Syndication09 Jan 2012
BIOGRAPHY OF CONCISE Cheikhna Cheikh Saadbouh CHERIF
Posted on 04/10/2011 at 16:19 by nimzaat Tags: in human history, children welcome night life still life message girl god internet world travel book Wed horse Morocco poem poetry book society Islam
CHAPTER I
TRACKING AND SHEIKH spiritual dimension of
Cheikhna Sheikh Saadou ABiH (literally Happiness or the pride of his father), better known as the Cheikhna Saadbou Sheikh was born in 1848 (Year of the Abolition of slavery) in the Mauritanian HODH which is the South East Mauritania, which at that time was part of the former French Sudan. He is the son and the Holy pole of his time, our master Shaykh Muhammad Fadel Cheikhna (1797-1869) (See short note on this illustrious saint) and the pious daughter Mariama Ahmed Abdi. It is a lineal descendant and 37 èmepetit-son of the Prophet Muhammad by his father. He lost his mother before the day of his baptism. His name is in heaven is "al Mukhtar," the Chosen, one of the names of the Prophet (peace be upon him and Hi).
Religious education of Sheikh was assured by his father who was his spiritual master. But we must say that very early in the Sheikh received this knowledge infuses the image of his grandfather, the Prophet Muhammad (PBUH), as he says in one of his many poems.
He knew very young (at age 11 years) the consecration mystique that made him a perfect saint and hastened his exodus to the west of Mauritania along with some of his disciples (at the age of 18 years). His father had advised his brothers: "Your brother brought with him at all and anyone who wants to ensure its spiritual fulfillment join him. ".
Sheikh and traveled a distance of over a thousand kilometers, as his father predicted, be a mercy for the white and black populations including people on both sides of the Senegal River.
He began his work of strengthening and implementation of Haquiqa Mouhamediya and Sharia in Arab-Berber tribes.
It must be said that the Sheikh moved to a region (Trarza) where it was not original and where people did not know him and considered him a stranger. But soon they realized their unwavering determination, his immense faith, his vast knowledge and his exceptional charisma.
He showed them that Islam should be lived internally by internalized cultural practices but also through the practice of Zikr (the mention of God in language and the heart). He managed to clear this misconception of religion by the Berber tribes, which was to neglect the practice, boast of being the most learned where to compete with eloquence and poetry.
Carrying a manifest truth and divine with the support he was able to overcome any opposition to the triumph of Islam among the local population.
In his book entitled "Saints and Society in Islam-West African Fâdiliyya The Brotherhood", CNRS Edtion, Boubrik Rahal, PhD in History and graduated in sociology (he is of Moroccan nationality) writes, speaking of the exodus of the Sheikh: "His 'd Buh was allowed to leave the Hawd after receiving the blessing of his father. This blessing it was acquired as a result of a vision that attested to his holiness. According to Saad Buh, "my father dispensed of the state of subservience of the disciple and servant (Fakka anniversary Riqqa did talammudhi wa al-khidma) and m'orna its sign (liwa ahu) to the sublimest eyes of the community and he asked me to place a symbol on my head. "
This is what the PR tells Cheikhna Ould Cheikh Hassen, in his book "Guide Mouride" in these terms: "at the age of fourteen, he took the crown of brotherhood with the great Sheikh (her father) said : put it on your head, in front of everyone, good or bad will of quiconque.Je gave you one side of generosity and evil. Inflicts them who you want and your convenience. "
Boubrik Rahal continues, "after the inauguration, he spent some time in the service of his father, he quests ziyara (offering) and also formed the disciples, before being allowed (Sarrah) from, armed with a solid education and religious and legal status of Shaykh brotherhood and solid field experience.
He spoke vaguely of areas where no one knew the name of his father and described his sense of exile. However, he recalled the strong and he kept standing with his father. In one of the letters sent by Muhammad Fadil to his son, the father asked him to settle with the tribe of Antab Trarza.
Sa'd Buh then moved into a space occupied politically, socially and symbolically by tribal groups and characters very powerful. This task it was not easy. His arrival in the region sparked a strong protest, he had to face the opposition of the elite scholarly and political power. This led Sa'd Buh into conflict with his opponents, conflict he recounted the circumstances in one of his writings. "
The many charisms of the Sheikh (with a handful of grain, he gave food to hundreds of people, so with only a bottle of water to drink he gave hundreds of people, when it seized a dead wood, it turned into a living tree with its leaves, a horse angry answer to his call, rushing to him etc..) and the increasing number of his followers he attracted the jealousy of the religious leaders of the Emirate and Trarza fear of local power. These two entities conspired to frustrate his will.
As the Prophet Muhammad (Peace and Hi upon him), he was accused of Witchcraft and Wizardry by local dignitaries. This sense of exclusion was reinforced by the fact that it was not the tribes of the region and therefore could not benefit from their support.
In one of his writings he tells himself the circumstances of this conflict which Rahal Boubrik narrated as follows:
"Sa'd Buh was accused of witchcraft. The entourage of Emir Muhammad Sidi w. Lahbib advised the latter to remove him before he would rule (yastawlî) Trarza: "He (Amir Muhammad Sidi Lahbib) has often been mistaken (yamkura bi) and God prevented him to reach me by evil ... ... He was assisted in its intentions and its tulba Topics (ra'iyyatuhu). They were convinced that I was sorcerer (Sahir) or crazy (Majnun).
According to Saad Buh, the Emir was sensitive to the pressure of his entourage. A disciple of Sa'd Buh told him that when the Emir heard the rumors about Sa'd Buh, he said: "I gathered my people and dignitaries from my state (Akaber dawlat) and have consulted on this man . The meeting advised me to go into the field before it is dominated (astawlâ) by the magician. "
Following this consultation, the Emir went out to meet Sa'd Buh taking information along the way about it. The information collected is not in favor of Sa'd Buh, his determination was strengthened. The Emir stopped at a camp and sent for Muhammad Fal w. Mutali (d. 1870) to ask him his opinion on Sa'd Buh. Muhammad Fal, which was then an influential figure in the religious life of Trarza, refrained from comment on the matter. Perplexed (Hayran), the emir had recourse to another scholar of the tribe Idawalhâjj Baba w. Muhammad w. Ahmad. The response of the latter was not mentioned by Sa'd Buh. During this trip, the Emir received four emissaries of Sa'd Buh, carrying a message. The emir, asked one of his companions to take the letter for him, for fear of its magic, then he tore it and threatened the envoys, which put Sa'd Buh angry. Arriving at the Ahl Ahmad b. Talib did, all the scholars consulted Sa'd Buh qualifièrent wizard or an infidel (kafir) and advised the Emir to assassinate him. The emir, however, questioned the assembly of scholars on the origin of Sa'd Buh. One replied, "it is the only descendant of the saint, the son of the great scholar Shaykh Muhammad Fadil." The emir, surprised, replied, "it is the son of the great saint (wali al-al-Kabir) and the clever scholar (alim al-Nahr year) whose miracles are narrated to me since my childhood (...) I can not kill the son of the saint (wali) (...). However, I gather around him the great scholars and gather all the books in this country. In the event that he would be right, it will be welcome, and if not, we will be moving away from our country. "
Sa'd Buh first challenged the proposal and sent one of his tla-MIDH to the Emir to announce that "the earth belongs to God. According to his will, he attributes (yûrithuhâ) to his creatures. "But Sa'd Buh finally accepted the invitation of the emir when his brother Al-Mamun Brakna came to support him against his opponents and to persuade him to attend the debate.
