The Concealed Pole and Seal of Mohammedian Sainthood Sidna Shaykh Abil Abbas Mawlana Ahmed Tijani al-Hassani (1150/1735 -1230/1815)

"He had a whitish face with reddish tones and his white hair gained over his black one. Such state has genuinely pleased him as he always wished to meet his Lord on this state... His close companions were competing in getting his hair remnants during haircuts, and warmly greeting the barber who had the honour to be so close to him... He used to wear a camel hair-made dress in some occasions while in other occasions he wore a cotton-gown arranged through his neck and not lied upon his shoulders, putting the other end of the gown upon his head when he does not want to see people’s faces especially during the passage of women attending preaching sessions. The colour of his mantle (barnus) was a white one. He also possessed another camel-hair woven one. His turban was according to trustworthy sources from the well-known lamtayyeb type. The clothing is a rarity now. It is made of 10 yard hard clothing rolled on red cap underneath another white cap which end is held through a pin. Such way of turban setting is an old tradition and habit of the Prophet’s descendents... He used to wear the Fasite high-quality masshita-shoes. Since the companions were constantly requesting his shoes for baraka, he was usually wearing new ones.  Seldom had he wore old shoes in his ingoings and outgoings... He had a rosary for his daily litanies of the kind called al-yusr; made of a tree that had dark seeds and a very beautiful scent. He has only used this kind of rosary and nothing else, and this, Allah Knows best, for two reasons: First, because it has a pleasant odour and since the dhikr is also a pleasant deed, therefore he joined pleasant over pleasant. Second, the al-yusr-rosay brings glad tidings (al-faal al-hassan) and his grandfather (peace and blessing be upon him) did always like glad tidings. The number of rosary’s beads was of one hundred, and since then all Tijani rosaries are to have one hundred beads." (Kitab Shamail Tijaniya)

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), 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.

Sidna Shaykh was born in 1150/1735 in the blessed village of Ain Madhi at the Eastern Sahara into a sharifian family. According to the book of  Shamail Sidna Shaykh’s lineage is raised to his grandfather the Chosen (peace and blessing be upon him) through his father Mawlana Mohammed, the son of Mawlana al-Mokhtar, the son of Mawlana Ahmed, the son of Mawlana Mohammed, the son of Mawlana Salim, the son of Mawlana Abil Eid, the son of Mawlana Ahmed, the son of Mawlana Ahmed, the son of Mawlana Ali, the son of Mawlana Abdellah, the son of Mawlana Abbas, the son of Mawlana Abdeljabbar, the son of Mawlana Idriss, the son of Mawlana Idriss, the son of Mawlana Ishaq, the son of Mawlana Zayn al-Abidin, the son of Mawlana Ahmed, the son of Mawlana Mohammed Nafs- Zakiya, the son of Mawlana Abdellah al-Kamil, the son of Mawlana al-Hassan al-Muthanna, the son of Mawlana al-Hassan as-Sibt, the son of Mawlana Emir al-Muminine Ali ibn Abi Talib and the Lady of the Universe Fatima Zahra, the Daughter of the Prophet (peace and blessing be upon him). The scholar Sidi Mohammed ibn al-Mishri said in Rawdh al-Muhib al-Fani (The Bliss of the Annihilated Lover),

His noble lineage goes to Mawlana al-Hassan ibn Ali (may Allah be satisfied with both of them) and a certainty about his sharifian decency is wholly proved from all corners, as Sidna Shaykh once asked the Prophet (peace and blessing be upon him) about the reality of his lineage and that of the people of his village. The Prophet (peace and blessing be upon him) answered him: “You are my son, you are my son, you are my son”. As for the people of his village, the Prophet was just silent about their lineage. Since that daylight encounter with the Prophet (peace and blessing be upon him), Sidna Shaykh went on to spread his sharifian claim.

Ain Madhi (literally, 'Spring of the Past') is located in the Eastern Sahara; an ancient Moroccan territory today under Algerian control. It is located in western-central Algeria about 30 miles from the city of Laghuat (al-Aghwat). Earlier to the birth of Sidna Shaykh, his grandfather the great saint Sidi Mohammed ibn Salim migrated from the town of Asafi (Safi) on the Atlantic coast to Ain Madhi and settled among the clan of Tijana. He got married from them and thus gained the nickname of 'at-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 Mohammed 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 the teaching and even gave 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. 

