I still remember how my father took me for the first time
to the local mosque where al-Tarawih prayers were performed during the month of Ramadan. I was then ten years
old. He introduced me to the men who could not hide their
astonishment.
I knew previously that the tutor had arranged for me to
perform al-Ishfa[1] prayers for two or three nights. It was customary for me to pray behind the man with some local
children, and wait for the Imam to arrive at the second part
of the Qur'an, i.e. surat Meriam. My father made sure that
we learnt the Qur'an at the Qur'anic school as well as at
home through private lessons given to us by a blind man, who
was related to us and who could recite the Qur'an by heart.
Due to the fact that I learnt to recite the Qur'an at an early
age, the tutor tried to show his good influence on me by
teaching me the kneeling points in the recital. He tested me
repeatedly to make sure that I had understood his instructions.
After I passed the test and finished performing the
prayers and the recital, as well as I was expected to do, all the men came and congratulated me and my father, and thanked my tutor for his good efforts and blessings, and thanked Allah for Islam.
The memories of the days that followed are still with me
today ... I acquired so much admiration and my reputation
went beyond our alley to the whole town. Those nights of
Ramadan have left their religious marks on me to this day,
and every time I go through an episode of confusion, I feel
that there is a strange power which pulls me and puts me back
on the path. Every time I felt the weakness of the soul and the
meaningless of life, these memories come to me to elevate
me to a spiritual level and light in my conscience the flame of
belief so that I can carry the responsibility. The responsibility
which was given to me by my father, or more appropriately
by my tutor, to lead the group in prayers at an early age made
me feel as if I was not doing enough, or at least not up to the
standard which was expected from me.
Therefore I spent my childhood and my adolescence in
relative rectitude, but not without some innocent playing and
an eagerness to know and to imitate. Throughout that period
I was surrounded by the divine care which made me distinguishable amongst my brothers for my calmness and composure and for being on the right path and away from all
immoral acts.
I should not forget to mention that my mother - may
Allah bless her soul - had a big influence on me. She opened
my eyes as she taught me the short chapters (surahs) of the
holy Qur'an, the prayers and the rules of ritual purity. She
took special care of me because I was her first son, and
perhaps she found pleasure in educating me, as she was sharing the household with my father's first wife and her sons.
The name Tijani, which was given to me by my mother, has
a special meaning in the al-Samawi family which had adopted
the Tijani sufi tariqa (order) ever since it was visited by a son
of Shaykh Sidi Ahmed al-Tijani who came from Algeria.
Many people of Gafsa - my family's home town - adopted
the Tijani sufi order, especially the wealthy and educated
families who helped to spread the order.
Because of my name, I became quite popular in the
Samawi House and outside it, especially with those who were
connected with the Tijani order. Therefore, many of the
elders who were present at the above mentioned night during
Ramadan came to congratulate my father and then kissed my
head and hand and said, "These are the blessings of our master
Shaykh Ahmad al-Tijani." It is worth noting that the Tijani
sufi order is widely spread in Morocco, Algeria, Tunisia,
Lybia, Sudan and Egypt, and those who believe in it are,
somehow, fanatical about it. They do not visit the graves of
other sages because, according to their belief, they acquired
their knowledge from each other, whereas Shaykh Ahmed
al-Tijani acquired his knowledge from the Messenger of
Allah Muhammad (s.a.w.) directly, despite the fact that he
came thirteen centuries after the Prophet (s.a.w.).
It has been said that Shaykh Ahmed al-Tijani used to
communicate with the great Prophet (s.a.w.) by talking to
him while he was awake and not in his sleep. Also it is
believed that the complete prayers which were devised by the
Shaykh are better than finishing the Holy Qur'an forty
times.
In order to be brief I shall stop talking about the Tijani
sufi tariqa at this stage of the book, and if God wills it, I will
refer to it elsewhere.
Thus I grew up with this belief, like any other youth in
our town. We were all - praise be to Allah - Sunni Muslims
following the teaching of Imam Malik ibn Anas, Imam of
Dar al-Hijra. However, we, in North Africa, are divided in
our Sufi orders. For example in Gasfa alone there are al-
Tijaniyya, al-Qadiriyya, al-Rahmaniyya, al-Salamiyya and
al-Isawiyya. For each of the above orders, there are followers and supporters who could recite the order, poems and
Dhikrs (invocation of God) in all special ceremonies such as
weddings, circumcisions and vows. Apart from some negative aspects, these Sufi Tariqas played an important role in
preserving the religious rites and in maintaining the respect
for the sages.