Sidi Muhammad ibn Othman al Jerid. the muqaddam of Sidina Tijani was known to have many visions of the Prophet in dream and wakeful state.

Among them, he was seen going to a certain country and he met a man in which the man told him: "if you give me something I will tell you something about the beloved Prophet".

Sidi Muhamamd ibn Othman then said "Here take"

The man then pulled him closer and then says to him "Here is the Beloved Prophet".

Sidi Muhammad ibn Othman then said "I saw his appearance which was the most beautiful, and even his clothes were the most beautiful. he was standing towards the Qibla and he said to me.

"I am Muhammad"

I then embraced his head and his knees, then i put my self at his feet under his cloak. I then felt an odor that was more pleasant than the most pleasant musk.

I then said to him " Intercede for me, O my master, O Messenger of Allah!"

He then said "I will intercede for you"

After that I said "O my master! what do you say in connection with my master and guide Sidi Ahmad ibn Salim Tijani?"

He then raised his noble hands a distance above the ground and said to me. "He is like this compared to other men"

I then asked him "will he leave us soon", and the Prophet answered "in 12 or 13" and then he kept silent and I awoke"

Among his other visions is that he saw the Prophet (Allah bless him and give him peace) at the edge of a river which resembles the Nile, accompanied by two men. One of the two men said "Here is al Mustapha"

And I then embraced his lower part of his foot and said to him

"O Sidi, O Messenger of Allah! I want safety' He answered me "You have safety",

Then I asked him for safety between me and my relation with Sidina Shaykh Tijani (May Allah be well pleased with him). and he said to me "which is your Shaykh?"

" I answered "Sidi Ahmad Tijani". He then said to me:"You have the safety of his share" and he added " Say to him (Shaykh Tijani) that Muhammad will meet him Thursday" then I awoke

From the Kashf Hijab and Raf Niqab of Sidi Qadi Ahmad Sukarij may Allah be well pleased with him and his works

Among them is the holder of the most enviable positions
and radiating lights, of glorious merits and exceptional prodigies,
the great Wali and famous Knower , the learned of his time,
unparalleled in his days, Abou Abdallah Cheikh Sidi Mohamed El Hafidh
El'Alawi El Chinguiti (May Allah be pleased with him).

He belonged to the topmost elite among the companions of
Seidina Ahmed Tidjani (May Allah sanctify his precious secret), he
whom the great sainthood opened to. He was among the people about
whom Fath (Spiritual Opening) was testified through Seidina Cheikh
(May Allah sanctify his precious secret).

Upon acquisition of official sciences and after he became
imam, Cheikh El Hafidh (May Allah be pleased with him), decided to
complete pilgrimage to the Holy House and to visit the tomb of the
Prophet (Peace be upon him). He believed that the end of his journey
would be the encounter with a perfect master among those who fear
Allah.

On his way, he traveled with a man from Morocco's
Sejelmassi. When both men acquainted with each other very well, they
shared secrets. Yet, it turned out that the both of them were
pursuing the same objective. Thus, they agreed on sharing information
on the discovery of the desired Cheikh.

When they arrived at Mecca, Cheikh Mohamed El Hafidh (May
Allah be pleased with him) never ceased imploring Allah (Glory to
Him) in every holy place he visited. Then, one day when he was making
the Tawwaf around the Holy House, he met with a man who discreetly
said : "your master is such and such" and he answered Siedina Ahmed
Tidjani (May Allah be pleased with him) whom he did not know before.

Sidi Mohamed El hafidh (May Allah be pleased with him)
went to his travel companion and told him about what happened. They
wondered who that person was until they met the people of the
Maghreb. Some answered them: "Please check with the people of Fez."
And so they went to meet with the people of Fez living in that place
in order to enquire.

Some people talked about a man well-versed in
jurisprudence in Fez attributing wisdom and the science of alchemy to
him. One person advised them to see another group nearby for more
accuracy, which they did. They mentioned a learned and very holy man.
They also spoke about a man belonging to the topmost elite among his
companions, that is, Sidi Hajj'Ali Harazim (May Allah be pleased with
him), and described to them the whereabouts of the companions.

Cheikh Mohamed El Hafidh (May Allah be pleased with him)
was deeply touched and decided to visit Fez after he completed his
pilgrimage and his visit of the tomb of the Prophet (Peace be upon
him). He asked his travel companion to join him. However, the later
could not leave his convoy and come with him.

Therefore he decided to set out for Fez. Once he arrived
there he took up residence at Seidina's well-known Zaouiya (May Allah
be pleased with him) where he received instruction for two
consecutive years. When he was ready to return home, Seidina Ahmed
Tidjani (May Allah sanctify his precious secret) issued him a degree
(Ijaza) without limit save for the appointment of the Mouqadam, open
to only ten (10) persons. These limit is specific to all the persons
belonging to the spiritual lineage of Mohamed El Hafidh (May Allah be
pleased with him) as was the case with the spiritual lineage of
Mohamed El Ghali (May Allah be pleased with him).

Before taking his leave, he asked some advice to Seidina
Ahmed Tidjani (May Allah sanctify his precious secret) who answered
as follows: "do not reveal that you are part of the Tariqa until
Allah takes upon Himself to call people unto you."

He returned home and began teaching, abstaining himself
from calling people to the Tariqa, thereby respecting the advice of
Seidina (May Allah be pleased with him). One day, after he
accomplished the `Asr prayer, Sidi Mohamed El Hafidh (May Allah be
pleased with him), followed by his pupils, sat down and started
preaching. Suddenly, a man known for his piety and encounters with El
Khadir (Peace be upon him) entered.

When he came by the gathering, someone said to Cheikh
Mohamed El Haidh (May Allah be pleased with him): "this man is such
and such".

He then said: "Glory to Allah!" and walked to him asking
him to sit next to him. The man declined and sat down in front of him
and asked: "Do you know why I am here?" And Cheikh Mohamed El Hafidh
answered: "No!"

Then the man revealed: "I am here to claim for deposit
you received from the hill (that is from Fez)." And Cheikh Mohamed el
Hafidh replied: "O master, what did I bring from the hill except for
some books? If you need some of them, I shall bring them you and they
shall belong to you"

And the man answered: "Spare me all of that, I came so
that you give me and authorize me about the wird of Sidi Cheikh Ahmed
Tidjani." And Cheikh Mohamed El Hafidh (May Allah be pleased with
him) gave it to him.

The people rallied around him dispersed and everyone went
back to their family to report what they experienced. And thus,
during that very night, the news spread around, and Seidina ahmed
Tidjani was mentioned in every house.

The next morning, people continuously came by numbers in
order to have the wird and become affiliated with him. Thus, the Way
was transmitted through him in a very impressive way. A good number
of people in the region had the authorization from him.

Among those who up to him there was one of the most
illustrious holy men, the righteous and deserving wali Sidi Maouloud
Fall (May Allah be pleased with him) as well as Sidi Bouwalid Hamma
Khtar (May Allah be pleased with him). If only these two men came,
such would suffice considering their good quality.

Among those who came there was Cheikh Banim (May Allah be
pleased with him), who earlier on had received the Kuntiy wird as he
was affiliated with the Tariqa Kuntiya (which is a branch of the Qadiriyya in north and west africa) that he left to follow the
Tidjaniya. It is exactly afterwards that he dreamt of the Prophet
(Peace be upon him) along with Seidina Ahmed Tidjani (May Allah
sanctify his precious secret) and Cheikh Mokhtar El Kounty (May Allah
be pleased with him) by his sides.

He told the story as follows: "Cheikh Mokhtar (May Allah
be pleased with him) reproached me with choosing Seidina Ahmed
Tidjani's wird (May Allah sanctify his precious secret) over his. At
that moment, I stared at Seidina Ahmed Tidjani (May Allah sanctify
his precious secret).Would he speak up for me? Yet, he bowed down his
head and he lowered his gaze in front of the Prophet (Peace be upon
him), which was an adeb and a commendable behaviour, without making
any sign.When Chech Mokhtar became persistent in his reproach, the
Prophet himself (Peace be upon him) turned to him saying: `Here are
the ones that Allah has guided, follow their guidance.' And he never
said a word thereafter."

