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WELCOME TO THE WEBSITE OF THE SPIRITUAL WAY OF SHEIKH AHMED TIDJANI Do not make the religion difficult for them, but show it to them, easy and enjoyable because
« God does nothing to the soul that is beyond his capabilities. ». (II, 286). READ MORE
1 - Thus, the tariqah or Islamic spiritual path generally known as Sufism or Tasawwuf is the inner dimension (esoteric) of Islam. Just like the Shariah (or Divine Law), which is the external dimension of Islam, common to all Muslims, it originates in the Koran and the Sunna (the practice of the Prophet), and expresses metaphysically that "divine wisdom "(al-Hikmat al-ilâhiyah) that it preserves ..Without participation in the Sharia whose acceptance makes a man a Muslim, the life of the tariqah is impossible. In fact, the practices prescribed by the sharia.
It is because there are men who are not content to live at the sharias level (a large way common to all) to be saved, but aspire, in addition to this noble goal, to holiness here and now and seek the path leading to the full realization of the universal man, God himself, the truth (or haqiqah) using the tariqah (narrow way reserved for strong souls), there are different ways (or Turuq).
In the history of Islam, some doctors of the law (ulama al-Zahir), whose role is essentially to keep and preserve the sacred Law, contested the validity of the Tariqah in favor of the Sharia; other, the ulama qishri, went up to completely deny the way, being satisfied by the only outside interpretation of religion, reducing thus the religion (din) to one of its components, the Law (Islam). This point of view has remained a marginal position in relation to the majority of orthodox Muslims. Others, by contrast, were inclined to take the tariqah at the expense of the sharia as if the path could exist independently of the sharia; as is the case of certain sects that have deviated from orthodoxy.
However, in all, Islam has maintained a balance between exoteric and esoteric, preventing the Law stifle the Way or the Path does not break under the Law. The Law and the Way are absolutely necessary for the entire tradition.
We recognize the tree by its fruit and the best evidence of the indispensable link between Tariqah and Sharia is that in many parts of the world, Islam has spread through the Tariqah. This is the case of some parts of India, South East Asia and especially in a large part of Africa. The spread of Islam took place through personal example of the masters of various spiritual paths (turuq) and the establishment of religious brotherhoods. It is certainly within this link that unites the Law and the Way, that the extension of Islam can be explained.
The spiritual path is not human work, but a way established by God himself, and contains in itself a grace (barakah) capable of producing holiness so that its fruits are evidences to its divine origin.
It is based on two sources of the Koran and hadiths to reach the illuminative knowledge (al-irfan), the ultimate goal of the track.
2 - Tariqah is nothing but Ihsan, the third component of the religion that operates on two basic elements of religion (iman or faith and Islam or submission) and transformed them into the "virtue" which means, according to the Messenger of God "adore God as if you saw it, because if you do not see, He sees you."». The tariqah specifically teaches the adoration of God with the awareness that we are in proximity with him and, therefore, we"see" Him or that His eyes are always on us and we are always in front of Him. It seeks to bring the disciple to the consciousness that he lives in constant divine presence.3 - The road to tariqah, like any spiritual path is based on a doctrine and a method.The doctrine is a means of discrimination which teaches essentially that God alone is absolutely real, and everything else, relative.
The method teaches how to join Real and contains the means of the union.
Doctrine and method are both from the two Shahada considered by the light of this "sincerity" or "virtue" that belongs to the tariqah.
The doctrine is given initially as a “theorical” knowledge to become, at the end of the way, a knowledge performed and lived. It is essential at the beginning of the way when the man is lost in the maze of disorganized thoughts.
The tariqah also aims to inculcate the virtues of the disciple and spiritual attitudes that enable the realization of the truth.
4 - Spiritual virtues are with the doctrine the means of tariqah by which man manages to live a holy life. The cardinal virtues, those mainly that characterize the Prophet are humility, charity and sincerity.Humility means that we realize our helplessness and see the insignificance of the human in front the Divine and in relation to our neighbor, it means being aware that as much we can be perfect, others have certain perfections we miss and we must be humble in front of them. Humility is opposed to that pride which makes the ego blind to its own limitations and makes him affirm himself in front of the man or to God.
