’ I said, ‘You and
all of my community who follow you shall drink them.’ And Allah realised for us
what He promised. By Allah, we have drunk these waters, and soon all of those
who accompany us with sincerity will drink them too. So, my lords, give praise
to Allah ta’ala and thank Him for what He has honoured you with in your time.
He has said, may He be exalted, ‘Whenever we abrogate an ayat or cause it
to be forgotten, We bring one better than it or equal to it.’ Allah ta’ala has given
precedence here to the better over the like as an indication that the heir to the
perfect Wali must appear even after some time has passed. And that he will
be more perfect than him in knowledge and gnosis of Allah ta’ala. He is the
miracle of that perfect Wali. So the overflowing energy from Allah continues
to increase. The Shaykh, our lord and master, Ahmad al-Badawi, may Allah
be pleased with him, said:

‘Your overflowing increases

Your existence is uninterrupted.’

I have indicated some of what Allah has granted me in the qasida that speaks
of the blessing from Allah, entitled ‘The Robe of Nearness’:

‘Invocation of the Beloved clothed us in beauty and radiance, exaltation

and joy.
In drawing near we cast aside every restraint and openly proclaimed the
One we love to glorify.’

When the Shaykh Sayyidi Muhammad ibn ‘Ali, may Allah be pleased with
him, died, and the idhn was renewed in me, I regarded my self as worthless
and undeserving of that station until the four Shaykhs came to me. They are:
Sayyidi Muhammad ibn ‘Ali, Sayyidi al-‘Arabi ibn al-Huwari, Sayyidi Muhammad
al-‘Arabi, and Sayyidi Ahmad al-Badawi, may Allah be pleased with them. They
3
 T HE D IWAN OF S HAYKH MUHAMMAD IBN AL -H ABIB

commanded me to go out to the creation and guide them to the true King. They
said: ‘The water which you have drunk from us is the coolest and sweetest of
waters, so stretch out your hand to the east and the west, and fear no-one!’
Then the idhn came from the Chosen One, may Allah bless him and grant him
peace, and I was awed into going forth. So I went out to creation by Allah and
for Allah, saying as Ibn ‘Ata’llah said in his ‘Hikam’: ‘My God, you have ordered
me to return to the existence-traces, so return me to it with a robe of lights and
the guidance of discrimination so that I may return to You from it, as I came
to You from it – my secret pure of regard for it and my himma elevated above
dependence on it. You have power over all things.’
Know, my lords, that it is obligatory on every murid who seeks the presence
of Allah to take the living Shaykh. The proof of this obligation is His word, may
He be exalted: ‘O you who have iman, fear Allah, and be with the truthful ones.’ Being
with them necessitates accompanying them in body, not just in spirit. He has said,
may He be exalted: ‘Follow the path of whoever turns away from self to Me.’ In this
ayat, He, may He be exalted, orders the walad (beginner/lit. youth) to follow
the spiritual father, not the father of form, because the spiritual father teaches
the inner meaning and the father of the body teaches you sensory meaning. What
a difference there is between the one whose himma is for the meaning and the
one whose himma is for the sensory! He said, may Allah bless him and grant him
peace: ‘A man follows the Deen of his friend, so let each of you look to who he
takes as a companion.’ There has always been agreement in this community of
Muhammad that the first thing required of a murid once he has become aware
of his state of distraction is that he should rely on a Shaykh of good counsel and
guidance who knows the defects of the self, its motives, and the remedies for
its ailments, and who has done with the putting right of his own self and its
desires. He will give the murid insight into the faults of his self and draw him
out beyond the perimeter of his senses. Whoever has no Shaykh to direct him
will most certainly be directed by shaytan to the path of destruction.
Murid is derived from will (irada) and it depends on sincerity (ikhlas). The true
meaning of murid is one who has stripped himself of his own will and accepted
what Allah wills for him, which is the worship of Allah ta‘ala, for as He said:
‘I have not created jinn and men except to worship Me.’ When the murid is weak in
disciplining his self – since the inner rule belongs to the self and shaytan – he
places himself under the rule of the Shaykh and in the protection of his power.
He, in his turn will help the murid to obey and worship Allah through his himma
which operates by the idhn of Allah and through his words which are made
effective by the gift of Allah. So a murid must cling to whoever of the Shaykhs
of the age are well disposed towards him.
4
 Introduction

Sayyidi ‘Abd al-Wahid ibn ‘Ashir says:

‘The murid keeps company with a Shaykh who knows the ways of behaviour,
and who protects him from dangers on his way.
The murid is reminded of Allah when he sees the Shaykh,
who then leads the slave to his Master.’

Look at our commentary on these verses and confusion will leave you.
Ibn ‘Ata’llah, may Allah be pleased with him, says in his Hikam:

‘Do not accompany one whose state does not change you,
and whose speech does not guide you to Allah.’

The elevation of your state, and the guidance of his speech are the result of
this companionship. So whoever does not find such a state from his companion
let him abandon him to Allah and seek one of this description. The murid will
gain a master in accordance with his own sincerity and strength of resolution.
Allah is the one to ask for help.
Explaining the attributes of the teaching Shaykh, I said in one of my qasidas
ending in ta’:

La ilaha illa’llah banishes all whisperings

with the instruction of a Shaykh who knows the Haqiqa.
His signs are: a light which shines appearing outwardly,
and a secret which appears inwardly, with himma.
He elevates you with a glance even before he speaks,
and from this glance comes a Robe of Honour.

By that I mean the secrets which flow rapidly into the

heart of the murid seeking the truth free of any shirk.
The staff of his journey is his zuhd among people,
and his concern lies in seeking the Beloved alone in vision.
His speech is by idhn from the Best of Creation
upon whom the glorious truthful ones depend.
If you attain the goal of finding someone like this,
then set out and offer up the self without delay.
Consider nothing except what I have described here,
for it is enough and it contains every happiness.

5
 T HE D IWAN OF S HAYKH MUHAMMAD IBN AL -H ABIB

Al-Junayd, may Allah be pleased with him said:

‘Purify yourself with the water of the Unseen if you are one possessing a
secret. If not, do tayammum with dust or stone. Go before an Imam in front of
whom you stand, and pray the noon prayer at the beginning of the afternoon.
This is the prayer of those who are the gnostics of their Lord. If you are one
of them, then moisten the dry land with the sea.’

He, may Allah be pleased with him, commanded the murid to purify himself
with the water of the Unseen. It is understood that purification is of two sorts:
sensory purification which is the sensory water, and pertains to the whole body
if it is a major impurity, and to specific limbs if it is a minor impurity. This is not
what the poet meant, may Allah be pleased with him. The second sort is spiritual
purification which is the purification of the hearts from the ailments which veil
them from the presence of the Knower of the Unseen. This purification is only
done with spiritual water which is the water of sciences, gnoses and secrets
that flow from the presence of the Unseen into the heart of the Shaykh who is
a gnostic of Allah, purified of fault. The Shaykh pours it over the murid and so
he purifies his heart from otherness and it is filled with gnoses and secrets. This
is if the murid himself possesses a secret, that is to say inner sight, which brings
him into contact with the one who takes him by the hand, that is, the Shaykh
who draws his power from the presence of the Unseen as we have stated. If the
murid does not possess this secret and inner sight then he must do tayammum
with the dust of outward deeds and formal knowledge until Allah endows him
with the secret and the inner sight.
He indicates, may Allah be pleased with him, by his statement: ‘Go before an
Imam in front of whom you stand,’ that the murid must go before an Imam, a
Shaykh, a gnostic of Allah, to copy him in the spiritual prayer which is the direct
perception of the worshipped King, as it is necessary for the one behind the
Imam in the prayer to do ruku‘ and sujud (bowing and prostrating). His words:
‘In front of whom you stand,’ indicate to the murid that he should not follow any
Shaykh except one he already knew in the world of spirits. The Prophet, peace
by upon him, said: ‘The spirits are numerous hosts, whoever of them become
acquainted will be in harmony, and those not acquainted will be at variance.’
The meaning then is: ‘Go before in the world of spirits. Because of the encounter
and acquaintance which occurred in the world of the spirits, harmony will occur
in the world of forms.’
By his words, ‘Pray the noon prayer at the beginning of the afternoon,’ he
means pray the dhuhr prayer (noon prayer), that is the manifestation (dhuhur) of
6
 Introduction

your desire for your Lord, which is uninterrupted witnessing of the worshipped
King, as we have said. ‘Asr (afternoon prayer) means ‘being together’ (mu’asara)
with your Shaykh and the negation of your will for him. He does not refer, may
Allah be pleased with him, to the prayers of dhuhr and ‘asr containing ruku‘
and sujud, because it is known that dhuhr is set to be prayed at the beginning of
its time and not at the beginning of ‘asr. Thus the meaning falls into place, so
understand and you will be guided – and Allah has charge of our guidance and
the guidance of creation. Amin.
As regards his statement: ‘This is the prayer of those who are gnostics of their
Lord,’ it means this is uninterrupted contemplation of the worshipped King.
Their prayer is not interrupted because it is constant. They persevere in the
witnessing of their Lord. His word: ‘If you are among them, then moisten the
dry land with the sea,’ means if you are one of the gnostics – and they are not
veiled by creation from the truth, nor by the truth from creation – then moisten,
that is sprinkle, the dry land of your road (Shari‘a) with the sea of your reality
(Haqiqa), and be among those who unite the two. Likewise, our Imam, Malik,
may Allah be pleased with him, said: ‘He who follows the Shari’a and does not
ascertain (i.e. have direct experience) has strayed from the proper course. He
who ascertains and does not follow the Shari’a has become a heretic. Whoever
unites the two has realised!’ That is, he has realised the two forms of worship
(‘ubudiyya), the worship of obligation and the worship of instruction.