Sidi Mohamed El Hafidh (May Allah be pleased with him)
died in 1245 H and was buried in Anfani, a place near Boutilimit in
Mauritania.

Sidi Bilal



He is the true servant of Allah. One who sincerely loved Shaykh Ahmad Tijani in his heart, his word, and in his actions. And he was always in search of doing what was pleasurable to Sidina Shaykh Tijani.


Once Shaykh Ahmad Tijani was walking outside the gates of Fes with Sidi Bilal and some other of the companions of the Shaykh.
And he saw an animal that was sitted on a heap of trash which was till barely alive.

Shaykh then asked about the owner of the animal, and he was told that the owner left him there because he was very sick and he didnt want the sick animal to effect the other animals.

The shaykh noted that this reason was allowed, but if the animal was just left there then it would starve to death which is not allowed.

So Shaykh Ahmad Tijani said to Sidi Bilal. "O Bilal, may Allah protect you, watch over this animal and bring him what he needs until his time expires".

Sidi Bilal did just that and watched over and fed the animal until the time of its death came.

Shaykh Ahmad Tijani loved Sidi Bilal very much, because of his pure sincerity and purity and also because he had the same name as the blessed companion of the Prophet our master Bilal al Habashi.

Shaykh Ahmad Tijani used to say to Sidi Bilal many times on many occasions. "O Bilal, Spend what you have! And dont then fear what the owner of the Throne gives to you"

This recalling the same statement that the Prophet Muhammad (peace and prayers be upon him) used to say to Sidina Bilal al Habashi.


One day when Sidina Shaykh was going to visit Sultan Sulayman, while walking towards the place with Sidi Bilal on his right and another companion on his left. while they were walking some of the nobility of kings place and they were uluma and also distinguished shurufa saw Sidina Shaykh Tijani walking towards them from a distance. They then whispered to themselves secretly

"Oh here comes one of Allahs secrets" (Shaykh Tijani was known as a wali and alim of his time)

When Shaykh Tijani finally came upon the men. he then said to them "Correction, here is one of the biggest of Allah's secrets"

this is one of his endless karamat


(because Shaykh Tijani although known as a wali and alim, him holding the maqam of Khatm Wilayah made it known to the group that this is a special level not regular)

and the shurufa of this group also took the Ahmad Muhammadi Tijani path.


Starting with this post of Sidi Bilal and the next post. I intend to show many distinguished examples to show the PERFECT COMPLETE inheritance of Sidina Shaykh Ahmad Tijani in relationship to inheriting from his beloved grandfather Sidina Nabee al Kareem (may Allah be bless him and give him peace). Because the position of Khatm Wilaya is the most complete inheritor of the Prophet out of all the Awliya.

this first example of certain companions of Shaykh Tijani are very similar to some of companions of the Prophet Muhammad and his companions and their stories.

Inshallah more to come

Sidi Taïeb Sefiani

(may Allah be satisfied with him)

The great knower and the famous waly, holder of benefits, lights, knowledge, secrets, the majestic lawyer of cherifian origin, our master Taieb El Hassani known as Sefiani (may Allah be satisfied with him).


He is part of the elite of the elites among the companions of Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret), he is the author of the book "El Ifadat-l-Ahmediya" which gathers some remarks of Seïdina (may Allah sanctify his valuable secret) taking care to mention the reasons and circumstances under which they have been expressed.


He had a great spiritual strength and was plunged into the world of knowledge and secrets. He is also one of the great scientists educated in religion, one of the perfect Waly and he had full knowledge in the science of reading the Quran (Tajweed).


It was reported by one of the companions of Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret), that he saw our character after his death and that it asked him what Allah had made of him. Sidi Taïeb Sefiani (may Allah be satisfied with him) replied that Allah gave him great favours and that he had had only the good. Furthermore, he had met the Prophet (prayer and peace of Allah be upon him) who offered him a large garden in paradise to teach children the Quran.


In addition, another story tells about the circumstances of his meeting with Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret):


Sidi Taïeb Sefiani (may Allah be satisfied with him) went to Egypt to travel to Hijaz (Arabian Peninsula), when he met the majestic Moqadem and companion of Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret), our master 'Abdelwahid El Misri (may Allah be satisfied with him). The latter showed him the book Djawahirou-l-Ma'ani that Sidi Taïeb (may Allah be satisfied with him) consulted. This event was the source of his irresistible desire to meet Seidina (may Allah sanctify his valuable secret). By the way, he bitterly regretted being at the same place as him without having however the favour to meet him.


When he came back from Hijaz, he went to see Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret), but he expressed some hesitation to take the Tariqa. Seïdina (may Allah sanctify his invaluable secret), wishing to show the special character of Sidi Taïeb Sefiani (may Allah be satisfied with him), said to him:


"So what is this hesitation, O so-and-so, and what prevents you from taking the Tariqa straight off whereas I was your teacher and your tutor even before your mother gave birth to you ? Indeed, during her pregnancy, your mother stumbled and was nearly pierced by an object that would have caused damage to your body. I thus gently prevented her from falling by the permission of Allah and the authorization of the Prophet (peace be upon him), thus preserving the image of your body against any harmful effect, except for the top of your head that was affected, and the proof of all that is the existence of a mark."


Indeed, Sidi Taïeb (may Allah be pleased with him) had a small hole in the head and he did not know its origin. This boosted his confidence, his love and commitment to Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret). When he questioned his mother on this event, she told the same story as Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret), after which he took the Tariqa immediately.


One day while he was heading to the blessed Zaouia to perform one of the five prayers, he met one of his friends from the area of Wazan (who was the Sheikh another way). He discussed for a long time with him and the companion of Seïdina (may Allah sanctify his valuable secret), our master Sidi Moussa ibn Ma'zouz (may Allah be satisfied with him), passed next to them. He then strongly caught the hand of Sidi Taïeb (may Allah be satisfied with him) saying: "You have missed the prayer with Seïdina!" Then he took him to the Zaouiya and they found Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret) performing prayers.


When Seïdina (may Allah sanctify his valuable secret) had finished his prayers, he said to him directly by unveiling: "Leave the people of Wazan because they only do you evil ". And he repeated it many times. In fact, this is a teaching from Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret) by fear that Sidi Taïeb (may Allah be satisfied with him) fall in error. Which in turn would lead to his loss, that is to say neglecting Seïdina (may Allah sanctify his valuable secret) in favour of someone else.


Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret) meant by "only do you evil" that any meeting with another Sheikh cannot be done without permission in order to complete education as it is recognized by all the people who educate. The advantage of the unveiling of this situation to Sidi Taïeb (may Allah be satisfied with him) is to make him aware of the omnipresent attention of Seïdina (may Allah sanctify his valuable secret), wherever he is.


He was previously in the Tariqa of the masters of Wazan, entirely devoted to their service, not turning to anyone else throughout months and days. When our character was dedicated to the service of Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret) and he gave up the meeting with people of his old way, he then had a visit from his former companions worried about him.


He received them cordially and sometimes, he went with them up to their place, keeping hidden his secret, not wanting to reveal his case. But, once precisely, Seïdina (may Allah sanctify his valuable secret) sent him in the region Wazan to deal with some cases. When he came back, he stayed a few days away from Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret).


When they met, Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret) asked him why had he not seen him since his return, seeking thereby to show the secret of his education. Sidi Taïeb (may Allah be pleased with him) told him: "Oh! Sidi I had something that prevented me." Seïdina (may Allah sanctify his valuable secret) said: "Did something happen to you because of your visit to Wazan?" He said: "May Allah preserve us." Seïdina (may Allah sanctify his valuable secret) said: "Ask therefore your heart." From that moment, he returned to his certainty towards Seïdina (may Allah sanctify his valuable secret) and blamed himself because of what might occur in him as confusion and he repented to Allah for everything.


Know that Seïdina (may Allah sanctify his valuable secret) greatly loved our character with a special love. He praised him among his companions and certified his rank as a Sharif. On many occasions, he rose to welcome him by honour and respect. It is recognized that Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret) increased the marks of respect when he met a descendant of the Prophet (peace be upon him) up to receive him on the doorstep of his house. His companions knew thereby whether the person was really a Sharif.


