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Scholars of Timbuktu Part

Scholars of Timbuktu Part

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scholars part iii part Free download from www.hsrcpress.ac.za 192 Free download from www.hsrcpress.ac.za Maturidiyya, Muhadditha,and soon;intheareaof In thisway, in the areaoffaithwefindcurrentsMu‘tazila, Ash‘ariyya, tools. by thenatureoftheirinterpretationsandconceptual andmethodological great religiousfiguresofIslam’s firstcenturies.Theseleadersdistinguished themselves Each ofthesethreebranchesisrepresentedbymovements orschoolsfoundedbythe in pleasure,wealthorsocialstatus. from thevanitiesofthisworld,andtorenounce( , namelyhowtodevoteoneselftheadoration (‘ and contracts;thethirdcomponent, re,adteAhaiedogma order, andtheAsh‘arite in thebehaviour, lifestyleandcultureofthepeople.TheMalikiterite,Junaydite Africa. Itcreatedashockwavethatdeeplyaffectedtheregion,andbecameimplanted cultural, socialandpoliticalsphereofthewesternregionsSaharansub-Saharan Beginning withthisAlmoravidmovement,Islambegantoplayadecisiveroleinthe the cradleofSanhajasociety. Almoravid movement(eleventhcenturyAD).Itwasshapedintoitsdefinitiveformin arguments andproofs;thesecondcomponent, first component,‘ components whichareclearlydistinctaccordingtothefieldofreligiondealtwith.The However, totalkofIslamasareligiouslawrequiresusdifferentiatebetweenthree All threedelineatedthegeneralframeworkofreligiouslifepeople. inSaharanAfricaareknownonlytheirbroadestoutlines. Saharan westissometimesconfusedandlackinginhistoricalrigour, forthe The knowledgewehaveabouttheIslamisationofpopulationsSaharanandsub- Yahya Ouldel-Bara al-Mukhtar al-Kunti The lifeofShaykhSidi CHAPTER these populationsseemstohavebeenslowandprogressive. and merchantswhowereprobablyIbadites(Kharijite) 13 1 aqida , studiesthepreceptsoffaithbasedonlogicalandrational 5 represented theprincipalreferencepointsofthisIslam. tasawwuf , considersquestionsofrelevanceto (law), considersrituals,transactions zuhd ) thesatisfactionsonecanfind fiqh 4 and wascompletedbythe 3 ibada) It beganwithmissionaries the schoolsofHanafites, 2 of God, toturnaway of God, The Islamisationof beginnings of THE LIFEOFAL-SHAYKH SIDIAL-MUKHTAR AL-KUNTI Kunti. by ShaykhSidial-Mukhtaral- al-Minna Opposite: Thefirstfolioofthe manuscript composed 193 Free download from www.hsrcpress.ac.za baraka transmission ( is assured by achain ofmystical legitimacyofeach brotherhood The 194 living ordead–whopossessed cult ofsaints,namelymen– They becamevisibleinthe first all regions andclassesofsociety. spreadand like atidalwave across century from thefifteenth were introduced southofthe obligations. Thebrotherhoods asthecanonical importance possess thesamedegree of that theritualsoftheirorder the esoteric essenceofIslamand professed by theirbrotherhood is Followers believe thatthefaith founder oftheorder to theProphet. or supernatural powers. THE MEANINGSOFTIMBUKTU ) from the man steppingtowardstheoceanisinhandsofhisguide.’ isinthehandsofcorpse-washer,the handsofashaykh,asbody ortheblind In thissensethefamousIslamichistorianIbnKhaldunwrote: ‘Thedisciplemustbein Totalhoods. submissiontothemasterisa necessary conditionforspiritualallegiance. a professionofreligiousfaithandvowswhichvaryaccordingtothedifferentbrother- The affiliationofeachSufitohisorderiscarriedoutbymeansapactconsisting their orderpossessthesamedegreeofimportanceascanonicalobligations( istheesotericessenceofIslamandthatrituals professed bytheirbrotherhood ( isassuredbyachainofmysticaltransmission The legitimacyofeachbrotherhood manifests itsrelationshipwithhistoryandpastpresentsocieties. important torememberthatitisprincipallyasaformofsociabilitySufism bility withitsownwayoffunctioning,andsocialpoliticalaction.Itis should notforgetthattheresultingfraternalism( thusbeganasamystical,philosophicalandintellectualmovement,butone a vitalplaceintheirwayoflivingandbehaving. knownas thebehaviouralcode observed began tofeelaneeddevotethemselvesthisdivineadoration.These , Shadhiliyya,NaqshabandiyyaandTijaniyya. Malikites, Shafi‘ites,Hanabalites,etc.;andintheareaof Learned followers of the different brotherhoods affirmthat Learned followersofthedifferentbrotherhoods The institutionalisationof Hallaj, who frightened and distanced orthodox believers,helaidthefoundationsupon Hallaj, whofrightenedanddistanced orthodox doctrinal excessesofmystics such asAbuYazid al-Bastami,Dual-Nunal-Misri andal- versionofSufism.Avoidingconsidered thegreatinspirationforamoderate the the pathofal-Junayd(d.909).ThisfamousSufi,originally fromBaghdad,shouldbe knownintheSunniworldobserve The differentleadersoftheordersbrotherhoods same timeasIslam, a contemplative,wasthefirstmasterof beginning oftheseventhcenturythatsomeMuslimascetics( of thespititualwayaround If oneistobelievecertainmenofletters,fromtheveryearliesttimesaconcentration and whichcametobedescribedasSufism.Thisdevelopmentisstillnotentirelyclear. instruction focusingonadoctrinewhichbecamemorestructuredandinstitutionalised, and asceticpracticeslowlydevelopedintomoreorganisedgroupsanesoteric However, itseemsusefultoexaminetheprocessbywhichfirstformsofsaintliness silsila ) fromthefounderofordertoProphet.Followersbelievethatfaith 6 and thatitsdoctrineisbasedonthewordsofProphetwho,as siyyaha 7 tasawwuf (mystical states)canbenoticed.Butitisfromthe adabi tasawwuf ; theyalsoobservedritualswhichoccupied (formation ofbrotherhoods) . turuqiyya ) constitutesaformofsocia- tasawwuf tasawwuf 8 zuhhad ), steepedinpiety, the brotherhoods was bornatthe wajibat zuhhad ). Free download from www.hsrcpress.ac.za became