7
ٍ‫ل خَيْر‬
ِ � ُ ‫ل بِك‬
ٌ ‫كف ِي‬ ُ ‫و َهَذ َا وِ ْرد ُنَا ال َش �ر‬
َ َ ‫ِيف لم َِنْ أَ ر َادَه ُ وَطَلَب َه ُ فَه ُو‬

‫ن الشَي ِْخ أَ وِ المُق َ �دِ ِم‬

َ ِ‫ن م‬
ٍ ‫ل شَرٍ� و َب ِالمُوَاظَبَة ِ عَلَيْه ِ ب ِِإ ْذ‬
ِ � ُ ‫د َاف ِ ٌع لِك‬
ِ ‫ن الشَي ِْخ يَجْم َ ُع ال� ل�ه ُ لِل ْعَبْدِ بَيْنَ ال َش �ر ِيعَة ِ و َالحَق ِيقَة‬
َ ِ‫ن م‬
ِ ‫المَاذ ُو‬

:ُ‫و َن َ ُص� ه‬

This is our noble Wird for whoever wishes it and seeks it.
Its recital guarantees every good and repels every evil.

If the slave perseveres in it with idhn from the Shaykh,

or from a muqaddam who has idhn from the Shaykh,
Allah will unite the Shari‘a and Haqiqa for him.
 The Wird

‫ِم ْف َت ُاح ال ْ ِو ْر ِد‬

The Key to the Wird

َ ‫ك‬
‫الن �ب ِ ِي� الا ُ ِم � ِي� و َعَل َٓى‬ َ ِ ‫ل عَلَى سَي�ِدِنَا مُح َم � ٍد عَبْدِك َ وَرَسُول‬ َ ‫ا َ َلل �ٰه ُ َ �م‬
ِ� ‫ص‬
‫ل‬ ‫ل‬
‫ك‬َ ‫س‬ ِ ‫ك وَرِضَا ن َ ْف‬ َ ِ ‫ عَدَد َ خ َلْق‬.‫سل ِ � ْم تَسْلِيم ًا‬
َ َ ‫ءَالِه ِ و َصَ ح ْبِه ِ و‬

.َ‫ك وَمِد َاد َ كَل ِمَاتِك‬

َ ‫ش‬
ِ ‫وَزِنَة َ ع َ ْر‬
O Allah pour blessings upon our master Muhammad, Your slave
and Messenger, the unlettered Prophet, and upon his Family and
Companions and grant them perfect peace, as great as the number of
Your creations and Your pleasure and the weight of Your throne
and the ink of Your words.

.‫ِيم‬ َ ‫ن‬ � َ ‫ن ال‬ ِ ‫سم‬� َ ‫أَ ع ُوذ ُ ب ِال� ل�ه ِ ال‬

ِ ‫الر �ج‬ ِ ‫شيْطَا‬ َ ِ ‫ِيع ال ْعَل ِِيم م‬
I take refuge with Allah, the All-Hearing, the All-Knowing
from the accursed shaytan.

‫ِيم‬ َ ‫ن‬
ِ ‫الر �ح‬ َ ِ ‫ب ِس ْ ِم ال� ل�ه‬
ِ َٰ ‫الر �حْم‬
In the name of Allah, the All-Merciful, the Most Merciful

ِ ‫ل وَل َا ق َُو �ة َ ِإ َل�ا ب ِال� ل�ه ِ ال ْعَل ِِي� ال ْعَظ‬

.‫ِيم‬ َ ْ ‫حو‬
َ ‫وَل َا‬
There is no power and no strength but by Allah, the High, the Vast.
9
 Commentary on the Wird
‫َتائ ِ َّي ُة ال ْ ِو ْر ِد ا َّلش ِر ِيف‬

‫ل ع ُبَيْد ُ ال� ل�ه ِ أَ ْعنِي مُح َم �دًا‬

ُ ‫يَق ُو‬
ِ ‫صدًا ل ِ َلن �صِ يحَة‬
ِ ‫ِيب ق َـ‬
ٍ ‫ن حَب‬
ُ ْ ‫ه ُو َ اب‬
The lowly slave of Allah, Muhammad ibn al-Habib,
says intending counsel:

ٍ ‫ِش فِي ه َن َـء ٍ و َ نِعْمَة‬

ْ ‫حبِي ع‬
ِ ‫أَ يَـ صَـ‬
ِ ‫كن ْتَ ف ِيـن َـ ذ َا اعْتِق َـدٍ و َن ِ َـي �ـة‬
ُ ‫ِإذ َا‬
O my companion! Live in joy and serenity
if you are among us as one with firm belief and intention,

‫و َأَ خْلَصْ تَ فِي ال ْوُد�ِ ال َ �ذ ِي ه ُو َ رُكْ نُن َـ‬

ِ ‫ق ال� ل�ه ِ م ِنْ غَيْر ِ مِرْيَة‬
ِ ‫سيْر ِ َطرِ ي‬
َ ‫فِي‬
And if you are sincere in the love which is, without doubt,
our firm support while travelling on the Tariq of Allah,

59
 ‫تحْق َة ُ ال َ ّ‬
‫ساللِكِينَ الع َارِف ِينَ‬ ‫ن وَ ُ‬ ‫ن ال َ ّ‬
‫سائِر ِي َ‬ ‫بُغْي َة ُ المُرِيدِي َ‬

‫ظه ُور َ م َا فِي‬

‫ي ُ‬ ‫ل ال ُ �‬
‫ظهْر َ‪ ،‬أَ ْ‬ ‫ص �ِ‬
‫ي َ‬
‫ل ال ْعَصْر ِ) أَ ْ‬ ‫ل صَلَاة َ ال ُ �‬
‫ظ ْهرِ فِي أَ َ �و ِ‬ ‫ص �ِ‬
‫عَن ْه ُ (و َ َ‬

‫ك وَهِي َ دَو َام ُ ال ُش �ه ُودِ لِ حَضْرَة ِ ال ْمَلِكِ ال ْمَعْب ُودِ‪ ،‬كَمَا تَق َ َ �دم َ فِي أَ َ �و ِ‬
‫ل ال ْعَصْر ِ‬ ‫ك ل ِر َب �ِ َ‬
‫ِإد َار َت ِ َ‬

‫ْس مُر َادُه ُ رَضِيَ ال� ل�ه ُ عَن ْه ُ‪ ،‬صَلَاة َ‬

‫ك ال ِْإر َادَة َ لَه ُ‪ ،‬و َلَي َ‬
‫ك وَسَل ْب ِ َ‬
‫خ َ‬
‫ك لِشَي ْ ِ‬
‫ي م ُع َاصَرَت ُ َ‬
‫أَ ْ‬
‫ن ال ُ �‬
‫ظهْر َ ال ْمَعْلُوم َ يُطْلَبُ ف ِيهَا‬ ‫سجُودِ‪ ،‬لأَ َ �‬ ‫الر �ك ِ‬
‫ُوع و َال ُ �‬ ‫ظ ْهرِ و َال ْعَصْر ِ ال ْمُشْتَمِلَة ِ عَلَى ُ‬
‫ال ُ �‬

‫ل ال ْعَصْر ِ‪ ،‬فم َ ِنْ ث ََم � حَمَل ْنَاه َا عَلَى م َا ذ َكَر ْنَا فَافْه َ ْم‬
‫ل و َقْتِهَا ل َا فِي أَ َ �و ِ‬
‫أَ ْن تُصَلَ �ى فِي أَ َ �و ِ‬

‫ش ْد و َال� ل�ه ُ يَت َو َلَ �ى هُد َانَا و َهُد َى ال ْع َٰلـَمِينَ‪ ،‬ءَام ِين‪ .‬و َقَو ْلُهُ‪( :‬فَتِل ْ َ‬
‫ك صَلَاة ُ ال ْع َارِف ِينَ‬ ‫تُرْ َ‬

‫ب ِر َ �بِهِمْ) وَهِي َ دَو َام ُ ال ُش �ه ُودِ لِ حَضْرَة ِ ال ْمَلِكِ ال ْمَعْب ُودِ فَلَا تَنْقَط ِ ُع صَلَاتُه ُ ْم لـ ِ َ‬
‫كوْنِه ِ ْم‬

‫ي عَلَى شُه ُودِه ِ ْم ل ِر َ �بِه ِ ْم م ُوَاظِب ُونَ‪ ،‬و َقَو ْلُه ُ‬ ‫ن ال َ �ذ ِي َ‬

‫ن ه ُ ْم عَلَى صَلَاتِه ِ ْم د َائِمُونَ‪ ،‬أَ ْ‬ ‫مِ َ‬

‫ن ال ْع َارِف ِينَ و َهُم ُ ال َ �ذ ِي َ‬

‫ن ل َا‬ ‫كن ْتَ م ِ َ‬ ‫كن ْتَ مِنْه ُ ْم فَانْض ِ‬
‫َح ال ْبَر � ب ِال ْب َحْ رِ)‪ ،‬ف َِإ ْن ُ‬ ‫(ف َِإ ْن ُ‬

‫ي ر َ �ُش بَر � شَر ِيع َت ِك‬

‫ن الْخلْقِ‪ ،‬فانْضَحْ أَ ْ‬
‫ن الْحَق� ِ وَل َا ب ِالْحَق� ِ ع َ ِ‬
‫ق عَ ِ‬
‫يحْجَب ُونَ ب ِالخَل ْ ِ‬
‫ُ‬