For charity, its highest form is the sacrifice of the carnal soul of man, that is to say its separate existence which is a heavy burden on his shoulders. By offering his soul to God, the holy does the greatest act of charity, even if this feed no one. His mere presence in society is the highest charity the human community could receive. Concerning the other men, it is when they do a good action that the burden of the carnal soul (al- nafs -al-Amim-rah) is lighter. By giving to others, you lightens yourself. However, the effectiveness of this act of spiritual charity performs only when the awareness that everything comes from God and that without Him, no act can be truly charitable. The spiritual charity involves a fusion of soul hardened so that it can melt and spreading out to embrace all things. If humility is a contraction of the soul, charity is spiritual expansion that allows man to realize his unity with all beings.
The third spiritual virtue, which is the sincerity (ikhlaç) or truthfulness (çidq) means to see God everywhere; not see anything without seeing God in front of it, in it and behind it. This is the perfect sincerity which is the virtue by man realizes the unity or "tawhid" and lives in the constant presence of God. By acquiring this virtue, he achieves experimentally the doctrine that is at the beginning of the way he knew only "theoretically".
We will see, in this study, a profound meditation of the "wazifa" Tijani, which is essentially composed of a pardon, prayer on the Prophet, the Shahada and Djawàratoul Kamal (secret of prayer on the Prophet), while it traces the route of the spiritual trip, allows the disciple to acquire these spiritual virtues while living in harmony with society.
5 - Tariqah is based on the concept of man created in the image of God.In fact, God created man "in his own image" (sûrah) and this is what gives him a theomorphic nature that the common man is unaware of even if that exists in him. The result is that man is endowed with certain qualities that belong only to God in their fullness.
God is alive (hayy) and the man received life; he has the will and the word or the Verb, the man also received the Will and the faculty of talking.
So it is on these divine qualities that are reflected in man that tariqah based its technics.
6 - God's Word, for example, has two functions: it creates and transforms the Truth. The world was created by the Word or logos, and all revelation comes from the Word.Human speech is capable of expressing the truth and transform man. In other words, humans speech, whose purposes are different from the divine word, like the latter, has two functions: to expose one aspect of the truth and pray.
The essential technique of tariqah is the prayer that leads man to God; and prayer is essentially remembering God (dhikr). Dhikr means both invocation and remembrance. The invocation of the Name of God is the most universal form of prayer; it leads to the remembrance of God and awakens the faithful from oblivion. It transforms human and enables him to discover what he is really.
The Koran, after assuring the man he may approach the Divine through the dhikr : "Remember Me, I shall remember you" (II, 152), teaches him in many verses how to call upon the name of God, which can only be practiced under the guidance of a master and the ide of the discipline offered by the tariqah within an order.
It is by the practice of dhikr that man realizes the spiritual virtues and the doctrine.
"The remembrance of God is greatest" says the Lord Almighty. The remembrance of God is indeed the soul of all the good works of all acts of worship: it is because of the remembrance that we are commanded to pray, giving legal alms, fast and to perform the pilgrimage to Mecca.
The best action is, in a prophetic sentence,"that you separated from the world and you die while your tongue is wet by repeating the Name of God".
The incessant repetition of the Holy Name of God by a heart cleansed from the filth of this world of corruption and deceptive pleasures is indeed the way of God's elect closest. It is the path that our Prophet Muhammad (S and B) tells us, that the Lord Almighty presents as "the most beautiful example of one who hopes in Allah and the Last Day and who remembers many of God" (XXXIII, 21).
We must therefore constantly ask God's forgiveness, always clean oneself and remember many of God through the invocation of His Holy Name. This is the Royal Way, the Tariqah of our Sheikh Ahmad Tijani seal of all the saints. May the Lord Almighty have mercy on him! With him and through our Lord Muhammad, God's light and seal of all prophets, the Lord Most High, by an effect of His infinite grace, has blessed his chosen with prayers and synthetic names by which we can invocate Him an uncountless times, thus multiplying our supererogatory acts of adoration. These are the secrets (as râr), the priceless treasures of the Tijani Tariqah the vulgar cannot understand, it is veiled in the All-Power, infinite grace and mercy of the Lord Almighty. If his soul is hidden to the "signe" of the infinite mercy and All - Power of the Lord Most High, he seeks solace in His words :
"He sends down water from the sky and the valleys are flooded, each according to his ability" (XIII, 17).
