It was this general image of Fez, which was established everywhere in the Maghreb, that brought Sidna Shaykh, Mawlana Ahmed Tijani to Fez; first, in 1171/1756, as a 21 years old Hadith student, second, in 1191/1776, as a teacher of the Khalwatiya order with the objective to visit Mawlana Idriss’ mausoleum, and, 22 years later, on the 6th of Rabi’a Thani, 1213/1796, Sidna Shaykh (63 in age) entered the city (1021 years after its foundation), this time as the Master of the Ahmediya Mohammediya Ibrahimiya ‘Hanifiya order. The event was recorded in Minya-t al-Murid (The Desire of the Seeker) of the Shaykh Tijani b. Baba Chinguiti (d. 1260/1845) in the following lines,  

Fez was in need of Sidna Shaykh. Based in there, the mission of the Ahmediya Mohammediya order had a deeper content and a wider application than any Sufi order of the past. Its powerful wave burst into the Maghreb all too quickly; its impetus thrust on as far as West Africa across the Sub Sahara. In the narrative of Kashf al-Hijab 'amman talaaqa bi-Shaykh Tijani mina-l As'hab (Rising the Veil on the Companions of Shaykh Tijani) the al-Qadi and Faqih Sidi Abul Abbas Ahmed ibn al-Iyyachi Skirej al-Khazraji al-Fasi (d. 1355/1940) present the hagiographies of more than 200 Fasi companions from the best of Ahl al-Bayt and Ahl Fas. Among the mentioned are the names of Sidi Ali Harazem b. al-Arbi Berrada al-Fasi (d. 1212/1797), the author of Kitab Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani), Sidi Mohammed al-Ghali Boutaleb (d. 1244/1829), Sidi Tayyeb Sufyani (d. 1259/1844), Sidi Mohammed b. Abi Nasr Alawi (d. 1273/1858), Sidi al-Haj Abdelwahhab b. al-Ahmar Tawdi (d. 1269/1854), Sidi Omar b. Mohammed b. al-Ghawt Sidi Abdellaziz Debbarh, Sidi Mohammed b. Ahmed Sanusi, the Imam of Moulay Idrisss Mosque (d. 1257/1842), Sidi Ahmed b. Idriss al-Hassani (d. 1252/1837), Sidi Mousa b. Maazouz al-Hassani (d. 1257/1842), Sidi Ahmed b. Abdessalam Wadghiri al-Hassani (d. 1285/1870), Sidi Tuhami b. Rahmoun (d. 1263/1848), Sidi Allal Ben Kiran (d. 1276/1863), Sidi Abdelwahhab b. Mohammed Tazi (d. 1277/1864), Sidi al-Haj Tayyeb Laqbab (d. 1310/1895), Sidi al-Haj Taleb Labbar (d. 1265/1850), Sidi Mohammed Lahbabi (d. 1252/1837), Sidi Abdellqadir al-Idrissi, Sidi Allal Benmousa, Sidi Dawdi Tilimsani  (d. 1281/1866), Sidi Tuhami Lahlou (d. 1277/1862), Sidi Allal Ben Kiran (d. 1276/1863), Sidi Abdellqadir Benshaqrun (d. 1219/1804), Moulay Abdelmalik Darir Alawi (d. 1318/1903), Sidi Mhammed b. Mohammed Genoun (d. 1327/1912), Sidi Abdessalam b. al-Hassan Bannani Kala (d. 1347/1932), Sidi Mohammed al-'Hafyan b. Abdessalam b. al-Ghawt Sidi al-Mu’ati b. al-Ghawt Sidi Salih Sharqi, Sidi Allal b. Abdellah al-Fasi al-Fihri (descendent of al-Qutb Sidi Abul Mahasin al-Fasi), Sidi al-Walid Laaraqi (d. 1265/1850), Sidi al-Haj Ahmed Bennis, Sidi Mohammed b. Abdellatif Gessous (d. 1273/1858), Sidi Abdellah Saqqat (d. after 1230/1815), and Moulay Zaki Lamdaghri (d. after 1269/1854).

According to Sidi Mohammed ibn al-Arbi Sayeh, Sidna Shaykh was well received by the Impeccable Imam, Shams al-Iman, Rabi'a al-Qulub wa al-Azman, the holy sultan Mawlana Abu al-Rabi’a Sulayman  ibn Sultan Sidi Mohamed Ben Abdellah (d. 1238/1823). Known for his extreme piety, staunch puritanism and sense of justice, the sultan is often referred to as the Omar ibn Abdellaziz of his period; the Sultan viewed  'orthodox' Sufism as totally compatible with the doctrine of the Salaf. Moulay Sulayman then, did not reject Sufism as long as it complied with the Tariqa Mohammediya spirit. When Sidna Shaykh and the Sultan met, the latter highly honored him and offered him a residence known as the “Mirror Residence” (Dar Lamraya) in Zqaq r-Rawah district. But Sidna Shaykh declined the offer because of a deep feeling that annoyed him. The Sultan noticed it and talked to him to reassure him and to remove any doubt on the matter. Sidna Shaykh informed his close companions he would live in that residence with the approval of the Prophet (peace be upon him). Then the Prophet (peace be upon him) ordered him to give the equivalent of the rent to the poor. Thus, he kept on giving the value of the rent in bread to the poor all the time he stayed in the residence until his death. 

One year after his entrance to Fez on the Mu'harram of 1212 /1797, Sidna Shaykh attained the "Absolute General Authorization" (Al-Qutbaniya al-'Udhma). On the next 18^th of Safar Sidna Shaykh perceived his station of Concealhood (al-katmiya). This station is described by the Holy Prophet (peace and blessing be upon him) as the "Concealed Pole” (al-Qutb al-Maktum). Asking the Prophet (peace and blessing be upon him) in broad daylight the nature of this station he told him (peace and blessing be upon him), "He is the one Allah Almighty has concealed from His angles and prophets save me". The holder of this status is widely known in Sufi literature as the Khatim al-Awliya (the Seal of Sainthood). With this maqam, Sidna Shaykh takes the position of the Sealed Isthmus, i.e. the most perfect saint in the historical spiritual cycle that is the intermediary between prophets and saints; so that not one of the saints, whether his importance is great or small, can receive an overflow (fayd) from the presence of the Holy Prophet (peace and blessing be upon him) except through his mediation, since that saint is not conscious of what is involved. The scholar Sidi Mohammed ibn al-Mishri Sibai Hassani Idrissi (d. 1224/1809) has remarked in  al-Jami’a li-ma f-taraqa mina-l ‘ulumn (The Absolute in What Has Separated from the Sciences), 

"The Hidden Pole has a position facing the Mohammedian Reality that will never be for anyone else from amongst all the greatest of the saints (may Allah be pleased with all of them). With that said, verily his reality in that position which is specific to him will not occur to anyone but God and the Chieftain of Existence (peace and blessing be upon him) because he has a relationship with the Mohammedian Reality.