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 Rabbani, 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 the Qutb al-Ghawt 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, 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 al-Misri.  

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 spared 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 Sidi Mohammed ibn Abdelkarim al-Samman(d. 1189/1774), 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 al-Fasi, 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 met Sidi Mohammed ibn al-Fudayl and other 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) 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). Greatly simplified, Sidna Shaykh developed his path on loose lines. Obligations, as one to be expected in an order designed to expand, were simple. He imposed no penances or retreats and the conditions was not complicated; (1) praying in the mosque with the congregation whenever possible, meeting all the prerequisites for lawfully offering prayer; (2) praying upon the Prophet (peace and blessing be upon him); and (3) not to visit living saints or the tombs of dead ones. The Shaykh stressed the quite dhikr even in congregation, and forbade above all the visitations of living and dead saints at the command of his grandfather (peace and blessing be upon him), for they were all associated with baraka-possession. Sidna Shaykh affirmed that the Prophet (peace and blessing be upon him) had told him not to cut himself off from the world, and so he advised his disciples to live in comfort wearing classy clothes and eating choice food. Sidna Shaykh gave good tidings that his followers could rely on his own guarantee of salvation. This includes anyone who saw him on Mondays and Fridays and did not become his enemy,

"If someone receives from me the well-known wird, which is essential to the Tariqa, or he receives it from someone I have authorized to teach it, he will enter the Garden of Paradise (“Jannat 'Illiyyine”; that of prophets and saints) -he and his children, his wives, and his descendants- without reckoning and without punishment, provided that they are not guilty of any insult, hatred, or enmity, and that he persists in loving the Shaykh until death.” (…) "Be of good cheer! Anyone who is devoted to our love, until he dies in that state, will certainly be resurrected among those who are spared, provided that he does not wear the garb of security from Allah's cunning (makr ‘Allah);" "My companions will not be exposed to the horrors of the Place of Standing (at the Resurrection) and they will not experience its thunderbolts and its earthquakes. Instead they will be together with those who are safe and sound at the gate of the Garden, until they enter with the Chosen Prophet (peace and blessing be upon him) in the vanguard of the first troop, along with his Companions. Their permanent abode will then be in his vicinity (peace and blessing be upon him) in the Highest Heights, as the neighbors of his Companions. Glory be to the One who graciously favors whomever He will with whatever he will, entirely of His own volition!"  

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. 63 in age, in 1211/1796, Sidna Shaykh finally moved to Fez with his disciples, marking the real beginning of the path. On his arrival he stayed in the house of his companion Sidi Ali Harazim. Sidna Shaykh was well-received by the Impeccable Imam, Shams al-Iman, Rabi'a al-Qulub wa al-Azman, the  Sultan Mawlana Abu al-Rabi’a Sulayman, the son of the Sultan Sidi Mohammed  (d. 1238/1823),  the son of the Sultan Moulay Abdellah, the son of the Sultan Moulay Ismail (d. 1142/1727). Known for his extreme piety, staunch puritanism and sense of justice, the sultan is often referred to as the Omar ibn Abdellaziz of his period; the Sultan viewed  'orthodox' Sufism as totally compatible with the doctrine of the Salaf. Moulay Sulayman then, did not reject Sufism as long as it complied with the Tariqa Mohammediya spirit. It has been reported that when Sultan Sulayman and Sidna Shaykh met, the Sultan highly honoured him and offered him a residence known as the “Mirror Residence” (Dar Lamraya) in Fez. But Sidna Shaykh declined the offer because of a deep feeling that annoyed him. Sultan Sulayman noticed it and talked to him to reassure him and to remove any doubt on the matter. Sidna Shaykh informed his close companions he would live in that residence with the approval of the Prophet (peace be upon him). Then the Prophet (peace be upon him) ordered him to give the equivalent of the rent to the poor. Thus, he kept on giving the value of the rent in bread to the poor all the time he stayed in the residence until his death. When Sidna Shaykh got the official authorization from the Sultan Sulayman to build the Grand  Zawiya of Fez, the latter sent him two purses containing each a thousand riyals, and told him: "Use this money for the construction." But Sidna Shaykh returned the gift arguing that “all matters pertaining to him rest between the hands of Allah.” The sultan really insisted to have him accept the money. Sidna Shaykh finally accepted, but refrained from spending it on the construction of the Zawiya. He ordered that the money be distributed to the poor and the needy.