‫ل ِإم َام ُنَا م َال ِكٌ ‪ ،‬رَضِيَ ال� ل�ه ُ عَن ْه ُ ‪:‬‬
‫ن الْجا َم ِع ِينَ بَيْنَهُم َا‪ ،‬كَمَا قَا َ‬
‫ك وَكُنْ م ِ َ‬
‫حق ِيق َت ِ َ‬
‫بِبَحْرِ َ‬

‫ق و َل َ ْم يَت َش َ َر� ْع فَق َ ْد ت َزَنْد َقَ ‪ ،‬وَم َنْ جَم َ َع‬

‫ق وَم َنْ تَح َ �ق َ‬ ‫(م َنْ تَش َ َر �عَ و َل َ ْم يَتَح َ �ققْ فَق َ ْد تَف َ َ �‬
‫س َ‬

‫يف‪.‬‬ ‫يف وَع ُب ُود َِي �ة ِ َ‬

‫الت �عْرِ ِ‬ ‫ق ب ِال ْع ُب ُودِ َي �تَيْنِ‪ :‬ع ُب ُود َِي �ة ِ َ‬
‫الت �كْل ِ ِ‬ ‫ي تَح َ �ق َ‬
‫بَيْنَهُم َا فَق َ ْد تَح َ �ققَ) أَ ْ‬

‫‪474‬‬
 ‫مقدمة الشيخ محمد بن الحبيب‬

‫ن ال َ �‬
‫طه َارَة َ عَلَى‬ ‫أَ مَر َ رَضِيَ ال� ل�ه ُ عَن ْه ُ ال ْمُرِيد َ ب َِالت � ْطه ِير ِ بِمَاء ِ الغَي ِ‬
‫ْب و َيُؤْخَذ ُ مِن ْه ُ أَ َ �‬

‫س َِي �ة ٌ و َتَكُونُ ب ِال ْمَاء ِ الْحِس �ِي‪ ،‬وَم ُت َع َل �قُه َا ال ْبَدَنُ كُل �ه ُ ِإ ْن ك َانَ‬
‫ح �‬
‫سم َيْنِ‪َ :‬طه َارَة ٌ ِ‬
‫قِ ْ‬

‫َت هَذِه ِ‬
‫الْحَد َثُ أَ كْ بَر َ أَ وِ الْأَ ْعضَاء ُ ال ْم َخْ صُوصَة ُ ِإ ْن ك َانَ الحَد َثُ أَ صْ غ َر َ و َلَيْس ْ‬
‫الث �انِي ال َ �‬
‫طه َارَة ُ ال ْمَعْنَوِ يَة ُ‪ ،‬وَهِي َ َطه َارَة ُ‬ ‫مُر َادَة ً ل ِ َلن �اظِمِ‪ ،‬رَضِيَ ال� ل�ه ُ عَن ْه ُ‪ ،‬و َالقِسْم ُ َ‬

‫ُوب‪ ،‬و َهَذِه ِ ال َ �‬

‫طه َارَة ُ‬ ‫حضْرَة ِ ع َ َ‬
‫لا � ِم ال ْغ ُي ِ‬ ‫ض الْحا َجِبَة ِ لَهَا ع َنْ َ‬
‫ن الْأَ ْمر َا ِ‬
‫وب م ِ َ‬
‫الْق ُل ُ ِ‬

‫ِف و َالْأَ سْر َارِ الْجا َرِي م ِنْ‬ ‫لا � ب ِال ْمَاء ِ ال ْمَعْنَو � ِ‬
‫ِي و َه ُو َ م َاء ُ ال ْع ُلُو ِم و َال ْم َع َار ِ‬ ‫ل َا تَكُونُ ِإ َ‬

‫ْب ال َ �ذ ِي يُف ِيضُه ُ‬

‫ن ال ْعَي ِ‬ ‫شي ِْخ ال ْع َار ِ‬
‫ِف ب ِال� ل�ه ِ المُطَ َه�ر ُ م ِ َ‬ ‫ْب ال َ �‬
‫ْب ِإلَى قَل ِ‬
‫حضْرَة ِ الغَي ِ‬
‫َ‬

‫ِف و َالْأَ سْر َارِ‪ ،‬و َهَذ َا‬ ‫خ عَلَى ال ْمُرِيدِ‪ ،‬فَيَتَطَ َه�ر ُ قَل ْب ُه ُ م ِ َ‬
‫ن الْأَ غْيَارِ و َيمُ ْلَا ُ ب ِال ْم َع َار ِ‬ ‫ال َ �‬
‫شي ْ ُ‬

‫ل بِهَا ِإلَى م َنْ يَأْ خُذ ُ بيَِدِه ِ و َه ُو َ‬ ‫ي بَصِ يرَة ٍ يَت َو َ َ �‬

‫ص ُ‬ ‫ِإ ْن ك َانَ ال ْمُرِيد ُ صَاحِبَ سِرٍ� أَ � ِ‬
‫ْب كَمَا ق َ �دمْنَا‪ ،‬و َِإ ْن ل َ ْم يَكُ ِ‬
‫ن ال ْمُرِيد ُ صَاحِبَ‬ ‫خ ال َ �ذ ِي يَسْتَمِ ُ �د م ِن َ‬
‫حضْرَة ِ ال ْغَي ِ‬ ‫ال َ �‬
‫شي ْ ُ‬

‫الر �سْم َِي �ة ِ ح ََت �ى يَفْت َ َ‬

‫ح ال� ل�ه ُ عَلَيْه ِ‬ ‫ظاه ِرَة ِ و َال ْع ُلُو ِم َ‬
‫ل ال َ �‬
‫سِرٍ� و َبَصِ يرَة ٍ فَل ْيَتَي َم� ْم بِصَع ِيدِ الْأَ عْمَا ِ‬

‫كن ْتَ أَ ن ْتَ أَ م َام َه ُ)‬

‫ب ِالس ِ�ر�ِ و َال ْب َصِ يرَة ِ‪ .‬و َأَ شَار َ رَضِيَ ال� ل�ه ُ عَن ْه ُ بِقَو ْلِه ِ‪( :‬و َق َ �دِ ْم ِإم َام ًا ُ‬
‫شيْخ ًا عَارِفًا ب ِال� ل�ه ِ يَقْتَدِي بِه ِ فِي َ‬
‫الص� لَاة ِ‬ ‫يج ِبُ عَلَيْه ِ أَ ْن يُق َ �دِم َ ِإم َام ًا َ‬ ‫ِإلَى أَ َ �‬
‫ن ال ْمُرِيد َ َ‬
‫يج ِبُ عَلَيْه ِ أَ ْن‬ ‫ال ْمَعْنَوِ َي �ة ِ َال �تِي هِي َ ال ُش �ه ُود ُ لِ حَضْرَة ِ ال ْمَلِكِ ال ْمَعْب ُودِ كَمَا أَ َ �‬
‫ن ال ْم َأْ م ُوم َ َ‬

‫كن ْتَ أَ ن ْتَ أَ م َام َه ُ)‬

‫سجُودِ‪ ،‬و َقَو ْلِه ِ ( ُ‬ ‫الر �ك ِ‬
‫ُوع و َال ُ �‬ ‫َات ُ‬ ‫الص� لَاة ِ ذ ِ‬ ‫يَقْتَدِيَ ب ِِإم َا ٍم فِي َ‬

‫ل‬
‫ص َ‬
‫ح َ‬ ‫شي ِ‬
‫ُوخ ِإ َل�ا ِإذ َا َ‬ ‫ن ال ْمُرِيد َ ل َا يَقْتَدِي بِشَي ٍْخ م ِ َ‬
‫ن ال ُ �‬ ‫أَ شَار َ بِه ِ رَضِيَ ال� ل�ه ُ عَن ْه ُ ِإلَى أَ َ �‬

‫مجَن �دَة ٌ م َا‬

‫ح جُن ُود ٌ ُ‬ ‫ل عَلَيْه ِ ال َ �‬
‫سلَا ِم‪( :‬الْأَ ْرو َا ُ‬ ‫ُف بَيْنَهُم َا فِي عَال َِم الْأَ ْرو ِ‬
‫َاح‪ ،‬قَا َ‬ ‫َ‬
‫الت �ع َار ُ‬

‫ف)‪ ،‬فَيَكُونُ ال ْمَعْن َى عَلَى هَذ َا و َق َ �دِ ْم ِإم َام ًا‬

‫ف وَم َا تَنَاك َر َ مِنْهَا اخْ تَل َ َ‬
‫َف مِنْهَا ائ ْتَل َ َ‬
‫تَع َار َ‬

‫ُف ال َ �ذ ِي‬ ‫ل الْمق َابلََة ِ و َ‬

‫َالت �ع َار ِ‬ ‫كن ْتَ أَ م َام َه ُ فِي عَال َِم الْأَ ْرو ِ‬
‫َاح‪ ،‬و َل ِأَ جْ ِ‬ ‫فِي عَال َِم الْأَ شْ ب َ ِ‬
‫اح ُ‬
‫ِ‬ ‫ل فِي عَال َِم الْأَ ْرو ِ‬
‫اف فِي عَال َِم الْأَ شْ بَاح‪ ،‬و َقَو ْلُه ُ رَضِيَ ال� ل�ه ُ‬
‫ل الْاِئ ْتِل َ ُ‬
‫ص َ‬
‫ح َ‬
‫َاح َ‬ ‫ص َ‬
‫ح َ‬
‫َ‬

