From the basic belief of the disciple towards his Shaykh is that he should consider him as the most perfect man and sees no one but his Shaykh and his self and therefore he should take into consideration that he is a monitor and watcher of all his matters and surely he will not know any kind  of trust and tranquillity until he  realises  the person he had put this trust upon him, and obviously if the the disciple is to have such  high profile attributes it is without any doubt that the Shaykh will be but pleased and greatly satisfied with this disciple. Moreover, it is mostly important to note that holding the best thought towards his Shaykh is the very sublime stance of belief and in contrast to that attribute only despair and remorse can really follow, as such it is an obligation for the trustworthy disciple to have the ever best thoughts over his Shaykh and his brothers and to hold a priority on them although he is in dire need.

And among what should be held as pure and ever best thoughts about the Shaykh is as follows:

• The disciple is not to have a belief that the Shaykh is an infallible Human being nor can he ever reach the status of a Prophet but he is an heir to the Prophet.

• His accompanying must not be based on worldly matters.

• The taking care of his highest rank, he is not to raise his voice nor ask questions in a high voice manner, and whether he is doubtful about  any matter it is more appropriate to finally trust his Shaykh.

• The disciple is to be wary about not to gossip with his fellow mate in presence of the Shaykh, unless it is something of importance.

• The disciple must not laugh in the presence of his Shaykh but rather he is to smile for any convenient circumstance.

• The disciple is to be pure and clean when sitting next to his Shaykh.

• The disciple is not to cut the Shaykh’s speech but ask questions once he had finished talking.

• The disciple is to sit on a position like that in the witness-prayer and pointing out his eyes towards the Shaykh’s face.

• The disciple is to be very careful not to have any quarrels with the Shaykh’s friends and close companions and to care about the Shaykh’s sanctity.

• The disciple is to take all the necessary measures in looking after and closely watching the Shaykh’s position in his family and household.

• The disciple and in all cases is to take care of the Shaykh’s affairs whether in his presence or in his absence.

• The disciple is to attain a higher rank of self respect and morality regarding the Shaykh’s belongings, he is not to wear his robe or his shoes and not to mount his horse nor to sit on his praying mat or drink from his own mug.

• The disciple must bear in mind that the Shaykh is to be more confidants than his parents and children and his wealth as well as the whole people.

• The disciple is always to be earnest in whatever the Shaykh asks him to do so as all his orders and recommendations are meant for the disciple’s interest.

• The disciple is not to be despotic in terms of having only one way thought and planning but rather carefully listening to the Shaykh’s advices and orientations.

• The disciple is not to link himself with one determined way of surrogate prayer or worship until he has the consent of his Shaykh as the latter is well placed to direct and to advice the disciple on this issue.

• The disciple should not tell his Shaykh about his own confidences as this may unintentionally harm the Shaykh.

• The disciple within the presence of his Shaykh is to have a strong inspiration and a rightful behaviour and each breath of him is to be measured bearing in mind that the Shaykh is within the Mohammedan’s presence.

Our master (may Allah be pleased with him) has said,

Be informed that the things that are behind the disciple’s exclusion are of four kinds:

1. The first case is the genuine objective of the disciple;
2. The second is the disciple’s objection through the tongue and the heart;
3. The third is the disciple’s dilemma from the human appearance of the Shaykh;
4. The Shaykh sacredness’ decline from the murid’s heart.

In a detailed manner, whether the objectives or aims are to be worldly or spiritual ones, it is obvious that the Shaykh accompanies only what is for Allah the exalted and companionship can be divided in two distinct things: First the disciple is to give allegiance to his Shaykh on Allah’s terms saying: this Shaykh is a saint of Allah and I am to give him my allegiance on the basis of the Prophet’s (peace and blessing be upon him) Hadith: “I will declare a war to those who oppose or become hostile to my friend (wali)”, and  it goes without saying that  the above Hadith has another deep meaning regarding those who make allegiance to the true Wali who has been  selected and chosen and here resides the great secret of the Divine presence to the disciples.

