ALMAGHRIBIA — broadcast
20260926 213000 UTC
354 transcript segments
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[00:00:08] In Fez, when the Sheikh, the founder of
[00:00:12] the Tijaniyya order, came to Fez,
[00:00:16] it was not by chance or randomly, but
[00:00:19] because of his knowledge of this city's role in promoting knowledge
[00:00:23] and
[00:00:25] who came from its spiritual role. It has Al-Qarawiyyin University
[00:00:27] and the tomb
[00:00:31] of Moulay Idriss. Therefore, he wanted
[00:00:35] the starting point to be this city, the city of Fez,
[00:00:38] and the dissemination from the city
[00:00:40] of Fez.
[00:00:45] come from the West
[00:00:49] Here, among the alleys of the city of Fez, stands
[00:00:53] there must be the towering minaret of the Tijaniyya Zawiya, named after the founder
[00:00:57] of the order, Abu Al-Abbas Ahmed.
[00:01:10] He died here in Fez in
[00:01:13] 1815,
[00:01:15] where he studied under several Sufi sheikhs,
[00:01:18] but his aspirations did not
[00:01:22] stop at the boundaries of any order, so he sought
[00:01:25] to establish his own special Zawiya.
[00:01:30] Our master Muhammad,
[00:01:32] The Tijaniyya order the opener of what was closed and the seal of what preceded,
[00:01:35] the helper of the truth
[00:01:37] of the number of adherents and the guide to Your straight path, and
[00:01:42] the majority of Sufis in his family the Great. O God,
[00:01:45] bless our master Muhammad,
[00:01:48] the opener and the seal of what
[00:01:50] preceded, the helper of the truth with truth,
[00:01:54] Sufism, based on Your straight path and his
[00:01:58] companions the Great. O God,
[00:02:01] bless our master
[00:02:04] we rely on for Muhammad, the opener of what was closed and the seal
[00:02:06] of what preceded, the truth and the guide
[00:02:10] to the straight path,
[00:02:12] have in the and
[00:02:17] largest city in the Powerful. Now we are present at
[00:02:19] the Great Zawiya in Fez,
[00:02:23] which was founded by the founder of the Tijaniyya order, Ahmed
[00:02:26] Tijani,
[00:02:29] when he came to the city of Fez, and which
[00:02:32] contains his blessed shrine, and which also serves
[00:02:36] day one on as a destination and Qibla for all
[00:02:39] Tijanis worldwide in the Islamic world.
[00:02:43] All Tijanis
[00:02:45] model in this long for this Zawiya and
[00:02:48] to be present there and perform dhikr there. This
[00:02:51] Zawiya is considered
[00:02:55] a religious
[00:02:57] beacon for the Syrian emanation.
[00:03:08] Immediately after performing the Asr prayer,
[00:03:11] the Tijaniyya ritual begins with the recitation of Al-Fatiha, then
[00:03:15] the Salawat Al-Fatih and Jawhar Al-Kamal, which
[00:03:18] are considered characteristics of the Tijaniyya order.
[00:03:21] This is followed by seeking forgiveness. A white pure cloth
[00:03:25] is spread out as a symbol of purity
[00:03:27] When a Tijani from and cleanliness, which the disciples hold
[00:03:35] during the Tijaniyya supplications and litanies.
[00:03:37] The followers gather around a white cloth,
[00:03:41] claiming that the Messenger of Allah, peace be upon
[00:03:44] him, sits in the company of Ahmed Tijani. The
[00:03:48] supplications are recited aloud
[00:03:52] with a harmonious, coordinated, and organized rhythm.
[00:03:55] No doubt, it is a means to satisfy spiritual
[00:03:59] A.H. desires, which cannot be satisfied except in this way.
