ALMAGHRIBIA — broadcast
20260926 080000 UTC
357 transcript segments
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[00:00:11] Among those who came to him was a rare. He does not bet on great and mighty
[00:00:14] scholar, a respected Hadith scholar, Sheikh Mohammed Al-Hafiz Al-Alawi
[00:00:18] Al-Shinqiti. He came from Shinqit in a
[00:00:22] long story. He went to Hajj and then from Hajj, he returned to
[00:00:26] Fez and met the Sheikh and remained with the Sheikh in his house for three years.
[00:00:31] He took the Tariqa and sciences and so on from him. Then he returned
[00:00:34] to his country, Shinqit. The Sheikh advised him after
[00:00:38] bidding him farewell and parting with him. He told him not to appear until
[00:00:42] God makes him appear in a story. Then God revealed his matter in a
[00:00:46] strange story, and the Tariqa spread through his hands during
[00:00:50] the days of its spread. This is one of the known facts that
[00:00:53] the Tijaniyya Ahmadiyya Tariqa reached
[00:00:57] the land of Shinqit in the year
[00:01:02] of Hijra through
[00:01:05] the sheikh of sheikhs, and those with high spiritual ranks
[00:01:09] and deep roots, Sheikh Mohammed Al-Hafiz ibn Habib ibn Krais
[00:01:12] Al-Alawi. Sheikh Mohammed Al-Hafiz, may God be pleased with him
[00:01:16] and grant him satisfaction, lived in
[00:01:19] this region, moving between the sheikhs
[00:01:22] of knowledge, reading from this one and that one.
[00:01:25] So, the first one he read from, as far as we know, was the scholar.
[00:01:35] among them, among the Sufis, on
[00:01:37] The influence of the Moroccan Sufi orders reached the country of Shinqit, so much so that the schools of Sufism in
[00:01:41] Mauritania formed a link between the schools of Sufism in
[00:01:44] Morocco and West Africa. It carried
[00:01:47] the characteristics and features
[00:01:49] they are affiliated with of Sufism with its Arab and African
[00:01:52] identity at the same time.
[00:01:54] this order establishes and confirms in It played major roles in shaping the structure of the
[00:01:58] societal culture of African peoples.
[00:02:02] The Tijaniyya order spread in Mauritania
[00:02:05] and Africa through Sheikh Mohammed
[00:02:08] al-Hafiz bin al-Mukhtar bin Habib al-Alawi, who
[00:02:12] directly authorized Sheikh al-Tijani and stayed with him
[00:02:16] for three years in Fez before returning
[00:02:19] to Mauritania, where many prominent sheikhs
[00:02:23] and scholars in Africa graduated under his tutelage.
[00:02:27] And after the order spread through the hands of Sheikh
[00:02:30] Mohammed, it spread and ignited like fire, but it
[00:02:33] spread in Africa through
[00:02:36] the greatest student, Abi
[00:02:40] are scattered throughout al-Saud, the birth of Sayed Mard, on the Shari'a.
[00:02:43] Here, he remained from his tribe, Dagana,
[00:02:46] the tariqa, and presented him to give it. After
[00:02:49] that, Sheikh Mohammed told me, "I must
[00:02:53] we returned from this go to Morocco to meet Sheikh Al-Tijani." But he was
[00:02:56] also yearning for something he lacked. And when our Sheikh, Sheikh
[00:03:00] Mohammed Al-Hafiz, came to Morocco from Fez, he came to him to take
[00:03:04] the Tijaniyya order from him, and that was in the middle of the
[00:03:08] twelfth century AH. He took it from Sheikh
[00:03:11] Sayyid Sheikh Mohammed Al-Hafiz. After that, his
[00:03:14] soul yearned to meet
[00:03:17] the Seal of the Tijaniyya, our master Ahmed al-Tijani, in
[00:03:20] Fez. So he traveled to Fez in
[00:03:23] 1230
[00:03:25] AH. And in that regard, the scholar Baba bin Ahmed
[00:03:29] Bebe says, "He traveled twice to Fez to
[00:03:32] the noble saint of pure breath, the Imam
[00:03:35] of all saints, absolutely, and the son of the Messenger of Allah
[00:03:38] by agreement. So he came with knowledge and secrets
[00:03:42] through his companionship with the great imams."