animportantpartofcarryingoutreligiousduties. sorapidlyinthesub-Saharanregionthatbelongingtooneofbrotherhoods developed sions toallthoseinneed–thepoor, fugitivesandforeignersintransit. numerous socialfunctionsandwasresponsiblefortheredistributionofworldlyposses- However, theroleof the achievementofastategracewhereoneenteredintocontactwithdivine. Saharan regionare: whichspreadthroughthesub- The mostimportantofthereligiousbrotherhoods throughsaintliness( toGod access Despite thetraditionalhostilityof centre too. residence becamenotonlyasanctuaryandreligiouscentre,butsocialpolitical In thesocietyoftime,saintwasvitalasaprotectorandsaviour. Hisplaceof them extendedtheirbranchesintoalargeproportionoftheMuslimworld. aspect ofthecultsaints.Theseorderswereorganisedandhierarchicalsome thatdevelopedwidelysouth oftheSaharaareone The religiousordersorbrotherhoods (generally adescendant)andthe were the With time,astandardorganisationdevelopedaroundthiscult;itsessentialelements which thegreatSufisystemswouldbebuilt. supernatural powers. visible inthecultofsaints,namelymen–livingordeadwhopossessed spread likeatidalwaveacrossallregionsandclassesofsociety. Theyfirstbecame southoftheSaharafromfifteenthcenturyand wereintroduced The brotherhoods orders. of allthelargeandwell-knownSunnibrotherhood than thetribeorfamily.than TheseSufi As hadarat d.1831) andal-Hamawiyya al-Hafiziyya(referringtoal-ShaykhMuhammadal-Hafid ouldal-Mukhtar,branches: The Tijaniyya (referringtoal-ShaykhSidiAhmadal-Tijani, d.1815)withitstwo (referring toal-ShaykhMuhammadLagdafouldAhmadal-Dawdi al-Jaafari al-Nasiriyya (referringtoMuhammadibnNasiral-Diri,d.1626) andal-Gudfiyya The Shadhiliyya(referringtoAbual-Hasanal-,d.1169) initstwobranches: FadilouldMamin, Ahmad al-Bakkay, d.sixteenthcentury)and al-Fadiliyya(referringtoal-Shaykh branches: al-Bakka’iyya(referringtoal-ShaykhSidiA’mar ouldal-ShaykhSidi The Qadiriyya(referringtoSidi‘-Qadiral-Jilani),especiallyinitstwo ceremony –tirelessrepetitionofacertainprayer, inanappropriatemanner, until , these brotherhoods constitutedorganisational andpoliticalframeworksgreater , thesebrotherhoods 12 The (place ofresidencethesaintorhisspirit),lieutenant zawiya 10 zawiya was thecentreofcultsaint,whichpractised was notlimitedtomysticalinstruction( 19 referring toal-ShaykhHamahAllah walaya 15 d.1869–70). hadarat (disciplesoraspiringfollowers). s fuqaha ) outsidesocietalnorms,religiousbrotherhoods 9 are socialandreligiousinstitutions centred On thesegroundsheappearsinthe (jurists) towardsthosewhoclaimdirect 14 tarbiyya 20 13 (d.1943). 11 17 ); itfilled baraka d.1802). silsila 16 or 18 THE LIFEOFSHAYKH SIDIAL-MUKHTAR AL-KUNTI 195 Free download from www.hsrcpress.ac.za 196 THE MEANINGSOFTIMBUKTU riches andhonoursthatmostmenseek. society, todevoteoneselfdevotionalpractices, andtoinnowayseekthepleasure, alone,torenouncethepompandceremonyofthisworld,retreatfrom for God worldly lifeandtheobligationtodevoteoneselfconstantlyexercisesofpiety, tolive written andoralteachings.Theseinstructionscentredonthetotalrenunciationof most learnedmanofhistime( mission whichtracesbacktoMuhammadandthusguaranteestheshaykh’s legitimacy. on thepersonofshaykh(educator),whodrawshisauthorityfromachaintrans- This greatSufimasterbuilta in thesciencesofSufismand shari‘a Shaykh ‘Abdal-Qadirwasthemostinfluentialscholarofhistimeinscience by ShaykhAbual-KhayrMuhammadibnMuslimal-Abbas(d.1131). andsoon.HewasinitiatedintoSufism from differentschools–Hanbalite,Shafi‘ite, going toBaghdadpursuestudiesinIslamiclawandtheologywithvariousdoctors Caspian Sea.EarlyonheacquiredtherudimentsofArabicinhisnativevillagebefore founder ‘Abdal-Qadiral-Jilani(d.1167),anIraqioriginallyfromNaïf,southofthe isspreadoutallovertheworldandtakesitsnamefrom This mysticalbrotherhood The Qadiriyya masses, endeduphavingverylittletodowiththeSufiormysticideal. saying thattheseorders,fromtheveryfactoftheirextraordinarysuccesswith ‘recuperated’ andmobilisedformerpre-Islamicpracticesbeliefs.Itgoeswithout they There isanotherexplanationfortheextraordinarysuccessofbrotherhoods: throughout thezone. growing insecurity, aggravatedbythestrengtheningoftribaltieswhichoccurred was alsowidespreadweakeningofthecentralauthorities(Almoravid,,Wolof) and more difficult,anddisasterslikedroughts,epidemicswarswereincreasing.There light ofseveralfactors.Itcanbeexplainedbythefactthatmateriallifewasbecoming inthesub-Saharanworld must beconsideredinthe The successofthesebrotherhoods its founder, The Qadiriyyaorderonlyspreadintotheworldmanyyears afterthedisappearanceof mystic philosophy. al-Fath al- Ghunya li-talibitariqial-haqq The mainideasof‘Abdal-Qadir’s neworderaregroupedintwo works entitled in theexpansionofthismystic orderinallregionsoftheMuslimwest. children, grandchildrenandfollowers. AbuMadyan(d.1198)playedanimportantrole (religious law)andthedisciplinesrelatedto 26 towards theendoftwelfthcenturyAD,thankstodynamism ofhis (The SublimeRevelation),whereheexpoundsthethemes ofhis 22 (Sufficient ProvisionforSeekersofthePathTruth) and zawiya shari‘a qutbu zamanihi which quicklybecamefamousforthequalityofits was suchthatheeventuallybecameknownasthe 25 ). 