Quoted from Imam Sidi Fakhrad Deen Uwaisi of Cape Town, South Africa

Like all other Orders, the honorable Tijaniyyah also believe in the validity of all the known Sufi Orders and the greatness all the eminent Sufi Shaykhs. Anyone who claims otherwise is a liar.

However, once again, like many other Orders, they reserve the right to consider their Order the best. For two reasons; a general one and a specific one. First we mention the general one:

1-Shaykhs of all Orders have stipulated that a Murid can never really benefit from his Shaykh and his Order, if he doesn’t consider it to be the best. If he believes that some other Shaykh is greater than his Shaykh, then why is he sticking to his ‘lesser’ Shaykh? If he is intelligent, he will immediate submit to the greater Shaykh.

Al-Shaykh al-Akbar Mawlai Ibn-Arabi and Imam al-Sharani also confirm this point in their works on adab al-Murid.

Many people do not grow spiritually because they fanatically stick to their ‘lesser’ Shaykhs and deprive themselves of what is far better, believing its ‘haram’ to leave their ‘original’ Shaykh.

Also, no one can claim that ‘all shaykhs are equal’, because the Shaykhs themselves deny that and clearly state that there are ranks among the Awliya, some are abdal, some are awtad and one is the Qutb al-Waqt.


Some people might not be sure about their Shaykhs, but there are others who are, in themselves, quite sure that their Shaykh is the Qutb. There is nothing wrong in believing that.

2-The specific reason is that the Tijaniyyah firmly believe that al-Qutb al-Ghawth ar-Rabbani Sayyidina wa Mawlana al-Shaykh al-Sayyid Ahmad al-Tijani (RA) was the Khatm al-Wilayah al-Muhammadiyyah predicted by many great Awliya before him; thus, his Maqam and the Maqam of his Awrad is higher than all others, like Rasul-Illah (SAW) and his Shar’ is better than all others, despite the truthfulness and divine origin of all others.

What adds to this is the fact that unlike most other Orders, the Awrad of the Tariqah Tijaniyyah were given to Sayyidina Shaykh al-Tijani by the Best of Creation (SAW) himself. So, he (SAW) is considered the founder of the Order.

Before meeting the Prophet (SAW), Sayyidina Shaykh al-Tijani was following many other Tariqahs and even had Ijazahs in them. Then the Prophet of Allah (SAW) appeared to him in broad daylight, and ordered him to relinquish all other Orders he was following, gave him the Awrad of the (new) Tariqah and told him that “From today, I am your Shaykh.”


That’s why unlike the other Orders, in the Tijani Sanad, the Shaykh after Sayyidi Ahmad al-Tijani is Rasul-Allah (SAW) himself. Sayyidina Shaykh al-Tijani had no other Shaykh al-Murabbi but him, and his opening was at his blessed hands.

All of this uniqueness was in perfect conformity with his status of Khatm al-Wilayah al-MUHAMMADIYYAH.

In any case, there is nothing in all of this which is against the Shariah or impossible aqlan. The Tijaniyyah don’t claim that they are the only valid Tariqah or their Shaykh is the only true Shaykh; they simply believe in the high status Allah the Most Generous and his Prophet (SAW) bestowed upon Shaykh al-Tijani (RA) as being the Khatm al-Awliya al-Muhammadiyyin.

Many Qadiriyyah believe Sayyidina Shaykh Abd-al-Qadir to be the greatest and his Order to be the best. Some Naqshis also have similar beliefs. I read in one famous Shadhuli book that Imam al-Shadhili’s Maqam was higher than that of Shaykh al-Jilani (RA).

In the authentic biography of Sayyidina Shaykh al-Tijani (RA) we read that the first Shadhuli Shaykh he went to told him, “My son your maqam will even be higher than Imam al-Shadhuli himself”.

Nevertheless, the Tijaniyyah do not claim it is compulsory for all Muslims or all Sufis to believe in the elevated Maqam of Shaykh al-Tijani (RA).

It is enough to respect him as a great Wali, the way we respect all Awliya-Allah.


