SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER I
A LIST OF THE RULERS OF SONGHAY
__________________________________________________________________
The Za Dynasty1
The first of the rulers to govern Songhay was Za-Alayaman. He was
succeeded by the following successive rulers: Za-Zaki; Za-Takay; Za-Akay; Za-Koy;
Za-Ali Fay; Za-Biyai Kumay; Za-Biyai; Za-Karay; Za-Yama Karaywa; Za-Yama;
Yama-Danka Kiba`u; Za-Kukuray and Za-Kinkin. These fourteen rulers all died in a
state of jahiliyya2 and not one of them believed in Allah and His Messenger, may
Allah bless him and grant him peace.
Among the first of the rulers of Songhay to accept Islam was Za-Kusay, may
Allah be merciful to him. In his own language he was called Muslim-dam - which
means 'he accepted Islam of his own free will without coercion'. That was in the year
400 from the year of the hijra3 of the Prophet, may Allah bless him and grant him
peace. He was succeeded consecutively by the following rulers: Za-Kusay Darbiya;
Za-Hin Kuzwankay Dam; Za-Biyai Koy Kim; Za-Nintasanay; Za-Biyai Kayna
Kimba; Za-Kayna Shanyubu; Za-Tibu; Za-Yama Dadu; Za-Fadazu; Za-Ali Kura; ZaBiru Falak (may Allah be merciful to him); Za-Yasibay; Za-Duru; Za-Zanka Bari; ZaBisa Bari and Za-Bada.
The Sonni Dynasty
After the Za dynasty came the first of the sonnis, Ali Kolon, who, with the
help of Allah, broke the chains of the sovereignty of the people of Mali from the
necks of the people of Songhay.4 After him the rule was given to his brother Silman
Nar. Both Silman Nar and Ali Kolon were the sons of Za-Yasibay. The rulers after
them in consecutive order were: Sonni Ibrahim Kabay; Sonni Uthman Kanafa; Sonni
Bar-Kayna Ankabi; Sonni Musa; Sonni Bokar Zanka; Sonni Bokar Dala-Buyunbu;
Sonni Maru-Kuray; Sonni Muhammad Da`u; Sonni Muhammad Kukiya; Sonni
1The
Za dynasty emerged in the town of Kukiya on the eastern wing of the Niger river, 200 kilometers
south of the city of Gao. Around the year 400 hijra or 1009 C.E., the dynasty moved from Kukiya to
the town of Gao, the same year that the dynasty adopted Islam as the religion of the state. The Za
dynasty is also referred to by the historians as Dia.
2 The concept jaahiliyya is a collective noun from the word jaahil - ignorant or pagan. It refers to the
period before the Islamization of a people. It translates as 'the time of ignorance'.
3The year of hijra -'emigration' is the year which Prophet Muhammad, may Allah bless him and grant
him peace emigrated from Mecca to Madina on Monday, the 8th of Rabi` 'l-Awwal (20th Sept.) in the
year 622 C.E..According to al-Biruni it was Umar ibn 'l-Khataab who, after consulting with Ali ibn Abi
Taalib and other Companions, decided to establish the hijra as the beginning point of dating for all
Muslims. Thus, the date of the islamization of the Songhay kingdom was 1009 C.E..
4 This occured around the last quarter of the thirteenth century between 1260 and 1300.
Muhammad Far; Sonni Karbifo; Sonni Maru-Fay Kuli-Jimu; Sonni Maru Arkana;
Sonni Arandan; Sonni Sulayman Daama; Sonni Ali; Sonni Baru whose name was
Bokar Da`u; and after him was Askiya al-Hajj Muhammad.
The Origin of the Kingdom of Songhay
As for the first ruler of Songhay, Za-Alayaman, his name takes its origin from
the Arabic phrase: 'ja'a min 'l-Yemen' ('he came from Yemen'). It has been related that
he left Yemen, along with his brother, traveling in the earth of Allah ta`ala until they
reached the boundaries of the land of Kukiya (Gao), a very ancient site on the coast of
the Niger river in the country of Songhay. This occured during the time of Pharoah. It
is even said that he was among the sorcerers who had contended with Musa, the One
who spoke directly with Allah, upon him be peace.5
When (Za-Alayaman and his brother) reached the land of Kukiya they were
found in a very bad condition to the point where their human characteristics had
almost disappeared from them. This was due to dehydration, filth and near nakedness
from the torn animal skins they wore. When they had settled among the people of that
land they were asked about the land of their origin. The eldest of the two brothers
said, "Ja'a min 'l-Yemen", (We came from Yemen). Thus the people continued to call
him Za-Alayaman and altered the expression from its original due to the difficulty
they had at expressing because of the burden of their language. Za-Alayaman and his
brother resided with them in Kukiya and found that the populace was idolaters who
only worshipped idols.
5 In the Qur'an Allah ta`ala relates the conversion of these magicians to the religion of Musa, upon him
be peace, "The magicians fell down in prostration and said, 'We believe in the Lord of Haruun and
Musa." [20:70] Cheikh Anta Diop proved conclusively throughout his many works on Black Africa,
the Nilotic origin of many if not all of the divergent ethnic groups of West Africa. See his Precolonial
Black Africa, Civilization or Barbarism, and African Origins of Western Civilization. The above
statement also gives evidence of the existence of communities allied with or who were direct
descendents of the Bani Isra’il in the western Bilad as-Sudan. See our Lost and Found Children of
Abraham; www.siiasi.org .
A demon (jinn) used to manifest himself to them in the form of a large fish
which had a ring in its nose. It would appear on the water of the river at certain times.
The populace would gather around it at those times and worship it. The (Jinn) would
order them to do things and forbid them other things. This resulted in the people
becoming disunited where some obeyed its commands and prohibitions. One day
while they were doing this, Za-Alayaman being present realized that they were in
manifest error and that he should destroy the fish. Consequently he became
determined to follow through with it with the help of Allah. On the day that the
people had gathered at the river's shore, Za-Alayaman threw an iron spear at the fish
and killed it. The people then pledged their oath of allegiance to him and made him
their king. It was said that he was Muslim based upon what he had done, but people
had become apostate immediately after his death. We are not aware of who originated
the idolatry among them or of the exact time when he departed from Yemen and
arrived in Kukiya nor are we aware of his actual name. The expression Za (Dia)
remained as a distinguishing colophon for them and emerged as a nickname for
everyone who was given the authority over the kingdom after him. Their dynasty
multiplied and expanded until no one actually knows their actual number except
Allah, glory be to Him. They are people of great physical strength, courage, bravery,
endowed with enormous and tall physics, as is well known by those who have resided
among them and are aware of their condition and history.
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER II
THE ORIGIN OF THE SONNI
__________________________________________________________________
According to the accounts, the first sonni1, Ali Kolon, belonged to the
subservient tribes under the possession of the ruler of Mali.2 He and his brother,
Silman Nar, were the sons of Za-Yasibay. The original name of his brother was
Sulayman, but it was altered due to their language. They were blood brothers with one
father. As for the mother of Ali Kolon, her name was Ummaa and the name of the
mother of Sulayman was Fati. She was the first of the wives of their father. He used to
come to her often but she would never become pregnant. This continued until she lost
hope in giving birth. She said to her husband, "You may marry my sister, Ummaa, so
that you may acquire offspring, seeing that you cannot get them from me." Due to the
fact that they were in a state of jaahiliyya and did not subscribe to Islamic
virtuousness, he married her. They conceived in the first night and Ummaa became
pregnant by the decree of Allah ta`ala. That same night Fati also conceived. Both
women gave birth to boys who were placed upon the bare earth in an unlit house for
one full day without being ritually washed. This was the custom for children born
during the night. The first child to be washed was Ali Kolon, the older of the two.
Then Silman Nar, the younger of the two was washed. When they both attained the
age of strength, the ruler of Mali took both of them for his service. The reason for this
was that the people of Songhay were under the sovereignty of the ruler of Mali, and it
was the custom of the sons of the subjected kingdoms to be placed under the service
of the ruler of Mali; and this remains the custom of all the rulers of the Sudan to this
day. On some occasions the sons are returned to their land after serving the ruler, and
on some occasions they remain in their service until they die3.
While Ali Kolon was in the service of the ruler of Mali he used to occasionally
withdraw in order to learn useful sciences which would be of benefit by way of royal
responsibilities. As a result when he returned to his own land, he became extremely
intelligent, rational, cleaver and refined. He continued in this way of keeping himself
hidden until he came near to his land of Songhay. Under this circumstance he was
able to learn all of their methods. He then began to harbor the idea of opposing the
ruler of Mali and escaping to his land. Thus he began endeavoring and preparing for
this with those necessary items like weapons and provision which he had concealed in
known placed in route to Songhay.
1
This family dynasty was also known as the Si dyansty.
This ruler's name was Khalifa Mari Djata who ruled during the later part of the 13th century.
3
See Cheikh Anta Diop, Precolonial Black Africa, (trans. H. Salemson), New York: Lawrence Hill
Books, 1987, p. 109.
2
Eventually, his brother, Silman Nar, became aware and acquainted with his
secret. They both began feeding fodder to horses which were the strongest, finest and
most sound they could find. This was so that there would not be any fear of their
inadequacy or fatigue. When they were prepared, they fled Mali heading for their land
of Songhay. When the ruler of Mali realized that they had fled, he dispatched men on
their trail in order to have them killed. Whenever the assassins were near to killing
them, Ali and Silman would defeat them. The fighting between them continued until
they were able to reach their land, Songhay.
When they arrived in their land, Ali Kolon was appointed as the ruler of the
people of Songhay, and he was called sonni. He was able to break the chains of
Malian sovereignty over his people.4 After Ali Kolon died, the authority was given to
his brother, Silman Nar. Their kingdom did not expand beyond the borders of
Songhay until the appearance of the renowned oppressive usurper, Sonni Ali. Under
his rule Songhay reached way beyond the limits that any of the rulers before him had
established in strength or the number of military forces. He put into operation many
military raids, subjected many countries until his renown reached the lands of the east
and the west. He was the last of the rulers of the Sonni dynasty with the exception of
his son, Abu Bakar Da`u, who was given the authority after his death. Shortly after,
the kingdom was seized from him by Askiya al-Hajj Muhammad. Discussion about
Sonni ali will come later, if Allah wills.
4
This political autonomy was short lived for in 1300, Sakura reestablished the rule of Mali over the
Soninke.
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER III
THE REIGN OF THE SULTAN OF MALI, KANKAN MUSA, OF SONGHAY
__________________________________________________________________
The ruler Kankan Musa was the first of the rulers of Mali to completely
politically dominate the kingdom of Songhay.1 He was a pious and just ruler, the like
of which had not ever occured among the kingdoms of the Sudan. He made the
pilgrimage to the Sacred House of Allah, and Allah knows best, during the beginning
of the eighth century of the Prophetic hijra in great strength and with an extensive
gathering of people.2 His soldiers that accompanied him numbered sixty-thousand
men. When Kankan Musa rode, there marched in front of him five-hundred slaves,
each carrying a staff of pure gold and on their heads were five-hundred mithgals of
gold.
Kankan Musa traveled by way of Walata from Al-`Uwala3 until he reached a
place called Tuat4. There he left behind many of his companions due to an ailment
which affected his foot due to the extent of the journey. The name of the ailment in
their language was called "tuat". These companions of his stayed there and settled and
named the place with the name of the ailment which affected Kankan Musa. To this
day it is called Tuat.
The people of the East recorded Kankan Musa's journey to their lands and
were amazed at the strength of his kingdom. However they failed to describe him with
the attributes of generosity and magnanimity due to the fact that he only donated
twenty-thousand pieces of gold while in the two Holy places although he had a great
kingdom and much wealth; in comparison to what Askiya al-Hajj Muhammad
donated when he went - which amounted to about one-hundred thousand pieces of
gold.
After Kankan Musa returned from the pilgrimage, he entered the kingdom
Songhay under his dominion. On his return he built a mosque with a mihrab just
outside the city of Khago (Gao) in which he prayed the Friday prayer (al-jum`a). This
mosque is still in existence. The building of a Friday mosque became his custom in
every place which he conquered. He then took the road to Tinbuktu and conquered it.
He was the first rule to conquer Tinbuktu. He placed there a vicegerent who acted as
his representative and built an edifice which was the seat of political authority. It was
called in their language "Ma`-duku"5 which meant 'the seat of authority' (daar's-
1
Mansa Kankan Musa's reign lasted from 1312 to 1337, in which the Malian empire witnessed its
greatest expansion and development.
2
This famous pilgrimage took place in 1324 C.E..
3
Al-Uwala was the capital of the region of Walata when it was under the sovereignty of Ghana.
4
Tuat lies about 1250 kilometers northeast of Tinbuktu.
5
The term duku or dougou means 'village' in the Malinke language.
sultan) and it is a place which is will known even now. It has become a slaughter
house for the butchers of the city.
Abu Abdallah Muhammad ibn Batuta, may Allah be merciful to him, said in
his Ar-Rihla: "After the ruler Mansa6 Musa, meaning the Mali-Koy7 Kankan Musa,
made the pilgrimage, he disembarked in Alexandria and took lodging in the garden
which belonged to Siraj ad-Deen ibn al-Kuwayk, one of the prominent and notable
businessmen of the people of Alexandria in a place called Birkat'l-Habash ('the Pond
of the Abyssinians') just outside of Cairo proper. It was in this place that the ruler
lodged. While there he became in need of monies, so he borrowed it from Siraj adDeen. The amirs of Kankan Musa also borrowed money from him. Thus, Siraj adDeen dispatched with them to Mali an agent who would claim the money which was
owed to him. This agent eventually settled in Mali in so Siraj ad-Deen came himself
along with his son to Mali in order to claim the money owed him. On their arrival at
Tinbuktu, Abu Ishaq as-Saahili recieved them hospitably, as guest with food,
refreshments and lodgings. It was that same night Allah decreed that Siraj ad-Deen
should die. As a result the people of the city started talking about that, making
accusations that he had been poisoned. However, his son said; "I, along with others,
ate the same food which he ate. If there was poison in it then we would have been
killed along with him. However, his appointed day came to an end at its proper time."
The son later reached the country of Mali and took possession of the wealth which
was owed to his father and then left for the lands of Egypt." Ibn Batuta continued; "In
this land is the grave of the famous poet from Grandada, Abu Ishaq, who was known
in his country as at-Tuwayjin. In this land also is the grave of the above mentioned
Siraj ad-Deen." Here ends what Ibn Batuta had to say. It was in the year 754 hijra,
and Allah knows best, that the Shaykh Abu Abdallah ibn Batuta, the author of the arRihla arrived at Tinbuktu.8
It has been recounted that the ruler, Kankan Musa, was the one who built the
large minaret of the grand mosque of Tinbuktu. Soon after that during the days of
their dynastic rule the ruler of the kingdom of Mossi made war against their
government accompanied with a mighty army. The people of Mali became frightened
of the armies of Mossi and fled leaving the lands of Tinbuktu to them. The people of
Mossi entered the country causing much corruption, burning, laying in ruins, killing at
will and devouring the wealth of the city.9 The ruler of Mossi appointed a governor
over the country, but the people of Mali returned, conquered them and governed them
for one-hundred years.
The erudite jurist (faqih) Ahmad Baba10, may Allah be merciful to him, said;
"Tinbuktu was destroyed three times: the first time was by the hand of the ruler of
Mossi; the second time was at the hands of Sonni Ali; and the third time was at the
hands of the pasha Mahmoud ibn Zarqun which was weaker than the first two. It was
6
The term mansa in the language of the Malinke is 'king'.
The Soninke title koy means 'administrator' and is interchangeable with the Malanke titles farba and
mundzu. Thus, the title Mali-Koy means 'the governor of Mali'.
8
This coincided with 1352 C.E. during the reign of Mansa Sulayman. The governor or farba of the city
was a Masufa chief named Musa.
9
This occured from 1400 until 1433 when the Malian reestablished their sovereignty over the city.