‫‪475‬‬
 ‫تحْق َة ُ ال َ ّ‬
‫ساللِكِينَ الع َارِف ِينَ‬ ‫ن وَ ُ‬ ‫ن ال َ ّ‬
‫سائِر ِي َ‬ ‫بُغْي َة ُ المُرِيدِي َ‬

‫َف ِإ ْن َك َان ِم ْن ُه ال َّل ْف ُظ َج َاء بِ ُح َّل ِة‬

‫َو َأ ْع ِني بِ َها ْ َاأل ْس َر َار َت ْس ِري بِ ُس ْر َع ٍة‬
‫ل ِ َق ْل ِب ُم ِر ِيد ْال َِّق ِم ْن َغ ْي ِر ِش ْر َك ِة‬
‫و ُز ْه ُد ُه ِفي ْ َاألكْوا ِن ُعم َد ُة سي ِرهِ‬
‫َ ْ َْ‬ ‫َ‬
‫يب بِ ُر ْؤيَ ِة‬ ‫َو ُش ْغ ٌل بِ ِإ ْف َرا ِد ْ َال ِب ِ‬
‫اإل ْذ ِن ِم ْن َخ ْي ِر ُأ َّم ٍة‬
‫َو َت ْص ِر ُيح ُه بِ ْ ِ‬
‫َع َل ْي ِه ْاع ِت َم ُاد ا َّلصا ِد ِق َني ْ َاأل ِج َّل ِة‬
‫َف ِإ ْن َح َص َل ا َل ْق ُص ُود ِمَّا َذ َك ْر ُت ُه‬
‫َف َبا ِد ْر َو َأ ْع ِط ا َّلن ْف َس ِم ْن َغ ْي ِر ُم ْه َل ِة‬
‫َو َال َت ْع َت ِب ْر َش ْي ًئا ِس َوى َما َر َس ْم ُت ُه‬
‫ِفف ِيه ال َّ ِذي ُي ْغ ِني و ُك ُّل ا ْلسرةِ‬
‫َ َّ‬ ‫َ‬

‫ل الجن َُيْد ُ رَضِيَ ال� ل�ه ُ عَن ْهُ‪:‬‬

‫و َقَا َ‬

‫َت َط َّه ْر ِ َب ِاء ال ْ َغ ْي ِب إِ ْن ُك ْن َت َذا ِس ٍّر‬

‫َوإِ َّال َت َي َّم ْم بِا َّلص ِع ِيد َأ ِو ا َّلص ْخ ِر‬
‫َو َق ِّد ْم إِ َم ًاما ُك ْن َت َأن ْ َت َأ َم َام ُه‬
‫َو َص ِّل َص َل َة ا ُّلظ ْه ِر ِفي َأ َّو ِل ال ْ َع ْص ِر‬
‫َف ِت ْل َك َص َل ُة ال ْ َعا ِر ِف َني بِ َربِّ ِه ْم‬
‫َف ِإ ْن ُك ْن َت ِم ْن ُه ْم َفان ْ َض ِح ال ْ َب َّر بِال ْ َب ْح ِر‬
‫‪476‬‬
 ‫مقدمة الشيخ محمد بن الحبيب‬

‫ن‬
‫حد ِ ب ُ‬
‫ل سَي�ِدِي عَبْد ُ الوَا ِ‬ ‫حس ُن َْت ن َِي �ت ُه ُ ف ِيه ِ م ِنْ مَش ِ ِ‬
‫َائخ ال ْعَصْر ِ‪ .‬و َقَا َ‬ ‫ك بِم َنْ َ‬ ‫يَتمَ َ َ �‬
‫س َ‬

‫عَاشِرٍ‪:‬‬

‫يَ ْص َح ُب َش ْي ًخا َعا ِر َف ا ْ َل َسال ِ ْك‬

‫يَ ِقي ِه ِفي َط ِري ِق ِه ا ْ َل َهال ِ ْك‬
‫ُي َذك ُِّر ُه ال َّل َه إِ َذا َر ُآه‬
‫وص ُل ال ْ َع ْب َد إِلَى َم ْو َال ُه‬ ‫و ُي ِ‬
‫َ‬

‫ن عَطَاء ِ‬
‫ل اب ْ ُ‬
‫ك ال ِْإشْ ك َالَ‪ ،‬و َقَا َ‬
‫ل عَن ْ َ‬
‫ات ي َز ُو ُ‬ ‫اُنْظُر ْ م َا قَالَه ُ ال ُش � َر �ا ُ‬
‫ح فِي هَذِه ِ الْأَ ب ْي َ ِ‬

‫ك عَلَى‬
‫ك ح َالُه ُ وَل َا يَدُل � َ‬
‫ض َ‬
‫َب م َنْ ل َا يُنْه ِ ُ‬ ‫ال� ل�ه ِ رَضِيَ ال� ل�ه ُ عَن ْه ُ فِي ِ‬
‫حكَمِه ِ ل َا تَصْ ح ْ‬

‫يج ِ ْد هَذِه ِ‬ ‫ل م ِنْ نَت ِيجَة ِ ُ‬

‫الص� حْ بَة ِ فَم َنْ ل َ ْم َ‬ ‫ل وَدَل َالَة ُ ال ْمَق َا ِ‬ ‫ال� ل�ه ِ مَق َالُه ُ ف َِإنْه َ ُ‬
‫اض الْحا َ ِ‬

‫صف َت ُه ُ ف َِإ َن �ه ُ ي َ ْظف َر ُ بِه ِ عَلَى‬ ‫الْحَالَة َ م ِنْ صَاحِبِه ِ فَلِيَتْرُكْه ُ ل َِل �ٰه ِ و َل ْيَبْح ْ‬
‫َث عَلَى م َنْ هَذِه ِ ِ‬

‫صدْقِه ِ و َق َُو �ة ِ ع َ ْزمِه ِ و َال� ل�ه ُ ال ْمُسْت َع َانُ‪ .‬و َقلُ ْتُ فِي ق َصِ يدَة ٍ ل ِي تَائ َيِ �ة ٍ ذ َكَر ْتُ‬
‫َب ِ‬
‫حس ِ‬
‫َ‬
‫ص الم َ ْقصُودِ مِنْهَا ‪:‬‬‫شي ِْخ ال ْم ُر َب ِ �ي و َن َ َ �‬
‫َاف ال َ �‬
‫ف ِيهَا أَ ْوص َ‬

‫َو َه ْي َل َل ٌة َت ْن ِفي َج ِم َيع ال ْ َو َسا ِو ِس‬

‫ال ِقي َق ِة‬‫بِ َت ْل ِق ِني َش ْي ٍخ َعا ِر ٍف بِ ْ َ‬
‫َوآيَا ُت ُه ُن ٌور يَ ُل ُوح بِ َظا ِه ٍر‬
‫َو ِس ٌّر َب َدا ِم ْن َب ِاط ٍن َم َع ِه َّم ِة‬
‫َو َت ْر ِق ٌية بِال َّل ْح ِظ َق ْب َل َت َل ُّف ٍظ‬
‫‪477‬‬
 ‫تحْق َة ُ ال َ ّ‬
‫ساللِكِينَ الع َارِف ِينَ‬ ‫ن وَ ُ‬ ‫ن ال َ ّ‬
‫سائِر ِي َ‬ ‫بُغْي َة ُ المُرِيدِي َ‬

‫ن عَطَاء ِ ال� ل�ه ِ فِي‬ ‫ق ب ِال� ل�ه ِ وَل َِل �ٰه ِ‪ ،‬و َقلُ ْتُ كَمَا قَا َ‬
‫ل اب ْ ُ‬ ‫ال َت�هْدِيد ُ عَلَى ال ْب ُر ُوزِ فَبَرَزْتُ لِلْخَل ْ ِ‬

‫كسْوَة ِ الْأَ ن ْوَارِ وَهِد َايَة ِ‬

‫جعْنِي ِإلَيْهَا ب ِ ِ‬ ‫ِالر �ج ِ‬
‫ُوع ِإلَى الْأَ ثَر ِ فَا ْر ِ‬ ‫حكَمِه ِ ِإلَه ِي أَ مَرْتَ ب ُ‬
‫ِ‬
‫ن َ‬
‫الن �ظَرِ‬ ‫ك مِنْهَا مَصُونَ الس ِ�ر�ِ ع َ ِ‬
‫ك مِنْهَا كَمَا دَخ َل ْتُ عَلَي ْ َ‬ ‫الْا ِسْ تِبْصَارِ ح ََت �ى أَ ْر ِ‬
‫ج َع ِإلَي ْ َ‬
‫ل شَيْء ٍ قَدِير ٌ‪ ،‬و َاع ْلَم ُوا سَادَتِي‪،‬‬ ‫ن الْاِعْتِم َادِ عَلَيْهَا ِإ َن � َ‬
‫ك عَلَى ك ُ � ِ‬ ‫ِإلَيْهَا وَمَرْفُوعَ ال ْه ِ َم�ة ِ ع َ ِ‬
‫ُوب‬ ‫ل مُر ِي ٍد طَال ٍِب لِ حَضْرَة ِ ال� ل�ه ِ وَد َلِي ُ‬
‫ل ال ْوُج ِ‬ ‫ِب عَلَى ك ُ � ِ‬ ‫شي ِْخ الْح َ ِ�‬
‫ي و َاج ٌ‬ ‫اتخَاذ َ ال َ �‬ ‫أَ َ �‬
‫ن ِ�‬

