Mali: Soumaïla Cissé Courts Religious Leaders in Advance of the Second Round

On 12 August, Mali will hold the second round of its presidential elections. The top two vote-getters – the incumbent, President Ibrahim Boubacar Keïta (IBK), and the runner-up from the previous election, Soumaïla Cissé – will face off. As I mentioned here, Cissé has something of an uphill climb ahead of him in this short interval between the first and the second rounds. Having scored just 18% to Keïta’s 41%, Cissé has to quickly assemble a diverse coalition in order to win.

In this context, it is worth commenting on Cissé’s visit on 6 August to the town of Nioro du Sahel (map) to see the figure who is arguably Mali’s leading religious personality – Mohamed Ould Bouyé Haïdara, better known as the Chérif of Nioro. “Chérif” here is simply the French transliteration of the Arabic sharif, meaning a descendant of the Prophet Muhammad. More immediately, the Chérif is the son of Shaykh Hamallah (1893-1943), one of the most prominent and controversial Sufi shaykhs in colonial West Africa. Hamallah’s story is too complicated to retrace here – see Benjamin Soares’ book for more.

After his visit to Nioro, Cissé announced that he had received the Chérif’s formal support for the second round. Cissé commented on the Chérif’s “aspiration…to see the country definitively get out of the crisis that we have known during these recent dark years.”

With the Chérif’s support, Cissé can also expect that of Mahmoud Dicko, president of the High Islamic Council of Mali and another key Muslim leader in the country. In January of this year, Dicko (who leans Salafi, but is sometimes accommodating toward Sufis and their interests) stated that he would follow the Chérif’s lead when it came to the 2018 elections. Both the Chérif and Dicko, it will be recalled, backed IBK in 2013, partly through a movement called Sabati 2012 (which is itself, we should note, again supporting IBK this time).

At this time, an IBK victory still seems more probable to me than a Cissé victory, although the endorsements of some of the major, still undecided candidates from the first round could make a big difference one way or the other. In any case, one takeaway is that key Malian religious leaders appear confident that they can break with IBK and come out okay even if he wins a second term. Even if IBK wins re-election, then, one should not assume that he has a massive mandate, either from ordinary Malians or from the country’s political, social, and religious elites.

 

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Nigeria and the Islamic University of Medina’s Dawra: An Interesting Anecdote

Last week, while doing a quick Google search to confirm the life dates of Umar Fallata (see below, I came across this obituary for the Nigerian Muslim religious leader Isa Waziri (1925-2013). The obituary contains an interesting anecdote about the dawra (tour), a kind of educational and recruitment initiative by Saudi Arabia’s Islamic University of Medina. The dawra, as I discuss in my book, was a key mechanism for recruiting Nigerian students to Medina; worldwide, Nigeria was one of the countries where the University conducted the most tours. The dawra was a key early step in the careers of several prominent Nigerian Salafis.

But as the anecdote makes clear, the Saudi and African scholars who ran the dawra took pains to make sure that it was not just a Salafi affair:

I saw one great quality with Shaikh Isa Waziri around 1994 during the annual Dawra, which is a course for Arabic teachers organized by the Islamic University of Madina under the leadership of Shaikh Abdalla Zarban Al-Ghamidi.  A dinner was organized at Da’awah Group of Nigeria in which almost all the Islamic Scholars in Kano were present. Equally present at the dinner was late Shaikh Umar Fallata, a highly respected Islamic scholar who teaches in the Mosque of Prophet Muhammad (peace be upon him).

It was an interesting event, because despite all the differences between Izala and Tariqa, many prominent Islamic scholars from Tijjaniyya, Qadiriyya, and Izala were present. But one thing you cannot miss during the dinner was that Shaikh Isa Waziri was the rallying point among these scholars, some of whom do not get along publically. On that day, I saw some wonders, because some of the scholars that members of the public thought would look away when they meet each other were so respectful of one another. You wouldn’t be completely wrong if you suggest that sometimes our scholars dribble the followership.

Not only was Waziri a prominent shaykh from the Tijaniyya Sufi order, but the dinner included figures from both the Tijaniyya and the Qadiriyya, the two most prominent Sufi orders in northern Nigeria. This is not to say that there are no tensions between Salafis, who are often vehemently anti-Sufi, and Sufis – it would have been quite fascinating to attend that dinner! – but it is to say that sometimes stereotypes don’t hold true. Moreover, as the author of the obituary points out, sometimes public hostility can give way to private cordiality.

The anecdote raises two other points:

  1. African scholars who took up residence in Saudi Arabia and became part of the Saudi Arabian religious establishment also, often, became key links between Saudi Arabia and Africa. One can see that in the case of this anecdote and Umar Fallata. The best English-language source on Fallata is Chanfi Ahmed’s 2015 book on West African scholars in the Hijaz. See also here (Arabic) for an official Saudi Arabian biography.
  2. I think a lot about the idea of a “fragmentation of sacred authority” in the Muslim world (see here and here). That’s on display in this anecdote too, as the author of the obituary argues that no scholar in northern Nigeria today can play the unifying role of someone such as Waziri. No one wants to fall prey to a distorting nostalgia about the past – it’s not like there were no intra-Muslim conflicts during the twentieth century! – but it does seem like the Muslim world, and various Muslim communities, are much more internally fragmented than they were even a generation ago.

“Takfir” Can Cut Both Ways

Youssou Ndour, the Senegalese musician who now serves as the country’s Minister of Culture and Tourism, made headlines in the Senegalese press this weekend for saying (French), “I sincerely think that these people who are destroying the tombs of saints and historic sites [in northern Mali] are not Muslims.”

Statements like Ndour’s, denying membership in the Muslim community to Muslims who practice violence against other Muslims, are not rare. Governor Ibrahim Gaidam of Yobe State, Northern Nigeria, has made similar remarks about the rebel sect Boko Haram:

We cannot call these people Muslims. They are transgressors, who commit heinous crimes, which are totally condemnable. Islam is and will remain a religion of peace and even the Holy Prophet Muhammad (SWA) lived peacefully with followers of other faiths. Therefore, no one can justify attacking places of worship belonging to other faiths as Islamic.

I think such statements merit reflection on two levels. First, these statements challenge us to think about who is and is not a Muslim. As an outsider, I prefer to avoid taking stances on such issues, but we should at least question our assumptions and our habits. It is odd and tragic how we sometimes rush to question the purity of someone’s Islam when they wear an amulet or put up a poster of their sheikh, but we don’t question it when they shed blood.

Second, and closely related to the preceding point, we are reminded that talk of excommunication can cut both ways. Even as the media sometimes presents Boko Haram and Mali’s Ansar al Din as some kind of ultra-Muslims, some other Muslims feel that these groups have forfeited their claims to the faith entirely. One must be careful with terminology, of course: I do not consider Ndour and Gaidam’s statements equivalent to formal declarations of takfir (excommunication). But when analysts use “takfiri” as a synonym for “jihadi” or “terrorist,” they risk implying that such groups are the only ones willing to be exclusivist, and they risk sacrificing historical and contextual depth. Over time, Muslims of many different theological and ideological stripes have been willing to deny the Islam of their rivals – even the Sufis who are so often assumed to be only targets of excommunication, never its proponents.

What is your reaction to Ndour’s statement? What effects do you think it might have on audiences in Senegal and Mali?