The rise of Sufism in the 3^rd world countries is attributed to individual endeavours in the 3^rd Hijra year, which called upon people to abandon pleasures of life and devote themselves entirely to worshipping the Almighty Allah. Attracting the attention of bigger number of locals, pioneers of these extraordinary spiritual practices decided to form turuk (groups or sects), whose rituals and tenets echoed favourably across different parts of the world. 

Capitalising on its big popularity, Sufi sheikhs took on political and economic activities in developing countries. The political and economic roles of Sufism are, however, stronger  in the west African country of Senegal, which has gained reputation for being the stronghold of Sufism in the continent. Sufism increased its popularity in Senegal after its heads and high-profile practitioners initiated social welfare activities. Sufism has also defended Senegalese against attempts by fundamentalists and extremists to infiltrate into this Muslim country. 

Roots of Sufism in Senegal

The majority of Senegalese people feel obliged religiously to tuck their heads under the cloak of a Sufi group; they have concerns that without swearing loyalty to a Sufi leader, their devotion to Allah would not mature. The Senegalese people have the strong belief that it is the Sufi sheikh or shepherd, who has the spiritual power to protect them against the Satan’s machinations. ‘He who does not swear loyalty to a Sufi Sheikh allows the Devil to overpower him’ is the most popular maxim in Senegal, in which Muslims represent 95% of its 12 million population. Due to its people’s strong spiritual devotion, this African country enjoys special credit in the Organisation of African Unity.

Sufism was seeded in Senegal by Muslim Jihadists calling themselves Al-Mourabitoun in the 11^th century BC. They attracted attention by repudiating the pleasures of life and instead striving for self-perfection.  However, it was an influx of Sufi groups from North Africa, which strengthened the foundations of the edifice of Sufism in Senegal. The pioneering Sufi families included Al-Qadriyyah, Al-Tijaniyyah and Al-Shazliyyyah. Sufism gained bigger ground in Senegal when a spiritual leader named Sheikh Amadou Bamba formed his Al-Mouridiyyah in 1927. 

Sufi map in Senegal

Sheikh Amadou Bamba’s Al-Mouridiyyah outshone other Sufi groups in Senegal. Bamba was a symbol for resistance to French colonization.  He was also given credit for his call for Islam. The French occupation authorities exiled him in  Gabon for years.  Millions of Bamba’s devotees feel religiously duty-bound to perform two Hajj (annual holy trip). The first is their travel to the holy shrines in Saudi Arabia; the second is a visit to the great sheikh’s mausoleum in the city of Touba in eastern Senegal.

Popular Sufi groups  in Senegal also include the Association of Islamic Sufism (AIS), whose spiritual leader is Sheikh Imbaki.  He has a big influence in the political decision in the country. In a speech he gave to a conference attended by Senegalese President Macky Sall, Sheikh Embaki  raised four points, which he suggested, should protect the country against terrorist groups riding Islam to execute foreign agenda. He called upon the President of the Republic to upgrade intellectual and cultural apparatuses to win the anti-extremism battle. Addressing the President, he warned that poverty had given rise to the phenomenon of street children. Sheikh Imbaki also proposed the establishment of a ‘National Sufi Fund’ to finance the organisation of religious ceremonies and stop depending on financial aid from the government. He also proposed the establishment of a national Sufi university to broadcast the true values of Islam. The President of the Republic immediately appreciated the Sufi sheikh’s proposals. 

Realising the political heavy weight of Sufi communities in Senegal, Iran decided to establish strong relationship with them. The Shi’a state has built several education facilities and institutes, such as Al-Fajr and Muzdaher. Teheran also launched Al-Mostafa International University, which has 12 branches across Africa. The Iranian government finances the university’s education commitments, including the student education expenses.   

