Zubaida Al-Khawatri - Marrakesh
More than five centuries have passed since Sufism entered the sub-Saharan African region, where the Tidjaniyya, Qadriya, Burhani, and Al-Sammani roads became famous in the brown continent, and the number of its followers reached millions, and Morocco was - for the most part - the gateway to Sufism in sub-Saharan Africa.
The Moroccan Sufism was characterized by distinctive modern values, and Sufi corners played an important role in building the state, and it became an arena for awareness and religious education; Moroccan disciples of excellence are distinguished in a special way in education and behavior, which made their reputation extend beyond the borders of the Kingdom, and extends to sub-Saharan Africa.
Moroccan corners
The corners appeared in Morocco after the fifth century AH during the rule of Jacob Mansour Almohad, who built a corner in the city of Marrakesh, and the kings of Morocco took care of creating the corners, such as the "guesthouse" built by the Marinids, or the great corner founded by Abu Annan Fares, outside the city of Fez, and it was In a period of Moroccan history, it is called "Dar Al Karama".
The Sufis did not stop their practice of normal social life, and they used the path of taste and advancement in the shrines of the people of the road, and their indifference to the appearance of dignities or the obtaining of fame, and they seek to cover up their dignities and their conditions.
Dozens of Sufi angles are active in Morocco, such as the Shadhli method, which is attributed to Abu Al-Hassan Al-Shazly, and there is the Baudishish Qadriya corner, the Zawiya angle, and others.
The researcher Khaled Al Hatimi says that the angles in Morocco do not aim to manage public affairs, even if they have social, ethical and educational roles.
Al-Hatimi adds to Al-Jazeera Net that "the primary role of the angles is in the education of the soul, and thus purify the soul from all major sins and disgraceful behavior, and thus the total dependence is on ethics, which is the capital of the angles."
Spiritual presence
For Morocco, Africa is a geographical and historical extension, and the country has served as a link between the north and the south, and a path for the trade of ancient caravans, and the cultural and religious connection with Morocco was close and still is.
The Maliki school is prevalent in many African countries and Sufi methods alike, as are many similar customs, seasons and traditions in marriage and events.
The Moroccan religious and cultural presence has been continuous in sub-Saharan Africa over the course of time, which witnessed the beginning of the establishment of the Tidjani corner there, its emergence and the spread of its influence in the countries of the Senegal and Niger basins and beyond.
To this day, the Tidjania corner still preserves the continuity of the historical ties that brought together Morocco and the countries of "Western Sudan", throughout its Islamic history, in addition to the historical role played by the city of Fez as a religious and scientific capital, which the Africans flocked to learn from at the hands of villagers' scholars.
The Tijaniyya method is a Sunni Sufi method that belongs to Sheikh Abi Al-Abbas Ahmad Al-Tijani, whose followers are called "Tijani", and it is spread in several Arab and African countries, and its followers pilgrimage to the Moroccan city of Fez - where its founder lies - every year to revive the Zawiya season.
Moroccan researcher Mohamed Nana'i says his country is the source of many tributaries of Sufism across the world and in sub-Saharan Africa.
It was not the harsh natural factors of the desert, the roughness of the sandy trails, and the length of the road between Morocco and western Sudan. Sufficient to curb the various communication links between the inhabitants of the region, which contributed to creating a social fusion in which the Arabs, Berbers, and Negroes melted together, especially in the desert regions.
Nana'i adds to Al Jazeera Net that Morocco's role in Sufism in sub-Saharan countries is still continuing, as evidenced by the historical link between the Tijaniya angle, whose followers are still spiritually linked to its status in Fez, where they come to it every year, especially from Senegal.
Moroccan African culture
The Moroccan religious culture forms a tributary contributor to African culture, and records the beginnings of this influence with the arrival of the first Moroccan teacher to the desert in the fifth century AH, Abdullah bin Yassin al-Jazuli, coming from the country of Sousse (southwestern Morocco), and dates the introduction of the birth of the Almoravid movement, which expanded in The region extended to Andalusia, and contributed to the spread of Sunni Maliki-Ash'ari Islam within several African regions.
And recently, Morocco worked to establish an institute for imams, guides and female guides, which contributed to the consolidation of the Maliki school. Likewise, what the Mohammed VI Foundation does for African scholars, through its various scientific activities that bring together scholars from Africa and Morocco.
The official interest in Sufi angles is a policy that Morocco has pursued for decades, especially since the approach of these angles is in line with the official Islam adopted by Morocco, and considers it a popular incubator for thousands of citizens, in addition to its institutional religious role.
It is possible to observe the appearances of Moroccan life, their clothes, and even their musical tones in their tonal, rhythmic and instrumental appearance; Exploring many aspects of African origins that suggest a convergence in the aspects of language, music, art, clothing, or architecture, indicating a civilizational mixture between Morocco and the countries of West Africa similar to its present ancient history.