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Tijaniyyah

The Tijniyyah (Arabic: , transliterated: Al-arqah al-Tijniyyah, or"The Tijn Path") is a sufiarqah (order, path) originating inNorth Africa but now

more widespread in West Africa, particularly inSenegal,The Gambia,Mauritania,Mali, and NorthernNigeriaand Sudan. Its adherents are called Tijn(spelled TijaanorTiijaan in Wolof, Tidiane orTidjane in French). Tijn attach a large importance toculture and education, and emphasize the individual adhesion of the disciple(murd).To become a member of the order, one must receive the Tijnwird, or a sequence ofholy phrases to be repeated twice daily, from a muqaddam, or representative of theorder.

Contents

1 History and spread of the ordero 1.1 Foundation of the ordero 1.2 Expansion in West Africao 1.3 Tijaniyah jihad states

2 Practices 3 See also 4 Sources and references

5 External links

History and spread of the orderFoundation of the order

Sd 'Amad al-Tijn(1737-1815), who was born in Algeria and died in Fez,Morocco, founded the Tijn order around 1781 (see Triaud, 2000). Tijn Islam, an"Islam for the poor," reacted against the conservative, hierarchical Qadiriyyah

brotherhood then dominant, focusing on social reform and grass-rootsIslamic revival.

Expansion in West Africa

Although several other Sufi orders overshadow the Tijniyyah in its birthplace ofNorth Africa, the order has become the largest Sufi order in West Africa andcontinues to expand rapidly. It was brought to southern Mauritania around 1789 byMuammad al-fi of the 'Idaw `Ali tribe, which was known for its many Islamicscholars and leaders and was predominantly Qdir at the time. Nearly the entire tribe

became Tijn during Muammad al-fi's lifetime, and the tribe's influence wouldfacilitate the Tijniyya's rapid expansion to sub-Saharan Africa.

Muammad al-fi's disciple Mawld Vl initiated the 19th-century Hal Pulaarleader Al-jj Omar Tall (Allaaji Omar Taal) and the Fulbe cleric `Abd al-Karm an-

Nqil from Futa Jalon (modern Guinea) into the order. After receiving instructionfrom Muammad al-Ghl from 1828 to 1830 in Makka, Omar Tall was appointed

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Khalfa (successor or head representative) of Amed at-Tijn for all of the WesternSudan (Western sub-Saharan Africa). Umar Tall then led a holy war against what hesaw as corrupt regimes in the area, resulting in a large but fleeting empire in EasternSenegal and Mali. While Omar Tall's political empire soon gave way to Frenchcolonialism, the more long-standing result was to spread Islam and the Tijn Order

through much of what is now Senegal, Guinea, and Mali (see Robinson, 1985).

In Senegal's Wolofcountry, especially the northern regions of Kajoor and Jolof, theTijn Order was spread primarily by El-HajjMalick Sy(spelled "El-Hadji MalickSy" in French, "Allaaji Maalig Si" in Wolof), born in 1855 nearDagana. In 1902, hefounded azwiya (religious center) in Tivaouane(Tiwaawan), which became a centerfor Islamic education and culture under his leadership. Upon Malick Sy's death in1922, his son Ababacar Sy (Abaabakar Sy) became the first Caliph (Xaliifa). SerigneMansour Sy became the present Caliph in 1997, upon the death of Abdoul Aziz Sy.The Gmmu (Mawlidin Arabic, the celebration of the birth ofMuammad) ofTivaouane gathers many followers each year.

The "house" or branch of Tivaouane is not the only branch of the Tijn order inSenegal. The Tijn order was spread to the south by another jihadist, Mbba Jaxu Ba,a contemporary of Umar Tall who founded a similar Islamic state in Senegal's Saalumarea. After Mbba's death, his state crumbled but the Tijniyya remained the

predominant Sufi order in the region, and Abdoulaye Niass(18401922) became themost important representative of the order in the Saalum, having immigratedsouthward from the Jolofand, after exile in Gambia due to tensions with the French,returned to establish azwiya in the city ofKaolack.

