The Concealed Pole: a Chronology

In the words of his Greatest Beloved and Successor and Representative, Mawlana Abul Hassan Ali Harazem  (d. 1218/1803 in Badr, Medina),

"Know  that our Shaykh is the great Imam the understandable sea, the one with the higher signs, the clear worship, the saintly realities, the Mohammedian 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 Path’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 Mohammedian twin lineage, Abul Abbas Sidna Ahmed ibn Mohammed ibn al-Mokhtar ibn Ahmed ibn Salem Tijani al-Hassani, the Madhawi in origin, where he was born and lived; home of his ancestors that is noted for knowledge, piety, generosity, honor and holiness."

Name, Birth & Noble Family

Full Name: Mawlana Ahmed b. Mawlana Mohammed Tijani al-Hassani al-Alawi al-Fatimi al-Hachimi al-Qurashi

Surname: Abul Abbas

Date of Birth: 1150/1735 (Orphaned at the age of 15)

Place of Birth: Ain Madhi, Easter Sahara; latitude 33°47'58.33"N; longitude  2°17'31.42"E (Ain Madhi/Makka = 2435 Miles, 3920 Km; Ain Madhi/Medina= 2329 Miles, 3749 Km; Ain Madhi/Fez 417,24 Miles, 671,48 Km)

Noble Father: The Famous, great saint Mawlana Mohammed b. Mawlana al-Mokhtar b. Mawlana Ahmed Tijani (d. 1166/1752)

Noble Mother: Lalla Aicha b. Sidi Mohammed Sanusi al-Madhawi (d. 1166/1752)

Noble Brother: Sidi Mohammed (“Ben Omar”; d. before 1211/1796 in Ain Madhi)

Noble Sister: Lalla Ruqayya (d. before 1211/1796 in Ain Madhi)

     Noble Sharifian Lineage: There are 24 Golden Names between Sidna Shaykh and his Grandfather Sidna Ali ibn Abi Talib (may Allah glorify his face). This lineage was confirmed by the Prophet (peace and blessing be upon him) Himself (peace and blessing be upon him) as Sidna Shaykh once asked him about the reality of his lineage. The Prophet (peace and blessing be upon him) answered him: “You are my son, you are my son, you are my son”. 

     Noble 4th Grandfather: The Noted Sufi Shaykh Mawlana Ahmed b. Mawlana Mohammed b. Mawlana Salem Tijani is Sidna Shaykh's initial ancestor to immigrate from the Moroccan town of Safi (Asafi), on the Atlantic ocean, and settle in the tribe of Ain Madhi, Eastern Sahara. The Shaykh contained 72 Mohammedian sciences [juts like Moulay Abdessalam b. Mashish (d. 622/1207), Moulay Abdellqadir Jilani (d. 542/1148), and Sidi Muhyiddin Ibn al-Arabi  (d. 636/1221)]. He lived in this nature for 23 years.

     Migration from Safi to Ain Madhi (see the map): Earlier to the birth of Sidna Shaykh, his grandfather the great saint Sidi Mohammed ibn Salim migrated from the town of Asafi (Safi) on the Atlantic coast to Ain Madhi and settled among the clan of Tijana. He got married from them and thus gained the nickname of 'at-Tijani', a surname that permanently passed on to his descendents. Sidna Shaykh grew up there. (See Jawahir al-Maani) 

 

Education: Age 4-21; 17 Years (1146-1733/1171-1757)

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

    Teachers: Sidi Abu Abdellah Mohammed ibn 'Hammu Tijani, Sidi Aissa Bouakkaz Tijani, Sidi Ibn Bouafiya Tijani. 

