Scholars and Key Figures

Sidi Ahmed ben Moham Alaoui Chenguiti Sidi Ahmed Ham ibn al-Abbas Alaoui Chenguiti was one of the prominent figures of the large Tijani Alaoui family in the Chinguetti region. He was remembered as a scholar, a saintly man, and a respected spiritual authority, and much of what is known about him comes through the testimony of his son, the author of Rawd Shamāʾil Ahl al-Haqīqa fī al-Taʿrīf bi-Baʿḍ Rijālāt Ahl al-Tarīqa. He belonged to a major Tijani family in Chinguetti, a family known for scholarship, piety, and noble lineage. The scholar Muhammad al-Hajjouji, in the fifth volume of Ithaf Ahl al-Maratib al-ʿIrfaniyya, described him in highly honorific terms as a great scholar, an imam, a perfected saint, a righteous realized man, and a source of blessing. His son states in Rawd Shamāʾil Ahl al-Haqīqa that he personally saw in his father’s handwriting forms of Tijani invocations that are only entrusted to the elite of the elite, an indication of his father’s elevated spiritual station within the path. In his homeland, Sidi Ahmed Ham was renowned for an extraordinary mastery of books and difficult scholarly مسائل. People of his region even gave him a local nickname suggesting that he could draw out what was hidden inside books, meaning that he could extract subtle rulings, difficult legal discussions, and intricate theoretical questions with unusual ease. He was especially known for solving complex intellectual and legal problems without visible strain. He also paid special attention to recording rare fiqh questions and subtle juristic points, which enhanced his reputation as a scholar of precision and depth. During a period when the Tijani path was facing criticism and denial in some circles, local scholars would turn to him whenever they encountered troubling claims or accusations. He would answer them in a way that calmed hearts and reassured minds, reflecting both knowledge and wisdom. One well-known account illustrates this clearly: when a strange statement was attributed to Shaykh al-Tijani and people thought no satisfactory response could be given, Sidi Ahmed Ham offered a subtle explanation rooted in the principle of spiritual secrecy and the discipline of withholding what is meant to remain concealed. The scholars present accepted and admired his answer. His standing was not limited to scholarship. His son also reports that after his death, people would often hear Qur’anic recitation near his grave, especially at night, and that light was frequently seen coming from it. He further states that Sidi Ahmed Ham was killed unjustly as a martyr while performing the Duha prayer, and that he had remained in the same state of ablution from the night prayer through the dawn prayer and into that final prayer. His grave became so well known that the cemetery itself was associated with him by name, which reflects the depth of his memory in the local spiritual consciousness. It is also reported that his own father was likewise one of the righteous, known for guarding his spiritual secrets, constant fasting, and deep piety. Among the family accounts of saintly favor is a story of a lost camel that he symbolically restrained, later instructing its owner to return a strap belonging to another family, which was then recognized. Taken together, Sidi Ahmed ben Moham Alaoui Chenguiti emerges as a major figure in the scholarly and spiritual history of Chinguetti, combining religious learning, juristic insight, Sufi refinement, and moral authority.

Sidi Ahmed Ben ʿAyyāshī SKIREDJ Sidi Ahmed Ben ʿAyyāshī SKIREDJ (1878–1944) was a prominent Moroccan scholar from the city of Fez. A jurist, theologian, Sufi scholar, writer, and poet, he produced more than 200 works and became one of the most influential intellectual figures of his time. Early Life He was born in Fez in April 1878 (1295 AH) into a distinguished family known for its contributions to scholarship, literature, and history. Among its notable members were the poet Mohammed Ben Ṭayyib SKIREDJ and the historian Abdel Salam Ben Ahmed SKIREDJ. Education SKIREDJ received his early education in Fez under the guidance of his father, Al-Ḥajj ʿAyyāshī Ben Abderrahmane SKIREDJ. He later studied at the renowned University of Al-Qarawiyyine, where he mastered several disciplines: Islamic jurisprudence (Fiqh) Arabic grammar and language Hadith and Prophetic biography Sufism Literature and poetry Works He authored 204 books and treatises, reflecting his vast knowledge and intellectual productivity. His deep passion for books led him to dedicate most of his time to reading, writing, commentary, and teaching. Career Throughout his life, he held several important judicial and administrative positions: Supervisor of the Habous of Fez Jdid (1914–1918) Judge in Oujda (1919–1922) Member of the Supreme Court in Rabat (1922–1924) Judge in El Jadida (1924–1928) Judge in Settat (1928–1944) Spiritual Path He joined the Tijāniyya Sufi order in 1898 at the age of 21. He deepened his spiritual knowledge through extensive study and devotion to the practices of the order. Poetry Poetry was a central aspect of his intellectual legacy. His poetic works are known for their eloquence and refined meanings. His poetic production includes: 15 collections praising the Prophet Muḥammad 3 collections praising Sheikh Aḥmad al-Tijānī Students Among those who benefited from his teachings were: Sultan Moulay Abdelhafid Sheikh Ibrahim Niass several scholars from Morocco and West Africa Death He passed away on August 12, 1944, following complications related to diabetes. He was buried near the mausoleum of Qadi Ayyad in Marrakech. His death was deeply mourned across scholarly communities in Morocco and beyond.

Sidi Mohamed Arbi Alami Lahyani, whose full name is Sidi Mohamed al-Arabi Ben Idriss Ben Mohamed Ben al-Arabi Ben Omar al-Alami al-Lahyani, was one of the notable scholars of Fez and one of the important figures of the Tijaniyya in the nineteenth century. He combined formal scholarship, mastery of Quranic recitation, and spiritual realization, which earned him a distinguished place in the scholarly and Sufi circles of his time. Early Life He was born in 1226 AH / 1811 CE in Fez, in his family home located in Derb at-Twil, near the zawiya of the scholar Sidi Mohamed Ben al-Hassan Bennani, known for his commentary on az-Zurqani. He grew up in this scholarly and devotional environment, then memorized the Qur’an carefully according to the seven canonical readings under the guidance of the scholar Sidi Idriss Ben Abdallah al-Wadghiri, known as al-Bakraoui. Education After memorizing the Qur’an, he entered al-Qarawiyyine, where he studied under a number of the leading scholars of Fez. Among his most notable teachers were: Sidi Mohamed Badr ad-Din al-Hammoumi Sidi Mohamed al-Amin az-Zizi al-Hassani al-Alawi Abu al-Hassan Ali at-Tassouli Abu al-Hassan Allal al-Marini Sidi Mohamed Ben Abd ar-Rahman al-Filali al-Hajrati Sidi Mohamed at-Talib Ben al-Hajj Sidi Ahmed Bennani Kalla Sidi at-Talib Ben Abd ar-Rahman as-Sarraj Sidi Idriss Ben Abdallah al-Bakraoui Sidi Abu Bakr Ben Kiran This strong scholarly training established him as one of the recognized learned figures of his generation. Connection to the Tijaniyya Order Sidi Mohamed Arbi Alami Lahyani was one of the major figures of the Tijaniyya. He received the path and its authorizations from several important Tijani authorities. He first received it from the muqaddam Sidi Abi Ya‘za Ben al-Khalifa al-Wasita Sidi Haj Ali Harazem Barrada, who granted him a significant authorization. He was then authorized a second time by the blessed الشريف Sidi Mohamed al-Ghali Abu Talib on the evening of Sunday, 17 Jumada al-Thaniya 1240 AH. He later received a third authorization from the famous pole Sidi Haj Ali at-Tamasini, by order of Sidi Mohamed al-Habib, son of Sīdī Aḥmad al-Tijānī. He personally wrote a special recommendation for him, allowing him to appoint fifty muqaddams with a restricted, non-transmissible authorization. This document was sent to him in Fez through Sidi Ahmed al-Abdallaoui. He then received a fourth authorization from the well-known muqaddam Sidi Mohamed Ben Abdelouahed Bennani al-Masri. These multiple authorizations reflect the exceptional trust placed in him by leading figures of the order. Scholarly and Spiritual Influence He combined religious learning, spiritual knowledge, and Sufi instruction. His life illustrates the union of the formal scholarly tradition of al-Qarawiyyine with a deep grounding in the Tijani path. In this way, he became one of the men who helped strengthen the presence of the order in his region. Settlement in Zerhoun He later moved from Fez to the region of Zerhoun, where he settled in the village of Moussaoua. There he continued his spiritual activity and influence until the end of his life. Death He passed away in his home in Moussaoua on the night of Saturday, 15 Jumada al-Thaniya 1320 AH / September 19, 1902, and was buried there. His shrine later became well known and visited for blessing, showing the lasting respect and spiritual memory attached to his name. Legacy Sidi Mohamed Arbi Alami Lahyani left behind both a scholarly and a spiritual legacy. His name remains associated with the learned tradition of Fez, the teaching heritage of al-Qarawiyyine, and the spread of the Tijaniyya in several regions of Morocco. He continues to be remembered as one of the respected figures of that religious and intellectual history.