The branch founded by Abdoulaye Niass's son, Al-Hadj Ibrahima Niass (AllaajiIbrayima as, often called "Baye" or "Baay", which is "father" in Wolof), in theKaolack suburb ofMedina Baye in 1930, has become by far the largest and mostvisible Tijn branch around the world today. Ibrahima Niass's teaching that alldisciples, and not only specialists, can attain a direct mystical knowledge of Godthrough tarbiyyah rhiyyah (mystical education) has struck a chord with millionsworldwide. This branch, known as the Tijniyyah Ibrhmiyyah or theFayah("Flood"), is most concentrated in Senegal,Nigeria,Niger, andMauritania, and has agrowing presence in the United StatesandEurope. Most Tijn web sites andinternational organizations are part of this movement. Niass's grandson and currentImam of Medina Baye, Shaykh Hassan Cisse, has thousands of American disciples

and has founded a large educational and developmental organization, the AfricanAmerican Islamic Institute, in Medina Baye with branches in other parts of the world.

Another Senegalese "house," in Medina-Gounass, Senegal (to the east of the NiokoloKoba park) was created byMamadou Saidou Ba.

Still another in Thienaba, nearThies, was founded by the disciple of a famousmaraboutofFouta, Amadou Sekhou.

The Hamawiyyah branch, founded by Shaykh Hamallah, is centered in Nioro, Mali,and is also present in Senegal, Cte d'Ivoire,Burkina Faso, andNiger. One of its most

prominent members is the novelist and historian Amadou Hampt B, who preserved

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and advocated the teachings of Thierno Bokar (Cerno Bokar), the "Sage ofBanjagara". (See Brenner, 2000.)

Also another scholar and sufi of the tariqa tijani was CHERNO ALIEU DEM of NjaiKunda (Koalack) Senegal. He was well known for his work when he performs 'wirrda'

1000 Salatul Fatiha for each grain of maize. Cherno Alieu Dem's work was laterreveal in the next generation by his grandson Shieck Ahmad Tijan Dem of 'casaville'Kaolack Senegal. The Tariqa Tijani was giving to Cherno Momodou Jallow byAlhajie Omar Futi Tall directly. It was Cherno Momodou Jallow that spread theTariqa in the Senegambian region. He passed it on to many scholars of the region likeMam Mass Kah who's grand son Imam Cherno Kah is the current Imam ofBanjul.Cherno Momodou Jallow's work was also revealed by his grandson Cherno BabaJallow of Kerr Cherno inNuimiThe Gambia.

Tijaniyah jihad states

While the term "Jihad State" (a territory that was established by political and religiousMuslim leaders, often fittingly titled Emir, who conquer a region by offensive war,invoking Jihad bin saifin the sense of holy war to establish an Islamic rule inaccordance with Koranic injuctions) most often refers to Fulbe jihad states in andaround Nigeria, the order also gave rise to a few elsewhere in Western Africa, notablyin present Mali.

the Tijaniyya Jihad state was founded on 10 March 1861 by `Umar ibn Sa`idin Segu (the traditional ruler style Fama was continued by the autochthonousdynasty in part of the state until the 1893 French takeover), using the ruler title

Imam, also styled Amir al-Muslimin; in 1862 Masina (ruler title Ardo) isincorporated into Tijaniyya Jihad state; 1864 the rulership split between Segu(styled Amir al-Mu`mininfrom 1869) and Masina (title Amir al-Muminin);1888 Segu lost to Tijaniyya Jihad state; 29 April 1893 Tijaniyya Jihad stateextinguished.

Dina (the Sise Jihad state), in 1818 founded by Shaykhu Ahmadu, ruler titleImam (also styled Amir al-Muminin); on 16 May 1862 conquered by theTijaniyya Jihad state.

Practices

Members of the Tijn order distinguish themselves by a number of practices. Uponentering the order, one receives the Tijnwirdfrom a muqaddam or representative ofthe order. The muqaddam explains to the initiate the duties of the order, which includekeeping the basic tenets ofIslam (including the fivepillars of Islam), to honor andrespect one's parents, and not to follow another Sufi order in addition to the Tijniyya.Initiates are to pronounce the Tijnwird(a process that usually takes ten to fifteenminutes) every morning and afternoon. The wirdis a formula that includes repetitionsof "L 'ilha 'il Llh" ("There is no God but Allah"), "Astaghfiru Llh" ("I ask Godfor forgiveness"), and a prayer for Muammad called the altu l-Fti (Prayer ofthe Opener). They are also to participate in the Wafah, a similar formula that is

chanted as a group, often at a mosque, after the sundown prayer (maghrib), as well as

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