One can live and die without recognizing the Khatam al-Awliya and still enter the Jannah. Nay, one can even deny the existence of such a Maqam called Khatm al-Wilayah, and still be a good Muslim, beloved to Allah (unless one’s denial is accompanied with insults and disparagement of the Awliya-Allah, which can then turn into a ‘war with Allah’).

More about this Maqam though.



The existence of such a Maqam is proven through the kashf of many great Awliya. In fact, they affirm the existence of two Khatms. The first is Khatm al-Wilayah al-‘Ammah, which all (including Ibn-Arabi and the Tijaniyyah) agree is Sayyidina Esa bin Maryam (A.S), when he descends.

The second Maqam is that of Khatm al-Wilayah al-Muhammadiyyah. The difference is about this one.

The great Tijani Shaykh of Rabat, Morroco, Sidi al-Arabi bin al-Sa'ih al-Umari (R.A.) wrote in his Bughyat al-Mustafid, that the Maqam of Khatm al-Wilayah al-Muhammadiyyah does not mean there are no more Muhammadan Walis......in fact, the Qutb of every age must of necessity be on the heart of Sayyidina Muhammad (SAW)...meaning he is 100 % on the footsteps of the Prophet (SAW) and all his madad comes from him.




The meaning of the Khatm al-Wilayah al-Muhammadiyyah is that among all the Muhammadan Qutbs, the Khatm is the greatest and the Anwar, Ilm al-Ladunni and Essence of the Prophet Muhammad (SAW) was more APPARENT (Zahir) in him than any other saint before or after him.

Mawlai Ibn-Arabi wrote a lot about this Maqam in his books, and at one stage even ‘thought’ (he didn’t affirm) that he was the holder of this Maqam.

However, in numerous places in the Futuhat Makkiyya (for example pages, 1021, 2598...etc), he clearly states that it was revealed to him that this Maqam belongs to someone else other than himself, and that he even met this Seal of the Saints personally in the ‘Alam al-barzakh !!

He intentionally refrains from mentioning the Seal’s full name (although he claims to know it!) but gives us the following clues:

A) The Khatm will appear in Fez, Morroco.



B) He will appear in the Akhir al-Zaman, the latter day s of the decline of Islam.



C) His kunyah shall be Abul-Abbas.



D) No wali will face so much criticism like he will, due to his high Maqam.



Now, if one follows these akbari clues, then there remains no doubt that Sayyidina Shaykh al-Tijani (RA) is the predicted Khatm.



Firstly, he appeared in Fez and is buried there, and that is the main centre of his Order till today.



Secondly, he appeared ‘on the scene’ much later than all other great Awliya. He passed away in 1815, the time in which the colonialists were invading Muslim lands.



Thirdly, his well-known kunyah was Abul-Abbas, even before gaining this Maqam. The two most famous books of the Tijaniyyah are, "Jawahir-ul-Ma'ani fi Faydhi Sayyidi Abul-Abbas al-Tijani", by the Shaykh’s khalifah Sidi Ali Harazim Baradah al-Fasi, and "Kashif ul-Ilbas an Faydhat al-Khatm Abil-Abbas" by the Shaykh-al-Islam of Africa al-Hajj Ebrahim Niass (RA).



Fourthly, no other Shaykh of any Order was so condemned and vilified like Sayyidina Shaykh al-Tijani.

Unlike Shaykh Ibn-Arabi (RA), who was condemned by Wahhabis and some Fuqaha only, Sayyidina Shaykh al-Tijani was fought by many so-called ‘Sufi shaykhs’ also, mostly those who were jealous of his Maqam and his growing fame. (didn’t the so-called ‘followers’ of Prophet’s Musa and Esa fight Sayyidina Muhammad, alayhim as-salah was-salam?)

Yet, they could not stop his Order from becoming the biggest of the Tariqahs in North and West Africa, with tens of millions of followers, including countless great Ulama, Muftis and Shuyukh. Even in a far off land like Indonesia and Malaysia, there tens of millions of Tijanis.