Among the habits Seïdina (may Allah sanctify his valuable secret) was the fact that nobody could embrace his hand and especially if he was a Sharif. But one day our character happened to kiss the hand of Seïdina (may Allah sanctify his valuable secret) when he was inattentive. Seïdina (may Allah sanctify his valuable secret) immediately ordered him to extend out his hand so he can kiss it in turn, he told Seïdina (may Allah sanctify his valuable secret): "By Allah! Oh Sidi I find it easier to me decide to have my hand cut than let you kiss it. "Seïdina (may Allah sanctify his valuable secret) said: "By Allah! You must extend your hand to me. "And he finally kissed it.


Thus behaved Seïdina (may Allah sanctify his valuable secret) towards the noble descendants of the Prophet (peace be upon him). Moreover, he strongly recommended their respect as well as the Saints’, whether dead or alive, with the best behaviour towards them.


It was reported that Sidi Taïeb Sefiani (may Allah be satisfied with him) lived in a room which was facing the grave of Sidi Moulay Idriss (may Allah be satisfied with him). Once Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret), caring for his welfare, asked about the place where he lived. Our character praised his apartment by the fact that it was precisely the opposite noble grave of the Idriss, Seïdina (may Allah sanctify his valuable secret) told him: "Do not stretch out your legs in his direction out of respect to him ".


Among the amazing things that are happened with Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret), there is the fact that Sidi Taïeb Sefiani (caring for his welfare) had asked him to invoke Allah (The Glorified and Exalted) so that he die with the love of the Sheikh, Seïdina (may Allah sanctify his valuable secret) fulfilled his request and told him: "Get ready for poverty."


But Sidi Taïeb (may Allah be satisfied with him) had an impressive wealth. It gradually declined, his heart was however soothed by the certainty of the love of Seïdina Ahmed Tidjani (may Allah sanctify his valuable secret), a love which was stronger than poverty, until his death

Sidi Abdelwahab Baniss the Blind

(May Allah be satisfied with him)

The perfect knower, the pious wali, the master Abdelwahab Baniss (may Allah be satisfied with him). He was among the elite of the companions of Seidina Ahmed Tidjani (may Allah sanctify his precious secret) and among those who had the Opening to such an extent that Seidina told him: "You are for me what Ibn Oum Maktoum (a famous companion of the Prophet who was also suffering from blindness) was to the Prophet (peace be upon him)".

He was very committed to preserve his religion; he hastened to obtain as much good with determination and effort. He was blind but he saw through the eye of the heart. In fact he is the one who heard the spirits exchange their condolences after the death of Seidina (may Allah sanctify his precious secret).

Indeed, he was returning from the Subh prayer of a mosque which was near Seidina Ahmed Tidjani’s (may Allah sanctify his precious secret) home and, while walking along the road, he heard these spirits talk to each other.

In this regard, he said: "When I heard it, I wanted to be sure of this and I went to Seidina Ahmed Tidjani’s (may Allah sanctify his precious secret) house. I then noticed that his blessed spirit had just left his body ".

Among the events that have been reported, he said: "I heard Seidina (may Allah sanctify his precious secret) say: "When you find out that someone has tobacco and he is in the Wadhifa assembly, drive him out ".

It was reported by Sidi Arbi ibn Sa-ih (may Allah be satisfied with him) that our character told him: "The authorization of Mouqadem that I had from Seidina (may Allah sanctify his precious secret) to transmit the Wird is conditioned by the fact that I am forbidden to give it to anyone who consumes these impurities nasally, orally or by smoking".

The Mouqadem Sidi Taieb Sefiani (may Allah be satisfied with him) reported that he had read the title of Mouqadem and the condition of transmission of Sidi Abdelwahab Baniss (may Allah be satisfied with him), roughly in these terms:

"He should not give the Wird to the consumers of these impurities, whether through the nose or the mouth or by smoking, and this, for the use of hashish as well as for that of tobacco and opium. However, he can give it to someone who drinks intoxicating beverages, because one can expect repentance from him whereas for the others most do not repent of their wrongdoings ".

Sidi Taieb Sefiani (may Allah be satisfied with him) also reported: "I saw that this condition for the transmission of prayers was exceptional except for the case of Sidi Ibrahim Riyahi (may Allah be satisfied with him). He neither gave the Tariqa to a consumer of tobacco".

It was reported that when Mouqadem Sidi Taieb Sefiani (may Allah be satisfied with him) went to Tunisia for some matter, he was invited by some brothers. Among those present in the Assembly some began to praise Seidina Ahmed Tidjani (may Allah sanctify his precious secret) and the Tariqa and they hoped to be able to enter it.

They said: "The scholar Sidi Ibrahim Riyahi has forbidden us to take the Tariqa because of the fact that we consume and smoke tobacco. He made it a condition that we should give up this habit, but we cannot break it".

Sidi Taieb (may Allah be satisfied with him) then told them: "If you are determined to take this Tariqa, then I will transmit it to you, even if you consume tobacco".

They took the Tariqa with a great joy and, when leaving the house, threw away their matches and cried out: "There is no good in these things and they are the causes of the fact that some Mouqadem could not give us the Tariqa". And they took the oath to Allah (praised be He and Exalted) never again to use them from that moment.

It was also reported that the Cherif Sidi Moussa ibn Ma'zouz (may Allah be pleased with him) personally sent out anyone having tobacco during the assembly of Wadhifa.

Seidina Ahmed Tidjani (may Allah sanctify his precious secret) said about tobacco: "Tobacco consumption is prohibited (haram) and the origin of this prohibition is the saying of the Prophet (peace be upon him) who said: "Anything that causes a state of weakness is prohibited". So tobacco is taken into account in this hadith (because of the addiction caused by tobacco) ".

Seidina (may Allah sanctify his precious secret) also said on another occasion: "Whoever does not repent of their use (i.e. for tobacco or other similar substances) will not have a good end ".

Sidi Hajj Abdelwahhab ibn El Ahmar (may Allah be satisfied with him) reported that once one of the servants of Seidina (may Allah sanctify his precious secret) was suffering from a serious illness and when he was in agony he began to utter vulgar words without his tongue being able to pronounce the testimony of faith even though it was repeated to him.

The brothers were startled and some said: "But how can this happen to his servant while Seidina is alive?" So they went to find Seidina Ahmed Tidjani (may Allah sanctify his precious secret) and told him the case. To which he replied: "Ask his wife about what he used to do!"

When they asked her, she described his good religious qualities and his firmness in obeying his Lord apart from the fact that he consumed tobacco.

Seidina Ahmed Tidjani (may Allah sanctify his precious secret) then said, after they had reported her words to him: "This is due to these disgusting herbs, go and see him and ask him to repent to Allah". They went to him and told him his remarks, he repented and after this he was able to pronounce the testimony of faith and his spirit left his body.


Please note also that the biographies of Sidi Ali Harazim, Sidi Ibn Arabi Damrawi, Sidi Muhammad al Ghali have been edited on the first page of this subject of famous companions of Sidina Shaykh Ahmad Tijani

Sidi Muhammad El Kebir, son of Seydina Ahmed Tidjani

(May Allah be pleased with him)



He was born in Abi Semghoune. His mother is the honorable lady Mabruka. He embraced the Tariqa of our master Seydina Ahmed Tidjani, (may Allah be pleased with him), but, according to reliable information, his father did not give him permission to pass the noble wird on to others. However, Sidi Hajj Ali Tamacini (may Allah be pleased with him) gave him the authorization for some particular invocations.

Sidi Muhammad El Kebir (may Allah be pleased with him) never nominated moqadems, and those who pretended he appointed them as such were saying groundless claims. He and his brother Sidi Muhammad El Habib As –Saghir (may Allah be pleased with them) are of those who survived after the death of their father Seydina Cheikh (may Allah be pleased with him). The fact was that Cheikh Ahmed Tidjani (may Allah be pleased with him) had a lot of children, daughters and sons, but most of them died in Fes. Among those children was a daughter, Sayda Fatima, who was buried in Bab El Ftouh graveyard, near the city.

