Hierarchy of the Divine Kingdom

The Futuhat al-Makkiya on the Hierarchy of the Divine Kingdom

“Beneath the Banner of Praise with our Prophet and noble master Sidna Mohammed (may the most excellent blessings and purest greetings be upon him). Allah elevates whomever He wills through His mercy, for Al­lah's is the greatest excellence. All praise be to the Planner, the All-Wise, the Conqueror, the All-Knowing, the opener of the hearts of His saints to the knowledge of His grace and blessings. [The saints] are happy in His blessings upon them and bear witness to none but Him alone, putting all of their aspirations in Him devoting themselves to praising and glorifying Him, and happily awaiting the day when they will depart from the world by meeting Him on the carpet of His goodness and in His heaven, calling and urging humankind to listen to them and accept them. [Allah's saints] are the Crowns of the Kingdom (tijan al-mamlaka) and the Moons of Existence (aqmar al-wujud), illuminating [the earth] with the light of their inheritance from and adherence to the honest and trustworthy Messenger. They are the followers of [Allah's] Straight Path and guides to the Most Noble Master. He who agrees to follow and serve them will attain the full recompense of the One who gives birth to no sons; but he who rejects them and falls from their way has fallen into a great ocean and a bottomless pit and has brought upon himself a griev­ous punishment and a terrible calamity. Allah has made us immune to both outward and inward strife, has rewarded us with the most beautiful of doctrines, and has made us impervious to the depravity of our egos and the evil of arguments and criticisms through His beneficence, generosity, excellence, compassion, power, and might; for He is the master of everything and the All-Powerful who does as He wills. He is the protector of the believers, the recourse of the fearful, the goal of the seekers, and the answer of those who call upon Him. (…) The souls of those who know Him take on the attribute of low­liness and maintain the station of supplication with reverence and self-abnegation, placing themselves between the hands of the Mysterious, the Unique, the Conquering, the Glorious, the All-Powerful, the Compel­ling. They take pleasure in the different varieties of invocations and sup­plications for forgiveness (istighfar), and use as their means to Him the Pure, the Purified, the Intercessor, the Chosen [Prophet Mohammed] (may God bless him and his family).” - Shaykh Sidi Abdellah al-Ghazwani

After the Holy Prophet Sidna Mohammed (peace and blessing be upon him) had died, the Earth cried out to God, Who said, “I will put on your surface people from among the community (of believers) whose hearts will be like the hearts of prophets, and I will not leave you without them until the Day of Judgment.” The Masters of this Domain assure that the invisible hierarchy of sainthood consists of seventy Nujaba (Noble Ones), forty Abdal (substitutes; for when any of them dies another is elected by God from the rank and file of the saints), seven Awtad (stakes, or props, of faith), three Nuqaba' (leader; one who introduces people to his master), a number of Mafatih al-Kunuz (Keys of the Treasures) or so-called Afrad (solitary, headed by the Qutb (axis, pole) or Ghawt (succour). The summit and culmination of the spiritual hierarchy, moreover, contain the nature of the Khatm al-Awliya (seal of saints); this personage being the highest spiritual successor to the Holy Prophet (peace and blessing be upon him) and the last and most perfect personality in the historical process. With this person, evolution of perfect sainthood has found its end, just as prophethood. We are told that the Holy Prophet (peace and blessing be upon him) revealed to his grandson, Sidna Shaykh, Abil Abbas Ahmed ibn Mohammed Tijani (d. 1230/1815) in daylight (yaqadatan) that he was this Mohammedian Known Seal.

For Shaykh Hakim Tirmidhi (d. 320), a faqih and muhaddith of Khurasan and one of the great early authors of Sufism whom Sidi Muhyiddin Ibn al-Arabi (d. 636/1221) particularly quotes, the Prophet (peace and blessing b upon him) has the highest rank in creation and at the same time he is the final messenger of the divine law. His true successors are forty chosen men through whom God communicates with men after the death of the Holy Prophet. These forty saints are the guarantors of the proper application of the Divine law; they thus guarantee the existence of the world as such. God has conferred upon them inspiration, clairvoyance, the performance of wonders and freedom from sin. A certain Gnostic was once asked about the “saints of sustenance” (Awliya al-Madad): Are their numbers ever reduced by one? He replied, “If their numbers were reduced by (even) one, the heavens would not sent down their rain, nor would the earth bring forth its vegetation” In the book “Lataif Al-Minan”, the noble Shaykh Sidi Ibn ‘Ata’Allah al-Iskandari said,

“I make clear that the friend of God receive their sustenance from the “Mohammedian Reality” and they are none other than the manifestations of the lights of prophethood and the points of ascent of their radiances” (P:5) “The Mohammedian Reality is like the sun while the hearts of the saints are like moons; the moon shines due to its facing the sun and the appearance of the sun’s light upon it… The saints are God’s “signs” which He recites to His servants by disclosing them one after another. (As God Almighty declares) “These messages of God do We convey unto thee, setting for the truth” (Quran 45:6).” Commenting on the words of God, Almighty and Majestic is He, “Any Message which We annul or consign to oblivation, we replace it with a better or similar one” (Quran 2:106). According to Sidi Abu Madyan al-Ghawt, this verse should rather be translated as: “We do not abrogate a verse (Aya) or make it forget except that We come with a better or similar to it”). I once heard our Shaykh Abu al-‘Abbas (may God be pleased with him) say, In other words: Never do We cause a saint to depart but We replace him with a better or similar one.” 

Sidi Abu Yaqub Yusuf ibn az-Zayyat at-Tadili (d. 628/1213), accounts in at-Tashawwuf ila rijal at-tasawwuf (Book of insight into the tradition bearers of Sufism),

"The Sufi Ahmed ibn Mohammed al-‘Abid, speaking to al-Khidr in a dream, said, “How many are they?” “Three hundred,” al-Khidr replied, “and they are the saints. Seventy are the Nujaba (Noble Ones), forty are the Awtad (Supporters), ten are the Nuqaba (Deputies), seven are the ‘Urafa (Master Gnostics), three are the Mukhtarin (Chosen Ones), and one is the Ghawt (Nurturer)… Among them will be one who heart is like that of Moses, one whose heart is like that of Noah, one whose heart will be like that of Abraham.” I said, “Is Abraham the greatest among them?” “Yes,” replied al-Khidr. 

Shaykh Sidi Abu Hamid al-Ghazali said in his book, Al-Mufsi'h Bil-A'hwal,

"When they are awake, the Sufis witness the angels and the souls of the Prophets, hear their voices and acquire benefits from them. Then, the Sufis' status is elevated from being in the company of the copy to certain ranks that cannot be expressed by the tongue!"

Ibn Ata’Allah writes Lataif al-Minan, “I once heard our Shaykh Abul Abbas al-Mursi (may God be pleased with him) say, “If the saint’s true nature were disclosed, he would be worshipped, since his attributes and qualities are derived from His (Lord’s). And he said, “I make clear that the friend of God (saints) receive their sustenance from the “Mohammedian Reality” and they are none other than the manifestations of the lights of prophethood and the points of ascent of their radiances.” He also said:

“Shaykh Abul Abbas al-Mursi (may God be pleased with him) said, “I went wandering through the kingdom of God and I saw Sidi Abu Madyan Shuayb al-Ghawt (d. 594/1179), a fair-skinned man with blue eyes, clinging to the leg of the throne.  I said to him, ‘What are your fields of knowledge, and what is your station?’ He replied, ‘As for my fields of knowledge, they are seventy-one, and as for my station, I am the fourth of the caliphs and the first of the seven substitutes (abdal).’  I asked him, ‘What do you say about my Shaykh, Sidi Abul Hassan Shadhili (d. 656/1241)? He replied, ‘He has forty more fields of knowledge than I do. He is the sea which cannot be contained.’” 

One of our companions told me, “The Shaykh was once asked,

“Who is your Shaykh, master?’ He replied,  ‘I was once associated with Moulay Abdessalam b. Mashish (d. 622/1207), but now I am associated with no one. Instead, I float in ten seas. Five of them are human, namely the Prophet (peace and blessing be upon him), Abu Bakr, Omar, Uthman, and Ali, while five of them are of the spiritual realm, namely, Jibril, Mika’il, Izra’il, and the Greater Spirit.’” His son and our master, the imam and Gnostic Shihab al-Din Ahmad told me, “The Shaykh said upon dying, ‘Verily, I have brought something along this path which no one else has.’”

Shaykh al-Akbar in his famous Futuhat al-Makkiyah records in the 157th section of the 31st chapter as follows: The seven (7) ABRAR are known as ABDAL, who are appointed the Wilayat (control) of the seven(7) sections of this earth. They are seven (7) selected ones and blessed with enormous duty by Allah Ta'Ala. They protect these seven regions with great exactitude. Shaykh al-Akbar also says that he met them in the scared Haram of Makkah al-Mukarrama. He greeted them and they replied to him and also had a discussion with them. Shaykh al-Akbar states that he had not found anyone more attractive and handsome than them neither had he seem anyone more absorbed in IBADAH than them. Shaykh then said:"Yes! I did certainly meet one person similar to them in a town called Konya."

Shaykh al-Akbar divides the ranks of the saints into the following categories:

1.        Al-Ghawth, the grand Qutb, who controls everything in existence. "Know that the entire existence is being preserved (or protected) through the Qutb." (Futuhat al-Makkiya, Chapter 383)

2.       The four Awtad, who control the four comers of the universe on behalf of al-Ghawth. "Through the Awtad, Allah perseveres and protects the south, the north, the east and the west." (Futuhat al-Makkiya, Chapter 383)

3.       The seven Abdal [as whenever one of them passes away, another Badal (replacement) is appointed in his place]. Each of the Abdal controls one of the seven continents, again on behalf of al-Ghawth. "Through the Abdal, Allah protects the seven continents." (Futuhat al-Makkiya, Chapter 383) 'The action of the seven pivots is under the command of the Ghawt, and each of them has under him a special group which acts on his behalf.” (Shaykh Sidi Abdellaziz Debbagh)

4.       An-Nujaba (honorable, chosen ones) who control the individual cities. "Know that every city or province has its own Qutb (meaning Najib)..." (Al-Yawaqhit wal-Jawahir, Ibn Arabi, v.2 p. 83).  

1.There are at any given time 4,000 Awliya living on earth. They are not known and recognized by the general public. In fact, amongst them one does not know the other and they themselves are not aware of the validity of their actions and devotion. All these are hidden from them and the general public.
2. Three hundred (300) from this group are statemen involved in the administration of this world. They control all transaction in the universe. They are the leaders of all pious people in the Divine Court of Allah Most High. They are known as AKHYAR.
3. Amongst these 300, there are 40 who are known as ABDAL.
4. Amongst these 40, seven (7) are ABRAR.
5. Amongst these 7, four (4) are AWTAD.
6. Amongst these 4, three (3) are NUQABA.
7. Amongst these 3, one (1) is known as the GHAWTH or QUTB. He is the most senior of them all and the Head and Chairperson of the spiritual assembly.

