Shaykh Ahmad al-Tijani (r.a.)

         Shaykh Ahmad al-Tijani is the founder of Tariqa Tijaniyya. His full name is Ahmad bin Muhammad bin al-Mukhtar bin Salim. His father was Muhammad al-Mukhtar bin Ahmad bin Mahmad bin Salim, a well-respected man of learning. Shaykh Ahmad al-Tijani's lineage has been traced back to the Prophet (pbuh) through Imam Hasan (r.a.), Grandson of the Prophet (pbuh), and Fatima (r.a.), Daughter of the Prophet (pbuh).
It was after the Prophet (pbuh) appeared to him, while he was in a state of awakeness, that he informed his students and followers that the Prophet (pbuh) had authorized him to start his work of spiritual training and guidance, and had assigned the Wird and Wazifa of the Tariqa.

Shaykh Sidi Ahmad al-Tijani was born in a village in Algeria called Ain Maadi in 1737. Ain Maadi is located in Northern-Central Algeria about 30 miles from the city of Laghuat. His father lived and taught in Ain Maadi. Shaykh Tijani became distinguished early in his life. By the age of seven, he had memorized the Qur`an under Muhammad bin Ba`afiyya and the Mukhtasar by Shaykh Sidi Khalil, which was considered a standard legal text in West and North Africa. Before he reached puberty, he was known for his knowledge, intelligence, modesty, and piety by the religious scholars of his time. He learned the fine points of Islamic Law through the Maliki Madhhab which was taught to him by his teacher Muhammad ibn Hamwi al-Tijani, who was also called 'Abu `Abdullah'.
Afterwards he memorized several books, of which are: the Lakhdaari, the Risaalah of Imam Qairawaani, the Khalil, and the Muqaddimat of ibn Rushdi. He also studied the Risaalah Jama`at al-Sufiyya bi bilad al-Islam by Abu al-Qasim al-Qushairi, and the Muqaddimat of Shaykh Abd al-Rahman al-Akhdari.
Shaykh Ahmad al-Tijani became an orphan in 1752. His mother and father died during a Smallpox epidemic (1752-1753) while he was only sixteen years old. He then decided to further his own education, which he did with great enthusiasm. In 1757, five years later, he went to Fez to apply himself to the study the Prophetic Traditions (Hadith), to meet Sufi Shaykhs, and to take advantage of the lessons given by various renowned scholars from different countries. By the age twenty-one, he was firmly grounded in religious learning. He also received diplomas conferring on him the authority to teach Islamic Sciences.
During this time, Shaykh Tijani felt a call for the Sufi life and thereafter participated in Sufi brotherhoods: The Sufi order of Ahmed al-Habib bin Muhammad, the Qadiriyya, and the Nasiriyya. A Wali by the name of Muhammad bin al-Hasan al-Wanjili predicted that Shaykh Tijani would achieve spiritual realization in the desert. Thus, the Shaykh went to a village on the outskirts of the desert called Al-Abiad and settled in the Zawiyya of Sidi Abdul Qadir bin Muhammad, where he pursued Allah and taught for 5 years.
After a stay in Al-Abiad, the Shaykh began traveling to Mecca. On his way he stopped at the town of Azwawi, near Algiers, where he was initiated into the Khalwatiyya Sufi order by a Muqaddam named Mahmad bin Abdur Rahman. In 1774, when he finally reached Mecca, he met an Indian Sufi Shaykh named Ahmad bin Abdullah through the Indian Shaykh's servant. The Sufi Shaykh claimed to have been forbidden to hold discussions with any human being except his own servant. After Ahmad bin Abdullah died, it was said that the Shaykh Tijani had received all of his occult mystical powers from him, through Tarqiyyah.
Later, Shaykh Ahmad al-Tijani went to Medina to visit the Prophet's (pbuh) tomb where he met the leader of the Khalwatiyya Sufi order, Shaykh Abdul Karim al-Samman. Shaykh Abdul Karim al-Samman informed Shaykh Tijani that he was to become Qutb al-Aqtab (The Dominant Authority, or Pole of Poles) among the Walis. Leaving Medina, this idea lead him to spend a prolonged period of seclusion (khalwa) in dhikr and contemplation, in the village of Abi Sanghum or (Sam'hun), which is a Saharan oasis located south a Geryville.
During the first year of his stay in 'Abi Sanghum', Shaykh Ahmad al-Tijani was blessed with the vision of Prophet Muhammad (pbuh). He announced to his followers that the Prophet (pbuh) appeared to him in a wakeful state, and commanded him to leave all the ways (paths, tariqahs) he had been following before that time, saying, "No one will reproach you, for I myself will be your intercessor in front of your Lord and your Helper."
He informed his following that the Prophet (pbuh) asked him to accept the rank of khalifa of the Messenger of Allah, and that the Prophet himself assigned him the Wird and the new conditions of the tariqah, saying " Keep this tariqah without retiring from the world, nor ceasing to interact with people until you reach the spiritual station that is promised you, maintaining your state without any undue mortification nor cultural efforts." (Jawahir ul Ma`aani, p.32, Cairo edition)
The Prophet (pbuh) also told him that these prayers (wird) were such that if someone accepted them from Shaykh Tijani, they would become friends of Allah and would not leave this life before they have reached the state of Wilaayat. Shaykh Tijani also said that he was given the position of Al Khatim ul Wilaayat, the Seal of Sainthood, and that this meant that Shaykh Tijani had obtained a position never to be reached again by the Saints that come after him, and therefore those who accept his way have accepted the perfected practice of Tariqa
The Tariqa Tijaniya was founded in the year of 1778 (1190AH). From 1781 to 1799 (about twenty years), Shaykh Ahmad al-Tijani was the main teacher of the doctrines of the tariqah. He traveled through the Sahara, the Sudan, and Tunisia setting up Zawiyyas, and nominating pious Muqaddams. At that time, the majority of his disciples and students were `Ulamas (religious scholars), Fuqahah (learned in jurisprudence), Qadis (judges), and Muftihs (officially appointed religious heads, usually of a particular country), such that until this day the Tijaniyya Tariqa is also known as 'the Tariqa of the Ulamas'. Around the years 1798 and 1799, and in the midst of growing political difficulties, Shaykh Tijani was compelled to leave his native country of Algeria and settle in Fez, Morocco. He was already well known and respected there.
Shaykh Ahmad Tijani was well known for his strict observance of Qur`an, the Sunnah of the Prophet (pbuh), and principles of the other main Islamic sources. He was quoted as saying to his followers, "If you hear someone quoting me, place the statement on the scale of the noble Shari`ah; if it balances, take it, if it doesn't, leave it, for within the noble Qur`an and Hadith you will find the Tariqa Tujaniyya. Outside the circle of Qur`an and Hadith, there is no such thing..." ***