Seydina Cheikh Ahmed Tidjani (may Allah be pleased with him) spent a lot of time taking care of both Sidi Muhammad El Kebir and his brother Muhammad El Habib (may Allah be pleased with them), keeping a blessing eye on them. He pleaded for direct protection from the Prophet (peace be upon him) for both of them. The Prophet Muhammad (peace be upon him) revealed to Seydina Cheikh Ahmed Tidjani (may Allah be pleased with him) that his two sons would reach the Supreme Secret and would become his heirs after his death. He personally got his two sons married and wrote himself the marriage contracts in the presence of the elite among his companions.

Sidi Muhammad El Kebir (may Allah be pleased with him) had reached a high station in the knowledge of Allah, and the Pole Sidi Hajj Ali Tamacini was himself at his service and used to take care of his personal affairs. When he noticed the spiritual opening (fath) of Seydina’s son (may Allah be pleased with him), and discovered his high hidden power of sipiritual management (tasrif), he felt afraid and decided to appoint some trustworthy people to take care of Sidi Muhammad El Kebir’s affairs (may Allah be pleased with him). Among those was Sidi Rayan (may Allah be pleased with him).

Sidi Hajj Ali Tamacini (may Allah be pleased with him) moved to Tamacine and Sidi Muhammad El Kebir (may Allah be pleased with him) stayed with his brother Sidi Muhammad El Habib (may Allah be pleased with him) and their families in the house of Sidi Cheikh Ahmed Tidjani (may Allah be pleased with him) in Ain Mahdi. Everybody respected them and they used to have a lot of visitors, both elite and common people, who were seeking to take profit from their blessed wisdom. A lot of people indeed benefited from their contact.

Truly, Sidi Muhammad El Kebir (may Allah be pleased with him) served as a warranty of those people’s pact with the Tariqa and also as the beam of light guiding them. The poor found a shelter in him, and the rich sought his protection, until he died as a martyr during the great battle which also martyrized three hundred of his companions and close relations, near the city of Mascara in Algeria. Some of his enemies wanted to put discredit on him, accusing him of being only interested in snatching the power from the Turkish governor.

The only reason for which he left Ain Mahdi was the people of Mascara and neighboring tribes calling him for help against the acts of injustice of the Turkish governor, Muhammad Bey, who imposed on them very high taxes, as he did for the people of Ain Mahdi. Sidi Muhammad El Kebir (may Allah be pleased with him) used to help people pay their iniquitous debts in order to protect them against the evil of the governor.

He decided to go out to fight only after he had heard a call for help from the poor, while he was in spiritual retreat. He levied an army composed of his close relations as well as of people from Abi Semghoune and the Sahara. When he got to the oppressed people, the governor (bey) sent a large army, and just when the two armies were about to clash, the oppressed people betrayed Sidi Muhammad El Kebir (may Allah be pleased with him) and rebelled against him, and he and his followers all died as martyrs.

Seydina Cheikh Ahmed Tidjani (may Allah be pleased with him) once made an allusion that this would happen to his noble son. In fact, one day, while he was having a walk out of Ain Mahdi, he saw Sidi Muhammad El Kebir (may Allah be pleased with him) walk across his way. He surprisingly stared at him for a while, and nodded his head saying with a heart-deep sigh: “Hawari”.

All felt that Seydina Cheikh Tidjani (may Allah be pleased with him) was deeply sad and understood that Sidi Muhammad El Kebir (may Allah be pleased with him) would died in the same way as Sidi Hawari (may Allah be pleased with him) who was also betrayed in a similar situation.

The corpse of Sidi Muhammad El Kebir (may Allah be pleased with him) has never been found, and his daughter Lalla Roqaya (may Allah be pleased with him) was finally buried in the place which was initially reserved for her father.

end of quote from Kashf Hijab of Shaykh Ahmad Sukarij

Please note the similarity in this story of the son of Sidina Shaykh Tijani and how it is similar to the story of Imam Husein, the grandson of the Prophet.

He was murdered with hundreds of his close relatives while trying to help the people of an area that was asking for his assistance. And he was also betrayed by the same people he was trying to help. Sidi Muhammad Kabir was also in this same situation and was also beheaded in the process of defending the people that asked for his help.

This occurance of what happened to Imam Hussein was foretold by his grandfather the Beloved Rasool.

The same occurance of what happend to Sidi Muhammad Kabir was also foretold by his father Shaykh Ahmad Tijani during his childhood.

Please note the similarities in these two sad events of the Seal of Prophethood and the Seal of Sainthood.

may we all be included in their presence in this world and the next

Sidi Mohamed ibn Hirzoullah

(May Allah be pleased with him)


Abou Abdallah Sidi Mohamed ibn Hirzoullah (May Allah be pleased with him), the Muqadem with obvious merits, he who used to readily accomplish good deeds, was originally from Algeria. He had an elevated aspiration and he steadfastly held onto the rope of the Tariqa.

Among the things that happened to him while he was along with Seidina Ahmed Tidjani (May Allah sanctify his precious secrets), it is reported that he once rode his mount to pay a visit to Seidina Ahmed Tidjani (May Allah sanctify his precious secrets). He wanted to inquire about three issues:

1. blood-draining;

2. holding the rosary (Subha) with the left hand;

3. the Sultan of Truth, the Imam Mahdi.

However, it happened that when he arrived at Seidina’s place(May Allah sanctify his precious secrets) it was already sundown. He asked the permission to enter, which was accorded to him. When he prepared to meet with Seidina Ahmed Tidjani (May Allah sanctify his precious secrets), he heard his saintly host say: “Fetch the person who drains the blood!” And Sidi Mohamed ibn Hirzullah (May Allah be pleased with him) said: “This is the answer to my first question!”

Then, when Sidi Mohamed ibn Hirzullah entered the room of Seidina Ahmed Tidjani (May Allah sanctify his precious secret), he saw him holding his rosary with the left hand, and he said to himself: “Such is the answer to my second question!”

Once he sat down, and after he paid all the due respect due to Seidina Ahmed Tidjani (May Allah sanctify his precious secret), he heard the latter talk about Imam Mahdi (May Allah be pleased with him) and about what the latter would do over and against those who do not abide by the laws of the Prophet Mohamed (May Allah’s Grace and Peace be upon Him). Of the Sultan of Truth, Seidina Ahmed Tidjani (May Allah sanctify his precious secret) said: “Then, the Sultan of Truth will come, he will gather the learned persons, and he will kill them all at once.”

He thus got the answers to all the three questions he had without even asking them.

The learned persons that the Sultan of Truth will slay are the ones who represent a bad influence in the sense that like Satan they use religion to devour the people who fear Allah and to oppose those who were on the right path.

In the book entitled Rimah, Sidi Mohamed el Ghali (May Allah be pleased with him) reports that in the presence of Seidina Ahmed Tidjani (May Allah sanctify his precious secret) a companion said to another one the following: “If Imam Madhi comes, he will kill all of us.”

Seidina Ahmed Tidjani (May Allah sanctify his precious secret) replied to them in these terms: “He will not kill you, because he is your brother in the Tariqa. He will only kill ill-willed people of knowledge.” He also added that: “When El Muntadhar comes, he will require of the companions the Fatiha.”

It is also reported that Seidina Ahmed Tidjani said this: “The whole of the Walis adhere to our group, and they will use our wirds from the beginning to the Judgment Day. As for Imam Madhi, when he comes at the close of times, he will take from us and adhere to our group. That will happen when we are dead and in movement towards our final dwelling place.”

