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Le Soufisme Au Mali Du Xixème Siècle À Nos Jours: Religion, Politique Et Société Hamadou Boly

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Le Soufisme Au Mali Du Xixème Siècle À Nos Jours: Religion, Politique Et Société Hamadou Boly Le soufisme au Mali du XIXème siècle à nos jours: religion, politique et société Hamadou Boly To cite this version: Hamadou Boly. Le soufisme au Mali du XIXème siècle à nos jours : religion, politique etsociété. Histoire. Université de Strasbourg, 2013. Français. NNT : 2013STRAC024. tel-01058564 HAL Id: tel-01058564 https://tel.archives-ouvertes.fr/tel-01058564 Submitted on 27 Aug 2014 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. UNIVERSITÉ DE STRASBOURG ÉCOLE DOCTORALE DES HUMANITES Groupe d’Études Orientales, Slave et Néo-hellénique (GEO) THÈSE présentée par : Hamadou BOLY soutenue le 24 juin 2013 pour obtenir le grade de : Docteur de l’Université de Strasbourg Discipline/ Spécialité : Études méditerranéennes et orientales LE SOUFISME AU MALI DU XIXème SIECLE A NOS JOURS Religion, politique et société THÈSE dirigée par : GEOFFROY Eric Université de Strasbourg RAPPORTEURS : M. TRIAUD Jean-Louis Université de Provence Mme. TAMARI Tal CEMAF, CNRS AUTRES MEMBRES DU JURY : M. GRIL Denis Université de Provence 0 Hamadou BOLY LE SOUFISME AU MALI DU XIXEME SIECLE A NOS JOURS : RELIGION, POLITIQUE ET SOCIETE Résumé La plupart des historiens maliens considèrent le VIIème siècle de l’ère chrétienne comme la date de l’avènement de l’islam au Mali, alors que le soufisme n’y fit probablement son apparition qu’à partir du XVème siècle. Cette apparition soufie se caractérise alors par des pratiques individuelles et disséminées ici et là. Il faut donc attendre l’aube du XIXème siècle pour voir une véritable émergence du soufisme et une large expansion de l’islam avec les efforts déployés par Sīdī al-Muẖtār al-Kabīr, l’instauration de l’Etat musulman du Macina et le ǧihād lancé par al-Ḥāǧ ‘Umar. Les deux voies spirituelles, Qādiriyya et Tiǧāniyya entreront en opposition, mais feront résistance à l’intrusion coloniale dans le pays. Après l’indépendance du Mali, en 1960, les soufis participeront activement à la vie politique et sociale du pays. Enfin les soufis maliens sont à l’origine de maintes œuvres intellectuelles destinées à faire connaître leur voie spirituelle. Mot-clés : soufisme, Qādiriyya, Tiǧāniyya, Muẖtāriyya ésotérique, cheikh, œuvres, mystiques Résumé en anglais For the most part, Malian historians see and consider the 7th century of the Christian era as the advent of Islam in Mali, while Sufism most likely came into existence there by the 15th century only. This Sufi first appearance is then characterized by spread and individual practices here and there. It is only at the dawn of the 19th century that a true emergence of Sufism and a great expansion of Islam through the efforts made by Sīdī al-Muẖtār al-Kabīr, the establishment of the theocratic state of Macina, and the call to jihad by al-Ḥāǧ ‘Umar can be seen. The two spiritual paths known respectively as Qādiriyya and Tiǧāniyya will come into conflict but they will both resist colonial intrusion into their country. After Malian independence in 1960, Sufis will take an active part in political and social life of the country. Finally, Malian Sufis are behind numerous intellectual works meant to make their spiritual paths known. Key words : sufism, Qādiriyya, Tiǧāniyya, Muẖtāriyya, esoterism, mystic, shayk 1 REMERCIEMENTS Qu’il me soit permis ici de rendre un hommage tout particulier à mes parents, tous les deux décédés dans la même semaine, je leur suis infiniment redevable. Je voue une reconnaissance toute particulière à Monsieur Eric Geoffroy qui n’a ménagé aucun effort pour guider mes pas, non seulement au cours de la direction du présent travail, mais déjà lors de mon mémoire de master. Je tiens donc à le remercier pour la disponibilité, le sens des responsabilités et l’humanisme, qu’il a manifestés tout au long de mon cursus universitaire à Strasbourg. Mes sincères remerciements vont également à Mme Annick Messner, pour son soutien moral et sa relecture minutieuse de mes travaux ; elle n’a jamais cessé de m’apporter tout ce dont j’ai besoin pour la bonne réalisation de ce travail. Je remercie aussi du fond du cœur le professeur émérite Astérios Argyriou qui, par amitié, a bien voulu m’accorder son soutien intellectuel et ses conseils précieux qui m’ont considérablement éclairé dans la présente thèse. Je remercie vivement Dr. Mohamed Diagayeté qui m’a beaucoup aidé à découvrir les précieux manuscrits de l’IHERIAB. De nombreux amis m’ont soutenu dans les moments les plus difficiles de la vie, notamment Adem Dereli et Ifakat et ses enfants (Anas, Malikael, et Marwa) ; je les remercie infiniment. Mes remerciements vont également à mes amis qui m’ont soutenu : cheikh Abdel Hakim Bousandel, Dr. Sindy Berthé, Abdourahmane Traoré, Amidou Dembelé, Hassan Akoudad, Ahmed Akoudad, Moussa Belfort, Youssouf Gadouri, Nelly, Alper, et Ballé Niane. Enfin, j’exprime ma profonde gratitude à mon épouse et à mes trois enfants pour leur patience, et à tous ceux et à toutes celles, qui, de près ou de loin, m’ont aidé dans l’aboutissement de ce travail. 