Sidi Haj Hussain Ifrani Sidi Haj Hussain Ifrani (1832–1910) was one of the leading scholars of the Souss region and a major figure of the Ahmadiyya Tijāniyya in Morocco. A jurist, hadith scholar, man of letters, and Sufi master, he played an important role in religious teaching and spiritual guidance in southern Morocco. Early Life and Education He was born in 1832 (1248 AH) in Tankert, in the Souss region. There he received his early training in fiqh, hadith, and Arabic language studies. He later continued his education in Fez and Marrakech, where he studied under prominent scholars. After completing his studies, he returned to the Souss and devoted himself to teaching and issuing legal opinions, especially in the traditional schools of Tazeroualt, Aït Rkha, and Sidi Bou Abdelli. Scholarly Profile Sidi Haj Hussain Ifrani was known as a jurist, hadith scholar, literary figure, and Sufi teacher. He held an important position in the intellectual and religious life of his time and contributed significantly to the spread of scholarship and spiritual education in the Souss region. His Library and a Major Ordeal He owned a valuable library containing rare books that were not available in the region at the time. Because of its importance, his house in Souk (Tankert) was attacked by thieves, who stole around 1,600 books. This event led him to move to Tiznit, where the Makhzen authorities granted him a house in which he spent the remainder of his life. A center of the Tijani zawiya was also established nearby. Works He authored several important books in spirituality, ethics, scholarship, and the defense of the Tijani tradition. Among his notable works are: Tiryaq al-Qulub fi Adwa’ al-Ghafla wa adh-Dhunub Al-Khawatim adh-Dhahabiyya fi al-Ajwiba al-Qashashiyya Qam‘ al-Mu‘arid al-Muftari al-Fattan Kashf al-Ghita fi man Takallama fi ash-Shaykh at-Tijani bil-Khata’ Al-Majalis al-Muhabbara al-Fa’ida Izhar al-Haqq wa as-Sawab Rawd al-Akyas wa Mahabb ar-Rahamat Ta‘liq ‘ala Kitab ad-Durra al-Kharida These works reflect the breadth of his scholarship and his commitment to spiritual and intellectual guidance. Connection to the Tijāniyya Order He entered the Tijāniyya through the scholar Aknsous in 1875 (1292 AH). He later received authorization in the order from Sidi al-Arabi Ibn as-Sayih ash-Sharqi al-‘Umari in 1887 (1304 AH), as well as from Sidi Ahmed Bennani Kalla al-Fassi. He became one of the major representatives of the Tijani order in Morocco, especially in the Souss region. Death He passed away on October 9, 1910 (4 Shawwal 1328 AH), two years before the establishment of the French Protectorate in Morocco. His funeral prayer was led by the scholar Sidi Mustapha Maâ al-Aynayn, and he was buried in the Tijani zawiya of Tiznit. Legacy Sidi Haj Hussain Ifrani left a lasting intellectual and spiritual legacy in Morocco. His life and works continued to be remembered through biographical studies and writings dedicated to his memory.

Sidi Haj Malik Sy Sidi Haj Malik Sy was one of the greatest Tijani figures in Senegal and one of the most influential scholars and spiritual guides of his time. He combined religious scholarship, spiritual training, authorship, teaching, and leadership, and played a major role in spreading and consolidating the Tijani path in Senegal, especially through the city of Tivaouane. His full name was Sidi Haj Malik ibn Uthman ibn Muʿadh ibn Muhammad ibn Ali ibn Yusuf al-Julfi. He came from the Tekrour lineage, which belongs to the Fulani tribal world, centered mainly in the Senegal River basin, especially around the region of Saint-Louis. He was born in the village of Gaya, west of Dagana in northern Senegal. He was born an orphan, but despite that difficult beginning, he inherited from his father, who was a major scholar, a valuable library filled with important books, references, and rare manuscripts. This intellectual inheritance clearly shaped his early development. He memorized the Qur’an at a young age in Gaya, then studied the Islamic sciences, Arabic language, literature, and related disciplines under a number of distinguished teachers in his homeland. He also traveled through several Senegalese towns in pursuit of learning until he became one of the leading scholars of Senegal. His move to Tivaouane came after the local notables and elders sought a scholar well grounded in Qur’anic exegesis, someone able to teach them and their children the Qur’an according to sound scholarly standards. When they heard of Haj Malik’s knowledge and standing, they repeatedly asked him to settle among them and teach. He accepted, and his arrival in 1318 AH / 1900 CE marked a turning point in the religious and intellectual life of the region. Sidi Haj Malik Sy was also a prolific author. His writings reflect the breadth of his knowledge in jurisprudence, Tijani doctrine and practice, Arabic language, literature, and legal matters. Among his best-known works are: Khulasat al-Dhahab, on the life of the best of the Arabs Hizb al-Yamani wa Ghayat al-Amani Qantarat al-Murid Al-Kawkab al-Munir Rayy al-Zam’an, on the birth of the master of the sons of ʿAdnan Fakihat al-Tullab Wasilat al-Muqarrabin Tabshir al-Ikhwan Zajr al-Qulub Wasilat al-Mujrimin Wasilat al-Muna A treatise on establishing the fast by telegraph A treatise on zakat A response to a denier of al-Asqam A response to certain objectors He received the Tijani path from his maternal uncle Alfa Mayoro, who had received it from the gnostic scholar Sidi Mawlud Fal al-Yaʿqoubi, and after him from the famous mujahid-pole Sidi Haj Omar al-Fouti. This places Haj Malik firmly within one of the major Tijani lines of transmission in West Africa. Through his efforts, the Tijani path spread widely throughout Senegal and neighboring regions. He passed away on Saturday, 5 Dhu al-Qiʿda 1340 AH / 30 June 1922 CE, in Tivaouane, where he was buried. His mausoleum remains there and continues to be visited as a place of blessing. The great scholar Sidi Ahmad Skiredj praised him highly. In his work Jinayat al-Muntasib al-ʿAni, he described him as one of those who wrote excellently on the Tijani path and whose works clearly show that their author was among the complete men of spiritual opening. He also emphasized that Haj Malik actively engaged in spiritual التربية, trained many disciples, served people and society, remained devoted in worship, and was marked by detachment from worldly wealth. Skiredj also praised him in verse in his travel poem Taj al-Ru’us, mentioning him and his family with affection and esteem. Among Haj Malik’s writings, Fakihat al-Tullab is especially important. It is considered one of the major didactic texts devoted to the jurisprudence and discipline of the Tijani path, gathering its conditions, obligations, and principles in an organized way. It became a standard reference text, especially in Senegal and nearby lands, and many disciples memorized it and transmitted it widely. This poem is also distinguished by its clear inspiration from Rimah by Sidi Omar al-Fouti. It follows that earlier model in structure, themes, and doctrinal method, showing Haj Malik’s deep fidelity to the West African Tijani scholarly and spiritual tradition. For all these reasons, Sidi Haj Malik Sy stands as a major scholar, spiritual educator, author, and one of the central pillars of Tijani expansion in Senegal, with a legacy that continued through his books, his disciples, and the enduring spiritual influence of Tivaouane.