After this debate challenge, according to Saad Buh, all scholars gathered at the court of the emir bowed to him acknowledging his status as a great scholar and saint. The emir immediately presented his apologies to his' Buh d by laying the blame on those around him for any inconvenience. Then he said to Sa'd Buh: "Here is my territory ('ARDI), live wherever you want. "This did not prevent him Sa'd Buh say" the earth belongs to God. He attributes it as it sees fit and in your case, you do nothing. If God wants me to remain here, I'll stay, and if it expels me, I have left my country ('ardi) and mine (' ahli).
Surprised by this response, the emir sought the intervention of al-Mamun that Sa'd Buh would accept his apology and reconciled to him. "
Having firmly established in Trarza despite the attempts of the early opposition, Sheikh went to Senegal.
SOCIO-1-POLICY THE APPEARANCE OF SHEIKH Cheikhna Saadbou THE TERRITORY OF TRARZA and Senegal.
The politico-religious context of the emergence of Sheikh territory Trarza described in the previous chapter in connection with his relationship with the Emir of Trarza and local clerics, including the Council of Notables, an advisory body of the Emirate .
The nature of the physical environment (Sahelian zone and desert), the predominance of warlike tribes living raids and slave trade have finished creating an almost universal insecurity in Trarza but also on the western bank of the Senegal River (Fouta Toro).
The repeated attacks against the warlike tribes of people on both sides (eg the one against the village Aly Oury resulting in loss of life and the removal of cattle on the night of June 16, 1904) and against barges belonging to the company Deves and Chaumet near the village of Koundel). Until 1904, the French had only two outposts in Mauritania, El Ma and Saout Mederdra which were often subject to attack by warring tribes Hassan who supply arms (rifles rapid fire ) from the colony (enclave) of the Spanish Ségui al Amra (Western Sahara) or Rio del Oro.
In a context of growing insecurity exacerbated by the proliferation of smuggling of firearms, the presence of an organized force and anxious to enforce the free movement of goods and people, even if occupancy , could only be welcome.
Therefore, the marabout tribes, such as Awlad Deyman Awlad Bieri and accepted the French attempts to annex Mauritania so that civil peace may be restored.
It is less a blank check that the presence of a negotiated for the good of the people. The French did not hesitate to arm as marabout tribes they knew the ground and were victims of raids so they can deal with or stop the attacks.
It is in a difficult context appears the Sheikh who should be noted, does not belong to the tribes of the region Trarza.
The French, knowing this, wanted to make him, like Sidi Baba also an ally in their attempt to penetration and pacification of Mauritania. He informed him during the interview he had with them in the office of Governor Valière in 1872, following an incident in which the colonial authorities had to assess the commitment and exceptional powers of the Sheikh. (The Zikr aloud disciples were considered detrimental to the public by the colonial police in St. Louis).
Indeed, the year 1872 is a symbolic turning point in the evolution and space-time of the Sheikh. Having camped on the present site of the University Gaston Berger (Dakar-Bango) located 10 km from St-Louis, the Sheikh made his first visit on the island at that time.
Throughout the period the Sheikh camped in Dakar-Bango, the St. Louisians every night saw a light that pointed to the sky and seemed to approach more and more of their city. Some thought it was a huge fire that threatened, others to an Apocalypse, the approach of the end of the world. This is illustrated by scholar and man of science, the Cadi Madiakhaté Kala who finds the answer to their questions by noting that the light that looked like a full moon could be that the holder of Holiness Sheikh Saadbou Cheikhna unique (there wrote some verses which témoig e *). In St. Louis, Sheikh camped not far from the Colonial Governor's Palace with his disciples chanting the Divine Oneness formula "La ilaha ILLALAH" softly and repeatedly. This displeased the authority that would prevent a disciple named Muhammad Lamine Ould Isseu to continue his Zikr: indeed, in a mystical ecstasy, it did not even feel the presence of the Colon, it struck him with his whip , exasperated by his attitude. He responds by saying the name "Allah" suddenly, the waters of the ocean began to invade the homes St. Louisians. Seeing such a scene, the Sheikh was in his tent, intervenes to calm the holy disciple and prevented in doing so the sinking of the city under water. Following this incident, the Governor sent for the Sheikh in his office with the intention to put him in prison. During the hearing, the company was doomed after the Governor had summoned the Sheikh to take off his hat to mark his respect and submission to his authority. Sheikh said that removing the cap would have serious consequences on the insistence of the latter, Sheikh pushing the corner of his cap, swung by the grace of God, the walls of the palace that looked like a boat out of balance by the violence of a burst, and immediately, the Governor, took panic, changed his mind and returned to better sentiments.
He knew that the Sheikh was not a man who could frighten or manipulate at will, that his holiness was not affected. It was after this event that relations with the Sheikh colonial rule were marked by respect and consideration due to the holy man.
From that moment, he was consulted on many problems which the settlement, it was unavoidable (eg Lat-Dior refused to let the railway, with its Moorish were also tax-exempt and exempt from military service).
Trarza, Walo and French:
We can say that in the late 19th century, Trarza had a double interest in French: passageway and production of gum arabic to be supplanted by peanuts, but also for the Corridor to secure freedom of trade on the Senegal River (page 32).
The French were interested then to Mauritania for this double reason.
Wars occurred between the French and the Emirs Trarza from the 1830s and between 1854 and 1858 were mainly designed to prevent the seizure of the latter on the Waalo. It should be remembered that the relationship between Trarza and Walo are very old and very deep (eg. Djeubeut Mbodj Queen reigned in both the walo and Trarza.
