Introduction

In the years following 1886, Amadu Bamba's notoriety and influence increased, and as more and more disciples were attracted to him, the Muridiyya began to constitute a real force in the new colonial society that was emerging. Within this new environment, French power, though not fully established, was respected by all. The colonial chiefs and the more conservative elements of the Muslim faction, meanwhile, had their own agendas that sought to preserve their own status and power. The Murids, due to their growing numbers, were perceived by some sëriñ of the older generation and the new colonial chiefs as religious rivals and political opponents, respectively. The precolonial conflict between Islamic reform and secular power entered a new stage after 1886 in which not only the Murids but also the other representatives of the new generation of Sufi reformers with their versions of a new moral order would eventually succeed.

The early foundation for the Murid synthesis of the various historical forces at work during this time was laid during this era. In one sense, the Murid synthesis redefined what it meant to be a Muslim, a proponent of reform, and a Sufi. In another sense, however, the Murid synthesis also had to deal with the influences and challenges posed by French colonization. Murid historical narratives begin to reflect on this process through their biographical portraits of Amadu Bamba and Maam Cerno and their relationship.