Seal of sainthood

Shaykh Tijani stayed in Bu Samghun for about fifteenth years. In 1211/1796, he entered the holy city of Fez, marking the real beginning of his Tariqa. There Shaykh Tijani was well received by the Sultan Moulay Slimane (d. 1238/1823). One year after his entrance to Fez on the Mu'harram of 1212 /1797, Shaykh Tijani attained the "Absolute General Authorization" (maqam al-qutbaniya al-jami'a al-'udhma) he longingly sought. One month and few days later Shaykh Tijani declared that the Prophet (peace and blessing be upon him) appeared to him in daylight and had him informed that he is the "Concealed Pole” (al-Qutb al-Maktum). This holder of this status is widely known in Sufi literature as the Khatim al-Awliya (the Seal of Sainthood). In the chronicle he called Khatim al-Awliya, al-Hakim Tirmidhi (d. 320/905) informs us the Khatim al-Awliya is the person, “upon whom the leadership (imama) of the saints is incumbent, who bears in his hand the Banner of the saints, and whose intercession all the saints have need of, just as prophets have need of Prophet Sidna Mohammed”. Tirmidhi continues that that authority of the Khatim al-Awliya even extends to the eschatological realm. On the Day of Judgment he will come forth as the proof of the saints just as the Seal of Prophets Sidna Mohammed (peace and blessing be upon him) will come forth as the proof of the prophets. Indeed, Shaykh Tijani said to his companions in Fez, "'When Allah assembles His creatures at the place of standing, a herald will proclaim at the top of his voice, so that everyone at the place of standing will hear him: "O people of the final congregation, this is your Imam, from whom you obtained your support!"

The khatmiya maqam's absolute appearance was claimed before by Sidi Muhyiddin ibn Arabi al-‘Hatimi al-Maghribi (d. 636/1221) when he said: “We no doubt sealed sainthood by inheriting the Hachimi and the Messiah”. However he retracted (taraja'a) later when aware that the full, complete and absolute appearance in that maqam is to be for some one else. He discover not who will attain such absolute appearance. In his ‘Anqa’ Maghreb fi khatm al-awliya wa shams al-Maghreb (The Western Phoenix in the Seal of Saints and Sun of Morocco), which he wrote in Fez, Ibn Arabi introduces the Seal of Sainthood as, “the inheriting saint, who receives from the source, who recognizes the degrees and ascertains the entitlement of their holders, in order to give each creditor his rightful due, for that is one of the virtues of the Chieftain of the Envoys, the Captain of the Community." Very explicitly, the Egyptian Shadhilite Sidi Abdelwahhab Shaarani (d. 905/1490) illustrated in Durar al-Ghawas, "This community (Ummah) has two comprehensive Seals, and every degree and station has an inheritor. Every saint there has ever been, or will ever be, can only receive from these two Seals, one of whom is the Seal of the sainthood of the elite, while the other is the one by whom the common sainthood is sealed, for there will be no saint after him until the advent of the Final Hour."

Shaykh Ibn Arabi went too far to connect the nature of the Sealness of Prophethood and that of Sainthood. According to him, “The meaning of the Prophet's saying: ‘I was a Prophet while Adam was between the water and the clay -is 'I was a Prophet in actual fact, aware of my Prophethood, while Adam was between the water and the clay.” He then went on to say "None of the other Prophets was a Prophet, nor aware of his Prophethood, except when he was sent (on his mission) after his coming into existence with his material body and his complete fulfilment of the preconditions of Prophethood." Then he added: “the Seal of the Saints was likewise actually a saint, aware of his sainthood, while was between the water and the clay, and none of the other saints was a saint in actual fact, nor aware of his sainthood, except after his acquisition of the Divine characteristics that are stipulated in the definition of sainthood." Because he is characterised by the complete assimilation of the Mohammedian paradigm, the Seal of Sainthood acts as a deputy (khalifa) of Prophet (peace and blessing be upon him) and symbolically takes his place in isthmus (al-barzakh) as well as during the time allotted to him on earth. Shaykh Tijani has expressed his khatmiya-katmiya complex in many sayings,

“The bounties that flow from the Prophet (peace and blessing be upon him) are received by the natures of the prophets, and everything that flows and emerges from the natures of the Prophets is received by my own nature, and from me it is distributed to all creatures from the origin of the world until the blowing on the trumpet”; “No saint drinks or provides water to drink, except from our ocean, from the origin of the world until the blowing on the trumpet”; “The spirit of the Prophet and my spirit are like this'--pointing with his two fingers, the index finger and the middle finger. 'His spirit supports the Messengers and the Prophets and my spirit supports the poles, the sages, the saints, from pre-existence to eternity (mina al-azal ila abad)”; “These two feet of mine are upon the neck of every saint of Allah, from the time of Adam until the blowing of the trumpet”; “'Our station in the Presence of Allah in the Hereafter will not be attained by any of the saints, and it will not be approached by anyone, whether his importance is great or small. Of all the saints among from the very beginning of creation until the blowing on the trumpet, there is not one who will attain to my station.”

Greatly simplified, Shaykh Tijani developed his path on loose lines. Obligations, as one to be expected in an order designed to expand, were simple. He imposed no penances or retreats and the conditions was not complicated; (1) praying in the mosque with the congregation whenever possible, meeting all the prerequisites for lawfully offering prayer; (2) praying upon the Prophet (peace and blessing be upon him); and (3) not to visit living saints or the tombs of dead ones. The Shaykh stressed the quite dhikr even in congregation, and forbade above all the visitations of living and dead saints at the command of his grandfather (peace and blessing be upon him), for they were all associated with baraka-possession. Shaykh Tijani affirmed that the Prophet (peace and blessing be upon him) had told him not to cut himself off from the world, and so he advised his disciples to live in comfort wearing classy clothes and eating choice food. Shaykh Tijani gave good tidings that his followers could rely on his own guarantee of salvation. This includes anyone who saw him on Mondays and Fridays and did not become his enemy, "If someone receives from me the well-known wird, which is essential to the Tariqa, or he receives it from someone I have authorized to teach it, he will enter the Garden of Paradise (“Jannat 'Illiyyine”; that of prophets and saints) -he and his children, his wives, and his descendants- without reckoning and without punishment, provided that they are not guilty of any insult, hatred, or enmity, and that he persists in loving the Shaykh until death.” (…) "Be of good cheer! Anyone who is devoted to our love, until he dies in that state, will certainly be resurrected among those who are safe, provided that he does not wear the garb of security from Allah's cunning (makr ‘Allah)."

Thus Shaykh Tijani emerged as a sudden Sufi authority and established Sufi leader, dedicating his life for spiritual education, training, guidance, and promotion of the endeavourers to the divine proximity. He possessed high spiritual energy, determination, perseverance of Allah's sacred rights, and firmness of resolution. He laboured in his beginnings on perfection of repentance with its conditions, and on adherence to Shari'a bounds. He minded his own business, and held fast to the Quran and Sunna and the footsteps of the righteous ancestors. He totally turned himself to his Lord, so Allah sufficed him. He reinforced his foundations first by preoccupying himself with the study of the Quran and Sunna, deep thorough comprehension of the fine and subtle sciences and abstruse issues, and strict observance of the principles the Shari'a: "If you hear someone quoting me, place the statement on the scale of the noble Shari'a. If it balances, take it; if it doesn’t, leave it, for within the noble Quran and Hadith, you will find the Tijaniya. Outside the circle of Quran and Hadith, there is no such thing."