[00:03:45] The Tijaniyya is now one of the major Sufi orders
[00:03:48] in the Islamic world in terms of the number of its followers
[00:03:51] and the strength of its impact on the social reality of the people.
[00:03:55] Today, it attracts the majority of Sufis
[00:03:58] in Senegal, and accordingly, its followers in this country
[00:04:02] are estimated to be about 70%
[00:04:05] of Muslims. It is followed by
[00:04:09] the Muridiyya order and then the Qadiriyya order.
[00:04:23] At a distance of 170 km east of
[00:04:27] the capital Dakar, lies one of the most
[00:04:32] They see in important spiritual cities in Senegal. It is Touba, the second largest city
[00:04:35] in the country.
[00:04:41] God God
[00:04:45] God, God, God, God. An exception, an exception in terms
[00:04:49] of its origin, we can say
[00:04:51] our minds from this almost, it is the only city that was founded from day one on
[00:04:54] piety. Its
[00:04:57] owner says, "I did not come here
[00:05:00] searching for a farm
[00:05:03] or anything else. I built the city for the worship of
[00:05:06] Allah Almighty," and he is the one who said in some of his supplications, "Oh Allah, you have taken control
[00:05:10] of the land you chose for me. And I built two houses in it
[00:05:13] to worship You in them with faith and Islam, and I named them
[00:05:17] Dar al-Salam and Touba." So, the origin
[00:05:21] of this city is different from all other cities.
[00:05:23] And its age is only about 130
[00:05:27] years old. And this is very, very short compared
[00:05:31] to the age of countries. And yet, it represents what it represents
[00:05:33] today.
[00:05:44] Our journey led us to discover this
[00:05:47] city. Our presence there coincided with many
[00:05:51] Muridins from inside and
[00:05:52] outside Senegal.
[00:06:01] What attracts the visitor's attention here is the
[00:06:04] competition in reviving rituals, as if it is
[00:06:07] a miniature version of the Hajj pilgrimage
[00:06:10] in terms of the practiced rituals. The pilgrims visit a number of
[00:06:14] shrines, such as the Al-Quds Mosque, where the shrine of Sheikh
[00:06:18] Ahmed Bamba and the great caliphs are located.
[00:06:31] These orders play a significant role
[00:06:35] in Islam, because Islam
[00:06:38] of Sufis is a
[00:06:40] clear Islam, meaning Islam of tolerance
[00:06:44] and cooperation. It was
[00:06:47] the basis of affection, which was the essence of
[00:06:51] everything. This organizational and collective arrangement also has
[00:06:55] a social impact, so there is
[00:06:58] stability, cooperation, solidarity, mutual support,
[00:07:01] tolerance, and so on from the matters that
[00:07:06] society. And people
[00:07:10] adhering to this order found in it
[00:07:23] common ground and, that is, the defense of
[00:07:27] true Sunni Islam, which was the path of the Prophet, peace be upon him,
[00:07:31] and his companions. This is the comprehensive
[00:07:34] approach upon which
[00:07:38] Sufism was nurtured.
[00:08:55] The Sheikh was a Sunni Muslim, his creed
[00:08:59] was the Ash'ari creed from the Ahl al-Sunnah wal-Jama'ah, according to the Ash'ari
[00:09:02] method, as is the case in Morocco.
[00:09:06] And his jurisprudential school of thought
[00:09:09] was that of Imam "Adhere to the Maliki school."
[00:09:27] In addition to studying the Holy Quran according to Warsh
[00:09:31] from Nafi', almost all the books we
[00:09:34] rely on for teaching
[00:09:37] came to us from Morocco, and even
[00:09:40] most of us write in the Maghrebi script.