 

يقول العلامة سيدي أحمد بن العياشي سكيرج رضي الله عنه في كتاب كشف الحجاب عمن تلاقى مع الشيخ التجاني من الأصحاب :و قد وقفت على طرف رسالة لطيفة بخط الولي الصالح سيدي العربي بن السائح.. و نص ما وقفت عليه منها ، بعد كلام في أن أهل هذا الزمان صاروا منكبين على الدنيا انكباب الفراش على النار مستفرغين الوجهة في كل ما يؤهلهم إليها آناء الليل و أطراف النهار ، قال رضي الله عنه : فهذا الخضر عليه السلام مع جلالة قدره وعلو مقامه الذي لا يرام ذكر عنه الشيخ العارف بالله تعالى سيدي أحمد بن عبد القادر التستاوني أحد أفراد الطريق الناصرية و فحولها في نزهته ما نصه :و يحكى عن الخضر عليه السلام أنه اجتمع ببعض الصالحين ، فقال له : هل تعرف الأولياء جملة ؟ . فقال : أعرف أهل الدائرة منهم ، و غيرهم منهم من أعرفه و منهم من لا أعرفه . فسأله عن عدد أهل الدائرة . فقال له : هم واحد ، و ثلاثة ، و أربعة ، و سبعة ، و عشرة ، و أربعون ، و سبعون ، و ثلاثمائة . و لو اطلع السبعون على الأربعين ، لرأوا سفك دمائهم حلالا ، كما وقع لي مع موسى عليه السلام . فليس الشارب من الماء كالشارب من العسل المصفى ، و لا الشارب من العسل كالشارب من الخمر ، و لا الشارب من الخمر كالشارب من اللبن ، و هو شراب أهل التمكين . و لا الساقي لهم من هذا كالساقي لهم من هذا ، و لا النشوان من هذا كالنشوان من الآخر . و قد تدفع هذه الكؤوس كلها بيد واحد ، يسقي كل وارد على حسب ما سبق له يوم ألست بربكم اهـ من النزهة . و لهذا نقل عن بعضهم ، أن الأولياء إذا اختلفوا في المشارب يكفر بعضهم بعضا. و ذكر الشيخ العارف بالله تعالى أعجوبة الزمان و حامل راية أهل المحبة و العرفان سيدي المعطي بن سيدي صالح في ذخيرته في سفر العقبات منها ، ما نصه :و اعلم أنه لما كانت هذه الطريق أمرها عجيب و سرها غريب ، قلما تجد أهلها متفقين أو يثبت أحدهم للآخر قدما أو يكون له معظما . بل ترى الغالب أن كل واحد يدعي أنه الواصل و أن غيره ليس عنده طائل ، حتى قال بعضهم إن للقطب ألف مائة مقام و إثنين و أربعين ألف درجة . و كل واحد ممن سلك رتبة من هذه المراتب أو مقاما من هذه المقامات ، يرى أنه لم يسلك أحد مقامه لقوة أنواره و عظيم أسراره ( . انتهى من الذخيرة بلفظها في السفر المذكور . و من عرف هذا ، عرف يقينا أنه لا غرابة في عدم معرفة الأولياء مقامات بعضهم بعضا . فيسلم للجميع و يعتقد كمالاهم جميعا ، و لا يحمله ما شجر بينهم أن يدخل بينهم . فقد يكون ذلك الواقع بينهم من المشاجرة و المناقضة سببا لهلاك من يحمله الفضول على الدخول بينهم ، و موجبا لطرده عن باب رحمة الله تعالى ، فخسر الدنيا و الآخرة.  و يشير إلى هذا ما ذكره غير واحد عن الشيخ الكبير ، القطب الشهير ، سيدي محمد الشرقي . و قد كان وقع بينه و بين عصريه الشيخ الشهير ، ذي القدر الخطير ، سيدي أحمد بلقاسم الصومعي شيء من هذا ، حتى كان كل منهما يقول في الآخر العظائم . فتلطف بعض المريدين مع سيدي محمد الشرقي في السؤال عن حقيقة ذلك . فقال : أنا و هو كحجري الرحى من دخل بيننا نطحنه ، غير أني أقول غفور رحيم ، و هو يقول شديد العقاب اهـ . فأشار إلى الحكمة الإلهية المبطونة في ذلك ، و هي أن ذلك سبب لظهور أثر تعلق قهره سبحانه و تعالى و عدله بمن يدخل بينهما ، كما أشار إلى أن الأصل في تلك المناقضة اختلاف المشارب كما قدمناه في قوله : غير أني أقول غفور رحيم إلخ . و على هذا الذي تقرر ، فلا تحتفل يا أخي بشيء مما أشرت إليه من مقاولة من لم يشفق على نفسه فأدخلها في الفضول ، الذي ما دخله أحد إلا و سقط على أم رأسه . و من قصدك منهم بإذاية أو تشويش في دينك أو دنياك ، فإن استطعت أن تكتفي بتفويض الأمر فيه إلى الله تعالى عن كل شيء من مقابلته حتى عن الدعاء عليه ، فإن ذلك أولى عند الله تعالى من جهة الأدب ، و هو أسرع في الإنتقام من الظالم و معاجلته بالهلاك و العطب . و في علمك ما ذكره العارف بالله التاج ابن عطاء الله رضي الله عنه من حكاية المرأة التي كانت لها دجاجة تتقوت ببيضها ، فسرقت منها . فاستسلمت و لم تدع على من سرقها . فلما ذبحها السارق و نتفها ، نبت الريش في وجهه ، و لم يستطع إزالته ، حتى أتى حبرا من بني إسرائيل فقال : لا أجد لك دواء إلا أن تدعو عليك المرأة صاحبة الدجاجة . فأرسل إليها من احتال عليها حتى أغضبها و دعت عليه ، فتساقط الريش من وجهه . فسئل الراهب : من أين علمت هذا ؟ . فقال : لما لم تنتصر لنفسها انتصر الله لها ، فنبت الريش في وجه السارق . و لما انتصرت لنفسها ، سقط الريش من وجهه اهـ .

Position of the Qutb

The theme of an inherited Mohammedian baraka (blessing), which was to become an important aspect of Moroccan Sufism, appears prominently in the works of Idrissid hagiography, such Nadhm ad-dur wal iqan by Abu Abdellah Tanasi (d. 899/1484). In the following passage from this work, a companion of Moulay Idriss II (b. 177/792) named Dawud ibn al-Qacem is informed about the qualities which led his master to victory over the Kharajistes (al-Khawarij): "I was amazed by what I saw of Moulay Idriss' bravery, strength, and firmness of resolve. Then he turned toward me and said, "O Dawud, why is it that I see you staring at me so much?" I said, "O Imam, I am amazed at the qualities in you that I have seen in no one else." "What are they?" he asked. "Your goodness, your beauty, the firmness of your intellect, the openness of your demeanour, and your determination in fighting the enemy," I answered. Then he said, "O Dawud, what you have seen in what we have inherited from the baraka of our ancestor the Messenger (peace and blessing be upon him and his family) and from his prayers for us and blessings upon us. This [baraka] has passed on as a legacy to our father, the Imam Ali (may God honour his face)."

The Concealed Pole, the Seal of Mohammedian Sainthood, the Cosmos of Cosmoses, Pole of Poles, Mawlana Shaykh, Sidi Abil Abbas Ahmed Tijani (may Allah be pleased with him) said as written in  Kitab Jawahir al-Maani wa-Bulugh al-Amani fi Fayd Shaykh Sidi Abil Abbas at-Tijani” (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani):

"Allah has said: `Surely the noblest of you in the sight of Allah is the one of you who is most truly devout (Quran 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; Afrad) that may exist, for he is superior to them in some respects, and they are superior to him in some respects."

أجاب سيدنا رضي الله عنه صاحب الجواهر عن حقيقة العارف بقوله: « إعلم أن العارف يكون كامل اليقظة و الرضى لأمرين لا بد منهما : الأمر الأول : ما يفاتح به في مقامه من الفتوحات و الفيوض و التجليات و عجائب الحقائق و الأسرار التي لا يطيق العقل إحاطة الإدراك لها فضلا عن التلفظ بها ، فيعرف ما يلزمه في كل فعل و في كل أمر من ذلك على حدته من الوظائف و الآداب و المقابلات التي هي مقتضيات العبودية . و الأمر الثاني : تيقظه و رصده لما يتقلب فيه الوجود من الأطوار من خير أو شر أو غير ذلك ، فيعلم في كل فصل من ذلك و في كل أمر أي تجل ٍ للحق هو البارز فيه ، و من أي حضرة كان ذلك الطور ، و لماذا وُجد ، و ماذا يُراد منه ، فيعطي لكل شيء من ذلك و كل أمر ما يستحقه بحكم الوقت من الوظائف و الآداب و المقابلات التي هي مقتضيات العبودية ، حتى لا يشذ عليه من ذلك في كل مقدار طرفة عين من الزمان شيء . و هذا الأمر هو المعبر عنه بالمراقبة في مقام العارفين ، و هي مشروطة بتقديم المشاهدة و كمال المعرفة ، فلا تقع ما لم تقع المشاهدة . فإن الروح عند مطالعة الجمال القدسي مقتضاها الذهول عن الأكوان لما في الجمال القدسي من الشغل عنها . و هذه المراقبة لأكابر الكمل من العارفين ، و هي بساط الخلافة الكبرى ، فصاحبها هو الذي يتأتى له أن يكون خليفة لله على خلقه لاستكماله مرتبة العبودية ، فإن دامت هذه للعارف يتأتى له التحقق بالله في كل مرتبة ، و هو المعبر عنه بالقطب ، و قد لا يكون قطبا » اهـ .

Sidi Mohammed Wafa said in “Nafais Al-‘Irfan”:

“The heart of the pole is the Greatest Name of Allah; and His face is His most noble Essence, by which is established creation and (divine) Command, and it (the heart of the pole) is the axis of the secret and notoriety. And all of the hearts of humanity are between two of His fingers, like one heart. They are His speaking tongues and His truthful words and His rending and repairing pens.”

An important step in establishing the Shadhiliya in the Maghreb was taken when Sidi Abul Hassan Shadhili (d. 656/1241) inherited the title of Axis of the Age (Qutb az-zaman) from the Moroccan Sufi Sidi Abul Hajjaj al-Uqsuri ("Sabti al-'Hussayni"; d. 642/1244). Abul Hajjaj, who presided over a Ribat inside of the ancient temple of Amon a Luxor, had learned the doctrine of Abu Madyan Shuayb al-Ghawt (d. 594/1179) from Sidi Abderrazaq Jazouli (d. 592/1177), teacher of Sidi Abu Salih Mohammed Majiri (d. 631/1216). Shaykh Sidi Abu al Hassan al-Shadhili has said that the “Qutb” is described by fifteen signs. These include the fact that he should be characterized by infallibility, mercy and succession, he should strengthen the Carriers of the Throne, and the truth of humility should be revealed to him. He should also be familiar with all the Divine Attributes. Then he explains the foregoing according to what is held by those who believe that other than the Prophet can also be infallible, and that those who confine infallibility to only certain people and deny it to others have strayed from the way. The Shaykh Sidi Abdellaziz Debbagh said, as related by his student the Faqih and Imam Sidi Ali ibn al-Mubarak al-Lamti in “Kitab al-Ibriz” (“The Pure Gold”) that it is a characteristic of the rank of Qutb to see the Prophet (peace and blessing be upon him) while awake, at all times. Sidi Abul Abbas al-Mursi said: "Were the Prophet to be veiled from me for but the blink of an eye, I would not count myself among the Muslim."

 Shaykh Sidi Mohyiddin ibn Arabi in ‘The Bezel of Adam’ holds that caliphate is confined to the Perfect Man (al-Insan al-Kamil), and states “Succession (khilafa) cannot be true except for the Perfect Man.” Of course, it must be noted that from the viewpoint of the mystics, the ‘Qutb’ in the world of existence is like the spirit in the body, and ‘Hadi’ and Mahdi bear the same meaning of the ‘Qutb’. He also write in chapter 270 of the Futuhat: "The name of the Qutb during every timeframe is Abdullah, and Abdul-Jami'. Al-Qutb is described as having acquired all the names of the Lord." The Shaykh Sidi Aziz al-Din Nasafi, in his book al-Insan al-Kamil, writes: “Now know that this Perfect Man has many names, including Hadi (the guide), al-Mahdi, Imam, Caliph (or Khalifah, successor), and Sahib al-Zaman (Lord of the Time).” He further adds: "This Perfect Man has always existed in the world, and He is no more than one. For, if we take all the beings of the world as one person, the Perfect Man will be the heart of that person, and a creature without a heart cannot live. Therefore, the Perfect Man always exists in the world, and He cannot be more than one." Sidi Mohammed Wafa says in Nafais Al-‘Irfan: “That which is described by the Attributes of the Essence is the Greatest Name in the horizon of the Beautiful Names. It is the loftiest likeness in the world of Jabarut, the prior (Sabiq) and the eternal (Qayum) in the world of Awe. It is the encompassing spirit in the world of command, which is the holy spirit in the world of Malakut and the originating (Wadi’) reality in the world of creation. The perfect human being is the effuser of forms (Fayadh Suwar) in the world of becoming. “And to Him all matters return.” (Quran 11: 123)” 

The noted Shaykh Sharif Sidi Abdelkarim al-Jili al-Hassani (d. 804/1402) said in his book of "al-Insan Kamil”,

“The Perfect Man is the Qutb on which the spheres of existence revolve from first to last, and since things came into being he is one (wahid) for ever and ever. He has various guises and appears in diverse bodily tabernacles: in respect of some of these his name is given to him, while in respect of others it is not given to him. His own original name is Mohammed, his name of honour Abul Qasim, his description Abdellah, and his title Shams ad-Din. In every age he bears a name suitable to his guise (libas) in that age. I once met him in the form of my Shaykh, Sharaf ad-Din Ismail al-Jabarti, but I did not know that he (the Shaykh) was the Prophet (peace and blessing be upon him), although I knew that he (the Prophet) was the Shaykh. This was one of the visions in which I beheld him at Zabid in 796/1393. The real meaning of this matter is that the Prophet (peace and blessing be upon him) has the power of assuming every form. When the adept sees him in the form of Mohammed which he wore during his life, he names him by that name, but when he sees him in another form and knows him to be Mohammed, he names him by the name of the form in which he appears. The name Mohammed is not applied except to the Reality of Mohammed (al-Haqiqa al-Mohammediya).

