When Moulay Idriss al-Akbar (d. 177/762) came to al-Maghreb al-Aqsa (present-day Morocco) in 172/757 and Moroccans pledged bay’ah to him as king and imam on Friday the 4th of Ramadan, he built a strong state based on the baraka that he has inherited from his Ancestor the Messenger—peace and blessing be upon him—and his grandfathers Lalla Fatima and Sidna Ali—peace be upon them. This baraka has passed on as a legacy to his son Moulay Idriss al-Azhar (d. 213/798) and after him to his descendents who has obtained the benefit of the Supreme Name (al-Ism al-A’adham) especially reserved for his ancestor Sidna Ali—God glorify his face.

And since then Morocco became known as one of the most important crucibles of Islamic mysticism. Moroccan religious and intellectual movements created ebb tides of intellectual and cultural influence that flowed toward the Muslim East. The wide geographical of the born-global Shadhili , Khadhiri and  Tijani Sufi paths underscores the importance of this lacuna. Instead of been merely imitative, many of the doctrines and institutions that were created such as the al-Qarawiyyine had profound effect on the Maghreb and the rest of the Islamic world.

The foundation of Sufism in Morocco came, of course, from the Mashriq, as did Islam. Yet the special type of Islam in Morocco, its life-style, its music, its calligraphic art, its mosque and zawiya architecture, and the coherently crystalline nature of its urban architecture—to say nothing of its Malikism—existed from the very early generations of Islam. These general traits where reinforced when, with the rise of the Moulay Idriss al-Akbar—God be pleased with him, Morocco cut itself from the Mashriq and began to develop organically in its own fashion. So it was that with rise of the Seal of Saints the Shaykh Abil Abbas Sidi Ahmed Tijani—God be pleased with him—in the twelfth/eighteenth century in Fez the fate of the invisible hierarchy of sainthood for this legacy was sealed. And when the Imam al-Mahdi appears and in Morocco he shall, the divine kingdom of God on earth will be established and with his death common sainthood will be sealed.

"This community has two comprehensive seals, and every degree and station has an inheritor. Every saint there has ever been, or will ever be, can only receive from these two seals, one of whom is the seal of the sainthood of the elite, while the other is the one by whom the common sainthood is sealed, for there will be no saint after him until the advent of the Final Hour." (Sha’rani in Durar al-Ghawas)

Nevertheless Morocco is better known in Middle Eastern imagination as a kingdom of kings than as a kingdom of saints. The fate of Morocco has since Moulay Idriss been closely connected to remarkable sultans whose achievements were praised in hagiographical literature. Successive Moroccan empires insured the proliferation of the Maliki school of thought, Sufism and economic prosperity in the Maghreb, Andalusia and much of Africa. Tariq b. Ziyyad (d. 101/720) had led the Muslim army against the Visigothic Kingdom (comprising modern Spain and Portugal) and captured what became al-Andalus in 97/716. Tariq ibn Ziyad is considered to be one of the most important military commanders in Islamic history. Tariq did however not rest with the conquest of Iberia. In 722, Moroccan forces crossed the Pyrenees and opened Gothic Gaul (France), seizing several towns in the south of that country. The army of Yusuf ibn Tachafin entered al-Andalus on several occasions (479/1086, 481/1088, /4861093) and defeated King Alfonso at the Battle of Sagrajas (Zallaqah) in 479/1086. Under Abu Bakr b. Omar (d. 480/1087), the cousin of Yusuf ibn Tachafin, the Almoravides proceeded as south as Central Africa in the pursuit of its objectives. A powerful Almohad kingdom, now with its capital at Seville, was constituted; Abdelmumin concurred as far as Tunis and Tripoli, and the sultan Salah ad-Din al-Ayyoubi (Saladin) sought his alliance and naval assistance against the Franks, the thing that was decisive for the capture of Jerusalem.