He said in the Minya,

جاء في كتاب تاج الرؤوس بالتفسح في نواحي سوس للعلامة العارف بالله سيدي أحمد سكيرج رضي الله عنه فاس وما أدراك ما فاس لها…فخر على البلدان في الأوطان فالعلم ينبع من صدور أناسها … كمياهها نبعت من الحيطان ما كادها أحد بسوء عن هوى … إلا وكان بها رهين تعان هي غصة في حلق مبغض أهلها … أهل النهى والفضل والإتقان علماؤها كادوا يكونوا أنبيا … يوحى لهم من حضرة العرفان صلحاؤها يعنوا لهم أهل العلى … خصوا بسر حظيرة الإحسان جهالها فاقوا أفاضل غيرها … في الذكر والذكرى بلا نكران  ويقول العلامة سيدي أحمد سكيرج رضي الله عنه في كتاب مسامرة هدية الزائر لنادي الترقي بالجزائر: ولست بمكثر عليكم في إطرائي لمدينة فاس التي اخترت أن أجعلها موضوع مقالتي هذه، فإنها أشهر من أن أصفها لكم، ولكن أستلفت نظركم منذ أسست إلى الآن وما صارت عليه من غير تطويل، فلقد أسسها المولى أبو العلاء إدريس بن إدريس في موضعها الذي اختار موقعه بما شاهده من كثرة المياه النابعة حولها، ووادي الجواهر الذي تحذر بين شعابها، فكان موقعها في قلوب من معه في غاية الاستحسان، وقد اختلفت المشارب بعد ذلك فيها على حساب الأذواق، وأنا أميل إلى مدح وطني مستحسنا ما قاله أبو الفضل ابن النحوي فيها: يا فاس منك جميع الحسن مسترق…وساكنوك أهنيهم بما رزقوا هذا نسيمك أم روح لراحتنا…وماؤك السلسل الصافي أم الورق أرض تخللها الأنهار داخلها…حتى المجالس والأسواق والطرق

 

Kashf al-Hijab devotes considerable space to a detailed description of the construction of the Grand Zawiya than any other manuscript. In particular, he collected in the first pages a collection of poetry produced in praise of the blessed Zawiya. Al-Qadi Skirej tells as that on the arrival of Sidna Shaykh to Fez he stayed in the house of his supreme khalifa and representative Sidi Ali Harazem Berrada. Latter, as mentioned earlier, he moved to Dar-Lamraya on permission from his grandfather (peace and blessing be upon him). At the beginning, Sidna Shaykh was nowhere obvious. He very often holding forth in his own home. Sidna Shaykh started to perform the Wadhifa and Haylala of Friday evening with his companions on the doorstep of this house. It was there where the first white cloth was laid down during the Wadhifa. This tradition became a ritual from that time on. By time the meetings became so crowded at Dar Lamraya,  Sidna Shaykh consulted his grandfather (peace and blessing be upon him) who instructed him to build a Zawiya by saying to him, “Choose it from this shiny town, in the best of places, and make it spacious, and abundant in water”. Accordingly, Sidna Shaykh started to look for a place that satisfies these conditions. He found it in Lablida district, which was known, then, as the Dardas district. The Prophet (peace and blessing be upon him) gave him permission to buy it and build the Zawiya on it. Thus Sidna Shaykh bought it purely from his own money. The land was owned by the Agumis.  The land was in fact a wrecked and perilous terrain. A huge fig tree was planted on the soil. Glory to Allah, Sidna Shaykh was buried in that very place! Only the majdhubs of Fez could enter the land. The majdhuba, Sayyida Safiyya Labbada, used to hear as if a group of people performs dhikr in this place. She used to sway her head and say to passer-bys, “Don’t you hear ‘There is no God but Allah, Mohammed is the Messenger of Allah”. To the noted majdhub, Sidi al-Lahbi, the land was a favorite place. He used to put his ears on the entry and cried out, “Come here and listen to the invocation”. When the construction of the Zawiya began he shouted in the tradition of majdhubs, “Shatter-proofed is Fez, especially the Dardas” (ta’hassanat Fas khususan ad-dardas). Because much information is known about the land, the majdhubs’ behavior suggests that the place was like an oasis in a large desert where its usefulness and importance was so great. What this has proved is that the introduction of the Zawiya to the country was not an untimely accident.

The land was extended when Sidna Shaykh added an endowed house (waqf) to it. He proposed the owner a generous deal but the apologists of Fez, whom the devil had blew at their throats, tried arguably to prevent the deal. Under Maliki law, if the owner of an endowment wanted a descendent or another beneficiary to use it after him, he could not leave it behind as a waqf, but instead would have to transfer its title to the new owner as an outright gift (hadiya). Sidi Ahmed ibn Mohammed Abdellawi (d. 1328/1913) has enlightened that the endowment was transfered at the end on the authority of the Holy Prophet (peace and blessing be upon him). He said to Sidna Shaykh: “It is my place and don’t want anyone to be associated with it.” Whatever the apologists'  over plan may have been, they were convinced of the need to deport Sidna Shaykh out of Fez. It is not difficult to imagine the fear of some ulama from Sidna Shaykh who attracted the very best of Fasi Ahl al-Bayt, scholars, merchants (kibar tujjar), governmental agents and the sultan himself in a short period of time. Adding fuel to their fire, was the fact that Sidna Shaykh was prone to proclaiming his holiness openly, saying “My foot is laid on the shoulders of each saint.” The Katmiya-Khatmiya doctrine of Sidna Shaykh scandalized some ulama and many of his fellow Sufis. But Sidna Shaykh was little concerned with these fears, however, and even provoked them.  "Say to them," he told his companions, "I am its man from the creation of Adam until doomsday, willingly or unwillingly (raghma unufikum)”. Sidna Shaykh’s charismatic personality caused a stir in many circles especially when  friends of the Shaykh al-Tayyib ibn Kiran (d. 1228/1812) came back and embraced the Tariqa, ex. Sidi al-Makki Shraybi, Sidi Abu Ahmed al-Abbas Shraybi, and the greatest 'alim of Fez, the noted poet, Abul Abbas Sidi Hamdun ibn al-Hajj (d. 1232/1817).  

