The hajj, or greater pilgrimage to Mecca, is required of every able-bodied and financially capable Muslim at least once in their lifetime. As such, it comes as no surprise that wherever Islam spreads, a pilgrimage tradition also emerges. In line with this reality, records of the first West African conversions to Islam contain indications about their pilgrimage journeys. Early Arab sources about pilgrims to Mecca notably contain references to al-Barnawi and al-Takruri, pilgrims from the Kingdoms of Borno and Takrur (11th century). It is, however, important to note that, because of the generic use of the appellation “Takarir” in these early sources to refer to pilgrims of West African origin, it is not always possible to ascertain their exact provenance. Royal pilgrims from the kingdoms of Borno and Takrur, as well as from the Kingdom of Mali, feature prominently in the existing literature on West African pilgrims to Mecca. Up to the end of the 19th century, pilgrimages were undertaken for three main interwoven reasons: piety, trade, and the search for knowledge. One could add for diplomatic reasons, particularly in the case of royal pilgrimages, as well as credentialing reasons for scholars seeking to establish their credibility. At the turn of the 20th century, the advent of the colonial state and technological innovations led to major changes in this pilgrimage tradition. A journey hitherto done on foot or camelback could now be undertaken by steamboat and, subsequently, by plane. In addition, technological innovations brought about the democratization of sources of knowledge, making the search for knowledge a far less salient objective of pilgrims to Mecca. The advent of the colonial state also brought about a structure (control) over the organization of pilgrimages hitherto absent. Requiring a travel document and having specific health requirements (immunization) led to a limitation on the number of those who could undertake the journey any given year. This limitation would later be a contributing factor in the rise to prominence of local pilgrimage (ziyara) practices. Toward the end of the 19th century, several charismatic Sufi figures emerged in West Africa. Today, their mausoleums have become important Sufi shrines, engendering a rich tradition of pious visitation or ziyara. Some of the most prominent of these “pious visitations” take place in present-day Senegal and in northern Nigeria, bringing together millions of pilgrims from the subregion and the diaspora. As such, paying attention to Islamic pilgrimage traditions in West Africa, both hajj and ziyara, can yield germane insights into some of the forces shaping the practice of Islam in the region.
