Al-Qutb al-Maktum Mawlana Abul Abbas Ahmed ibn

Mohammed Tijani (1150/1735 -1230/1815)

In the history of Islam, there are numerous Sufi types. The
universality of Sufi tradition balks at any attempt to reduce it to a
signal, controllable pattern. Over the last centuries of the time,
however, there has emerged a unique type of Sufi Shaykh who
embodies in his person all the ranks of saints, all the secrets of
saints, all the meanings of saints; for he is himself their seal whose
feet are above their necks, for he is himself the cosmos that supplies
them over the whole span of the history of the world. As the Holy
Prophet (peace and blessing be upon him) knew that he was a
prophet when Adam was between water and clay, this Sufi knew he
was a saint when Adam was between water and clay. This Sufi is
characterised by spiritual sobriety that excludes all splendour and
singularity. While his mind is fixed on the Mohammedian Essence, he
affirms the obsolete validity of the shari'a and the four madhabs of
Islam. It is this Sufism that gathers all the good traits of other Sufi
paths. It is this Sufism that does stand alone with what is specially
endowed to its adherents. That is the kind of Sufism that
characterises the founder of the Tijaniya, who exercised a
tremendous influence on the world around him and, through his
order, on the history of Islam.
He is the Hidden Pole (al-Qutb al-Maktum), the Seal of
Mohammedian Sainthood, (Khatim al-Awliya al-Mohammediya), the
Sealed Isthmus (al-Barzakh al-Makhtum), the Archetype of Salvation,
the Hope of Every Seeker, the Bridegroom of the Universe, the
Possessor of Solicitude and Power, the Viceregent of God on Earth,
the One Who Has Arisen, the Disposer of Affairs, the Exemplar of All
Times, the Supreme Paradigm, the Symbol of the Light, the
Autonomous Succour, the Mirror of God, the Mohammedian Seal, the
Lord Imam, the Glory of Knowers, the Chieftain of the Sages, the
Imam of the Champions of Truth, the Supporter of the Poles and the
Helpers, the Doctor of Rapture, the Renewer of the Sufi Path after its
Occultation, the Initiator of the Reality Sciences after its Light's
Decline, the Unique in His Time in Esoteric and Rhetoric Sciences,
the Unique Being with Two Sublime Spiritual and Bodily Lineages:
the Two Upper Angelic and Royal Sainthood, the Patron Saint of Fez,
the Phoenix of Maghreb, the Descendent of the Noble Sharifian
Saints, the Hassanid Sharif, Sidna Shaykh, Mawlana Abul Abbas
Ahmed ibn Mhammed ibn al-Mokhtar Tijani al-Maghribi, may Allah
sanctify his soul and benefit us from his sciences and secrets.
The greater part of the life and teaching of Sidna Shaykh is drawn
from two primary hagiographical works: Kitab Jawahir al-ma'ani wa-

bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of

Indications and Attainment of Aspirations in the Overflowings of Sidi
Abil Abbas Tijani) by Sidi Ali Harazem Berrada (d. 1212/1797), and
Kitab al-Jamia li-ma f-taraqa mina-l ulumn (The Absolute in What
Has Separated from the Sciences) by Sidi Mohammed ibn al-Mishri
Sibai Hassani Idrissi (d. 1224/1809). Later hagiographies tend to be
works of compilation drawn from these two primary sources: Kitab
Rima'h al-Hizb al Rahim ala Nuhur Hizb ar-Rajim (The Spears of the
League of the Merciful thrown at the Necks of the League of the
Accursed) by Sidi Omar ibn Said al-Futi (d. 1279/1864), Kitab
Bughyat al-mustafid li-shar'h minyat al-murid (parts 2, 3) (Aspiration
of the Beneficiary in the Commentary of the Desire of the Seeker) of
Sidi Mohammed ibn al-Arbi Sayeh Sharqi al-'Umari (d. 1309/1894),
last but not least, Kitab Kashf al-Hijab 'amman talaaqa bi-Shaykh
Tijani mina-l As'hab (Rising the Veil of the Companions who
encountered with Shaykh Tijani) by Sidi Ahmed ibn al-'Iyyashi Skirej
al-Fasi (d. 1366/1940). Although most of what we know about Sidna
Shaykh comes from these books much of his life and career rely
either on direct testimony from the Shaykh himself to Ali Harazem
and Ibn al-Mishri or authentic oral tradition.
Sidna Shaykh was born in 1150/1735 in the blessed village of Ain
Madhi into a sharifian family. According to the Shamail Sidna
Shaykhs lineage is raised to his grandfather the Chosen (peace and
blessing be upon him) through his father Mawlana Mohammed, the
son of Mawlana al-Mokhtar, the son of Mawlana Ahmed, the son of
Mawlana Mohammed, the son of Mawlana Salim, the son of Mawlana
Abil Eid, the son of Mawlana Ahmed, the son of Mawlana Ahmed, the
son of Mawlana Ali, the son of Mawlana Abdellah, the son of
Mawlana Abbas, the son of Mawlana Abdeljabbar, the son of
Mawlana Idriss, the son of Mawlana Idriss, the son of Mawlana Ishaq,
the son of Mawlana Zayn al-Abidin, the son of Mawlana Ahmed, the
son of Mawlana Mohammed Nafs- Zakiya, the son of Mawlana
Abdellah al-Kamil, the son of Mawlana al-Hassan al-Muthanna, the
son of Mawlana al-Hassan as-Sibt, the son of Mawlana Emir alMuminine Ali ibn Abi Talib and the Lady of the Universe Fatima
Zahra, the Daughter of the Prophet (peace and blessing be upon
him). The scholar Sidi Mohammed ibn al-Mishri said in Rawdh alMuhib al-Fani (The Bliss of the Annihilated Lover),
His noble lineage goes to Mawlana al-Hassan ibn Ali (may Allah be
satisfied with both of them) and a certainty about his sharifian
decency is wholly proved from all corners, as Sidna Shaykh once
asked the Prophet (peace and blessing be upon him) about the
reality of his lineage and that of the people of his village. The
Prophet (peace and blessing be upon him) answered him: You are