10
He was Ahmadu Baba ibn Ahmad ibn 'l-Hajj Ahmad ibn Umar Aqit ibn Muhammad Aqit, [d. 1626
C.E.]. He was the most celebrated of the scholars of Tinbuktu. He was present during the sacking of
Tinbuktu in 1591 by the Moroccans and was taken by them along with many of the scholars as slaves
to Merrakesh. He is the author of many excellent works on jurisprudence, theology, grammar and
history. His most renown work being the Nayl 'l-Ibtihaaj, a biography of the scholars of the Maliki
school of thought from the time of Imam Malik up until the time of the author.
7
said that in the destruction caused by Sonni Ali there was much slaughter and killing,
much more even than the destruction caused by the ruler of Mossi."
In the end of the rule of the government of the people of Mali over Tinbuktu,
the Magsherin Tauregs took the city after a series of incursions. They conquered it
attacking the city from every region and direction causing much corruption in the
country. Their ruler was Akillu-Akamalwal. The people complained on account of the
damages and losses incurred and the fact that (the Malians) were unable to stand up
against them. They said; "A country which cannot be defended by its sultan, it is not
permitted for him to rule that land." The people of Mali surrendered the lands of
Tinbuktu over to the Tauregs and returned to the lands of Mali. The above mention
Akillu ruled the city of Tinbuktu for forty complete years.
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER IV
THE EMPIRE OF MALI
__________________________________________________________________
As for Mali, it is very huge and extensive region lying in the far west in the
direction of the Atlantic Ocean. Kaya-Magha1 was the one who founded the first
empire in that area. The seat of his government was Ghana2, which was a great
metropolis in the country of Baghina3. It is said that their kingdom was in existence
before Muhammad, may Allah bless him and grant him peace, was commissioned as a
prophet. And by that time there had already ruled some twenty-two kings, and after
Muhammad's prophetic commission there ruled twenty-two kings. Thus the total
numbers of their rulers were forty-four kings, and they are considered to be among the
baydaan.4 However, we do not know to whom they trace their origin. Their subjects
were Wangarian5. When their kingdom came to an end, the people of Mali succeeded
them in sovereignty. They were black in origin. Their government became very
extensive, dominating all the lands as far as the territories of Jenne'. Among the
principle provinces of Mali were: Kala6; Bindouku7; and Sibridouku8. For in each one
of the three provinces there were twelve principalities, each with its own ruler.
As for the rulers of Kala they were eight which were established on the island
of Kala bordering one another. The first of them, Waruna-Koy, bordered the kingdom
of Jenne’. Next to him were the kingdoms of the Wanzu-Koy, the Kamay-Koy, the
Fadku-Koy (some pronounced it Farku-Koy), the Kirku-Koy, the Kaw-Koy, the
Farma-Koy, and the Zuna-Koy. These were eight city-states all which bordered one
another. As for the remainding four, they were beyond the Niger river in the direction
of the north. The first of them was Kukiri-Koy which was on the borders of the land of
Zagha in the west. Then there were: Yara-Koy; Sana-Koy; Saama-Koy also called
1
According to the Tarikh 'l-Fattash the term kaya-magha means, in the lanugauage of Soninke, 'kings
of gold'.
2
According to the Tarikh 'l-Fattash this capital was called Qunbu (Kumbi Saleh) which was located
between Ni`ma and Gumbu. This ancient town was founded by Yugu Khore' Dina according to oral
traditions.
3
Baghana is the Malinke name for the region called Waghadu, the ancient origin of the Soninke
people. The word waghadu means in the Soninke 'the land of the Wagu'. Wagu refers to the ruling
clans among the Soninke.
4
The term baydaan - 'white' refers to the Moors, Arabs and Sanhaja peoples who inhabited the city.
The term 'white' in the context of Sudanese societies is relative. It should not be confused with
Europeans.
5
Here Wangarian refers to the Malinke’ or Mandinke’ people.
6
This region is now known as Sokolo on both sides of the Niger river.
7
This is present day Banduk on both sides of the Bani river.
8
Also known as Sibiridugu is south-west of Kala.
Sansanba. The Fala Faran9 was the prime minister of the above koys, who would sit
at their head with the ruler of Mali when he gathered them around him to take counsel
with them. As for the rulers of the province of Bindouku, all of them were on the
other side of the river to the south. The first of them, Kau-Koy, was also adjacent to
Jenne' sharing a common border; then Kighna-Koy; Sama-Koy; Tara-Koy; Da`a-Koy;
Ama-Koy; Ta`ba-Koy; and I have forgotten the remaining five. As for the rulers of the
province of Sibridouku, all of them were beyond the province of Bindouku lying
adjacent to them in the direction of Mali.
Map of the Empire of Mali
The kingdom of Mali ruled Songhay, Timbuktu, Zagha, Mima, and Baaghin
and all of their possessions up to the limits of the Niger river. Its people had
tremendous military strength and great fortitude which reached all bounds. The ruler
of Mali had two generals. The first of them was the 'commander of the south' whose
title was Sanqara-Zawma. The second was the 'commander of the north' whose title
was Faran-Suraa. Under the authority of each there developed a considerable
amount of commanders and soldiers, who were eventually responsible for much
oppression, coercion and brutality in the end of their rule. Then Allah ta`ala destroyed
them with a punishment from Himself. He ta`ala made soldiers of Allah ta`ala appear
upon them in the seat of the government in a single day during the noon, they
appeared in the form of humans. They used the sword against them so well that they
were almost completely annihilated. They then disappeared in one moment by the
power of the Mighty the overpowering. No one knew from where these warriors
came nor to where they went.
From that point onward impotence and deterioration affected the kingdom of
Mali up until the emergence of the government of Amir 'l-Mu'mineen Askiya al-Hajj
Muhammad. He and his descendents continued to make war against them until there
was not a single person left among them. As a result the rulers of Mali were divided
into three different factions that dispersed with their followers to the borders of the
country. Each one of the leaders claimed that he was the true sultan of Mali. Two of
the leaders disputed and each of their governments remained independent from the
other. During the days when they were strong and united they desired to enter the
people of Jenne' under their hegemony. However, the people of Jenne' rejected this
9
The title Faran comes from the Soninke title kormina-fari or kan-fari meaning sultan or vicegerent.
Chiekh Ant Diop suggest that this title has its origin in ancient Egypt from the title pharoah. The
faraariya were the commanders of the armies and the governors of the diverse regions of Mali.
endeavor. This resulted in the people of Mali making frequent war and ghastly
engagements against the people of Jenne'. Until the number of expedition reached
ninety-nine military engagements and in each of them the people of Jenne' defeated
them. It has been mentioned in the accounts that the wars between them in the end of
time must conclude with one-hundred. And in that one the people of Jenne' will be
victorious also.
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER V
THE CITY OF Djenne’
__________________________________________________________________
Mention will be made here of the city of Djenne’ along with a small fragment
concerning its affairs. Djenne’ is a great, prosperous, blessed, opulent and spacious
metropolis, full of elegance and mercy. Allah ta`ala has generously placed these
characteristics in its land. Allah has also placed love, mutual respect, affection and
beneficence within their physical constitution, natural disposition and innate
characteristics. However, in their character they exhibit extreme competitiveness for
this world's life; in as much as when one from amongst them increases in rank, they
all gather together in hatred against him. They do this without making it obvious and
it never becomes clear until something unfortunate happens to him. (we seek refuge
with Allah). Then each person starts manifesting words and deeds which openly
demonstrate their hatred.
The city of Djenne’ has a prominent market place among the commerce
markets of the Muslims. In its market there converge the masters of the salt mines of
Taghaaza and the masters of the gold mines of Bitu1. The like of these blessed mines
cannot be found in the entire world. The people have come across these vast blessings
by means of commerce and trade which is drawn to it in large quantities; resulting in
wealth, the amount of which only Allah knows is accumulated in Djenne’. It is by
reason of this blessed metropolis that many affluent caravans come from every
direction of the east, west, north and south towards Timbuktu. For the city of Djenne’
is to Timbuktu just beyond the two rivers between the west and the east of the rivers
on an island. On this island city whenever the river rises, it surrounds the town and
whenever it descends it moves far from the shore of the town. The time the water
surrounds the city is in August and the time it moves far from the shore of the town is
in February. The town was originally built in a place called Zuburu. It was then
transferred from that place to the locale where it is now. The original site is located
near it just to the south. The town is surrounded by a wall which had ten gates.
However, two of the gates were closed permanently and today there remains eight
gates. If one is far from the city and you were looking on from outside you would
think you were looking at a forest because of the large amount of vegetation in the
municipality. However, if one enters the metropolis it would be as if there were no
trees at all.
1
Bitu was also known as Be'o and was the southern trading center of the Wangara Mande gold traders
about 1000 kilometers south of Timbuktu and about 250 kilometers from the Gulf of Guinea in the
Akan regions.
This town first began in a state of disbelief (kufr) in the middle of the second
century of the hijra of the Prophet2, may Allah bless him and grant him peace. The
people of the metropolis then accepted Islam at the end of the sixth century of the
hijra3. The ruler named Kanburu was the first to accept Islam and the people of the
city accepted Islam with him. When he was determined to enter into the faith of
Islam, he ordered a gathering of all of the Muslim scholars of the metropolis. There
came together more than four-thousand and two-hundred scholars. Kanburu then
accepted Islam at their hands and he then commanded them to make three
supplications to Allah ta`ala on behalf of the metropolis. They were:
[1] that whoever flees to it from his land, fleeing poverty and hardship that
Allah would change his condition to prosperity and ease so that he forgot his
own land;
[2] that Allah would make the foreigners in the town be more numerous than
its local people; and
[3] that Allah would remove the patience from the hearts of those who came to
the metropolis for commerce and trade and that they became so wearied that
they would sell their goods at a cheaper price to the people of the city so that
they can make a profit.
The scholars then recited the Fatiha over these supplications. These
supplications were accepted by Allah ta`ala and the city is in that condition up until
the present which can be witnessed openly. When the people accepted Islam, they
destroyed the royal palace and turned it into a mosque for Allah ta`ala and it was
made into a Friday congregational mosque. They then built another palace in order for
the ruler to live in adjacent to the mosque on the east side.
The famous Friday Masjid of Djenne’
The municipality of Djenne’ is a blessed land full of buildings and beautiful
structures and furnished with flourishing markets which remain bustling throughout
the week. It is said that in Djenne’ there are seven-thousand and seventy-seven
villages built next to one another consecutively.
The utility of these villages being adjacent to on another was that the sultan
whenever he needed a certain person to be present who lived near the river Dabu, he
would send a messenger to one of the gates of the wall and he would call whoever it
2
3
Around 800 C.E..
This is coincides with 1201 C.E.
was the king wanted to be present. Then people would call out his name from village
to village until the call reached the one desired in a short time.
The boundaries of the region of Djenne’ in width is from Kikay, a village near
lake Dabu in the south until the Yao a region which lies adjacent to the lands of
Wuaron-Koy; and in length from Tini, a region bordering the lands of the ruler of
Kabura until beyond the mountain in Tunbula, wherein resides a tribe who are
specialists in magic.
The sultan of Djenne’ has twelve amirs over twelve separate military
detachments in the westerly direction in the lands of Sanaa which are kept ready only
for war against the Mali-Koy. They are trained to fight his forces wherever they go
without having to seek the sanction of the ruler. Among these officers are Yauso,
Sunaasuru, Mati-ghu, Karimu, and others; and Sana-Faran is their chief. Likewise
the sultan of Djenne’ has twelve military detachments in the regions of the east
beyond the river in the area of Tinili.
At the death of the sultan Kanburu, may Allah be merciful to him, who during
his reign built an observatory upon the central mosque; he was succeeded by the one
was responsible for building the wall which surrounded the central mosque of
Djenne’. As for sultan Adamu, he was the best of the rulers of Djenne’. From that
time the city of Djenne’ and its people had never been conquered by any kingdom
except Sonni Ali. He was the one who subjected and dominated them after he had
besieged the city for more than seven years, seven months and seven days.4 This is
based upon what the people of Djenne’ have related. Sonni Ali made his camp in a
place called Zubru from which he would fight them every day until the flooding of the
Niger completely surrounded the town. He then transferred his forces to a place called
Nubkatu-Sonni ('the campsite of Sonni'). It was named that because of the fact that
they had camped there. They camped there until the river bed around Djenne’ dried
up. They then returned to Zubru and recommenced their fighting and siege of the city.
This continued for the extent of the years mentioned above.
The sultan Abdallah ibn sultan Abu Bakar5 informed me of what had occured
and said; "At that time the populace of Djenne’ were afflicted by famine and the
depletion of their food. In spite of that, they remained intractable and obstinate due to
the fact that Sonni Ali had no knowledge of their condition. Sonni Ali took whatever
actions necessary and then out of frustration was determined to return back to
Songhay. Then one of the army officials of the sultan of Djenne’, (who some say was
the grandfather of Ansa Maane’), Surya Muhammad was dispatched to Sonni Ali to
inform him of the horrendous condition of the people in the metropolis. Sonni Ali
prevented him from returning until he himself beheld what would happen to them.
Thus, the siege continued and the people remained patient. Later, the sultan of
Djenne’ took counsel with his generals and the dignitaries of his army concerning
surrendering to Sonni Ali. They all agreed upon that and a messenger was sent out to
inform him their decision. He delighted in their decision and accepted it. The sultan
of Djenne’ came out to him to surrender accompanied by the dignitaries and leaders
of his army. As they approached Sonni Ali, the sultan descended from his mount and
proceeded on foot. He greeted him with welcome and respect. When Sonni Ali saw
that the sultan was a youth, young in years, he grabbed him and sat him next to
himself on his royal rug. He then said; "All this time I Have been fighting a boy!?
4
5
This took place 1492.
He was the Jenne-Koy or governor of Jenne during the time of the author, as-Sa`di.
One of his servants informed him that his father had been killed during the ordeal
which the people of Djenne’ suffered and his son succeeded him in the authority.
This was the origin of the sitting ot the sultan of Songhay and the sultan of
Djenne’ upon one royal rug until the present. Sonni Ali then made an engagement to
the sultan's mother in order to marry her. Sultan Abdallah said to me; "This marriage
was what caused Sonni Ali's stay in Djenne’ to exceed seven years and seven months
by seven days." During these seven days Sonni Ali had a well saddled stallion
dispatched into the city for his new wife to be carried to him. When she arrived, he
had the stallion with all of its finery returned to the young sultan of Djenne’ as a gift.
And these are still with the people of Djenne’ to this day.
Sonni Ali then traveled returning back to Songhay with his new wife. One of
my companions told me another interpretation of the story that he heard that the waliy
of Allah ta`ala, the jurist, Muhammad, 'the bald head', may Allah be merciful to him
and provide us with his baraka say: "Sonni Ali besieged the city of Djenne’ for four
years and did not obtain anything from its people. This was because the spirits of the
four righteous Khalifs, Abu Bakr, Umar, Uthman and Ali, may Allah be pleased with
them, guarded the city. Each one of them were stationed at one of the four corners of
the city, until one night one of the leaders of the army of Djenne’ acted unjustly to one
of the destitute subjects with an extremely corrupt and unjust act. It was this act that
caused the city to surrender. The next day Sonni Ali conquered the city, took control
of it and did what he willed in it." The same Shaykh mentioned; "The masters of
hearts, those who examine matters with the light of Allah were present in that region
when all of this was happening." One of my companions informed me; "The act of
injustice which the army official committed was that he took by force the wife of one
of the powerless and destitute men of the city and chose her for himself. He overcame
her and raped her against her will, (We seek refuge with Allah!). For this reason Allah
punished the entire city and took the dominion from them." I have seen yet another
interpretation from the writings of one of the distinguished erudite students who
reported; "Sonni Ali stayed in Djenne’ for one year and one month." However, he did
not specify whether it was this time or on another occasion."