 

The second issue is that the disciple is to know that the Shaykh belongs to the Servant‘s presence ('hadhra) and he should be well aware what is needed from courtesy and ethics within this presence and what are the elements harming such presence and in respect to that he is to accompany the Shaykh for guidance and making him close to the Lord and in another terms companionship is only for these two attributes.

 

Moreover, and once the disciple is duly informed about the genuine belief that Almighty Allah is to be worshipped not on a determined aim but rather as a Lord deserving such worship, likewise the Shaykh is also to be accompanied not an worldly aim but on a Divinely based allegiance, and for such reason the Shaykh is to punish and harass the disciple who is  to follow his lust and wicked whims, as in this case the disciple in doing so, he is certainly rejecting the teachings of Islam and thus becoming a disbeliever in view of his wrong doings.

 

The Prophet (peace and blessing be upon him) in a Hadith: “There is no God being worshipped under the dome of the sky beside Allah than lust following”, on this basis it is crystal clear for the disciple not to be angry in case his tendency and aim do not match that of the Shaykh, as the Shaykh is surely much better knowledgeable about the disciple own interests, otherwise and if the disciple is still stubborn towards the Shaykh’s wisdom and bright guidance, then no alternative is left for the Shaykh but to dismiss and exclude this disciple from the Divine presence.

    

Furthermore, the opposition through the heart and the tongue is like a sword cutting the existing rope between the Shaykh and the disciple it may sound to the disciple that the Shaykh is over crossing some limits in terms of the inner and outer side of this knowledge, but still the Shaykh is on the Sharia path although some of the disciples and other people do not and in any way know the gist of the matter.

 

As for the dilemma and incomprehensive attitude that may be reserved by the disciple to the human appearance of the Shaykh, such attitude emanates from the disciple‘s ignorance on the principle that Almighty Allah can appear “Attajali” in different forms either on the perfect or the missing forms towards his servants and that is the Divine will and destiny.

 

Hence, it is quite an obligatory pattern for every Shaykh or man of knowledge to accommodate a certain paradox within his self and surely the missing or shortcoming side is to be elevated to the perfect one, and it may appear to the disciple that he sees a shortcoming in the person of his Shaykh whether from the Sharia side or from some general ethics, in this context he has to recall what has been earlier mentioned from deep meanings, and generally speaking and  whatever the disciple may think about his Shaykh, still the Shaykh remains within the “Al-'Hadhra al-Ilahia” (divine presence) and does not at all exclude him from God’s closeness.

 

As it is, the disciple once he knows such paramount features related to his Shaykh, he is not to scornfully despise the human side of his Shaykh, as it is a common view that the disciple always seeks the righteous rank so as to be closer to God’s circle, and whenever he is looking forward to this sublime rank, it is normal that he does not want to see on his path discrepancies and shortcomings, but in terms of spiritual logics perfection cannot be seen in its deep meaning free from some flaws unless it is located in the three following higher ranks: the Divine Message, the Prophethood and the poleness (qutbaniya) for those who entered its presence, hence as for these three sublime attributes, no shortcomings or flaws are to be ever found.

 

But still, it may appear to some that they are still some shortcomings that are basically calculated though flagrant ignorance, for that the Prophet (peace and blessing be upon him) said in a Hadith: “What is the matter with some people who disdain the thing I do, by Allah I am most knowledgeable and most God fearing”.

The worst thing that can happen to the disciple is the fall of the Shaykh’s sanctity in his eyes, such false vision is surely a barrier from Almighty Allah and this sanctity’s fall is a result of his indifference to God’s prescriptions, as the real and effective conditions linking the disciple to his Shaykh reside in the exclusive and primary respect and love towards his master as likewise those equalling the love and respect of our Prophet (peace and blessing be upon him) to that of the former Prophets of Allah are indeed in a stray path.

 

Acknowledging such prophethood rank, the disciple is not to equal anyone other than his Shaykh from the rest of people and what may cause dismay and ingratitude is any opening (al-fath) upon the disciple is not to be reckon on the Shaykh’s credit, as whatever glad tidings or spiritual knowledge or opening are  indeed emanating from the Divine presence.