Zekeria Ould Ahmed Salem (co-author of the book group on Mauritania cited below) says that "Ely Ould Mohamed Salem, son of the queen of Walo and the Moorish Emir became himself the leader and recruited up 'a thousand warriors of Walo, his second home so to speak. "
Aware of the historical links between political and often Trarza and Walo, the French led by Faidherbe "had more need to challenge the sovereignty of the Moorish Walo" to protect their interests related to trade in gum arabic and to colonial expansion. With his victory over the Moors in 1858, he succeeded in the "hold" on the right bank of the Senegal River.
It should be remembered that in 1889 Coppolani managed to "convince the Minister of Colonies to create an entity called" Western Mauritania "and that would include all the" Moors from the right bank to the river Senegal, Kayes and Timbuktu in southern Algeria and Moroccan borders, "according to Alain Antil. (see collective work cited below)
So the conquest of the space under the name of Mauritania was late and she was not "complete" until the early 1913, with the occupation by a column Hodh Mehari.
In 1898-1899, Coppolani undertook a study mission to Mauritania, which has remained for a long time as "the back country wilderness St. Louis. "
To end the confusion, the raids and insecurity that prevailed almost constant in Mauritania, religious leaders and tribal sheikh as Sidya and religious leaders such as Sheikh Cheikhna Saadbou did not oppose the French presence in Trarza.
We must welcome the insight of these religious leaders who were able to defend the best interests of Muslims by promoting a situation conducive to civil peace, the French advocating freedom of worship and the establishment of Islamic courts as opposed to armed gangs that roamed the populations throughout the year.
Relationship between religious and political spheres spheres:
In 1903, Sheikh Ahmadou Bamba was arrested and deported by the French, Trarza close to Baba Sheikh wuld Sidiya whose family had ties with the former founder of Mouridism. It will only be allowed to return to Senegal in 1907.
During his stay, he attracted many followers mainly among Awlad Deyman which, according to Ould Cheikh Abdel Wedoud (see collective work cited below), "were geographically closest to the area of influence of the Senegalese Cheikh they were most engaged in trade in the South River, and they occupied the territory in which Ahmadou Bamba spent four years under house arrest ... "
"The followers of Moorish Mouride leader may have played a valuable role as teachers and copyists in establishing brotherhood created by Ahmadou Bamba, who could be generous with both those who served directly with the simple passing numerous requests according to Abdel Wedoud Ould Cheikh, a professor at the University of Nouakchott and co-author of "tracks" of a state border, space, political and social transformations in Mauritania "published by CODESRIA.
In summary, one can note that Sheikh Cheikhna Saadbou had to stay several times in Senegal. He had contacts with kings and heads of Canton to the example of Lat Dior, the Alboury Ndiaye of Macodou Sall. He also had a meeting with the notable Mourad Ndao Mekhé of the place where he prayed to the Lord and wrote some verses that show.
Ould Cheikh Abdel Wedoud note that in 1902, the colonial administration soon to take the "General Government" is "based on a network of leaders it has developed, often her son heads eliminated ".
From 1909, the Sheikh came to Nimzatt, north of Rosso, near the capital of Mederdra. He founded a university that trained many Senegalese, Malian and Guinean, besides its specific relations with Muslims in St. Louis which, according Zékéria Ould Ahmed Salem, "most of their petition signatures were in Arabic. They were educated in Koranic schools and theological of the Mauritanian desert and the Fouta: families Hamat, Anne and Seck, among other things, that dominated the community had sent their children to enroll in schools of Moorish Awlad Dayman, in particular, at the same time where hundreds of St. Louisians attending school founded in 1880 by Sheikh Saadbou Trarza. "
2-PRESENCE IN SENEGAL AND LIGHT SPIRITUAL
The wonders Cheikhna Sheikh Saadbou performs in St. Louis, where he did not hesitate to warn the colonial authorities against him and of his talibés, undoubtedly constitute a glorious page in the history of Islam.
Cheikhna Senegal, Cheikh Saadbou traveled north to the center of St. Louis through Tivaouane and Diourbel and converts thousands of people to Islam. It implements Sheikh which were torches lighting the way thousands of disciples.
He also visited in Lebous in Dakar at the invitation of Sheikh Yusuf dignitary Lebu Bamar Gueye who had to meet him during his stay in St. Louis.
Indeed, the latter was amazed by the spiritual dimension of the holy man at the meeting.
Sheikh, during his stay Dakar, predicted the prosperity of this town at the time, and prayed for the expansion of this region, the development of fisheries, the main activity and wealth Lebous and abundant water for its inhabitants.
Note that the Shaykh, even if practiced Wird khadriya, also broadcast other Wird (Tidjanites, Shazilites, and Nassirites nakchabandites) as Caliph of the Prophet Muhammad on earth, Lord of all wird.
Talibés elevated to Sheikh were 664 in number. They were and remain the Saints made and are located throughout the territory of Senegal, but also in the sub-region (Guinea, Gambia, Mauritania, Mali etc.).
These include among them (without being exhaustive.)
Senegal:
The Sharifs Makhfou Aidara Sheikh and his brother's son Sheikh Hadrame Cheikhna whose tombs are located in the City Guéoul Blessed, his nephews Sheikh Ibn Al Misbah khadrami whose tomb is Ndogondou (near Dahra Djolof) and Ibn Sheikh Al Sheikh Ahmédna Khadrami in Ferlo, Sheikh ibn Houyeu Talibouya Sheikh Abubakar, his talibés Cheikh Seck Ngourane Deth Law (Luga), Cheikh Amadou Diop Massar (Luga), Souleymane Sidibe Sheikh, a native of Kayes and settled in North District in St. Louis. In this locality, one can also cite Mbarick Cheikh Diop, Cheikh NDOS, Sheikh Mustapha Gueye, Abran Gueye and Ndiaye Cheikh Ahmadou Ahmadou DIENG.Cheikh to Loboudou (Luga), Sheikh Muhammad and Sheikh Macodou SALL Djimbiri to Kébémer Sheikh Aldiouma BA born Ndiâgne in which the mausoleum is Guet Ardo (Luga), Sheikh Malick KA Kayboubdé (Djoloff) Sheikh Alpha Ndiarap to Ndiarap (near Darou Mousty) Ali Cheikh Mouhamadou SOW and his son Sheikh Saadbou SOW Dîgaane (near Mbacke), Sheikh Alpha Thiambel to Thionah (near Mont-Rolland) Sheikh CARS Pathé to Sagatta, Cheikh Oumar Foutiyou LY and son Sheikh Ibn Arabi and Sheikh Zanoun LY LY in Thies, Cheikh Diagne Ndiouga Quarter Deposit Thies and whose tomb is Guéoul (Luga) Cheikh Seck Yérim Ndoumbane Tivaouane Sheikh Saliou Dieng Salla village of Keur Deurgane near Tivaoune Sheikh Mouhamadou LO (Mbour) Manel Ely Cheikh FALL (Diourbel) Sheikh Yusuf Bamar Gueye, Cheikh Gueye Létyr Alpha and Sheikh DIOL in Dakar, Diop Cheikh Ahmadou Mactar (originally from worse and settled permanently in Gab Bambey near where his mausoleum).