Sidi Haj Ali Harazem Sidi Haj Ali Harazem, whose full name is Sidi Haj Ali Harazem Ben al-Arabi Barrada al-Fassi, was one of the most prominent figures of the Ahmadiyya Tijāniyya. Known as a major spiritual master and one of the most famous deputies of Sidi Aḥmad al-Tijānī, he holds a central place in Tijani history, especially through his association with the renowned work Jawahir al-Ma‘ani. Early Life He was born in Fez into a noble and distinguished family that was counted among the city’s old and respected households. He grew up in an environment shaped by honor, learning, and spirituality, which helped form his later intellectual and spiritual stature. Biographical sources emphasize both the prestige of his family and the high esteem in which he was held from an early stage. Scholarly and Spiritual Standing Sidi Haj Ali Harazem is described in traditional sources as a perfect master, realized knower, spiritual guide, and educator of disciples. He was regarded as one of the closest companions of Sidi Aḥmad al-Tijānī and was often presented as his greatest khalifa. Within the Tijani tradition, he is frequently portrayed as the bearer of a major spiritual trust, and the sources highlight the exceptional place he held in the eyes of Shaykh Aḥmad al-Tijānī. Meeting with Sidi Aḥmad al-Tijānī His relationship with Sidi Aḥmad al-Tijānī is one of the defining elements of his life. According to the sources, his connection to the shaykh was preceded by a spiritual vision, and then confirmed during their meeting in Oujda in 1191 AH, when the shaykh was traveling from Tlemcen on his way to visit Moulay Idris. From that point onward, he became one of the shaykh’s closest disciples and later his khalifa. Tijani narratives describe him as a man distinguished by spiritual unveiling, visions, and a special intimacy with the inner meanings of the path. Works In addition to Jawahir al-Ma‘ani, Sidi Haj Ali Harazem authored several important works, including: Risalat al-Fadl wal-Imtinan ila Kaffat al-Ahbab wal-Ikhwan Al-Kanz al-Mutalsam fi Haqiqat Sirr Ismihi al-A‘zam Al-Irshadat ar-Rabbaniyya bil-Futuhat al-Ilahiyya min Fayd al-Hadra al-Ahmadiyya at-Tijāniyya These writings hold an important place in Tijani spiritual literature and reflect both his doctrinal depth and his high spiritual realization. Jawahir al-Ma‘ani The name of Sidi Haj Ali Harazem is especially linked to Jawahir al-Ma‘ani, one of the foundational books of the Tijani order. This work played a major role in preserving and transmitting the teachings, sayings, and spiritual guidance of Sidi Aḥmad al-Tijānī. It remains a central reference for understanding the history, principles, and spirituality of the Tijani path. Role in the Tijāniyya Order Sidi Haj Ali Harazem was one of the principal pillars of the Ahmadiyya Tijāniyya. He played a decisive role in the preservation, transmission, and organization of its spiritual legacy. Through him, a significant portion of the teachings associated with the founding shaykh was passed down to later generations. For this reason, his place in Tijani memory is unique: he is remembered as a privileged companion, a leading khalifa, and an author of major reference texts. Death He passed away in the Hijaz, which is why some sources describe him as Fassi by birth and upbringing, Hijazi in death. His passing retained a strong symbolic and spiritual resonance in Tijani tradition. Legacy Sidi Haj Ali Harazem left a major legacy in the history of Moroccan Sufism and the Tijani order. His name remains closely associated with loyalty to Sidi Aḥmad al-Tijānī, the transmission of the teachings of the path, and the authorship of major works that continue to shape the spiritual and scholarly memory of this tradition.

Sidi Tayeb Soufiani Sidi Tayeb Soufiani, whose full name is Sidi Tayeb Ben Muḥammad as-Saqafi, known as Soufiani, was one of the prominent figures of the Tijāniyya and one of the close companions of Sidi Aḥmad al-Tijānī. He was known for his righteousness, blessing, generosity, and deep love for the shaykh. As one of the carriers of the Book of God, he came to hold an important place in the spiritual memory of the order. Early Life He was born in Fez, where he grew up and received his early education. He was among those who had memorized the Qur’an, and although he was not especially known for wide participation in every branch of formal scholarship in the way some major scholars were, he was recognized for his virtue, sincerity, and spiritual rank. Why He Was Called “Soufiani” According to Ahmed SKIREDJ, the name Soufiani does not mean that he directly belonged to the Soufiani families settled in Fez. Rather, it goes back to the fact that his grandfather Moulay Ahmed was raised under the care of the saint Sidi al-Hassan Ben Ibrahim as-Soufiani, who died in 1098 AH. This saint had a zawiya and well-known followers in Fez and its surroundings, which explains how the family came to be associated with this name. Lineage His noble lineage was regarded as well known and firmly established. The authors who wrote about him traced his ancestry back to Moulay Idris ben Idris ben Abdallah al-Kamil ben al-Hasan al-Muthanna ben al-Hasan as-Sibt ben Ali and Fatima, daughter of the Prophet. Sidi Aḥmad al-Tijānī himself testified to the authenticity of his noble descent, and this was seen as a mark of very high distinction, especially given the shaykh’s deep respect for the descendants of the Prophet. His Place with Sidi Aḥmad al-Tijānī Sidi Tayeb Soufiani was among the beloved companions of Sidi Aḥmad al-Tijānī. The shaykh honored him publicly, often stood up to receive him, and showed him special respect. Among the disciples, such gestures were even taken as a sign confirming the authenticity of a person’s noble lineage. The sources also state that he was given a general authorization to transmit the path, both while resident and while traveling, and that he was regarded as one of the trusted close disciples of the shaykh. Why He Entered the Tijani Path Sidi Tayeb Soufiani did not enter the Tijāniyya in its earliest period. Before that, he had been committed to the wird of the Wazzani path, which he had received from the famous pole Sidi Ahmed Ben at-Ṭayyib al-Wazzani, and he remained with it for nearly thirty years. The turning point came during his passage through Egypt on the way to the pilgrimage. There he met the muqaddam Sidi Muḥammad Ben Abdelouahed Bennani al-Masri, in whose house he saw the book Jawahir al-Ma‘ani. As he read it, he was deeply moved by the spiritual knowledge and subtleties it contained, and a strong attraction to the Tijani path entered his heart. When he later returned to Fez and met Sidi Aḥmad al-Tijānī, the shaykh told him deeply personal things about his life, including an incident that had occurred while his mother was pregnant with him. This removed his doubts completely and increased his certainty, love, and surrender to the shaykh. Some Features of His Life At the beginning of his life, Sidi Tayeb Soufiani was one of the wealthy men of Fez, known for extensive commercial activity reaching Constantine and Algeria, as well as for his large holdings and property. Later, however, he entered a profound state of renunciation. According to the sources, he once asked the shaykh to pray that he die in love for him. The shaykh replied: “Prepare yourself to wear the cloak of poverty.” From that point on, he gradually withdrew from worldly attachment, gave up his material habits, and came to embody spiritual poverty before God. He was also widely known for his generosity toward the descendants of the Prophet, whom he honored lavishly, sometimes spending a great part of his wealth on them. This became a deeply rooted aspect of his character and devotion. His Spiritual Training Sidi Aḥmad al-Tijānī took special care in his spiritual formation. He directed him away from some previous attachments so that his tarbiya could be completed under a single spiritual gaze. Several reports preserved in the sources show how closely the shaykh watched over his states and corrected his direction in order to lead him to deeper spiritual maturity. Work He is associated with the book Al-Ifada al-Ahmadiyya li-Murid as-Sa‘ada al-Abadiyya, a work connected to the Tijani heritage and to guiding disciples on the path. Death Sidi Tayeb Soufiani passed away in Fez at midday on Wednesday, 6 Jumada al-Thaniya 1259 AH. He was buried outside Bab Ajissa, at Jabal Za‘fran, on the left side as one exits. Sidi Aḥmad al-Tijānī himself composed verses marking the date of his death. Legacy Sidi Tayeb Soufiani left a deeply spiritual legacy in Tijani memory. He is remembered for his sincere love of the shaykh, his loyalty, his generosity, his service to the descendants of the Prophet, and his special place among the closest companions of Sidi Aḥmad al-Tijānī. Some sources report that near the end of his life he received the glad tidings that he would not die before receiving a spiritual opening, and that he himself said: “Yes, the opening has been granted to me.” This further strengthened his image as a sincere, blessed, and faithful man of the path.

