Conditions of the Ahmediya Mohammediya Tijaniya Path The great opening of Sidna Shaykh Abil Abbas Sidi Ahmed

Tijani (may Allah be pleased with him) given to him by Allah , thanks to the intervention of his grandfather the Holy Prophet (peace and blessing be upon him), started at Tlemcen, and was crowned, at Chellala, and at Abi Samghroune in the Eastern Sahara. That is where the Holy Prophet (peace and blessing be upon him) allowed Sidna Shaykh Tijani to inculcate in his Mohammedian Wird to those who require it, without any pre-conditions, apart from submission to the precepts and concepts of Islam, the approval to recite the WIRD, and the WADIFA could be given to any to any believer of both sexes, provided to be pubescent, and to agree upon the terms. It was in 1196/1781. One of the most important steps taken by Sidna Shaykh Tijani was that he did not consider Sufism limited to a certain group of people. The Shaykh usually repeated, Impeller of rapture (saiq as-sa'ada) drives communities to this Presence, the divine clout (sarif al-ilahi), meanwhile, strays others from (arriving into) it. Sidna Shaykh left his door open to all seekers, instructing in the way of love all those in longing for the Mohammedian Presence (peace and blessing be upon him). As for the conditions of his Order, Sidna Shaykh, simply speaking, based it on three pillars, (1) Praying in the mosque with the congregation whenever possible, meeting all the prerequisites for lawfully offering prayer, (2) Praying upon the Holy Prophet (peace and blessing be upon him) and (3) Not to visit living saints or the tombs of dead ones. The Allama Sidi Ibrahim Niass al-Kulkhi (d. 1390/1975) illuminates in his Ruh al-adab (Spirit of Good Morals),

The first and most important of the conditions is that one must commit himself to its wird until death. Allah says in the Quran: {And serve the Lord until there come unto you the Hour that is Certain}[15:99]. The Prophet (peace and blessing be upon him) says in a Hadith: "And indeed, a little that is continuous is better than a lot that is intermittent." In another hadith the Prophet (peace and blessing be upon him) said: "The best of worship is the constant one even if it is little." The second of the conditions is that one must not combine this order with another. There are about 313 orders in Islam, each of which is linked through the Companions of the Battle of Badr. While any of these orders will guide one to the Prophet's (peace and blessing be upon him) path, the principles of all of them are combined in the Tijaniya order, in the same way that all principles of the past religions (of the Book) are combined in Islam. Allah is One. The final and overall Prophethood is one, and the guiding Shaykh of the last order must certainly be one. The third of the conditions is that a person who has taken the (Tijani) order should not pay homage (seek spiritual guidance) to any other saint that is not a Tijani for the purpose of any spiritual gain. He must however, respect all the saints of Allah. The reason for this is that Tijaniya, being the fountain-head of all the orders, is their summation and therefore nothing is in any other order that is not found within the Tijaniya. Why then will one go out to beg for what he has in excess in his house? The fourth of the conditions is that one must at all times establish the five daily prayers in congregation, except for excusable reasons. It has been related from the Prophet (peace and blessing be upon him) that prayers offered in congregation are twenty seven times better than those said singularly. In another narration, twenty five times better. Ibn Abbas (may Allah be satisfied with him)

also narrated from the Prophet (peace and blessing be upon him) that: "There are no prayers for the neighbours of the mosque, except they offer the prayers in the mosque." When the Prophet (peace and blessing be upon him) was asked who is considered neighbours of the mosque, he replied "forty neighbours away from the mosque." The fifth and the final condition is that a disciple must respect his parents to the utmost possible. Allah always brings together the command to worship with dutifulness to parents. Allah says in the Quran: "Don't worship other than Allah, and with parents be nice" [2:83]; "And worship Allah without joining Him with anything. And with parents be nice [4:36]; "Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (you meet), and what your right hands possess: For Allah love not the arrogant, the vainglorious [31:14]; And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother (during pregnancy) bear him, and in years twain/toil was his weaning: (hear the command), "Show gratitude to Me and to the parents. In the 32nd chapter of Kitab Rimah al-Hizb al-Rahim ala Nuhur al-Hizb arRajim (The spears of the league of the Merciful thrown at the necks of the league of the accursed), the venerated Khalifa Sidi al-Haj Omar ibn Said al-Futi Tall (d. 1279/1864) lists in an elegant fashion 23 direct and indirect preconditions of the Order. He said, "You should know that the preconditions of this Spiritual Path of ours are twenty-three in number. If someone fulfills them all without a single exception, he is included among the people of the Spiritual Path who are successful, beloved, drawn near, most highly exalted. If someone does not fulfill them all, but he does fulfill twenty-one of the preconditions that I am about to list in order, as you will see, he is included among the beloved beneficiaries, even if he is not equal to the former. If someone does not fulfill

