"There are 165,000 veils (‘hujub) between the individual and the Sacred Presence (Hadrat al-Quds); 167,000 stations (maqams) between sainthood (wilaya) and gnosis (ma’arifa), 148.000 stations between gnosis and Poleship (Qutbaniya)"  - Sidna Shaykh Abil Abbas Tijani (may Allah be pleased with him)

Tijani scholars have agreed about the thorough identity of the teacher of the Tijani litany. The Allama Shaykh Sidi Ahmed Skirej (may Allah be pleased with him) said,

"A Tijani  follower, is, literally, he who has received the special permission in the (Tijani) invocations from a person who holds a genuine Taqdim (a title of Muqaddam that allows the bearer legal transmission of the Tariqa) and lucid initiating authority, as we have received ourselves from the Shayk and Knower-by-Allah, our Master and Lord, Sidi Ahmed al-Abdellawi: student of the Qutb Sidi al-Haj Ali Tamasini, himself the student of Sidna Shaykh Abil Abbas Tijani (may Allah be pleased with him)."

Tijani literature moreover stresses on the sanctity of a special limited number of Tijani caliphs: some were bitterly inimical to defend the perfect holy image of this caliph to protect the moral framework of the Tijani community; others were equally keen to defend his authority and spiritual stature. This polemic over the description of this Tijani caliph has lasted until the present day, and reflects both the central importance of the sacred position he hold. In the words of Mawlana Shaykh Abil Abbas Tijani (may Allah be pleased with him): “If the greatest Poles (Aqtab) of the Ummah are brought together they would not reach altogether the hair weight of the ocean of a group of my companions. And today, one of them has appeared. He was born into a Fasi father and Fasi mother.” (Kashf al-Hijab) Sidi al-Arabi ben Sayeh (may Allah be pleased with him) remarks in Bughyat al-Mustafid that the exact number of this group of companions does not exceed 600; 300 among human beings, and 300 among Jinns!!

On the Living Saints (al-Awliya al-A'hya') and Masters of the Age (As'hab al-Waqt) and Saints of Disposal and Special Authority (Ahl Diwan wa al-Idhn al-Khass) and Trainers of Disciples by Aspiration and Magnet (al-Murabbun bi al-Himma wal-'Hal), (i.e. Caliphs of Sidna Shaykh Abil Abbas Sidi Ahmed Tijani), which should be sought after and obeyed in sayings and actions, Sidna Shaykh, the Concealed Pole,  Mawlana Abil Abbas Sidi Ahmed Tijani (may Allah be pleased with him) said to as reported in the Book of Jawahir al-Maani wa-Bulugh al-Amani fi Fayd Shaykh Sidi Abil Abbas at-Tijani” (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani) - the book on which the Holy Prophet (peace and blessing be upon him) said: ''That's My book. I am the One who resume it', Sidna Shaykh Tijani (may Allah be pleased with him) said after he described the nature of the guide that one should seek and how to behave towards once found, 

"As for how to discover and find the guide whose nature we described then the answer is that such guides are plenty and most will be in major cities as it is their residence. As for discovering and knowing so one can be connected to them then that is more arduous than finding Red Sulphur (al-Kibrit al-A’hmar). Reason being is that they have mixed and confused their image within the general public and they would repel and send away anyone who may inquire about them and swear an oath that they have nothing of what the seeker is searching for. The purpose that necessities them to act this way is because of the worldwide corruption of the universal system which occurred by the will of the Most High and Mighty, a will that nothing else can appose - and it is that each person only strives for his own vain-desires and needs turning away from the Divine Presence and what it dictates from devotion, rights and manners, in today's world. Generally, a person would not seek the saints (awliya) except for corrupt purposes ranging from wanting to enjoy this world and its pleasures, desires, be rescued from ordeals and hardships during which they insist on living in greatly sinful deeds leading to disastrous situations, sins so obscene their results would be no other than ending up in hell, they do not exit this sphere nor return to enter the divine presence. 

So as these saints (awliya) and gnostics ('arifin) have known this situation that befits most people they veiled their selves and expelled people away from them in every way and manner, the wilderness and far away lands would be proper for these saints to live in because of this situation how ever it is the divine desire that imposed on them that they stay in the cities and amongst people for certain purposes the Almighty wanted of them and decreed and nothing stands in the way of what He decrees. Their situation is that they can not break away from being with people and go to the wilderness because of this Divine Decree nor can they find a way to reform people and turn them back to the Divine Presence. So they are like someone who has been made to stay with a group of foolish people who stone him. However they have to be patient and carry on living amongst them that is why there are in pain and suffering and veiled themselves and expelled people in all possible ways.