Sidna Shaykh had best characterized the Sultan's posture on Sufism: an aversion for syncretism. The sultan took the Ahmediya Mohammediya Tijaniya at the order of his grandfather (peace and blessing be upon him) who testified to him that he was of his lineage. He witnessed prodigies from Sidna Shaykh which strengthened his belief in him. It has been reported he often asked Sidna Shaykh to allow him to see the Prophet (peace and peace be upon him) while being awake. Sidna Shaykh answered: "I am afraid you might no be able to withstand it.” He persisted in his request until Sidna Shaykh finally accepted his wish. First of all, he advised him to keep it secret and specially reserve a pure and empty place for this encounter, and to be alone. When, after he prepared everything in accordance with the recommendations of Sidna Shaykh he decided to enter the place, an intense fear mixed with respect seized him. He therefore was unable to stay inside alone to do the particular dhikr he received from Sidna Shaykh. Under the effect of his emotions, he asked Sidna Shaykh to personally assist him. Sidna Shaykh agreed to go with him inside that place devoted to welcoming the Prophet (peace and blessing be upon him). It was while he was reciting the dhikr that an intense light, springing from Mohammadian lights, filled up the place. Being unable to withstand the intensity of that light, the sultan fainted. When he awoke, he found Sidna Shaykh’s palm rest on his chest. Sidna Shaykh told him: "You are well, and the Prophet (peace and blessing be upon him) guarantees you this and that." The sultan replied, "May Allah reward you in blessings. Indeed you warned me that I would not withstand the encounter, which I personally experienced." Since then, whenever the Sultan visited Sidna Shaykh he made a point of behaving in a humble manner and acted as a servant in the saint’s presence. More, the Mohammedian Bounty on the Sultan was so gracious in the extent that the Holy Prophet (peace and blessing be upon him) asked Sidna Shaykh to initiate him this Mohammediya Path. 

"At times the term khatm characterises the maqam of the "Great Absolute Poleship" (al-Qutbaniya al-jami'a al-'udhma), that is graded one rank bellow that of the prophets (anbiya) and companions (sa'haba) of the Holy Prophet (peace an blessing be upon him). Only those very unique Mohammedian Poles reach this khatmiya maqam. One person only occupies it at every age, resembling, on the other hand, the Reviver of Faith (al-mujaddid) that appears at every 100 years. The mujaddid is not restricted to one person and one person only. Numerous poles claimed this khatmiya rank such as Sidi Mohammed Wafa (d. 765/1350), Imam al-Qushashi (d. 1074/1661), and others (may Allah be pleased with all). Compliance with the Shari’a by heart and recollection (without having to resort to an aid) is a prerequisite of this khatmiya. Knowledge of the names of each animal, plant, mineral metal and other beings is another prerequisite. Sidi Ali ibn Mohammed Wafa (807/1404) said: "The most perfect saint in every age is the one who manifests his divine revelation and gnosis in a way people could never have guessed". Therefore each khatm (in this typology) possesses special manifestation in accordance to his rank. Hence levels of variance exist (in every age). The particularity of this khatmiya (in the historical cycle inaugurated by the prophethood of the Holy Prophet) was fastened and sealed by the Greatest Seal (al-khatm al-akbar), the Famous Gnostic (al-'arif shahir), the Sun of Gnosis (shams al-ma'arif), Mawlana Ahmed Tijani. Shaykh Tijani's great sealness of the khatmiya maqam indicates that no one will ever appear in this maqam the way he appeared and manifested in it as he sealed the absolute appearance (ad-duhur at-tam) of the khatmiya maqam. This does not indicate that he sealed its appearance nor no one after him will attain the rank of sainthood (wilaya) as it is commonly misunderstood. The khatmiya maqam's absolute appearance was claimed before by Sidi Muhyiddin ibn Arabi al-‘Hatimi (d. 636/1221) when he said: “We no doubt sealed sainthood by inheriting the Hachimi and the Messiah”. However he retracted (taraja'a) later when aware that the full, complete and absolute appearance in that maqam is to be for some one else. He discover not who will attain such absolute appearance. That is why, like other saints, called such a khatm: the Concealed (al-Maktum)."