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER VI
THE SCHOLARS, PEOPLE OF PIETY AND THE JUDGES
WHO RESIDED IN THE CITY OF Djenne’
__________________________________________________________________
Allah ta`ala conveyed to live in this blessed metropolis many scholars and
righteous people from many diverse tribes and diverse countries. Among them was
Muri Magha Kankoy whose origin was from Tayi, a village which was located
between Bighu and Kukira. He moved from there to the learning center of Kabura in
order to aquire learning. From there he traveled to Djenne’ in the middle of the ninth
century hijra1, and Allah knows best. He was a jurist, a scholar-theologian, a devout
servant who possessed a magnificent rank among his peers. In Djenne’ there flocked
to him many students to learn and gain benefit from his brilliant company. Among his
daily practices was that in the middle of the night he would leave his home for the
central mosque of Djenne’ to teach and diffuse knowledge. Students would sit around
him receiving various sciences until the time that the iqaama2 was called for the subh
prayer3. After the prayer the students would return to him seeking knowledge until
sunrise, during which he would return to his home. Then after the dhuhr prayer he
would sit and do the same thing until the asr prayer4. This was his daily custom until
one day when he was praying the subha prayer with the Imam, that he heard a man
next to him supplicating Allah while in prostration, saying; "O Allah! verily Muri
Magha Kankoy has made the land too straightened for us, so make him go away from
us!" When Muri Magha had made his salaams5 from the prayer, he said; "O my Lord!
1
This corresponds with the middle of the 14th century.
Iqaama means 'establishing'. It is a well established sunna (sunna mu'akida) which is said at the
commencement of the five daily prayers. Its foundation is from the sunna as was related by al-Bukhari
on the authority of Anas ibn Malik who said, "Bilal was ordered to double the adhaan and say the
iqaama once." The mujtahid imams of jurisprudence are unanimously agreed that both the adhaan and
the iqaama are apart of the legal requirements of the five prayers and the Friday juma` prayer. Imams
Malik, as-Shafi` and Abu Haneefa say that they are sunna. Imam Ahmad ibn Hanbal says they are
collective obligations (fard kifaaya) for the people of big cities. Imam Dawud says they are two
obligations (waajibaan), although the prayer is valid if they are left.
3
Subh prayer is the dawn prayer wherein two rak`ats are prayed. It is obligatory to recite outloud in
both rak`ats and it is highly recommended to recite long suras from the Qur'an after the Fatiha.
4
The dhuhr prayer begins when the sun has descended from its noon zenith until the shadows is the
same size as the objects. It includes four rak`ats which must be recited silently. These are obligations.
It is highly recommended to recite long suras during the first and second rak`ats. In the last two rak`ats
only the Fatiha is recited. As for the `asr prayer it time is when the shadows of objects are twice their
sizes until sunset (maghrib). It performed in the same manner as the dhuhr with the exception that the
recitations in the first two rak`ats after the Fatiha should be short.
5
The salaams is an obligation of the prayer and indicates its completion. It is obligatory to say 'asSalaam `alaykum. It is sunna to add more than that. Imams Malik and as-Shafi` say only the first
2
I did not know that I was being so harmful to the people that they would make
supplications against me!" He then moved from Djenne’ to a place called Kuna. He
settled there until the people of Jenje'6 heard about his affair. They then sent to him a
boat to help him move to their locale. He moved there and lived with them until he
died, may Allah be merciful to him and benefit us by his baraka. His grave is located
there and it is will known and is a place of visitation.
Among them was the jurist, Fodio Muhammad Sanu al-Wangari. He was a
jurist, scholar, devout servant and waliy, who lived in Djenne’ in the last part of the
ninth century hijra. He moved from his original home in Bitu because of the turmoil
and tribulation which had afflicted that land. He made his way to the metropolis of
Djenne’. During the journey he traveled until the sun was near to set. He dismounted
and delayed traveling because of the maghrib prayer7. He then spread out his burnus
(hooded cloak) and stood upon it to pray. When he had completed the obligatory
prayer, he then stood to pray the nawaafil8. Suddenly, a thief appeared and walked
stealthily behind and attempted to gently pull the burnus from underneath one of his
feet, but his foot prevented that from happening. The thief then attempted to pull the
burnus from underneath the other foot, but he was prevented from that also. All the
time Fodio Muhammad stood firmly in his place continuing to intently do his prayers.
As a result the thief became very afraid and returned the burnus underneath the
shaykh in the position it was originally in. After Fodio Muhammad completed his
nawaafil prayers, the men repented at his hand, turning away from a life of thievery,
and Allah knows best. In his travels Fodio Muhammad reached the land of Tuura,
which is a village which lies between Djenne’ and Shina, just beyond the river. He
resided there and would come to Djenne’ every Friday, where no one knew him, to
perform the juma` prayer.9 One night one of the notables from the family of the
sultan of Djenne’ saw in his dream a speaker saying, "Verily that man who comes to
your city from Tuura for the juma` prayer, realize that in whatever land he and his
descendents reside, they will be a protection for it against all trials and tribulations.
Whichever land his grave is located, whoever would come to those people wit what
would frighten them, he would frighten that person with that which was greater." He
continued seeing this dream for some three nights. On the third night in the dream the
person in question was described to him. The notable then went and informed the
sultan of all that he had seen. The sultan then ordered him to keep his eyes open for
him and when he found him to bring him to his presence. When the notables saw
Fodio Muhammad and noticed that he fulfilled all the conditions of the dream, he then
brought him into the presence of the sultan and said to him, "These are the exact
descriptions which I saw in my dream." The sultan then asked him to settle with them
in the metropolis of Djenne’. When Fodio Muhammad settled in Djenne’, he enacted
a law to demolish the temple for idols where the people used to worship during their
salaam is obligatory to the imam and the one praying alone. Imam Malik says that the second salaam is
not sunna for the imam nor the one praying alone. As for the one following an imam, it is highly
recommended for him to give the salaams to right, left and to the imam. Imam Ahmad says that the
first and second salaams are both obligatory. Imam Abu Haneefa says that both the first and second
salaams are sunna.
6
Jenje' is a town which lies halfway between Jenne' and Gao.
7
The maghrib prayer begins with the setting of the sun and it is not to be postponed beyond that. It
includes three rak`ats. In the first two rak`ats the recitation must be outloud and the the third rak`at is
silent. It is highly recommended to recite short suras after the Fatiha in the first two rak`ats.
8
The nawaafil (superogatory) prayers after maghrib are either two, four or six rak`ats.
9
The town Tuura had to be within 48 miles of the vicinity of Jenne' or the shaykh would not have
obligated to travel their to pray.
jaahiliya period, along with the houses which were left empty inside of it at the same
time they accepted Islam. The people pledged to give the entire area to him and they
honored him and lauded him with the utmost respect and honor. However, after all
this he would never sit with them nor take food with them in their homes. This was
reported to the sultan may times, but he did not respond to this. Then one day a man
from among the officials of the sultan came to Shaykh Fodio Muhammad desiring
him to go with him to save him from the sultan, who vowed that he would have him
killed. Shaykh Fodio Muhammad said, "It is not my custom to visit the rulers." The
man then said, "My life is in your hands! My soul will blame you tomorrow when it is
in the presence of Allah ta`ala, if you do not go with me to the sultan." When the
shaykh went, the sultan was amazed that he had come. He gave him permission to
enter and the Shaykh informed him of the reason for coming. The sultan said, "I will
pardon him and his entire tribe of every crime and felony and everything which the
authorities demand from him and them until the end of time, on one condition. That is
that you take a meal with me in my home." The Shaykh accepted the sultan's offer.
When they had presented the food before them, the shaykh moved his hand over the
food to take some. His hand began swell before touching the food. The shaykh then
said, "You have just seen what happened." He then stood up and left with honor and
respect. The sultan left the man and his tribe alone as he had promised. This is the
divine protection of Allah ta`ala which He provides for his righteous awliyya. When
the waliy of Allah, the jurist Sidi Mahmuud ibn Umar ibn Muhammad Aqit traveled
to Djenne’ he met Fodio Muhammad and was truly amazed at his spiritual attainment.
When he returned to Tinbuktu, he praised him and commended him with the sultan. It
was for this reason that Askiya al-Hajj Muhammad appointed him as the chief judge
of the metropolis of Djenne’ after the Askiya had returned from the pilgrimage. Thus,
Fodio Muhammad became the first judge in the city to render decisions among their
people in accordance with the shari`a. Before that the people would take arbitration
with the Imam of the mosque. This precedence laid down by Fodio Muhammad then
became a quality of the Blacks and the baydaan that they would seek judgment with
their judges and it is a custom which continues to this day. All that has been
mentioned concerning his baraka has been witnessed by all the people openly, even to
the point where supplications are answered immediately at his grave. His grave is
located in the open square north of the mihrab of the central mosque next to the wall
which surrounds the mosque. May Allah be pleased with him and shed his mercy
upon him and provide us with his baraka. Amen.
Among them was the judge al-Abbas Kibi, who was a long time resident of
Djenne’ and whose origin was from the Wangara. He was a jurist, a distinguished
scholar, a man of venerable, excellent and generous traits, who had his feet firmly
established in the earth of generosity. His grave may Allah be merciful to him, is
located inside the central mosque on the south rear side.
Among them was the judge Mahmuud ibn Abu Bakr Baghyuyu, the father
of two of the most eminent scholars and venerable jurist: the jurist Muhammad
Baghyuyu and the jurist Ahmad Baghyuyu. He was a long time resident of Djenne’,
Wangara by origin and an eminent jurist and theologian. He was appointed to the
judiciary after the death of Qadi al-Abbas Kibi in the year 959 by the hand of Askiya
Ishaq ibn Amir'l-mu'mineen Askiya al-Hajj Muhammad when he returned from the
military excursions against Ta`ba.10
10
This occured about 1562/3 C.E..
Among them was the judge Ahmad Turfo ibn Qadi Umar Turfo. He was
originally from Djenne’ and was among its original inhabitants. He was initially a
preacher (khateeb), then he was made the Imam of the central mosque, and finally he
was given the seat of the judiciary. Thus he was able to join all three responsibilities
into one. When he made the pilgrimage to Mecca, he delegated Khateeb Mama as the
Khateeb, Imam Yahya as the Imam of the central Mosque, and Qadi Modibo Bukar
Turuuri as the judge. Qadi Ahmad, may Allah be merciful to him, eventually died in
Mecca. And the post remained in the hands of those he had appointed. As for the
above mentioned Qadi Bukar, he was originally from Kala among the sons of the
sultan of that region11. However, he renounced his inherited position of authority,
took up the full employ of seeking knowledge and by that gained much baraka.
Among them was the judge Muhammad Binba Kenati, who was originally
Wangara, an eminent jurist and distinguished scholar. He was appointed to the
judiciary after the death of Qadi Bukar Turuuri and he was the last of the judges of
this Sudanese Government.
For these were the renowned scholars of the metropolis of Djenne’. We did
not make mention of them except for their pre-eminence in erudition and scholarship
and in order to obtain the baraka of remembering them. As for a list of the judges of
the city of Djenne’ in sequential order: the first of them was
[1] Qadi Fodio Muhammad Sanu;
[2] Qadi Fuka;
[3] Qadi Kunaaji;
[4] Qadi Tinata`u;
[5] Qadi Sunqumo;
[6] Qadi Umar al-Abbas Kibi;
[7] Qadi Mahmuud Baghyuyu;
[8] Qadi Umar Turfu;
[9] Qadi Tulma Kilisi;
[10] Ahmad Turfu;
[11] Abu `l-Abbas Umar Turfu;
[12] Qadi Modibo Bukar Turuuri; and
[13] Qadi Muhammad Binba Kenati.
These were the judges of the metropolis of Djenne’ that were appointed from
the beginning of the government of the city until after its demise. Mention will be
given of them, if Allah wills, when we mention the government of the Ahmadiya
Hashimiya Abbassiya Mulayya dynasty, the master of Merekesh, may Allah be
merciful to him. As for the scholars of the baydaan, there were many of them living
there from the people of Tinbuktu. Mention will be made of some of them, if Allah
wills, when we discuss those who have died during the government of the above
mentioned Ahmadiya dynasty.
11
This indicates that Qadi Bukar was of Mandinke’ (Wangara) origin since Kala was among the
provinves of the kingdom of Mali.
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER VII
THE GENESIS OF THE CITY OF Tinbuktu
__________________________________________________________________
The city of Tinbuktu was first founded by the Maghsharen Tuaregs1 at the end
of the fifth century hijra2. They originally took up quarters there to annually graze
their livestock. During the summer they would put down on the coast of the Niger
River in the village of Amdagha3. During the autumn they would move until they had
reached Arawan4, making it a place of disembarkation. Thus, throughout the year the
Maghsharen were constantly commuting between these regions, making it their
terminal point in the north. Eventually, the Tuaregs chose Tinbuktu as a final
settlement. It was a pleasant, virtuous and splendid land endowed with much baraka5,
wholesome favors and uninterrupted advantages.
Tinbuktu was my birthplace and the sole object of my desires. It had never
been defiled with the worship of idols and prostration had never been made to any
deity on any of its surface except to the All Merciful Being. It was a retreat and abode
of scholars and pious worshippers, a crossroad for the awliyya6 and ascetics, and an
intersection for ships and caravans. They made it the coffer of their goods,
merchandise and agricultural produce until it became a way station for travelers
coming and going. This fine metropolis became their treasurer and starting point
which they named Tinbuktu, which in their Maghsharen language means the "the well
of an elderly women, named Buktu". It was this name which they gave to this blessed
place. Then the people took it as a place of residence and it grew by the power and
will of Allah ta`ala into a flourishing and thriving metropolis.
People came to it from every direction and region until it became a
commercial market. The majority of the people who arrived to trade in its market
1
The Maghsharen owe their origin to the Berbers who resided in the southern region of the Sahara
desert. These people who spoke the Tamashegh tongue and were divided into three groupings: the
Lamtuna, Judala and Masufa. They later broke into more numerous confederations known as: Kel
Tadmekkat, Barabish, Kel Antasar, Kel Aghlaal and the Kel 'l-Suuq. Presently, they reside in the
regions between present day Mauritania and Tinbuktu, the countries of Algeria, Niger and northern
Nigeria.
2
This coincides with 1100 C.E..
3
This town is about 25 kilometers south west of Tinbuktu.
4
This region is about 250 kilometers north of Tinbuktu. In the beginning of the 14th century Arawan
(also known as Inshakga) became a renown center of Islamic learning and is presently a center for the
Qaadiriya Sufic brotherhood.
5
The concept of baraka (divine blessings) is a subtle spiritual energy force which Allah causes to
pervade certain individuals, towns and inanimate objects.
6
The awliyya (protected friends) are individuals who are chosen by Allah for is service and worship.
They include the Messengers and the Prophets, who were chosen and others who have earned it
through the spiritual discipline (riyaada).
were the people of Waghadu7. Then people started coming to it from every direction.
Prior to this people used to do all of their trading in the town of Biru.8 Groups of
caravans arrived to this town from all over the horizons. The most elect of scholars
and people of virtue, along with the people of wealth from every tribe and land,
settled within its walls. They came from Egypt, Wajal, Fezzan, Ghadamis, Tuat,
Dira`at, Teflalet, Fas, Sus 'l-Aqsa, Bitu and others. They all gradually relocated to
Tinbuktu, until the city reached its perfection. All of the diverse tribes of the Sanhaja9
began to augment their number in the city. Thus, the prosperity of Tinbuktu was the
ruin of Walata.
The techniques of town-buildings came to Tinbuktu from nowhere except the
Maghrib, and the same holds true for the tenets of religion and the procedures of
commercial transactions.10 The early condition of the habitations of the people, were
grass huts made from branches of thorn bushes and homes roofed with grass. Then the
grass huts were converted into homes of mud brick. Later, these were built with very
low walls which enclosed them. The walls were so, low that if one were standing
outside the wall he could look right into the homes. They then had the central mosque
built in accordance with their capabilities.11 Then the Sankore' mosque/university
was rebuilt the same way12.
7
These were Mande speaking people known sometimes as Manding, Mandinke’, Mandingo and
Malinke’. Among other peoples they were called Marka, Yarse, Dafin and among the Arabs as
Wangara. When they accepted Islam and combined commerce with religious preaching they became
known as the Dyula.
8
This town is identified with Walata about 475 kilometers west of Tinbuktu. The migration from Biru
(Walata) took place around the 13th century. Throughout the text I have taken the liberty of exchanging
the name Biru for the name which is commonly used today, Walata.
9
The Sanhaja are 'the Berbers of the viel' and included the Judala, the Masufa, the Arusiyn, the Lamta,
the and Idaw Mribit. They later became known as the Zawaya and were the central cause for the
diffusion of Islam throughout the region.