‫الص� ادِق ِينَ﴾‪ .‬و َال ْم َع َِي �ة ُ‬

‫ن ءام َن ُوا َات �ق ُوا ال� ل�ه َ وَكُونُوا م َ َع َ‬ ‫ُ َ‬
‫قَو ْلُه ُ تَع َالَى ‪﴿ :‬يَا أَ �يهَا ال �ذ ِي َ َ‬
‫ل م َنْ أَ نَابَ‬ ‫ل تَع َالَى ‪﴿:‬و َا َت �بِعْ سَب ِي َ‬ ‫اح ل َا ب ِالْأَ ْرو ِ‬
‫َاح و َقَا َ‬ ‫تَقْتَض ِي ال ْمُصَاحَب َة َ ب ِالْأَ شْ ب َ ِ‬

‫ِإل َي�﴾‪ .‬فأَ َ مَر َ تَع َالَى فِي هَذِه ِ الْآيَة ِ ال ْوَلَد َ بِمُتَابَعَة ِ و َالِد ِ الْأَ ْرو ِ‬
‫َاح د ُونَ م ُتَابَعَة ِ و َالِد ِ‬

‫ك الْح َ �ِس وَش ََت �انَ م َا‬ ‫الر � ِ‬

‫وح ي ُر َب ِ �ي ال ْمَعْن َى وَو َالِد ِ الْجِس ْ ِم ي ُر َب ِ �ي ل َ َ‬ ‫ن و َالِد َ ُ‬ ‫الْأَ شْ ب َ ِ‬
‫اح لأَ َ �‬

‫ل ‪( a‬ال ْمَر ْء ُ عَلَى دِي ِن خ َلِيلِه ِ فَل ْيَنْظُر ْ‬ ‫بَيْنَ م َنْ ه َِم �ت ُه ُ الْح َ �ِس وَم َنْ ه َِم �ت ُه ُ ال ْمَعْن َى‪ ،‬و َقَا َ‬

‫ف‬ ‫أَ حَدُك ُ ْم م َنْ يُخَال ِلْ )‪ .‬وَو َق َ َع الاِت�ِف َاقُ م ِنْ هَذِه ِ ا ْل ُأ َم�ة ِ ال ْم ُ َ‬
‫ح َم�د َِي �ة ِ سَلَف ًا ع َنْ خ َل َ ٍ‬
‫شي ٍْخ ن َ ِ ٍ‬
‫اصح‬ ‫ن ال ْغَفْلَة ِ أَ ْن يَعْمَد َ ِإلَى َ‬
‫يج ِبُ عَلَى ال ْمُرِيدِ بَعْد َ ان ْت ِبَاهِه ِ م ِ َ‬ ‫ن أَ َ �و َ‬
‫ل م َا َ‬ ‫عَلَى أَ َ �‬

‫سه ِ‬ ‫س وَدَو َاعِيهَا و َأَ ْدوِ يَة ِ أَ ْمر َاضِه َا فَار ٍِغ م ِنْ نَهْذ ِ‬
‫ِيب ن َ ْف ِ‬ ‫الن � ْف ِ‬ ‫ش ٍد عَال ِ ٍم ب ِع ُي ِ‬
‫ُوب َ‬ ‫م ُ ْر ِ‬
‫سه ِ لأَ َ �‬
‫ن م َنْ ل َ ْم يَكُنْ لَه ُ‬ ‫ح ِ�‬
‫يخْرِج ُه ُ م ِنْ د َائ ِرَة ِ ِ‬
‫سه ِ و َ ُ‬
‫ُوب ن َ ْف ِ‬
‫و َأَ ْغر َاضِه َا يُبَص�ِرُه ُ ب ِع ُي ِ‬
‫ق َ‬
‫الر �د َى‪ ،‬و َالمُرِيدِ‬ ‫محَالَة َ ِإلَى َطرِ ي ِ‬ ‫ق ال ْهُد َى قَادَه ُ ال َ �‬
‫شيْطَانُ ل َا َ‬ ‫خ يَق ُودُه ُ ِإلَى َطرِ ي ِ‬
‫شي ْ ٌ‬
‫َ‬

‫حق ِيق َة ُ ال ْمُرِيدِ أَ َن �ه ُ ال ْمُتَجَرِ �دِ ع َنْ ِإر َاد َتِه ِ‬ ‫مُشْت � ٌَق م ِ َ‬
‫ن ال ِْإد َارَة ِ وَم ُت َع َل �قُه َا ال ِْإخْل َ ُ‬
‫اص و َ َ‬
‫ْس ِإ َ‬
‫لا �‬ ‫لم َِا أَ ر َاد َ ال� ل�ه ُ مِن ْه ُ و َه ُو َ عِبَادَة ُ ال� ل�هِ‪ ،‬لِقَوْمِه ِ تَع َالَى ‪﴿ :‬وَم َا خ َلَقْتُ الج َِن� و ِ‬
‫َالإن َ‬

‫ن‬
‫سه ِ ِإذِ الْوِل َايَة ُ فِي ال ْبَاطِ ِ‬
‫ِيب ن َ ْف ِ‬
‫لِيَعْبُد ُونَ‪ ﴾....‬و َلَم �ا ك َانَ ال ْمُرِيد ُ ضَع ِيف ًا ع َنْ تَهْذ ِ‬

‫َف وِل َايَتِه ِ أَ عَانَه ُ عَلَى طَاعَة ِ‬ ‫شي ِْخ َ‬

‫تح ْتَ كَن ِ‬ ‫ن ف َِإذ َا ك َانَ فِي ح ُ ْكم ِ ال َ �‬ ‫س و َال َ �‬
‫شيْطَا ِ‬ ‫ل ِ َلن � ْف ِ‬
‫ل ال� ل�ه ِ ف َوَجَبَ عَلَيْه ِ أَ ْن‬
‫ن ال� ل�ه ِ وَك َلَامِه ِ ال ْم ُؤَث�ِر ِ بِف َضْ ِ‬
‫ال� ل�ه ِ وَعِبَاد َتِه ِ بِه ِ َم�تِه ِ ال ْع َام ِلَة ِ ب ِِإ ْذ ِ‬

‫‪478‬‬
 ‫مقدمة الشيخ محمد بن الحبيب‬

‫وَمَوْل َانَا أَ حْمَد ُ ال ْبَدَوِي رَضِيَ ال� ل�ه ُ عَن ْهُ‪:‬‬

‫َو َف ْي ُض ُك ْم ِفي ْاز ِديَا ٍد‬

‫َو ُج ُود ُك ْم ِفي َت َوالِي‬

‫َو َق ْد َأ َش ْر ُت ِفي َق ِص َيدةٍ لِي إِلَى َب ْع ِض َما َخ َّص ِني ا َلله بِ ِه َحت َُّدثًا بِ ِن َع ِم الل ِه َونَ ُّص َها‪:‬‬

‫يب َج َماالً‬ ‫َق ْد َك َسانَا ِذك ُْر ْ َال ِب ِ‬

‫َو َب َه ًاء َو ِر ْف َع ًة َو ُس ُر ًورا‬
‫َو َخ َل ْع َنا ال ْ ِع َذ َار ِع ْن َد ال َّت َدانِي‬
‫َو َج َه ْرنَا ِ َب ْن ُن ِح ُّب ا ْف ِت َخ ًارا‬

‫ك ف ِيهَا عِشْر ُونَ بَي ْتًا فِي‬

‫ن المُبَار َ ِ‬
‫وَهِي َ ق َصِ يدَة ٌ مَشْه ُورَة ٌ م َ ْذكُورَة ٌ فِي هَذ َا الد �ِيوَا ِ‬
‫خ سَي�ِدِي مُحَم �دٌ ب ْن عَل ِ ٍي� رَضِيَ‬ ‫تج ِ ْد م َا أَ شَرْتُ لَكَ‪ ،‬وَمُنْذ ُ تُو ُف ِ �ي َ ال َ �‬
‫شي ْ ُ‬ ‫صفْحَة ٍ طَالِعْه َا َ‬
‫َ‬

‫ك ال ْمَق َا ِم‬ ‫ال� ل�ه ُ عَن ْه ُ‪ ،‬و َال ِْإ ْذنُ يَتَج َ �دد ُ عَل َي� و َأَ نَا أَ سْ ت َحْ ق ِر ُ ن َ ْفس ِي و َأَ ر َاه َا لَيْس ْ‬
‫َت أَ ه ْلا ً لِذَٰل ِ َ‬

‫ن عَل ِ ٍي� رَضِيَ ال� ل�ه ُ عَن ْه ُ‪ ،‬وَسَي�ِدِي‬ ‫ح ََت �ى أَ تَانِي ال ْمَش ِ‬
‫َائخ ُ الْأَ رْبَع َة‪ ،‬و َه ُ ْم سَي�ِدِي مُحَم �دٌ ب ُ‬

‫ِي رَضِيَ ال� ل�ه ُ عَن ْه ُ‪ ،‬وَسَي�ِدِي مُحَم �دٌ ال ْعَر ْب ِ ُي� رَضِيَ ال� ل�ه ُ عَن ْه ُ‪ ،‬وَسَي�ِدِي‬ ‫ال ْعَر ْب ِ ُي� ب ِ ُ‬
‫ن ال ْه ُ َو �ار � ِ‬
‫أَ حْمَد ُ ال ْبَدَو ُِي� رَضِيَ ال� ل�ه ُ عَنْه ُ ْم و َأَ مَر ُونِي ب ِال ْب ُر ُوزِ ِإلَى الْخَل ْ ِ‬
‫ق وَدَل َالَتِه ِ ْم عَلَى ال ْمَلِكِ‬

