Mouride - Knowledge

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importance on the Mouride cultivators, the disciples do not have efficient ways of cultivating groundnuts, and their techniques are often destructive to the land. Rather than looking out for the best use of the land, the Mouride cultivators are more interested in a fast payback. The methods used by the marabout have led to a constant depletion of the forests in Senegal and have taken much of the nutrients out of the soil. Government agencies have made attempts to help the marabout become more efficient in groundnut production, such as providing incentives for the workers to slow down their production.

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great value on the production labor which is performed in the service of God. Thus the Mourides devoted themselves to prayer and unpaid agricultural labor in service to their religious leaders. They cultivated the marabout's fields for a decade, and then returned all land profits earned from the groundnut production. After ten years of dedicated work, laborers then received a share of land (large estates were divided up among the laborers). They continued to turn a share of their agricultural output over to their spiritual guide, as groundnut production was the community's only means of sustenance.

2371: 66: 2179:-inspired urban Reform movements which opposed the Mourdides’ collaboration with the colonial system and maraboutic influence. In line with these concerns, Dia had previously opposed the marabouts’ political influence through a number of agricultural reforms. Mouride leaders’ support lay squarely with Senghor, and Dia could muster little popular support among the rural population who followed their marabouts’ loyalties. This unwavering support of Senghor continued until Fallilou Mbacké’s death in 1968, after which relations with the government cooled. 697: 2271:

between leaders and followers, the nature and sources of power and authority and the limits and constraints of the economy are all factors, which mediate and direct the impact of Islam on Politics. Senegalese elites have not found appeals to ethnic solidarity a productive means of building a mass following. Common religious affiliation has played a role in defusing the potential for tensions that arise from other social cleavages. There however remains a potential for ethnic and caste divides to enter the Senegalese socio-political organization.

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religion, whether between Muslim and non-Muslim or between Sufi orders, are also virtually non-existent. Within Muslim discourse we find constant reference to such concepts as Islamic government, Islamic economics, or Islamic social order. The essential Islamic core lies in the shared belief in the fundamental unity of the Muslim world. The sense of belonging to a larger community, felt by many Muslims, is reinforced by the common use of Arabic as the language of prayer and religious learning.

2221: 2096: 2357: 2068:” by French colonial administrators, they opposed the marabouts, their cooperation with the French colonial system, and their authoritarian position inside Senegal’s religious system. The Mourides’ strong economic position and political influence (see below), system of unconditional submission to their marabouts, and focus on labour over prayer, made them a natural target of the reformers. The importance of marabouts and saints in Mouride thought was seen as 4272: 4283: 2343: 2291:

context. The most distinctive institutional expression of Mouride agro-religious innovation is the daara, an agricultural community of young men in the service of a marabout. These collective farms were largely responsible for the expansion of peanut cultivation. A Mouride peasant may submit to a marabout's organization of agricultural work because it is the best option available to him, independently of the ideology which supports it.

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people seek the help of marabouts for protection from the evil spirits, to improve one's status (in terms of career, love or relationship, finances etc.), to obtain a cure or remedy for sickness, or even to curse an enemy. Marabouts are believed to have the ability to deal with the spirit world and seek the spirits’ help in things impossible for humans. The spirits’ help is sought since they are thought to be a source of much

25: 2385: 1247: 629: 211: 128: 1395: 2074:. This also extended to locations, with reformers opposing the central role of the holy city of Touba and the Mouride tradition of spending significant amounts of money to transport dead relatives to be buried in the city. On a more popular level, the eccentricities of the Baye Fall have also been associated with the Mourides as a whole and been used to criticise them by various non-Mourides. 2148:, whose successful campaign to the Chamber of Deputies in 1914 they subsidized. Together with the continued cooperation with the colonial administration, this successful partnership built the foundation for the future cooperation between the Senegalese government and the Mouride brotherhood. This was further strengthened by the close alliance with 2283:

covered with pictures and sayings of their marabout, and they wear numerous amulets prepared by them. These acts are believed to bring them a better life and solve their problems as well. Even taxi and bus drivers fill their vehicles with stickers, paintings and photos of the marabouts of their particular brotherhoods.

2156:, vital to Mouride economic interests (see below) and promised to subsidize the completion of the Grand Mosque of Touba. In this way Senghor gained the electoral support of the Mourides while the order and the Grand Marabout benefitted from investments in Touba’s infrastructure and the symbolic power of state support. 2287:

intercessors or even intermediaries with god. This charismatic relationship is reinforced and complemented by a parallel clientelistic relationship between marabout and follower. The results is that marabouts are expected to provide certain material benefits to their follower in addition to the spiritual ones.

2336:, which documents his Mouride beliefs and retells the story of Amadou Bamba and the Mouridiya. His intent was devotional, and the album was received that way in the West, but local some Mourides mistook "Egypt" for pop music using Islamic prayers, and initially expressed displeasure, which frustrated Youssou. 2295:

marabout to follow, the level of attachment to that marabout, and the domains or situations in which to follow him. While there is a widespread belief in the marabout system in Senegal and a strong commitment to it, it is not necessarily accompanied by an absolute attachment to any one living marabout.

