Mouride work-devotion (Bamba)

1. Introduction

Version followed: the Muridiyya (Mouride Sufi order) of Senegal as described by historian Cheikh Anta Babou (2007 monograph; 2015 paper on Murid work ethic), the order's own diaspora institution, the Murid Islamic Community in America (MICA, New York), and Lucy Creevey's entry "Touba" in the Encyclopedia of Islam and the Muslim World; the Baye Fall branch as described in Tomoki Ikebe's fieldwork report and Associated Press reporting (2026). Child-protection material on talibé children follows Human Rights Watch (2019) and the African Committee of Experts on the Rights and Welfare of the Child (2015 decision).

What it is. This is a religious observance and way of life, not a therapy. Shaykh Ahmadou Bamba Mbacke (1853–1927) founded the Muridiyya in Senegal; MICA dates the founding to 1883 [source: MICA] [uncertain: founding dates vary across sources]. Bamba established Touba in 1887 as the order's centre; tradition holds that the site was revealed to him in prayer [source: Creevey]. The French colonial authorities exiled him to Gabon (MICA gives 1895–1902) and later held him under house arrest [source: MICA; Creevey]. Mourides hold that he resisted through "knowledge and piety" and forgave his enemies (statements MICA attributes to him) [source: MICA].

Work as devotion. Bamba's central term for this work is khidma (service); he also used amal (labour, action) and kasb (earning). Two sayings are widely quoted in the order: "Work is a means of worshipping God", and work as if you will never leave this world while praying as if you will die tomorrow [source: Babou 2015]. Babou reads khidma as service aimed at reward in the hereafter, and argues that for Mourides work means "working for Ahmadu Bamba", continuing his mission. Earlier scholars (Couty) framed it as disciples expressing love and submission to their shaykh; Babou counters that shaykhs also perform khidma [source: Babou 2015]. Many disciples read economic success as a sign of Bamba's baraka (blessing) [source: Babou 2015]. These are the tradition's own beliefs, reported here without endorsement or dismissal.

How change happens, in the tradition's terms. In Bamba's educational model (tarbiyya, training), scriptural learning was combined with physical labour to transform body, mind and soul [source: Babou 2015]. The disciple grows by serving: working, giving, chanting Bamba's poems and following a shaykh. For the psychotherapist, the observance is a source of meaning, identity, community and sometimes pressure. The clinical task is to understand that meaning and work alongside it, not to teach or judge it [synthesis].

2. Framework

The observance as Mourides practise it. No phases or session counts apply to the observance itself. Its main components, as sources describe them:

The shaykh–disciple bond. A disciple attaches to a shaykh (spiritual guide). Babou describes strict submission to the shaykh as shaping the work ethic, and notes that disciples believe a shaykh's money carries blessing [source: Babou 2015]. The Wolof terms often used for the pledge of allegiance (njebbel) and for a shaykh's directive (ndiggel) are [uncertain: not verified].
Leadership. After Bamba, the order has been led by caliphs (successors), who live in or keep a main home in Touba and have historically held major religious and political influence in Senegal [source: Creevey]. The title "Khalife général des mourides" is widely used [uncertain: not verified].
Dahiras. Prayer circles that began in Dakar's Sandaga market in the 1940s and now exist across the diaspora. They meet weekly to read the Qur'an, chant Bamba's poems, collect dues and socialise; they support members in difficulty, fund ceremonies and funerals and help migrants settle. Weekly dues replaced an earlier Wednesday labour day on the shaykh's farm [source: Babou 2015].
Bamba's poems. His qasa'id (Wolof usage often "khassaides") are chanted by choirs called kurels [source: MICA].
Hadiyya. Annual financial gifts to the order [source: Babou 2015].
Daara tarbiyya. Historic rural "working schools" combining study and farm labour [source: Babou 2015].
The Grand Magal of Touba. Held on 18 Safar of the Islamic calendar, it commemorates Bamba's departure into exile. Millions of followers from Senegal and abroad gather for collective prayers, Qur'an reading and khassaid recitals over several days, centred on the Great Mosque and Bamba's mausoleum [source: au-senegal.com; Creevey].
Baye Fall. A branch tracing itself to Cheikh Ibrahima (Ibra) Fall, known as Lamp Fall, an early and devoted disciple who led the order's labour [source: Ikebe; AP/Africanews 2026]. Members are known for dreadlocks, patchwork clothing and farming. Most Baye Fall neither fast nor perform the daily prayers; group chanting and service, such as cooking and serving iftar meals in Touba during Ramadan, take their place [source: AP/Africanews 2026]. Some Baye Fall collect alms for their marabout [source: Ikebe]. Many other Muslims in Senegal misunderstand these practices [source: AP/Africanews 2026].