After all, the hassle reached the court of Mawlana Sulayman. When Sidna Shaykh got the official authorization to carry on the chore, the sultan sent him two purses containing each a thousand riyals, and told him: "Use this money for the construction." But Sidna Shaykh returned the gift arguing that “all matters pertaining to him rest between the hands of Allah.” The Sultan really insisted to have him accept the money. Sidna Shaykh finally accepted, but refrained from spending it on the construction of the Zawiya. He ordered that the money be distributed to the poor and the needy. The very special companion of Sidna Shaykh, al-Allama Sidi Mohammed ibn al-Mishri as-Sibai al-Idrissi al-Hassani (d. 1224/1809) enlightens,

“When the sultan (may Allah sanctify his secret) authorized the building of the blessed Zawiya, he sent Sidna Shaykh 2000 riyals. He sent him the money back arguing that, “the matters of the Zawiya are beheld by God” (amru-ha qaim-un billah). The sultan insisted, however. Sidna Shaykh took the money and distributed it on the poor and the helpless.  Perhaps it was the intention of the sultan (may Allah sanctify his secret) to test Sidna Shaykh (may Allah be pleased with him) if he was a material man. Sidna Shaykh sought on the other hand to show him his real attributes and narratives. Allah knows best the rationale of Sidna Shaykh for he was questioned on the rulers’ awards and said, ‘Ali (ibn Abi Talib), may Allah glorify his face, has stated: ‘The sultan collects the ‘halal and the ‘haram so take what he gives’… Imam Malik once accepted 3000 dinars from the khalifa. When asked about this formality, he said, “If he was fair with people of chivalry, I would be given twice of that money”".    

Sidna Shaykh started building the Zawiya in the month of Rabi’ al-Awwal 1215/1800 and supported it by his own funds. The area built by Sidna Shaykh consisted of two sections: the first is the area where the holy tomb is, now, located, and it extended to the door of the minaret; the second section is the area at the west of the first section and extended to the old gate. Each from his position, the Ahmedi companions and confidants contributed to the overall edifice activities. Based on Kashf al-Hijab, Sidi Abdellkarim, Sidi Masoud and his brother Sidi Ahmed of the Saqqat family are credited with helping logistics succeed. Sidi al-Haj Ahmed Ben Abdellah al-Fasi (d. 1223/1808) was on the other hand a silk weaver. Al-Qadi Skirej depicts that he was the first to supply the Zawiya with fresh water. In the absence of wells, Sidi al-Haj Ahmed succeeded to stretch a canal to the Zawiya from his house based in Smat al-‘Adul next to the Qarawiyyine. His landlord was also supportive. The companions were very surprised to find water pouring forth in the next morning. They were delighted. What this meant is their appetite for purification.

“O you who believe! When you prepare for prayer, wash your faces, and your hands [and arms] up to the elbows; rub your heads [with water]; and [wash] your feet to the ankles,” [Quran 5:6]; “When someone stands to perform wudu’ and washes his hands, the sins flow out of his hands; when he washes out his mouth, the sins flow out of his mouth; when he blows water out of his nose, the sins flow out of his nose, and so on until he washes his feet” (Hadith).   

Wells are extremely important in Fasi houses, mosques and zawiyas. In many places wells provide a reliable and ample supply of water for home uses, irrigation, and industries. Where surface water is scarce, such as in deserts, people couldn't survive and thrive without ground water. In contrast with all the many medieval cities that were built on a hill, Fez, relinquishing all thought of defense, lies in a valley, in the very depth of which is situated its sanctuary. This location founds its justification in the numerous springs that gush forth in this valley, hallowed out like an amphitheatre on a ridge separating two levels of plain. And, because of this, it was possible to divert to the city a river that flowed from the upper plain. Abul Hassan Ali al-Jaznawi writes in Zahrat al-As,

Thus the companions relied on the soft ground and the shallow water table of Fez to dug wells in the Grand Zawiya. Hacking at the ground with a pick and shovel was the traditional way to dig a traditional well. Wells are often lined with stones to prevent them from collapsing. They cannot be dug much deeper than the water table. Neverthless, more help was needed. According to the author of the Bughya, three wells were excavated in sake of fresh water. All were found rotten. Sidna Shaykh consulted with his grandfather (peace and blessing b upon him) who asked them to dig in the Door of ‘Hawsh. Sweet water were discovered which is still in use. The companions took the water for treatment and blessings, especially by visitors from far regions. And thus the Mohammedian well gives the Zawiya its riches and its health, and converts its users into a khirqa of perfume. “Take your adornment at every place of worship” [Quran 7:31]. Water has been increased later on by digging three new wells. Water was supplied to a new watering area through two big hoses and an electric pump.

When Sidna Shaykh inaugurated the Grand Zawiya, the place was jammed with people so much so that the doors were pressed with the bodies of those who were trying to enter. The zawiya could not hold more than 3000 worshipers. That the Zawiya is a state-of-the-art object d’art, it has many redeemable qualities. “Should the gnostics realize the poise of this Zawiya they will put up their tents on it.” He often brought up the attributes of the Zawiya. “Certainly the salat is accepted in the Zawiya,” he once maintained. No one is given burial at the Zawiya and this itself is a great source of brilliance and sanctity. Sidna Shaykh forbade burial at the Zawiya. “Fire eats who will be buried at the Zawiya,” he warned. Sidna Shaykh has quoted this from his grandfather (peace and blessing be upon him). Verily who should remain safe nearby the Mohammedian Heir. Abu Yazid al-Bastami said: "I underwent the depths of gnosises in search of place at the essence of the Mohammedian Reality to where I found between me and it a thousand veils of light. If I approached the first veil I would be burned just as a hair is burned when cast into the fire.” It was reported in this respect that Sidi al-Haj Ali Amlas al-Fasi (d. after 1269/1854) has nearly lost his sight when he wore the turban of Sidna Shaykh during a haircut. In addition to al-Qutb Sidi Ali b. Aissa Tamacini al-Hassani (d. 1260/1845) and Sidi Ibn Abi Nasr Alawi and Sidi al-Ghali Boutaleb, Sidi Mahmoud at-Tunusi was one of the few, very companions that inherited a portion of the secrets of Sidna Shaykh. He died one day after Sidna Shaykh’s pass. “I can’t, I cant,” were his last words. 