[00:09:44] the Moroccan Kingdom
[00:09:48] their
[00:09:51] destination from a religious and spiritual
[00:09:54] perspective, because they see
[00:09:57] the Islam that characterizes this kingdom,
[00:10:01] which is moderate Islam, the Islam of
[00:10:04] moderation, the Islam of accepting others, and the Islam of peace,
[00:10:08] that is, the Sunni Islam that the Messenger of Allah, peace be upon him, left behind.
[00:10:13] So they see in this kingdom the exemplary model
[00:10:17] in this
[00:10:19] spiritual field.
[00:10:33] The roots of the Tijaniyya order run deep in the Moroccan
[00:10:36] identity, from the city of Fez to the
[00:10:39] city of Rabat, the cradle that nourishes the spiritual
[00:10:42] being of millions of
[00:10:45] find in it not only a sacred place,
[00:10:49] but also a second foundation for worship
[00:10:52] and remembrance of God. There is no god but
[00:10:56] God, there is no god but God. When a Tijani from
[00:10:59] Senegal is asked the question, "Which city
[00:11:02] is closest to your heart across the world?" the answer
[00:11:06] quickly comes: Fez. It is the spiritual capital
[00:11:09] of the Kingdom, and it is also the same for millions of
[00:11:13] Senegalese. Most of the country's inhabitants are
[00:11:16] followers of this Sufi order. There is no
[00:11:19] god but God, there is no god but
[00:11:23] God.
[00:11:55] And from the zawiyas and the Tijaniyya
[00:11:58] caliphs, to visit the shrine of Sheikh Ahmed
[00:12:01] al-Tijani, may God be pleased with him. And on these
[00:12:04] many
[00:12:07] occasions, praise
[00:12:09] be to God.
[00:12:16] Not far from Senegal is the Republic of Mali, a point
[00:12:19] of contact between the civilizations of North Africa
[00:12:22] and its south, which made it throughout history a commercial
[00:12:26] center and an important intellectual and cultural hub.
[00:12:29] Peaceful coexistence between ethnic groups remains
[00:12:33] established there,
[00:12:34] fortified.
[00:12:41] Ibn Khaldun mentions, quoting the author of Tarikh al-Fattash, that the lands beyond the Berber kings,
[00:12:45] i.e., the lands of the Kingdom of Ghana, knew
[00:12:48] Islam, and some of its tribes began
[00:12:52] to affiliate with it at an early date, until
[00:12:55] the lands of West Africa became a cradle for great Islamic kingdoms,
[00:12:59] such as the Kingdom of
[00:13:01] Mali.
[00:13:06] Mali was distinguished by its written heritage, thanks to
[00:13:09] its great empires and its various
[00:13:12] Islamic kingdoms, whose men made great
[00:13:16] efforts for its revival. Among these were
[00:13:20] the Sufis, who made a great
[00:13:22] contribution to the methodology and creed.
[00:13:32] As we can say, the Tijaniyya is not branched, because the Tijaniyya is one, just as
[00:13:35] Islam is one, except that
[00:13:39] the chain ends with such and such a sheikh, and with such and such a sheikh.
[00:13:42] So there are among us those who
[00:13:46] are affiliated with Al-Hajj Omar Al-Futi, to the chain
[00:13:50] of Al-Hajj Omar Al-Futi, and they call themselves
[00:13:53] the Omarians. And also
[00:13:57] Sheikh Hamallah in
[00:14:00] Nioro and Wali Nioro.
[00:14:03] His zawiyas are also spread in the Republic of Mali.
[00:14:07] They call them the Hamalliyyin. And also,
[00:14:10] finally, from the fifties to the sixties to
[00:14:13] today, the Tijaniyya order
[00:14:16] came to us through Sheikh Ibrahim
[00:14:19] Niass, may God have mercy on him. So these three
[00:14:23] zawiyas are spread throughout Mali, and the percentage
[00:14:27] of Tijaniyya, according to our estimates
[00:14:30] and conjectures, because statistics, as you know, in
[00:14:34] Africa are not accurate, but our conjecture
[00:14:37] is that we believe that the percentage of Tijaniyya
[00:14:40] exceeds 62% of Muslims.
