This is an exerpt from the Rimah of Shaykh Umar Futi one of the pillars of Islam and the Tariqa Tijaniyya in Africa.

"Suppose you were to say: "It has now become quite clear to us that the purpose of existential phenomena and conspicous charismatic talents is blameworthy, misleading and destructive, and that the Spiritual Path of your Shaykh(Shaykh Ahmad Tijani) is a path of thankfulness, for that is the gracious favor bestowed upon its people by Allah, which keeps you safe from the falsehoods by which Satan leads astray. Nevertheless, we would like you to provide us with additional information about that, and also to explain to us the difference between the path of thankfulness, which is you Spiritual Path, and the path of strenous exertion. The scope of the former is centered entirely on thankfulness and delight in the Benefactor, without hardship and trouble, while the scope of the latter is centered on exercise, fatigue, harship, sleeplessness, hunger and so on. Which of the two is more appropriate? Are they both in agreement on the need for spiritual exercise? Does your Shaykh command you to practise thankfulness only after drawing near to the goal or having reached it, or does he enjoin thankfulness and delight in Allah from the very first moment and at the time of initiation? Is is possible for one man to follow both paths, or is it impossible for him to benifit by one of them unless he turns away from the other?
My response to this would be: Allah is the Guide by His grace to the straight path! As reported by Shaykh Ahmad ibn al Mubarak in al-Ibriz, on the authority of the Qutb Abdul Al Aziz ibn Masud ad Dabbagh: "The path of thankfulness is the original path , for it is the one that was followed by the hearts fo the Prophets and the bosom friends among the Companions and others. It consists of worshipping Him in accordance with the true devotion of servitude and complete detachment from al favors, together with acknowledgement of weakness, shortcoming and the failure to accord Divinity its rightful due, and the constancy of all that in the heart through the passage of the hours and the times. When He recognised their truthfulness in that, he rewarded them with that which His noble generosity required, including access to intimate knowledge of Him and attainment of the secrets of Belief in Him. Then when the practitioners of spiritual exercise heard what was granted to these people, including access to intimate knowledge of Him, and attainment of the secrets of belief in Him they adopted that as the object of their quest and their desired goal. They embarked on its quest by means of fasting, vigil, sleeplessness, and constact spiritual retreat, until they obtained what they obtained. Migration on the path of thankfulness has thus been, from the outset, towards Allah and towards His Prophet, not towards illumination and the acquisition of phenomena, while migration on the path of spiritual exercise has been for the sake of illumination and the obtainment of degrees. The journey on the former has been the journey of the hearts, and the latter on the journey of the bodies. Success on the former comes as a suprise, which cannot be anticipated by the servant, so while the servant is a t the stage of repentance and seeking forgiveness for sins, lo and behold, the clear illumination comes to him! The two paths are correct, but the path of thankfulness is more correct and more pure. The two paths are in agreement on the need for spiritual exercise, but in the case of the former it is the exercise of the hearts, consisting of their devout attachment to the Lord of Truth, and its strict requirements are adherence to His door, taking refuge with Allah in the states of movement and the states of rest, and keeping one's distance from the negligent lapses that intervene between the moments fo present awareness. In summary. The journey on the path of thankfulness is the journey of the hearts, and on the paht of spiritual exercise it is the journey of the bodies. The intention in the former is pure, and in the latter it is mixed. Illumination in the former comes as a suprise, which cannot be anticipated by the servant for it is Divine, and in the latter it is obtained by subterfuge and devides, for it is divided into the two previous aspects. Illumination in the former is obtained by no one except the true believer, the gnostic, the beloved, the one who is near (to Allah), contrary to illumination in the latter, for you have heard that the monks and the Jewish rabbis have spiritual exercises by which they have acquired something from the temptations. As for combining the two paths, it is possible for the individual to attach his heart to Allah in all his states and movements and states of rest, and to devote his outer being to streneous efforts and exercise. Allah knows best of cours....."
Please continue reading on the second part of this post which is a exert from the Jawahir al Ma'ani of Shaykh Ahmad Tijani(RadiAllahu anhu)

