Epistle of Bounty and Gratitude to all the Tijani Companions and Confidants

Risalat al-Fadl wal Imtinan ila kaffat al-Ashab wal Ikhwan

By al-Khalifa al-Akbar Sidi al-Haj Ali inn Sidi al-Arabi Harazem Berrada al-Fasi

In the Name of Allah the Most Gracious the Ever Merciful. All Peace and Blessings be upon our Beloved Prophet, his Household and all the Companions. We thank Almighty Allah for the heart brightness of His Saints through the Light of His knowledge. It is He Who made their heart a full fledged knowledge recipient through the witnessing of His Greatness and utmost Beauty and made them acknowledgeable of His Self and approached them in the ocean of His Greatness until they wandered and clothe them with His Generosity and Success and made them elites of His Servants and the best of His Creatures after His Messengers. Thus their words are to be a remedy and their visions to heart sickness are a medicine and a guide for those who had achieved their sublime goals and in their presence blessings are spread over, and by means of their invocations Divine Lights shone with joy and thanksgiving.

May Allah’s peace and blessings be upon our Master, the Beloved Prophet, Sidna Mohammed whose love is the essence of faith and gate of knowledge, and from his noble light raised all pictures, and from his high profile source mankind and trees seek assistance and help. Truly he is the original father and seal of the Prophets, the one who called for Truth and trough him appeared the existence and through his genuine love, and melting in his light, the servant will fulfil his dream and reached his aim.

This is a kind epistle containing noble meanings and thorough inspiration that has been drawn up through the words the Sacred Master and Impregnable Absolute, Mawlana Abil Abbas Tijani, may Allah be pleased with him, and in a bid to a good remembrance to me and to my dear brothers I have embarked on this work while full of compassion seeking and relying on his blessed assistance and all thanks to Almighty Allah.

This letter has been divided into three parts:

The introduction stresses on how the disciple (al-murid) should behave in front of his Shaykh whether in his presence or in his absence and the eventual links and obstacles susceptible of harming the relationship between the Shaykh and his Murid;
The body discusses the attributes of the Shaykh and the benefits of the Litany (wird) and the reward to those God fearing persons;
The conclusion tackles the issue of the benefits of praising (as-Salat ‘ala) the Prophet it as such the best manner of remembrance (dhikr) as it is God willing accepted by Almighty Allah on its different ways of praising. I will as well point out the great reward (al-fadl) awaiting those who shower blessings on the Prophet (peace and blessing be upon him) and such prayers are to be on the terms and formulas of Sidna Shaykh (may Allah be pleased with him) and we seek that this work is for the sake of Allah.

مقدمة هادیة لأنواع الرشد والفلاح داعية

Introduction to the ways of Guidance and Prosperity

(Rule) Sidna Shaykh said,

Be informed that Allah the Exalted made in his previous destiny that help reaching his servants from his mercy is for all times from the upper stance of his creatures that of the Messengers and the Trustworthy. Glad tidings for those who joined the upper stance of Allah’s creatures and took the necessary knowledge and have accompanied those God’s saints (awliya) and woe to those who have not grasped the opportunity and went empty handed. What is well known that companionship is only related to those alive, this is backed up by the Hadith when the Prophet said to Abu Djuhaifa: “Ask the scholars, mix up with the wiser men and accompany the elders”. In another terms the scholar is a proof and guarantee to the general public by enjoining good and reprimanding evil, while the wiser man is closer to Almighty God from all inner sins and whims following acts and the elder is to prove his position through the negation and reject of any inner self temptations that may compromise his stature. It is obvious from the saying of our Master may Allah be pleased with him that companionship is only reserved from those who are alive as dead people cannot be accompanied by nor can they be spoken to.

ومن رسائل الفقيه سيدي محمد أكنسوس. هذا التقييد الذي يتعرض فيه للحديث عن مقام الختمية والكتمية عند الشيخ التجاني رضي الله عنه. ونصه جوابا عن قول سيدنا رضي الله عنه من أعرض عن أولياء وقته إلخ... فاعملوا أن السؤال عن مثل هذا الأمر من الفضول الذي لا تجدي معرفته شيئا ولا يضر جهله. لأن من ألقى زمام إرادته إلى أحد من أولياء الله وجعل نفسه واقفا على اتباعه في كل ما أمره به لا يمكنه أن يجد في نفسه صرفا في شيء مما يأمره به أوينهاه عنه. وأن يقول لشيء من قضاياه ماذا فإن ذلك مما يقطع بين المريد وشيخه. نسأل الله السلامة والعافية فيه. ولكن لابأس أن نذكر شيئا من هذه المسألة مما يزيل الحزازة التي يكيد بها الشيطان اللعين بإلقائها في قلوب الضعفاء. والكلام في شرح المسألة طويل. وقد كنا كتبنا من ذلك نبدة لأهل تونس كما أخبرناكم. ومحصله الذي يكفي عن غيره أن الشيخ رضي الله عنه كما علمتم خاتم الولاية. أي خاتم المقام المحمدي. لأن كل واحد من الأولياء له مشرب من مقام نبي من الأنبياء، فيقال هذا على قدم موسى عليه السلام. وهذا على قدم عيسى عليه السلام. ولكل مشرب من تلك المشارب خاتم. والختم الأكبر هو ختم المقام المحمدي. وهو الذي أكرم الله به شيخنا رضي الله عنه . والكلام في هذا المجال بحر عميق. وفائدة المطلب هنا أن النبي سيدنا ومولانا محمد صلى الله عليه وسلم لما كان خاتم الأنبياء عليهم الصلاة والسلام فلا يصح أن تتبع أمته غيره من الأنبياء بعد بعثته صلى الله عليه وسلم. وكذلك وارث خاتم المقام المحمدي بسر الختم. فإنه وإن مات. لا يقال لمن اتبعه وترك أولياء زمانه لماذا أعرضت عن أولياء زمانك واتبعت ذلك الولي الميت، فإنا نقول لا مساوات، فإن هذا الذي اتبعه صاحب المقام الأكبر الذي لا مقام فوقه. وهو إمامهم. وجميع المقامات التي بعده دون مقامه. وقد أمرنا باتباع الأحسن. فافهموا ما أشرنا إليه فإنه يكفي علة المتعطش إن شاء الله والسلام .