[00:04:03] The spread
[00:04:07] of the Tijaniyya order in West Africa
[00:04:11] naturally began from
[00:04:13] Mauritania, by Sheikh Sidi Muhammad Al-Mukhtar
[00:04:17] Al-Alawi, who worked to spread
[00:04:22] visits by seeking knowledge, studying with the Tijaniyya order. And he came to Fez and then took
[00:04:26] the Tijaniyya order, and he was commanded to
[00:04:30] There was among them, among the Sufis, transmit it and give it to whoever wanted it.
[00:04:34] This organization will
[00:04:40] as a link between the schools of Sufism in
[00:04:48] this path establishes and roots in
[00:04:58] Despite the intention.
[00:05:06] Mauritanians were interested in sciences and acquiring
[00:05:09] knowledge, accumulating a huge scientific wealth. Manuscripts
[00:05:21] The journeys of the Shinqiti to Hajj played the
[00:05:24] most prominent role in collecting them. Shinqiti scholars were keen to acquire them,
[00:05:27] no matter how
[00:05:29] expensive they were.
[00:05:35] The parents
[00:05:40] and people of nobility
[00:05:46] The scholars continued to follow that tradition, striving
[00:05:49] to acquire knowledge with their rest and their travels,
[00:05:53] and with their money with which they would copy
[00:05:56] books, hiring for them
[00:05:59] for a long time.
[00:06:03] In times of scarcity of manuscripts,
[00:06:06] copying and dedication to it,
[00:06:09] and financial cost in it. After that, it happened.
[00:06:17] And also, if kings admired scholars, they would give
[00:06:20] them books. This was also a great means
[00:06:23] of obtaining valuable books, which is the gifting
[00:06:27] of books by kings. And this even
[00:06:30] Ben Rasek, who was, for example, died
[00:06:32] in 100
[00:06:35] and 44, and
[00:06:37] 144,
[00:06:39] he was carrying from Morocco and came with a large library
[00:06:42] containing 600 manuscript
[00:06:44] volumes.
[00:06:51] I gave them, you gave me for the prominent, for the prominent
[00:06:54] a book and the eye the covering
[00:06:58] and the purity and the covering and the headscarf. So
[00:07:01] the books of the scholars here would
[00:07:03] come to him from the kings of Morocco, and no one would leave
[00:07:07] from here and come to Morocco and meet with kings without
[00:07:11] them honoring him
[00:07:13] with their love. And similarly, they would provide them
[00:07:16] with the ships for the
[00:07:18] Hajj.
[00:07:25] Mauritania derives its distinguished role in spreading
[00:07:28] Islam from its geographical location, as it is located at
[00:07:32] the meeting point between North Africa and its west.
[00:07:35] This strategic location distinguished
[00:07:38] the people of this land throughout history with a cultural
[00:07:42] and economic demographic vitality
[00:07:45] that made them play the role of the connecting mediator between
[00:07:49] these two parties, where the Shinqiti tribes
[00:07:52] were able to establish a distinct life in
[00:07:55] their diverse human interaction with African societies
[00:07:59] and in the unique relationships they
[00:08:02] forged
[00:08:03] with them.
[00:08:19] Among those who visited him was a great and mighty
[00:08:23] scholar of Hadith, a respected scholar, Sheikh Muhammad
[00:08:26] Al-Hafiz Al-Alawi. He came from Shinqat in a
[00:08:30] long story that led him to Hajj, then from Hajj he returned to
[00:08:34] Fez and met the Sheikh and stayed with the Sheikh for three
[00:08:37] years, taking the path and knowledge
[00:08:41] from him, and then returned to his country, Shinqat.
[00:08:45] The Sheikh had advised him after bidding him farewell and parting
[00:08:48] with him, saying, "Do not appear until Allah makes you appear," in a
[00:08:52] story. Then Allah made his matter appear in a strange story,
[00:08:55] and the order spread through him during
[00:08:58] its spread. It is well known that
[00:09:01] the Tijaniyya order reached
[00:09:05] the Shinqit region in the year 1221
[00:09:11] by means of the Sheikh
[00:09:15] of Sheikhs and the educator of مقامات,
[00:09:18] Sheikh Muhammad Al-Habib bin
[00:09:21] Karoui. Sheikh Muhammad, may Allah be pleased
[00:09:25] with him, lived in this region,
[00:09:29] moving between scholars,
[00:09:32] this first one.