The Grand Zawiya was destined to become known as the “World Mother Sanctuary”. There, the breathes of the Holy Prophet (peace and blessing be upon him) are gasped. There, the authority of the Diwan is cast. There, the shadow of the Imam al-Mahdi is gazed. There, the body of the Hidden Pole is buried. In there, the Greatest Name is intermitted. Sidi Ahmed Skirej with chivalry,

Like Moulay Taher al-Alawi, it was reported that Sidi al-Haj Ahmed Bennis saw himself one day in front of Sidna Shaykh in the Grand Zawiya. He took him by hand to the Prophet (peace and blessing be upon him), and then Sidna Shaykh said to the Prophet (peace and blessing be upon him): "O! Messenger of Allah, this is my companion who asked to meet you". The Prophet (peace and blessing be upon him), smiled and put his noble hand on my shoulder and told me: "From now on, all is well for you, and when your time will come, we will send to fetch you.

The manuscript of al-Ifada al-Ahmediya li-murid sa’ada al-abadiya (The Ahmedi Notification for the Seeker of Eternal Rapture) of Sidi Tayyeb Sufyani (d. 1259/1844) takes a broad view of the Ahmediya Tijaniya doctrine focusing on the adages he heard from Sidna Shaykh and their working construal in an environment which is characterized by oral tradition. An exemplary issue that produced rhetoric replete with expressions of determination (himma) is the celebration of religious occasions. The Ifada source tells us that Sidna Shaykh was so fond on the Prophetic Sunna with extreme caution (wara') in his behaviour that he stopped praying the Jumu'ah at the Qarawiyyine. This tendency was felt when he learned of the mosque’s innovative environment during the night of the 27th of Ramadan. Although the Quran and the Hadith allow for women to pray in mosques, they went too far breastfeeding babies in the outdoor hall of the mosque during the conclusion of the Quran. Kids made a mess too and laid crumbs and substances on the floor. This arose from a lack of concern for the Prophetic Sunna. Thus Sidna Shaykh declared, “This mosque is affronted and we must leave it!” Sidna Shaykh did not attach himself to the mosque for nearly four months. Allah Almighty inspired the Sultan at the end to renovate and furniture the mosque. Hence Sidna Shaykh returned to pray the Jumu'ah at the Qarawiyyine.

"O Lord! Make us see things as they are!"asked the Holy Prophet (peace and blessing be upon him) when addressing himself to his Lord. The same prayer was to be repeated later over and over by Sidna Shaykh. Although Sidi Tayyeb Sufyani’s book does not directly address Sidna Shaykh’s firm holding to the Shari’a Law, al-Qadi Sidi Ahmed Skirej had additional reasons to benefit from the report’s framework as a guide to the observation, documentation and discussion of the bounties of the Grand Zawiya,

Being assured of that hypocrisy and inventions (zawaid) may not penetrate the Grand Zawiya, Sidna Shaykh allowed his companions to commemorates the Nativity of the Holy Prophet (peace and blessing be upon him). Sidi Mohammed ibn al-Arbi Sayeh quoting Sidi al-Haj Abdellwahhab ibn al-Ahmar said,

“We have by tradition visited our Master during religious feasts. In the afternoon of one Eid al-Mawlid we paid a visit to the Shaykh. That day, we did not prepare any lamps or candles for the occasion, for Sidna Shaykh forbade the celebration of the past 27th of Ramadan in the Zawiya. (However) Before leaving, Sidna Shaykh said to us: Where are you going now?”. “Home,” we said. “Are you going to the Zawiya?” “What for, o Sidi?” “To celebrate the Eid al-Mawlid an-Nabawi. Go and praise him (peace and blessing be upon him) and chant the Hamziya poem." Then Sidi Abdelwahhab asked, “Chant in the tradition of chorus?” “Yes”, he replied. Sidi Abdelwahhab inquired further: "What about dhikr?” “Do not; said Sidna Shaykh, “It is merely a night of praise and prayers upon him (peace an d blessing be upon him).”

Sidna Shaykh listened to the Sufi music (sama’a). He hosted various sama’a sessions in Dar Lamraya led by the eminent Sidi Abdellhaqq al-Jabiri and Sidi Omar Shraybi al-Fasi. Sometimes the ‘uud and the rubab instruments were used. It is reported that Sidna Shaykh was listening to a Sufi poetry on the month of Ramadan. He was so moved by the poetry that he asked for any possible present musicians in the gathering. He also asked for Sidi Abdellhaqq al-Jabiri. The sama’a ceremonies continued for nine days. They used the poetry of Ibn al-Farid in the first day. Sidna Shaykh remained tranquil during the sama’a. Seated with ecstatic motion (wajd), he was never seeing swaying, dancing, clapping hands, or making any other rhythmic movements. One speaks of wajd when the sweetness of the presence is prolonged, accompanied most frequently by intoxication and stupor. This is the station to which Sidi Abul Qacem al-Junaid (d. 297/882) alluded in this verse: “My ecstasy is that I remove myself from existence, by the grace of him who shows me the Presence.”   "No wonder" says al-faqih Skirej, "that for any person who has a good taste to accept that the soul reacts to music and the listening to the sama’a. This was and still a controversial issue as to whether listening to music is licit or illicit?” The use of the sama’a as a technique for spiritual realization must necessarily surround itself with conditions and precautions that will guarantee its efficacy and avoid the strayings of the misguiding of the nafs. Sidna Shaykh was able to estabslish such conditions at the Grand Zawiya. Sidi Abu Hamid al-Ghazali (d. 526/1111) writes at the beginning of a long chapter of I'hya' 'ulum ad-din (Revivification of the religious sciences) which he concentrates on the laws governing the sama’a,

“Hearts and inmost thoughts, song and ecstasy, are treasures of secrets and mines of jewels. Infolded in them are their jewels like as fire is infolded in iron and stone, and concealed like as water is concealed under dust and loam. There is no extracting of their hidden things save by the flint and steel of listening to music and singing, and there is no entrance into the heart save by the antechamber of the ears. So musical tones, measured and pleasing, bring forth what is in it and make evident its beauties and defects. For when the heart is moves there is made evident that that only which it contains like as a vessel drips only what is in it. And listing to music and singing is for the heart a true touchtone and a speaking standard; whenever the soul of the music and singing reaches the heart, then there stirs in the hear that which in it prevails.” 