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

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

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

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

(5)    The circle which comprises the sphere of the Presence of the people of his Path (Hadrat al-Ashab). It has an opening through which they receive the bountiful grace bestowed by the Seal upon them in particular, consisting of the support peculiar to him, which flows from the Mohammedian Reality, of which our masters the Prophets have no comprehension.  This also explains their superiority over others. As Allah has said: “Favor is in Allah’s hand, to bestow on whomever He will” (57:29). (…)

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

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

"The inner manifestation (tajalli) of the Concealed Pole is compared to the inner manifestations of the Messengers. The number of manifestations of Allah unto him in an instant (for instance) is one hundred thousand (100.000). He is given during this very instant what is given to the whole people of Paradise as a whole. At the next instant, he is given more than one hundred thousand times (100.000) the epiphanies he had in the first instant. And so forth obsoloutly continuously."

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

"Know that when Allah created the Mohammedian Reality, He placed inside it all that He apportioned for the creation from the outpouring of knowledge, gnosis, secrets, manifestations, light, as well as the creation (itself) by way of all its rulings, necessities, and requirements. Also know that he (peace and blessing be upon him) is now ascending in perfect witnessing of the Divine in such a way that no one else could ever hope for. This perfection will never end for the duration of an eternity of eternities. Regarding this, there is nothing within the essences of existence anything more worthy of respect or greater than this Mohammedian Reality nor purer or cleaner or more perfect. Again, verily it is in its actual reality unreachable and unrecognisable. Uwais al Qarni (may Allah be pleased with him) said to Sidna Omar and Sidna Ali (may Allah be pleased with both of them) when they met him: “You haven't see anything of the Prophet but his shadow.” They replied: “Not even the son of Abi Qahafa" (Sidna Abu Bakr). He replied, "Not even the son of Abi Qahafa." He did not say that to them until he had reach into the depths of gnosis wherein he sought a place in the essence of the Mohammedian Reality. It was said to him: “This is an affair whose arrival is incapacitated for even the greatest of the Prophets so its hopeless for anyone in any aspect or state." Abu Yazid said (may Allah be pleased with him): "I underwent the depths of gnosises in search of place at the essence of the Mohammedian Reality to where I found between me and it a thousand veils of light. If I approached the first veil I would be burned just as a hair is burned when cast into the fire, and so I merely delayed the retreat.”

“The Mohammedian Reality is manifested on the reality of Sidna Shaykh, the Concealed Pole and Seal of Sainthood, from the primordial time till period of his appearance. Sidna Shaykh is the only saint that receives divine providence directly from his grandfather (peace and blessing be upon him). The Mohammedian Reality manifested on Sidna Shaykh encloses all the attributes of his grandfather (peace and blessing be upon him) save that of prophethood. That is the reason why Sidna Shaykh Tijani was named the Best of all Saints. Whoever drinks from the spiritual sea of Mohammedian Reality will emerge as prophet save Sidna Shaykh Tijani who drank from it and did not become a prophet but a saint. (...) Shaykh Tijani is the source of sainthood and all creation receive its divine providence from his nature from the primordial time till the day of resurrection. Sidna Shaykh said: “My two feet steps on the neck of all saints from the period of Adam to the day of resurrection”. I (Shaykh Niass) say there is no controversy over this, what he means by his two feet his Sufi order and his reality. He asserted, through ecstatic utterances that “I am He and He is I and if I am asked thousands of questions, I will answer in one word”. By virtue of this he emerged as a Seal of Saints just like the Prophet (pace and blessing be upon him) emerged as Seal of Prophets. The Tijani Sufi Path abrogated all Sufi Orders just like the Divine Law (Shari’a) of the Prophet abrogated all laws before him.”