1st Journey to Fez: Age 21-26; 5 Years (1171/1757-1176/1763) 

ومن اكبر كراماته حفظه للعلوم النافعة، فكل من أراد أن يسأله أو يكتب. عليه يملي عليه من غير تأمل في كل ما أراد، كأنه لوح بين عينيه ينظر فيه، وهذا مشاهد للخاصة والعامة. وقال لي مرة بعد أن كتبت عليه جواب مسئلة: لو سألني أحد أربع سنين وأنا أملي عليه وهو يكتب لم يفرغ، يعني من غير تأمل. قلت: وهذه أحوال أهل العلم اللدني رضي الله عنهم. وذكر لي الشيخ رضي الله عنه أنه استحضر كتابا في ذهنه من اوله إلى آخره بأبوابه وفصوله و مسائله وقال لي: ذكرت فيه بعض مغالط الفقهاء، أهل العلم الظاهر وأهل علم الكلام وفوائد لم يذكرها غيره. وقال لي سميته كتاب النص والفتوى فيما عمت به البلوى. وإلى الآن لم يخرجه الينا هـ. ولا يستغرب هذا منه لأن سيد الوجود صلى الله عليه وسلم قال له كل ما امليت فأنت مترجم عني، أو كلاما هذا معناه.

 

Al-Qarawiyyine studies: At the prestigious university of the Qarawiyyine, the place, where Sidna Shaykh would, 42 years from now, build his Grand Zawiya, nearby its streets, at the order of his Grandfather, the Prophet (peace and blessing be upon him), he studied the volumes of Bukhari and Muslim and learned them by heart. He would also study the science of the Script ('ilm al-Harf) at the hand of Shaykh al-Amrani and Shaykh Mohammed Sijilmasi. 

Esoteric Activity: Sidna Shaykh busied himself with meeting Sufi teachers:

        Al-Qutb Siqilli: He is the master of Tariqa Khalwatiya, Qutb Sidi Ahmed ibn Mohammed  Siqilli al-Hussayni (d. 1177/1763): the first Qutb al-Jami'a to be buried in Fez since the town's foundation at the hand of Imam Mawlana Idriss. He is the student of the Shaykh Sidi Mohammed ibn Salim al-Hifnawi al-Misri ("al-Hifni"; d. 1181/1768), a much esteemed teacher of Hadith, himself a disciple of Sidi Mustafa ibn Kamaluddin al-Bikri al-Misri (d. 1151/1739). Sidna Shaykh met with Mawlana Siqilli him in Fez but never spoke to him for, he, firstly, was engrossed in his own spiritual self-development, secondly, he was not sure of his exact position in the spiritual hierarchy at the time, and thirdly, for the fact that Allah wanted him not to owe any favour to any of the Shaykhs of the path, for Sidna Mohammed, peace and blessing be upon him, is himself his medium and provider in every fashion. 

Sidi Mohammed ibn Abdullah al-Tuzzani (“ar-Rif”; d. after 1171/1756); Sidi Abul Abbas Ahmed al-Tawwash (d. 1206/1791).

    Shaykh al-Andalusi: He also came into contact with the head of Shadhilite Fasiya order the Shaykh Sidi Abdellah b.  Sidi al-Arbi b. Sidi Ahmed Ben Abdellah al-Andalusi (d. 1188/1778). The latter is related to Sidi Abul Mahasin Yusuf al-Fasi (d. 1013/1598) through his father, grandfather (d. 112o/17o5), grand-grandfather Sidi Mohammed (d. 1062/1647), and Sidi Abderrahman al-Fasi (d. 1027/1612). They talked on various issues and before they had bidden each other farewell, Sidna Shaykh prayed to God to award him the good things of this world and the hereafter. The final words from the Shaykh Sidi Abdellah were, "May Allah stand by you", spoken thrice".

    Shaykh al-Wanjali: The Shaykh Sidi Mohammed ibn al-Hassan al-Wanjali al-Zabibi (d. 1185/1770) is from the Wanjal clan based in the mountains of al-Zabib (modern Tghat), who was of the fraternity of the illuminated ones (ahl al-kashf). He told him when he first saw him and before he talked to him: "You will attain the rank of the great Qutb Sidi Abul Hassan Shadhili (d. 656/1241). He discoursed with him on esoteric issues, and admonished him to return to his hometown, for what he was looking for was to be found there. 