Few years before his death, Sidna Shaykh personally got his two sons, our masters, Sidi Mohammed al-Kabir (d. 1238/1823) and Sidi Mohammed al-Habib (d. 1269/1854), married and wrote himself the marriage contracts in the presence of the elite among his companions. Now that the wedding is well gone, Sidna Shaykh packed and prepared himself and family to depart to Bilad Sham for good. He has appointed meanwhile the young Sidi Abdelwahid Boughaleb as the muqaddam of Fez. (The latter is buried in Bab al-Futuh cemetery near Sidi al-Haj Abdelwahhab b. al-Ahmar, Sidi Mahmoud at-Tunusi, and Sidi Mohammed ibn Ghazi and other companions). For the student of Hadith, the Sham may at times seem the Heaven of God on earth. The Prophet (peace and blessing be upon him) called it the purest of the lands of Allah, the place where religion, belief and safety are found in the time of dissension, and the home of the saints for whose sake Allah sends sustenance to the people and victory to Muslims over their enemies. The Sham includes the present-day Syria, Jordan, Palestine and Lebanon. Ibn Hibban said: "Al-Sham begins at Balis (East of Aleppo) and ends at Arish Misr (at the border of Egypt)." In modern usage al-Sham often means old Damascus. The following is a list of hadiths relevant to the immense merits of al-Sham,  

The Prophet (peace and blessing be upon him) said: “Glad tidings for Sham, glad tidings for Sham, glad tidings for Sham.” The Companions asked: “And why is that, O Messenger of Allah?” He replied: “O glad tidings for Sham. The Angels of Allah spread their wings over Sham;” “Indeed, when tribulations occur, faith is in Sham;” “Go to Sham, for it is the chosen land of Allah’s lands, and it is the destination of His chosen servants;” “The city of the Muslims on the day of the Great War (al-Malhamah) is in a fertile oasis next to a city called Damascus, and it is from the best cities of Sham;” "O Allah, bless us in our Sham and our Yemen!" They said: "O Messenger of Allah! and our Najd!" He did not reply but again said: "O Allah, bless us in our Sham and our Yemen!" They said: "O Messenger of Allah! and our Najd!" He did not reply but again said: "O Allah, bless us in our Sham and our Yemen!" They said: "O Messenger of Allah! and our Najd!" He said: “Thence shall come great upheavals and dissensions, and from it shall issue the side of the head of Shaytan;" When he noticed my dislike for Sham the Prophet (peace and blessing be upon him) said: `Do you know what Allah says about Sham? Verily, Allah said: O Sham, you are the quintessence (safwa) of My lands and I shall inhabit you with the chosen ones among My servants."

Sidna Shaykh’s itinerary took his companions by surprise. It is easy to imagine how the companions and confidents gloomy response to Sidna Shaykh’s voyage played into their hearts in their ongoing attempt to pass the last farewell to the Shaykh. Images of sorrow, lamentation, pain, distress, and despair were easily read on the faces. A miracle was needed to prevent the sad episode from happening and it seemed to have happened. Although Sidna Shaykh emphasized that his decision was final, he appeared in the last moment, donning his most stunning costume that heightens his majestic and imposing appearance, and served everything that the ears could desire and that the eyes take care in viewing. Sidna Shaykh gave the confidants glad tidings and declared that he was there to stay. The crowd celebrated with the most perfect of fashions. The brothers took their place under the dome of thanksgiving and imagined that they were within the gardens of paradise. Al-Qadi Skirej writes,

Each period presents unique problems. He was understandably offended by the political unrest of the realm. Sidna Shaykh lived in Fez between 1213/1796-1230/1815 (17 years). Moroccan historians portrayed the rebellions and revolutions of this era in venomous terms. The Sultan was forced in turn to launch numerous counterattacks in order to thwart the sedition. Mawlay Sulayman launched an expedition against Meknes in 1212/1797; in 1214/1799 he fought the recal­citrant Ait Yammurj in 1215/1800 he undertook the Campaign of Sus. A year later, he faced the Tadla in­surrection, because of the scarcity of grain. In 1216/ 1801 he also battled the Ait Umalu, Ban Muiayr, Zammur Ait Idrisen and the Gerwan in the Dukkala and the Haouz. He headed in 1217/1802 a Mahalla in the Rif as well as around Fez against the Hayyana. A year later he led one against the Ait Idrisen. Most of these revolts were induced by inter-tribal rivalries, sedentaries vs. nomads. In 1222/1807 Sulayman launched another Mahalla on the coastal areas and unleashed the Ait Idrisen" against the Gerwan. Two years later, it was the turn of the Ait Umalu, Ibn Khayran, Sama'alla and Wardigha.

There is little doubt that the plagues of 1213/1796 played a determining factor in the social and political dissolution of the realm. The successive uprisings were unquestionably engendered by two main factors. First, the Makhzan (state) inability to reconstitute its plague-crippled army, thus enabling the rebels to revivify. This in turn brought the Sultan Moulay Sulayman to rely increasingly on his artillery. Secondly, the Makhzan's desperate attempts at controlling the south­western trading outlets through military means along with seemingly contradictory religious edicts. But there is perhaps a third reason, no less crucial if one is to explain the abrupt outburst of frantic rebellions. It is the strain of brotherhoods seething and lashing into fury over Sulayman's antagonism and implacability. Only the Tijaniya remained loyal to the Sultan. The state was now faced with a predicament. In 1235/1819 the Berbers rose again under the leadership of the covetous Fattan Mohammed Abu Bakr Amhawish of the Ait Sidi Ali. In the interim, the people of Fez, wielders of economic clout, rose against their governor, al-Wali al-Hajj Mohammed al-Saffar. The insurrection of the Fasis was no doubt related to the new outbreak of plague and the subsequent shortages. The plague had prevented all commercial intercourse with the outside, and the money invested and handled was lost. The economic strangulation of the Fasis, induced by the Makhzan as well as by natural cataclysm, were to propel them into political opposition.