 

It is indeed a clear issue that anyone denying the opening or spiritual light to any other corner than that of the 'Hadra, consequently this light will return to its original place, likewise the Holy Quran has informed us to impute sons to their fathers as it is clearly stated: “Call them by the names of their fathers, that is juster in the sight of Allah” (Quran 33:1).

 

On this basis the one who deliberately impute such a light or opening other than to the Divine presence, this person has indeed violated the adab (courtesy) and has lied upon Almighty Allah, whereas the Divine presence cannot accommodate lies and calumny, therefore exclusion and dismissal are the only answer to this ill fated person.

Be informed that all these above conditions which were duly laid down by Sidna Shaykh (may Allah be satisfied with him) have been mainly ignored by the other Shaykhs in their books, and as a result of this shortcoming, it is the disciple who eventually paid on the expenses of his faith and thus becomes a lightless man, thus it is imperative to all disciples to have a very close range regarding these conditions.

Know  that our Shaykh is the great Imam the understandable sea, the one with the higher signs, the clear worship, the saintly realities, the Mohammadan lights, the Divine secrets, the knowledge of the guided ones, the holder of the learned ‘flags, the Imam of the trustworthy ones, the cave of the clear heart’s holders, the Qibla (direction) of the determined ones, the Zamzam of the arrived ones’ secret, the renewer of the Tariqa’s concepts after its occultation, the initiator of the reality sciences after its light decline, the unique in his time in sciences, inner state and rhetoric, the  great assembled pole, the unique being with two sublime spiritual and bodily  lineages, the two upper angelic and royal  wilaya, and the blessed Mohammadan twin lineage: Abul Abbas Sidna Ahmed ibn Mohammed ibn al-Mokhtar ibn Ahmed ibn Salem Tijani al-Hassani al-Madhawi origin where he was born and lived, the home of his ancestors which is a home of knowledge, piety, generosity, honour and holiness. As for his blessed lineage, in this context, I cannot go further in view of not remembering it.

• (That) Allah has gathered and assembled for him both poleness (al-qutbaniya) and obsoleteness (al-fardaniya),

·          The intercession for the people of his time during his life until his death,

·         (That) Allah made him reach the sublime knowledge within his presence a number of one million people multiplied by itself then fourfold and close to this number are women and the Jinns. Thus this number will be reaching the stations of perfect knowledge (kamal al-ma'arifa), love (al-ma'habba), direct perception (al-mushahada), certitude (al-yaqin), oneness (al-tawhid), courtesies (al-adaab), science (al-'ilm), the straightforwardness (al-istiqama).

·         (That) the Prophet (peace and blessing be upon him) had orally taught him the (litany of) "Dur al-Anwar", and that it did not exist in the universe except what has Allah appeared it to our Master through the Prophet (peace and blessing be upon him), and it is equal to the “Greatest Name” in acceptance.

·         (That) the Prophet (peace and blessing be upon him) had taught him the he  (litany of) the “Idrissid Names” (al-Asmae al-Idrissiya).

·         (That) Almighty Allah has bestowed upon him and gave him and made him reach the Qutbaniya of spiritual education (tarbiya) and eye glance (nadra) leading the disciple to the perfect knowledge, direct perception, certitude, oneness, courtesies, science, and straightforwardness. He can lead him to Allah from his initial walking to his desire in an eye glance. And promote his heart with his secret (sirr) not in attitude. He makes him reach in a quick eye glance (nadhra) extracting him (as a result) from the obstacles of the stage of Islam (maqam al-Islam) and the stage of faith (maqam al-iman) and the stage of beneficence (maqam al-I’hsan) so that he can embellish him with that one eye glance (nadhra) with the three above stances leading him (to reach), with it (nadhra), in drunkenness (sukran) and awakening (sa’hwan) and subsistence (sa’hwan) and annihilation (baqa’an); as he sees no one with his heart in a remote place and in spite of the fact he is an unbeliever or a despot king and by that Master’s eye glance he will be a complete knower in God (‘arif kamil). All these achievements need no companionship or spiritual education, but the Shaykh can only look at him through his heart whenever this disciple who is an unknown element is based, and therefore turns him immediately into to a perfect knowledgeable man.

