Марабуты Западной Африки: Религиозные лидеры и учителя суфизма

Sufi religious leader and teacher in West Africa

the game

A marabout (مُرابِط) is a descendant of the Prophet Muhammad (Arabic: سـيّد, romanized: sayyid and Sidi in the Maghreb) and a Muslim religious leader and teacher who historically had the function of a chaplain serving as a part of an Islamic army, notably in North Africa and the Sahara, in West Africa, and (historically) in the Maghreb. The marabout is often a scholar of the Qur'an, or religious teacher. Others may be wandering holy men who survive on alms, Sufi Murshids ("Guides"), or leaders of religious communities. The term "marabout" is also used for the mausolea of such religious leaders (cf. maqam, mazar, in Palestine also wali/weli).

Muslim tariqah (Sufi religious brotherhoods) are one of the main organizing forms of West African Islam, and with the spread of Sufi ideas into the area, the marabout's role combined with local practices throughout Senegambia, the Niger River Valley, and the Futa Jallon. Here, Sufi believers follow a marabout, elsewhere known as a murshid "Guide". Marabout was also adopted by French colonial officials, and applied to most any imam, Muslim teacher, or secular leader who appealed to Islamic tradition. Today marabouts can be traveling holy men who survive on alms, religious teachers who take in young talibes at Qur'anic schools, or distinguished religious leaders and scholars, both in and out of the Sufi brotherhoods which dominate spiritual life in Senegambia. In the Muslim brotherhoods of Senegal, marabouts are organized in elaborate hierarchies; the highest marabout of the Mourides, for example, has been elevated to the status of a Caliph or ruler of the faithful (Amir al Mu'minin). Older, North African based traditions such as the Tijaniyyah and the Qadiriyyah base their structures on respect for teachers and religious leaders who, south of the Sahara, often are called marabouts. Those who devote themselves to prayer or study, either based in communities, religious centers, or wandering in the larger society, are named marabouts. In Senegal and Mali, these Marabouts rely on donations to live. Often there is a traditional bond to support a specific marabout that has accumulated over generations within a family. Marabouts normally dress in traditional West African robes and live a simple, ascetic life.

The spread in sub Saharan Africa of the marabout's role from the eighth through thirteenth centuries created in some places a mixture of roles with pre Islamic priests and divines. Thus many fortune tellers and self styled spiritual guides take the name "marabout" (something rejected by more orthodox Muslims and Sufi brotherhoods alike). The recent diaspora of West Africans (to Paris in particular) has brought this tradition to Europe and North America, where some marabouts advertise their services as fortune tellers. An eshu of Quimbanda, Marabô, is believed to have carried this esoteric and shamanic role into Brazil. Contemporary marabouts in Senegal advertise on television and have hot lines. Liliane Kuczynski. Les marabouts africains à Paris. CNRS Editions, Paris (2003)
Magopinaciophilie: An article discussing Europeans who collect calling card like advertisements by "marabouts". L'officiel du Marabout: Parisian advertisement collection. Magopinaciophiles: A collection of French flyers.

Marabouts have been prominent members of Wolof society since the arrival of Sufi brotherhoods from the Maghreb in the 15th century. Their advanced knowledge of the Quran and esteemed reputation have often allowed them to act as traders, priests, judges, or magicians in conjunction with their roles of community religious leaders. Additionally, because of their ability to read and write, village chiefs would frequently appoint marabouts as secretaries or advisers as a means to communicate with neighboring rulers. Since the judgment of marabouts is so influential, the success or failure of a politician would be almost entirely contingent on the support of more prominent marabouts. Because of this, politicians would try to appease marabouts by agreeing to promote their Sufi brotherhood's best interests in turn for their endorsement, with some politicians believing that winning an election would be impossible without the support of a marabout. Along with endorsing certain politicians in exchange for favors, French colonial administrators sought out marabouts and heads of Sufi brotherhoods to act as intermediaries between colonial administrators and West African Muslims to ensure appropriate allocation of power and resources to avoid any potential conflict.

After Senegal gained its independence from France in 1960, marabouts and leaders of Sufi Brotherhoods (also marabouts), or the Khalife Général, have continued to play influential roles in Senegalese politics. Some have questioned the utility of having clientelist relationships between marabouts and government officials in a modern democracy. The new "grandson" generation of marabouts has cultivated a more independent and secular political outlook and have proven that they are willing to question the authority of their predecessors. In Senegal's 1988 presidential election, Khalife Général Abdou Lahatte Mbakke supported Abdou Diouf for reelection. Both as public endorsement and as a reward for installing new roads and street lamps in Touba while in office, the Khalife Général declared a ndiggël (a binding command issued by the Khalife Général to all members of the Mouride Brotherhood) that proclaimed that all men must vote for Diouf. Although multiple Khalife Général have issued 'ndiggël politique' in support of a presidential candidate in previous elections, several marabouts of the "grandson" generation openly rejected the command by voting for the opposition instead. These marabouts believed that the ndiggël violated their secular political rights, which was a sentiment shared among many other Mourides in Touba. religious students and military volunteers who manned ribats at the time of the conquest. Today, marabout means "saint" in the Berber languages and refers to Sufi Muslim teachers who head a lodge or school called a zāwiya associated with a specific school or tradition, called a ṭarīqah "way, path" (طريقه). The pronunciation of that word varies by language. For example, it is pronounced amrabadh in Tarifit. Marabouts are known as sidi (سيدي) in Maghrebi Arabic. Many cities in Morocco got their names from local marabouts, and the name of those cities usually begins with "Sidi" followed by the name of the local marabout. Modern Standard Arabic for "saint" is "walī" (ولي). A marabout may also refer to a tomb (قُبّة qubba "dome") of a venerated saint, and such places have become holy centers and places of pious reflection.

Note zāwiyas are not places of formal pilgrimage, which are limited in Islam to the Hajj and to Jerusalem, but are rather places of reflection and inspiration for the pious.