Sidna Shaykh added,

Be informed that the Prophet (peace and blessing be upon him) during his life had to legislate laws to all people for instance if he forbade a matter it is clear that is illicit for all people without distinction and the opposite is also valid for any licit and legal matter, but still there was a special case when the Prophet used to have some special issues in terms of law to a certain party as the case is with some of his close companions. Furthermore by the passing away of the Prophet and likewise as in his life special issues remain for the special people while general issues also remain in force for the general people and for those who suspect and imagine that by the passing away of the Prophet his help or “madad” cannot reach his community (Ummah) are just ignoring his higher Rank and are doomed to have a wicked end, may Allah give us a salutary end of life.

وأما حقيقة المرید الصادق

The Reality of the Trustworthy Disciple

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

Be informed that the truthful disciple is the one who has really acknowledged the sublime stance of Divinity and the rights of this divine position upon all creatures and that is incumbent on his servants by a total submission to his love and his greatness and the direction of the heart towards him declining all what can be dedicated with him in love and will as there is no will but that of Almighty God as surely what is except him is just like a mirage in sandy deserts, which man parched with thirst mistakes for water, until when he comes up to it he finds it to be nothing. Once the disciple is well aware of what relies upon him from the constant dedication of the Divine presence and has duly acknowledged the triviality of his wicked soul which is oppositely standing against this Divine presence and had also acknowledged his soul laziness which prevent him from assuming his genuine role and which always leads him to what is quite and restful, certainly tries to deny him the spiritual link between him and his Creator. Accepting such fate in terms of his incapacity to subdue the soul and to absolve his own self of blame as clearly, the human soul is certainly prone to evil, unless Almighty Allah does bestow his mercy on his servants.

The disciple is also to be reminded that in case of blind following of the human soul and its unfinished desire and lust, he will certainly end up in a total disarray as well as receiving God’s wrath sooner or later and therefore his heart will always lack the spiritual tranquillity which is always covering the righteous disciples and no wonder once he acknowledges such serious test he has to quickly repent and renew his faith in an active manner and doing his best to consult his spiritual doctor for a prescription that he is direly in need of it for a total recovery. What has been earlier mentioned is the right and appropriate features of the trustworthy the disciple otherwise and for those who do not fill the above criteria cannot be accepted or called as “murid” (disciple) but rather student or “talib” (seeker) as his soul is related with a determined and desired issue and it depends whether he will reach this aim or not, whereas the the disciple his total trust upon his Shaykh is largely beyond his desired issues and the rightful providence that surrounded him will surely guide him to the perfect Shaykh and will welcome him in his blessed presence.

From this encounter between the perfect master (Shaykh al-Kamil) and the trustworthy disciple (al-Murid as-Sadiq), union and mutual respect are to dominate the gatherings and the debates and it is obvious that whenever the rightful providence reach a matter it is without any doubt that nothing can stand against it.

Then he added (may Allah be satisfied with him),

"Carefulness and carefulness from mixing up the litanies (awrad) for the extreme use of multiple remembrances (adkar) harms the mind (of the Murid) as pointed by the erudite Sufis. It is much better for the disciple to have only one way of litany and one direction to be followed. This is the appropriate spiritual education before he meets with the Shaykh. If ,by the will of God, he is to meet with his shaykh, he should make himself ready in front of the Shaykh’s hands like the dead man in front of his funeral washer, without any choice or any will. And let his eagerness from his shaykh be the salvation from his flaws and other bad deeds towards attaining the perfect stage of purity so as to reach the Divine Presence. The disciple in presence of his Shaykh is not to engage in some ill-fated questions like: how, why or what as such nonsense questions can draw the gate of rejection and hate, rather he must be well aware that his Shaykh is much more concerned and well informed about his affairs and whatever the stance he had chosen for this follower, and it surely emanates from a deep conviction and a Godly knowledge for his exit from his gloomy soul and its wicked whims, thus takes an end of the Shaykh’s dictation."

وأما الآداب المرضية له بين یدي الشيخ وفي غيبته حيا وميتا

The Humble Courtesy at the Shaykh’s Presence and Absence in his life or after his pass

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.

What was earlier mentioned in this list is to be rightly acknowledged and duly followed by the trustworthy the disciple, unless what is beyond his capacity, and in following such traced path of the Shaykh which is obviously the path of the previous blessed Prophets, he is to take great care and be a very moral abiding person. It is important to stress that the Shaykh is well aware about what might be a beneficial issue for this disciple either in his health or in his illness, so it is a must for this disciple to take all the science topics from the Shaykh and therefore all these sciences are surely a way of worship.

Furthermore, the great emphasis on the disciple to have such higher courtesy and deep moral values is certainly to be beneficial for the rest of his life, and he should be very careful in trying to confront or to top his Shaykh as such case means the total exclusion and the perennial curse, and may Almighty Allah preserve us from such ill fated case.

The sacredness of the Shaykh is but that of Allah

So be ready in courtesy towards Allah and from Allah

They are the guides and the kinship

Through their guiding they are close to Allah

They are the heirs to all Prophets

Their speeches are only about Allah

They resemble the Prophets in their pulpits

And they do ask but Allah and only Allah

If they are to be in a special state

It would be better to leave them with Allah

Do not follow them and leave no trace

They are the free men in Allah and within Allah

And do not follow those who contradict Sharia

Even though they are to bring news from Allah

وأما الأمور التي تكون سببا لطرد المرید عن الشيخ

The main reason for the rejection and exclusion of the the disciple from the Shaykh

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:

The first case is the genuine objective of the disciple;

The second is the disciple’s objection through the tongue and the heart;

The third is the disciple’s dilemma from the human appearance of the Shaykh;

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.

المقصد في كرامة الشيخ وورده وما خصه الله من محض فضله

The virtues of the Shaykh and his litany and what Allah has bestowed upon him

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.

