Thesis (Ph.D.)--Boston University / This dissertation examines the role of local oral and written sources in understanding belief and practice among followers of the Muridiyya Sufi order of Senegal. To date, scholarship on Muridiyya has tended to look to political and economic dimensions of the movement to explain its historical emergence and continuity. Works which have taken into account the movement's pedagogy and values have often focused on their economic and political implications. The present work examines discourses generated by Murid voices, mainly in the local language ofWolof. It addresses several key issues surrounding Murid identities, including how Murids envision their relationship to the founder, Ahmadu Bamba Mba.kke, how they envision their individual roles within society, and how they historicize themselves. Chapter One frames the discussion within a larger context of local Islamic discourses in sub-Saharan Africa. It reviews Ajami literary traditions (African language sources written in modified Arabic script) from Islamized Africa to shed light on important local perspectives. Chapter Two presents the sources used in the study. These include Wolof Ajami texts (Wolofal), oral data, and Arabophone and Europhone sources. The first set includes poetry composed by authors close to the movement's founder, works by contemporary Murid scholars, and published compilations of oral traditions attributed to Ahmadu Bamba. The second set includes oral interviews and recordings of Murid historians, educators, and disciples: The last set of data includes official Murid hagiographies, Bamba's own devotional poetry, and Western scholarly sources. The remaining chapters provide an analysis of these internal sources. They examine prominent themes as they appear through subjects such as history, education, ethics, the role of spiritual guides, and Bamba's sainthood in Murid discourses. The data presented offer a new perspective, grounded in local narratives, of this dynamic West African Sufi movement. The study presents several key fmdings. First, the analysis ties Murid knowledge systems to both local historical and cultural contexts, and to wider traditions of Islamic mysticism. Second, it demonstrates the marginal role assigned to colonial authority in Murid internal narratives. Finally, it uncovers the continuing overt and mystical significance of Bamba's work in the lives of his followers.