Wolofal Manuscripts, Senegal
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The EAP334 project, funded by the British Library Endangered Archives Programme, copied manuscripts from 15 collections. The manuscripts primarily consist of Wolofal (Wolof Ajami) materials written by the members of the Muridiyya Sufi order founded in Senegal in 1883 by Ahmadou Bamba (ca 1853-1927) and include satirical, polemical, and protest poetry, as well as biographies, eulogies, genealogies, talismanic resources, therapeutic medical manuals, historical records, instructions on codes of conduct, a translation (with commentaries) of the Qur'an in Wolof Ajami script, and two volumes of the internal biography of Ahmadou Bamba written in Wolof Ajami, among others.
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Item Fallou Ngom and Roger Brisson leading a digitization training at the West African Research Center(2011-07-09) Ngom, Fallou; Brisson, RogerRoger Brisson (4th from left) and Fallou Ngom (standing right) at the West African Research Center in Dakar, training the Senegal fieldwork team for the digital preservation of Wolof Ajami manuscripts. This project (EAP 334) was funded by the British Library's Endangered Archives Programme .Item Minanul Baaxil Xadiim buñu Wolofal: Ñaareelu Xaaj(2012-06-12) Serigne Bassirou MbackeThe materials are the second volume of the Murid internal biography of Cheikh Ahmadou Bamba translated into Wolof using Ajami. The orginal biography was written by Serigne Bassirou Mbacke (1895-1966), a disciple and a son of Cheikh Ahmadou Bamba. Recognizing that many Murid disciples are literate in Wolofal (Wolof Ajami script) but are illiterate in Arabic, Serigne Moustapha-Bassirou (1928-2007) led a team of Murid scholars to translate his father's Arabic biography of Cheikh Ahmadou Bamba into Wolof using the widely known Wolof Ajami script. Based upon the interviewer with several Murid scholars, the original source in Arabic was completed around 1927 and the Wolofal versions were made between 1966 and 1993. There are oral renderings of the materials in cassettes made by Omar Kane Balla Ayssa and a translation in French made by Khadim Mbacke of IFAN, Dakar. Throughout the biography, the classical Arabic texts of the original work is generally given followed by translations and commentaries in Wolof. The Arabic and Ajami versions of this biography are considered to be the most extensive, most detailed, most reliable, and most cited biography of Cheikh Ahmadou Bamba among Murids. The biography traces the life of Cheikh Ahmadou Bamba from his childhood, and describes his physical, moral, and spiritual characteristics, his courage, education, knowledge, and his spiritual achievements and ranks, among others. The original source in Arabic was completed around 1927, and the Wolofal versions were made between 1966 and 1993. Digitized on 6 January 2012. All pages are readable. Due to the quality of the photocopy some pages are dark and may be hard to read. A few pages are missing.Item Minanul Baaxil Xadiim buñu Wolofal: Xaaj bu njëkk(2012-06-12) Serigne Bassirou MbackeThe materials are the first volume of the Murid internal biography of Cheikh Ahmadou Bamba translated into Wolof using Ajami. The orginal biography was written by Serigne Bassirou Mbacke (1895-1966), a disciple and a son of Cheikh Ahmadou Bamba. Recognizing that many Murid disciples are literate in Wolofal (Wolof Ajami script) but are illiterate in Arabic, Serigne Moustapha-Bassirou (1928-2007) led a team of Murid scholars to translate his father's Arabic biography of Cheikh Ahmadou Bamba into Wolof using the widely known Wolof Ajami script. Based upon the interviewer with several Murid scholars, the original source in Arabic was completed around 1927 and the Wolofal versions were made between 1966 and 1993. There are oral renderings of the materials on cassettes made by Omar Kane Balla Ayssa and a translation in French made by Khadim Mbacke of IFAN, Dakar. Throughout the biography, the classical Arabic texts of the original work is generally given followed by translations and commentaries in Wolof. The Arabic and Ajami versions of this biography are considered to be the most extensive, most detailed, most reliable, and most cited biography of Cheikh Ahmadou Bamba among Murids. The biography traces the life of Cheikh Ahmadou Bamba from his childhood, and describes his physical, moral, and spiritual characteristics, his courage, education, knowledge, and his spiritual achievements and ranks, among