[00:14:54] And peace. Oh God, bless our Master
[00:14:57] Muhammad.
[00:15:03] Oh God, bless our Master Muhammad.
[00:15:20] Here, the role of Moroccan zawiyas and Sufi orders
[00:15:24] was crucial. Their religious influence enabled them to play
[00:15:28] a historical role in weaving spiritual ties
[00:15:31] between them and the Muslims of
[00:15:33] Mali.
[00:16:18] Members of the Tijaniyya order in Mali today gather
[00:16:21] in a respected national body,
[00:16:24] headed by a sheikh from among
[00:16:27] 52 caliphs representing all the zawiyas
[00:16:31] spread throughout the country. It was named the Federal
[00:16:34] Council of the Tijaniyya Order.
[00:16:38] Here, within this humble headquarters, Sheikh
[00:16:42] Thierno Hady Thiam prepares for a meeting with some members
[00:16:45] of the body to finalize the arrangements for his visit to Morocco.
[00:17:10] What is called the National Union of the National
[00:17:13] Union for the followers of the Tijaniyya
[00:17:16] order. This is what is called ConfiNa
[00:17:20] today. And this association brings together
[00:17:23] all the Tijaniyya factions, whether
[00:17:27] Sheikh, may God be pleased with him, Sheikh Ibrahim Niass, or with
[00:17:30] Sheikh Sheikh, may God have mercy on him, or with
[00:17:33] Sheikh Ahmed Omar Al-Futi. All of them
[00:17:36] are united in one association, in
[00:17:40] a union to defend the Tijaniyya and promote the Tijaniyya
[00:17:43] order wisely
[00:17:46] and with good
[00:17:49] counsel.
[00:17:53] Moroccan traders played a major role in spreading
[00:17:57] Islam and its light in the Republic of Niger, where the
[00:18:00] settlement of some of them in the country contributed greatly
[00:18:03] to the spread of Maliki Islam and Sufism.
[00:18:11] What attracts the visitor's attention to this African Muslim country,
[00:18:14] with a large percentage exceeding 96%, is
[00:18:18] the competition in reviving Sufi
[00:18:21] nights.
[00:18:30] This method came to us
[00:18:32] from
[00:18:36] the greatest scholar of
[00:18:40] the past century, I mean
[00:18:44] the last century,
[00:18:45] which is
[00:18:49] many of those affiliated with this path
[00:18:51] know him,
[00:18:54] and that is our master Sheikh Ibrahim, may God be pleased with him,
[00:18:58] the Senegalese.
[00:19:02] God, there is no god but God.
[00:19:05] There is no god but God.
[00:19:09] There is no god but
[00:19:11] God.
[00:19:13] To shed light on how one of these
[00:19:17] orders is revived, we attended a night
[00:19:21] of the Tijaniyya dhikr, the most widespread
[00:19:24] here in the capital Niamey, where
[00:19:27] many Sufi groups are active in
[00:19:30] reciting dhikr and
[00:19:32] prophetic praises.
[00:19:35] There is no god but God.
[00:19:38] There is no god but
[00:19:40] God. There is no god but
[00:19:44] God.
[00:19:47] There is no god but God. This method
[00:19:51] has deep roots in
[00:19:52] our country.
[00:19:57] It reached the country of
[00:20:00] Niger two
[00:20:04] centuries ago or more. Now,
[00:20:07] the Tijaniyya order is
[00:20:09] dominant.
[00:20:11] And
[00:20:15] its followers are more than any
[00:20:18] other order.
[00:20:21] There is no God.
[00:20:26] So we cannot forget in
[00:20:29] council that
[00:20:32] al-Tijani, may God be pleased with him,
[00:20:35] whoever knew the order
[00:20:38] only knew it through
[00:20:41] his method.