"Sidna Shaykh (may Allah be pleased with him) said: 'The Mohammedian Sciences (al-‘ulum al-Mohammediya) are 111 in number. Each science contains 111.000 units and each unit contains into 111.000 sub-sciences. Whoever obtains a single Mohammedian Science will obtain the sciences from the first generation to the last generation. The most complete of the Saints the likes of Mawlana Abdessalam ibn Mashish, [Moulay Abdellqadir al-Jilani and Sidi Ibn Arabi al-Hatimi], have obtained 72 Mohammedian Sciences. [As for Sidi Abul Hassan Shadhili, he has obtained 71.] The Shaykh (may Allah be pleased with him) informed us that he requested from the Chieftain of the Universe (peace and blessing be upon him) to teach him all 111 Mohammedian Sciences, which the Prophet (peace and blessing be upon him) guaranteed for him. And this is from the greatest particularities of the Shaykh (may Allah be pleased with him). (al-Jami’a) [Do note that according to the Arabic system of "Ilm ‘Huruf al-Jumal" (calculating the numerical representation of the Arabic letters), if one was to calculate the numerical value of the word "Qutb" it would equal 111; Qaf:100, Ta'a:9, Ba'a:2=111]

   

جاء في كتاب القرطاس في أخبار ملوك وتاريخ مدينة فاس: عن أبي هريرة رضي الله عنه، عن النبي صلي الله عليه وسلم أنه قال : ستكون في المغرب مدينة تسمي فاس، أهلها أقوم أهل المغرب قبلة وأكثرهم صلاة، أهلها علي السنة والجماعة ومنهاج الحق لا يزالون متمسكين به، لا يضرهم من خالفهم، يدفع الله عنهم ما يكرهون إلى يوم القيامة." وأخرج الترمذي و الدارقطني عن صفوان بن عسال المرادي قال : سمعت رسول الله صلى الله عليه و سلم يقول: إن بالمغرب باباً مفتوحاً للتوبة مسيرة سبعين سنة لا يغلق حتى تطلع الشمس من نحوه . قال الحكيم الترمذي في كتاب ختم الأولياء: أين باب هذا الاسم الخفي على الخلق من أبوابه. يرد الشيخ الأكبر: الجواب بالمغرب قال رسول الله صلى الله عليه وسلم "لا تزال طائفة من أهل المغرب ظاهرين على الحق إلى يوم القيامة".. وجعله الله بالمغرب لانه محل الأسرار والكتم وهو سر لا يعلمه إلا أهل الأختصاص . قال في الفتوحات المكية: وأما ختم الولاية المحمدية فهي لرجل من العرب من أكرمها أصلا وبدء.. ورأيت العلامة التي قد أخفاها الحق فيه عن عيون عباده وكشفها لي بمدينة فاس حتى رأيت خاتم الولاية منه وهو خاتم الولاية المطلقة لا يعلهما كثير من الناس وقد ابتلاه الله بأهل الإنكار عليه فيما يتحقق به من الحق في سره من العالم به وكما أن الله ختم بمحمد صلى الله عليه وسلم نبوة الشرائع كذلك ختم الله بالختم المحمدي الولاية التي تحصل من الإرث المحمدي لا التي تحصل من سائر الأولياء.. قال سيدنا رضي الله تعالى عنه: "أخبرني سيد الوجود صلى الله عليه وسلم بأني أنا القطب المكتوم والبرزخ المختوم مشافَهةً يقَظةً لا مناما." وقال شيخنا رضي الله عنه: القطب المكتوم له تجلي باطني يضاهي تجليات الأنبياء.. وله وقفة ومقابلة للحقيقة المحمدية لم تكن لغيره من جميع الأكابر. ومع هذا، إن حقيقته في مقامه الخاص به لم يطلع عليها أحد إلا الله تعالى وسيد الوجود صلى الله عليه وسلم لأن له نسبة من حقيقته المحمدية لكونها لم يطلع عليها أحد من الأكابر ولا يعلمها إلا الله وصاحبها عليه الصلاة والسلام. وهذا الحكم لها في الدنيا والآخرة، وكذلك حقيقة القطب المكتوم. ثم قال مرة أخرى : نسبة الأقطاب معه كنسبة العامة مع الأقطاب، لأن مقامه في غيب الغيب لا علم لهم به لا دنيا ولا آخرة، لأن له مقاما في الجنة لا يعلمه حتى الأنبياء عليهم الصلاة والسلام."