In the history of Islam, there are numerous Sufi types. The universality of Sufi tradition balks at any attempt to reduce it to a signal, controllable pattern. Over the last centuries of the time, however, there has emerged a unique type of Sufi Shaykh who embodies in his person all the ranks of saints, all the secrets of saints, all the meanings of saints; for he is himself their seal whose feet are above their necks, for he is himself the cosmos that supplies them over the whole span of the history of the world. As the Holy Prophet (peace and blessing be upon him) knew that he was a prophet when Adam was between water and clay, this Sufi knew he was a saint when Adam was between water and clay. This Sufi is characterised by spiritual sobriety that excludes all splendour and singularity. While his mind is fixed on the Mohammedian Essence, he affirms the obsolete validity of the shari'a and the four madhabs of Islam. It is this Sufism that gathers all the good traits of other Sufi paths. It is this Sufism that does stand alone with what is specially endowed to its adherents. That is the kind of Sufism that characterises the founder of the Tijaniya, who exercised a tremendous influence on the world around him and, through his order, on the history of Islam. 

He is the Hidden Pole (al-Qutb al-Maktum), the Seal of Mohammedian Sainthood, (Khatim al-Awliya al-Mohammediya), the Sealed Isthmus (al-Barzakh al-Makhtum; i.e. the one who is the intermediary between the Prophets and the saints, so that not one of the saints, whether his importance is great or small, can receive an overflow from the presence of a Prophet except through his mediation, since that saint is not conscious of what is involved), the Archetype of Salvation, the Hope of Every Seeker, the Bridegroom of the Universe, the Possessor of Solicitude and Power, the Viceregent of God on Earth, the One Who Has Arisen, the Disposer of Affairs, the Exemplar of All Times, the Supreme Paradigm, the Symbol of the Light, the Autonomous Succour, the Mirror of God, the Mohammedian Seal, the Lord Imam, the Glory of Knowers, the Chieftain of the Sages, the Imam of the Champions of Truth, the Supporter of the Poles and the Helpers, the Doctor of Rapture, the Renewer of the Sufi Path after its Occultation, the Initiator of the Reality Sciences after its Light's Decline, the Unique in His Time in Esoteric and Rhetoric Sciences, the Unique Being with Two Sublime Spiritual and Bodily Lineages: the Two Upper Angelic and Royal Sainthood, the Patron Saint of Fez, the Phoenix of Maghreb, the Descendent of the Noble Sharifian Saints, the Hassanid Sharif, Sidna Shaykh, Mawlana Abul Abbas Ahmed ibn Mhammed ibn al-Mokhtar Tijani al-Maghribi, may Allah  sanctify his soul and benefit us from his sciences and secrets. 

The greater part of the life and teaching of Sidna Shaykh is drawn from two primary hagiographical works: Kitab Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani) by Sidi Ali Harazem Berrada (d. 1212/1797), and Kitab al-Jami’a li-ma f-taraqa mina-l ‘ulumn (The Absolute in What Has Separated from the Sciences) by Sidi Mohammed ibn al-Mishri Sibai Hassani Idrissi (d. 1224/1809). Later hagiographies tend to be works of compilation drawn from these two primary sources: Kitab Rima'h al-Hizb al Rahim ala Nuhur Hizb ar-Rajim (The Spears of the League of the Merciful thrown at the Necks of the League of the Accursed) by Sidi Omar ibn Said al-Futi (d. 1279/1864), Kitab Bughyat al-mustafid li-shar'h minyat al-murid (Aspiration of the Beneficiary in Commenting the 'Demise of the Disciple') of Sidi Mohammed ibn al-Arbi Sayeh (d. 1309/1894), last but not least, Kitab Kashf al-Hijab 'amman talaaqa bi-Shaykh Tijani mina-l As'hab (Rising the Veil of the Companions who encountered with Shaykh Tijani) by Sidi Ahmed ibn al-'Iyyashi Skirej al-Fasi (d. 1366/1940). Although most of what we know about Sidna Shaykh comes from these books much of his life and career rely either on direct testimony from the Shaykh himself to Ali Harazem and Ibn al-Mishri or authentic oral tradition.