Sultan Abu Rabi'a Mawlay Sulayman


He was a just man and active erudite. He took Sheikh Ahmad Tijani’s tariqa (may Allah be pleased with him) following the authorization of the Prophet (peace be upon him) who testified to him that he was of his lineage. He witnessed prodigies from Seidina Sheikh (may Allah be pleased with him), which strengthened his belief in him. Sultan Suleiman also refused to believe the words of Seidina Sheikh Ahmed Tijani’s detractors (may Allah be pleased with him) – and indeed those were numerous. It has been reported he often asked Seidina Ahmed Tijani (may Allah be pleased with him) to allow him to see the Prophet (peace be upon him) while being awake. Seidina Sheikh (may Allah be pleased with him) answered:”I am afraid you might no be able to withstand it.” He persisted in his request until Seidina Ahmed Tijani (may Allah be pleased with him), unable to convince him to give up the idea, 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 Sheikh 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 Seidina Sheikh (may Allah be pleased with him). Under the effect of his emotions, he asked Seidina Ahmed Tijani (may Allah be pleased with him) to personally assist him. Sheikh agreed to go with him inside that place devoted to welcoming the Prophet (peace be upon him). It was while he was reciting the dhikr that an intense light, springing from Muhammadian lights, filled up the place. Being unable to withstand the intensity of that light, Sultan Suleiman (may Allah be pleased with him) fainted. When he awoke, he found Seidina Ahmed Tijani’s palm (may Allah be pleased with him) rest on his chest. Sheikh told him:”You are well, and the Prophet (peace be upon him) guarantees you this and that.” Sultan Suleiman (may Allah be pleased with him) replied:”May Allah reward you in blessings. Indeed you warned me that I would not withstand the encounter, which I personally experienced.”

The following is a letter Seidina Ahmed Tijani had sent to Sultan Suleiman (may Allah be pleased with them).


“First of all, I am recalling the Divine Name of Allah and calling upon Him for prayers and peace upon the Prophet, he upon whom He (Allah) bestowed the most honorable and respectable status, the fulfillment and success of majesty and generosity, he (peace be upon him) the master who has risen to the climax of glory. For the benefit of our master of noble lineage, of gentle character and perfect moral standards, you who honor and raise the Islamic caliphate, you who belong to the religion of Muhammad (peace be upon him), you, today’s refuge, mawlana prince of the believers, you our master Suleiman Ben Muhammad, I pray that Allah assist you and grant you a glorious victory, that He raise your soul to the heights of eternal happiness, and immortalize you in the gardens of strolls and divine gifts. We pray that Allah elect and inscribe you in the record books of the blessed here on earth and in the hereafter, that He set a benevolent and loving eye upon you, and grant you distinctive gifts as well as victory and protection both in this and in eternal life. We pray Allah that the Day of Judgment be one of rejoicing bliss and divine hospitality for you. We pray for the mercy and blessing of Allah on you here on earth and in the hereafter, and also for His soldiers to be around you for help anywhere, everywhere you may be. We pray that through your person He purify His servants and this country, that through your person, He strengthen the pillars of faith and religion, that through your person, He make good and peace splash over all the Muslims, and that He be for you an ally, a source of assistance, of help and of protection.

We pray Allah that your heart be tamed and filled with a permanent awareness of Him so that your limbs be unceasingly at His service. I request you, our master, to respect the commands of Allah and avoid His interdictions, and I advise you in the same way as when Allah said: “O ye who believe! Fear Allah and let every soul look to what (provision) he has sent forth for the morrow. Yea, fear Allah: for Allah is well-acquainted with (all) that ye do. And be ye not like those who forgot Allah; and He made them forget themselves! Such are the rebellious transgressors! Not equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden that will achieve Felicity.” (Surah 59 The Gathering, verses 18 to 20) Allah also said: “O ye who believe! Fear Allah, and (always) say a word directed to the Right: That He may make your conduct whole and sound and forgive you your sins: he that obeys Allah and His Messenger, has already attained the highest Achievement.” (Surah 33 The Confederates, verses 70 and 71) Allah also said: “And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.” (Surah 2 The Cow, verse 281) Allah also said: “To Allah belong all things in the heavens and on earth. Verily We have directed the people of the Book before you and you (O Muslims) to fear Allah. But if ye deny Him lo! unto Allah belong all things in the heavens and on earth, and Allah is free of all wants, worthy of all praise.” (Surah 4 The Women, verse 131) Allah also said: “O mankind! Do your duty to your Lord and fear (the coming of) a Day when no father can avail aught for his son nor a son, avail aught for his father. Verily, the promise of Allah is true: let not then this present life deceive you, nor let the Chief deceiver deceive you about Allah.” (Surah 31 Luqman, verse 33)

In the meditation over the verses of Allah, are guidance, advice, a source of reflection and a lesson. Feed your soul on a diet of patience and steadfastness. That is surely a cure for the faith of he who is used to being blindly dependent on his passions, and hence disobeys divines orders. May peace be upon our master and upon all those who are at his service, his close relations, his servants, his friends, his companions and upon the close friend who has written this to you, the humble servant of Allah, Ahmed ibn Muhammad Tijani, may Allah bless him here on earth and in the hereafter. I have a serious an important matter to convey to you from the master thanks to whom everything exists, the river of generosity, Seidina Muhammad (peace be upon him). He told me this: “Write a letter to our son Suleiman ibn Muhammad, 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 Saifiyou 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 Fatihi. 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 Fatihi. 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 )
Salatul Fatihi (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 Prophet’s (peace be upon him) message about the Salat al Fatihi, the recitation of Al Fatiha with the intention of the Name, Al Saifiyou and the prayer of consultation, I will give you more information about them in another letter. May Allah’s prayers and peace be upon the Prophet.

It has been reported that when Sultan Suleiman and Seidina Ahmed Tijani (may Allah be pleased with them) met, Sultan Suleiman highly honored him and offered him a residence known as the “Mirror Residence” in Fes. But Seidina Ahmed Tijani (may Allah be pleased with him) declined the offer because of a deep feeling that annoyed him. Sultan Suleiman (may Allah be pleased with him) noticed it and talked to him to reassure him and to remove any doubt on the matter. Seidina Ahmed Tijani (may Allah be pleased with him) 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 Seidina Ahmed Tijani got the official authorization from Sultan Suleiman (may Allah be pleased with them) to build the Zaouiya of Fes, the latter sent him two purses containing each a thousand riyals, and told him:” Use this money for the construction.” But Seidina Ahmed Tijani (may Allah be pleased with him) returned the gift arguing that “all matters pertaining to him rest between the hands of Allah.” Sultan Suleiman (may Allah be pleased with him) really insisted to have him accept the money. Seidina Ahmed (may Allah be pleased with him) finally accepted, but refrained from spending the it on the construction of the Zaouiya. He ordered that the money be distributed to the poor and the needy. Sultan Suleiman (may Allah be pleased with him) passed away on Thursday Rabi al Awwal 13, 1238, in the city of Marrakech. The location of his shrine is well known there.

SIDI MOHAMED EL HABIB TIDJANI
Seydina Ahmed Tidjani’s son
(May God be pleased with him)


He was granted by the Prophet (may God blessed for forever) and his brother too,to have a perfect Knowledge of ALLAH.Sidi Abdelaoui (may God be pleased with him) has reported concerning our character so wonderful things that they are beyond human rationality. He was the receptacle of secrets and the resources of supernatural prodigies, he had a spiritual power of management (tasrif) which was visible, he was a great guardian of his mysteries and those of Seidina Ahmed Tidjani (may ALLAH sanctify his precious secret) too; he tied his best to hide them.

Sidi Mohamed El Habib was born in Fez. His mother’s name was Moubaraka whereas his brother’s one was born in Abi Semghoun and his mother’s name was Mabrouka.

When Seydina Ahmed Tidjani died (may ALLAH be satisfied with him), he was 15 years old.
So he left Fes with his brother to go to ‘Aïn Madhi, accompanied by the Pole Sidi Hajj ‘Ali Tamacini (may ALLAH be satisfied with him).

He went on pilgrimage in 1265 from Hegira. From there, he brought his servant Zahra, the mother of his son Sidi Ahmed Ibn Salim (may ALLAH be satisfied with him).
The child died during Sidi Mohamed El Habib’s life. He announced following the funerals of his very son, this: “Everyone who attended the funeral ceremonies of my son will go to Paradise.”
People make him note that ‘Ali Zalat, a drugs addict and Chemha the jewess
were among the crowd. He answered: » Even them!”