    Shaykh at-Tuzzani: He encountered with the Nasirite master: Sidi Mohammed ibn Abdullah al-Tuzzani known as “ar-Rif”. The latter is tied to al-Qutb al-Kamil Sidi Mhammed Ben Nasir Dar'i ( d. 1085/1694) through his father Sidi Mohammed ibn Ali (d. 1151/1739), his his uncle (d. after 1129/1723), and Sidi Ahmed Ben Nasir Dar'i (d. 1129/1717 in Fez). 

Al-Qutb al-Wazzani: He met with Al-Qutb Moulay Tayyeb ibn al-Qutb Moulay Mohammed ibn al-Qutb Moulay Abdellah Sharif al-Wazzani (d. 1181/1766) whose spiritual chain is raised to the Qutb Sidi Mohammed ibn Sulayman al-Jazouli (d. 869/1464) through his brother Sidi Tuhami (d. 1127/1715), father Moulay Mohammed (d. 1120/1708), grandfather Moulay Abdellah Sharif (d. 1089/1678), Sidi Ali ibn Ahmed Karfiti as-Sarsari (d. 1027/1617), Sidi Isa ibn al-Hassan al-Misbahi (d. 964/1556), Sidi Mohammed ibn Ali al-Harwi Zamrani, Sidi Abdellah Ghazwani (d. 935/1528), and Sidi Abdellaziz Tabba'a (d. 914/1508). He initiated Sidna Shaykh into his order and gave him the authorization to initiate others, although Sidna never did exercise this privilege, for tow reasons: firstly, he was engrossed in his own spiritual self-development, and secondly, he was not sure of his exact position in the spiritual hierarchy at the time.   

    Other Affiliations: Sidna Shaykh has also taken the Qadiriya path while in Fez at the hand of a representative of the order, and again he was given the authorization to initiate others, although he still did not avail himself of that right; he then left it after a while. He also took the Shadhilite Ghumariya, first from a student, then in a dream from its founder, then he left it.

Residence in Al-Abyad & Tlemcen: Age 26-35; 5 Years (1176/1763-1185/1772)  

    Al-Abyad (5 years): After spending 5 years in Fez and beyond, Sidna Shaykh returned to his hometown. On the way homeward he stopped at a town named al-Abyad, in the middle of the desert where the shrine of the Qutb Sidi Abdellqadir ibn Mohammed al-Sima'hi Siddiqi lies ("Sidi Shaykh"; d. 1025/1610). He stayed there retreating for five years indulging in study, worship, teaching and recitation of the Holy Quran. In the following years he travelled back and fourth between the desert recluses and towns of the region, convinced of what he had heard from Shaykh al-Wanjili. There seems to be a pattern in Sidna Shaykh's travels, in that he went to the desert to meditate, while in the towns he took exoteric, non-mystical knowledge from the acknowledged masters and in the traditional manner. 

    Tlemcen (5 years): He next headed towards Tlemcen, where he stayed for the purpose of ascetic practices, worship, teaching the 'Hadith and engaging in commentary on the Quran, until he was endowed with divine inspiration. From that point on, a tremendous change was seen in his life. We are told that signs of spiritual upliftment became apparent in his life, while the veils of  obstruction were parted and the gifts of miraculous deeded bestowed on him. He continued to climb the ladder of spiritual realization until he reached the zenith of what he was looking for in the realm of spirituality. 

Residence in Tunisia: Aged 37; 1 Year (1186/1773)  

    Shaykh al-Azhari: In 1186/1771, Sidna Shaykh headed to Tunisia on his way to Makka through Cairo. On his journey, he was keen to met the noted Shaykhs of the time -just like he did in the Maghreb. Having left Tlemcen and before reaching Susa, Tunisia he stopped at Zwawa and visited the Idrissid Sharif, Abu Abdellah Sidi Mhammed ibn Abderrahman al-Azhari (d. 1280/1793), from whom the Khalwati Rahmaniya Order came. He took the path from Sidi Mohammed al-Hifnawi; the same teacher of the Qutb Siqilli and al-Qutb a-Kurdi. 

