It is one of the customs striking in the depth of the history of the Souss regions. It takes many dimensions and includes rituals and ceremonial forms that vary from one region to another, but the common denominator between them lies in its religious and social dimension in particular. It is a habit of "unknown", as the people of Sous call it, which is a name It appears to be derived from the Arabic word “al-ma`ruf”, which denotes the matter with all that is good for people
The celebration of "Maarouf" in the regions of Souss, which is often organized in summer periods, is an opportunity for communication and renewal of the bonds of the meeting between the members of the Amazigh tribes and their expatriate families inside or outside Morocco. It is also an occasion for deliberation, consultation and consensus on tribal matters, while, on the other hand, it constitutes an occasion. To celebrate students of knowledge and jurists in ancient schools, and to collect donations aimed at providing their accommodation requirements in these schools, especially food.
As for the places of celebration of this Susya custom, it is most often the ancient schools, mosques, chapels or shrines, because of these places of sanctity in religious culture.
After religious and social
Al-Hussein Basoum, on the authority of Douawir Ait Boual-Tayeb for Material and Intangible Heritage, said in a statement to Hespress that “the Chtuka Ait Baha region was famous on the occasion of a religious, social and solidarity dimension, and it is called in most of the winter regions, both mountainous and plain, Bamarouf,” adding that “it is from the plain areas. Which has known a wide spread of the known, and over the past centuries, the group of Inchaden, and specifically, for example, but not limited to, Dawwir Ait Boutayeb, and the well-known in these circles was distinguished by a kind of difference that is nothing more than formal.
And according to some oral accounts that the speaker gleaned from elderly people in some douirs of Ait Boutayeb, Basoum said: “The known can be divided into several types, well-known related to mosques. Some douars still revive it annually, specifically during the plowing season, and it is an opportunity to discuss some matters related to agriculture. "Agriculture, for example, as paradigms, and in addition to its religious dimension, it has an economic, solidarity and social dimension."
The carcass is a pillar of celebration
Regarding the preparations for the revival of this celebration, the spokesman said: “Some of the Missouri dawar buy a bull or two bulls and slaughter them in the mosque yard, or the beds of the roundabout, that is, the square, and the skin and limbs are sold in brokerage, and after that they divide the rest of the meat into a bunch, and it is a single portion, that is, a share. With the number of "kwanin roundabout", they sell meat for a symbolic price in order to collect the purchase amount, and give alms to the widows and the needy. " The portion of meat in some Amazigh-speaking circles is called "Tskoyen".
"The meat is taken to the homes, where every canon cooks a portion of it and brings it at night to a place of residence for a well-known one, either as a tagine or local couscous (puddaz) or the like. After the evening prayer, everyone eats these dishes, and matters are dealt with. Dizziness and then making sure that the person who spent on the purchase of the carcass received his full amount, and the preferred amount is allocated to the affairs of the mosque. In the end, the sealing is done with supplication, "says the speaker.
"Well known" the big square
The second category of the well-known habit is known as "Asriar", or the Grand Square with dizziness, and this type has greatly diminished due to several factors, including the population encroachment and the death of some notables of the tribe who were rolling up their sleeves in order to organize the celebration.
Among the types of this category are those that have a purely religious connection, especially those related to the zawiyas, especially after their headquarters were built next to the mosques, and among them is the well-known "Al-Rama" the Nazarenes, relative to the Nasiriyah Zawiya, and it is at least one of the largest at the level of Ensaden and Belfaa. This known used to take three days, and it was located in "Fum Anwad" in the castle roundabout in the Bwaybat roundabout, and about 30 people from Al-Ramah were watching over it, led by Hammad bin Ali Al-Buhali, presenter of the Nasiriyah zawiya in Al-Buibat in the sixties and seventies of the last century, and after him Lieutenant-Colonel Kosir al-Arabi bin Hammad .
This last type of “Maarouf” is prepared for four months before it takes place, and the “Rams” travel through all the soil of the region on board animals, and collect alms, which are usually grain, sugar, wax, and cash, then they sell what they have collected and buy the sacrifices for it. After that, they organize this favor in the same way they organize the known mosques.