them (the twenty one preconditions), he is not included among the people of the Spiritual Path." 1. You should know that the preconditions of this Spiritual Path of ours are twenty-three in number. If someone fulfills them all without a single exception, he is included among the people of the Spiritual Path who are successful, beloved, drawn near, most highly exalted. If someone does not fulfill them all, but he does fulfill twenty-one of the preconditions that I am about to list in order, as you will see, he is included among the beloved beneficiaries, even if he is not equal to the former. If someone does not fulfill them (the twenty one preconditions), he is not included among the people of the Spiritual Path. 2. The Shaykh who teaches the invocations (adhkar) must have received permission to teach from the exemplary leader, or from someone who is qualified to give him valid permission. 3. The applicant for instruction (the disciple) must not be equipped with any of the litanies (awrad) of the Shaykhs that are essential to their Spiritual Paths, or if he has acquired one of them, he must detach himself from it and never go back to it. If someone receives our litany (wird) and enters our Spiritual Path, he must not visit any of the saints living or dead. We are told in Jawahir al-Ma'ani (Gems of Indications): As you should know, this sublime litany must not be taught to someone who is equipped with one of the litanies of the Shaykhs (may Allah be pleased with them), unless he abandons it completely and swears to Allah that he will never return to it. Only then may he be taught the litany, and only by someone who has special permission from the Shaykh (may Allah be pleased with him). This is not a form of arrogance on our part, nor a claim of superiority over the Shaykhs --far be it from us, and let us take refuge with Allah! All the litanies of the Shaykhs are based on right guidance and clear proof from Allah, and each of them is a path and a means of

access to Allah. This condition is stipulated only in our Spiritual Path, not any other. If someone wishes to enter our Spiritual Path, he is therefore bound to fulfill this stipulation. He then has nothing to fear from his companion, nor from anyone whomsoever, among the saints, the living and the dead, in this world and the Hereafter. He is safe, so no harm will afflict him, not in this world, not in the Hereafter, not from his Shaykh, and not from Allah and His Messenger (Peace and blessing be upon him), on the strength of a true promise that cannot be broken." 4. Constant observance of the five daily prayers in congregation and compliance with the rules of the Sacred Law. As we are told in the Jawahir al-Ma'ani: "The preconditions (of the litany) include observance of the ritual prayers at their prescribed times, in the congregation if possible." 5. Constant dedication to love for the Shaykh, without interruption until death. () As we are told in the Kitab al-Ibriz: "The servant does not attain to true knowledge of Allah until he truly knows the Prophet. He does not truly know the Prophet until he truly knows his Shaykh. He does not truly know his Shaykh until people die in his sight, so he does not notice them and does not pay attention to them, but performs the funeral prayer over them and removes the craving for them from his heart." 6. There must be no sense of security from the cunning of Allah (adam alaman min makr-I Allah). Allah has said: Do they feel secure from Allah's cunning? No one feels secure from Allah's cunning except folk who are going astray (7:99). Our master Shaykh Tijani said, "As we read in Jawahir al-Ma'anir, he was asked (may Allah be well pleased) about the real meaning of makr (cunning), so he said: "It signifies the process by which Allah reveals benefit to the servant and makes it available to him in abundance, then moves him gradually to the final stage of perdition because of that benefit." Allah says: Do they think that because

We have granted them abundance of wealth and sons, We hasten to them with good things? No, they are not aware (23:55-6). The servant must always be fearful of his Lord. He must never feel self confident, and his heart must not rest from the fear of Allah's chastisement, And those who are fearful of their Lord's chastisement before which none can feel secure (70:27-28)". Faith (al-iman) has two wings, like the bird. The first wing is fear, which is the agony experienced by the heart because of the severity of the threat. As reported in the tradition (hadith) the Prophet said (blessing and peace upon him): The believer views his sins as if he is sitting under a mountain, afraid that it will fall upon him, while the hypocrite (munafiq) views his sins like a fly buzzing over his nose. The second wing his hope in Allah, the hope He will forgive him and not punish him, but without the expectation of security. If hope exists by itself alone, without fear, it is a sense of security, and the sense of security from the cunning of Allah is the very essence of disbelief in Allah. If fear exists by itself alone, it amounts to despairing of Allah and despairing of Allah is the very essence of disbelief in Allah. () 7. He must not be guilty of any insult, hatred, or enmity directed toward the Shaykh. 8. Constant practice of the litany (wird) until death. 9. Firm conviction (al-itiqad). Sidna Shaykh said, ""If someone receives from me the well known litany, which is essential to the Spiritual Path, or he receives it from someone I have authorized to teach it, he will enter the Garden of Paradise -he and his children, his wives, and his descendantswithout 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." 10.Innocence from criticism (salama min al-intiqad). As we read in Jawahir al-Ma'ani, our master and Shaykh Tijani wrote the following,

