In this fundamental custom, this sunna which also became « sunna at-tarîq » (tradition of the way) it is necessary to remain at least 40 days in companionship to receive the complete ijaza which is given in writing, not at the request of the disciple but when the sheikh decides it and writes it by his hand.

After this companionship the authorized disciple becomes a carrier of the grace and spirit of the tariqa « ruh at tariq » (the Spirit of the way) which works in the invisible and carries the madad (spiritual influence) of the sheikh through him.

But before that, still in the practice of tarîqa, according to sunna-at tariq, the disciple is put in the khalwa by his sheikh, again for a minimum of 40 days in order to ensure the final transformation in him as the seed planted in the earth becomes a tree.

The Khalif knows clearly that it is not he who acts but this spirit, this ruh-at-tariq, the baraka of his sheikh expresses itself through him like that of the previous sheikh, like that of the previous sheikh conveying in fact « nur mohammadiya » (the original prophetic light) which comes from God and which has also been expressed through all the divine messengers for the assumption of the whole human consciousness.

One of the ways to realize the companionship is the « siyâha », (the initiatory journey) in the company of the Sheikh and then his representative. The attached video is an example of a journey with Mawlana Sheikh Nazim in India, Malaysia, Pakistan, Sri Lanka. The disciple experienced spiritual states just when the Sheikh by a look or by an intention had transmitted his « Himma » by the tawajjuh, (the orientation of his heart), transmitting this spiritual energy produced by Nûr Mohammadiyya which passes through him and gives itself during the companionship. Each country visited, Pakistan, Sri Lanka, Malaysia, Brunei, Turkey, Cyprus, Europe brought its specific taste and teaching.

In the attached (abridged) video, one can feel the atmosphere of different moments: With the presence of Sheikh Khalil Al Hussayri who is « rais el Qira el Azhar », the head of Quranic recitation at the famous Islamic University of el Azhar, with Prince Achman of Malaysia. Through this journey, I have the example of so many graces received that it is difficult to give an overview. How many times this company we had moments when Mawlana spoke to both of us, alone, in moments of exquisite intimacy as seen on the film. Then sometimes moments of majesty as when we are received with Mawlana at the presidential palace of Sri Lanka by the son of the President accompanied by an elephant who greets Mawlana Sheikh Nazim before the latter waters a tree of Tec in the garden of the palace. It was also in Sri Lanka that we visited the khalwa of Sayyidina l-Khidr, peace be upon him, in Kataragama, as if to confirm our link with the co-founder of the Naqshbandi brotherhood, mentioned in the golden chain as Abu-l-Abbas al-Khidr.

And the strength of this companionship, besides what the heart received, was confirmed afterwards, by the transmission of the grey Jubba that the Sheikh wears in all his travels as well as his ring (that one recognizes in the pictures) which was also transmitted to me as a sign of an eternal link between us.

Le compagnonnage « suhbat » est le but essentiel des disciples durant lequel ils obéissent à un processus de formation et d’éducation spirituelle. Ma rencontre avec Sheikh Nazim a commencé par un voyage initiatique en Asie : Malaisie, Brunei, Pakistan, Inde, Sri Lanka, cela fut un précieux héritage spirituel (rassemblés dans mon livre Genèse de la Sagesse. Dieu est le Compagnon Suprême. Ainsi, autour du Prophète Mohamed (saw) les « sahabas » pratiquaient le compagnonnage qui leur permettait de cheminer en profondeur et de recevoir  de cœur à cœur le sens et la profondeur du chemin et de transmettre cette tradition de façon vivante. 

Ce fut le cas dans cette sublime histoire de Moïse et Abû-l-‘Abbas, al-khidr. Ce dernier fait partie de la chaîne d’or Naqshabandi, ce personnage énigmatique doué d’une longévité traversant les siècles, apparaît à Moïse d’une façon étrange, suit alors un compagnonnage au cours duquel le Khidr accomplit des actes qui dépassent l’entendement humain  (cf. Coran « al-Kahf » « 5 »)  qui ont permis à Moïse, par ce compagnonnage et la poursuite du poisson, de recevoir des connaissances divines du confluent qui rassemblent la science exotérique et l’autre dimension plus ésotérique et mystique.