What is thoroughly documented about khidma, in Donal Cruise O'Brien's political and economic study of the Muridiyya and in the wider historical scholarship on the order, is its public and institutional history: the doctrine's role in the order's early groundnut economy, its function in cementing the order's relationship with French colonial administration, which found in Bamba's disciplined agricultural labor force a convenient economic partner, and its continuation into the order's modern structure of daaras, residential centers where disciples still perform labor under a resident shaykh's direction. What that documented history does not supply, and what this atlas does not attempt to reconstruct, is the specific content of any individual disciple's personal obligation to a particular shaykh, the exact tasks, expectations and inward instruction a living teacher assigns a specific talibe calibrated to that person's own spiritual progress, which Sufi orders generally, the Muridiyya included, treat as belonging to the private relationship between teacher and disciple rather than to the order's public teaching. The order's economic and institutional history is open to scholarly study and is described here in full; the personal content of a specific khidma relationship is not, since reconstructing it from the public record would mean inventing what only a shaykh and a disciple together actually know.