Atlas

The chain up to the Prophet

Dates are given where the sources give them. Years are CE; the Hijri year is in each name's detail.

Route 1 of 1, the best-sourced: Tijāniyya. Tap a rule to read its basis, sources and checks.

1. The Prophet Muhammadمحمد632
2. ✓two sourcesin Tijāniyyaspiritual link, without meeting≠sources differ

   spiritual link, without a meeting (uwaysī) · The Prophet Muhammad to Aḥmad al-Tijānī · Two independent sources

   The order's own account, as TDV relays it: in 1196/1782 at Abū Samghūn al-Tijānī received a spiritual unveiling (keşf) in which the Prophet taught him the order's litanies and gave him authority to guide; he then declared no tie to any other ṭarīqa.

   TDV İslâm Ansiklopedisi, Ticânî, Ahmed b. Muhammed

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   • Trimingham, The Sufi Orders in Islam (1971), owner text, trimingham_sufi-orders-in-islam_1971.txt#L6066-6082 · agreesAccount "said to be derived directly from Aḥmad": the call at Tlemcen in 1196/1782, permission to initiate "in a waking and not sleeping state", and the wird assigned to him.
   • Trimingham, The Sufi Orders in Islam (1971), owner text, trimingham_sufi-orders-in-islam_1971.txt#L6106-6120 · agreesTijānīs have only one silsila going back to the founder; he was told to abandon all that he had taken from other shaykhs.

   Where the sources differ, side by side. We do not rule between them.

   • TDV: al-Tijānī says the litanies were taught to him by the Prophet in a dream (rüya); TDV elsewhere calls the event a spiritual unveiling. Members date the order's founding to 1782.TDV İslâm Ansiklopedisi, Ticânî, Ahmed b. Muhammed
   • The order's own literature (e.g. ʿAlī Ḥarāzim's Jawāhir al-maʿānī) describes the meeting as in a waking state (yaqẓatan), not in sleep. This wording is not in the TDV entry and was not read in an open source for this atlas.the community's own account: ʿAlī Ḥarāzim Barrāda, Jawāhir al-maʿānī (order's own literature; not read here, identified via Wikipedia)
   • TDV: he first taught as a Khalwatī shaykh after receiving khilāfa from Maḥmūd al-Kurdī; Ottoman Sufi sources list the Tijāniyya as a Khalwatī branch, while ʿAlī Ḥarāzim records that Khalwatī chain as taken only for blessing (tabarrukan) and the order's sources begin the silsila with the Prophet and al-Tijānī.TDV İslâm Ansiklopedisi, Ticânî, Ahmed b. Muhammed
   • TDV: in Fez the scholar Ibn Kīrān rejected his claim to be a shaykh. TDV also reports, from his disciples' books, that he saw himself as heir to the stations of quṭb, quṭb al-aqṭāb and khatm al-wilāya (ideas TDV traces to Ibn ʿArabī), that ulema criticised him for this, and that he answered them forcefully.TDV İslâm Ansiklopedisi, Ticânî, Ahmed b. Muhammed
   • Trimingham (1971, p. 107, citing Jawāhir al-maʿānī i. 43) quotes the order's account as permission given "in a waking and not sleeping state", which supports the reading attributed to ʿAlī Ḥarāzim above; he places the call at Tlemcen in 1196/1782 and the final fatḥ at Abū Samghūn in 1200/1786, where TDV puts the unveiling at Abū Samghūn in 1196/1782.Trimingham, Sufi Orders in Islam (1971)
   Aḥmad al-Tijānīأحمد التجاني1815
3. ✓two sourcesin Tijāniyya

   companionship (ṣuḥba) · Aḥmad al-Tijānī to ʿAlī Ḥarāzim · Two independent sources

   TDV: Ḥarāzim's Jawāhir al-maʿānī (1802) is the main source on al-Tijānī's life; he is counted among his disciples.

   TDV İslâm Ansiklopedisi, Ticânî, Ahmed b. Muhammed

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   • Trimingham, The Sufi Orders in Islam (1971), owner text, trimingham_sufi-orders-in-islam_1971.txt#L6079-6085 · agreesThe Jawāhir was compiled by Abū l-Ḥasan ʿAlī Ḥarāzim, Aḥmad's disciple in Fez, in 1798-1800 with Aḥmad's authorization.
   ʿAlī Ḥarāzimعلي حرازم