[00:21:20] The Muslims of Ivory Coast remained steadfast in their
[00:21:24] religious principles in accordance with the teachings of
[00:21:27] Islam, despite the percentage they represent in the country.
[00:21:31] They attribute this, in their opinion, to their adherence to
[00:21:35] the conduct they acquired from their affiliation with the
[00:21:37] Tijaniyya order since the 18th century.
[00:21:41] These sheikhs in the ceremonies of reviving their
[00:21:44] daily dhikr.
[00:22:11] "No one is capable today of defining
[00:22:14] this, because my great-grandfather, who came with the Tijaniyya to Ivory Coast"
[00:22:18] latinia en côte d'ivoire"
[00:22:22] The cooperation between Morocco and Ivory Coast started
[00:22:26] 7 years ago, and today I am
[00:22:29] 60 years and 6
[00:22:33] months old. I am older than all the PP
[00:22:37] sheikhs. So my great-grandfather, who
[00:22:40] established relations with Morocco,
[00:22:43] until today, no one is capable of saying that. So it doesn't
[00:22:46] date back to our relationship. to the Commander of the Faithful,
[00:23:06] may God grant him victory, as we gathered
[00:23:09] at the Third Tijani Forum in
[00:23:13] Fez. Taassata
[00:23:16] his emirate. And
[00:23:21] the last
[00:23:23] recommendation was that
[00:23:26] the Tijanis
[00:23:30] the regions and in the same country.
[00:23:34] So we must unite in a federal
[00:23:37] union for cooperation.
[00:23:41] And praise be to God, when
[00:23:43] conference, we engaged in activities
[00:23:47] and contacted the respected sheikhs in this country,
[00:23:50] and Morocco received a very
[00:23:53] large number. That
[00:23:56] meeting ignited enthusiasm
[00:23:59] in these people and inspired the idea
[00:24:03] of organizing
[00:24:06] the Tijanis in their countries, after they used
[00:24:10] to work each in his own zawiya and each in
[00:24:14] his own place. However, it became clear to them
[00:24:17] that it was in their interest.
[00:25:00] There is no difference between the people of Sufism across African countries.
[00:25:04] Remembrance, humility, health, all help the seeker to count the remembrance.
[00:25:38] The craft of making prayer beads in the Maghreb has existed for
[00:25:41] many centuries and has flourished with the Sufi
[00:25:45] presence and the spread of shrines and tombs of righteous
[00:25:48] saints. Their followers
[00:25:51] and disciples constituted the largest consumers
[00:25:54] of them.
[00:25:59] Allah, O Most Merciful, O Most Merciful.
[00:26:04] Abdelilah, from the city of Ouazzane, still struggles
[00:26:07] to preserve his craft, which has become
[00:26:12] continuing it as a source of livelihood,
[00:26:15] but rather cherishes it for its
[00:26:18] symbolic value.
[00:26:21] Mr. Abdelilah mainly works on making the prayer beads
[00:26:25] of the Tijaniyya order, named after Sheikh Ahmed
[00:26:28] al-Tijani. He belongs to it, but he makes
[00:26:32] all kinds of prayer beads according to demand. The Tijaniyya
[00:26:35] prayer beads consist of 100 beads, divided
[00:26:39] according to the daily devotions of the order, called
[00:26:42] awrad, and separated by markers. As for other
[00:26:45] Sufi orders, most of them have prayer beads with
[00:26:49] 99 beads, corresponding to the number of
[00:26:52] the Beautiful Names of Allah, and their devotions differ according to each
[00:26:56] order.
[00:27:00] Indeed, the prayer beads have
[00:27:08] al-Habibiya, al-Kattaniya, al-Nasiriya, there are many types,
[00:27:11] and there is the Tijaniyya, whose division
[00:27:14] is 7, 23,
[00:27:17] 20, 20, 18, 12. And this is what
[00:27:21] helps the Tijaniyya disciple
[00:27:24] to perform his dhikr.
[00:27:27] You know that what is attributed
[00:27:29] to al-Tijani.