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ONA Internal Publication July 2013

Project Overview:
This document provides an overview of the Ruhani-Alevi tariqa, its background and core principals.
A very short summary would be that the Ruhani are a fusion of (very) heretical Sufism, and extreme
Salafism, with a strong emphasis on spirit worship.
The Ruhani are characterized by:

The Path of Seven Veils

Devotion to the Jinn and Angels
Esoteric gnosis and spiritual advancement
Obedience to Shaykh
Commitment to hardcore violence
A belief in the coming Mehdi (read: Vindex)


The founder of Ruhani-Alevi (or Ruhani for short) is Shaykh Muhammad Ramadani, a native of
Baghdad, Iraq. As a boy he was tutored in Quran, hadith, and usul-fiqh by his father Shaykh Ahmed
Ramadani, and was later initiated into the Alevi tariqah by his grandfather Shaykh Abu Ahmed
Ramadani. As a young adult he travelled to Cairo, where he obtained his ijaza degree at Al Azhar
University. Afterwards, through the grace of Allah, the way to Mecca was made clear, where he
settled for some time and studied with several prominent Salafi shayoukh, including Shaykh Bin
Baaz, Shaykh Abdullah ibn Jibreen, and Shaykh Abdulaziz al-Kimri. While performing itikaf in
Mecca, he received powerful visions of the end times, and alhamdullilah was given special knowledge
of ruhaniyya (esotericism), and instructions to prepare for the coming of the Mehdi. Although Shaykh
Ramadani received much baraka from the Meccan scholars, he was eventually asked to leave due to

ONA Internal Publication July 2013

charges of heretical beliefs, and also for his relentless insistence on waging jihad against jews and
kufar. Shaykh Ramadani returned to Baghdad, where he taught ruhaniyaa at several prominent sufi
khanaqas. Following the American crusader invasion in 2001, the Shaykh took refuge in Somalia,
where he was taken in by true believers and asked to establish a madrassa in Hiraan. Alhamdulillah,
he continues to reside there and gives instruction in Quranic studies, hadith, ruhaniyya, and also
training in defensive arts for future mujahideen.

Over the last ten years, the primary Ruhani zawaiya (spiritual centers) have been established by the
Shaykhs closest mureeds in Somalia, Kenya, and Yemen. In 2007, the Shaykh received permission to
spread his teachings beyond the Dar ul-Islam, and tasked his chief mureeds with making daoua to
pious Muslims. The first zawiya in the lands of the kufar was established in Russia, and
Alhamdulillah the Shaykh has given permission for his mureeds to use the internet to share his
teachings with sincere seekers. The Shaykh does not differentiate between males and females for
bayah, as the Apostle of Allah (saw) received bayah from both men and women. Most mureeds are
Somali and Arab, but increasing numbers of American mujahideen have come to study with the


The central zawiya is located in Hiraan, Somalia. The Shaykhs teachings are very strong, and for
reasons of security, he encourages true believers to form their own study halaqas (circle) for study, or
to form a zawiya (lodge) if they are prepared to fully embrace his teachings. The Shaykh
communicates with the zawaiya through his senior disciples, who offer instruction and guidance to
prospective students. Very advanced students are invited to study at the main Ruhani camps in
Somalia or Yemen. Shaykh Muhammad Ramadani is the supreme leader of the Ruhani movement,
yet even he is a disciple of the coming Medhi.


Having mastered both Sufism and Salafi schools, Shaykh Ramadani declared that the Sufis possess
the baraka, but lack the conviction of the Salafis, whereas the Salafis have the conviction, but are
lacking in baraka. The Shaykh believes that Al-Qaeda and the Taliban have the correct intentions
for this generation, though their methods are still too soft. As stated above, while in Saudi the
Shaykh began to receive training in ruhaniyya directly from the jinn and malaika, and considers that
for jihad to be successful in this age, the Muslims must work together with the spirits to overcome
the snares of the kuffar.

ONA Internal Publication July 2013


1. The Way of Muamalat (Action). This refers to the conviction that the Ruhani are a tariqa
of action, not mere reflection and isolation. Ruhani are encouraged to be engaged in their
communities, making daoua to potential candidates, and otherwise subverting the social
2. The Way of Jihad (Struggle). The Ruhani actively encourage hardcore violence, as the
soldiers of Islam and the champions of the coming Mehdi. Be it targeted operation with
surgical precision, or mass bombing, the Ruhani call for open warfare on the infidel states
and those who support them. NB. The esoteric meaning of this violence as Udhiha Kabira
(major sacrifice) where the slain are considered as offerings to the spiritual patrons.
3. The Way of Futuwwa (Chivalry). The Ruhani follow the classical concept of spiritual
chivalry. Honor is of the highest importance, and is inseparable from spiritual advancement.
This manifests in fanatical loyalty to each other, and above all to the Shaykh.
4. The Way of Dawah (Preaching). The Ruhani are committed to spreading their doctrine
of opposition to the kuffar, nasrani, and yehoudi megacultures. This takes place through
preaching at mosques, online daoua, outreach through charity, and especially via infiltration
and subversion of Salafi and Sufi oriented groups and societies.
5. The Way of Ruhaniyya (Esotericism). The Ruhani believe that true spiritual
advancement cannot come from a limited exoteric reading of the Koran, but rather through
esoteric experience with the true shaykhs, jinn, and angels that live in the akhira. The Ruhani
seeks to gain access to the spiritual powers associated with the living saints, as part of their
journey to spiritual ascension. They also believe in reincarnation, prior to the Day of

ONA Internal Publication July 2013

Chanting (Dhikr) of spiritual names with crystal prayer beads
Study of Quran, Muslim texts
Meditation on Talismans / Taweez / Sigils
Communion with angels, jinn
Sacrifices (animal, etc.)
Rigorous physical fitness regimen
Self-defense training
Taqiyya (concealment of identity, insight roles for infiltration and subversion)


The Ruhani are primarily based on oral tradition from the Shaykh, but also learn such classical
subjects as the Quran, Hadith, Kalam, and Fiqh (especially of the Hannbali sect). They also study
such esoteric works as Kitab-i-Aflak (The Book of Stars), the Ghayat l-Hakim (Aim of the Sage), and
the Shams l-Maarif (Sun of Gnosis).