Everything set forth above is indicated by the speech of our Shaykh Ahmad Tijani(RA) as recorded in Jawahir al Ma'ani, where he said:
"In the wise counsel that I have to offer you, the second matter is abstinence from material things forbidden by the Sacred Law, meaning unlawful food, drink, clothing, and dwellings... The next matter is absulutely indispensable, for it is the beginning and the end of all matters: namely, the attachment of the heart to Allah, racing to Him and abandoning everything apart from Him, in general and in particular. If the servant is capable of letting the heart go towards Allah, in every respect and in every condition, by sensing the movement of the heart, that is the ultimate goal...." As he has also said: "It is necessary for the spiritual traveler to enter the evening and the morning, and to spend the day and the night, without having any wish except for two things:
"The first is the wish for Allah, in preference to all existing beings, needing nothing from them because of Him, disdainful of their regard and scornful of choosing anything apart from Him. Allah must be the starting point of his pursuit and its ultimate destination, the beginning of his pursuit and its end, its inception and its conclusion. He must be totally engrossed in all of that, so that not a single instant remains in which he seeks anything else, because the desire of something else is either greed or folly.
"Secondly, the wishes of the spiritual traveler must also include his becoming entirely devoted to Allah, uninfluenced by the opinion of others, completely attached to Him in terms of the innermost being, the spirit, the mind, the soul, the heart and the outer being, so that not one single atom of him will be at odds with Allah and he will be in conformity with His wish(Almighty and Glorious is He), stripped of all desires, choices, plans, favors, lustful appetites, and selfish interests. In all of that, he will be in harmony with Allah, having no personal motive, no personal means and no personal involvement. That must be an act of servitude to Allah for His sake, and a fulfillment of what is due to His Divinity, so that something may return to him from HIM. He must not prefer Allah in order to satsify his wish, but purely because of his Lord's Divinity, not in despair of His blessing, so that he will not be subject to disapproval, and He will hold him in high regard because of the perfection of his praisworthy qualities...."
The meaning of everything set forth is also indicated by a passage from a speech that was dictated by the Chieftan of Existance and the Emblem of Witnessing, our master and our patron Muhammad(Allah bless him and give him peace), to one of the companions of Shaykh Ahmad Tijani(RA) in a state of wakefulness, not of sleep. The companion was intructed to take it to the Shaykh(RA) for he was told:
"Allah's Messenger has said: Tell him,' meaning Shaykh Ahmad Tijani: "Here is the explanation of worship, which is subdivided into four parts: The first consists of detachment (from the world) and dedication to Allah with perfect deeds and complet sincerity. This dedication must be spontaneous, and what he inteds by this dedication must be to extol Allah, magnify Him, glorify Him and sanctify Him, and to praise Allah according to the condition he is in. He must not intend to gain anything by his worship, nor expect anything from it, so that his actions will ascend to Allah, enter the opened door, and become preoccupied with transformation in the manner we have mentioned at the beginning. There must be no pause in the study of His saying (in Quran)
Those who believe, and do righteous deeds,
they are the best of creatures. (98:7)
--for the people of righteous conduct are those who do not intend to gain anything by their deeds, in the form of benefit or profit. He must ask in his worship for nothing except the assistance and perfect well being that he requests for his Afterlife. Tell him the best request! If one of them asks, let him ask for pardon and well being. If his intention in his detachment and dedication is attainment to a station, or if he is seeking knowledge or a secret, his deeds will ascend until they arrive at a door that is locked, so they will sit there, expecting it to be opened in a while, and hoping that their owner will return and say: "My worship is for Allah. I do not seek any object of need." Then, if he is inspired and says this, they will go back and enter the opened door, but if he does not say what has been mentioned, those deeds will go back scattered, like the gusting of the wind in the air. They will wander about until they come to rest, in the sense what they will return against him in desperation, until the Prophet says(May Allah bless him and give him peace): "Tell my beloved at-Tijani that all of these meanings are in the Glorious Qur'an, and say to him: "This book will guide you to what I have commanded you to do. I have told you not to aim at anything, nor strive in greedy pursuit of anything. You must exert yourself in worship and opposition to the lower self, for greedy desire for what the human being aims at in worship cause the postponement of illumination(fath)." You must tell him: "It cause the postponement of illumination(fath)," and tell him "It is the impediment to illumination," up to three times......"

Allah is the Enabling Guide, by His grace, to the straight path and to Him is the return and the homeward journey!

Taken from the Rimah al Hizb al Raheem of Shaykh Umar Futi(RA)

sidi tijanimureed is this text for another site or have you scanned it in ??

or have is it from a yahoogroup...??

and can you post much more if it . .

if its from a link please proivde the link

if there and lots of text please give me the links and i'll make a Sub-heading for the the Tijani tariqah and i'm sure that would make them very happy and me me too

thank you

admin Sajad

Salaam Alaikum Sidi. These post are not from any other site or link. I have been writing them from my own sources and texts. I think it would be good to have a sub topic for the Tijaniyya also. For the Tariqa Tijaniyya is one of if not the most populus tariqa in the world. Along with the Qadiriyya, Shadhiliyya, and Naqshbandiyya. Inshallah I will post more. Baraka Allah fiik.

Muhammad Hasan at Tijani

salaam then in that case i'll make a sub section for you sidi please post as you will, and as much as you will..

Sajad