my son, you are my son, you are my son. As for the people of his
village, the Prophet was just silent about their lineage. Since that
daylight encounter with the Prophet (peace and blessing be upon
him), Sidna Shaykh went on to spread his sharifian claim.
Ain Madhi (literally, 'Spring of the Past') is located in the Eastern
Sahara; an ancient Moroccan territory today under Algerian control.
It is located in western-central Algeria about 30 miles from the city
of Laghuat (al-Aghwat). Earlier to the birth of Sidna Shaykh, his
grandfather the great saint Sidi Mohammed ibn Salim migrated from
the town of Asafi (Safi) on the Atlantic coast to Ain Madhi and settled
among the clan of Tijana. He got married from them and thus gained
the nickname of 'at-Tijani', a surname that permanently passed on to
his descendents. Sidna Shaykh grew up there. His parents gave him
the best of parental care and upbringing. His father, Sidi Mohammed
ibn al-Mokhtar, has been a God-fearing scholar and saint. He has
had communication with the world of spirits (al-ru'haniya). These
spirits apparently even consulted him for the fulfilment of their
wishes. The story has it that he usually noted their requests with the
excuse of not wanting to interfere with divine issues. Sidna Shaykh
mother was Lalla Aicha al-Sanusi. She had many children, most of
whom died. The surviving children were Sidna Shaykh himself, his
brother Sidi Mohammed and elder sister called Lalla Ruqayya.
Sidna Shaykh became an orphan at the age of 15 when he applied
himself to his studies. Having learned the Quran by heart at the
early age of seven under the tutelage of Shaykh Abu Abdellah Sidi
Mohammed ibn 'Hammu Tijani, a proponent of the Nafi' mode of
recitation, he studied the fundamentals of Maliki jurisprudence with
local righteous scholars such as Shaykh Sidi Aissa Bouakkaz Tijani
and Shaykh Sidi Ibn Bouafiya Tijani. Sidna Shaykh set himself the
task of seeking knowledge in the religious sciences and to become
an icon in the discipline. He was noted for undertaking whatever he
intended to do without backing out, perusing it to its logical
conclusion. He then took the teaching and even gave legal opinions
(fatawa) at a very tender age. He was also noted for strong
adherence to the sunnah (tradition) of the Holy Prophet (peace and
blessing be upon him) and for following its ethical code of conduct
very strictly. He was also said to have restrained himself from
indulging in what the people of his time were accustomed to and
deemed permissible. He is reputed to have responded to questions
very cautiously.
Though he lost both his parents at the age of 21 (1171/1756), and
on the same way, as a result of a plague that hit the locality, this did
not distract him from his quest for knowledge. It rather served as a

turning point in his life towards treading the Sufi path. In the same
year, during the reign of the Sultan Mawlana Mohammed ibn
Abdellah (d. 1204/1789), an intellectual who wrote several books on
Quranic commentary and tradition ruling Morocco from 1757 to
1789, Sidna Shaykh entered al-Qarawiyyine University of Fez and
studied in particular the books on the Tradition of the Prophet
(al-'Hadith Nabawi Sharif) such al-Bukhari and Muslim. Meanwhile
Sidna Shaykh busied himself with meeting Sufi teachers. He started
searching throughout the sharifian kingdom in order to meet with
and learned from almost all the available aqatab (poles) or masters
of his day. This took him to Fez, Wazzan and Taza. He first met the
head of Shadhilite Wazzaniya order, the Shaykh, Moulay Tayyeb ibn
Mohammed ibn al-Qutb Moulay Abdellah Sharif al-Wazzani (d.
1181/1766). 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.
He also came into contact with the head of Shadhilite Fasiya order
Shaykh Sidi Abdellah b. Sidi al-Arbi b. al-Qutb Sidi Ahmed Ben
Abdellah al-Andalusi (d. 1188/1778). 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". Sidna Shaykh also took the
Qadiriya path while in Fez by the Fasite khalifa 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.
Then he took the Shadhilite Nasiriya from Sidi Mohammed ibn
Abdullah al-Tazzani called ar-Rif who had from his father, from his
uncle from Sidi Ahmed Ben Nasir Dar'i (d. 1129/1717 in Fez) from his
father al-Qutb al-Kamil Sidi Mhammed ( d. 1085/1694). He then left
it and took the Shadhilite Ghumariya (after Sidi Ahmed al-Habib ),
first from a student, then in a dream from its founder, then he left it.
He also took from the saint of Taza Shaykh Sidi Abul Abbas Ahmed
al-Tawwash (d. 1206/1791) who counselled him to seek seclusion
(khalwa) and invocation (dhikr), but Sidna Shaykh refused. He finally
met with Sidi Mohammed ibn al-Hassan al-Wanjali al-Zabibi (d.
1185/1770) from the Wanjal clan based in the mountains of al-Zabib,
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 (maqam) 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.

Sidna Shaykh then left for Tunis and from there went to Tlemcen. In
1191/1776 he made his second trip to Fez from Tlemcen, with the
intention of visiting the Baraka of Fez, Moulay Idriss al-Azhar (d.
213/798). He met, during this trip, with the Hassanid scholar, Sidi
Mohammed ibn al-Mishrial- Siba'i of Takrat (d. 1224/1809). Since
then, Sidi Mohammed al-Mishri, leaded the prayers for Shaykh Tijani,
and wrote the answers on his behalf until 1208/1793; the year that
Sidna Shaykh started himself to lead the prayers, in compliance with
the instruction of his grandfather (peace and blessing be upon him).
In the Moroccan city of Oujda (Wajda), while returning back to Fez,
he met, for the first time, Sidi Ali Harazem Berrada, who
accompanied him to Fez. During this meeting, he authorized him in
the Khalwatiya. In addition he passed on to him certain spiritual
secrets and special knowledge. He foretold him of what would be of
him in revelation and strengthening, and impressed on him the need
to go on seeking illumination. He also told him that from Tlemcen he
was planning to go elsewhere, as he had a sense of discomfort
perhaps under pressure from the Ottoman authorities.
After a short stay in Fez, Sidna Shaykh went back to Tlemcen and
then departed to the Qasr al-Shallala and then Abu Samghun, a
Saharan oasis located south of Geryville. He then headed south for
the Saharan centre of Tuwat, intending to make a visit. This was in
1196/1781. While there he met Sidi Mohammed ibn al-Fudayl and
other saints, and after a mutually beneficial exchange with them, he
returned to the village of Abu Samghun and settle there.
A year later, in 1197/1782, Sidna Shaykh announced that the Holy
Prophet (peace and blessing be upon him) authorised him in a
daylight vision (yaqadatan; while he was awake) to establish his own
order, the Tariqa Ahmediya-Mohammediya-Ibrahimiya-HanifiyaTijaniya, and not use any of the chains of authority of teacher-todisciple that were the main stay of all the Sufi orders. The Prophet
(peace and blessing be upon him) had granted him permission to
initiate mankind into the order during a period when he had fled
from contact with people in order to devote himself to his personal
development, and had therefore felt unable to consider himself a
Shaykh until this permission was granted. He was commanded by
the Holy Prophet (peace and blessing be upon him) to renounce all
the orders that he was affiliated to and told him that he was to take
the path directly from him,
"You owe no favour to any of the Shaykhs of the path, for I am
myself your medium and provider in every truth. Abandon all that
you have taken from all other tariqas and hold fast to this tariqa