اعلم أن شيخنا هو الشيخ الإمام العلامة البحر الفهامة، صاحب الإشارات العلية، والعبادة السنية، والحقائق القدسية، والأنوار المحمدیة، والأسرار الربانية، والهمم العرشية، والمنازلات الحقيقية، علم المهتدین، والحامل في وقته لواء العارفين، والمقيم فيه دولة علوم المحققين، وإمام الصدیقين، وكهف قلوب السالكين، وقبلة همم المریدین، وزمزم أسرار الواصلين، وجلاء قلوب العارفين، منشىء معالم الطریقة بعد خفاء كثارها، ومبدي علوم الحقائق بعد خبئ أنوارها، ومظهر عوارف المعارف بعد خفائها واستتارها، أوحد أهل زمانه علما وحالا، ومعرفة ومقالا، القطب الغوث الجامع الوارث الرباني، الفرد الصمداني، ذوالنسبتين الطاهرتين الجسدیة والروحية، والسلالتين الطينيتين الغيبية والشاهدیة، والولایتين الكریمتين الملكية والملكوتية، الصحيح النسبتين والكریم العنصرین المحمدي، أبوالعباس مولانا أحمد بن محمد بن المختار بن أحمد بن سالم التجاني الحسني المضاوي دارا ومنشأ، بها ولد ونشأ، وهي مقر أسلافه رضي الله عنهم، ودارهم دار علم وولایة وصلاح، ورشد وفلاح، وشرف وكرم، وأمرهم شهير بين في ناحيتهم كنار على علمأ. هـ

ولنذكر الآن ما خصه الله به من الكرامات

Let us enumerate the virtues (karamat) Allah has bestowed upon Sidna Shaykh

(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, 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. "Times New Roman""> -bidi-font-family:"Courier New"">direct