·         (That)  the Shaykh’s supply (madad) shall continue to flow until the doomsday as his paths (may Allah be pleased with him) on human beings exceed the number of ten thousand; each path is leaded by a student of his; each path is derived into other paths of gnosis until the doomsday, while the Jinn’s paths exceed the number of ten thousand and each path is also derived into sections until the doomsday where Almighty Allah shall inherit the earth and what is upon it. The particularity of the wird is also ever lasting until the doomsday provided it is read and it is daily remembered, and may all the pleasure of God be upon Sidi Ahmed through the blessings of our Dearest Prophet (peace and blessing be upon him). 

·         (That) the Almighty has provided him the Greatest Name of Allah ch is  specially reserved for the Holy Prophet (al-Ism al-A’adham al-Kabir al-Khass bi-Rasulillah) and in which I cannot go further into it and the one interested in it should read the Jawahir Al-Ma’ani.

The reason behind the writing of the letter is the disciple’s row over the position of the Shaykh and fearing things that might be detrimental to the Tariqa and Allah’s saints so he decided to write the following valuable letter:

In the Name of Allah the Compassionate the Merciful. All peace and Blessings be upon our Prophet, his Household and his companions, from its Writer Ahmed Ibn Mohammed Tijani. May Allah bestow upon you all his gratitude and avoid you all the harsh obstacles of this life and that of the Hereafter. Be informed  that the gratitude of Allah is beyond borders and He gives it to whom he pleases. (That said, know that) there is no (saint) who can enter the Heaven  his companions without any deeds accountancy  except ME ALONE,  and what is guaranteed to me by the Prophet (peace and blessing be upon him). He told me and guaranteed to them what cannot be revealed and this is known except in the hereafter. With all these assets, still, we cannot disregard the sanctity of the saints (awliya) either alive or dead as truly speaking the one who glorifies their sanctity, Allah will glorify his sanctity and the one who disrespects them, surely he will be disrespected by Almighty Allah, so again do not under estimate the sanctity of the saints.

من كاتبه إليكم أحمد بن محمد التجاني وبعد، نسأل الله عز وجل أن یتولاكم بعنایته وأن یفيض عليكم بحور فضله وولایته، وأن یكفيكم هم الدنيا واللآخرة، وأن ینجيكم من فقر الدنيا وعذاب اللآخرة. یليه إعلامكم أن فضل الله لا حد له، وأن الفضل بيد الله یؤتيه من یشاء، وليس لأحد من الرجال أن یدخل كافة أصحابه الجنة بغير حساب ولا عقاب إلا أنا وحدي، ووراء ذلك مما ذكر لي فيهم وضمنه لهم رسول الله صلى الله عليه وسلم أمر لا یحل لي ذكره لا یرى ولا یعرف إلا في اللآخرة. ومع هذا كله فلسنا نستهزىء بحرمة الأولياء الأحياء والأموات، فإن من عظم حرمتهم عظم الله حرمته، ومن أهانهم أذله الله وغضب عليه، فلا تستهينوا بحرمة الأولياء والسلام .

Another letter related to the importance of reciting the “Wird” and the eventual spiritual benefits to those performing such worship:

In the Name of Allah the Compassionate the Merciful. All peace and Blessings be upon our Prophet, his Household and his companions. Further to your enquiry, be informed that the Lord of the Universe, our Prophet (peace and blessing be upon him), has informed me in the month of Rajab 1200 AH (1785) after he notified me of the decadence of the rank of the “Qutbania” and all his news and information to us are in broad daylight (yaqadatan) not in dreams: “You are a safe person and all who saw you are savers provided they have died  on the faith ('ala-l-Islam).” Then he added: “Any one who saw you on a Friday or Monday will enter the Paradise without any deeds accountancy and he shall not see hell whether he is obedient or not”. Once I have seen what has been told to me by the Prophet (peace and blessing be upon him), I did recall the close companions and those who were kind to me and those who had served me, as most of them were saying to me: “We will make you accountable the day of judgement if we are to enter hell while you are watching us”, I have replied to them: “I cannot do anything for you”. But after I have seen the love of the Prophet (peace and blessing be upon him)  which was conveyed to me, I have asked him mercy and forgiveness for all those who have been courteous to me, as well as those who fed me and those who did not harm me, for those all I sought for them both  forgiveness of sins and safety, and  that the gates of heaven are to be opened for them the day of judgement and are to enjoy the “'Iliyyine” rank of paradise next to the Prophet (peace and blessing be upon him).  The Prophet duly replied to me: “I have guaranteed such request to you and to your followers and you are to be my neighbours in 'Iliyyine." All what has been mentioned took place in a wakefulness state not in dream. And in another situation the Prophet (peace and blessing be upon him) has told me: “You are my Beloved (Habibi) and whoever loves you is my Beloved. He will not die until he becomes a saint." Also, the Prophet (peace and blessing be upon him) said once to me: “I have made to you a lasting guarantee for all what you seek.” (...)  This I have to say to you and if you are to be consistent and coherent in your sincere love to us, so bear glad tidings for such good news as you will be meeting your Lord on the ever best finality and whoever loves me will only die as a saint, so grab to this rope. Peace be upon you.

 

یليه إعلامكم عما استخبرتموني عنه أن سيد الوجود صلى الله عليه وسلم في شهر رجب سنة مائتين وألف بعد أن أخبرني بنزول درجة القطبانية، وكل إخباراته لنا صلى الله عليه وسلم یقظة لا مناما، قال لي: "أنت من اﻵمنين وكل من رﺁك یوم الجمعة ویوم الإثنين دخل الجنة بغير حساب ولا عقاب، ولا یدخل النار ولا یراها. سواء كان مطيعا أوعاصيا". فلما رأیت ما صدر منه صلى الله عليه وسلم، تذكرت الأحباب ومن وصلني إحسانهم ومن تعلق بخدمتي وأنا أسمع أكثرهم یقول لي: نحاسبك بين یدي الله إن دخلنا النار وأنت ترانا، فأقول لهم: لا أقدر لكم على شيء. فلما رأیت منه هذه المحبة صلى الله عليه وسلم وصرح لي بها بلسانه صلى الله عليه وسلم، سألته صلى الله عليه وسلم لكل من أحبني ولم یعادني بعدها، ولكل من أحسن لي بشيء من مثقال ذرة فأكثر ولم یعادني بعدها وكذلك من أطعمني طعامه، ولكل من أخذ عني ذكرا، سألته في جميع هؤلاء أن تغفر لهم جميع ذنوبهم ما تقدم منها وما تأخر، وأن تؤدى عنهم تبعاتهم من خزائن فضل الله یوم القيامة لا من حسناتهم، وأن یرفع الله عنهم محاسبتهم على كل شيء، وأن یكونوا امنين من عذاب الله من الموت إلى دخول الجنة، وأن یدخلوا الجنة بغير حساب ولا عقاب في أول الزمرة الأولى، وأن یكونوا كلهم معي في عليين في جوار النبي صلى الله عليه وسلم .فقال لي صلى الله عليه وسلم: "ضمنت لكم هذا كله ضمانة لا تنقطع عنك حتى تجاورني أنت وهم في عليين". وكل هذا وقع یقظة لا مناما. وبعده في مرة أخرى قال لي صلى الله عليه وسلم: “أنت حبيبي وكل من أحبك حبيبي ولا یموت حتى یكون من الأولياء. وقد تفضل علي رسول الله صلى الله عليه وسلم حتى ضمن لي دخول من ذكرتهم الجنة بلا حساب ولا عقاب واستقرارهم في عليين. وأن من ركني فقط غایته أن یدخل الجنة بلا حساب ولا عقاب ولا یعذب بشرط أن لا یعادیني بعدها، ولا مطمع له في عليين إلا أن یكون ممن ذكرتهم وهم أحبابنا ومن أحسن إلينا ومن أخذ عنا ذكرا فإنه یستقر في عليين معنا، وقد ضمن لنا صلى الله عليه وسلم هذا بوعد صادق لا خلف له، إلا أني استثنيت من عاداني بعد المحبة أوالإحسان فلا مطمع له في ذلك. هذا ما أخبركم به فإن كنتم مستمسكين بمحبتنا فأبشروا بما أخبرتكم به فإنه واقع لجميع الأحباب قطعا، و طلبته أیضا أن یموتوا كلهم على الإسلام، فضمن لي ذلك، و ضمنت الولایة لكل من أحبني أن لا یموت إلا وليا و لو كان على أي حالة، فتمسكوا بعهدنا والسلام.

