Pearls of Wisdom of the Tijani Scholars (1)

Timeless teachings on dhikr, adab, prayer, spiritual discipline, and daily devotion in the Tijani tradition

The Tijani scholarly heritage preserves not only major books and doctrinal texts, but also countless concise spiritual insights: brief teachings, prayers, practical counsels, and luminous reminders drawn from masters such as Sidi Ahmad Skiredj, Sidi al-'Arabi ibn al-Sa'ih, Sidi Muhammad al-Hajjouji, and others.

This first collection of Pearls of Wisdom of the Tijani Scholars gathers a series of faithful English renderings based on traditional Arabic passages. The aim is not to paraphrase them loosely, but to preserve their spiritual tone, practical wisdom, and devotional force as closely as possible.

These pearls revolve around core themes of the Tijani path: La ilaha illa Allah, servanthood, the sweetness of obedience, prayer upon the Prophet, adab in dhikr, protection from deception, daily supplications, and remembrance of Allah in every state.

La ilaha illa Allah

The scholars state that the blessed formula La ilaha illa Allah has twelve letters, all of them luminous. Whoever remembers Allah through it will find his heart filled with light, wisdom, and guidance.

Ibn 'Arabi explains that this noble formula is made up of four parts: negation, the negated, affirmation, and the affirmed. He then connects these fourfold meanings to the structure of creation itself. The four divine principles are the root of the existence of the world; the four natural qualities are the root of bodies; the four elements are the root of generated things; the four humors are the root of animal life; and the four realities are the root of human existence.

He lists them as follows:

the four divine principles: life, knowledge, will, and speech, which is also power in both reason and sacred law;

the four natural qualities: heat, cold, dryness, and moisture;

the four elements: fire, air, water, and earth;

the four humors: the two biles, blood, and phlegm;

the four human realities: body, nourishment, sensation, and speech.

Thus, when a servant says La ilaha illa Allah with awareness of this fourfold order, his tongue becomes the tongue of the cosmos, and a deputy of the Real in utterance. Then the world remembers Allah through his remembrance, and the Real remembers through his dhikr.

The Meaning of Servanthood

One of the shaykhs once said to a disciple who had shown him bad manners, “Woe to you, do you not fear that I may strip you?” The disciple replied, “You have no power to strip me of my servanthood, because servanthood is an essential attribute of the creature.”

At that, the shaykh fainted.

Sidi Ahmad Skiredj said that this brought to his mind the divine verse: “There is none in the heavens and the earth but comes to the All-Merciful as a servant.” From this he was opened to an understanding of servanthood: that its source is the Divine Name al-Rahman. Whoever seeks true servanthood should seek it from this noble Name.

He explains that the Name al-Rahman is the source from which creation came into being, in keeping with the divine meaning, “My mercy has preceded My wrath.” It is the fountain of servanthood. That is why creatures were commanded to prostrate to the All-Merciful, yet many failed to grasp the secret of that command, as indicated in the verse: “And when it is said to them, ‘Prostrate to the All-Merciful’...”

Whoever truly realizes this servanthood then stands over the throne of the cosmos in accordance with the meaning of the verse: “The All-Merciful rose over the Throne.”

It is also related that when the Prophet, peace and blessings be upon him, reached the highest stations on the Night Journey, Allah revealed to him: “O Muhammad, by what did I honor you?” He replied: “My Lord, by attributing me to Yourself through servanthood.” Then Allah revealed: “Glory be to Him who carried His servant by night...” This is among the greatest stations of divine favor.

The Sweetness of Obedience

Sidi Ahmad Skiredj says that he does not think any of the friends of Allah bear hardship in obedience to Allah without finding sweetness in it. How could a knower of Allah perform acts of worship, or avoid what Allah has forbidden, without tasting delight in complying with the command of his Master?

He explains further that one person may struggle to rise for the dawn prayer and bear the hardship of doing so, and he will indeed be rewarded for enduring that hardship. Yet another may rise eagerly and joyfully for the same prayer, and he too is rewarded. Skiredj considers that second state greater, because there is a vast difference between one who obeys with a willing soul and one who obeys while weighed down by heaviness.

Allah says: “Indeed it is difficult except for the humble.”

