"UN DISCOURS DE SERIGNE TOUBA AUX CHEIKH MOURIDES
Un jour après la prière de isha, Serigne Touba appella Serigne Malick N'diaye et lui dit : « Je voudrais que tu informes à tous les cheikh de la localité, que demain matin j'aurai besoin de m'entretenir avec eux au niveau du site situé à la porte est de la maison ( Keur Goumak) . Tu leur diras qu’ils viennent sans être accompagnés.»
Certains d’entre eux ont passé la nuit là-bas. Il s'agit de Serigne Insa Diène, Serigne Mbaye Sarr, Serigne Makhtar Diop Beuk nekk, Serigne Pathe Amar, Serigne Massamba Mbacké, Serigne Madoumbé Mbacké. Les autres Cheikh sont venus les rejoindre après la pière de l'aube.
Dans la matinée, Serigne Touba arriva de manière soudaine. Il s'assoit en direction de la qibla (vers la direction de la Mecque) et récite la formule suivante : « je cherche protection auprès de Dieu contre satan le lapidé» . Regardant en direction du groupe, Serigne Touba dit à un parmi eux :« ce n'est pas un tel à l'endroit d'un cheikh? » Ce dernier se lèva pour se diriger vers lui, alors Serigne Touba lui dit : « Tu peux rester là où tu es, car j'ai juste besoin de m'entretenir avec vous tous. »
Ainsi, Serigne Touba débuta par cette phrase : « Vous m'avez étonnamment surpris. Vous savez mieux que moi que votre confort actuel résulte de l'effort de mes petits bras et pas les vôtres. Donc diminuez vos grosses poignées de nourriture. Sachez qu'il n'est pas possible d'avoir de grosses poignées de nourriture aussi bien dans le bas monde que dans la vie future. Si cela était possible, alors Dieu l'aurait accordé à mon maître Mouhammad. Ce dernier ne s'est jamais rassasié. Il avait faim au point qu'il nouait autour de son ventre une pierre pour calmer la douleur. Il quittait sa maison, espérant trouver du travail pour avoir de quoi nourrir sa famille. Malgré qu'il avait faim, n'empêche Allah lui disait : « Tâ Hâ- Nous n'avons point fait descendre sur toi le Coran pourque tu sois malheureux» (S26S1-2) ou bien « Tu ne guides pas celui que tu aimes mais c'est Allah qui guide celui qu'Il veut» (S28V56).
Cette faim qu'il supportait au point de nouer autour de son ventre une pierre, j'en ai supporté autant dans le Djolof avec certains de mes compagnons. Sachez qu'aussi que si le don pieux (hadiya) est à l'origine d'un corps gras, alors les gens doivent savoir qu'il sont sous l'autorité d'un escroc.»
En cela, Serigne Mbaye Sarr se lèva et dit ceci : « Moi, Mbacké, je n'en fais pas partie de ceux-là. Regardez comment je suis si amaigri.» Alors Serigne Touba lui répondit : « (Serigne) Babacar, si tu es si amaigri , ce n'est pas pour moi, au contraire c'est pour toi , car Allah dit : "Quiconque fait le bien, le fait pour lui même et quiconque agit mal, agit contre lui même" (S45V15). Serigne Touba ajouta ceci : « (Serigne) Babacar, nous ne partageons ni le même ventre ni la même tombe.»
Je vous mets en garde contre tout abus sur les dons pieux (hadiya), les disciples et vos familles personnelles. S'agissant des disciples, je voudrai juste attirer votre attention afin de vous éviter l'altercation qui aura lieu au jour du jugement entre certains maîtres et leurs adeptes. Sachez que vos disciples ne sont pas ni un don ni un héritage légué par vos parents encore moins des moyens servant à vos propres fins.