    Teaching: Sidna Shaykh stayed for a year shuttling between Tunis and the city of Susa. He spent most of his time in Tunis teaching the Book of Wisdom (al-'Hikam al-'Ataiyya) and its like. The ruler of Tunis requested of him that he stay and teach and that he also undertake other religious activities as well as teaches. He gave him accommodations and opened the Zaytuna mosque to him to serve as a classroom, allocation him a large salary for the purpose. After considering his offers, however, he decided instead to embark on a ship headed for Egypt. 

    Shaykh Faraj: Sidi al-Haj Faraj al-Tunusi. He was affiliated to the Jazouliya and Khalwatiya orders through the chains of Sidi Said Ahansal Susi al-Jazouli al-Maghribi and Sidi Mohammed al-Hifnawi respectively. Sidna Shaykh received from him some special supplications and litanies; ex. the Dumyatiya, the Asmae al-Idrissiya, and the Divine Names (al-Asma' al-'Husna). 

    Shaykh Ra'hwi: Sidna Shaykh entered Tunisia in the same year. There he met with the Gnostic Sidi Abdelsamad al-Ra'hwi whose master was the Qutb of Tunisia. The latter had no permission to meet any body save four people, of whom al-Ra'hwi is one of them. When Sidna Shaykh planned to journey to Cairo he sent him through al-Ra'hwi a message, informing him of his intention to travel to Egypt and asking for his guarantee, which the Qutb granted. He then took the sea and reached his destination safely. 

Journey to Egypt: Aged 38 (1187/1772)

    Al-Qutb al-Kurdi: The Shaykh Sidi Mahmoud al-Kurdi al-Iraqi al-Misri (d. 1186/1771), the leading teacher of Khalwatiya order in Cairo, is the only Sufi master that Sidna Shaykh accepted his authority over him. Sidna Shaykh embraced his order in accordance with all its norms. All of this was based on the dream he had of him in Tunis. At their first encounter, the Shaykh Sidi Mahmud al-Kurdi, addressed Sidna Shaykh as a beloved one of God in this world and the hereafter. Sidna Shaykh asked him how he knew this to be true, and was informed that God was the ultimate source. Then Sidna narrated fully to him the dream he had in Tunisia, in which he had seen Shaykh al-Kurdi and been told that his own essence was of copper, which Shaykh al-Kurdi promised to turn into gold. Then after the elapse of a few days, Shaykh al-Kurdi asked Sidna Shaykh of his desire. His response was the station of the "Absolute Authorization" (al-Qutbaniya al-'Udhma).  The Shaykh told him that he was already more advanced than the above mentioned station (i.e. the Khatmiya).  

Journey to the Holy Lands: Aged 38 (1187/1772)

Pilgrimage: From Egypt, Sidna Shaykh left to Mecca. He  arrived safely by sea in after having received prayers and guarantees from Shaykh al-Kurdi for a spared return voyage.

    Shaykh al-Hindi: In Makka Sidna Shaykh heard of Sidi Ahmed ibn Abdellah al-Hindi (d. 1187/1773). He was affiliated with the path of Sidi Mhammed Ben Nasir Dar'i ( d. 1085/1694). Sidi Ahmed ibn Abdellah had no permission to meet any body, but in spite of that, Sidna Shaykh received from him special knowledge, through a special envoy, without meeting with him. He foretold Sidna Shaykh about what he was destined to, and gave him good tidings that he will inherit all his secrets, endowments, cognition, and illuminations. He told him that he was his successor in all that he possessed in terms of spirituality. He added a verbal message to him via his attendant, informing him that he was the one being that he had been waiting for. On hearing this, the attendant asked his master why he himself had not been accorded with that honor after his 18 years of service. Shaykh al-Hindi then told the attendant that, had it been left up to him, his own child should have been his choice as successor, but this was a divine affair in which he had no choice. Furthermore, al-Hindi gave Sidna Shaykh the glad tidings of attaining the status of Shaykh Sidi Abul Hassan Shadhili (d. 656/1241), as he had been foretold before by Sidi Mohammed Wanjali in Morocco, and also told him that he would meet the Qutb Sidi Mohammed ibn Abdelkarim al-Samman (d. 1189/1774) in Medina. 