He gives the example of a hungry person for whom supper has been served while the time of prayer has entered. Sacred law allows such a person to eat first so that he does not stand before Allah while his soul is burdened and distracted. The principle is clear: obedience should not be approached with resentment and inner roughness.

He also warns of a subtle spiritual disease among some disciples: they may neglect the perfection of the obligatory prayer because they are eager to finish it quickly and move on to a litany or extra devotional act they have taken upon themselves. Then, when they perform that extra devotion, they are distracted by thoughts of yet another optional act. In this way, they grow heavy toward the obligatory act, then heavy toward the self-imposed act, all while chasing what is not required. This, he says, is a sign of a person who has not sat with the people of Allah and therefore has not been shown the hidden faults of his own soul.

For the Acceptance of Prayer upon the Prophet

Among the teachings transmitted in the Tijani scholarly tradition is that the angel entrusted with gathering prayers upon the Prophet, peace and blessings be upon him, is named Salsayil. If the prayer is accepted, he conveys it to the Prophet and mentions the name of the one who sent it. If it is not accepted, he conveys it without naming its sender, saying only: “This is a prayer sent upon you at such-and-such a time.”

The scholars mention conditions for acceptance:

that it be recited in a state of ritual purity;

in a pure place;

without interrupting it by foreign speech;

and not in a state of total absence of heart.

They also explain that to be counted among those who send abundant prayers upon the Prophet, the prayer must proceed from obedience to Allah’s command, reverence for the Prophet, love for him, awareness of some of his noble qualities, and an inward image of his blessed presence as if one were before him. Then one sends blessings upon him with presence, humility, and adab. If even once a day this is done in the most complete manner, the person is counted among those who send abundant blessings upon him.

It is also related from Sidi al-Damrawi that whoever prays upon the Prophet ten times in each of the five prayer times, and adds ten more in the middle of the night continuously, is granted safety from Allah’s displeasure and becomes entitled to intercession.

The Qualities of True Jurists

The true jurists are those who possess insight into their religion. They look to the truth without diminishing others. They know and acknowledge that the mujtahid who is correct receives two rewards, while the mujtahid who errs receives the reward of his striving according to his intention and sincere aim, provided there is no twisting of tongues and no attack upon religion.

This definition gives a high standard: true scholarship is not arrogance, mockery, or sectarian spite, but justice, balance, and sincerity.

Words to Recite During and After Prayer

It is reported from Sidi al-'Arabi ibn al-Sa'ih that our Master, meaning Sīdī Aḥmad al-Tijānī, used to recite in the first prostration of the five daily prayers: Subhan Allah wa al-hamdu li-Allah, and in the second prostration: Salat al-Fatih لما أغلق.

A related benefit is mentioned in the notebooks of Sidi Muhammad Skiredj: whoever recites after the dawn prayer, Subhan Allah wa bi-hamdihi, Subhan Allah al-'Azim, and persists in this for at least forty consecutive days, the world will come to him humbled and unwillingly.

Observing Adab During Dhikr

Sīdī Aḥmad al-Tijānī strongly emphasized proper adab in dhikr. He forbade melodic chanting, excessive intoning, stretching the voice, musical listening, swaying, ecstatic display, and uncontrolled outbursts. Instead, he required humility, brokenness before Allah, and submission.

If people were remembering Allah in a house, their voices were not to be heard at the entrance. Their sound should be low, like the buzzing of bees, in reverence for the houses of Allah, where voices should not be raised, let alone cries and shouting.

The scholars cite the verse: “Indeed, those who lower their voices in the presence of the Messenger of Allah...” and explain that the Prophet, the righteous caliphs, and the great exemplars may be spiritually present at the Friday haylala when it is free from innovation, temptation, frivolity, and play. Otherwise, they are not present.

The Prophet also said: “Keep your children away from your mosques, and keep away from them your raised voices, disputes, buying, and selling.” And he said: “Speech in the mosque other than the remembrance of Allah consumes good deeds just as fire consumes dry wood.”

Recognizing Charlatans and Liars

Among the signs of spiritual frauds and impostors is the following: if you see someone giving great importance to rare and strange stories of miracles, extra litanies, foreign-sounding secrets, and suspicious imaginings, while constantly praising these oddities instead of praising the required wird and the necessary forms of remembrance, then know without hesitation that he is astray and leads others astray.

