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The Tijāniyyah (Arabic : الطريقة التجانية, romanized: Al-Ṭarīqah al-Tijāniyyah, lit. 'The Tijānī Path') is a Sufi tariqa (order, path), originating in the Maghreb but now more widespread in West Africa, particularly in Senegal, The Gambia, Mauritania, Mali, Guinea, Niger, Chad, Ghana, Northern and South-western Nigeria and some part of Sudan. The Tijāniyyah order is also present in the state of Kerala in India. Its adherents are called Tijānī (spelled Tijaan or Tiijaan in Wolof, Tidiane or Tidjane in French). Tijānīs place great importance on culture and education, and emphasize the individual adhesion of the disciple ( murid ). To become a member of the order, one must receive the Tijānī wird , or a sequence of holy phrases to be repeated twice daily, from a muqaddam , or representative of the order.
Ahmad al-Tijani (1737–1815) was born in Aïn Madhi in Algeria and died in Fes, Morocco. He received his religious education in Fes, Morocco. Inspired by other Moroccan saints he founded the Tijānī order in the 1780s; sources vary as to the exact date between 1781and 1784. Tijānīs, speaking for the poor, reacted against the then-dominant conservative, hierarchical Qadiriyyah brotherhood, focusing on social reform and grassroots Islamic revival.
During the first period, some of al-Tijani's adherents appointed khalifas, established new Tijani centres abroad, and developed ramifications of their own:
The order has become the largest Sufi order in West Africa and continues to expand rapidly. It was brought to southern Mauritania around 1789 by Muḥammad al-Ḥāfiẓ of the 'Idaw `Ali tribe, which was known for its many Islamic scholars and leaders and was predominantly Qādirī at the time. Nearly the entire tribe became Tijānī during Muḥammad al-Ḥāfiẓ's lifetime, and the tribe's influence would facilitate the Tijāniyya's rapid expansion to sub-Saharan Africa.
Muḥammad al-Ḥāfiẓ's disciple Sidi Mawlūd Vāl initiated the 19th-century Fulɓe leader Omar Saidou Tall and the Fulɓe cleric ʿAbd al-Karīm al-Nāqil from Futa Jalon (now Guinea) into the order. After receiving instruction from Muḥammad al-Ghālī from 1828 to 1830 in Mecca, Umar Tall was appointed Caliph (successor or head representative) of Aḥmed al-Tijānī for all of the Western Sudan (Western sub-Saharan Africa). Umar Tall then led a holy war against what he saw as corrupt regimes in the area, resulting in the large but fleeting Toucouleur Empire in Eastern Senegal and Mali. While Omar Saidou Tall's political empire soon gave way to French colonialism, the more long-standing result was to spread Islam and the Tijānī Order through much of what is now Senegal, Guinea, and Mali (see Robinson, 1985).
In Senegal's Wolof country, especially the northern regions of Kajoor and the Kingdom of Jolof, the Tijānī Order was spread primarily by Malick Sy, born in 1855 near Dagana. In 1902, he founded a zāwiya or religious center in Tivaouane, which became a center for Islamic education and culture under his leadership. Upon Malick Sy's death in 1922, his son Ababacar Sy became the first Caliph. Serigne Mansour Sy became the present Caliph in 1997, upon the death of Abdoul Aziz Sy. The Mawlid or Gàmmu, the celebration of the birth of Muhammad, of Tivaouane gathers many followers each year.
The "house" or branch of Tivaouane is not the only branch of the Tijānī order in Senegal. The Tijānī order was spread to the south by another jihadist, Màbba Jaxu Ba, a contemporary of Umar Tall who founded a similar Islamic state in Senegal's Saalum area[ dubious ].[ citation needed ] After Màbba was defeated and killed at The Battle of Fandane-Thiouthioune fighting against Maad a Sinig Kumba Ndoffene Famak Joof, his state crumbled but the Tijāniyya remained the predominant Sufi order in the region,[ citation needed ] and Abdoulaye Niass (1840–1922) became the most important representative of the order in the Saalum[ dubious ], having immigrated southward from the Jolof and, after exile in The Gambia due to tensions with the French, returned to establish a zāwiya in the city of Kaolack.