Thus, when he appeared in the form of Shibli, Shibli said to his disciple, "Bear witness that I am the Apostle of God"; and the disciple, being one of the illuminated, recognized the Prophet and said, "I bear witness that you are the Apostle of God." No objection can be taken to this: it is like what happens when a dreamer sees some one in the form of another; but there is a difference between dreaming and mystical revelation, viz., that the name of the form in which Mohammed appears to the dreamer is not bestowed in hours of waking upon the al-Haqiqa al-Mohammediya, because interpretation is applicable to the World of Similitudes: accordingly, when the dreamer wakes he interprets the Haqiqa of Mohammed as being the Haqiqa of the dream-form. In mystical revelation it is otherwise, for if you perceive mystically that the Haqiqa of Mohammed is displayed in any human form, you must bestow upon the Haqiqa of Mohammed the name of that form and regard its owner with no less reverence than you would show to our Lord Mohammed, and after having seen him therein you may not behave towards it in the same manner as before. Do not imagine that my words contain any tincture of the doctrine of metempsychosis. God forbid! I mean that the Prophet is able to assume whatever form he wishes, and the Sunna declares that in every age he assumes the form of the most perfect men, in order to exalt their dignity and correct their deviation (from the truth): they are his vicegerents outwardly, and he is their spiritual Reality inwardly.

The Perfect Man in himself stands over against all the individualisations of existence. With his spirituality he stands over against the higher individualisations, with his corporeality over against the lower. His heart stands over against the Throne of God (al-‘Arsh), his mind over against the Pen (al-Qalam), his soul over against the Guarded Tablet (al-Lawhu al-Mahfudh), his nature over against the elements, his capability (of receiving forms) over against matter.… He stands over against the angels with his good thoughts, over against the genies and devils with the doubts which beset him, over against the beasts with his animality… To every type of existence he furnishes from himself an anti-type. We have already explained that every one of the Cherubim is created from an analogous faculty of the Perfect Man. It only remains to speak of his correspondence with the Divine names and attributes. You must know that the Perfect Man is a copy (nuskha) of God, according to the saying of the Prophet, "God created Adam in the image of the Merciful," and in another Hadith, "God created Adam in His own image." That is so, because God is Living, Knowing, Mighty, Willing, Hearing, Seeing, and Speaking, and Man too is all these. Then he confronts the Divine Huwiyya with his Huwiyya, the Divine Aniyya with his Aniyya, and the Divine Dhat (essence) with his Dhat —he is the whole against the whole, the universal against the universal, the particular against the particular… 

Further, you must know that the Essential names and the Divine attributes belong to the Perfect Man by fundamental and sovereign right in virtue of a necessity inherent in his essence, for it is he whose "truth" (Haqiqa) is signified by those expressions and whose spirituality (Latifa) is indicated by those symbols: they have no subject in existence (whereto they should be attached) except the Perfect Man. As a mirror in which a person sees the form of himself and cannot see it without the mirror, such is the relation of God to the Perfect Man, who cannot possibly see his own form but in the mirror of the name Allah; and he is also a mirror to God, for God laid upon Himself the necessity that His names and attributes should not be seen save in the Perfect Man. This obligation to display the Divine attributes is the "trust" (Amana) which God offered to the heavens and the earth: they were afraid to accept it, "but Man accepted it; verily he is unjust and ignorant" (Quran 33:72), i.e., unjust to his own soul in letting it suffer degradation (from the things of this world) and ignorant of his real worth, because he is unaware of that with which he has been entrusted… Beyond the plane of the Names and Attributes, which are ranged on the right and left of him according to their kind, the Perfect Man feels through his whole being " a pervasive delight, which is named the delight of the Godhead" (al-Ladhat al-Ilahiya)… Here he is independent of his modes, i.e., the Names and Attributes, and regards them not at all. He knows nothing in existence save his own nature (Huwiyya), contemplates the emanation (al-‘Hudur) from himself of all that exists, and beholds the Many in his essence, even as ordinary men are conscious of their own thoughts and qualities; but the Perfect Man is able to keep every thought, great or small, far from himself: his power over things does not proceed from any secondary cause but is exercised freely, like other men's power of speaking, eating, and drinking.”

The Shaykh Sidi Mohammed ibn Sulayman al-Jazouli said: 

"Oh assembly of Muslims! Do you know that the Chosen One (peace and blessing be upon him) is near to me (qaribun minni) and that his authority (hukmuhu) is in my hands? He who follows me is his follower, but he who does not follow me will never be his follower. I have heard [the Prophet] say (peace and blessing be upon him): 'You are the Mahdi! He who desires to be saved (man arada an yus'ada) must come to you!'" Oh my Murid! Do not resent what I have given you of my speech (haditi) and my words (kalami). For I have spoken to you in pre-eternity (azal) before your existence. I have renewed your understanding after your creation and illuminated your heart before your existence. I have illuminated your essence after your creation, I have made known to you the details of my knowledge, and I have honoured you among the best of my creation. I have inspired you to hearken into me, I have given you authority over the finest of my creatures, and I have bestowed on you the greatest secret. Oh my Murid!, all of the ulama are in your grasp!" "Past nations (umam) have asked to be included in our polity (dawlatuna). Yet no one can be included in it unless he has already attained salvation (sa'ada). Our polity is the state (dawla) of those who strive (mujtahidin) and struggle (mujahidin) in the path of Allah—fighters against the enemy of Allah. The kings of the Earth are in my hands and under my feet!"

On one occasion, while in Fez, after hearing a woman make the distinctive "yoo-yoo" cry of greeting (Moroccan Arabic. Zgharat) for Sultan Mohammed Burtughali, Shaykh Sidi Abdellah Ghazwanireprimanded her, saying: "I am the Sultan of this world and the next"! Also, during his sojourn among the Banu Fazankar, his disciples were instructed to respond to the question, "Who is your sultan?" by saying: "Sidi Abdellah Ghazwani." Sidi Abdellah Ghazwani was able to introduce such innovations because, as a Qutb saint and possessor of the Mohammedian Inheritance, his interpretations of Islamic doctrine were divinely legitimised. To further demonstrate his worthiness of this station, he displayed a passionate love for the Prophet Sidna Mohammed (peace and blessing be upon him), whom he called the "Bridegroom of the Universe" ('arus al-akwan). Like his predecessor Imam Jazouli, he spoke of himself in superlatives and allowed himself to be addressed by such politically charged titles as "Exemplar of Our Salvation" (qudwat sadatina), "Possessor of Solicitude and Power" (dhu al-'inaya wa saltana), "Possessor of Justice and Authority" (dhu al-'adl wal 'hukm), and "Symbol of [the divine] Light" (ayat an-nur). Also like Sidi Mohammed ibn Sulayman al-Jazouli , he was the recipient of divine addresses (mukhatabat), which he attributed to the "purifications of mind, conscious, insight, inspirations, secrets, and innermost being." Many of these discourses expressed states that on the surface were as just exalted as those of Imam Jazouli himself and at times came perilously close to the proscribed doctrine of ittihad, proximity between the mystic and his Creator:

Oh My slave, you are My essence and I am your essence without distinction or fusion; were it not for My essence, you would not exist. Oh My slave, you are the Name and I am the one named; your essence is Mine and My essence is yours. Oh My slave, if you searched for Me, you would find only yourself. 

Oh My slave, I have made for every saint an ocean from which to ladle, and every ocean that I make for him is a power through which he may repel evil. But I repel evil from your ocean Myself, for the sake of your privileged calling and even greater intimacy. One who is not established by means of your confirmation will never escape the oppression of the body and be purified from the appetites of the senses.

Oh My slave, be as I am so that I may be as you are. Oh My slave, be as I was that I may be as you were. Oh My slave, return to your source so that I may return to My source. If you are in need of Me, I will fulfil your needs. But f you feel independent from Me, I will make sure that you need Me.

Oh My slave, I have manifested My essence through My essence, so that you may see your essence in My essence; and I am the Most High!

Oh My slave, I have made you a slave in the Lord and a lord among slaves. If one of My slaves acts as a lord toward you, then be as a slave to him; and if one of them acts as a slave toward you, then be as a lord toward him; for I am the All-Powerful Lord!

Oh My slave, I am All-Merciful (ar-Rahman), and mercy (rahma) belongs to the All-Merciful. Therefore, you must be that mercy and I will be a bestower of mercy (rahiman) on human beings through you.

Oh My slave, all that exists is from your existence, all that lives is from your life, everything everlasting is from your everlastingness, everything persistent is from your persistence, all glory is from your glory, all wealth is from your wealth, every miracle is from your generosity, every act of mercy is from your mercy, all knowledge is from your knowledge, every secret is from your secret, all light is from your light, all speech is from your speech, every vision is from your vision, all hearing is from your hearing, all glory is from your glory, all beauty is from your beauty, all perfection is from your perfection, everything desired is from your wish, and everything possible is from your ability!

Sidi Musa ibn Ali al-Wazzani, a follower of the Jazouliya-Ghazwaniya faction and disciple of Sidi Abdellah al-Habti, uses the metaphor of the tree of life to describe the relationship between the Qutb and the state. He begins by quoting Sidi Mohammed ibn Yajbash Tazi, who stated that "the obedience of a land and its people depends on a leader to whom they can turn in all af­fairs." According to al-Wazzani, the leader referred to by at-Tazi is the qutb, the axial saint— the very person whom the sultan and his advisers most feared as a potential rival. Rather than fearing the qutb, he responds, the just Islamic ruler should welcome this saint and cleave to him. Comparing the state to a tree, al-Wazzani argues that the qutb is the water that brings the state to life. Were it not for the water, the soil around the tree would not soften, thus preventing the tree from taking nourishment. Were it not for the life-giving soil, the tree's roots would not remain fixed and its branches would not grow. Were it not for the branches, the tree would pro­duce no fruit. In this way, every part of the tree acts in concert with the other members to maintain the life of the tree as a whole. Thus, the place of the qutb in the overall scheme of things is not to impart to the state its outward form, but rather to provide its life-giving essence. In like manner, the qutb does not desire to assume outward political power, but rather is content to provide spiritual sustenance and moral guidance so that the state may live. Every leader, says al-Wazzani, is a qutb, an axial figure for those who de­pend on him. For this reason, it is fully proper to consider the saints and Sufi shaykhs who sustain Morocco with heir baraka as the aqtab ad-dawla, "axes of die state." The same is true of the major Sufi orders such as the Jazouliya, which provide the means by which the saints and shaykhs dis­seminate their baraka to others. Rather than being enemies to the state, the Sufi orders help sustain and preserve it by keeping its political leaders on the right path, so that the state may benefit the land and its people for generations. The greatest source of this spiritual sustenance is the qutb az-zaman—the Axis of the Age or paradigmatic saint—who derives his powers alchemically from the light of the Prophet Mohammed. "Next to prophecy itself" concludes al-Wazzani, "there is no other light that can illuminate the face of the earth." 