without seclusion (khalwa), or retirement from people ('uzla), until

you reach your promised maqam, and you are as you are, without
hardship, difficulty, or strive, and abdicate all the saints."
The Prophet (peace and blessing be upon him) had furthermore
assigned to him the obligatory wird (litany) which he has to transmit
in general and unstrictly to any seeker who asks for it and accepts to
abide by its conditions; a 100 of Astaghfirou Allah" (I seek Allahs
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 illaAllah; There is no God
but Allah). Greatly simplified, Sidna Shaykh developed his path on
loose lines. Obligations, as one to be expected in an order designed
to expand, were simple. He imposed no penances or retreats and
the conditions was not complicated; (1) praying in the mosque with
the congregation whenever possible, meeting all the prerequisites
for lawfully offering prayer; (2) praying upon the Prophet (peace and
blessing be upon him); and (3) not to visit living saints or the tombs
of dead ones. The Shaykh stressed the quite dhikr even in
congregation, and forbade above all the visitations of living and
dead saints at the command of his grandfather (peace and blessing
be upon him), for they were all associated with baraka-possession.
Sidna Shaykh affirmed that the Prophet (peace and blessing be upon
him) had told him not to cut himself off from the world, and so he
advised his disciples to live in comfort wearing classy clothes and
eating choice food. Sidna Shaykh gave good tidings that his
followers could rely on his own guarantee of salvation. This includes
anyone who saw him on Mondays and Fridays and did not become
his enemy,
"If someone receives from me the well-known wird, which is
essential to the Tariqa, or he receives it from someone I have
authorized to teach it, he will enter the Garden of Paradise (Jannat
'Illiyyine; that of prophets and saints) -he and his children, his
wives, and his descendants- without reckoning and without
punishment, provided that they are not guilty of any insult, hatred,
or enmity, and that he persists in loving the Shaykh until death. ()
"Be of good cheer! Anyone who is devoted to our love, until he dies
in that state, will certainly be resurrected among those who are
spared, provided that he does not wear the garb of security from
Allah's cunning (makr Allah);" "My companions will not be exposed
to the horrors of the Place of Standing (at the Resurrection) and they
will not experience its thunderbolts and its earthquakes. Instead
they will be together with those who are safe and sound at the gate
of the Garden, until they enter with the Chosen Prophet (peace and

blessing be upon him) in the vanguard of the first troop, along with
his Companions. Their permanent abode will then be in his vicinity
(peace and blessing be upon him) in the Highest Heights, as the
neighbors of his Companions. Glory be to the One who graciously
favors whomever He will with whatever he will, entirely of His own
volition!"
The born-global Tijaniya was widely accepted almost immediately
after its birth. Sidna Shaykh became so reputed that great masses of
people started visiting him to take his wird, to be affiliated with him,
and get more of what he gives them in sense and meaning. After
this grand spiritual realization (al-fath al-akbar), Sidna Shaykh
remained in Abu Samghun for about fifteenth years. 63 in age, in
1211/1796, Sidna Shaykh finally moved to Fez with his disciples,
marking the real beginning of the path. On his arrival he stayed in
the house of his companion Sidi Ali Harazim. Sidna Shaykh was wellreceived by the Impeccable Imam, Shams al-Iman, Rabi'a al-Qulub
wa al-Azman, the Sultan Mawlana Abu al-Rabia Sulayman, the son
of the Sultan Sidi Mohammed (d. 1238/1823), the son of the Sultan
Moulay Abdellah, the son of the Sultan Moulay Ismail (d. 1142/1727).
Known for his extreme piety, staunch puritanism and sense of
justice, the sultan is often referred to as the Omar ibn Abdellaziz of
his period; the Sultan viewed 'orthodox' Sufism as totally compatible
with the doctrine of the Salaf. Moulay Sulayman then, did not reject
Sufism as long as it complied with the Tariqa Mohammediya spirit. It
has been reported that when Sultan Sulayman and Sidna Shaykh
met, the Sultan highly honoured him and offered him a residence
known as the Mirror Residence (Dar Lamraya) in Fez. But Sidna
Shaykh declined the offer because of a deep feeling that annoyed
him. Sultan Sulayman noticed it and talked to him to reassure him
and to remove any doubt on the matter. Sidna Shaykh informed his
close companions he would live in that residence with the approval
of the Prophet (peace be upon him). Then the Prophet (peace be
upon him) ordered him to give the equivalent of the rent to the poor.
Thus, he kept on giving the value of the rent in bread to the poor all
the time he stayed in the residence until his death. When Sidna
Shaykh got the official authorization from the Sultan Sulayman to
build the Grand Zawiya of Fez, the latter sent him two purses
containing each a thousand riyals, and told him: "Use this money for
the construction." But Sidna Shaykh returned the gift arguing that
all matters pertaining to him rest between the hands of Allah. The
sultan really insisted to have him accept the money. Sidna Shaykh
finally accepted, but refrained from spending it on the construction
of the Zawiya. He ordered that the money be distributed to the poor
and the needy.