For nearly fifty years Shaykh Tijani was the main active propagator of the doctrine. From his Fez headquarters, he organised his born-global Tariqa, which spread in easts and wests in his blessed lifetime. During the same period, some of Shaykh Tijani's appointed khalifas and muqaddams -mostly doctors of the Shari'a law (ulama)- had established new Tijani centres in Morocco and abroad and developed ramifications of their own. Shaykh Tijani remained in Fez until his pass on Thursday the 17 of Shawal 1230 (1815). After the Shaykh performed the Subh prayer, he laid down on his right side while he asked for a glass of water then he returned to his bed. At that time his blessed soul went up to its creator. The funeral ablutions were carried out in his home at Dar-Lamraya. An abundant number of eminent scholars, notables and princes, in addition to the Fasite residents and Tijani community took part in the funeral. The great scholar Sidi Abu Abdullah Mohammed ibn Ibrahim Dukkali led the funeral prayer at the Qarawiyyine mosque. People were rushing and trying hard to have that great honour of holding the blessed coffin of Shaykh Tijani and it was a scene full of deep emotions where tears and sorrows constituted the landmark of this great event. Shaykh Tijani was buried in his blessed Zawiya. Shaykh Tijani is followed today by over 300 million disciples active in the five corners of the globe.

His companions

The special companions of Abul Abbas Mawlana Ahmed ibn Mohammed Tijani were graced to inherit Shaykh Tijani's spiritual methodology of initiation (tarbiya) and promotion (tarqiya). No hagiographical collection documents the names of these companions than Sidi Ahmed Skirej's (d. 1355/1940) chronicle Kashf al-Hijab 'amman talaaqa bi-Shaykh Tijani mina-l As'hab (Rising the Veil on the Companions of Shaykh Tijani). In his narrative al-faqih Skirej set forth a remarkable hagiography of nearly350 successors (khalifas), representatives (muqaddams) and disciples initiated at the hand of Shaykh Tijani. Among the Moroccan figures reported in the book who made a contribution to the expansion of the Tijaniya are the names of: Sidi Ali Harazem b. al-Arbi Berrada al-Fasi (d. 1212/1797) –author of Kitab Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani), Sidi Mohammed al-Ghali Boutaleb (d. 1244/1829), Sidi Tayyeb Sefyani Hassani (d. 1259/1844) –author of Al-Ifada al-Ahmediya li-murid sa’ada al-abadiya (The Ahmedi Notification for the Hunter of Eternal Rapture), Sidi Mohammed b. Abi Nasr Alawi (d. 1273/1858), Sidi al-Haj Abdelwahhab b. al-Ahmar Tawdi (d. 1269/1854), Sidi Mohammed b. Ali Sanusi (d. 1274/1859), Sidi Omar b. Mohammed b. Shaykh Moulay Abdellaziz Debbarh (on whom Kitab al-Ibriz was exposed), Sidi al-Ghazi Lamteri, Sidi Ahmed b. Idriss (d. 1252/1837), Sidi Mousa b. Maazouz (d. 1257/1842), Sidi Mohammed b. Hamza al-Madani (d. 1236/1821), Sidi Ahmed b. Abdessalam Filali Wadghiri (d. 1285/1870), Sidi Mohammed Belqasim Basri Walhaji (d. 1293/1878), Sidi Abu Yaaza b. Ali Berrada (d. after 1303/1891), Sidi al-Haj Ali Amlas al-Fasi (d. after 1269/1854), Sidi Tuhami b. Rahmoun (d. 1263/1848), Sidi Allal Ben Kiran (d. 1276/1863), Sidi Abdelwahhab b. Mohammed Tazi (d. 1277/1864), Sidi al-Haj Tayyeb Laqbab (d. 1310/1895), Sidi al-Haj Taleb Labbar (d. 1265/1850), Sidi Mohammed Lahbabi (d. 1252/1837), Sidi Abdellqadir Idrissi, Sidi Allal Benmousa, Sidi Dawdi Tilimsani (d. 1281/1866), Sidi Tuhami Lahlou (d. 1277/1862), Sidi Allal Ben Kiran (d. 1276/1863), Sidi Abdellqadir Benshaqrun (d. 1219/1804), Sidi Abul Abbas Ahmed al-Mazuni al-Fasi, and Sidi Mohammed b. al-Arbi Lmdaghri Alawi. During the same period, some of Shaykh Tijani's appointed khalifas had established new Tijani centres abroad and developed ramifications of their own. Of these the centres of Sidi Mohammed al-Ghali Boutaleb (d. 1244/1829) and Sidi Alfa Hachim al-Futi (d. 1349/1934) in Medina Munawwara; the centres of Sidi al-Mufaddal Saqqat, Sidi Mohammed b. Abdelwahid Bannani al-Misri (d. after 1269/1854), and Sidi Mohammed al-Hafidh al-Misri (d. 1398/1983) in Egypt; the centres of Shaykh al-Islam Sidi Ibrahim Riyahi Tunsi (d. 1266/1851), Sidi Mohammed b. Slimane Manna’i Tunsi, Sidi Mohammed Ben Achour (d. before 1230/1815) and Sidi Taher b. Abdesaadiq Laqmari (d. after 1266/1851) in Tunisia; the centre of Sidi Uthman Filani Aklani (d. after 1230/1815) in the Sudan; the centres of Sidi Mohammed Alawi Chinguiti (d. 1245/1830), Sidi Mawlud Fall (d. 1267/1852) and Sidi Mohammad al-Hafid b. al-Mokhtar Beddi in Mauritania; and the centres of Sidi Mohammed b. al-Mishri Sibai (d. 1224/1809) –author of al-Jami’a li-ma f-taraqa mina-l ‘ulumn (The Absolute in What Has Separated from the Sciences) and al-Qutb Sidi Abul Hassan Ali b. Aissa Tamacini (d. 1260/1845) in Algeria.

The Attributes of Shaykh Tijani

The Moroccan malaamti scholar, , Shaykh Tariqa Tijaniya, the Hassani-Idrissid Sharif, Sidi Mohammed Erradi Genoun Tijani al-Maliki Ribati (may Allah be pleased with him and outstay his lifetime) says in his introduction to the manuscript of Kitab Shamail Tijaniya of Shaykh Skirej (may Allah be pleased with him):

Within the context of profoundly spiritualising revival of Tijani Sufism that the Ahmedi-Mohammedi-Ibrahimi-Tijani-Tariqa was leveraged in the life and career of the Shaykh, al-Allama, al-Faqih, al-Qadi, Abul Abbas Sidi Ahmed b. al-Iyyachi Skirej al-Khazraji al-Fasi (d. 1366/1940). Shaykh Sidi Ahmed Skirej’s association with the Tijaniya proved to be the sparkling prowess in the regeneration of the order. Almost 300 in number, the Shaykh's eye-opening books, poems and letters have underdisputedly cheered the conditions which have come to foster the Tijani tradition throughout the Muslim world. The Shaykh has been always in the front side of any religious compilation; an attribute rarely found elsewhere within erudite circles. He was in Prophetic tradition, jurisprudence, literature, history and poetry a genuine pioneer and it is because of that that he entered with a determination and a full-fledged confidence the arena of different science topics. His quench for knowledge-seeking is beyond comparison as he was extremely affectionate of research and innovation while possessing the important and main authorised sources and references of all sciences in the form of a large home library incomparable in terms of the richness and diversity of its rare manuscripts. The Shaykh was then just a very dexterous penman with the aim to serve people from all different ranks and in that he entered in their hearts joy and pleasure.