    Medina: At Medina Sidna Shaykh performed all the rites pertaining to visitation. And, as usual, he turned his attention towards finding other Sufi masters. Having been informed of the presence of Shaykh al-Samman, he sought a meeting with him. Shaykh al-Samman was the guardian of the Prophet's blessed grave (peace and blessing be upon him) and the author of several Sufi works but it was especially as the founder of a new order that he became influential. Sidna Shaykh was told of what lay ahead of him in the realm of excellence by Shaykh al-Samman. He told him that he is the Dominant Pole (al-Qutb al-Jami') and gave him good tidings that he will realize his aspiration and obtain the "Absolute General Authorization" (al-Qutbaniya al-Jami'a al-'Udhma). This was followed by his request that Sidna Shaykh agree to meet with him and then spend three days in seclusion. At the end of this period he, Shaykh al-Samman, would instill in him full spirituality. Sidna Shaykh excused himself from this, however, and was then asked to make his request, which he did, and he was given the required assistance. He was given a special permission in the Asma' al-'Husna, the Ahzab of Shaykh Shadhili (d. 656/1241), the Wadhifa of Shaykh Zarruq (d. 899/1484), the Dalail al-Khayrat of Shaykh al-Jazouli, and the al-Dur al-’Ala of Shaykh Ibn Arabi al-‘Hatimi (d. 636/1221).  

    Cairo: Sidna Shaykh then left with a pilgrim's caravan and arrived safely in Egypt. In Cairo he went to pay homage to to Shaykh al-Kurdi. He was well received and was asked by his master to take a seat in front of him. He was also told to come to his house daily. Shaykh al-Kurdi always asked Sidna Shaykh questions on issues of a controversial nature, which he easily resolved on the basis of his store of knowledge. As a result of this his reputation spread, and Cairo scholars, attracted by his growing reputation, sought him out in great numbers. Prior to his departure Shaykh al-Kurdi granted Sidna Shaykh a full ijaza (license) to teach the Khalwatiya Tariqa. He declined the offer at first, but when offered it a second time, he apparently accepted and was given a silisla (spiritual chain of initiation). 

Dwelling in Tlemcen: Age 39-42; 3 years (1188/1773-1191/1773)

Sidna Shaykh returned to Tlemcen via Tunisia. He stayed there for 3 years. 

2nd Journey to Fez: Aged 42 (1191/1773)

    Meeting with the Allama Ibn al-Mishri: Sidna Shaykh made his second trip to Fez from Tlemcen, with the intention of visiting the Baraka of the Maghreb, Mawlana Idriss al-Azhar (d. 213/798) and his Father Mawlana Idriss al-Akbar who is buried in Zarhoune. On the way, Sidna Shaykh met with the Hassanid scholar, Sidi Mohammed ibn al-Mishrial- Siba'i of Takrat (d. 1224/1809). Since then, Sidi Mohammed al-Mishri, leaded the prayers for Shaykh Tijani, and wrote the answers on his behalf until 1208/1793; the year that Sidna Shaykh started himself to lead the prayers, in compliance with the instruction of his grandfather (peace and blessing be upon him). 

    Meeting with the Khalifa Harazem: In the city of Oujda (Wajda), north-eastern Morocco the Khalifa Sidi Ali Harazem accepts Sidna Shaykh as a Sufi guide. During this meeting, he authorized him in the Khalwati path. In addition he passed on to him certain spiritual secrets and special knowledge. He foretold him of what would be of him in revelation and strengthening, and impressed on him the need to go on seeking illumination. 