Sidna Shaykh (may Allah be satisfied with him) said,

“All those who have taken our Wird will enter paradise without any deeds accountancy as well as their children, wives except the grandsons unless they are faithful and have not transgressed the companionship, all these followers will reach the “Aliyine” status in heaven and are neighbours to the Prophet (peace and blessing be upon him).”

وأما من أخذ وردنا فإنه یدخل الجنة بلا حساب ولا عقاب هو ووالداه وأزواجه وذریته المنصلة عنه لا الحفدة بشرط الإعتقاد وعدم نكث الصحبة، ویبعث من الامنين من كل شيء من الموت إلى الإستقرار في أعلى عليين، ویدخل الجنة في الزمرة الأولى، وتؤدى عنه تبعاته من خزائن فضل الله لا من حسناته، ویكون في جوار النبي صلى الله عليه وسلم في أعلى عليين، وأن تغفر له ذنوبه ما تقدم منها وما تأخر إلى غير هذا مما ذكر سابقا.

And I have heard him saying:

“I have asked the Prophet (peace and blessing be upon him) about those who already possessed a wird from the other shaykhs and are keen to have our Wird? What shall they do?” The Prophet (peace and blessing be upon him) replied: “O Ahmed! Tell them that my Wird is a great one -meaning that the Prophet (peace and blessing be upon him) has endorsed it to him-, this Wird dispensed all the other wirds, containing the secret of all the other wirds. For the one who holds on to it and quits all other wirds emanating from the other shaykhs there will be no harm to that, and he shall have no fear from his shaykhs either in this life or in the Hereafter, and he is safe. This wird suffices him otherwise he has to leave our Wird for this Wird is only accepted as a single one”. Wassalam (peace be upon you).

وسمعته رضي الله عنه یقول: سألت رسول الله صلى الله عليه وسلم عمن له ورد من أوراد المشایخ رضي الله عنهم وأراد أخذ هذا الورد كيف یصنع؟ هل یترك ورده ویتمسك بوردنا أم كيف یكون العمل؟ فقال له: یا أحمد، قل لهم وردي هذا عظيم، وأضافه إلى نفسه عليه عليه الصلاة والسلام، یغني عن جميع الأوراد وفيه سر جميع الأوراد، فمن تمسك به وترك جميع أوراد المشایخ فلا حرج عليه من أشياخه، ولا خوف ولا ضررعليه من أحد في الدنيا و اﻵخرة، وهو كمن من كل ضرر في الدنيا واللآخرة، ویكفيه هذا الورد العظيم، ومن أراد أن یأخذ هذا فليترك جميع ما عنده وأن لا یمكث على حاله ویترك وردنا فإن هذا الورد لا یقبل إلا الإنفراد وحده والسلام .

For those disciples abiding by the Wadhifa it is carried out in the morning or in the evening at one time like the Wird but does not dispense the Wird and vice versa and it suffices once a day as well as after al-Asr prayer during Fridays and it is recited either in congregation or individually, these are the requirements of this Tariqa which means the Wird morning and evening and the Wadhifa once between day and night and after al-Asr prayer on Fridays. 

          The recipe of the Wird is:

1.      "Astaghfirou Allah" (I seek Allah’s forgiveness), 100 times;

2.      "Allahouma Sali ala Sayidina Mohammed wa Alihi wa Salam Taslima", or more preferably the formula of Salat al-Fatih, 100 times;

3.      " La Ilaha ila Allah" (There is no God but Allah), 100 times.