The present manuscript, the Shamail Tijaniya, which describes some genuine unidentified attributes and narratives of Sidna Shaykh Ahmed Tijani (may Allah be pleased with him), is, however, one of the Shaykh Skirej’s unfinished manuscripts for different reasons mainly motivated by the lack of time, presuming meanwhile that if the Shaykh had the necessary spare time he would certainly have gone to the end. Had this work been terminated though it would have been a great feat in this Ahmedi-Mohammedi-Ibrahimi-Tijani-Tariqa. This is mainly because no other manuscript has earnestly tackled the subject with the present manuscript’s objectivity. While Shaykh Skirej’s choice of this manuscript emanates from his deep awareness that such work is direly needed for the many companions and confidants so as to closely know their candid Shaykh. In this context, we must point out to the great Tijanite publications of al-Khalifa Sidi Ali Harazem Berrada, i.e. Jawahir al-Ma'ani and Risalat al-Fadl, but, unfortunately, and due to his early death in 1218/1803 in Madina Munawwara, an important period of the life of Sidna Shaykh Tijani (may Allah be pleased with him)was left out without being duly compiled specially the one related to his Shamail. That was the reason that impelled Shaykh Skirej to take the hard task of continuing the unfinished work and the sublime march of introducing Sidna Shaykh’s Shamail. But much to our sorrow and chagrin his contribution was put to an end with his sudden death in Marrakech in 1366/1940 but still all efforts are to be increased to complete the hard task in spite of the difficulties of this wide ocean knowledge. (A famous rhetoric adage, “What we cannot take the whole of it; we should not leave the whole of it”, this very translation by the sharif Sidi Mohamed Bokreta al-Hassani is a modest effort in this direction.)

Granted, Shaykh al-Qadi Sidi Ahmed Skirej had made a very thorough and deep insightful survey and narration regarding Sidna Shaykh’s Shamail but he was also a qualified person in view of his erudition and exegesis to carry out this shortcut distinguished study. He was so knowledgeable of the special qualities of Sidna Shaykh Tijani (may Allah be pleased with him) and hereby unveiled much of all the slightest details vis-à-vis his blessed way of life. His rare and gifted skills and calibres made him eligible for carrying out the happy outcome of this great manuscript -may Allah bless him for this good deed towards the great Ummah of the Holy Prophet (peace and blessing be upon him) and to its high profile future generations. Still it is noteworthy to stress again that the deep acquired knowledge of Shaykh Skirej renders the issue more relevant; on top of that his effective association in Fez with his own master Sidi Ahmed ibn Mohammed Abdellawi (d. 1328/1913) -who was himself the pupil of Sidna Shaykh’s son the moonlight Sidi Mohammed al-Habib (d. 1269/1854) and Sidna Shaykh’s direct successor al-Qutb al-Kabir Sidi Ali b. Aissa Tamacini (d. 1260/1845)- who made the manuscript a successful one. Indeed, during his entire brilliant life Shaykh Skirej venerated Sidna Shaykh’s Shamail and knew how to advocate the companions and confidants to exercise their baraka. Once, he said,

Our master’s legacy is full of brilliant endeavours,
Blessed are those who can see his traces!
Enough for those who have not seen him,
Glad tidings for the next day’s saving!


Shaykh Skirej also saw that the narration of Sidna Shaykh Tijani (may Allah be pleased with him) as one of the best means to raise the high standard of ethics among the young Tijani students and deepen the brotherhood links between the Tariqa members. He was very fond of Sidna Shaykh (may Allah be pleased with him) to such extent that no one can reach this stance except those who are likewise as God fearing and trusty persons. To further illustrate, once in a visit to Oran (“Wahran”; eastern Algeria) to a Tijani companion, he observed a left shoe (balgha) of Sidna Shaykh Abul Abbas Ahmed ibn Mohammed Tijani (may Allah be pleased with him and imbibe us from his essence and presence, amin). The Shaykh wore it in his proper feet as a blessing gesture then as a poetically gifted man he went on,


By God whereupon a noble Master whose companion has ever won him,
How I am praised with servitude though homage is intended for him.
That a day has passed without his encounter the mark of his bang is felt,
I swear by his love I accept no other than his fastidious scent.
If I couldn’t have early kissed his feet underneath,
Today I have put on his shoe in my feet.
Upon his gracious steps my eyes enjoy and concentrate,
And still I yearn for my sought aspiration and fate.
Certainly in this life and in the Hereafter,
I would be safe and well looked after,
Yes through the intercession of my noble master,
And the blessings of his litanies that nectar,
For the sake of their bases and spirits,
From the yawning exuberance of his divine, furtive secrets.

Another time, and once being in the house of his close Fasite friend, the great scholar Sidi al-Haj Mohammed ibn Ahmed Bennani Kala (d. 1341/1926), Shaykh Sidi Ahmed Skirej remarked an old pair of Sidna Shaykh’s spectacles (may Allah be pleased with him), so he put them on his nose then he cried out,

Having observed with insightful manifestation,
Until I have realised a true revelation.
Surely I have never flavoured such spectres,
From the deep secret behind these spectacles.
And since I have put them on my snout,
I have seen with their sight a man of my sight.

Once upon a time, al-Allama Bennani Kala showed him a board on which the Quranic chapter of “Rahman” was handwritten by Sidna Shaykh Tijani (may Allah be pleased with him), so Sidi Ahmed Skirej took it as a sign of blessing and resorted to this poetry,

By Allah a board that is the ecstasy of my desires,
And great are its secrets plain to the ogles.
Its lights have radiated the spectators,
And eliminated all the eyes’ troubles.
Perfectly designed with the Master’s hands,
Verses from the Holy Quran easily glanced.
Glad tidings to whom the chapter of Rahman is drawn,
He has been rewarded God’s assistance at dawn,
It is a great provision to whom he could afford it under bonfire,
And to whom he could touch it in a bid to reaching this great desire,
Blessed is the handwriting of Sidna Abul Abbas,
His magnificent words as true pearl of necklace!