Sidna Shaykh was born in 1150/1735 in the blessed town of Ain Madhi in the Eastern Sahara; a Moroccan territory today under Algerian control. Ain Madhi (literally, 'Spring of the Past') is located in Western-central Algeria about 30 miles from the city of Laghuat (al-Aghwat). Three generations before the birth of Sidna Shaykh, his grandfather Sidi Mohammed ibn Salim; a righteous saint from the Atlantic town of Asfi, Morocco moved to Ain Madhi and settled among the clan of Tijana. He got married from them and thus gained the nickname of 'Tijani', a surname that permanently passed on to his descendents. Sidna Shaykh grew up there. His parents gave him the best of parental care and upbringing. His father, Sidi Mhammed ibn al-Mokhtar, has been a God-fearing scholar and saint. He has had communication with the world of spirits (al-ru'haniya). These spirits apparently even consulted him for the fulfilment of their wishes. The story has it that he usually noted their requests with the excuse of not wanting to interfere with divine issues. Sidna Shaykh mother was Lalla Aicha al-Sanusi. She had many children, most of whom died. The surviving children were Sidna Shaykh himself, his brother Sidi Mohammed and elder sister called Lalla Ruqayya. 

Sidna Shaykh became an orphan at the age of 15 when he applied himself to his studies. Having learned the Quran by heart at the early age of seven under the tutelage of Shaykh Abu Abdellah Sidi Mohammed ibn 'Hammu Tijani, a proponent of the Nafi' mode of recitation, he studied the fundamentals of Maliki jurisprudence with local righteous scholars such as Shaykh Sidi Aissa Bouakkaz Tijani and Shaykh Sidi Ibn Bouafiya Tijani. Sidna Shaykh set himself the task of seeking knowledge in the religious sciences and to become an icon in the discipline. He was noted for undertaking whatever he intended to do without backing out, perusing it to its logical conclusion. He then took to teaching and even give legal opinions (fatawa) at a very tender age. He was also noted for strong adherence to the sunnah (tradition) of the Holy Prophet (peace and blessing be upon him) and for following its ethical code of conduct very strictly. He was also said to have restrained himself from indulging in what the people of his time were accustomed to and deemed permissible. He is reputed to have responded to questions very cautiously. 

Though he lost both his parents at the age of 21 (1171/1756), and on the same way, as a result of a plague that hit the locality, this did not distract him from his quest for knowledge. It rather served as a turning point in his life towards treading the Sufi path. In the same year, during the reign of the Sultan Mawlana Mohammed ibn Abdellah (d. 1204/1789), an intellectual who wrote several books on Quranic commentary and tradition ruling Morocco from 1757 to 1789, Sidna Shaykh entered al-Qarawiyyine University of Fez and studied in particular the books on the Tradition of the Prophet (al-'Hadith Nabawi Sharif) such al-Bukhari and Muslim. Meanwhile Sidna Shaykh busied himself with meeting Sufi teachers. He started searching throughout the sharifian kingdom in order to meet with and learned from almost all the available aqatab (poles) or masters of his day. This took him to Fez, Wazzan and Taza. He first met the head of Shadhilite Wazzaniya order Shaykh Sidi Tayyeb ibn Mohammed b. al-Qutb Moulay Abdellah al-Wazzani al-Idrissi al-Hassani (d. 1181/1766). He initiated Sidna Shaykh into his order and gave him the authorization to initiate others, although Sidna never did exercise this privilege, for tow reasons: firstly, he was engrossed in his own spiritual self-development, and secondly, he was not sure of his exact position in the spiritual hierarchy at the time.  

He also came into contact with the head of Shadhilite Fasiya order Shaykh Sidi Abdellah b.  Sidi al-Arbi b. al-Qutb Sidi Ahmed Ben Abdellah al-Andalusi (d. 1188/1778). They talked on various issues and before they had bidden each other farewell, Sidna Shaykh prayed to God to award him the good things of this world and the hereafter. The final words from the Shaykh Sidi Abdellah were, "May Allah stand by you", spoken thrice". Sidna Shaykh also took the Qadiriya path while in Fez by the Fasite khalifa of the order, and again he was given the authorization to initiate others, although he still did not avail himself of that right; he then left it after a while. Then he took the Shadhilite Nasiriya (after Sidi Mhammed Ben Nasir Dar'i; d. 1085/1694) from Sidi Mohammed ibn Abdullah al-Tazzani called “ar-Rif”, then left it; then he took the Shadhilite Ghumariya (after Sidi Ahmed ibn Abdelmoumin al-Ghumari al-Hassani; d. 1262/1847), first from a student, then in a dream from its founder, then he left it. He also took from the saint of Taza Shaykh Sidi Abul Abbas Ahmed al-Tawwash (d. 1206/1791) who counselled him to seek seclusion (khalwa) and invocation (dhikr), but Sidna Shaykh refused. He finally met with Sidi Mohammed ibn al-Hassan al-Wanjali al-Zabibi (d. 1185/1770) from the Wanjal clan based in the mountains of al-Zabib, who was of the fraternity of the illuminated ones (ahl al-kashf). He told him when he first saw him and before he talked to him: "You will attain the rank (maqam) of the Great Qutb Sidi Abul Hassan Shadhili (d. 656/1241). He discoursed with him on esoteric issues, and admonished him to return to his hometown, for what he was looking for was to be found there. 