· (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. : ولنذكر الآن ما خصه الله به من الكرامات وهوأن جمع له الله بين القطبانية والفردانية، ومنها الشفاعة في أهل عصره من ولادته إلى مماته، ومنها أن یصل على یدیه إلى كمال المعرفة العيانية الشهودیة عشر مائة ألف مضروبة في نفسها، وهي عشرمائة ألف ألف ألف ألف أربع مراتب، وقریب من ذلك النساء، وكذلك الجن، كل هذا العدد یصل إلى كمال المعرفة والمحبة والمشاهدة واليقين والتوحيد والآداب والعلم والإستقامة، ومنها دور الأنوار وقد علمه له رسول الله صلى الله عليه وسلم مشافهة، ولم یكن له وجود في الكون إلا ما أبرزه الله لسيدنا رضي الله عنه على ید رسول الله صلى الله عليه وسلم، وهوكالإسم الأعظم في الإستجابة، ومنها أنه علمه رسول الله صلى الله عليه وسلم الأسماء الإدریسية. ومنها أنه أكرمه الله وأعطاه وجعله في قطبانية شيخ التربية والنظرة، یوصل المرید إلى كمال المعرفة والمشاهدة واليقين والتوحيد والآداب والعلم والإستقامة من أول سلوكه إلى غایته في مقدار طرفة العين بأن یتصرف في قلوبهم بسره رضي الله عنه لا بالعادة، بل یوصله إلى الله في طرفة عين واحدة، ویخرجه بها عن عوائق مقام الإسلام، ومن عوائق مقام الإیمان، ومن عوائق مقام الإحسان، ویحليه في تلك النظرة بحلى المقامات الثلاث، ویوصله بها سكرا وصحوا وبقاء وفناء، بحيث لا ینظر في أحد بقلبه ولوكان في غایة البعد، ولوكان كافرا أوسلطانا جائرا إلا انقلب عارفا كاملا وشيخا موقنا في قدر طرفة البصر. وهذا كله في غير أن یحتاج إلى صحبة أوتربية، بل ینظر إليه بقلبه أینما كان في سائر أقطار الأرض وإن كان لم یره ولا لقيه وهو في مكانه یقلبه عارفا كاملا في الحين، وأن یبقى مدده في مریده إلى قيام الساعة، وأن تكون طرقه رضي الله عنه في بني ﺁدم أزید من عشرة آلاف طریق، كل طریق لتلميذ من تلامذته، وكل طریق تتفرع على طرق كثيرة من المعرفة، ثم تتفرع كل طریق أیضا على طرق إلى قيام الساعة، وأن تكون طرقه في الجن أزید من عشرین ألف طریق، كل طریق تتفرع لفروع كثيرة إلى قيام الساعة، لا تنقطع أبدا حتى یرث الله الأرض ومن عليها وهوخير الوارثين. وخاصية الورد باقية إلى قيام الساعة ما دام یتلى ویذكر، ورضي الله عن هذا الإمام وحشرنا في زمرة هذا الهمام، بجاه نبينا عليه الصلاة والسلام. ومنها الإسم الأعظم الكبير الذي هوخاص برسول الله صلى الله عليه وسلم، وغير هذا مما لا نطيل بذكره، ومن أراده فليطالعه في "جواهر المعاني". ولنذكررسالة لشيخنا بنصها لتعلم قدره وفضله ومنصبه ورفعته عند الله، وما أعد الله لمن صحبه من المؤمنين Let us mention a letter from our Master and Shaykh in order to appreciate the genuine knowledge and merit and his higher position in Allah and the great rewards that are reserved for his trustworthy companions 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. وأما فضل الورد The Benefits of the Wird 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. وأما سند طریقته رضي الله عنه His Chain (may Allah be pleased with him) Sidna Shaykh said in one of his letters, Concerning your question on the chain of our path, know that we’ve taken from various masters without reaching the desired aspiration. But our Chain and Master in this path is the Lord of the Universe, the Prophet (peace and blessing be upon him). Allah has made us reach the opening (fath) and arrival (wusul) at his hands (peace and blessing be upon him) and supervision; from him to us. No Shaykh but him control us. That suffices. وأما سؤالكم عن سند طریقتنا، فإنا أخذنا عن مشایخ عدة فلم یقض الله منهم بتحصيل المقصود، وإنما سندنا وأستاذنا في هذه الطریقة فهي عن سيد الوجود وعلم الشهود صلى الله عليه وسلم، قد قضى الله بفتحنا ووصولنا على یده صلى الله عليه وسلم اتصالا منه إلينا، ليس في غيره من الشيوخ فينا تصرف وكفى. وقد قال له صلى الله عليه وسلم: “لا واسطة بينك وبين الله إلا أنا ولا یصلك خير من الله إلا على یدي فاترك عنك جميع ما أخذته عن الأشياخ جملة وتفصيلا"، And it happened that he (peace and blessing be upon him) said to him, “There is no intermediary between you and Allah save me. No benefits shall reach you but through my hands, so leave and quit all what you have taken from the other shaykhs” وقد قال له صلى الله عليه وسلم: “لا واسطة بينك وبين الله إلا أنا ولا یصلك خير من الله إلا على یدي فاترك عنك جميع ما أخذته عن الأشياخ جملة وتفصيلا"، It would be important to know the sublime rank of this Shaykh with the Prophet, and nowhere have we heard about the fulfilment of our Shaykh’s wishes and requests by the Prophet (peace and blessing be upon him), so bear in mind such grace from Almighty Allah and endeavour all efforts to be at a close proximity from the threshold of his door and take into consideration the rank of this Mohammadan Tariqa, as it the highest Tariqa on earth as it is derived from the seal of the Prophets Mohammed (peace and blessing be upon him). وما سمعنا في أخبار الأولياء أحد یساعفه سيد الوجود في كل ما طلب منه مثل وسيلتنا رضي الله عنه. فاعرف یا أخي قدر هذه النعمة التي أسدى الله إليك واشكرها بدوام الإتباع والإنقطاع إليه لتدوم عليك بلا واسطة بينك وبين رسول الله صلى الله عليه وسلم، إلا القدوة التي جعلته لك إماما، ولمصالحك زماما، فلازم یا أخي على بابه، وعفر التراب تحت أعتابه، وتأدب بين یدیه بالآداب المرضية، واتبع أقواله الزكية، فبذلك ترافق أهل السریة، فإنه ما أفلح من أفلح إلا بصحبة من أفلح. واعرف قدر هذه الطریقة السنية، فإنها أعلى طریق في البریة، لأنها عن الأستاذ عن خير البریة صلى الله عليه وسلم وعلى اله وأصحابه، والقائمين من بعده بالطریقة المرضية. خاتمة نافعة لأنواع الخير جامعة A Beneficial Conclusion to all Good Deeds (The benefits of setting prayers upon the Prophet saw) Sidi Abdellwahhab Shaarani (d. 905/1490) may Allah be pleased with him said in Kitab al-'uhud al-Mohammediya (The Mohammedian pacts), "The Prophet (peace and blessing be upon him) has taken from us a pact that we are to increase the number of Prayers (Salawat) upon him on a daily and nightly basis and that we are to inform our brothers about the rewards expected from such worship, likewise Sidna Shykh has also taken a pact from us to increase the number of Prayers upon the Prophet (peace and blessing be upon him) on a daily and nightly basis." The Shaykh has also said: "Be informed that the shortest road to the Divine presence passes through the Prayers on the Prophet (peace and blessing be upon him), and any one lacking such attributes cannot enter the 'Hadhra al-Ilahiya (Divine presence) in view of his ignorance towards the satisfying adab (courtesy)." It is worth mentioning the great benefits regarding the Prayers upon the Prophet (peace and blessing be upon him) expecting from Almighty Allah to give us a special love to this Beloved Prophet and to