The Early Life and Pilgrimage of Al-Ḥājj Muḥammad Al-Amīn the Soninke (d. 1887)

Al-Ḥājj Muḥammad al-Amīn, often known as Momodu Lamine, was a Soninke leader, engaged in political and military activity on the upper Senegal and Gambia rivers in 1885–1887. This activity, culminating in clashes with the French, has sometimes encouraged an interpretation of his career in anti-European-colonialist terms. In fact, religion and local African politics may have been more important. This study examines his life before 1885, particularly his pilgrimage. Almost all the material comes from oral tradition, both that preserved in early French publications and that collected recently in West Africa.Muḥammad al-Amīn was born about 1830 or 1840. He studied in various places in the Senegal region. Later he may have served with al-Ḥājj 'Umar. On his pilgrimage he travelled through Wadai; the report that he became a Sanūsī seems doubtful. He spent some time in the Middle East and renewed there his Tijānīya allegiance. He also apparently prepared for jihād. He may, though this is less clear, have shared in the apocalyptic expectancy of the time, centred on hopes of a Mahdi.On his way home he passed through Timbuktu and Masina and came to Segu, capital of the Tokolor empire, then under Sultan Aḥmadu the son of al-Ḥājj 'Umar. Here Muḥammad al-Amīn stopped for several years, more or less under duress, and escaped several attempts on his life. These attempts are described in miraculous terms, and sometimes parallel other episodes in the legends of Muslim West Africa.This clash between the returning pilgrim and the head of the Segu theocracy, both men devout Muslims, is curious. It resembles al-Ḥājj 'Umar's reception in Bornu on his way back from pilgrimage. The reasons for it, at least at present, can only be surmised. Muḥammad al-Amīn may have been suspected of meddling in the internal affairs of the Segu empire, for he had stopped for a considerable time in Masina, a dependency, before coming to Segu the capital. His activity in spreading the Tijānīya order, or his version of it, was resented. He may have claimed to be the spiritual heir to al-Ḥājj 'Umar; and/or he may have somehow slighted the memory of al-Ḥāajj 'Umar. He may have appeared as a Soninke patriot, championing his people against Tokolor overlordship; but the theme of tribal loyalties, though indubitably important, needs careful handling. About 1885, he returned to Goundiourou, his birthplace, near Kayes.