In 1169/1755, the Marinids began their pursuit of taking Morocco from the Almohads. Abu Yusuf Yaqub (1259-1286) captured Marrakech and then took control of most of the Maghreb, including present-day Morocco, Algeria and part of Tunisia. The Battle of the "Wadi al-Makhazin", also known as “Battle of Three Kings”, between Moroccans and Christians (Portuguese, Spanish, Italian and German) under King Sebastian who attacked northern Morocco with 125.000 men and 200 cannons, marked the Marinid Dynasty. The Moroccan victory provided the sultan Ahmed al-Mansur with a rich booty and gave him a new prestige in Europe, furthering his kingdom as south as Songhai. Morocco was the only Arab state that the Ottomans failed to seize. The Saadis tried hard enough to force them out of Africa when they had subjugated all the eastern and western Arab countries. Although their attempt failed, it showed the Ottomans that they had to reckon with a genuine power. At the end of 1660's, the Alawis were able to seize power. They completed the conquest of Morocco and under the sultan Moulay Ismail (d. 1139/1727) they extended their borders south to Mauritania and the Eastern Sahara, during which it is often reported that during his reign a woman or a Jew could travel alone from the farthest south of the country to its farthest north without being in fear about his safety. In 1190/1777 the sultan  Sidi Mohammed b. Abdellah (d. 1204/1790) made history to be the first statesman to recognize the fledgling United States of America as an independent nation.

This is the story of Morocco! Morocco of Idrisssism, Malikism and Ash’arism. Morocco of sharifs,  saints and kings. Morocco of marabouts, scholars, warriors, mystics and poles. The Morocco that continues to this day to be a major centre of Sufism. It is sufficient to visit the shrines of Moulay Idriss and Sidi Ahmed Tijani in Fez, Moulay Abdessalam ibn Mashish (d. 622/1207) in Jabal al-Alam and the Patron Saints of Marrakech to become aware of the degree to which Sufism is still alive in the land which has been witness to more than 100 poles (Aqtab) over centuries. Nor is Sufism confined to politicians and arm forces, as can be seen by witnessing the Durus al-Hassaniya (the Hassanid Lectures) in Presence of Emir al-Muminin HM King Mohammed VI, nor to the masses, as can be seen by witnessing the annual Eid al-Mawlid in the Grand Tijani Zawiya, which draws dozens of thousands of adherents from the globe. Morocco is also the Sufi carnival country. Throughout the whole country, Sufi festivals range through musical, spiritual and cultural, including: the Fez Festival of World Sacred Music, Fez Festival of Sufi Culture, Festival Gnawa to name just a few. The country also holds important annual Sufi conferences and events such as the Commemoration of the Second Century of the Death of Sidi Ahmed Tijani and the International Sidi Shiker Meeting of Sufi Affiliates. Sufism in Morocco, moreover, remains closely tied to the East as well as Western countries to such countries as far as Nigeria and Indonesia, many of whose Sufi paths and new converts are directly linked to those of Morocco and its culture.

Thus Dar-Sirr.com is the first world wide web initiative to create and develop a complete portal to Moroccan Sufism.

Many websites that deal with the subject of Moroccan Sufism do so in French, and Dar-Sirr.com is one of the first to do so in English.  The appellation, ‘Dar Sirr’ (i.e. House of the Divine Secret), is the name of the room of the Shaykh Abil Abbas Sidi Ahmed Tijani—God be pleased with him—which he objected for retreat and meditation at the order of his Ancestor the Holy Prophet—peace and blessing be upon him. Shaykh Tijani—God be pleased with him—lived in Abi Samghun, Ain Madhi and Fez (at Dar-Lamraya) respectively since he announced that his Ancestor, the Holy Prophet—peace and blessing be upon him—appeared to him in 1196/1781 and authorised him in daylight not in a state of sleep to establish his own Mohammedian Path, and in each house he lived he set aside a separate room for remembrances and prayers and gave the name of ‘Dar Sirr’ to it.

سميت بذلك بأمر من النبي صلى الله عليه و سلم حين كان هناك يبني داره المباركة ، و بعين ماضي أيضا . و قد وقفت على كلام النبي صلى الله عليه و سلم للواسطة المعظم سيدي محمد بن العربي الدمراوي رضي الله عنه في شأنها ، ليخبر به سيدنا رضي الله عنه ، و ذكره أيضا صاحب الجامع . و نص المقصود منه : « و قل له إذا بنيت الدار ، فاجعل فيها بيتا و سمه بيت السر ، و اجعل أورادك و أذكارك و جميع ما أمرتك به فيه ، و لا يدخل أحد غيرك فيه ، تعرض عليك الخيرات و البركات و تنال جميع المقاصد » اهـ .