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In contrast to a vision of masses blindly manipulated by a religious elite, the ties of talibes to their marabouts are frequently far more contingent and tenuous than assumed. As a result, marabouts confront the problem of recruiting and retaining followers. People at times confront a choice of which

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The marabout-talibe relationship in Senegal is essentially a relationship of personal dependence. It can be a charismatic or a clientelistic relationship. In a charismatic relationship demonstrations of devotion and abnegation towards the marabouts can only explained because their talibes see them as

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The Mourides have wielded significant political influence on the national and local scale for most of their history. In a 1965 survey, elite Senegalese named Mouride Grand Marabout Fallilou Mbacké as the second most influential person in the country. Since then, the order has been described as having

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However, the central role of Mourides in Senegal has meant that even some Salafist-inspired reform movements have, over time, softened anti-maraboutic stances in order to focus on other issues, at times even cooperating with notable Mourides in order to gain popular support and pursue goals appealing

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groups to tackle the issues of urban migrants but have since spread across the country to rural areas as well. Next to providing a community of like-minded Mourides, they help facilitate the participation of members at important festivals and help raise funds for sudden expenses which individuals may

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By 1912, policy shifted towards using the Senegalese Sufi orders – among them the Mourides – as assets in the colonial administration. This way, it was thought, the authority and power of the orders could instead be used to support colonial rule. In order to facilitate rapprochement and in an attempt

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However, Bamba's exile fueled legends about his miraculous ability to survive torture, deprivation, and attempted executions, and thousands more flocked to his organization. For example, on the ship to Gabon, forbidden from praying, Bamba is said to have broken his leg-irons, leapt overboard into the

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are the third largest export from Senegal after fish and phosphates. The amount of groundnut crop which the Mourides produce has been estimated to range from one-third to three-quarters of Senegalese groundnut production, although others have now estimated it to equal around one-half of the national

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Islam is a powerful mobilization instrument and provides the rhetoric for the formulation of ideological movements, and serves as a force for mobilizing people in the pursuit of goals defined by those movements. The role of local Islamic social structures, the nature of leadership and the relations

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In order to attain their support in elections, bribes and material incentives were given to marabouts from political parties and potential candidates. Many believed that no party could hope to attain political power if the marabouts were completely opposed to it, and any party who rose to power had

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Marabouts very rarely themselves participate directly in the political process. What is more common is to see them exert their influence over their followers and use this in return to gain a larger presence in the Senegalese politics. Such things as withholding seed from granaries, unless followers

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traditional order and incorporating modern media while calling for a return to a mythologised Mouride past of rejecting authority. These interactions and new movements highlight Islamic Studies professor Rüdiger Seeseman’s argument that rather than treating Sufism and reform Islam as unchanging and

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pilgrimages to Touba. Women usually are covered in draping coverings including their heads and occasionally are known to wear highly decorative handmade jewelry made from household or natural items. In modern times the hard labor is often replaced by members roaming the streets asking for financial

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The large share of the Mouride's control over the groundnut production has placed them in the center of the nation's economy. The government's economic planners in turn have kept the brotherhood in their minds when establishing policies about groundnut production. Although the government places an

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Due to this high proportion of groundnut crop produced by the Mouride, the brotherhood has always seemed to have a large influence in the groundnut market and the economy. Economic involvement is in fact encouraged by the religious leaders to their disciples through the use of ideology that places

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are a unique institution of the Senegalese Sufi model which connect followers of a particular marabout or order in an association. They are often based on shared allegiances to a particular marabout or common geographical location, for example, a neighborhood or city-specific dahira. Other dahiras

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The Senegalese have a mystical aspect to Islam, much like other Sufism brotherhoods. In Senegal, Islamic practice usually requires membership in religious brotherhoods that are dedicated to the marabouts of these groups. Marabouts are believed to be the mediators between Allah and the people. The

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The marabouts of the Mouride Brotherhood devote less time to study and teaching than other brotherhoods. They devote most of their time to ordering their disciples’ work and making amulets for their disciples' work and making amulets for their followers. Devout Mourides’ homes and workplaces are

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was given in 1956, Senegal saw a rapid increase in the number of voters, almost triple the number just 10 years prior. This swift increase meant more power for the marabout whose outreach spread largely over the rural and peasant communities, which now had the opportunity to vote. Because of the

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in 1980, who again allocated funds to infrastructure projects in Touba and afforded the city more autonomy. While the effects of this are contested, the Grand Marabout did issue a forceful njebbel in support of Diouf for the 1988 elections, according to which failure to vote for him amounted to

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by the French. In 1928 the French colonial administration issued a deed recognizing the land of Bamba’s tomb and the Great Mosque as private property of the Mouride community. This marked the first step towards Touba’s autonomy from the wider Senegalese state which continued post-independence.

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This patronage function has been important in the distribution of land, especially during periods of expanding peanut cultivation. Mouride social organization was developed in the context of the expanding peanut economy and its unique formulation was adapted to the economic imperatives of that

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At the end of the 19th century, French colonial authorities began to worry about the growing power of the Mouride brotherhood and its potential to resist French colonialism. Bamba, who had converted various kings and their followers, could probably have raised an army against the French had he

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Islam is central to the political sociology of Senegal: the religious elite carry great weight in national politics; political discourse is replete with references and appeals to Islam. There is virtually no opposition to the principle of the secular state, socio-political cleavages based on

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total of groundnuts produced. This partnership between the Brotherhood and the government stems from the French colonial administrators, who had viewed the production of groundnuts by the Mourides as a means of economic advantage through the increasing production of crops for export.

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There is only one surviving photograph of Amadou Bamba, in which he wears a flowing white kaftan and his face is mostly covered by a scarf. This picture is venerated and reproduced in paintings on walls, buses, taxis, and other private and public spaces all over modern-day Senegal.