Water is the gnosis and the valleys are hearts. The vulgar must know at least that these treasures that are the synthetic names and prayers of Tariqah Tidjaniyya does not relieve the obligations imposed on us by the divine sharia, on the contrary, a perfect training and a scrupulous practice of Sharia divine provide the necessary preparation to enter the Tariqah and stay there. These are practices that, by virtue of a commitment freely entered, become an obligation on the disciple in search of his Lord. These treasures are as invisible scales that facilitate the rise of the disciple called by divine grace to the approximation, the proximity of our Prophet Muhammad, who said : "Those who are closer to me the last day will be those who will more prayed over me, " according to the divine injunction:
"Surely God and His angels bless the Prophet: O you who believe! Pray for the Prophet and grant him salvation".
May the Lord Almighty, by His infinite mercy, grant us the grace to be among his chosen closest; may He forgives us and cleanses us; may He sustains us and strengthens us in the Tariqah Tidjaniya until death; may He grants us the grace to remember always and a lot of Him.
Praise to Allah, Lord of the Worlds, the Merciful, the Forgiving, the Pur, the Holy. He is the Guide, the Powerful, the Wise; to Him belongs whatever is in heaven and on earth; keys of all the treasures are in his hands.
May the Lord Almighty bless our Prophet Muhammad and grant him salvation and his family and his companions; may He give mercy to our Sheikh Ahmad Tijani and all the saints, believers and Muslims!
7 - The method is taught in Tidjaniyya brotherhoods. 8 - The Prophet is an intermediary between God and men in terms of formal manifestation is - to - say heavy beings - the djins and men; as well as the angel Gabriel was an intermediary between God and the Prophet in terms of informal manifestation Hence the dual nature of the Prophet: formal and informal intermediary between heaven and earth, between God and men.In truth, the Messenger of God is a "Sign" among one of the largest of the Lord Almighty. It is the Perfect Man (Insân Kâmil). By the grace of God, there is only perfection by him and in him. All the saints since the beginning of creation until the Last Judgement from him derive their perfection; he is their model and their Lord by the Will of God. He is the one that authenticates all channels (turuq); all traditional channels are connected to a "silsilah" going back to him.
Obeying the Prophet is to obey God; to please him is to please God. Submit to God and be firm in bondage, is to follow in the footsteps of the guide, the Truthful, the Trustworthy, the Holy Prophet of Islam.
Lord! by knowledge from which you and you alone holds the secret, You taught me, in truth, that no one can reach the knowledge of Your Prophet, and Friend, our Lord Muhammad, Seal of all Prophets without spiritual master - visible or invisible - in charge of helping us, by Your grace, to purify our whole being, avoid obstacles and to persevere in the effort,. But our love of the Prophet, as our desire and effort to recognize, comes from Your infinite grace; the spiritual master only canalizes them, guides them, according to Your will.
Lord! You made our Prophet Muhammad say : "I come from the light of God and believers come from me" (ana min Nuri' llaâhi w'al-mu'minûna minî).
Through him we can hope to have some knowledge of the Lord Almighty. He is the model of perfection in God and by God for all believers.
Lord! You are the Light of Heaven and Earth. The light of Your Prophet (Nuri Muhammadiya) comes from your light, as well as the light of all the saints comes from Your Prophets one, the model of holiness. He is poverty in God and by God; no one reaches the spiritual poverty without purification of his whole being, because Muhammad is the unlettered Prophet (nabiyi ummiyi), purified from all defilement. Similarly, no one has knowledge of the truth (the real), without spiritual poverty. But it's only by Your Light that the prophets as the saints have become such. It is it that guides us to holiness and knowledge of our Lord Muhammad, through it we come to You.
The saints, our spiritual teachers, represent Your Prophet, and he represents nothing but You. Obeying the saints and by submitting to the Prophet, that is You really we submit to, You that we obey to.
Glory to You, Lord of the worlds, Light of the heavens and the earth! It is by Your light that everything appears, through it all remains; You are the Powerful, the One, the Most Merciful; no reality but You. Glory to Him who decreed that the only path that leads directly to Him goes through love of the Friends of God and His Holy Prophet. Who claims to love him, must first love his friends and his Prophet, because they and He are one: He is hearing with which they hear, the view with which they see, the tong with which they speak, the members with whom they work.