Dar-Sirr.com was inaugurated in Rabi'a al-Awwal 29, 1428/April 17, 2007 to mark two dear occasions: (1) the 1200th anniversary of Moulay Idriss al-Azhar’s foundation of Fez and (2) the Commemoration of the Second Century of the Death of our Master Abil Abbas Sidi Ahmed Tijani—God be pleased with him. The website is aimed at introducing the Sufi Morocco to researchers and helping Moroccans become proud of their country's Sufi history. By drawing on collective memories and history and through sharing a vision of the country’s spiritual diversity and creative richness, Dar-Sirr.com sees the celebration of Morocco's saints and orders as a means to revive the past and launch it on the road to the future.  The content of Dar-Sirr.com highlights the fundamental values of Moroccan Islam that stem in Idrissism, Malikism, Asharism and Sufism, and focuses on hagiography literature promoting Moroccan Sufi Shaykhs with pictures of their tombs and long translations of passages from their works. The 'Hagiography Bank' section was designed to list the Shaykhs according to date, place, tariqa affiliation, or patron saints.  

The Tijani Portal in Dar-Sirr.com revolves, however, around several themes: “The Teaching of the Grand Mother Tijani Zawiya and the Deed of the People of Fez,” “the correct creed and jurisprudence of the Tijani Path,” "the role of Moroccan Tijanis in the proliferation of the Tijani Path in Africa," "the life and career of Tijani muqaddams—God be pleased with them." In addition to this, newcomers to the Tijani Path can also find more general articles on the various aspects of Tijani Sufism. For those interested in discussion with fellow admirers or researchers, a forum is available on the website.  

Moroccans of Noble Descent: The Dabbaghs of Fez 

The appellation, “Debbarh, Dabbagh, Debbagh, Al-Dabbagh, AlDabbagh, El-Dabbagh, ElDabbagh, Ad-Dabbagh, Ad-Dab'bagh or Dabbagh" ("Henceforward, Dabbagh", i.e. tanner, relating to tannery) are of the lineage of the Glory of the Knowers, the Key of Treasures, the Founder of Fez, the one the Maghrib takes proud over the Mashriq, the Impeccable Imam, Mawlana Idriss al-Azhar, the son of the Opener of the Far Maghreb, the Impeccable Imam, Mawlana Idriss al-Akbar, the son of the Impeccable Imam of the Enlightened City, Mawlana Abdellah al-Kamil, the son of  the Impeccable Imam, Mawlana al-Hassan al-Muthanna, the son of the Master of the Youth of Paradise, the Impeccable Imam, Mawlana al-Hassan Sibt, the son of the Commander of the Faithful, the Impeccable Imam, Mawlana Ali ibn Abi Talib and the Chieftain of Womankind, the First Pole in Islam, Our Lady, Lalla Fatimah Zahra, the Daughter of the Chieftain of the Universe, the Reason of Existence, the Source of Divine Mercy, the Axis of the Presence of Excellence and Beauty, the Seal of Prophets and Messengers, Sidna Mohammed, Allah’s infinite peace, blessings and salutations be upon him and his righteous progeny – constantly and absolutely.   

When the Fatimid commander Jawhar "the Sicilian" (conqueror of Egypt) sacked Fez in 349/660, the Dabbaghs, along with other Sharifian families, had fled to Andalusia. After the Murabitun replaced heresy with orthodoxy and institute a proper Islamic state in Morocco, and then headed to Andalusia under the Commander of Faithful Yusuf ibn Tachafin, a number of sharifs returned to Morocco including the Dabbagh sharifs. Out of his kindness to them, Yusuf ibn Tachafin offered the Dabbaghs a residence in the city of Salé and the returns of the city’s principle tannery (“Dar Dbagh”). The tanner's corporation was historically one of the oldest and most prestigious artisan groups of Morocco. Their political and economic clout were defined by the importance of tanning and associated trades to the city's economy. Due to the significance of the event and the association of the Dabbagh to the tannery of Salé, they gained the nickname of “Dabbagh”, a surname that permanently passed on to their descendents up till today. 