1543:. Senegal enjoyed small measures of self-rule in many areas. However, French rule still discouraged the development of local industry, preferring to force the exchange of raw materials for European finished goods, and a large number of taxation measures were instituted. 2064:-influenced Islamic universities in the Middle East brought a new Islamic Reform movement to Senegal post-Second World War. As these movements rejected many of the Sufi traditions and foundations that marked Islam in West Africa, and had been linked to the idea of an “ 2198:. Wade pledged financial support for the Mourides and included notable Mourides in his government, securing public support of notable Mourides – however not that of the Grand Marabout. This support allowed Wade to cultivate the Mourides as a solid bloc of support. 1597:

Bamba’s successors were increasingly cordial with the French administration, collaborating and receiving support against rivals and material benefits such as land and machinery in return. This led to the brotherhood’s authority becoming part of a form of

2205:, founded by Cheikh Ahmadou Kara Mbacké, a descendant of Cheick Amadou Bamba, marked the entry of an explicitly Mouride organisation into organised politics, with Kara reportedly also targeting a presidential run but being discouraged by his relatives. 2133:

purchase party cards, is a way that some marabouts exert their influence in the region to attain votes. Other marabout may actually seek out political office, but most prefer to use their influence as an intermediary of politics in Senegal.

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As noted above, following a period of repression,, French colonial administrators recognized that the Mouride brotherhood was well-respected among the Senegalese and partnered with them to promote political and social order. Traditional

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and considered work as a form of adoration. Fall was the one to introduce the conduct with which a disciple should interact with his Shaykh, based on the example of the Sahabas and concepts presented in the 49th chapter of the Quran

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Because of their emphasis on work, the Mouride brotherhood is economically well-established in parts of Africa, especially in Senegal and the Gambia. In Senegal, the brotherhood controls significant sections of the nation's

1804:. Ibrahima Fall was responsible for guiding many of Bamba's more eccentric followers and new converts to Islam. His followers were the precursor to a subgroup of the Mouride brotherhood today referred to as the Baye Fall ( 1819:

was one of the first of Amadou Bamba's disciples and one of the most illustrious. He catalysed the Mouride movement and led all the labour work in the Mouride brotherhood. Fall reshaped the relation between Mouride

2893: 2033:. Ahmadou Bamba said "If it's not in the Qur'an or Hadith, it's not from me". Mourides sometimes call their order the "Way of Imitation of the Prophet". Parents sometimes send their sons to live with the 1631:

Shaikh Amadou Bamba was buried in 1927 at the Great Mosque in Touba, the holy city of Mouridism and the heart of the Mouride movement. After his death Bamba has been succeeded by his descendants as

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claim that their founders were such renewers. The Mouride beliefs are based on Quranic and Sufi traditions and influenced by the Qadiri and Tijani brotherhoods, as well as the works by the scholar

1830:, ("you reap what you sow"). Ibra Fall helped Amadou Bamba to expand Mouridism, in particular with Fall's establishment of the Baye Fall movement. For this contribution, Serigne Fallou, the second 2044:

Many Mourides consider the city of Touba as equally or even more important than Mecca. Pilgrims regularly come to Touba all year round, but the peak of the year is a mass pilgrimage called the

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ocean, and prayed on a prayer rug that miraculously appeared on the surface of the water. In addition, when the French put him in a furnace, he is said to have simply sat down and had tea with

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During the French colonial reign, the marabouts usually gave their support to politicians based upon their support of the brotherhood's leaders and interests. The most notable of these was

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and their support of the proposed French Community. Their campaigning, supported by the French Administration, led to the overwhelming yes of nearly 98% being coined “the marabouts’ Yes.”

2129:, a loyal Mouride is ideologically required to follow his religious leaders’ instructions or risk of losing any material support that would have been given to him if he disregards them. 2187:

betrayal of Cheick Amadou Bamba’s will. However, this move was unpopular with many Mourides, and later led to a retreat from national politics by the position of the Grand Marabout.

1778: 2164:'marabouts' far reaching influence in Senegal, politicians made a considerable effort to attain the support from these religious leaders for their personal advancement. 2311:(Residence of the Master of Touba), a seat for the community which accommodates meetings and prayers while also being used as a provisional residence for newcomers. In 1760:, poems honoring Muhammad) as well as cultivating the land. Hence they have grown to be associations of Mourides, generally based on shared allegiance to a particular 1357:(literally "one who desires"), a term used generally in Sufism to designate a disciple of a spiritual guide.The beliefs and practices of the Mourides constitute 2141:

aristocrats had proven problematic as intermediaries for the colonial authorities, and they hoped that Mouride leaders would be more effective and legitimate.

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bring together followers belonging to the same age, gender, occupation, or school, linking them across Senegal and even abroad. A key example of this is the

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Säkularer Staat und Islamische Gesellschaft: Die Beziehungen zwischen Staat, Sufi-Bruderschaften und islamischer Reformbewegung in Senegal im 20. Jahrhundert

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Savishinsky, J. N. (1994) The Baye Fall of Senegambia: Muslim Rastas in the Promised Land? Africa: Journal International African Institute, 64, 211-219

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opposed, these movements interact and lead to new forms of thoughts which incorporate beliefs to best address the situations they find themselves in.