The Shamail Tijaniya


The Shaykh, al-Allama, al-Faqih, al-Qadi, Abul Abbas Sidi Ahmed b. al-Iyyachi Skirej al-Khazraji al-Fasi have said:

In the Name of Allah, the Most Gracious, the Ever Merciful. Peace and Blessings be upon our Holy Prophet Sidna Mohammed, his Household and Companions. Praise to Almighty Allah who made the coronation of acceptance to the special servants of His Presence and had entered from His Door the ones that sided with truthfulness of servitude. They are the men, the most knowledgeable towards their Lord they have full of hope. They sat on the care’s chairs, surrounded by mantles made of mercy. Garments of sainthood have been bestowed upon them for what they were designated of His sincere and complete love. They sold their souls to Almighty God, widespread are their chests. To whom He is pleased with their deeds, God’s bounties were sat for them. Thereby their favourable pleasure of divine proximity is always present with continuity.

So they enjoyed in His Presence the taste of blending,
And no one could forget the limpid taste of reaching.
So they became dignified with desire and blessing,
In the presence of adherents and decorum.

Almighty Allah has overflowed upon them with the wine of union lifting the veil from their sight. And so they become divine liaison and a mean for mediation in every occasion. Truly Allah’s confidants and without hesitation the best mean for exploitation. However the Seal of Sainthood is the most gracious of all the pure saints for he inherited from the Holy Mohammedian Presence (peace and blessing be upon him) the ever exclusive, complete appearance and spiritual caliphate.

The Seal Ahmed Tijani is ascending,
Towards the highest, glorious scale and towering.
He is the axis of generosity and bounty,
The Seal of Prophets had given him a high degree.

O brother gratify this elevated saint whose presence in the end of times has occurred without most of people’s awareness. O brother venerate this elevated saint whose initial spiritual manifestation has appeared to the ancient generations in every corner they made their litanies and thanksgiving. Glory to Allah who made him out of His Wisdom the herald of the entire predeceasing imams!

He obtained from the Chieftain of the Universe what was top of wishes,
Who has bestowed upon him the far-reaching of triumphs.
Satisfaction’s crown was atrophied upon his skull,
And with his Grandfather he has appeared; thus becoming the Seal.

Glory to Almighty Allah who Himself took care of all his affairs and matters and grew him up underneath the banner of Mohammedian eye-glance so as to complete his education and absolute authorative sainthood.

He is the pole of creation and generosity belongs to his dominion,
Immersing the universe great consideration.
Surely he has magnificence through his stature,
Beneath his feet lie the rest of saints.

Sidna Shaykh Mawlana Abul Abbas Ahmed ibn Mohammed Tijani (may Allah be pleased with him) has reached the aim of great Poleness and that what is under Prophethood. As such he is after the Companions of the Holy Prophet (peace and blessing be upon him) and no one could ever reach this higher stance. May all the peace and blessings be upon the best of all prophets, the one whose attributes are beyond the eloquent tongues reach, and (upon) his noble household and the companions.

In the meantime I was so eager owing to my affection to this Ahmedi essence and Mohammedian presence to write about Sidna Shaykh’s attributes (shamail) and narratives (manaqib) as a guidance and remedy to the loyal community. What impelled me to do this succinct summary was intended for those lovers of Sidna Shaykh (may Allah be pleased with him) as such attribute is a proof of attaining the desired objective and through it intercedes the possession and gaining the fruit of total achievement regarding the sublime attributes and narratives of Sidna Shaykh (may Allah be pleased with him), which are discussed in various sections of this paper.

In each sections of his attributes,
You will find but secrets and enlightenments.
Verily the believer’s hearts are quickly healed,
I mean the good-jammed ones not the hallow.

I have called this treatise The Shamail Tijaniya hoping that it will be of good use to the brothers, and from Almighty Allah I seek help and guidance to those who delimit the attributes of Ahl Allah and are still in doubt.

Those who rebuff and grow up in denial and lament not,
Surely their belief and faith shall be ripped off.
How many have exhaled in refutation,
And lost salvation in their failure.

And this why it is incumbent to take care about some Muslims who have not yet tasted the credence’s flavour of Ahl Allah to wish them repentance for what they have committed toward Allah’s sheltered men without knowledge. And very few who discretionarily cared about this noble objective. Thus we seek Almighty Allah’s roads of safety for all of us in this life and in the afterlife and may He multiply the rewards of those who behave as such.

Objectives of the Manuscript

Know that the aim behind this compilation is the narration of the states of Sidna Shaykh (may Allah be pleased with him) from his birth until he passed away along with remarks on a number of his attributes through the manners of his narratives and secrets.

My heart is full-time engaged in his verve and reverence,
Tallying how much I got from his qualities and radiance.

What should be said here is that although I have not personally met Sidna Shaykh (may Allah be pleased with him), I still got all these relevant and useful details from those who have seen him and met him and have accompanied him and specially who were closer to him. However, I base this treatise in particular on what I have learned in person from our Shaykh, the knower by Allah, the guider to Allah in secret and public, the father’s spirit, Sidi, Moulay Ahmed Abdellawi (d. 1328/1913), while deeply probing on all the manuscripts, handwritten letters and expositions emanating from Sidna Shaykh’s close companions. Indeed I have attained huge volumes of valid, handwritten epistles and notes recording Sidna Shaykh’s extraordinary qualities and secrets as well as that of his special companions. No wonder, some people will object to me by saying, “how can you trace back the eulogies of Sidna Shaykh while you have never saw him nor did you meet him?” Therefore I will only respond through these lines,

I’ve indicated on what I had trusted in,
For surely I do possess much gin,
It is up to the upset to accept such case,
Since I do not need his admittance.

Thus I have structured the book on diverse divisions to loosen the chests of confidents and constrict the egos of the envious that observe deceit in what is the spring of veracity.

Description of his Grey Hear

Sidna Shaykh (may Allah be pleased with him) had a gorgeous and shining face and his white hair gained over his black hair. Such state has genuinely pleased and satisfied him as he always wished to meet his Lord on the above state, referring to the poet’s lines,

When slaves grey in their king’s service,
They set them free an honour their independence.
You are more entitled to do so with your generosity,
O Lord free me from fire for I have greyed in your slavery.

He was both careful and fearful of Allah’s conning (makr) and had such emotional heart while at the same time very heartfelt, listening and taking into consideration all advices. Also he always pointed out the useful matters to his audience and in his gatherings with his disciples he only preached the high Islamic values stressing the need for the younger disciples to have such a great respect to older ones and likewise this respect will only boost a mutual understanding within God’s satisfaction towards both ages. So it an imperative advice that all Tijani’s brothers should be moral abiding towards their respectable Shaykh from that it is obvious that even those who are not familiar with the Tariqa should have a respect towards those grey hair bearers. It is said that they found in the throne of Bilkis (Wife of Prophet Sulayman peace upon him; the queen of Yemen) written,

Hard years are coming forward,
When the wiser will be haunted.
The younger will disrespect the older,
And the ignorant will quiet the knower.