after the invocation of Allah's Name and the invocation of blessing and peace upon Allah's Messenger (peace and blessing be upon him): "You have requested me to inform you of certain matters, so that your heart may be at peace, your love may increase, and your happiness may be lasting. Le me tell you, therefore, that what is most important is the charismatic gift bestowed on the firm believer in defiance of the critic, for that is the greatest benefit to be hoped for, and the most excellent promise to be anticipated by the intelligent person. It means that anyone who receives our litany, and practices it constantly until death, will enter the Garden of Paradise without reckoning and without punishment, he and his children, his wives and his descendants, if they all remain innocent from criticism." 11.In order to practice the remembrance (dhikr), the disciple must be authorized by receiving a valid instruction from someone who has a valid authorization from the exemplary guide, or from someone he has authorized. Sidna Shaykh said: I asked Allah's Messenger: 'Is this a special favor, peculiar to someone who has received the dhikr from me verbatim, or is it everyone who has received it, even through an intermediary?' He told me: "Everyone whom you have authorized, and who has given it to someone else, for it is as if he has received it from you verbatim, and I am a guarantor for them all". 12.Congregation for the performance for the daily office (wadhifa) and the remembrance of the Haylala (i.e. La ilah illa Allah) in the wake of the afternoon prayer on Friday. As we read in Jawahir al-Ma'ani: If someone is all alone, for instance in a country where he is accompanied by any of the brethren, he should recite the wadhifa by himself. If brethren are present, however, he should get together with them and they should recite it in congregation, for that is a necessary precondition of the wadhifa. () The litanies that are essential to the Spiritual Path include the

remembrance of the Haylala in the wake of the afternoon prayer on Friday, together with the congregation. If someone has brethren in the town, they are obliged to gather together and perform their remembrances in congregation." 13.The prayer of Jawharat al-Kamal (Jewel of Perfection) must not be recited without ritual cleansing with water. As we read in Jawahir alMa'ani: "You must not recite Jawharat al-Kamal unless you have performed the ritual cleansing with water, not with dry earth (tayammum), because the Prophet (peace and blessing be upon him) and the Four Caliphs (Sidna Abu Bakr, Sidna Omar, Sidna Uthman and Sidna Ali) are present at the time of its recital." 14.The abandonment of disharmony between him and all his fellow creatures, especially between him and his brethren in the Order. In the first treatise (risala) of Jawahir al-Ma'ani, Sidna Shaykh has said: "You must beware of neglecting the litany, even one time in your life, as well as the provisions of the litany, which are in compliance with the congregation prayers and the rules of the sacred law. You must also beware of donning the cloak of security from Allah's cunning in the matter of sins, for they are source of perdition. You must abandon disharmony with all of your fellow creatures, especially between you and the spiritual brethren. You must pay visits for the sake of Allah, make friends for the sake of Allah, and serve food for Allah's sake, to the extent of your ability without undue hardship and trouble. You must be patient with Allah's command, whatever trials and tribulations may befall. This world is the abode of temptations, and its afflictions are like the waves of the ocean." 15.There must be no negligence in the performance of the litany, such as postponing it after its proper time, without a valid excuse, and so on. Sidna Shaykh has said: "If someone receives this litany, but then neglects

it completely or treats it as unimportant, a penalty will be inflicted upon him and perdition will befall him." This is a communication from the Chieftain of Existence (peace and blessing be upon him) to Sidna Shaykh (may Allah be well pleased with him). Sidna Shaykh also said, "If someone abandons one of the litanies of the Shaykhs, for the sake of entering this Mohammedian Spiritual Path of ours, which Allah has honored above all the Spiritual Paths, Allah will keep him safe in this world and the Hereafter. He will therefore have no reason to be afraid of any affliction, not from Allah, nor from His Messenger, nor from his Shaykh, nor from anyone whomsoever among the living and the dead. As for someone who enters our company, but then retreats from it,(in a bad way), he will be stricken by the afflictions of this world and the Hereafter and he will never return." 16.The litany must not be given without a valid authorization. As we read in Jawahir al-Ma'ani, Sidna Shaykh said: "The masters of illumination have mentioned several things that result in dire consequences for someone who commits any one of them. If he does not repent before he dies, he will come to a bad end. (The only refuge is with Allah the Exalted) They include the false pretense of sainthood and laying claim to masterhood, which is committed by giving the litany without authorization". 17.Respect for everyone connected to the Shaykh, especially the distinguished members of the elite among the people of the Spiritual Path. Sidna Shaykh said: "We have a degree in the sight of Allah, which reaches such a height in the presence of Allah that I am forbidden to divulge its definition to you. If I were to express it, the masters of truth and spiritual knowledge would be unanimous in declaring me guilty of unbelief". 18.Cleanliness of the body and clothing, if possible.