In the Sine-Saloum (Kaolack and Fatick) are:
Sheikh Musa and Sheikh CARS Fode Sarr to Niodior (Sine-Saloum), Sheikh Malick Sarr to Diouri (stop-Niodior Dept of Foundiougne), Cheikh Thiam Abdourahmane Soumbel (Fimela stop), Cheikh Cisse Samba Boréba DIA; Thierno Diallo and Cheikh Sheikh CARS Cheikhou Kobongoye (Fimela), Sheikh Boubacar Diouf in Medina Fadial (Thiadiaye to stop.)
Fouta, Sheikh delivered mainly Wird Tidjane but soon after the Wird Khadre to men of God among them are: Cheikh Mamadou Kane in Bakel, Slima Shaikh, Cheikh Hamidou Kane and Cheikh Moussa Kamara to Ganguel in Matam ; Sheikh and Thierno Souleymane Yérim Baal in Saldé-Diorbivol, EH Hamadou in Podor Abdoul Karim and Sheikh Bukhari DATT Village Nere.
Sheriff Sheikh Mukhtar ibn Youba Al Khalifa Cheikhal Cheikhna nephew whose tomb is in the Ten-Ten and its Baol talibé Cheikh Mamadou Kane, Sheriff Sheikh Muhammad ibn Sheikh Fadel said Tourad Abass, nephew of Cheikhna whose tomb is Cemetery Soumbédioune in Dakar.
Family Chérifienne Dar Salam and Binâco in Diouloulou and whose standard bearer is the great Saint Sheikh Sheikh ibn Makhfou AIDAR ABBA, nephew of Sheikh Saad Cheikhna boo, and that of Sébikoroto Bangheri with Sheikh Sharif and Sharif Sidy Younouss Aidara (Chad 1825 - Bangheri Tanaff-1917)
.
Note also that Cheikhna Bounane Aïdara IBN Sheikh ibn Talibouya Cheikhna Saadbou Sheikh is the founder of the religious home of Dioffior (dept of Fimela Fatick region) where there is a part of his family. He has contributed to the Islamization of many Serer of Sine and some of his children of mothers from this ethnic group.
The Gambia
Cheikh Ibrahima Birkama to SANE. (By order of the Sheikh, he will serve his mission in Makhfou Sheikh in the south.
In Guinea Conakry:
Fantamady Sheikh, the Saint of Kankan, Siguiri Sheikh Bakary Keita, the Mandinka Boubacar Camara Couralandé Sheikh, El Hadji Mamadou Kaba DIAKITE.
Mali:
Sheikh Faly CISSÉ Sheikh Bakary Diarra, Cheikh Cheikh Salif BA and BA Bacary Maras
Mauritania:
His brothers Sheikh Sidyl Khairi, Sheikh Sheikh Abdati and Mouftah Al Khair, its Talibés, EL Sheikh Bashir Mbârig ould Cheikh Ould Amar Maouloud Cheybateu, Guila Sheikh, Sheikh Mouhamadou MA Ali, Sheikh Ibn Hanbal, Sheikh Moulay Mbârick, Sheikh Mukhtar Ibn Arabi Wadan, Mukhtar Sheikh Kunta Minouwa said, ould Cheikh Abdourahmane Jeuweu.
We should also remember the testimony one of a kind and eloquent at the location of the Sheikh of Sheikh Ahmadou Bamba and words of praise of Sheikh Ahmadou Bamba in response. (See in fine.)
Witness these strong ties, the fact that the second Caliph of Sheikh Ahmadou Bamba (Serigne Fallou Mbacke commonly known) is named after the father of Cheikhna Saadbou Sheikh, Sheikh Muhammad Fadel.
He also wrote a letter of encouragement to the place of El Hadj Malick Sy in the business of celebrating the night of the birth of the Prophet (PBUH).
The Shaykh disappeared 22 émejour the blessed month of Ramadan in the year 1917 to Nim-Zatta after 69 years devoted to the work of revival of religion. He prayed to his Lord that his tomb is in the image of the Kaaba, a place of forgiveness of sins and grant wishes. Which was granted without question.
Foutiyou Cheikh Oumar Ly, a disciple of Sheikh and the father of Sheikh Ibn Arabi LY, wrote these verses wonderful place of Sheikh.
"O grave containing the well (of science), this celebrity,
I named our Sheikh Saad Bouh, ruby scholars
There is in you, through the Master's throne, our Creator,
A vast sea of overflowing continual rains and swollen.
There is in you knowledge, piety, a huge
For men who forget to wonder.
There is in you a descendant of the Apostle of God,
Mondarite, a joy of joys, the father of our greatest teachers.
There is a light in you of the full moon, a bounty of the sea;
It is considered the master of the piles!
He updated the way of the divine when elected
traces were erased, so he raised him from the bones have turned to dust.
He dispelled the spirit of rebellion against God, banished stupidity when it became commonplace, it has pushed us away from injustice and darkness ... "
At his death, his work was continued by his son Cheikhal Khalifa, Cheikhna Sidaty el Kabir, Sheikh Cheikhna Talibouya, Sidibouya Sheikh, Sheikh Hadrame, Makhfou Sheikh, Sheikh Ma ul Aini, Atkhâna Sheikh, Sheikh Bounane the Lord increases their light and we gratifies their graces.
The bibliography of the Sheikh is huge in the image of his work. Among his writings, there are 69 major works dealing with the mystical and different fields of knowledge among them are:
Nourou-fi Sirat ilmil Tassâwoufi (light on the road to Sufism, great work of 666 verses.)