10
The person to whom this is attributed is Abu Is'haq 's-Sahili, the Andulusian, poet, mathematician,
jurists and architect, who came to Tinbuktu with Mansa Kankan Musa in 1324. The present view is
that the maghribian style of building fused with the indigenous Sudanese style of building which is
reminiscent of the monumental earthen constructions which characterized ancient Egyptian dynastic
architecture.
11
This mosque was and is still named Jenkebire or Jengerebir and is located in the Jingerebir Quarter
of the city, which is the southwestern section of the city.
12
The Sankore' mosque was an ancient mosque which was first established by the Mande speaking
people. It is located in the north eastern quarter of the city of Tinbuktu. This quarter is called today
Sankore'. During the 12th century an unknown Manding women gave an endowment for the mosque
making it into the leading center for learning and erudition throughout Islamic Africa. Later during the
13th century the Moors and Sanhaja peoples settled in this quarter enhancing the intellectual life of the
mosque/university.
The Sankore’ Masjid/University
At that time, anyone who stood at the gate of the city could see who entered
the central mosque, because the town was devoid of walls and solid buildings. The
prosperity of the town was established only at the end of the ninth century hijra13. Its
construction, the joining of all its parts together, was completed only in the middle of
the tenth century hijra during the period of Askiya Dawud ibn Amir Askiya al-Hajj
Muhammad.14
The first of the kingdoms to initiate rule of the municipality of Tinbuktu, as
previously mentioned, were the people of Mali. Their government lasted one-hundred
years from the year 737.15 Then the Maghsharen Tauregs dominated and governed the
city for forty years from the year 837.16 Then came the rule of Sonni Ali, whose
government began in the year 873 and lasted twenty-four years.17 Then came the
government of Amir 'l-Mu'mineen Askiya al-Hajj Muhammad, whose government
ruled Tinbuktu until its termination for one-hundred and one years, from 14 Jumad 'lAkhir, 898 until 17 Jumad 'l-Akhir, 999.18 Then came the government of the Hashimi
Sharif Mulay Ahmad ad-Dhahabi, whose rule began from the extinction of the
13
This period coincided with the large influx of Soninke and Fulani people during the 14th century.
Askiya Dawud was the most illustrious of the rulers of Songhay after his father. According to the
Tarikh 'l-Fattash of Mahmud Ka`ti, Askiya Muhammad said about Dawud, that he 'would eclipse all
my sons, grandchildren and descendents. His renown will erase theirs, so much so that people will
speak only of him.' He knew the entire Qur'an from memory and was well versed in the Risala of Ibn
Abi Zayd. He was the first to employ scribes (al-kutaab) to copy rare manuscripts which he gave to
scholars. He was responsible for initiating the building of public libraries, treasury houses and highly
productive agricultuarl schemes.
15
From 1336\37 - 1433/4 C.E.. The first of the Malinke rulers to govern the city was Mansa Kankan
Musa who made his famous pilfrimage to Mecca and brought back scholars and architects who
designed and rebuilt the first mosque.
16
This took place at the hands of Akillu Akamalwal, the chief of the Tuareg in 1433/4 C.E.. After
conquering the city Akillu reappointed the former governor of the city, a Sanhaji, Muhammad Naddi to
administered on his behalf.
17
Sonni Ali conquered the city in 1468 C.E. and persecuted the Muslim clergy and the Fulani
inhabitants.
18
From 2 April, 1493 C.E. - 12 April 1591 C.E..
14
government of the people of Songhay in 17 Jumad 'l-Akhir, 999, and it has lasted to
this day for sixty-five years.
The City Plan of the Sacred City of Tinbuktu
The Rule of Akillu
As for Akillu the sultan of the Tauregs, during his rule over the city of
Tinbuktu, the Tauregs remained in their nomadic state as they had been in ancient
times, living in the open desert and searching for grazing lands19. For this reason he
entrusted the governance of the country over to the Tinbuktu-Koy ('the governor of
Tinbuktu'), Muhammad Naddi, who was from the Sanhaja Berber from the tribe of
Ajir who originated from Shingiti.20 And Shingit was the origin of this entire tribe,
just as the origin of the people of Massina and the people of Tafarast-Walata21 were
from Tishit after being driven from the West. The mother of Muhammad Naddi was
the daughter of Suma Uthman. Muhammad Naddi was among the original masters of
the land and was made earlier on a part of the government of the people of Mali. And
the term Koy changed with the change of the government. Under the jurisdiction of
the Koy was the right to command, forbid, collect finances, expenditure, and other
than this. In short, the Koy was the governor of the land.
It was Muhammad Naddi who built the well known mosque (Mosque Sidi
Yahya) and placed his beloved companion, the eminent waliy and perfect Qutb22, Sidi
19
Akillu was the chief of the Maghsharen Tuaregs who center of operation was the region Amdagha.
The town of Shingiti (Chinguetti) in the Adrar province of Mauritania, has been and remains the
source of the most renown scholars, poets, jurists in the Muslim world.
21
These were Tuaregs members of the Massufa who settled in the region of Mauritania.
22
The concept qutb (pole - axis) in the technical terminology of the scholars means a single person who
is the khalif (vicegerent) of Allah to the whole of creation. He is upon the heart of the Angel Israfeel,
upon him be peace,which means just as Israfeel is the means by which Allah causes the vital pattern of
the universe to emerge; likewise the qutb is the means by which Allah causes the the vital meanings of
the universe to emerge. The qutb is the complete inheritor of the inner station of Muhammad, may
20
Yahya at-Tadalasi as the imam in it. Both Sidi Yahya and Muhammad Naddi died
together in the last years of the rule of this government of Tauregs. It was reported
that one night during his final years Shaykh Muhammad Naddi saw in a dream that
the sun had set and then the moon set immediately after it. He told this story to Sidi
Yahya, who informed him; "If you will not be afraid, I will notify you of its
meaning." Muhammad Naddi said; "I will not be afraid." He said; "I will soon die
and you will die shortly after me." At that moment Muhammad Naddi became
saddened. Sidi Yahya said; "Did you not say that you would not become afraid?" He
responded; "This sadness that you see is not from fear of death. It is from the
compassion and pity that I have for my small children." Sidi Yahya then said; "Leave
their affairs over to Allah t'a'ala." Eventually, Sidi Yahya died and soon after that
Muhammad Naddi died, may Allah ta'ala be merciful to both of them.23 Muhammad
Naddi was buried adjacent to Sidi Yahya in the same mosque. It is said that
Muhammad Naddi lost his eyesight near the end of his life. The people were unaware
of this until the night Sidi Yahya died because of the huge crowd which had gathered
for his funeral. In order for Muhammad Naddi to get near the body he took his whip
and swung it back and forth striking the people. Had he had his sight he would not
have had to strike the people. After the death of Muhammad Naddi, the sultan Akillu
appointed his eldest son, Umar, in his place.
Masjid Sidi Yahya
In the last period of the rule of the Maghsharen Tuaregs, they began to
manifest injustice, increased corruption and widespread tyranny. They continued to
spread corruption in the land by forcefully driving the people from their homes and by
violently raping their women. Akillu also prevented the inhabitants of Tinbuktu from
paying to the Tinbuktu-Koy, Umar, what was customarily given to him. Customarily,
from the whole of the wealth which came from fines, a third of it went to the
Allah bless him and grant him peace, firmly established upon the Book of Allah and the Sunna of His
Messenger. Due to the perfection of his inner state, the qutb has attained the limits of human
perfection. He is perfect in his understanding of the sciences of the shari`a, complete in his
comprehension of the science of the tariqa and perfection of character; and consummate in his
realization of the sciences of the haqiqa and direct knowledge of his Lord. The qutb is the being about
whom Allah ta`ala spoke when He says, "When your Lord said, Verily I am placing upon the earth a
khalifa.' ."
23
This occured in the year 868 A.H./1463-4 C.E..
Tinbuktu-Koy. Whenever certain situations occured and people entered into the land,
he would provide for them from this wealth by receiving them hospitably and
utilizing it to take care of all their conveniences. The other two-thirds would be
divided among his slave tribes who were iron smiths. However, one day 3000
mithqals of gold was brought to Tinbuktu. Sultan Akillu took a stick (as it was not
their custom to touch gold with their hands) and divided it into three parts and said;
"This (first part) is for the price of your clothing. This (second part) is for the price of
your whips. And this (third part) was customarily given to the Tinbuktu-Koy." Akillu
said, "Who is this Tinbuktu-Koy?! What does it signify?! And what is his benefit?!
Take it for it is for you!" When this happened the Tinbuktu-Koy Umar became angry
and decided to conspire to take his revenge against him. As a result, Umar sent a
messenger to Sonni Ali to come to him in order that he may place the city of Tinbuktu
in his hands. He revealed the weakness of the condition of Akillu in every aspect of
his authority and his forces. He even sent a pair of his shoes in order that Sonni Ali
would know for certainty that Akillu was just a very scrawny and short man. Sonni
Ali became delighted with this news. One day when Akillu and Tinbuktu-Koy Umar
were sitting together upon a hill of Amdagha24. The horsemen of Sonni Ali stationed
themselves on the south shore of the Niger River in the direction of Gurma.25 When
Akillu became determined to flee; he fled to the town of Walata along with the jurists
(fuqaha) of Sankore'. The authority of the Tuaregs did not originally include beyond
the river. Thus, the Tinbuktu-Koy Umar enacted a policy of sending boats on the river
to cut off the Tuaregs from utilizing the river.
Masjid Jenkebbere’
24
This town is located 25 miles southeast of Tinbuktu on the coast of the Niger river.
The region of Gurma is located on the western loop of the Niger bend 512 kilometers southeast of
Tinbuktu.
25
The conquering of the Tuaregs by Sonni Ali:
Sonni Ali arrived from the direction of Hausa26. Umar also fled to Walata out
of fear that Sonni Ali would indict him for what occured before the conflict. He said
to his brother, al-Mukhtar ibn Muhammad Naddi; "This man will no doubt take
revenge against me. You should delay until tomorrow and go to him as an informant,
and say, 'We have not seen my brother, Umar, since yesterday. I assume he has fled.'
If you precede to him with this news, perhaps he will, Allah willing; make you the
Tinbuktu-Koy. Then our house will remain under the protection of Allah. However, if
you fail to carry out this plan, he will kill me and you, destroy our house and break
our unity." The affair occured by the decree of Allah, just as Umar envisaged. He was
extremely intelligent, clever and sensible. Sonni Ali entered Tinbuktu and destroyed it
as we will discuss, Allah willing, after mentioning the scholars and pious people
residing in the city of Tinbuktu, in order to take baraka from them, may Allah give us
of their baraka in the two worlds.
26
This region is the northern shore of the Niger east of Amghada.
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER VIII
IDENTIFICATION OF THE TUAREGS
__________________________________________________________________
The Tuaregs are the Massufa who trace their ancestry to the Sanhaja. The
Sanhaja trace their lineage to the Himyar1 as is mentioned in the Kitab 'l-Khilil 'lMawshiya Fii Dhikr Akhbar 'l-Marakhashiya. The actual quote is: "These are the
Lamtun who are attributed to the Lamtuna from the descendents of Lamt. Lamt,
Judaal, Lamt and Mastuf trace their lineage to the Sanhaja. Lamt was the ancestor of
the Lamtuna. Judaal was the ancestor of the Judaala. Lamt was the ancestor of the
Lamta. Mastuf was the ancestor of the Massufa. They continually journey in the
desert as superb travelers and never stay in a single local nor have they a city in which
to take refuge. Their journeys in the Sahara between the lands of Islam and the
Bilad’s-Sudan took two months travel.
The Tuaregs are on the deen of Islam and follow the Sunna. They perform the
jihad against the Bilad’s-Sudan. The Sanhaja trace their lineage to the Himyar. There
are no blood relations between them and the Berbers except through a single kin.
They originally left Yemen, journeyed through the Sahara and settled in the West.
The original cause of this was one of the rulers of the Tubabi`a, who was unlike any
of the kings of his people that proceeded him. None had attained the eminence which
he had obtained, neither the might of his kingdom, the depth of his military raids, and
the indignity of his enemies. He subdued the Arabs as well as the non-Arabs. All of
the communities which preceded him were forgotten. He was once informed by one
of the learned men concerning the recent events of history and about the revealed
books of Allah to His Messenger, upon him be peace. He informed him that Allah
`azza wa jalla had sent a Messenger who was the seal of the Prophets and had
dispatched him to every nation. He believed in him and accepted all that he came
with. It is said about him that he said in verse:
"I bore witness of Ahmad that he is
The Messenger of Allah the Creator of the breath of life.
If my years had extended to his time,
I would have been one of his wazirs and his cousin."
In many poetic verses there are proofs of this famous story. He then traveled
to the Yemen and invited its people to what he believed. Only a small group from
among his people, the Himyar, answered his call. When he died the disbelievers
overcame the believers. Each of those who believed in him at Tubabi`a were afflicted
with either: death, banishment or made into fugitives. Due to this they began to wear
1
This is a collective cognomen for the pre-Islamic people of southern Arabia who entered Africa in
pre-Islamic times.
the face veil (talathamuu) similar to their women. They then fled with their souls and
dispersed in all the regions of Saba.2
The forefathers of those who presently veil themselves departed from Yemen
and were the first to wear the face veils. They then moved from region to region and
from local to local for many years until they reached the furthest west in the country
of the Berbers. They were delighted by that land and settled there. The face veil
became their manner of dress and they were not punished nor avoided except for that
custom. They eventually became Berber by tongue by being in close proximity with
them and through intermarriage. The Amir Abu Bakr ibn Umar ibn Ibrahim ibn
Turiqeet 'l-Lamtuni, who founded the red city of Marrakech was the one who brought
them out of the west into the Sahara at the time that the Judaala threatened the lives
of the Lamtuna.3 At that time he left behind his paternal cousin, Yusef ibn Tashfin
over the Maghrib.4"
2
Saba is the lands which include Yemen, Ethiopia and the surrounding region. This land was under the
control of the Abyssinians.
3
He was the principal leader of the al-Murabituun movement which conquered Spain and Morocco.
4
This happened in 453 A.H./1061 C.E.
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER IX
A BIOGRAPHY OF THE SCHOLARS, THE RIGHTEOUS AND JUDGES AMONG THE
ANCESTORS AND THE SUCCESSORS RESIDING IN THE CITY OF TINBUKTU; THEIR
MERITS AND ACHIEVEMENTS, (May Allah be pleased with them and benefit us by
their baraka in the two worlds.)
__________________________________________________________________
Sufficient in this is what had been recounted by the trustworthy shaykhs of
Tinbuktu on the authority of the eminent scholar, the righteous waliy, the possessor of
amazing miracles, the jurist and judge - Modibo Muhammad 'l-Kaburi1, may Allah
ta`ala be merciful to him, who said, "I have been blessed to keep company with the
righteous men of the Sankore' University, whom none had equaled in righteousness
except the Companions of the Messenger of Allah, may Allah bless him and grant
him peace and may Allah be pleased with them.
Among them was the jurist al-Qadi al-Hajj, the grandfather of the judge Abd
'r-Rahman ibn Abu Bakr ibn 'l-Hajj. He was invested with the function of chief judge
of Tinbuktu towards the end of the government of Mali. He was the first to order the
people to recite a half of a hizb2 from the Qur'an for the purpose of education in the
mosque of Sankore' after the `asr and `isha prayers. He and his brother, the jurist
Sidi Ibrahim came to Tinbuktu from the town of Walata. He later moved from
Tinbuktu to Banku where his grave is well known and is a place of visitation. It is said
that he was among the seven abdaal.3
It has been recounted by our shaykh, the celebrated ascetic and jurist, al-Amin
ibn Ahmad,4 who said, "The sultan of Mossi made a military raid against the town of
Banku during his time. The populace went out to engage the enemy. At that moment
there were certain personages sitting with al-Hajj about to take a meal. He recited
certain words over the dish of millet. He then ordered them to eat from the meal. They
all ate from it except one person who was one of his in-laws. He was shy from eating
with them because of this family affinity. Al-Hajj then said to them, "Go and
participate in the fighting, for their arrows and weapons will not harm you." Each of
1
He was Abu Abdallah Modibo Muhammad 'l-Kaburi [d. early 15th century]. He was one of the
greatest scholars of Tinbuktu. He is credited with developing the educational curriculum of the
Sankore' university/mosque during the earliest period of Malian rule.
