Cherif Abdoulaye Thiaw Laye , actual khalid of the Layene community was was born in October 1926 History of the Layene Community Yoff, peaceful fishing village, located twelve kilometers from Dakar, on the north coast of the peninsula of Cape Verde, was nothing special compared to other towns, if he could honor of being the one of the oldest cities founded by migrants from Djolof. In the middle of the sixteenth century that the ancestors of Lebou left the Northeast region of Senegal, came down to the South West and settled first in Djander at the entrance of Cape Verde. Other waves of migrants followed, over the centuries, nurtured by successive waves of refugees. Left home for various reasons including political tensions and insecurity, they finally came across Senegal. Initially they formed scattered groups without organic links. With the rapid increase in their number, all layers of the population of Senegal and almost toues, ethnic groups were represented in these people, although there were Lébous large majority. Villages were born along the coast. Engaged in fishing and agriculture, they enjoyed a degree of economic prosperity, as well as the caravans that came to look at them dried fish, salt ... brought them products they lacked. In addition, European goods reached their regular boats that lined the west coast of Africa. Periodically assaulted by soldiers Darnel king Cayor, they had to organize to resist. Some battles that turned their benefits made them independent of Darnel which sought to extend its authority over them. Thus was born in 1790 the Republic of Lebu the peninsula of Cape Verde. Like all other villages of Cape Verde, Yoff took his destiny, organized its economic, political, social and administrative under the leadership of elected officials by the people, called: Djaraf, Ndeye-ji-REW saltigué .. . If each village and enjoyed local autonomy to dictate its business, elected the largest city, made fairly quickly figures chiefs coiffaient entire community, with a president of the republic (Serigne Ndakarou) assisted his ministers (Djaraf, Saltigué, Imam Ndeye-ji-frequency). With them sat two other dignitaries (administrative politico power holders) that limited those of the President, these are the Ndeye-ji-REW, so Prime Minister and Ndèye Jambour President of the National Assembly of the wise old men, all two directly elected by the people The Lébous lived well, enjoying full autonomy in managing their business and their territory, control their destiny for more than half a century (1790-1857), a rich period of internal and external pressures that began in Obviously heroism and ability to govern Lebu. They had to organize to defeat the expansionist ambitions of the Darnels Kayor (closing the entrance to the peninsula by the construction of a wall made of stone blocks) and then another wall in- beyond the first to protect their fields. They maintained close relations, punctuated by crises with the French established Goree Island, located 3 km from the southern coast of the peninsula. This is also the willingness to resolve these crises led them to sign treaties with them on 10 October 1826 and 22 April 1830 which fixed charges between things that had to pay the boats docked in Dakar. Claude Faure former archivist of the General Government of French West Africa, writes about this: "For forty years the relationship between Goree and the peninsula of Cape Verde were those between two foreign powers" . Obviously, during this period, the project matured French invaded the peninsula. It is May 25, 1857 the Protest commander landed in Dakar with the sailors of the arc Jeanne to occupy the peninsula. To date, the Lebu who were busy celebrating the end of Ramadan (Muslim fasting), believed that the French, whom they regarded as friends came to wish them a happy holiday. They did not react. It is several days after they realized that they had lost their sovereignty, when the French refused to pay the fees set by mutual agreement in the aforementioned treaties. The Lébous lived thereafter in the French authority, citizens who will enlist for the war in Europe and elsewhere in the ranks of the French soldiers, and also send to Parliament first deputy in 1914 (Diagne) and other thereafter. Nevertheless, the Lebu have retained much of their traditions, continuing to elect members of the former government to this day their particular heritage and representative to the Senegalese government. From the birth of the republic in 1790 Lebu, Islam constituted a pervasive state religion in all the activities of Lebu. Not only the Imam, leader of Muslim worship, who judged his people according to Islamic law, was an influential member of the government, but the President himself the title of Serigne, that is to say master Islamic studies. The first Christian missionaries arrived on the peninsula mentioned Lebu attachment to Islam and tolerance they manifested towards them. Monsignor Benedict Truffet wrote November 30, 1847, a few months after his arrival in Dakar, in a letter to the Archbishop of Chambéry: "... Cape Verde where God has placed the first apostolic house is the