Nevertheless, the Tijaniyyah’s greatest proof in affirming this Status of Khatm al-Wilayah al-Muhammadiyyah for Shaykh al-Tijani is the fact that the Prophet (SAW) himself personally told this to Shaykhuna al-Tijani on many occasions (the first time being on Arafah in the year 1800).

No other Shaykh claimed this Prophetic approval of his Khatmiyyah, not even Mawlai Ibn-Arabi.


Among the clues that Ibn-Arabi (r.a.) gave was that this concealed Khatm, from Fez, will face much denial and enmity, as has indeed been the case with Sayyidina Ahmad al-Tijani (r.a.).
Therefore, Sayyidina (r.a.) is universally known as al-Qutb al-Maktum, the Hidden Qutb.
He was born in the year 1150 (1735), and the numeric value of that date corresponds with these words, “Mawlid al-Khatm”, i.e. “the Birth of the Seal”.
He passed way in the year 1230 (1815) and the numeric value of that date corresponds with the words, “Mat al-Imam al-Arif al-Rabbani”, i.e. “The Imam and Knower of Allah passed away.”
Sidi al-Arabi bin al-Sa’ih (r.a.) mentions that Sayyidina Shaykh had personally requested the Prophet (s.aw.) to guarantee him that he will live till the age of 85 years, and he got that guarantee from him. Allah knows better why he requested that age, but al-Bayhaqi narrates a hadith in which the Prophet (sa.w.) says that “Once a Muslim passes the age of 80, Allah accepts all his actions and forgives all his sins.” The Laylat al-Qadr was also valued as more than 83 years.
Nevertheless, despite the ‘hidden-ness’ of his position of Khatm, countless chosen Awliya in his time did recognize him and followed him. After having one follower initially, Sayyidina (r.a.) attracted hundreds of thousands of murids, among whom were learned scholars and saints.
Today, his Order is the strongest and fastest spreading Tariqah in the whole world. In fact, in a mere 100 years, it gained more followers than other Orders did in many centuries.
Sayyidina (r.a.) himself was a great master of the Islamic sciences and knew the Shari’ah in and out. With the holy Qur’an, he also knew Sahih al-Bukhari, Sahih Muslim and al-Muwatta by heart, as well as the important works of Maliki Fiqh. He was a Mufti by the age of 15.


This clears any doubt as far as the Tijaniyyah are concerned, and ideally speaking, should be not disputed by any Muslim because it comes from the holy Prophet Muhammad (SAW) himself.



Shaykh al-Tijani’s Wilayah is agreed upon by all the various Tariqahs, so there is no reason to believe he was (nauzu-billah) lying about the Prophet (SAW). Many other Awliya also met the Prophet (SAW) before him but none claimed something like that.



It is also narrated that when his first Murshid (before he met the Prophet SAW), Sidi Mahmud al-Kurdi al-Khalwati (khalifah of Shaykh Mustafa al-Bakri) asked him what was his aspiration?



Imamuna al-Tijani said: "It is to have al-Qutbaniyya al-Uzma, the highest position above the other Qutbs".



Sidina Mahmud al-Kurdi responded that the Maqam reserved for him is even higher than THAT! (i.e. the maqam of Khatam al-Awliya)



When Sayyidina Shaykh al-Tijani went to Madinah to visit his ancestor the Prophet (SAW), he met the Qutb Shaykh Muhammad bin Abd-al-Karim al-Samman (founder of the Sammaniyyah Way) who also gave him his blessings and also told him that he would be the Khatam al-Wilayah without doubt.



Furthermore, the Haqa’iq and Ma’arif found in the works of Shaykh al-Tijani and some of his major Khulafa surpass even those found in the books of the Shaykh al-Akbar. In fact, they mention secrets that even Shaykh Ibn-Arabi (RA) didn’t ‘get to know’, or were not revealed to him. This is a fact. Zalika Fadlullahi Yutihi Man Yashaa!



The late Shaykh-al-Islam of Africa mawlana al-Hajj Ebrahim Niass (RA) of Senegal wrote a book on this topic called, Inba‘ al-Azkiya bi-anna al-Shaykh al-Tijani Khatam al-Awliya.