2 LISTES DES SIGLES ET ABREVIATIONS A.M.U.P.I : Association Malienne pour l’Unité et le Progrès de l’Islam A.N.M : Archives Nationales du Mali A.O.F : Afrique Occidentale Française B.N.F. : Bibliothèque Nationale de France B.N.U : Bibliothèque Nationale et Universitaire de Strasbourg C.F.A : Communauté Financière Africaine C.M.S : Communauté Musulmane des Soufis C.N.R.S : Centre National de la Recherche Scientifique ENDA-TW : Environment Development Action in the Third World F.E.M.A.P.H : Fédération Malienne des Associations des Personnes Handicapées H.C.I.M : Haut Conseil Islamique du Mali I.F.A.N : Institut Français d’Afrique Noire I.H.E.R.I.A.B : Institut des Hautes Etudes et de Recherches Islamiques Ahmed Baba1 O.N.G : Organisation Non Gouvernementale P.S.P : Parti Soudanais Progressiste R.D.A : Rassemblement Démocratique Africain U.C.M : Union Culturelle Musulmane U.S.A.I.D: United States Agency of International Development 1 Ce nom date de 2001, son ancien nom était : C.E.D.R.A.B. (Centre de Documentations et de Recherches Ahmed Baba) 3 SYSTÈME DE TRANSLITTÉRATION Au cours du présent travail, nous avons choisi d’utiliser le système de translittération Arabica pour les mots arabes : أ ’ ق q Nous avons cependant conservé ب b ك k l’orthographe française de certains mots ت t ل l issus de l’arabe comme : Coran, sourate, ث ṯ م m calife, cheikh, soufi etc. Certains noms ج ǧ ن n propres plus fréquents sont transcrits selon ,l’orthographe française, comme La Mecque ح ḥ ه h .Médine خ ẖ و w د d ي y La première lettre hamza (’) ne sera pas ذ ḏ transcrite au début. Quant à la lettre (t) ر voyelles r brèves marbūta, elle sera transcrite seulement en ز z a i u état d’annexion. س s voyelles ش longues š ص ā ī ū ṣ ض ḍ ط ṭ ظ ẓ ع ‘ ġ غ ف f 4 SOMMAIRE INTRODUCTION……………………………………………………………….…6 PARTIE I : LE SOUFISME AU MALI DURANT LA PERIODE PRECOLONIALE (1800-1878)………………………………………………….15 Chapitre I : Méthodologie et la critique des sources………………………………16 Chapitre II : L’avènement du soufisme au Mali …………………………………..29 Chapitre III : La Qādiriyya et la Tiǧāniyya durant la période précoloniale……….44 Chapitre IV : Les ouvrages des soufis de premier plan au Mali et leur portée……………………………………………………………………………….83 PARTIE II : LE SOUFISME DURANT LA PERIODE COLONIALE (1878- 1960)……………………………………………………………………………...118 Chapitre I : La colonisation française et la résistance armée des soufis……… ..119 Chapitre II : Apparition et émergence de nouvelles voies spirituelles au Mali…132 Chapitre III : Les enjeux du colonialisme et les répercussions de la colonisation sur le plan religieux…………………………………………………………………...177 PARTIE III : LE SOUFISME AU MALI DURANT LA PERIODE POSTCOLONIALE (1960-)…………………………………………………….190 Chapitre I : L’indépendance du Mali en 1960 et l’expansion du soufisme………191 Chapitre II : Les formes de présence politique et sociale des soufis dans le Mali indépendant……………………………………………………………………….232 Chapitre III : Les œuvres intellectuelles des soufis d’aujourd’hui ……………..266 CONCLUSION…………………………………………………………………..315 5 INTRODUCTION 6 INTRODUCTION Le Mali se présente comme un pays hétérogène, composé de régions bien distinctes et peuplées de différentes ethnies, elles-mêmes porteuses d’un patrimoine culturel qui leur est propre. 90% de la population étant musulmane, l’islam pourrait donc apparaitre comme un élément de cohésion unificateur, mais lui aussi se ramifie. Une de ses voies cependant, bien qu’également subdivisée, se veut particulièrement pacificatrice et unificatrice, le soufisme. Le terme « soufi» n’existait pas à l’époque du Prophète. Certains pensent que ce terme n’a vu le jour que deux siècles après l’Hégire.2 D’après Denis Gril, c’est le terme zuhd qui était récurrent pour qualifier une personne spirituellement accomplie : « Zuhd est le terme qui revient le plus souvent pour caractériser la spiritualité des deux premiers siècles. La traduction par ‘‘ascèse’’ ne rend qu’imparfaitement son sens.»3 Quant au néologisme « soufisme », il n’est apparu qu’en 1821, selon Christian Bonaud, forgé par un pasteur allemand ».4 Par ailleurs, le terme « soufi » a suscité beaucoup de divergences. Certains courants musulmans le considèrent comme une innovation religieuse illégale, alors que d’autres fustigent ce genre d’approche simpliste et superficielle en affirmant que c’est le contenu qui prime et non le nom.
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