 

 

يقول الشيخ الأكبر رضي الله عنه في الفتوحات المكية: فأما القطب وهو عبد الله وهو عبد الجامع فهو المنعوت بجميع الاسماء تخلقاً وتحققاً وهو مرآة الحق ومجلى النعوت المقدسة ومجلى المظاهر الإلهية وصاحب الوقت وعين الزمان وسر القدر وله علم دهر الدهور الغالب عليه الخفاء محفوظ في خزائن الغيرة ملتحف بارديه الصون لا تعتريه شبة ولا يخطر له خاطر يناقض مقامه كثير النكاح راغب فيه محب للنساء يوفى الطبيعة حقها على الحد المشروع له ويوفى الروحانية حقها على الحد الإلهي يضع الموازين ويتصرف على المقدار المعين الوقت له ما هخو للوقت هو الله لا لغيره حاله العبودية والإفتقار يقبح القبيح ويحسن الحسن يحب الجمال المقيد في الزينة والأشخاص تأتيه الأرواح في أحسن الصور يذوب عشقاً يغار لله ويغضب لله لا تتقيد له المظاهر الإلهية بالتديير بل له الإطلاق فيها فتظهر له في تدبير المدبر روحانية من البشر المحسوس من خلف حجاب الشهادة والغيب لا يرى من الأشياء إلا وجه الحق فيها يضع الأسباب ويقيمها ويدل عليها ويجري بحكمها ينزل إليها حتى تحكم عليه وتؤثر فيه لا يكون فيه ربانية بوجه من الوجوه مصاحب لهذا الحال دائماً إن كان صاحب دنيا وثروة وتصرف فيها تصرف عبد في مال سيد كريم وإن لم يكن له دنيا وكان على ما يفتح له لم تستشرف له نفس بل  يقصد بنفسه عند الحاجة إلى بعض ما تحتاج إليه طبيعته بيت صديق ممن يعرفه يعرض عليه ما تحتاج إليه طبيعته كالشفيع لها عنده فيتناول لها منه قدر ما نحتاج إليه وينصرف لا يجلس عن حاجته إلا من ضرورة فإذا لك يجد لجأ إلى الله في حاجة طبيعية لأنه مسؤل عنها لكونه والياً عليها ثم ينتظر الإجابة من الله فيما سأله فإن شاء أعطاه ماسأل عاجلاً أو آجلاً فمرتبته الإلحاح في السؤال والشفاعة في حق طبيعته بخلاف أصحاب الأحوال فإن الأشياء تتكون عن همتهم وطرحهم الأسباب عن نفوسهم فهم ربانيون والقطب منزه عن الحال ثابت في العلم مشهود فيه فيتصرف به فإن أطلعه الحق على ما يكون أخبر بذلك على جهة الإفتقار والمنة لله  لا على جهة الإفتخار لا تطوى له أرض ولا يمشي في هواء ولا على ماء ولا يأكل من غير سبب ولا يطرأ عليه شئ مما ذكرناه من خرق العوائد وما تعطيه الأحوال إلا نادراً لأمر يراه الحق فيفعله لا يكون ذلك مطلوباً للقطب بجوع اضطرار الإختيار أو يصير عن النكاح كذلك لعدم الطول يعلم من تجلي النكاح ما يحرضه على طلبه والتعشق به فإنه لا يتحقق له ولا لغيره من العارفين عبوديته أكثر مما يتحقق له في النكاح لا في أكل ولا في شرب ولا في لباس لدفع مضرة ولا يرغب في النكاح للنسل بل لمجرد الشهوة واحضار التناسل في نفسه لأمر مشروع والتناسل في ذلك للأمر الطبيعي لحفظ بقاء النوع في هذه الدار فإن نكاح صاحب هذا المقام كنكاح أهل الجنة لمجرد الشهوة إذ والتجلي الأعظم الذي خفى عن الثقلين إلا من اختصه الله به من عباده وعلى هذا يجري نكاح البهائم لمجرد الشهوة لكن غاب عن هذه الحقيقة كثير من العارفين فإنه من الأسرار التي لا يقف عليها إلا القليل من أهل العناية ولو لم يكن فيه من الشرف التام الدال على ما تستحقه العبودية من الضعف إلا ما يجد فيه من قهر اللذة المفنية له عن قوته ودعواه فهو قهر لذيذ إذ القهر مناف للإلتذاذ به في حق المقهور لأن اللذة في القهر من خصائص القاهر لا من خصائص المقهور إلا في هذا الفعل خاصة وقد غاب الناس عن هذا الشرف وجعلوه شهوة حيوانية نزهوا نفوسهم عنها مع كونهم سموها بأشرف الاسماء وهو قولهم حيوانية أي هي من خصائص الحيوان وأي شرف أعظم من الحياة فما اعتقدوه قبحا في حقهم هو عين المدح عند العارف المكمل هذا مضى بسبيله

يقول العلامة سيدي أحمد بن العياشي سكيرج رضي الله عنه في كتاب كشف الحجاب عمن تلاقى مع الشيخ التجاني من الأصحاب : و قد بلغني من طريق الثقات الأثبات ، أن أخص أصحاب سيدنا رضي الله عنه العارف الكبير الموصوف بالقطبانية في زمانه من غير دفاع و لا نكير ، أبا الحسن سيدي الحاج علي ابن سيدي التماسيني رضي الله عنه ، تجاذب أطراف المذاكرة مع بعض الإخوان يوما في مثل ما نحن فيه ، فقال له : " يا فلان إن من الرجال الحاضرين معك في هذا الزمان من لا يفعل فعلا قل أو جل إلا على إذن منه صلى الله عليه و سلم من طريق المكافحة و العيان ، حتى أنه لا يقوم لفراشه الذي ينام فيه إلا إذا أمره صلى الله عليه و سلم بذلك " . و قد فهم عنه من سمع منه ذلك أنه يعني نفسه ، و له من شواهد حاله ما يصدقه فيما أبداه من مقاله إلخ .

يقول العلامة العَارِفِ بِاللَّهِ سَيِّدِي عَلِيٍّ حَرَازِمَ بْنِ العَرْبِي بَرَّادَةَ الفَاسِي رَحِمَهُ اللَّهُ وَرَضِيَ عَنْهُ في جَوَاهِرُ المَعَانِي وَبُلُوغُ الأَمَانِي فِي فَيْضِ سَيِّدِي أَبِي العَبَّاسِ التِّجَانِي رَضِيَ اللَّهُ عَنْهُ (الجُزْءُ الأَوَّلُ): وَلْنَخْتِمْ يقول العلامة العَارِفِ بِاللَّهِ سَيِّدِي عَلِيٍّ حَرَازِمَ بْنِ العَرْبِي بَرَّادَةَ الفَاسِي رَحِمَهُ اللَّهُ وَرَضِيَ عَنْهُ في جَوَاهِرُ المَعَانِي وَبُلُوغُ الأَمَانِي فِي فَيْضِ [More]	و حدثني سيدي و مولاي أحمد العبدلاوي نفعني الله به ، أن صاحب الترجمة) سيدي محمد بن العربي التازي الدمراوي( من شدة الفتح الذي حصل له ، طمع في الوصول إلى المرتبة التي رآها لسيدنا رضي الله عنه . و قد كتب لسيدنا رضي الله عنه بأنه رأى مقاما بين النبوة و القطبانية [More]	هذا هو الغوث الذي قد أذعنت… لسنى علاه أكابر الديوان هذا هو الختم الذي أمداحه… وافت لنا من غير ما ديوان فبها تحركت القريحة للثنا… ء عليه ترجو الأجر كالأقران أردت نسج بديع مدح رائق… لكن بليد الفكر فيه عصاني ما كنت أهلا لامتداح جنابه… لكن لذاك الحمق قد أدّاني رتبت نظما طال دون إجادة… أو رقة و البحر قد واتاني[More]
المحفوظ عندنا من مناقب الإمام الشاذلي رضي الله عنه هو ماذكره رجال الطريقة الشاذلية من أنه قدس سره قال سألت الله أن يكون القطب الغوث من بيتي إلى يوم القيامة قال فسمعت النداء يا علي قد استجيب لك وهذا لا يدل على القطبانية خاصة بأهل طريقه [More]	و نطلب من الله بجاه رسول الله صلى الله عليه و سلم و بجاه القطب الكامل أبيكما رضي الله عنه و نفعنا به ، أن لا يخرجكما من الدنيا حتى تدركا القطبانية الكبرى و الخلافة العظمى ، أنتما و أولادكما إلى يوم القيامة ، و أن يفيض عليكم بحور الخيرات و الأرزاق ، و يدخلكما في دائرة الألطاف و العناية و التأييد و أهل داركما و أولادكما و جميع من تعلق بكما إلى يوم القيامة. هذا [More]	و ما بثه سفهاء الوقت و أذلة المقت من موت الروح الفرد ، و الصدر الأوحد ، فهو كذب و زور و بهتان لا غير . فقد أخبره سيد الوجود صلى الله عليه و سلم بوعد صادق لا خلف فيه ، أنه رضي الله عنه يمكث في القطبانية جميع عمره ، و هو ثمانون سنة ، تربح على يديه ناس و يخسر آخرون ، و يفيض على الوجود مدده كما هو مذكور . فتباً للمعاند . و حاصله ، لا تعترضوا على أحد [More]
		المبحث السابع والسبعون فيما ذكره في قوله من قالت له نفسه أن القطبانية مقام عظيم لا يناله مثلك فليعلم أن ذلك من تسويل الشيطان وتعجيزه فإن فضل الله يوتيه من يشاء ومن جدوجد وقابلية الإنسان أهل لكل خير وشر ومدد إلخ [More]

وأما حديث الأوتاد الذي يتعلق معرفتهم بهذا الباب فاعلم أن الأوتاد الذين يحفظ الله بهم العالم أربعة لا خامس لهم وهم أخص من الأبدال والإمامان أخص منهم والقطب هو أخص الجماعة و الأبدال في بهذا الطريق لفظ مشترك يطلقون الأبدال على من تبدلت أوصافه المذمومة بالمحمودة ويطلقونه على عدد خاص وهم أربعون عند بعضهم لصفة يجتمعون فيها ومنهم من قال عددهم سبعة والذين قالوا سبعة منا من جعل السبعة الأبدال  خارجين عن الأوتاد متميزين ومنا من قال إن الأوتاد الأربعة من الأبدال  فالأبدال سبعة ومن هذه السبعة أربعة هم الأوتاد واثنان هما الإمامان وواحد هو القطب وهذه الجملة هم الأبدال وقالوا سموا أبدالاً لكونهم إذا مات واحد منهم كان الآخر بدله ويؤخذ من الأربعين واحد وتكمل الأربعون بواحد من الثلاثمائة وتكمل الثلاثمائة بواحد من صالحي المؤمنين وقيل سموا أبدالاً لأنهم أعطوا من القوّة أن يتركوا بدلهم حيث يريدون لأمر يقوم في نفوسهم على علم منهم فإن لم يكن على علم منهم فليس من أصحاب هذا المقام فقد يكون من صلحاء الأمة وقد يكون من الأفراد وهؤلاء الأوتاد الأربعة لهم مثل ما للأبدال الذين ذكرناهم في الباب قبل هذا روحانية إلهية وروحانية ألية فمنهم من هو على قلب آدم والآخر على قلب إبراهيم والآخر على قلب عيسى والآخر على قلب محمد عليهم السلام فمنهم من تمده روحانية إسرافيل وآخر روحانية ميكائيل وآخر روحانية جبريل وآخر روحانية عزرائييل

‘Al-Jaras', al-Ghazwani's doctrine of Qutbaniya

The overriding theme of Kitab An-Nukta al-Azaliya fi Sirr adh-Dhat al-Mohammediya (The Eternal point in the secret of the Mohammedian essence), a volume of essays, letters, poems and aphorisms written by Sidi Abu Mohammed Abdellah al-Ghazwani (d. 935/1520), the successor of Sidi Abdellaziz Al-Tabba’a (d. 914/1499) as Shaykh al-jama'a of the Jazouliya and one of Marrakech' Sab'atu Rijal Saints, was the explications of the point of "complete knowledge" ('ilm al-kamil)—a term first coined by Sidi Mohmmed b. Sulayman al-Jazouli  and later used by Sidi Ali Salih al-Andalusi (d. 903/1488) to describe the epistemological basis of the saint's authority. Although Sidi Abdellah Ghazwani's writing can thus be seen as complementary to al-Andalusi's Kitab Sharh rahbat al-aman (Commentary of the Terrain of Safety"), Sidi Abdellah Ghazwani does more than merely state al-Andalusi's premises. Instead, he proposes his own theory of sainthood that takes al-Andalusi's model more than fully into the socio-political arena. The centrepiece of this more engaged theory of sainthood is the concept of Tariqa Mohammediya, which al-Ghazwani called the "Method of Mohammedian Sunna" (Madhab as-Sunna al-Mohammediya), the "Way of the Mohammedian Sunna" (Tariqat as-Sunna al-Mohammediya), and the "Technique of Archetypal Perception" (suluk an- nadra al-azaliya).