others. The original source in Arabic was completed around 1927, and the Wolofal versions were made between 1966 and 1993. Baye Cherif Ndiaye was born in 1952 in Ndialou in Diakhao-Sine in the region of Fatick in Senegal. He studied the Quran at the school of Serigne Issa Aw in Sine in the region of Fatick. He is a disciple of Serigne Moustapha Gueye Bogo in Diourbel whose father Mababou Gueye was one of the first disciples of Cheikh Ahmadou Bamba in Diourbel. Baye Cherif Ndiaye received the materials from Serigne Masylla Diagne, the caretaker of the mausoleum of Serigne Bassirou Mbacke in Touba, Senegal. Serigne Bassirou Mbacke (1895-1966) is a son of Cheikh Ahmadou Bamba, and the author of the most extensive internal biography of his father's life, his character, and spiritual path. He was born in Kokki in the region of Louga and was the son of Sokhna Mame Diop, a granddaughter of Makhtar Ndoumbe Diop. Serigne Bassirou Mbacke studied the Qur'an in Kokki and later lived for seven years with his father Cheikh Ahmadou Bamba. Serigne Bassirou Mbacke was also known to be a prominent farmer in the village of Tip near Mbacke in the region of Diourbel. Serigne Moustapha-Bassirou (1928-2007) was born in Darou Salam-Kael in the region of Diourbel, Senegal. He studied the Qur'an and Islamic sciences with his namesake Cheikh Mouhammadou Moustapha Mbacke, Serigne Ndame Abdourahmane Lo, Serigne Ibra Binta Sylla, his maternal uncle Serigne Maouloud Diakhate, Serigne Habibou Mbacke (a prominent Murid scholar), and his father Serigne Bassirou Mbacke. He is also credited for coining the popular Murid phrase "wàcc liggééy" (literally: completing one's work) to refer to the death of a Murid disciple. The phrase emphasizes Murids' work ethics and their belief that one comes to this world for a mission (to work) and must leave it when the work is completed. The use of "Serigne Touba" along the names of living Khalifas of the Muridiyya order is also attributed to him. After the death of his father, he led a group of scholars to translate into Wolofal his father's Arabic biography of Cheikh Ahmadou Bamba entitled "Minanul Baaxil Xadiim." The team included Serigne Malick Dieng and Serigne Bara Rokhaya Mbacke (son of Imam Serigne Habibou Mbacke) who served as translators and Serigne Abdoul Karim Diakhate, Serigne Mourtalla Diagne, and Serigne Gadiaga who served as scribes. Digitized on 3 January 2012. All pages are readable. Due to the quality of the photocopy some pages are dark and may be hard to read. There are a few pages missing.Item Yeneen mbindum Serigne Mor Kayre(2012-06-12) Serigne Mor KayreThe material consists of Wolof Ajami poems (Wolofal) by Serigne Mor Kayre (1869-1951). The material is written in black ink. There are also insertions of Arabic words and phrases, including in openings and closings. The collection contains discussions on the qualities of Prophet Muhammad, the qualities of a genuine Murid disciple, discussions on the Tijaniyya and Qadiriyya Sufi orders, as well as recommendations for Murid disciples and their leaders. Serigne Mor Kayre (1869-1951) was one of the earliest Murid Ajami scholars and poets. He was a member of the Tijaniyya Sufi order before becoming a Murid disciple when he met Ahmadou Bamba. His work includes eulogies of some Murid leaders, praises of Prophet Muhammad and Ahmadou Bamba's teachings, and devotional Sufi poetry, among others. His work has helped to disseminate Bamba's teachings and the Murid work ethics among the Wolof masses. His poetry has generated some Sufi songs, some of which are available on the internet today. Serigne Mor Kayre is the author and scribe of the 2 original pages, but the copyist of the 74 photocopied pages of the work is unknown. Mame Mor Kayre, the owner of the materials, is named after his grandfather Serigne Mor Kayre (1869-1951), the author the materials. He was born in 1978 in Khombole in the region of Thies. Mame Mor Kayre is currently a quranic teacher in Touba-Darou Khoudoss, Senegal. He received the materials from his older half-brother called Khadim Kayre, a quranic teacher and writer living in Dakar, Senegal. Digitized on 27 November 2011. The 74 handwritten pages copied are readable, but the 2 original pages are difficult to read due to their age.Item Ay Qasiday Wolof ak Arab(2012-06-12) Serigne Samba Diarra MbayeThe material is a collection of Wolof Ajami poems (Wolofal) by Serigne Samba Diarra Mbaye (1870-1917). There are insertions of Arabic words, phrases, and prayers, including in