It is out of respect for Rasul-Allah (SAW) that the Tijaniyyah are ordered to relinquish all other Awrad and Turuq except the one given to the Shaykh by the Prophet (SAW) himself. His gift is considered more than enough. A baby cannot drink from two breasts at the same time. A woman cannot have two husbands. A traveller cannot ride on two camels at once. The Prophet (SAW) even ordered Sayyidina Umar to put away the Torah of Moses (A.S), although it was a book of Allah!



I end this with two lovely lines written by the eminent Khalifah of Shaykhuna al-Tijani, who was also the great Shaykh-ul-Islam of Tunis, and grand Imam and Qadi of the Zaytunah (in fact the first Alim in Tunis to hold both positions), Sayyidina al-Imam al-Shaykh Ebrahim al-Rayahi (RA), who was Shadhuli before taking the Tijani Way:



Rabbi Inni Saddaqtu Kulla Waliyyin


Ra’iyan Qadrahum bi-Ayni Ihtirami


Ghayra anna Ibna-Salimin huwa


Sahmi wa Muradi wa umdati wa Imami




O Allah! I believe in every single Wali


Honoring their status and view them with utmost respect


But Ibn-Salim (i.e. Shaykh Sidi Ahmad al-Tijani) is


My goal and my desire, my master and my leader

Quoted from Imam Sidi Fakhrad Deen Uwaisi of Cape Town, South Africa

1) The maqam of Khatamiya



I will resort to the words of one of the late scholar’s of this tariqa who is as his Tijani predecessors an established and recognized scholar in his time sidi Ahmed Skirdj may Allah be pleased with him, in his text ‘al-Jawharul Manzum’ when explaining the term [Khatm] and its meanings in Arabic linguistically, historically, religiously and then from a Sufi perspective says:



Appointed Wilaya which is a special inheritance from the prophet sala Allahu aleihi wa salam is divided to (Ama wa Khass) General and Private as mentioned by the Sufi masters.



The source of both emanates either from the batin of prophethood or batin of messengerhood or from the Muhammadian essence, each of these can be attained by the awliya the only difference is in the degree of appearance and manifestation when at that maqam.



The term Khatm when said by them at times is referring to (Khatm'ul Khilafa al-Uthma) the maqam of ‘Seal of the Greatest Viceroyroyalty/Khilafa’ which began its appearance in Adam And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth [2:30] – the seal of this maqam is one person whose on the footsteps of Adam and it is seidna wa mawlana Ali may Allah be pleased with him because viceroyalty perfectly and absolutely manifested it self restrictively in him therefore no one of the awliya will ever reach that perfection when in that maqam and this is a meaning of a khatm and not that there will be no waliyu of Allah after him as this maqam of Khatamiya of viceroyalty will be attained by others after him except never in the degree he reached. This maqam can also be describes as Mulk.



At times when they say Khatm they are referring to (Khatm al Imama) the maqam of ‘Seal of Imams’ and this is restricted to the sons of seidna Ali they are the seals of this maqam, meaning that full and perfect manifestation in the Imama of people is restricted to them only therefore no one else will have that perfection manifestation when at that maqam except them.



At times they are referring to seal of the maqam which has no other maqam above it except that of prophethood and Muhammadian companionship, and this is the utmost and most high maqam within Qutbaniyya, this maqam is not reached except by those very unique Muhammadi Qutub’s, this maqam is only occupied by ONE person at EVERY age exactly like the Mujaddid that appears at every 100 years, this maqam is NOT restricted to one person and one person only.



This maqam has been attained by more than one person like sidi Ali bin Waffa who attributed the attainment of the maqam to his father sidi Muhammad Waffa, and also attained by Imam Qashashi and others may Allah be pleased with all, the condition of this maqam is if all the Shari-a’s were wiped out the owner of that maqam should be able to completely restore all of the Shari-a’s from his heart and memory without having to resort to an aid, also he should be able to know all the names of each animal, plants, mineral metals and other beings which is why sidi Ali Waffa said: "The most perfect of manifestations in every age is the one who manifests his spiritual revelation and knowledge in a way people could never have guessed" which is the unseen world of Allah that is not open to see except to those He almighty have chosen.