present all the cumulating rewards of such Prayers to the Prophet’s (peace and blessing be upon him) pages in accordance to what had said “Ka’ab Ibn Adjra” to the Prophet (peace and blessing be upon him): “I have made all my Prayers‘ rewards to you O Prophet of Allah”. Then the Prophet (peace and blessing be upon him) replied: “May Allah prevent you the grief of this world and that of the hereafter”. Ibn Ferhoun al-Kurtubi reported that the Prayers upon the Prophet (peace and blessing be upon him) have ten Miracles (karamat): 1. The first and the most important is the Blessing by the Exalted Allah; 2. The second the Prophet’s intercession; 3. The third the imitation of the sublime Angels; 4. The forth the opposition to the infidels and the hypocrites; 5. The fifth the erasure of all sins; 6. The sixth an assistance to the execution of one’s affairs; 7. The seventh the illumination of the inner and outer of the person; 8. The eighth the safety from this arrogant life; 9. The ninth the entry to the lasting house; 10. The tenth the Prayers from the all forgiver Allah. Al-Hadhrami said about the Prayers upon the Prophet (peace and blessing be upon him) that is a ladder and behaviour towards Almighty Allah in the absence of a Shaykh. Al Hadhrami’s student, Shaykh Zarruq (d. 899/1484), said the Prayers upon the Prophet duly elevate the status of the worshipper even though he is in a mixture state. Ibn Abbad (d. 792/1377) said that the Prayers upon the Prophet influence on the powers of faith. Sanousi said in the absence of a spiritual living Shaykh the increase of the Prayers upon the Prophet is the genuine opening (fath). Some scholars have said that the Prayers upon the Prophet represent the real Holy Quran and therefore opened the gates of self soul and the realities of the attributes. Al-Hafidh Ibn Hajar said that the Prayers upon the Prophet open a unique and wide gate of happiness that no one else can open it and abundant benefits are laid down for this worshipper and at reception of these benefits the Prayers' reciter is made clear of his sins through a celestial forgiveness. In view of the great importance of the Prayers and spiritual Greetings upon the Prophet (peace and blessing be upon him), it is an obligation for any wise Muslim to keep on this way and to continue this blessed manner of worship through the nights and days and to define this kind of worship as a clear and genuine love towards the Prophet (peace and blessing be upon him). Moreover, it is worth noting that some illusory persons may believe that the Prayers and Greetings upon the Prophet (peace and blessing be upon him) is a kind of a secure intercession from us to him beside Almighty Allah so as to raise his sublime rank in Allah’s realm, but the reality is that Almighty Allah has recommended us to thank and to be grateful to the one who had been kind and generous towards us, such are the great attributes of the Prophet (peace and blessing be upon him) towards his followers. Since we are unable to reward the Prophet (peace and blessing be upon him) on such infinite bounties, Allah the Exalted has ordered us to Salute and Greet the Prophet (peace and blessing be upon him) as a reward to him in view of his grace to us as there are no grace and kindness except that of Almighty Allah when he has sent this Blessed Messenger as a blessing and mercy to the whole Mankind. Ibn Ata’Allah in his book Taj al-Arous (Crown of the bridegroom) has said that the one who had been lagging behind in terms of worship and has intended to rectify what has been gone before in his early life, no thing can make it for that except the Remembrance of Allah through the al-Adhkar al-Jami’a, and such spiritual cure is also valid for the one who had been unable to increase the number of night-prayers and fasting, as the Prayers upon the Prophet (peace and blessing be upon him) can outweigh the other ways of worship since one Prayer from you upon the Prophet (peace and blessing be upon him) equals ten from him as it is clearly stated in the Hadith, and how beautiful are your days if you are to salute and greet the Messenger of God through this kind of remembrance (dhikr). Suhayli in his book, “Bughyat as-Ssalik” (the Desire of Walker) has indeed stressed on the great benefits behind the Prayers upon the Prophet (peace and blessing be upon him) which include the tranquilisation of the soul, also the habit and permanent continuation of these Prayers are to intimate and to make closer both the souls of the fervent disciple and that of the Prophet (peace and blessing be upon him). وأردت بحول الله وقوته أن أذكر لك یا أخي صلوات على رسول الله صلى الله عليه وسلم رویناها عن شيخنا أبي العباس التجاني رضي الله عنه: Thus, I will mention the ever wide merits and benefits of the sublime Prayers in its different manners as to make the disciple eager and vivid towards the obligatory Respect and Love of the Prophet (peace and blessing be upon him), and I have decided to mention the Prayers upon the Prophet according to the way it had been reported through our Shaykh and Master Abil Abbas Tijani: First, the prayer of Salat al-Fatih, which attributed to the great scholar Abu Abdullah Sidi Mohammed al-Bakri Siddiqi of Egypt (may Allah be satisfied with him). Al-Bakri has confirmed that one prayer of Salat al-Fatih equals the reward of six hundred thousand ordinary prayers, "O Allah, Send Benediction upon Sidna Mohammad: The Opener of What Has Been Closed, The Seal of What Has Passed, Who Triumphs the Truth by the Truth and Who Guides to Your Straight Path, And upon his Household; The Extent of His Great Degree and Grandeur." الأولى للعارف الكبير أبي عبد الله سيدي محمد البكري الصدیقي رضي الله عنه دفين مصر وهي: اللهم صل على سيدنا محمد الفاتح لما أغلق، والخاتم لما سبق، ناصر الحق بالحق، والهادي إلى صراطك المستقيم، وعلى اله حق قدره ومقداره العظيم. وذكر لها البكري أن المرة الواحدة بستمائة ألف صلاة. Second, this Prayer, was dictated on a daylight state by the Prophet (peace and blessing be upon him) to our Master (may Allah be satisfied with him): O Allah, send benediction upon and salute the Source of Divine Mercy. The true Ruby which encompasses the center of comprehension and meanings. The Light of the