openings and closings. The material contains numerous poems, including praises dedicated to Cheikh Ahmadou Bamba and his contribution to the country of Senegal, his miracles in Mauritania, and the qualities of Cheikh Ibra Fall and how he surpassed his peers, among others. Based upon the interview with Serigne Abdoulaye Sarr, the owner of the material, these poems were written in Saint-Louis, Senegal around 1907. Serigne Samba Diarra Mbaye was born in 1870 and died in 1917. He is buried in Saint-Louis, Senegal. Serigne Samba Diarra Mbaye is also a close relative of Serigne Mor Kayre (1869-1951), another leading Murid Wolofal scholar. Both lived together in Mauritania during their visit to their leader Cheikh Ahmadou Bamba who was exiled there by the French colonial administration from 1903 to 1907. Serigne Samba Diarra Mbaye worked as merchant in the city of Saint-Louis, Senegal. His Arabic manuscript dedicated to Cheikh Ahmadou Bamba was written in Mauritania, while the one in Wolofal (Ajami) was written in Saint-Louis, Senegal. His work has helped to disseminate Cheikh Ahmadou Bamba's teachings among the Wolof masses. His poetry has generated some Sufi songs, some of which are available on the internet today. Digitized on 14 November 2011. Despite the age of the documents and ink stains, all pages are readable. Red, black and purple ink are used in the material. The red ink is used for vocalization and for key words and phrases. A blue pen is also used on some pages.Item Jazbul Majzuub(2012-06-12) Serigne Samba Diarra MbayeThe material is a collection of Arabic and Wolofal (Wolof Ajami) poems by Serigne Samba Diarra Mbaye (1870-1917). There are more Arabic poems than Wolofal in the material. Wolofal poems include page 208-211, 364-369, and 387; Arabic and Wolof poems include 374-376; and Arabic poems include 212-363, 370-373, and 377-386, among others. The themes discussed in the material include praises dedicated to Cheikh Ahmadou Bamba, his spiritual stature, his traits, and blessings and miracles, among others. Based upon the interview with Serigne Abdoulaye Sarr, the current owner of the material, these poems were written in Mauritania around 1903 when the poet visited his spiritual guide (Cheikh Ahmadou Bamba) who was exiled there by the French colonial administration from 1903 and 1907. Serigne Abdoulaye Sarr is an eminent Murid scholar with a school in Guet Ndar, Saint-Louis, Senegal. He was was born in 1939 in Saint-Louis and did his quranic and Islamic studies in Guet Ndar, Saint-Louis. He was a disciple of the leading Murid scholar Serigne Bara Diaw Sarr of Guet Ndar. Serigne Abdoulaye Sarr has also studied under Serigne Mouhammadou Lamine Diop-Dagana, one of the prominent disciples of Cheikh Ahmadou Bamba in Diourbel. He worked as a civil servant in the water management department of the Senegalese goverment before resigning to devote his life and efforts to his Murid school in Guet Ndar, Senegal. He is a teacher, writer, and specialist of Murid Ajami poetry, especially of Serigne Mbaye Diakhate and Serigne Samba Diarra Mbaye. He received the materials from Serigne Ahmadou Diop-Murid, a fellow Murid disciple and scholar. Digitized on 14 November 2011. Despite the age of the documents and ink stains, all pages are readable. Red, black and purple inks are used in the material. The red ink is used for vocalization and for key words and phrases. A blue pen is also used on some pages.Item Manaafi'ul Muslim(2011-11-30) Serigne Moukhtar NdongThis document uses esoteric Islamic sciences to provide medicinal receipes for several illnesses and difficulties of life. It describes local healing and esoteric protective systems, including how to heal someone who is sick, how to heal someone possessed by a spirit, how to protect people from all means of transportation, how to help women who cannot have children, how to heal an impotent man, how to protect someone from drowning, fire and any metal, and how to protect oneself from any evil, among others. Digitized on 18 August 2011. All pages are readable, but some pages are missing.Item Lawtanug barke(2011-11-30) Serigne Habibou Rasoulou SyThis manuscript is a genealogy describing the descendants of Mame Maharam Mbacke, the ancestor of Cheikh Ahmadou Bamba, who lived in the 18th century. The author describes the methods he used to collect the data needed for the work, noting that most of the information he used was based on the work of Serigne Mouhammadou Lamine Deme, one of the most renowned Murid leaders and a close