Moulay Sulayman had however attempted to negotiate with the insurgents, despite the fact that the Fasis had invited the rebel Amhawish along with the marabouts Sidi al-Hajj al-Arabi al-Wazzani (d. 1265/1850) and Moulay al-Arabi al-Darqawi (d. 1239/1824). In a letter addressed to the Fasi nobility which was read publicly by his son Moulay Ali b. Sulayman, the Sultan pleaded once again with them to respect his authority. Following the plunder of the city by the Udayas, Mawlana Sulayman pursued his way to Marrakech leaving behind a contingent of his loyal cavalrymen in charge of the Idrissid capital. No sooner had the Sultan departed than the Udayas began harassing the population and looting the Jewish quarter. The Fasis, suspecting that the Udayas were acting under Makhzan orders, decided to plot a coup. The notables of Fez, including Ahmed al-Harithi, and Qaddur al-Maghribi along with representatives of the Andalusian community led by Shaykh Abderrahman b. Faris, voiced their complaints to the Qadi of the city, Shaykh al-Abbas b. Ahmed b. al-Tawdi b. Suda.  A disagreement ensued between the Qadi, the Fasis and the Mufti of Fez, Mohammed b. Ibrahim al-Dukkali. The argumentation centered around the legality of a mutiny against the Sultan, and Shaykh Sisi Ahmed b. Suda refused to support the disgruntled Fasis. He was subsequently replaced with Qadi Mohammed b. Abderrahman al-Dila'i. The Mufti Ibrahim al-Dukkali, and al-Talib b. Jallun along with the chief architect of the Berber uprising al-Dajjal Amhawish pressed for the election (bay’a) of Sulayman’s nephew Moulay Ibrahim b. al-Yazid who was proclaimed Sultan of Fez.

The greatest internal threat that Moulay Sulayman faced was the rebellion of Berber tribes from the Atlas Mountains under the leadership of Amhawish. Ultimately, Amhawish’s became a political movement championing the cause of a Berber rebellion against the makhzen, rather than a religious order. He actually surrendered his religious role when he acquired so much military power, and became the competitor of the sultan for the throne. Only a few rebels could ever achieve the political and military power that Amhawish possessed during the rule of Moulay Sulayman. He succeeded in rallying more and more Berber tribes around him, and managed to enlist the support of even those tribes that were traditionally allied with the makhzen. In one of his last attempts to subdue Fez, Amhawish fall into the curse of Sidna Shaykh. The narrative is accounted by Sidi Bouazza al-Barbari al-Sharif who marched with the expedition of Amhawish with the intention to encounter a saint of Allah in Fez. The bastion of Sufism in the city was of course the Tijaniya order. So he seemed to find his way quickly to the residence of Sidna Shaykh. Said he, as quoted in the Bughya and Kashf al-Hijab,  

The Sultan was taken aback from Marrakech; if it had ever been his intention to abdicate, this was no longer the case, so he laid siege to Fez to reassert his authority. He had the support of the Tijanis. Most Fasis were still supporting Mawlay Sulayman, but it was the Andalusians who had sided with the pretender. The pro-Ibrahimic circles sent al-Darqawi to Fez al-Jadid to ask them to join their side. Instead, they put him in prison where he was to stay for two years, being only released after Sidna Shaykh’s direct intervention. The siege of Fez lasted for more than ten months, maintaining an effective blockade and in the end bringing the rebels to defeat. The insurgents, having been granted safety, opened the gates of the city holding copies of the Quran and conferred with the Sultan at the mausoleum of Mawlay Idriss along with al-Arabi al-Wazzani.  The Sultan obviously overburdened and enfeebled began contemplating abdication in favor of his Moulay Abderrahman ibn Hicham (1276/1859) because of the latter’s impeccable credentials.  Only in 1237 was this series of Fez revolts over, just a year before the Sultan died and was replaced by his nephew. Moulay Sulayman's last misfortunate expeditions have become proverbial. The Sultan is often criticized for having been too compassionate on his adversaries and for failing to act in more fiendish and ruthless way. There was perhaps a disinclination or even an inability on his part to project a fierce image. He certainly had no appetite for and no joy in that combination of manipulation, deceit, and arm-wrestling at which his father Sidi Mohammed  (d. 1238/1823) was so adept at using; much less the implacability and truculence of Moulay Ismail (d. 1142/1727).

Perhaps British Consul James S. Douglas best described Sulayman's forbearing character: “Muley Soliman is a mild humane character about sixty years of age with much of the gentleman in his address. They say that he is fitter for heaven than to govern their nation, which can only be done well with severity. He does not appear to me to profess sufficient energy to reestablish such an empire in peace and good government... It is by the passion of fear only that the [Moroccans] can be restrained." The sultan witnessed the last uprising of his reign: that of the Dhawi Bilal in complicity with the Shayazma of Mogador. Concludes Akansus: "It was this last uprising that destroyed the Sultan's illusion, thus worsening his illness which was responsible for his death." Indeed, at his death, Mawlana Sultan Sulayman was hailed as a saint whose demise would be greatly mourned.    

The companions: Sidi Mohammed b. Abi Nasr Alawi, Sidi Ahmed ibn Mohammed Bennani, Lalla Mannana al-Balghiti, and Sidi Omar Shraybi are championed in Kashf al-Hijab as protectors of Fez. Sidi Ahmed Skirej reports that one day the Majdhuba Lalla Mannana was sitting at home when two people came and told her: Get up and talk to the Sultan," She thought then that it was the Sultan Sulayman." Indeed, he often sent her messages and in turn she would often go and see him, he particularly liked her. She then went with them until they arrived at the gate of al-Futuh (one of the gates of Fez). She went towards the Sultan and she noticed that he was not Mawlana Sulayman, but it was Sidna Shaykh Tijani and she had not met him before. Then the Sidna Shaykh asked her: "What do you think about the plague that has invaded the city? Certainly, it could only invade it view of this category of people that is characterized by such and such fact" and he cited a set of actions." Sidi Ahmed Bannani continued to tell: "When she heard that from him, she replied: "If all existing saints couldn’t cope with this misfortune I am able to make this calamity disappear from the people." He said: "Are you able to bear it and to endure it? She said: "Yes." He then ordered her to return to her home and when she came through the door of the city she heard behind her as if a blast had attained her. She fell on her face and remained so until people carried her to her home. They heard the explosion resound inside her and, in this state, she shouted every time until Allah decreed the end of this calamity on the city. " Sidi Ahmed Skirej documents further, 