The recipe of the Wadhifa is: 

1.      "Astaghfirou Allah Al Adhim alladhi la ilaha ila houa al hayou al kayoum" (I ask forgiveness from Allah, the Mighty. No God exists but Him. He is the Living, the Self-Existing), 30 times;

2.      Salat al-Fatih, 50 times;

3.      La ilaha ila Allah, 100 times;

4.      Jawharat al-Kamal, 12 times.

And I have heard him saying,

I have asked the Prophet (peace and blessing be upon him): “O Master, the Shaykh Mawlana Abdellqadir al-Jilani said, 'My stamp cannot be overstamped.' The Prophet (peace and blessing be upon him) responded: “O Ahmed your stamp can overtake any stamp and the other stamps cannot overtake yours”.   

وسمعته رضي الله عنه یقول: سألت رسول الله صلى الله عليه وسلم فقلت: یا سيدي قال الشيخ مولانا عبد القادر الجيلاني طابعي لا ینزل على طابع. فقال له صلى الله عليه وسلم "یا أحمد طابعك ینزل على كل طابع، ولا ینزل على طابعك طابع."

In another letter, Sidna Shaykh responded to some faqihs:

“About what you have mentioned from your taking the Wird from this Shaykh and quitting another, there is no harm in such case, but most preferably our Wird is to remain according to what I have been told and since it is an inspiration and a classification emanating from the Last Prophet (peace and blessing be upon him)”.

أما ما ذكرتم من أخذكم الورد عن فلان وترككم لورد سيدي فلان فلا حرج عليكم من صاحبكم. وما ذكره لكم هو كذلك، ولكن تعلقكم بوردنا أحسن وأولى لما سمعت فيه من الخير المضمون لمن أخذه بوعد صادق لا یتخلف، ولكونه أیضا من ترتيب سيد الوجود صلى الله عليه وسلم، وهو الذي أمر بإعطائه. فمن هذا الوجه ینبغي للعاقل مثلكم أن یترك جميع الأوراد ویتعلق به، وإن كان أوراد المشایخ كلها على هدى من الله، وهذا الورد أعظمها قدرا لما سمعت فيه من الخير المضمون لمن أخذه بوعد صادق، فشد یدك عليه شدا وثيقا، فقد سبق في الأزل أنه لا یوفق لهذا الورد العظيم إلا من هوأكبر أهل السعادة عند الله، وهذا على سبيل القطع لمن داوم على المحبة بلا شك ولا ریب. فاستبشروا ببيعكم الذي بایعتم به وتمسكوا بخير حبل من الله والسلام. وقد سمعت بعض الإخوان یذكر أنه لا تضره معصية إن سمع بذلك، وسرح نفسه في معاصي الله لأجل ما سمع، واتخذ ذلك حبالة إلى الأمان من عقوبة الله في معاصيه ألبس الله قلبه بغضنا حتى یسبنا، فإذا سبنا طرده الله من قربه وسلبه ما منحه من فضله. فالحذر الحذر من مخالفة أمر الله، وإن وقعت مخالفة والعبد غير معصوم، فالمبادرة إلى التوبة والرجوع إلى الله، وإن لم یكن ذلك عاجلا فليعلم العبد أنه ساقط من عين الله متعرض لغضبه، إلا أن یمن الله بعفوه عليه، ویستدیم في قلبه أنه مستوجب لهذا من الله فيستدیم بذلك انكسار قلبه وانحطاط رتبته في نفسه دون تعزز، فما دام العبد على هذا الحال فهوعلى سبيل خير. وإیاكم والعياذ بالله من لباس حلة الأمان من مكر الله في مقارفة الذنوب باعتقاد العبد أنه كمن من مؤاخذة الله له في ذلك، فإنه من وقف هذا الموقف بين یدي الله تعالى ودام عليه فهودليل على أنه یموت كافرا، نسأل الله العافية والسلامة من بلائه. وما سمعتم من الخاصية في الورد فهي واقعة لا محالة، وإیاكم والتفریط في الورد ولومرة من الدهر. وشرط الورد المحافظة على الصلوات بالأمور الشرعية. وإیاكم ولباس حلة الأمان من مكر الله في الذنوب فإنها عين الهلاك والسلام.