It was duly narrated by Sidna Shaykh’s close and lucky companions that they were competing and racing in view of getting’s the Shaykh’s hair remnants during his hair cut and warmly greeting the barber who had the honour to be so close to the Shaykh’s body. So getting the Shaykh’s hair remnants has a significant meaning to the Tijani’s disciples it is like a booty for them so as to seek a needed blessing, and while it was reported that some loyal disciples are still keeping the Shaykh’s fallen hair in a bid to get the blessing and for our case we are still blessed with some of the Shaykh’s hair but we must warn our dear brothers about certain calumnious and misguided people who falsely purport to have the Shaykh’s blessed hair while it is indeed fake hair.

Description of his Hair-Dying

It is an undeniable fact that as part of the Prophetic tradition (Sunna) of the Prophet (peace and blessing be upon him), Sidna Shaykh and in accordance with such teachings used to imitate and genuinely follow the Sunna, by dying his hair as well as his beard and consequently he urged his followers to act likewise. Such gesture and initiative was to set an example for his followers to implement in their hearts the love of the Prophet’s acts and deeds.

Description of his Eye Mascara-making

As mentioned earlier, the Shaykh was a strict follower of the Mohammedian Sunna and had always advised his followers and disciples to act accordingly, such move among his disciples impel them to race and compete each other on the best way to accomplish such good acts and relevant deeds. However the wise Shaykh in certain manner concealed some of the Sunna to himself, for he knew that if it was revealed, it will surely make some of his followers ostentatious in regards to the noble Sunna. It is for this reason that it was reported that Shaykh Zarruq (d. 899/1484) advised that three of the prophetic traditions should be left out in this period of time: donkey-riding, provisions-hoarding; and ring-wearing. It has been noticed that hair dying and mascara- (kohl) making were falsely understood by the general people as to the real aim behind such Sunna. For this very reason some of the close companions of the Shaykh left out this Sunna in fear of being ostentatious. Nevertheless, and despite such facts, the Sunna should be followed in spite of some flaws that emanate from some people as it has been known through the long Mohammedian tradition: “Whoever revived a Sunna, he is to be rewarded twice, first through his revival of this Sunna and secondly through the reward of those practising it until the Day of Judgment”.


Description of his Clothing

Sidna Shaykh used to wear a camel hair made dress in some occasions while in certain occasions he wore a cotton gown arranged through his neck and not lied upon his shoulders and putting the other end of the gown upon his head when he does not want to see people’s faces especially during the passage of women attending preaching sessions. Sidna Shaykh’s mantle (barnus) colour was a white one and he also possessed another camel hair woven one, and it is commonly known within the Arab tradition that mantle-wearing is an old tradition that of the salaf as-salih (i.e. the first three-centuries generations of Islam). It is reported that Imam Malik said: “I have heard Abdullah Ibn Abi Bakr saying, ‘I have met people during our times while wearing two pieces of cloth: a mantle for his going and another one for his return’”. Al-Qadi Abul Walid ibn Ruchd had the mantle described as, “A piece of cloth opened at the front and it is worn on internal clothing in times of winter and rain, moreover Sidna Shaykh used to have a cover cloth while tighten with a belt so as to remain fixed on his shoulders, such piece of cloth was of high quality, and it is obvious that Sidna Shaykh used to wear cotton clothing while saying that whoever has not enjoyed cotton wearing has indeed deprived his body of such blessing”.

Description of his Turban

Sidna Shaykh’s turban was according to trustworthy sources from the well known Lamtayyeb clothing, such clothing is a rarity now this cloth is made of 10 yard = 9 metres hard clothing rolled on red cap underneath another white cap which end is held through a pin, such way of turban setting is an old tradition and habit of the Prophet’s Descendents (sharifs or Ahl al-Bayt). I was so blessed to have that great honour of putting one of the rope used by Sidna Shaykh on my head then around my neck in the presence of some of the brothers among them Sidi al-Haj Mhammed ibn Madani al-Kabaj. This honourable man was a close companion of the Shaykh and a devout disciple and as a result of his great attachment to the Shaykh he became reached the state of jadb (foolness in God) towards the end of his life, thus he died in 1333/1918. And in this circumstance I went with a poem in a dialogue with Sidna Shaykh:

My rope on yours is still steady,
Despite those seeing it as wobbly.
From you I was offered the best of bequests,
With such a bounty from the most generous.
You set me near to you in public and in secrets,
And gave me all desired yearnings and graces,
Oh Master Ahmed ibn Salim, oh support,
Whoever seeks your refuge is secured, oh protector.
I have rolled up my head with the rope you operated,
All the elegance of such has heightened.
Being assured of the glee surrounding me and it,
In the very secret that I have attained from it.
This is according to my belief in you,
My rope is surely being tightened to you.
By Allah’s sake do not cut the rope that links both us,
Oh Master, take care of me in all moments,
Certainly I reached a veiled position from population,
Save you in this life and in the next formation.
Are you not the Imam of Allah’s community,
And with you Allah has ended up sanctity,
I long for you in both conceptions,
Towards faced foremost obstructions.
And surely I will gain more than expectation,
From your generous sea that unveils trepidation,
Verily the Chosen Prophet has given you a certification,
After you have been offered your known position,
May Allah’s peace and blessings be upon him,
And upon his family and companions and those who venerate him

Description of his Shoes

Sidna Shaykh used to wear the Fasite high-quality Masshita-shoes. Since the companions of the Shaykh were constantly requesting his shoes for baraka, Sidna Shaykh was usually wearing new ones. Seldom had Sidna Shaykh wore old shoes in his ingoings and outgoings. I had the blessing of wearing Sidna Shaykh’s left shoe during a meeting in the house of our beloved Shaykh Ibn Al-Haj Mohammed Ibn Madani al-Kabaj (“The great jurist Sidi Ahmed ibn al-Haj Mohammed Madani al-Kabaj”) Furthermore I had a second blessing in the form of Sidna Shaykh’s right shoe in his uncle’s premises Sidi Mhammed al-Kabaj; in this context I have dedicated poetry which is detailed in Rihla al-Wahraniya (Book of The Journey of Oran).

Description of his Rosary (Sub’ha) à chapelet

a rosary made of jet (yusr) or kuk (a particular kind of wood from Mecca ) is valuable

Turnips are high in Dietary Fiber, Vitamin C, Vitamin B6, Folate, Calcium, Potassium and Copper. The turnip is a vital source of vitamins and this is why it is valued greatly in Northern China, as well as many other countries.^{[citation needed]}.

Sidna Shaykh was very fond of the so-called mahfur turnip (the digged one) while he detested the baldi one (literally, home-made). Sidna Shaykh’s companion Sidi Ahmed al-Filali (“Sidi Ahmed ibn Abdessalam Filali Wadghiri”; d. 1285/1870) reported that one day he entered into the Shaykh and informed in a conversation that he just had a good lunch with Sidi al-Haj al-Kabir Lahlou (d. 1277/1266). Sidna Shaykh in a bid to know in an exact manner the gist of the issue went on to ask him what was that “good meal”? Sidi Ahmed replied that was the “Duwwara” (variety meat) along with baldi turnip, to which Sidna Shaykh responded: “May God curse it and curse its praiser”; i.e. the one who praise it to people that they get harmed. From that time the Muqaddam Sidi Tayyeb Sefyani gave up eating the baladi turnip until he passed away.