Later on, people realise that ‘Ali Zalat stopped taking drug and got the appearance of the Fath (spiritual opening). As for Chemha she fell ill after Sidi Mohamed El Habib's death. She asked her children to bring her to ‘Aïn Madhi. As soon as she arrived near Sidi Mohamed El Habib's tomb, she proclaimed her faith in Islam aloud and went on despite the beating of her son till she died.

It has been reported that he went on pilgrimage with Seyidina Ahmed Tidjani 's companions, among them was Cheikh Sidi Souleïmane ibn Sa’d; when they arrived in Egypt, the scholars called on Sidi Mohamed El Habib, but he didn’t speak to any of them, occupied by his adhkar and for fear that those ones harmed themselves by noticing that Sidi Mohamed El Habib did not have a perfect knowledge of Arabic.

As soon as he came back to ‘Aïn Madhi he started to learn grammar and science.

This was what people expect from Seïdina’s sons. They must learn science so as to improve bodily and spiritually whereas they are yet noble with their high degree of faith and perfection. This will enable people to profit from them outwards and inwards, being aware that science attracts elites and common people who can profit from it.

It has been reported that the “bey” governor of Alger, has written a letter to the bey, governor of Tunisia so that he could catch Sidi Mohamed El Habib (may ALLAH be satisfied with him) on his way back from pilgrimage. When he arrived in Tunisia, the Bey advised him to travel through the desert till ‘Aïn Madhi and warned him against Algeria‘s inhabitants, for Seidina Ahmed Tidjani son’s enemies encouraged all the governor of Algeria to show hostilities against them.

It has been reported that the governor of Oran wrote a letter to Laghouat ‘s inhabitants;after catching 400 people among them so as they should give him the children of Seïdina Cheikh to exchange him with otages. The companions of Seïdina Cheikh among them we can find Sidi Ahmed Lakhdar, Sidi Bouchaïba, Sidi Ahmed Ben Salem and other people were holding a meeting to talk about that event; the Pole Sidi Hajj Ali Tamacini was in the crowd without having been convoked.Sidi Nabaoui Tijmoudi was there too; he dreamed of Seidina Cheikh who told him this:
Mohamed El Kebir must go Eastwards and Mohamed Es Saghir westwards.”
Sidi Hajj Ali Tamacini told this (without being informed by Nabaoui about his own vision.): “What did Seïdina tell you yesterday night?”
He answered this:“He ordered me to do this and that”
Then the Pole Sidi Ali Tamacini told the assembly:
“How could we give Seïdina’s sons to Turkish people who would harm them?”
Then he ordered Sidi Mohamed El Habib to go to Abi Semghoun by taking the desert way, and this was done, whereas he took Sidi Mohamed El Kabir with him as far as Tamacine where he married him with his daughter. Thus ALLAH protected them against the Turkish authorities’ plot.

Sidi Mohamed El Kabir stayed in Tamacine for a while then went back to Abi Semghoun; from there he was ordered to fight against the enemies and it was that event which made him die as a martyr.

When the Pole Sidi Ali Tamacini knew what had happened he put the blame on Seidina’s companions who let him go and told them that they should cut down the saddle of his horse.
The companions told Sidi Hajj Ali Tamcini that if Sidi Mohamed El Habib wanted to take his revenge they would side with him whatever the cost may be.

Then Sidi Hajj Ali Tamacini noticed their sincere love by doing so and he
added: “There are some people to whom ALLAH ordered to do something, and that very
action revealed itself to be a fatal destiny.”

Sidi Mohamed El Habib died in ‘Ain Madhi in 1269 of Hegira, May ALLAH have
mercy on him (Amin).
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Sidi Mohamed ibn Abbas Semghouni

(May Allah be satisfied with him)



He is part of the specific Mouqadam of Seidina Ahmed Tidjani (may Allah sanctify his valuable secret) who had the authorization to transmit the prayers of this Mohamadiya Tariqa in his time. He was elevated to a respectable place next to him and this owing to his love, his compassion and his entrenchment in this Tariqa.


He is one of the men of great merit whose station collided with the station of Sidi Mohamed ibn Mechri (may Allah be satisfied with him), and both were suffering from excessive mutual jealousy and were in a fierce competition that this state spread among the brothers in Boussemghoune and they separated into two parties.


When this information reached Seidina Ahmed Tidjani’s ears (may Allah sanctify his valuable secret), he asked them what was the cause, they said: "Mohamed ibn Abbas is jealous of Mechri and Mechri is jealous of Mohamed ibn Abbas , jealousy then became widespread among the supporters of both. "


Seidina Ahmed Tidjani (may Allah sanctify his valuable secret) told them: "My companions are only one, and the one who knows me, he knows me alone." Since then, the brothers united as a single man and the jealousy turned away from them. Of course, one should be careful not to have a bad opinion of them, because these are reasons that appear to explain the secret of education and proper monitoring.



All the inhabitants of Boussemghoune had an intense love towards Seidina Ahmed Tidjani (may Allah sanctify his valuable secret) so much so that when Seidina (may Allah sanctify his valuable secret) left the village, they all wanted to go with him and abandon their region because of him, wishing to live only in the place he would have chosen.


Seidina Ahmed Tidjani (may Allah sanctify his invaluable secret) told them in this connection:



"Know that a Wali leaves a place only if his heart has changed towards the inhabitants of that place. As for your case, if I leave your place it is not for this reason but for something else, because I love your old as well as your youngsters. I will always love you and if all of you were in a basket without a grip to seize it, I would take you in my arms and I will cross the Sirat Bridge that way."


Then, he ordered them to remain in their city and they complied with his order

As Salaam Alaikum,


Here is another detailed biography of one of the companions of Sidina Shaykh Tijani who was a renowned scholar of his time and area. And was the one that brought the Tariqa Tijaniyya into Mauritania for the first time.

Sidi Shaykh Muhammad al Hafiz Shinginti

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Sidi Mohammed ibn Mohammed al-‘Hajuji (d. 1371/1952)

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By El Hassane Debbarh

The second-generation Tijani awakening that took place at the beginning of the twentieth century Morocco at the hand of unique muqaddams, which paralleled simultaneously parallel Tijani movements in the Maghreb, West Africa and the Hijaz to turn the Ahmediya-Mohammediya-Tijaniya Sufi Path the most widespread, numerous and influential order amidst the ulama, the elite, the notable and the common alike; this awakening was set in motion by a sharif leader called Sidi Mohammed ibn Mohammed ibn al-Mahdi al-‘Hajuji al-Idrissi al-Hassani al-Fasi who followed the footsteps of the direct companions of our Master and Lord, the Seal of Special Mohammedian Sainthood, the Concealed Pole, Mawlana Abul Abbas Ahmed ibn Mhammed ibn al-Mokhtar Tijani al-Hassani (may Allah provide us from his overflowing with the best of receptacles).


Sidi Mohammed ibn Mohammed La'hjuji al-Fasi.jpg

Under the career of Sidi Mohammed ibn Mohammed al-‘Hajuji, the Tijani Path diversified in the Sus al-Aqsa and particularly in Damnat –a vast vicinity between Marrakech and the Atlantic ocean. His initiates there had already spread widely, forming new zawiyas, but retaining the ascription. The Tijanite ‘Hajuji branch became the most important Sufi movement in the region, but also networked with the Tijani veterans of Marrakech, i.e. al-'Allama Sidi al-Hassan al-Baaqili (d. 1363/1948) and al-'Allama Sidi Mohammed ibn Abdelwahid Nadhifi (d. 1370/1951) to spread the Tariqa throughout the Maghreb, Egypt and the Hijaz, excelling, interestingly and most effectively, in the exploitation of the nineteenth century’s new telecommunication and transportation innovations. Some long established zawiya groups attached themselves to the new line; this includes the Shadhilite Nasiris, who deserted their Nasiriya attachment and joined the Tijaniya for obvious reasons.