Sidna Shaykh had best characterized the Sultan's posture on Sufism:

an aversion for syncretism. The sultan took the Ahmediya
Mohammediya Tijaniya at the order of his grandfather (peace and
blessing be upon him) who testified to him that he was of his
lineage. He witnessed prodigies from Sidna Shaykh which
strengthened his belief in him. It has been reported he often asked
Sidna Shaykh to allow him to see the Prophet (peace and peace be
upon him) while being awake. Sidna Shaykh answered: "I am afraid
you might no be able to withstand it. He persisted in his request
until Sidna Shaykh finally accepted his wish. First of all, he advised
him to keep it secret and specially reserve a pure and empty place
for this encounter, and to be alone. When, after he prepared
everything in accordance with the recommendations of Sidna
Shaykh he decided to enter the place, an intense fear mixed with
respect seized him. He therefore was unable to stay inside alone to
do the particular dhikr he received from Sidna Shaykh. Under the
effect of his emotions, he asked Sidna Shaykh to personally assist
him. Sidna Shaykh agreed to go with him inside that place devoted
to welcoming the Prophet (peace and blessing be upon him). It was
while he was reciting the dhikr that an intense light, springing from
Mohammadian lights, filled up the place. Being unable to withstand
the intensity of that light, the sultan fainted. When he awoke, he
found Sidna Shaykhs palm rest on his chest. Sidna Shaykh told him:
"You are well, and the Prophet (peace and blessing be upon him)
guarantees you this and that." The sultan replied, "May Allah reward
you in blessings. Indeed you warned me that I would not withstand
the encounter, which I personally experienced." Since then,
whenever the Sultan visited Sidna Shaykh he made a point of
behaving in a humble manner and acted as a servant in the saints
presence. More, the Mohammedian Bounty on the Sultan was so
gracious in the extent that the Holy Prophet (peace and blessing be
upon him) asked Sidna Shaykh to initiate him this Mohammediya
Path.
(..) I have a serious an important matter to convey to you from the
master thanks to whom everything exists, the river of generosity,
Sidna Mohammed (peace be upon him). He told me this: Write a
letter to our son Sulayman ibn Mohammed, prince of the believers,
and tell him there is nothing on earth greater in merit and in danger
than my wird, the wird I dictated to you. Tell him to recite it, for
indeed, Allah will purify his life on earth and in the hereafter thanks
to the recitation of this wird. Inform him there is nothing on earth
greater in merit and in danger than the invocation known as al-Sayfi
that I had dictated to Ali ibn Talib (may Allah be pleased with him).
By reciting it Allah keeps away both apparent and hidden calamities
from him, which will bring him good here and in the hereafter. Teach

him the prayer of consultation that I had taught you and the
recitation of al-Fatiha seven times, together with the evocation of
the Name after his prayers. Tell him not to give in to self-neglect, to
do his utmost to say prayers on me, the Salat al-Fatih. It is through
unceasing efforts that Allah will purify both his inner and outer
status. Also, do as much as you can to teach him some of the merits
of the Salat al-Fatih. These are the words that the Prophet (peace be
upon him) asked me to forward to you. You should be well aware
that my relationship with him is that of a servant towards a king,
me, the servant sitting beside him (the king) silent and respectful.
The servant has nothing to ask nor receive from the king. If the king
gives orders, the servant only executes. He is happy sitting near the
king, silently and respectfully. I can neither ask him anything, nor
put questions to him. I take no initiatives towards him. He gives
orders and I execute them. He has for years protected and brought
me up in such a way that I can neither ask him anything nor
question him. As concerns the wird he dictated to me and ordered
me to convey to people, it should be said as follows: Istighfar (100
times), Salat al-Fatih (100 times), La ilaha ila Allah (100 times). You
should therefore recite it twice a day, one in the morning, and once
in the evening or at night. Do so for the morning wird anytime
between the Subh and Dhuhr prayers, and for the evening wird,
between the Asr and Isha prayers. Before giving me the wird, he
(the Prophet, peace be upon him) informed me that Allah will allow
in paradise any man who regularly recites his wird, and with him his
parents and wives and children, without being accountable for
anything and without punishment. Such a man will also undergo no
punishment from his death to his settling in paradise. As for the
Prophets (peace be upon him) message about the Salat al-Fatih, the
recitation of al-Fatiha with the intention of the Name, al-Sayfi and
the prayer of consultation, I will give you more information about
them in another letter. May Allahs prayers and peace be upon the
Prophet."
Two months after his settlement in Fez, Sidna Shaykh gave the alKhalifa al-Mu'adham Abul Hassan Sidi Ali Berrada permission to start
the complication of the Jawahir al-ma'ani wa-bulugh al-amani fi fayd
Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of
Aspirations in the Overflowings of Sidi Abil Abbas Tijani) by an order
from his grandfather (peace and blessing be upon him). The Holy
Prophet have arrogated the book to himself by saying, "I am the
author of this book" (kitab-i huwa wa ana al-ladi katabtuh). Al-Khalifa
Harazem was among the most intimate companions (khassat alkhassa) 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. Observing his
baraka, the sultan Moulay Sulayman demanded from Sidi Ali
Harazem to perform the daily obligatory Tijani wird on his behalf.
One year after his entrance to Fez on the Mu'harram of 1212 /1797
Sidna Shaykh was entrusted with the Qutbaniya (Absolute General
Authorization) he longingly sought. It is well-known that the invisible
hierarchy of sainthood consists of 40 abdal (substitutes; for when
any of them dies another is elected by God from the rank and file of
the saints), seven awtad (stakes, or props, of faith), three nuqaba'
(leaders; one who introduces people to his master), headed by the
Qutb (axis, pole). The Qutb, who is usually used as a synonym for
the Ghawt (succour), al-Qutb al-Jami'a (the cardinal pole), or Qutb
al-Aqtab (pole of poles), represents the generative authority of
sainthood. The author of Minya-t al-Murid (The Desire of the Seeker),
Sidi Tijani b. Baba Chinguitis (d. 1260/1845), claimed that Sidna
Shaykh attained the Qutbaniya on Mount Arafat, the scared
mountain outside Mecca. Sidi Mohammed ibn al-Arbi Sayeh explains
in the Bughya that the Chinguiti has learned this information from
the son of Sidna Shaykh, Mawlana Mohammed al-Habib ibn Mawlana
Abil Abbas Tijani (d. 1269/1854).
Sidna Shaykh appeared in the highest level of Qutbaniya; that of alKhatmiya or Khatm al-Wilaya al-Mohammediya al-Khassa (Sealness
of Special Mohammedian Sainthood). It does not mean that there is
no saint after him. It rather means that he is the intermediary
between the prophets and the saints from pre-existence to eternity
(mina al-azal ila abad), so that not one of the saints, whether his
importance is great or small, can receive an overflow from the
presence of a Prophet except through his mediation, since that saint
is not conscious of what is involved. The prolific Tijani penman, Sidi
Ahmed Skirej al-Fasi (d. 1366/1940) dismantles that, "Authorized
sainthood (al-wilaya al-maaduna) which is a special inheritance
(wiratha) from the Prophet (peace and blessing be upon him) is
divided to general (aam) and private (khass) as mentioned by the
Sufis. The source of both emanates either from the inner
prophethood (batin al-risala), inner messengerhood (batin alnubuwwa), or from the Mohammedian Essence (ad-dhat alMohammediya). Each of these can be attained by the saints. The
only difference, however, is in the degree of appearance and