"Among the events that occurred to her, there is also the fact that during some years, the Majadhib often spoke of calamities, tests and situation changes that would occur. Sidi Bannani, after knowing that the situation was very serious, was inspired to go in a spiritual retreat in his house. He invoked by the name Al-Latif (The Subtle) with the intention to push back the misfortune that was to come and he persisted in invoking it for days. Now, one day while he was performing his Dhikr, Lalla Mannana came to his house and she often used to visit him. Upon entering his home, she went, without saying a word to anyone, to the place where Bannani had isolated himself to perform his duty. She then said, upon seeing him: "You have been recognized Oh! Sidi Ahmed Bannani" Then she returned from where she came. When she came back the next time and had a conversation with people of the house, they asked her: "The other day, you did this and that, and you did not talk to anyone of us, what was the reason?" So she replied: "I saw a calamity on this region coming down from the heavens, and it only remained a short distance between the punishment and the city. And I saw people frightened and full of regrets, she then quoted this poem: 

And real men are, to tell the truth, only the virtuous

Apart from them all others are only children.

Then she continued: Then I saw this calamity rise until I lost all trace of it. I tried to find the reason why this misfortune had moved away, but I could not know, nor detect it, despite a substantial research effort (by unveiling). Having been unable to find out what happened, I took ablutions at night and I recited prayers upon the Prophet (peace and blessing be upon him), I then asked Allah to enlighten me on this issue. When I fell asleep, two angels came to me. They took my hands and carried me to the place where Sidi Bannani had isolated himself and was performing Dhikr. When I woke up I went to find it, I then knew that he was the cause of the withdrawal this calamity on the Muslims, may Allah reward him with his possessions."

Nevertheless, and despite the unrest of the Idrissid capital, the Prophet (peace and blessing be upon him) celebrated Fez as a 'City of Light'. In it Sidna Shaykh brought together the blazing light of the Hidden Pole, the Seal of Saints, the Pole of Poles, the Isthmus of Isthmuses. Input from every perceptual domain leads to the conclusion that Fez was honored in the end by the light of this Mohammedian Seal who shines and glides over the image of every saint. The episode of Moroccan saints' plea shows that Sidna Shaykh’s presence in Fez creates a doctrine that links the reality of the Mohammedian Seal with this part of the world, then undergrids it with the relationship of Moroccan Sufism in the Sufi hierarchy. This extends the shining of the realm's moons upon the east and the west. It gives also brilliance to the hadith,

"On the Night of Ascension (mi'araj), the Prophet (peace and blessing be upon him)  saw sparkles of light from the edges of an ashen domain. The Prophet  (peace and blessing be upon him) said,  'Dear Beloved Jibril! What is this ashen domain that sparkles of light in the Maghreb?' Jibril (peace be upon him) replied, 'It is a city that belongs to your nation at the end of time (madina li-ummatika fi-akhiri z-zaman). Knowledge is gushed forth from the chests of its men as water is gushed forth from its walls'.”

The glad tidings of Jibril might have otherwise revealed the secret of the victorious group of the Maghreb. In the authority of Muawiyah, the Prophet (peace and blessing be upon him) said, "A group of my community will remain on truth in the Maghreb until Allah commands." Saints, like Ibn Arabi, believed that it refers to the people the Maghreb. This is much vindicated in his title, Anqa’ Maghreb fi khatm al-awliya wa shams al-Maghreb (The Western Phoenix in the Seal of Saints and Sun of Magherb). More precisely Bilad al-Maghreb al-Aqsa (present-day Morocco). A famous adage: “The Mashriq is the land of prophets (anbiya) and the Maghreb is the land of saints (awliya). Morocco is the land of saints par excellence since a significant majority of axial saints are buried in the realm. The axial saint, who is usually used as a synonym for the ghawt, qutb, al-qutb al-jami'a, or qutb al-aqtab, represents the generative authority of sainthood. Sidna Shaykh said in the Jawahir: Allah has said: Surely the noblest of you in the sight of Allah is the one of you who is most truly devout (49:13). And in the whole of Allah's creation, absolutely and without exception there is no one among humankind and the angels after the Prophets, who could possibly attain to as much as one thousandth part of the true devotion of the Pole of Poles (Qutb al Aqtab), however much he might achieve. He is the most excellent of all the Muslims in every era, apart from any Keys of the Treasures (Mafatih al-Kunuz ot the Afrad) that may exist, for he is superior to them in some respects, and they are superior to him in some respects.”  

Among the predecessor saints of the Maghreb who gained reputation with the Qutbaniya among the Sufi community are the following: Sidi Abu Yaaza Yalnour (d. 572/1157), Sidi Yusuf b. Ali Sanhaji al-Mubtala (d. 593/1179), Sidi Abu Madyan al-Ghawt (d. 594/1179), Moulay Abdessalam b. Mashish (d. 622/1207), Sidi Abul Hassan Shadhili (d. 656/1241), Sidi Muhyiddin b. Arabi (d. 636/1221), Sidi Abul Abbas al-Mursi (d. 686/1271), Sidi Mohammed al-Jazouli (d. 869/1454), Sidi Abdellaziz Tabba'a (d. 914/1499), Sidi Abdelkarim al-Fallah (d. 933/1518), Sidi Abdellah Ghazwani (d. 935/1520), Sidi Ahmed ou Moussa Samlali (d. 991/1576), Sidi Mohammed Sharqi (d. 1010/1595), Sidi Mhammed Ben Nasir Dar'i (d. 1085/1674), Moulay Abdellah Sharif Wazzani (d. 1089/1674), Sidi Mohammed b. Abdellah Wazzani (d. 1120/1705), Sidi Tuhami b. Mohammed Wazzani (d. 1127/1712), Sidi Ahmed Sqalli (d. 1177/1762), Sidi al-Mu’ati b. Salih Sharqi al-Umari (“Author of Dakhirat al-Muhtaj”; d. 1180/1765), Sidi Tayyeb b. Mohammed Wazzani (d. 1181/1766), Moulay Ahmed b. Tayyeb Wazzani (d. 1195/1780). It is understood now why the saints of Morocco refused to mislay the radiance and splendour of Sidna Shaykh among them.  