Retreats in Tlemcen, Qasr al-Shallala, Abu Samghun & Tuwat: Age 39-46; 7 years (1188/1773-1196/1781)

After a short stay in Fez, Sidna Shaykh went back to Tlemcen and then departed to the Qasr al-Shallala and then Abu Samghun, a Saharan oasis located south of al-Abyad. He then headed south for the Saharan center of Tuwat, intending to make a visit. This was in 1196/1781. While there he met Sidi Mohammed ibn al-Fudayl and other saints, and after a mutually beneficial exchange with them, he returned to the village of Abu Samghun and settle there. 

Al-Fath al-Akbar & Birth of the Mohammediya Tijaniya Path: Aged 46 (1196/1781)

Daylight Vision of the Mohammedian Presence (peace and blessing be upon him): Sidna Shaykh announced that the Holy Prophet (peace and blessing be upon him) authorized him in a daylight vision (yaqadatan; while he was awake) to establish his own order, the Tariqa Ahmediya Mohammediya Ibrahimiya Hanifiya Tijaniya, and not use any of the chains of authority of teacher-to-disciple that were the main stay of all the Sufi orders. The Prophet (peace and blessing be upon him) had granted him permission to initiate mankind into the order during a period when he had fled from contact with people in order to devote himself to his personal development, and had therefore felt unable to consider himself a Shaykh until this permission was granted. He was commanded by the Holy Prophet (peace and blessing be upon him) to renounce all the orders that he was affiliated to and told him that he was to take the path directly from him, "You owe no favour to any of the Shaykhs of the path, for I am myself your medium and provider in every truth. Abandon all that you have taken from all other tariqas and hold fast to this tariqa without seclusion (khalwa), or retirement from people ('uzla), until you reach your promised maqam, and you are as you are, without hardship, difficulty, or strive, and abdicate all the saints." 

     The Wird: The Prophet (peace and blessing be upon him) had assigned to him the obligatory wird (litany) which he has to transmit in general and unstrictly to any seeker who asks for it and accepts to abide by its conditions; a 100 of Astaghfirou Allah" (I seek Allah’s forgiveness) and a 100 of prayers upon the Prophet with any version, preferably with the Salat al-Fatih prayer.  By 1200/1785 the Prophet (peace and blessing be upon him) completed to him the wird by adding a 100 of Haylala (“la-ilaha illa’Allah”; There is no God but Allah). Greatly simplified, Sidna Shaykh developed his path on loose lines. Obligations, as one to be expected in an order designed to expand, were simple. He imposed no penances or retreats and the conditions was not complicated; (1) praying in the mosque with the congregation whenever possible, meeting all the prerequisites for lawfully offering prayer; (2) praying upon the Prophet (peace and blessing be upon him); and (3) not to visit living saints or the tombs of dead ones.

    1210/1795: Martyrdom of Sidi Mohammed ibn al-Arabi Tahiri Tazi Damrawi in Madhi. He was only 28. The Khalifa Abul Hassan Sidi Ali Berradawas later honored as confidant for the Shaykh and special intermediary between him and the Mohammedian Presence (peace and blessing be upon him) after the sudden pass of Sidi Mohammed ibn al-Arabi. Al-Khalifa Harazem was among the most intimate companions (khassat al-khassa) of Sidna Shaykh. He had a high rank before the Shaykh who used to praise him so much about his qualities before his companions that caused jealousy among them. It was reported from Sidna Shaykh that the Messenger (peace and blessing be upon him) told him: ''He is for you, what Abu Bakr was for me." Among the sayings of the Messenger (peace and blessing be upon him) to Sidna Shaykh is the following: ''O Ahmed! Ask the opinion of your servant and your beloved (Harazem). Indeed he is for you in the rank of Harun (Heron) for Musa (Moses). I do not advise you something better than this about him, may peace be upon you.” Before the Khalifa Harazem was entrusted with intermediacy, the venerated companion Sidi Bel Qacem al-Annabi took this position for 6 months. 