2
The Qur'an is divided into 30 parts (juz) and each juz is divided into two hizb. Thus, there are 60 hizb
in the Qur'an. These divisions allow the Qur'an to be recited once or twice a month.
3
Shaykh Muhammad ibn al-`Arabi said, "They are called abdaal (substitutes) because each of them
when he departs, he leaves behind a living body after his own image as substitute in order to conceal
his departure. They are seven in number and are empowered by Allah to preserve the seven regions of
the earth.
4
He was al-Amin ibn Ahmad ibn Ibrahim ibn Abu Bakr ibn al-Qadi 'l-Hajj, [d. 1631]. He was a noted
historian and traditionist of the al-Hajj scholarly clan.
the men remained safe from injury except the one who refused to eat. He died as a
result of that war. The sultan of Mossi was completely vanquished and driven out
along with his entire army. He did not gain anything from the people of Banku as a
consequence of the baraka of this blessed master. He fathered the waliy of Allah, the
jurist Ibrahim ibn Qadi Umar, the jurist and waliy of Allah, who lived in Yandib`u5.
Both were among the `ibaad Allah’s-saalihuun6.
Askiya al-Hajj Muhammad was the one who appointed Umar as the judge of
that region.7 Qadi Umar had a nephew who used to habitually visit Tinbuktu. The
jurist and judge Mahmud complained about this nephew to the Amir al-Hajj
Muhammad that he was carrying their words to the people of Yandib`u and making
slander. When the Amir one day camped at the town of Tila, the jurist al-Qadi Umar
came to convey the greetings to him accompanied by an entourage of the notables
from Yandib`u. The Amir then asked him about his nephew. They said, "That is him
there." He said to him, "You are the one who has been carrying slander between the
jurist Mahmud and your uncle!" At this point the judge Umar became very angry and
said, "You are the slanderer who appointed the judge of Tinbuktu and the judge of
Yandib`u!" At that point he stood up very angrily and set out towards the river port.
He said to his companions, "We will set across the river." When he reached the bank
of the river he wanted to cross it, but the people said to him, "It is not the time for the
boat. So be patient until it comes." He then said, "And if does not come!?" They
understood from this that he wanted to cross the river without the boat. They grabbed
him and sat him down until the boat arrived. Then they all crossed the river with him,
may Allah be merciful to them and benefit us by them, Amen.
Among them was the jurist Abu Abdallah And Agh Muhammad ibn
Muhammad ibn Uthman ibn Muhammad ibn Nuuh.8 He was a treasure-trove of
knowledge, virtue and uprightness. He fathered many shaykhs of knowledge and
piety. Many of them were descended from him paternally, maternally and some of
them descended from him both maternally and paternally. He was an illustrious
scholar and the judge of the Muslims. The learned jurist Ahmadu Baba, may Allah be
merciful to him, said, "He was the first of his ancestors to give himself in the service
of learning and erudition. He was the grandfather of my maternal grandfather, because
he was the father of the mother of my grandfather. He was appointed as the judge of
Tinbuktu in the middle of the ninth century." He continues, "That was during the rule
of the Tuaregs9. Then the function of the judiciary was invested to the father of my
grandfather, Umar.10 And-Agh Muhammad was a jurist, scholar and man of piety who
had studied with the pious jurist and the judge Modibo Muhammad 'l-Kaburi." Here
ends an abridgement of what Ahmadu Baba narrated.
5
In the Soninke language the town is called Yandibugu.
The term `ibaadillahi as-saaliheen (the righteous servants of Allah) refers in a general since to every
upright Muslim who performs the obligations and avoid the prohibitions. However the term also refers
to a special grouping among the awliyya of Allah. According to the famous African scholar,
Muhammad ibn al-Mukhtar al-Kunti, the number of the awliyya in any given time is 124,000 which is
equal to the number of the Prophets and Messengers. Their division include the qutb (the pole), the
imamaan (the two leaders), the awtaad (the four supports), the abdaal (the seven substitutes), the
nuqaba (the twelve captains), the nujaba (the forty nobleman), the zuhhad (the ascetics), the
hawaariyyun (the disciples), the `ulama (the knowers), and the `ibaadillah as-saalihuun (the upright
salves of Allah). Thus, the `ibaadillahi as-saalihuun constitute the base of the hierarchy of the awliyya.
7
During the early 15th century.
8
The word And-Agh in the language of Tamashegh means 'the son of'. His family originally came from
Tadmekka and were among the earliest of the scholarly families of Tinbuktu.
9
This was from 1446 until 1468 C.E..
10
He was Abu Hafs Umar ibn Mahmud Aqit and was appointed to the judiciary in 992 A.H./ 1583 C.E..
6
Among them was the son of the above And-Agh Muhammad, al-Mukhtar 'nNahawi (the grammarian). He was brilliant and acquainted with every branch of
knowledge. He and his father were contemporaries of the erudite jurist, the Qutb and
waliy of Allah, Sidi Yahya 't-Tadalisi, may Allah ta`ala be merciful to him and be
pleased with all of them. Al-Mukhtar died in the last part of the year 922 A.H., may
Allah be merciful to him.11
Among them was another of the sons of And-Agh Muhammad, Abd 'rRahman, the learned teacher of the at-Tahdheeb of al-Buradi`i12. He was fearful of
Allah ta`ala and gentle, who left behind only one daughter.
Among them was the grandson of And-Agh Muhammad, Abu 'l-Abass
Ahmad Buryu ibn Ahmad ibn And-Agh Muhammad. He was a pious scholar,
possessing little of this world, and truly humble to Allah ta`ala. Many gatherings
among the shaykhs of knowledge from the people of the Sankore' quarter took
knowledge from him. May Allah be merciful to him.
Among them was Abu Abdallah And Agh Muhammad the son of the jurist
of al-Mukhtar 'n-Nahawi ibn And-Agh Muhammad. He was appointed the imam and
dean of the university/mosque of Sankore' by the Shaykh 'l-Islam Abu 'l-Barakat, the
jurist Qadi Mahmud13 when he became very advanced in years, who resigned the post
over to Abu Abdallah.14 He was a pious scholar, modest, humble and firm with Allah.
He was renowned for his knowledge of the Arabic language. He was a praise singer of
the Messenger of Allah, may Allah bless him and grant him peace15. He was
extremely coherent in the Kitab 's-Shifa of Qadi `Iyad16, may Allah be merciful to
him, giving a detailed commentary upon it every Ramadhan in the mosque of
Sankore'. May Allah be merciful to him.
Among them was Abu Abdallah Muhammad the son of the above imam
And-Agh Muhammad. He also was a praise singer of the Messenger of Allah, may
Allah bless him and grant him peace. He also lectured on the commentary of the Kitab
's-Shifa of Qadi `Iyad in the mosque of Sankore' after the death of his father up until
he died, may Allah be merciful to him.
Among them was the jurist al-Mukhtar ibn Muhammad the son of the jurist
al-Mukhtar 'n-Nahawi ibn And-Agh Muhammad. He was a praise singer of the
Messenger of Allah, may Allah bless him and grant him peace. He used to expend
wealth on the praise singers during the birthday of the Prophet, may Allah bless him
and grant him peace, and was extremely delighted in that. He spent freely and
generously on that until he died, may Allah be merciful to him.
11
He was al-Mukhtar n'-Nahawi ibn And-Agh Muhammad ibn Muhammad ibn Uthman. His death
occured in the year 1516 C.E..
12
He was Abu Sa`id Khalaf ibn Abu 'l-Qasim 'l-Buradi`i, author of Tahdheeb Masaa'il , a complete
commentary upon the al-Muddawwana 'l-Kubra of Abd 's-Salaam ibn Sa`id, known as Sahnun.
13
He was the famous Abu'l-Barakaat Mahmud ibn Umar Aqit, one of the first to combine the supreme
judiciary of the Songhay empire and dean and imam of the Sankore' mosque/university. During his
tenure he welded tremendous power over the executive rulers of the empire. And it was during his time
that the judiciary enjoyed semi-autonomy status from the executive government.
14
al-Qadi Mahmud appointed And Agh Muhammad in the year 1540 C.E.
15
The title maadih was reserved for those poets and linguistic experts who composed poetry in praise
of the prophet called madeeh. The scholar holding this title held an important position among the
scholarly community of Tinbuktu.
16
He was al-Qadi Abu 'l-Fadl `Iyad ibn Musa ibn `Iyad 'l-Yahsubi. [d. 544 A.H.], the judge of Granada
and Marrakech during the rule of the al-Muraabitun. He authored one of the greatest text concerning
biography and prophetic mission of Prophet Muhammad, may Allah bless him and grant him peace,
called as-Shifa Bi Ta`reef Huquuq 'l-Mustafa. This text was one of the most important books of study
in the educational curriculum throughout Islamic Africa.
Among them was the jurist Muhammad San, the son of the jurist al-Mukhtar,
the shaykh of the praises singers. He established an excellent pattern based upon
continual spiritual tranquility and dignity until he died, may Allah ta`ala be merciful
to him. He was a man of excellence, eminence, fear of Allah, austerity, piety,
manliness and good faith. He committed himself to these benevolent traits from the
time he was a young boy until his years came to a close. All praises are due to Allah
for that. He was among the descendents of the jurist And-Agh Muhammad 'l-Kabir,
paternally and maternally. His mother was the daughter of the Imam And Agh
Muhammad17. Likewise there was the jurist and judge Muhammad Qarayanke18 and
his brother, the jurist and judge Sidi Ahmad19 whose mother was also a daughter of
the jurist and Imam And-Agh Muhammad20 Their father was the jurist And-Agh
Muhammad the son of the jurist Ahmad Buryu ibn Ahmad ibn al-faqih And-Agh
Muhammad 'l-Kabir21.
The blessed Imam, And-Agh Muhammad had five blessed daughters. Each
one of them gave birth to men of profound baraka. Two of the daughters have been
discussed earlier.22 As for the third, she was the mother of the shaykh of shaykhs, the
imam of the Sankore' university/mosque - the jurist Muhammad ibn Muhammad
Kara.23 The fourth daughter was the mother of bearer of the Book of Allah ta`ala,
Muhammad ibn Yumdhu Ghurben. The fifth daughter was the mother of
Muhammad Matina ibn Asikala the brother of Atakurye.
Among them was the jurist Abu 'l-Abass Ahmad ibn And Agh Muhammad
ibn Muhammad ibn al-faqih And Agh Muhammad 'l-Kabir. He was a man of virtue,
an astute scholar who had mastered many diverse branches of knowledge, like:
jurisprudence; grammar; poetry and others. May Allah be merciful to him.
Among them was Abu Muhammad Abdallah24 the son of the jurist Ahmad
Buryu ibn Ahmad the son of the jurist And Agh Muhammad 'l-Kabir. He was a
maternal and paternal descendent of And Agh Muhammad 'l-Kabir. His mother was
the sister of the jurist Abu 'l-Abass Ahmad ibn And Agh Muhammad. He was the
mufti of his time, a grammarian, philologist and linguist.25 He was a man of great
humility who was famous in his time for the sciences of the Qur'an its notarization
and editing. May Allah be merciful to him.
Among them were his three offspring (through his daughter), shaykhs of Islam
and imams of the scholars: the jurist Abdullah26; the jurist al-Hajj Ahmad27 and the
17
He was And Agh Muhammad ibn Muhammad ibn And Agh Muhammad 'l-Kabir.
He was Muhammad Qarayanke ibn And Agh Muhammad ibn Ahmad Buryu ibn Ahmad ibn And
Agh Muhammad 'l-Kabir [d. 1611 C.E.].
19
He was Sidi Ahmad ibn And Agh Muhammad ibn Ahmad Buryu ibn Ahmad ibn And Agh
Muhammad 'l-Kabir, [d. 1635 C.E.].
20
He was And Agh Muhammad ibn Muhammad ibn And agh Muhammad 'l-Kabir.
21
He was And Agh Muhammad ibn Ahmad Buryu ibn Ahmad ibn And Agh Muhammad 'l-Kabir.
22
These were above mentioned mother of Muhammad San and the mother of Muhammad Qarayanka
and Sidi Ahmad.
23
He was al-Qadi Muhammad ibn Muhammad Kara who was appointed over the mosque and the
municipal court from 1635 to 1651.
24
He died 1593 C.E. a few years after the sacking of the city of Tinbuktu by the mercenary armies of
Marrakech.
25
The term mufti means he was the jurisconsult to whom legal questions were brought for resolution.
He revived learning in the city just before the invasion of 1591 C.E..
26
This Abdullah was among the famous Aqit family who fled Tinbuktu during the invasion of Sonni
Ali in 1468 C.E. and settled in the region of Tazekht of southern Mauritania. He refused to return to the
city despite encouragement from his family. He died in 1523 C.E..
18
jurist Mahmud28. All were sons of the jurist Umar ibn Muhammad Aqit. The knower
of Allah ta`ala, the Qutb Sidi Muhammad al-Bakri said about them, "Ahmad was a
waliy, Mahmud was a waliy and Abdallah was a waliy. As for Shaykh Abdallah he
resided in the village of Tazakht29 until he died. He recommended that no one was to
wash his body after his death except his disciple, Ibrahim, the grandfather of Habib
ibn Muhammad Baba. When he came to wash his body, he found a kindled lamp next
to Shaykh Abdallah's body. Shaykh Ibrahim then said to the family of Shaykh
Abdallah, "Where are the sibha beads of the shaykh?" When they brought it, he
ordered them to put out the lamp. He then placed the sibha in the place of the lamp
and there radiated from it a light which illuminated the entire house until he
completed the washing of the body. As for al-Hajj Ahmad, he was among the upright
slaves of Allah and the right acting scholars. As for Shaykh Mahmud, he possessed
many miracles and much baraka. How many times have we called into the world of
the unseen to Allah for the removal of hardships and affliction, when He would cause
Shaykh Mahmud to appear and these difficulties would be eradicated because of him.
After his older brother, al-Hajj Ahmad was buried, he became very dejected. As a
result the people attempted to console him, however he paid no attention to them.
When he came near to the house of Uthman Taalib, he took a deep breath of relief and
the sadness was removed from him. He then said, "Now the questioning Angels have
withdrawn from my brother Ahmad." It was then that the people realized that he was
one of those who perceived the Angels and that this was the only cause of his sadness.
This was an example of the splendid miracles and spiritual unveiling which he
possessed. One of the notables which attended the lectures of Shaykh Mahmud,
whose name was al-Faqih And Agh Muhammad ibn Mulk ibn Ahmad ibn al-Hajj 'dDaylami of the Zawaya clan from the west, and nicknamed al-Musalli due to the
many prayers he performed in the mosque. He once said, "I was determined to
become engaged to the daughter of Shaykh Mahmud. On that account, I wrote a small
letter concerning this. I was resolved that when his students had departed and we were
alone, I would give the letter to him. When we were alone, he opened the
conversation by saying, "Birds which flock together fly together." I realized from this
that he had unveiling into what I was determined to do. As a result I abandoned the
desire to marry his daughter." Al-Musalli, may Allah be merciful to him, died in the
year 995 A.H., two years after the learned jurist and judge Abu Hafs Umar had been
appointed as judge.30
Among them was Abu Hafs Umar ibn al-Hajj Ahmad ibn Umar ibn
Muhammad Aqit, the grammarian and praise singer of the Messenger of Allah, may
Allah bless him and grant peace. He used to sing songs in praise of the Prophet, may
Allah bless him and grant him peace, every morning and evening. He made an
analytical commentary and critical explanation of the Kitab as-Shifa every day of
Ramadhan in the Sankore' mosque/university. He was a person who kept the ties of
27
He was al-Hajj Ahmad ibn Umar ibn Muhammad Aqit, [d. 1535 C.E.]. He made the pilgrimage to
Mecca and resided in Cairo studying with many of the scholars of that region. He is the first scholar to
introduce the study of the al-Muddawwana 'l-Kubra of Sahnun in Tinbuktu. He also traveled to the
cities of Kano and Katsina disseminating learning among the Hausa. When he died he left behind an
extensive library.
