Shaikh Abdul Aziz ad Dabbagh is one of he first of the great Shuyukh to introduce the Tariqa Muhammadiyya concept. I am posting this about this great gawth to introduce the concept and why the real name of the Tariqa Tijaniyya is Tariqa Ahmadiyya Muhammadiyya Ibrahimiyya Hanifiyya at Tijaniyya.
Perhaps, no Sufi treaty had excelled in portraying the Mohammedian Image and Mohammedian Essence than Kitab Ad-Dahab al-ibriz min kalam sayyidi Abdellaziz. This work, commonly known as the "Ibriz", is the chief source for teachings of the great Moroccan gnostic Moulay Abdellaziz in Masoud Debbarh ("Ghawt Zaman Sayyidi Abd al-'Aziz ibn Mas'oud al-Dabbagh"; d. 1132/1719); it was written in 1717 by Shaykh al-Islam, Sidi Ahmed ibn Moubarak al-Lamti Sijilmasi (d. 1156/1741). The Ibriz remains an important text for the Shadhilite, Khalwatite, Naqshabandite, Uwaysite and Tijanite Sufis, being placed third on their list of all-time Sufi classics by most contemporary Moroccan, Egyptian and Syrian Sufis, after only Sidi Ahmed Ibn Ata'Allah Sakandari's (d. 709/1294) Hikam (Spiritual Aphorisms) and Abu Hamid al-Ghazali's (d. 526/1111) Ihya ulum ad-din. Sidi Ahmed ibn Idriss al-Fasi (d. 1252/1837) took the Ibriz from Sidi Abdelwahhab Tazi (d. 1198/1783), one of the great successors of Moulay Abdellaziz, and transmitted it to Sidi Mohammed Sanusi (1274/1859), Sidi Uthman al-Emir Ghani and Sidi Ibrahim al-Rashid; it has since remained an important work for their branches in Lybia, Arabia, Somalia, the Sudan, Malay and many parts of Asia. Khadirite interest in this work, then, may indicate that Shaykh Abdellaziz Debbarh is especially important for his paradigm conjectures on ad-Dat al-Mohammediya. The esoteric emphasis on the Prophet: the 'wakening vision' of the Prophet was of great importance to Moulay Abdellaziz and his successors that the Idrissite sharif Sidi Mohammed ibn Ali Sanusi (d. 1274/1859), head of the Libyan Sanusiya Sufi Order, articulated in his Manahil:
"All three teachers in this silsila (Debbarh, Tazi and al-Fasi) took from and met the Prophet, awake and asleep and after their death, and in the last instance none of them had any other support in any thing save the Prophet, and no other point of return. This is one of the characteristics of the people of Tariqa Mohammediya and a reason for it being so called, even though all [other] tariqas [also] return to the Prophet Sidna Mohammed (peace and blessing be upon him)".
The Khadirite Mohammediya Sufi School, founded by Moulay Abdellaziz Debbarh in Fez in the beginning of the eleventh/eighteenth century was internally and externally based on the lasting vision of Sidna Mohammed (peace and blessing be upon him). The origin of this Mohammedian Spring (al-manba'a al-Mohammedi) appears in the litany (wird) that Moulay Abdellaziz Debbarh received from his Master Abul Abbas Sidna al-Khader (peace be upon him) outside the sanctuary of the Patron Saint of Fez Abul Hassan Sidi Ali ibn Harzihim (d. 559/1116, teacher of Sidi Abu Madyan Shuayb al-Ghawt) in 1121/1706:
O God, by the honour of our Master Sidna Mohammed ibn Abdellah (peace and blessing be upon him) bring me and our Master Sidna Mohammed ibn Abdellah (peace and blessing be upon him) together in this world before you do so in the next. (Allah-umma bijahi Sayyida Mohammed-in ibn Abdellah, salla Allah-u alayhi wa sallam, ijma' baynii wa bayna Sayyida Mohammed-in ibn Abdellah, salla Allah-u alayhi wa sallam, fi d-dunya qabla al-akhira).
Three years following this dikhr, Sidi Abdellaziz Debbarh met the Prophet (peace and blessing be upon him) . When Allah Almighty wanted this to happen, he forwarded and oriented his heart and eyes to the Prophetic Light that is between the tomb of Sidna Mohammed (peace and blessing be upon him) in the Medina and the Isthmus (barzakh). The theophanous Prophetic Light kept approaching and approaching Sidi Abdellaziz Debbarh in Fez until the Prophet Sidna Mohammed (peace and blessing be upon him) went out from it. At that time the Prophet Sidna Mohammed (peace and blessing be upon him) became the Shaykh of Sidi Abdellaziz Debbarh.