[00:09:34] Among those he studied with, to our knowledge, was the great
[00:09:37] scholar, Sheikh Al-Islam Hurmah bin Abdul
[00:09:40] Jalil.
[00:09:43] The influence of Moroccan Sufi orders reached
[00:09:46] the land of Shinqit, so much so that the schools of Sufism in
[00:09:49] Mauritania were classified
[00:09:52] Morocco and West Africa. Thus, it carried
[00:09:55] the characteristics and features of Sufism with its Arab
[00:09:59] and African character at the same time, which helped
[00:10:02] it play key roles in shaping the structure
[00:10:06] of the societal culture of African
[00:10:08] peoples.
[00:10:11] The Tijaniyya order spread in Mauritania
[00:10:14] and Africa through Sheikh Muhammad
[00:10:17] Al-Hafiz bin Al-Mukhtar bin Habib Al-Alawi, who was a direct disciple
[00:10:21] of Sheikh Tijani and stayed with him for three years.
[00:10:33] And the scholars in Africa, after the order spread
[00:10:36] through Sheikh
[00:10:38] Muhammad, but
[00:10:41] it spread in Africa through
[00:10:44] his eldest disciple, Abu Al-Saud Sidi Mawlid,
[00:10:50] his tribe and was initiated into
[00:10:53] the path. to give it. And
[00:10:56] after that, he asked
[00:10:59] the Sheikh, "I must go to Morocco
[00:11:03] to meet Sheikh Tijani." But he also longed for
[00:11:06] something he lacked. Our Sheikh, Sheikh Muhammad Al-Hafiz, did not
[00:11:10] from Fez. He came to him to take the Tijaniyya
[00:11:13] order from him, and that was in the mid-
[00:11:16] century. He took it from Sheikh Sidi
[00:11:19] Sheikh Muhammad Al-Hafiz. And after that, his soul also
[00:11:23] longed to meet the seal of the Tijaniyya,
[00:11:27] our master Ahmed Tijani, in Fez. So he traveled to Fez
[00:11:31] in 1230
[00:11:35] Hijri. And about that, the scholar Baba bin
[00:11:38] Ahmed Baba says: He traveled twice towards
[00:11:41] Fez, the city of pleasant breaths, the Imam
[00:11:45] of the saints in absolute terms, and the Messenger of Allah by
[00:11:48] agreement. So he came with knowledge and insights
[00:11:51] and the companionship of the great Imams.
[00:11:57] represents one of the major orders in the Islamic world in terms
[00:12:02] and the strength of its impact on social reality. Today, it attracts
[00:12:07] Senegal, and consequently, it is estimated
[00:12:11] that its followers constitute approximately 70%
[00:12:14] of Muslims. It is followed by the
[00:12:17] Muridiyya order, then
[00:12:19] the Qadiriyya order.
[00:12:30] 170 km east of the capital,
[00:12:34] Dakar, lies one of the most important spiritual
[00:12:37] cities in Senegal, Touba, the second
[00:12:42] the country.
[00:12:48] Allah, Allah, Allah.
[00:12:52] Allah, Allah, Allah. It is an exception
[00:12:56] in terms of its origin. We can say almost that it is the only city
[00:12:59] that was founded from
[00:13:01] piety.
[00:13:03] He says,
[00:13:06] "I did not come here seeking a farm or
[00:13:10] pasture. Rather, I built it for the worship of Allah
[00:13:13] Almighty." And he is the one who said in some of his supplications, "O Allah, You have taken
[00:13:16] my reins to the land You chose for me, and I built two
[00:13:20] houses in it to worship You therein with faith, Islam, and Ihsan,
[00:13:23] and I named them."