- Ma 'Yatou Zatta;
- Nafkhoul Khâmim fi Barakat Bismillah Rahman Rahim:
In this book, Sheikh spoke of the benefits of Basmala recounts an event that happened to him during a trip by boat to sail on the Senegal River
Posted on 04/10/2011 at 16:19 by nimzaat Tags: in human history, children welcome night life still life message girl god internet world travel book Wed horse Morocco poem poetry book society Islam
CHAPTER I
TRACKING AND SHEIKH spiritual dimension of
Cheikhna Sheikh Saadou ABiH (literally Happiness or the pride of his father), better known as the Cheikhna Saadbou Sheikh was born in 1848 (Year of the Abolition of slavery) in the Mauritanian HODH which is the South East Mauritania, which at that time was part of the former French Sudan. He is the son and the Holy pole of his time, our master Shaykh Muhammad Fadel Cheikhna (1797-1869) (See short note on this illustrious saint) and the pious daughter Mariama Ahmed Abdi. It is a lineal descendant and 37 èmepetit-son of the Prophet Muhammad by his father. He lost his mother before the day of his baptism. His name is in heaven is "al Mukhtar," the Chosen, one of the names of the Prophet (peace be upon him and Hi).
Religious education of Sheikh was assured by his father who was his spiritual master. But we must say that very early in the Sheikh received this knowledge infuses the image of his grandfather, the Prophet Muhammad (PBUH), as he says in one of his many poems.
He knew very young (at age 11 years) the consecration mystique that made him a perfect saint and hastened his exodus to the west of Mauritania along with some of his disciples (at the age of 18 years). His father had advised his brothers: "Your brother brought with him at all and anyone who wants to ensure its spiritual fulfillment join him. ".
Sheikh and traveled a distance of over a thousand kilometers, as his father predicted, be a mercy for the white and black populations including people on both sides of the Senegal River.
He began his work of strengthening and implementation of Haquiqa Mouhamediya and Sharia in Arab-Berber tribes.
It must be said that the Sheikh moved to a region (Trarza) where it was not original and where people did not know him and considered him a stranger. But soon they realized their unwavering determination, his immense faith, his vast knowledge and his exceptional charisma.
He showed them that Islam should be lived internally by internalized cultural practices but also through the practice of Zikr (the mention of God in language and the heart). He managed to clear this misconception of religion by the Berber tribes, which was to neglect the practice, boast of being the most learned where to compete with eloquence and poetry.
Carrying a manifest truth and divine with the support he was able to overcome any opposition to the triumph of Islam among the local population.
In his book entitled "Saints and Society in Islam-West African Fâdiliyya The Brotherhood", CNRS Edtion, Boubrik Rahal, PhD in History and graduated in sociology (he is of Moroccan nationality) writes, speaking of the exodus of the Sheikh: "His 'd Buh was allowed to leave the Hawd after receiving the blessing of his father. This blessing it was acquired as a result of a vision that attested to his holiness. According to Saad Buh, "my father dispensed of the state of subservience of the disciple and servant (Fakka anniversary Riqqa did talammudhi wa al-khidma) and m'orna its sign (liwa ahu) to the sublimest eyes of the community and he asked me to place a symbol on my head. "
This is what the PR tells Cheikhna Ould Cheikh Hassen, in his book "Guide Mouride" in these terms: "at the age of fourteen, he took the crown of brotherhood with the great Sheikh (her father) said : put it on your head, in front of everyone, good or bad will of quiconque.Je gave you one side of generosity and evil. Inflicts them who you want and your convenience. "
Boubrik Rahal continues, "after the inauguration, he spent some time in the service of his father, he quests ziyara (offering) and also formed the disciples, before being allowed (Sarrah) from, armed with a solid education and religious and legal status of Shaykh brotherhood and solid field experience.
He spoke vaguely of areas where no one knew the name of his father and described his sense of exile. However, he recalled the strong and he kept standing with his father. In one of the letters sent by Muhammad Fadil to his son, the father asked him to settle with the tribe of Antab Trarza.
Sa'd Buh then moved into a space occupied politically, socially and symbolically by tribal groups and characters very powerful. This task it was not easy. His arrival in the region sparked a strong protest, he had to face the opposition of the elite scholarly and political power. This led Sa'd Buh into conflict with his opponents, conflict he recounted the circumstances in one of his writings. "
The many charisms of the Sheikh (with a handful of grain, he gave food to hundreds of people, so with only a bottle of water to drink he gave hundreds of people, when it seized a dead wood, it turned into a living tree with its leaves, a horse angry answer to his call, rushing to him etc..) and the increasing number of his followers he attracted the jealousy of the religious leaders of the Emirate and Trarza fear of local power. These two entities conspired to frustrate his will.
As the Prophet Muhammad (Peace and Hi upon him), he was accused of Witchcraft and Wizardry by local dignitaries. This sense of exclusion was reinforced by the fact that it was not the tribes of the region and therefore could not benefit from their support.
In one of his writings he tells himself the circumstances of this conflict which Rahal Boubrik narrated as follows:
"Sa'd Buh was accused of witchcraft. The entourage of Emir Muhammad Sidi w. Lahbib advised the latter to remove him before he would rule (yastawlî) Trarza: "He (Amir Muhammad Sidi Lahbib) has often been mistaken (yamkura bi) and God prevented him to reach me by evil ... ... He was assisted in its intentions and its tulba Topics (ra'iyyatuhu). They were convinced that I was sorcerer (Sahir) or crazy (Majnun).
According to Saad Buh, the Emir was sensitive to the pressure of his entourage. A disciple of Sa'd Buh told him that when the Emir heard the rumors about Sa'd Buh, he said: "I gathered my people and dignitaries from my state (Akaber dawlat) and have consulted on this man . The meeting advised me to go into the field before it is dominated (astawlâ) by the magician. "
Following this consultation, the Emir went out to meet Sa'd Buh taking information along the way about it. The information collected is not in favor of Sa'd Buh, his determination was strengthened. The Emir stopped at a camp and sent for Muhammad Fal w. Mutali (d. 1870) to ask him his opinion on Sa'd Buh. Muhammad Fal, which was then an influential figure in the religious life of Trarza, refrained from comment on the matter. Perplexed (Hayran), the emir had recourse to another scholar of the tribe Idawalhâjj Baba w. Muhammad w. Ahmad. The response of the latter was not mentioned by Sa'd Buh. During this trip, the Emir received four emissaries of Sa'd Buh, carrying a message. The emir, asked one of his companions to take the letter for him, for fear of its magic, then he tore it and threatened the envoys, which put Sa'd Buh angry. Arriving at the Ahl Ahmad b. Talib did, all the scholars consulted Sa'd Buh qualifièrent wizard or an infidel (kafir) and advised the Emir to assassinate him. The emir, however, questioned the assembly of scholars on the origin of Sa'd Buh. One replied, "it is the only descendant of the saint, the son of the great scholar Shaykh Muhammad Fadil." The emir, surprised, replied, "it is the son of the great saint (wali al-al-Kabir) and the clever scholar (alim al-Nahr year) whose miracles are narrated to me since my childhood (...) I can not kill the son of the saint (wali) (...). However, I gather around him the great scholars and gather all the books in this country. In the event that he would be right, it will be welcome, and if not, we will be moving away from our country. "
Sa'd Buh first challenged the proposal and sent one of his tla-MIDH to the Emir to announce that "the earth belongs to God. According to his will, he attributes (yûrithuhâ) to his creatures. "But Sa'd Buh finally accepted the invitation of the emir when his brother Al-Mamun Brakna came to support him against his opponents and to persuade him to attend the debate.