24 (divine truth).Hisreputation 23 27 al- 21 Free download from www.hsrcpress.ac.za master master Shaykh SidiAhmadwassucceededbyhisson‘,the (d.1652), whoconstructedthe and diedin1577.Shaykhal-Raggadwassucceededbyhissonal-ShaykhSidiAhmad Raggad (fromwhomtheRgagdatribalgroup’s nameisderived).Hewasagreatscholar Ahmad al-Fayramwassucceededbyhiseldestsonal-ShaykhSidiMuhammadal- al-Mukhtar al-Kabirplayshispart. Rgagda tribalgroup,buttotheAwlad al-Wafi tribalgroup. Thisiswhereal-ShaykhSidi Sidi ‘Ali, masteryofthe the Veil’ (d.1717). Sidi Ahmadal-Khalifa(d.1693),thenal-Shaykhal-AminBouNgab,the‘Manin was succeededbytwonephews,thesonsofSidiA’mar ibnSidiAhmad:firstal-Shaykh became akeenpropagatoroftheQadiriyyaorder, andthegreatmasterofthisorder son, ShaykhSidiA’mar, afaithfuldiscipleandtravellingcompanionofal-Maghili,who ould SidiMuhammadal-Kunti, theeponymousforebearofKuntatribe. Bakr ouldSidiMuhammadHabibAllahWuld al-Wafi ouldSidiAmaral-Shaykh Al-Shaykh Sidial-Mukhtarwasthesecondlastofchildren ofAhmadouldAbu Al-Shaykh Sidial-Mukhtarandhisenterprise It wasatTaghaza thathereceivedhismysticalinitiationfromSidial-Amin. of Takroursherif whosenamewasSidi‘Alib. al-Najib b.MuhammadShuayb(d.1757). After Sidial-Aminthe Shaykh SidiA’mar wassucceededbyhiseldestsonAhmadal-Fayram(d. detail onthehistoryofKuntifamily.) the QadiriyyaorderenteredSahara.(Chapter14ofthisvolumeprovidesmore after al-Maghili’s returntothenorth.Itwasbymeansofthisgroupingmysticsthat al-Karim al-Maghili. byMuhammadibnAbd In thesub-SaharanregionQadiriyyaorderwasintroduced and thismembershipisgenerallyautomatic. fromayoungage, obligation. Thisisthereasonmanyadultsbelongtoabrotherhood Many MuslimWest Africanpopulationsthinkthatbelongingtoa Qadiriyya southoftheSahara the countriesofBiladal-Sudanwerecaravantrade,sermonsal-Maghili The threedeterminingelementsforthediffusionofQadiriyyaintoSaharaandin doesn’t appearthatheworkedtowardsthepopularisationofmovement. (born atthebeginningofsixteenthcentury)was,itseems,firsttojoin,but and theflightofTuat KuntaonthearrivalofBeniHassanintheircountry. during hisreign(1652–89)andwhosemarvelswerewidelyknown. 34 29 Sidi Ahmadal-Bakkay, khilafa (mastery) oftheQadiriyyalefttribeandpassedtoa zawiya came backtotheKuntatribe,yetthistimenot in . 30 the sonofSidiMuhammadal-Kunti or poleofsaintsand tariqa is areligious 31 36 33 28 It washis Sidi ‘Ali (d.1504) c 35 .1553). After 32 THE LIFEOFSHAYKH SIDIAL-MUKHTAR AL-KUNTI belonging to a African populationsthinkthat The vast majority ofsub-Saharan is generally automatic. a young age,andthis membership adults belongto abrotherhood from obligation. Thisisthereason many tariqa is areligious 197 Free download from www.hsrcpress.ac.za from to black Africa. from theAtlantic Oceanto Aïr, stretching over ahugeterritory, form averitable economicempire merchants, which allowed themto family groups. They were gifted formed acomplex ofindependent The nomadic,-speaking Kunta 198 THE MEANINGSOFTIMBUKTU ( the endofseventeenthcentury. south-west Sahara.Infact,itonlycrystallisedintoitscurrentethnicconfigurationat ofthepopulation distributionofthe Moorish maraboutictribes(Bidane).Itisaproduct isundoubtedlyone ofthemostimportant Gourma, andoccasionallyintotheHodh, This nomadictribe,whichroamedfromTimbuktu toIfoghasAdrar, Dinnikand Prophet ( instructed inthescienceofQur’anicexegesis, oftradition,thelife ibn Najib,agreatsageandanillustriousmasterofQadiriyya. Athisschoolhewas stopped forawhileonlytocontinuehissearchmaster ofchoice,al-Shaykh‘Ali Convinced heshouldgodeeperintohisstudies,turnedtowardsTimbuktu wherehe Tuareg tribalgroup(theKelHourma),wherehestudiedwithseveralscholars. continued hisstudiesofIslamiclawandinparticularKhalil’s guidance. HisfirstmasterswereTuareg scholarsoftheKelEssoukgroup.Hethen At theageof14helefthisguardiansinsearchdivinewisdom,knowledgeand paths ofpietyandIslamicscience. surprising thatfromhisfirstyearsShaykhSidial-Mukhtardevelopedrapidlyinthe Raised byscholarlymaraboutsofhighdistinction,andgiftedwithintelligence,itisnot grandfather Beddiibnal-Habib,whohadastrongaffectionforhim. became hisguardian,althoughitseemshewasstronglyinfluencedbymaternal four orfiveyearsoldandhisfatherwhenhewasten.HiselderbrotherMuhammad in thenorth-westofMali)between1729and1730.Helosthismotherwhenhewas Al-Shaykh Sidial-Mukhtarwasborninthenorth-eastofAraounAzawad(aregion eighteenth centuryandintothenineteenthcentury. from thenameofSidial-Mukhtaral-Kuntiwhorestoredorderatend Sidi Ahmadal-Bakkaywhospreadtheorderinsixteenthcentury–orMukhtariyya, Bakkaiyya –fromthenameofKuntaancestoral-ShaykhSidiA’mar ouldal-Shaykh their nameshavebecomesynonymous.West AfricanQadiriyyaisoftencalled identified themselveswith(andbeenwith)thisordertosuchanextentthat The KuntawerepropagatorsoftheQadiriyyaordersouthSahara.Theyhave Africa. stretching overahugeterritory, fromtheAtlanticOceantoAïr, fromMoroccotoblack They weregiftedmerchants,whichallowedthemtoformaveritableeconomicempire The nomadic,Arabic-speakingKuntaformedacomplexofindependentfamilygroups. same shaykh. associated sciences,heturnedtowardsthespiritualpath undertheguidanceofthis After havingacquiredmasteryof13disciplinesrelating toreligiouslawandits the mysticalorder. Throughthisprocess hisshaykhinculcatedapowerfulmystical qira’a ) andphilology. sira ), theology( 41 He practisedextremelyharshexercisesofpietytoprepare himselffor 40 ‘aqida ), jurisprudence( 37 fiqh ), grammar, recitationoftheQur’an Mukhtasar 38 with another 39 Free download from www.hsrcpress.ac.za Tuareg andMoorishareas. order. Inaddition,thecareerofal-Shaykh Sidial-Mukhtar, aswiththatofhissuccessor, teenth. Hegaveanimportantspatial,religiousandpolitical dimensiontotheQadiriyya Sahelian lifeinthelastpartofeighteenthcenturyand thefirstdecadeofnine- Al-Shaykh Sidial-Mukhtarplayedoneofthemostimportant rolesinSaharanand Social andpoliticalrole place ofresidenceandheauthoredalargenumberworks,including: Sahara andofBiladal-Sudan.Histeachingsattractedstudentseverykindtohis al-Shaykh Sidial-Mukhtarwasalsooneofthemostillustrioustheologianswest ( Although eminentamongstthegreatSufisaintsandnicknamedmasteroftime Teaching andworks to conferit. education