Glory to God, Lord of the Worlds!
He is the One who purifies and sanctifies
He is the One who loves.
Praise to Allah, the Powerful, the Strong, the Compassionate!
Lord, bless our Prophet Muhammad and grant him salvation and his family and companions.
Lord! Mercy to our Sheikh Ahmadou Tijani and all believers. Amine.
9 - When the violence and injustice prevail among men, the prayers stops and faith is corrupted; it remains only appearances. So the threat of God happens, science gradually disappears by reducing the number of scholars; "See they not that We strike the Earth, tightening it of all sides?.." (XIII, 41)
It is on masters trace, elected who have the divine value that we are guided:
- Is "the trace of their footsteps that we are guided" (Qur'an, 43, 21). (Qoràn, 43, 21).
- "Those are the ones that God himself has directed in the right way, and then follow them in the good direction." (Qur'an, 6, 90).
Those who aspire to the life of truth must take as guides and examples those God’s elected! If they are gone, we must remember their words; because it is a great adage that says "the remembrance of the memory of blessed men gives the divine mercy."
The only way to ensure provisions for the eternal house is to follow the tradition of the Prophet and the example of the friends of God? But this is hardly possible without the full knowledge of their customs and traditions.
The Prophet said: "the world is the field of seed for the hereafter." What to sow in this world are the seeds of justice towards God's creatures, kindness to the weak and inferior, generosity and benevolence towards men of Faith and Good; then necessarily, the harvest in the future life will be "a living truth, near a sovereign omnipotent." (Qoràn, 54, 55).
10 - The disciple who follows the way of God is to love his Lord in secret, he must not seek fame before the Lord Almighty has decided it Himself, otherwise he went astray from the path of God. He, God is the One who raises and lowers. No one lifts up but Him.Thus, the companions of the Messenger of God, through weakness and fear of jealous, spoke of him in secret; then the Lord Almighty raised his fame (will rafahna laka zikraka) in the world: five times a day, Ô calls aloud the name on the high minarets all over the world, so it became famous from the East to the West.
Thus proceeds the Lord Almighty. What was hidden became clear, bright. To fear and weakness followed the greatness and fame forever.
The disciple must not seek either the visions and must not attach to mystical states; they maintain and strengthen the "self" which is precisely the most pernicious obstacle to the knowledge of the Absolute Being, the only reality. Mystical states and visions are the sails of the Real.
By careful attention and sustained, we must constantly purify our intention to escape tricks and illusions of the ego which, under the guise of seeking the Divine, only research his own pleasure, the satisfaction of his own desires.
11 - Lord! Deign to accept the humble recognition of one of Your slaves still weak, and ignorant and, moreover, blind, but You wanted, by Your infinite grace, lead step by step in the right way, the way of those You fill in with Your blessings.Yes Lord, You made me see that You never ceased to guide me and protect me. You have cleansed my heart of so many ties which bound him to this world illusory and ephemeral.
Lord! You gave me the key that opens all doors of good and closes all doors of evil: the prayer with which You taught me to rely on only you and turn away from creatures who can not make me anything wrong or any property.
Lord! There are a few years, You have deigned to shed some light in my heart, making me get into the path of Tariqah Tidjaniyya; since I first followed by conformism, trusting to the initiation that men could give me and without being seriously prepared. Now, by Your infinite grace, You came to my help to guide me in the way of Tariqah Tidjaniyya. You made me see of the importance and requirements of the way and the dignity that You granted our Sheikh Ahmad Tijani, Sheikh of Sheikhs, Head of "Euveliyâ" and faithful servant of Your Great Friend, our Prophet Muhammad, Seal of all Prophets.
Lord! I give thanks for blessings you have fill in me; forgive us our sins, cleanse our hearts, gather our dispersion and increase our wonder at You.
Lord! Give us the strength and humility with which we can constantly adore You with sincerity and in secret, You are the Powerful, the Magnificent.
Lord! Firmed our feet into the path of Tariqah Tidjaniyya and lead us up to the term.
Lord! Give mercy to our Sheikh Ahmad Tijani and agree that I dedicate him this prayer;
Lord! Bless our Prophet Muhammad and grant him salvation and his family and companions.