The Ṣiddīqiya-Shādhiliya Order
In the name of Allah, most Merciful and most Compassionate
Prayers and salutations on our beloved Messenger Muḥammad (Allah bless him and give him peace), his kin, and his followers until the Final Hour.
Direct, unbroken chains of transmissions are one of the hallmarks of the Islamic sciences. While the early generations of Muslims used these chains of transmissions largely to verify hadith, they became norms in every science and discipline to establish veracity and human-human interaction. Imam Muslim (d. 261/875) records in the introduction of his Ṣaḥīḥ that ‘Abdullah Ibn Mubārak (d. 181/797) said, “chains of transmissions are part of this religion (dīn), and were it not for the chains of transmission, anyone could say anything they wanted.” Whether in hadith sciences, Quranic recitation, Islamic law, or the spiritual science, chains of transmissions demonstrate the inherited nature of our faith tradition as well as the importance of taking knowledge from living, qualified scholars.
The following is a partial chain of transmission of the Siddīqiyya-Shādhiliyya Ṭarīqa. It is partial because there are too many branches to highlight in a simple format. It is, however, complete and connected in an unbroken chain to our beloved Messenger Muḥammad (Allah bless him and give him peace), which is the point when presenting a chain of transmission related to the Islamic sciences. One will notice that the chain contains many names that are familiar and popular throughout Islamic intellectual history. These names highlight a very important truth that scholars of the inner science in Islam must first excel at the outer sciences. To have real success in this world and the next, one needs to follow the commands of Allah and the teachings of Prophet Muḥammad (Allah bless him and give him peace) as well as internalize the spiritual significance of these commands.
I am honored that I received my spiritual training and guidance from the saintly and learned Shaykh ‘Alī Jumu’a Muḥammad ‘Abd al-Wahhāb (b.1952 CE), the former Grand Mufti of Egypt. I studied Islamic law (fiqh) and legal theory (uṣūl al-fiqh) with him as well as the discipline of tassawuf, and I have been his companion for over fifteen years. He taught me the seven foundational Divine Names (uṣūl) of ‘Abd al-Qādri Jilānī (d. 561/1166) and the six additional Divine Names (furū’) established by the later Shadhillis. He also taught me the 99 names of Allah found in the ḥadīth of Abī Hurayra narrated by al-Tirmidhī, all of which I completed by the grace of Allah. He then taught me the Supreme Name (Allah) and how to hold firm to it. Shaykh ‘Alī invested me with the cloak (khirqa) used by the people of tassawuf, and entered me into a spiritual seclusion (khalwa), all of which I benefited from what Allah willed. He has authorized me to induct others in this noble way and to teach the Divine names passed to us by our pious ancestors, as well as the other litanies and invocations of the Shadhili tarīqa.
Shaykh ‘Alī took the Shādhili tariqa from three illustrious sages: the reviver of tassawuf in Egypt in 20th century Shaykh Muḥammad Zaki al-Dīn Ibrahīm (d. 1998 CE), and the noble minister and defender of traditional Islam whom I had the honor of meeting several times Shaykh Ḥasan ‘Abbās Zakī (d. 2014 CE), and the great ḥadīth master and saint Shaykh ‘Abdullah Ibn Siddīq al-Ghumārī (d. 1413/1993) may Allah be pleased with them all.
- Shaykh ‘Alī Jumu’a Muḥammad ‘Abd al-Wahhāb (b.1952 CE)
- Shaykh ‘Abdullah Ibn Siddīq al-Ghumārī (1328-1413) took the path from,
- His father, Sayyid Muḥammad Ibn Ṣiddīq al-Ghumārī (1295-1354), the eponym of this order
- Muḥammad Ibn Ibrāhīm al-Fāsī (d.1326)
- ‘Abd al-Wāḥid al-Bannānī (d. 1285)
- Muḥammad Ibn al-Ghālī Ayyūb (d. 1273)
- Aḥmad Ibn ‘Abd al-Mu’min (the grandfather of Shaykh Muḥammad Ibn Ṣddīq al-Ghumārī) (1200-1262)
- Muḥammad al-‘Arabī bin Aḥmad al-Darqawī (1152-1239)
- ‘Alī Ibn ‘Abd al-Raḥmān al-‘Umrānī al-Fāsī, known as al-Jamal (d. 1194)
- al-‘Arabī Ibn Aḥmad Ibn ‘Abd Allah (1079-1166)
- Aḥmad Ibn ‘Abd Allah (1042-1120)
- Qāsim al-Khaṣāṣī (1002-1083)
- Muḥammad Ibn ‘Abd Allah al-Fāsī M’an (978-1062)
- ‘Abd al-Raḥmān Ibn Muḥammad al-Fāsī (972-1036)
- From his brother Yusuf Ibn Muḥammad al-Fāsī (938-1013)
- ‘Abd al-Raḥmān s al-Majdhūb (909-976)
- Alī al-Dawwār (d. 947)
- Ibrāhīm al-Fahhām al-Zarhūnī (d. 926)
- Aḥmad Ibn Muḥammad Zarrūq al-Fāsī (846-899)
- Abī al-‘Abbās Aḥmad Ibn ‘Uqba al-Ḥadramī (d. 895)
- Abī Zakariyya Yaḥya Ibn Aḥmad (798-857)
- ‘Alī Wafā (761-807)
- Muḥammad Wafā (702-765)
- Abi Sulaymān Dāwūd Ibn ‘Umar al-Bākhili (d. 733)
- Tāj al-Dīn Aḥmad Ibn Muḥammad Ibn ‘Abd al-Karīm Ibn Aṭā’ Allah al-Sakandarī (d. 709)
- Aḥmad Mursī Abī al-‘Abbās (d. 686)
- Abu al-Ḥasan al-Shādhiliī (571-656), the eponym of this order
- Muhammad ‘Abd al-Salām Ibn Mashīsh (d. 622)
- ‘Abd al-Raḥmān Ibn al-Ḥusayn al-Madanī al-‘Aṭtār al-Zayyāt
- Tuqay al-Dīn al-Fuqayr, ‘Abd al-Raḥmān al-Nahrawandī (d. 594)
- Fakhr al-Dīn Muhammad
- Nūr al-Dīn Abī al-Ḥasan ‘Ali
- Tāj al-Dīn Muhammad
- Shams al-Dīn Muhammad (who died in the land of the Turks)
- Zayn al-Dīn Muhammad al-Qazwīnī
- Abu Isḥāq Ibrāhīm al-Baṣrī
- Abu al-Qāsim Aḥmad al-Marawānī
- Abu Mụahammad Sa’īd
- Abu Muḥammad Fatḥ al-Su’ūd
- Sa’īd al-Ghazwānī
- Abu Muḥammad Jābir Ibn ‘Abd Allah al-Anṣārī
- Our Master al-Ḥassan (Allah give him peace)
- His father and our Master ‘Ali Ibn Abī Ṭālib (Allah give him peace)
Our Beloved Messenger Muḥammad (Allah bless him and give him peace)
May we benefit from the remembrance of our pious ancestors, and may we hold firm to their teachings. Amen.
 A dual system of dating is used throughout this document (e.g., 911/1505). When both dates appear together, the first is the Hijrī date and the second is the Gregorian date. When a single date appears, unless otherwise specified, it will be the Hijri date.
 Muḥyi al-Dīn al-Nawwawī, Sharḥ Ṣaḥīḥ Muslim, 18 vols. (Beirut: Dār al-M‘arifa, 2006), 1:47.