The Tijani scholars are clear here: spiritual authenticity is not measured by sensational claims, but by fidelity to the obligations and the established awrad.

What May Be Said in Sha'ban

A benefit recorded in the scholarly notes states that it is written in the Torah that whoever says in the month of Sha'ban:

La ilaha illa Allah wa la na'budu illa iyyahu mukhlisina lahu al-din wa law kariha al-kafirun

Allah writes for him the reward of a thousand years of worship, erases from him the sins of a thousand years, and raises him from his grave with a face like the full moon. Allah knows best.

A Protection Against Backbiting

The Prophet, peace and blessings be upon him, said: if you sit in a gathering, say:

Bismillah al-Rahman al-Rahim, wa salla Allah 'ala Sayyidina Muhammad

Then Allah appoints over you an angel who prevents you from backbiting others. And when you rise from that gathering, say the same formula, and people will not backbite you, for the angel prevents them from doing so.

This is a beautiful pearl of both adab and protection: begin and end social gatherings with the Name of Allah and blessings upon His Messenger.

For Whoever Longs to See the Prophet in a Dream

The scholars preserve several transmitted devotions for one who sincerely desires to see the Prophet, peace and blessings be upon him, in a dream.

Among them:

to bathe on the night of الجمعة, pray two rak'ahs, and in them recite Qul huwa Allahu ahad one thousand times;

or to pray two rak'ahs in which one recites al-Fatiha once, Ayat al-Kursi once, and Qul huwa Allahu ahad fifteen times in each rak'ah, then after the prayer send blessings upon the Prophet one thousand times;

or to say seventy times:Allahumma salli 'ala ruhi Muhammad fi al-arwah, Allahumma salli 'ala jasadi Muhammad fi al-ajsad, Allahumma salli 'ala qabri Muhammad fi al-qubur.

Another transmitted practice is to pray two rak'ahs, reciting al-Fatiha once and Qul huwa Allahu ahad one hundred times in each rak'ah, then after the prayer say three times:

Ya Muhsin, Ya Mujmil, Ya Mun'im, Ya Mutafaddil, arini wajha Nabiyyika صلى الله عليه وسلم

Yet another longer supplication is also recorded for the same purpose.

Sidi Ahmad Skiredj also noted that his father informed him that whoever sends the following prayer upon the Prophet seven hundred times may see him that very night. He himself practiced it, and while reciting it sleep overtook him and he saw the Prophet:

Allahumma salli 'ala Sayyidina Muhammad salatan tunajjina biha min jami' al-ahwal wa al-afat, wa taqdi lana biha jami' al-hajat, wa تطهرنا بها من جميع السيئات، وترفعنا بها أعلى الدرجات، وتبلغنا بها أقصى الغايات، من جميع الخيرات في الحياة وبعد الممات.

One of the Strongest Means to See Him

The scholars also teach that among the strongest means of seeing the Prophet, peace and blessings be upon him, is to imagine him vividly while listening to his hadith, his commands, and his prohibitions.

The gnostic may picture him:

at Badr, while the believers seek refuge in him and the angels descend to support him;

on the day of فتح, surrounded by the Ansar, with only the flashes of iron visible among them;

entering Madinah during the Hijrah while the maidens and children chant, “The full moon has risen upon us...”;

beneath the Tree of Ridwan while the Companions pledge themselves unto death before him;

prostrating near the Throne until he is told, “Raise your head, ask and you shall be given, intercede and your intercession shall be accepted”;

or knocking at the door of Paradise while the believers follow behind him.

The scholars say that people vary in how deeply the Prophet’s image becomes imprinted in their hearts. Some only grasp it after effort and reflection. Others see it whenever they remember him intensely, especially in seclusion. Others see him often whenever sleep overtakes them. And some, the people of the highest stations, behold him with the eye of insight in waking and sleeping alike. Higher still are those who see him with the physical eye in the sensory world. May Allah make us among them.

The “Traveler Who Keeps Traveling”

A man once asked the Messenger of Allah which deeds are best. He replied: “You must keep to the state of the traveler who keeps traveling.” When asked what that meant, he explained: the companion of the Qur'an who starts from its beginning until he reaches its end, then begins again from the start; whenever he arrives, he sets out once more.

This is a pearl about constancy: spiritual life is not a brief enthusiasm, but a perpetual return.