The therapist's work alongside it [synthesis; no source gives session counts or phases]:

Engage and understand. Goal: learn what Mouride practice means to this client. Use the Cultural Formulation Interview (CFI) and its spirituality, religion and moral traditions module. Move on once you can describe the client's place in the order (shaykh, dahira, family lineage, Baye Fall or not) in their own words.
Formulate. Goal: place work, service and community obligations within the presenting problem, as resource, stressor or both. Move on when the client agrees with the formulation.
Treat with accommodation. Goal: deliver the agreed evidence-based treatment, fitted around religious calendar and community roles. Coordinate with the doctor on health issues and with religious leaders only when the client wishes.
Review and close. Goal: check that change fits the client's values and community life. Plan for predictable stress points such as the Magal, Ramadan and financial calls from the dahira.

3. Guiding principles

Attribute, do not adjudicate. Practical meaning: say "in your tradition, work is worship" rather than agreeing or disagreeing that it is [synthesis].
Meaning comes first. Practical meaning: ask what khidma means to this client before treating long hours as overwork [synthesis; source for the concept: Babou 2015].
The tradition is diverse. Practical meaning: Baye Fall, other Mourides, urban, rural and diaspora members differ, so never assume one pattern of prayer, fasting or work [source: Ikebe; AP/Africanews 2026].
Community is a resource and a pressure. Practical meaning: map dahira support (funerals, settlement help) as well as dues, gifts and expectations [source: Babou 2015; synthesis].
Respect the shaykh relationship without taking the shaykh's role. Practical meaning: never issue spiritual rulings or play shaykh; refer questions of religious duty to the client's own authorities [synthesis].
Client-led involvement of clergy. Practical meaning: contact a shaykh, dahira leader or imam only with explicit, specific consent [synthesis].
Health questions go to the doctor. Practical meaning: heat, exertion, fasting and overwork concerns are named, then routed to medical care [synthesis].
Children's safety overrides deference. Practical meaning: any report of a child being beaten, chained, deprived of food or forced to bring money is a safeguarding matter, whatever the setting [source: HRW 2019; synthesis].
Do not generalise abuse to a whole order. Practical meaning: HRW reports that many Quranic teachers do not force begging and respect children's rights; treat each report on its facts [source: HRW 2019].
Cultural humility. Practical meaning: acknowledge the limits of your knowledge and ask; use the client's words and transliterations [synthesis].

4. Intervention inventory

These are the psychotherapist's own procedures alongside the observance. None of them teaches or leads Mouride practice. Most are general culturally responsive practice applied to this tradition and are marked [synthesis] where no source consulted states them for Mourides.

4.1 Exploring the meaning of work-as-devotion in the client's life

Purpose / when: At intake, and whenever work, money, service or the shaykh comes up. This tells you whether khidma is sustaining, burdensome or both for this client [synthesis; concept: Babou 2015].
Steps:
1. Ask how the client came to the order: by birth, a family lineage of allegiance, or later choice.
2. Ask what work means spiritually: whom it serves (God, Bamba, the shaykh, family), and what it promises.
3. Ask which practices are central for them: dahira meetings, chanting the khassaides, giving hadiyya, the Magal, Baye Fall service.
4. Note where success or failure at work carries religious weight. Some disciples read success as a sign of Bamba's baraka [source: Babou 2015].
5. Reflect the meaning back in the client's terms and check you have it right.
Example language (illustrative): "When you say your work is for Serigne Touba, what does that mean for you day to day?" / "What would it mean, in your faith, if the business did not succeed?"
Watch for: The therapist reading devotion as workaholism, or the reverse; shame when income falls; the client testing whether you respect the tradition. Working when: The client explains the meaning in their own words and links it to their problem without defensiveness.