1. TALIB (Student)
The Talib begins at the lowest stage of development, where the self is called nafs al-ammara. The
disciple at this stage is controlled by their desires, such as lust and wrath, which must be channeled
correctly. The disciple begins as a student, and is charged with studying the teachings of the Shaykh
before seeking acceptance as a Murid. The Talib should begin regular exercise and self-defense
training. The disciple practices Islam completely, if imperfectly. When the disciple is prepared to
advance to the next stage, they contact a Deputy of the Shaykh to ask for guidance on the next
2. MURID (Initiate)
The Murid holds the second stage of development, and possesses the nafs al-lawwama (the critical
self). They seek to identify and eliminate weakness of character and habit.
At this point, the
disciple has made contact with the Tariqa, and pledged allegiance formally. They receive guidance
from the Shaykh (or his Deputy), and must practice rigorous self-correction. Exercise much be
increased, likewise self-defence training. The Murid begins to understand the basics of the
Ruhaniyya path, and is able to perceive the spiritual patrons of the Tariqa. The Murid practices
Islam completely and with greater understanding. The Murid supports Jihad passively, wherever

ONA Internal Publication July 2013

3. ARIF (Adept)
The Arif attains the third stage of development, and is called nafs al-mulhama (the inspired self). They
begin to acquire knowledge, humility, and courage. At this level, the disciple begins to directly Know
the akhira and the Shaykh, and to understand the lowest secrets of the path of Seven Gates. Islam
is practices completely and without major imperfections. The Arif is encouraged to form a lodge
and to make dawah to Muslims and non-Muslims (who show promise). The Arif has a good
relationship with the Shaykh and his deputies. Their physical training is that of a professional
soldier, and he seeks guidance on the secret practices of this stage. If he or she is not already
married, they seek marriage with their Qarin or Qarina (jinn companion). The Arif is completely
loyal to the tariqa, and will not abandon it in any case. The Arif begins to engage actively in Jihad,
wherever possible.
The Murshid in its fourth stage of development is called nafs al-motma'inna (the calm self), and is
characterized by understanding and wisdom. The disciple is at peace, and begins to understand the
deeper secrets of the tradition. He or she is on close terms with the jinn, malaika, and also with the
Shaykh. At this stage, the disciple is a hardened veteran, capable of great physical and mental
prowess. He or she begins to teach those beneath them on the path. They lead a successful lodge,
and prepare to make the journey to Hiraan to commune directly with the Shaykh. The Murshid
guides others to Jihad.
5. KHALIF (Deputy)
The Khalif holds the fifth stage of development is called nafs ar-radiyya (the delighting self). At this
stage, the disciple has become an extension of the Tariqa itself, and is a trusted Khalif (deputy) of
the Shaykh. All but the greatest secrets of the Tariqa and Akhira are known to them. The Khalif
enjoys the most intimate relations with the jinn and malaika. They can approach the ghul and ifrit
without fear. They practice Islam completely and perfectly, and offer guidance to the Murshids.
They are tasked with guiding the zawaiya (lodges) of a region. They have overcome great physical
trials, and are beyond weakness and most illnesses. They are able to instruct others with the knife
and the rifle. They become the very weapons of the Shaykh for Jihad.
6. SHAYKH (Elder)
Few will attain the exalted rank of a Shaykh, an elder within the tariqa. Here, they have attained the
sixth stage of development, called the nafs al-mardiyya (the delightful self. The Shaykh understands
the vision of the supreme leader, and of the guiding sultans of the tariqa. The Shaykh has control
over themselves, and practices Islam perfectly. They are a terror to behold in conflict, and the
kuffar flee before them. The jinn and malaika seek the company of the Shaykh, and he or she is
able to consort with them as desired. The Shaykh knows the vision of the supreme leader, and
serves to realize it within the dunya.

ONA Internal Publication July 2013

Little is said of this rank, as there are only one or two at any time. The Shaykh al-Kamal is perfect in
all things, and guides the Tariqa. Through constant colloquia with the angels and jinn, he or she is
less of the dunya, and more of the akhira. Their only interest in the dunya is to guide others to
perfection. The Shaykh al-Kamal is the Khaleel of the Red and Black courts.


The Ruhani have 7 celestial (angelic) patrons and 7 terrestrial (jinn) patrons, namely:
1. the Sun (al-Shams),
2. the Moon (al-Qamar),
3. Mercury ('Utarid),
4. Venus (al-Zuhara),
5. Mars (al-Mirrikh),
6. Jupiter (al-Mushtari) and
7. Saturn (Zuhal)
TERRESTIAL (names vary per region)
1. MUDHIB rules over Sunday;
2. MURRAH rules over Monday;
3. SULTAN AHMAR rules over Tuesday;
4. BARQAN rules over Wednesday;
5. SHAMHURISH (el-Tayyar) rules over Thursday;
6. ZOBA`AH (el-Abiad) rules over Friday;
7. SULTAN ASWAD rules over Saturday
Queen Zagannia
Sheikh Ashruaj


Tumblr site for recruiting (http://ruhanitariqa.tumblr.com/)

Heavily tagged articles (Salafi, Sufi)
Supposed location (Hiraan, Somalia)
Email address (pending - Hotmail was shut down, new account in progress)