The branch founded by Abdoulaye Niass's son, Ibrahim Niass, in the Kaolack suburb of Medina Baye in 1930, has become by far the largest and most visible Tijānī branch around the world today. Ibrahima Niass's teaching that all disciples, and not only specialists, can attain a direct mystical knowledge of God through tarbiyyah rūhiyyah (mystical education) has struck a chord with millions worldwide. This branch, known as the Tijāniyyah Ibrāhīmiyyah or the Faydah ("Flood"), is most concentrated in Senegal, Nigeria, Ghana, Niger, and Mauritania, and has a growing presence in the United States and Europe. Most Tijānī web sites and international organizations are part of this movement. Ibrahim Niass' late grandson and former imam of Medina Baye, Hassan Cissé, has thousands of American disciples and has founded a large educational and developmental organization, the African American Islamic Institute, in Medina Baye with branches in other parts of the world.
Another Senegalese "house," in Medina-Gounass, Senegal (to the west of the Niokolo Koba park) was created by Mamadou Saidou Ba.
Still another in Thienaba, near Thiès,[ citation needed ] was founded by the disciple of a famous marabout of Futa Tooro, Amadou Sekhou.
The Ḥamāliyya (Ḥamālliyya) branch, founded by Shaykh Hamallah, is centered in Nioro, Mali, and is also present in Senegal, Côte d'Ivoire, Burkina Faso, and Niger. One of its most prominent members is the novelist and historian Amadou Hampâté Bâ, who preserved and advocated the teachings of Tierno Bokar Salif Taal (Cerno Bokar Salif Taal), the "Sage of Banjagara". (See Louis Brenner, 1984, 2000.)
It was Cherno Muhammadou Jallow, along with Sheikh Oumar Futi Taal, who first received the tarikha Tijaniyya in the Senegambia region. Cherno Muhammadou waited for the tarikha for over twelve years in Saint Louis Senegal, where Sheikh Oumar Futi Taal sent his student Cherno Abubakr. He (Cherno Muhammadou) started spreading it in the Senegambia region. Through oral history, it is that said he (Cherno Muhammadou) passed it to twelve disciples. These disciples range from Mam Mass Kah of Medina Mass Kah, Abdoulaye Niass of Medina Kaolock, Cherno Alieu, Deme of NDiaye Kunda Senegal, Cherno Alieu, Diallo of Djanet in Kolda, to name a few. Through these disciples the tarikha spread through the Senegambia region and beyond. Most of these disciples today have loads of followers and all of them are doing the Laazim daily. Cherno Muhammadou passed it to his son Cherno Omar, who later passed to his son Cherno Muhammadou. Baba Jallow later went on looking for his grandfather (Cherno Muhammadou Jallow), whom he later found in the Casamance. After discovering his grandfather's grave, Cherno Baba created a community and named it Sobouldeh and started an annual Ziarre, where thousands converge to honor him yearly.
Members of the Tijānī order distinguish themselves by a number of practices. Upon entering the order, one receives the Tijānī wird from a muqaddam or representative of the order. The muqaddam explains to the initiate the duties of the order, which include keeping the basic tenets of Islam including the five Five Pillars, to honor and respect one's parents, and not to follow another Sufi order in addition to the Tijāniyya. Initiates are to pronounce the Tijānī wird (a process that usually takes ten to fifteen minutes) every morning and afternoon. The wird is a formula that includes repetitions of the shahada, istighfar, and a prayer for Muḥammad called the Salat al-Fatih "Prayer of the Opener". They are also to participate in the wazifah, a similar formula that is chanted as a group, often at a mosque or zāwiya once on a daily basis, as well as in the Haylalat al-Jum'ah, another formula chanted among other disciples on Friday afternoon before the sun down.