4.2 Cultural Formulation Interview with the spirituality, religion and moral traditions module

Purpose / when: Early assessment, or later when the role of faith in the problem is unclear. The American Psychiatric Association's supplementary Module 5 asks how spiritual, religious or moral traditions affect the person's problems and stresses, and how they help or hinder coping [source: APA CFI Supplementary Modules].
Steps:
1. Run the core CFI as part of assessment [source: DSM-5-TR] [uncertain: not verified].
2. Use Module 5 as an adjunct or on its own. Its 16 questions cover four areas: spiritual, religious or moral identity; the role of the tradition in daily and family life; how it relates to the problem, including guidance from leaders or teachers, texts and practices such as prayer; and tradition-related stress, conflict or discrimination [source: APA CFI Supplementary Modules].
3. Substitute the client's own name for the tradition (for example "the Mouride way" or "Baye Fall") where the module allows [source: APA CFI Supplementary Modules].
4. Rephrase, follow up and skip redundant items as the guidance permits; repeat the module later as rapport grows [source: APA CFI Supplementary Modules].
5. Use findings as an aid to understanding, not as the sole basis for diagnosis [source: APA CFI Supplementary Modules].
Example language (illustrative): "Some people find their shaykh or their dahira a big support; for others it's also a source of stress. How is it for you?"
Watch for: Tension between Baye Fall practice and other Muslims' expectations about prayer and fasting, which sources report as a source of misunderstanding [source: AP/Africanews 2026]; reluctance to criticise a shaykh to an outsider. Working when: The formulation includes faith as resource and stressor, and the client recognises it.

4.3 Mapping the community and obligation network

Purpose / when: With migrants, traders and anyone whose problems involve money, family obligation or isolation. Dahiras give social, financial and settlement help and also collect dues and gifts [source: Babou 2015].
Steps:
1. Draw with the client a map of their shaykh, dahira, family lineage and work network [synthesis].
2. For each link, ask what support it gives and what it asks (time, dues, hadiyya, labour, attendance).
3. Identify who the client can turn to in crisis, and where they feel obligations exceed means.
4. Agree which links the client wants to strengthen, and which pressures they want help to manage.
Example language (illustrative): "Let's put the people and groups in your life on paper: who holds you up, and who you feel responsible to."
Watch for: Debt or remittance strain; rivalry or leadership disputes within dahiras, which Babou documents [source: Babou 2015]; isolation in clients cut off from their dahira. Working when: The client can name concrete supports and plan around specific pressures.

4.4 Accommodation in scheduling and treatment

Purpose / when: Throughout treatment. Prevents religious life and therapy from competing [synthesis].
Steps:
1. Ask about weekly dahira meetings, chanting sessions and other fixed commitments [source for weekly meetings: Babou 2015].
2. Ask whether the client travels for the Grand Magal (18 Safar; date moves each solar year) or other gatherings, and plan breaks in advance [source: au-senegal.com].
3. Ask, rather than assume, about prayer and fasting: most Baye Fall do not keep the daily prayers or Ramadan fast, while other Mourides do [source: AP/Africanews 2026].
4. Offer session times that avoid prayer times and community commitments where possible; MICA, for example, keeps the five daily prayers, Friday prayers and Eid prayers [source: MICA].
5. Fit homework to the client's working life; long trading hours may need brief tasks [synthesis].
Example language (illustrative): "Are there times in the week, or in the year, when your dahira or the Magal comes first? Let's plan around them now."
Watch for: Missed sessions around the Magal read as avoidance; clients who will not ask for changes. Working when: Attendance stays steady across the religious calendar.

4.5 Health issues: exertion, heat, fasting and overwork, coordinated with the doctor

Purpose / when: When devotion involves heavy physical labour, long hours, travel to mass gatherings, or fasting. Clinical guidance specific to Mourides is [uncertain: not verified]; this is general practice [synthesis].
Steps:
1. Ask about sleep, rest days, physical load and existing conditions (for example heart disease, diabetes, pregnancy).
2. Name any concern plainly and recommend the client discuss it with their doctor before intense service periods, travel to Touba, or fasting.
3. With consent, share relevant mental-health information with the doctor (for example, that depression is reducing self-care).
4. Do not set work or fasting limits yourself, and do not advise on medicines.
5. Where fasting is involved, note that Islamic authorities recognise exemptions for illness; refer the specifics to the client's religious authority and doctor [synthesis] [uncertain: not verified for this order].
Example language (illustrative): "You've described working through the night before the Magal. Would you be willing to talk to your doctor about what's safe for your health?"
Watch for: Exhaustion framed as virtue; untreated illness. Working when: The client has seen the doctor and holds a plan they and their community find acceptable.