Another well-known was held in the Kahyiz roundabout, and it is Maarouf Ali bin Nasser, it was built in a square in the roundabout called "Al-Marka". It is said that Sheikh Ali bin Nasser is the son of Sidi Al-Nasser, who is in the shrine of Choueif, west of Ibn Kamoud. To this day, the women of Douar Kouhaiz still celebrate this favor, and visit this place constantly, especially every Thursday and on the Night of Power.
Known "Turkant"
The diversity of places for celebrating the custom of "Maarouf", which was not limited to closed places, but rather to spaces that may become sacred in the local popular imagination; As it is in Ait Bayeh roundabout, in the community of Ensden, the celebration in the past was taking place under the shade of a large tree of Arcant "Turkant", called Sidi Abla Al-Naser, which is a perennial argan tree.
The same is true for the resident of Dwar Eight Al-Jarari, with the roundabout of Al-Bibat, who is still celebrating and reviving the well-known "Ghariba", which is also held under a large, perennial argan tree.
On the other hand, Al-Hussein Basoum said: “The well-known is currently reduced to some alleys and small neighborhoods, and this is now commonplace, such as the well-known neighborhood of Izm, Ait Baq, Ait al-Hajj and others, as well as the well-known of some of the shrines such as Sidi al-Mazhoor by Buwaybat, Tesra Mosque, or some The areas that are sacred to the inhabitants, such as the Al-Salihin complex in Al-Buibat in the Musalla area above the raft that women still do, especially in the winter season.
Well known
The inhabitants of some tribes located not far from the coastal orbit of Bashtouka Ait Baha have chosen to give the "good", which is regularly celebrated annually, the name "Teulat", and the term is derived from the Amazigh word "Tawala", meaning rotation.
One of those standing at this demonstration in the "Ruwais" area of the Sidi Bibi community, which has a religious character with distinction, stated that a number of douars, such as Al-Azeeb, Ifrian, Al-Douriya, Al-Ruwais and Awlad Maymoun, their residents continued to receive students of knowledge residing in the ancient school "Benkmoud", on a rotating basis. They distribute them to homes for a specific period of time, where they benefit from zakat on agricultural crops and others in order to help them ensure the continuation of their religious educational attainment.
The same spokesman added: "With the passage of time, and until the mid-seventies of the last century, these tribes began to abandon this religious habit, so that the Ruwais Roundabout remains the only preserved until now, with a change in the pattern of celebration, which turned into receiving students collectively inside the mosque. , Without moving to the Douirs. "
He highlighted that the change in the shape of the celebration of "Tiult" was evident in the fact that the women of the roundabout volunteer for the cooking process, while the youth of the roundabout perform all other operations, while the benefactors and the static are responsible for providing all the requirements of the well-known, including providing material aid to the students of the Qur’an.
“There is a feature that is unique to Maarouf Teult”, which is that the students of the Qur’an, from the dawn of the day of celebration, walked on foot, and recited the Qur’an and the Prophet’s praises from the ancient school of Benkmud to the place of celebration at the Ruwais Mosque, which is a ritual ritual in the depth of the customs accompanying this anniversary, which The celebration coincided with the annual season, Sir Bibi, "in the words of the same speaker.
"For a favor" is inherited
Muhammad Bintajer, a professor at Ibn Zahr University interested in religious affairs, considered in a statement to Hespress that “celebrating the good is a good year that has been inherited from the ancestors and has great distinction in Souss, during which the tribal residents gather at the Qur’an table and honor the noble students and jurists and help the needy, and the places of celebration vary according to The customs of each tribe, without forgetting what the state assigns to this knowledge and association activities, as we have not seen a renewal in the methods of celebration, and civil society has entered into taking care of all levels of the well-known revival, as it is an opportunity for the ties of kinship and a station to address opportunities for the advancement of tribes, collect donations or renew offices of these Civil bodies in the presence of the resident and expatriate tribe members.
For all odds
Therefore, the methods, methods and places for the celebration of Sawasa differ in their "goodwill" custom, but it appears that it has a sacredness in the local imagined, and no evidence for that is the massive presence of the people of the celebrated regions, from those residing in those districts or from those who come from various cities in Morocco or even from outside it. They bear the trouble of moving, simply because of the symbolism and importance of this annual occasion in the hearts of these people.
Lamarouf remains one of the distinctive customs of the inhabitants of Sous, who have remained attached to and cherished by it, because of its religious and social goals that leave its mark on the developmental, social and religious levels, and support the continuing education of students of the Qur’an in their education.