The Arabic word for "remembrance" is dhikr. Along the spiritual path, remembrance relates to that which is in one's innate nature. It is the remembrance of the Essence of Allah the Almighty, the Source of all manifestations and attributes. That source is programmed into every heart, whether it is aware of it or not. Dhikr is a remedy for the heart's purification, so that what has always been there can be witnessed and experienced. This is the state of pure consciousness, of pure beingness.
In the summer of 1998, Shaykh Fadhlalla visited Sweden. This recording was made at one of his teaching sessions. The songs are from the great Sufi master Shaykh Muhammad ibn al-Habib, whose Diwan is an uplifting, joyful guide for the spiritual traveler's journey to the state of pure consciousness."
- excerpt from http://nuradeen.com/archives/Diwans/D...
"He is the Sufi sharif, teacher, guide to Allah and shaykh of the Darqawi tariqa, Sayyidi Muhammad ibn al-Habib ibn as-Siddiq al-Amghari al-Idrisi al-Hasani.
His ancestors were based in Marrakech, and he is related to Moulay 'Abdullah Amghar*, who is buried at Tamsloht , near Marrakech, a descendant of a line which goes back to 'Ali and Hasan. This branch of the family emigrated to Tafilalat and settled there. His father emigrated to Fes, settled there and his descendants still live there.
[*I've been informed that this should be Sidi Husayn.]
After he completed his goal in the Qur'an school, he left it and began to imbibe the finest nectar of dependable education and beneficial knowledge from its pure springs. That was around 1312. In the Abu'l-Junud Mosque in Fes he studied with the renowed faqih with pure recitation, Sidi Mahmad al-Irari, concentrating on the Ajrummiyya, the Alfiyya and as-Sullam by Bannani and the Qualities of Muhammad by at-Tirmidhi.
Then in the Qarawiyyin mosque, which enjoys widespread renown, he studied the Mukhtasar of Khalil with az-Zurqani, Bannani and al-Kharashi with the faqih and Shaykh of the Community, Sidi Ahmad ibn al-Jilali al-Amghari.
He studied the Tuhfa with the commentary of Shaykh at-Tawudi ibn Sawda and the Collection of the Adab of the Teacher and Student by Shaykh Khalil with the faqih Sidi Abu Bakr ibn al-'Arabi Bannani.
He studied part of the Sahih of Imam al-Bukhari and the Hikam of Ibn 'Ata'llah with the faqih Sidi Ahmad ibn al-Khayyat az-Zargari.
He studied az-Zaqqaqiyya with the margin which the shaykh himself wrote on it with the faqih Sidi 'Abdu's'-Salam al-Huwari. He studied the Alfiyya with al-Makudi and al-Muwaddih with the faqih Sidi Khalil al-Khalidi. He studied part of the Jami' al-Jawami' and part of the Musnad of Ahmad ibn Hanbal with the faqih Muhammad ibn Ja'far al-Kittani .
He studied part of the Mukhtasar of Khalil, a summary of the Mukhtasar as-Sa'd, and part of Tawhid al-Murshid with the commentary of Shaykh at-Tayyib ibn Kiran with the faqih who is skilled in knowledge and a master of sciences, Sidi J. Muhammad Fatha Junun. From the faqih and Shaykh of Islam, Moulay 'Abdullah ibn Idris al-Badrawi, he learned the Sahih of al-Bukhari, part of the Mukhtasar of Khalil, al- Isti'ara of Shaykh at-Tayyib ibn Kiran, and part of the Hamziyya by al-Busiri with the commentary of Ibn Hajar.
He learned part of the Mukhtasar of Khalil, ash-Shifa' by Qadi Abu'l-'l-Fadl 'Iyad as-Sibti and part of al-Murshid al-Mu'in by Mayyara from the Sufi faqih, Sidi Hammad as-Sanhaji.
He learned al-Murshid al-Mu'in from the faqih Sidi Muhammad ibn 'Abdu'r-Rahman al-Filali.
Then he stopped his studies in 1319 when he achieved his desire and filled himself with knowledge and education, and he began to teach knowledge on a voluntary basis in the mosque of Qasba an-Nawwar in Fes, teaching al-Murshid al-Mu'in, the Mukhtasar of Khalil, the Muwatta' of Imam Malik, as-Sanusiyya, and tafsir. He continued to undertake the tasks of his educational and secondary work until he emigrated to the city of Meknas and took up residence there in 1355. There he continued his distinguished scholarly activity by giving lessons in the Zaytuna mosque on tafsir and fiqh using the Risala of al-Qayrawani, and in tasawwuf using the Hikam of Ibn 'Ata'llah and al-Murshid al-Mu'in, and ash-Shifa of Qadi 'Iyad, and as-Sullam by Bannani and the Alfiyya by al-Makudi.
Shaykh Sidi Badru'd-din ad-Dismishqi gave him a written ijaza in Damascus and he also received one from the Qadi of Tlemcen, Sidi Abu Shu'ayb, and he had oral ijazas from the scholar Sidi Ahmad ibn al-Jilali al-Amghari, and the faqih Sidi Abu Bakr ibn al-'Arabi Bannani."
-excerpt from http://bewley.virtualave.net/habib.html
The Complete Diwan of Shaykh Muhammad Ibn Al Habib:
http://www.scribd.com/doc/24818244/Th...
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