Mouride
Adherents are called Mourides, from the Arabic word murīd (literally "one who desires"), a term used generally in Sufism to designate a disciple of a spiritual guide.The Mouride brotherhood was founded in 1883 in Senegal by Shaykh Aḥmadu Bàmba Mbàkke (Wolof name), commonly known as Amadou Bamba (1850–1927).Amadou Bamba was a Muslim mystic and ascetic marabout, a spiritual leader who wrote tracts on meditation, rituals, work, and tafsir.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.[3] However, Bamba's exile fueled legends about his miraculous ability to survive torture, deprivation, and attempted executions, and thousands more flocked to his organization.In order to facilitate rapprochement and in an attempt to limit the appearance of Bamba as a freedom fighter, he was released from house arrest and moved back to Diourbel, close to the future site of Touba.After World War I, the Mouride brotherhood was allowed to grow and in 1926 Bamba began work on the Great Mosque in Touba, where he would be buried one year later.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.[5] 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.The leaders of the main Senegalese Sufi orders jointly announced their loyalty to Charles de Gaulle and their support of the proposed French Community.They were originally founded by the shaykh, his descendants, or disciples to teach the Quran and the khassida (or xassida, poems honoring Muhammad) as well as cultivating the land.His followers were the precursor to a subgroup of the Mouride brotherhood today referred to as the Baye Fall (Wolof: Baay Faal), many of whom substitute hard labor and dedication to their marabout for the usual Muslim pieties.A Mouride aspires to achieve Iman by the Six Articles of Faith: Belief in God, his angels, the prophets, the revealed Holy Books, the Day of Judgment and the Divine Decree.[34] 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.[41] As part of the njebbel, 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.[1][page needed] Such things as withholding seed from granaries, unless followers purchase party cards, is a way that some marabouts exert their influence in the region to attain votes.[1][page needed] 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.[45] Senghor campaigned on stabilizing the price of groundnuts, vital to Mouride economic interests (see below) and promised to subsidize the completion of the Grand Mosque of Touba.[1][page needed] In the 1962 power clash between now-President Senghor and Prime Minister Mamadou Dia, the Mourides again played a notable role.[49] Support for the government returned with Senghor’s successor Adbou Diouf in 1980, who again allocated funds to infrastructure projects in Touba and afforded the city more autonomy.While the effects of this are contested,[50] 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 betrayal of Cheick Amadou Bamba’s will.A devout Mouride, Wade travelled to Touba the day after his election to seek the blessing of the Grand Marabout, Serigne Saliou Mbacké.[1][page needed] Economic involvement is in fact encouraged by the religious leaders to their disciples through the use of ideology that places great value on the production labor which is performed in the service of God.[55][page needed] 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.The 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.[55][page needed] 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.In 2004 Senegalese musician Youssou N'Dour released his Grammy Award winning album Egypt, 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.
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