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to most Muslims. Other types of reform have come from inside the Mouride order, with younger marabouts drawing inspirations from reformists and West

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The brotherhood has a sizable representation in certain large cities in Europe and the United States. Most of these cities with a large Senegalese

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Political Leadership in Africa; Post-Independence Generational Conflicts in Upper Volta, Senegal, Niger, Dahomey, and the Central African Republic

1854:("strong hair"), which they decorate usually with homemade beads, wire or string. They also carry clubs, and act as security guards in the annual 4120: 2183: 1733:. Notably many Mouride dahiras name the Grand Marabout as their patron and thereby avoid allegiance to a specific marabout inside the order. 1465:. He is perhaps best known for his emphasis on work, and his disciples are known for their industriousness. Although he did not support the 3812: 2041:

rather than giving them a conventional education. These boys receive Islamic training and are instilled with the doctrine of hard work.

1381:. The Mouride make up around 40 percent of the total population, and their influence over everyday life can be seen throughout Senegal. 3981: 3046:

Les origines de Cheikh Ibra Fall (2000, December). Touba', Bimestriel Islamique d'Informations Générales. Retrieved May 25, 2007 from

2822: 2319:, a number of the Mouride followers are small-scale street merchants. They often send money back to the brotherhood leaders in Touba. 1756:

or Quranic schools. They were originally founded by the shaykh, his descendants, or disciples to teach the Quran and the khassida (or

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Seesemann, Rüdiger (2006). "African Islam or Islam in Africa?: Evidence from Kenya". In Loimeier, Roman; Seesemann, Rüdiger (eds.).

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played a major role in fostering consent for government policies, and as being important political power brokers. As part of the

3913: 2082:. They combine these inspirations with aspects of traditional Mouride beliefs, offering new forms of worship removed from the 1651: 4301: 3500: 3222: 3048: 2515: 2451: 657: 3918: 1657: 1523:

At the time of the foundation of the Mouride brotherhood in 1883, the French were in control of Senegal as well as most of

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in 2000. A devout Mouride, Wade travelled to Touba the day after his election to seek the blessing of the Grand Marabout,

1834:(leader) after Amadou Bamba, named him "Lamp Fall" (the light of Mouridism). In addition, Ibrahima Fall earned the title 3676:

Coulon, Christian (April 1999). "The Grand Magal in Touba: A Religious Festival of the Mouride Brotherhood of Senegal".

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is a direct descendant of Amadou Bamba himself and is considered the spiritual leader of all Mourides. There are other

3577: 1532: 3733: 3708: 3646: 3197: 2586: 500: 174: 109: 87: 52: 80: 4182: 2152:, who had courted the Mourides and other Sufi orders from early on. Senghor campaigned on stabilizing the price of 1275: 232: 1826:(disciples) and their guide, Amadou Bamba. Fall instituted the culture of work among Mourides with his concept of 2623:. World Faiths Development Dialogue. Georgetown University: Berkley Center for Religion, Peace, and World Affairs 2202: 3943: 1687: 4004: 3974: 2257: 2018: 1435: 3827:

No such article exists on this webpage as of October 10, 2012 The Weekly Trust (Kaduna, Nigeria), May 8, 2000.

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The global worlds of the Swahili: interfaced of Islam, identity and space in 19th and 20th-century East Africa

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The public perception of Mourides’ involvement in the highest level of politics changed with the election of

3928: 1669: 4355: 3742: 2849:"Generational Changes, Political Stagnation, and the Evolving Dynamics of Religion and Politics in Senegal" 1865:. Several Baye Fall are talented musicians. A prominent member of the Baye Fall is the Senegalese musician 1578:

to limit the appearance of Bamba as a freedom fighter, he was released from house arrest and moved back to

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Additionally to the Three Pillars of Mouridism, the Mourides follow what is called the Mouride Triangle:

434: 3948: 1693: 1546: 4350: 3725: 539: 1418:, he is known as Aḥmad ibn Muhammad ibn Habīb Allāh or by the nickname "Khadīmu r-Rasūl" ("Servant of 4365: 4345: 4275: 4210: 3967: 1812:), many of whom substitute hard labor and dedication to their marabout for the usual Muslim pieties. 1684:, (1925–2010), caliph from 2007 to 2010. He was the first grandson of Ahmadou Bamba to become caliph. 650: 262: 220: 3668: 3024: 2248:

sector and the peanut plantations. Ordinary followers donate part of their income to the Mouridiya.

3877: 74: 38: 3933: 2195: 1675: 4370: 3781: 1923:) such as prayer, ablution, fasting, pilgrimage and giving charity. A Mouride aspires to achieve 257: 141: 3759: 1996:: With Love and Work over time follows divine light of Allah and knowledge directly to the heart 1586:. The Mouride doctrine of hard work served French economic interests, as addressed below. After 4100: 3429: 2079: 1373:"spiritual guide" in order to become a Mouride. The Mouride brotherhood was founded in 1883 in 727: 557: 242: 91: 2767: 2017:

that implies that God will send renewers of the faith every 100 years. The members of all the

1422:"). In Wolof he is called "Sëriñ Tuubaa" ("Holy Man of Touba"). He was born in the village of 4252: 4236: 4231: 4197: 4062: 2225: 2056:

As in other parts of West Africa and the wider Muslim world, the return of students from the

1591: 275: 3073:

Ngom, Fallou (June 2002). "Linguistic Resistance in the Murid Speech Community in Senegal".