Political and diplomatic undertakings

Sufi leaders in Senegal spearheaded resistance movements against the French occupation. After Senegal gained its independence, Sufi resistance fighters found it a very opportune time to make use of their popularity and take part in the political life. It is noteworthy that Sheikh Amadou Bamba emerged as a political icon in the country. 

A healthy democracy was established in Senegal by Sufi politicians, who appreciate secular and liberal ideologies in the country. Thanks to the political influence of Sufi groups in this Muslim country, Leopold Sedar Senghor, who belonged to the Roman-Catholic minority, was voted the first President of the secular Republic after Senegal obtained independence in 1960. Senghour’s successors, including the present President Macky Sall, have always been keen to have strong ties with heads and great sheikhs of Sufi communities to win presidential elections.  

Senegal’s ex-President Abdou Diouf  was the victim of the political influence of Sufi leaders in the country. Diouf was compelled to step down for allegedly steering the country towards secularism at the expense of spirituality. His successor Abdoulaye Wade, belonged to Al-Mouridiyyah. Due to the support of Sufi groups, presidential hopeful Abdoulaye’s son, Karim, is confident of his win in the presidential elections next year.

Sufi communities in Senegal first manipulated in a kind of foreign diplomacy in late 17^th century. A Sufi movement formed by Imam Nasserul-Din in the southern-eastern part of Mauritania, fought an alleged holy war on both sides of the 1,086 km Senegal River, which forms the Senegalese-Mauritanian border. Nassrul-Din managed to establish a Muslim state therein. In the wake of this alleged holy war, El Hadj Umar Tall al-Futi established (from 1794-1864) the largest and most important Sufi establishment in the region after he eliminate alleged atheist cultures in Senegal, Mali and parts of Mauritania. 

A Spiritual Diplomacy initiated by Tijaniyyah helped Senegal to develop its relations with several countries in the world, including Egypt. Late President Gamal Abdel-Nasser had a close friendship with the head of Tijaniyyah Sheikh Ibrahim Enias.

Tijaniyyah also helped Senegal to upgrade its political, spiritual and economic relationship with Morocco. Millions of Tijaniyyah’s devotees visit the mausoleum of its founder Abu al-Abbas Ahmad al-Tijani (1737–1815) in the Moroccan city of Fas. The Tijaniyyah also enjoy strong ties with several governments of West and North African countries, such as Guinea, Mali and Mauritania. 

Economic privilege

The huge number of their devotees helped Sufi groups in Senegal positively contribute to  the national economy. For example, wealthy landlords and crop growers include heads and great sheikhs of Sufi communities. Al-Mouridiyyah is the leading producer of beans in Sudan.  Its devotees had raised about US$70m to mark the 117^th anniversary of the return of its founder Sheikh Amadou Bamba from exile in early 20^th century.  About 3.4 million devotees of Al-Mouridiyyah in Europe and the two Americas land in the city of Touba on the 1^st of January to mark this occasion.

High-profile leaders of Senegal’s Sufi groups are also the entrepreneurs of agriculture, trade and fishery projects at home and in neighbouring countries. Official reports released by the Senegalese government have confirmed that Sufi businesses in Touba are contributing by 60% to the national economy.

Social welfare programmes:

Sufi groups in Senegal are popular for their social welfare activities, which include programmes to fight poverty and unemployment in society. The spread of Arabic, the language of the Qur’an, in Senegal and different African countries is attributed to the influence of Sufi sects in Senegal.

In the meantime, Sufi strongholds in Senegal are compared to impregnable castle against fundamentalism and extremism. Unlike Arab countries, terrorist attacks rarely take place in this Muslim country.

Nonetheless, the system of inheritance represents one of the biggest challenges facing Sufi communities in Senegal. According to this system, the heir to the spiritual throne is the sheikh’s son, irrespective of his qualifications. Sufism in Senegal is also facing a challenge from Western cultures borne by European intellectuals, who adopted Sufi doctrine. It must also be said that the poor education of the majority of its devotees represent an irking problem facing Sufism in Senegal.