‫ن ال ْمَاء َ ال َ �ذ ِي شَر َب ْت َه ُ م َِن �ا ه ُو َ أَ عْذ َبُ الْميَِاه ِ و َأَ حْلَاه َا فَم ُ َ �د يَدَك َ شَرْقًا‬
‫الْحَق� ِ‪ ،‬و َقَالُوا ِإ َ �‬

‫وَغَرْبًا وَل َا تَخ َْف م ِنْ أَ حَدٍ‪ ،‬ث َُم � بَعْد َ هَذ َا و َق َ َع ال ِْإ ْذنُ م ِ َ‬
‫ن المُصْ طَفَى ‪ a‬وَو َق َ َع‬

‫‪479‬‬
 ‫تحْق َة ُ ال َ ّ‬
‫ساللِكِينَ الع َارِف ِينَ‬ ‫ن وَ ُ‬ ‫ن ال َ ّ‬
‫سائِر ِي َ‬ ‫بُغْي َة ُ المُرِيدِي َ‬

‫ق ال� ل�ه ُ رَج َاءَه ُ ف ِينَا‪ ،‬ف َوَالله ِ ث َُم � و َال� ل�ه ِ م َا مَرَرْنَا عَلَى مَدِينَة ٍ وَل َا قَر ْيَة ٍ‬
‫ح َ �ق َ‬
‫ال� ل�هُ‪ .‬و َق َ ْد َ‬

‫ك‬
‫ن الْحيََاة ِ فِي قُلُو بِهِمْ‪ ،‬وَذَٰل ِ َ‬
‫ل ال ْمَدَدِ ِإلَيْه ِ ْم و َسَر َيَا ِ‬ ‫وَل َا بَادِيَة ٍ ِإ َ‬
‫لا � و َشَهِد َ أَ ه ْلُه َا ب ِوُصُو ِ‬

‫س ِ ُر� ال ِْإ ْذنِ‪ ،‬وَم َا ج َل َ َ‬

‫س م َع َنَا‪ ،‬و َا ْلحم َْد ُ ل َِل �ٰه ِ‪ ،‬فَق ِير ٌ ِإ َ‬
‫لا � و َا ْزد َاد َ ع ِل ْمًا ل َ ْم يَكُنْ عِنْدَه ُ‪،‬‬
‫طرِ يقَة ِ ِإ َ‬
‫لا � و َقَوِي َْت قَرِ يحَت ُه ُ‬ ‫س م َع َنَا مُر ِيد ُ ال َ �‬
‫كسَار ٌ وَل َا ج َل َ َ‬
‫خضُوعٌ و َان ْ ِ‬
‫ل مِن ْه ُ ُ‬
‫ص َ‬
‫ح َ‬
‫وَ َ‬

‫لا � و َا ْزد َاد َ ذَوْقًا ِإلَى‬ ‫خ م ِنْ مَش ِ ِ‬

‫َائخ ال ْعَصْر ِ ِإ َ‬ ‫ب مَعْرِفَة ِ ال� ل�ه ِ وَل َا َ‬
‫شي ْ ٌ‬ ‫ت ه َِم �ت ُه ُ لِطَل َ ِ‬
‫و َعَل َ ْ‬

‫ل‬
‫ن و َب َرَكَتِه ِ‪ ،‬قَا َ‬
‫ك كُل �ه ُ م ِنْ سِر�ِ ال ِْإ ْذ ِ‬ ‫ذَوْقِه ِ و َاسْ تَف َاد َ م َِن �ا َ‬
‫شي ْئًا ل َ ْم يَكُنْ عِنْدَه ُ‪ ،‬وَذَٰل ِ َ‬

‫َت فِي مَسَام ِِع الْخَل ْ ِ‬

‫ق عِبَار َتُه ُ‬ ‫الت �عْب ِير ِ فُهِم ْ‬ ‫ن عَطَاء ِ ال� ل�ه ِ فِي ِ‬
‫حكَمِه ِ (م َنْ ُأذِنَ لَه ُ فِي َ‬ ‫اب ْ ُ‬

‫وَجُلِي َْت ِإلَيْه ِ ْم ِإشَار َتُه ُ و َال ْم َْأذ ُونُ ه ُو َ ال َ �ذ ِي يَتَك ََل �م ُ ب ِال� ل�ه ِ وَل َِل �ٰه ِ‪ ،‬وَلِذَٰل ِ َ‬
‫ك أَ َث �ر َ ك َلَام ُه ُ‬

‫شيْخِنَا سَي�ِدِي‬
‫خ َ‬
‫شي ْ ُ‬
‫ل َ‬
‫ُوب‪ ،‬و َق َ ْد قَا َ‬
‫مح ْب ٍ‬
‫ص وَ َ‬
‫مخْصُو ٍ‬ ‫وب و َانْق َاد َ ِإلَيْه ِ ك ُ ُ �‬
‫ل َ‬ ‫فِي الْق ُل ُ ِ‬
‫ل تَح َ ُ �دثًا بنِِع َ ِم ال� ل�ه ِ‬
‫ل و َأَ نَا أَ قُو ُ‬ ‫مُحَم �دٌ ال ْع َر َبِي‪ ،‬رَضِيَ ال� ل�ه ُ عَن ْه ُ و َال� ل�ه ِ ل َا ي َْأتِينِي ِإ َ‬
‫لا � ال ْمَقْب ُو ُ‬

‫َ‬ ‫ن ال� ل�ه‬ ‫ل ل ِي ‪ a‬فِي بِش َارَة ٍ‪ :‬اِع ْل َ ْم يَا وَلَد ِي أَ َ �‬ ‫لا � المحَ ْب ُوبُ ‪ ،‬و َق َ ْد قَا َ‬ ‫و َال� ل�ه ِ ل َا ي َْأتِينِي ِإ َ‬

‫ل ال� ل�ه ِ هَذِه ِ الْميَِاه ُ هِي َ م ِيَاه ُ ال ِْإسْ لَا ِم و َال ِْإيمَا ِ‬
‫ن‬ ‫ك بِمِيَاه ٍ عَذْبَة ٍ ح ُل ْوَة ٍ قلُ ْتُ يَا رَسُو َ‬
‫يُكْرِم ُ َ‬

‫ل ال� ل�ه ِ هَذِه ِ الْميَِاه ُ أَ شْر َبُهَا وَحْدِي أَ ْو أَ نَا‬

‫ل ل ِي ‪ a‬هِي َ قلُ ْتُ يَا رَسُو َ‬
‫ن قَا َ‬
‫و َال ِْإحْ سَا ِ‬
‫ق‬ ‫ك م ِنْ ُأ َم�تِي‪ .‬و َق َ ْد َ‬
‫ح َ �ق َ‬ ‫ن اق ْتَد َى ب ِ َ‬ ‫ل تَشْر َبُهَا أَ ن ْتَ وَك ُ ُ �‬
‫ل مَ ِ‬ ‫ن اق ْتَد َى بِي فَق َا َ‬ ‫وَك ُ ُ �‬
‫ل مَ ِ‬
‫ق‬
‫ِالص ْد ِ‬ ‫ال� ل�ه ُ لَنَا م َا و َعَد َنَا بِه ِ ‪ ،a‬ف َوَالله ِ لَق َ ْد شَر ِ ب ْنَا هَذِه ِ الْميَِاه َ وَك ُ ُ �‬
‫ل م َنْ صَ ح ِبَنَا ب �ِ‬

‫ن فَاحْمَد ُوا ال� ل�ه َ سَادَتِي و َاشْ ك ُر ُوه ُ عَلَى م َا أَ ك ْرَمَك ُ ْم بِه ِ مَوْل َاك ُ ْم‬
‫يَشْر َبُهَا فِي أَ ق ْر َِب زَم َ ٍ‬
‫ات بِ خَيْرٍ م�ِنْهَا أَ ْو مِثْلِه َا﴾‪.‬‬
‫خ م ِنْ ءَايَة ٍ أَ ْو نُنسِه َا ن َ ِ‬
‫ل تَع َالَى ﴿م َا نَنسَ ُ‬
‫فِي و َق ْتِكُمْ‪ .‬قَا َ‬

‫ل ل َا ب ُ َ �د أَ ْن ي َ ْظه َر َ‬ ‫و َق َ �دم َ ال� ل�ه ُ تَع َالَى الْخيَْر َِي �ة َ عَلَى الْمثِْل َِي �ة َ ِإشَارَة ً ِإلَى أَ َ �‬
‫ن ال ْو َل ِي الْك َام ِ َ‬

‫و َارِثُه ُ و َلَو ْ بَعْد َ حِينٍ و َيَكُونُ أَ كْ مَل َ مِن ْه ُ فِي ال ْعِلْم ِ و َال ْمَعْرِفَة ِ ب ِال� ل�ه ِ تَع َالَى ك َرَام َة ً لِذَٰل ِ َ‬
‫ك‬

‫خ سَي�ِد ُنَا‬
‫شي ْ ُ‬ ‫ن مَدَد َ ال� ل�ه ِ تَع َالَى و َفَيْضَه ُ فِي الز �ِيَادَة ِ‪ ،‬قَا َ‬
‫ل ال َ �‬ ‫ل‪ ،‬و َل ِأَ َ �‬
‫ال ْو َل ِ ِي� الْك َام ِ ِ‬