World which is and fact to be, the Son of Adam, the Possessor of Divine Truth; the Most-Luminous Lightning in the profitable rain-clouds which fill all the intervening seas as receptacles; The Bright Light with which You has filled the universe and which surrounds the places of existence. O Allah, bless and salute the Source of Truth from which are manifested the manifestations of realities; the Source of Knowledge, the Most-Upright; the Complete and Most-Straight Path. O Allah, bless and salute the Advent of the Truth by the Truth; the Greatest Treasure, Your Overflowing that is coming from Itself to Itself; the Circle of Mysterious Light. May Allah bless the Prophet and his household, a prayer which brings us to knowledge of him والصلاة الثانية من إملاء رسول الله صلى الله عليه وسلم على شيخنا یقظة وهي:اللهم صل وسلم على عين الرحمة الربانية، والياقوتة المتحققة الحائطة بمركز الفهوم والمعاني، ونور الأكوان المتكونة الكدمي صاحب الحق الرباني، البرق الأسطع بمزون الأرباح المالئة لكل متعرض من البحور والأواني، ونورك اللامع الذي ملأت به كونك الح ائط بأمكنة المكاني، اللهم صل وسلم على عين الحق التي تتجلى منها عروش لحقائق، عين المعارف الأقوم، صراطك التام الأسقم، اللهم صل وسلم على طلعة الحق بالحق، الكنز الأعظم، إفاضتك منك إليك، إحاطة النور المطلسم، صلى الله عليه وعلى اله صلاة تعرفنا بها إیاه. Thirdly this Prayer (Yaqutat al-Haqaiq; the Jewel of Realities) was also dictated on daylight by the Prophet (peace and blessing be upon him) to our Shaykh, والصلاة الثالثة من إملائه الشریف عليه الصلاة والسلام أیضا على شيخنا یقظة وهي: الله الله الله اللهم أنت الله الذي لا إله إلا أنت العالي في عظمة انفراد حضرة أحدیتك التي شئت فيها بوجود شؤونك، وأنشأت من نورك الكامل نشأة الحق، وأنطتها وجعلتها صورة كاملة تامة تجد منها بسبب وجودها من انفراد أحدیتك قبل نشر أشباحها، وجعلت منها فيها بسببها انبساط العلم، وجعلت من أثر هذه العظمة ومن بركاتها شبحة الصور كلها جامدها ومتحركها، وأنطتها بإقبال التحریك والتسكين، وجعلتها في إحاطة العزة من كونها قبلت من ها وفيها ولها، وتشعشعت الصور البارزة بإقبال الوجود، وقدرت لها وفيها ومنها ما یماثلها مما یطابق أرقام صورها، وحكمت عليها بالبروز لتأدیة ما قدرته عليها، وجعلتها منقوشة في لوحها المحفوظ الذي خلقت منه ببركاته، وحكمت عليها بما أردت لها وبما تریده بها، وجعلت كل الكل في كلك، وجعلت هذا الكل من كلك، وجعلت الكل قبضة من نور عظمتك، روحا لما أنت أهل له ولما هوأهل لك. أسألك اللهم بمرتبة هذه العظمة وإطلاقها في وجد وعدم، أن تصلي وتسلم على ترجمان لسان القدم، اللوح المحفوظ، والنور الساري الممدود، الذي لا یدركه دارك ولا یلحقه لاحق، الصراط المستقيم، ناصر الحق بالحق، اللهم صل وسلم على أشرف الخلائق الإنسانية والجانية، صاحب الأنوار الفاخرة، اللهم صل وسلم عليه وعلى اله وعلى أولاده وأزواجه وذریته وأهل بيته وإخوانه من النبيئين والصدیقين، وعلى من كمن به واتبعه من الأولين والكخرین، اللهم اجعل صلاتنا عليه مقبولة لا مردودة، اللهم صل على سيدنا ومولانا محمد واله، اللهم واجعله لنا روحا ولعبادتنا سرا، واجعل اللهم محبته لنا قوة أستعين بها على تعظيمه، اللهم واجعل تعظيمه في قلوبنا حياة أقوم بها وأستعين به على ذكره وذكر ربه، اللهم واجعل صلاتنا عليه مفتاحا وافتح لنا بها یا رب حجاب الإقبال، وتقبل مني ببركات حبيبي وحبيب عبادك المؤمنين ما أنا أؤدیه من الأوراد والأذكار والمحبة والتعظيم لذاتك لله لله لله آه آمين هوهوهو آمين وصلى الله على سيدنا محمد آمين. And now let’s mention the merit of the three above Prayers duly mentioned by Sidna Shaykh (may Allah be pleased with him): As for Salat al-Fatih, it has come as it is from the world of unseen (al-ghayb) and what has come from the unseen is confirmed and is beyond the upper basis and does not stand to the rules of a compiler, the characteristics of this Prayer is that it does not also stand to analogy. Let’s suppose one hundred thousand communities in each community one hundred thousand tribes and in each tribe one hundred thousand men and each man has lived a period of one hundred thousand years and each man narrates the Prayers upon the Prophet on a way different of that to Salat al-Fatih and all the previous rewards regarding the former Prayers in terms of years were gathered, it will definitely not equal one Prayer with the way Salat al-Fatih, so disregard those who spread calumny as Merit is within the hands of Almighty Allah and he give it to those he likes, sufficient and convincingly are the terms of the Holy Quran: “And He creates what you knew not”. However, it is extremely important to note that nothing is better and closer to Almighty Allah than the dhikr through the “Greatest Name” as this way of Dhikr is the aim of all destinations and the sublime rank from all kinds of worship, then comes the Prayers of “Our master Mohammed the Opener” engendering both merit and success of its reciter in this life and in the hereafter, and for the one who had followed this Divine exuberance, no matter what the claimants talk about, obviously their final fate is a gloomy one and dialogue in terms of questions and replies is to no avail as it is like a sea with no end to its waves, and hearts are within its Almighty Creator and it is him who administers them. Frankly, the one who yearns for this happiness and is earnestly trying to reach this unique jewel will surely be drawn by Allah’s merits to believe what has been said without taking into account analogy and making only the unicity (tawhid) of Almighty Allah his safe and happy road, and for those doubtful people who do often ask such question, “From where did you get such information?”, so be careful not to enter into sterile conversation with those people as you are well aware from what corner our sources were taken. In another letter Sidna Shaykh illustrated that whoever has greeted the Prophet through Salat al-Fatih once, he will bear the rewards of all Prayers that have occurred across the universe by mankind, Angels and Jinns, in a number of six hundred thousand from the first creation of the universe until the recitation has been completed, and each prayer with a reward of six hundred thousand from all faithful from mankind, angels and Jinns. And each prayer with a reward of four hundred conquests and each conquest with a reward of four hundred Hajj pilgrimage, and each prayer from all these with a bird as mentioned in the Hadith that has seventy thousand wings, and each prayer with a Houri wife and ten virtues and the erasure of ten sins and for each