Now it happens at times that people may notice some signs despite these veils and signs that make them comprehend who these people really are or may be therefore they rise to be with them but only for worldly purposes and needs at which these saints will confuse these people to veil themselves by displaying things like fornication, obscene dishonesty, drinking alcohol, killing and other disastrous actions that decrees on one nothing else than divine resentment and anger - these sins which they seem to be doing are in reality images these saints bring into existence from the world of the unknown so in reality they did not exist and are merely imagined images others see as if they really happened - by these images they display what in Shari'a are indecencies but in reality they did not do none of these actions and this is how they veil themselves to protect their maqams. 

Now since you know this now know also that in this domain the true ones and false ones have become mixed up and one wouldn't know this one from that one and there is no poly to discover the accomplished gnostic except in one very rare situation which is a perfect guide who may appear in a perfect Shari'a form. So if one appears in that form and claims to be a guide and source of knowledge and teaches the way to Allah Almighty and how to turn back to him and be an ascetic and be less interested in this world and its people plus you can see the signs of spiritual openings on his followers then the disciple should surrender completely to such a person upon meeting him and what is compulsory on the disciple to do is not surrender to some one until receiving many accounts from people he trusts about this person people who have been with that sheikh and close to him if this is so then one should accompany such a shaykh other wise no.

If any one in these times seeks to be connected to a perfect guide however could not find one and may fear falling victim in the hands of liars and impostors he/she should turn his heart towards Allah with the necessary sincerity with continuous supplications and imploration that he Almighty uncovers for him the perfect guide fit to take him out of this calamity and that the Almighty guides him toward this guide and help one surrender and be obedient to such a guide when uncovered and met. There is no other way this is the only way how ever a better and more beneficial and recommended and helpful method in achieving this goal is to dedicate every possible time for prayers upon the Prophet (peace and blessing be upon him) hand in hand with full respect and a present heart while reciting (peace and blessing be upon him), picturing the presence of the prophet (peace and blessing be upon him) as if he was seated in front of the person.

If one continues doing this method with his mind set to reach the divine presence as firm as one is so firm in finding water when thirsty - Allah Almighty will take that person's hand and attracts that person towards him either by making available for him a perfect guide to take the person's hand or make his beloved prophet available to train that person or may open the gates for this person and lifts all veils due to his continuous effort of making prayers upon the Prophet (peace and blessing be upon him) is the greatest of means that enables one to reach to Allah Almighty and never ever one held the method of Salatu ala Naby firm so to reach the Almighty and ever failed." 

("Shaykh" versus "Wasita") From the letters of the Qutb, Sidi Mohammed ibn Ahmed Akansus (d. 1294/1856), may Allah be pleased with him: He dispatched it to the Knower of Allah (Arif bi Allah), the possessor of serious states (ahwal al-khatira) the Great Muqaddam, our Master al-Hajj Sa'id al-Darariki al-Miskini al-Susi, may Allah be well pleased with him (one of the descendants of Sayyidina al-'Abbas ibn 'Abd al-Muttalib, may Allah be pleased with him):

("Khalifa" versus "Muqaddam") On the difference between the "Khalifa" and the "Muqaddam",   Sidi al-Haj Omar ibn Said al-Futi Tall (d. 1267/1852) said in the Rimah, 

You should know that caliphate (“khilafa”) is a term for the delegation of a deputy (“khalifa”) to succeed the Shaykh (i.e. Mawlana Abil Abbas Tijani) who was the “khalifa” before him, because he will transmit to the pupils what the previous Shaykh used to transmit to them, including the remembrances (adhkar), the litanies (awrad), the incantations(ahzab) the secrets (asrar), the techniques of contemplation(tawajjuhat), the goals (maqasid) the spiritual retreats (khalawat), the rules of proper conduct (adab), the sciences (ulum), and the intuitive cognition (ma'arif). In short, he will do for them, and with them, what the previous Shaykh used to do, and he will be endowed with all the rights over them with which the Shaykh was endowed, by virtue of “khalifa”ship and delegation. 