follower of Cheikh Ahmadou Bamba. The document provides a genealogy of Mame Maharam Mbacke, his children (including Ahmadou Farimata, Mame Ahmadou Soxna Bousso, Mame Ibrahima Awa Niang, Mame Said Soxna Bousso, Mame Balla Aicha, Mame Yalla Aissa, among others). The document is useful for historians interested in the genealogy and ethnic mixing (between Wolof and Pulaar) in the Mbacke family from the 18th to the 20th century. Digitized on 18 August 2011. All pages are readable, but some pages are missing.Item Sant waa ker Serigne Massamba Mbacke(2011-11-30) Serigne Dame NdiayeThe materials copied include (1) a eulogy dedicated to Cheikh Massamba Mbacke, the youngest brother of Cheikh Ahmadou Bamba who is said to have vocalized most of the writings of Cheikh Ahmadou Bamba, (2) a eulogy dedicated to Cheikh Massamba Mbacke's first son, Serigne Modou Faty Khary Mbacke, and (3) tributes to key members of the family (both men and women). Cheikh Massamba Mbacke is referred to in the manuscript as "the Doctor" because of his healing powers and his work in spreading Muridiyya. The materials also underscore the achievements of Cheikh Modou Faty Khary Mbacke, who followed in his father's footsteps after his death by building schools and promoting Muridiyya in Africa (especially in Gabon, Brazzaville, and Mauritania) and in Europe (particularly in Belgium and France). The manuscript also celebrates the lives of some women (Sokhna Anta Dia, Sokhna Maguette Mbacke, Sokhna Nogoye Kane, and Sokhna Sokhna Diop, among others) who embodied the values of ideal Murid mothers, wives, and educators. Digitized on 1 August 2011. Based on the interview with the owner, the poem was written in 1978. There are some stains in the manuscript, but all pages are readable.Item Lenn ci mbindum Serigne Abdou Kane(2011-11-30) Serigne Mbaye DiakhateThese materials are part of the personal archives of Serigne Abdou Kane, a student of Serigne Mbaye Diakhate. The manuscript consists of documents written by him based on the poems he memorized and heard from his teacher. Based upon the interview with Serigne Bassirou Kane, the current owner of the material, Serigne Mbaye Diakhate used to ask his students such as Kane's father (Serigne Abdou Kane) to memorize his poems for educational purposes. Thus, the material consists of Serigne Abdou Kane's documentation of the knowledge he accumulated in his studies with Serigne Mbaye Diakhate, which he also used as educational materials for other students in his own quranic school in Khourou Mbacke. The themes addressed in the material include, among others: prayers against evil; prayers for a good rainy season and a good harvest; tributes to Cheikh Ahmadou Bamba; advice for good behavior; the importance of local values such as "jom" (honorability/determination), "fulla" (seriousness/rigor), and "kersa" (discretion); and warnings against vanity and other human flaws. The manuscripts are written on different types of paper. Most are written with black ink. Red ink is used for vocalization and to highlight key words. Some pages are not vocalized. According to Serigne Bassirou Kane, his father passed away before finishing the vocalization of some pages. Digitized on 25 July 2011. Due to the age of the documents, some pages are hard to read.There are numerous ink stains. Some lines are erased. Some pages are missing and others are destroyed. Some pages are not vocalized.Item Lenn ci leggeeyub Serigne Mor Kayre(2011-11-30) Serigne Mor KayreThese materials are a collection of Wolof Ajami (Wolofal) poems by Serigne Mor Kayre (1869-1951). Red and black ink are used in the first set of original manuscripts. The red ink is used to highlight key words and phrases. There are also insertions of Arabic words and phrases, including in opening and closing formulae. The collection contains a hagiography of Prophet Muhammad, his family members and his miracles; a discussion on the battle of Badr; a song dedicated to Cheikh Ahmadou Bamba; a discussion on the norms for the construction of a mosque; a tribute to Serigne Modou Moustapha Mbacke (the first khalifa of the Muridiyya order); a tribute to Serigne Moussa Ka (his fellow Murid disciple and poet); and a table of contents summarizing the author's key pieces of work, among others. Materials consist of 17 pages of the original manuscript and 53 photocopies of some of Serigne Mor Kayre's work copied by hand. Serigne Mor Kayre is the author and scribe of the 17 original pages, but the copyist of the 53 photocopied pages of his