Sidna Shaykh did not stay in Fez long and soon returned to Ain Mahdi. On the way homeward he stopped at a town named Abyad, in the middle of the desert, where was located the shrine of the Shadhilite mystic, al-Qutb Sidi Abdellqadir ibn Mohammed al-Sima'hi ("Sidi Shaykh"; d. 1025/1610). He stayed there retreating for five years indulging in study, worship, teaching and recitation of the Holy Quran.  In the following years he travelled back and fourth between the desert recluses and towns of the region, convinced of what he had heard from the man at Jabal al-Zabib. There seems to be a pattern in Sidna Shaykh's travels, in that he went to the desert to meditate, while in the towns he took exoteric, non-mystical knowledge from the acknowledged masters and in the traditional manner. He next headed towards Tlemcen, where he stayed for the purpose of ascetic practices, worship, teaching the 'Hadith and engaging in commentary on the Quran, until he was endowed with divine inspiration. From that point on, a tremendous change was seen in his life. We are told that signs of spiritual upliftment became apparent in his life, while the veils of  obstruction were parted and the gifts of miraculous deeded bestowed on him. He continued to climb the ladder of spiritual realization until he reached the zenith of what he was looking for in the realm of spirituality. 

In 1186/1771, Sidna Shaykh travelled to Mecca for pilgrimage. On his journey to the East, Sidna Shaykh was keen to met the noted Sufi Shaykhs of the time -just like he did in the Maghreb. Having left Tlemcen and on reaching Zwawa, he visited the Idrissid Sharif, Abu Abdellah Sidi Mhammed ibn Abderrahman al-Azhari (d. 1280/1793), from whom the Khalwati Rahmaniya Order came. He is the student of Shaykh Sidi Mohammed al-Hifnawi ("al-Hifni"; d. 1174/1768), himself a disciple of Shaykh Sidi Mustafa ibn Kamaluddin al-Bakri (d. 1154/1739). Sidna Shaykh entered Tunisia in the same year. There he met with some members of another fraternity such as Sidi Abdelsamad al-Ra'hwi and Sidi al-Haj Faraj al-Tunusi. The latter gave him a special permission in the Dumyatiya Qasida, the Asmae al-Idrissiya, and the Divine Names (al-Asma' al-'Husna) with the lineage raised to Sidi Said 'Ahasnal al-Maghribi and Sidi Mohammed al-Hifnawi al-Misri. He stayed there for a year shuttling between Tunis and the city of Susa. He spent most of his time in Tunis teaching the Book of Wisdom (al-'Hikam al-'Ataiyya) and its like. The ruler of Tunis requested of him that he stay and teach and that he also undertake other religious activities as well as teaches. He gave him accommodations and opened the Zaytuna mosque to him to serve as a classroom, allocation him a large salary for the purpose. After considering his offers, however, he decided instead to embark on a ship headed for Egypt. He was also intent on performing the pilgrimage, as well as meeting with Shaykh Sidi Mahmoud al-Kurdi al-Iraqi al-Misri (d. 1186/1771), the leading teacher of Khalwatiya order in Cairo, accepting his leadership and then embracing his order in accordance with all its norms. All of this was based on the dream he had of him in Tunis. He sent a message through Sidi Abdelsamad al-Ra'hwi to his own master who had no permission to meet any body save four people he was one of them, informing him of his intention to travel to Cairo and asking for his guarantee, which the Shaykh granted. He then took the sea and reached his destination safely.   