Descendents of the Holy Prophet—peace and blessing be upon him—through Moulay Idriss lived throughout Morocco, but only some of them  enjoyed special prestige because of their legacy and the ansab literature. The Allama Ahmed al-Shibani al-Hassani documents in his book “Masabih al-Bashariya fi Abna’ Khayr al-Bariyya” (The Lamps of Mankind in the Children of the Best of Creation):  

“These Sharifs are referred to as “Silsilat al-Dhahab” (The Chain of Gold) on account of the unanimous agreement of all the scholars that their progeny is authentic. They are from the descent of Sidi Isa, the son of Mawlana Idriss al-Azhar. They were based in previous ages in the tribe of Ait A’atab: the headquarters of their grandfather Sidi Isa. And from it they moved to the city of Salé. Then they were joined by their cousins who had fled to Granada in Andalusia. And the first person to enter Granada was Abul Hassan Sidi Ali ibn Abderrahman ibn Isa ibn Ahmed ibn Isa ibn Mawlana Idriss al-Azhar around the year 456/1063.

Their presence in Granada simultaneously took place during the days of the great king Yusuf ibn Tashafin (d. 499/1106) who crossed Gibraltar towards Andalusia and returned glory to Islam. The Dabbaghs (in the person of Abul Abbas Sidi Ahmed ibn Abi al-Qacem), and out of the intoxication of victory, longed for their country and returned with the opening king in 790/1388.    

They were received in the city of Salé with the warmest welcome and were offered endowments that suited their status on account of the Hashemite qualities that characterised them, and they assigned to them [at the order of the Sultan Ahmed ibn Salim al-Marini (according to the Moroccan historian Abdelhadi Tazi, “al-Usul al-Tarikhiya”)], in addition to donations, the returns of the tannery of the city of Salé, which is the reason why they became known as al-Dabbaghiyyin (the Dabbaghs). So they settled in Salé enjoying widespread veneration.       

By the time the heretics and strangers had been defeated in Fez, and the behavior of retroactives had changed, the Dabbaghs longed to return to Fez after the expulsion of the sharifs from it lest the throne comes back to them. Thus the Lord–Exalted is He—made their aspirations come true when they entered the city of Fez in the beginning of 900s (1490s), raising their heads up and lifting their noises with prophetic blood on their cheeks.

And the first house they have settled was located in ‘Hayy Labghal in al-‘Uyuon—a place filled with the sanctuaries of saints and scholar—and this house is still in their property up till today. After their return, they became known as the Salawis (al-Slawiyyine and the Dabbaghs (al-Dabbaghiyyin). And some of them has moved from Fez to Marrakech.       

And the great-grandfather of the ramifications of Fez and Marrakech is Abu Yazid Sidi Abderrahman, the son of al-Qacem, the son of al-Qacem, the son of Mohammed, the son of Ahmed—the one who returned from Granada, the son of Abi al-Qacem Mohammed, the son of  Ibrahim, the son of Omar, the son of Abdellrahim, the son of Abdellaziz, the son of Harun, the son of Jannun, the son of ‘Allouch, the son of Mindil, the son of Abdellah, the son of Ali—the one who migrated to Granada, the son of Abderrahman, the son of Isa, the son of Ahmed, the son of Mohammed, the son of Isa, the son of Mawlana Idriss al-Azhar, the son of Mawlana Idriss al-Akbar, the son of the Imam of the Enlightened City Mawlana Abdellah al-Kamil, the son of Mawlana al-Hassan al-Muthanna, the son of Mawlana al-Hassan Sibt, the son of the Imam Sidna Ali and Our Lady Fatimah Zahra, the daughter of our Master the Messenger of Allah, peace and blessing be upon him." (Masabih al-Bashariya)

It is worthy of note that there are, in addition to the Dabbaghs, other families that raise their noble lineage to Sidi Isa ibn Moulay Idriss, namely: the Manalis (al-Manaliyyun) also known as al-Zibadis (al-Zibadiyyun); the Bouzidis (al-Bouzidiyyun) in Sefrou and Fez, among of them, Awlad al-Majdoub; the ‘Ammouris (al-‘Ammouriyyin), descendents of Moulay Omar Sharif Sidi Yacoub ibn Abdellah, buried in Meghraoui near Tlemcen (eastern of present-day Algeria);  Awlad Sidi Isa ibn al-Hassan in Mostaganem, Algeria; Awlad of Abderrahman ibn Mohammed in Melouia and their brethren in Outat el Haj; Awlad Mohammed ibn Yacoub in Tathlit, Eghbalou and Tadli in Souss; the Shurafa of Jazoula and Hatit in Souss; Awlad ‘Arhab banu Wartoumad; the Mashrafis (al-Mashrafiyyun) in Mascara, Algeria and in Oujda; and finlay Awlad ‘Afif in Tlemcen. (Masabih al-Bashariya)   