work is unknown. Digitized on 24 July 2011. Due to the age and poor quality of the photocopy of some pages, some lines are a hard to read. Many of Mor Kayre's original works are lost.Item Samm sa diine ak sa adduna(2011-11-30) Serigne Mbaye DiakhateThis manuscript is a handwritten copy of the original. The original is believed to have been written between 1902 and 1954 by Serigne Mbaye Diakhate. Most of the manuscript is written with black ink, with red ink used for vowels and key words. Purple and green inks are also used to highlight some key words. There are parts in Arabic, especially in prayers, and in opening and closing formulae. The manuscript contains discussions on religious and secular issues. The themes addressed include, among others: prayers against evil and misfortune; prayers for knowledge, strong faith, divine blessings in this world and the afterlife; prayers for good health, good harvest, good rainy season for farmers; and praises of Prophet Muhammad and Cheikh Ahmadou Bamba. Also included are satirical materials such as criticisms directed to false spiritual guides who mislead their followers and the fools who follow them; and warnings against jealousy, Satan's traps, betrayal, talkativeness, laziness, and lack of discipline. The author also stresses the importance of patience, serenity, listening ability, hard work, abiding by the ndigal (instructions), true friendship, perseverance, and self-criticism. The challenges and achievements of several Murid dignitaries are also mentioned, including those of Cheikh Ibrahima Fall, Serigne Mouhammadou Moustapha Mbacke (who served as the first Khalifa of the order), and Serigne Massamba Mbacke, among others. The author uses Cheikh Ahmadou Bamba's teachings, the Wolof local culture, values, realities, and symbols to educate and disseminate Murid ethos among the masses. Digitized on 25 July 2011. Pages are generally readable. Several are missing due to borrowers who never returned them.Item Yow miy murid, seetal ayib yi la wer(2011-11-30) Serigne Mbaye DiakhateThis manuscript is an original handwritten by Serigne Mbaye Diakhate. It is believed to have been written between 1902 and 1954. Black, red, green, and purple inks are used throughout the manuscript. Key words and vocalization marks are generally written in red. Purple and green inks are also used in some Arabic-language sections. On some pages, some vowels are written in blue ink. Some sections written in red ink have no vocalization marks. There are parts in Arabic, especially in prayers, and in opening and closing formulae. The manuscript also contains geometrical figures with ornaments using multiple colors. The manuscript includes numerous Wolof Ajami (Wolofal) poems written by Serigne Mbaye Diakhate. Themes addressed in the manuscript include religious and secular issues, ranging from the need to be aware of bad influences in society to advice for peaceful living, advice for good conduct, praises of Cheikh Ahmadou Bamba, the ideal Murid education and discipline, moral and civic educatin, the importance of nurturing friendship and seeking knowledge, the importance of the city Touba, the need to avoid Satan and suicide, the importance of solidarity, and the importance of abiding by the Ndigal (instruction/order) from the Murid leadership, among others. Serigne Mbaye Diakhate draws on the local Wolof culture and knowledge to disseminate the teachings of Muridiyya to the Wolof masses. The manuscript provides insights into the belief system and teachings of Muridiyya. Digitized on 24 July 2011. Due to the age of the documents, some pages are hard to read, and the ink has faded away in some. Some lines are erased. Some pages are missing and others have been destroyed.Item Cantug murid(2011-11-30) Serigne Diadia DiopThe manuscript is the original of the work within. Based on the interview with the owner, it was written in the 1980s. Red, green, purple, and black inks are used throughout the manuscript. There are Arabic words in the text, including in the opening formula. This manuscript praises the achievements of Serigne Abdoul Ahad Mbacke when he led the Muridiyya order (1968-1989). The author underscores Mbacke's efforts to improve the infrastructure of the city of Touba by creating new roads, improving the sanitary conditions, expanding the size of the Touba mosque, and implementing a rigorous disciplinary program in the city, among others. The author describes Serigne Abdoul Ahad as a protector of all Murid disciples and a true embodiement