In the first treaties of the Nukta al-Azaliya, Sidi Abdellah Ghazwani gives a detailed explanation of his theory of the "Bell" (al-Jaras), a term he used for the axial saint, in a place of the more widely employed Qutb. Finding a new way of describing the axial saint was necessary at this time because the interpretive circularity of the concept of the Perfect Human Being (al-insan al-kamil) allowed multiple claimants to ultimate spiritual authority to appear at the same time in different places—sometimes even within the same country. Because of this development, the paradigm of al-Insan al-Kamil, like that of the khalifa after the tenth century, was reduced in practice to a model of regional rather pan-Islamic applicability. A way had to be found to make the idea of paradigmatic sainthood regain its original uniqueness and universality. 

Although al-Ghazwani's use of the bell as a symbol for paradigmatic sainthood appears unusual for a Muslim, it was in fact in complete agreement with Islamic tradition. The metaphor of the bell was legitimised by a well-substantiated Hadith in which the Prophet (peace and blessing be upon him) describes revelation as coming to him like the "clanging of a bell" (salsalat al-jaras). For al-Ghazwani, the pre-existent bell is the Logos, which "peals out" (ajrasa) the Mohammedian Reality to the world: 

"The Axial Saint (al-Qutb) is light, the Generative Helper Saint (al-ghawt) is a secret, and the Bell (al-jaras) is a piercing sound (sarasir)."

This piercing sound, the "pealing" or reverberation of the divine archetypes on the verge of their actualisation, creates a subtle music or harmonic that it is heard by each Muslim saint according to his or her rank and ability. The "melody" of this harmonic is understood most fully by the Jazulite Shaykh al-Wasil, who uses its music to guide disciples toward the Tariqa Mohammediya. At its conclusion, this path leads to what Sidi Abdellah Ghazwani calls the "Sovereignty of Saintly Authority" (siyyadat al-imama). Here the saint inherits the authority of the prophets through his assumption of the "Prophetic Inheritance" (al-wiratha an-Nabawiya),

"If you know the truth of what lies deep within you, you would be a messenger (rasul) to your peers and a leader (qaim) because of the rights you possess over the one who seeks you out… the people of your time would appoint you caliph (istakhlafuka)… and you would attain the perfection of the Mohammedian Sunna.”

Depending on the role that the Qutb performs in his community, he may be called King (malik), Exemplar of His Time (qudwat ahl zamanihi), Viceregent of God on Earth (khalifat Allah fil ard) Lord Imam (as-sayyid al-imam), the One Who Has Arisen (al-qaim), the Commander (al-amir), the Disposer of Affairs (sahib at-tasrif), the Supreme Paradigm (al-matal al-a'ala), or the Mirror of God (mir‘ at Allah). In addition, the Bell is granted the following prerogatives:

-          He is protected (ma'sum) from the faults of tyranny or sin;

-          His abilities are beyond those of ordinary human beings;

-          His understanding and perception are greater than those of his contemporaries;

-          Everything on earth invoke his name, either intentionally or otherwise;

-          When he attains his ambition (himma), it is through his own agency alone;

-          Everything depends on him, whereas he is dependent on nothing and no one but God.

Since the chief responsibility of the Bell saint is to uphold the Mohammedian paradigm in lieu of the Prophet (peace and blessing be upon him), he must actively participate in worldly affairs and guide others according to what Sidi Abdellah Ghazwani calls the saint's "inspirational dictate" ('hukm al-anba‘). The Qutb is thus a "messenger" and a "witness" for his peers (wa yakunu ar-rasulu 'alaykum shahidan) and is confined by God as a worker of miracles and a leader of men (sahib at-tasrif). He exercises authority directly and on his own behalf, without needing to justify his actions by analogy (qiyas) and without authorisation from the ulama. God alone is the guarantor of the Bell saint's judgments and makes His wishes known through divine addresses (mukhatabat) and inspirational revelations (wa'hy al-ilham). Because of the Bell saint's divine election (istifaiyya), he is the hope (aman) of every seeker and the imam of every saint. He is the proof of God's salvation (sa'adat Allah) on earth, the proof of God's guidance (hidayat Allah) in heaven, the proof of God's favour (rida‘ Allah) toward His domination, and the proof of God's glory ('izz Allah) in his knowledge. The knowledge of the Bell saint legitimises his authority over his fellow human beings and encompasses both the exoteric and the esoteric aspects of the Mohammedian Sunna. Following him is thus obligatory (wajib), and his disciples are bound to him by an oath of loyalty that ensures ultimate salvation (bay'at as-sa'ada).

Sidi Abdellah Ghazwani's approach to axial sainthood is characterised by the notion of the "complete assimilation of the Sunna" to which he refers gives rise to revelatory states that are usually considered to be the prerogative of the prophets alone. This is because the Bell saint, in fulfilling his role as al-insan al-kamil and heir to the prophets, attains his rank through "absolute fusion" (jama' al-mutlaq) with the Mohammedian Image.

As Sidi Qadi Abul Fadl Iyyad (d. 544/1129) had remarked, the assimilation of this archetype is heralded by miracles that mimic the Prophet's own. These miracles may include divine inspiration (ilham), the direct perception of God (mushahada), or even revelation itself. Although Shaykh Sidi Abdellah is careful to point out that the revelation of God's word (wahy al-kalam) had ended with the death of Sidna Mohammed (peace and blessing be upon him), he nonetheless maintains that inspirational revelation (wahy al-ilham) has not ceased but continues in the postprophetic era. This latter type of revelation is most clearly manifested in the illuminative states (ishraq) of God-intoxicated saint (majdhub) and is a direct consequence of the saint's identification with the Mohammedian Image.

This convergence of Prophet and saint is illustrated by Sidi Abdellah Ghazwani in the following poem:

First, we came together at the fountainhead of reality,

  Second, we separated at the appearance of sainthood.

Third, all came together in the act of fusion

  For a specific purpose, including the prophethood of humankind.

Fourth, another fusion, the glory of our mission,

  In every locality proclaiming and interpreting every sign.

Fifth, a truth, a right of our fusion,

  "Those of inflexible resolve" ('uluw al-'azm) in the night of my sublimity.

This was the mission for which the Lord of Humanity was delegated,

  Mohammed the imitated, the exemplar of my exemplarity!

In An-Nukta al-Azaliya the sainthood of authority (walaya) is dependent on recognition. In strictly doctrinal terms the extent to which the saint can wield power over others depends on his closeness to God and his ability to receive and transmit divine knowledge. The authority of the saint is not only validated by one's peers, but it must also he validated by God Himself. This is illustrated in Shaykh al-Ghazwani's writings by a hierarchy of signs of inti­macy with God, which reveal the nature of the saint's sainthood. The lowest level of sainthood is heralded by the onset of divine inspirations (walayat al-ilham). Next, the saint acquires the ability to interpret these inspirations (walayat al-fahm). Third, he is imbued with the divine Logos and speaks with the words of God Himself (walayat al-kalim). Finally, after arriving at the stage of the "sainthood of the people of the Logos" (walayat ahl al-kalim), the wall Allah perceives Reality without the need to extinguish his sense of self (walayat an-nadhr bila fana). He hears the "reverberation" of the divine discourse at all times (walayat as-sam’a bila ta’hdid), and answers the needs of his petitioners with miracles that are bestowed on him as di­vine tokens of intimacy (walayat al-istijab wal-istihab).

After reaching the level of walayat al-istijab wa'l-istihab, the saint is now empowered to exercise authority on Earth (wilaya). This is first expressed as the authority to interpret the laws of God (wilayat al-hukm). Next the saint is granted the authority to issue his own commands (wilayat al-amr). Finally he is given the authority to dispose of the affairs of others (wilayat at-tasrif). This penultimate level of wilaya sainthood is manifested in every dimension at once: outwardly, in the world of visible reality (dhahir); in­wardly, in the world of invisible reality (batin) and subtly, in the essence of reality itself (batin al-batin). Here, authority is a function of the saint's role as a spiritual and behavioural paradigm. Paradoxically, however, the penultimate stage of wilaya is called by al-Ghazwani the "Sainthood of Contingency" (wilayat at-tamkin). This is because the powers of the saint are not universal, but remain qualified by time (tamkin al-waqt) and limited by space (tamkin mahdud). The saint whose "contingency" is unlimited or universal (tamkin munazzah) is at a still higher level: that of the jaras, the Bell saint. This truly paradigmatic figure is characterized by infallibity (ismaa) and his authority over others is comparable to that of the Prophet himself.

Nature of the "Pole of Poles" known as the "Concealed Pole", "Seal of Special Mohammedian Sainthood", "Cosmos of Cosmoses", and "Gryphon of the Maghreb"

The Qutb Sidi Abdelwahhab Shaarani (d. 905/1490) illustrates in Durar al-Ghawas, 

"This community has two comprehensive Seals, and every degree and station has an inheritor. Every saint there has ever been, or will ever be, can only receive from these two Seals, one of whom is the Seal of the sainthood of the elite (i.e. Seal of Mohammedian Sainthood), while the other is the one by whom the common sainthood is sealed, for there will be no saint after him until the advent of the Final Hour (i.e. Imam al-Mahdi)."

The concept of sealness of sainthood (khatm al-wilaya) have been introduced for the first time in the book of Khatim al-Awliya (Seal of Saints) of Shaykh Sidi al-Hakim Tirmidhi (d. 320/905) and then popularized through the writings of the Shaykh al-Akbar Sidi Muhyiddin ibn Arabi al-‘Hatimi (d. 636/1221) in his ‘Anqa’ Maghreb fi khatm al-awliya wa shams al-Maghreb (The Western Phoenix in the Seal of Saints and Sun of Morocco), the Futuhat al-Makkiya (the Makkan Openings), and the Fusus al-Hikam (Bezels of Wisdom), only to develop later in mainstream Sufi literature by Sidi Mohammed Wafa (d. 765/1350), Sidi Mohammed b. Sulayman Jazouli (d. 869/1454), Sidi Abdelwahhab Shaarani (d. 905/1490), Sidi Shihabuddin Ahmed al-Qushashi (d. 1074/1661), and Sidi Mokhtar al-Kunti (d. 1226/1811). Sufi literature argues that Seal of Sainthood is the last and most perfect personality in the historical spiritual cycle inaugurated by the Holy Prophet (peace and blessing be upon him). With this person, the evolution of Perfect Sainthood (al-Wilalaya al-Kassa) has found its end— just as prophethood did with the emergence of the Seal of Prophets Sidna Mohammed (peace and blessing be upon him). In the twelfth/eighteenth century onward, a new era of literature on has been flourished by followers of the Hidden Pole and the Known Mohammedian Seal, Sidna Shaykh Abul Abbas Ahmed ibn Mohammed Tijani al-Hassani (may Allah overflow on us from his ocean with the best of spectacles). 

It was well established among the Sufi community that the Seal of Saints appears on the twelfth century of the Hijra of the Prophet (peace and blessing be upon him) .The noted Qadiri Sufi master, Sidi Abu Mohammed al-Mokhtar al-Kunti (d. 1226/1811) who lived during the age of Sidna Shaykh Tijani had already predicted the appearance of the Concealed Pole in the twelfth/eighteenth century in the book he entitled, Taraif wa Talaid (Mysteries and Eccentrics). According to al-Kunti, his century was comparable to that of Prophet (peace and blessing be upon him) in many aspects and it was in that particular moment that the Seal of Mohammedian Sainthood would appear. 

"The twelfth century of the Hijra of the Prophet (peace and blessing be upon him) resembles his century  (peace and blessing be upon him) in several respects, the first being the fact that it contains the Seal of the Saints, just as his century contains the Seal of the Prophets. The second is that the followers of this Saint, the Renewer (al Mujaddid) and the Seal, are devoted to summoning to what is good, enjoining what is right and fair, forbidding what is wrong and unfair, and vying with one another in good works, just as the Companions of that Prophet, were devoted to enjoining what is right and fair, forbidding what is wrong and unfair, believing in Allah alone, and fighting the errant communities, just as these (followers of this Saint) are waging the greater Holy War (al-Jihad al-akbar) against the lower self, passionate desire and the devil.  Allah’s Messenger  (peace and blessing be upon him) once said: "We have returned from the lesser Holy War (al-Jihad al-asghar) to the greater Holy War (al-jihad al-akbar). When they asked: "And what is the greater Holy War?", he replied: "The Holy War against the lower self and passionate desire!". The third is the evidence that this generation is more excellent than all the generations preceding it, apart from the three whose superior excellence is established by the Prophet’s saying: "The best of all generations is my generation, then those who will follow them, then those who will follow them, then those who will follow them.”  

According to Kitab Rima'h al-Hizb al-Rahim ala Nuhur Hizb ar-Rajim (The Spears of the League of the Merciful thrown at the Necks of the League of the Accursed) of the Shaykh Sidi al-Haj Omar ibn Said al-Futi (d. 1279/1864), commented on Shaykh al-Kunti, “For the party of the Ahmediya-Mohammediya-Ibrahimiya-Hanifiya-Tijaniya, this good news is more important than this world and all that it contains. Congratulations to the truthful people of this path, for they have gained the honor of this world and the Hereafter! O Allah, we implore You to let us live in accordance with it, to let us die in accordance with it, and to resurrect us in the company of its people, for the sake of him upon whom the Chosen Prophet bestowed it, and for his sake (Allah bless him and give him peace). Amin, O Lord of All the Worlds!

“The bounties that flow from the Prophet (peace and blessing be upon him) are received by the natures of the prophets, and everything that flows and emerges from the natures of the Prophets is received by my own nature, and from me it is distributed to all creatures from the origin of the world until the blowing on the trumpet”; “No saint drinks or provides water to drink, except from our ocean, from the origin of the world until the blowing on the trumpet”; “The spirit of the Prophet and my spirit are like this'--pointing with his two fingers, the index finger and the middle finger. 'His spirit supports the Messengers and the Prophets and my spirit supports the poles, the sages, the saints, from pre-existence to eternity (mina al-azal ila abad)”; “These two feet of mine are upon the neck of every saint of Allah, from the time of Adam until the blowing of the trumpet”; “All the saints will be incorporated into our Circle, take our Wird and be initiated into our Path from the origin of the world until the doomsday. Even al-Imam Mahdi will receive our Path when the end of times arrives, and he will enter our company after our death”; “'Our station in the Presence of Allah in the Hereafter will not be attained by any of the saints, and it will not be approached by anyone, whether his importance is great or small. Of all the saints among from the very beginning of creation until the blowing on the trumpet, there is not one who will attain to my station." - Shaykh Abil Abbas Tijani 

In Tijani terms, the Khatmiya nature is best understood in the concepts of fayd (overflowing) and hierarchy of divine presences (al-'Hadarat). Sidi Omar al-Futi shows, 

"I shall now provide you with a list of seven circles, arranged in the same order as the Presences: 

(1)    The all encompassing Ahmedi Mohammedian circle (al-‘Hadra al-Ahmediya al-Mohammediya). As previously explained, no one has any share in its content, because of its sublimity.

(2)   The circle which comprises the sphere of the supportive Mohammediya Reality (al-‘Haqiqa al-Mohammediya).  It has two openings: The first, an opening in its highest part, through which our masters the Prophets (blessing and peace be upon them all) receive the bountiful grace that is bestowed on them from the nature of the Chieftain of Existence (Peace and blessing be upon him). The second, an opening in its right side, through which the Seal of the Saints (Khatm al-Awliya) receives the support that is peculiar to him, without the mediation of anyone between him and the Chieftain of the Prophet (peace and blessing be upon him).  No one has any comprehension of that bountiful grace. 

(3)   The circle which comprises the sphere of the Presences of our masters the Prophets (Hadrat al-Anbiya). It has an opening in its highest side, through which the Presence of the Seal receives the bountiful grace that flows from it.

(4)   The circle which comprises the sphere of the Presence of the Seal (Hadrat al Khatm). It has two openings: The first, an opening in the right side, through which bountiful grace is bestowed upon the Presence of the people of his Spiritual Path in particular. The second, an opening in the right side, through which bountiful grace is bestowed upon the Presence of the Shaykhs, which includes their Presences in general. As for the bounties that flow from the sphere of the Presence of the Seal to the sphere of the people of his Path in particular, however, they are more numerous, more excellent, more splendid, more copious, more voluminous and more tremendous than the bounties that flow from it to the sphere of the Presences of our masters the Shaykhs, the people of their Paths, including our masters the saints (may Allah be well pleased with them). Indeed, what flows from the sphere of the Presence of the Seal to the sphere of the Presences of the Shaykhs, in comparison with what flows from the sphere of the Presence of the Seal to the Presence of the people of his Spiritual Path in particular, is like a drop of water in comparison with the mighty ocean. This accounts for the superiority of the people of his Spiritual Path over others.

(5)    The circle which comprises the sphere of the Presence of the people of his Path (Hadrat al-Ashab). It has an opening through which they receive the bountiful grace bestowed by the Seal upon them in particular, consisting of the support peculiar to him, which flows from the Mohammedian Reality, of which our masters the Prophets have no comprehension.  This also explains their superiority over others. As Allah has said: “Favor is in Allah’s hand, to bestow on whomever He will” (57:29). From what has already been explained in this section, it is established and clearly apparent that our Shaykh, Sidi Ahmad ibn Mohammed Tijani (may Allah be well pleased with him), is the Seal of the Saints, just as his ancestor (peace and blessing be upon him), is the Seal of the Prophets. His superiority is established over all the saints after the Companions of Allah’s Messenger, because his superiority over the saints is like the superiority of the Seal of the Prophets over all the Prophets.  There can be no doubt, therefore, that the superiority of the people of his Spiritual Path, over others among the people of the Spiritual Paths of this Mohammadiya Community, is like the superiority of the this Mohammadiya Community over all the communities of the Prophets.

(6)   (Hadrat al-Mashayikh): The circle of the Presence of the ghawts (Helpers of Time), qutbs (poles), and shaykhs (Sufi masters), which contains their Presences. It has an opening for the people of their Spiritual Paths.  

(7)  The circle which contains the sphere of the followers (Hadrat al-Atba’a) of their Spiritual Paths. The Presence of the people of each Spiritual Path receives support from their Shaykh, and the Shaykhs receive support from the Seal.

و قد وقفت في كناش سيدي الحاج علي حرازم رضي الله عنه الصغير و الكبير ، على تقييد له جمع فيه بعض ما تلقاه عن سيدنا رضي الله عنه من مقالاته الشريفة الدالة على علوّ مقامه و اختصاصه بالختمية . نذكره هنا تتميما للفائدة . و نصه بعد البسملة و الصلاة على النبي صلى الله عليه و سلم : الحمد لله رب العالمين ، و الصلاة و السلام على سيدنا محمد خاتم النبيين و المرسلين و على آله و صحبه أجمعين . إعلم أرشدني الله و إياك لما يحبه و يرضاه ، و ألهمني و إياك الصواب و التوفيق في كل أمر قدره و قضاه ، و رزقنا التسليم لكل أوّاب أوّاه ، أن الإمام الهمام ، قدوة الأنام ، و حجة الإسلام ، سلالة الأشراف الكرام ، و نخبة الفضلاء الأعلام ، العارف بالله أبا العباس سيدنا و مولانا أحمد بن محمد بن سالم التجاني الشريف الحسني هو القطب المكتوم المعلوم الذي أخبرت به أكابر الأولياء ، و تحدثت به في كل زمان و في كل مجمع من جموعها ، و تمنى كل واحد منهم أن يكون هو ذلك القطب : الشيخ الأكبر ابن العربي الحاتمي ، و الشيخ مصطفى ، و غيرهما من الأكابر رضي الله عنهم .و ذلك أن ابن العربي الحاتمي رأى مقاما فاق كل مقامات الأقطاب ، و لا فوقه إلا مقامات الأنبياء و الرسل عليهم الصلاة و السلام . فظن أنه له ، و اطمأنت نفسه به غاية الإطمئنان ، و فرح به كل الفرح ، و أنشد : بنا ختم الله الولاية فانتهت… إلينا فلا ختم يكون لها بعدي /  ما فاز بالختم الذي لمحمد… من أمته و العلم إلا أنا وحدي. فبينما هو كذلك ، إذا بمنادٍ يقول : ليس لك ما ظننت و تمنيت ، و إنما هو لوليّ في آخر الزمان ليس وليّ أكرم على الله منه . قال : فعند ذلك سلمت الأمور إلى خالقها و مكونها ، و لقد طال ما جلت ببصيرتي في الغيوب لأطلع عليه ، و على مقامه ، و اسمه ، و نسبه ، و بلده ، و كيف حاله ، فما أطلعني الله على شيء منه ، و لا شممت له رائحة أصلا . و أما سيدنا رضي الله عنه فقال : « أخبرني سيد الوجود صلى الله عليه و سلم بأني أنا القطب المكتوم ، منه إليّ مشافهة لا مناما » اهـ . فقلت له : وما معنى المكتوم ؟ . فقال لي رضي الله عنه : « هو الذي كتمه الله عن جميع خلقه إلا سيد الوجود صلى الله عليه و سلم ، فإنه علم به و بحاله » . و قال رضي الله عنه : « نسبة الأولياء إلى القطب المكتوم كنسبة القمر إلى الشمس ، و هو الذي حاز جميع ما عند الأولياء من الكمالات الإلهية و الأسرار الربانية ، و احتوى على جميعها . و أكبر من هذا أن النبي صلى الله عليه و سلم قال « إن لله ثلاثمائة خلق ، من تخلق بواحدة منها أدخله الله الجنة » ، و ما اجتمعت في نبي و لا ولي قبله إلا فيه صلى الله عليه و سلم و في الأقطاب الذين بعده إلى الحجة العظمى ابن العربي الحاتمي رضي الله عنه ، إذ قال : بنا ختم الله الولاية فانتهت ... البيتين . و أما الوصف و النعت فلا يعد فيها شيئا » . و لقد قال لي سيدنا رضي الله عنه : « ما كشف الله لأحد من الأنبياء و الأولياء عن بواطنها و أسرارها و خباياها و علومها إلا لسيد الوجود صلى الله عليه و سلم و أنا معه حمدا و شكرا لله . و أما غيرنا فيعلم ظواهرها فقط ». و هو الذي قال : « إن الفيوض التي تفيض من ذات سيد الوجود صلى الله عليه و سلم تتلقاها ذوات الأنبياء عليهم الصلاة و السلام ، و كل ما فاض و برز من ذاتهم تتلقاه ذاتي ، و مني يتفرق على جميع الخلائق من نشأة العالم إلى النفخ في الصور . و لي علوم خصصت بها بيني و بينه بلا واسطة لم يكن لأحد بها علم و لا شعور إلا الله عز و جل » . و قال رضي الله عنه : « أنا سيد الأولياء كما كان صلى الله عليه و سلم سيد الأنبياء ، فلا يشرب ولي و لا يسقى إلا من بحرنا من نشأة العالم إلى النفخ في الصور ». و هو الذي قال : « أنا الذي إذا كان يوم القيامة ينادي منادٍ في الموقف : يا أهل الموقف هذا إمامكم الذي كان مددكم منه من نشأة العالم إلى الآن » . و هو الذي قال : « إن جميع الأولياء كلهم يدخلون زمرتنا ، و يتمسكون بطريقتنا ، و يأخذون أورادنا من أول الوجود إلى يوم القيامة . و إن المهدي رضي الله عنه يأخذ عنا إذا قام آخر الزمان بعد مماتنا و انتقالنا من دار الفناء إلى دار البقاء » . و هو الذي قال : « أنا ذنب الجوزهر ينحل كل من قاربني من الأولياء الصغار و الكبار » . و هو الذي قال : « أعطاني رسول الله صلى الله عليه و سلم صلاة تسمى جوهرة الكمال ، كل من ذكرها اثنتي عشرة مرة على وضوء و طهارة بدنا و ثوبا و مكانا و فراشا ، و قال : هذه هدية لك يا رسول الله ، فكأنما زاره في روضته الشريفة ، و كأنما زار أولياء الله الصالحين من أول الوجود إلى وقته ذلك » . فهذا سبب قطع الزيارة عن كافة أصحابه بحيث لا يزور أحدا من ساداتنا الأولياء رضي الله عنهم إلا سيد الوجود صلى الله عليه و سلم و أصحابه . « و كل من زار وليا من الأولياء انقطع الحبل بيني و بينه فلا هو بنا و لا هو بذلك » . نعوذ بالله من الشكوك و الظنون. و قال رضي الله عنه : « لا مطمع لأحد من الأولياء في مراتب أصحابنا حتى الأقطاب الكبار ما عدا أصحاب رسول الله صلى الله عليه و سلم ، و أما أنا لي عليهم الحرمة الدائمة و العلو الكامل في الدنيا و الآخرة ، لا من كبر شأنه و لا من صغر» . و هو الذي قال : « إن أصحابنا لا يدخلون المحشر مع الناس ، و لا يرون محنة و لا مشقة من الممات إلى الإستقرار في عليين بجوار المصطفى عليه الصلاة و السلام » . و هو الذي قال : « أعطاني الله في الجنة مقام أربعين نبيا لم تعط َ لغيرنا قط ». و هو الذي قال : « كل الطرق تدخل في طريقة الإمام الشاذلي رضي الله عنه إلا طريقتنا ، لأنها مستقلة بنفسها و لأجل أنها محمدية إبراهيمية حنيفية ، أعطاها منه إلينا و قال لي « لا يصلك شيء إلا على يدي » و هو الذي ربانا و سلكنا حتى بلغنا المنى حمدا و شكرا لله» . و قال رضي الله عنه : « لو بحت بما علمه الله لي لأجمع أهل العرفان على قتلي ، و أما ما أعده الله لأصحابنا من الفوز الأكبر فلا يظهر إلا يوم القيامة » . و قال رضي الله عنه : « إن صاحبي لا تأكله النار و لو قتل سبعين روحا إذا تاب بعدها ، لأن قدرة الله صالحة لكل شيء » . و قال رضي الله عنه : « ليس لأحد من الأولياء أن يدخل كافة أصحابه الجنة بغير حساب و لا عقاب إلا أنا وحدي ، و لو بلغوا ما بلغوا من الذنوب و عملوا ما عملوا من المعاصي. و أما سائر سادتنا الأولياء رضي الله عنهم فيدخلون الجنة أصحابهم بعد الحساب و المناقشة إلا من منّ الله عليه بفضله » . و قال رضي الله عنه : « أعطاني الله الشفاعة في عصري أشفع في أهله إلا من أبغضنا فلا يموت إلا كافرا ، و لو حج و جاهد . فهذا كله من سيد الوجود صلى الله عليه و سلم بوعد صادق » . و قال رضي الله عنه : « قال لي سيد الوجود صلى الله عليه و سلم « أنت حبيبي ، و كل من أحبك حبيبي . أنت من الآمنين ، و كل من أحبك من الآمنين . و أصحابك أصحابي ، و فقراؤك فقرائي ، و تلامذتك تلامذتي » . و قال رضي الله عنه : « قال لي سيد الوجود صلى الله عليه و سلم « كل من نظر في وجهك يوم الجمعة و يوم الإثنين دخل الجنة بغير حساب » . و قال رضي الله عنه : « كل الطرق تدخل عليها طريقتنا فتبطلها ، لأن طابعنا يركب على كل طابع و لا يحمل طابعنا غيره » . و قال رضي الله عنه : « من ترك وردا من أوراد المشايخ لأجل الدخول في طريقتنا هذه المحمدية الإبراهيمية الحنيفية ، أمنه الله في الدنيا و الآخرة . فلا يسوؤه شيء أبدا ، و هذا بوعد صادق منه صلى الله عليه و سلم منه إلينا . و إن كل من دخل في زمرتنا و خرج منها إلى غيرها ، طرده الله من حضرته و سلبه ما منحه من محبتنا و يموت كافرا و العياذ بالله من مكر الله . و لا يفلح أبدا و لا ينفعه وليّ من الأولياء كائنا من كان » . و قال رضي الله عنه : « أعطاني الله في السبع المثاني ما لم يعطه إلا للأنبياء عليهم الصلاة و السلام » . و هو الذي قال : « أعطاني الله من الإسم الأعظم أربع كيفيات . واحدة منه صلى الله عليه و سلم ، و هي المخصوصة بمقامه . و واحدة من سيدنا عليّ كرم الله وجهه . و واحدة من الغيب . و واحدة من بعض الرجال » . و قال رضي الله عنه : « كل أعمار الناس ذهبت مجانا إلا أعمار أصحاب الفاتح لما أغلق ، فإنها فازت بالربح دنيا و أخرى ، و لا يتصل بها إلا سعيد من الناس » .و قال رضي الله عنه : « ما توجه متوجه إلى الله عز و جل بأفضل منها و لا أعظم عند الله حضرة » اهـ . لأنها كلام الذات المقدسة ليست من تآليف المخلوقين . و تسمى بالياقوتة الفريدة و تسمى بالبكرية ، لأنها أعطيت له من الغيب . و بيّن شيئا من خواصها ، و أخرها الله تعالى حتى أخرجها على يدي القطب المكتوم ، و لا علم لأحد بها إلا سيد الوجود صلى الله عليه و سلم علم بها ، و أمر بكتمها . فلا علم لهم بها . فلو أخبر بها سيد الوجود صلى الله عليه و سلم أصحابه ما اشتغلوا بغيرها لما فيها من الأسرار التي لا يقاس لها حد . و هذه الصلاة و السيفي يغنيان عن الأذكار حيث كانت . و إن المرة الواحدة منها فدية من النار . و أن من ذكرها مرة واحدة يغفر الله له ذنوبه ، و لو كانت في عمره مائة الف سنة . و إن المرة الواحدة منها بأربعمائة غزوة ، كل غزوة بأربعمائة حجة . و إن ذاكرها يعطى ثواب كل ذاكر في الكون بأضعاف مضاعفة قلل أو كثر . و إن المرة الواحدة منها تعدل ستمائة ألف صلاة من مطلق الصلوات ، من صلاة كل ملك و صلاة كل أنس و صلاة كل جان . و قال رضي الله عنه : « ما أعد الله تعالى لذاكر صلاة الفاتح لما أغلق من الفضل العظيم لا يحل لي ذكره و لا يظهر إلا في الدار الآخرة » . و إن أردت البحث فيها ، فعليك بكتاب سيدنا رضي الله عنه المسمى [ بروض المحب الفاني في مناقب الشريف التجاني ] . و مؤلفه الفقيه سيدي محمد بن المشري رحمه الله . و أما السيفي فله ستون كرامة . و من جملتها : أن من كتبه و علقه عليه يعد من الذاكرين الله كثيرا ، و إن لم يذكره حامله لا يخاف من شيء على وجه الأرض . من ذكره مرة يعطى عبادة سنة . و أن روح حافظه تخرج كالنوم . و أن الله عز و جل يقبض روح قارئه بيده و لا يوكله إلى عزرائيل عليه السلام .فانظر أخي رحمك الله إلى هذه الجواهر النفيسة ، و المنح العظيمة ، كيف يلتفت إلى غير من أعطيت له ؟ . جعلني الله و إياك من المقيمين في هذه الزمرة المحمدية الشريفة التي منحناها آخر الزمان عند انقطاعه و انصرامه ، و أماتنا على محبته بجاه مولانا محمد صلى الله عليه و سلم . انتهت هذه الرسالة المباركة. و لعل صاحب الرماح قدس الله روحه وقف عليها فأدرج جلها فيها و الله أعلم .   و ذا قطبك المكتوم عن كل عارف… سليل النبي الهاشمي بلا نكر أعني أحمد التجاني حلما و رحمة… شفيع عصاة الله في الحشر و النشر هو البحر و الأقطاب و الغوث أنهر… و لا تقس البحر الغطمطم بالنهر غداً شيخنا يرقى من النور منبرا… ليظهر ما قد كان يكتم من سر

Poles.. Who is who?

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 Shaykh al-Khalifa al-Allama Sharif Sidi Mohammed Radi Gannun (may Allah be pleased with him) informs that 90 per cent of the poles (ghawts & qutbs) in Islam. Sayyida Fatima Zahra, daughter of the Prophet (peace and blessing be upon him), is the first Pole in Islam. Sidna Shaykh Abil Abbas Tijani (may Allah be pleased with him) said: “As for Fatima (may Allah be pleased with her) she attained the degree of Qutbaniya because she acquired the Divine perfections that make it possible to bear the burden of the secret of the Supreme Name."  

  Among the saints of the Maghreb who gained reputation with the Qutbaniya among the Sufi community are the following: Moulay Boushayb as-Sarya (d. 561/1146), 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). Among the saints of the Mashriq that sat over the throne of Qutbaniya the names of Moulay Abdellqadir Jilani al-Hassani (d. 561/1166), al-Qutb Sidi Ahmed Rifa'i (d. 678/1236), Sidi Abdelkarim al-Jili (d. 804/1402), Sidi Mustafa ibn Kamaluddin al-Bakri (d. 1162/1749), Sidi Mohammed b. Salim al-Hifni (d. 1181/1768), and Sidi Mohammed b. Abdelkarim Samman (d. 1189/1774 in Madinah).