manifestation at the rank (maqam)." Accordingly, the term of seal

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

the clay. He then went on to say "None of the other Prophets was a
Prophet, nor aware of his Prophethood, except when he was sent (on
his mission) after his coming into existence with his material body
and his complete fulfilment of the preconditions of Prophethood."
Then he added: the Seal of the Saints was likewise actually a saint,
aware of his sainthood, while was between the water and the clay,
and none of the other saints was a saint in actual fact, nor aware of
his sainthood, except after his acquisition of the Divine
characteristics that are stipulated in the definition of sainthood."
Because he is characterised by the complete assimilation of the
Mohammedian paradigm, the Seal of Sainthood acts as a deputy
(khalifa) of Prophet (peace and blessing be upon him) and
symbolically takes his place in isthmus (al-barzakh) as well as during
the time allotted to him on earth. Sidna Shaykh expresses his
khatmiya-katmiya complex in various forms,
The bounties that flow from the Prophet (peace and blessing be
upon him) are received by the natures of the prophets, and
everything that flows and emerges from the natures of the Prophets
is received by my own nature, and from me it is distributed to all
creatures from the origin of the world until the blowing on the
trumpet; No saint drinks or provides water to drink, except from
our ocean, from the origin of the world until the blowing on the
trumpet; The spirit of the Prophet and my spirit are like this'-pointing with his two fingers, the index finger and the middle finger.
'His spirit supports the Messengers and the Prophets and my spirit
supports the poles, the sages, the saints, from pre-existence to
eternity (mina al-azal ila abad); These two feet of mine are upon
the neck of every saint of Allah, from the time of Adam until the
blowing of the trumpet; All the saints will be incorporated into our
Circle, take our Wird and be initiated into our Path from the origin of
the world until the doomsday. Even al-Imam Mahdi will receive our
Path when the end of times arrives, and he will enter our company
after our death; 'Our station in the Presence of Allah in the
Hereafter will not be attained by any of the saints, and it will not be
approached by anyone, whether his importance is great or small. Of
all the saints among from the very beginning of creation until the
blowing on the trumpet, there is not one who will attain to my
station.
In the book of Anqa Maghreb fi khatm al-awliya wa shams alMaghreb (The Western Phoenix in the Seal of Saints and Sun of
Maghreb), Ibn Arabi introduces the Seal of Sainthood as, the
inheriting saint, who receives from the source, who recognizes the
degrees and ascertains the entitlement of their holders, in order to
give each creditor his rightful due, for that is one of the virtues of

the Chieftain of the Envoys, the Captain of the Community." In Tijani

terms, the Khatmiya nature is best understood in the concepts of
fayd (overflowing) and hierarchy of divine presences (al-'Hadarat).
Sidi Omar al-Futi provide us with a list of seven circles arranged in
the same order as the Presences:
(1) The all encompassing Ahmedi Mohammedian circle (al-Hadra alAhmediya al-Mohammediya). As previously explained, no one has
any share in its content, because of its sublimity.
(2) The circle which comprises the sphere of the supportive
Mohammediya Reality (al-Haqiqa al-Mohammediya). It has two
openings: The first, an opening in its highest part, through which our
masters the Prophets (blessing and peace be upon them all) receive
the bountiful grace that is bestowed on them from the nature of the
Chieftain of Existence (Peace and blessing be upon him). The
second, an opening in its right side, through which the Seal of the
Saints (Khatm al-Awliya) receives the support that is peculiar to him,
without the mediation of anyone between him and the Chieftain of
the Prophet (peace and blessing be upon him). No one has any
comprehension of that bountiful grace.
(3) The circle which comprises the sphere of the Presences of our
masters the Prophets (Hadrat al-Anbiya). It has an opening in its
highest side, through which the Presence of the Seal receives the
bountiful grace that flows from it.
(4) The circle which comprises the sphere of the Presence of the Seal
(Hadrat al Khatm). It has two openings: The first, an opening in the
right side, through which bountiful grace is bestowed upon the
Presence of the people of his Spiritual Path in particular. The second,
an opening in the right side, through which bountiful grace is
bestowed upon the Presence of the Shaykhs, which includes their
Presences in general. As for the bounties that flow from the sphere
of the Presence of the Seal to the sphere of the people of his Path in
particular, however, they are more numerous, more excellent, more
splendid, more copious, more voluminous and more tremendous
than the bounties that flow from it to the sphere of the Presences of
our masters the Shaykhs, the people of their Paths, including our
masters the saints (may Allah be well pleased with them). Indeed,
what flows from the sphere of the Presence of the Seal to the sphere
of the Presences of the Shaykhs, in comparison with what flows from
the sphere of the Presence of the Seal to the Presence of the people
of his Spiritual Path in particular, is like a drop of water in
comparison with the mighty ocean. This accounts for the superiority
of the people of his Spiritual Path over others.

(5) The circle which comprises the sphere of the Presence of the
people of his Path (Hadrat al-Ashab). It has an opening through
which they receive the bountiful grace bestowed by the Seal upon
them in particular, consisting of the support peculiar to him, which
flows from the Mohammedian Reality, of which our masters the
Prophets have no comprehension. This also explains their superiority
over others. As Allah has said: Favor is in Allahs hand, to bestow on
whomever He will (57:29). ()
(6) (Hadrat al-Mashayikh): The circle of the Presence of the ghawts
(Helpers of Time), qutbs (poles), and shaykhs (Sufi masters), which
contains their Presences. It has an opening for the people of their
Spiritual Paths.
(7) The circle which contains the sphere of the followers (Hadrat alAtbaa) of their Spiritual Paths. The Presence of the people of each
Spiritual Path receives support from their Shaykh, and the Shaykhs
receive support from the Seal.
Tags: murid, mysticism, shiekh, spirituality, sufi, thasawwuf, tijani
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Permalink Reply by suhail on August 29, 2009 at 11:33pm
"Suppose you raise the question", Shaykh Sidi Omar al-Futi
discussed, How can the latter day saint be more excellent
than the great saints of earlier times, whose excellence has
been disseminated and come to be widely known, and whose
fame has spread in the east and the west, like Shaykh
Abdellqadir al-Jilani, Shaykh Abul Hassan Shadhili, and others
of their kind (may Allah be well pleased with them all). My
answer to this will be: Due to the fact that the latter day
Prophet Sidna Mohammed (Peace and blessing be upon him) is
more excellent than Abraham, the Bosom Friend of Allah, and
Moses, and Jesus, and others among the Prophets and the
Messengers (upon our Prophet and upon them be the most
excellent blessing and peace). Abul Mawahib al Tunsi ("Sidi
Abdellaziz Tunsi; d. 468/1053) (may Allah be well pleased with
him) said: You must beware of saying: The great ones and the
truthful ones among the spiritual paupers have departed, for