[00:13:26] So its origin differs. The city differs from all other
[00:13:30] cities. Its age is about 130
[00:13:34] years only, and this is very
[00:13:37] short for countries. Nevertheless, it represents what it represents today.
[00:13:51] Our journey led us to discover this.
[00:14:08] What attracts the visitor's attention here is
[00:14:11] the competition in reviving the rituals, as if it is
[00:14:14] a miniature representation of the Hajj pilgrimage in terms
[00:14:17] of the practiced rituals, the pilgrims visiting a number of
[00:14:21] shrines, the Mosque of Dar Al-Quds, where the Sheikh's
[00:14:25] shrine is located. Ahmed Bamba and the great caliphs.
[00:14:38] These orders
[00:14:41] have a great role in spreading Islam because
[00:14:44] Islam is Sufi, a pure Islam,
[00:14:48] meaning an Islam of forgiveness
[00:14:51] and cooperation.
[00:14:55] the room that was the basis of everything.
[00:14:59] also have a social impact,
[00:15:03] leading to stability, cooperation,
[00:15:06] solidarity, and mutual support, and tolerance, and so
[00:15:10] on, of matters that
[00:15:13] society. And people,
[00:15:17] by adhering to this path, found in it what
[00:15:20] would mend their conditions as individuals
[00:15:23] and groups. Their common approach
[00:15:27] is to
[00:15:30] spread true
[00:15:33] Sunni Islam, which the Prophet,
[00:15:36] peace be upon him, and his companions were upon.
[00:15:40] This is the comprehensive approach
[00:15:43] on which the people of Sufism were raised.
[00:17:01] The Shaykh Bamba was a Sunni Muslim.
[00:17:04] His creed was the creed of the Ash'aris, from the people of the Jama'ah, on the Ash'ari
[00:17:08] path, just as is the case in Morocco.
[00:17:12] And his jurisprudential school was the school of Imam Malik.
[00:17:16] And he used to say, "Adhere to the Maliki school, for it is
[00:17:18] pure and illuminated." He would advise his disciples
[00:17:22] to follow the Maliki school. And this
[00:17:25] mosque's school came to us from Morocco.
[00:17:28] And his Sufism is also a Sunni
[00:17:31] conduct, not on theories. In addition to that, we study
[00:17:35] the Holy Quran with the Warsh recitation from Nafi'. And almost
[00:17:39] all the books that
[00:17:41] teaching came to us from
[00:17:44] Morocco. Even most of us write in the Moroccan
[00:17:48] script. The Tijanis Kingdom
[00:17:52] of Morocco
[00:17:53] a religious
[00:17:56] and spiritual destination.
[00:17:59] Because they see that the
[00:18:03] Islam that characterizes this kingdom
[00:18:06] is a moderate Islam, an Islam
[00:18:10] of moderation, an Islam of accepting others, and an Islam
[00:18:13] that is the Sunni Islam that the Messenger of Allah, peace
[00:18:17] be upon him, left behind. So they see in this kingdom an exemplary
[00:18:22] spiritual field.
[00:18:38] The roots of the Tijaniyya order extend deep into Morocco,
[00:18:42] from the city of Fez to the city of Rabat,
[00:18:46] which nourishes the spiritual being of millions
[00:18:49] of Senegalese who find in it not
[00:18:52] only a holy place, but essentially a second
[00:18:56] land for worship
[00:18:57] and remembrance.
[00:19:01] La ilaha illallah.
[00:19:05] Senegal is asked, "What is the city closest to
[00:19:08] your heart across the world?" the answer comes quickly:
[00:19:12] Fez. It is the spiritual capital of the kingdom
[00:19:16] which is also that for millions of Senegalese.
[00:19:19] Most of the country's residents are followers of this
[00:19:23] Sufi order. There is no god but
[00:19:26] Allah. There is no god but
[00:19:29] Allah. There is no god but
[00:19:32] Allah. There is no god but Allah.