What to Say When Putting on a Garment

A hadith reports that whoever puts on a garment and says:

Al-hamdu li-Allah alladhi كساني هذا ورزقنيه من غير حول مني ولا قوة

“All praise belongs to Allah who clothed me in this and provided it for me without any power or strength from myself,”

will be forgiven for his past sins, and in some narrations, even what comes after.

What to Say Before Sleeping

When the Prophet, peace and blessings be upon him, wished to sleep, he would place his right hand under his right cheek and say:

Bismika Rabbi wada'tu جنبي وبك أرفعه، اللهم إن أمسكت روحي فاغفر لها، وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين

“In Your Name, my Lord, I lay down my side, and by You I raise it. O Allah, if You take my soul, forgive it, and if You send it back, then preserve it as You preserve Your righteous servants.”

The Importance of Joining the Basmala to al-Fatiha

A remarkable transmission preserved by the scholars states that whoever recites Bismillah al-Rahman al-Rahim joined directly to al-Fatiha in a single breath, Allah says: by My Might, My Majesty, My Generosity, and My Bounty, witness against Me that I have forgiven him, accepted his good deeds, overlooked his sins, will not burn his tongue in the Fire, and will protect him from the punishment of the grave, the punishment of Hell, the punishment of the Day of Resurrection, and the greatest terror.

Whatever the exact status of such a narration, the scholars preserved it to emphasize reverence for the Basmala and the opening of the Book.

What to Recite on the Day of 'Arafah

A blessed supplication is transmitted for the Day of 'Arafah, to be read one hundred times:

Bismillah ma شاء الله لا قوة إلا بالله.Bismillah ma شاء الله لا يسوق الخير إلا الله.Bismillah ma شاء الله لا يكشف السوء إلا الله.Bismillah ma شاء الله كل نعمة من الله.Ma شاء الله الخير كله بيد الله.Ma شاء الله لا يصرف السوء إلا الله.

This is a simple and powerful way of affirming total dependence upon Allah.

Places and Moments for Sending Blessings Upon the Prophet

The scholars mention several moments in which sending blessings upon the Prophet carries special merit.

Among them is Saturday, based on a narration that says: “Increase your blessings upon me on Saturday, for the Jews increase their traffic therein; whoever sends blessings upon me one hundred times on that day has freed himself from the Fire and has become entitled to intercession.”

They also mention the moment of sneezing. A narration states that whoever sneezes and says:

Al-hamdu li-Allah Rabb al-'alamin 'ala kulli hal, wa salla Allah 'ala Sayyidina Muhammad wa ahli baytih

Allah creates from his left nostril a bird larger than a fly and smaller than a locust that flutters beneath the Throne saying: “O Allah, forgive the one who said it.”

For Attaining Everlasting Happiness

Among the concise prophetic supplications preserved by the scholars is this one:

Allahumma aghnini bi-l-'ilm, wa zayyinni bi-l-hilm, wa akrimni bi-l-taqwa, wa jammilni bi-l-'afiya

“O Allah, enrich me with knowledge, adorn me with forbearance, honor me with God-consciousness, and beautify me with well-being.”

The scholars say that whoever persists in this supplication will attain what he hopes for, by Allah’s grace.

What to Say on 'Ashura

Among the transmitted benefits is that whoever recites seven times on the day of 'Ashura:

Subhan Allah ملء الميزان ومنتهى العلم ومبلغ الرضا وعدد النعم وزنة العرش، لا ملجأ ولا منجى من الله إلا إليه، سبحان الله عدد الشفع والوتر وعدد كلمات الله التامة كلها، أسألك السلامة كلها برحمتك يا أرحم الراحمين، ولا حول ولا قوة إلا بالله العلي العظيم، وهو حسبي ونعم الوكيل، نعم المولى ونعم النصير، وصلى الله على سيدنا محمد كلما ذكره الذاكرون وغفل عن ذكره الغافلون

will not die in that year in which he recited it; and if his appointed time has drawn near, Allah will not grant him success to recite it.

The same scholarly notes also preserve the famous hadiths:

“Whoever is generous to his family on the day of 'Ashura, Allah will be generous to him throughout the rest of the year.”

“Fasting the day of 'Ashura: I hope from Allah that it will expiate the year that came before it.”

