Cheikh Ahmadou Bamba: le mouridisme, Touba et Diourbel, Sénégal. Responsibility: Alain Juillet. Imprint: [Senegal?]: Editions Alain Juillet, . Physical. : Le mouridisme dans le web. 68K likes. L’actualité Autrement. Highlights info row image. people follow this. AboutSee All. Highlights info row image. Contact Le mouridisme on Messenger. Highlights info row image.
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These acts are believed to bring them a mougidisme life and solve their problems as well. Muridisme the time of the foundation of the Mouride brotherhood inthe French were in control of Senegal as well as most of West and North Africa. The Grand Marabout is a direct descendant of Amadou Bamba himself and is considered the spiritual leader of all Mourides. Another aspect of influence that the religious leaders have is the material means to influence local leaders and politicians.
These boys receive Islamic training and are instilled with the doctrine of hard work. Learn how and when to remove these template messages. One such mean is the power the religious leaders have as magicians.
Please help improve it or discuss these issues on the talk page. Traditional Wolof aristocrats had proven problematic as intermediaries for the colonial authorities, and they hoped that Mouride leaders would be more effective and legitimate.
Amadou Bamba finally decided that Fall should show his dedication to God purely through manual labor.
mouridsime The economic-religious ethos and transnationalism among Senegalese Mouride Migrants. Transnational projects, post-colonial predicament and deterritorialized nation statesAmsterdam, Gordon and Breach publishers.
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.
He is perhaps best known for his emphasis on work, and his disciples are known for their industriousness. The members of the Baye Fall dress in colorful ragged clothes, wear their hair in mouridiwme which are called ndiange “strong hair”which they decorate usually with homemade beads, wire or string.
List of sufis Notable early Notable modern Singers. Archived from the original on After his death Bamba has been succeeded by his descendants as hereditary leaders of the brotherhood with absolute authority over the followers.
Cheikh Ahmadou Bamba : le mouridisme, Touba et Diourbel, Sénégal in SearchWorks catalog
This article includes a list of referencesbut its sources remain unclear because it has insufficient inline citations. The Mouride brotherhood Wolof: Part of a series on Sunni Islam. Dahiras are urban associations of Mourides-based either on shared allegiances to a particular marabout or common geographical location, for example, a neighborhood or city-specific dahira.
The essential Islamic core lies in the shared belief in the fundamental unity of the Muslim world. The brotherhood has a sizable representation in certain large cities in Europe and the United States.
There is a descending hierarchy of lower-rank maraboutseach with a regional following. On the other hand, certain disciples give priority to the quest for material gain as a guarantee of salvation. In a den of hungry lions, it is said the lions slept beside him. Retrieved May 25, from “Archived copy”. While the political elite finds itself regularly in the position of working through the maraboutstheir ultimate goal is to function without them. As a result, marabouts confront the problem of recruiting and retaining followers.
Lists Literature Kutub al-Sittah.
Fonctions et activités des dahira mourides urbains (Sénégal). – Persée
Because of their emphasis on work, the Mouride brotherhood is economically well-established in parts of Africa, especially in Senegal and the Mouridisms. In a charismatic relationship demonstrations of devotion and abnegation towards the marabouts can only explained because their talibes see them as intercessors or even intermediaries with god.
Please discuss this issue on the article’s talk page. June Learn how and when to remove this template message. 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 al-Ghazali. While there is a widespread belief in the marabout system in Senegal and a moiridisme commitment to it, it is not necessarily accompanied by an absolute attachment mouridizme any one living marabout.
Ahmadou Bamba is known to have said “If it’s not in the Qur’an or Hadith, it’s not from me”. Sunni schools of theology. It can be a charismatic or a clientelistic relationship. 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. Fall reshaped the relation between Mouride talibes disciples and their guide, Amadou Bamba. One famous disciple of Bamba, Ibrahima Fall, was known for his dedication to God and considered work as a form of adoration.
Daaras are madrassas or quranic schools. Even taxi and bus drivers fill their vehicles with stickers, paintings and photos of the marabouts of their particular brotherhoods. In modern times the hard labor is often replaced by members roaming the streets asking for financial donations for their marabout. Africa portal Sufism portal.
Couty ce serait M. This charismatic relationship is reinforced and complemented by a parallel clientelistic relationship between marabout and follower. Through migration, Senegalese Mourides have managed to effectuate a metamorphosis in the relation between work and prayer centered around one of their founding myths.