country where Islam has the strongest and most sincere followers in general. Fifty years ago, she broke violently Kayor kingdom because the King of Kayor was somewhat indifferent to the Koran practices. And from the Cape Verde Peninsula formed a theocratic and independent kingdom whose capital ndakaarou where I currently reside. This is the Republic or the Kingdom of the marabouts, the King and all the heads are marabouts, all fathers influential families marabouts. They spend half of their lives to read the Koran to recite prayers and ceremonies to do ... Uprightness, honesty, respect for marriage, the submission of children to parents, their affection for their mother, the patriarchal hospitality Wolof contrast with the habits of Europeans. Murder, theft and fraud are things almost unheard of in the peninsula of Cape Verde ... Preaching to the calm and religious men, it does not need to show them that God has placed in this world to save their souls all live in this belief and fanaticism is a consequence. These black like us because they know we pray ... "(The full text of this letter can be found on pages 92, 93 and 94 of" History of the peninsula of Cape Verde and the origins of Dakar "by Claude Faure) This Christian missionary was probably in contact with the cultural elite and strongly attached to a perfect Muslim orthodoxy, as at the great mass of Lebu Muslims ruled a religious syncretism that made them assume, besides, Islamic rituals, rites worship of spirits called Rab Tour. Until the late nineteenth century, each Lebu family, little meadows exception, kept in his house an altar dedicated to the guardian spirit of the family for generations, as each village had a genius which holds public worship was rendered. Admittedly, this cult had no scope of religion, the relationship between Rab and protected are reduced to purely commercial practices: we drew the good graces of Rab making him regular offerings (milk, Ball cereal flour, blood from a sacrificed animal, paid on the altar ...), and the exchange became the Rab provided information about the future, or intervene to cure a patient, or prosperity of a company, or the rains were abundant. Some ceremonies were of an impressive appearance for all viewers, including public dancing and the sacrifice of an animal during a ceremony Ndeup organized for the Rab healing of a patient. But far from being only reassuring, relations of Rab and men, were a kind of sword of Damocles hanging over their heads. Indeed those who placed great hope in the protection of a Rab lived in fear of repression unleashed against them by Rab. Sometimes, in fact, that he does not like to be négligeât offerings and acts of allegiance owed infligeât severe punishment for offenders. This mindset also brought people to interpret natural disasters, diseases, drought, failure of a company, as a manifestation of discontent Rab family or the village. Consulted soothsayers, then said that claims the Rab to appease his anger, and they rushed to give him satisfaction. These magical practices addressing a kind of divinity able to intervene for good or evil in the affairs of men, are quite far from the Muslim orthodoxy. This requires that all circumstances, there address prayers that God only holds exclusive power to meet our needs, nothing can happen without his wants, and He alone deserves him worships. Yoff was an active center of worship of Rab (engineering) and magical knowledge he surrounded care, its protective Rab, named Mame Ndiaré as did Dakar Leuk Dâwour the village of Ngor Gorgui Basse, Rufisque for Mame Kumba Lambaye ... It is therefore no coincidence that in Yoff that will sound the call of the Holy Master Seydina Limamou Laye on Sunday l Chaban 1301 AH (Sunday, May 24, 1884) (Depending on the computer that we consulted is May 24, 1884, which corresponds to l Chaban of the Hegira 1301). Expressing prophet, messenger of God, he implored his fellow citizens and all men and jinn to answer God's call. He invited him to dedicate a pure and sincere worship, not to put their hope in Him, to practice Islamic rituals (ablutions, prayers carefully alms called zakat, social justice, constant invocation of God, pray for the Prophet Mohammad ...) Context could not be worse for the man who dared to launch such an appeal, given the magnitude had taken the cult of Rab, some Muslim scholars who will oppose him fiercely contested, the division of society into Wolof hierarchical and more importantly, by the reaction of French settlers who feared that the French presence was opposed by Seydina Limamou castes. One can easily guess the roughness and the scale of obstacles that will stand together against him, and he will play with consistency and confidence in God, bearing with courage and serenity all sorts of physical and moral suffering, became his daily lot. He was not a man to flinch before the inevitable hardships he knew. But what pained him the most was to see his people he loved from his heart away from the salutary message he brought them. So much so that he sometimes hum s, sitting alone in a corner, "O my people, come to me, I am truly the messenger of God."