While it is important to take into account the limitations of hagiographical anthologies as sources of data (e.g. Kitab Salwat al-anfas), gnostics rely on spiritual insight (al-kashf). Al-Khalifa Harazem said in the Jawahir:

Among the evidence for the completeness of his insight (i.e. Sidna Shaykh Tijani), the strength of his light and the perfection of his intimate knowledge, one element is the nature of his reporting about the saints of the past, including the most distinguished figures, for he (may Allah be pleased with him) would seem to have been the contemporary of each one of those concerned. He provided information about several of them, and described them in a manner inductive of their spiritual station and of the special quality bestowed on each one by Allah. If someone asked him about one of the saints, he would tell him about his spiritual state, his station, and his attainment, and whether or not he was among those invested with full power of disposal, as if he could see the quality of his spiritual state, with his own eyes. (…) I heard our master mention most of those who were entrusted with the Qutbaniya after the Prophet (Allah bless him and give him peace) until our own time. He described the condition of each one he mentioned including the lofty stations and splendid spiritual states that he acquired, each in accordance with the extent to which his Master favoured him, preferred him and approved of him.  

The secret that nobility and truth are related to the group of the Maghreb until the Hour comes is the core of this Ahmedi Mohammedi Tijani Path. Sidna Shaykh Abil Abbas Tijani lived 30 years in the Qutbaniya. Add to this, his Katmiya-Khatmiya nature which he was aware of while Adam was between the water and the clay. One of the gifts which Sidna Shaykh had been promised was that his companions would inherit the Qutbaniya till doomsday. Thus the Pole of Poles would always be found in the midst of this Mohammediya Tariqa. Among the known Maghrebi Tijani masters that sat on the chair the Qutbaniya after Sidna Shaykh are the names of: Sidi al-Haj Ali ibn Aissa Tamasini al-Hassani (d. 1260/1845), Sidi Mohammed ibn Abi al-Nasr al-Alawi, Sidi Mohammed ibn Ahmed Akansus al-Jaafari (d. 1294/1879), Sidi Mohammed al-Arabi ibn Sayeh al-Umari (d. 1309/1894), Sidi al-Haj al-Ahsan ibn Ahmed al-Ifrani al-Hassani (d. 1328/ 1913), Moulay al-Arabi al-Mu’hibb al-Alawi al-Hassani (d. 1351/1936), Sidi al-Haj Mohammed ibn Abdelwahid al-Nadhifi (d. 1366/1940), Sidi al-Haj al-Ahsan al-Baaqili al-Hassani (d. 1368/1953), Sidi Mohammed ibn Mohammed al-’Hajuji al-Hassani (d. 1370/1955), Moulay al-Hassan al-Kathiri al-Hassani (d. 1409/1994). Most of the direct companions and confidents of Sidna Shaykh achieved high ranking in sainthood. But let us recall that ten of them received glad tidings from the Holy Prophet (peace and blessing be upon) to attain a higher degree in mystic Opening (al-Fath al-Akbar). They are Sidi Mohammed ibn Abi Nasr al-Alawi (d. 1273/1858), Sidi al-Ghali Boutaleb, Sidi Moussa Benmazuz (d. after 1244/1829), Sidi al-Haj Abderrahman Berrada (d. 1234/1819), Sidi Abdelwahhab b. al-'Ahmar (d. 1269/1854), Sidi Abu Yaaza b. Ali Berrada (d. after 1303/1891), Sidi Mohammed ibn Ahmed al-Jabiri al-Qasri (d. after 1273/1858), Sidi Mohammed b. al-Ghazi (d. after 1269/1854), Sidi al-Abbas b. Ghazi (d. after 1270/1855), Sidi Abdelwahid b. Abi Ghalib (d. after 1270/1855). Nine of the latter names are Fasis.

Few months after the wedding of Sidi Mohammed al-Kabir and Sidi Mohammed al-Habib, Sidna Shaykh’s body temperature rose and developed a fever. The night before he passed away, Sidna Shaykh asked five companions to spend the night with him. Afterwards he has gone back when aware that he needs servants earlier that night and he cannot mix men together with women. Days before his death Sidna Shaykh made a will in favor of women. “The one who owns a female slave without letting her getting married or selling her, he must give up my company and have nothing to do with me,” he declared. It is well-know that the Prophet (peace and blessing be upon him) said in the farewell address, “Verily you owe your women their rights, and they owe you yours... Fear Allah in respect to women, and concern yourselves with their welfare.” It is obvious that Sidna Shaykh’s will stems from his Prophetic Inheritance.  

Sidna Shaykh passed away on Thursday, the 17th of Shawal, 1230/1815. When he performed the Subh prayer, he laid down on his right side while he asked for a glass of water, then he returned to his bed. At that time his blessed soul went up to its holy position. Princes, judges, notables and large crowds attended his funeral. The Mufti of Fez Sidi Abu Abdullah Mohammed ibn Ibrahim Dukkali led the mortuary prayer at the Qarawiyyine mosque. People were rushing and trying hard to have that great honor of holding the blessed coffin of Sidna Shaykh and it was a scene full of deep emotions where tears and sorrows constituted the landmark of this great event. Sidna Shaykh was buried in the well-known place in his blessed Zawiya. One year later, the children of Sidna Shaykh, following the Will of Allah, dug up his blessed corpse in order to transfer it to Ain Madhi, but the disciples in Fez took him and finally buried him in his noble tomb. On this occasion Sidi Mohammed al-Ghali led the mortuary prayer. Of the strange things that happened, one relates to what Sidna Shaykh himself told some of his companions. He informed them that it would be indispensable that Sidi Mohammed al-Ghali be present and lead the mortuary prayers before his corpse when he died. However, when Sidna Shaykh died, Sidi Mohammed al-Ghali was on a trip. Thus he was not present by the time Sidna Shaykh died and was therefore unable to attend the mortuary prayer and the burial. On the second time, he was there, and therefore prayed for Sidna Shaykh. Thus, the prediction made by Sidna Shaykh came true.  

The Grand Zawiya was several times enlarged. It received its final set up in 1370/1955. The expansion of the Zawiya, refurbishment and decoration started in 1302/1887 in different phases as follows: