Khalifa Mawlana Shaykh Sidi Mohammed Radi Gannun al-Hassani of Rabat, Morocco

Shaykh Sidi Mohammed Radi Gannun al-Idrissi al-Hassani

العلامة الشريف سيدي محمد الراضي كنون الإدريسي الحسني

بسم الله الرحمن الرحيم وصلى الله على سيدنا محمد الفاتح الخاتم وآله وصحبه وسلم تسليما هذا الشيخ طراز فريد من شيوخ المغرب الحبيب في هذا العصر: هو حامل أسرار الطريقة التجانية وخزانتها وناشر علمها، وأبرز رجالاتها علما وشرفا وفضلا، أحد أبواب الشيخ التجاني رضي الله عنه المفتوحة في هذا العصر، الشريف الحسيب الوجيه النسيب، ذي النسبتين الطاهرتين الجسمية والروحية، والسلالتين الطيبتين الشاهدية والغيبية، ابن ساداتنا الشرفاء الكرام ذرية مولانا رسول الله صلى الله عليه وسلم، صاحب التآليف الكثيرة، الإمام العالم العلامة الكبير، الأديب الخليفة المقدم الشهير، الشيخ أبي الفنون سيدي محمد الراضي كنون الإدريسي الحسني العلوي المحمدي رضي الله عنه بن الشيخ سيدي حمزة بن العلامة الفقيه المجاهد سيدي محمد بن قاسم بن مولاي العربي بن علي بن محمد بن مولاي أحمد بن سيدي عبد الله الشريف دفين بيته بمدشر الزواقين من قبيلة بني مستارة بن الحسين بن عيسى بن عيسى بن الولي الصالح سيدي زَيْزُون الزواق بن محمد بن مصباح بن أحمد بن حمزة بن سليمان بن ناصر بن يحيى بن العارف بالله الولي الصالح سيدي أحمد صاحب الضريح بمدشر بوبريح بقبيلة بني زروال بن يوسف بن الولي الصالح سيدي كنون بن عمران بن عبد الرحمان بن سليمان بن الحسن بن سيدي عمران بن محمد بن محمد بن أحمد بن الولي الصالح الشهير سيدي كنون الأول بن أحمد بن مولانا إدريس الأزهر مؤسس مدينة فاس بن مولانا إدريس الأكبر فاتح المغرب بن مولانا عبد الله الكامل بن مولانا الحسن المثنى بن مولانا الحسن السبط بن مولانا علي كرم الله وجهه ومولاتنا فاطمة الزهراء سيدة نساء العالمين بنت سيد الوجود وعلم الشهود مولانا محمد رسول الله صلى الله عليه وسلم.

All praise is due to Allah who bestowed upon His friends and confidants the best of Mohammedian sciences and secrets and lights and wines. He adorned them with the ornaments of His light and splendor of His beauty and bloom. He made them appear like moons in the sky of His Oneness so all the people became illuminated with their light and found the pathway of Islam through their guidance. People found their original home through these rightious beings because they are the guidance for spiritual travelers and source of awareness in the light of arguments, elucidating signs and guiding mile stone for all those who are affiliated with them. They are the Crowns of the Kingdom and the Moons of Existence, 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. that all the saints get share from his blessings, and get flowers and fruits from his gardens, and get help from his light, and from him inherit the spiritual blessings and dominance and all are circumambulating around him perpetually. There is no bestowed bounty or continued blessing but it is bestowed continually at his hands. He is the greatest door to approach Almighty Allah and His straight path, and His rain of great rewards. If there was not his splendid appearance and his all-encompassing help that is the opener of the hearts and eyes then it was not possible to desire and ask for the blessingful Vision of Almighty Allah and its blessings, and the bowl of love and the beloved were not to be identified and the fragrance of his Narcissus may have not spread. Allah’s infinite peace, blessings and glory be upon the Righteous House of Ahl al-Bayt's progeny - constantly, absolutely. And r.com/lord_of_the_universe.html"> Sidna Mohammed (peace and rgia","serif"">And t;Georgia","serif""> the Seal of Mohammedian black; FONT-SIZE: 9pt" lang="EN-GB">reat irr.com/tijanism.htm">Abul Georgia; color: black; font-size: 9pt" lang="EN-GB">

The most beloved thing for which a man must spend all his efforts, and spare all his days and nights and must contemplate and ponder about and must make it a pivot of his remembrance and must make it the pole and sanctuary of his face and attention, and must aim at the achievement of its highness and must gain the old and precious treasury and must enlighten his beautiful morning with it and must get light from its glowing lamp and its sun and moon and must graze in its fields and gardens and must drink from its springs and ponds and must embalm and get fragrance. This beloved thing is the narration of the features and characteristics of the great saints who are the true servants and friends of Almighty Allah and are His exclusive followers. They are the people who are blessed with the vision and adherence of Almighty Allah; they are totally annihilated in Him, are His beloveds and are staying and living in His presence. Their hearts are eternally bowing before Him; they are fulfilling their promise with Him in presence and in absence. They are the expositors of signs of the Holy Prophet (peace and blessing be upon him) and are his vicegerents. They are at the spring of Holy Prophet (peace and blessing be upon him) and are taking the purified drink from his spring. They have the beautiful traits and habits of the Holy Prophet (peace and blessing be upon him) and are the followers of his words and deeds. The hearts get pleasure with their remembrance and Almighty Allah also loves them and the prudent truth seekers take pleasure from their remembrance in His obedience. Many of the people follow them and resultantly they get the aim, strength, urge to struggle and will of utmost effort for Divine obedience. They got so much maturity on this path that they monitored their selves for every minor action and they were not satisfied but in the following of high ranked actions and with the struggle which will be appreciated in the Day of Judgment. They purified their all organs from every kind of impurity and disobedience and from the commission of misdeeds and they stood fast in performance of what is ordered to do and avoided what is prohibited and they endeavored to get the pleasure of the Beloved with their soul and spirit and they welcomed with pleasure all what came from Him. So, their lives and merits are written in the books and are recited by the people. So O lover! This is the advantage of being present and listening their narrations and spiritual allusions as they are the bestowed with the Divine power as Almighty Allah said: “And none can know the soldiers of your Lord but He” (Quran 74:31).

And from the men that the Mohammedian Presence (peace and blessing be upon him) has flowed upon to the lucky seekers, our Father, one of the very Existing Ahmedi Tijani Gates, and One of the Fountains of the Ahmedi Tijani Sciences and Tastes and Understandings and Illuminations and Gifts and Flows and Longings and Lights in this Age, and One of the Diver into the Ahmediya Mohammediya Ocean, the Ultimate Goal of Seekers, and One of the Living Greatest Men in Knowledge and Nobility and Grace and Production, the Custodian of the Concealed Ahmedi Tijani Secrets, our Spiritual Guide, Master and Source for heading towards our Sustainer, the Mature Gnostic, the Prolific Author, the Sultan of Muqaddams, the Venerated Khalifa, the Fatimid Image, Sidna Shaykh, Mawlana Sharif, Abul Mahasin, Abul Fayd, Abul Funun, Dr. Mawlana Sidi Mohammed Radi Gannun al-Idrissi al-Hassani al-Fatimi al-Alawi al-Mohammedi al-Hashimi al-Qurashi (may Allah be pleased with him) son of the Known Saint Mawlana Hamza son of Mawlana Mohammed son of Mawlana Qacem son of Mawlana al-Arabi son of Mawlana Ali son of Mawlana Mohammed son of Mawlana Ahmed son of the Patron Saint Mawlana Abdellah Sharif (d. 1218 in Zaqqawine, Bani Massara tribe, northwestern Fez) son of Mawlana al-Hussayn son of Mawlana Aissa son of Mawlana Aissa son of the Patron Saint Mawlana Zaytun Zawwaq son of Mawlana Mohammed son of Mawlana Misbah son of Mawlana Ahmed son of Mawlana Hamza son of Mawlana Sulayman son of Mawlana Naser son of Mawlana Yahya son of the Patron Saint of Bani Zerwal son of Mawlana Ahmed son of Mawlana Yusuf son of the Patron Saint Mawlana Gannun son of Mawlana Imran son of Mawlana Abdurrahman son of Mawlana Sulayman son of Mawlana al-Hassan son of Mawlana Imran son of Mawlana Mohammed son of Mawlana Mohammed son of Mawlana Ahmed son of Mawlana Ahmed son of the Patron Saint al-Imam Mawlana Gannun al-Awwal son of the Founder of Fez and Glory of Knowers al-Imam Mawlana Idriss son of the Opener of the Far Maghreb al-Imam Mawlana Idriss son of the Imam of Medina Munawwarah Mawlana Abdellah al-Kamil son of al-Imam Mawlana al-Hassan al-Muthanna son of the Lord of Paradise al-Imam Mawlana al-Hassan Sibt son of the Commander of the Faithful al-Imam Mawlana Ali ibn Abi Talib from the Chieftain of Womankind Sayyida Fatimah Zahra - Daughter of the Chieftain of the Universe, the Reason of Existence, the Source of Divine Mercy, the Axis of the Presence of Excellence and Beauty, the Seal of Prophets and Messengers, Sidna Mohammed ibn Abdellah (peace and blessing be upon him and his Family).

I swear and I am righteous in this swearing that time

has not produced any example of him.

It is true and authentic statement without the fear of denial

that women have not given birth to any one like him.

Blessings and Peace be upon his Grandfather, the Chosen, the Splendor of Allah Most High be upon the Best of Its Creation, the Foremost of Its Cosmocration and the Pinnacle of Its Emanation, He Who is the One Who stands as the eternal christophany of Adam, Mawlana Mohammed ibn Abdellah (peace and blessing be upon him). And Glory be upon his Grandmother, the celestial Radiant, the First Pole (Qutb) in Islam, the Houri and Mother of the Cosmos and the Womb of Contingency: She who is both the conjunction as well as the progenitor of the Twin Divine Lights and all creation. Blessed be Our Lady, Sayyida al-Batul, Fatima Zahra', al-Qurashiya al-Haashimiya, Umm al-Hassanayn, the Cosmocrator, the Logos-Self and Face of divinity, the Mother of Her Father, the origin and the return; then upon his Grandfather, the Lion of Allah and Gate to the City of All-Knowledge, Mawlana Ali ibn Abi Talib (may Allah glorify his face), on whom the Chosen (peace and blessing be upon him) said, "We were, me and Ali, two lights before Allah and then He left us in the loin of Adam and kept moving us from loin to loin until we reached our grandfather Abd al-Muttalib. Then I moved to the loin of Abdellah and he moved to those of Abu Talib. Then, our light reunited in Al-Hassan and Al-Hussayn: they are in fact two lights of the light of the Lord of the worlds," and said, "Actually nine tenth of knowledge has been bestowed upon Ali and by God Ali shares the other one tenth of knowledge with all the people." Then, upon the Righteous House of Their Progeny and Excellence be infinite peace, blessings and glory - constantly, absolutely! The consummation of laudation within the Luminous Divine Radiance of Eternal Peace be upon the First Unity in every moment, before every moment and after every moment! And praised be Allah, the Lord of all the Worlds!

O Household of the Prophet of Allah! Love for you,

has been made obligatory for us by Allah, as revealed in the Quran.

It is sufficient for your dignity that.

if one does not send salutations to you in the ritual prayers, his prayers will not be accepted.

Apparently, the blessed Gannuni genealogy is an Idrissid branch of the Mohammedian Presence (peace and blessing be upon him) named after Mawlana “Gannun” (Berber. “Shining Moon") - the direct grandson of Moulay Idriss of Fez. For the next generations, his descendents would establish themselves among the Arabs of Banu Massara in Bilad Ghumara while maintaining a reputation for holiness that was based almost exclusively on their Idrissid descent. Bilad Ghumara, where the ancestors of Sidi Mohammed Radi grew up, was an historically fluctuating region. A great tribal confederation made up of numerous and shifting tribal segments, of which the most famous were Banu Massara, Banu Humayd, Aghsawa (Ghzawa), Mattfwa, Majkasa, Bani Hassan, Bani Zarwal, and Bani Nal, it was considered by Ibn Khaldun to be among the Masmuda tribes- who with the Sanhaja constitute the main Berber stock of Morocco. Ghumara covers a vast region which encompassed all of the western Rif mountains, including those areas now called al-Habt and Jbala, and extended in length along the Mediterranean coast from the Straits of Gibraltar to the now ruined city of Nakur (near modern day al-Hoceima). It reached south to the river Wargha on the edge of the territory of Fez. Bilad Ghumara was in most areas rugged highlands, full of isolated valleys, steep ridges, and sheer drops, with mountains rising to 2500 meters, and covered in parts with dense upland forests of the very isolation which made Bilad Ghumara so prone to religious dissent had also made it a safe haven for the Idrisids, one of Morocco's most revered and holy lineages. The Idrissid dynasty, founded in Morocco in 172/789 by Mawlana Idriss ibn 'Abdellah had ruled much of Morocco for over a century, but fell from power in the early 10th century as a result of incursions into the region by forces loyal to the Fatimid Caliph 'Ubayd Allah al-Mahdi. Not only did the Idrisids lose power, but they suffered grievously from the persecution of Musa Ibn al-'Afiya (d. 326/938), a nephew of the Fatimid Qaid Masala b. Habus al-Miknasi. Many of them, including the Gannunis, sought refuge with the tribes of Ghumara and at times were able to establish short-lived principalities there. After the fall in the 11th century of the Hammudids, descendants of 'Umar b. Idris II, there were no Idrisids in Bilad Ghumara with overt political authority, but they nevertheless remained a potential spiritual power, producing some of Morocco's greatest saints, including both al-Qutb Mawlana Abdessalam ibn Mashish (d. 625/1227-8) and Mawlana Abu al-Hasan al-Shadhili (may Allah be pleased with them).

The Gannuni family would throw out olive-liked holy names and these in turn develop other twigs. According to Mumti'u‘ al-asma'a fi dhikr Jazouli wa at-Tabba'a wa ma lahuma mina al atba‘ (The Delight of the Hearing in the Recollection of Jazouli, at-Tabba'a, and Their Followers), a hagiographical monograph written two by Sidi Mohammed al-Mahdi al-Fasi (d. 1109/1694),Sidi Ahmed ibn Yusuf Gannun (d. after 933/1518) had already established a zawiya in the Beni Zarwal at thetime of his master, al-QutbSidi Abdellaziz Tabba’a (d. 933/1518). Contemporary to Sidi al-Hadi b. Aissa (d. 933/1518 in Meknes) and Sidi Abdelkarim al-Fallah (d. 933/1518) , Sidi Ahmed ibn Yusuf permitted himself to initiate many notables including the Allama Sidi Abul Mahasin Yusuf al-Fasi (d. 1013/1598). Should a shrine be gifted with a medicine; one of the main concentrations of Sidi Ahmed ibn Yusuf is headache-healing. The much-celebrated Moulay al-Arabi Darqawi (d. 1239/1824) had achieved divine opening in the very own shrine of the Shaykh.

One of the most eminent predecessors of the Allama Sidi Mohammed Radi Gannun moreover is the Imam of the Grand Tijani Zawiya of Fez, the venerated prolific author, one of the Qarawiyin university’s most prestigious scholars, Sidi Mohammed ibn Mohammed ibn Abdessalam Gannun (d. 1326/1911). The Imam, surnamed Abul Fath, was the pupil of the Clock and Patron Saint of Rabat, the Holy Qutb, Sidi Mohammed al-Arabi ibn Sayeh (may Allah be pleased with him), himself the student of three direct companions of Mawlana Shaykh Abil Abbas Tijani (may Allah sanctify his secrets), namely, Sidi Abdelwahhab b. 'Ahmar al-Fasi (d. 1269/1853), Sidi Mohammed b. Ahmed Akansus (d. 1294/1856) and al-Qutb Sidi al-Haj Ali b. Isa Tamasini (d. 1260/1845). The Qarawiyin had always been a magnet for Maghribi scholars, but it had been given an injection of a new vigour under the very Sidi Mohammed Gannun who wrote several books on Quranic commentary and Tradition. His reputation was that of a high-born and gifted man, of gentle manners, and remarkable for his scrupulous piety. Formal relations were also established him and the contemporary scholars of this blessed university. His teaching was preferred because it showed superior beauty, and the least exiguity in thought; it conveyed the largest number of indications in the fewest words, his expression were the most excessive, and it contained the largest number of proverbs. To him fell as well the duty of leading the prayers and orations at the Grand Tijani Zawiya. Side by side with the noted Muqaddams of Fez that grouped together in service of the Mohammedian Threshold, the Allama initiated golden names into this Ahmedi Tijaniya Path including Sidi Mohammed b. Mohammed Zizi (d. 1345/1926), Sidi al-Arbi al-Mu'hib Alawi (d. 1351/1932), the Red Sulphur Sidi Ahmed b. Haj al-Iyyachi Skirej (d. 1363/1944), Sidi Mohammed b. Abdelwahid Nadhifi (d. 1370/1951), Sidi Mohammed b. Mohammed al-'Hajuji al-Fasi (d. 1371/1952). The Allama passed away on the 28th of Ramadan, 1326 corresponding to the 23rd of October, 1908. He was buried next to the tomb of Sidi Ali Boughaleb al-Qurashi (“Teacher of Abu Madyan al-Ghawt” d. 568/1153) inside Bab al-Futuh Quarter.

العلامة الشهير، والمقدم الكبير، سيدي محمد فتحا بن محمد بن عبد السلام بن أحمد بن عبد الله كنون الحسني، نسبة للولي الصالح سيدي أحمد (دفين مدشر بوبريح بقبيلة بني زروال، بمنطقة جبالة الواقعة شمال غرب بلاد المغرب) بن يوسف بن كنون بن عمران بن عبد الرحمان بن سليمان بن الحسن ابن عمران بن محمد بن محمد بن أحمد بن كنون بن أحمد بن مولانا إدريس الأزهر باني مدينة فاس. ولد بفاس عام 1270هـ، وبها حفظ القرآن الكريم في سن مبكرة، ثم أخذ العلم عن جماعة من خيرة الفقهاء، منهم سيدي أحمد بناني كلا، والفقيه سيدي أحمد العلمي السريفي، وابن عمه العلامة سيدي محمد التهامي كنون، والفقيه سيدي محمد بن العباس العراقي وهو عمدته، وغيرهم، وتقلد رحمه الله بعهد الطريقة الأحمدية التجانية على يد أكابر أعلامها، في مقدمتهم: الولي الصالح العلامة سيدي محمد العربي بن السائح، والعلامة البركة سيدي أحمد محمود، دفين البحيرة بقبيلة الرحامنة، والعلامة الفقيه سيدي أحمد بناني كلا، وغيرهم وله مصنفات كثيرة في مختلف العلوم والفنون، وقد ذكرت منها 46 مصنفا عند تحقيقي لكتابه: الصواعق المرسلة إلى من أنكر الجهر في الفريضة بالبسملة. وفي حقه قال العلامة سيدي محمد الحجوي: كانت العلوم اندرست أو ضعفت فأحياها، ونفخ روحا جديدة في طلابها، فابتهج محياها، درس علم التجويد بعدما درس، وأحيا قراءة التلخيص بمطول السعد بعدما بعد عهد هذه الديار، بتهاطل تلك الأمطار، وذلك كله عطل بموته، وأحيا قراءة التفسير بالبيضاوي، لكن القاصرين لم يرق ذلك في أعينهم، فزعموا أنه يتسبب عنه موت السلطان، فشغلوه بولاية قضاء أسفي، ويا أسفي على العلم قضى عليه الحسد، وأذهب الروح وترك الجسد، لكن لم يلبث إلا نحو سنة، ثم استعفي فأعفي، مشوقا إلى ما تعود من نشر العلم، طاهر الذيل، قائما بحقوق العدل، فرجع لدروسه، تاركا التفسير في دروسه، إلخ... وتوفي رحمه الله بعد عصر يوم الجمعة 28 شعبان الأبرك عام 1326هـ، وصلي عليه بعد صلاة المغرب بالزاوية التجانية الكبرى بفاس، ودفن بضريح الولي الصالح سيدي أبي غالب، عن يسار الداخل للقبه، وقبره متصل برجل الولي المذكور، ورثي بقصائد كثيرة منها مرثية للعلامة سكيرج قال في مطلعها: رزء أصيب به الطلاب للدين... بموت عالمنا ذي الفتح كنون. ورثاه تلميذه مولاي عبد السلام المحب العلوي بقصيدة قال في مطلعه: الكون أصبح ظاهر الأوصاب.. والدهر جرعنا كؤوس الصاب. انظر ترجمته في قدم الرسوخ للعلامة سكيرج رقم الترجمة 8، وفي إتحاف أهل المراتب العرفانية للفقيه الحجوجي ج7، وفي نيل المراد لنفس العلامة ج 1 ص 46، وفي فتح الملك العلام لنفس العلامة بتحقيقنا عليه رقم الترجمة 124، وفي الفكر السامي للحجوي ج 2 ص 372-374 رقم الترجمة 819، وفي معجم المطبوعات لسركيس 717، وفي الأعلام للزركلي ج 7 ص 77، وفي معجم الشيوخ لعبد الحفيظ الفاسي ج 1 ص 49-52 ثم ج 2 : 168.

Just like his father Shaykh Sidi Hamza, Sidi Mohammed Radi Gannun’s direct grandfather, Sidi Mohammed ibn Qasim Gannun (d. 1362/1943), was himself an established patron saint and scholar. His spiritual relationship to the companions was comparable to that of the Sultan among his subjects or a doctor among his patients. His code in life was to teach men, women and children, the Sufis and the masses. The Prophet (peace and blessing be upon him) said: “Allah has not charged anyone with a sin greater than the ignorance of his people.” He seems to have had a close relationship with Shaykh al-Islam, Sha'hib al-Faydah, Sidi Ibrahim ibn al-Haj Abdellah Niass al-Kawlakhi (d. 1390/1975) - the pupil of the Red Sulphur, al-Qutb Sidi Ahmed ibn al-‘Haj al-’Iyyachi Skirej al-Fasi (may Allah be pleased with him). It was not unusual for Sidi Ibrahim to prove his devotion to the Ahl al-Bayt by walking barefoot meters before the door of the Sharif Sidi Mohammed Ben Qacem (may Allah be pleased with him and sanctify his secrets). Another influential Gannuni advocate of knowledge in Morocco was Sidi Abdellah Gannun (1326/1908-1410/1989). He was born at Tangier where he attended the teachings of his father al-Allama Sidi Abd Samad Gannun, al-Allama Abul Huda Ahmed Abul Aych and al-Qadi al-Allama Abd Salam ibn Abd Nabi. His facility in expressing himself was especially admired. He died in 1410/1989, leaving some important treatises behind him. His book “ Nubugh al-Maghribi fi al-Adab al-Arabi” (The Moroccan Genius in Arabic Literature) is just one of these books which every student of Moroccan literature and history will want to place among his working books. A book which in soundness of learning, sanity of judgment, and attractiveness of manner has not been equaled by the work of any other author who has sought to analyze the elements of Moroccan Sufi literature and history in a concise and authoritative way. Yet, the Shaykh Abul Fawatih Sidi Mohammed ibn al-Madani Gannun (d. 1302/1885), who belonged to the Qarawiyin institution, and was born at Fez, left the reputation of a scholar behind him in his own country. It was even asserted that, when he reached the position of Shaykh al-Jama’a in Fez, he became the greatest patron scholar of the whole Maghreb. In the course of his journey to Sufism, he made the acquaintance of Sidi Abdelwahhab b. 'Ahmar al-Fasi (d. 1269/1853) – the companion of Mawlana Shaykh Abil Abbas Tijani (may Allah sanctify his secrets). The latter would have silently initiated him the order, so as to devote his whole time to its cause. He had composed a considerable number of books, and when he died the elite of the elite attended his funeral.

العالم العلامة الشهير، والفقيه الحافظ الكبير، أبو عبد الله سيدي محمد بن المدني كنون، ولد بفاس، وبها درس العلم على أكابر علمائها كسيدي الوليد العراقي، والفقيه ابن عبد الرحمن، والطالب ابن الحاج، وأحمد المرنيسي، وعبد السلام بوغالب، وغيرهم. وله رحمه الله تآليف كثيرة أشهرها كتاب الإختصار على حاشية الرهوني على بناني على مختصر الشيخ خليل، وكتاب التسلية والسلوان لمن ابتلي بالإذاية والبهتان، ونصيحة النذير العريان في التحذير من أهل الغيبة والنميمة والبهتان، ونصيحة ذوي الهمم الأكياس فيما يتعلق بخلطة الناس، والدرر المكنونة في النسبة الشريفة المصونة، وغير ذلك من التآليف الأخرى، وقد أخذ رحمه الله الطريقة الأحمدية التجانية عن الولي الصالح البركة سيدي عبد الوهاب بن الأحمر الفاسي الأندلسي، لكنه لم يكن من المتظاهرين بها، ولدي من وثائقه ما يثبت ذلك لمن أنكره. وهو بإجماع الكثير من المحققين واحد من أكابر علماء العالم الإسلامي في وقته، توفي رحمه الله ليلة الجمعة فاتح شهر ذي الحجة الحرام عام 1302هـ. أنظر ترجمته في النبوغ المغربي لعبد الله كنون ج 1 ص 297، وفي معجم الشيوخ لعبد الحفيظ الفاسي ج 1 ص 167، وفي الأعلام للزركلي ج 7 ص 94، وفي معجم المطبوعات لإليان سركيس 716، وفي شجرة النور الزكية لمخلوف ص 429 رقم الترجمة 1692، وفي سلوة الأنفاس للكتاني ج 2 ص 364، وفي الفكر السامي للحجوي ج 2 ص 361، وألف في حقه العلامة سيدي محمد بن محمد المشرفي كتابا سماه : الدر المكنون في التعريف بشيخنا محمد كنون.

Granted, the earliest Muqaddams of the Tijani order were in fact a group of juridically trained ascetics and legal experts. Although they have developed a rich doctrinal heritage during the last 234 years, in our time they had not yet found their way to the Internet. The scholars of the order still preferred concealness over exposure. Today, the Allama aids in the triumph of Tijani heritage and doctrine by introducing Sheikh-skiredj.com/. The website presents the work and career of one of the order’s most important poles, the Red Sulphur (al-Kibrit al-Ahmar), al-Allama, al-Faqih, al-Qadi, al-Qutb Sidi Ahmed ibn al-‘Haj al-’Iyyachi Skirej al-Fasi (d. 1363/1944) (may Allah be pleased with him) (Picture). The latter is one of the late teachers to write down the doctrines of the order in books that have since become indispensable for understanding the perspectives of Tijani Path. The Shaykh’s charismatic personality encompasses it all, and his charming manner illuminated matter that has been worked over and over until one might imagine all its freshness gone. Thoroughly enjoyable from first to last, the Skireji books trace the growth of a literature so clearly and simply. The themes that appear most often as the foundations of his spiritual writings are the Mohammedian Presence (peace and blessing be upon him) and Tijani doctrine. These he combined with a strict affection for Sufism, poetry, Maliki jurisprudence, and travel accounts). The chronicle of Ihya’a Tarseef by al-Allama Gannun and Shaykh Sidi Ahmed ibn Abdellah Skirej al-Fasi (may Allah be pleased with both of them) provides a comprehensive insight into the bibliography of Shaykh Skirej. Al-Allama Gannun is the present storekeeper of the private library of Shaykh Sidi Ahmed Skirej (may Allah be pleased with him). Besides the books he collected while he was in the Maghreb, Egypt and the East the Skireji library contains over 10,000 Tijanite manuscripts and 50,000 documents.

This was not a mere chance, for Sidi Ahmed Skirej (may Allah be pleased with him) informed his children that a man will rise 50 years after his death to renew his books . It was from the realm of ‘Haqiqa, then, that Sidi Mohammed Radi Gannun was to come; for the Shari’a was too much preoccupied with legal matters to give the Arcane Secrets any chance of growth. It all began during a spiritual transformation in 1994. He himself has related that it was a dream which converted him to Skirejsim in which he had seen the Shaykh in person. It was very late at night, then, when Sidi Ahmed Skirej (may Allah be pleased with him) said to the Sharif Gannun, out of courtesy, “I am nothing!,” to which the Sharif replied, “No, Sidi. You are something. And what a thing! Your books will remain proofs of your greatness until the Day of Judgment.” Then the Allama told him: “Go now to my son Sidi Mohammed al-Kabir Skirej and take from him my books.” Sidi Mohammed al-Kabir ("ex-CEO of La Caisse de Retraite Marocaine " and Société Général Bank ; d. 21/01/2006) had also seen his grandfather that made him afraid. Known for his stinginess and extreme care for the library, it was the first time in his life that he saw Shaykh Skirej in a dream in which he ordered him to immediately pass the library to the sharif. “A member of the Shurafa will come to you. Welcome him properly and give him my books!,” Shaykh Skirej told him. Thus Sidi Mohammed al-Kabir woke up, prayed the Subh ritual, and unprecedentedly, waited for the sharif, until Sidi Mohammed Radi arrived, hence, successfully transmitting Tijani legacy to succeeding generations. The process continues with the library being subject of constant study and celebration. The reality that sainthood and authority are related to one's proximity to Allah lies behind this story that implies that al-Allama Gannun is unique to himself and hence irreproducible by others. An authority that is driven through impressive flow from the spirituality of Shaykh Abil Abbas Skirej (may Allah be pleased with him). It is fair to say that al-Allama possesses nine-tenths of the Tijani heritage today. Hasn’t he supplied 60 per cent of of the current items of the library of Kawlakh, Senegal?

Sidi Mohammed Radi Gannun (may Allah be pleased with him) was born in the suburban town of Ben Slimane near Casablanca on the 23th of Sha’ban, 1378/ 3rd of February, 1959. This date of birth corresponds to the Coronation Day ("Eid Al-`Arch") commemorating the accession of King Mawlay El Hassan II to the throne, during which the Royal Palace hosts sumptuous receptions and, when the Kingdom’s cities, towns and villages become brightly lit up scenes of festivity. The Hijri date (23th of Sha’ban) also commemorates the fifteenth years’ memorial date of the death of Sidi Ahmed ibn al-‘Haj al-’Iyyachi Skirej al-Fasi (d. 1363/1944), while the seventh day of his birth correlates to the fifty years’ memorial date of the death of his relative Sidi Mohammed ibn Mohammed ibn Abdessalam Gannun (d. 1326/1911). His birth was a good omen according to al-Qutb Sidi al-Arabi ibn Sayeh (d. 1309/1891) (may Allah be pleased with him) - author of Kitab Bughyat al-Mustafid fi-Shar'h Munyat al-Murid (Aspiration of the Beneficiary in Commentary of the Desire of the Seeker). His mother received the glad tidings during pregnancy in repeated dreams in which Sidi al-Arabi ibn Sayeh prophesised what becomes of her baby. Upon moving from Ben Slimane to the city of Tetouan, he had memorised the Quran and the fundamentals of Arabic language. Somewhere between the age of six and seven, his family left Tetouan for Rabat, where he peruse his primary and secondary studies. The Allama applied himself to Sufism at the early age of 14. Without having had any formal training and apparently under the force of divine attraction, the younger Mohammed developed an exceptional relationship with his ancestor the Radiant Daughter of the Holy Prophet (peace and blessing be upon him), the Celestial Fatima Zahra (may Allah be pleased with her in every moment, before every moment and after every moment). And praised be Allah, the Lord of all the Worlds! His status as a confidant (ma’hbub) was confirmed in repeated remarkable dream-visions of the Radiant Fatima Zahra. As a consequence of this relationship, the Allama composed the “Fatimiyyat”; a collection of poetry where he combines a detailed architecture of spiritual experience, with descriptions of his own personal Fatimid visions, insights, and dreams.

From this time he began to frequent other spiritual masters, studding under the greatest Tijani caliphs then available in Morocco. In 1393/1974, he pledged his loyalty to the Ahmediya Tijani Path at the hands of the Muqaddam of Rabat, al-Faqih Sharif Sidi Mohammed ibn Abdellah. So the young Mohammed went to the house of this Muqaddam, located at the Dyur al-Jami’a District next to Dar al-Hadith al-Hassaniya, and asked permission to recite this Mohammedian Wird. The shaykh had a book on which he recorded the names of his students. However, only one line remained in the last page of the book when he sought to write down the name of Sidi Mohammed Radi Gannun! After being initiated, the Allama was acquainted with the Imam of Sidi al-Arabi ibn Sayeh’s Zawiya, the Great Saint, al-Faqih Sidi al-Haj Mohammed Zarhouni (d. 1402/1982 in Mecca). Al-Haj Zarhouni used to open the Wadhifaidentifying himself with his complete heart presence and annihilation and absence in the Prophet (peace and blessing be upon him) during the recitation of “Jawharat al-Kamal fi Mad’hi Sayyid Rijal” (The Jewel of Excellence in the Praise of the Chieftain of Men). This highly popular Shaykh was an influential teacher of Sidi Mohammed Radi. Dwelling next to the Zawiya of Sidi al-Arabi, the young Mohammed was regularly invited for launch, a time during which the Imam had toreveal some of his secrets and sciences and cognitions. Upon hisdepart from Rabat in order to fulfill the requirements of the pilgrimage during which he died, Sidi al-Haj Zarhouni greeted Sidi Mohammed Radi after a special farewell speech.And thus it came to pass. After his death Sidi Mohammed saw al-Haj Zarhouni in a dream on a healthy state inside the Zawiya of Sidi al-Arabi ibn Sayeh (may Allah be pleased with him). “How comes you are here with us and we were informed of your death in Mecca some time ago,” Sidi Mohammed asked him, to which he replied, “I am from the companions of Mawlana Shaykh Abil Abbas Tijani (may Allah be pleased with him), so, count me from the deceased or the living at will!”

The Shaykh al-Akbar Sidi Mohyiddin ibn Arabi says in the work of "The Descent of the Mantle of Initiation" (Nasab al-Khirqah),

"Verily, the Messengers of our Lord have brought the Truth” (Quran 7:43). And one of the verses brought from the Exalted, the Wise. [Matrix of the Scripture] by the Noble Messenger in the Scripture sent-down, which is the Glorious Quran, [is the following]: “O Children of Adam, We have sent down upon you a Vestment (libas) to cover your shameful parts, and beautiful Raiment (rish); and the Robe of God-fearing (libas al-taqwa) that is best. [Surat al-A’raf: 26] The indispensable [aspect] of the Outer Vestment (al-libas al-dhahir) is that which covers the shameful parts that being the Robe of God-fearing [i.e., decency] for the sake of protection. The beautiful Raiment is what exceeds that, in which there is adornment (ziinah) – “the Adornment of God which He brings forth for His Servants from the treasuries of His Transcendencies, and which He has made a Saving grace (khaalisa) for the Believers during the life of this World and on the Day of Resurrection, when they shall not be called to account for it. But if they wear it and adorn themselves therein without this Intent and without this Presence, wearing it in vanity and conceit, then that is the adornment of the life of this World. For the cloth (thawb) is one, but the judgment upon it is various, in accordance with the variety of intentions. Again, the [real] Robe of God-fearing, which is the Best Vestment [in the above quoted verse] was sent down into the hearts of the Servants of God, it being in the exact form of the Outer Vestment. Like the latter, it is an indispensable vestment (libas daruri) which covers the shameful things of the Inner aspect – that being fear of God regarding everything forbidden, in principle. In it, also, is that which is like the beautiful Raiment in the Outer aspect that being the Vestment of the Noble Moral Qualities (makarim al-akhlaq), such as the supererogatory acts of devotion, like forgiveness and peace-making in cases when the Lawgiver has permitted you to assert your right. But the relinquishing of one’s right is one of the things whereby Man may adorn himself within, for that is the Adornment of God in the Inner aspect that being every Inner Vestment to which the Law shows you the way. The Inner Vestment has been realized in the form of the Outer as to the Law; and, even as the Outer is various in its purposes and intents, so the Inner Vestment differs in intents and purposes. When this was determined in the minds of the People of God, they desired to bring together the two modes of Vestiture and to adorn themselves with the two types of Adornment in order to combine the two Most-excellent Qualifications and, thus, come back from the two extremes. or the cause of their donning this Distinguished Mantle (al-khirqah al-ma’lumah) is that it might be an indication (tanbih) of that to which they aspire for the Vestment of their Inner parts; and they deem that [to be a sign of] good Companionship and Moral instruction (su’hba wa al-adab).

The origin of this Vestment, in my view according to what was revealed to my Innermost being is God’s own putting on the Heart of His Servant. For verily, He has declared “My Earth and My Heaven do not contain Me, but the Heart of My faithful Servant contains Me.” (Hadith Qudsi) For the clothing contains its Wearer. When that [i.e., the Divine presence] was decreed in my Innermost being, and my standing among the Knowers of God became magnified, I composed these verses on the subject:

Of knowers, am I not most avaricious,

   With my Way and my Secret most ungenerous?

No! This is not avarice, but, rather,

   It is the most generous form of Favor:

I will accommodate [my Lord] whenever

   My knowing Heart realizes His [Presence]!

I am the Sun, disclosed by my own Essence,

   If I will; and the waning Moons reveal me

When I will that - All of this in accordance

   With my Station. And the Stars will reveal me

When the Night becomes most dark from my Absence

   And the World benighted loses sight of me.

But when my Mantle covers [God’s] Essence

   All will be bewildered by its brilliance.

Now, the combination of the two types of Vestiture appeared from the time of al-Shibli and Ibn Khafif, et cetera, and our own course has followed their way (madhhab) in that We have donned [the Mantle] at the hands of a number of noble masters after having been their companion and followed their Moral example, so that my wearing of the Vestment might be authenticated, both externally and internally. But our way regarding the investiture of Aspirant-disciples (libas Murid at-Tarbiya) is different from what is current today and that is that the Master should carefully examine the Aspirant who aspires to be invested with the Mantle, since any spiritual State (¢ål) in which the Disciple finds himself may be for him a deficiency. So the Master invests himself in that State in order to ascertain the reality of it as it inundates him, the power of the State flowing into the garment that the Master happens to be wearing. Then he takes off the garment while in that State, and clothes him the Aspirant in it, so that the flow of spiritual Wine (sarayan al-khamr) might permeate him, pervading his members, and inundate him, perfecting the State for him. But nowadays this [sort of initiatic procedure] is quite rare, and when the spiritual energies (himam) of people fall short of the kinds of things of which we have just been speaking, they degenerate to the level of the common masses. Even then, however, they stipulate therein certain conditions (shurut) –this Distinguished Mantle being conditional on the form of what the Real has proclaimed with regard to covering shameful things:

For the shamefulness of falsehood should be covered with the vestment of

Truthfulness (libas al-sidq); and the shamefulness of treachery with the garment of

Trustworthiness (thawb al-amanah);

And perfidy is covered with the mantle of Fidelity (khirqat al-wafa’); and hypocrisy with the mantle of Sincerity (al-ikhlas);

And foolish morals are covered by the mantle of Noble morals (makarim al-akhlaq);

And reprehensible acts by the mantle of Praiseworthy acts (al-ma’hamid); and every base nature with the mantle of every Sublime nature (khuluq sani);

And the mere renouncing of [belief in] the secondary causes (al-asbab) must be covered with the Absolute Affirmation of the ONE (taw’hid at-tajrid);

And trust in finite entities (al-tawakkul ‘ala l-akwan) is covered with complete Trust in God alone. "

While in Rabat, Sidi Mohammed Radi associated himself closely to al-Allama, al-Muqaddam Sidi Ahmed Shayadhimi (d. 1401/1980), from the Shyadhma clan near the city of al-Khemiset (“al-Khumaysat”) between Meknes and Rabat. A vision was the main reason the Sharif encountered with Shaykh Shayadhimi during which a noble man approached him to inform that if he loved to meet with his Ancestor the Chosen (peace and blessing be upon him) he should head to a house nearby a mosque at the Yusufiya District (i.e. neighborhood of the Sharif). It was the 80 years old al-Haj Sidi Ahmed Shayadhimi, the Imam of the referred mosque. Thus he woke up in the morning and turned towards the mosque where he prayed behind the elderly imam who warmly greeted and welcomed him home. So he attached himself to the Muqaddam, whose words were retained firmly within his heart. Since he sought only God with his teaching, they come from the heart and enter the heart. For months, the Sharif was awed by his new master, spending time together until one o’clock in the morning. Every day since then, the Sharif has staged a celebration of poetry before the shaykh that sometimes poured rain. He has yet to forget the impact it made when the Sharif composed some odes related to death and farewell and cosmos. The shaykh cried for long. He was making preparations to leave this world. He left the mosque next morning heading for Khemiset. He passed away in the same week. Two weeks later, the Sharif saw him in a dream in a good shape, in which they prayed the Dhuhr together at the big mosque of Yusufiya. Short time later, the Sharif would inquire about the bliss and the sates he saw at the cosmos. But the shaykh would run away from answering to leave the mosque. The Sharif followed him until al-Haj Shayadhimi said to him, “I would not have revealed the Secret of Allah.”

The Allama Sidi Mohammed Radi Gannun seems to have had a special relationship with the Rabat-based Muqaddam Mawlay Lahsen Erradi al-Fatwaki (d. 1414/1994). For it was this Shaykh that the Allama benefited from the most and grew up under his wing for 18 long years, that Sidi Mohammed aligned with him during the first two years of their assembly, sleeping with him in his two meters square room within the Zawiya of Yusufiya, and doing his best to serve him and bring happiness into his heart. Sidi al-Haj al-Fatwaki practiced spiritual methods that stressed the veneration of the Holy Prophet Sidna Mohammed (peace and blessing be upon him). An evidence of the Mohammedian perspective of the Shaykh can be found in giving his single bed to the Sharif for two years while he lay down to sleep on the ground whenever forced by exhaustion to do so. Many of Mawlay Lahsen’s karamat involved kashf (unveiling), such as minded reading or the perditions of events to come, and power of himma (determination). The Allama perceived many wonders that his blessing had worked for him. While he was living with the Shaykh many wonderful signs from Allah came to him, through this holy guide. One such sign was that on the first night of his dwelling at his place, the sharif sought to kill the candle that was lightning the room. Sidi Lahsen had already slept by then. But, the candle refused to die for half an hour until he succeeded in the endeavor. Yet the candle returned to light the room only after 10 minutes, without any one’s aid. The Sharif was amazed when the Muqaddam turned to him, saying: “Leave her alone!” For two years and half then, Shaykh al-Fatwaki would dictate himself to the sharif during numerous sessions those concealed secrets which were pertinent to his age. Such it was that at times he would raise his veil and reveal what should stay concealed. Praise to God. Sidi Mohammed Radi portrays him as a "knower of God" ('arif bi'llah), a devoted worshiper ('abid), an ascetic (zahid), and a God-conscious salih who practiced extreme caution (wara') in his behaviour. He also reported that he slept few hours during the night, devoting four hours in the morning for prayers and invocation of Salat al-Fatih.

Proof of Shaykh Sidi Lahsen al-Fatwaki 's sainthood was established through his experience of waking visions of the Holy Prophet (peace and blessing be upon him). His main shaykh in the Tijani path was of course al-Qutb Sidi al-Haj Mohammed ibn Abdelwahid al-Nadhifi (d. 1366/1947). The latter is connected to Abul Mawahib Sidi Mohammed al-Arabi ibn Sayeh d. 1309/1894): founder of the most influencing second-generation Tijani centre in Morocco, through Sidi Ahmed Mahmud b. ‘Hnini al-Bahrawi al-Idrissi al-Hassani (d. 1319/1904), Sharif al-Qutb Sidi al-Haj al-Ahsan b. Ahmed Ifrani al-Hassani (d. 1328/1913), and Sidi Mohammed ibn Abdessalam Gannun al-Idrissi al-Hassani (d. 1326/1911). Sidi al-Arabi ibn Sayeh was born in the medieval city of Meknes (eastern Fez) the year Sidna Shaykh Tijani (may Allah be pleased with him) passed away. His chains to the Concealed Pole are numerous,

(1) Al-Allama Sharif al-Qutb Sidi Ahmed b. Mohammed Akansus al-Qurashi (d. 1294/1879), student of the Sharif Sidi Mohammed al-Ghali Boutaleb al-Idrissi al-Hassani (d. 1244/1829);

(2) Al-Muqaddam al-Kabir Sidi Mohammed Hachimi Sarghini (d. after 1269/1854 “buried in the shrine of al-Wasita al-Udhma Sidi Mohammed ibn Arabi Tazi Damrawi al-Hassani at Ain Madhi), student of al-Muqaddam al-Kabir Sidi Mohammed b. Abdelwahid Bannani al-Misri, student of Shaykh Sidi Abi Yaaza Berrada who had the Tariqa from his father, Al-Khalifa al-Mu'addham, al-Wasita al-Muqaddas al-Mubajjal, Sidi Abul Hassan Ali Harazem Berrada ("author of Kitab Jawahir al-Maani"; d. 1218/1803);

(3) Al-Muqaddam al-Kabir Sidi Abdelwahhab b. al-Ahmar al-Fasi (d. 1269/1854);

(4) Al-Muqaddam al-Kabir Sharif al-Qutb Sidi Abul Hassan Ali b. Aissa Tamasini al-Hassani (d. 1260/1845).

As his initiator into the path, Shaykh al-Fatwaki’s object was not to give the sharif a code of laws, but to teach him to worship the true God. God speaks, and the man falls out of sight. Here the Shaykh appears as the master. The Shaykh was particularly noted for his concealness and abhor of appearance. He was the Red Sulphur (al-Kibrit al-A’hmar) par excellence. Sidna Shaykh, the Concealed Pole, Mawlana Abil Abbas Sidi Ahmed Tijani (may Allah be pleased with him) said in the Jawahir after he described the nature of the Contemporary Sufi Guide that one should seek and how to behave towards once found,

"As for how to discover and find the guide whose nature we described then the answer is that such guides are plenty and most will be in major cities as it is their residence. As for discovering and knowing so one can be connected to them then that is more arduous than finding Red Sulphur (al-Kibrit al-A’hmar). Reason being is that they have mixed and confused their image within the general public and they would repel and send away anyone who may inquire about them and swear an oath that they have nothing of what the seeker is searching for. The purpose that necessities them to act this way is because of the worldwide corruption of the universal system which occurred by the will of the Most High and Mighty, a will that nothing else can appose - and it is that each person only strives for his own vain-desires and needs turning away from the Divine Presence and what it dictates from devotion, rights and manners, in today's world. Generally, a person would not seek the saints (awliya) except for corrupt purposes ranging from wanting to enjoy this world and its pleasures, desires, be rescued from ordeals and hardships during which they insist on living in greatly sinful deeds leading to disastrous situations, sins so obscene their results would be no other than ending up in hell, they do not exit this sphere nor return to enter the divine presence.

So as these saints (awliya) and gnostics ('arifin) have known this situation that befits most people they veiled their selves and expelled people away from them in every way and manner, the wilderness and far away lands would be proper for these saints to live in because of this situation how ever it is the divine desire that imposed on them that they stay in the cities and amongst people for certain purposes the Almighty wanted of them and decreed and nothing stands in the way of what He decrees. Their situation is that they can not break away from being with people and go to the wilderness because of this Divine Decree nor can they find a way to reform people and turn them back to the Divine Presence. So they are like someone who has been made to stay with a group of foolish people who stone him. However they have to be patient and carry on living amongst them that is why there are in pain and suffering and veiled themselves and expelled people in all possible ways.

Now it happens at times that people may notice some signs despite these veils and signs that make them comprehend who these people really are or may be therefore they rise to be with them but only for worldly purposes and needs at which these saints will confuse these people to veil themselves by displaying things like fornication, obscene dishonesty, drinking alcohol, killing and other disastrous actions that decrees on one nothing else than divine resentment and anger - these sins which they seem to be doing are in reality images these saints bring into existence from the world of the unknown so in reality they did not exist and are merely imagined images others see as if they really happened - by these images they display what in Shari'a are indecencies but in reality they did not do none of these actions and this is how they veil themselves to protect their maqams.

Now since you know this now know also that in this domain the true ones and false ones have become mixed up and one wouldn't know this one from that one and there is no poly to discover the accomplished gnostic except in one very rare situation which is a perfect guide who may appear in a perfect Shari'a form. So if one appears in that form and claims to be a guide and source of knowledge and teaches the way to Allah Almighty and how to turn back to him and be an ascetic and be less interested in this world and its people plus you can see the signs of spiritual openings on his followers then the disciple should surrender completely to such a person upon meeting him and what is compulsory on the disciple to do is not surrender to some one until receiving many accounts from people he trusts about this person people who have been with that sheikh and close to him if this is so then one should accompany such a shaykh other wise no.

If any one in these times seeks to be connected to a perfect guide however could not find one and may fear falling victim in the hands of liars and impostors he/she should turn his heart towards Allah with the necessary sincerity with continuous supplications and imploration that he Almighty uncovers for him the perfect guide fit to take him out of this calamity and that the Almighty guides him toward this guide and help one surrender and be obedient to such a guide when uncovered and met. There is no other way this is the only way how ever a better and more beneficial and recommended and helpful method in achieving this goal is to dedicate every possible time for prayers upon the Prophet (peace and blessing be upon him) hand in hand with full respect and a present heart while reciting (peace and blessing be upon him), picturing the presence of the prophet (peace and blessing be upon him) as if he was seated in front of the person.

If one continues doing this method with his mind set to reach the divine presence as firm as one is so firm in finding water when thirsty - Allah Almighty will take that person's hand and attracts that person towards him either by making available for him a perfect guide to take the person's hand or make his beloved prophet available to train that person or may open the gates for this person and lifts all veils due to his continuous effort of making prayers upon the Prophet (peace and blessing be upon him) is the greatest of means that enables one to reach to Allah Almighty and never ever one held the method of Salatu ala Naby firm so to reach the Almighty and ever failed."

Yes. The Sufis have warned from a number of tick veils that deprive people of the baraka of their contemporary saints from which the following could be mentioned,

1. The Veil of Witness of Similarity (shuhud al-mumathala): A person may think that the Friend of God is a man just like himself, and he is not distinguished by any special trait. “The (people) said: "You are only men like ourselves” (Quran 36:15). And this is the strongest veil. Al-Qutb Sidi Abdellaziz Dabbagh said: 'If God wants the wretchedness of a group and their lack of benefiting through the Friend of God, He employs him in the wickedness and disobedience they're engaged in and they think the Friend is like themselves. But that's not how he is. As a result, the Friend, in his state of Friendship with God, is represented as sitting with a company who drink wine and ax drinking wine with them. And so they think he's a wine-drinker. In fact, his spirit has taken on a particular form and makes appear what it makes appear. In reality, the form is non-existent. Actually, it's the shadow of his body. It behaves as they behave, like an image that appears in a minor. Thus if you begin to speak, it speaks and if you start to eat, it eats. If you begin to drink, it drinks. If you start laughing it laughs and if you undertake motion, it moves. It imitates you in everything that comes forth from you. But in reality neither eating nor anything else comes forth from it because it's the shadow of your body, not something real. So if God wishes the wretchedness of a group, the Friend of God appears with them by means of the shadow of his body and begins to practice whatever they practice. But God alone confers success!”

2. The Veil of Contemporaneity (‘hijab al-mu’asara): A person may think that his contemporary generation cannot produce a Friend of God. 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), four Afrad (solitary), a number of Mafatih al-Kunuz (Keys of the Treasures), headed by the Qutb (axis, pole) or Ghawt (succour). In his commentary of the following verse: “We do not abrogate a verse (Aya) or make it forget except that We come with a better or similar to it,” Shaykh Abu al-‘Abbas al-Mursi (may God be pleased with him) said, In other words: ‘Never do We cause a saint to depart but We replace him with a better or similar one.’” Sidi Al-Arbi b. Sayeh Sharqi (d. 1309/1891) relates in “Kitab Bughyat al-Mustafid fi-Shar'h Minyat al-Murid (Aspiration of the Beneficiary in the Commentary of the Desire of The Seeker), “A Sufi speaking to al-Khidr asked him, “How many are they (i.e. Ahl ad-Daira)?” The Sufi asked. Al-Khidr answered: “They are One, Three, Four, Seven, Ten, Forty, Seventy, and Three Hundred.’”

3. Veil of Sinlessness (‘hijab al-‘isma): A person may think that the Friend of God is characterized by sinlessness. Should he commit a sin he is a saint no more. Al-Qutb Sidi Abdellaziz Dabbagh said: 'Those who compile writings about the thaumaturgic gifts of the Friends of God—God be pleased with them—though they benefit the people by informing them about the Friends, also do them great harm because they confine themselves to relating miracles and relate nothing of the ephemeral things that are done by the Friends who possess these gifts. Anyone reading their words and seeing miracle after miracle, one case of the power of free disposal after another, and one unveiling after another, will imagine the Friend of God has no lack of power when it comes to something he desires and that nothing in the way of offenses ever issues from him, not even on the level of appearances. Thus the reader falls into grave ignorance, thinking the Friend of God is characterized by one of the qualities of divine Lordliness, namely that he can do whatever he wishes and is unaffected by any incapacity. And the reader thinks the Friend is characterized by one of the qualities of prophethood, namely sinlessness… sinlessness (‘isma), it's one of the characteristics of prophethood, and Friendship with God doesn't compete with prophethood. He said—God be pleased with him: The food which appears on the part of the Friend of God is actually due to the blessing of the Prophet—God's blessings and peace be upon bun—since faith (iman) which is the cause of that good has come to him through the mediation of the Prophet—God's blessings and peace be upon him! As for the body of the Friend of God, it's like all bodies, with the exception of the prophets—blessings and peace be upon them! The prophets are naturally disposed to sinlessness and in their nature is knowledge of God the Sublime and fear of God. Therefore they have no need of a law to follow and no need of a teacher to benefit from. The truth residing in their bodies—which is the letter (‘harf) of prophethood inherent in them—conducts them along the proper track and the righteous path.'”

4. The Veil of Gifts (‘hijab al-hadiyya): "Those who spend their wealth in the cause of Allah and follow not up their gifts with reminders of their generosity or with injury,― for them their reward is with their Lord; on them shall be no fear, nor shall they grieve." (Quran 2:262) Today if the Friend of God accepts a gift some people will belittle him. Sidna Shaykh Mawlana Abil Abbas Sidi Ahmed Tijani (may Allah be pleased with him) was once questioned on the rulers’ awards. He reacted, “Ali ibn Abi Talib (may Allah glorify his face) has stated: ‘The sultan collects the ‘halal and the ‘haram so take whatever he gives you.” Imam Malik was offered 3,000 gold coins (dinars) by Jaafar Mansour. When asked about that he said, “I should have gotten twice that amount if he knew the (degree of the) people of chivalry.” Sidi Abul Abbas Sabti (d. 601/1186) used to say: "Being is actualised by generosity" (al-wujud yanfa'ilu bil jud). This statement is a variation on the well-known Arabic proverb, "Existence is bettered by generosity" (al-wujud yantafi'u bil jud). On one occasion he remarked: "The Companions of the Messenger of God did not attain [their honoured status] except by generosity of spirit, openness of heart, charity, and service to others." He also said, "I found a verse in the book of God that had a great effect on both my hearth and my tongue. It was, "Verily, God commands justice and the doing of good." I pondered this and said [to myself], "Perhaps [finding] this is no coincidence and I am the one who is meant by this verse." I continued to examine its meaning in the books of exegesis until I found Gharib at-tafsir, which stated that the verse was revealed when the Prophet established brotherhood between the Immigrants (muhajirun) and the Helpers (ansar). They had asked the Prophet to establish a pact of brotherhood between them, so he commanded them to share among themselves. In this way, they learned that the justice commanded [by God] was through sharing."

5. The Veil of the Observation of the Sins Committed by the Followers of the Friends of God: If a sin is committed by someone affiliated to a Friend of God, people will think badly of him and his followers. Al-Qutb Sidi Abdellaziz Dabbagh said: “Today if people see that a Friend of God invokes God but his prayer isn't answered or they see that his son isn't on the right path or that his wife isn't godfearing, they say: ‘He isn't a Friend of God. For if he were a Friend of God, God would answer his prayer. And if he were a Friend of God, he'd set right the people of his house.’ They think the Friend of God can set right someone other than himself, even though he isn't able to set himself right. God the Sublime has said: "If not for God's generosity to you and His mercy, not one of you would ever have been pure but God renders pure whom He wishes" (Quran 24:21).” Al-Haj Sidi al-Haj Omar al-Futi (d. 1279/1864) reports in Kitab Rima'h: "Sharif Sidi Mohammed al-Ghali Abu Talib (d. 1244/1829) has informed me (in Mecca) that one of the companions of the Shaykh Abil Abbas Tijani (may Allah be pleased with him) was sitting in one of the mosques of Fez (may Allah the Exalted keep that city safe from everything harmful), and one of the jurists (fuqaha') was by his side. The jurist said to the companion of the Shaykh (may Allah be pleased with him): "You people inhabit the mosques with your bodies, but you do not inhabit them with your hearts!" The companion of the Shaykh (may Allah be pleased with him) responded to this by saying: "We are beloved and accepted in whatever situation we may be!" But then he felt afraid of this utterance, so he returned to the Shaykh (may Allah be pleased with him) in a state of fear and dread, worried about himself, and told him the whole story. The Shaykh (may Allah be pleased with him) said to him: "Yes, you are indeed beloved and accepted in whatever situation you may be. Did you not tell him: 'We are beloved and accepted in whatever situation we may be, in spite of your disdain!'

6. The Veil of Mixing up with People (al-ikhtilat ma’a nas): A person may think that the Friends of God is only based in remote areas, deserts and that he never mingles with people. Sidna Shaykh Mawlana Abil Abbas Sidi Ahmed Tijani (may Allah be pleased with him) in Jawahir al-Maani: “As for how to discover and find the guide whose nature we described then the answer is that such guides are plenty and most will be in major cities as it is their residence… So as these saints and gnostics have known this situation that benifits most people they veiled their selves and expelled people away from them in every way and manner, the wilderness and far away lands would be proper for these saints to live in because of this situation however it is the divine desire that imposed on them that they stay in the cities and amongst people for certain purposes the Almighty wanted of them and decreed and nothing stands in the way of what He decrees. Their situation is that they cannot break away from being with people and go to the wilderness because of this Divine Decree nor can they find a way to reform people and turn them back to the Divine Presence. So they are like someone who has been made to stay with a group of foolish people who stone him. However they have to be patient and carry on living amongst them that is why there are in pain and suffering and veiled themselves and expelled people in all possible ways.”

In his description of the “Siddiq” (truthful), Mawlana Abil Abbas Sidi Ahmed Tijani (may Allah be pleased with him) said as reported in Jawahir al-Maani, "The 'Siddiq' (truthful) is the one who has achieved complete sobriety (sa’hw) while he is drowned in witnessing (mushahada) whereas his (outwardly) states are not different from the commoners (al-‘amma). Anyone who would see him will go: “This person hasn’t obtained anything!” He would uphold his due obligations to each station: reality and being ones. One of the followers (Tabi’in) asked Ibn Sirin (d. 653–728, may Allah be pleased with him), who was from the greatest Tabi’in that accompanied numerous Companions (Sahaba), he asked him: “How was the Sahaba?” “Just like people!” he answered. Then he went on,

He loves wine from the cup of companions,

And hates money to depart from him!

(…) And know that the “Siddiqiya” pulls together the poles (aqtab) as well as messengers (anbiya) and prophets (mursalun). Thus every messenger (nabi) and saint (wali) and prophet (rasul) is a “Siddiq”, but not the other way around. Allah Almighty Most High said on Ibrahim (peace be upon him), who was from the greatest prophets, “And mention Ibrahim in the Book; surely he was a ‘Siddiq’, a prophet. (Quran 19:41) (…) The love of Allah to these special Friends (Akabir) is manifested in the ultimate levels of greatness, majesty, gratification and highness He bestow upon them. Their love to Him Most High is manifested in their love to His Holy Essence (Dat). Nothing else. And this love is beyond imagination, and it is only perceived by the one who tastes it. And this meaning is found in the following statement of al-Mursi (may Allah be pleased with him): “Allah has some servants that reveal them at the beginning and conceal them at the end, and Allah has some servants that conceal them at the beginning and reveal them at the end, and Allah has some servants that conceal them from the commoners (al-‘amma) and reveal them to the special ones (al-khassa), and Allah has some servants that conceal them from both the special ones (al-khassa) and the commoners (al-‘amma) to the point that he doesn’t even reveal the reality that lies between them and Him to the ‘Hafada (angels that accompany men) let alone others until he takes their souls by His Own Hand. They are verily the martyrs of the High Malakut (i.e. what fills the 7th Sky through the Celestial Throne), and their position is found on the right line of the Celestial Throne. They are the so very special ones (khassat al-khassa).'"

7. The Veil of Ascendency (satwa) and Glory (‘izza): It is difficult for the ego to support any one who is identified by these qualities. However so many people seems to forget that when the Truth Most High manifest Himself to a heart with the attribute of overpower (qahr) it becomes overpowering, or with the attribute of retribution (intiqam) it becomes retributory, or with the attribute of mercy (rahma) it becomes merciful, and so forth. Thus no disciple accompanies the Friend who is characterized by glory and ascendency and retribution except he whose ego’s lust has been annihilated by Allah.

8. The Veil of Visitation of Kings and Officials: A Friend of God might frequently visit kings, emirs or government officials to fulfill the need of people. But some would think badly of him. It is reported that the Qutb Moulay Boushayb Sarya (d. 561/1166) visited the Almohad sultan Abdelmounin ibn Ali when the latter seized Marrakech from the Almoravides. Abdelmounin praised Moulay Boushayb profusely and commanded that he be the object of ziyara [ritual visiting] and all of his needs be fulfilled. But the Shaykh said, "I have no need for anything, except that you allow me to intercede for the wives of Ali ibn Yusuf [b. Tashfin] and the wives of his sons, and [that you] allow them to go wherever they wish." On another occasion Sidi Bel Abbas Sabti (d. 601/1186) went to the governor of Marrakech, accompanied by a large number of the city's homeless. "Bring forth the release for these people!" he demanded. "What is the release?" asked the governor. "Honesty," replied the Shaykh. "And what is that?" "Alms," said Sidi Bel Abbas. "For whom?" "For the sake of God Most High," replied the Shaykh. "Indeed God had no need of that!" the governor arrogantly retorted. At this, the Shaykh turned toward the governor's servant and said, "This governor is demoted. He has demoted himself!" According to at-Tadili, who transmitted this account as firsthand testimony, the governor lost his post only twenty-five days later when the caliph returned from Cordoba.

9. The Veil of Pursuing Physical Means to take Effect (akhd bil asbab): Today if people see a Friend of God striving to achieve the physical means i.e. going to the doctor, they will think that he is unable to heal them.

10. The Veil of Biased, Subconscious Appearance (‘hijab Tasawwur) of the Friend of God: According to the Ibriz, Sidi Abdellaziz Dabbagh (may Allah be pleased with him) said: “A man may hear of a Friend of God in a distant country and create for himself an image of the Friend that corresponds to the miracles reported about him. If he then finds him to be different from the image previously formed in his mind, be harbors doubt about whether the person is a Friend of God.” Shaykh Sidi Ahmed ibn al-Lamati related: “If someone reads books written about the miracles of the Friends of God, he pictures the Friend more or less in accordance with what he's heard in the books. If he then compares this image with the Friends of God of his own era, he has doubts about all of them due to the characteristics be sees in them that aren't recorded in the books. Had he witnessed the Friends of God whose miracles have been recorded before their miracles were recorded, he'd have perceived some characteristics in them that he disapproves of in the people of his own era. In some persons ignorance may reach the point that they deny Friendship with God to anyone among the people of their own era because of the constraints established in their minds concerning Friendship with God and its actualization by means of rules. If someone applies these rules to a person among the people of his own time, he finds they don't fit that person and so he denies Friendship with God to him. The result is he comes to believe in a general Friend of God who has no existence in the external world. He doesn't know that Friendship with God is purely a question of God the Sublime choosing His bondsman and no creature among created beings is capable of defining it precisely.”

11. The Veil of Fabulous Wealth: “He (Solomon) said ‘O my Lord! Forgive me, and grant me a Kingdom which (it may be), suits not another after me: for You are the Grantor of Bounties (without measure)." (Quran 38:35) Some people think that wealth is opposite to asceticism (zuhd) and that the wealthy Friend cannot be a Friend. It is reported that the Prophet (peace and blessing be upon him) said: “Asceticism is certainty (yaqin).” Sidna Shaykh Abil Abbas Tijani (may Allah be pleased with him) said: "The Prophet (peace and blessing be upon him) told me: “Spend Bilal and never fear a decrease from the owner of the throne.” One of the followers (Tabi’in) asked Ibn Sirin (d. 653–728, may Allah be pleased with him), who was from the greatest Tabi’in that accompanied numerous Companions (Sahaba), he asked him: “How was the Sahaba?” “Just like people!” he answered. And then he went on,

He loves wine from the cup of companions,

And hates money to depart from him!

And when the Qutb of his Time, the Sharif Moulay al-Hassan al-Kathiri al-Idrissi al-Hassani (d. 1409/1988 in Bani Kathir, Wazzan), whose prowess had earned him in the Divine Kingdom the surname of the “al-Fard al-Jami’a”, retired to Rabat, the driver of salvation (saiq sa’ada) guided Sidi Mohammed Radi Gannun to his court. It was characteristic of Moulay al-Hassan to see the Holy Prophet (peace and blessing be upon him) in daylight, not in a state of sleepiness, at all times, as he has himself declared to the Sharif, who happened to sleep with him often at his very bedroom at Yacoub al-Mansur district. The Allama, who was always addressed by the title of mastership (“Sidi”), then learned from him countless secrets and cognitions and sciences, and heard from him what he should be proud of until he meets his Lord Most High. If the relationship between Shaykh Mawlay al-Hassan al-Kathiri and Sidi Mohammed Radi Gannun is to be truly understood: the latter imbibed the finest nectar of Mohamedian Sciences from its pure springs, where the Mohammedian Reality is recited, and these recitals, delivered with all the gravity and earnestness of certitude, made the deepest impression upon his heart that the Concealed Pole, the Known Mohammedian Seal, the Sealed Cosmos, Pole of Poles, Mawlana Shaykh, Sayyidi Abil Abbas Ahmed ibn Mohammed Tijani (may Allah sanctify his secrets) is its man from Qaf to Qaf. His Qasida of “al-Badr al-Lami’a fi-Madh Sahib al-Khatm al-Jami’a” (The Sparkled Moon in the Praise of the Gathering Seal) is a perfect model of the style used by the companions and confidants to describe their love and ecstasies and longings towards Mawlana Shaykh Tijani (may Allah be pleased with him). The poem sings the praises of the love of the Concealed Pole, the holiness of Fez, and the greatness of the Matchless Sapphire (al-Yaquta al-Farida), borrowing the most burning imagery from spiritual opening on his journey from Rabat to Fez through Khemiset, Tifelt and Meknes. But it was less than a month before the influence of the Matchless Sapphire was felt in the nature of the Allama. It was there where he imbibed from the Source of the Divine Mercy and the Spring of Concealness and Sealness. When he appeared from his retreat into the sunlight, the sun would retire. “Falsehood shall not come to it from before it nor from behind it” (Quran 41:42).

جاء في قصيدة البدر اللامع في مدح صاحب الختم الجامع للعلامة العارف بالله المقدم الشهير الشريف الجليل الشيخ سيدي محمد الراضي كنون الإدريسي الحسني رضي الله عنه المبتدأة بحروف صلاة الفاتح لما أغلق والتي أنشأها تيمنا بهذه الصلاة الشريفة وذلك في مدح القطب المكتوم مولانا أبي العباس أحمد بن محمد التجاني رضي الله تعالى عنه وكان الفراغ منها بتاريخ 4 رجب 1412 هـ موافق 10 يناير 1992م

أَيُّهَا السَّيِّدُ الَّذِي فَاقَ دِينًا = وَيَقِينًا وَمَا لَهُ أَكْفَاءُ

لَكَ وَاللَّهِ فِي المَعَارِفِ حَالٌ = وَمَقَالٌ وَرِفْعَةٌ وَوَلَاءُ

فَاحَ لِي مِنْ شَدَا نَسِيمِكَ عُودٌ = وَوُرُودٌ فِي حِنْوِهَا الحِنَّاءُ

إِنَّنِي يَا ابْنَ سَالِمٍ غَيْرُ سَاعٍ = أَوْ مُرَاعٍ لِغَيْرِكُمْ مَهْمَا شَاءُوا

تِقْتُ يَوْمًا زِيَارَةً لَكَ لَمَّا = أَوْتَقَتْنِي بِبَيْنِهَا الأَنْحَاءُ

حَرَّكَ الشَّوْقُ مِنِّي كُلَّ كَيَانٍ = وَمَكَانٍ وَرَاحَتِ الأَسْوَاءُ

لَمْ أَعُدْ قَادِرًا بِرَدِّهِ حَتَّى = أَخَذَ السَّيْرَ شَأْنُهُ الأَتَّاءُ

مُقْلَتِي أَنْتَ عَنْكَ لَمْ تَتَسَلَّى = سَلْ سَلَا فِيكَ كَمْ سَبَانِي العَنَاءُ

أُفُقًا بِالنَّشَا أَحِنُ إِلَيْهَا = يَشْهَدُ الصُّبْحُ إِنْ تَشَا وَالمَسَاءُ

أَخَذَتْنِي السُّهُولُ لَمْ تَتَسَاهَلْ = يَوْمَهَا فِي صَبَابَتِي الأَرْجَاءُ

غُرزَتْ بِالغَرَامِ فِيكَ جُفُونِي = وَجَفَانِي فِي حُبِّكَ الإِغْفَاءُ

لَاحَ مِنْ بَعْدِهَا الكَمُونِيُ ثُمَّ = أَقْبَلَتْ تِيفْلَتٌ عَلَيْهَا وِشَاءُ

قِبْلَة لَمْ تَزَلْ تُوَدِّعُ حَيًّا = بَعْدَ حَيٍّ فِي صَوْبِهَا الأَصْدَاءُ

وَاكَبَتْهَا مِنَ الإِرَادَةِ آمَالٌ وَسَعْـ=ـيٌ تَقُودُهُ الأَغْضَاءُ

أَكَّدَتْهَا مَسِيرَةٌ عَنْ مُنَاهَا = لَمْ تُقِفْهَا حَرَارَةٌ أَوْ شِتَاءُ

لَفِيَ القَلْبُ فِي ثَرَاهَا مِنَ الوَجْـ=ـدِ لَهِيبًا وَلَفَّهُ الإِضْنَاءُ

خَمَّسَتْ تِعْدَادَ المَوَاطِنِ فِينَا = بِالخُمَيْسَاتِ طَلَعْةٌ عَقْبَاءُ

أَزِفَ الوَطْرُ حِينَ مَكْنَاسُ لَاحَتْ = بَعْدَ بَهْتٍ وَزُفَّتِ السَّرَاءُ

تَمَّتِ البُشْرَى بَعْدَ مَكْنَاسَ لَمَّا = فَاسُ طَلَّتْ كَأَنَّهَا الَّأْلَاءُ

مَا سَمَاهَا جَمَالُ بَيْرُوتَ أَوْ زِينَـ=ـةُ غَرْنَاطَةٍ وَلَا الزَّهْرَاءُ

لَمْ تَفُقْهَا دِمَشْقُ فِي الفَخْرِ يَوْمًا = لَا وَلَا بَغْدَادٌ وَلَا صَنْعَاءُ

مَلَأَ اللَّهُ دَارَهَا وَوَقَاهَا = عَلَنًا ذَاكَ لَيْسَ فِيهِ خَفَاءُ

إِنْ تَقِسْ فَضْلَهَا بِمِصْرَ وَشَامٍ = هِيَ وَاللَّهِ القِمَّةُ الشَّمَّاءُ

سُحُبُ الخَيْرِ دَائِمًا فِيهَا تَتْرَى = فَكَأَنَّ المَصِيفَ فِيهَا شِتَاءُ

بَلَغَتْ غَايَةَ المَعَالِي عَطَاءً = وَوِطَاءً كَسَاهَا مِنْهُ الرِّضَاءُ

قَرَأَ المَجْدُ فِي رُبَاهَا مَعَانٍ = وَقْعُهَا لَا يَزَالُ وَالأَصْدَاءُ

نَطَقَ الحَالُ فِيهَا بِالحَقِّ جَهْرًا = هَكَذَا أَوْ فَلَا يَكُونُ العَطَاءُ

إِنْ تَمَادَتْ بِالأَزْهَرِ الغُرِّ مِصْرٌ = نَتَبَاهَى بِهَا وَحقَّ البَهَاءُ

صَادِقًا إِنْ تَقُلْ لَهَا القَرَوييـ=ـونَ بِفَاسٍ كَأَنَّهَا العَنْقَاءُ

رَابِعُ الحُرْمِ دَائِمًا فَاسُ عِنْدِي = قَبْلَهَا مَكَّةٌ هِيَ العَلْيَاءُ

أَمِنَتْ بَعْدَهَا المُنَوَّرَةُ الذُّرْوَةُ = فِينَا المَدِينَةُ الغَرَّاءُ

لَهَجَتْ مُهْجَتِي بِهَا وَأَهَاجَتْ = بِالجَوَى مِنْ عَنَاصِرِي الأَجْوَاءُ

حقَّ مِنْ بَعْدِهَا لِمَسْجِدِنَا الأَقْصَـ=ـى الأَسِيرِ البَهَاءُ وَالإِسْرَاءُ

قَبِلَتْ فَاسُ بَعْدَهُمْ بِقِبَابٍ = فَسْفَسَتْهَا صُنَّاعُهَا الحُكَمَاءُ

بَحْبَحِ اليَوْمَ فِي المَكَانَةِ فَاسٌ = وَامْرَحِي فِيهَا إِنَّكِ القَعْسَاءُ

أَسَّسَ الفَضْلُ فِيكِ مِنْهُ جُذُورًا = وَجُسُورًا وَهَكَذَا الإِسْدَاءُ

لَوْ تَقُولِي وَأَنْتِ تَاجُ المَعَالِي = تَوَّجَتْنِي لِمَا لَهَا الأَضْوَاءُ

حَصَّنَتْ فِي الحُصُونِ دَارِي وَأَرْضِي = أَمْلَأَتْهَا الأَئِمَّةُ العُلَمَاءُ

قُلْتَ قَدْ حَلَّ فِيكِ غَوْثُ البَرَايَا = أَفَلَتْ عِنْدَ حَلِّهِ الأَسْوَاءُ

وَثُقَتْ عَنْهُ فِي العُلُومِ فُهُومٌ = كَالحَصَا لَا يَعُدُّهَا إِحْصَاءُ

إِنَّهُ الخَتْمُ أَحْمَدُ الكَتْـ=ـمُ مَنْ شَأْوُهُ كَلَّتْ فِي عُرْفِهِ النُّقَبَاءُ

لَيْسَ إِلَّا بِهِ العَوَالِمُ تُسْقَى = هُوَ فِيهَا المُمِدُّ وَالسَّقَّاءُ

هَلْ مَضَى مَجْمَعَ الوِلَايَةِ فِيكُمْ = كَعُلَاهُ أَجَابَتِ البُدَلَاءُ

أَبَدًا مَا أَتَى المِنَصَّةَ فَرْدٌ = مِثْلهُ إِنَّهُ الفَتَى الأَتَّاءُ

دَارُهُ الدُّرَّةُ الخَرِيدَةُ مِنْهَا = بَعَثَتْ فِينَا نُورَهَا الأَضْوَاءُ

يَمَّمَتْ بَابَهُ البَرَى وَيَدَاهُ = كَمْ عَلَيْهَا تَتَلْمَذَ العُلَمَاءُ

أَرِجَتْ فَاسُ وَارْتَقَتْ بِـ=ـهِ وَاشْتَاقَتْ إِلَيْهِ بِعَيْنِهَا الصَّحْرَاءُ

لَوْ رَأَتْهُ العُيُونُ بِالحَقِّ قَالَتْ = إِنَّهُ البَدْرُ طَالِعٌ وَضَّاءُ

يُمْنُهُ البَحْرُ فِي سَوَاحِلِهِ لَا = غَيْرَ عَامَتْ سَادَاتُنَا الأُمَنَاء

The chains of Moulay al-Hassan al-Kathiri (d. 1409/1988 in Bani Kathir, near Wazzan) are plenty. Two spiritual lineages could be mentioned for the sake of baraka: one involving his initial Shaykh Mawlay al-Hassan al-Badra from the town of Sidi Qacem, who had the Sharif Sidi Mohammed ibn al-Arabi al-Alawi Musawi Zarhouni al-Hassani (d. 1328/1910) as a master. The latter is the student of Abul Mawahib Sidi Mohammed al-Arabi ibn Sayeh (d. 1309/1894). Another of Mawlay al-Hassan al-Kathiri’s spiritual masters is Patron Saint of Marrakech al-Qutb Sidi al-Haj Mohammed ibn Abdelwahid al-Nadhifi (d. 1366/1947).

While in Fez, the Allama has also taken from the various figures including:

(1) al-Allama Shaykh, Imam of the Grand Tijani Zawiya, Sharif Mawlay Idriss ibn Sidi Mohammed al-'Abid al-Iraqi al-Fasi al-Hussayni (d. 1430/2009) whose father before him had been an imam of the Grand Tijani Zawiya, and famous preacher at Fez. His chain to the Concealed Pole goes through al-Qutb Sidi Ahmed ibn al-‘Haj al-’Iyyachi Skirej al-Fasi, Sharif Sidi Ahmed b. Mohammed Abdellawi al-Idrissi al-Hassani (d. 1328/1913 in Fez), and Sharif al-Qutb Sidi Ali b. Aissa Tamasini al-Hassani (d. 1260/1845).

(2) al-Allama Shaykh Sidi al-Haj Mohammed Aqasbi al-Fasi (d. 1411/1991), whom Sidi Mohammed visited constantly during his travels to the Holy City. Faqih Aqasbi had al-Qutb Rabbani and al-Ghawt Samadani Sidi Mohammed b. Mohammed al-'Hajuji al-Idrissi al-Hassani al-Fasi (d. 1370/1951) as a master. The Shaykh al-Allama Sidi Mohammed ibn Mohammed Gannun (d. 1326/1911) is credited for initiating al-Hajouji but it was the so-called “Sultans of Muqaddams,” Sharif Sidi Mohammed ibn al-Arabi al-Alawi al-Hassani (d. 1328/1910) - student of Abul Mawahib Sidi Mohammed al-Arabi ibn Sayeh, who had much influence on him. In addition to al-'Hajouji, Faqih Aqasbi was also the student of (a) Sidi al-Hassan b. Omar b. al-Haj Idrissi Mazzur al-Fasi (d. 1376/1961) –author of Shifa’ saqim bi-mawlid an-Nabi al-karim (Remedy of the Ill in the Birthday of the Merciful Messenger), and (b) al-Qutb Sidi al-Arbi al-Mu'hib al-Ismaili Alawi al-Fasi (d. 1351/1932). Both are of the latter are Sidi al-Arabi ibn Sayeh's companions.

(3) al-Allama Sharif Sidi Mohammed La'amarti al-Idrissi al-Hassani (d. 1416/1995) whose relationship with Sidi Mohammed could be found in numerous letters and documented events. He was the student of Sidi al-Haj Mohammed Aqasbi al-Fasi (d. 1411/1991).

(4) al-Allama, al-Muqaddam al-Kabir Sidi Ibrahim Han (d. 1428/2007) who had left Mali in the 50s to settle with his family at Fez. He is the student of Shaykh Sidi Mahi, himself the servant of Shaykh al-Islam, Sha'hib al-Faydah, al-Qutb Rabbani, al-Ghawt Samadani, Sidi Ibrahim ibn al-Haj Abdellah Niass al-Fihri al-Kawlakhi (d. 1390/1975) - the pupil of the Red Sulphur, al-Qutb Sidi Ahmed ibn al-‘Haj al-’Iyyachi Skirej al-Fasi (may Allah be pleased with him). The Allama Gannun established a strong relationship with Sidi Ibrahim who would visit him constantly in Rabat in a 20 years period. Sidi Ibrahim died on Friday the 1oth of Rabi’a al-Awwal, 1428/ 30th March, 2007 and was buried at Bab Aguisa, Fez. To his outpourings of sorrow, the Allama owed verses in which he vents the lamentation of this event.

(5) al-Muqaddam al-Fadil Sidi Mohammed al-Barda'i (d. 1429/2008). He was one of the most honest Tijani adepts, jealous for Islam and Muslim and the Tijani path in particular. He died at his house at the Sa’ada district, Fez on Tuesday the 15th of Rabi’a Thani, 1429/ the 22th of April, 2008, after 25 years of friendship with the Allama.

It has come to us in “Tijani al-Ghawani fi Shar’h Jawahir al-Maani” (The Crown of the Melodious Singers in the Explanation of Jawahir al-Maʼani) by Abil Abbas Sidi Ahmed Skirej al-Fasi (d. 1363/1944), may Allah be well pleased with him:

"And many of whom deny the baraka (blessing) of their contemporaries because of the veil of contemporaneity (‘hijab al-mu’asara) hanging over them. So, they do not benefit by them and do not attribute to them what good comes from them.

You will see one young man denying the benefit of the other

Maligning him and rebuking. Then when he leaves

He is relentless in trying to attain one of his benefits

And write it down in golden ink

And in this same vein, I say, in measure and meaning:

How many are they whose people do not really know their state

And during his time they don't give him his due

And after he has gone away from them it is seen

That he was due great respect and honor

So, verily, the people of the ‘Alim (scholar) (i.e. the Friend of God), and in particular, the people of his land, and even more so those in his closest vicinity and his neighbors, are the most indifferent people (towards him).

I (Shaykh Sukayraj) do not indicate by that my soul is more pure than that of others. I only state the reality after evaluating it with my own personal experiences. Those who habitually incline to the speech of those who went before, and praise of their stations, and rejecting the people of the time- because of our being veiled from their being conferred with the right that we seek them out- because of our measuring their states with the states of those who came before them of the pious predecessors. And we judge some of them by others with the purpose of separating their personalities, places and times. And by means of that, we are denied the baraka of the people of our time. And we bring upon ourselves, without even knowing, repugnance (maqt). We ask Allah for pardon and well-being.

Yes, one who has no knowledge of the matter of ‘haqiqa (reality) may be deceived by his knowledge of this saying, and it will stir in his breast that I am special in that regard. Or, you will hear one of the beloveds close to what would call him to making me special from others. No, I say, what is in accordance with reality:

Verily the age in which a faqih is found

That is of the rarest of age

The faqih is not a faqih without being a faqir (i.e. Sufi)

Having emptied himself of all desires

And I say about its meaning:

An age in which it the likes of me is called an Imam

Is of the most disastrous of ages

The air has become clear until

The weakest birds even come on top of the head of an eagle

Although I am certain that Allah is the one who makes excellence manifest, out of pure favor and graciousness, it is manifest at some times, without the notice- of the one from whom it issues- that he is one of the rare ones of noble traits and ennoblements. And even if it appears at his hands, he would not think that it had issued from himself. Instead, he will see it as issuing forth from the people on account of his benefiting from the people; so the specialness (khususiya) is for the one who gives it its right after he sees it.

And the most perfect good is for the one who works despite its existence and does not pay attention to it- even if he is making great efforts in seeking it to obtain that which it is not his destiny to have and he is lacking in the station. And perhaps the first is a better state for him, and for that reason that belief is more better for the person in good and well-being. And it does not bring anything but good under any circumstance.

And if a person had believed about him something other than what was true of him, a praiseworthy belief, then he will raise him by it and his copper will be seen as gold, by the measure of his beliefs and it will be impossible for him to be happy with his copper. So, the one who believes (al-mu'ataqid) and the one who is believed (al-mu'ataqad fiihi) in benefit. But, the critic (al-muntaqid) does not gain anything from his critics (intiqad), except loss.

And I had detested it very much when one of the confidants had attributed me with the attributes which point to praise for the most splendid attributes in itself, because in reality they had not descended upon me. And my heart anguishes when I hear it or seeing it in a letter addressing me by them, because of the distance between them and me. As for not I do not feel disgusted in that, in hope that that will become my reality. For, verily, the tongue of the creation is the pen of the Truth.

And Allah is the one who is truly worshiped when someone is described with an attribute which he cannot be described with. So, one of them will say to the ignorant person, "O scholar," and knowledge will be given to him. And we explain this from the fact that He is both the Praised out of thankfulness and the Praised for His Excellent, innate qualities.

And there is no innovation in the likes of that. For verily in intentions are penetrating secrets, and preternatural phenomena which are not unusual for the soul to hold on to. And perhaps Allah will benefit us by the people who are dedicated to our love by the sincerity of their love. And our hope from the Master is that he benefit them by it. If it were not for the loving connection between the hearts, no one would incline towards any beloved thing and wisdom would be abolished and the whole world would vanish completely.

For it is because of its (love) magnetic pull (mighnatis) that the lower and higher worlds are drawn together, as well as the longing of the souls before the appearance of the physical bodies on account of [Spirits are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.] (Hadith); and due to the love that the Truth is characterized by so that the creation may know Him and He brought them into existence; on account of [I was a hidden treasure. I wanted to be known and so created the creation] (Hadith Qudsi)."

Apart from the above names, Sidi Mohammed Radi Gannun took also from the imminent Mohammedian Axis, Sharif Sidi Mohammed ibn al-Mamun Siba'i al-Idrissi al-Hassani (d. 1403/1983) of the Atlantic city of Asafi. He was first of all the pupil of al-Qutb Sidi Mohammed b. Abdelwahid Nadhifi (d. 1370/1951), and finally travelled to Ain Madhi, where he long lived, as the student of the grandchildren of Shaykh Abil Abbas Tijani (may Allah be pleased with him). Later he proceeded into Asafi, and while travelling towards the city from Fuguig, he toured Morocco. A legist, progenist, and jurist, the now 95 years old Sufi master foretold Sidi Mohammed Radi about what he was destined to, and gave him glad tidings that he would dive in the ocean of the Jawahir al-Maani and spoil the best of its arcane pearls. ''Preserve the book [i.e. Jawahir] so that saints after you would benefit from it” - The Messenger peace and blessing be upon him to Mawlana Shaykh Tijani. And thus he lived with him for a certain time. He promised him many gifts (karamat) on his journey.

The Allama attained also mastery in the Tijaniya Path while studding under other teachers and confidants,

1.       Al-Allama al-Muqaddam Sharif Sidi Mhammed al-'Hajouji son of al-Qutb Sidi Mohammed al-'Hajuji (d. 1370/1951 in Damnat).

2.       Al-Allama Sharif Sidi Mohammed al-Amine son of Sidi Abdelmalik son of Sidi Mohammed al-Amine son of the Great Saint, Shaykh al-Kabir, Sidi Mohammed ibn Ahmed Akansus’ known pupil, Sidi Said Darariki Susi al-Abbasi (d. 1423/2002 in Agadir).

3.       Al-Wali Salih, al-Arif Billah, al-Muqaddam Shahir, Sidi al-Haj Abdellqadir ibn Sidi al-Mahjoub Shuaybi al-‘Abdi (d. 1397/1977). Originally from Sidi Qacem town, the Sharif seems to have been blessed with the company of the then 130 years old Sidi al-Haj Abdellqadir at the city of Asafi when he was about fifteen or sixteen years old. Initiated by al-Qutb Sidi Mohammed b. Abdelwahid Nadhifi (d. 1370/1951), the Shaykh was to reveal numerous concealed lights of secrets and secrets of lights.

4.       Al-Muqaddam al-Kabir, Sidi Ahmed A’arab (“known as al-Khalifa” d. 1429/2008 in Bani Warayin next to Zerhoun, Meknes), the student of his father-in-law al-Qutb Sidi al-Haj al-Hassan ibn Abdurrahman Regragui (d. 1393/1974 in Ahermoumou, eastern Fez) himself the pupil of al-Qutb Sidi Mohammed b. Abdelwahid Nadhifi (d. 1370/1951). It is well established among the Tijani community that Sidi al-Haj al-Hassan ibn Abdurrahman Regragui ascended the throne of Qutbaniya for ten years. Sidi Mohammed Radi Gannun himself witnessed the ascent of Sidi al-Haj al-Hassan in Ahermoumou at the age of 15.

5.        Al-Muqaddam al-Malamati, the Miracle Worker, Sidi Ahmed al-Khukti of the village of al-Jadid near the city of Sidi Qacem. It seems no coincidence that the two men would meet often at the Zawiya of Sidi al-Arabi ibn Sayeh.

6.       Al-Allama Sidi al-Basheer ibn Tuhami Afilal (d. 14141/1994 in Tetouan),

7.        Al-Muqaddam Jalil, al-Muqri’, the Imam of Sidi al-Arabi ibn Sayeh’s Zawiya, Sharif Sidi al-Haj Mohammed ibn Hachim Alawi al-Hassani (d. 1411/1991). He attained mastery in Quran recitation while studding under the most renewed scholars of Rabat. After his Quranic recitation between the two Duhrs at the blessed zawiya, Sidi Mohammed ibn Hachim took the position of opening the Wadhifa after the Asr prayer. The Sharif died in 1411/1991 and was entered into the cemetery of Shuhada’ at Rabat.

8.       Al-Muqaddam al-Fadil, the Imam of Sidi al-Arabi ibn Sayeh’s Zawiya, Sidi Abdellah Sharradi (d. 1411/1991 in Sidi Qacem).

9.       Al-Khalifa al-Kabir, al-‘Arif Billah, Abul Abbas Sidi Ahmed son of al-Allama al-Qutb Sidi Mohammed b. Abdelwahid Nadhifi (d. 1370/1951) whom enjoyed considerable reputation as a successor of his father. The two men met several times. In his travels to Marrakech especially in company of the grandchild of the Concealed Pole Mawlana Sharif Mawlay Taher Tijani, where, when the scholar took Sidi Mohammed Radi by the hand before the tomb of his father, until they reached the house of the latter right next to the zawiya. There, he would dedicate to him a number of eccentric arcane secrets, a subject on which the Sharif, must have been very imperfectly informed.

10.     Al-Muqaddam al-Kabir, al-Allama Sidi Abdelwahid Ben Abdellah (d. 1411/1991), from the celebrities of the order in Rabat, who had frequented a number of direct disciples of al-Qutb Sidi Mohammed b. Abdelwahid Nadhifi (d. 1370/1951). The shaykh was distinguished by his composure, his beauty, and his righteousness. Sidi Mohammed Radi met the saintly scholar often between the two Ichas at the Zawiya of Sidi al-Arabi ibn Sayeh. The Sharif was present at the funeral of the Shaykh at the 14 of Ramadan, 1411/31th of Mars, 1991 who was buried at the cemetery of La’alou opposite the Zawiya of Sidi al-Arabi ibn Sayeh (may Allah be pleased with him).

11.      Al-Muqaddam al-Akbar, al-Allama al-Ashhar, Sidi Tuhami Drikbri who was based in Sale next to Zawiya of the Shadhili Master Sidi Abdellah ibn Hassoun Kahlidi (d. 1013/1598 – student of Sidi Abdellah al-Ghazwani). The scholar initiated Sidi Mohammed Radi abundant arcane pearls and informed him several accounts of Sidi al-Arabi ibn Sayeh’s companions such as Sidi Ahmed b. Qacem Jassus (d. 1331/1912), Sidi Abdellqadir Lepress (d. 1332/1913), Sidi Mohammed b. Yahya Balamino (d. 1333/1914), Sidi Tayyeb b. Ahmed ‘Awwad (d. 1336/1917), Sidi Abdelkarim b. al-Arbi Bannis (d. 1350/1935), shaykh al-jama’a Sidi Mohammed b. Moussa Hamdawi (d. 1328/1908), Sidi Abdellah Tadili (d. 1336/1921), Sidi Mohammed ibn al-Hassani, to mention very few of the contemporary figures he encountered and took from.