Additionally, disciples in many areas organize regular meetings, often on Thursday evenings or before or after Waẓīfa and Hailalat al-Jum'ah to engage in dhikr Allāh, or remembrance of God. In such meetings, poems praising God, Muhammad, Aḥmed at-Tijānī, or another religious leader may be interspersed with the dhikr. Such meetings may involve simple repetition as a group or call-response, in which one or more leaders lead the chant and others repeat or otherwise respond.
Occasionally, a group of disciples, known in Senegal as a daayira, from Arabic dā'irah, or "circle", may organize a religious conference, where they will invite one or more well known speakers or chanters to speak on a given theme, such as the life of Muḥammad or another religious leader, a particular religious obligation such as fasting during Ramadan, or the nature of God.
The most important communal event of the year for most Tijānī groups is the Mawlid, known in Wolof as the Gàmmu, or the celebration of the birth of Muḥammad, which falls on the night of the 12th of the Islamic month of Rabīʿ al-'Awwal (which means the night before the 12th, as Islamic dates start at sundown and not at midnight). Most major Tijānī religious centers organize a large Mawlid event once a year, and hundreds of thousands of disciples attend the largest ones (in Tivaouane, Kaolack, Prang, Kiota, Kano, Fadama, etc.) Throughout the year, local communities organize smaller Mawlid celebrations. These meetings usually go from about midnight until shortly after dawn and include hours of dhikr and poetry chanting and speeches about the life of Muḥammad.
This is a list of Sufi orders (Tariqas) in Senegal. They are active Muslim organizations that can also be found in many other parts of Africa and the Islamic world. Their members are mainly Wolofs, Fulas and Tocouleurs.
A marabout is a Muslim religious leader and teacher who historically had the function of a chaplain serving as a part of an Islamic army, notably in North Africa and the Sahara, in West Africa, and (historically) in the Maghreb. The marabout is often a scholar of the Qur'an, or religious teacher. Others may be wandering holy men who survive on alms, Sufi Murshids ("Guides"), or leaders of religious communities.
Kaolack is a town of 172,305 people on the north bank of the Saloum River and the N1 road in Senegal. It is the capital of the Kaolack Region, which borders The Gambia to the south. Kaolack is an important regional market town and is Senegal's main peanut trading and processing center. As the center of the Ibrahimiyya branch of the Tijaniyyah Sufi order founded by Ibrayima Ñas, it is also a major center of Islamic education. The Leona Niassene mosque (right) in Kaolack is one of the largest and best known in Senegal.
Hadji Oumarûl Foutiyou Tall, , born in Futa Tooro, present day Senegal, was a West African Tijani sufi Toucouleur Islamic scholar and military commander who founded the short-lived Toucouleur Empire, which encompassed much of what is now Senegal, Guinea, Mauritania and Mali.
Abū al-ʻAbbās Ahmad ibn Muhammad at-Tijāniyy or Ahmed Tijani, was an Algerian Sharif who founded the Tijaniyyah tariqa.
Ibrāhīm Niasse (1900–1975)—or French: Ibrahima Niasse, Wolof: Ibrayima Ñas, Arabic: شيخ الإسلام الحاج إبراهيم إبن الحاج عبد الله التجاني الكولخي Shaykh al-'Islām al-Ḥājj Ibrāhīm ibn al-Ḥājj ʿAbd Allāh at-Tijānī al-Kawlakhī —was a Senegalese major leader (wolof) of the Tijānī Sufi order of Islam in West Africa. His followers in the Senegambia region affectionately refer to him in Wolof as Baay, or "father."
Islam is the predominant religion in Senegal. 97 percent of the country's population is estimated to be Muslim. Islam has had a presence in Senegal since the 11th century. Sufi brotherhoods expanded with French colonization, as people turned to religious authority rather than the colonial administration. The main Sufi orders are the Tijaniyyah, the Muridiyyah or Mourides, and to a lesser extent, the pan-Islamic Qadiriyyah and the smaller Layene order. Approximately 1% are Shiites and <1% are Ahmadiyya Muslims.
