THE EXILES OF CHEIKH BAMBA IN GABONAND IN MAURITANIA (1895 - 1907)century Senegalese societies were hit by a deep crisis following the slave trade, which had become the major concern of the authorities. In skirmishes followed by large-scale expeditions resulting in looting, theft and rape.From everywhere rose to the sky the groans of the victims.This unbreathable atmosphere of violence put society in a sort of spiritual and moral vacuum. The where the traditional religion was preponderant as in Serer country no adequate response was found himself worrying about the next day because of the very narrowness of his horizons. However, it was otherwise in areas where Muslims live. Refusing to submit to the whims of the aristocracy ruling, Muslims often took up arms to bring down despotic regimes which, to their eyes, had lost all legitimacy. They decided to reshape the company using the provisions of Islamic law.1. THE HISTORICAL CONTEXT Towards the end of the 18th century, they had some success. In 1776 the Theocratic Revolution triumphed at Fouta-Toro. The failures noted at Kajoor and Bawol did not deter them from resume the fight in the 19th century. /p. 41/The Waalo knew in 1825 a marabout uprising which was short-lived. In 1859 the Ndiambour marabouts were hardly any happier in their attempt to overthrow royalty.However Ahmadou Cheikhou de Wouro Mahdiyou managed, between 1869 and 1875, to create an entity autonomous in Fouta. In 1860 Maba Diakhou created the theocracy of Rip.Thus the objective of the marabouts was the Islamization of society. They were very sensitive to distortions between the dispositions of Islamic society and the conduct of political leaders. They noted that the notions of equality, fraternity between believers, the values ​​of fidelity, justice and solidarity had become dead letters.The Muslims were hampered in their undertakings by the French conquest. France was determined to destroy all forms of resistance in order to be able to proceed immediately to the exploitationof the country's resources. France's intrusion was a destructive contact for everyone. Under histechnical pressure, the local civilization collapsed. Natives lost the ability to develop independently in the face of the conqueror's desire to found the country according to his principles.2For their part, the Muslims, possessing a great capacity for organization, endeavored to regroup believers under the same idea, the same feeling, in order to make them an enterprising force in sight of the establishment of a truly Islamic society. Between these two forces which disputed the control of consciences no compromise was a priori conceivable. Each of the camps did its adversary a very unflattering portrait. The colonial authority, which had come up against the hostility of the Muslims, decided to fight Islam with extreme severity. Mage, Carrère, Paul Holle, Archinard advocated effective measures against the peril of Islam1.Carrère and Holle called Islam idolatry, contrary to all truth. sound suppression worship was even proposed as a legitimate aim of French policy. In their eyes any policy of tolerance towards him made impossible any progress of Catholicism in this country2. These words were just prejudices that had nothing to do with the truth. Indeed it is indisputable that Islam has raised the moral sense and the intelligence of the peoples whom he tore from their local religions. The abolition of idols of Mecca was the glory of Muhammad. On each page the Koran insists on the dogma of the Oneness of Allah. On the other hand, intemperance and alcoholism, which were at the origin of the degeneration of certain African populations, found in Islam their most effective brake3. The Europeans, who denied this religion any moral sense, had not failed to flood a great part of Africa of wines and liquors of very poor quality which abbreviated the /p. 42/days of those who consumed them. Wherever it had triumphed, Islam had abolished cannibalism,prohibited the massacre of populations, distributed instruction and moral education with a view to giving men the fullness of their dignity.In this indictment drawn up against Islam to justify repression, fatalism was pointed out as a barrier that prevented Muslims from achieving progress. This disposition of the soul must not be interpreted literally.