Contrasting the Shadhili, Khalwati, Naqshabandi and Qadiri Sufi orders which possess a doctrinal transmission (silsila) or spiritual pedigree tracing the succession of shaykhs back to the Prophet, a condition that is indispensable for the transmission of the initiatic divine secret, Moulay Abdellaziz Debbarh's silsila went directly to the Sidna Mohammed (peace and blessing be upon him) through Sidna al-Khadir, bypassing the early Sufi masters. Khadirian Sufism was the Maghribi equivalent of the 'Uwaysi' in the Mashriq. Despite the fact that Moulay Abdellaziz Debbarh inherited the Sirr of his contemporary Shadhilite master Sidi Ahmed ibn Abdellah al-Fasi (d. 1129/1723; indirect master of Moulay al-Arbi Darqawi who died in 1115/1239 in Bu Brih), his teaching formed a spiritual concentration on the "power of light" of the 'Dat' of Sidna Mohammed (peace and blessing be upon him). On the one hand, the divine lights pour down on the Mohammedian Dat continuously, while on the other hand his Dat transmits them to God's creatures through the Succour Saint (Ghawt az-Zaman). Moulay Abdellaziz Debbarh said:
"The goal of the mystic path is illumination (fath)… Two kinds are distinguished: the normal fath and the ultimate, all-inclusive, al-fath Lakbir… Certainty (tahqiq) are real enlightenment only occur if the mystic passes through all the material and spiritual worlds and is honoured with the wakening vision of the Prophet (ru'yat an-nabiyyi yaqadhatan / mushahadatu ad-Dat sharifa). After this experience he is omniscient and permanently protected against error (ma'asum). His knowledge is far superior to that of all others, in particular to that of the theologians and the fuqaha… Attaining fath signifies that the partition between Dat and Ruh has been removed: the enlightened individual has reached a state like that of the prophet. "
This is as Sidi Ahmed ibn Moubarak al-Lamti (d. 1156/1741), may Allah sanctify his secret, says, "Indeed this Way is based upon an inner immersion, which is accompanied by modelling oneself on the Prophet in word and deed, thus seeing him (peace and blessing be upon him) as he is in the flesh and blood, and engaging one's tongue in the tasliya (asking prayer upon the Prophet) and busying oneself with saying this in all one's time in private and in public, so that it overwhelms one's heart and that glorifying him, permeates one's inmost being, so that one trembles ay hearing him mentioned, and witnessing the Prophet takes position of his heart and his outward figure appears before his inner eye. " However, in order to experience a vision of the Prophet while a awake, a person must be in a special mental state. Shaykh Moulay Abdellaziz Debbarh describes the state in the following terms: His mind is constantly occupied with the noble Prophet, such that the Prophet never leaves his thoughts. Other matters he is busy with, do not cause him to stop thinking of the Prophet. People see him eating, but his thoughts are with the Prophet; people see him drinking, but his thoughts are with the Prophet. Even when his is asleep, his thoughts are with the Prophet." As for seeing Sidna Mohammed (peace and blessing be upon him) in a dream (ru'aya), Moulay Abdellaziz Debbarh said:
"Whoever sees the Lord of being (sayyidu al-wujud) in a dream can do so in two ways… Usually what is seen is the image of the Dat (suratu datihi), not the Dat itself ('aynu datihi), since the Dat of the Prophet can take on various forms…because the Dat of the Prophet possesses light which emanates from it and fills the entire world…If an enlightened person (al-maftuhu alayhi) beholds the image (sura) of the prophet before him, he then follows it with his spiritual deeper-sight (basira) and penetrates through light of the image of the Dat of the Prophet himself."
The reformed version of Moulay Abdellaziz' Mohammediyan doctrine by his indirect student Sidi Ahmed ibn Idriss al-Fasi (died in Yemen in 1252/1837) was notable for its rejection on the madhabs and consequent modification of some details of the ritual prayer, and for its emphasis on the authority on the saint (wali) rather than the scholar ('alim) as an interpreter of the law (Shari'a). At the same time, it rejected the extraordinary devotion of the disciple to the Shaykh commonly found in other brotherhoods, referring to its Shaykh only as ustad (teacher), and emphasising the direct relationship of the individual with the Prophet, rather the normal intermediary role of the Shaykh. The Mohammediya of al-Fasi is most notable for a prayer of extraordinary force and beauty, the A'adhamiya, which speaks of the waking vision of the Prophet. His most prominent disciple Sidi Mohammed Sanusi reported in Kitab al-Manhal rawi rai'q fi asannid al-`ulum wa usul tarai'q:
"In regards to this line of transmission Sidi Abu al-Abbas al-Mursi is reported to have said: "our Way is from Pole to Pole back to the Prophet (peace and blessing be upon him)", this Way being known as the Way of Poles. As for the shorter line of transmission back to the Prophet (peace and blessing be upon him), that would be the line of transmission taken by Sidna Ahmed ibn Idriss from his first master the pole Sidna Tazi from his master the pole Sidna Debbarh, who took the Way from Sidna al-Khader, who took the Way from the master of Allah's creatures Sidna Mohammed (peace and blessing be upon him). Yet one even closer is when Sidna Ahmed Ibn Idriss had a vision in his sleeping state of his forefather Sidna Mohammed (peace and blessing be upon him) with Sidna al- Khader in which the Prophet instructed al- Khader, to invest him with all the litanies of the Shadhiliya as well as the litanies unique to him and his followers, leaving only one mediator between him and forefather (peace and blessing be upon him) that mediator being al- Khader, yet one even shorter line of transmission is the one reported to me by one of those who's veracity is vouched for, who said the master Ahmed Ibn Idriss may Allah benefit us by him took the Way straight from his forefather the Prophet (blessings and peace be upon him), so that he transmitted all his litanies and forms of remembrance as they where dictated to him by his forefather (peace and blessing be upon him)."
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You are among those who are safe and sound, and whoever loves you are among those safe and sound, you are my loved one and whoever loves you is my loved one and he will not die but as a wali of Allah"-saying of the Prophet to Shaykh Ahmad Tijani
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