4.6 Scrupulosity and moral injury

Purpose / when: When fear of failing in service, of disobeying a shaykh, or of religious wrongdoing becomes repetitive, anxious and certainty-seeking; or when a client carries guilt or betrayal after harm in a religious setting.
Steps (scrupulosity):
1. Distinguish ordinary spiritual doubt from an anxious loop seeking certainty. The IOCDF distinguishes practice driven by fear, guilt or obligation from practice driven by meaning, peace or gratitude, and suggests checking whether practice exceeds what is customary in the tradition [source: IOCDF For Faith Leaders].
2. Assess reassurance-seeking, avoidance of practice, and fixation on small details while neglecting more important aspects [source: IOCDF].
3. Treat with exposure and response prevention (ERP) under the usual consent and contraindication checks: graded steps that reduce avoidance, and reduction of reassurance and accommodation. The IOCDF treats prayer used to neutralise intrusive thoughts as a compulsion [source: IOCDF].
4. With consent, involve a religious leader who can help distinguish healthy practice from scrupulosity, avoid giving reassurance, and agree a plan with the clinician [source: IOCDF].
Steps (moral injury) [synthesis]: Explore the specific betrayal or transgression (for example, a former talibé who was harmed by a teacher, or a parent who sent a child to a daara where harm occurred). Separate the client's faith from the conduct of individuals, at the client's pace.
Example language (illustrative): "It sounds like the worry about whether you've served well enough never settles, however much you do. Shall we look at how that loop works?"
Watch for: The therapist issuing religious rulings; exposure tasks that breach the client's actual religious obligations (check with their authority). Working when: Less time in rituals driven by doubt, and more value-driven practice.

4.7 Grief, ritual and community support

Purpose / when: After bereavement, especially for migrants far from home. Dahiras fund funerals and ceremonies [source: Babou 2015]; MICA offers funeral and naming services [source: MICA].
Steps:
1. Ask what rites have been or will be held, and whether the client could take part.
2. Support contact with the dahira or community centre if the client wishes.
3. Where the client could not attend rites at home, explore what would help them mark the loss [synthesis].
4. Treat complicated grief or depression with standard methods, accommodating religious practice [synthesis].
Example language (illustrative): "Has your dahira been able to gather for your father? What would you like from them now?"
Watch for: Grief compounded by remittance obligations or guilt at absence. Working when: The client feels accompanied and can mourn in a way that fits their faith.

4.8 Collaboration with shaykhs, dahira leaders, imams and chaplains

Purpose / when: When the client wants their religious community involved, for example to settle a question of obligation, to support recovery, or to adjust expectations of service during illness. Mouride community centres in the diaspora, such as MICA, offer marriage counselling, funeral services and religious education [source: MICA].
Steps [synthesis]:
1. Ask whether the client wants contact, with whom, and for what specific purpose.
2. Obtain written consent stating exactly what may be shared.
3. Prepare the client: agree what they want to say and what stays private.
4. In contact, ask for the leader's view of the religious question; do not ask them to endorse treatment details they have no role in.
5. Feed back to the client and record the outcome.
Example language (illustrative): "Would it help if you, your dahira's leader and I spoke together about what service looks like while you recover?"
Watch for: Pressure from family to involve leaders the client has not chosen; disclosure that could harm the client's standing. Working when: The client feels supported by both relationships and keeps control of the contact.