19.Cleanliness of the location (where the litany is performed). 20.Sitting and facing the Qibla (direction to Makkah), except on a journey, even if very close or in a congregation. 21.Refraining from speech, except in an emergency. As we read in Jawahir al-Ma'ani, "The preconditions of the litany are: (1) Observance of the ritual prayers at their prescribed times, in the congregation if possible. (2) Cleanliness of the body, clothing, and location. (3) Facing the Qibla. (4) Refraining from speech, except in emergency." 22.The visualization of the spiritual guide. As we read in Jawahir al-Ma'ani, "Its special precondition for someone who is capable of it, is the visualization of the spiritual guide, as if he is sitting in his presence from the beginning of the remembrance to its end, while seeking his support. It is more significant than this, more refined, more perfect and more beneficial, for him to visualize the form of the Chosen One (al-Mustafa; peace and blessing be upon him), as if he is sitting in his presence in a state of awe and reverence, and to seek his support in accordance with his spiritual state and his station." () May Allah bless you and us, with His enabling grace and may He grant us a taste of this pure beverage! As you should also know, the Mohammedian Reality is a manifestation in every world. Its manifestation in the world of physical bodies is not like its manifestation in the world of the spirits, because the world of the physical bodies does not contain what the world of the spirits contains. Its manifestation in the world of the spirits is not like its manifestation in the world of the essence, because the world of the essence is subtler and more extensive than the world of the spirits. Its manifestation in the earth is not like its manifestation in the sky. Its manifestation in the sky is not like its manifestation on the right side of the Heavenly Throne. Its manifestation on the right side of the Heavenly Throne is not like its manifestation in the presence of Allah, since there is no "where" and no "how" to define

it. In every higher station, its manifestation is more complete and more perfect than in the station below. Each manifestation is more complete and more perfect than in the station below. Each manifestation has a majesty and an awesome dignity corresponding to the place, until its finally arrives at a place in which it cannot be seen by any of the Prophets, the angels, and the saints. That is the meaning of his saying (peace and blessing upon him): "I have with Allah a time in which no angel drawn near nor Prophet can keep up with me." You must therefore raise your aspiration, O my brother, in order to see him in the loftiest quintessential manifestations, wherever he is, and you must understand the signal. ()
23. The

visualization of the meanings of dhikr. As we read in Jawahir al-

Ma'ani, "He should also visualize the meanings of the words of the dhikr, if he is capable of understanding them. If not, he should listen to what he is remembering with his tongue, in order to keep his mind from drifting away from his purpose." Certain caliphs of the order add another and final condition which remains in turn obligatory for any Muslim. This means to believe that the Shaykh Tijani, whoever he is, is merely a conscience director and a servant of God.

These conditions constitute the core jurisprudence ( fiqh at-tariqa) of this Ahmediya-Mohammediya-Ibrahimiya-Hanifiya-Tijaniya Sufi order. All in all, Tijanis are ordered not to visit living saints or the tombs of dead ones. Tijanis could rely on Sidna Shaykh's own guarantee of salvation granted to him by his grandfather (peace and blessing be upon him). Sidna Shaykh said: 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)." Sufi brothers are safe from their masters if they leave other orders they are members of, as the Tijaniya in itself summed up all the other orders. Tijanis are ordered not to cut themselves from the world, and are advised to wear garments of people of the blame (tariq al-malamatiya) designated by the Companion Sidna Abu Bakr Siddiq (may Allah be satisfied with him). The Malamatis live under one code: "Avoid impressing human beings at all times and avoid seeing their pleasure in any type of characteristic or behaviour. If you do not, you will soon be blamed for what God agency has caused you to possess." Shaykh al-Azhar Abul Fayd Sidi Mohammed al-Hafidh al-Misri Tijani (d. 1398/1983) concludes, The highly venerable masters in this Sufi path have stated that the Tijaniya has the highest standing amongst all, and every Sufi path of education is included in it. It is well-known to those who know the ways of the people of Allah that some of them educate by seclusion (khalwa), others educate without, some others educate through performance of dhikr in secret (sirran), and yet others educate through loud performance (jahran), and some people attain through recitation of prayers upon the Prophet (peace and blessing be upon him). Likewise, promotion (tarqiya) could be by an eye-glance (nadra), or a state ('hal), or a Name (Ism), or ecstatic attraction (himma), etc. Thus, every dhikr or particularity that is known in other Sufi paths does perfectly exist in this (Tijani) path. In it gather all the good traits of other paths; and it does stand alone with what is specially endowed to its adherents. Allah said, "That is the bounty of Allah; which He gives unto whom He will. Allah is of infinite bounty" [62:4].