Hadaratu’l Cuma

In Senegal, the social presence of Islam has largely been institutionalized through Sufi tariqas. The practices of these tariqas encompass not only individual forms of worship but also collective rituals. One of the most prominent rituals in this context is the communal dhikr known as Hadaratu’l Cuma. Initiated in 1902, this ritual has been continuously practiced to the present day and has become a regular component of religious life in Senegal.

^{Participants Engaging in Dhikr During Hadaratu'l Cuma (}Anadolu Agency⁾

Hadaratu’l Cuma is a ritual associated with the Tijāniyya tariqa. The tariqa emerged in North Africa in the 18th century and by the 20th century had developed a strong organizational structure across West Africa. Its institutionalization in Senegal began in 1902 in a mosque in Dakar under the leadership of El Hadji Malick Sy. Since that time, the Hadaratu’l Cuma dhikr has established itself as a continuous communal act of worship.

^{The Mosque Where Hadaratu'l Cuma Was First Established (}Anadolu Agency⁾

Hadaratu'l Cuma is conducted according to a specific ritual structure. The gathering begins with the collective recitation of salawat, followed by participants forming a circle within the mosque. This circular arrangement enables the synchronized and harmonious performance of the dhikr. At the center of the ritual is the communal, aloud repetition of “Lâ ilâhe illallah,” a declaration that unites the congregation in simultaneously and in unison invoking the name of God. Hadaratu'l Cuma is regularly performed between the noon and afternoon prayers on Fridays, thereby becoming an integral part of Friday worship.

^{Participants Gathering for Hadaratu'l Cuma (}Anadolu Agency⁾

A large proportion of Senegal’s population is Muslim, and a significant segment belongs to various tariqas. Tariqas such as the Tijāniyya, Muridiyya, and Qadiriyya have become embedded in the country’s religious and social fabric. Within this structure, Hadaratu’l Cuma occupies a position as a regularly performed communal dhikr ritual. Thus, it has become one of the institutionalized expressions of tariqa tradition within Senegalese religious practice.

^{Worshippers Engaging in Dhikr During Hadaratu'l Cuma (}Anadolu Agency⁾

In the 21st century, the Tijāniyya tariqa has expanded beyond the borders of West Africa, establishing networks in Europe, North America, and Asia. This process has enabled the continuation of Senegal-based religious practices within the diaspora. International academic studies note that the Tijāniyya has established new zāwiya centers in various regions, organizes gatherings, and utilizes modern communication tools to reach broad audiences. In this context, Hadaratu’l Cuma has been documented both as a historically rooted practice in Senegal and as a tariqa ritual sustained in diverse geographical settings.

Ultimately, Hadaratu’l Cuma is a dhikr tradition that has been continuously practiced since 1902 as one of the regular religious practices of the Tijāniyya tradition in Senegal. It follows a distinct ritual structure beginning with salawat and continuing with the repetition of “Lâ ilâhe illallah.” This communal dhikr, performed between the noon and afternoon prayers on Fridays, underscores the continuity of tariqa traditions in Senegal and forms part of the global expansion of the Tijāniyya.