4.9 Safeguarding: talibé children and residential Quranic schools

Purpose / when: When a client is a former talibé (Quranic student), a parent deciding where to send a child, a teacher, or a family member reporting a child's situation. This applies to residential Quranic schools (daaras) in general; it does not describe the Muridiyya as a whole.
What reliable sources report: Human Rights Watch, with a coalition of Senegalese rights groups, estimates that more than 100,000 talibés in Senegal are forced by their teachers to beg daily, a figure based on limited regional and city studies. For 2017–2018 it documented 16 child deaths linked to beatings, neglect or endangerment, 61 cases of beatings, 15 cases of actual or attempted rape or sexual abuse, and 14 cases of children chained, tied or confined; many children had daily begging quotas enforced by beatings, and many schools gave little food or medical care [source: HRW 2019]. Touba is among the cities where HRW observed talibé begging and documented abuse cases [source: HRW 2019]. HRW also states that many Quranic teachers do not force begging and respect children's rights [source: HRW 2019]. In 2015 the African Committee of Experts on the Rights and Welfare of the Child found Senegal in breach of the African Charter on the Rights and Welfare of the Child, including the articles on the child's best interests, education, health, protection from harmful social practices and protection from trafficking [source: Anti-Slavery International 2015]. Senegal's penal code and 2005 anti-trafficking law prohibit forced begging and abuse, but HRW reports weak enforcement [source: HRW 2019].
Steps [synthesis unless cited]:
1. If a child may currently be at risk, follow your local safeguarding and mandatory-reporting duties at once; consult your service's safeguarding lead.
2. With adult former talibés, assess trauma, neglect-related health effects and attachment disruption; follow the client's pace and do not demand detail.
3. Separate the client's faith from the conduct of particular teachers; many clients keep their faith and their love of the Qur'an.
4. With parents, explore what they hope the child will gain, and what safeguards they can check: food, health care, no begging quotas, no physical punishment [source for these risk areas: HRW 2019].
5. Never name or identify children in records shared outside the clinical team except as reporting requires.
Example language (illustrative): "You've told me some of what happened at the daara. You decide how much we go into, and when." / "I need to be honest: if a child is being hurt now, I have a duty to act, and I'll tell you what I'm doing."
Watch for: Shame and loyalty conflicts; the clinician generalising from abusive schools to the whole order or to Islam. Working when: Children are protected, and adult survivors can talk about the experience without being overwhelmed.

4.10 Distinguishing devotion from exploitation or coercive control

Purpose / when: When a client describes unpaid labour, giving, or alms-collecting for a religious leader that seems to harm them. Unpaid farm labour for the shaykh, gifts to the order and alms-collecting for a marabout are documented, accepted parts of Mouride life for many [source: Babou 2015; Ikebe]. Harm turns on choice, proportion and consequences, not on the practice itself [synthesis].
Steps [synthesis]:
1. Ask whether the client freely chooses the level of service and giving, and what happens if they say no.
2. Check for warning signs: threats, isolation from family, control of documents or wages, debts the client cannot meet, health harmed by work.
3. Validate the meaning of service while naming specific harms.
4. For adults, support the client's own decisions, including changing shaykh, reducing commitments or seeking advice within the tradition. For children, follow 4.9.
Example language (illustrative): "Giving is clearly important to you. I'm also hearing you can't pay rent. How do those sit together for you?"
Watch for: Pathologising normal devotion; missing labour exploitation or trafficking. Working when: The client's choices are informed and their own.

4.11 Migration, economic strain and the meaning of failure

Purpose / when: With Mouride traders and migrants. Babou notes that the most successful migrants often came from Murid working schools and the order's heartland, but cautions that most migrants are likely to fail to reach their goals despite popular images of success [source: Babou 2015].
Steps [synthesis]:
1. Explore the expectations the client left home with, and what family and community hope for.
2. Explore religious meanings of setback (loss of blessing, personal failure) without confirming or contesting them.
3. Use standard treatment for depression or anxiety, with problem-solving for debt and work.
4. Connect the client with practical supports, including the dahira if wanted.
Example language (illustrative): "Back home, how will people understand it if things here go slowly? And how do you understand it?"
Watch for: Shame, hidden debt, suicidal thinking (assess risk using current standard practice). Working when: The client's self-worth no longer rests only on income.

4.12 Chanting and dhikr as client-led coping

Purpose / when: When the client finds chanting Bamba's poems or group dhikr calming and wants to use it between sessions. Baye Fall describe group chanting as replacing fasting [source: AP/Africanews 2026].
Steps [synthesis]:
1. Let the client describe how they practise; do not teach or alter the practice.
2. Agree how it fits their coping plan (for example, joining the dahira's weekly chanting on hard weeks).
3. Ask about any unusual experiences during long or intense chanting.
Example language (illustrative): "When you chant with your kurel, what changes for you?"
Watch for: Chanting used only to neutralise intrusive thoughts (see 4.6); unusual experiences that persist outside practice. Published research on challenging meditation experiences exists, but its application to Sufi chanting is [uncertain: not verified]. Working when: Chanting supports rather than replaces other help.