Consumption of Artichoke (al-Kharshuf) , artichaut

Sidna Shaykh used to like the artichoke and he would prefer it to other vegetables. Sidna Shaykh disliked though the so-called “qanariya” artichoke.

Consumption of Cabbage (al-Mukawwar)

Sidna Shaykh liked very much the eating of cabbage and especially the one called “al-Mukawwar”.

Consumption of Courgette (al-Gar’a)

Sidna Shaykh was very fond of the courgette known in Fez as “slawiya” he had advised that this kind of vegetable reduced the heat and does not hurt the body and cures the feverish persons. On the way of cooking courgette, Sidi al-Arbi ibn Sayeh (d. 1309/1894) recommends peeling the vegetable out from inside and outside, steam or cook it with little water, then take its juice and add it a little musk. This recipe is to be very beneficial for feverish persons with Almighty God’s Will. Cooking courgette with meat is also excellent in case it is cooked with onions and parsley while adding cumin; it is certainly a delicious meal.

Consumption of Aubergine (al-Badinjal)

Sidna Shaykh warned against the use of the aubergine to ease the difficulties of urine, instead he recommended a plant called “bssibssa” (fennel) very well known among the people of Fez. The plant should be boiled in water then cooled then it is ready for drinking, as surely it renders the body active and full of energy.

Consumption of Tar (al-Qatran)

Sidna Shaykh liked very much the odour of the tar and used it in his drinking mug, and he used to praise it to his companions in view of its great benefit. Sidna Shaykh used to say: “Had not the tar being in Fez for smelling its nice odour, its people would have gone away with obesity”. It was reported on the attributes of Sidna Shaykh that once a man who had swallowed poison was brought to him, quickly Sidna Shaykh recommended the tar on the man’s chest, and by the Will of Allah the man was cured and had recovered from poison swallowing.

Wood tar is also available diluted as tar water, which has numerous uses:

• As a flavoring for candies (e.g. Terva Leijona) and alcohol (Terva Viina)
• As a spice for food, like meat
• As a scent for saunas. Tar water is mixed into water that is turned to steam to the air
• As an anti-dandruff agent in shampoo
• As a component of cosmetics

Consumption of Water

Sidna Shaykh had always preferred the spring water over the river water this because of its purity, and just because of the sun when it rises over this water all day long and consequently he advised his companions to drink from the spring water, while river water as it is known is more damaging to the health because of its contents of filth and therefore its avoiding is certainly more secure.

On Fever

Sidna Shaykh used to say that fever has always been hot in the inner of the body while it is cold on the outer. Sidi al-Arbi ibn Sayeh (d. 1309/1894) went through an experiment that consisted of a feverish person who used to be cured by means of a kina rod which is to be dropped in boiled water and stirred until foam appears, then poured into a glass of water ready for the feverish person to drink, by the Will of God the patient will totally recover from such fever.

On Music

No wonder that for any person, who has a good taste, to accept the soul reacts to music and the listening to Sufi music (sama’a). This was and still a controversial issue as to whether listening to music is licit or illicit? This is not our topic of discussion but we are to talk about how Sidna Shaykh listened to music. It was reported once that Sidna Shaykh was listening to a Sufi poetry. The Shaykh was so moved by the poetry that has asked for any possible present musicians in the gathering. That occurred in Ramadan. The party continued for nine days. They used the poetry of Ibn al-Farid in the first day. (Al-Allama Skirej notes in the biography of Sidi Abdellhaqq al-Jabiri in Kashf al-Hijab that Sidna Shaykh used to orchestrate sama’a sessions in his Fez residence where the dexterous al-Jabiri chanted Sufi tunes with the instruments of al-‘uud [Arabic guitar], violet and so-called rubab [a Fasite violet]).

On the glorification of the Divine Names & Verses

It goes without saying that Allah’s Beautiful Names (al-Asmae al-Husna) and verses of the Holy Quran are part of the Islamic faith and those who neglect such fundamental issue will surely be doomed to failure. Sidna Shaykh used to warn those who throw papers that contain the Names and verses of Allah into dustbins are certainly unbelievers. On this account it is wisely recommended for those who write papers with Allah’s Names to carefully lay them upon suitable and clean places. Also it should be borne in mind that none of Allah’s Names should be buried with a person even though the person has left a will; for such a will has no value and certainly is a perversity. Sidna Shaykh used to remind people and make great emphasis that, “Whoever bury with a dead person a Name of Allah or a copy of the Quran becomes a disbeliever because most certainly the dead person will at the end become but blood and pus”.

On His Sharifian Lineage
The scholar Sidi Mohammed ibn al-Mishri (“Sbai”; d. 1224/1809 in Ain Madhi) has mentioned in his book Rawdh al-Muhib al-Fani (The Bliss of the annihilated lover),

His noble lineage goes to Mawlana al-Hassan ibn Ali (may Allah be satisfied with both of them) and a certainty about his sharifian decency is wholly proved from all corners, as Sidna Shaykh once asked the Prophet (peace and blessing be upon him) about the reality of his lineage and that of the people of his village. The Prophet (peace and blessing be upon him) answered him: “You are my son, you are my son, you are my son”. As for the people of his village, the Prophet was just silenced about their lineage. Since that daylight encounter with the Prophet (peace and blessing be upon him), Sidna Shaykh went on to spread his sharifian claim.

Sidna Shaykh’s sharifian lineage is liked to the Prophet (peace and blessing be upon him) through his father Mohammed ibn al-Mokhtar, ibn Ahmed, ibn Mohammed, ibn Salim, ibn Abil Eid, ibn Ahmed, ibn Ahmed, ibn Ali, ibn Abdellah, ibn Abbas, ibn Abdeljabbar, ibn Idriss, ibn Idriss, ibn Ishaq, ibn Zayn al-Abidin, ibn (the Gnostic) Sidi Ahmed, ibn Mohammed Nafs- Zakiya, ibn Abdellah al-Kamil, ibn al-Hassan al-Muthanna, ibn al-Hassan Sibt, ibn Ali ibn Abi Talib and our Chieftain Fatima Zahra -Daughter of the Prophet (peace and blessing be upon him).

His Children

Sidna Shaykh left ten children (six sons and four daughters).