At their first encounter, Shaykh Sidi Mahmud al-Kurdi, addressed Sidna Shaykh as a beloved one of God in this world and the hereafter. Sidna Shaykh asked him how he knew this to be true, and was informed that God was the ultimate source. Then Sidna narrated fully to him the dream he had in Tunisia, in which he had seen Shaykh al-Kurdi and been told that his own essence was of copper, which Shaykh al-Kurdi promised to turn into gold. Then after the elapse of a few days, Shaykh al-Kurdi asked Sidna Shaykh of his desire. His response was the station of the "Absolute Authorization" (al-Qutbaniya al-'Udhma).  The Shaykh told him that he was already more advanced than the above mentioned station. Shaykh al-Kurdi narrated to Sidna an account of his errand and the reasons for his encounter with his master Shaykh al-'Hifni and his master Shaykh al-Bakri. 

From Egypt, Sidna Shaykh left to Mecca. He  arrived safely by sea in 1187/1772 after having received prayers and guarantees from Shaykh al-Kurdi for a safe return voyage. As usual he started his search by seeking out other Sufis in order to learn from them. There he heard of Sidi Ahmed ibn Abdellah al-Hindi (d. 1187/1773); student of the venerated Shahdilite master Sidi Ahmed ibn Mhammed Ben Nasir Dar'i (d. 1129/1714 in Fez). Sidi Ahmed ibn Abdellah had no permission to meet any body, but in spite of that, Sidna Shaykh received from him special knowledge, through a special envoy, without meeting with him. He foretold Sidna Shaykh about what he was destined to, and gave him good tidings that he will inherit all his secrets, endowments, cognition, and illuminations. He told him that he was his successor in all that he possessed in terms of spirituality. He added a verbal message to him via his attendant, informing him that he was the one being that he had been waiting for. On hearing this, the attendant asked his master why he himself had not been accorded with that honor after his 18 years of service. Shaykh al-Hindi then told the attendant that, had it been left up to him, his own child should have been his choice as successor, but this was a divine affair in which he had no choice. The Shaykh then wrote a letter asking Sidna Shaykh to show favor to his son after his demise, which he made known to him. Sidna Shaykh fulfilled the promise after the burial of Shaykh al-Hindi. Moreover, before his death he made available to Sidna Shaykh the details of a secret practice that required of him seven days of seclusion, after which he would attain spiritual realization. Having achieved this he would not be permitted to meet any afterwards. Sidna Shaykh did not perform the litanies, however, because of the latter condition. Just days before he left for Arafat, Sidna Shaykh made his final request to see the Shaykh in person, but this was also turned down. Shaykh al-Hindi gave Sidna Shaykh the glad tidings of attaining the status of Shaykh Sidi Abul Hassan Shadhili (d. 656/1241), as he had been foretold before by Sidi Mohammed Wanjali of Fez, and also told him that he would meet the Qutb az-Zaman Sidi Mohammed ibn Abdelkarim al-Samman (d. 1189/1774) in Medina. 

At Medina Sidna Shaykh performed all the rites pertaining to visitation. And, as usual, he turned his attention towards finding other Sufi masters. Having been informed of the presence of Shaykh al-Samman, he sought a meeting with him. Shaykh al-Samman was the guardian of the Prophet's blessed grave (peace and blessing be upon him) and the author of several Sufi works but it was especially as the founder of a new order that he became influential. He combined the Qadiriya, the Naqshabandiya, the Nasiriya with the Khalwatiya (through his Shaykh al-Bakri). This combination became known as the Sammaniya.  Sidna Shaykh was told of what lay ahead of him in the realm of excellence by Shaykh al-Samman. He told him that he is the Dominant Pole (al-Qutb al-Jami') and gave him good tidings that he will realize his aspiration and obtain the "Absolute General Authorization" (al-Qutbaniya al-Jami'a al-'Udhma). This was followed by his request that Sidna Shaykh agree to meet with him and then spend three days in seclusion. At the end of this period he, Shaykh al-Samman, would instill in him full spirituality. Sidna Shaykh excused himself from this, however, and was then asked to make his request, which he did, and he was given the required assistance. He was given a special permission in the Asma' al-'Husna, the Ahzab of Shaykh Shadhili (d. 656/1241), the Wadhifa of Shaykh Zarruq (d. 899/1484), the Dalail al-Khayrat of Shaykh al-Jazouli, and the al-Dur al-’Ala of Shaykh Ibn Arabi al-‘Hatimi (d. 636/1221).  Sidna Shaykh then left with a pilgrim's caravan and arrived safely in Egypt.  In Cairo he went to pay homage to to Shaykh al-Kurdi. He was well received and was asked by his master to take a seat in front of him. He was also told to come to his house daily. Shaykh al-Kurdi always asked Sidna Shaykh questions on issues of a controversial nature, which he easily resolved on the basis of his store of knowledge. As a result of this his reputation spread, and Cairo scholars, attracted by his growing reputation, sought him out in great numbers. Prior to his departure Shaykh al-Kurdi granted Sidna Shaykh a full ijaza (license) to teach the Khalwatiya tariqa. He declined the offer at first, but when offered it a second time, he apparently accepted and was given a silisla (spiritual chain of initiation). 