‫‪480‬‬
 ‫مقدمة الشيخ محمد بن الحبيب‬

‫ن ال� ل�ه ِ وَرَسُولِه ِ وَم ِنْ سَائِر ِ أَ وْلِيَاء ِ ال� ل�ه ِ و َه ُو َ الْفَرْد ُ ال ْم ُ َ‬
‫ح َم�د ُِي� ال َ �ذ ِي ل َا‬ ‫ال ْم َْأذ ُونُ م ِ َ‬

‫ك‬ ‫حدٌ و َِإ ْن كَثُر َ ال ْمَش ِ‬

‫َائخ ُ فِي عَصْرِه ِ فَالح ُ ْكم ُ لِذَٰل ِ َ‬ ‫ْت مِن ْه ُ ِإ َ‬
‫لا � و َا ِ‬ ‫ل و َق ٍ‬
‫يَكُونُ فِي ك ُ � ِ‬
‫الْفَرْدِ عَلَيْه ِ ْم شَع َر ُوا أَ ْو ل َ ْم يَشْع ُر ُوا‪ .‬و َق َ ْد كَثُر َ ال ْم ُ َ �دع ُونَ لم َِق َا ِم الْفَرْد َانيَِة ِ ب ِالْبُه ْتَا ِ‬
‫ن‬
‫ن ا َد�عَى‬ ‫سة ِ و َاسْ تِجْلَابًا للِ ُد �ن ْيَا الْف َانيَِة ِ وَم َا شَع َر َ هَذ َا ال ْم ُ َ �دعِ ي أَ َ �‬
‫ن مَ ِ‬ ‫و ُ‬
‫َالز �ورِ طَلَبًا لِلر�ِيَا َ‬

‫ن عِنْد َه َا يُع َُز � ال ْمَر ْء ُ أَ ْو يُهَانُ‪ .‬و َق َ ْد ك َانَ‬ ‫ن ل ِأَ َ �‬

‫ْس ف ِيه ِك َ َ �ذبَت ْه ُ شَوَاهِد ُ الْاِمْت ِح َا ِ‬‫م َا لَي َ‬

‫الص� ادِقُونَ يَكْتَف ُونَ ب ِعِلْم ِ ال� ل�ه ِ وَل َا يَت َع َل �ق ُونَ ب ِأَ حَدٍ سِو َى ال� ل�ه‪ ،‬و َِإ ْن ب َرَز َ مِنْه ُ ْم‬ ‫ال ْمَش ِ‬
‫َائخ ُ َ‬

‫ِث﴾‪.‬‬
‫ك فَح َ �د ْ‬ ‫ث بنِِع َ ِم ال� ل�هِ‪ .‬قَا َ‬
‫ل تَع َالَى ﴿ و َأَ َم�ا بنِِعْمَة ِ ر َب �ِ َ‬ ‫الت �ح َ ُ �د ِ‬
‫شَيْء ف َعَلَى وَجْه ِ َ‬
‫ٌ‬
‫فَه َا ه ُو َ ال ْعَبْد ُ الْفَق ِير ُ ِإلَى مَوْل َاه ُ ال ْغَن ِ ُي� بِه ِ ع ََم �ا سِوَاه ُ مُحَم �دٌ بن الْحبَ ِ‬
‫ِيب الْأَ مْغ َارِي‬

‫ث بنِِع َ ِم ال� ل�هِ‪ ،‬ق َ ْد و َق َ َع لَنَا‬

‫الت �ح َ ُ �د ِ‬
‫ل عَلَى وَجْه ِ َ‬
‫ي مَنْشَئًا وَد َار ًا يَق ُو ُ‬
‫الْحَسَنِي نَس َبًا الْف َاس ِ �‬

‫ل ال� ل�ه ِ وَم ِنْ سَائِر ِ أَ وْلِيَاء ِ ال� ل�هِ‪ .‬و َأَ ف ْرَدَنِي ب ِع ُلُو ٍم و َأَ سْر َا ٍر‬
‫ن ال� ل�ه ِ وَم ِنْ رَسُو ِ‬
‫ال ِْإ ْذنُ م ِ َ‬

‫ْط م َا أَ ن ْعَم َ ال� ل�ه ُ بِه ِ عَلَي ْنَا ل َاحْ ت َجْ نَا‬ ‫ح َم�د � ِ‬
‫ِي و َلَو ْ أَ رَدْنَا بَس َ‬ ‫ل َ ْم تَكُنْ ِإ َ‬
‫لا � عِنْد َ الْفَرْدِ ال ْم ُ َ‬

‫َات‪ ،‬و َلـَكِنْ ن َ ْذك ُر ُ ِإلَى الْفُق َرَاء ِ م َا خ ََص� نِي بِه ِ َ‬
‫شيْخِي و َ ُأسْ تَاذِي سَي�ِدِي‬ ‫مجلَ �د ٍ‬
‫ِإلَى ُ‬
‫ص َ �در َ‪ ،‬رَضِيَ ال� ل�ه ُ عَن ْه ُ‪ ،‬كَتَب ْتُ لَه ُ رِسَالَة ً فِي َ‬
‫تجْدِيدِ‬ ‫ك أَ َن �ه ُ لَم �ا ت َ َ‬
‫مُحَم �دٌ بنْ عَل ِ ٍي� وَذَٰل ِ َ‬
‫شي ِْخ ال ْع َار ِ‬
‫ِف ب ِال� ل�ه ِ سَي�ِدِي‬ ‫ق عَلَى ال َ �‬ ‫كن ْتُ أَ خَذْتُ ال َ �‬
‫طرِ ي َ‬ ‫ال ْع َ ْهدِ م َع َه ُ بَعْد َ أَ ْن ُ‬

‫ن اله ُ َو �ارِي فَكَت َبَ ِإل َي� رَضِيَ ال� ل�ه ُ عَن ْه ُ و َأَ مَرَنِي ب ِالْقُد ُو ِم ِإلَى َ‬
‫حضْرَتِه ِ‬ ‫ال ْع َر َبِي ب ُ‬

‫ل‬ ‫فَامْتَثَل ْتُ أَ ْمرَه ُ و َقَدِمْتُ ِإلَى م ُ َر�ا ُ‬

‫كشَة َ‪ ،‬فَلَم �ا دَخ َل ْتُ عَلَيْه ِ رَضِيَ ال� ل�ه ُ عَن ْه ُ‪ ،‬دَخ َ َ‬

‫طائِف َة ُ‬‫ل ل ِي ج َاءَتْنِي ال َ �‬ ‫حصْرٍ‪ ،‬و َقَا َ‬ ‫تح ْتَ َ‬‫ل َ‬ ‫ن الْف َر َِح و َال ُس �ر ُورِ م َا ل َا ي َ ْدخ ُ ُ‬
‫عَلَيْه ِ م ِ َ‬

‫ل ذِك ْر ُه َا‪ :‬أَ ن ْتَ عِنْد َنَا‬ ‫ل ل ِي م َ َر�ة ً ُأ ْ‬

‫خر َى فِي بِش َارَة ٍ يَط ُو ُ‬ ‫ك ُُل �ه َا لَم �ا ِ‬
‫جئ ْتَنِي أَ ن ْتَ ‪ .‬و َقَا َ‬

‫ن ال� ل�ه َ أَ حْ يَا ال َ �‬

‫طرِ يق َة َ‬ ‫كمَا أَ َ �‬
‫شاذِل َِي �ة ِ‪،‬ف َ َ‬
‫طائِفَة ِ ال َ �‬
‫ن ال َ �‬‫فِي طَائِف َت ِنَا بِمَنْز ِلَة ِ اب ْ ِن عَطَاء ِ ال� ل�ه ِ م ِ َ‬

‫ك ِإ ْن شَاء َ‬ ‫طرِ يق َة َ ال ْمُبَارَك َة َ ب ِ َ‬ ‫يح ِْي ال� ل�ه ُ هَذِه ِ ال َ �‬ ‫ك ُ‬ ‫شاذِل َِي �ة َ ب ِاب ْ ِن عَطَاء ِ ال� ل�ه ِ كَذَٰل ِ َ‬ ‫ال َ �‬

‫‪481‬‬
 ‫مقدمة الشيخ محمد بن البيب‬
‫بسم ال� ل �ه الرحمن الرحيم‬

‫ْت ل ِإحْ يَاء ِ‬ ‫ل رَضِيَ ال� ل�ه ُ عَن ْه ُ و َأَ ْرضَاه ُ‪ ،‬ا ْلحم َْد ُ ل َِل �ٰه ِ ال َ �ذ ِي أَ قَام َ فِي ك ُ � ِ‬
‫ل و َق ٍ ِ‬ ‫قَا َ‬

‫ن اق ْتَد َى‬ ‫ح َم�د َِي �ة ِ م َا يَسْتَمِ ُ �د بِه ِك ُ ُ �‬

‫ل مَ ِ‬ ‫ن الْأَ ن ْوَارِ ال ْم ُ َ‬
‫َطرِ يق َتِه ِ أَ ف ْرَاد ًا و َبَس ََط عَلَيْه ِ ْم م ِ َ‬

‫سب ْح َانَه ُ و َتَع َالَى عَلَى م َا خ ََص� نَا بِه ِ م ِ َ‬

‫ن‬ ‫ن ال ْمُحِب�ِينَ أَ ْزو َاج ًا و َأَ ف ْرَاد ًا‪ .‬نَحْمَدُه ُ ُ‬
‫بِه ِ ْم م ِ َ‬