While the Dabbaghs did live a more settled life in Fez and Marrakech, a number of them moved to the Hijaz to perform the Hajj or take scientific journeys. The Shaykh Abil Qacem ibn Masoud ibn Tayyeb ibn al-Hassan ibn Tayyeb ibn al-Arabi ibn Masoud Dabbagh (d. 1351/1932)—the uncle of my grandfather Moulay El Hassane ibn Jaafar Dabbagh (d. 1398/1978)—belongs the credit of creating a strong family in Jeddah. The Dabbaghs quickly established themselves in Saudi Arabia and became in a short period of time one of the famous households in the blessed country. The hagiographer Mohammed ibn Ali al-Hassani evokes a stark image of the Hijazi Dabbaghs in his book, “Al-‘Uqud al-Lu’alu’iya” (The Glittering Collars):

To the masses who came to share their baraka whether in Fez, Marrakech or Makkah, the Dabbaghs were the possessors of the divine gifts of their Ancestor (peace and blessing be upon him) which will be the means of salvation and deliverance. The fundamental aspect of baraka, which was to become an important aspect of Moroccan Sufism, appears in Moulay Idriss’ known declaration to his companion Dawud ibn al-Qacem:

"O Dawud, what you have seen is what we have inherited from the baraka of our ancestor the Messenger (peace and blessing be upon him and his family) and from his prayers for us and blessings upon us. This [baraka] has passed on as a legacy to our father, the Imam Ali (may Allah honour his face).”

Evidence of the baraka's rights appeared in the Sharifs, and some of them in particular. Evidence of this can be found in the Shaykh Allama Sidi Abd al-Hayy al-Kattani (d. 1962/1382) in his book, "Al-Madhahir al-Samiyya”, page 289, 

“In a dream related by the Knower of Allah, Abu Abdellah Sidi Mohammed ibn Abdellhadidh  Dabbagh (known as Bou Tarboush), he saw the Holy Prophet (peace and blessing be upon him) near the Wadi al-Shurafa in Fez. He commanded Sidi Mohammed ibn Abdellhadidh to accompany him to Ras al-Janan Gate where they found a large amount of the finest flour. The Prophet asked Sidi Mohammed ibn Abdellhadidh his opinion of its quality, and he replied that it was of the finest kind. The Holy Prophet (peace and blessing be upon him) then said to him, "You are the best of my progeny...that is, the Dabbaghs and the Kattanis." (Al-Madhahir al-Samiyya)

And we read in the Ibriz,

“And I heard my mother say: "Sidi al-Arabi al-Fishtali said: 'I beheld the Prophet—God's blessings and peace be upon him-—and he told me: "A great Friend of God will be born to your sister's daughter." I asked: "Oh Prophet of God, who will be his father?" He replied: "His father will be Masoud Dabbagh."

As was customary at that time, Sultans would honour them with decrees (dahirs) that authenticated their sharifian pedigree and entitle them with tax immunities. Under the Alawis, the Sultan Moulay Ismail (1672-1727) granted them a decree of distinction, which entitled them to exclusively receive the release (futu’hat) of Sidi Abul Hassan ibn Harzihim‘s shrine (d. 559/1144). This is the very shrine his father, the Sultan Moulay Rachid (d. 1087/1672), is buried! It worth noting that the Wise Sultan, the late Great King, Mawlana al-Hassan II has circumcised his son, the then crown prince, the current king of Morocco, the Commander of the Faithful, the Holy Sultan, Mawlana Mohammed VI, inside the same shrine. This privilege was extended by the Alawi sultan, Mawlana Mohammed ibn Youssef ("Mohammed V"; d. 1375/1956) who entitled them with the release of (1) the shrine of the Axial Friend, the Incomparable Master, Sidi Mohammed Harazem, the son of the aforementioned Sidi Abul Hassan ibn Harzihim, located in the village known after his name (10 km outside Fez), and (2) the shrine of the Knower of His Lord, Sidi Ahmed ibn Nasir (d. 1129/1717), the son of Axial Friend, Sidi Mhammed ibn Nasir al-Dar'i (d. 1085/1674 in Tamghurt).