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The Mourides of Senegal: the political and economic organization of an Islamic brotherhood

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In summary, a Mouride aspires to achieve Islam by following the basic recommendations of

1730: 1536: 1535:, French West Africa was managed relatively better than other African regions during the 1480:

or "greater struggle," which fought not through weapons but through learning and fear of

1160: 592: 252: 2667: 4159: 4037: 3656: 3422: 3259: 3162: 3090: 3012: 2868: 2521: 2160: 1737: 1550: 1518: 1466: 1062: 704: 237: 4105: 3372: 2149: 696: 4047: 3869: 3785: 3755: 3729: 3704: 3642: 3496: 3218: 3193: 3094: 2582: 2511: 2447: 2323: 2213: 1936: 1615: 1218: 1213: 534: 512: 372: 2792: 2495: 1614:. The leaders of the main Senegalese Sufi orders jointly announced their loyalty to 1497:"). Bamba's fame spread through his followers, and people joined him to receive the 4215: 4135: 4090: 3990: 3687: 3332: 3251: 3154: 3143:"The Nation Turbaned? The Construction of Nationalist Muslim Identities in Senegal" 3082: 2931: 2860: 2692: 2503: 2261: 2026: 1611: 854: 834: 507: 3052: 2717: 1846:

The members of the Baye Fall dress in colorful ragged clothes, wear their hair in

1590:, the Mouride brotherhood was allowed to grow and in 1926 Bamba began work on the 4085: 4014: 3805: 3797: 3678: 2525: 2441: 1940: 1301: 1261: 1117: 962: 869: 859: 608: 598: 517: 247: 4115: 2935: 2864: 4287: 4130: 3775: 3240:"L'Islam ne se vend plus: The Islamic Reform Movement and the State in Senegal" 2742: 2348: 2245: 2191: 1898: 1805: 1407: 1293: 1002: 967: 849: 809: 794: 676: 449: 377: 3086: 829: 4334: 4316: 4303: 4110: 4042: 3751:

Mouridism: a local re-invention of the modern Senegalese socio-economic order

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Islamic Society and State Power in Senegal: Disciples and Citizens in Fatick

2920:"Reigning in the Marabouts? Democratization and Local Governance in Senegal" 2919: 2578:

Islamic Society and State Power in Senegal: Disciples and Citizens in Fatick

4164: 4032: 3789: 3581: 3337: 2390: 2138: 2104: 1928: 1919:. This includes (but is not limited to) performing individual obligations ( 1796: 1644: 1528: 1481: 1411: 1378: 1251: 1112: 1102: 1047: 759: 633: 613: 527: 441: 44: 3766:

Mecca too far? Senegalese Muslims head for Touba By Daniel Flynn, Reuters.

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In the 1962 power clash between now-President Senghor and Prime Minister

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to comply with the Marabout's demands or lose their political support.

2022: 1847: 1801: 1563: 1470: 1452: 1336: 1223: 1208: 1027: 1022: 1007: 982: 804: 445: 3377:. Stanford: Hoover Institute on War, Revolution and Peace. p. 18. 3320: 2507: 2070: 1501:

that he promised. Salvation, he said, comes through submission to the

4150: 4140: 4095: 4057: 3122: 3120: 3118: 2176: 2153: 2061: 1632: 1566:(1903–1907) and confining him in house arrest in Senegal until 1912. 1558:

wanted. Fearful of his power, the French sentenced Bamba to exile in

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and has his seat in Touba. The first five caliphs were all sons of

1579: 1574:. In a den of hungry lions, it is said the lions slept beside him. 1571: 1489: 1447: 1419: 1087: 987: 455: 322: 315: 3115: 1736:

Dahiras first appeared in urban areas as religious solidarity and

1678:(1915-2007), caliph from 1990 until his death on December 28, 2007 2241: 2175:, the Mourides again played a notable role. Dia was supported by 1965: 1456: 1374: 1332: 1233: 1132: 1127: 1042: 997: 942: 927: 907: 879: 844: 819: 784: 739: 351: 282: 3851: 3815:

No such article exists on this webpage as of October 10, 2012.,

3796:"And to the orthodox fundamentalist it's utter heresy. Bringing 127: 4174: 3817: 3772:

Industrious Senegal Muslims Run a 'Vatican' By Norimitsu Onishi

2013: 1960: 1932: 1822: 1777: 1461: 1415: 1389: 1370: 1328: 1323: 1203: 1198: 1193: 1188: 1092: 955: 889: 799: 764: 687: 569: 544: 478: 420: 413: 406: 332: 227: 3857: 1690:, caliph from July 1, 2010 until his death on January 9, 2018. 1610:

which determined whether Senegal would become part of the new

1394: 4052: 3398: 3396: 3321:"Modern Mouride Marabouts and their Young Disciples in Dakar" 2595: 2312: 2182:

Support for the government returned with Senghor’s successor

2100: 1945: 1904: 1889: 1583: 1559: 1494: 1469:, he did not wage outright war on them, as several prominent 1353: 1340: 912: 874: 814: 789: 774: 769: 749: 744: 734: 720: 680: 564: 486: 469: 292: 287: 3352: 1885:

Cheikh Ahmadou Bamba taught the Three Pillars of Mouridism:

1729:, which brought together Mouride students and alumni of the 4187: 3472: 3276: 2984: 2544: 1893: 1427: 884: 839: 824: 779: 482: 355: 327: 302: 297: 3745:. travelblog.org, November 10, 2007, retrieved 2007-11-13. 3448: 3436: 3393: 3288: 1402:

The Mouride brotherhood was founded in 1883 in Senegal by

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in Wolof and must undergo a ritual of allegiance called

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be unable to cover themselves, such as funeral costs.