The Meaning of the Ibrahimic Prayer

The gnostic Abu Muhammad al-Marjani explained why the Prophet taught the believers to say in the Ibrahimic prayer, “as You sent prayers upon Ibrahim”, rather than “as You sent prayers upon Musa.”

He says that Musa experienced the divine manifestation of majesty, and so he fell unconscious, while Ibrahim experienced the manifestation of beauty, because love and intimate friendship are among the آثار of the manifestation of beauty. Thus the believers were taught to ask that blessings be sent upon the Prophet in the mode of the جمال granted to Ibrahim.

This does not mean equality between the two prophets in rank. Rather, it means sharing in the type of manifestation, while each receives it according to his own unique station before Allah. The Prophet remains the highest in rank, even if the prayer invokes the Abrahamic mode of divine beauty.

The Neglected Womb

Muhyi al-Din Ibn 'Arabi related in the Futuhat that he once performed Hajj and 'Umrah, he and his companions, on behalf of our father Adam and our mother Hawwa'. He saw many angels receiving the reward of that act with joy and said: “It is a neglected womb.”

This brief expression is full of tenderness: it reminds believers not only to remember the righteous and the saints, but even the first parents of humanity.

Various Benefits

The scholars report that Sīdī Aḥmad al-Tijānī used to encourage his companions to pray two rak'ahs after Maghrib before speaking.

In the first rak'ah one recites al-Fatiha, then from the beginning of Surat al-Baqarah up to “...they are the reformers”, then “And your God is One God...” up to “...a people who understand,” then Qul huwa Allahu ahad fifteen times.

In the second rak'ah one recites al-Fatiha, then Ayat al-Kursi up to “...they will abide eternally,” then “The Messenger believes...” to the end of the surah, then Qul huwa Allahu ahad fifteen times.

The transmitted reward attached to this prayer is immense, with descriptions of cities, palaces, houses, chambers, pavilions, and blessings in the Garden whose true measure only Allah knows.

For the Fulfillment of Needs

The righteous wali Sidi Ahmad ibn Muhammad ibn Nasir al-Dar'i mentioned that whoever is about to present a need and wishes it to be fulfilled should write Muhammad on the little finger of the right hand and Dahṭa on the thumb, then proceed to his need, and it will be fulfilled by Allah’s power and might.

Another teaching preserved in the same tradition says: if al-Fatiha is being recited and you know it is the Seven Oft-Repeated Verses and the Great Qur'an, then form your intention for your need at the beginning of the Fatiha, for one Fatiha is enough for the people of the heavens and the earth.

A Ransom from the Fire

Among the transmitted benefits is the saying:

Whoever says La ilaha illa Allah seventy thousand times has made it his ransom.

The scholars also mention that whoever recites the Basmala eight hundred times, while believing in Allah’s Lordship, will be ransomed from the Fire and entered into the Garden of permanence.

What to Say When Seeing a Funeral or Entering a Cemetery

A benefit states: whoever sees a funeral and says three times:

Hatha ma wa'adana Allah wa Rasuluh, wa sadaqa Allah wa Rasuluh, Allahumma zidna imanan wa taslima

“This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth. O Allah, increase us in faith and submission,”

Allah writes for him ten good deeds until the Day of Resurrection.

Another narration says that whoever enters the graveyard and says:

Allahumma Rabb hadhihi al-ajsad al-baliya wa al-'izam al-nakhira التي خرجت من الدنيا وهي بك مؤمنة، أدخل عليها روحا منك وسلاما مني

will receive a reward according to the number of believers who have died since Allah created Adam.

The scholars also note that many members of the Skiredj family wished to be buried near righteous Tijani masters, such as Sidi al-Tayyib al-Sufyani and Sidi Ahmad al-'Abdalawi, seeking the blessing of proximity to the pious even after death.

For the One Who Sees Something Frightening in a Dream

Whoever sees in a dream something he dislikes and that frightens him should spit lightly to his left three times and say:

A'udhu bi kalimat Allah al-tammati min kulli shaytan wa hammah wa min kulli 'ayn lammah

Then Allah will protect him from what frightens him.

Another prophetic supplication is:

A'udhu bi kalimat Allah al-tammati min ghadabihi wa 'iqabihi wa sharri 'ibadihi wa min sharri hamazat al-shayatin wa an yahdurun

'Abd Allah ibn 'Umar used to teach it to those among his dependents who had reached maturity, and would write it down for those who had not.