Maba Diakhou Bâ, also known as Ma Ba Diakhu, Ma Ba Diakho Ba, Ma Ba Jaaxu, Mabba Jaxu Ba, was a Muslim leader in West Africa during the 19th century. Born in Rip, Maba was a disciple of the Tijaniyya Sufi brotherhood and became the Almami of Saloum.
El-Hadji Malick Sy was a Senegalese religious leader and teacher in the Tijaniyya Sufi Malikite and Ash'arite brotherhood.
Shaykh Hassan Cisse (1945-2008) was the preeminent spokesmen of the Tariqa Tijaniyya in recent times. He was an accomplished Islamic scholar, emerging from a long and vibrant legacy of Islamic learning in West Africa. The grandson and spiritual heir of Shaykh Ibrahim Niasse, he was designated by Shaykh Ibrahim as Imam of the Jama’at Nasr al-Ilm, the followers of Shaykh Ibrahim who are historically the largest single Muslim movement in twentieth-century West Africa.
Shaykh Shekna Ahmeda Hamahullah ben Muhammad ben Seydina Umar was a Sufi Muslim religious leader, born in French Soudan and died in France after being arrested and sent into exile in 1933 by the colonial government of French West Africa. While not the founder, he was the spiritual leader of a militant reform movement of the powerful Tijaniyyah sufi ṭarīqah, which has popularly taken his name, as Hamallayya or Hamallism.
Sheikh Ahmad Tijani Ali Cisse is the spiritual leader of the Tijaniyya Sufi order. The Tijaniyya is the largest Sufi order in Western Africa and its leader is responsible for nearly 300 million Sufi adherents.
The Zawiya of Sidi Ahmed al-Tijani, or Zawiya Tijaniya Al Koubra, is a zawiya, an Islamic religious complex building for education and commemoration, in Fez, Morocco. The building is located inside Fes el Bali, the old medina quarter of the city. More specifically, it is situated in the Al-Blida neighborhood, close to the University of Al Quaraouiyine. It is dedicated to the founder of the Tijaniyyah tariqa from the 18th century, Sheikh Ahmad al-Tijani who is buried in the site. It is among the several other zawiyas dedicated to Al-Tijani. The complex is distinguishable from highly ornamented facades facing the street, and a minaret in turquoise color.
Sheikh Dahiru Usman OFR is a Nigerian Islamic Scholar. He is the supreme leader of the Islamic Sufi group known as the Tijaniyyah in Nigeria.
The Zawiya of Sidi Abd el-Aziz is an Islamic religious complex (zawiya) in Marrakesh, Morocco. It is centered around the tomb of the Muslim scholar and Sufi saint Sidi Abu Faris Abd al-Aziz Abd al-Haq at-Tabba', who died in Marrakesh in 1508. Sidi Abd el-Aziz is considered one of the Seven Saints of Marrakesh, and his tomb was a prominent stop for pilgrims to Marrakesh. The zawiya is located on Rue Mouassine at its intersection with Rue Amesfah.
Sufism is considered as an essential part of Islam In Algeria. Sufism was fought and oppressed by the Salafists, and now is again regaining its importance as it was there before Algerian Civil War. Sufis have a considerable influence on both urban and rural society of Algeria. Sufism is the part of Algeria as long as 1400 years ago, so recognised as "Home of Sufi Marabouts". Most of the people in Algeria are the followers and murids of Sufism. Sufism has shaped Algerian society and politics for much of the country's history. Today, very few are aware of this legacy. Might the Sufis now provide an important contribution to the stability of the country.
In Sufism, the wazifa is a regular litany practiced by followers and comprising Quranic verses, hadiths of supplication and various Duas.
In Sufism, the lazimi or wird lazim is a regular litany (wird) practiced individually by followers (murids) in the Tijaniyya order.
In Sufism, the Salat al-Fatih is a regular litany (wird) and prayer for Muhammad practiced individually or in congregation by followers (murids) in the Tijaniyya order.