Jakhanke Pedagogy of Sirah

The Jakhanke society as enunciated by Alhagie Salim Suware, presented the Sirah to the Jakhanke movement not mealy as historical narration and songs, but as a living person in this understanding the Prophet Muhammad is encountered as a moral and spiritual presence whose character actively shaped the Diakha Karantalu (Jakhanke institutions).

Through this approach, the Jakhanke sought to disseminate the prophetic character, ethics, comportment and rectitude directly among the people of Senegambia Region.

A distinctive feature of Jakhanke Pedagogy is their use of oral and cultural forms to transmit prophetic character. These values are frequently embedded in songs: sometimes composed in local languages, sometimes incorporated into wedding songs and other times into associated with circumcision ceremonies and other communal rites. In this way there is no social class or age group remains untouched by the influence of prophetic ethics. Adults, children, men and women encounter the Sirah organically within the rhythms of daily and ceremonial life.

When Alhagie Salim Suware and Mama Sambou Jabi-Gassama laid the foundation as teaching-centred Islamic society, they both held firm conviction that the most effective and authentic way to restore peace in Diakha-Massina (In modern Mali) was by establishing Majalis, continuous teaching in all local institutions and engaging people patiently and respectfully within their own cultural context.

For these reasons the Jakhanke did not establish separate or exclusive towns, a Jakhanke individual would settle within an existing villages, build home and live with people. His primary goal will be to teach, embody prophetic character and nurture moral transformation presence rather than dominance.

This model explains the wide geographical spread of the Jakhanke, they are rarely concentred in one place, yet they are traveling, teaching and integrating peacefully into diverse communities.