The Great Merit of Surat al-Ikhlas

Sidi Ahmad Skiredj recorded a report about the Companion Mu'awiya ibn Mu'awiya al-Muzani, who died in the lifetime of the Prophet. Jibril came to the Prophet and said: “O Muhammad, Mu'awiya al-Muzani has died. Would you like to pray over him?” The Prophet said yes. Then Jibril struck the earth with his wings until no tree or hill remained except that it lowered, and the bier was raised for the Prophet until he saw it and prayed over him. Behind him stood two rows of angels, each row containing seventy thousand angels.

The Prophet asked: “O Jibril, by what did he attain this rank with Allah?” He replied: “By his love of Qul huwa Allahu ahad and by reciting it while coming and going, standing and sitting, and in every state.”

This is among the most beautiful testimonies to the greatness of Surat al-Ikhlas.

For Protection

Among the supplications authorized by the masters is:

Allahumma sakin ṣadmat qahraman al-jabarut bi-altafika al-khafiyya al-warida min bab al-malakut, hatta natashabbath bi-adhyal lutfik wa na'tasim bika min inzal qudratik, ya dha al-qudra al-kamila wa al-rahma al-shamila, ya dha al-jalal wa al-ikram.

Another important supplication for times of epidemic and affliction is:

Allahumma a'simni min jahd al-bala', wa dark al-shaqa', wa su' al-qada', wa mawt al-fuja'a...

The scholars also preserve a morning and evening protection made up of:

A'udhu بالله السميع العليم من الشيطان الرجيم seven times,

verses from Surat al-Tawbah,

and Hasbiya Allah la ilaha illa Huwa, 'alayhi tawakkaltu wa Huwa Rabb al-'Arsh al-'Azim seven times.

It is said that this benefits even the sinner.

A narration from Anas also states: whoever seeks refuge ten times in a day, Allah appoints an angel to repel Satan from him.

For the One Who Wants to See in a Dream What Concerns Him

A benefit preserved in the notebooks says: whoever wishes to see in a dream something that concerns him should remember these divine names upon his bed until sleep overtakes him:

al-'Alim, al-Halim, al-Badi', al-Nur, al-Qabid, al-Basit, al-Awwal, al-Akhir, al-Zahir, al-Batin

The Greatness of Surat Ya-Sin

Sidi Ahmad Skiredj relates that his shaykh told them of a man who had heard that reciting Ya-Sin protects its reciter from all harm, especially thieves. So he kept to it faithfully. One day robbers attacked him and a group with him, taking all their possessions. He continued reciting without concern. Then they came to him and stripped him of his own belongings as well, yet he kept reciting. Finally they stretched him out to slaughter him. At that point he sighed and exclaimed: “La ilaha illa Allah, what is this, O Ya-Sin?”

When the robber who intended to kill him heard the words “O Ya-Sin,” he stood back and said: “This man knows me,” for his name was Yasin. So they returned his possessions and those of his companions.

Skiredj comments that this is among the special properties of this surah.

To Ease the Questioning of the Grave and Avoid Its Punishment

The scholars mention a supplication that, if written in a particular manner, eases the questioning of the two angels and protects from the punishment of the grave:

Ya Karim al-'afw, ya dha al-'adl alladhi mala'a 'adluhu kulla shay'

They also note juridical details about writing Qur'anic verses or prophetic supplications on a shroud or in an amulet buried with the deceased. Great care must be taken with respect for the divine names and Qur'anic text, and certain methods are disapproved unless they preserve that sanctity.

Closing Reflection

These pearls show the breadth of the Tijani scholarly tradition. It is not limited to abstract doctrine or formal teaching. It embraces:

remembrance and inward light,

servanthood and humility,

sweetness in obedience,

adab in dhikr,

love of the Prophet,

practical supplications for daily life,

protection in times of fear,

and reverence for death, graves, and the hereafter.

This is precisely what makes the legacy of the Tijani scholars so rich: they taught both the heights of spiritual realization and the concrete prayers, formulas, and manners that shape the believer’s ordinary day.

In the next installment, more pearls will follow from this immense heritage, each one preserving a small but powerful fragment of the wisdom of the Tijani masters.

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