‫شك ْرًا‬ ‫ِف و َالْأَ ن ْوَارِ و َنَشْك ُرُه ُ ج َ َ �‬

‫ل ج َلَالُه ُ ُ‬ ‫ن ال ْع ُلُو ِم و َال ْم َع َار ِ‬
‫الْأَ سْر َارِ وَم َا أَ فَاضَه ُ عَلَي ْنَا م ِ َ‬
‫يَسْتَغْرِقُ سَائ ِر َ الن �ِع َ ِم ال ْوَاصِلَة ِ ِإلَي ْنَا و َإلَى جَم ِ‬
‫ِيع عِبَادِ ال� ل�ه ِ ال ْع َب ِيدِ و َالْأَ ْ‬
‫حر َارِ‪ .‬و َنَشْهَد ُ أَ ْن‬ ‫ِ‬
‫ن المُق ََر �بِينَ‪.‬‬ ‫ل الْف َنَاء ِ فِي َ‬
‫الت �وْحِيدِ م ِ َ‬ ‫ل َا ِإلَه َ ِإ َل�ا ال� ل�ه ُ وَحْدَه ُ ل َا شَر ِي َ‬
‫ك لَه ُ شَه َادَة َ أَ ه ْ ِ‬

‫ن سَي�ِد َنَا مُحَم �دًا عَبْدُه ُ وَرَسُولُه ال َ �ذ ِي أَ ْرسَلَه ُ ال� ل�ه ُ رَحْم َة ً لِل ْع َالم َي ِنَ صَلَ �ى ال� ل�ه ُ‬ ‫و َنَشْهَد ُ أَ َ �‬

‫ن بَذ َلُوا أَ نْف ُسَه ُ ْم و َأَ مْوَالَه ُ ْم فِي ِإحْ يَاء ِ َطرِ يق َتِه ِ و َِإقَامَة ِ‬‫صحَابِه ِ ال َ �ذ ِي َ‬
‫عَلَيْه ِ و َعَلَى آلِه ِ و َأَ ْ‬

‫س َُن �تِه ِ وَم َا ال ْتَف َت ُوا ِإلَى ِإذ َايَة ِ ال ْمُنَافِق ِينَ و َال ْم َحْ جُوبِينَ‪.‬‬

‫شاذِل َِي �ة ِ‬
‫طائِفَة ِ ال َد �رْقَاوِ َي �ة ِ ال َ �‬
‫ن ال َ �‬
‫ن مِ َ‬
‫و َبَعْد ُ‪ ،‬فَاع ْلَم ُوا ع ِل ْمًا يَق ِينًا يَا مَعْشَر َ ال ِْإخْ وَا ِ‬

‫ل م َنْ أَ ر َاد َ الْا ِق ْتِد َاء َ م ِنْ ع َب ِيدِ ر َب �نَِا فِي سَائِر ِ بِلَادِ ال� ل�ه ِ وَعِبَادِ‬ ‫و َغَيْرِه ِ ْم م ِنْ ك ُ � ِ‬
‫ْت م َنْ يُقَوِ �م ُ‬ ‫ل و َق ٍ‬ ‫ض لِهَذِه ِ ال َ �‬
‫طرِ يقَة ِ المُبَارَكَة ِ فِي ك ُ � ِ‬ ‫ال� ل�ه ِ أَ َ �‬
‫ن ال� ل�ه َ تَبَارَك َ و َتَع َالَى قَي � َ‬

‫خ الْجا َم ِ ُع بَيْنَ الْحَق ِيقَة ِ و َال َش �ر ِيعَة ِ‬ ‫جه َا و َي ُ ْظه ِر ُ أَ سْر َار َه َا و َأَ ن ْوَار َه َا و َه ُو َ ال َ �‬
‫شي ْ ُ‬ ‫ا ْعوِج َا َ‬

‫‪482‬‬
 ‫مقدمة ‪.‬الشيخ محمد المرتضى البومسهولي‬

‫ولذا فقد أذن الشيخ عبد القادر رضي ال� ل�ه عنه بتحقيق وطبع الديوان مرة‬
‫أخرى في نسخته الجديدة وسأل أن أكتب مقدمة له‪،‬وبدورنا نبارك هذا الإذن‬
‫راجين من ال� ل�ه أن يجعله خالصا لوجهه ونافعا لعباده وكل من قرأه أوسمعه أو‬
‫نظر فيه ولم يكن ذا اختبارا‪.‬‬
‫وصلى ال� ل�ه على واسطتنا إليه وقدوتنا سيدنا محمد وعلى آله وصحبه وسلم تسليما‪.‬‬
‫خادم أهل ال� ل�ه محمد المرتضى البومسهولي ال� ل�ه وليه‪.‬‬

‫‪483‬‬
 ‫مقدمة الشيخ محمد الرتضى البومسهولي‬
‫بسم ال� ل�ه الرحمن الرحيم وصلى ال� ل�ه وسلم وبارك على سيدنا‬
‫ونبينا ومولانا محمد وعلى آله وصحبه وسلم تسليما‪.‬‬
‫ولا حول ولا قوة الا بال� ل�ه العلي العظيم‬

‫ص‬
‫صد َقُوا م َا عَاهَد ُوا َ‬
‫الل �ّه َ عَلَيْه ِ‬ ‫ل َ‬
‫ن ال ْم ُوم ِنِينَ رِج َا ٌ‬
‫مِ َ‬
‫ص‬
‫نح ْب َه ُ وَمِنْه ُم َم�ّن يَنتَظ ِر ُ‬
‫فم َِنْه ُم َم�ّن ق َض َى َ‬
‫ص‬ ‫ل‬
‫وَم َا ب َ �دّلُوا تَبْدِيلًا‬

‫إن رسالة الشيخ سيدي محمد ابن الحبيب رضي ال� ل�ه عنه وأرضاه التي تتضمن‬
‫أوراده الشر يفة ووظيفته الحفيظة وقصائده الهادفة لها تأثير في نفوس كل قارئ‬
‫وسامع في أقطار العالم وخصوصا بعد ترجمتها الى لغات عديدة مكنت الغربيين‬
‫وغيرهم من فهم المضمون ‪،‬وإن هذا كل بفضل ال� ل�ه وفضل سر الإذن منه‬
‫رضي ال� ل�ه عنه‪ ،‬إذ لما أذن للشيخ عبد القادر الصوفي رضي ال� ل�ه عنه في تلقينه‬
‫للأوراد وطبع ديوانه ‪،‬ظهرت بركاته بإقبال الناس عليه ‪،‬حيث أصبح لكل‬
‫مريد (ديوان) في حقيبته وخزانته‪،‬ومما يدل على تزايد المريدين حاجتنا للمزيد‬
‫من النسخ منه‪.‬‬

‫‪484‬‬
 ‫ِيم‬ ‫ن َ‬
‫الر �ح ِ‬ ‫ب ِس ْ ِم ال� ل�ه ِ َ‬
‫الر �حْم َٰ ِ‬
‫وَصَلَ �ى ال� ل�ه ُ عَلَى سَي�ِدِنَا مُحَم � ٍد و َءَالِه ِ‬

‫ن‬
‫َات‪ ،‬وَمَعْد َ ِ‬ ‫ل عَلَى ال� ل�ه ِ أَ بِي الْف ُي ُوض ِ‬
‫َات و َال ِْإ ْمد َاد ِ‬ ‫ِف ب ِال� ل�ه ِ و َال َد �ا � ِ‬
‫دِيوَانُ ال ْع َار ِ‬

‫الن �ور َان ِ ُي� مَوْل َانَا أَ بُو عَبْدِ‬

‫ح َم�د ُِي� ُ‬
‫الر � َب �ان ِ ُي� و َالْفَرْد ُ ال ْم ُ َ‬
‫َلا �م َة ُ َ‬
‫َات ال ْع َ‬
‫الْأَ سْر َارِ و َال ْبَرَك ِ‬

‫ي الْحَسَن ِ ُي� نَس َبًا ال ْمَالـِكِ ُي�‬

‫ِيب الْأَ مْغ َار ُِي� ال ِْإ ْدرِيس ِ ُ �‬
‫ن الْحبَ ِ‬
‫خ سَي�ِد ُنَا مُحَم �دٌ ب ْ ُ‬ ‫ال� ل�ه ِ ال َ �‬
‫شي ْ ُ‬

‫ي ث َُم � ال ْمَكْنَاس ِ ُ �‬
‫ي‬ ‫ح َم�د ُِي� فَيْضًا وَمَشْر َبًا الْف َاس ِ ُ �‬
‫شاذِل ِ ُي� َطرِ يق َة ً و َان ْتِسَابًا ال ْم ُ َ‬
‫مَذْه َبًا ال َ �‬

‫مَنْشَئًا وَد َار ًا‬

‫م ََت � َع ال� ل�ه ُ ال ْمُسْل ِمِينَ بِ حَيَاتِه ِ ءَام ِين‬

 ‫ين‬
‫السا ِئ ِر َ‬
‫ين َّ‬‫يد َ‬‫ُب ْغ َي ُة ْال ُم ِر ِ‬
‫ني‬
‫ار ِق َ‬ ‫ك َ ْ‬ ‫ت َق ُة َّ‬ ‫َو ُ ْ‬
‫ني ال َع ِ‬ ‫السالِ ِ‬

‫ديوان‬

‫الشيخ العارف بال� ل�ه‬

‫سيدي محمد بن الحبيب‬

‫الأمغاري الإدريسي الحسني‬

 ‫ديوان‬

‫الشخي سيدي دمحم بن احلبيب‬