Sidna Shaykh then left for Tunis and from there went to Tlemcen. In 1191/1776 he made his second trip to Fez from Tlemcen, with the intention of visiting the Baraka of Fez, Moulay Idriss al-Azhar (d. 213/798). He met, during this trip, with the Hassanid scholar, Sidi Mohammed ibn al-Mishrial- Siba'i of Takrat (d. 1224/1809). Since then, Sidi Mohammed al-Mishri, leaded the prayers for Shaykh Tijani, and wrote the answers on his behalf until 1208/1793; the year that Sidna Shaykh started himself to lead the prayers, in compliance with the instruction of his grandfather (peace and blessing be upon him). In the Moroccan city of Oujda (Wajda), while returning back to Fez, he met, for the first time, Sidi Ali Harazem Berrada, who accompanied him to Fez. During this meeting, he authorized him in the Khalwatiya. In addition he passed on to him certain spiritual secrets and special knowledge. He foretold him of what would be of him in revelation and strengthening, and impressed on him the need to go on seeking illumination. He also told him that from Tlemcen he was planning to go elsewhere, as he had a sense of discomfort perhaps under pressure from the Ottoman authorities. 

After a short stay in Fez, Sidna Shaykh went back to Tlemcen and then departed to the Qasr al-Shallala and then Abu Samghun, a Saharan oasis located south of Geryville. He then headed south for the Saharan centre of Tuwat, intending to make a visit. This was in 1196/1781. While there he some saints, and after a mutually beneficial exchange with them, he returned to the village of Abu Samghun and settle there. A year later, in 1197/1782, Sidna Shaykh announced that the Holy Prophet (peace and blessing be upon him) has authorised him in a daylight vision (yaqadatan; while he was awake) to establish his own order, the Tariqa Ahmediya-Mohammediya-Ibrahimiya-Hanifiya-Tijaniya, and not use any of the chains of authority of teacher-to-disciple that were the main stay of all the Sufi orders. The Prophet (peace and blessing be upon him) had granted him permission to initiate mankind into the order during a period when he had fled from contact with people in order to devote himself to his personal development, and had therefore felt unable to consider himself a Shaykh until this permission was granted. He was commanded by the Holy Prophet (peace and blessing be upon him) to renounce all the orders that he was affiliated to and told him that he was to take the path directly from him, 

You owe no favour to any of the Shaykhs of the path, for I am myself your medium and provider in every truth. Abandon all that you have taken from all other tariqas and hold fast to this tariqa without seclusion (khalwa), or retirement from people ('uzla), until you reach your promised maqam, and you are as you are, without hardship, difficulty, or strive, and abdicate all the saints. 

The Prophet (peace and blessing be upon him) had furthermore assigned to him the obligatory wird (litany) which he has to transmit in general and unstrictly to any seeker who asks for it and accepts to abide by its conditions; a 100 of Astaghfirou Allah" (I seek Allah’s forgiveness) and a 100 of prayers upon the Prophet with any version, preferably with the Salat al-Fatih prayer.  By 1200/1785 the Prophet (peace and blessing be upon him) completed to him the wird by adding a 100 of Haylala (“la-ilaha illa’Allah”; There is no God but Allah). The born-global Tijaniya was widely accepted almost immediately after its birth. Sidna Shaykh became so reputed that great masses of people started visiting him to take his wird, to be affiliated with him, and get more of what he gives them in sense and meaning. After this grand spiritual realization (al-fath al-akbar), Sidna Shaykh remained in Abu Samghun for about fifteenth years. In 1211/1796, he finally moved to Fez with his disciples, marking the real beginning of the path. There he was well received by Emir al-Muminin, the Sultan Moulay Sulayman (d. 1238/1823). Two months after he gave the al-Khalifa al-Mu'adham Abul Hassan Sidi Ali Berrada permission to start the complication of the Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani) by an order from his grandfather (peace and blessing be upon him). The  Holy Prophet have arrogated the book to himself by saying, "I am the author of this book" (kitab-i huwa wa ana al-ladi katabtuh).