Suppose that you ask: "What is the difference between the “khalifa” (deputy) and the “Muqaddam” (appointee)?" The answer is the following: The “Muqaddam” (muqaddam) is someone who is commissioned by the Shaykh -or by someone authorized to authorize him, and so on and so on, until Allah inherits the earth and those upon it -to teach the obligatory remembrances as well as some of the remembrances peculiar to the elite, and whose appointment is for a limited term. Every genuine “Muqaddam” has a lofty degree, by which he is entitled to obedience and respect. As for the “khalifa” (khalifa), he is not like that. He is a representative of the Shaykh without restriction. The “Muqaddam”s and their pupils are therefore included among the subjects of the “khalifa”. Obedience to the “khalifa” is incumbent upon them, because the duty of compliance with the “khalifa” and the prohibition of opposition to him are incumbent on all the people of the Spiritual Path. Someone who is taught by the “khalifa” in on an equal footing with someone who is taught by any other, because of the degree of khalifa. 

You must know this and act upon it, so that you may be rightly guided. Allah guides whomever He wills to a straight path! If you understand this you should know that I spent a very long time in the company of Sidi Mohammed al Ghali al-Fasi (khalifa of Mawlana Abil Abbas Tijani in the Hijaz). By His pure grace, Allah instilled love of me in his heart, so I acquired all the contents of his heart and his inner core, and I captured his heart and his outer form. He chose me as a companion and cast other people aside from him. He preferred me as a servant and a doorman, and I became for him an intimate friend and a pupil. I cast aside all the branches of science that I had been memorizing and recording, and stripped myself of the cognitions and facts that I had been collecting and acquiring because of my knowledge that all that is useful to the narrator and others. In spite of this, whenever I requested anything from him with regard to the secrets of the Path, he would scold me to be repentant of the request, until Allah prepared me and assisted me to obtain what I was eager to acquire. 

While we were in the Prophet's Mosque, he said to me at the time of the forenoon prayer: "You must not make the people muqaddams in the granting of the litany, as for you, you are a khalifa among the caliphs of Shaykh Tijani, not one of the muqaddams." After that, he informed me that Shaykh Tijani said "I have given Shaykh Omar ibn Said everything he needs from this (Tijani) Path, meaning the secrets and remembrances, so there is nothing for you to do except to transmit it." He would often look at me after that, while we were sitting together, and he would say: "I swear by Allah that you love Shaykh Tijani!" He would also say: "I swear by Allah, the One other than whom there is no god that I shall stand for a long time in the presence of Allah's Messenger and nothing will come from my mouth except supplication on your behalf!"

I saw Sidi Mohammed Ghali by chance after we had parted and I said to him: "O Sidi, you said that I am a khalifa among the caliphs of the Shaykh, not one of the muqaddams?" He said to me "Yes, you are a khalifa". 

Since this had been confirmed you should know that I have evidence to prove that his ancestor, our master Allah's Messenger (Allah bless him and give him peace) loves me, and that I am one of his inheritors and one of his caliphs. I also have evidence to prove that Shaykh Tijani loves me with a perfect love, and that I am among those who attain to him and among his caliphs ( may Allah the Exalted be well pleased with him). 

As for the evidence related to Allah's Messenger, it includes the following: Allah has graciously bestowed on me--by His pure and noble generosity--knowledge of the sciences of the Sacred Law and Reality that I cannot possibly conceal. Allah has said: “O you who truly believe, obey Allah and His Messenger, and those of you who are in authority, and if you have any dispute about any matter, refer it to Allah and the Messenger if you are believers in Allah and the Last Day. That is better and more seemly in the end” (Quran 4:59) According to Ibn Abbas and Jabir, those in authority are the jurists and the scholars who teach the people the knowledge of their religion. This is also the opinion of al-Hassan, Dahhak and Mujahid. Allah has also said. “He is the One who has made you earthly deputies and has exalted some of you in rank above others, so that He may try you by what He has given you. Your Lord is Swift in prosecution, and He is All Forgiving, All Compassionate.” (Quran 6:165)

And according to the commentary entitled al-Arais, He is saying in effect: "I have made you the deputies of the world, after the passage of the time and the ages, and the conclusion of the rotating sphere and the passing centuries, so whatever was allotted to your predecessors in the form of Messengership, Prophethood, dominion and honor, and whatever was at the disposal of those in authority, it will belong to you, O deputies of the Prophets and Champions of the Truth" He is the One who has made you deputies on the earth, like Adam, Noah, Abraham, Moses, and Jesus, and who has increased you honour over the masses with the honour of your Prophet. 