4.13 Role boundaries and self-disclosure

Purpose / when: Throughout, especially when the therapist shares or rejects the client's faith, or the client asks for religious guidance.
Steps [synthesis]:
1. Stay a clinician, not a shaykh, confessor or spiritual director; refer religious questions.
2. Avoid dual relationships, for example attending the same dahira as a client, or handle them openly with supervision.
3. Disclose your own beliefs only when it serves the client, and briefly.
4. Seek consultation when working with an unfamiliar tradition. Published spiritual and religious competencies for psychologists exist (Vieten et al. 2013) [uncertain: not verified]. Follow your profession's ethics code on competence, multiple relationships and respect for religious diversity [synthesis].
Example language (illustrative): "That's a question for your shaykh, not me. What I can do is help with the worry it's causing."
Watch for: Over-identifying or quietly disapproving. Working when: The client brings religious material freely and keeps religious authority where they place it.

5. Handling problems

Published guidance specific to psychotherapy with Mouride clients is [uncertain: not verified]. All guidance below is [synthesis] unless a source is cited.

Stuck: "work is worship, so I cannot rest." Do not argue the theology. Explore what the tradition itself says about rest, health and the limits of obligation, and invite the client to ask their shaykh or another authority they trust. Frame rest as protecting their capacity to serve.
Resistance: distrust of a non-Mouride or non-Muslim therapist. Name the difference, ask what the client needs you to understand, and use CFI Module 5 to show respectful curiosity [source for module: APA CFI Supplementary Modules]. Offer a Muslim or Senegalese colleague if available and wanted.
Baye Fall client judged by other Muslims. Sources report that Baye Fall practices are often misunderstood [source: AP/Africanews 2026]. Validate the experience of stigma; do not take sides in disputes about religious law.
Overwhelm during the Magal or Ramadan service. Before the event, plan rest, hydration and sleep with the doctor's input, and agree a check-in afterwards. If the client reports severe fatigue or illness, advise urgent medical care.
Non-adherence: missed sessions and homework. Check for clashes with dahira meetings, trading hours or travel to Touba; adjust times and shorten tasks before reading this as low motivation.
Rupture: client feels the therapist criticised the shaykh or the order. Acknowledge it directly, clarify what you meant, and restate that you are not judging their faith. Repair before continuing.
Financial obligations exceed means. Separate the meaning of giving from the practical budget. Support the client to seek guidance within the tradition if they wish; refer to debt advice.
Disclosure of a child at risk in a daara. Follow local safeguarding procedures without delay, whatever the client's or community's wishes; explain your duty to the client. HRW reports weak enforcement in Senegal, so international referral routes may matter for clients with family there; seek specialist advice [source for enforcement: HRW 2019].
Adult survivor of a daara wants to confront or report. Support informed choice, explain legal routes in your jurisdiction, and prioritise safety; do not push for disclosure or prosecution.
Splitting between shaykh and therapist. If the client says the shaykh's directive conflicts with treatment, explore the conflict openly; with consent, seek a joint conversation (see 4.8). Do not ask the client to choose.
Suspected labour exploitation or trafficking of an adult. Assess safety, document carefully, and refer to anti-trafficking or labour-rights services under local law.
Unusual experiences during chanting or vigils. Assess for psychosis, mania, dissociation or sleep deprivation without pathologising religious experience. DSM-5-TR lists a religious or spiritual problem as a focus of clinical attention, code Z65.8. Involve the doctor and, with consent, the client's religious community.
Scrupulosity worsened by community reassurance. Following IOCDF guidance, ask, with consent, religious leaders to validate the distress without giving reassurance, and agree a shared plan [source: IOCDF].

Sources

Web pages:

Books cited:

Babou, C. A. (2007). Fighting the Greater Jihad: Amadu Bamba and the Founding of the Muridiyya of Senegal, 1853–1913.
Vieten, C., et al. (2013). Spiritual and religious competencies for psychologists [uncertain: not verified].
ICD-10-CM Z65.8, Other specified problems related to psychosocial circumstances (includes 'Religious or spiritual problem'), https://www.unboundmedicine.com/icd/view/ICD-10-CM/945432/all/Z65_8___Other_specified_problems_related_to_psychosocial_circumstances

← Previous · XIII-252Tijani wazifa Next · XIII-254 →Bektashi and Alevi cem and semah