Le prophète Mouhammad a dit : « Chacun d'entre vous est un berger et Dieu l'interrogera sur la façon dont il dirigeait son troupeau. » Sachez que vous êtes à l'image d'un berger qui dirige un troupeau. Au jour du jugement dernier, Dieu vous demandera des comptes sur le troupeau que vous dirigiez. Dieu vous interrogera sur deux choses : « Votre comportement vis-à-vis d’eux et leur comportement. Il vous demandera : si le troupeau s'est-il égaré ou a-t-il dévasté? Si le troupeau ne s'est ni égaré et n'a ni dévasté, alors Dieu vous récompensera et les récompensera. Donc, vous devrez bien savoir que c’est le berger qui paiera l'amende de son troupeau pour la dévastation du champ d'autrui. C’est pourquoi il est de votre devoir de leur indiquer le bon chemin et soyez les premiers à s'y mettre. Interdisez leur aussi le mal et soyez les premiers à l'abandonner.
Si un disciple vous donne un don pieux (hadiya), ne lui tressez pas de lauriers et n'en soyez pas joyeux. Faites en ce que leurs cœurs se vident du monde d'ici-bas et qu'ils se préoccupent de la vie future. Faites leur comprendre que le bas monde est un lieu de semence pour la vie future. Si l'arbre compte sur les habits accrochés sur son tronc pour se protéger contre le froid, alors il est entrain de se tromper . A la fin de la journée, quand tout le monde récupèrera son habit, alors il comprendra, mais ce sera un peu tard pour lui. . Si vous mangez les dons pieux (hadiya) venant de vos disciples, alors exhortez-les pour un retour vers Dieu . Ne les laissez pas dans un optimisme béat jusqu'à que la mort les surprenne. Alors, ils se réveilleront mais ce réveil ne sera d'aucune utilité pendant ce moment. Que Dieu nous en préserve !
(Traduction M. Moustapha Diop, intervention en wolof présentée par Serigne Mbacké Deme, Edition Al Wafa 2014, titre du document Pencum Serigne Touba ak Cheikh yi)"
Author: Cheikh Abdallah Fahmi
"Cheikh Abdallah Fahmi the one and the one only DIEUREUDIEUF"
Author: Cheikh Mbacké Diop
"THE MASTER-DISCIPLE RELATIONSHIP One day Serigne Touba had summoned all the disciples. When they responded to the summons, he told them, “I would like to hold a small meeting here before the big meeting (The Last Day). I would like you to know that there are only four things that bind the master to the disciple: 1) When the disciple has heard the following: “And here is My path in all its straightness, therefore follow it; and do not follow the paths that lead you astray from His way.” (S6V153), he came to the one he believes knows the path of which our Lord speaks: "It is the path of righteousness that goes to Him, so follow it". When he came to the master, he told him: “I have come to respond to the call of my Lord. » . Thus, the master indicates and accompanies him on the way. Whoever wants to go to a locality, the person who shows him the way is the one who leads him to the locality, 2) On the way, when the disciple is in front of the maquis and plans to deviate from the path, the master reminds him of this “Didn't we tell you not to take the maquis? » . Thus, he puts him back on the path and says to him: “Follow what you have been ordered”. The one who puts you back on the path and prevents you from deviating from it, is leading you to the locality, 3) After a while, you arrive at a rest area, the disciple wants to stay there too long to rest, the master addresses him in a harsh tone: "I am addressing you, you are not yet arrived at the locality. This place is only a rest area and for a short time. As soon as you finish resting, you have to leave it and continue walking. Get up, for you have not yet arrived at your destination.” The one who puts you back on the path, prevents you from deviating from it, asks you to get up in order to continue the path after a moment of rest, he is always leading you to your destination,"
Author: Cheikh Abdallah Fahmi
"THE GNOSTIC ('ÂRIF)
One day a Moor came to the house of Njàarem. When he introduced himself, Serigne Ma Banji Ndiaye asked him his name. The Moor replied: "The emperor of the Gnostics". Thus, Serigne Ma Banji left and informed Serigne Touba. The latter asked him the name of the Moor. Serigne Ma Banji replied: "He says he is called the Emperor of the Gnostics. Serigne Touba said: "Tell him to wait a little.