[00:19:36] There is no god but Allah. The majority of advisors organize
[00:19:40] annual visits to Morocco, and every year we go to
[00:19:44] Fez, and we go to Marrakech, we go to Rabat, and we
[00:19:47] go then. All this is thanks to the Sufism that connects
[00:19:51] Côte d'Ivoire and Morocco that
[00:19:54] daily, weekly, or monthly, there are organized
[00:19:59] Tijanis, and from the Zawiyas and the Tijaniyya
[00:20:02] Caliphs to visit
[00:20:05] Sheikh Tijani, may Allah be pleased with him. And on
[00:20:09] these many
[00:20:12] occasions, thank
[00:20:14] God.
[00:20:21] Not far from Senegal is the Republic of Mali, a point
[00:20:25] of connection between the civilizations of North Africa
[00:20:28] and its south, which made it throughout history an important
[00:20:32] commercial center and an intellectual and cultural
[00:20:35] hub. The peaceful coexistence between ethnicities
[00:20:37] is still
[00:20:39] preserved.
[00:20:45] Ibn Khaldun mentions, quoting the author of Tarikh
[00:20:48] al-Fattash, that the land beyond the Berber kings,
[00:20:52] i.e., the land of the Kingdom of Ghana, had known Islam,
[00:20:56] and some of its tribes began to convert to it at an
[00:20:59] early stage, until the lands of West Africa
[00:21:02] became great Islamic kingdoms, such as the Kingdom
[00:21:05] of Mali.
[00:21:11] Mali was distinguished by its written heritage, thanks to
[00:21:14] its great empires and its various Islamic
[00:21:17] kingdoms, whose men exerted great
[00:21:21] efforts for its advancement.
[00:21:24] Among them were the Sufis who contributed greatly
[00:21:27] to the methodology
[00:21:28] and creed.
[00:21:36] We do not say that the Tijaniyya is branched, because the Tijaniyya is one, just as
[00:21:39] Islam is one. However,
[00:21:43] the chain ends with such and such a sheikh.
[00:21:46] So there are among us
[00:21:50] those who are affiliated with Al-Hajj Omar Al-Futi, to the chain
[00:21:54] of Al-Hajj Omar Al-Futi, and they call themselves
[00:21:57] the Omaris. And also,
[00:22:00] Sheikh Hamah Allah in
[00:22:03] Nioro and Nioro's
[00:22:06] Zawiyas are also spread throughout the Republic of Mali.
[00:22:10] They are called the Hamawis. And also,
[00:22:14] finally, from the fifties and sixties until
[00:22:16] today, the Tijaniyya
[00:22:20] order came to us through Sheikh Ibrahim Yaas, may
[00:22:24] Allah have mercy on him. So these three Zawiyas
[00:22:27] are spread throughout Mali, and the percentage of Tijanis,
[00:22:31] according to our estimates
[00:22:33] and conjectures, because statistics, as you know, in
[00:22:37] Africa are not accurate, but our conjecture
[00:22:40] is that the percentage of Tijanis
[00:22:43] exceeds 62% of
[00:22:47] Muslims.
[00:23:24] There is a decisive role for the Zawiyas and Sufi
[00:23:26] orders with their religious influence, which made them play
[00:23:30] a historical role in weaving spiritual bonds
[00:23:33] between them and the Muslims of Mali.
[00:24:21] The adherents of the Tijaniyya order in Mali gather
[00:24:23] today in a recognized national body,
[00:24:26] headed by a Sheikh from among
[00:24:29] 52 caliphs representing all the Zawiyas
[00:24:33] spread throughout the country. It was named the
[00:24:36] Federal Council for the Adherents of the Tijaniyya Order.
[00:24:40] Here, inside this humble headquarters, Sheikh
[00:24:44] Tierno Hady Thiam is preparing for a meeting with some members
[00:24:47] of the body to finalize the latest.
[00:25:20] It is called the Convent today, and this association gathers
[00:25:24] all.