As for His saying: “And Moses said to his brother Aaron: ‘Be my “khalifa” among my people’" (Quran 7:142) Mohammed ibn Hamid said: "The Prophets and the saints have always had deputies to succeed them, among their companions and the members of their community who came after them. Their deputies provide guidance in accordance with their guidance, preserving their exemplary customs when the members of their community neglect them. Abu Bakr was the holder of this station after the Prophet, and I praise be to Allah am one of those who hold it". 

‘Further evidence is provided by the following points: -Praise be to Allah! I have not consorted with the rulers, and I do not love those who consort with them. As recorded in Tabyin al-Maharim, on the authority of Anass, the Prophet (peace and blessing be upon him) said: “The best of the commanders are those who promote the scholars, and the worst of the scholars are those who promote he commanders. The scholars are the trustees of the Messengers in charge of Allah's servants, so long as they do not consort with the rulers, for if they do that they betray the Messengers. You must beware of them and stay away from them!” 

Praise be to Allah! I observe the enjoining of what is right and proper, and the prohibition of what is wrong and improper. As reported in as-Siraj al-Munir, the Prophet (peace and blessing be upon him) once said: “If someone enjoins what is right and proper, and forbids what is wrong and improper, he is Allah's “khalifa” on His earth, the “khalifa” of His Messenger (Allah bless him and give him peace), and the “khalifa” of His Book.” I once happened to see the Prophet (peace and blessing be upon him), and he said to me: "Allah has made you one of the best of its people," meaning the best of my Community". I drew near to him, because my heart was filled with joy and delight at that saying, and I said to him: “I have accepted and been well pleased, O Messenger of Allah!" One of the brethren said the he saw the Prophet (peace and blessing be upon him) and he said: "Persist in what you are committed to, and obey your Shaykh Omar, for what you are committed to is true and correct. 

-One of the brethren sent me a letter in which he had written: "You should know, O our Shaykh, that I saw you in my sleep, wearing a white shirt, and I heard a speaker say ' This is Allah's Messenger. He has drawn near!' I headed toward the place where I had seen you, and found that the pair of you had met together. You were both shrouded by a mist, so I could not see you clearly. I heard the Prophet addressing you calmly, and I memorized these words" 'I love you with a genuine love, in spite of those around you.' The mist then cleared, and I saw you on an elevated place. You were trying to get down from it, but you were stuck there, as if you had a tremor. Someone else said to you 'Are you awestruck by good tidings?" You said: 'Yes', and you availed yourself of my help in order to climb down." 

-One of the brethren mentioned to me that he had seen in his sleep, a person on a throne in a house with two doors, and that person had said to him "O so and so, do you recognize me?" "No", said he, and that person said: "I am Mohammed, the best of humankind!" Then he went on to say (Allah bless him and give him peace)"I am sending you to your Shaykh Omar. Tell him that I am greeting him with the salutation of peace, so he must summon Allah's servants to the religion of Allah. Let him make clear whatever he seeks to achieve, for I am his guarantor, and let him pay no attention to dodgers, for they are perfidious." He repeated this three time.  

The Venerated Caliph Sidi al-Haj Ali ibn al-Arabi Harazem Berrada al-Fasi (may Allah be pleased with him) in the Epistle of Bounty and Gratitude to all the Tijani Companions and Confidants,  

"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 claims to have the “special permission” (al-Idhn al-Khass) from Almighty Allah and would call people to Allah Most High and he is obviously a liar, he will definitely die as an unbeliever (kafir) unless he is to repent. May we seek from Allah safety and good health from His tests and the good ending ('husn al-khatima) which is reserved to His humble servants." (..) "O my dear brother! Know that each (Sufi) path has identified itself with a unique terminology and a language of its own for the sake of communication. (Then) mark your community with the signs of truth; understand it and remark its tone and language. And if He calls you, do not listen to His message except through Himself, because He is jealous that another (person) would hear Him.  And there exit none except Him. So transcend Him (nazih-hu). Peace."

ON THE 'SHAYKH TARBIYA'

The Disciple’s Excellent Conduct Before and After Meeting with the Shaykh

Al-Khalifa al-Kabir Sidi Ali Harazem Berrada al-Fasi (d. 1212/1797) reported in the "Risalat al-Fadl wal Imtinan ila kaffat al-Ashab wal Ikhwan"(Epistle of Bounty and Gratitude to all the Tijani Companions and Confidants) that Sidna Shaykh Abil Abbas Ahmed Tijani (may Allah be pleased with him) said,  

"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."