inhimandinitiatedintotheQadiriyyaaswellgivingpower al-Bakkay. LaterhemovedtoTagant, wherehisfamebegan. settle inWalata, inpresent-dayMauritania,nearthetombofhisancestorSidiAhmad According tohisbiographers,hespentfouryearswithshaykhandthenmoved Shaykh ‘Ali ibnal-Najib intheleadershipofQadiriyya. Qadirite masters’ title ofshaykhtheQadiriyyaorder, thusaffirminghissuperiorityoveralltheother sahibu al-waqt al-Minna fii’tiqad ahlal-sunna Hidayat al-tullab al-labsfimabaynaal-ruhwaal- al-Jur’a al-safiyya al-Shumus al-muhammadiyya Tafsir al-Qur’an Tafsir al-fatiha al-Kawkab al-waqqad Defence ofGod’s FinestSaints); Jadwat al-anwarfial-dabbi‘anawliyyaAllahal-akhyar Junnat al-murid Sharh al-ismal-a’zam al-Albab fial-ansab Fada‘il ayatal-Kursi al-Ajwiba al-labbatiyya Kashf al-gumma al-Burd al-muwwashsha Difference BetweentheSpiritandSoul); 42 ) –thatis,theoutstandingfigureofhisepoch(theeighteenthcentury) It wasthisconsecrationthatwouldmakeal-Mukhtarthesuccessorof (commentary onthe (The Follower’s Shield); (The EndofDoubt); (commentary ontheQur’an); (The ConversionofStudents;threevolumes); (The PureMouthful); (litanies)whichexistedintheSaharaandespecially s (Hearts ConcerningGenealogies); (The Virtues of (Commentary on the Great Name of God); (Commentary ontheGreatNameofGod); (The ShiningStar). (Replies totheQuestionsofLabbat); (The Many-ColouredGarment); (Muhammadan Suns–aworkoftheology); (Favour in Orthodox Belief); (Favour inOrthodox fatiha ayat al-Kursi); ); (Clarification ofAmbiguityinthe (The BrandofLightforthe 43 From 1756hetookthe THE LIFEOFSHAYKH SIDIAL-MUKHTAR AL-KUNTI authored alarge numberofworks. kind to hisplaceofresidence andhe teachings attracted studentsofevery Sahara andofBiladal-Sudan.His most illustrioustheologiansofthewest Sidi al-Mukhtarwas alsooneofthe –al-Shaykh(the eighteenth century) the outstandingfigure ofhisepoch of thetime( saintsandnicknamedSufi themaster Although eminentamongstthegreat sahibu al-waqt sahibu ) –thatis, 199 Free download from www.hsrcpress.ac.za tariqa was expressed intheformationofa of hislife.Religious prestige, which and religious concernsinallstages this interaction between thetribal career andactivityofthesaintwas aspectsofthe One oftheimportant 200 often leadersoftribalbodies. often founders ofthebrotherhoods were the region oftheMoorishtribes into politicalleadership.Infact,in , was quick to transform itself THE MEANINGSOFTIMBUKTU composed ofacertainnumber more than8children.HewasburiedinBulanwarthenorthofMali. Al-Shaykh Sidial-Mukhtardiedon29May1811attheageofeither84or91,leaving wereoftenleadersoftribalbodies. brotherhoods political leadership.Infact,intheregionofMoorishtribesfounders to mutualrecognitionofauthorityandlegitimacy. protection forthepoliticalleader. Eachthusbowedbeforetheother, whichamounted mutual acknowledgementandinfavourofthesaint,whowouldbesolicitedtoprovide power islimitedtothisworld)werealwaysuncomfortable,buttheyusuallyendedin Relationships betweensaints(whoholdpowerovertheinvisible)andsultans(whose maintenance ofbalanceinasocietypermanentlythreatenedbydestabilisingconflict. confirms thethesisthatreligiousmanisapacifyingmediatorwhosegoal Thisrenewal( and thebrotherhoods. The foundingofBakka’iyyatookplacewithintheframeworkrejuvenatingreligion Bakkay, d.1590). as al-Bakka’iyya(referringtoal-ShaykhSidiA’mar ouldal-ShaykhSidiAhmadal- known (Qadiriyya),hemanagedtofoundhisownbrotherhood, original brotherhood mystical al-QadiriyyaorderinthesouthernoutskirtsofSahara.Fromwithin Al-Shaykh Sidial-Mukhtarisincontestablythemostrenownedrepresentativeof Al-Shaykh Sidial-Mukhtarandtheorder (al-Bakka’iyya) which wasexpressedintheformationofa between thetribalandreligiousconcernsinallstagesofhislife.Religiousprestige, One oftheimportantaspectscareerandactivitysaintwasthisinteraction ‘Contrary to what happens in other brotherhoods, itisforbiddentousabandon ‘Contrary towhathappens in otherbrotherhoods, imposed onfollowersofthe QadiriyyaBakka’iyyaorder. Inthisregardhewrote: Al-Shaykh SidiMuhammad’s which the In additiontothis pride ofplaceoverallothersandcannotbereplacedbyanyother. According toal-Shaykhal-Mukhtar, the at theendofeighteenthcenturyandinnineteenthcentury. it diesonlyinthebestpossibleconditions. God providesuswitheverything,whatanExcellentProtector(200times). God The prayerfortheProphet(100times). theKing,Truth,There isnothingbutGod, theEvident(100times). theImmense(200times). I askforgivenessfromGod, wadhifa is themostimportant. wird , thefollowermustreciteacertainnumberofextraprayers of Kitab al-taraifwaal-tala’id dhikr tajdid that disciplesmustaccomplishaftereveryprayer: wird ) wasexperiencedallovertheMuslimworld 47 46 of Bakka’iyyaisthemostillustrious;itholds tariqa This 44 , wasquicktotransformitselfinto wird , whichisstrictlyobligatory, is lists certainproscriptions 45 He whopossesses Free download from www.hsrcpress.ac.za reports thatal-ShaykhSidial-Mukhtaral-Kuntioftendefined scholar andSufiofShadhiliallegiance.MuhammadSalimouldAlumma(d.1963) lined bydisciplesofal-ShaykhSidial-Mukhtar)isconfirmedelsewherearenowned (alwaysunder- This tendencyoftheBakka’iyyaordertoconformreligiousorthodoxy condemn singing.We mustnotwearragsorspecialgarments.’ Ontheotherhand,manyofour shaykhs donotforbidor shouting topraiseGod. ourselves togames,conspicuousdisplaysofascetism,fainting,dance,orexaggerated numerous theycanscarcelybecounted. Shaykh Sidial-Mukhtarwasaveritablereligiousconquerorwhosemiraclesareso through allthecountriesofWest Africa. order ispractisedby: Paul Marty, therenownedFrenchscholarofregion,claimsthatBakka’iyya Shaykh Sidial-Mukhtar. themselves adherentsofQadirismcomeundertheaffiliationanddiscipleshipal- northern IvoryCoastandintheIslamisedSudan.Allblackpeopleswhoconsider found fertilegroundinAfricanpopulations.ItsmemoryisdeepestSenegal,, Outside theMoorishandTuareg tribes,thespiritualitypreachedthroughQadiriyya fromtheendofeighteenthcentury.became themostimportantbrotherhood dynamism ofitsdisciples,this spiritual directorsofthetribesSahelandSahara.Thankstocharisma wa kanatal-dunyaminhualaqafa. wa qthaqaal-jassadata‘mal-jafa wa ittaba‘atariqal-mustafa al-sufi manlabissaal-sufa‘alaal-safa withdraws fromthisworldlylife,abandoningallearthlythings. dedicates hislifetoadorationand punishments, follows thewayofProphet,enduresbodily The Sufiishewhowearswoolontopofhispurity, Moorish andblackbranches; Bissikrima, ,) andupperSenegal(Bafoulabé,Kita); all theDiakankegroupsand their subsidiariesfromGuinea(, Bakadadji, the MalinkagroupfromupperGuinea(Kouroussa,, Beyla); the FulaniandMarkagroupfromMasina(Jenne,Dia); the Fulani,SonghayandIgelladgroupofMiddleNiger region(Goundam); the BouKuntainSenegalandallattachedbranches; its dependants; the Mouridesgroupofal-ShaykhAhmadouBambainSenegalese Baoland the all KuntatribalgroupsfromMali,AlgeriaandMauritania; zawiya of al-ShaykhSidiyyaal-Mukhtarandinparticularallthe attached tariqa 49 took rootinallthecountriesofWest Africaand 50 51 His disciplesweremissionarieswhospread He madetheKuntaintoIslamisersand 48 tasawwuf by saying: THE LIFEOFSHAYKH SIDIAL-MUKHTAR AL-KUNTI 201 Free download from www.hsrcpress.ac.za disciples, this charisma anddynamismofits and theSahara. Thanksto the directors ofthetribesSahel Kunta into Islamisersandspiritual Shaykh Sidial-Mukhtarmadethe 202 century. hood from theendofeighteenth brother-became themostimportant the countriesofWest Africaand THE MEANINGSOFTIMBUKTU tariqa took root inall a combinationof Apart fromtheeruditionofmastersBakka’iyyaorderandtheirrecitation Particularities ofBakka’iyya the rulerofMali,confirmsthis sentencefortheuseofmagic: of al-Maghili(d.1461),inreply tothequestionsofAskiyaMuhammad(1493–1528), conceal animistsyncretism,whichhadalargeholdonthe localpopulation.The Without doubt,Islamishostiletooccultpracticesandconceptionsfortheycan distinction between by meansoftalismanicart.Thisiswhy, in IbnKhaldun’s opinion,Islammakesno Muslim societiessorcery, althoughseparatedfrom religion,tendstoreintegratewithit of secretscience( In talismanicart,itisdifficulttomakethedistinctionbetween whatislegalandpart notion of to divinity(thenotionofholiness)oronthegiftsthathadgrantedthem magical practice.Fromthenon,theemphasiswasplacedonproximityofthesemen new religion–theycouldactonnaturebyvirtueoftheHolyWord ratherthanthrough these menwasnolongerformulatedintermsofmagicbutborrowedfromthe scholars andsaints,particularlythemostcharismaticamongstthem.Thepowerof With Islamisation,thisoccultand mysteriouspowerbecamelargelytheprivilegeof beliefs orincorporatedintotheIslamicrites. solemnly displayingtheirpagancolours–survivingsidebywiththeorthodox beliefs arenolongerdirectlyknowntous,theirritesnonethelesspersist–attimes Africa, ithasnotentirelysupersededtraditionalbeliefs,whichstillpersist.Ifthese It isimportanttounderlinethatdespitetheassimilatoryforceofIslaminsub-Saharan al-Shaykh Sidial-Mukhtaral-Kunti. taking asafoundationthe describe indetailjustificationfortheusageofoccultknowledgeBakka’iyya, polemics betweenthe (wisdom/occult knowledgebelongstotheKuntaandFuta)hascausedlong knowledge isformulatedintheMoorishsaying This interestinoccultknowledgeofBakka’iyyameritsparticularattention. and intheteachingpropagationofthisknowledge. of thesecretsletters,talismans,astronomy, exorcism,interpretationofdreamsetc.– the particularityofthisorderisspecialinterestittakesinoccultknowledge–study in theonlychapteronprohibitedpractices. the Fadiliyya brotherhood createdbyal-ShaykhMuhammad Fadil ( the Fadiliyyabrotherhood the SimonoandMarkagroupfromBanmana(Koulikoro,Ségou,Sansanding); the MasinaFulanis. fromthenorthofNigeria; the danFodio baraka ). sirr dhikr sirr ) andwhatisprohibitedbecauseitpartofmagic.Besides, inall 52 fuqaha and and talismanicarts,in fatawa wird of theregion.Forthisreason,inwhatfollowswewill composed bythefounderal-ShaykhSidial-Mukhtar, of thegreatfoundingfatherBakka’iyyaorder, 53 ‘al hikmatoukuntiyyatunawfutiyyatun’ al-Muqaddima he placesthemboth c .1797–1869); fatwa Free download from www.hsrcpress.ac.za The discreetpresenceoftheArabicrootword In afamous logians andthelifeofveryearliestMuslimsbearswitnesstothis. Bukhari andMuslim.Thelegalityofincantationisunanimouslyapprovedbytheo- reported inseveralanthologiesof The useoftherapeuticincantation( contains numerous prophetic traditionortheSunna,secondfundamentalsourceofIslamiclaw, contains noinformationconcerningesoterictherapeuticpractices.Ontheotherhand, In fact,theQur’an,whichrepresentsfirstfundamentalsourceofIslamiclaw, recognition bytheProphethimselfoftherapeuticvalue highly instructive.CitingAbuSa‘idal-Khudri,al-Bukharireports: fatiha sura are manifesteveninthelifetimeoffounderIslam.Inthisregard,use of esotericprocedures.ThesignsparticularimmediatepoweraccordedtotheQur’an The Prophethimselfopenedthewaytotreatmentofillnessesandproblemsbymeans of incantation. of theQur’an)isforMuslimtheologiansmostimportantargumentlegality success wasascribabletoprophetic practice,amplyrelayedbytraditionists. Qur’an certainlycontributedtothesuccessofuse of incantations,evenifthe must bedrivenout. goal orinothergoalsoflikegenreshouldnotbebelieved.Heisbutanimpostor. He orholywordsinthis Whosoever pretendstowritethewordsfromBookofGod senses shouldbeleftalone.Whosoever, ontheotherhand,refusesmustbekilled. magic formulasorotherprocedures.Whosoeveramongstthemreturnstotheir create wealth,divertarmies,orperformotheractionsofthistypethroughtalismans, Be theycondemnedtodeathanysorcererorsorceresswhosoeverwhoclaims Share thespoilsamongstyouandputmysharetooneside.’ the storyandheexclaimed,‘Howdidknowthatit( no moreofthisbeforeconsultingtheProphet.Onourreturn toMedinawetoldhim practise incantationsolelywiththemotherofbook( an incantationspecialistoraconfirmedpractitioner?’and hereplied,‘Notatall,I him 30sheep,andmilktodrink.Whenourmanreturned weaskedhim,‘Areyou incantations inaidofthechiefwhowassoonhealed.Asrecompensegave up,accompaniedherandmade had noreputationinthefieldasfarweknewstood absent. Sheasked,‘Isthereamongstyouanincantatoryhealer( that thechiefofhertribehadjustbeenbittenbyasnakeandmenfolkwere We wereonajourneyandwehaltedwhenwomanaccostedusinformed by oneoftheProphet’s companionsasanincantationtohealsnakebitesis the Prophet says: ‘For every illness, God hasprovidedacure.’ the Prophetsays:‘Foreveryillness,God hadith 54 whichexplicitlyrefertotreatmentsofanesotericnature. s hadith s, includingthetwoauthenticanthologiesofal- ruqa ) bytheProphetandhiscompanionsis raqa with itsincantatorycontentinthe fatiha fatiha ) hasincantatorypower? 56 ).’ We decidedtotalk fatiha raqi )?’ Amanwho (the first 55 The sura THE LIFEOFSHAYKH SIDIAL-MUKHTAR AL-KUNTI 203 Free download from www.hsrcpress.ac.za 204 THE MEANINGSOFTIMBUKTU In thisvein,Sidi‘AbdAllahouldal-HajIbrahim(d.1817)wrote: statements orvowsincontradictionwiththefundamentalpreceptsofIslam. Qur’an. Moreover, theseesotericformulascancontain‘associationist’(polytheistic) analogous tothepowerofmagician,whichisvociferouslycondemnedin practice rigorouslyproscribedbyIslam,forthepowertoactonnaturalforcesis which mayeveninterveneagainstfate.Theysee,therefore,nothingbutamagical nothing butawayofthwartingdivinewill,orformbeliefinsupernaturalpower logians oftheregion.Somethinkthatusemagicalformulasfordispellingevilis As canbeexpected,thescienceofsecretsincitedlivelypolemicsamongsttheo- non-existence ofelementsopposedtothemonotheisticspirit. for example,liftthebanincasewhereuseroftheseformulasmadesure rather ambiguousforitlendsitselftodifferinginterpretations.Oneinterpretationwould, For al-ShaykhSidial-Mukhtar, Malik’s answerisnotascuttingitappears.Infact, The majorargumentofthese follows): Likewise, MuhammedFalouldMuttali(d.1870)saidinapoem(prosetranslation incomprehensible phrasesiswell knowninprophetictradition. Al-Shaykh Sidial-Mukhtar puts forwardasecondargument,thattheincantationof hesitate tocometheaidofyourbrotherinIslam.’ position isbasedonethicalconsiderationsinspiredbythe Prophet’s tation. Ifthesearepositive,theprohibitionislifted;ifnot, itremainsinplace.This results.Theprohibitionrestsontheresultsofincan- condition itobtainsgood Al-Shaykh Sidial-Mukhtarconsidersthatthescienceof thesecretisauthorisedon sure theothernamesreferredonlytoAllah,onewouldstill fallwithinmonotheism. ifoneweretomake as theassociationofotherdeitiesorelementswithOne God; is notinfidelity( original formforesotericendsisauthorisedbyIslam.Hereplied,‘Whotellsyouthatit ( who askedhimiftheuseofnon-ArabicNamesGod proportion totheamountofharmitcando. Outside ofthesetwolegitimatepreoccupations,everythingharmfulisforbiddenin which assuresushappinessintheafterlife( Creator. TheLawmakerhasonlyallowedusactionsinaccordancewithourreligion, because theyturnthesoultowardsstarsorotherobjectsratherthan them allinthesamecategoryofforbiddenobjects.Thesesciencesare Religious lawdoesnotdistinguishbetweenmagic,talismansandillusionism:itputs subjected tothedeathpenalty. or expressionsisrigorouslyforbidden,evenifeffective.Theirauthorsmaybe Citing IbnArafa,al-Sa‘idisaysthatthepracticeofincantationusinghermeticwords kufr )?’ 59 fuqaha 58 is thereplythatMalik(d.795)gavetosomeone akhira 57 ) andwell-beingonearth( 61 al-asma al-ajamiyya 60 Infidelity isthoughtof hadith : ‘Donot ) intheir dunya ). Free download from www.hsrcpress.ac.za This manuscriptshowsexamples ofincantationsandesoterichealingpractices. THE LIFEOFSHAYKH SIDIAL-MUKHTAR AL-KUNTI 205 Free download from www.hsrcpress.ac.za 206 THE MEANINGSOFTIMBUKTU Sa‘id al-Khudriandconsecrated bytheProphetinfamous the prophetictradition.This procedurewasutilisedbytheProphet’s companionAbu sciences. Thehusbandbegantomake vention ofaQadiritecousin,althoughwellknowninthe areaforhismasteryofthese the firstsignsofpoisoningbegantoshow. Herhusband, aSalafitetrader, refusedtheinter- Mederdra departmentofMauritania.Followingthebite woman’s foot swelledupand It isthestoryofawomanwhowasbittenbysnakein smallvillagesituatedinthe with greaterfervour. anecdote overwhichmuchinkhasbeenspilled,and hasre-ignitedthedebate this matter. Theclimaxofthesepolemicsoccurredin1996.Itis illustratedbyan In thelasttwocenturiesregionhasknowncontinualtheologicalquarrellingover – herepeatedthe hispatients.ThehealerrepliedthatheactedjustasmasterSahnunhaddone treating with aholymanofthetimewhocalledhiminandinterrogatedonhismanner as hismaster, hispatientsnevermanagedtorecover. acomplaintagainsthim Theylodged recitation ofthe to continuethetraditionofhismasterinhealingdiverseillnessesthrough one ofthedisciplesSahnun(d.854)werebeingaddressedtohim.Thedisciplewanted This famousphrasewaspronouncedbyagreatIslamicsaintwhenvariouscomplaintsabout therapeutic formulaisonlyeffectiveifitsuserpiousandpossesses On theotherhand,al-ShaykhSidial-Mukhtarthinksthatincantationorany Qur’anic practicesisclearlyevidentintheexampleofincantation. towards therapeuticends.Thecontinuitybetweenpre-IslamicArabicpracticesand hermetic characterofanincantatoryphraseshouldnotbeahandicapforitsuse formulas. AsnotedconcerningthedifferinginterpretationsofMalik’s words,the Theologians whoauthorisethe‘blackarts’refertoabove Prophet said,butdoesyourspittlehavethesamepowerasthatofSahnun?’ the charisma oftheuser. Hewritesinthisregard: esoteric forceoftheincantationisdirectlylinkedtosocioreligiousstatusand times on a wooden knifewhichhesticksintothesand. times onawooden Sahnun’. it isoftensaidoftheusersunsuccessfulincantationsthattheylack‘thespittle incantation residesasmuchinthesalivamagicalformulaitself.Thisiswhy Abu Hamidal-Ghazalileadsustounderstandmoreoverthattheeffectivenessof Shajjatun, qarniyyatun,matiyyatun,bahrqafla to reciteaparticularphrasehealsnakebites.Thegoes‘ clear. Al-HafidAbuNuaymreportedthattheArchangelGabrieltaughtProphet One findsesotericincantationsrecountedbytraditionistswhosemeaningisnot fatiha is incontestablyaneffectiveincantationforhealingallsortsofillnessesasthe 64 fatiha fatiha . Althoughthediscipleinquestionrepeatedsameincantation and spatlightlyonhispatients.Theholymanreplied,‘Indeed fatiha incantations himselfinaccordancewith ’ 62 and thenthehealerblowsseven 63 hadith hadith mentioned above. and itshermetic baraka Praise toGod. 65 , forthe Free download from www.hsrcpress.ac.za remuneration. Inthisregard,al-ShaykhSidial-Mukhtarwrote: of lettersandgeometricforms),nordotheyseeanything wrongwithitsensuing Just astheshaykhsofBakka’iyyaseenothingwrongwith useofknowledge(secrets andinitiation. sition. Masteringthemcanbeachievedwithashorttraining period incantations requireneithergreateruditionnor, generallyspeaking,anynaturaldispo- and evenperhapsintrinsicorhereditaryaptitudesinthepractitioner, whilstblack believe thattheuseofwhiteincantatorypracticesrequiresanowraredegreepiety virtue ofso-calledblackpracticesthaninwhitepractices.Manypeople This isalsowhythereastrongtendencyinthissocietytohavegreaterfaiththe practice andreinforcedargumentsinfavourofthepositiveeffectsoccultsciences. The storyandthedebatethataccompaniedithadeffectofencouragingthissort rejectnorhesitatetouseeventhemosthermeticandunintelligibleoccultformula. neither knowledge. Fromitwecandrawseverallessons,inparticularthatQadiritepopulations This debateillustratesthecontroversialaspectofincantationandsciences this wasconsideredaslawfulinIslam. words tosavethelifeofapersonindanger. Hiswordshadthedesiredeffect;all famous spittleofSahnun.The Qur’an butratherattheuserofincantation,whoapparentlydidnotpossess of thevillage.Hecutdebateshortbysayingthatthesewordswerenotaimedat someone. Theproblembecameratherseriousandwasputforarbitrationbeforethe since theyclaimedthatthe they automaticallyconsideredthemasadeclaredheresy–were These wordswerereportedtootherpeopleinthevillageofSalafiteallegiances,and husband hadnearlykilledhiswifewiththerecitationof Several peoplewhocametoenquireintothestateofwomandeclaredthat fanned thebittenlimb.Thepatientvomitedstraightawayandbegantofeelbetter. breathed severalformulasfromtheso-calledblack incantations therewasanimmediateimprovementinthewoman’s condition.He required urgentattentionandorderedthehealertobesummoned.Whenhebeganhis Despite thereticenceofhusband,local andtheythuswentinsearchofthehealerwhomhusbandhadturnedawayearlier. die and shewasinagony. Atthispointthewoman’s parentsbegantoworrythatshewould improving. Rather, itwasdeterioratingtothepointthatoedemahadreachedherthorax After reciting considerable, findsinthis spoils. Theremunerationalwaysexactedbypractitioners, whichisonoccasion over thespoilsfromincantationinMedina.Heordered themtoshareoutthe explicitly recognisedbytheProphetwhenhiscompanions decidedtoconsulthim The legitimacyofremunerationforthepractice fatiha for severalhoursthestateofwomandidnotshowsigns fatiha hadith qadi , inotherwordstheWord hadalmostkilled ofGod, a legaljustification. viewed thehealerasaMuslimwhohadusedhis qadi gabza judged thatthewoman’s situation 66 into histurban,withwhichhe ruqya fatiha (kind oftalisman)is . qadi THE LIFEOFSHAYKH SIDIAL-MUKHTAR AL-KUNTI 207 Free download from www.hsrcpress.ac.za he lostcontrol ofthe involved themore insocialaffairs, more thedesignated chief became power ofthetribe.However, the the brotherhood dependentonthe legitimacy, which madethepower of became linked to genealogical descendants. Spirituallegitimacy the direction of process heassured thecontinuityof based onancestral status.Bythis to putinto placeadynasticstrategy The foundingsaintalways managed 208 spiritual authority. THE MEANINGSOFTIMBUKTU tariqa tariqa in hisdirect and his affairs, themorehelostcontrolof power ofthetribe.However, themoredesignatedchiefbecameinvolvedinsocial genealogical legitimacy, dependentonthe whichmadethepowerofbrotherhood then waschangedtofamilysuccession.Spirituallegitimacybecamelinked a shaykhwasnotnecessarilygiventohisfamilybutspirituallyqualifiedmaster;this the symboliclinksoffoundation themeaningof in hisdirectdescendants.Itwasalsothismechanismwhichmodified on ancestralstatus.Bythisprocessheassuredthecontinuityofdirection Indeed, thefoundingsaintalwaysmanagedtoputintoplaceadynasticstrategybased before hisdeath. Kabir chosehissuccessorbygivingbeadstosonal-ShaykhSidiMuhammadjust prayer mat,astafforsomesimilarobject.ItwasthusthatShaykhSidial-Mukhtaral- Succession al-Sagir (d.1847),thenal-ShaykhSidiAhmadal-Bakkay (d.1865). Al-Shaykh SidiMuhammadwassucceededbyhistwoeldest sons:firstSidial-Mukhtar founding fatherschangedthenatureofcharismaticdomination inthebrotherhood. As withanyorganisationbasedmainlyonpersonalcharisma, thedisappearanceof He diedin1826,andcontinuinghisworkbecamethemajor preoccupationofhisfamily. his groupsocialstandinginnegotiationsoverterritorial