Sidi Ibn Baba Alaoui Chenguiti Sidi Tijani Ibn Baba Alaoui Chenguiti was one of the notable scholars and literary figures associated with the Tijani tradition in Mauritania during the nineteenth century. He combined the qualities of a scholar, poet, traveler, and spiritual disciple, leaving a lasting legacy despite his short life. He came from a distinguished family known for scholarship, piety, and noble lineage. His father, Sidi Bab ben Ahmed Bib, was a respected scholar of his time, while his mother, Khadija bint Muḥammad ibn al-Mukhtar ibn Uthman al-Alawiyya, was known for her devotion, learning, and strong attachment to the Tijani path. Born around 1819 CE / 1234 AH, he grew up in a highly learned environment and received his early education from his father and other prominent scholars of his region. He quickly became known for his literary talent and intellectual promise. In 1841, he traveled to Morocco intending to continue on to the Holy Lands. This journey became a major turning point in his scholarly and spiritual life. After passing through Marrakech, El Jadida, and Tangier, he stayed in Meknes, where he met several leading Tijani scholars, especially Sidi Muḥammad Larbi ben Sayeh, with whom he developed a strong spiritual and intellectual bond. He had embraced the Tijani path at a young age, before the age of fourteen, and later met many of its important masters across Mauritania, Morocco, Algeria, and Tunisia. Among the major figures he encountered were Sidi Mawloud Fall al-Ya‘qoubi, Sidi Muḥammad Akensous, Sidi Muḥammad Belkacem Basri, and especially the khalifa Sidi El Hadj Ali Tamasini, for whom he had great respect and admiration. He also played a meaningful role in transmitting important spiritual authorizations from senior Tijani authorities to scholars in Morocco, reflecting the trust placed in him by the leading figures of the order. Sidi Tijani Ibn Baba was also a writer and poet. His best-known works include: Munyat al-Murid a didactic poem on the wives of the Prophet, his daughters, and his descendants a metrical version of al-Waraqat a travel account describing his teachers, encounters, and journeys toward the Hijaz and the Maghreb After the death of Sidi El Hadj Ali Tamasini in 1844, he moved to Tunisia, and later to Medina, where he stayed for about one year. He died in 1263 AH in Medina, affected by a smallpox epidemic that had spread at the time, and was buried in al-Baqi‘ cemetery. He was only around 29 years old. Despite his short life, Sidi Ibn Baba Alaoui Chenguiti remains an important figure in Tijani intellectual and spiritual history, remembered for combining knowledge, literature, piety, and the pursuit of sacred learning.

Sidi Lahcen Baaqili Sidi Lahcen Baaqili, whose full name is Sidi al-Ahsan Ben Muḥammad Ben Abi al-Jama‘a al-Baaqili, was one of the major scholarly and spiritual figures of the Tijāniyya in the Souss region and in Morocco more broadly during the twentieth century. He became known for his strong scholarly formation, deep spiritual insight, and prolific authorship in Sufism, Quranic exegesis, hadith, jurisprudence, legal theory, and theology. Early Life and Lineage He was born in Igdi, in the tribe of Idaoubaqil in the Souss region, in 1301 AH / 1881. His lineage goes back to the saint al-Ḥajj Belqassem, who died in 971 AH and is recognized as the ancestor of the sharifian families of the Baaqila tribe. His genealogy is also linked to the Prophetic household through al-Hasan ibn Ali and Fatima al-Zahra, giving his family a distinguished religious and social standing. Education He studied under several leading scholars of the Souss. He began with Sidi Ahmed al-Mafamani, then moved to the Iligh school, where he studied under the well-known scholar Abu al-Qasim at-Tajarmounti. He later continued at the Bouabdeliya school with the jurist Sidi al-Mahfoud al-Adouzi. He then went to the school of Tazentout in the region of Idaoutanan, where he studied under Sidi Ahmed al-Bouzouki. His teacher entrusted him, while still under seventeen years old, with responsibilities in teaching, delivering sermons, and leading prayer, which shows the high degree of trust placed in him at an early age. He later studied for a short period at the Ikhlij school in Ourika under Sidi Ali al-Masfiwi, then settled in Aït Wafqa to continue his studies with the major scholar Sidi Mas‘oud al-Wafqawi. After that, he traveled to Fez and continued his studies for about a year at al-Qarawiyyine. Connection to the Tijāniyya Order Sidi Lahcen Baaqili entered the Tijāniyya in 1321 AH through his teacher Sidi Ali al-Masfiwi, when he was around twenty years old. He also received the path from several other major Tijani authorities, including: Sidi Haj Hussain Ifrani Sidi Mahmoud, grandson of Sidi Aḥmad al-Tijānī Sidi Abdallah al-Qashash and his close companion Sidi Ali al-Isaki He benefited especially from Sidi Haj Hussain Ifrani, who granted him a full authorization, and from Sidi Mahmoud, grandson of the founding shaykh, who showed him particular care and distinction. Works Sidi Lahcen Baaqili authored many works in Sufism, Quranic exegesis, hadith, jurisprudence, legal principles, and creed. Among his best-known writings are: Ira’at ‘Ara’is Shumus Falak al-Haqa’iq al-‘Irfaniyya Ash-Shurb as-Safi min al-Karam al-Kafi ‘ala Jawahir al-Ma‘ani Maqasid al-Asrar, a tafsir work in five volumes An-Nafha ar-Rabbaniyya fi at-Tariqa at-Tijāniyya Some of his works have been published, while others remain in manuscript form. Intellectual Profile and Specialization His writings are especially marked by their authentic Sufi character and by their depth in subjects related to spiritual discipline, etiquette, asceticism, states, stations, and inner realities. He had a notable ability to explain subtle spiritual concepts clearly and to present them in a way that different readers could understand. He also developed a distinctive method in the defense of the Tijani path, writing detailed refutations against critics and responding forcefully with evidence and argument. His work At-Tiryâq liman fasada qalbuhu wa mizajuhu is often mentioned as a strong example of this aspect of his scholarship. His Era and His Place among Tijani Scholars Sidi Lahcen Baaqili lived during a period often regarded as one of the most productive eras in Tijani history in terms of teaching, writing, and defending the order. Some later authors even described it as the golden age of the Tijāniyya. He was contemporary with major figures such as: Sidi Muḥammad al-Arabi Ben Sayeh Sidi Haj Hussain Ifrani Sidi Ahmed SKIREDJ Sidi Muḥammad Lahjouji Sidi Mahmoud Ben al-Matmatiya These scholars worked in a complementary way, united by mutual respect and a shared commitment to serving the path. Death He passed away at one o’clock in the night before Friday, 10 Shawwal 1368 AH, after a life filled with scholarship, teaching, and spiritual service. He was 67 years old at the time of his death. His passing was mourned by scholars and spiritual figures alike, and the poet Sidi Daoud Ben Abdelmounim ar-Rasmouki at-Tiyouti composed an elegy in his honor, reflecting his prominent standing. Legacy Sidi Lahcen Baaqili left behind a major scholarly, spiritual, and doctrinal legacy. He remains one of the leading authors of the Tijani tradition, remembered for the depth of his insights, the clarity of his explanations, and his major contribution to articulating, organizing, and defending Tijani teachings.