The Main Reason for the Rejection and Exclusion of the the Disciple from the Sufi Guide

Al-Khalifa al-Akbar Sidi al-Haj Ali inn Sidi al-Arabi Harazem Berrada al-Fasi (may Allah be pleased with him) reported that Mawlana Abil Abbas Sidi Ahmed Tijani (may Allah be pleased with him) said in the Epistle of Bounty and Gratitude to all the Tijani Companions and Confidants,

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

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

In a detailed manner, whether the objectives or aims are to be worldly or spiritual ones, it is obvious that the Shaykh accompanies only what is for Allah the exalted and companionship can be divided in two distinct things: First the disciple is to give allegiance to his Shaykh on Allah’s terms saying: this Shaykh is a saint of Allah and I am to give him my allegiance on the basis of the Prophet’s (peace and blessing be upon him) Hadith: “I will declare a war to those who oppose or become hostile to my friend (wali)”, and  it goes without saying that  the above Hadith has another deep meaning regarding those who make allegiance to the true Wali who has been  selected and chosen and here resides the great secret of the Divine presence to the disciples. The second issue is that the disciple is to know that the Shaykh belongs to the Servant‘s presence ('hadhra) and he should be well aware what is needed from courtesy and ethics within this presence and what are the elements harming such presence and in respect to that he is to accompany the Shaykh for guidance and making him close to the Lord and in another terms companionship is only for these two attributes. Moreover, and once the disciple is duly informed about the genuine belief that Almighty Allah is to be worshipped not on a determined aim but rather as a Lord deserving such worship, likewise the Shaykh is also to be accompanied not an worldly aim but on a Divinely based allegiance, and for such reason the Shaykh is to punish and harass the disciple who is  to follow his lust and wicked whims, as in this case the disciple in doing so, he is certainly rejecting the teachings of Islam and thus becoming a disbeliever in view of his wrong doings.

 

The Prophet (peace and blessing be upon him) in a Hadith: “There is no God being worshipped under the dome of the sky beside Allah than lust following”, on this basis it is crystal clear for the disciple not to be angry in case his tendency and aim do not match that of the Shaykh, as the Shaykh is surely much better knowledgeable about the disciple own interests, otherwise and if the disciple is still stubborn towards the Shaykh’s wisdom and bright guidance, then no alternative is left for the Shaykh but to dismiss and exclude this disciple from the Divine presence. Furthermore, the opposition through the heart and the tongue is like a sword cutting the existing rope between the Shaykh and the disciple it may sound to the disciple that the Shaykh is over crossing some limits in terms of the inner and outer side of this knowledge, but still the Shaykh is on the Sharia path although some of the disciples and other people do not and in any way know the gist of the matter.

 

As for the dilemma and incomprehensive attitude that may be reserved by the disciple to the human appearance of the Shaykh, such attitude emanates from the disciple‘s ignorance on the principle that Almighty Allah can appear “Attajali” in different forms either on the perfect or the missing forms towards his servants and that is the Divine will and destiny. Hence, it is quite an obligatory pattern for every Shaykh or man of knowledge to accommodate a certain paradox within his self and surely the missing or shortcoming side is to be elevated to the perfect one, and it may appear to the disciple that he sees a shortcoming in the person of his Shaykh whether from the Sharia side or from some general ethics, in this context he has to recall what has been earlier mentioned from deep meanings, and generally speaking and  whatever the disciple may think about his Shaykh, still the Shaykh remains within the “Al-'Hadhra al-Ilahia” (divine presence) and does not at all exclude him from God’s closeness. As it is, the disciple once he knows such paramount features related to his Shaykh, he is not to scornfully despise the human side of his Shaykh, as it is a common view that the disciple always seeks the righteous rank so as to be closer to God’s circle, and whenever he is looking forward to this sublime rank, it is normal that he does not want to see on his path discrepancies and shortcomings, but in terms of spiritual logics perfection cannot be seen in its deep meaning free from some flaws unless it is located in the three following higher ranks: the Divine Message, the Prophethood and the poleness (qutbaniya) for those who entered its presence, hence as for these three sublime attributes, no shortcomings or flaws are to be ever found. But still, it may appear to some that they are still some shortcomings that are basically calculated though flagrant ignorance, for that the Prophet (peace and blessing be upon him) said in a Hadith: “What is the matter with some people who disdain the thing I do, by Allah I am most knowledgeable and most God fearing”.

The worst thing that can happen to the disciple is the fall of the Shaykh’s sanctity ('hurma) 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.