Sidi Mohammed ibn Mohammed al-‘Hajuji was born in Fez on Thursday on the 27th of Ramadan, 1297 or 1882. The date of his birth was of considerable significance, as it fell on the day that Laylat al-Qadr (Night of Power) is traditionally celebrated. Later in his life, it was said that it was his being born on the Laylat al-Qadr that led to him being given the sharifian name Mohammed. There is certainly no doubt that this coincidence with the Holy Prophet (peace and blessing be upon him) contributed to give him a mark of piety and mystic force. Later, the sharif Sidi Mohammed al-‘Hajuji was to comment on the need to know both one’s physical father and one’s spiritual father; remarking that it was more important to know the spiritual father than the physical one. We do not know very much of Sidi al-‘Hajuji’s father. He was also noted for his scholarly knowledge.

His full name included several nisbas that showed his high status. He was known as al-‘Hajuji al-Idrissi al-Hassani al-Fasi. The most important of these was no doubt that he was a sharif, one of the descendents of the Holy Prophet (peace and blessing be upon him) through the line of the eldest of his grandsons, Mawlana al-Hassan ibn Ali (may Allah be satisfied with both of them). A sharif has a high status anywhere in the Islamic world, but this is very marked in Morocco. Here the descendents of Mawlana al-Imam Idriss ibn Abdellah al-Kamil, a great-great grandson of the Holy Prophet (peace and blessing be upon him) are particularly revered among the Holy Prophet’s family. This goes back to the 780’s, when Mawlana Idriss set up an independent state in defiance of the ‘Abbasids. The Idrissids became, by the course of time, the object of widespread veneration, and their members, the numbers of who increased, played important social roles both as propagators of Islam, and also as middlemen between the Bedouin tribes when conflicts arose. The veneration also had a political side, in that both of the Sa’adi and the ‘Alawi dynasties, who have ruled Morocco since 1536, claimed their legitimacy from their sharifhood.

The memory of this tradition is very strong, and Sidi Mohammed al-‘Hajuji was to contributed to its transmission through his would-be-hundred writings which relates the sharifian background of the Moroccan Kingdom, and thus his own ancestry. The al-‘Hajuji family is an Idrissid one. Later in his life when he was invited by the people of Damnat to establish a Tijani centre in their vicinity, his career took on the function of a middleman very similar to the one the Idrissid scholarly families plated nationwide. The family, then, was one whose status was based on religious piety, as is seen among his immediate relations.

Having memorized the Quran, it became clear that he had a special devotion to prayer and contemplation. In 1315/1900, he began attending the al-Qarawiyyine University, students throughout the Maghreb came to study Islamic sciences. While at the Qarawiyyine, the young Sidi Mohammed al-‘Hajuji received instruction from a number of distinguished ulama in the standard subjects of Hadith, exegesis, scholastic theology (‘ilm al-kalam), grammar (na’hw), and commentaries on notable works among the cannon of Maliki fiqh. Sidi Mohammed al-‘Hajuji complied a “catalogue of learning” or fahrasa he called, Kitab Nayl al-murad fi-ma’rifat rijal al-isnad (The Ambition in the Introduction of the Men of Initiation) where he officially lists the learning he has acquired and from whom he took it. It contains those teachers he considered the most significant; those who had the greatest knowledge, notably. Most or all of them considered being the sultan’s leading allies within the al-Qarawiyyine and also in the group of scholars, e.g. Shaykh al-Jama’a Sidi Mhammed ibn Mohammed ibn Abdessalam Genoun (d. 1326/1911), Shaykh Mohammed ibn Tuhami al-Wazzani (d. 1311/1896), Shaykh Tayyeb ibn Abi Bakr Ibn Kiran (d. 1314/1899), Shaykh Moulay Abdellmalik ibn Mohammed ad-Darir Alawi (d. 1318/1903), Shaykh Ahmed ibn al-Jilali al-Amghari, Shaykh Moulay Abdellmalik ad-Darir Alawi (d. 1318/1903), Shaykh Mohammed ibn Jaafar al-Kattani (d. 1345/1930) and his father Shaykh Jaafar al-Kattani (d. 1323/1908), Shaykh Mhammed ibn Qacem al-Qadiri al-Hassani (d. 1331/1916), Shaykh Ahmed ibn Mohammed ibn al-Khayyat Zakkari al-Hassani.

Biographical sources stress that Sidi Mohammed al-‘Hajuji was noticed as a learned scholar at young age. He is said to have read the Sahih of al-Bukhari in fifty sessions and to have known it by heart; a wondrous feat. The Shaykh did not only study religious science in Fez. In his curriculum were also subjects like arithmetic, geodesy, astronomy, physics, geography, algebra, music, geometry and the calculation of spaces (taksir), judical astrology, genealogy, and arcane sciences like awfaq and sirr al-‘huruf (alphabets’ secrets), and similar. The relationship between students and teachers was normally not closed. Only after some time would the teacher recognize a prominent student, perhaps after having being invited by the student to take food with him. When the teacher deemed the student advanced enough to teach on his own, he would give him and ijaza, or license to teach. The teachers would change their teaching schedule regularly, for example teaching ‘Hadith only in Rajab, Sha’aban and Ramadan. Whenever one of the great scholars started or finished teaching or commenting on a particular major work, it was a notable occasion.

Sidi Mohammed al-‘Hajuji is said to have acquired the status of the Grand Shaykh (al-mashyakha al-kubra) and to have been appointed teacher at the al-Qarawiyyine. Kitab Nayl al-murad is not his best-known work. The Shaykh’s famed exoteric chronicles are rather traditional references, mostly in the ‘Hadith curricula, e.g. Kitab ‘Aqd ad-dur wa al-yaqut wa al-marjan fi-tafsiir al-Qur’an (The Ribbon of Pearls and Corundum and Corals in the Interpretation of the Quran) in four volumes, Kitab Bughyat al-sail fi-takhriij A’hadiit al-Shamail (The Desire of Investigator in the Perception of the ‘Hadiths of Kitab Shamail), Kitab Mi’hat al-Wahhab fi-takhrij A’hadiit al-Shihab (Endowment of the All-Giver in the Perception of the Hadiths of Kitab al-Shihab), Kitab al-Muqiim wa al-saa’ii li-fahmi a’hadith al-Qudha’i (The Book of the Resident and the Wanderer in the Comprehension of the Hadiths of al-Qudha’i), “Fat’h al-Qadir fi-shar’h at-tarikh as-sakhir” (The Opening of the Most Capable in the Commentary of Imam al-Bukhari’s Book: ‘The Short History’), “Shifa’ al-gharam fi-‘hajji Bayti Allah al-‘Haram wa zayrat al-Mustapha ‘alayhi as-salat wa as-salam” (The Antidote of Affection in the Pilgrimage to Allah’s Sanctuary and Visitation of the Chosen Prophet, Blessing and Peace be upon Him). Sidi Mohammed al-‘Hajuji has also complied a summary on the Commentary of Shaykh Jassus, a commentary on the Musnad of al-Darami, and a hagiography on the scholars mentioned in Kitab as-Shifa bita'rif huquq al-Mustapha (The Antidote in Knowing the Rights of the Chosen Prophet) of Sidi Qadi Abul Fadl Iyyad (d. 544/1129).

Firmly grounded in the more legalistic subjects of Islamic learning, Sidi Mohammed al-‘Hajuji desired to further his understanding of the “divine secrets” through the academic teachings of Sufism. During this period, he studied the writings of Shaykh Abu Najib as-Sahrawardi (d. 563/1148), Shaykh Muhyi'd-Diin ibn Arabi (d. 636/1221), Shaykh Abu Hamid al-Ghazali's (d. 526/1111), Shaykh Ahmed ibn Ata'Allah al-Iskandari (d. 709/1294), Shaykh Abdelwahhab Shaarani (d. 905/1490), and Shaykh Abdellaziz Debbarh (d. 1132/1717). He also practiced solitary and group prayers in the tradition of Moroccan Sufism. His interests in mysticism led him to perform constant visitations to his grandfather Mawlana Idriss al-Azhar (d. 213/798). He also took the attributes of Sufism seriously and acetic practices such as the rejection of worldly goods, isolation, and silent contemplation to facilitate his travel along the path of illumination and bring him closer to Allah Almighty.