3639:

Le Marabout et le Prince: Islam et Pouvoir au Senegal

3075:

Journal of Multilingual and Multicultural Development

3596: 3108: 3106: 3104: 2502:. New York: Columbia University Press. p. 128. 2338: 2051: 1943:

and the Divine Decree. A Mouride aspires to achieve

1639:(leader) of the Mouride brotherhood is known as the 3509: 2972: 2532: 1594:in Touba, where he would be buried one year later. 3825:Inside the Holy City of Touba, by Kabiru A. Yusuf. 3421: 2768:"Serigne Muhammadu Lamine Bara Mbacke (2007-2010)" 3428:. New York: Cambridge University Press. pp. 3192:. New York: Oxford University Press. p. 51. 3101: 2894:"The Mouride Dahira: Between Marseille and Touba" 2816:"Décès de Cheikh Mouhamadou Lamine Bara Mbacké," 1880: 1476:had done. He taught, instead, what he called the 1369:, as it is considered highly important to have a 4332: 2643:"Serigne Muhammadu Moustapha Mbacke (1927-1945)" 3703:. CreateSpace Independent Publishing Platform. 1531:. Although it had shared in the horrors of the 2048:, which celebrates Bamba's return from exile. 2011:(renewer of Islam) by his followers, citing a 2000: 3975: 3885: 3813:Profiting from One's Prayers, by Joel Millman 3778:Published: May 2, 2002, retrieved 2007-11-13. 2496:"The Senegalese "Social Contract" Revisited'" 2025:. Amadou Bamba wrote more than 1000 books in 1269: 651: 3839:Senegal Society and Culture Complete Report. 3832:Political Topographies of the African State. 2668:"Serigne Muhammadu Fadal Mbacke (1945-1968)" 2607: 2468:"Khadim Rassoul Foundation of North America" 2298: 1835: 1390:Cheikh Ahmadou Bamba Mbacké Khadimou Rassoul 1312: 725: 3834:New York: Cambridge University Press. 46-67 3454: 3442: 3424:Political Topographies of the African State 3402: 3294: 3031: 2793:"Serigne Sidy Muqtar Mbacke (2010-current)" 2601: 2550: 2439: 53:Learn how and when to remove these messages 3982: 3968: 3892: 3878: 2500:Tolerance, Democracy, and Sufis in Senegal 2029:, all of which are based on the Quran and 1696:, incumbent caliph since January 10, 2018. 1606:The Mourides played a central role in the 1276: 1262: 658: 644: 3563: 3358: 3336: 3318: 3212: 3140: 2581:. Cambridge: Cambridge University Press. 2435: 2433: 2431: 1990:: Work for Allâh and service for humanity 1608:1958 Senegalese constitutional referendum 1451:, a spiritual leader who wrote tracts on 175:Learn how and when to remove this message 110:Learn how and when to remove this message 3717: 3621: 3569: 3490: 3478: 3415: 3413: 3411: 3387: 3306: 3282: 3237: 3130:. Petaluma, CA: World Trade Press. 2010. 3040: 2990: 2954: 2846: 2574: 2429: 2427: 2425: 2423: 2421: 2419: 2417: 2415: 2413: 2411: 2219: 2094: 1927:by the Six Articles of Faith: Belief in 1776: 1545: 1393: 152:of all important aspects of the article. 73:This article includes a list of general 3754:in West Africa Review, Issue 8 (2005), 3370: 3189:Global Islam: A Very Short Introduction 2693:"Serigne Abdul Ahad Mbacke (1968-1989)" 2489: 2487: 2090: 1972: 1512: 4333: 3675: 3636: 3066: 2718:"Serigne Abdu Qadr Mbacke (1988-1989)" 2613: 2119: 148:Please consider expanding the lead to 3963: 3939:Serigne Mouhamadou Lamine Bara Mbacké 3873: 3551: 3527: 3466: 3419: 3408: 3185: 2743:"Serigne Salihu Mbacke (1915 – 2007)" 2562: 2538: 2493: 2408: 2251: 2208: 1682:Serigne Mouhamadou Lamine Bara Mbacké 3989: 3860:(audio of traditional Mouride poems) 3854:(texts of traditional Mouride poems) 3841:World Trade Press, Petaluma, CA, USA 3698: 3692:10.1093/oxfordjournals.afraf.a008007 3539: 3515: 3072: 2978: 2966: 2917: 2891: 2484: 2440:O'Brien, Donal Brian Cruise (1971). 1955:(Sufism) through taking initiation ( 1361:. Mouride disciples call themselves 1347:for the order. Adherents are called 121: 59: 18: 3914:Serigne Mouhamadou Moustapha Mbacké 3782:A song and a prayer. by Mark Hudson 3575: 2847:Villalón, Leonardo Alfonso (1999). 2575:Villalón, Leonardo Alfonso (2006). 