Sidi M’hammed Guennūn Sidi M’hammed Guennūn, whose full name is Sidi M’hammed Ben Muḥammad Ben Abdessalam Guennūn al-Hassani al-Idrissi, was one of the great scholars of Fez and one of the major Tijani figures of his time. He became renowned for his exceptional memory, his mastery of the religious sciences, and his decisive role in reviving advanced scholarly teaching at al-Qarawiyyine. Early Life He was born in Fez in 1270 AH. There he memorized the Qur’an at a young age and then devoted himself fully to the pursuit of knowledge. From early on, he showed remarkable intellectual gifts that would later make him one of the most respected scholars of his generation. Education He studied under several leading scholars of al-Qarawiyyine, including: Sidi Ahmed Bennani Kalla Sidi Ahmed al-Alami his cousin Sidi Muḥammad Ben al-Madani Guennūn Sidi Muḥammad Ben al-Abbas al-Iraqi His principal master was Sidi Muḥammad Ben al-Abbas al-Iraqi, under whom he completed an important part of his scholarly formation. His contemporaries described him as a master of precision and retention, capable of unlocking difficult meanings with clarity and insight. Connection to the Tijāniyya Order Sidi M’hammed Guennūn received the Tijani path from several of its leading authorities, among them: Sidi Larbi Ben Sayeh Sidi Ahmed Mahmoud ad-Dar‘i Sidi Ahmed Ben Ahmed Bennani Kalla and other authorized masters He formally entered the Tijāniyya in 1285 AH / 1868 CE, when he was no more than fifteen years old. Even before that, he used to accompany his father to the main Tijani zawiya to attend the litany gathering, which shows that his connection to the order began very early. He later received authorization to transmit its adhkar, and some reports state that toward the end of his life he experienced spiritual states indicating a high degree of inner distinction. Teaching and Scholarly Influence After completing his studies, he began teaching at al-Qarawiyyine in 1292 AH / 1875 CE, when he was only 22 years old. He quickly became one of the major teaching authorities of Fez, training a distinguished group of scholars, judges, notaries, teachers, and imams. Among his best-known students were: Sidi Ahmed SKIREDJ Sidi Muḥammad Lahjouji Sidi Hassan Mazzour Sidi Muḥammad Ben Abdelouahed an-Nadhifi al-Fatimi ash-Charadi Abdessalam Ben Muḥammad Bennani Muḥammad Ben Abdallah ash-Chaouni Muḥammad al-Hajoui Muḥammad Ben Muḥammad Bennani Abdessalam al-Muhibb al-Alawi Because of his extraordinary retention and precision, he was described by some of his students as the great memorizer of his age. His Role in Reviving the Sciences His student Muḥammad al-Hajoui wrote that he revived sciences that had become weak or nearly neglected. Among the fields he helped restore were: tajwid the study of at-Talkhis together with Sa‘d’s Mutawwal the teaching of al-Baydawi’s tafsir This renewal had a major impact on scholarly life in Fez. Although he was later assigned for a time to the office of judge in Asfi, he remained there only about a year before seeking release so that he could return to teaching and the spread of knowledge. Works Sidi M’hammed Guennūn left behind a large number of works in Sufism, hadith, jurisprudence, rhetoric, logic, theology, and scholarly debate. Among his best-known writings are: Hall al-Aqfal fi Sharh Jawharat al-Kamal Sharh Yaqutat al-Haqa’iq Raf‘ al-‘Itab ‘amman mana‘ az-Ziyara min al-Ashab Ad-Durr al-Manzum fi Nusrat al-Qutb al-Maktum An-Nutq al-Mafhum fi Hall Mushkilat ad-Durr al-Manzum Al-Ibana Ithaf at-Talib fi Najat Abi Talib Tahdhir al-Abrar min Mukhalatat al-Kuffar Kashf al-Litham ‘an Hukm Dukhul al-Hammam As-Sawa‘iq al-Mursala Al-‘Iqd al-Farid Tahqiq al-Qawl bi ‘Adam Islam Fir‘awn Ar-Riyad al-Bahja Hall ar-Rumuz I‘lam ar-Rawi as well as several major scholarly khatmas on Sahih al-Bukhari, tafsir, Mukhtasar Khalil, and ash-Shifa’ The number and variety of these works reflect the breadth of his scholarship and the depth of his learning. Death He passed away after the ‘asr prayer on Friday, 28 Sha‘ban 1326 AH / September 24, 1908. His funeral prayer was led after the maghrib prayer in the Ahmadi Tijani zawiya of Fez by his student Sidi Muḥammad Ben Muḥammad Bennani. He was buried at the shrine of the righteous saint Sidi Abi Ghalib, on the left side of the entrance to the dome. Legacy His death caused deep sorrow in Fez. A large crowd attended his funeral, and reports mention that both young and old sought blessing through him. He was mourned in many poems and remembered by his students and peers as one of the great renewers of scholarship in his time. His legacy lives on through his many students, the sciences he helped revive, and the substantial body of works he left behind, all of which confirm his place among the foremost scholars of his age.

Sultan Moulay Abdelhafid Sultan Moulay Abdelhafid Alaoui (1875–1937) was a Moroccan ruler of the Alaouite dynasty as well as a distinguished scholar, writer, and poet. He was born in Fez in 1875, the son of Sultan Moulay Hassan I. From an early age he received a strong religious and scholarly education. He memorized the Qur’an in his youth and studied under prominent Moroccan scholars. Through this education he became well known for his knowledge in several Islamic sciences, including: Islamic jurisprudence (fiqh) Hadith studies Qur’anic exegesis Arabic rhetoric and literature The Moroccan historian Abdelrahman Ibn Zidan described him as “an ocean of knowledge in religious sciences.” In 1901, he was appointed as the representative of his brother Sultan Moulay Abdelaziz in Marrakech. During a period of political unrest and foreign pressure, he was proclaimed Sultan of Morocco in 1907. His reign took place during a critical period in Moroccan history. Facing internal crises and growing European influence, he was forced to sign the Treaty of Fez in 1912, establishing the French Protectorate in Morocco. Shortly afterward, he abdicated the throne in favor of his brother Moulay Youssef and went into exile in Europe. Despite his political role, Moulay Abdelhafid was also a prolific author. He wrote numerous works in fields such as Islamic law, theology, linguistics, rhetoric, and Sufism. Some of his notable works include: al-Jāmiʿ‘a al-‘Irfaniyya Al-‘Adhb al-Salsabil fi Hall Alfaz Khalil Yaqutat al-Hukkam Nayl al-Najah wa al-Falah Tuhfat al-Ikhwan his poetic Diwan in Malhoun He was also known for his religious poetry, particularly poems praising the Prophet Muḥammad. Sultan Moulay Abdelhafid died in Paris on April 4, 1937. His body was later returned to Morocco and buried in Fez. He remains an important figure in Moroccan history, remembered both as a political leader and a scholar who contributed to Islamic and literary heritage.

This record will be enriched with a fuller notice and imagery soon.