After this debate challenge, according to Saad Buh, all scholars gathered at the court of the emir bowed to him acknowledging his status as a great scholar and saint. The emir immediately presented his apologies to his' Buh d by laying the blame on those around him for any inconvenience. Then he said to Sa'd Buh: "Here is my territory ('ARDI), live wherever you want. "This did not prevent him Sa'd Buh say" the earth belongs to God. He attributes it as it sees fit and in your case, you do nothing. If God wants me to remain here, I'll stay, and if it expels me, I have left my country ('ardi) and mine (' ahli).
Surprised by this response, the emir sought the intervention of al-Mamun that Sa'd Buh would accept his apology and reconciled to him. "
Having firmly established in Trarza despite the attempts of the early opposition, Sheikh went to Senegal.
SOCIO-1-POLICY THE APPEARANCE OF SHEIKH Cheikhna Saadbou THE TERRITORY OF TRARZA and Senegal.
The politico-religious context of the emergence of Sheikh territory Trarza described in the previous chapter in connection with his relationship with the Emir of Trarza and local clerics, including the Council of Notables, an advisory body of the Emirate .
The nature of the physical environment (Sahelian zone and desert), the predominance of warlike tribes living raids and slave trade have finished creating an almost universal insecurity in Trarza but also on the western bank of the Senegal River (Fouta Toro).
The repeated attacks against the warlike tribes of people on both sides (eg the one against the village Aly Oury resulting in loss of life and the removal of cattle on the night of June 16, 1904) and against barges belonging to the company Deves and Chaumet near the village of Koundel). Until 1904, the French had only two outposts in Mauritania, El Ma and Saout Mederdra which were often subject to attack by warring tribes Hassan who supply arms (rifles rapid fire ) from the colony (enclave) of the Spanish Ségui al Amra (Western Sahara) or Rio del Oro.
In a context of growing insecurity exacerbated by the proliferation of smuggling of firearms, the presence of an organized force and anxious to enforce the free movement of goods and people, even if occupancy , could only be welcome.
Therefore, the marabout tribes, such as Awlad Deyman Awlad Bieri and accepted the French attempts to annex Mauritania so that civil peace may be restored.
It is less a blank check that the presence of a negotiated for the good of the people. The French did not hesitate to arm as marabout tribes they knew the ground and were victims of raids so they can deal with or stop the attacks.
It is in a difficult context appears the Sheikh who should be noted, does not belong to the tribes of the region Trarza.
The French, knowing this, wanted to make him, like Sidi Baba also an ally in their attempt to penetration and pacification of Mauritania. He informed him during the interview he had with them in the office of Governor Valière in 1872, following an incident in which the colonial authorities had to assess the commitment and exceptional powers of the Sheikh. (The Zikr aloud disciples were considered detrimental to the public by the colonial police in St. Louis).
Indeed, the year 1872 is a symbolic turning point in the evolution and space-time of the Sheikh. Having camped on the present site of the University Gaston Berger (Dakar-Bango) located 10 km from St-Louis, the Sheikh made his first visit on the island at that time.
Throughout the period the Sheikh camped in Dakar-Bango, the St. Louisians every night saw a light that pointed to the sky and seemed to approach more and more of their city. Some thought it was a huge fire that threatened, others to an Apocalypse, the approach of the end of the world. This is illustrated by scholar and man of science, the Cadi Madiakhaté Kala who finds the answer to their questions by noting that the light that looked like a full moon could be that the holder of Holiness Sheikh Saadbou Cheikhna unique (there wrote some verses which témoig e *). In St. Louis, Sheikh camped not far from the Colonial Governor's Palace with his disciples chanting the Divine Oneness formula "La ilaha ILLALAH" softly and repeatedly. This displeased the authority that would prevent a disciple named Muhammad Lamine Ould Isseu to continue his Zikr: indeed, in a mystical ecstasy, it did not even feel the presence of the Colon, it struck him with his whip , exasperated by his attitude. He responds by saying the name "Allah" suddenly, the waters of the ocean began to invade the homes St. Louisians. Seeing such a scene, the Sheikh was in his tent, intervenes to calm the holy disciple and prevented in doing so the sinking of the city under water. Following this incident, the Governor sent for the Sheikh in his office with the intention to put him in prison. During the hearing, the company was doomed after the Governor had summoned the Sheikh to take off his hat to mark his respect and submission to his authority. Sheikh said that removing the cap would have serious consequences on the insistence of the latter, Sheikh pushing the corner of his cap, swung by the grace of God, the walls of the palace that looked like a boat out of balance by the violence of a burst, and immediately, the Governor, took panic, changed his mind and returned to better sentiments.
He knew that the Sheikh was not a man who could frighten or manipulate at will, that his holiness was not affected. It was after this event that relations with the Sheikh colonial rule were marked by respect and consideration due to the holy man.
From that moment, he was consulted on many problems which the settlement, it was unavoidable (eg Lat-Dior refused to let the railway, with its Moorish were also tax-exempt and exempt from military service).
Trarza, Walo and French:
We can say that in the late 19th century, Trarza had a double interest in French: passageway and production of gum arabic to be supplanted by peanuts, but also for the Corridor to secure freedom of trade on the Senegal River (page 32).
The French were interested then to Mauritania for this double reason.
Wars occurred between the French and the Emirs Trarza from the 1830s and between 1854 and 1858 were mainly designed to prevent the seizure of the latter on the Waalo. It should be remembered that the relationship between Trarza and Walo are very old and very deep (eg. Djeubeut Mbodj Queen reigned in both the walo and Trarza.