Granted, Abul Abbas Sidna Ahmed ibn Mohammed Tijani al-Hassani (may Allah sanctify his secrets) had been promised that his companions would inherit the Qutbaniya al-Udhma till the descent of the Absolute Seal: Prophet Sidna Isa ibn Maryam (peace be upon him). Sidi Ahmed Skirej (may Allah be pleased with him) said: “At times the term khatm figures the ‘Seal of Prophetic Inheritance’ (khatm al-wiratha al-nabawiya). After this khatm appear no saints with power of governance (Awliya’-u tasreef). This seal will be the just Imam, the Awaited Mahdi (al-Mahdi al-Muntadhar). Sainthood wont cease to exist after him, for it is the Absolute Seal, the one after which there will be no saints at all is Prophet Jesus (peace and blessings be upon our prophet and him)."  Thus the Pole of Poles would always be found in the midst of this Mohammediya Path. Amid the known companions that sat on the throne of the Divine Kingdom are Sharif Sidi al-Haj Ali Tamasini al-Hassani (d. 1260/1845), Sharif Sidi Mohammed ibn Abi al-Nasr al-Alawi al-Hassani (d. 1273/1858), Sharif Sidi Mohammed ibn Ahmed Akansus al-Jaafari (d. 1294/1879), Sidi al-Arabi ibn Sayeh (d. 1309/1894), (and from the downlines of the latter) Sharif Sidi al-Haj al-Ahsan ibn Ahmed al-Ifrani al-Hassani (d. 1328/ 1913), Sharif Moulay al-Arabi al-Mu’hibb al-Alawi al-Hassani (d. (d. 1351/1932), Sidi Ahmed Skirej al-Fasi (d. 1363/1944), Sidi al-Haj Mohammed ibn Abdelwahid al-Nadhifi (d. 1366/1947), Sharif Sidi al-Haj al-Ahsan al-Baaqili al-Hassani (d. 1368/1953), Sharif Sidi Mohammed Siba'i al-Idrissi al-Hassani (d. 1403/1983), and Sharif Moulay al-Hassan al-Kathiri al-Idrissi al-Hassani (d. 1409/1988). "A group of my community will remain on truth in the Maghreb until Allah commands." (Hadith)

طائفة ٌ مِنْ صَحبِه لَو اجْتمَعْ… أقطابِ أمّةِ النَّبيِّ المُتبَع ما وَزنوا شعرة ً مِن فَردِ… مِنها فكيفَ بالإمام ِ الفَردِ جعلنا مَن خَلق البَريَّة… مِنْ هذهِ الطَّائفَةِ العَليَّةِ و عَنهُ في عَددِ هذه الفِئه… مِنْ صَحبِه أكثَرَ مِن ستّمائه و لما زوج رضي الله عنه) أبو العباس مولانا أحمد بن محمد التجاني( ولديه الأكرمين بهاتين الزوجتين المباركتين ، أزمع على الإنتقال عن فاس حفظها الله من كل باس ، و عزم على الإرتحال إلى القطر الشامي بجميع ما معه من الأهل و العيال بقصد الإستيطان به لما ورد في فضله من الأحاديث عن سيد الأكوان عليه الصلاة و السلام . فبينما هو رضي الله عنه قد أخذ أهبة السفر و لم يبق له إلا الخروج لهذا الوطن ، و قد نزل بأصحابه بسبب هذا الأمر من الحيرة و النكد ما يذهل الوالد عن الولد حتى كادت أن تفتت أكبادهم و تنصرع أفئدتهم و تذوب أجسادهم ، و صاروا يرتقبون توديعه الذي هو في الحقيقة توديع أرواحهم ، و تشعييه الذي هو تشييع مادة حياة أشباحهم ، إذ أشرق عليهم نور غرته ، و طلع عليهم بهاء محياه الكريم و سني طلعته ، فبشرهم بما هو الشفاء مما دهاهم ، و الترياق لما عراهم ، و أخبرهم بما نفخ به في رميم أحوالهم روح الحياة الهنية في حالهم و مآلهم ، و ذلك بأن قال لهم رضي الله عنه و أرضاه : إن أولياء الغرب أبوا أن يفقدوا من بين ظهرانيهم نوره و سناه ، فطلبوا من حضرة سيد الوجود و رغبوا إليه صلى الله عليه و سلم في بقاء وجوده العيني و شخصه المشهود بين الأغوار من قطرهم المبارك و النجود ، لأنه صلى الله عليه و سلم مربيه و كفيله ، و إليه يستند من أمره كثيره و قليله . فأجابهم صلى الله عليه و سلم لمطلبهم ، و أسعفهم بمرغبهم . فأذن له صلى الله عليه و سلم في المقام و عدم الترحال . فلم يمكنه إلا الإنقياد و الإمتثال ، فعند ذلك قرت به في الحضرة الفاسية المباركة الدار و ألقى من يده عصا التسيار ، و زال عن جميع أصحابه الكرام ما كان قد روّعهم بين الأنام .

The Diwan: Conference Place of the Statemen involved in the Administration of the World

The Diwan is the known meeting place of the Elite of the Community or so-called “Ahl ad-Daira” (people of the circle) and/or “Ahl at-Tasarruf” (the People of the Power of Free Disposal). The Shaykh Sidi Abdellaziz Debbagh said in the “Kitab al-Ibriz” (“The Pure Gold”) as reported by his student Sidi Ahmed ibn Mubarak al-Lamti,

 (…) And I heard him say (God be pleased with him): 'When the people of the Diwan gather together in the Diwan, they agree on what will happen from that time up to the same time the following day. And they discuss - God be pleased with them- God the sublime's decree concerning the coming day and the night that follows it.' He said - God be pleased with him: 'They have the power of free disposal (tasarruf) in all worlds, the sublunar as well as the translunar, even in he Seventy Veils and even in the world of Raqqa- written with ra and a doubled qaf- Raqqa is located above the Seventy Veils. They're the ones who have the power to act in it and power over its people, over their thoughts and what suddenly occurs in their hearts. Indeed, nothing suddenly enters their thought except by permission of the people of the power of free disposal (ahl al-tasarruf) -God be pleased with them one and all. Now if this is the case with the world of Raqqa, which is above the Seventy Veils which in turn is above God's Celestial Throne, then how do you think matters stand with regard to the other worlds."

(…) And I heard him say (God be pleased with him): ‘The small among the Friends of God attends the Diwan in his body, whereas the great Friend has no hindrance upon him.’ By this he means (God be pleased with him) that the small Friend when attending the Diwan is absent from his locality and his house, and isn’t to be found at all in his town because he goes to the Diwan in his body. As for the great Friend, he arranges things as he wishes. He attends the Diwan but isn’t absent from his house because the Great Friend is able to take on any appearance he wants and due to the perfection of his spirit, if he so wished, three hundreds and sixty-six bodies can be devised for him. Indeed, one time when I was with him outside the Bab al-Jisa, one of the gates of Fez (God watch over the city) I heard the Shaykh say (God be pleased with him): ‘What’s this Diwan? The Friends of God who constitute it are all in my breast!’ And one time I heard him say: ‘The Diwan actually convenes in my breast.’ And I heard him say on another occasion (God be pleased with him): ‘In comparison with me the heavens and the earths are like a mawzuna in a desert area of the land.’”

(…) One day I was with him outside the Bab al-Futuh and he began to name for me the great among the godly men- and this despite his being formally unschooled. I then asked: ‘How do you know them?’ He replied- God be pleased with him-: ‘The spirits of those who’ve received the great illumination have their abode in the dome of Barzakh. Anyone we’ve seen in the dome, we know he’s one of the great.’ Then we turned to speaking about the Shaykh Sidi Ibrahim Dasuqi. The Shaykh (God be pleased with him) said: ‘He’s one of the great.’ I began mentioning his glorious feats and the marvels recounted among his miracles. Then he said- God be pleased with him: ‘Though Sayyidi Ibrahim Dasuqi (God be pleased with him) lived from his time up to our day and age, he wouldn’t be attain the spiritual stations of your brother Abdellaziz– he was referring to himself- nor would he advance as much as Abdellaziz advanced from yesterday to today. By God, your brother doesn’t say this out of pride but he says it as an acknowledgement and by way of informing you about God’s favour!’(…) And one day I was entering through the Bab al-Jisa with him when he looked at me and said: ‘At this moment I’m wearing three garments. If one of them were removed and placed over the city of Fez, everyone in the city would dissolve and its wall and foundations, its houses and everyone in them, would return to absolute non-existence.’”

Women in the Diwan: He also said: 'Women are present in the Diwan, though their number is small. There are three rows of them. This is in the area of the three Pivots who are on the left, above the circle of the first row in the space between the Support and the three Pivots.'  

Their Language: "I heard the Shaykh say - God be pleased with him: 'The language of the people of the Diwan - God be pleased with them- is Syriac because of its conciseness and its combining numerous meanings, and also because the spirits and the angels attend the Diwan and Syriac is their language. They only speak Arabic if the Prophet - God's blessings and peace be upon him- is present out of politeness towards him.'  

ومن رسائل الفقيه سيدي محمد أكنسوس : رحمه الله ما كتب به لبعض الإخوان. إثر الكلام على دائرة رجال الغيب. ونصه فائدة عظيمة. إذا كان العامل من الدائرة الأحمدية والطريقة المصطفوية منقادا بزمام الختم الأكبر. راكبا في فلك النجاة على بحر العجائب والعبر. متحليا بحلية الفضل الرحماني. منعما عليه بحكم الإجتباء بالورود من الشراب العرفاني. والدخول في الحزب النوراني. خادما لمخدوم الأرواح النورانية. صاحب اللواء الروحاني. كنز المواهب السبحاني. تاج العوالم الغيبية. وممد الأقطاب. أبي العباس مولانا أحمد التيجاني أدام الله تعالى علينا فيضان أنواره. وجعلنا من الثابتين في مركز عنايته. تحت أفلاك عزه وأدواره. فإنه لا ينبغي لمن خصه الله تعالى باتباعه. والإنحياش إلى زمرته. أن يعتمد على غيره من الأقطاب لا ظاهرا ولا باطنا. فالحذر الحذر من ذلك يا معشر الإخوان. ففي طلعة الشمس ما يغني عن القمر، وقد ورد عنه رضي الله عنه التحذير التام من ذلك، وربما يخشى على من تعدى ذلك غافلا عن المقام أن يسلب كل شيء حتى الإيمان والعياذ بالله تعالى ، فإن مولانا الشيخ رضي الله عنه. من خاصة الحضرة المحمدية صلوات الله تعالى عليها، بل لا أقراب منه رضي الله عنه. كما ورد عنه. وأصحابه تلامذة سيد الوجود صلى الله عليه وسلم. وورده ورد رسول الله صلى الله عليه وسلم، فإنه لا واسطة بينه وبينه صلى الله عليه وسلم. وهو الواسطة بين الأنبياء والأولياء من أدم إلى النفخ في الصور، فمن التفت إلى غيره حرم الإغتراف من بحره. والصولة بصارم نصره. ورد كيده في نحره. والعياذ بالله تعالى. نعم ينبغي للمتأدب من إخواننا الذائق معنى النيابة. أن يلاحظ في الكرام أهل الغيب رضي الله تعالى عنهم أنهم نواب عن حضرة الختم رضي الله عنه. مظاهر لفيضه. إذ لولا الواسطة لذهب الموسوط ، علموا ذلك أو جهلوه ، وأنه وإن كان في إيالتهم فيما يظهر. فإنهم إنما هم أعوان الحضرة الأحمدية. يوصلون المدد منه رضي الله عنه إلى أهله. على حسب ما قدر وقسم. ولكن مع هذا لابد من الأدب التام معهم. والوقوف مع الظاهر.وإجلال قدرهم ظاهرا وباطنا. فإنهم أمناء الله وخلفاء الحضرة. ومظاهر أنوارها. ومنبع أسرارها. ومجلى معانيها. فلا يمكن الخروج من حكمهم إلا للأفراد. فإذا أسند أحد من الإخوان ظهره نحوهم كما هو الأدب فينبغي أن يلاحظ أنهم في الغيب مستندون إلى الحضرة الأحمدية. إذ لا يمكنهم خلاف ذلك. ويستمد من الحضرة. ولا يهمل أن يلاحظ وساطتهم وتصرفهم.وكونه في ولايتهم ظاهرا وباطنا ، ولكن لا يسأل إلا من الحضرة. ولايستمد إلا منها .ويلاحظ أيضا لهم المدد من الحضرة إليه. عن الواسطة الأعظم. والجناب الأفخم. وهو أبو الحسن سيدنا ومولانا الحاج علي حرازم  رضي الله تعالى عنه وأفاض علينا من أنواره. فإنا نسمع ممن الحضرة الأحمدية ، أنه لا يصل فيض إلى أحد كائنا من كان. يعني من الحضرة إلا على يديه رضي الله عنه، فرجال الغيب على هذه الحقيقة مستندون إلى الواسطة المذكورة. وهو مستند إلى الحضرة الأحمدية. أنار الله برهانها ، والحضرة مستندة إلى المقام المحمدي بلا واسطة.والعامل مستند إلى رجال الغيب رضوان الله تعالى عليهم، هكذا ينبغي الأدب مع الله تعالى ومع الخلائق وإلا فالأمر خطر عظيم، نسأل الله تعالى التأييد من عنده. آمين .