As for the male children: à (Abdullah, Al-Qasim and Ibrahim

Sidi Mohammed al-Habib al-Awwal,

Sidi al-Mokhtar,

Sidi Khalifa (he died in a younger age in Fez),

Sidi Ismail (he also died in a younger age in Abi Samghoun)

and Sidi Mohammed al-Kabir (d. 1238/1823),

and Sidi Mohammed al-Habib, Bachir (d. 1269/1854). à Shabbar and Shabbir ibn Haroun, , Hassan and Hussein ibn Ali…

As for the female children Sidna Shaykh left

 Lalla Saadia, Lalla Zaynab, Lalla Fatima, Lalla Aicha, (Zainab, Ruqiah, UmmKalthum and Fatimah)

so after Sidna Shaykh’s death only two male children were alive Sidi Mohammed al-Kabir and Sidi Mohammed al-Habib, the rest of his children all died during his life. [In his commentary on this section, the al-Allama Sidi Mohammed Erradi Genoun may Allah outstay his lifetime comments,

Sidi Mohammed al-Kabir ibn Abil al-Abbas Tijani was born in the village of Abi Samghoune. His mother is Sayida Mabrouka. He died as a Martyr with more than 300 persons from Abi Samghoun against the Bey’s Turkish forces near the city of Mascara (Mu’askar, western Algeria) in 1238 /1823. The great scholar Ben Mohammed al-Alawi Chinquiti described this battle in his book Rawdh Shamail Ahl Al-Haqiqa” (The Narratives’ bliss of the truth’s community): Then Sidi Mohammed al-Kabir went to Mascara where the Turks were settling and during the fighting Sidi Mohammed al-Kabir fell as a martyr with more than 300 men from Abi Samghoun. In the aftermath of this battle, the Turks beheaded Sidi Mohammed al-Kabir. Sidna Shaykh Tijani was aware through the kashf (foresight) about his son’s fate. That is why he implored Almighty Allah that the Turks will meet the same fate as that of the Andalusians in Spain.

Sidi Ahmed Skirej documents in Rafa’a an-Niqab vol.1, page 239, “It was reported to me by a trusty person that Sidi Mohammed al-Kabir ibn Sidna Shaykh when he entered the khalwa (seclusion) in Abi Samghoune, he heard a voice calling him to stand up firmly and to fight the invaders in Algerian territory, as such he consulted Sidi Belkacem al-Annabi Tunsi. Sidi Belkacem responded in an advise to Sidi Mohammed al-Kabir that truly he was on the right path and must carry on, still he should divide the fighters in two distinct groups one will remain in Abi Samghoun with the younger brother Sidi Mohammed al-Habib, so did Sidi Mohammed al-Kabir by following the terms of Sidi Belkacem’s advise and there was a last farewell between the two groups as well as with Sidi Mohammed al-Habib and Sidi Mohammed al-Kabir”.

Sidi Mohammed al-Kabir left only two daughters after he was martyred. They are Lalla Ruqayyaa who married her cousin Sidi Ahmed ibn Sidi Mohammed al-Habib well known as the son of Zahra the Abyssinian. After his death she married his brother Sidi Ahmed ‘Ammar. Lalla Ruqayyaa died in 1309/1894, while the second daughter Lalla Fatima married Sidi Mohammed, son of the venerated Shaykh Sidi al-Haj Ali Tamasini (d. 1260/1845).

Sidi Mohammed al-Habib, Bachir had two sons. Of them Sidi Ahmed Ammar who died on the 18th of Dul Qi’ada 1314/1899. He was buried at the Kourdan Palace and then relocated to Ain Madhi where he was buried close to his father Sidi Mohammed al-Habib. As for the female children Sidi Mohammed al-Habib left fourteen daughters among them: Lalla Aicha, Lalla Halima, Lalla Mama, Lalla Mbarka, Lalla Khadija, Lalla Kaina, Lalla Khadija al-Kubra, Lalla Bira, Lalla Um Kalthum, Lalla Hafsa, Lalla Yamina, and most of them were married to the sons of the pole Sidi al-Haj Ali ibn Aissa Tamasini.]


His Servants and Slaves

Sidna Shaykh had many slaves both male and female. He was so good to them. Sidna Shaykh used to buy slaves in bulk and free them for the Face of Almighty Allah. One day he bought around 25 slaves and freed them all. Sidi al-Arbi ibn Sayeh (may Allah be pleased with him) documents,

Sidna Shaykh had the tendency to purchase many slaves and treat them extremely good. They were taken care of much better than those of kings. However, Sidna Shaykh never freed slaves who resided with him in his house. He once said, “If any of the slaves loses the welfare he is enjoying in our house, then we have been the causes of such evil”. Sidna Shaykh when he decided to free some slaves it was on the spot after buying them and straightaway they are given their freedom. He used to give ten weights of money (mathakil) for each freed slave and likewise and in one case he freed seventeen slaves on such way. Once and much to Sidna Shaykh’s dismay one freed slave came along Sidna Shaykh and said, “Was it you who gave my freedom?” “Yes”, responded Sidna Shaykh. Then the freed slave replied again: “O master I want to remain with you”. This freed slave while serving Sidna Shaykh reached a high profile stance in terms of spirituality and God fearing position. He was seeing the Prophet (peace and blessing be upon him) in daylight. He declared his sight in public and often quoted: “I am the Prophet Mohammed ibn Abdellah”. (This slave is the famed Sidi Boujam’a) All the slaves of Sidna Shaykh (may Allah be satisfied with them) had the privilege to take the honourable Mohammedian wird. His has all the male slaves married to the female slaves. Sidna Shaykh among his daily occupations was of great care to them. Before going to sleep he made sure that he locked the outside doors and before Dawn prayer he used to wake them up letting them sufficient time for small and big ablutions (ghusl) before making all together the congregational prayer.)

Among Sidna Shaykh famed slaves the names of Sidi al-Haj Boujam’a, Sidi Masoud, Sidi Billal, Sidi Baraka, Sidi Mahdi, and Sidi Salem Saghir and others. (Sidi Ahmed Skirej reported in Kashf al Hijab, page 15, “Once Sidna Shaykh looked at the deplorable states of some people’s slaves and servants; shabby in their clothes, skinny were their bodies, he said, ‘By Allah those slave’s owners have not tasted the scent of Islam’. He also reported that Sidna Shaykh had disliked the slaves to remain unmarried. Days before his death he declared: “The one who owns a female slave without letting her getting married or selling her, he must give up my company and have nothing to do with me”.

His Death

Sidna Shaykh’s death occurred early on Thursday the 17 of Shawal 1230 (1815). After the Shaykh performed the Subh prayer, he laid down on his right side while he asked for a glass of water then he returned to his bed. At that time his blessed soul went up to its creator. The funeral ablutions were carried out in his home at Dar Lamraya. An abundant number of eminent scholars, notables and princes, in addition to the residents of Fez took part in the funeral. The great scholar Sidi Abu Abdullah Mohammed ibn Ibrahim Dukkali led the funeral prayer at the Qarawiyyine mosque. People were rushing and trying hard to have that great honour of holding the blessed coffin of Sidna Shaykh and it was a scene full of deep emotions where tears and sorrows constituted the landmark of this great event. Sidna Shaykh was buried in his blessed Zawiya.

(Translation of Mohamed Bokreta)

_________________
You are among those who are safe and sound, and whoever loves you are among those safe and sound, you are my loved one and whoever loves you is my loved one and he will not die but as a wali of Allah"-saying of the Prophet to Shaykh Ahmad Tijani