ومن خط سيدنا محمد بن أحمد أكنسوس ما نصه: ثم دخل فاسا في رحلته الثانية سنة 91 بعد مرجعه من حجه المبرور وفي سنة 96 رحل من تلمسان إلى قرية القطب سيدي أبي سمغون واستوطنها ورحل إلى بلاد توات لزيارة بعض الأولياء ثم رجع للقرية المذكورة وفيها وقع له الفتح الأعظم وطوّق تربية الخلق على لسان سيد الوجود صلى الله عليه وسلم أفاض الله علينا من بركاته وجعلنا من جملته وأهل عنايته. آمين... وبقي أن تعلم أيها السيد السعيد إسما ومسمى إن شاء الله أن طريقة هذا الشيخ رضي الله عنه محمدية ، و معنى كونها محمدية أنه أخذها عن مولانا محمد صلى الله عليه وسلم مشافهة يقظة لا مناما . و هذا المقام عال معروف عند أهل الله تعالى لا يدركه إلا الأفراد، ويقال لهذا المقام المحمدي ، و قد خص الله تعالى شيخنا بأن جعله خاتما لهذا المقام فلا يدركه أحد بعده ، وصاحب هذا الختم يقال له الختم الأكبر ، وهو القطب المكتوم ، ومعنى المكتوم الذي كتم الله شأنه وأحواله وأسراره عن كل أحد من خلقه حتى عن الملائكة المقربين والأنبياء والمرسلين ما عدا نبينا صلى الله عليه و سلم فهو الذي علمه الله بشأن هذا القطب لأنه من أمته ، و قد غلط بعض الأقطاب الماضين وادعى أنه صاحب هذا الختم مثل الشيخ الأكبر ابن عربي الحاتمي رضي الله عنه إلى غير ذلك من الأمور التي تبهر العقول عند سماعها ، وإنما نبهناك لئلا تجهل قدر ما وصل إليك من منة الله تبارك وتعالى

As a Shaykh of the Mohammediya Path in the Eastern Desert: Age 46-63; 17 Years (1196/1781-1213/1798)

The born-global Tijaniya was widely accepted almost immediately after its birth. Sidna Shaykh became so reputed that great masses of people started visiting him to take his wird, to be affiliated with him, and get more of what he gives them in sense and meaning. After this grand spiritual realization, Sidna Shaykh remained in Abu Samghun for 17 years.

The Last Journey & Permanent Residence in Fez: Age 63-80; 17 Years & Six Months & 42 Days (6th of Rabi'a Thani 1213/1798 - 17th of Shawal, 1230/1815) 

Sidna Shaykh appeared in the highest level of Qutbaniya; known among the Sufis as the Stage of Special Mohammedian Sainthood (Khatm al-Wilaya al-Mohammediya al-Khassa). According to the Allama Sidi Ahmed Skirej al-Fasi (d. 1366/1940), this maqam is 