28
He was al-Qadi Mahmud ibn Umar ibn Muhammad Aqit [d. 955 A.H./ 1548 C.E.]. He popularized the
al-Mukhtasar of Khalil ibn Ishaq 'l-Jundi as a textbook in the mosque of Sankore'. He was appointed
as judge in 1498 until 1509 C.E. and again in 1519 until his death 1548.
29
Tazakht was about two miles west of Walata. It was an ancient town and major center for learning
before it was sacked by the Awlad Yusef Tuaregs.
30
This occured in 1582 C.E..
kinship, kept his promises with his near relations, and he used to visit them when they
were healthy and stayed with them when they were ill. It was his habit to show a
joyous face to the elite as well as the common. He died as a martyr in the city of
Marrakech, may Allah be merciful and pleased with him and cool his grave for him.31
Among them was his brother, Abu Bakr known as Babikar Biru ibn al-Hajj
Ahmad ibn Umar ibn Muhammad Aqit. He was an ascetic scholar who provided
subsistence for orphans and students. During the administration which his family had
over Tinbuktu, he traveled with his entire household and children to become
neighbors of the Messenger of Allah, may Allah bless him and grant him peace, out of
love for Allah and His Messenger. He resided in the noble city of Medina until he
died in their caravan while making the pilgrimage32. His family continued to be
neighbors of the Messenger of Allah, may Allah bless him and grant him peace, until
they all eventually died there. Among his miracles is that his brother the learned jurist
Ahmad ibn al-Hajj Ahmad desired from the saint of Allah ta`ala and the Qutb Abu'lBarakat Sidi Muhammad al-Bakri, may Allah be merciful and pleased with them, that
he would reveal to him a waliy from among the awliyya of Allah by which one can
take as mediator to Allah, glory be to Him. He agreed to do this when one night after
they had prayed the `isha prayer in the al-Azhar mosque.33 Shaykh Ahmad wanted to
leave when Shaykh Abu'l-Barakat took him by the hand and placed his hand upon the
head of a man who was sitting in the dark. Shaykh Abu'l-Barakat then said; "This is
the one you desire." Shaykh Ahmad then sat in front of him and gave him the
greetings of peace, when he realized that it was his own brother Babikir Biru. He
spoke with him a little while and then left. He met the master Shaykh Abu'l-Barakat
standing at the door of the mosque looking at him. Shaykh Ahmad then said; "That is
the one whom you have revealed to me?" He answered; "That is him. He prays the
`isha prayer here every night."
Among them was his brother the learned jurist and muhadith34 Ahmad ibn alHajj Ahmad ibn Umar ibn Muhammad Aqit. He was a majestic scholar, a man of
superb eloquence for whom Allah had perfected all the varieties of beauty whether
physical, skin color, speech and calligraphy. He was prodigious in his attainment of
the literary sciences, jurisprudence, and Prophetic traditions. He was an excellent
praise singer of the Messenger of Allah, may Allah bless him and grant him peace.
He made critical analysis and commentary upon the two Saheeh collections in the
Sankore' university/mosque.35 He was beloved and dear to all the people. Enough as
a sign of the love and nobility which he enjoyed from the people was what the master
and upright saint, Abu Abdallah Muhammad al-Bakri36 wrote to him in his song
which he sent to him at a time when he was away from him. That was his saying,
may Allah be pleased with him and benefit us by him:
31
He was captured by the Portuguese mercenaries under the employ of the sultan of Marrakech in 1594
and died as a result of the difficult journey in 1597 C.E..
32
This occured around 956 A.H. / 1549 C.E.]
33
This mosque/university is the oldest university in the world. This event took place during the journey
which the Aqit family made to Mecca and Madina.
34
A muhadith is a scholar learned in all the roots and branches prophetic traditions.
35
These two collections are the al-Jami` 's-Saheeh of Imam Muhammad ibn Isma`il al-Bukhari [d 256
A.H./ 870 C.E.] and the as-Saheeh of Abu'l-Husayn Muslim ibn 'l-Hajjaj [d. 261 A.H./ 875 C.E.]. These
two collections are considered by the consensus of the scholars to be the most authentic of the six well
established collections. For this reason they are referred together as the as-Saheehaan, 'or the two
sound collections'.
36
He was an Egyptian scholar and Sufi who is credited with first spreading the Qaadiriya Sufic
brotherhood in the regions of West Africa.
C.E.
"Our loved ones! By Allah I am still holding to my promise.
My love for you remains true love and my affection for you
is true fondness.
I have not forgotten the days of our closeness and the good
things about it,
Nor the moments when we were between joviality and
seriousness.
Verily I call you to mind and make my address of you
To Allah concerning what you hope for from entreated
prayers.
And I ask Him in every blessed moment
For the realization of what you desire from prodigious
subsistence
For long life, religion then children and what
You wish from the bounties which overflow without limit."
Among them was the sons of the Shaykh 'l-Islam, the waliy of Allah ta`ala, the
jurist and judge Abu'l-Barakat Mahmud ibn Umar ibn Muhammad Aqit: [1] the judge
Muhammad; [2] the judge al-`Aqib; [3] the judge Umar; [4] the jurist Abdallah; and
[5] the ascetic waliy and jurist Abd'r Rahman. The blessing of Islam the jurist Umar
And Agh Muhammad and the eminent Shaykh and jurist Masiru Biru both said;
"Mahmud ibn Umar did not supersede us except by his righteous sons."
As for the judge Muhammad37, he was an illustrious scholar with piercing
intelligence. He was unique and unparalleled in his time regarding comprehension,
cleverness, and intelligence. The people of this world were constantly at his
assistance. On the day he was born the night did not descend except that onethousand mithqals of gold was in his possession from the accommodation of the men
who were overjoyed with his birth. This was because he was the first son to be born
to the jurist Abu'l-Barakat Mahmud.
As for the judge al-`Aqib38, he was an eminent scholar with penetrating
intellect, dynamic heart, and firm with the truth. He did not fear in Allah the criticism
of the criticizer. He possessed clear perspicacity. When he spoke about anything, he
did not make any errors in his speech as though he were looking into the worlds of the
unseen. He filled the land with justice, since there was no equal to him in that in all
the regions.
As for the judge Abu Hafs Umar39, he excelled in the science of Prophetic
traditions, biographies, the science of histiography, and the annals of people. As for
the science of jurisprudence, he attained the highest degree of learning until some of
the shaykhs contemporary with him said; "If he was present in the time of Ibn Abd'sSalaam in Tunis,40 he would have been a mufti there."
37
He was Muhammad ibn al-Qadi Mahmud ibn Umar Aqit ibn Muhammad Aqit [d. 1565 C.E.] and
held the position of judge in Tinbuktu from 1548 C.E. until his death.
38
He was al-Aqib ibn al-Qadi Mahmud ibn Umar Aqit ibn Muhammad Aqit [d. 1583 C.E.]. He was
appointed to the position of judge during the rule of Askiya Dawud in 1565 C.E.. It was during his
tenure as judge that all of the mosques throughout the Songhay empire were refurbished and renovated.
He also was responsible for financing many Qur'an schools and centers of learning throughout the
empire.
39
He was Abu Hafs Umar ibn al-Qadi Mahmud ibn Umar Aqit ibn Muhammad Aqit, [d. 1597 C.E.].
He held the position of judge from 1583 C.E. until the Portuguese led Moroccan invasion in 1591. See
footnote.
40
He was al-Qadi Izza 'd-Deen ibn Abd 's-Salaam, [577-660], a Tunisian judge and jurists of the Shafi`
jurisprudence, although he was a Sufi, he was known for his sober and conservative views.
As for the judge Abdallah, he was a scholar, jurist and teacher. He possessed
little of this world although Allah ta`ala bestowed upon him enough wealth and
provision which no one knew the limit of it.41
As for the righteous Shaykh, the saintly advisor, the knower of Allah ta`ala,
the recluse slave, the pious ascetic and preacher, Abu Zayd Abd'r-Rahman42, he
was a jurist and scholar who turned away from this world with his entire being to the
point where he would not accept it even for one moment. He was the possessor of
miraculous unveiling. The students of his lectures used to relate many stories about
this quality in him. Among these was what had been successively narrated; "When the
encampment of Pasha Judar43 came out of Marrakech heading for the people of
Tinbuktu, on Wednesday, 2 Muharram, the beginning of 1000 A.H.44; that same time
Shaykh Abd'r-Rahman prayed the dhuhr prayer with the people and sat for his lecture,
he then said; "By Allah! By Allah! by Allah! You will hear in this year that which you
have never heard before. And you will see something the like of which you have
never seen before." In the month of Jumad'l-Ulaa, they reached the Sudan and they
did what they did. We seek refuge with Allah from the like of that. It was the likeness
of this which Shaykh Abd'r-Rahman used to do.
Among them was the jurist, the lordly scholar, the righteous waliy Abu'lAbass Ahmad the son of the jurist Muhammad as-Sa`id, the grandson of the jurist
Mahmud. He was famous for knowledge in his time and large groups among the
shaykhs of knowledge attended his lectures to take from him. Among them were the
judge Umar ibn al-faqih Mahmud; the jurist Muhammad Baghyuyu al-Wangari; his
brother the jurist Ahmad Baghyuyu; the jurist Mahmud Ka`ti; the jurist Muhammad
Kebbi ibn Jaabir Kebbi; and others. They all testified to his erudition and learning,
mastership, piety and righteousness, may Allah ta`ala be merciful to him and make his
baraka remain among us and the Muslims.
Among them was his grandson the learned jurist Abu Bakr ibn Ahmad Biru
the son of the jurist Mahmud45. He was a person of great eminence, god-fearing and
uprightness. This was testified to by those who grew up with him and witnessed this
from him from among his righteous uncles. The scholars agreed to allow him to
precede all others in praying before the people when the Imam and judge al-`Aqib
died, may Allah be merciful to him.46
Among them was the jurist, the learned scholar, the unique of his age, the
matchless one of his time, proficient in every variety sciences Abu'l-Abass Ahmad
Baba47 the son of the jurist Ahmad ibn al-Hajj Ahmad ibn Umar ibn Muhammad
Aqit. He was earnest and strenuous from the beginning of his affair in the service of
knowledge until he outstripped all of his contemporaries and surpassed them
exceedingly. No one vied with him in knowledge except his shaykhs, who testified to
41
He was a judge of appeals in the city of Tinbuktu. Although he was extremely wealthy he never
utilized his wealth for personal reasons.
42
He was Abu Zayd Abd 'r-Rahman ibn al-Qadi Mahmud ibn Umar Aqit ibn Muhammad Aqit, [d.
1597 C.E.]. He acted as an appeals judge up until the time of the Moroccan invasion of 1591.
43
He was Pasha Judar al-Asbaani whose origin was from Portugal. He along with seven military
officers were known to be mercenaries of Portuguese origin.
44
This was November 10, 1589.
45
He was Abu Bakr ibn Ahmad Biru ibn Muhammad 'l-Mukhtar ibn Ahmad, a descendent of an
ancient family in Tinbuktu whose father was killed during the uprising of 1591 against the Moroccan
invaders.
46
This occured in 1583 C.E..
47
He was Ahmadu Baba ibn Ahmad ibn 'l-Hajj Ahmad ibn Umar Aqit ibn Muhammad Aqit, [d. 1626].
He one of the most famous of the scholars of the Aqit family. See footnote.
his eminence in the sciences. His affair became renowned in the West and his
reputation spread throughout the regions. The scholars of diverse quarters surrendered
to him regarding legal decisions. He stood firm in the support of the truth even on
behalf of the lowly of people and he never glossed over the truth even in the face of
the amirs and the sultans. The name Muhammad was written upon the right side of
his back innately in white characters.
All that we mentioned after citing the blessed shaykh the jurist And Agh
Muhammad al-Kabir until the above are all from his blessed descendents and
righteous offspring, may Allah ta`ala be merciful and pleased with them and benefit
us with their baraka in the two worlds.48 As for the grandfather of the jurist
Muhammad Aqit, he was from among the people of Massina49. I heard the learned
jurist Ahmad Baba, may Allah be merciful to him say; "He did not leave Massina for
Walata, except from aversion of the Fulani50, who were his neighbors there." He said
further; "He was certainly not going to marry from them, however he feared that his
sons might intermarry with the Fulani." After that it crossed his mind of residing in
Tinbuktu. At that time its sultan was Akillu. He moved from Walata and established
himself between Walata and Ras'l-Maa. He then talked with the grandfather of Masiru
and Umar and informed him about his desire. He said; "What prevents you from
doing that?" Shaykh Muhammad Aqit said; "Akillu, for there has emerged between
me and him deep enmity." Then he said; If Allah ta`ala wills, I will be the causative
factor in removing this enmity between you and you will reside in Tinbuktu as you
like." He then went to Akillu in his encampment; dismounted and continued talking
with him until he informed him that Muhammad Aqit desires only to reside in
Tinbuktu." Akillu said; "I can never consent to that." He said; why not? Akillu
entered into his tent and brought out a leather shield which had been ripped up by
being transfixed with a spear and being struck with a sword. He then said; "See what
Muhammad Aqit has done to me. How can a person live in a land with an enemy
who is capable of doing this sort of action?" He then said; "On the contrary, the man
that you used to know has changed. These days he had become a humble family man
and only wishes for well being" He continued to talk to him with kindness and
excellent lenient words until the enmity which he had abated. He then gave
permission for him to come and settle in Tinbuktu. He then returned to Muhammad
Aqit and informed him of his decision. He then traveled with his entire family to
Tinbuktu and settled there.
Among the blessed shaykhs of the people of Sankore' was the jurist Ahmad
the son of the jurist Ibrahim ibn Abu Bakr the son of al-Qadi al-Hajj, the grandfather
of Mama Siri. It has been narrated on the authority of our shaykh, the ascetic jurist
Al-Amin ibn Ahmad51, the half-brother of the jurist Abd'r-Rahman52, that he said;
"Nothing came between this Shaykh Ahmad and studying the Book of Allah except
researching knowledge. For he was always occupied with one of these righteous
actions during his times, may Allah be merciful to him and benefit us by his baraka.
48
This means that the Aqit family and the And Agh Muhammad family were related through marriage.
Umar Aqit ibn Muhammad Aqit married a daughter of And Agh Muhammad 'l-Kabir, thus securing
wealth and nobility for his sons and daughters. This wife of Umar was later imprisoned by Sonni Ali
during his rule over Tinbuktu.
49
Massina was located on the west bank of the Niger floodplain and was the locus of many of the
Sanhaja scholarly families who migrated to the region from Tishit.
50
The Fulani are the Fulbe speaking peoples who have come to be known by various names throughout
its long history. Among them, Peul, Tukulor, Toronkawa, Takrur and other names.
51
See footnote above.
52
He was Abd 'r-Rahman ibn Ahmad 'l-Mujtahid, [d. 1610].
Among them was the jurist Saalih ibn Muhammad And Umar, who was
known as Saalih Takuna53. He was a shaykh who enjoyed the visitations and honor
of the rulers and he would intercede with them on behalf of the destitute. They never
refused his intercession regardless of the circumstance. He composed a commentary
upon the Mukhtasar of Shaykh Khalil, 54may Allah be merciful to him.
Among them was Sidi Abu'l-Abass Ahmad ibn Muhammad ibn Uthman ibn
Abdallah ibn Abu Ya`qub. He was a scholar, a jurist, a grammarian, and linguist. He
was well versed in the literary sciences, Qur'anic commentary, and poetry. Many
groups among the shaykhs testified to his outstanding degree of learning, may Allah
be merciful to him, Amen.
53
He was of Soninke origin and was essential in the appointment of Abu Hafs Umar as judge of
Tinbuktu. He was the nephew of Misir And Umar whose grandfather interceded with Akillu on behalf
of Muhammad Aqit. His family were some of the earliest scholarly families of Tinbuktu.
54
See footnote above.