12.     Al-Muqaddam al-Kabir, one of the Anchors of the Earth at his time, the Great Saint, the Baraka of Rabat, Shaykh Sidi al-Haj Mohammed ibn Mustapha ibn Ismail al-Maaroufi (d. 1428/2007). The latter was one of the most distinguished Muqaddams at the Zawiya of Sidi Mohammed al-Arabi ibn Sayeh and one of the dearest confidants and friends of Sidi Mohammed Radi Gannun for 30 years. He was a grand malamati and a holy man who deliberately concealed his spiritual achievements. He was buried at the cemetery of Shuhada’ on the 29th of Dhul Qiada, 1428/10th of December, 2007.

13.    Al-Muqaddam al-Allama, the prolific author, one of the noted Tijani caliphs at the Hijaz, Sharif Sidi Mustafa al-Alawi Sannari al-Madani (d. 1427/2007 in Medina Munawwarah). Shaykh Sannari made it a rule, when he visited Fez and Rabat to encounter Sidi Mohammed Radi Gannun.

14. The venerated Muqaddam of the Zawiya of Yacoub al-Mansur District, Rabat, Sidi Ibrahim Za’afarani (“known as Boughroum”; 1411/1990). Known for generosity, modesty, tranquillity, and high courtesy, the Shaykh used to call him, “Servant of the Sharifian Threshold” (Khadim al-A’atab Sharifa). The Allama visited him twice or more during his death illness during which he showered him with many prayers. Shaykh Sidi Ibrahim died on the 7th of Rabi’a al-Awwal, 1411/ 27th of September, 1990 and was buried at the cemetery of La’alou.

From the other noted figures al-Allama Sidi Mohammed Radi Gannun (may Allah be pleased with him) had exchanged Tijani licenses with,

1. Al-Muqaddam al-Kabir, al-Wali Salih, al-Malamati Rabi'h, the prolific author, Dr. Abu Abdellah Sidi Ahmed ibn Sidi Abdellah ibn Sidi Mohammed Skirej al-Fasi. Born in Fez, he was initiated to the Ahmediya Tijaniya Path in 1401/1981 at the hands of his uncle al-Muqaddam al-Allama Shaykh Sidi Abdurrahman Skirej who had his brother al-Qutb Sidi Ahmed ibn al-Haj al-Iyyachi Skirej as a master. A year later his uncle authorized him to initiate this Mohammedian Wird to all the Muslims that ask for it.

2. Al-Allama Shahir, al-Muqaddam al-Kabir, the prolific author, the venerated master, one of order’s most honoured leaders, Shaykh Sidi Omar Masoud of the Sudan. The Allama drops by Morocco regularly, a position which gives him several opportunities of revisiting Sidi Mohammed Radi Gannun. Sharif Gannun speaks very highly of Sidi Omar Masoud and informs that he is one of the most distinguished contemporary figures of the Tijani Path that victory of the order is won at his hands as Islam won at the hands of Sidna Omar ibn al-Khattab (may Allah be pleased with him). Sidi Omar had Shaykh al-Azhar, Sidi Mohammed al-Hafidh al-Misri (d. 1398/1983) as a main master. The latter was himself a student of al-Qutb Sidi Ahmed Skirej.

3. Al-Khalifa al-Akbar, al-Allama Ashhar, Imam of the Knowers of God, an Ocean of Knowledge which would never be exhausted, the Keeper of the Secrets of Realities and the Realities of the Secrets, Shaykh Sidi al-Hassan ibn Ali Cisse (d. 1429/2008), son of Sayyida Fatima Zahra – daughter of Shaykh al-Islam, Sha'hib al-Faydah, Sidi Ibrahim Niass (d. 1390/1975), student of al-Qutb Sidi Ahmed Skirej. Imam Sidi Hassan was entirely devoted to the Prophet's family, whose sport it was to come upon Sidi Mohammed Radi Gannun whenever he arrives to Rabat. Such is the beautiful nature of his brother, the contemporary imam of Kawlakh, al-Allama Shaykh Sidi Tijani ibn Ali Cisse (may Allah be pleased with him). Sidi Hassan ibn Ali died on Wednesday the 11th of Sha’aban 1429/13th August 2008 at Kawlakh, Senegal. He and Sharif Gannun kept up a correspondence when they were apart, and when they met they spent their time in Tijani discussions and amusing talk. They have met few days before Sidi Hassan’s death at Hassan Hotel in Rabat. Again, they talked for long and exchanged unprecedented warm firewall. Sidi Hassan informed al-Allama that this could be the last time he visited Morocco since the last trip of his grandfather Sidi Ibrahim Niass to the kingdom, he stayed at the very room 114 - which corresponds to the overall number of the chapters of the Holy Quran, the very room he was staying at, where numerous Tijani shaykhs made some stay as well.

4. Al-Allama Shahir, al-Muqaddam al-Kabir, Sharif Sidi Ibrahim Salih al-Hussayni of Nigeria, student of Shaykh al-Islam, Sha'hib al-Faydah, Sidi Ibrahim Niass (d. 1390/1975) - student of al-Qutb Sidi Ahmed Skirej. On numerous occasions they have met in Morocco. A strong love and affection exist between the two blessed sharifs.

All in all, al-Allama Sidi Mohammed Radi Gannun has nearly 50 licences to teach this Ahmedi Mohammedi Ibrahimi Tijani Path of ours that Allah Most High rose above all the other Sufi orders, but his favourite chain to the Mohammedian Presence (peace and blessing be upon him) is that one that ties him to Mawlana Shaykh Sidi Ahmed ibn Mohammed Tijani (may Allah sanctify his secrets) through the Senegal-based Grand Authoritative Saint, the Well-Established Gnostic and Ascetic, Mawlana Ali ‘Haydara, who took the Path from his father the Supreme Khalifa Sharif Mawlana Mohammed al-Habib , who had it from his father the Supreme Khalifa Sharif Mawlana Mahmud (d. 1353/1934), from his father the Supreme Khalifa Sharif Mawlana Mohammed al-Bashir (d. 1329/1911), from the imminent Muqaddam Sidi Taher Bu Tayba Tilimsani who had it from the Mohammedian Axis Sharif al-Qutb Sidi Ali b. Aissa Tamasini al-Hassani (d. 1260/1845). His intimate friend, however, is the Red Sulphur among the Sharifs, the Crystal Lamp of Morocco and its Foundation, Pearl of the Crown of the Knowledgeable Saints, the Treasure of Those who Came Before and of Those who Came After. In him were combined all their favours and generosity, Mawlay Taher Tijani b. Sidi al-Bashir b. Sidi Mohammed al-Kabir b. Sidi Mohammed al-Bashir b. Sidi Mohammed al-Habib b. Shaykh Abil Abbas Tijani (may Allah be pleased with him). The year of 1430/2009 marks 30 years of their friendship.

يقول القاضي العلامة الجليل، المشارك النزيه النبيه الحفيل، سيدي أحمد بن سيدي الحاج العياشي سكيرج الأنصاري الخزرجي رضي الله عنه: و كل من أدرك الإحتلام من ذرية هذا الإمام ، يمنح من رب الأنام أسمى مرتبة و أسنى مقام بالإستفاضة من الحضرة المصطفوية من طريق الإجتبائية و الإصطفائية من غير علة و لا سبب في ذلك ، بل بمحض الوهب من الرب المالك . و يفاض على كل واحد منهم من حضرة رب العباد ، ما تكون فيوضات رؤوس الأفراد بالنسبة إليه كنسبة الخردلة مما يفاض على سائر العوالم من الإمداد و مما ضمنه لهم جدهم سيد الإرسال الغنى التام الذي لا يخشى معه الفقر بحال . و من كراماتهم و مزاياهم الغزار ، أن كل من كان في خدمتهم يكتب له ثواب تسبيح البحار و ما فيها من الحيتان و الدواب ، و كذلك ثواب تسبيح الأشجار ، و يوم القيامة يدخل الجنة من أي باب شاء “ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ “.

Thus the unique position of the shaykhs of Sidi Mohammed Radi Gannun (may Allah be pleased with him) brings to mind the two most comprehensive types of authority in the Divine Hierarchy: the “Qutb” and the “Mafatih al-Kunuz”. According to Sufi tradition, the invisible hierarchy of sainthood and authority consists of the 40 "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), headed by the "Qutb" (axis, pole) along with "mafatih al-kunuz" (keys of the treasures), or "afrad” (supreme ones) that may exist. The Qutb, sometimes used as a synonym for the "Ghawt" (Nurturer), "al-Qutb al-Jami'a" (the Gathering Pole), or "Qutb al-Aqtab" (Pole of Poles), represents the generative authority of the saint. The Holy Khalifa Sidi Abul Hassan Ali Harazem Berrada al-Fasi (may Allah be pleased with him) reports in "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) that Sidna Shaykh (may Allah be pleased with him) that our Master, Sidi Ahmed Tijani (may Allah sanctify his secrets) said,

"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”, however much he might achieve. He is the most excellent of all the Muslims in every era, apart from any “Keys of the Treasures” that may exist, for he is superior to them in some respects, and they are superior to him in some respects."

Everything is outside of Almighty Allah is unreal, everything taken individually
or collectively, when you truly know it.
Know: without Him the whole creation, including you, would
Disappear, and come to naught.
Whatever does not have it roots in His Being, can in no wise be real.
The Knowers of Almighty Allah are as if extinguished. What else can they look upon,
but Him, the Transcendent, the Glorious?
Everything you see outside of Him, has truly being destined for
destruction, the past, in the future, and in the present moment.

Sidi Mohammed Wafa' al-Idrissi (d. 765/1852) 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.” The Shaykh Sidi Abul Hassan Shadhili (d. 656/1241) said that the “Qutb” or the Perfect Man 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. Shaykh Sidi Abdellaziz Debbagh (d. 1132/1717) said, as related by Sidi Ali ibn al-Mubarak al-Lamti in “Kitab al-Ibriz” (“The Pure Gold”) that it is a characteristic of the rank of the “Qutb” to see the Holy 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." Imam Sidi Mohmmed b. Sulayman al-Jazouli (d. 869/1454) 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!'" 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’ (the Pole) 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 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 noted Shaykh Sidi Abdelkarim al-Jili (d. 804/1402) said in the 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.”

Granted, Sidna Shaykh Abil Abbas Tijani (may Allah be pleased with him) 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 Sidi al-Haj Ali Tamasini (d. 1260/1845 in Tamasine, Algeria), Sidi Mohammed ibn Abi al-Nasr al-Alawi (d. 1273/1858 in Fez, Morocco), Sidi al-Haj Omar b. Said al-Futi (d. 1279/1864 in Degembere, Senegal), Sidi Mohammed ibn Ahmed Akansus (d. 1294/1879 in Marrakech, Morocco), Sidi Said al-Qazdar (d. after 1309/1894 in Rabat, Morocco), Sidi Mohammed al-Arabi ibn Sayeh (d. 1309/1894 in Rabat, Morocco), Sidi al-Haj al-Ahsan ibn Ahmed al-Ifrani (d. 1328/ 1913 in Tiznit, Morocco), Moulay al-Arabi al-Mu’hibb al-Alawi(d. (d. 1351/1932 in Fez, Morocco), Sidi Ahmed ibn al-Iyyachi Skirej (d. 1363/1944 in Marrakech, Morocco),SidiMohammed ibn Abdelwahid al-Nadhifi (d. 1368/1948 in Marrakech, Morocco), Sidi Mohammed ibn Mohammed al-'Hajuji(d. 1370/1951 Tiznit, Morocco), Sidi al-Ahsan ibn Jama'a al-Baaqili (d. 1368/1953 in Casablanca, Morocco), Sidi al-Hassan ibn Abdurrahman Regragui (d. 1393/1974 in Ahermoumou, Fez, Morocco), and Moulay al-Hassan al-Kathiri (d. 1409/1988 in Bani Kathir, Ouzzane, Morocco). Praise be to God. "A group of my community will remain on truth in the Maghreb until Allah commands" (Narrated by Muslim).

The Allama Sidi Mohammed Radi Gannun (may Allah be pleased with him) remained as a servant at the door of his main teachers for many years, during which he pursued his eccentric studies in Morocco and beyond. In his travels in search and proliferation of cognition and knowledge, he journeyed from Rabat to points as far as Nigeria and Egypt. After he obtained his Masters in Islamic Studies from the prestigious Rabat-based of Dar al-Hadith al-Hassaniya - Dissertation title: “The Abrogating and the Abrogated in Light of the Glorious Quran”), he first travelled to Senegal in the final years of its glory under Sahib al-Faydah, Shaykh al-Islam, Sidi Ibrahim Niass, then to Mauritania. There he was awarded the Doctoral Degree of Philosophy with distinction in literature from the Nabighiya’ Institute of Islamic Studies on March 2003. Title of PhD dissertation: “The Anthropologist Address of Ibn Khaldun. After travelling to Egypt and staying for few months in Cairo, he journeyed to the Sudan, where his most intimate confidant: the Blessed Faqih and Grand Muqaddam Sidi Omar Masoud (“Dean of al-Khartoum University”). As a cultured traveler man, the Allama has also explored the Hijaz and much of African states such as Cameron, Nigeria, Mali, and Ivory Coast.

The Allama is one of the most productive authors of the Mohammediya Ahmediya Tijaniya Path. Largely because of his role as a custodian of the private library of Mawlana Shaykh Sidi Ahmed Skirej (may Allah be pleased with him), the Allama is one of the most influential Tijani authors of the formative period. He wrote at least 100 works, ranging from minor treatises to the huge volumes. As an accomplished legal scholar and well-versed in the sciences of hadith and Arabic literature, his emphasis, as with any Tijani mystic, lay on the Mohammedian Presence (peace and blessing be upon him), Tijani doctrine, and hagiography literature. His love and fondness and attachment and affection and extinction and longing 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 Shaykh Sidi Abil Abbas Tijani) drove him to devote seven long years in the comparative study and examination of the blessed book, letter by letter, word by word, based on eleven extant versions of the treatise attributed to al-Khalifa al-Mu’addam, Abul Hassan Sidi al-Haj Ali Harazem, al-Allama Sidi Ahmed Skirej, al-Allama Sidi Mahmud Tamasini, al-Allama Sidi al-Arabi ibn Sayeh, al-Allama Sidi Mohammed Akansus, al-Allama Sidi Mohammed ibn Yahya Balamino, al-Allama Sidi Ahmed ibn Qacem Jassus, al-Allama Sidi Mohammed ibn Qacem Basri al-Miknasi, and al-Allama Sidi Mohammed ibn Abderrahman Mghara Titwani. The “Gannuni” new version of the Jawahir is forthcoming due January 2010. The Allama is also responsible for the Millennium Multilingual Jawahir Translation Project.