they have not departed in reality. They are simply like the
treasure of the keeper of the vault. To someone who comes in
the later time, Allah may give what He withheld from the
people of the earlier age, for Allah gave to Sidna Mohammed
(may Peace and blessing be upon him) what He did not give to
the Prophets before him.
There is a little question that grand saints venerated Sidna
Shaykh as a Seal of Mohammedian Sainthood in his lifetime.
The Khalwati master, Sidi Mahmud al-Kurdi al-Iraqi (d.
1186/1771), has already indicated that Sidna Shaykh's
potential was more advanced than the Qutbaniya he was
seeking. A Tunisian Shadhili shaykh, on the other hand,
confessed to the venerated muqaddam, Sidi Ahmed ibn
Mohammed Abdellawi (d. 1328/1913), that he receives
provision through the sphere of Mawlana Shaykh Tijani. Even
the Shaykh in Sharia and Tariqa, the source of secrets and
realities, Moulay Abdellqadir al-Jilani (d. 563/1148), perceived
the Tijanite Khatmiya. Kashf al-Hijab depicts that the
companion of Sidna Shaykh, Sidi Abul Hassan Ali ibn Chtiwi alJaridi, has often met the spirit Moulay Abdellqadir from whom
he received initiation of his Tariqa. Hunting was his occupation;
one day while hunting a gazelle with all his attention on his
prey, appeared before him Moulay Abdellqadir saddled on his
horse. He was embarrassed that his Shaykh found him in such
a situation. They started discussing and our personage
inquired the Shaykh: "O my master, we heard about a Shaykh
that came to Abi Samghoune, what do you say about him?" He
answered to his inquiry, "O my son, he is the tree under which
shadow all of us find shelter." Hearing this caused Sidi Ali to
affiliate himself with Sidna Shaykh. It is also reported by Sidi
Abul Hassan Harazem that he heared Sidna Shaykh 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.
On the 18th of Safar, one month and few days on achiveing the
Qutbaniya, Sidna Shaykh perceived his great rank: i.e. Maqam
al-Katmiya (Stage of Concealhood). Thus he gained eternal
fame with the title of the "Concealed Pole (al-Qutb alMaktum). Sidna Shaykh said, "The Prophet (peace and blessing
be upon him) told me in daylight not in state of sleepiness that

I was the Concealed Pole (al-Qutb al-Maktum) and the Sealed

Isthmus (al-Barzakh al-Makhtum)". The quiddity of this rank is
concealed. The Prophet (peace and blessing be upon him) said,
"[Al-Qutb al-Maktum] is the one Allah had concealed from His
angles and prophets except me". According to Sidi Mohammed
al-Ghali Boutaleb (d. 1244/1829) Sidna Shaykh lived 30 years
in the Katmiya. The scholar Sidi Mohammed ibn al-Mishri (d.
1224/1809) remarks in Kitab al-Jami'a, "The Hidden Pole has a
position facing the Mohammedian Reality that will never be for
anyone else from amongst all the greatest of the saints (may
Allah be pleased with all of them). With that said, verily his
reality in that position which is specific to him will not occur to
anyone but God and the Chieftain of Existence (peace and
blessing be upon him) because he has a relationship with the
Mohammedian Reality." In the Jawahir al-Maani, Sidna Shaykh
Abul Abbas Tijani is quoted to say the following on the
Mohammedian Reality,
"Know that when Allah created the Mohammedian Reality, He
placed inside it all that He apportioned for the creation from
the outpouring of knowledge, gnosis, secrets, manifestations,
light, as well as the creation (itself) by way of all its rulings,
necessities, and requirements. Also know that he (peace and
blessing be upon him) is now ascending in perfect witnessing
of the Divine in such a way that no one else could ever hope
for. This perfection will never end for the duration of an
eternity of eternities. Regarding this, there is nothing within
the essences of existence anything more worthy of respect or
greater than this Mohammedian Reality nor purer or cleaner or
more perfect. Again, verily it is in its actual reality unreachable
and unrecognisable. Uwais al Qarni (may Allah be pleased with
him) said to Sidna Omar and Sidna Ali (may Allah be pleased
with both of them) when they met him: You haven't see
anything of the Prophet but his shadow. They replied: Not
even the son of Abi Qahafa" (Sidna Abu Bakr). He replied, "Not
even the son of Abi Qahafa." He did not say that to them until
he had reach into the depths of gnosis wherein he sought a
place in the essence of the Mohammedian Reality. It was said
to him: This is an affair whose arrival is incapacitated for even
the greatest of the Prophets so its hopeless for anyone in any
aspect or state." Abu Yazid said (may Allah be pleased with
him): "I underwent the depths of gnosises in search of place at
the essence of the Mohammedian Reality to where I found
between me and it a thousand veils of light. If I approached the

first veil I would be burned just as a hair is burned when cast

into the fire, and so I merely delayed the retreat.
More, Shaykh al-Islam Abul Fayd Sidi al-Haj Ibrahim ibn
Abdullah Niass al-Kulakhi (d. 1390/1975) has said,
The Mohammedian Reality is manifested on the reality of
Sidna Shaykh, the Concealed Pole and Seal of Sainthood, from
the primordial time till period of his appearance. Sidna Shaykh
is the only saint that receives divine providence directly from
his grandfather (peace and blessing be upon him). The
Mohammedian Reality manifested on Sidna Shaykh encloses
all the attributes of his grandfather (peace and blessing be
upon him) save that of prophethood. That is the reason why
Sidna Shaykh Tijani was named the Best of all Saints. Whoever
drinks from the spiritual sea of Mohammedian Reality will
emerge as prophet save Sidna Shaykh Tijani who drank from it
and did not become a prophet but a saint. (...) Shaykh Tijani is
the source of sainthood and all creation receive its divine
providence from his nature from the primordial time till the day
of resurrection. Sidna Shaykh said: My two feet steps on the
neck of all saints from the period of Adam to the day of
resurrection. I (Shaykh Niass) say there is no controversy over
this, what he means by his two feet his Sufi order and his
reality. He asserted, through ecstatic utterances that I am He
and He is I and if I am asked thousands of questions, I will
answer in one word. By virtue of this he emerged as a Seal of
Saints just like the Prophet (pace and blessing be upon him)
emerged as Seal of Prophets. The Tijani Sufi Path abrogated all
Sufi Orders just like the Divine Law (Sharia) of the Prophet
abrogated all laws before him.