of Cheikh Ahmadou Bamba. Digitized on 17 July 2011. There are some stains in some pages, but they are generally clear and easy to read. Some pages appear to be missing.Item Majmu'a al-Wolofiyya(2011-11-30) Serigne Mbaye DiakhateSerigne Mbaye Nguirane copied these manuscripts from the originals written by Serigne Mbaye Diakhate over forty years ago. Red, green, and black ink are used in the manuscripts. The red and green ink are used to highlight key words and phrases. The red ink is also used for vocalization. There are frequent insertions of Arabic words and phrases, which include quranic quotations and opening and closing formulae. The manuscripts contain several poems dealing with various religious and secular issues. The themes discussed in the materials include warnings about the judgment day; the importance of righteousness; educational and moral duties of Muslims in general and Murid disciples in particular; prayers against evil, hardship, sin, and Satan; prayers for blessings in this world and the afterlife; prayers for faith and trust in God and Cheikh Ahmadou Bamba; warning against jealousy and anger (which Diakhate notes are contrary to Murid teachings); the importance of generosity and friendship; and what it really means to be a true Murid disciple, among others. The poet uses local realities, culture, animals, and proverbs to educate and disseminate the teaching of Muridiyya among the Wolof masses. Digitized on 17 July 2011. Due to the condition and ink stains, some words may be hard to read.Item Xarnu bi(2011-11-30) Serigne Moussa KaSerigne Mbaye Nguirane copied the manuscripts from the originals written by Serigne Moussa Ka over forty years ago. Red and black ink are used in the manuscript. The red ink is used for vowels and to highlight key words and phrases. There are insertions of Arabic words in the manuscript, including in opening and closing formulae. The poet draws on the local Wolof culture, figures of speech, nature, and the challenges facing the masses to produce a sad poem which begs for Cheikh Ahmadou Bamba's help. The poem was commissioned by Serigne Ndame Abdou Rahmane Lo and other Murid dignitaries to ask for Cheikh Ahmadou's assistance in the hardships of the era which included drought, thirst, hunger, and economic crisis, among others. The poem also discusses miracles of Cheikh Ahmadou Bamba, and his training of examplary Murid leaders grounded in tarqiyya and tarbiyya aimed at enabling them to face any challenge. Digitized on 17 July 2011. Due to the poor conservation condition and ink stains, some words are hard to read.Item Jazaa'u Shakuur: Yoonu jeeri ji(2011-11-30) Serigne Moussa KaThese materials were copied from the original by Serigne Mbaye Nguirane. According to him, he copied the materials from Serigne Moussa Ka over forty years ago during his three-year stay in Diourbel. Red and black ink are used in the material. The red ink is used for vowels and to highlight key words and phrases. There are insertions of Arabic words and phrases, including opening and closing formulae. The manuscript is an internal historical account of Cheikh Ahmadou Bamba's travel experience in Senegal and Mauritania during his conflict with the French colonial administration. It deals with Cheikh Ahmadou Bamba's welcome upon his return from the seven-year deportation to Gabon, his departure from Darou Salam to Saint-Louis, his trip to Dakar, his meeting with Boroom Ndar (The French Governor), his stop at Serigne Marouba Gueye in Tivaoune, the first night that Cheikh Ahmadou Bamba spent in Saint-Louis, and his trip to Mauritania, among others. Serigne Moussa Ka uses numerous chronograms throughout the poem to provide key historical dates. Digitized on 17 July 2011. Due to the poor conservation condition and ink stains, some words may be hard to read.Item Marsiya Cheikh Sidy Moukhtar Mbacke(2011-11-30) Serigne Moussa KaThese materials were copied from the original by Serigne Mbaye Nguirane. According Mbaye Nguirane, he copied the materials from Serigne Moussa Ka over forty years ago during his three-year stay in Diourbel. Red and black ink are used in the material. The red ink is used for vowels and to highlight key words and phrases. There are insertions of Arabic phrases, which include prayers, quotations, and opening and closing formulae. The manuscript includes, among others, a tribute to Cheikh Ahmadou Bamba's brother Mame Cheikh Anta Mbacke (also known as Serigne Sidy Moukhtar Mbacke "Boroom Derem ak Ngerem," or Owner of Blessings and