It appears to be a milieu of strictly orthodox scholars that Sidi Mohammed al-‘Hajuji joined the Tijaniya. After he passed through the usual stages of induction into the religious disciplines he was initiated into the Ahmediya Mohammediya Ibrahimiya ’Hanifiya Tijaniya circle the hand of the great scholar, the sharif Sidi El Hassane ibn Mohammed al-Baaqili al-Hassani. Although most of what we know about Sidi Mohammed al-‘Hajuji comes from oral tradition and testimonies of his direct students, much of his spiritual work appears in a body of his letters recollected in “Rasail al-‘Allama Sidi Mohammed ibn Mohammed al-‘Hajuji”, by the sharifian living baraka, Dr. Sidi Mohammed Erradi Genoun al-Hassani al-Idrissi. In this contemporary treatise we are informed that few months after Sidi Mohammed al-‘Hajuji’s attachment to the Mohammediya Tijaniya Tariqa, the faqih began to have mystical experiences that influenced him permanently; Allah Almighty stripped the veil from his sight, the imperfection from his hearing, and sense of smell, the flatness from his taste, the knots from his hands, and the heaviness from his feet and body. Similar to the opening (al-fath) of the eighteenth century pole, Moulay Abdellaziz Debbarh (d. 1132/1717) which is described in Kitab al-Ibriz, Sidi Mohammed al-‘Hajuji saw things far away like near things and heard distant sounds like close ones. He smelt the good smell of the worshiper of Almighty Allah, sweeter than any sweetness, and the bad odor of the sinful man, more repugnant than any putrefaction.

However, such limited opening (al-fat’h al-saghir) is not necessarily identical to breathe the death of the lower ego (mawt al-nafs). According to Shaykh Abdellaziz Debbarh, two kinds of openings are distinguished: the normal fath where Moulay Abdellaziz writes about his own early limited (dayyiq) fath and the ultimate, all-inclusive, al-fath al-kabır. The first step is that the novice descends into his inner self, into the region of darkness of his veins which are the locus of his lower character traits, in order to purify these traits. If he succeeds in this, he can attain the first stage of illumination. The secrets of the material cosmos reveal themselves to him (futiha). His sense organs become capable of perceiving the whole of the physical cosmos. Since the cosmos, that is the different worlds of the earths and the stars, belong to the realm of darkness (dhalam), this is a fath dhulmani, an illumination which the unbelievers can also attain, an enlightenment which does not bring with it any certainty of knowledge. It is only to the believing Muslim that the spiritual cosmos reveals itself. He beholds the angels, the prophets, the spirits of the Friends of God, as well as Paradise, Hell and the barzakh. This is the al-fath al-kabır, the great illumination. But even at this stage there is the danger of falling into error. For example, spiritually consorting with Sidna Aissa (“Jesus,” peace upon him) which is made possible by fath can seduce the illuminated individual to renounce Islam and become a Christian.

Mawt al-nafs usually pave the way to maqam of fana’ (annihilation); an antonym to the maqam of baqa’ (subsistence, duration, or life in Allah). In the Sufi terminology, the term “al-maqam” (stage) is distinguished from that of the “al-’hal” (station). Whereas the “al-maqam” is a matter of conscious discipline and spiritual concentration, the “al-’hal” is a divine grace that comes over the Sufi without preparation or striving, such as constriction (qabd), expansion (bast), longing (shawq), anxiety (nashat), fear (khawf), or joy (nashwa). Because the spiritual state is a combination of feelings, one might say that every "maqam” is associated with many a’hwal (plural of al-'hal). The 'hal then progresses to the interior (batin) of the 'hal, which is realization (tahqiq), then to the secret of the interior of the 'hal, which is the transparency of the heart, then to the essence of the secret of the interior of the 'hal, which is the stage of direct vision of the heart, leading finally to maqam al-baqa’.

To illustrate further it is at the stage of fana’ that the Sufi can become flooded with light and receives revelations of the truth. The fana’ is the result of detachment from this world which proceeds to the obliteration (mahw) of the nafs. This is supported by the ‘Hadith of the Holy Prophet (peace and blessing be upon him): "Die before you die." The fana’ is the death of the ego, or more specifically its desires. "The Sufi in the station of fana”, said Sidi Abul Hassan Shadhili (d. 656-1258), "sees his own existence as particles of dust made visible by a ray of sunlight: neither real nor unreal." Of the same spiritual vision the famous Shaykh Sidi Abu Madyan Ghawt (d. 594/1198) says in a poem:

Everything is outside of Almighty Allah is unreal, everything taken individually
or collectively, when you truly know it.
Know: without Him the whole creation, including you, would
Disappear, and come to naught.
Whatever does not have it roots in His Being, can in no wise be real.
The Knowers of Almighty Allah are as if extinguished. What else can they look upon,
but Him, the Transcendent, the Glorious?
Everything you see outside of Him, has truly being destined for
destruction, the past, in the future, and in the present moment.

Shaykh Sidi Ahmed Zarruq says, “The fruit of the company of the men of Allah is the realization of the station of arrival (tahqiq maqam al-wisal); and the arrival (al-wusul) is extinction in the Essence (al-fana fi ad-daat), the station of perfect accomplishment (ihsan), the station of the contemplative vision in which that which exists is extinguished and in which only the Existenciator submits. It might also be said that which appears to the senses evaporates, while that which is spiritual remains, such that the servant is submerged by the ocean of spiritual meanings and he is served from the vision of material containers.”

Nonetheless Imam Abil Qacem al-Junaid (d. 297/910) emphasizes that the Sufi's final goal should not be fana’ but baqa’. Sidi Muhyi'd-Diin ibn Arabi (d. 636/1221) states, “To return to one's primordial nature voluntarily while in this world demands the shedding of illusions. This journey of awakening ends with the complete fana’ of all other than Almighty Allah, out of which arises a new kind of baqa’ in full consciousness. Here the true human being becomes the one with two eyes, seeing the One and the many, Almighty Allah in the creature and the creature in Almighty Allah, without being veiled by either. The world is seen as the theatre of divine theophanies (tajalli), renewed at each instant by the ‘breathing-out’ of Almighty Allah.” Sidi Abul Qacem al-Qushayri (d. 467/1074), on the other hand, describes both concepts in ethical sense: fana’ is the annihilation of blameworthy characteristics, and baqa’ is the establishment of praiseworthy characters. The one naturally entails the other. Those who abandon blameworthy deeds have died to their passions, and those who renounce the luxuries of this world have passed away from their desires.

Some Sufis point out, furthermore, that the maqam of wajd is the real essence of Sufism. It is possible that a person may loose the state of expansion (bast) and enter a state of giddiness and unconsciousness in laughter. Almighty Allah protects the murid from this with what is called wajd. This wajd is a state of constant longing (shawq). He longs, with all his being, for Almighty Allah. Longing is higher than love (mahabba). Love contains the seeds of the tree of longing. Longing has another gate inside it, which is called passionate love ('ishq). If the passionate lover becomes fixed, he is created in the object of his love. If he is created in the Beloved, then he is born in Him. Every intoxicated drink (khamra) increases his longing. Longing seizes only in witness (shuhud), which is the condition of the al-Qutb al-Jami’a only. In this station, if the heart of the Qutb leaned towards the Real (al-‘Haqq), it would see Him. Complete vision, without limitation. Nevertheless only the al-Qutb al-Jami’a would reach this stage. It is at this time that the known Qutb Moulay Abdellaziz Debbarh said:


I see within my essence the seven heavens and earths, the Throne and the Seventy Covers above; between every two covers seventy thousand years filled with angels, as well as the realm of al-Ruqqa above the Seventy Covers. I am the disposer of the affaires of these universes (wa hatihi al-akwan la tatasarrafu illa biamri).

As the station of Sidi Mohammed al-‘Hajuji matured, his earnings of divine secrets grew. Based on the famous Sufi saying, "Every maqam in which you stop veils you from your lord," Sidi Mohammed al-’Hajuji felt the need to an extra and final spiritual exercise through which he completes his mystic training profile: to see the Holy Prophet (peace and blessing be upon him) in daylight. This Mohammedian-centered artery is originated from the coaching of our Master Abul Abbas Mawlana Ahmed Tijani who saw Sidna Mohammed (peace an