Reply

Permalink Reply by suhail on August 29, 2009 at 11:36pm

THE WAZIFAH consists of:
1.Take refuge in Allah
2.Al Fatiha
------------------------------------------------------------------------------------(once)

3.Astagfirul Lahal `Azimal Ladzi Laa Ilaha Illa Huwal Hayyal

Qayyum--------------(30 times)
4.Salatul
Fatihi----------------------------------------------------------------------------(50
times)
5.La Illaha
Illallah------------------------------------------------------------------------(100
times)
6.Jawharatul
Kamal-----------------------------------------------------------------------(12
times)
Wazifah is the meeting of the brethren of the path to meet for
the sake of Allah and to do audible zikr. The same adaab is
given to the wird, wazifah, and zikr jumah as the adaab that is
given in Salat. Meaning one must be in wudu, preferably in
congregation, sitting in humbleness with proper sitting.
The Wazifah is done once ever 24hours at least. It can be done
anytime but the preferred time is after Maqhrib. It must be
remembered that meeting for the sake of Allah is one of the
ways of receiving shade under the thone of Arsh on the day
when there will be no other shade as reported in the hadith:
"Seven persons shall enjoy the shade of Allah's throne when
there will be no other shade on the Day of Judgement: (i) A just
ruler, (ii) A young person who is nurtured in Ibadat of Allah
Taala; (iii) A person whose heart is attached to the Masjid; (iv)
Two persons who love each other for the pleasure of Allah;
without any worldly motive, and they meet and separate in
that spirit; (v) A man who due to fear of Allah, refuses to go
near a respectable beautiful woman, sexually inclined towards
him, as also a woman who in a similar situation refuses to
meet a man; (vi) A person who gives Sadaqah so secretly that
his left hand does not know what the right hand gives away;
(vii) A person who cries when remembering Allah in solitude."
Shaykh Ibrahim Niass (may Allah be pleased with him) said.
"These are all difficult for the average person, EXCEPT for
loving and meeting for the sake of Allah." This is one of the
purposes of the wazifah, which is to meet for the sake of Allah.
For the fuqara of this path, this is to be done everyday if one
lives in a place where there are others who can meet.
Another fadl of the wazifa, is the recitaton of the Jawhara
Kamal, which is another Sala al Nabi which was given to
Shaykh Tijani as a gift from the Beloved Prophet (May Allah
bless and give him peace). The merits of this Sala ala Nabi

follows. As been described by the Grandest Muqaddam Sidi Ali

Harrazem berrada al-Fasi and his successor in grandness Sidi
Ahmed Skirej al-Fasi, the Jawhara is characterized by plenty of
realities; (1) The Prophet, peace and blessing be upon him, and
the Four Companions attend the circle of dhikr when it is
recited more than 6 times, (2) One recitation of the Jawhara
equals the prayers (tasbih) of the universe three times, (3)
Gifting the Jawhara 12 times to the Prophet, peace and
blessing be upon him, is like visiting him in his Rawda Sarifa,
as well as all the other prophets and saints, (4) Gifting the
Jawhara 7 times to the Prophet, peace and blessing be upon
him, before sleep leads to seeing him in a dream (ruaya) (5)
Reading the Jawhara daily results into the love of Sidna
Mohammed, peace and blessing be upon him, to its reader
One must know of the secret of the Muhammadan Essence in
the wazifa for even if you Hisb with the Abjad ( numeric arabic
table) the word:
AL NABI
Alif- 1; Lam- 30; Nun-50; Ba-2; Ya-10=92
In the wazifah you will see this representation by the number
of recitations of the zikrs in the wazifah. The wazifah comprises
of 30 Istighfirllah which is represented for the letter Lam in AL
NABI. Lam = 30. Then there are 50 Salat al Fatihi, which is
represented for the letter NUN=50. Then ther are 100 La Illah
Illah Allah which is 1 for Allah's Oneness. which is represented
for the letter Alif. Then there are twelve Jawhartu Kamal, which
is done 12 times, which is represented by the Ba (2) and the Ya
(10). The purpose of the Wazifah is to meet with your brothers
in the religion for the sake of remembrance of Allah and his
pleasure. And to be in the Presence of Allah's Messenger and
His 4 Khalifas. After this one makes supplication for the
muslims, and families, and your own supplications. Then one
departs with the Nafs awake ready for worship.

Reply

Permalink Reply by krs1 on February 18, 2010 at 3:49pm

Salam,
are u able to give me the transliteration + translation of
Jawharatul Kamal, tank u
suhail said:
THE WAZIFAH consists of:
1.Take refuge in Allah
2.Al Fatiha
------------------------------------------------------------------------------------(once)
3.Astagfirul Lahal `Azimal Ladzi Laa Ilaha Illa Huwal Hayyal
Qayyum--------------(30 times)
4.Salatul
Fatihi---------------------------------------------------------------------------(50 times)
5.La Illaha
Illallah------------------------------------------------------------------------(100
times)
6.Jawharatul
Kamal-----------------------------------------------------------------------(12
times)
Wazifah is the meeting of the brethren of the path to meet for
the sake of Allah and to do audible zikr. The same adaab is
given to the wird, wazifah, and zikr jumah as the adaab that is
given in Salat. Meaning one must be in wudu, preferably in
congregation, sitting in humbleness with proper sitting.
The Wazifah is done once ever 24hours at least. It can be done
anytime but the preferred time is after Maqhrib. It must be
remembered that meeting for the sake of Allah is one of the
ways of receiving shade under the thone of Arsh on the day

when there will be no other shade as reported in the hadith:

"Seven persons shall enjoy the shade of Allah's throne when
there will be no other shade on the Day of Judgement: (i) A just
ruler, (ii) A young person who is nurtured in Ibadat of Allah
Taala; (iii) A person whose heart is attached to the Masjid; (iv)
Two persons who love each other for the pleasure of Allah;
without any worldly motive, and they meet and separate in
that spirit; (v) A man who due to fear of Allah, refuses to go
near a respectable beautiful woman, sexually inclined towards
him, as also a woman who in a similar situation refuses to
meet a man; (vi) A person who gives Sadaqah so secretly that
his left hand does not know what the right hand gives away;
(vii) A person who cries when remembering Allah in solitude."
Shaykh Ibrahim Niass (may Allah be pleased with him) said.
"These are all difficult for the average person, EXCEPT for
loving and meeting for the sake of Allah." This is one of the
purposes of the wazifah, which is to meet for the sake of Allah.
For the fuqara of this path, this is to be done everyday if one
lives in a place where there are others who can meet.
Another fadl of the wazifa, is the recitaton of the Jawhara
Kamal, which is another Sala al Nabi which was given to
Shaykh Tijani as a gift from the Beloved Prophet (May Allah
bless and give him peace). The merits of this Sala ala Nabi
follows. As been described by the Grandest Muqaddam Sidi Ali
Harrazem berrada al-Fasi and his successor in grandness Sidi
Ahmed Skirej al-Fasi, the Jawhara is characterized by plenty of
realities; (1) The Prophet, peace and blessing be upon him,
and the Four Companions attend the circle of dhikr when it is
recited more than 6 times, (2) One recitation of the Jawhara
equals the prayers (tasbih) of the universe three times, (3)

Gifting the Jawhara 12 times to the Prophet, peace and

blessing be upon him, is like visiting him in his Rawda Sarifa,
as well as all the other prophets and saints, (4) Gifting the
Jawhara 7 times to the Prophet, peace and blessing be upon
him, before sleep leads to seeing him in a dream (ruaya) (5)
Reading the Jawhara daily results into the love of Sidna
Mohammed, peace and blessing be upon him, to its reader
One must know of the secret of the Muhammadan Essence in
the wazifa for even if you Hisb with the Abjad ( numeric arabic
table) the word:
AL NABI
Alif- 1; Lam- 30; Nun-50; Ba-2; Ya-10=92
In the wazifah you will see this representation by the number
of recitations of the zikrs in the wazifah. The wazifah
comprises of 30 Istighfirllah which is represented for the letter
Lam in AL NABI. Lam = 30. Then there are 50 Salat al Fatihi,
which is represented for the letter NUN=50. Then ther are 100
La Illah Illah Allah which is 1 for Allah's Oneness. which is
represented for the letter Alif. Then there are twelve Jawhartu
Kamal, which is done 12 times, which is represented by the Ba
(2) and the Ya (10). The purpose of the Wazifah is to meet with
your brothers in the religion for the sake of remembrance of
Allah and his pleasure. And to be in the Presence of Allah's
Messenger and His 4 Khalifas. After this one makes
supplication for the muslims, and families, and your own
supplications. Then one departs with the Nafs awake ready for
worship.

Reply

Permalink Reply by suhail on June 6, 2010 at 5:56am

translation of jawharathul kamal is very hard to understand..
better go to its commentary..
because it is full of haqiqathul muhammedi(Saw)
there are lots of books on commantary of jouharatul kamal by
lots of tijani auliyas some which goes to two three volumes
too..
but dear everything is in arabic..
anyway some of its translations is underway.. hope to get it
soon.. insha allah

Reply

Permalink Reply by Abdullateef Ibn Moh'd Bello on June 6,

2010 at 12:22pm
Please Can i have transliteration or Arabic version of
jawharathul kamal .Thanks for this favor

Reply

Permalink Reply by suhail on June 8, 2010 at 4:30am

yeah.. please give me your email address.. i shall sent you the
jouharathul kamaal soon..
but sidi, please take care before reciting it.. that swalath
cannot be recited without ijazath.. if u want to recite it, take
ijazath for the same
Abdullateef Ibn Moh'd Bello said:

Please Can i have transliteration or Arabic version of

jawharathul kamal .Thanks for this favor

Reply

Permalink Reply by Abdullateef Ibn Moh'd Bello on June

11, 2010 at 3:33pm
(latestbab@yahoo.com) is my email. Jazakallahu Khairat
suhail said:
yeah.. please give me your email address.. i shall sent you the
jouharathul kamaal soon..
but sidi, please take care before reciting it.. that swalath
cannot be recited without ijazath.. if u want to recite it, take
ijazath for the same
Abdullateef Ibn Moh'd Bello said:
Please Can i have transliteration or Arabic version of
jawharathul kamal .Thanks for this favor

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Permalink Reply by Md Badrul Alam Siddiqui on November

11, 2012 at 4:27pm
Where can I find the Tijani version of Jawharatul Kamal? From
whom should I take ijajat? Shall I get the Ijajat even if I am not
one of Tijani Order?
was salam
Abdullateef Ibn Moh'd Bello said:

(latestbab@yahoo.com) is my email. Jazakallahu Khairat

suhail said:
yeah.. please give me your email address.. i shall sent you the
jouharathul kamaal soon..
but sidi, please take care before reciting it.. that swalath
cannot be recited without ijazath.. if u want to recite it, take
ijazath for the same
Abdullateef Ibn Moh'd Bello said:
Please Can i have transliteration or Arabic version of
jawharathul kamal .Thanks for this favor

Reply

Permalink Reply by albertine harris on November 27, 2012

at 8:53pm
@rashidaamahtull: @Jusufisticated Please join this
link. http://t.co/Ix4LEuhL engineers needed

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Permalink Reply by Md Badrul Alam Siddiqui on November

28, 2012 at 2:26am
The following is quoted from your article:
"As the Holy Prophet (peace and blessing be upon him) knew
that he was a prophet when Adam was between water and
clay, this Sufi knew he was a saint when Adam was between

water and clay."

The first part of the statement is about the Prophet (SM). The
second part is about the Sufi. Which sufi you are talking about?
(Ahmad Tijani? Not clear from your statement, without reading
several times.) How does anyone know that Sidi Ahmad was
anything equal to Prophet (SM)? Please clarify.

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