prayer, the Exalted Allah and his Angels salute the Prophet ten times. And in another letter, a unique Prayer with a reward of six thousand folds from each Dhikr emanating from each person in this globe to the sole exception of the Holy Quran which is of six folds. Sidna Shaykh (may Allah be satisfied with him) told me: "That’s what I have orally heard from the Beloved Prophet (peace and blessing be upon him)". And all his declarations (may Allah be satisfied with him) are on daylight. Furthermore, be informed O brother that the inherency on the Prayers on the Prophet has a blessed dividend on men, his children and his grand children, whereas the Prayers “Our master Mohammed the opener” it is a genuine guarantee for the bounties of this world and that of the hereafter to the one who is inherent to this tradition and has abided through the right permission. And be informed O brother nothing is better than the means (wassila) in Allah’s realm and much more acceptable to you in reaching the pleasure of Almighty Allah than these great Prayers and Greetings upon the Prophet (peace and blessing be upon him) as all Scholars and despite their different views on the issue have all agreed upon the total acceptance of this highly respected deed in accordance with the Hadith of the Beloved Prophet (peace and blessing be upon him) when Almighty Allah said: “ O Mohammed whoever has saluted you, I will salute him”, and it is crystal clear that this truthful promise is certainly both a Divine attention and deserved reward those humble believers. Furthermore in another spiritual situation and on the importance of the second prayer upon the Prophet (peace and blessing be upon him), it is reported that the Prophet had mentioned some of its characteristics such as one Prayer equals thrice the Prayer of the whole world and the Prayers upon the Prophet on a seven time basis or more is to reach the sublime rank of the presence of the spirit of the Prophet and his four rightly-guided Caliphs as well as attaining the proper love of the Prophet and will not die until he is one of God’s Saints, moreover, any seven time reciter of the Prayers while going to sleep on a clean ablution will surely see the Beloved Prophet. The importance of the third Prayer on the Prophet (peace and blessing be upon him) has also its charismatic benefits as the one who recited it twice in the morning and twice in the evening as a part of his daily litanies, surely it will bring to him the bounties of this world and that of the hereafter and the total erasure of his sins and nor will he doubt about the tawhid of Almighty Allah. According to Sidna Shaykh (may Allah be satisfied with him), he has defined and has named these three important Prayers on the following scale: · The first Prayer “the unique Jewel”; · The second Prayer “the complete Jewel”; · The third Prayer “the Jewel of realities”. However it is of a great importance to note that these are the great merits of these Noble Prayers upon the Prophet (peace and blessing be upon him) and for those who are eager to know more about such Prayer and that of our Shaykh, they can consult my large booklet (i.e. Jawahir Al-Ma’ani), Wassalam. ولنختم هذه الخاتمة بوصية نافعة إن شاء الله لنفسي ومن أراد الله بعدي Let us conclude with a beneficial advice (Warning) And in a final conclusion I would like to advice myself and my dear brothers, relying upon Almighty Allah I will say: Sidna Shaykh (may Allah be satisfied with him) said, Know that anyone who pretends to have the “special permission” from Almighty Allah is obviously a liar and he will definitely die as an unbeliever unless he is to repent from his sins, may we seek from Allah safety from his tests and the honourable fate which is reserved to his humble servants. "إعلم أن من ادعى الإذن الخاص من الله وهوكاذب في دعواه وانبسط للخلق با لدعوة إلى الله تعالى، فإنه یموت كافرا إلا أن یتوب. نسأل الله السلامة والعافية من بلائه، وحسن الخاتمة التي ختم الله بها لخاصته من خلقه وأصفيائه." (Rule) And he said (may Allah be satisfied with him): Know that the opening or Fath and Allah’s pleasure reaching is only destined to those who have the “special permission” like that of the Message’s permission, lacking any special permission there will be no Fath nor any reaching for that person .The one who is attached to Sufi books and went on to take some of its contents, he will certainly end empty handed and will get in return only exhaustion and sadness as the only sign of such opening is to be found only in following Allah’s right path through obedience and worship cumulated with positive knowledge. Also know that Worship will not be valid unless followed by seven characteristics: Intention, knowledge, sciences, sharia, reality, Sunna and the Shaykh. Hence, the one who worships Allah with intention but without knowledge, surely he is an ignorant in terms of knowledge and the one who worships Allah with intention and knowledge but without sciences, surely he is an ignorant in terms of sciences and the one who worships Allah with intention, knowledge and sciences but without Sharia, surely he is an ignorant in terms of Sharia, and the one who worships Allah with intention, knowledge, sciences and Sharia but without reality, surely he is an ignorant in terms of Reality. The one who worships Allah with intention, knowledge, sciences, sharia and reality but without Sunna, surely he is an ignorant in terms of Sunna, and the one who worships Allah with intention, knowledge,sciences,sharia, reality, sunna but without the Shaykh, surely he is an ignorant in terms of his Shaykh, therefore the one who worships Allah with intention, knowledge, sciences, sharia,reality, sunna and the Shaykh he is truly on the right evidence of his Lord. "إعلم أن الفتح والوصول إلى الله في حضرة المعارف لا یبعثه الله تعالى إلا على أیدي أصحاب الإذن الخاص كإذن الرسالة، ومتى فقد الإذن الخاص لم یوجد من الله فتح ولا وصول وليس لصاحبه إلا التعب. ومن تعلق بمطالعة كتب التصوف وسار إلى الله بالنقل منها والأخذ عنها والرجوع إليها والتعویل عليها ليس له من سيره إلا ا لتعب ولا یحصل له من الله شيء، نعني من الوصول إلى حضرة المعارف والإختصاص، وأما الثواب فيحصل له بقدر إخلاصه. فمن علامة الإستفتاح الإستقامة على الطاعة والدوام عليها، والطاعة