Does a Tijani Disciple needs 'Tarbiya'? 

The order’s literature says little about the TARBIYA (spiritual training) or the preconditions for Fat’h. These matters are TAKEN FOR GRANTED.  Al-Khalifa Sidi Abul Hassan Ali Harazem Berrada al-Fasi (d. 1212/1797) said in “Risalat al-Fadl wal Imtinan ila kaffat al-Ashab wal Ikhwan”

Almighty Allah has bestowed upon Our Master Abil Abbas Tijani (may Allah be pleased with him the Qutbaniya that combines spiritual education and eye glance (nadra) leading the disciple to the perfect knowledge, direct perception, certitude, oneness, courtesies, science, and straightforwardness. He can lead him to Allah from his initial walking to his desire in an eye glance. And promote his heart with his secret (sirr) not in attitude. He makes him reach in a quick eye glance (nadhra) extracting him (as a result) from the obstacles of the stage of Islam (maqam al-Islam) and the stage of faith (maqam al-iman) and the stage of beneficence (maqam al-I’hsan) so that he can embellish him with that ONE eye glance (nadhra) with the three above stances leading him (to reach), with it (nadhra), in drunkenness (sukran) and awakening (sa’hwan) and subsistence (sa’hwan) and annihilation (baqa’an); as he sees no one with his heart in a remote place and in spite of the fact he is an unbeliever or a despot king and by the 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. 

The Tijani Wird: Vehicle to Opening (Fath)

The illustrious Shaykh and venerable Qutb, Sidi Mohammed ibn al-Arbi Sayeh (d. 1309/1894) had so little to say on the subject in his Bughyat al-Mustafid (Aspiration of the Beneficiary),

“The sphere of training and purification in this noble Mohammedian Spiritual Path of ours is centered on the performance of the well-known basic wird, without which entry into the Path is not permissible for anyone, neither among the elite nor among the common folk. The same applies to its adjuncts, i.e. remembrances (adhkar) that are necessarily connected with it: namely the well-known daily office (wadhifa) and the remembrance of the Haylala in the wake of the evening ritual prayer on Friday. In all of that, there must be careful observance of the stipulated conditions and the proper modes of conduct, which are dependent on the utmost excellence and the ultimate perfection. Of all the stipulations, that which is most imperative and most important is careful observance of the five daily prayers with their customary practices, to the extent prescribed for them by the Divine Law (Shari’a), as far as possible, as well as the perfect fulfillment of their stipulations and their customary practices, and the complete performance of all their basic elements. Then comes the dedication of the moments and the hours, to the maximum extent possible, to the invocation of blessing upon the Prophet (peace and blessing be upon him), especially the invocation of Salat al-Fatih Prayer, which is one of the most exalted treasures and the most radiant commodities. This training consists of loving affection, thankfulness (SHUKR), and reliance on the sheer grace which is the only reliable support in the domain of realization, without the necessity of secluded retreat, a great deal of strenuous exertion, and other methods of training adopted after the earliest period.”

Sidi al-Arabi ibn Sayeh also mentions in al-Jawab Shafi (The Reply of Remedy):

“For someone who is driven by force of good fortune to enter this Ahmedi Spiritual Path, and who is attracted by the attraction of providence to embark on the course of the people of this Mohammedian line of succession (silsila), and whom Allah has made fit by His gracious favor to experience this superb peculiarity, and whom He has admitted by His generosity to this mightiest treasure and most splendid store, his only remaining option is to yoke himself to this sublime teacher. He must set himself at his door and cling to his threshold, by means of loving affection, submission, surrendering his will to him, and accepting his judgment. He must apply himself with diligent perseverance to his noble Mohammedian wird with complete observance of its stipulated conditions, and making the utmost effort to keep within it precise limits, so that Allah may permit him to achieve success, while he remains in his normal state without secluded retreat, or strenuous exertion, or conventional spiritual exercises of other kinds. If he perseveres with diligence in the manner described, success will either come upon him suddenly or take him by surprise. Allah will favor him by removing the veil from the eyes of his heart, so he will begin to unite with the spirituality of the Shaykh (may Allah be pleased with him) or with the spirituality of the Prophet (peace and blessing be upon him) and his training will thus be directed by the flow of abundant grace from one of them, or from both of them together. "Such is the grace of Allah, which He gives unto whom He will, and Allah is All Embracing, All Knowing (Quran 5:54)"

Tarbiya in the Sufi Literature