The Jawahir al-Maani work, along with “Kitab al-Jami’a li ma Iftaraqa min Durar al-'Uulum al-Faidah min Bihar al-Qutb al-Maktum”(The Absolute in What Has Separated from the Pearls of Sciences in the Seas of the Concealed Pole) by al-Allama al-Kabir Shaykh Sidi Mohammed ibn al-Mishri Siba’i al-Hassani (d. 1224/1809),is a required text for Tijani Companions. Thus the Allama’s study of the book was favorably received as it recognizes the doctrine of the last twelve years Sidna Shaykh Abil Abbas Tijani (may Allah be pleased with him) had taught in Fez. Although some detailed information on the characters (manaqib) andnarratives (shamail) ofMawlana Shaykh Tijani (may Allah be pleased with him) is missing from these sources, its preparatory stages including the miracles and medicines and teachings with figure prominently in the Allama’s treatises, “Al-Muqaddima” (a 160 pages introduction of the Jawahir), “Tamam al-Amani bi-Ba’ad Manaqib wa Akhbar Shaykh Tijani” (Excellence of Aspirations in some of the Narratives and Reports of Shaykh Tijani), and “Wathaiq al-Qutb Rabbani Shaykh Sidi Ahmed ibn Mohammed Tijani” (Documents of the Divine Axis Shaykh Sidi Ahmed ibn Mohammed Tijani). Another interesting study concerns Ibn Mishri’s 65 pages volume, “Nusrat Shurafa’ fi Rad ‘ala Ahl al-Jafa’” (Victory of the Prophetic Household in Response to People of Estrangement.” As for the book itself, the recognition of the preeminence of the Household of the Prophet (peace and blessing be upon him) in the wide context of Arabia ensured that they would remain the very imams of Muslims until doomsday.

Another evidence of his complete annihilation in the Mohammedian Essence (peace and blessing be upon him) includes the edition of al- Qutb Sidi Mohammed al-Mu'ati son of al-Qutb Sidi Salih Sharqi al-Umari’s (d. 1180/1766 ibn Boujad, southern Fez) panegyric book ofDakhirat al-Muhtaj fi-Salat 'ala Sahib al-Liwa' wa Tajj (Hoard of the Needy in Setting Prayers upon the Possessor of the Flag and Crown) in 53 volumes. A Moroccan adage, “Were it not for Kitab Shifa, Dalail al-Khayrat, and Dakhirat al-Muhtaj, Morocco would not have been mentioned". Shaykh Sidi al-Mu'ati ibn Salih present-day reputation is based primarily on this work that was written 243 years ago. Moreover, in his hard efforts to restore poetry in praise of the Prophet (peace and blessing be upon him), al-Allama Gannun has also renewed Shaykh Sidi Ahmed Skirej’s“Husn al-Khatima bi-Mahabbat Fatima” (The Fine Ending in Fondness of Fatima), "Dhahab al-Khalis fi-Mu’hadat Kubra al-Khasais,"(The Pure Gold in the Duplication of the Biggest Characters) a poetry from prose conversion of Shaykh Jalalldin Suyuti’s noted chronicle in seven parts and 19150 odes, “Mawrid Safa’ fi-Muhadat Shifa’” (Source of Purity in the Duplication of the Antidote), another prose conversion of the quite popular book of “Shifa bita'rif Huquq al-Mustapha” (The Antidote in Knowing the Rights of the Chosen Prophet) in 272 pages, “al-‘Hawd al-Mawrud fi Madh Sayyid al-Wujud” (The Imbibed Pool in Praise of the Chieftain of the Universe) in 1000 odes, “Dakhira li al-Akhira” (Hoard to the Hereafter) in 2000 odes, “Al-Qasida al-Kafiya bi-Tadmin al-Hamziya fi-Kamiliya Kafiya” in 456 odes.

It is well known that Sidi Ahmed Skirej (may Allah be pleased with him) is renowned for comprising poetic odes on various aspects of Tijani doctrine. Many of these poems were recited in "audition" (sama') sessions at the Zawiya Tijaniya al-Kubra of Fez. Several of his most famous poems in praise of the Prophet (peace and blessing be upon him) substituted the still recited “Burda” (The Mantle) of Sidi Sharafddin al-Busairi Sanhaji (697/1282), the “Munfarija” (She who liberates) of Sidi Abul Fadl ibn Nahwi (d. 513/1098), and “Mu’aradat Maqsurat Ibn Darid” which defeated the poem of Ibn Darid in 155 pages. The “Burda” in particular was subject of several works by Shaykh Skirej, to be exact, “Shifa’ al-‘Alil bi Ta’hwil al-Burda min Bahr al-Basit ila Bahr at-Tawil” (Remedy of the Ill in the Replacement of the Mantle from the Basit to the Tawil), “Al-Warda fi Takhmis al-Burda” (The Bloom in the Fivefold Linage of the Mantle” and “Tafrij Shidah bi-Tashter al-Burda” (Relief of Distress in the Splitting of the Mantle). Shaykh Sidi Ahmed Skirej would also invoke and praise his Master Shaykh Tijani (may Allah be pleased with him) on the beating of the drums of his heart as seen in the works of, “Nasamat al-As’har fi-Nadhm al-Ash’ar” () in 130 pages, “Nafahat Rabbaniya fi al-Amdah Tijaniya” (The Divine Fogs in the Tijani Praises) in 128 pages, “Yawaqit al-Maani fi-Madhab Shaykh Tijani” (The Gems of Indications in the School of Shaykh Tijani) in 500 odes, “‘Hayat al-Qalb al-Fani bi-Madh al-Qutb Tijani” (Life of the Annihilated Heart in Praise of the Pole Tijani), “Al-Jawhar al-Mandhum min Kalam al-Qutb al-Maktum” (The Embedded Jewels in the Adages of the Concealed Pole) developed in chronological Arabic alphabets.

A factor contributing to the Allama’s fame is his hagiographical monographs. To be fully understood, he is best credited for the edition of the complete works of Shaykh Abul Abbas Sidi Ahmed Skirej al-Fasi (may Allah be pleased with him) and the recollection of 50.000 epistles in six volumes. Indeed, Sidi Ahmed Skirej’s association with the Tijaniya proved to be the sparkling prowess in the regeneration of the order. In addition to his position as a supreme judge and director of large numbers of disciples, the Shaykh spent his free time in writing. Almost 120 in number, his eye-opening books, pottery and letters have underdisputedly cheered the conditions which have come to foster the Tijani tradition throughout the Muslim world; ex. Kashf al-Hijab 'Amman talaaqa bi-Shaykh Tijani mina-l As'hab (Raising the Veil on the Companions that Encountered with Shaykh Tijani), Raf’a niqab ba'ad kashf al-hijab 'amman talaaqa bi-Shaykh Tijani mina-l as'hab (Lifting the Curtain after Raisng the Veil on the Companions that Encountered with Shaykh Tijani), Jannat al-Jani fi-tarajim as’hab Shaykh Tijani (Paradise of Harvest in the Hagiographies of the Companions of Shaykh Tijani). Some of the biographies that are missing from the document of Shaykh Skirej’s Kashf al-Hijab ' can be found in a later nine-volume, “It’haf Ahl al-Maratib al-Irfaniya bi-dhikr Ba’ad Rijal Tariqa Tijaniya” (The Lavish Gift to the Cognitive Elite in the Recollection of the Most Influential Notables in the Tijani Path) by Sidi Mohammed b. Mohammed al-'Hajuji (d. 1370/1951), that became a subject of study under al-Allama Gannun, leading to the renewal of Tijani hagiography in his name.

The Direct Companion of Sidna Shaykh Abil Abbas Tijani, Sidi Mohammed b. Ahmed Akansus (d. 1294/1856), shows the difference between the “Shaykh” (guide to the Divine Presence) and the “Wasita” (medium or transmitter of the Wird) in a letter that reads as follows: “In the name of God the Merciful. Praise be to God alone, and peace and blessings of Allah be upon our Master Mohammed and his family. O my brother, know that speech about the “Shaykh” and his categories that exist today and does not exist is exhaustive. So is the speech about the “Wasita” (medium) that transmits the wird. Briefly speaking, the “Wasita” that teaches the dhikr (remembrance) of the Masters is no “Shaykh” and there a big gap between himself and the “mashyakha” (chiefdom). Whoever might claim the office of mashyakha or appear before the brothers as possessing the sanctity (‘hurma) or the status of the “Shaykh”, he has verily lied to Allah Most High and he will certainly be cursed and evoke Allah’s anger on him. The “Wasita” is merely a brother like the other brothers with no distinction except the authorization he has obtained to transmit the wird. Nothing else. Until he accomplishes what the shaykhs have accomplished and make great efforts in traveling and perusing the well-established path until he arrives at the proximity of the Divine Presence and the Presence of the Holy Prophet (peace and blessing be upon), and he receives a special permission (idhn khass) in training the creation. It is then at that point that he is a “Shaykh” transmitting the outpouring (fayd) from the Presence of the Messenger of Allah (peace and blessing be upon) without intermediary. Yes, the first “Wasita” who is the muqaddam in transmitting (the wird) has the reward of an intermediary and the sanctity of the one who guided his brother to goodness and helped him attain it. And the one who receives the transmission (al-mulaqqan) must give him that consideration, and give its level (martaba) its due. The right of the “Shaykh” is the most complete veneration of which there is nothing over it except the veneration of the Divine (uluhiya) and prophethood (nubuwa). And the right of the “Wasita” is much lower that. And that is gratitude and prayer (for him); by the direction of his saying (peace and blessing be upon him): “He who does not thank mankind does not thank Allah,” and their saying (i.e. the Sufis), “Gratitude towards the “Wasita” is obligatory.”

Sidi Mohammed Radi Gannun also wrote discrete state-of-art dissertations on the legacy of the Mohammedian Poles: Sidi Mohammed Akansus and Sidi al-Arabi ibn Sayeh which is called, “Rasail Ma’alamat Ma’alim Sus Abi Abdellah Sidi Mohammed Akansous” (Epistles of the University of Universities of Sous: Abi Abdellah Sidi Mohammed Akansus), and “Khulasat al-Misk al-Fa’ih bi-dhikr Ba’ad Manaqib Sidi Mohammed al-Arbi b. Sayeh” (The Musky Breeze in the Recollection of some of the Narratives of Sidi Mohammed al-Arabi ibn Sayeh) respectively. Other works to provide information on the ramifications of al-Qutb Sidi al-Arabi ibn Sayeh (may Allah be pleased with him) is found in ten distinct publications especially reserved for the contributions of Sharif Sidi Mohammed ibn al-Arabi al-Alawi Musawi Zarhouni al-Hassani (d. 1328/1910), Sidi Ahmed ibn Musa al-Hasnawi (d. 1328/1910), Sidi Ahmed b. Qacem Jassus al-Fasi (d. 1331/1912), Sidi Abdellqadir Lepress (d. 1332/1913), Sidi Mohammed b. Yahya Balamino (d. 1333/1914), Sidi Tayyeb b. Ahmed ‘Awwad Salawi (d. 1336/1917), Sidi Abdelkarim b. al-Arbi Bannis al-Fasi (d. 1350/1935). The Allama has also been accredited with the authorship of a number of chronicles, generally short in length. His recent book entitled “Tijani Female Companions” exemplifies. It is the first hagiographical work of its kind dedicated to the career and sainthood of 86 Tijani female companions. Other examples are illustrated in the works of "Sir al-Bahir fi Rihla ma'a Sidi Mohammed Taher" (The Astonishing Secret in the Journey with Sidi Mohammed Taher- Tijani) and the essays on Sidi Mohammed b. Mohammed al-'Hajuji (d. 1370/1951) and Sidi Mohammed ibn al-Haj al-Iyyachi Skirej (d. 1385/1965).

Probably no living man is more competent than the Allama to write on the divine secrets (Al-Asrar Rabbaniya). Approximately 30 of his works on the arcane secrets of the Tijani order are unpublished, which reaches its completion in “z-Zahr al-Fai’h fi Asrar wa Tasarif Salat al-Fatih” (The Fragranced Blossom in the Secrets and Disposal of the Prayer of Salat al-Fatih), and “Al-Ism al-‘Adhim al-A’adham al-Khass bi-Mawlana Rasullillah” (On The Greatest Name Especially Reserved for the Nature of the Holy Prophet). Zahr al-Fai’h fi Asrar wa Tasarif Salat al-Fatih” (The Fragranced Blossom in the Secrets and Disposal of the Prayer of Salat al-Fatih), “al-Ism al-‘Adhim al-A’adham al-Khass ni-Mawlana Rasullillah Salla Allahu ‘alayhi wa Sallam” (On The Greatest Name Especially Reserved for the Nature of the Holy Prophet – Peace and Blessing be upon him), “Nukhbat Sirr al-Jalliy fi Dhikr al-Ism al-A’adam al-Khass bi-Sayyidina Ali” (The Crème of the Manifested Secret in the Greatest Name Especially Reserved for the Nature of our Lord Ali –Ibn Abi Talib), “Jami’a al-Asrar al-‘Idham” (Custodian of the Greatest Secrets), “Kunnash ‘Hizb al-Bahr” (Disposal of the Sea Litany), “Dairat al-I’hata ma’a Daira al-Ahmediya” (Circle of Authority in the Ahmedi Presence), “Khass Khass Dairat al-I’hata” (Elite of the Elite’s Circle of Authority), “Dur al-Anwar” (Circles of Lights), “Tu’hfa Ta’asisiya fi-dikr Tasarif al-Asmae al-Idrissiya” (The Established Object D’art in the Exploration of the Characteristics of the Idrissid Names).

The other part of the Allama’s life has been given up to the study of literature and history. His book on the life and career of the Sultan Mawlay al-Yazid (1204/1789-1206/1792) is an exposition of the essential principles of Moroccan sharifian caliphate. His edition of Sultan Mawlay Abdulhafidh’s (d. 1352/1937) mysterious treatise “Daa’ al-‘Atab Qadiim” (Disease of Damage is Primeval) reproduces one of the greatest books ever written in Arabic literature. “Daa’ al-‘Atab Qadiim” is Mawlay Abdulhafidh’s most ambitious book and probably his best. The most unrelated and recondite is evident on every page of the book in the orderly arrangement of his multitudinous materials, in the accuracy of his statements, in the acuteness of his critical observations, and in the large originality of most of his verdicts. It bears on every page the traces of a genuine love for his subject and of a lively sophisticated intelligence. Moreover, it is extremely “unreadable”, in fact, than any other single volume dealing with history that we can call to mind.

All in all, the Allama Sidi Mohammed Radi Gannun (may Allah be pleased with him) is the easiest, strongest and closest contemporary SHAYKH of this Mohammediya Tariqa, which may be felt by any heart that creates spiritual affinity with him. In his personal behaviour, he is the quintessential son of his time, pious and tranquil, modest in dress, morally virtuous, of an open demeanor, and pleasant in nature. All who met him is moved to affection for him. He induces the most intense love for Sidna Shaykh Tijani and his Ancestor the Chosen (peace and blessing be upon him) in his companions. The study of Sufi doctrine as depicted in his books opens a window onto the ongoing authority in Sufism. In his works, one can perceive a community of Moroccan saints whose examples reveal a distinctive blend of silent productivity, preferring instead to turn the Tariqa into invisible offices than detectable institutions. Should his books speak, they would reveal him as a highly devoted Sufi whose writings represent the work of the giant Tijani masters of Morocco. His works on Sufism however are to be nothing but foam cast up on the shores of the infinite ocean of spiritual illuminations.

Contact Information

The Baraka of the Age, One of the Contemporary Gates of the Concealed Pole, Mawlana Sharif, Sidi Mohammed Radi Gannun al-Idrissi al-Hassani (may Allah outstay his lifetime)

Tel: 00-212-661683399

Web: Cheikh-Skiredj.com

E-mail: mederradigenoun@yahoo.fr