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER X
A SMALL TRACT FROM THE KITAB 'N-NAYL OF AHMAD BABA
__________________________________________________________________
In the Kitab 'n-Nayl1 of the learned jurist Ahmadu Baba, may Allah be
merciful to him, he discussed the leading scholars of his clan2. In it he says:
"There was Ahmad ibn Umar ibn Muhammad Aqit ibn Umar ibn Ali ibn
Yahya ibn Kuqala 's-Sanhaja 't-Timbukti. He was the grandfather of the father of my
father and was known as al-Hajj Ahmad. He was the oldest of three brothers who
were famous for knowledge and religion in their locality among the people of
excellence, bounty and religion. Al-Hajj was a guardian of the sunna, comprising of
all manly virtue, respectability and inquiry. He was a lover of the Prophet, may Allah
bless him and grant him peace, exemplified by his constant singing of praise songs for
him and his unfailing reading of the Kitab 's-Shifa of Qadi `Iyad. He was a jurist,
linguist, grammarian, an expert in the science of prosody and very erudite. He was an
assistant to the cause of learning and education throughout his entire life. He
composed numerous books, writing them with his own hand which contained enough
room on the sides for annotations. He is alleged to have left behind a library which
contained 700 volumes. Al-Hajj Ahmad took knowledge from his maternal
grandfather the jurist And Agh Muhammad3, from his maternal uncle, Mukhtar 'nNahawi4 and others. He traveled to the East in the year 890 A.H.5 and performed the
pilgrimage. During his journey, he met al-Jalaal 's-Suyuti6 and Shaykh Khalid 'lWaqad 'l-Azhari,7 the Imam of the grammarians and others. He returned from the East
during the tribulations brought on by the heretic Sonni Ali8. He visited Kano and
other metropoles among the Bilad 's-Sudan. He taught knowledge, served and
benefited many people with his erudition. The greatest of his students was the jurist
Mahmud9 who studied with him the al-Mudawwana10 and other books besides. He
1
The Arabic text cited the name of the book of being Kitab 'd-Dhayl. This, however is an error of the
copyist. The book cited is the Nayl 'l-Ibtihaaj Bi Tatreez 'd-Dibaaj, a famous biographical dictionary of
Maliki jurisprudents. It was written during his capture and stay in Marrakech, completed 7 Jumada 'lUla 1005 A.H./ 27 December 1596 C.E.. He was 40 years old at its completion.
2
Here he refers not just to his family, the Aqit, or his clan, the Sanhaja - but to the scholars of the
Sankore' quarter of northern Tinbuktu.
3
This is And Agh Muhammad 'l-Kabir whose daughter was married to Umar Aqit ibn Muhammad
Aqit. See footnote # 65.
4
See footnote # 68.
5
This was in the year 1485 C.E..
6
He was Abu 'l-Fadl Abd'r-Rahman ibn Abu Bakr ibn Muhammad 's-Suyuti, [849-911 A.H.].
7
Shaykh Khalid composed works mainly on the science of Arabic grammar, linguistics and philology.
He died in 1499 C.E..
8
This occured between the years 1468 and 1493 C.E..
9
This was his brother al-Qadi Mahmud ibn Umar ibn Muhammad Aqit. See footnote # 86.
extended tremendous effort in the service of knowledge either by acquisition or
dissemination. He died on Friday night, in the month of Rabi`a 't-Thani, 943 A.H. at
the age of 80.11 He was sought out for the function of Imam (over the Sankore'
university/mosque), but he refused preferring it for others. Among his more renowned
miracles was that when he visited the noble tomb of the Prophet, may Allah bless him
and grant him peace, he wanted to enter the interior of the tomb. However, the
attendants of the grave prevented him from that. He then sat down outside the tomb
reciting praise songs for the Prophet, may Allah bless him and grant him peace. Then
suddenly the door opened of its on accord. This caused the attendants and all the
surrounding people to rush towards him to kiss his hands. This is what I heard from
the group that accompanied him on the journey.
Among them was Abdallah ibn Umar ibn Muhammad Aqit ibn Umar ibn Ali
ibn Yahya’s-Sanhaji 'l-Massufi. He was the blood brother of my afore mentioned
grandfather. He was a jurist who had memorized the Qur'an. He was ascetic, pious
and an upright waliy who had attained the highest degree of piety and fearful
awareness. He was endowed with a prodigious memory. He taught in the region of
Walata where he died in the year 929 A.H.12. He was born in the year 866 A.H13, and
possessed many miracles.
Among them was Mahmud ibn Umar ibn Muhammad Aqit ibn Umar ibn Ali
ibn Yahya’s-Sanhaji’t-Tinbukti. He was the chief judge of Tinbuktu, the
praiseworthy, the splendid, the foremost scholar, the most righteous, the professor, the
jurist and Imam of Takrur14 without doubt! He was among the best of the upright
servants and Knowers of Allah. He was firmly established in matters, perfectly
guided, tranquil, dignified and venerable. His learning and righteousness became
famous throughout the lands and his repute spread throughout the regions in the East,
West, North and South. His baraka appeared and became manifest in his religion,
uprightness, austerity and integrity. He did not fear concerning Allah the criticism of a
criticizer and he was respected by all people, whether from the rulers or those below
them. They all came under his authority and visited him in his home taking from his
baraka. He did not kiss up to them nor accept the gifts and presents they offered him.
He was appointed over the judiciary in the year 904 A.H.15 during which he examined
all affairs in detail and was strict in carrying out his judgments. He specified and
strove for the truth and pointed out falsehood and caused it to whither. As a result of
this, his justice became well known to the point where he had no equal in his time.
Along with this, he remained occupied with teaching and instruction. In the teaching
of the science of jurisprudence he was refined and graceful; facilitating its modes of
expression and approximated its meanings without over burdening. Consequently,
many benefited from him to the extent that he single handedly revived learning and
erudition in his land. The majority of his students were students of the science of
jurisprudence. Some of these students attained an outstanding degree in this science
until they became scholars in their own right. The essential books which he taught to
them were the al-Mudawwana16, the ar-Risaala17, the al-Mukhtasar of Khalil18, the al10
See footnote # 70.
This corresponded with October of 1536 C.E..
12
1523 C.E..
13
1462 C.E..
14
The term takrur refers to the entire region of the western bilad's-sudan. It originally referred to the
first kingdom in the region to accept Islam as the religion of the state.
15
This was in 1498 C.E..
16
This text was compiled by Abd 's-Salaam ibn Sa`id ibn Habib 't-Tanukhi who was famous as
Sahnun, [d 854 C.E.] and comprised the legal decisions of Imam Malik ibn Anas.
11
Afiyya19 and the as-Salaalijiyya. Because of him the studying of the text of Khalil
became widespread in Songhay. He composed commentaries upon it from which
other commentaries were written by some of his students.20 He performed the
pilgrimage to Mecca in the year 915 A.H.21 where he met some of the masters of
erudition. Among them were: Ibrahim 'l-Muqaddasi22; the two disciples of Ibn Hajar23
- Shaykh Zakariya24 and al-Qalqashindi25; the two al-Laqaanis26 and others who
became acquainted with his piety and uprightness. He returned to his country and
persisted in benefiting and executing the truth. He taught for some fifty years until he
died in the year 955 A.H., on Friday night the 16 of Ramadhan27. He attained the
highest degree of eminence and the people extolled him until his renowned spread and
reached a degree which no other had attained. He was born in the year 868 A.H.28.
Among those who took knowledge from him were: his three sons, the judge
Muhammad, the judge al-Aqib and the judge Umar; along with my father29, may
Allah be merciful to all of them.
Among them was Makhluf ibn Ali ibn Saalih 'l-Balbali. He was a jurist and
geographer. He did not become occupied with knowledge and its acquisition until he
was advanced in years, according to what had been reported. The first of his shaykhs
was my master the upright servant Abdallah ibn Umar ibn Muhammad Aqit, who was
the blood brother of my grandfather, from the region of Walata.30 He studied with him
the ar-Risaala of Ibn Abi Zayd. This shaykh saw in Shaykh Makhluf superb
intellectual skills so he motivated him to continue seeking after knowledge. Shaykh
Makhluf thereafter had a strong urge for it and then traveled to the maghrib. There he
studied with Ibn Ghazi and other eminent scholars. While there he became celebrated
for his prodigious memory until his reputation in that was an astonishing
achievement. He also traveled into the Bilad’s-Sudan, like the metropoles of Kano,
Katsina and other towns where he studied and taught. During this period he became
involved with some legal polemics with the jurist al-Aqib 'l-Ansamuni31. He then
entered Tinbuktu where he studied and taught before returning to the maghrib. There
he taught in the city of Marrakech until he fell ill from poison. He returned to his land
where he died in the year 940 A.H.32
17
The author of this work was Abdallah ibn Abi Zayd al-Qayrawaani, [d. 996 C.E.].
This was Khalil ibn Ishaq ibn Musa 'l-Jundi, [d. 1374].
19
This text is a versification of the science of prophetic traditions by Abd 'r-Rahman ibn Husayn 'lIraqi, [d. 1404].
20
The study of the al-Mukhtasar became so prevalent and sweeping in Songhay that Ahmadu Baba is
credited to have said, "We are the people of Khalil. If he erred then we err with him."
21
This occured in 1510 C.E.
22
He was Ibrahim ibn Muhammad 'l-Muqaddasi, a Shafi` scholar and Imam of the central mosque of
Manjuk.
23
He was Shaykh 'l-Islam and Imam Ahmad ibn Muhammad ibn Ali ibn Hajr, [909-974 A.H./15041567 C.E.]
24
He was Shaykh 'l-Islam Zakariya ibn Muhammad ibn Zakariya, [823-926 A.H./ 1420-1520 C.E.].
25
He was Ibrahim ibn Ali ibn Ahmad 'l-Qalqashindi, [d. 922 A.H./ 1516 C.E.].
26
The first was Shams 'd-Deen 'l-Laqaani [935 A.H./1528 C.E.] and the second was Naasir 'd-Deen
Muhammad ibn Hassan 'l-Laqaani, [873- 958 A.H./ 1466-1551 C.E.].
27
October 19, 1548.
28
This corresponds with 1463 C.E..
29
He was Ahmad ibn 'l-Hajj Ahmad ibn Umar ibn Muhammad Aqit.
30
The exact location was in the town of Tazekht.
31
He was Shaykh al-Aqib ibn Abdallah 'l-Ansamuni the author of the treatise Fi Wujuub 'l-Juma` bi 'lQaryat Ansamun which challenged the views of Shaykh Makhluf.
32
This occured in 1533 C.E..
18
Among them was Muhammad ibn Ahmad ibn Abu Muhammad at-Tazakhti.
He was known as Ayda Ahmad33 He was a jurist, scholar and a wise master of the
science of prophetic traditions. He was versatile and proficient in diverse sciences and
an excellent calligrapher. He possessed superb comprehension which became
manifest in the many discussions he engaged in. He studied in his country with my
grandfather the jurist al-Hajj Ahmad ibn Umar34 and with his maternal uncle the jurist
Ali, until he had attained superior learning at their hands. In Takedda he met the Imam
al-Maghili35 and was present at many of his lectures there. He then traveled to the
East accompanying our master the jurist Mahmud. There he met and studied with
many venerable scholars, like the Shaykh 'l-Islam Zakariya, the dialecticians: alQalqashindi, Ibn Abu Shareef36, Abd 'l-Haqq’s-Sunbati37 and a large quantity of other
scholars. He took from them the science of prophetic traditions, by means of direct
transmission and from the perspective of the narrators. He attained a high degree of
learning from them. He exerted great energy in seeking knowledge of this science
until he excelled in all the variety of its sciences. Consequently, he became a master
of the science of prophetic traditions38. He was present at the lectures of the two
brothers called al-Laqaani. He kept the company of Ahmad ibn Ahmad ibn
Muhammad and Abd 'l-Haqq’s-Sunbati. In Mecca, Abu'l-Barakat 'n-Nuwayri, his
paternal cousin Abd 'l-Qaadir, Ali ibn Naasir 'l-Hijaazi, Abu 't-Tayyib 'l-Busti and
others gave him license (ijaaza) to transmit what he had learned from them. He then
returned to the Bilad’s-Sudan and took up permanent residence in the town of
Katsina. There he was honored by its people and was appointed over the judiciary. He
died in that same region in the year 936 A.H. at the age of sixty and some odd years39.
He composed a commentary as notes on the margins of the al-Mukhtasar of Shaykh
Khalil40.
Among them was Muhammad ibn Mahmud ibn Umar ibn Muhammad Aqit
ibn Umar ibn Ali ibn Yahya’s-Sanhaji. He was the chief judge of Tinbuktu41. He was
a jurist, erudite and intelligent and possessed penetrating intelligence which subdued
the most quick-witted of people and vanquished the hypocrites among them. He was
appointed as the judge after the death of his father. Good fortune attended him and he
obtained the degree of political power and leadership he desired, acquiring great
benefit from it and profiting from this world extensively42. He composed a poem in
commentary upon the ar-Rajaz of al-Maghili on the science of logic. My father took
33
The Ayda is written with the hamza inflected with fat'ha, the ya inflected with sukuun, the daal
inflected with fat'ha. It is the adjacent noun of the word Ahmad and it means in the language of the
Tuaregs 'the son of Ahmad'.
34
See footnote # 85.
35
He was Shaykh Muhammad Ibn Abd 'l-Kareem ibn Muhammad al-Maghili, [d.1503]. He was
considered many African scholars to be the mujaddid of the 9th century A.H..
36
He was Ibrahim ibn Muhammad ibn Abu Bakr, [833 -923 A.H./ 1426-1516 C.E.], a Shafi` scholar of
Cairo.
37
He was Abd 'l-Haqq ibn Muhammad 's-Sunbati, [842 - 931 A.H./ 1435-1524 C.E.], a Shafi` scholar of
Cairo.
38
The title muhadith (traditionist) is preserved for those scholars who mastered the science of prophetic
traditions (`ilm 'l-hadith).
39
This occured in 1530 C.E..
40
The name of this text was Taqaayeed wa Turar `Ala Mukhtasar Shaykh Khalil.
41
He was appointed to the judiciary in 1548 C.E. and held the position for 17 years.
42
This was due to the fact his mother was a Soninke women wedded to Qadi Mahmud by Askiya alHajj Muhammad. The Askiya requested that the child be named after him and gave 1000 mithqals
which Qadi Mahmud invested wisely on behalf of his son. Because the Askiya was like a godfather to
Qadi Muhammad, he was able to move up the social ladder of Songhay society unchallenged.
from him the science of logic and eloquence. He died during the month of Safar in the
year 973 A.H.43. He was born in the year 909 A.H.44.
Among them was al-Aqib ibn Mahmud ibn Umar ibn Muhammad Aqit ibn
Umar ibn Ali ibn Yahya’s-Sanhaji, the supreme judge of Tinbuktu45. He, may Allah
be merciful to him, was extremely incisive, unflinching and exacting in his
judgments. He was staunch in his support for the truth and did not fear the criticism of
the one who criticizes. He had a very dynamic heart which made him courageous in
staggering affairs which most daring people would fail to venture. Whether it was the
sultan or any of his officials, he did not care. There occured many disputes between
them and him, yet they were submissive, respectful and obedient to him in all that he
desired. Whenever he observed that which he disliked he would remove himself from
his position and would lock his doors to the people and would not return until they
had mitigated the problem; which occured on many occasions. He possessed
penetrating insight and clairvoyance with which he examined affairs. He never erred
in his discernment as if he were looking into the unseen. He was very wealthy in
worldly possessions and very fortunate in his affairs, although he was circumspect
and god fearing with regard to what he possessed. He was widely respected and
honored. He studied with his father and paternal uncle46. He traveled extensively and
performed the pilgrimage47, where he met an-Naasir 'l-Laqaani, Abu 'l-Hassan 'lBakri48, Shaykh Biskary and their colleagues. Shaykh al-Laqaani gave him license to
pass on every thing he was licensed to transmit and he in turn wrote with his own
hand an ijaaza recording that. He was born in the year 913 A.H. and died in the month
of Rajab in 991 A.H.49.
Among them was al-Aqib ibn Abdallah 'l-Ansamuni 'l-Massufi. He was
from the people of Takeda, a village which was originally settled by the Sanhaja who
reside near the Bilad’s-Sudan. He was a distinguished jurist who possessed sharp
apprehension and a brilliant mind which was preoccupied with learning and erudition.