In the old days, the Dabbaghs had shared the donations and gifts given at the tomb of Mawlana Idriss al-Azhar. However, under the Sa'adis, the Dabbaghs, along with their Idrissid cousins, were forced to relinquish their control over their share of this release. It was at this time that they were compensated with permission to receive the donations from the tomb of Sidi Abul Hassan ibn Harzihim, while the rights for various other tombs were assigned to other Idrissid sharifs, such as the Kattanis and the Talibis.     

According to the narrative presented in al-Mazahir al-Samiyya, this change was the result of the arrival in Fez in the 16th century of impoverished descendants of the Idrissid line from Tunisia. Upon the command of the ruling Sa’adi at that time, these poor and destitute families became the new recipients of offerings from the tomb of Mawlana Idriss al-Azhar. While the story may have been true to some extent, the political undertones are clear; they indicate a reconfiguration of the hierarchy of Idrissid families, resulting from Sa'adi efforts to dissipate their power.

Despite the shift in their status, the Dabbaghs continued to enjoy recognition among their peers as saintly figures, men of learning, and mystics. Thus they became a subject of celebration in works composed by well-established hagiographers:      

1. “Natijat al-Ta’hqiq fi ba’ad Ahl al-Sharaf al-Wathiq” (The Result of Investigation in Some of the People of Authentic Noble Progeny) of the Allama Mohammed ibn Ahmed al-Misnawi (d. 1136/1723),

2. “Nashr al-Mathani li-Ahl al-Qarn al-‘Hadi ‘Ashar wa at-Thani” (Singing the Praises of the People of the Eleventh and Twelfth Century) of Mohammed ibn al-Tayyib al-Qadiri (d. 1186/1773),

3. “Qurrat al-‘Uyun fi al-Shurafa’ al-Qatinine bi al-‘Uyun” (Consolation of the Eyes in the Sharifs Residing in al-‘Uyun) of the Allama Sulayman al-‘Hawwat (d. 1231/1816),

4. “Al-Qawl al-Wajiz fi Tahdhib al-Ibriz” (The Brief Statement in Summarizing [the Book of] Pure Gold” of the Allama Mohammed ibn ‘Amir al-Tadili al-Fasi (d. 1234/1818),

5. “Al-Durr al-Sanni bi-man bi Fas min Ahl al-Nasab al-Hassani wa al-Hussayni” (The Radiant Pearl in the People of Hassanid and Hussaynid Progeny who are in Fez) of Abdessalam ibn al-Tayyeb al-Qadiri (d. 1110/1698),

6. “ Al-Ibriz min Kalam Sayyidi Abdellaziz Dabbagh” (The Pure Gold in the Sayings of Sayyidi Abdellaziz Dabbagh) of the Allama, Shaykh al-Jama’a, Sidi Ahmed Ibn Moubarak al-Lamti (d. 1156/1741),

7. “Nusrat al-Shurafa fi al-Raddi ‘ala Ahl al-Jafa’” (Victory of the Sharifs in Reply to the People of Aversion) of the Allama Shaykh Sidi Mohammed ibn al-Mishri Tijani (d. 1224/1828),

8. “Tuhfat al-‘Hadi al-Mughrib fi Raf’a Nasab Shurafa’ al-Maghreb” (Gifts of the Challenging Wanderer in Raising the Progeny of the Nobles of Morocco) of the historian, minister and scholar Abil Qacem Zayyani (d. 1241/1833),     

9. “Al-Ishraf 'ala ba’ad man man bi-Fas min Mashahir Al Ashraf” (The Refinement in the Renowned Sharifs of Fez) of the Allama Mohammed Talib ibn Hamdun ibn al-Haj al-Sulami (d. 1274/1858),    

10. “Al-Nur al-Qawiyy fi Dhikr Shaykhina Mawlana Abdelwahid Dabbagh and his Shaykh Mawlana al-Arabi Darqawi” (The Mighty Light in the Recollection of our Shaykh Mawlana Abdelwahid Dabbagh and his Shaykh Mawlana al-Arabi Darqawi) of Mohammed al-Mahdi ibn Mohammed ibn al-Qadi al-Tawdi al-Fasi (d. 1271/1855),

