The Du'ā al-Nāṣirī (Prayer of the Oppressed) is from the pen of the renowned Shaykh ibn Nāṣir of the Shādhiliyya Tarīqah. Shaykh ibn Nāṣir (d. 1085 AH) was a Shaykh of instruction who made an important impact not only on his time but ever since through his baraka (blessings), his learning, his writings and the great Zāwiya and Madrasah. His Zāwiya in Fez became the fountainhead of the national awakening which led to the liberation of the entire Maghrib from French colonialism.
Faced with the massive military strength of France, its trained and technologically equipped army as well as its air force, the 'ulama (scholars) recognized that in military terms there was no chance of victory. It must be remembered that during this time French planes were indiscriminately bombing and machine-gunning those villages and settlements that resisted the occupation. The French bombing of the Moroccan Muslims was the model which the fascist forces of Germany and Italy were later to use in the bombing of Guernica and, then, across Europe. It was in this situation that Shaykh ibn Nāṣir adopted his position of the most powerful resistance to the enemy. He wrote a Du'ā (Supplication) which adhered to an uncompromising Tawhīd, and at the same time that it declared the Muslims' utter helplessness, it confirmed the absolute, unrelenting, and inescapable power of Allah, glory be to Him. He then embedded this declaration of absolute dependence in the luminous and dazzling confirmation that Allah, glory be to Him, was the Answerer of supplications. The Shaykh, being the true voice of the Muslims, called Allah, glory be to Him, to rescue the Muslim people from the tyranny of the French hordes.
In the shortest time the Du'ā swept across the Maghrib until it was being recited in almost every Mosque. The decadent French provincial governors began to sense that a new wind of defiance and hope was lifting the Moroccan people into a pride and defiance they had not seen. Despite the alcoholism and depravity of the French High Command their intelligence forces quickly traced this new spirit to the recitation of the Du'ā al-Nāṣirī. In desperation they informed Paris of this new problem. An order came from the President of France authorising the French forces to issue an edict banning the public recitation in the Mosques of the Du'ā al-Nāṣirī. When news of this reached the 'ulama and sufis in the Qarawiyyin Mosque in Fez their hearts overflowed in recognition of the Du'ā al-Nāṣirī that conquered the military might of France. So it was that, from that day, an inspired people moved inexorably to independence from the French, and the restoration of a Sharifi kingship. What was the position of the Maghribi Muslims in the face of the occupation is now the position of the world's Muslims in the face of that tiny oligarchy which has swept aside national and international law, while deliberately bringing about the destruction of the planet in their ruthless control through the wealth of commodities, media and the usury finance system.
It is important that the Muslims spread this Du'ā until its reverberation undermines the foundations of the current tyranny. It is not, however, a pyramid letter the spreading of which alone will secure success. The value of the Du'ā al-Nāṣirī is that, once understood and recited, the modern Muslim begins to think and plan and act in the clear recognition that the enemy are not strong, that their money is worthless, that their systematisation creates chaos and not order. By this Du'ā , we become the ones who can construct the future on the ruins now strewn across the deserts of humanism.
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