والعبادة لا تصح ولا تنجح إلا بالمعرفة، ومن عدم المعرفة عدم كل خير وفائدة. ثم اعلم أنه لا تصح العبادة إلا بسبعة أشياء: بالنية والعلم والمعرفة والشریعة والحقيقة والسنة والشيخ. فمن عبد الله بالنية دون العلم فهوجاهل في حق العلم، ومن عبد الله بالنية والعلم دون المعرفة فهوجاهل في حق المع رفة، ومن عبد الله بالنية والعلم والمعرفة دون الشریعة فهوجاهل في حق الشریعة، ومن عبد الله بالنية والعلم والمعرفة والشریعة دون الحقيقة فهوجاهل في حق الحقيقة، ومن عبد الله بالنية والعلم والمعرفة والشریعة والحقيقة دون السنة فهوجاهل في حق الس نة، ومن عبد الله بالنية والعلم والمعرفة والشریعة والحقيقة والسنة دون الشيخ فهوجاهل في حق الشيخ، ومن عبد الله بالنية والعلم والمعرفة والشریعة والحقيقة والسنة والشيخ فهوعلى بينة من ربه. فذلك هوالمنهاج القویم والصراط المستقيم ودأب العارفين ومنهاج الصالحين وميزاب شراب المحبين." ومن رسائل الفقيه سيدي محمد أكنسوس هذه الرسالة التي ذكر فيها الفارق بين الشيخ والواسطة ونص الرسالة كما يلي: بسم الله الرحمن الرحيم. الحمد لله وحده وصلى الله على سيدنا محمد وآله وسلم. وبعد اعلم يا أخي أن الكلام على الشيخ وأقسامه والموجود اليوم منه والمعدوم طويل. وكذا الكلام على الواسطة في تلقين الأوراد. بطريق الإختصار أن الواسطة الذي يلقن الذكر عن المشايخ لاحظ له في المشيخة وبينه وبينها بون بعيد. فمن ادعاها لنفسه أو أظهر من نفسه ما يتوهم به للإخوان أن له حرمة كحرمة الشيخ أو مكانة كمكانته. فقد كذب على الله تعالى. وتعرض للعنة الله وغضبه. وإنما هو كأحد الإخوان ما فاتهم بشيء إلا بالإذن في التلقين لاغير. إلا أن يعمل بعمل المشايخ ويجد كل الجد في التشمير على نفسه وسلوك السبيل على النمط المعروف حتى يحصل القرب من حضرة الله وحضرة رسول الله صلى الله عليه وسلم.ويوذن له إذنا خاصا في تربية الخلق. فيكون حينئذ شيخا يتلقى الفيض من حضرة الرسول صلى الله عليه وسلم بلا واسطة. نعم ذلك الواسطة الأول الذي هو المقدم للتلقين له أجر الواسطة وحرمة من هدى أخاه إلى الخير وأعانه عليه. والملقن له يجب عليه أن يراعي له ذلك ويعطي كل مرتبة حقها. فحق الشيخ التعظيم التام الذي ما فوقه إلا تعظيم الألوهية والنبؤة. وحق الواسطة دون ذلك بكثير. وذلك بالشكر والدعاء بإشارة قوله عليه الصلاة والسلام من لم يشكر الناس لم يشكر الله. وقولهم شكر الواسطة واجب. محمد بن أحمد أكنسوس لطف الله به. (A Humble Remark) O my dear brother be aware about the lateness in reaching such rank no matter if you have lived all your life as a follower and disciple a thousand time but still you have reached Allah’s pleasure through an atom weight it is this reaching that is paramount to all that previous commitment; may we seek from the Exalted Allah his wisdom, his merit and his infinite mercy. وإیاك یا أخي واستبطاء الوصول بذلك ولوبعد الملازمة للسلوك، فإنه سبب لعدم بلوغ المأمول. فإنك لوعشت سالكا عمر الدنيا ألف مرة وظفرت بعد ذلك من الله بقدر ذرة لَكانَ ما وصلت إليه أعظم من كل شيء سلكت عليه، بل لولم تصل إلى التوفيق بدوام الخدمة لكان ذلك أوفى وأوفر نعمة. والله أسأل إليك مقاليد الحكمة، وأن یعاملنا وإیاك بمحض الفضل والرحمة. Conclusion & Advice O my dear brother I have left within this letter roots and branches and it is clear if you are to duly acknowledge it, definitively you are to reach the Fath and know that no one before has reached any sublime rank except through the total obedience to Allah’s orders and recommendations and the whole rejection of whatever is to move you away from the Divine presence as the encounter with Almighty Allah on the Prophet Sunna’s basis is the ultimate end and alternative imperative. And also know that if the exalted Allah has provided you with knowledge, it is surely that he had done so by preparing you for such highly noted honour and because you were chosen for such task as obviously you will accept his words and Divine knowledge as Allah’s knowledge is a speciality not a gained one, you have only to seek truth from the truth, hence you will find truth much closer to you: “But we are nearer to him, and yet see not” (Quran 56:85). And be careful to make all your knowledge from the truth and with the truth without any abstraction, evidently this is the genuine knowledge linked with an affirmation that is not bestowed except to those who are God fearing and promise fulfillers. Last Advice O my dear brother know that every sect has defined to itself a unique terminology and language for communication, (and) in your case define the truth as your sect and take care of its terminology and language and nothing else is more acceptable to the ears than the sound of truth, Wassalam. إعلم یا أخي أن كل طائفة اصطلحت على لغة ولسان للتوصل، فاجعل طائفتك معالم الحق فافهم عنه واحفظ لسانه ولغته. وإذا خاطبك فلا تسمع خطابه إلا به، فإنه یغار أن یسمعه غيره، وما ثم غيره فنزهه والسلام. What has been above mentioned is obviously motivated by the earnest seeking of Allah’s pleasure according to my humble knowledge and may the Exalted Lord assist me and make the Paradise my dwelling as deeds are the result of intentions and may he guide us to his right and straight path and the path of those “Assisted” (Ahl al-Inayah) as we have entirely believed in a very truthful manner all what has been revealed on our Blessed Prophet (peace and blessing be upon him). O our Generous Lord, may we ask you your full fledged forgiveness and your perpetual pleasure through and by means of your generosity as you are the only capable upon these attributes, and may all Allah’s Prayers and Blessings be upon our Master the Prophet (peace and blessing be upon him). This humble letter was compiled on the 11^th of Jumada II 1208 AH, by the poor to Allah Ali Harazem ibn al-Arbi Berrada, the Fasi by residence, the Tijani by tariqa (order), the Mohammedi by 'haqiqa (reality), may Almighty Allah bless him. وهذا ما یسر الله ومن به، وهوالمنان، لِمَا قصدت إثباته حسب الإستطاعة في الوقت والإمكان، وأن یجعل ذلك خالصا لوجهه الكریم، ویمدني من فائض فضله العميم، ویجعلني ومن یطالعه في جنة النعيم، إنما الأعمال بالنيات ولكل امرىء ما نوى واللسان لا یبرز من الجنان إلا ما حوى. ونسأله سبحانه أن یمن علينا بالرشد والهدایة، ویسلك بنا بمنه سبيل أهل العنایة، فإنا مؤمنون بكل ما جاء به رسول الله على مراد الله، اللهم ثبتنا على ذلك حتى نلقاك وأنت راض عنا بمحض كرمك إنك ولي ذلك والقادر عليه، وصلى الله على سيدنا محمد واله وصحبه وسلم والحمد لله رب العالمين.قال مؤلفها: ووافق الفراغ من تبييض هذه الرسالة المباركة في الحادي عشر من جمادى الأخير سنة ثمانية ومائتين وألف على ید العبد الحقير علي حرازم بن العربي برادة المغربي الفاسي التجاني طریقة المحمدي حقيقة، لطف الله به امين.