Serigne Ma Banji returned and said to the Moor: "Serigne Touba asks you to wait a little." The Moor replied, "No! Tell him I cannot wait. I am in a hurry." When Serigne Ma Banji conveyed the Moor's words to Serigne Touba, the latter replied, "Tell him that the gnostic is always satisfied in the condition he is placed."
Serigne Ma Banji came back to the Moor and told him Serigne Touba's answer. When he finished speaking to the Moor, the latter held my hand and said: "If you return, tell him that I inherited this name from my father, but I am not a gnostic." When Serigne Ma Banji transmitted the Moor's answer to Serigne Touba, the latter replied: "He only told the truth. If he was among them, when I asked him to wait, he would wait. For gnostics are always satisfied to remain in the condition they are in."
Author: Cheikh Abdallah Fahmi
"THE PRISON
Serigne Touba once asked some of his disciples about the meaning of the hadith: "The life of this world is the prison of the believer and the paradise of the disbeliever. ( Muslim)
They answered: "The world is a prison for the believer but also a paradise for the disbeliever".
Serigne Touba said to them: "If you refer only to the literal meaning, the understanding will be very limited.
It is then that he asked the following question: "How is the lower world a prison for the believer?
Thus he said:
"Paradise is the place where the believer naturally dwells. Anything that can prevent him from going to paradise is a prison for him. Similarly, hell is the place where the disbeliever naturally resides. Anything that can prevent him from going to that hell is a kind of paradise for him.
If the lower world appears to be a prison for the believer, this does not mean that he should sit idly by while in this world.
In this regard, a prisoner should never think that staying in a prison is an act of bravery. What is the bravery of a prisoner? His bravery is to have the intention to repent and return to his home (paradise) quietly at the end of his sentence.
To achieve this, he must not harm the other prisoners (creatures) or his Lord who has placed him in the prison (lower world). If his behaviour is just that, he will return to his home (paradise) in peace at the end of his sentence.
However, if he continues to disobey his Lord and harm the other prisoners (creatures), it means that he has not regretted at all the acts that brought him to prison. If this is the case, he will be sent to a prison of higher rank (hell) at the end of his sentence. This hierarchy also exists in the organisation of prisons by the colonial administration. For this reason, if a prisoner continues to commit offences, the administration will move him to a higher ranking prison."
Author: Cheikh Abdallah Fahmi
"Sheikh Mohammad Rachid Ndiaye recounted according to Serigne Matar binta lo that Khadimou Rassoul took him by the elbow and asked him three times: perhaps you will worship idols when I join the supreme companion. Each time he replied: how can someone know you and worship idols.
Khadimou Rassoul said: O Matar, do you know what idol worship is?
Serigne Matar said: perhaps you can explain it to us.
The Sheikh said: That is to say, if someone bears my name or holds a piece of my baraka and you venerate him for that and you give him pious gifts (hadiya) while he does not perform the obligations and does not abstain from the prohibitions, this veneration is like the worship of idols. Now whoever worships idols will go with them to hell."
Author: Cheikh Abdallah Fahmi
"THE SHOULDER OF SERIGNE MA BANJI N'DIAYE Serigne Ma Banji Ndiaye recounted the following: From a young age, I have always suffered from severe pain in my shoulder. To avoid pain at night, I slept on my back or on the opposite side. Several times, I went to see Serigne Touba to complain about the pain. One day, sitting very close to him, I began to write on the ground with my finger the following expression: “So be it! And so it will be!” I had picked up this habit since the daara. It is with this that I learned to write. While I was writing, Serigne Touba pulled my shoulder and said to me: "Do you forget that it is part of the good behavior of the believer to abandon everything that does not involve profit." As soon as my body frees itself, it tells me this: “It must be a well-established habit in you? I answered: “Yes! So he said to me: "Certainly it's a habit deeply rooted in you, you have to give it up." From now on, it is necessary to write this: “Disclosing the faults of a person is an illicit thing as well as slander”. I said, “I won't. Because I understood the purpose of your act. You would like to heal my shoulder and it's done. It was on this day that the pain disappeared."
