Sidi Zaki Madaghari (May ALLAH be satisfied with him)

The scholar of his era, unique in his time Abu Abdallah Moulay Zaki Madaghari
(may Allah be satisfied with him), is among those who have been stripped of their own desires in front of Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret) and he submitted to him to achieve his good, and he took the divine path "Ahmediya", he drank in the Kaouthar of his secrets in the knowledge.

Here is what occurred with Seïdina (may Allah sanctify his valuable secret) when he heard that he used the recitation of the Basmala at the beginning of "Fatiha", in the obligatory prayers and others, and that he told his companions to do as well. After having consulted all the Malikit books on the subject, he went to see Seïdina (may Allah sanctify his valuable secret) with the Moukhtassar commentary and other books which treated the Basmala in the obligatory prayers.

When he sat with Seïdina (may Allah sanctify his valuable secret), with all his books, he
asked him about it and said: "O Sidi, what is most prevalent in the Malikit shool is that it is not desirable (Makrouh), what do you think?". Seïdina (may Allah sanctify his valuable secret) said: "The commentary of "Moukhtassar" and others have expanded their remarks on this point, somebody said this and somebody said that [...] "and Seïdina (may Allah sanctify his valuable secret) began to refer to each mentioned in all these books, word by word, through the kachf (spiritual unveiling/ inspiration) until our character stood stunned in front of him.

Once that it was established by Seïdina's listing (may Allah sanctify his valuable secret) that the not-desirable (Makrouh) character was the most prevalent in the school, Moulay Zaki (May Allah be satisfied with him) remained anxious to know the cause by which Seïdina (may Allah sanctify his valuable secret) departed voluntarily from what was yet known. Seïdina (may Allah sanctify his valuable secret) tells him: "O Moulay Zaki, about it, I contradict Malikit school whether you like it or not."

Another time Seïdina (may Allah sanctify his valuable secret) said:

"I will not abandon the recitation of the Basmala attached to the" Fatiha "whether in prayer or another because of the hadith which relates its merit intensified by Allah's sermon which is:

"The Prophet (May prayer and peace of Allah be upon him) said that Allah said:" Oh Israfil! By my power, By my Majesty, By my Goodness my and my Generosity, the one who recites "Bismillah Arrahman Arrahim" attached to "Fatiha", once, I swear on myself that I forgive him and that I would accept his good deeds and that I would erase his faults, that I do not burn his tongue in the fire and that I will preserve him against punishment of Fire, the punishment of the Day of Judgement and against the great fear.
"(End of hadith)."

Note:

People of Truth, if they find the authenticity of a hadith through the kachf (spiritual unveiling), then put it into practice. Thus the illustrious scholar, Imam Souyouti, reported in his letter "Tanwir el Halak [...]" that some Wali who attended a legal meeting claimed to the lawyer who had just quoted a hadith: "This hadith is false." The lawyer told him: "And what make you say it? ". He replied: "The Prophet (prayer and peace of Allah be upon him) who stands next to you and who said:" I did not say this hadith ". Then the Prophet (prayer and peace of Allah be upon him) was unveiled to the lawyer in question who saw him with certainty.

Here is the passage of a letter of Sidi Ibrahim Riyahi (may Allah be satisfied with him) related to our subject and it is of a certain advantage:

"[...] Know, O you who you let yourself guided, that if you belong to those who accept the advise and who seeks to understand the truth, know that for Aouliya, we cannot limit their station or their condition, this does not fall within what is conceivable or in what can be weighed and measured, it is up to the believer to conform their submission to their words and their deeds.

It is not possible to draw a comparison between a Wali and another; because their irrigation is also different as are The Names of Allah (May he be Exalted). That is why you will find a Wali who drank from His Name "The All-Merciful" (Arrahman) blame the one who drank from His Name "The one who takes revenge" (Al Mountaqim), and the one who drank from His Name "The Kindly" (Al Halimou) reprimand the one who drank from His Name "The one who restrict" (Al Qahhar) while they are all Aouliya of Allah.

If you know that, then it is not possible to oppose a Wali of the Aouliya of Allah in what is particular for him as long as it follows the Law (Shariah). But if it contradicts what we know, then it is allowed to object, but only if we are part of the clear-sighted and that we identify all the rules established by the Law and even if we notice from him some things that do not contradict what we know. Thus, we are not allowed to oppose what comes from Aouliya in what is not known because the Haqiqa is a sea without shore and the Law is a bottomless well.

Sheikh ibn Mohiedine 'Arabi (may Allah be satisfied with him) said:
"Aouliya are on the footsteps of the prophets (peace upon them), each Wali is on the footsteps of a prophet and it is not necessary for the prophets (peace upon them) to have all the same law in secondary areas (Fourou ') as long as they are all in conformity with the foundation of their doctrine. Well then, it's the same for Aouliya, they are in accordance with the following of the Prophet Mohammed (May prayer and peace of Allah be upon him), even if their irrigation differ as we mentioned. "

If this is well understood, then only the ignorant in the Haqiqa and the Law criticize another way than the one he belongs among the ways of Shuyukh, because all the ways are guidance from Allah.

Whoever, in the science of Allah, has been designated to be Qadiri, it will be so or to be Chadhili it will be so, or to be Rahmani it will be so. But only some ways are better than others, so anyone who, in the science of Allah, is designated to be part of a way to higher merit and to comply with it, then we cannot oppose him, and whoever was designated to be part of a way to lower merit, it is the same. Therefore, criticism of each other for following a path over another it is a big ignorance, and they deserve a great punishment if they do not repent to Allah.

As for the criticism of some ignorant on the path of the Hidden Pole, our master Sheikh Tidjani (may Allah sanctify his valuable secret), it is due to its ignorance of the stations of those who have the Knowledge of Allah ('arifin biLahi). And as we would like he explains what justifies its critical, because if his criticism is right, what he heard from some brothers that some Seïdina companions (may Allah sanctify his valuable secret) will be envied by the greatest Aouliya the Judgement Day, there is nothing that justify a critical. Indeed, Allah is the holder of immense grace and there are no limits to impose in his grace, and all those who are below the prophets (peace upon them) and companions (may Allah be satisfied with them); indeed Allah gives to whom He pleases of His creatures.

As for the criticism that an intelligent man would be ashamed to express that Seïdina companions (may Allah sanctify his valuable secret) recite the Basmala in obligatory prayers, it shows us that this critic did not even felt the smell of science and did not consult the books of jurisprudence, and he did not sit among majestic scholars who guide by their words and deeds. Otherwise, he would have known that what Sheikh Khalil tells about the non-desirable (Makrouh) character of the Basmala in the obligatory prayers. He has not been unanimously followed in this, because it is reported in the Qarafi commentary and others that it is recommended to recite it in the obligatory prayers. Therefore how dare he oppose us by his ignorance? If we had more time, we would have gone further on the question, but it is sufficient for those who follow the guidance and to defeat the critics. (end of quote)