Zekeria Ould Ahmed Salem (co-author of the book group on Mauritania cited below) says that "Ely Ould Mohamed Salem, son of the queen of Walo and the Moorish Emir became himself the leader and recruited up 'a thousand warriors of Walo, his second home so to speak. "
Aware of the historical links between political and often Trarza and Walo, the French led by Faidherbe "had more need to challenge the sovereignty of the Moorish Walo" to protect their interests related to trade in gum arabic and to colonial expansion. With his victory over the Moors in 1858, he succeeded in the "hold" on the right bank of the Senegal River.
It should be remembered that in 1889 Coppolani managed to "convince the Minister of Colonies to create an entity called" Western Mauritania "and that would include all the" Moors from the right bank to the river Senegal, Kayes and Timbuktu in southern Algeria and Moroccan borders, "according to Alain Antil. (see collective work cited below)
So the conquest of the space under the name of Mauritania was late and she was not "complete" until the early 1913, with the occupation by a column Hodh Mehari.
In 1898-1899, Coppolani undertook a study mission to Mauritania, which has remained for a long time as "the back country wilderness St. Louis. "
To end the confusion, the raids and insecurity that prevailed almost constant in Mauritania, religious leaders and tribal sheikh as Sidya and religious leaders such as Sheikh Cheikhna Saadbou did not oppose the French presence in Trarza.
We must welcome the insight of these religious leaders who were able to defend the best interests of Muslims by promoting a situation conducive to civil peace, the French advocating freedom of worship and the establishment of Islamic courts as opposed to armed gangs that roamed the populations throughout the year.
Relationship between religious and political spheres spheres:
In 1903, Sheikh Ahmadou Bamba was arrested and deported by the French, Trarza close to Baba Sheikh wuld Sidiya whose family had ties with the former founder of Mouridism. It will only be allowed to return to Senegal in 1907.
During his stay, he attracted many followers mainly among Awlad Deyman which, according to Ould Cheikh Abdel Wedoud (see collective work cited below), "were geographically closest to the area of influence of the Senegalese Cheikh they were most engaged in trade in the South River, and they occupied the territory in which Ahmadou Bamba spent four years under house arrest ... "
"The followers of Moorish Mouride leader may have played a valuable role as teachers and copyists in establishing brotherhood created by Ahmadou Bamba, who could be generous with both those who served directly with the simple passing numerous requests according to Abdel Wedoud Ould Cheikh, a professor at the University of Nouakchott and co-author of "tracks" of a state border, space, political and social transformations in Mauritania "published by CODESRIA.
In summary, one can note that Sheikh Cheikhna Saadbou had to stay several times in Senegal. He had contacts with kings and heads of Canton to the example of Lat Dior, the Alboury Ndiaye of Macodou Sall. He also had a meeting with the notable Mourad Ndao Mekhé of the place where he prayed to the Lord and wrote some verses that show.
Ould Cheikh Abdel Wedoud note that in 1902, the colonial administration soon to take the "General Government" is "based on a network of leaders it has developed, often her son heads eliminated ".
From 1909, the Sheikh came to Nimzatt, north of Rosso, near the capital of Mederdra. He founded a university that trained many Senegalese, Malian and Guinean, besides its specific relations with Muslims in St. Louis which, according Zékéria Ould Ahmed Salem, "most of their petition signatures were in Arabic. They were educated in Koranic schools and theological of the Mauritanian desert and the Fouta: families Hamat, Anne and Seck, among other things, that dominated the community had sent their children to enroll in schools of Moorish Awlad Dayman, in particular, at the same time where hundreds of St. Louisians attending school founded in 1880 by Sheikh Saadbou Trarza. "
2-PRESENCE IN SENEGAL AND LIGHT SPIRITUAL
The wonders Cheikhna Sheikh Saadbou performs in St. Louis, where he did not hesitate to warn the colonial authorities against him and of his talibés, undoubtedly constitute a glorious page in the history of Islam.
Cheikhna Senegal, Cheikh Saadbou traveled north to the center of St. Louis through Tivaouane and Diourbel and converts thousands of people to Islam. It implements Sheikh which were torches lighting the way thousands of disciples.
He also visited in Lebous in Dakar at the invitation of Sheikh Yusuf dignitary Lebu Bamar Gueye who had to meet him during his stay in St. Louis.
Indeed, the latter was amazed by the spiritual dimension of the holy man at the meeting.
Sheikh, during his stay Dakar, predicted the prosperity of this town at the time, and prayed for the expansion of this region, the development of fisheries, the main activity and wealth Lebous and abundant water for its inhabitants.
Note that the Shaykh, even if practiced Wird khadriya, also broadcast other Wird (Tidjanites, Shazilites, and Nassirites nakchabandites) as Caliph of the Prophet Muhammad on earth, Lord of all wird.
Talibés elevated to Sheikh were 664 in number. They were and remain the Saints made and are located throughout the territory of Senegal, but also in the sub-region (Guinea, Gambia, Mauritania, Mali etc.).
These include among them (without being exhaustive.)
Senegal:
The Sharifs Makhfou Aidara Sheikh and his brother's son Sheikh Hadrame Cheikhna whose tombs are located in the City Guéoul Blessed, his nephews Sheikh Ibn Al Misbah khadrami whose tomb is Ndogondou (near Dahra Djolof) and Ibn Sheikh Al Sheikh Ahmédna Khadrami in Ferlo, Sheikh ibn Houyeu Talibouya Sheikh Abubakar, his talibés Cheikh Seck Ngourane Deth Law (Luga), Cheikh Amadou Diop Massar (Luga), Souleymane Sidibe Sheikh, a native of Kayes and settled in North District in St. Louis. In this locality, one can also cite Mbarick Cheikh Diop, Cheikh NDOS, Sheikh Mustapha Gueye, Abran Gueye and Ndiaye Cheikh Ahmadou Ahmadou DIENG.Cheikh to Loboudou (Luga), Sheikh Muhammad and Sheikh Macodou SALL Djimbiri to Kébémer Sheikh Aldiouma BA born Ndiâgne in which the mausoleum is Guet Ardo (Luga), Sheikh Malick KA Kayboubdé (Djoloff) Sheikh Alpha Ndiarap to Ndiarap (near Darou Mousty) Ali Cheikh Mouhamadou SOW and his son Sheikh Saadbou SOW Dîgaane (near Mbacke), Sheikh Alpha Thiambel to Thionah (near Mont-Rolland) Sheikh CARS Pathé to Sagatta, Cheikh Oumar Foutiyou LY and son Sheikh Ibn Arabi and Sheikh Zanoun LY LY in Thies, Cheikh Diagne Ndiouga Quarter Deposit Thies and whose tomb is Guéoul (Luga) Cheikh Seck Yérim Ndoumbane Tivaouane Sheikh Saliou Dieng Salla village of Keur Deurgane near Tivaoune Sheikh Mouhamadou LO (Mbour) Manel Ely Cheikh FALL (Diourbel) Sheikh Yusuf Bamar Gueye, Cheikh Gueye Létyr Alpha and Sheikh DIOL in Dakar, Diop Cheikh Ahmadou Mactar (originally from worse and settled permanently in Gab Bambey near where his mausoleum).