Wealth); and praises of Cheikh Ahmadou Bamba, his family (Serigne Fallou, Serigne Moustapha, Serigne Bara, Serigne Saliou, Serigne Massamba Mbacke, Elhadji Mbacke Bousso, Cheikh Anta, Sokhna Diarra Bousso, Cheikh Abdoul Ahad) and other prominent Murid figures such as Mbaye Absa, Abdou Lo, Djily Dial, Dame Lo, and Mor Seck. The material also includes prayers; discussions of the exceptionality and miracles of Cheikh Ahmadou Bamba and of the importance of tolerance in Muridiyya; and some prayers dedicated to the deceased children of Cheikh Ahmadou Bamba. Digitized on 17 July 2011. Due to the poor conservation condition and ink stains, some words may be hard to read.Item Lenn ci mbindum Serigne Mouhammadou Masokhna Lo(2011-11-30) Serigne Mouhammadou Masokhna Lo Mbaye DiakhateThese manuscripts are the originals handwritten by Serigne Mouhammadou Masokhna Lo. Based on the interview with the author, they were written in the 1980s. Red, green, and black ink are used in the manuscripts. The red and green ink are used to highlight key words and phrases. There are frequent insertions of Arabic phrases, which include quranic quotations and opening and closing formulae. The manuscripts contain several poems written by Serigne Mouhammadou Masokhna Lo, including a biographical eulogy of Serigne Mor Mbaye Cisse, a renowned Murid scholar and educator who lived and taught in Diourbel; and criticisms of social problems such as lack of discipline and good behavior, disorderly conduct, adultery, the negative consequences of alcoholism among men, women, young and old, and among leaders and their followers. The materials also include historical accounts of the five year long construction of the mosque of Diourbel (Jumaay Ndiaareem) using chronograms; the discussion between Serigne Modou Moustapha (who led the effort) and the French engineer responsible for the construction on the equipment needed; the construction of the railway between Diourbel and Touba; the personal qualities of Serigne Bassirou Mbacke; a tribute to Cheikh Ahmadou Bamba and to Serigne Mbacke Madina; the motivation of 28 kaamil (copies of the Qur'an) written by Serigne Fallou Mbacke for his father and spiritual guide Cheikh Ahmadou Bamba; and a tribute to Serigne Bousso, among others. The materials also contain a poem on coffee and its benefits. Digitized on 17 July 2011. According to the author, the documents were written in the 1980s. Some images are difficult to read due to the poor condition of both the originals, which have ink stains, and the writing (especially those entirely written with black inks). The ink has faded away in some pages.Item Bereb bi yal na fi xeewel wacc(2011-11-30) Serigne Mbaye DiakhateThis manuscript is the original handwritten by Serigne Mbaye Diakhate. Based on the interview with the owner, the manuscript was written between 1902 and 1954. Red, purple, and black ink are used in the manuscript. The red ink is used to highlight key words. There are a few parts in Arabic, especially in prayers, religious quotations, and in the openings and endings of poems. This manuscript contains numerous Wolof Ajami poems (Wolofal) written by Serigne Mbaye Diakhate dealing with religious and secular issues. Religious themes include tributes to Cheikh Amadou Bamba, prayers, the importance of charity, metaphysical discussions on paradise, luck, and the powerlessness of human beings before death, the importance of true repentance, the importance of righteous deeds, and what it means to be a good Murid disciple, among others. Secular issues discussed include, among others, the importance of work; prayers for a good rainy season with abundant harvest and the absence of hunger, thirst, and poverty; long life, development, and good health for farmers; and the importance of intelligence, good motivation, optimism, good intentions, and friendship in life. The collection also includes criticisms of social problems in the Bawol, Kajoor, Njambuur, Jolof, and Saalum areas. Diakhate warned against the evils of lying and underscored the importance of being useful to society. The manuscript provides insights into the beliefs and values of Murid communities, and the spiritual and secular challenges they faced in the early days of the Muridiyya Sufi order. Digitized on 24 July 2011. Some images are difficult to read due to the poor condition of the original volume, which has torn pages and ink stains. Due to the age of the documents, some pages are hard to read, and the ink has faded away in some. Some lines are erased.