1836: 1652:Serigne Mouhamadou Moustapha Mbacké 1313: 1305: 13: 4121:Ahmad At Tijânî Ibn Bâba Al 'Alawî 3919:Serigne Mouhamadou Fallilou Mbacké 3578:"Groundnut Production in Freefall" 3128:Senegal Society and Culture Report 2797:Murid Islamic Community in America 2772:Murid Islamic Community in America 2747:Murid Islamic Community in America 2722:Murid Islamic Community in America 2697:Murid Islamic Community in America 2672:Murid Islamic Community in America 2647:Murid Islamic Community in America 1795:, was known for his dedication to 1713:, each with a regional following. 1658:Serigne Mouhamadou Fallilou Mbacké 695: 79:it lacks sufficient corresponding 14: 4382: 3845: 3495:. Hamburg: LIT. p. 148-151. 3217:. Münster: LIT. p. 231-233. 2052:Relationship with Reform Movement 1339:with headquarters in the city of 34:This article has multiple issues. 4281: 4271: 4270: 4183:Seydina Mouhammadou Limamou Laye 3002: 2383: 2369: 2355: 2341: 1984:: Love for Allâh and his Cheikhs 1647:, starting with his eldest son: 1245: 627: 209: 126: 64: 23: 16:Sufi mystic order in Sunni Islam 3484: 3364: 3312: 3231: 3206: 3179: 3134: 2996: 2911: 2885: 2840: 2810: 2785: 2760: 2735: 2710: 2685: 2660: 2635: 2614:Mbacke, Saliou (January 2016). 2203:Party for Truth and Development 1939:, the revealed Holy Books, the 1430:, the son of a Cheikh from the 140:may be too short to adequately 42:or discuss these issues on the 4005:Muslim brotherhoods of Senegal 3718:Villalón, Leonardo A. (1995). 2823:"Agence de Presse Sénégalaise" 2568: 2460: 2258:Muslim brotherhoods of Senegal 1881:The Three Pillars of Mouridism 1791:One famous disciple of Bamba, 1582:, close to the future site of 1467:French conquest of West Africa 726: 150:provide an accessible overview 1: 3743:Ukrainian Immigrants in Touba 3699:Sufi, Cheikh Ahmadou (2017). 3244:Journal of Religion in Africa 3147:Journal of Religion in Africa 2397: 2005:Amadou Bamba is considered a 1626: 1487:Bamba's followers call him a 3944:Serigne Sidi Moukhtar Mbacké 2892:Bava, Sophie (August 2001). 2322:In 2004 Senegalese musician 1901:by The Six Articles of Faith 1772: 1688:Serigne Sidi Moukhtar Mbacké 1621: 7: 4126:Sheikh Abubakre Sidiq Bello 3866:(traditional Mouride poems) 3701:The Path of the Murid Sadiq 3371:Le Vine, Victor T. (1967). 2865:10.2979/AFT.1999.46.3-4.128 2498:. In Diouf, Mamadou (ed.). 2494:Babou, Cheick Anta (2013). 2279:"blessings, divine grace". 2001:Renewer of Islam (Mujaddid) 10: 4387: 3929:Serigne Abdou Khadr Mbacké 3837:World Trade Press. (2010) 3800:here would be like taking 3784:Interview and portrait of 3726:Cambridge University Press 3637:Coulon, Christian (1981). 3630: 2255: 1875: 1843:, "Gate of the Mourides." 1784: 1716: 1672:, caliph from 1989 to 1990 1670:Serigne Abdou Khadr Mbacké 1666:, caliph from 1968 to 1989 1660:, caliph from 1945 to 1968 1654:, caliph from 1927 to 1945 1516: 1441:Amadou Bamba was a Muslim 1384: 4266: 4245: 4224: 4211:Cherif Mohamed Aly Aidara 4196: 4173: 4149: 4076: 4023: 3997: 3924:Serigne Abdou Ahad Mbacké 3909: 3420:Boone, Catherine (2003). 3087:10.1080/01434630208666466 2936:10.1093/afraf/100.401.601 2299:Influence outside Senegal 1744: 1664:Serigne Abdou Ahad Mbacké 1410:name), commonly known as 1331:order) most prominent in 435:Sunni schools of theology 3949:Serigne Mountakha Mbacké 3830:Boone, Catherine. 2003. 3491:Loimeier, Roman (2001). 3319:Kingsbury, Kate (2018). 3238:Loimeier, Roman (2000). 2402: 1767: 1694:Serigne Mountakha Mbacké 1635:of the brotherhood. The 1533:pre-colonial slave trade 1309:aṭ-Ṭarīqat al-Murīdiyyah 3792:. Sunday May 23, 2004. 2918:Beck, Linda J. (2001). 2019:Senegalese brotherhoods 1351:, from the Arabic word 233:Prophets and Messengers 94:more precise citations. 4101:Ahmad Tijani Ali Cisse 3338:10.3138/anth.2018-0036 3141:van Hoven, Ed (2000). 2228: 2116: 2080:African Pentecostalism 1809: 1782: 1562:(1895–1902) and later 1554: 1399: 1297: 700: 501:Contemporary movements 316:Rightly-Guided Caliphs 243:Succession to Muhammad 4253:Shia Islam in Senegal 4237:Great Mosque of Touba 4232:Grand Mosque of Dakar 4063:Great Mosque of Touba 3934:Serigne Saliou Mbacké 3749:Thiam, Cheikh (2005) 2256:Further information: 2223: 2196:Serigne Saliou Mbacké 2098: 1780: 1676:Serigne Saliou Mbacké 1549: 1406:Aḥmadu Bàmba Mbàkke ( 1397: 699: 4068:Grand Magal of Touba 3186:Green, Nile (2020). 