In the Sine-Saloum (Kaolack and Fatick) are:
Sheikh Musa and Sheikh CARS Fode Sarr to Niodior (Sine-Saloum), Sheikh Malick Sarr to Diouri (stop-Niodior Dept of Foundiougne), Cheikh Thiam Abdourahmane Soumbel (Fimela stop), Cheikh Cisse Samba Boréba DIA; Thierno Diallo and Cheikh Sheikh CARS Cheikhou Kobongoye (Fimela), Sheikh Boubacar Diouf in Medina Fadial (Thiadiaye to stop.)
Fouta, Sheikh delivered mainly Wird Tidjane but soon after the Wird Khadre to men of God among them are: Cheikh Mamadou Kane in Bakel, Slima Shaikh, Cheikh Hamidou Kane and Cheikh Moussa Kamara to Ganguel in Matam ; Sheikh and Thierno Souleymane Yérim Baal in Saldé-Diorbivol, EH Hamadou in Podor Abdoul Karim and Sheikh Bukhari DATT Village Nere.
Sheriff Sheikh Mukhtar ibn Youba Al Khalifa Cheikhal Cheikhna nephew whose tomb is in the Ten-Ten and its Baol talibé Cheikh Mamadou Kane, Sheriff Sheikh Muhammad ibn Sheikh Fadel said Tourad Abass, nephew of Cheikhna whose tomb is Cemetery Soumbédioune in Dakar.
Family Chérifienne Dar Salam and Binâco in Diouloulou and whose standard bearer is the great Saint Sheikh Sheikh ibn Makhfou AIDAR ABBA, nephew of Sheikh Saad Cheikhna boo, and that of Sébikoroto Bangheri with Sheikh Sharif and Sharif Sidy Younouss Aidara (Chad 1825 - Bangheri Tanaff-1917)
.
Note also that Cheikhna Bounane Aïdara IBN Sheikh ibn Talibouya Cheikhna Saadbou Sheikh is the founder of the religious home of Dioffior (dept of Fimela Fatick region) where there is a part of his family. He has contributed to the Islamization of many Serer of Sine and some of his children of mothers from this ethnic group.
The Gambia
Cheikh Ibrahima Birkama to SANE. (By order of the Sheikh, he will serve his mission in Makhfou Sheikh in the south.
In Guinea Conakry:
Fantamady Sheikh, the Saint of Kankan, Siguiri Sheikh Bakary Keita, the Mandinka Boubacar Camara Couralandé Sheikh, El Hadji Mamadou Kaba DIAKITE.
Mali:
Sheikh Faly CISSÉ Sheikh Bakary Diarra, Cheikh Cheikh Salif BA and BA Bacary Maras
Mauritania:
His brothers Sheikh Sidyl Khairi, Sheikh Sheikh Abdati and Mouftah Al Khair, its Talibés, EL Sheikh Bashir Mbârig ould Cheikh Ould Amar Maouloud Cheybateu, Guila Sheikh, Sheikh Mouhamadou MA Ali, Sheikh Ibn Hanbal, Sheikh Moulay Mbârick, Sheikh Mukhtar Ibn Arabi Wadan, Mukhtar Sheikh Kunta Minouwa said, ould Cheikh Abdourahmane Jeuweu.
We should also remember the testimony one of a kind and eloquent at the location of the Sheikh of Sheikh Ahmadou Bamba and words of praise of Sheikh Ahmadou Bamba in response. (See in fine.)
Witness these strong ties, the fact that the second Caliph of Sheikh Ahmadou Bamba (Serigne Fallou Mbacke commonly known) is named after the father of Cheikhna Saadbou Sheikh, Sheikh Muhammad Fadel.
He also wrote a letter of encouragement to the place of El Hadj Malick Sy in the business of celebrating the night of the birth of the Prophet (PBUH).
The Shaykh disappeared 22 émejour the blessed month of Ramadan in the year 1917 to Nim-Zatta after 69 years devoted to the work of revival of religion. He prayed to his Lord that his tomb is in the image of the Kaaba, a place of forgiveness of sins and grant wishes. Which was granted without question.
Foutiyou Cheikh Oumar Ly, a disciple of Sheikh and the father of Sheikh Ibn Arabi LY, wrote these verses wonderful place of Sheikh.
"O grave containing the well (of science), this celebrity,
I named our Sheikh Saad Bouh, ruby scholars
There is in you, through the Master's throne, our Creator,
A vast sea of overflowing continual rains and swollen.
There is in you knowledge, piety, a huge
For men who forget to wonder.
There is in you a descendant of the Apostle of God,
Mondarite, a joy of joys, the father of our greatest teachers.
There is a light in you of the full moon, a bounty of the sea;
It is considered the master of the piles!
He updated the way of the divine when elected
traces were erased, so he raised him from the bones have turned to dust.
He dispelled the spirit of rebellion against God, banished stupidity when it became commonplace, it has pushed us away from injustice and darkness ... "
At his death, his work was continued by his son Cheikhal Khalifa, Cheikhna Sidaty el Kabir, Sheikh Cheikhna Talibouya, Sidibouya Sheikh, Sheikh Hadrame, Makhfou Sheikh, Sheikh Ma ul Aini, Atkhâna Sheikh, Sheikh Bounane the Lord increases their light and we gratifies their graces.
The bibliography of the Sheikh is huge in the image of his work. Among his writings, there are 69 major works dealing with the mystical and different fields of knowledge among them are:
Nourou-fi Sirat ilmil Tassâwoufi (light on the road to Sufism, great work of 666 verses.)
- Ma 'Yatou Zatta;
- Nafkhoul Khâmim fi Barakat Bismillah Rahman Rahim:
In this book, Sheikh spoke of the benefits of Basmala recounts an event that happened to him during a trip by boat to sail on the Senegal River
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