Author: Cheikh Abdallah Fahmi
"THE BENEFITS OF HADIYA
Sheikh Ahmadou Bamba says: the hadiya leads the aspirant to bliss, elevates him to the highest station, increases his wealth, lengthens his life, makes him honorable in the eyes of people and places him above his generation.
It preserves the aspirant from the two angels of the grave, allows him to easily and quickly cross the siraat bridge, preserves him from trials, misfortunes and earthworms in the grave. And still other things...
The hadiya abounds in so many favors that neither pen nor tongue can enumerate. A single hadiya contains twelve thousand favors and it is the smallest dimension of the hadiya. It also contains other favors that only God the Most High knows."
Author: Cheikh Abdallah Fahmi
"A disciple came to visit Sheikh Ahmadou Bamba and told him: "I am very worried". And the Sheikh asked him why. The disciple replied: "I am afraid that future generations, by their behaviour, will destroy the foundations of the path that you have so well traced". The Shaykh said to him: "There is no chance that this path will be destroyed, because when I leave this world I will leave with destruction (yàqu) and leave self-destruction (yàqulé).
Words reported by S. Allaaji Mbacké
Translation into French: Seydina Omar Ba.
Moral: one can always lay the groundwork to undermine the foundations of Muridism through inappropriate behaviour, but the strategy will always backfire on the forgers, even when they claim to be Sheikh Ahmadou Bamba.
A very good week to all."
Author: Cheikh Abdallah Fahmi
"Tawhid and spiritual realisation
The Prophet Mohammad (peace be upon him) used to say: The best thing that I and all the prophets before me have brought is the formula 'la ilaha illa Allah' (No god but Allah). Allah is the Arabic word for the Divine. This formula implies the denial of all divinity and the affirmation of the Divine Oneness.
Tawhid is the science of knowing Allah by His names and attributes and thus understanding His activity and imperatives. The multiplicity of names and attributes and the paradox of His activity have always been a subject of misunderstanding in many traditions and have led to the heresies and polytheism that polluted the primordial tradition. From Adam until the Prophet Mohammad peace be upon him, the prophets taught divine oneness (Tawhid).
In the Islamic tradition there were 124,000 prophets (anbiya) of whom 313 were prophets sent with messages and therefore messengers (Rusul). There were 104 revealed books, the details of which we will give in order to better penetrate this primordial tradition which is the universal teaching whose current passes through all the ancient traditions.
Only metaphysical knowledge allows one to rise intellectually beyond the different forms of expression of religions which are rather exclusivist in the exoteric order.
Indeed, by addressing those who are endowed with reason, it is possible to rise spiritually and intellectually in order to understand or contemplate the universal truths. In order to understand and assimilate this unity of prophetic teaching, we must remember that Allah warns us in the Qur'an that Satan (Ibliss), the sworn enemy of mankind, makes no distinction between the sons of Adam, whom he has vowed to mislead and take to hell, where he will rule over them: "Did I not warn you, O sons of Adam, that Satan is an irreducible enemy to you, and that you must worship me, for this is the true way. He has led generations before you astray, are you not aware of this? This is the hell of which you have been warned, and you are part of it because of your deeds. (Surah Ya sin verses 61-62-63)
Allah also says: "Satan will say when the judgment is confirmed, Allah promised you the truth and I misled you and I had no power over you except that I called you and you responded to my call. Do not hold anything against me and I do not hold anything against you. Do not blame me for anything but blame yourselves. (Surah Ibrahim verse 22)
The sons of Adam, instead of knowing each other and exchanging knowledge and virtues, spend their time fighting and depreciating each other, and for this reason they have grouped themselves into different communities with different traditions and have locked themselves into ethnic or political or ethical or theological systems that particularise them while refusing what is foreign to their system."