2091:Influence in Senegal 1973:The Mouride Triangle 1861:donations for their 1513:French colonial rule 1434:, the oldest of the 283:Declaration of Faith 4356:Islam in the Gambia 4317:14.8667°N 15.8667°W 4313: / 4010:Religion in Senegal 3576:Adigbli, Koffigan. 2472:toubacincinnati.org 2446:. Clarendon Press. 2120:Political influence 2103:, Senegal, showing 2099:Mural on a wall in 1731:University of Dakar 1537:Scramble for Africa 1436:Muslim brotherhoods 1290:Mouride brotherhood 4341:French West Africa 4288:Senegal portal 4160:Abdul Qadir Gilani 4038:Mame Diarra Bousso 3584:on 15 January 2012 3554:, p. 135-136. 3542:, p. 612-613. 3530:, p. 134-135. 3481:, p. 172-173. 3469:, p. 130-131. 3361:, p. 246-247. 3285:, p. 192-193. 3049:"Cheikh Ibra Fall" 3007:. N/A, Manuscript. 2993:, p. 158-159. 2969:, p. 606-607. 2604:, p. 275-276. 2565:, p. 128-129. 2309:Keur Serigne Touba 2307:population have a 2252:Cultural influence 2244:, for example the 2229: 2209:Economic influence 2161:universal suffrage 2117: 1783: 1633:hereditary leaders 1555: 1551:French West Africa 1519:French West Africa 1400: 705:Abdul Qadir Gilani 701: 540:Neo-traditionalism 4351:Islamic mysticism 4322:14.8667; -15.8667 4296: 4295: 4048:Sokhna Magat Diop 3957: 3956: 3768:Mon Mar 12, 2007. 3724:. Cambridge, UK: 3502:978-0-231-16262-3 3224:978-3-8258-9769-7 3112:Sufi, Cheikh p: # 2617:The Mouride Order 2526:10.7312/diou16262 2517:978-0-231-16262-3 2508:10.7312/diou16262 2453:978-0-19-821662-9 1850:which are called 1616:Charles de Gaulle 1286: 1285: 728:Al-Insān al-Kāmil 668: 667: 513:Deobandi movement 185: 184: 177: 167: 166: 120: 119: 112: 57: 4378: 4366:Sufism in Africa 4346:Islam in Senegal 4328: 4327: 4325: 4324: 4323: 4318: 4314: 4311: 4310: 4309: 4306: 4286: 4285: 4284: 4274: 4273: 4216:Darou Hidjiratou 4136:Shaikh Amadou Ba 4091:Omar Saidou Tall 3991:Islam in Senegal 3984: 3977: 3970: 3961: 3960: 3894: 3887: 3880: 3871: 3870: 3739: 3714: 3695: 3686:(391): 195–210. 3672: 3666: 3662: 3660: 3652: 3625: 3619: 3594: 3593: 3591: 3589: 3580:. 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2400: 2389: 2384: 2382: 2375: 2370: 2368: 2361: 2356: 2354: 2347: 2342: 2340: 2301: 2264: 2254: 2211: 2150:Léopold Senghor 2122: 2093: 2054: 2003: 1975: 1949:by the path of 1941:Day of Judgment 1883: 1878: 1872: 1841:Bab al-Murīdīna 1789: 1775: 1770: 1747: 1719: 1629: 1624: 1521: 1515: 1505:and hard work. 1493:(a "renewer of 1392: 1387: 1282: 1246: 1244: 1239: 1238: 1184: 1176: 1175: 1156: 1148: 1147: 1118:Haqqani Anjuman 958: 948: 947: 903: 895: 894: 870:Sufi psychology 860:Sufi philosophy 716: 708: 707:, Baghdad, Iraq 686: 685: 674: 673: 664: 628: 626: 621: 620: 599:Kutub al-Sittah 588: 580: 579: 560: 550: 549: 503: 493: 492: 467: 466: 437: 427: 426: 384: 383: 358: 343: 342: 318: 308: 307: 278: 268: 267: 223: 200: 199: 191: 190: 181: 170: 169: 168: 163: 157: 154: 147: 135:This article's 131: 116: 105: 99: 96: 86:Please help to 85: 69: 65: 28: 24: 17: 12: 11: 5: 4384: 4374: 4373: 4371:Touba, Senegal 4368: 4363: 4358: 4353: 4348: 4343: 4294: 4293: 4291: 4290: 4278: 4267: 4264: 4263: 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p. 266. 3392: 3390:, p. 135. 3380: 3363: 3359:Seesemann 2006 3351: 3325:Anthropologica 3311: 3309:, p. 137. 3299: 3297:, p. 158. 3287: 3275: 3230: 3223: 3205: 3198: 3178: 3133: 3114: 3100: 3081:(3): 214–226. 3065: 3039: 3030: 3021:|website= 2995: 2983: 2981:, p. 606. 2971: 2959: 2957:, p. 138. 2947: 2910: 2884: 2839: 2809: 2784: 2759: 2734: 2709: 2684: 2659: 2634: 2606: 2594: 2587: 2567: 2555: 2543: 2541:, p. 128. 2531: 2516: 2483: 2459: 2452: 2406: 2404: 2401: 2399: 2396: 2395: 2394: 2380: 2366: 2352: 2349:Senegal portal 2330:winning album 2324:Youssou N'Dour 2300: 2297: 2253: 2250: 2246:transportation 2210: 2207: 2192:Abdoulaye Wade 2121: 2118: 2113:Serigne Fallou 2092: 2089: 2053: 2050: 2002: 1999: 1998: 1997: 1991: 1985: 1974: 1971: 1913: 1912: 1902: 1896: 1882: 1879: 1877: 1874: 1774: 1771: 1769: 1766: 1746: 1743: 1718: 1715: 1698: 1697: 1691: 1685: 1679: 1673: 1667: 1661: 1655: 1641:Grand Marabout 1628: 1625: 1623: 1620: 1517:Main article: 1514: 1511: 1478:jihād al-akbar 1391: 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