is graded one rank bellow that of the prophets (anbiya) and companions (sa'haba) of the Holy Prophet (peace an blessing be upon him). Numerous poles claimed this khatmiya rank such as Sidi Mohammed Wafa (d. 765/1350), Imam al-Qushashi (d. 1074/1661)... The particularity of this khatmiya (in the historical cycle inaugurated by the prophethood of the Holy Prophet) was fastened and sealed by the Greatest Seal (al-khatm al-akbar), the Famous Gnostic (al-'arif shahir), the Sun of Gnosis (shams al-ma'arif), Mawlana Ahmed Tijani. Shaykh Tijani's great sealness of the khatmiya maqam indicates that no one will ever appear in this maqam the way he appeared and manifested in it as he sealed the absolute appearance (ad-duhur at-tam) of the khatmiya maqam. This does not indicate that he sealed its appearance nor no one after him will attain the rank of sainthood (wilaya) as it is commonly misunderstood. The khatmiya maqam's absolute appearance was claimed before by Sidi Muhyiddin ibn Arabi al-‘Hatimi (d. 636/1221) when he said: “We no doubt sealed sainthood by inheriting the Hachimi and the Messiah”. However he retracted (taraja'a) later when aware that the full, complete and absolute appearance in that maqam is to be for some one else. He discover not who will attain such absolute appearance. That is why, like other saints, called this khatm: a concealed one (Maktum). The Allama Sidi Ahmed Skirej discusses furthermore that only after the Imam al-Mahdi appears no saints with power of governance (Awliya’-u tasrif) shall rise. Sainthood (out of the power of tasrif) wont cease to exist after him, for it is the “Absolute Seal”, the one after which there will be no saints at all is the Prophet Sidna Isa (“Jesus”; peace and blessings be upon our prophet and him). 

1215/1800: Beginning of the construction of the Grand Zawiya. 

    "All matters pertaining to it rests between the hands of Allah": When Sidna Shaykh got the official authorization from the Sultan Sulayman to build the Grand  Zawiya of Fez, the latter sent him two purses containing each a thousand riyals, and told him: "Use this money for the construction." But Sidna Shaykh returned the gift arguing that “all matters pertaining to it rest between the hands of Allah.” The sultan really insisted to have him accept the money. Sidna Shaykh finally accepted, but refrained from spending it on the construction of the Zawiya. He ordered that the money be distributed to the poor and the needy.

    Scenario: The Allama Skirej tells us in Kashf al-Hijab that on the arrival of Sidna Shaykh to Fez he stayed in the house of his companion Sidi Ali Harazem Berrada. Later he moved to Dar-Lamraya on permission from his grandfather (peace and blessing be upon him). At the beginning, Sidna Shaykh was nowhere obvious. He very often holding forth in his own home. Sidna Shaykh started to perform the Wadhifa and Haylala of Friday evening with his companions on the doorstep of this house. By time the meetings became so crowded at Dar Lamraya,  Sidna Shaykh consulted his grandfather (peace and blessing be upon him) who instructed him to build a Zawiya by saying to him, “Choose it from this shiny town, in the best of places, and make it spacious, and abundant in water”. Accordingly, Sidna Shaykh started to look for a place that satisfies these conditions. He found it in Lablida district, which was known, then, as the Dardas district. The Prophet (peace and blessing be upon him) gave him permission to buy it and build the Zawiya on it. Thus Sidna Shaykh bought it purely from his own money. He started building the Zawiya in the month of Rabi’ al-Awwal 1215/ July 1800.  The area built by Sidna Shaykh consisted of two sections: the first is the area where the holy tomb is, now, located, and it extended to the door of the minaret; the second section is the area at the west of the first section and extended to the old gate. 

    Inauguration: When Sidna Shaykh inaugurated the Grand Zawiya, the place was jammed with people so much so that the doors were pressed with the bodies of those who were trying to enter. The zawiya could not hold more than 3000 worshipers. That the Zawiya is a state-of-the-art object d’art, it has many redeemable qualities. “Should the gnostics realize the poise of this Zawiya they will put up their tents on it.” He often brought up the attributes of the Zawiya. “Certainly the salat is accepted in the Zawiya,” he once maintained. No one is given burial at the Zawiya and this itself is a great source of brilliance and sanctity. Sidna Shaykh forbade burial at the Zawiya. “Fire eats who will be buried at the Zawiya,” he warned. Sidna Shaykh has quoted this from his grandfather (peace and blessing be upon him).

1218/1803: Meeting with Sidi Ibrahim Rayahi Tunusi in Fez.
1218/1803: Death of the Khalifa Sidi Ali Harazem in Badr, Medina.
1224/1809: Death of Sidi Mohammad ibn Mechri.

1229/1813: Meeting with Sidi Mohammed Akansus in Fez.