issues. enced inthesematters.Hedistinguishedhimselfthroughthestrategiesheusedtogive manager ofthepoliticalandsocialaffairshisfather, andthusbecameveryexperi- perceived asreligious,hadapoliticalandsocialdimension.Hewasinsensethe a politicalnaturetothetribesandauthoritiesofregion–allactivity, albeit During thelifeofhisfather, al-ShaykhSidiMuhammadundertookseveralmissionsof governmental missionofFulanistoTimbuktu. His interventionstoppedthepillageandarson,ledtoorganisationofaregular of Timbuktu fromtotaldestruction byCheikhouAmadou’s Fulanisinaround1825–26. This greatSufioftheBakka’iyyawasusefultohiscontemporaries.Hesavedtown in theeyesofhisfollowers. his reputationasamystic.Hismanymiraclescontributedtocreatingthisimageofhim the disappearanceofhisfatherandhedistinguishedhimselffromotherbrothersby visions. HewasincontestablythegreatestrepresentativeofBakka’iyyaorderafter learning, hisausterity, hisascetismandpowerofattractionthroughspeech Al-Shaykh SidiMuhammadwasbornin1765.Hetoofamousforhisimmense Shaykhs normallynametheir khalifa (successor) throughthegiftofastringbeads, tariqa tariqa and hisspiritualauthority. : inthisfoundationthesuccessionof 67 tariqa Free download from www.hsrcpress.ac.za 6 udCek 20:139). OuldCheikh(2001: 36 Marty (1920). 35 Marty(1920). 34 41). WuldHamidun(1987: 33 whowashimselfa Hisnameistobefoundinthemystictransmission chainofQadiriyyaimmediatelyafteral-Maghili, 32 123). Marty(1920: 31 Itisreportedthat Thenickname ‘Bakky’ (the Tearful) wasgiventotheshaykhbyhiscontemporaries tohonourhispiety. 30 This 29 Hewasatheologianwhohad Muhammadibn ‘Abd al-Karimal-Maghiliwasoriginallyfromthevillageof . 28 Mu’nis(1997). 27 12–14). Mu’nis(1997: 26 Holland(1997). 25 56). IbnKhaldun(1985: 24 Holland(1997). 23 OuldCheikh(1991). 22 234). OuldCheikh(1991: 21 isfromthetribeof Ahl MuhammadSidi betterknownunderthenameofal-ShaykhHamah , AhmaduHamah Allah, 20 see Traoré (1983). Fordetailedinformationonthisorder, 19 Hewasthefirstpropagatorof Tijaniyya inwestern Africa. GreatSufiandscholaroftheIdawali(Trarza). 18 GreatsaintandSufiShadhilifromtheHodhregion. 17 See Gudfiyyaisareligiousbrotherhoodwhosefollowershavebeenaccusedofcommittingunorthodoxpractices. 16 founderoftheFadiliyyaorderandfatheramongstother AgreatSufioftheQadiriyyaorderfromMauritanianeast, 15 210). OuldShaykh(1991: 14 209). OuldShaykh(1991: 13 76). Boubrik(1999: 12 OuldShaykh(1991). 11 201). OuldShaykh(1991: 10 88). IbnKhaldun(1985: 9 87). IbnKhaldun(1985: 8 SeeMuhammaddouOuld Aghrabatt, 7 Sidial-Mukhtaral-Kunti, Al-Shaykh 6 Malikite The 5 61). Cuoq(1984: 4 56–57). Cuoq(1984: 3 6). OuldMuhammadBaba(1996–97: 2 Translated fromtheFrenchbySimondeSwardt. 1 NOTES disciple ofJalalal-Dinal-Suyuti. eyes. havingwatery least, thevery at or, crying Theguiltimmediatelycausedhimtoweepabundantlyandheneveragainsto he oncemissedprayersinthemosque. ashisfamousanswers tothequestionsof Askiya Muhammadbearwitness. as adefenderofstrictorthodoxy, Heisknown rightuptotheSonghayEmpireandHausacountries. strong influenceonthe Tuwat regionandbeyond, died duringhisinternmentatMontluçon(). He His influencewasconsiderableinthewesternBiladal-Sudan;venerationwhichhereceivedextraordinary. of themissionary Tlemcen Lakhdaridentifiedhimascaliphof Tijaniyya. Afterbriefreligious studies, (Shurufa of Tichitt). 658). Beyries (1935)andLaforgue(1928: masters ofal-ShaykhMalayninandSadBuh. Scientifique. Mauritanienne deRechercheScientifique. is abranchof wird rnmsin n hstetasiso fteQdryavati ot,seemsunlikely. andthusthetransmissionofQadiriyyaviathisroute, transmission, madhhab tasawwuf soeo h orshoso uipuec htdvlpdi h un ol;teJnyieorder is oneofthefourschoolsjurisprudencethatdevelopedinSunniworld;Junaydite Sfs) n h s‘rt dogmaisthemostcommontheologicalschoolinIslam. (Sufism); andthe Ash‘arite al-Kawkab al-waqqadfifadailal-ashyakhwaal-awrad al-Radd ‘ala OuldHanbalal-Hasani mnsrp) InstitutMauritaniennede (manuscript), mnsrp) ae4,Institut page46, (manuscript), Recherche pped THE LIFEOFSHAYKH SIDIAL-MUKHTAR AL-KUNTI 209 Free download from www.hsrcpress.ac.za 210 THE MEANINGSOFTIMBUKTU 1Amongsthisdiscipleswhobecamegreatmastersandfoundersof 51 67 Gellener (1970). inOuldel-Bara(forthcoming). al-Fatawa, 66 Al-ShaykhSidial-Mukhtaral-Kunti, 65 inOuldel-Bara(forthcoming). al-Fatawa, 64 inOuldel-Bara(forthcoming). al-Fatawa, 63 4/54). 62 Muslim (1954: 89). 61 al-Bukhari (1947: inOuldel-Bara(forthcoming). al-Fatawa, 60 inOuldel-Bara(forthcoming). al-Fatawa, 59 inOuldel-Bara(forthcoming). al-Fatawa, 58 inOuldel-Bara(forthcoming). al-Fatawa, 57 123). al-Bukhari(1947: 56 342). Ibn Anas Malik(1977: 55 28). 54 Cuoq (1975: 87). IbnKhaldun(1985: 53 98). Marty(1920: 52 50 Ould Hamidun, Al-CheikhSidiMuhammad, 39 Marty(1920). 38 37 Marty (1920). 3Al-ShaykhSidiMuhammad, 43 57). 42 Marty (1920: 56). 41 Marty (1920: 40 Marty (1920). 49 Ould Hamidun, Al-ShaykhSidiMuhammad, 48 Al-ShaykhSidial-Mukhtaral-Kunti, 47 Al-ShaykhSidial-Mukhtaral-Kunti, 46 Al-ShaykhSidial-Mukhtaral-Kunti, 45 44 See 45). Weber (1995: al-Talib(Idagjmalla). AbdAllah ould al-’Arbi(Awlad Abyayri); al-ShaykhMuhammadal-Aminould Abd al-Wahhab (Leglagma);al-Shaykh Abbata ould al-Hay ouldMahmudal-Shaykh A’mar (Abdukkal);al-Shaykhal-Mukhtar(Awlad Bisba’);al-Shaykhal-Mustaf al-Haj Atfaga (Idaydba);al-Shaykh Ahmed ould A’waysi (Idaynnib);al-Shaykhould Animanni (Anwazir);al-ShaykhBaba al-Mukhtar ouldal-Hayba(Awlad Abyayri); al-Shaykhal-Qadiouldal-Haj Atfaga (Idaydba);al-Shaykhal-Mustafaould Institut MauritaniennedeRechercheScientifique. al-Masouaa al-Masouaa . mnsrp) InstitutMauritaniennedeRechercheScientifique. 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