To each attainer of this maqam a special manifestation with accordance to his rank therefore despite them all sharing this element of attainment of that maqam however their shares vary from one another.



This maqam was sealed by the greatest seal of all, the famous Gnostic and Sun of light mawlana Ahmed al Tijani may Allah be pleased with him and make us drink from his all truthful cup, what is meant by him sealing this maqam is that no one will ever appear in that maqam the way he appeared and manifested in it, he has sealed the absolute appearance which manifests from that maqam and not sealed the appearance it self also this dosen't mean that no one after him will attain the rank of Wilaya as it is commonly misunderstood, this maqam was claimed by Ibnul Arabi al Hatami when he said:



We no doubt sealed Wilyaa – by inheriting the Hashimi and the Messiah





He then retracted when aware that the full, complete and absolute appearance in that maqam is to be for some one else, he did not discover who it is that will attain that absolute appearance which is why like others he called him: ‘al-Maktum’ The Concealed.



At times by Khatm they are referring to the (Khatm al Wiratha al Nabawiya) the maqam of ‘Seal of Prophetic Inheritance’ , after this Khatm appears there wont be any (Awliya of Tasreef) Awliya with power of Tasaruf - this seal will be the just Imam al-Mahdi the awaited imam, as for Wilaya without the power of tasreef it will not cease to exist after him, as for the absolute seal/Khatm the one after which there will be no awliya at all is seiduna Issa may peace and blessings be upon our prophet and him.



At times by Khatm they are referring to the (Khatm Wijud al Wilada) ‘Seal of the existence of birth’ meaning he will be the last to be born from mankind and this is restricted to one person who is on the footsteps of prophet Seth peace be upon him and holder of his secrets, after this seal there wont be any more children from the children of Adam for he is the seal of Children a sister to of his will also be born at the same time she will be born before him and he will follow, his head will be at her feet, his birth place will be China and he will speak the language of his country, sterility will be wide spread in man and women and there will be no more children, he will call people to Allah but will not be heard when Allah almighty takes his soul and the souls of the believers in his time those remaining will be at the level of animals where they don't establish halal nor refrain from haram and their conduct will be based on mindless and faithless vain-desires, this is when last hour before judgment will occur.



End of sheikh Ahmed Skirdj's words.





Khatamiyya attributed or declared?



It is narrated in the form of a Mutawatir (1) narration that our sheikh requested the presence of his dear and very close companion sidi al-Ghali Bu Talib and when he arrived our sheikh declared that he is the highest of all awliya, using the same sentence used by awliya before him Qadamay hatan ala Raqaba'ti Kuli waliyun liAllahi ta'ala upon hearing this sidi al-Ghali asked mawlna al sheikh Ahmed al-Tijani whether he is in the state of sobriety or spiritual intoxication our sheikh answered: Indeed I am in the state of complete sobriety and perfect mind and to Allah is all praise.



This account is narrated by so many of the sheikh's companions of which many were established recognized scholars of their time, pious trusted scholars who will not cheat Muslims out of their vain desires and attribute sayings that may contradict the Quran and Sunnah as the Shareef hints, they were responsible men of Allah who fear the consequences before claiming anything let alone attributing to their sheikh that which he did not say.



Now based on all of the above it is clear to the informed reader on this matter that the answer of the respected Muhmmad Shareef is based on a lack of research and facts relating to the sayings and declarations of sheikh Ahmed al Tijani and extereme lack of understanding of the meanings and kinds of maqam al-Khatamiyya, this lack of research and understanding seems to lead him to denial and a false and unfounded claim that the maqam was attributed to the sheikh by some Tijani scholars as he puts it which has made only confirms the maqam of our sheikh for ibnul Arabi said that this Khatam will encounter much denial and rejection and we see a live example today.






(1) Mutawatir: A mutawatir is an account narrated by a group of people in each level of its chain. An example of “tawatur” is the fact that Antarctica exists. It is something that a large group of people saw (either in real life or satellite photos) and then reported to a greater host of people who then wrote it in books to the rest of us
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