Sidi Muḥammad Ben Ahmed Akensous Sidi Muḥammad Ben Ahmed Akensous, whose full name is Sidi Muḥammad Ben Ahmed Ben Sidi Muḥammad Ben Younes Ben Mas‘oud al-Kansousi al-Qurashi al-Ja‘fari, was one of the great Moroccan scholars of the nineteenth century and one of the leading figures of the Tijāniyya. A jurist, man of letters, historian, textual scholar, and statesman, he stood out for the breadth of his learning and for his important role in defending the Tijani path. Early Life and Lineage He was born in the tribe of Tinmart in the Souss region in 1211 AH / 1796–1797 CE. His lineage goes back to Ja‘far ibn Abi Talib, the cousin of the Prophet, which explains his nisba al-Qurashi al-Ja‘fari. He thus belonged to a noble family known for both social distinction and scholarly heritage. Education He began his studies at the Nasiriyya zawiya in Tamgroute, where he memorized the Qur’an and the major foundational texts. He later traveled to Fez in 1229 AH to continue his studies at al-Qarawiyyine. In Fez, he studied under several of the city’s leading scholars and jurists. He lived in the Saffarine madrasa, and one of the notable details preserved about his stay there is that his room was next to the room once occupied by al-Jazouli, the author of Dala’il al-Khayrat. He continued his scholarly formation at al-Qarawiyyine until 1234 AH, devoting himself fully to learning and intellectual refinement. Public Career In 1234 AH, Sultan Moulay Slimane summoned him and appointed him first as a secretary, then as a minister in 1235 AH, when he was only 24 years old. He remained in that position for three years before leaving it by his own choice in 1238 AH, shortly after the accession of Sultan Moulay Abd ar-Rahman ben Hisham. This stage of his life reflects both his intellectual stature and his administrative importance in Moroccan public life. Works Sidi Muḥammad Akensous authored numerous works in history, literature, philology, jurisprudence, and scholarly polemics. Among his best-known writings are: Al-Jaysh al-‘Aramram al-Khumasi fi Dawlat Awlad Mawlana ‘Ali as-Sijilmasi Al-Jawab al-Muskit – a response to those who criticized the Tijani path without proper knowledge Al-Hulal az-Zanjafuriyya a poetry collection arranged alphabetically a work on the genealogy of the descendants of Ibn Idris Al-Ajwiba at-Tunusiyya Tashih al-Ghayth alladhi Insajama fi Sharh Lamiyyat al-‘Ajam Al-Maqama al-Kansousiyya a treatise on alchemy his letters to the minister Muḥammad Ben al-Arabi al-Jam‘i Khama’il al-Ward wan-Nisrin Husam al-Intisar Sharh Qasidat az-Zayyani Al-Badi‘ fi ‘Ilm at-Ta‘dil Tahqiq al-Qamus al-Muhit of al-Fayruzabadi His work on the Qamus al-Muhit is especially noteworthy. He compared the text against around fifty reliable manuscript copies in a major philological effort that lasted more than two years and was completed in 1271 AH / 1854 CE. Connection to the Tijāniyya Order Sidi Muḥammad Akensous was one of the leading scholars of the Tijāniyya. His chain in the order passed through four major authorities: Sidi Muḥammad al-Ghali Abu Talib al-Hassani al-Idrissi Sidi Muḥammad (Fathan) Ben Abi an-Nasr al-‘Alawi as-Sijilmasi Sidi Abdelwahab Ben at-Taoudi al-Fassi, known as Ibn al-Ahmar Sidi at-Ṭayyib Ben Muḥammad as-Sufyani All four had taken directly from Sidi Aḥmad al-Tijānī and were among his closest disciples. Why He Entered the Tijani Path He personally explained that he entered the Tijani path after hearing in Fez about the immense merit that God had prepared for its people, and after understanding that it was presented as the path of pure divine grace for a time in which people were no longer able to maintain the complete spiritual discipline of earlier generations. He also recounts the powerful influence of the saintly ecstatic Sidi Ahmed al-Ghiwan, who repeatedly urged him to enter the path of spiritual knowledge. Eventually, he was taken to the Tijani zawiya on a Friday, and as soon as he entered, he heard a line of spiritual poetry that deeply moved him and marked the decisive beginning of his entry into the path. Intellectual and Spiritual Profile Sidi Muḥammad Akensous combined jurisprudence, literature, philological scholarship, history, public service, and spiritual formation. He thus represents a complete figure: a scholar, a statesman, and a man deeply rooted in the Sufi tradition. Death He passed away on the night of Tuesday, 28 Muharram 1294 AH, and was buried in Marrakech, outside Bab ar-Robb, near the shrine of Abu al-Qasim as-Suhayli. He was 83 years old at the time of his death. His passing came almost exactly at the fortieth day after the death of his friend and companion in the path, Sidi Muḥammad Belqassem Basri al-Meknassi, as only 36 days separated their two deaths. Legacy Sidi Muḥammad Akensous left a major scholarly, literary, historical, and spiritual legacy. He remains one of the great Moroccan figures who successfully united learning, public service, doctrinal defense, and deep commitment to the Tijani tradition.

Sidi Muḥammad Ibn Mashri Sidi Muḥammad Ibn Mashri, whose full name is Sidi Muḥammad Ben Muḥammad Ben al-Mashri al-Hassani as-Sa’ihi as-Seba‘i, was one of the major early figures of the Tijani tradition and one of the most distinguished disciples of Sidi Aḥmad al-Tijānī. A scholar, spiritual master, jurist, and transmitter of knowledge, he became known for the breadth of his learning, the depth of his inner formation, and the exceptional place he held among the closest companions of the founder of the order. Early Life and Background He was born in Takrit, a locality in the region of Constantine in northeastern Algeria. His exact year of birth is unknown, but the sources place him around the middle of the twelfth century AH, since he belonged to the same generation as Sidi Aḥmad al-Tijānī and was only a few years younger than him. He came from a noble and highly respected family linked to the lineage of the Awlad al-Sa’ih al-Seba‘iyyin, a family known for prophetic descent, inherited blessing, and strong scholarly and spiritual standing in its wider tribal environment. Character and Qualities Sidi Muḥammad Ibn Mashri was known for his noble nature, dignified appearance, serenity, and moral strength. He was generous, radiant in countenance, constant in good cheer, and deeply committed to truth. He kept his distance from the wealthy and influential, showed no attraction to worldly status, and strongly rejected backbiting and falsehood. He was also remembered for his sincerity, refined manners, calm speech, affection for his students and companions, and courage in enjoining what is right and forbidding what is wrong. Education Only limited details are preserved about his early studies, but the sources emphasize his sharp intellect, powerful memory, and early love of learning. He memorized the Qur’an in his youth and then pursued advanced studies with dedication and discipline. He excelled in fiqh, hadith, legal cases, theology, Prophetic biography, and history, becoming one of the foremost scholars of his region. A major part of his formation, however, came through Sidi Aḥmad al-Tijānī, who was for him teacher, guide, educator, and companion. Meeting with Sidi Aḥmad al-Tijānī He met Sidi Aḥmad al-Tijānī in Tlemcen in 1188 AH, when the shaykh was returning from his blessed journey to the Hijaz. During that meeting, the shaykh instructed him in the litanies of the Khalwati path through his chain from Sidi Mahmoud al-Kurdi, and also entrusted him with other invocations and spiritual secrets. This meeting was a decisive turning point in his life. Ibn Mashri himself regarded it as the greatest transformation he experienced, stating that he only came to understand the realities of the outward and inward sciences after meeting the shaykh. His Place with the Shaykh Sidi Muḥammad Ibn Mashri was among the foremost disciples of Sidi Aḥmad al-Tijānī. The shaykh held him in very high esteem, admired his knowledge, discipline, uprightness, and noble character, and showed him special care and affection. Most notably, Sidi Aḥmad al-Tijānī appointed him to serve as imam in prayer for him during the five daily prayers from 1197 AH to 1208 AH, a distinction that reflects exceptional trust and honor. He also accompanied the shaykh on his journey toward Fez, and their companionship continued for many years in remarkable closeness. Asceticism and Generosity Ibn Mashri was widely known for his asceticism, detachment from worldly life, and reliance upon God. He never married, never built a house, and never stored up wealth. He avoided people of political influence and had no interest in worldly rank. At the same time, he was deeply generous. He helped the poor, supported those in need, and gave away whatever he possessed. His life became a model of selflessness, restraint, and sincere reliance upon God. Spiritual Path Sufism was already part of his family heritage, but his meeting with Sidi Aḥmad al-Tijānī gave that dimension a new and defining depth. From then on, he devoted himself to spiritual discipline, retreat, purification of the soul, and inner realization. He thus became one of the great realized men of the Tijani path, recognized for his seriousness, subtle understanding, and elevated spiritual rank. Departure from Fez to the Eastern Sahara His departure from Fez to the eastern Sahara was understood in Tijani sources as the result of profound spiritual causes rather than merely outward circumstances. According to the tradition, this move took place by direction of his shaykh and was connected to his spiritual state and the openings granted to him. Several major Tijani authors preserved this interpretation and emphasized the inward and providential meaning of his departure. Works Sidi Muḥammad Ibn Mashri authored several important works, including: al-Jāmiʿ‘ lima Iftaraqa min Durar al-‘Ulum al-Fa’ida min Bihar al-Qutb al-Maktum Rawd al-Muhibb al-Fani fima Talaqqaynahu min Abi al-‘Abbas at-Tijani Nusrat ash-Shurafa’ fi ar-Radd ‘ala Ahl al-Jafa’ Taqyid fi Salat al-Fatih Lima Ughliqa Sharh Yaqutat al-Muhtaj fi as-Salat ‘ala Sahib al-Liwa’ wat-Taj These writings reflect both the depth of his link to Sidi Aḥmad al-Tijānī and his central role in preserving and transmitting the intellectual and spiritual heritage of the path. Death After leaving Fez for Ain Madhi, he lived there only a short time, roughly a year. Worn down by illness, separation, and intense longing for his shaykh, he passed away on Monday, 1 Dhu al-Qa‘da 1224 AH. His death caused deep sorrow among the people of the Tijani path, especially for Sidi Aḥmad al-Tijānī himself, who sent a letter of condolence to his family, reflecting the exceptional love and esteem in which he held him. Legacy Sidi Muḥammad Ibn Mashri left a major legacy in early Tijani history. He is remembered for his loyalty to the shaykh, excellence in the religious sciences, asceticism, generosity, and depth in the spiritual life. He remains one of the most distinguished figures of the early Tijani circle.