11. “Al-Istiqsa li-Akhbar Duwwal al-Maghrib al-Aqsa”(Investigation in the News of the States of Morocco) of the Allama Ahmed ibn Khalid al-Nasir (d. 1296/1879),

12. "Fahras al-Faharis wa al-Athbat wa Mu’ajam al-Ma’ajim wa al-Musalsalat” (Index of Indexes and Authenticities and Directory of Directories and Serial Hadith-Reports) of the Shaykh Allama Sidi Abd al-Hay ibn Abd al-Kabir al-Kattani,

13. “Al-Shurb al-Muhtadar wa al-Sirr al-Muntasir bi-ma’in Ahl al-Thalih ‘Ashar” (The Sought Drink and the Victorious Secret in the Gushing Water of the People of the Thirteenth Century” of the Allama Jaafar ibn Idriss al-Kattani (d. 1323/1905),

14. “Salwat al-Anfas wa Mu’hatatatu al-Akyas bi Dhikr man Uqbir’a mina al-Ulama wa Sulaha bi-Madinat Fas (The Delight of Inhalation and Symposium of Elite in the Recollection of the Doctors and Most Virtuous buried in the City of Fez) of the Allama Sidi Mohammed ibn Jaafar Kattani (d. 1345/1930),

15. "Kashf al-Hijab 'Amman Talaaqa bi-Shaykh Tijani Mina-l As'hab” (Raising the Veil on the Direct Companions of Shaykh Tijani) of the Shaykh Allama Abil Abbas Sidi Ahmed ibn al-Haj al-‘Iyyachi Skirej al-Fasi (d. 1366/1944), “Masabih al-Bashariya fi Abna’ Khayr al-Bariyya” (The Lamps of Mankind in the Children of the Best of Creation) of the Allama Ahmed al-Shibani al-Hassani.

16. “Al-I’alam bi man ‘Halla Murrakush wa Aghmat mina’l A’alam” (Notification on the Figures that Entered Marrakech and Aghmat” of al-Abbas ibn Ibrahim al- Muaqqit (d. 1378/1959).

17. “Al-Durar al-Bahiya wa al-Jawahir al-Nabawiya fi al-Furu’a al-Hassaniya wa al-Husayniya” (The Brilliant Pearls and the Prophetic Gems in the Hassanid and Hussaynid Ramifications) of the Allama Idriss ibn Ahmed al-Fadhili al-Alawi,

18.  "Riyad al-Jannah” (Gardens of Paradise) of the Allama Abdulhafidh ibn Mohammed al-Taher al-Fasi (d. 1383/1964),   

19.  “Ashar Mashahir al-‘Ailat bi al-Maghrib” (The Most Celebrated Notable Families in Morocco) of the Allama Abdulhafidh ibn Mohammed al-Taher al-Fasi (d. 1383/1964),   

20. “Dalil Mu`arrikh al-Maghrib al-Aqsa” (Guide to the Historian of Morocco) of the Allama Abdessalam ibn Abdellqadir Ibn Souda (d. 1400/1980),

21. “Sallu an-Nisal li an-Nidal bil Ashyakh wa Ahl al-Kamal: Fahras al-Shuyukh” (Pulling Out the Sword in Resistance by the Masters and the People of Excellence: Index of Teachers” of the Allama Abdessalam ibn Abdellqadir Ibn Souda (d. 1400/1980),

22. "Al-‘Uqud al-Lu’alu’iya” (The Glittering Collars) of the Allama Mohammed ibn Ali al-Hassani,

23. “Silsila-t al-Usul” (The Chain of Origins) of the judge Ali ‘Hashlaf al-Jazairi,

24. “Shurafa’ al-Maghrib wa Sula’hauhu” (The Sharifs of Morocco and its Godly Men) of the Allama Ahmed ibn Mohammed al-‘Achmawi,

25. “Al-Usul al-Tarikhiyya li-Aali al-Bayt bi al-Mashriq wa al-Maghrib” (The Historical Origins of the People of the House in the East and in the West) of the historian Abdelhadi Tazi.  

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