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and tujjar (merchants) vvho frequently gathered in clubs (nadi) in importantcities like Fez or Rabat, to debate on vvorld affairs. Not only vverethey familiar vvith the stili unfolding Bolshevik revolution and Wilson's14 points message, they above ali shovved a passionate interest in theKemalist movement. 4 TTıe novel al-Inqilab al-'uthmani [The Ottomanrevolution] by Jorji Zaydan, describing the dark years before the YoungTurk revolution and the complexities of the Ottoman years before WorldWar I, vvas a success of readership among Moroccan urban youth vvellinto the 1930s. 5Hovvever, these youth did not have access to only a bookish knovvledgeof the Middle eastern state of affairs. Some of their elders had hadfırst hand acquaintance vvith it through their travels or through pilgrimage.Some of their family members have emigrated to the eastren landsupon the institution of the protectorate, but remained in contact vvith themin many vvays.Among salient fıgures of this early Moroccan diaspora, one is vvorthmentionning, as he relates directly to the topic at hand: Muhammad binJa'far al-Kittani. The Kittanis belong to a big family of Idrisid sharifs(descendents of the Prophet or alledged to be so), religious scholars andleaders from the spiritual city of Fez. As leaders of the Zawiya (or tariqa,religious order, brotherhood) holding their name, the Kittania, theyhad an important follovving in large areas in Northern Morocco, both incities and in the countryside. They played key roles both prior to and after1912, (i. e. the establishment of formal French and Spanish protectorates,)either against foreing penetration or, later, in support of theFrench. Muhammad bin Ja'far al-Kittani, influential member of the Zawiyajust mentioned is knovvn for his pamphlet: Nasihat ahi al-Islam (anadmonition to Muslims) vvhere he analyzed the different ills from vvhichthe people of islam suffered. When the threats of French and Spanish occupationmaterialized in 1912, he decided to leave Morocco and vvent toMecca. During the vvar, he moved to Damascus. When Mustafa Kemal,soon surnamed "Ghazi" (literally, holy vvarrior), launched his campaignagainst the Greek occupation of izmir, one of his religious advisers, Ahmadal-Sannusi, convinced him to invite Muhammad al-Kittani to Anatoliato implore God, in his quality as a religious master (shaykh) and saintlyman (sharif), to secure victory to Kemalist vvarriors. Kemal sent4. Rivet, Daniel, Lyautey et l'institution du protectorat français au Marov 1912-1925, Paris: Ed. l'Harmattan, 3 t., T 3, p.235: "Moroccan elite paid a passionate attentionto the Kemalist movement, the epic territorial restoration of Turkey as well asthe fırst measures of modernization."5. Bu-Talib, op. cit. p. 130: "The youth would borrovv it from each other. its contentnurtured the National movement leaders' cali for reform in the secret cells... In thethirties, we used to swallow up its pages and devour its unfolding events... it was atthat time one of the best novels and the few great epics."642