Sidi Muḥammad Lahjouji Sidi Muḥammad Lahjouji (1880–1951) was a renowned Moroccan scholar, hadith expert, jurist, and Sufi figure. He is widely known for his scholarly contributions to Islamic sciences, particularly in hadith studies, jurisprudence, and Sufi literature. Early Life He was born in Fez in August 1880 (1297 AH) into a family distinguished by knowledge, religious devotion, and spiritual leadership. He memorized the Qur’an at an early age before pursuing advanced studies at the famous Al-Qarawiyyine University. Education At Al-Qarawiyyine, he studied under several prominent scholars, including: Sidi Muḥammad Kannon Abdelmalek Al-Alawi Ad-Darir Ahmed Ben Al-Khayyat Muḥammad Al-Qadiri Muḥammad Ben Jaafar Al-Kettani He became especially known for his mastery of hadith scholarship and biographical literature. Works Sidi Muḥammad Lahjouji authored more than one hundred books covering a wide range of Islamic sciences, including hadith, jurisprudence, Sufism, Quranic interpretation, and literature. Among his most important works: Fath al-Malik al-Allam – biographies of Tijani scholars (2 volumes) Ithaf Ahl al-Maratib al-Irfaniyya – biographies of Tijani masters (8 volumes) Tadhkirat al-Mustarshidin – commentary on the book of weak narrators Sulafat as-Safa fi Tarajim Rijal ash-Shifa Fath al-Qadir – commentary on Tarikh al-Saghir Role in the Tijāniyya Order He was one of the leading figures of the Tijani Sufi order in his time and played a major role in documenting the lives and teachings of its scholars. Death He spent the last 17 years of his life in Demnate, where he continued teaching and writing. He passed away on March 11, 1951, leaving behind an important intellectual and spiritual legacy.

Sidi Muḥammad Larbi Ben Sayeh (1814–1892), whose full name is Sidi Muḥammad al-Arabi Ben Muḥammad Ben Sayeh ash-Sharqawi al-Omari, was one of the major scholarly and spiritual figures of nineteenth-century Morocco. A jurist, hadith scholar, Quran commentator, man of letters, and Sufi master, he was among the best-known representatives of the Ahmadiyya Tijāniyya in Morocco. Early Life He was born in Meknes at dawn on the day of Eid al-Adha in 1229 AH / November 22, 1814. His father, Sidi Muḥammad Ben Sayeh, was seventy-six years old at the time of his birth and later passed away at the age of ninety-six, leaving him still young. He was his father’s only son. Biographical accounts mention that his father had long prayed to God for a son who would inherit his knowledge and spiritual legacy, making his birth especially meaningful in the family tradition. Education He studied under a number of leading Moroccan scholars of his time, including: Al-Walid al-Iraqi al-Husayni Abdelkader al-Kouhen Al-Hadi Ben ash-Shafii al-Meknassi, known as Baddou and other distinguished scholars He became known for his mastery of fiqh, hadith, Quranic exegesis, and literature, alongside his recognized standing in Sufi spirituality. Works Sidi Muḥammad Larbi Ben Sayeh authored several important works in commentary, devotion, interpretation, and spiritual teaching. Among his best-known writings are: Bughyat al-Mustafid li Sharh Munyat al-Murid Sharh Lamiyyat al-Busiri Sharh Salat al-Fatih Lima Ughliqa Ta‘liq ‘ala al-Hamziyya Ta‘liq ‘ala Burdat al-Madih lil-Busiri Sharh al-Qasida al-Khazrajiyya Ta‘liq ‘ala ash-Shama’il at-Tirmidhiyya Turar ‘ala Sharh an-Nawawi ‘ala al-Arba‘in an-Nawawiyya Tafsir of “Wa ma kana Allahu li yu‘adhibahum wa anta fihim” Kitab as-Sa‘ada al-Abadiyya fi al-Adhkar at-Tijāniyya al-Ahmadiyya Rihla ‘Ajiba as well as several complete readings of Sahih al-Bukhari Connection to the Tijāniyya Order He was one of the major figures of the Tijāniyya in Morocco. His connection to the order is linked in the sources to a powerful spiritual experience. Deeply devoted to prayers upon the Prophet, hoping to see him in a dream, he reportedly had a vision in which his father led him to a gathering of disciples of Shaykh Aḥmad al-Tijānī and indicated that there he would find what he was seeking. It is also reported that he met many individuals who had personally known Shaykh Aḥmad al-Tijānī, and that they held him in high esteem and regarded him as one of the blessed signs of the order. Scholarly and Spiritual Influence He combined religious scholarship, hadith transmission, Quranic interpretation, and spiritual training. His hadith sessions and teaching circles made him a highly respected authority in Moroccan religious life. Death He passed away late on the night before Sunday, at eleven o’clock, on Rajab 29, 1309 AH / February 28, 1892. His funeral prayer was led in the Great Mosque of Rabat by the scholar and judge Sidi Ahmed Bennani ar-Ribati, and he was buried in his riyad, the same place where he used to hold his hadith gatherings. Legacy Sidi Muḥammad Larbi Ben Sayeh left behind a major scholarly and spiritual legacy. He remains remembered for his learning, devotion, and central role in the development of the Tijani tradition in Morocco.

Technical Director of the Site:Ahmed Ibn Abdallah Skiredj (1951-2014) Position: Professor of Higher Education at the Hassan II Agronomic and Veterinary Institute, Rabat. Academic Credentials: Doctorate in Applied Biological Sciences. Professional Background: State Engineer in Agronomy, specializing in horticulture, vegetable production, plastic greenhouse cultivation, fertilization, fertigation, and mineral nutrition of plants. Education: Graduate of the Hassan II Agronomic and Veterinary Institute in 1978, with studies at the University of Minnesota, Saint Paul-Minneapolis, and the University of California, Davis, USA (1976-77). Mentorship: Supervised over forty postgraduate research projects (State Engineer and Applied Engineer). Publications: Nearly one hundred publications on drip irrigation, fertigation, horticulture, vegetable production, and plastic greenhouses. Author: Created the “Farmer’s Guide” series, which has been distributed to more than sixty thousand producers across various regions in Morocco. Trainer: Conducted dozens of continuing education courses for Engineers and Technicians from Provincial Agricultural Departments and Regional Agricultural Development Offices in Doukkala, Gharb, Lukkus, Haouz, Moulouya, Tadla, Tafilalet, and more. Spiritual Role: Moqaddem (leader) and educator of the Tijani Sufi path since September 1981. Spiritual Lineage: Initiated into the Tijani path and the "Taqdim" by Hadj Abderrahmane Skiredj, who was initiated by his elder brother, the scholar Sidi Ahmed ben Ayachi Skiredj, in turn initiated by the gnostic Sidi Ahmed Abdellaoui, through the master Sidi Ali Tamacini, and ultimately by the Cheikh Sidi Ahmed Tidjani, may Allah be pleased with him. Authorship in Sufism: Authored numerous books and translations on the Tijani path, including Pearls of Meanings (1200 pages), Collection of Dispersed Pearls of Sciences Flowing from the Oceans of Cheikh Sidi Ahmed Tidjani (1200 pages), Lifting the Veil on Those Who Met Cheikh Tidjani Among His Companions (1200 pages), Al-Ifada Al-Ahmadiya (500 pages), Gnostic Effusions (200 pages), The Radiant Secret (150 pages), In-depth Look into the Places of the Hereafter (in Arabic, 130 pages), The Book of Intentions (in Arabic and French), and more. Virtual Library Creation: Established a virtual library of over 200 books on the Tijani path (mainly in Arabic and French), offering free access for research and consultation. Website Co-founder: In August 2005, co-founded www.cheikh-skiredj.com to revitalize and publish the heritage of the Tijani path. Publishing House Co-founder: Co-founded the Patrimoine Tidjani publishing house in September 2012, based in Varennes-sur-Seine, France.

Sīdī Muḥammad Errāḍī Guennūn is one of the major contemporary figures in the service of Tijani heritage. A researcher, editor, and muḥaqqiq, he has devoted a decisive part of his work to collecting, preserving, critically editing, and disseminating the writings of Sīdī Aḥmad Skiredj and other scholars of the path. Educated in Morocco and Mauritania and rooted in the Tijāniyya from a young age, he has distinguished himself through sustained scholarly activity, manuscript preservation, and a patient publishing effort that has brought many important texts out of obscurity and made them available to both researchers and disciples. His contribution goes well beyond the physical printing of books. It includes verifying texts, comparing manuscript witnesses, identifying sources, clarifying names and contexts, and presenting difficult works in a form that remains faithful to their original spirit while becoming more accessible to contemporary readers. In that respect, he holds an important place in the current scholarly transmission of the Tijāni tradition. Through his articles, book presentations, lectures, and publications, Sīdī Muḥammad Errāḍī Guennūn has helped restore a large portion of the intellectual legacy of the path to visibility, especially the works of Sīdī Aḥmad Skiredj. His editorial and documentary activity makes him today one of the most consistent craftsmen of preserving, organizing, and transmitting Tijani heritage.

This figure is currently referenced in the heritage catalog as an author or related personality within the Tijani corpus. A fuller biographical notice will be added after editorial verification of manuscript and printed sources.

Sidi Omar Fouti Sidi Omar Fouti, whose full name is Sidi al-Hajj Omar Ben Sa‘id al-Fouti, was one of the greatest figures of the Tijaniyya in West Africa. He was at once a scholar, spiritual master, preacher, reformer, leader, and fighter, and he left a profound mark on the Islamic history of Senegal, Fouta Toro, Fouta Djallon, Nigeria, and other parts of West Africa. Lineage His lineage goes back to the Companion ‘Uqba ibn ‘Amir, and through him to Murra ibn Ka‘b, one of the ancestors of the Prophet. This noble lineage gave him a high religious and social standing among the peoples of Fouta and its surrounding communities. Birth and Early Life He was born in Halwar, near Podor, in the region of Fouta Toro in northern Senegal, just before dawn on Wednesday, 23 Sha‘ban 1213 AH / January 30, 1799 CE. His father, Sa‘id Ben Othman, was a pious and ascetic jurist, and his mother was Adma, daughter of Imam Siri Demba. He thus grew up in an environment of learning, religion, and discipline. The sources also preserve reports of special signs surrounding his early childhood. Education At the age of five, his father placed him in the Qur’anic school of Qura Hamad in Halwar. He memorized the Qur’an by the age of eight, and signs of exceptional ability already appeared during his early recitation. He then refined his recitation under his older brother Ahmed, before continuing his studies in Derbas, where he learned language, jurisprudence, grammar, and related sciences under Basmur al-Amir Ben Abdallah. He later studied in another school under a scholar named Ahmed Hilm, receiving instruction in prosody, important study texts, and jurisprudence, including the Mukhtasar of Khalil. His scholarly formation was therefore broad, rigorous, and deeply rooted in the learned traditions of West Africa. Entering the Tijani Path After completing his formal studies, he developed a strong yearning for the spiritual sciences, discipline of the soul, and the path of inner training. At this point, he met the muqaddam Sidi Abdelkarim an-Naqil al-Foutajalli at-Tinbawi in 1239 AH / 1824 CE, one of the leading scholars of Fouta Djallon. He remained with him for over a year and received from him the basic litanies of the Tijaniyya, especially the wird, the wazifa, the Friday afternoon dhikr, and the Hizb as-Sayfi. This was the beginning of his real formation in the path. Journey to the Sacred Lands He had originally intended to go on pilgrimage together with his teacher Abdelkarim, but circumstances prevented that. He therefore set out on his own around 1240 AH / 1825 CE, after preparing for the journey and taking leave of his family. This journey became even more important when he learned that the great khalifa Sidi Mohamed al-Ghali Abu Talib was residing in Mecca. Upon arrival, after completing the rites of arrival, he met him near the Maqam Ibrahim after the ‘asr prayer. The khalifa welcomed him warmly and immediately handed him a copy of Jawahir al-Ma‘ani. Their first meeting took place at the beginning of Dhu al-Hijja 1241 AH / 1826 CE. His Companionship with Sidi Mohamed al-Ghali After completing the pilgrimage, he traveled with him to Medina, where he remained in his company. He served him for about three years, surrendering himself and his wealth completely to his guidance. During this period, he renewed his initiation, received litanies and spiritual secrets, and was raised to an exceptional rank. His master told him in the Prophet’s Mosque:“We make people muqaddams in transmitting the wird. But you are a khalifa among the khalifas of the shaykh, not merely a muqaddam.” This is one of the most important signs of his rank within the Tijani chain. Egypt and Jerusalem Around 1245 AH, he left his master and went to Cairo, then to Palestine, where he stayed in Jerusalem for seven months with his brother Ali Ben Sa‘id. During this stay, by God’s permission, he healed the daughter of the ruler of Jerusalem from a severe affliction that had nearly led to her death. News of this spread widely, and people began to flock to him. Some scholars, driven by jealousy, tested him with difficult questions in both transmitted and rational sciences. He answered with wisdom, calmness, and intellectual strength until they recognized his superiority, apologized, and even placed him forward to lead prayer and deliver the Friday sermon in Jerusalem. Return to Africa and Religious Mission He returned to his homeland around 1254 AH / 1838 CE, then traveled to the Hausa lands in Nigeria, where he stayed about seven years with Mohamed Ben Othman Foudi. He later returned to Fouta Djallon for four years, and then moved to Fouta Toro, where he began a major mission of دعوت to God and His Messenger. Leading scholars responded to his call, and many groups of non-Muslims entered Islam through his preaching. Struggle and Jihad The spread of his mission brought him into direct confrontation with pagan and hostile forces. He led major military campaigns, won significant victories, and continued his struggle against idolatry and resistance to Islam for more than twelve years. He was eventually martyred at Degembéré on 3 Ramadan 1280 AH / February 12, 1864 CE, when he was around seventy years old. Works Sidi Omar Fouti left more than forty works, including: Rimah Hizb ar-Rahim ‘ala Nuhur Hizb ar-Rajim Suyuf as-Sa‘id al-Mu‘taqid fi Ahl Allah ka-t-Tijani Safinat as-Sa‘ada An-Nush al-Mubin Al-Maqasid as-Saniyya Tadhkirat al-Ghafilin Tadhkirat al-Mustarshidin Kasb al-Faqir fi Madh an-Nabi al-Bashir Al-Ajwiba al-Fiqhiyya Sharh Salat Jawharat al-Kamal Sharh Salat Yaqutat al-Haqa’iq Risala fi Adab al-Murid Taqyid fi Khawass Hizb as-Sayfi Manzuma fi Islah Dhat al-Bayn Manzuma fi ‘Ilm at-Tawhid Lamiyyat at-Tullab Hidayat al-Mudhnibin Among these, Rimah remains by far his most famous work. His Library The sources mention the existence of a major Omarian library, much of which was seized by French colonial authorities after the capture of Ségou in April 1890. Four boxes of manuscripts were sent to Paris, and later transferred in 1892 to the French National Library. The collection reportedly included more than five hundred manuscript titles, showing the remarkable scale of his intellectual legacy. Reputation among Scholars Many scholars from Morocco, Mauritania, and West Africa praised Sidi Omar Fouti in letters, poems, and biographical works. They described him as: an Amir of the Believers a defender of truth a reviver of the path a man who united outward struggle and inward realization a leader whose age produced no equal Some even stated that if books had disappeared from the world, he could have dictated many of them again from memory. Legacy Sidi Omar Fouti left an immense legacy in preaching, spiritual education, jihad, teaching, and writing. He played a decisive role in spreading the Tijani path across West Africa and stood as a powerful model of the scholar-guide, reformer, and spiritual leader. He remains one of the greatest figures in West African Islamic history and one of the major names of the Tijani tradition.