His fame as a scholar was circulated by tongues over the horizons. He composed and
annotation called Ta`aliq Ala Qawl Khalil wa Khusisat Niyyat 'l-Haalif in the most
superb mode of expression, drawing from other works. It was concerning the intention
of one who takes an oath50. I made an abridgement of this work, calling it Tanbeeh 'lWaaqif Ala Tahreer Khasastu Niyyat 'l-Kaalif. He also composed a small treatise on
the obligation of the juma` prayer in the village of Ansamun, called Juz Fii Wujuub 'lJuma` Bi Quariyat Ansuman in which he disputed the views of other scholars. He
wrote the al-Jawaab 'l-Majduud `an As'ilat 'l-Qadi Muhammad ibn Mahmud
concerning answers to queries on the application of the law. Finally, he wrote the
Ajwibat 'l-Faqir `an As'ilat 'l-Amir answering legal questions put to him by Askiya
43
This corresponded with September 1565 C.E..
This corresponded with 1504 .C.E..
45
Al-Aqib was the most renowned judges of the city of Tinbuktu whose judiciary authority covered the
whole of the Songhay empire. He was essential in developing the semi-autonomous nature of the
judiciary as opposed to the executive government of Songhay.
46
His father was al-Qadi Mahmud ibn Umar and his brother was Umar ibn Mahmud.
47
This had to occur prior to his appointment to the judiciary in 1565 C.E..
48
He was Abu 'l-Hassan Muhammad 'l-Bakri, a shaykh of the Qaadiriya brother from Cairo.
49
He was born in 913 A.H./ 1507 C.E. and died in 991 A.H./ 1583 C.E..
50
The legal meaning of taking oath (haalif) takes its foundation from the Qur'an and the Sunna. As for
the Book, there is the word of Allah ta`ala; "Allah will not take you to task for what you advertently
swear. But He will take you to task for the oaths which you solemnly swear. The penalty for a broken
oath is the feeding of ten needy people from such foods as you normally offer to your own people; or
clothing them; or the freeing of a slave. If he cannot afford any of these, he must fast three days. This is
expiation for what you have sworn." [ ].
44
Muhammad and other Songhay rulers. He studied with and took knowledge from alMaghili, al-Jalaal’s-Suyuti and others. There also occured between him and the
Haafidh Makhluf 'l-Balbali, legal disputes in certain issues51. He lived up to the year
950 A.H.52.
Among them was Abu Bakr ibn Ahmad ibn Umar ibn Muhammad Aqit. He
was born in Tinbuktu and settled in the noble city of Medina. He was my paternal
uncle and was a person of excellent repute, piety, austerity, fearful awareness and
sincerity. He was a blessed waliy known for uprightness and whose austerity, piety
and righteousness was apparent to all. He was firmly established in the religion, gave
much charity and gifts. He rarely held on to anything and possessed few things of this
world. He was unsurpassable in performing good deeds and there was none who
emerged equal to him in that. He performed the pilgrimage and visited many lands.
Then he had yearning for his own country because of his children. He returned with
them and resettled them there. Thereafter, he performed the pilgrimage again and then
resided in Medina until he died in the beginning of the year 991 A.H.53. He was born
in the year 932 A.H.54. He was the first teacher with whom I studied the science of
grammar. I benefited from his baraka and by means of him spiritual attainment was
opened to me in a short time without any trouble55. He possessed magnificent spiritual
states, much fear and watchfulness of Allah. He gave sincere advice to Allah's
servants. He was constantly making deep sighs and his tongue was succulent with the
saying of Laa ilaha illa Allah and remembrance of Allah at all times. He was always
opened hearted with people and showed them a pleasant face. He was among the best
of the righteous servants who rejected this world and was ascetic in its beauties and
comforts in spite of the high rank which the people of his house enjoyed at that time56.
I have not seen anyone like him nor one close to him in his advanced spiritual
attainments. He composed many subtle and refined works on the science of tasawwuf
and other sciences.57
Among them was Ahmad ibn Ahmad ibn Umar ibn Muhammad Aqit ibn
Umar ibn Ali ibn Yahya. He was my father, the son of a learned jurist, the son of a
learned jurist. He was an accomplished and intelligent scholar who had mastered
many sciences. He was a traditionist58, possessed a generous share in the sciences of
51
See footnote # 143.
1543 C.E..
53
This occured around February of 1583 C.E..
54
1527 C.E..
55
Ahmadu Baba said, "Fa fataha lii ." It means in its etymological sense 'opening', but when used in
the technical vocabulary of the People of Allah it indicates spiritual illumination which characterizes
the attainment of a superior station in one's spiritual journey.
56
The Aqit family for which he was a member were the wealthiest of the learned notables of Tinbuktu
and the surrounding region.
57
The science of tasawwuf takes its root from what Imam Malik is reported to have said, "Whoever
purifies his heart (tassawwafu) and does not gain understanding of jurisprudence (tafaqqahu) will
become heretic. Whoever gains understanding of jurisprudence (tafaqqahu) and does not purify his
heart (tassawwafu) will become crooked. Whoever gathers between the two will have spiritual
realization (qad tahaqqaqu)." It is divided into two divisions: [1] tasawwuf li 't-takhalluq (purification
of the character) which entails removing all blameworthy destructive qualities from the heart and
taking on every praiseworthy redemptive quality in the heart; and [2] tasawwuf li 't-tahaqquq
(purification for spiritual realities) which entails knowledge attained from Allah about Himself and His
creation. The first division is obligatory upon every Muslim. The second division is a gift which Allah
only gives to His friends who have avoided innovation, arrogance, sins, love for leadership and love for
this world.
58
This means he was a master of the science of prophetic traditions (`ilm 'l-hadith).
52
the foundation of the law59, rhetoric and eloquence. He possessed a gentle heart and
exalted rank which earned him the respect of the notables of the kingdom. He was
sufficient as a benefit to his people by his rank and standing. His intercession was
never turned away or refused. He treated the rulers and their officials very roughly
and they in turn showed him the utmost of humility. The rulers used to visit him in his
home. Once when he became ill in the town of Kaghu60, during one of his frequent
journeys, the great sultan, Askiya Dawud would come to him at night and watch over
him until he became well again. He would spend the night talking with him out of
esteem for his rank. Shaykh Ahmad was famous for his elevated rank, majestic
character and dignified demeanor. He never relinquished his love for the people of
excellence, demonstrated by the exclusive humility he showed them. He never
harbored hatred for anyone and was just and fair towards people. He had collected an
extensive library of books which filled many coffers containing every precious and
priceless work with which he was very generous in loaning out. He took knowledge
from his paternal uncle, the baraka of the age Mahmud ibn Umar and others. He also
traveled to the East in the year 956 A.H.61. There he performed the pilgrimage and
visited the tombs of the Prophet, may Allah bless him and grant him peace and the
Companions. During his journey to the East, he met with a host of scholars like anNaasir 'l-Laqaani, the shareef Shaykh Yusef the disciple of as-Suyuti, al-Jamaal ibn
Shaykh Zakariya62, al-Ujhuri63 and at-Taajuri64. In Mecca and Tayba65 he met with
Amin 'd-Deen 'l-Maymuni, al-Mala`i, Ibn Hajar66, Abd 'l-`Azeez 'l-Lamti, Abd 'lMu`ti 's-Sakhawi, Abd 'l-Qaadir 'l-Faakihi and others from whom he gained much
benefit. He kept company with and took from the baraka of Abu 'l-Mukaram
Muhammad 'l-Bakri and wrote down from him many beneficial sciences67.
He then returned to his land and taught for a few years. During this time he
composed a commentary upon the Takhmis of the al-`Ishriniyat of al-Fazaazi,
concerning the science of songs in praise of the Prophet, may Allah bless him and
grant him peace68. He composed an excellent commentary upon the poetic verses of
al-Maghili concerning the science of logic69. He composed a gloss on certain
important passages of the al-Mukhtasar of Khalil. He wrote a gloss upon at-Tata'i's
commentary of the al-Mukhtasar with an explanation upon its margins of the passages
concerning forgetfulness in prayer70. He authored commentaries upon the Sughra of
59
This science is called usuul.
This was Gao, the capital of the Songhay empire.
61
This occured in the year 1549 C.E..
62
He was Jamaal ibn Zakariyya ibn Zakariyya, [d. 959 A.H.].
63
He was Abd 'r-Rahman 'l-Ujhuri, [d. 960 A.H.].
64
He was Abd 'r-Rahman ibn Muhammad ibn 'l-Hajj 't-Taajuri, [d. 962 C.E.].
65
Tayba ('goodly') is the nickname of Medina 'l-Munawarra.
66
He was Ahmad ibn Muhammad ibn Ali ibn Hajar, [909-974 A.H./ 1505-1567 C.E.].
67
See footnote # 160.
68
He was Muhammad ibn Abd 'r-Rahman ibn Yakhlaftan 'l-Fazaazi, [d. 1230 C.E.]. He composed his
famous al-Qasaa'id 'l-`Ishriniyyat Fii Madih Sayyidinaa Muhammad.
69
The science of logic is called `ilm 'l-mantiq.
70
Forgetfulness in the prayer, called sahwi, is established by the Sunna in the al-Muwatta of Imam
Malik on the authority of Yahya related to me from Malik that he had heard that the Messenger of
Allah, may Allah bless him and grant him peace, said, "I forget or I am made to forget so that I may
establish the sunna." Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abd'rRahman ibn Awf from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him
peace, said, "When you stand in prayer, Shaytaan comes to you and confuses you until you do not
know how much you have prayed. If you find that happening do two prostrations from the sitting
position."
60
as-Sanusi71, the al-Qurtubiyya, and the al-Jumal of al-Kawnji on the foundations of
jurisprudence, but did not complete all of it. He transmitted the two Saheeh
collections of Imam 'l-Bukhari and Imam Muslim and others for some twenty years
which he finished in the month of Rajab. He died Monday night on 17 Sha`ban in the
year 991 A.H.72. One night he was reading the Saheeh of Muslim in the central
mosque when his tongue became heavy. Our shaykh, the learned Muhammad
Baghyuyu73 was sitting facing him and pointed out that he had ceased reading. He
then died the Monday after that occured. Many scholars took knowledge from him.
Among them were the two righteous jurists: our shaykhs Muhammad and his brother
Ahmad, the two sons of the jurist Mahmud Baghyuyu74. They studied with him the
foundations of jurisprudence, eloquence and logic. Among them were the two
brothers the jurist Abdallah and Abd 'r-Rahman, the sons of the jurist Mahmud ibn
Aqit and others.
I was present with him and took from him many sciences. He gave me license
to transmit all that he had been given license. From him I listened to his reading of the
two Saheeh collections of Imam 'l-Bukhari and Imam Muslim, the al-Muwatta of
Imam Malik75, and the as-Shifa of Qadi `Iyad. He was born in the beginning of the
month of Muharram in the year 929 A.H.76. I saw him in my dreams after his death in
a good vision, may Allah be merciful to him.
Among them was Ahmad ibn Muhammad ibn Sa`id, the great grandson of
the jurist Mahmud ibn Umar. He was a learned jurist, a storehouse of knowledge and
a teacher. He was present with his above mentioned great grandfather and took from
him the al-Risaalat and the Mukhtasar of Khalil many times. He also studied the
Mukhtasar and the al-Mudawwana with other scholars. The people took much benefit
from him from the year 960 A.H. until he died in al-Muharram in the beginning of the
year 976 A.H.77. Among those who benefited from him were the two brothers and
jurists, our shaykh Muhammad and his brother Ahmad who read from him the alMuwatta, the Mudawwana, the Mukhtasar and others. He also composed a gloss
upon the Mukhtasar of Khalil relying in it on its literary style and direction of
transmission. He was born in the year 93178. I met him when I was young and was
present during his sway as the leading scholar of the metropolis.
Among them was Muhammad ibn Mahmud ibn Abu Bakar al-Wangari atTinbukti. He was known as Baghyuyu (with the letter ba inflected with fat'ha, the
letter ghayn inflected with sukuun, the letter ya inflected with damma and the letter
`ayn with damma.) He was our shaykh and baraka, a learned jurist who was
accomplished in many sciences. He was an upright servant, abstinent and was among
the most excellent upright servants of Allah and the right acting scholars. He was a
man stamped with goodness, perfectly loyal and pure in nature. He innately wished
for the good and believed the best concerning people until they were all treated
equally with him because of the excellence of his opinion towards them and his lack
of knowledge of evil from them. He was always striving to take care of their needs
71
He was Muhammad ibn Yunus ibn Umar 'l-Hassani 's-Sanusi, [d. 1486]. He composed three works
on the subject of tawheed (divine unity). The most extensive is the work referred to above called alKubra ('the Extensive One') `Aqeedat Ahl 't-Tawheed 'l-Kubra.
72
This occured on 6 September 1583 C.E.
73
He was Muhammad Baghyuyu ibn Mahmud ibn Abu Bakr, whose biography will follow.
74
He was Mahmud ibn Abu Bakr Baghyuyu who was appointed chief judge of Jenne in 1562/3 C.E..
75
He was Abu Abdallah Malik ibn Anas 'l-Asbahi, [d. 795 C.E.].
76
In December 1522 C.E..
77
From 1553 until 1568 C.E..
78
1525 C.E..
and often endangered himself on behalf of them. He was always tormented over their
evils and he strove to arbitrate between them. He sincerely advised people towards the
love of knowledge and being persistent in acquiring it. He used to spend his entire
time on behalf of learning and keeping company with its people and his humility was
perfect.
He would generously loan the rarest and marvelous books on various sciences
out to people and would not inquire of them after that, regardless of who are where
they were taken. It was in this way that he lost many rare books, may Allah benefit
him because of it. Sometimes a student would come to his door seeking a particular
book. He would then give it to him without knowing who he was. In this regard he
was truly amazing, doing it purely for the sake of Allah ta`ala and in spite of the fact
that he had a great love of books and collected them through purchase and
transcription. For example, I came to him one day desiring a book on the science of
grammar. He then searched in his coffer and gave me every book on the subject which
he was able to find. He did this because of his tremendous spirit for learning and
education which occupied him throughout the day. This was also demonstrated by his
patience with teaching and conveying beneficial knowledge to the dull-witted. He did
this without any show of irritation or annoyance with their mental disabilities until
their thoughts became weary from the extent of knowledge he conveyed to them. In
this regard, he did not care, until some of our companions said about him, “I think that
this jurist has drunk the water from the well of zamzam79 due to the fact that he never
wearies from studying and teaching knowledge!" We were amazed at his fortitude for
learning along with his clinging to the worship of Allah and his receiving with honor
and respect those who possessed destructive characteristics.
He entertained nothing but good for all creatures even to the point of accepting
to help the unjust while avoiding plunging into excess and unimportant matters. He
was draped in the most magnificent cloak of discretion and reserve. With his noble
hands he held up the greatest banner of integrity with tranquility, dignity, excellent
character and a modesty which indulged all desires and breasts. For the hearts of all
people loved him and the entire populous praised him unanimously. There was none
that did not have love, esteem, and praise him for his virtuousness and veracity. He
was forbearing and long-suffering and never scorned teaching the beginner or the
slow-witted. In this he spent his entire years doing, along with adhering to taking care
of the needs of the common people and the matters of the judiciary. In this they could
not find besides him a substitute nor could they procure besides him an equal. The
sultan sought him out to confer upon him the authority of the judiciary of his region.
This he rejected, abstained from and relinquished it to others, although people sought
him out as an intermediate and arbitrator. He was sincere towards Allah ta`ala in his
studies and acquisition of learning, even after the death of our master Ahmad ibn
Sa`id80.
I observed that it was his daily custom to teach from the early morning after
the subh prayer until the time the sun had risen high. He would then get up and return
to his home where he would pray the duha prayer for some time81. Sometimes he
79
The well of zamzam is the famous well which lies southeast of the Ka`ba in Mecca. Its water is full
of baraka which is sought after by millions the world over.
80
He was Abu 'l-Abass Ahmad ibn Muhammad Sa`id, [d. 975 A.H./1568 C.E.]
81
The duha prayer is a voluntary prayer performed in the morning after the sun has risen. Its
foundation is in the Sunna as related in the al-Muwatta of Imam Malik, on the authority of Malik from
Zayd ibn Aslam from A`isha that she used to pray duha with eight raka`ats, and she would say, "I
would never stop doing them even if my parents were to be brought back to life."
would go the judge and take care of the affairs of the people or arbitrate between the
people. He would then teach at his home until the time of noon and then go and pray
the dhuhr prayer with the people. In the mosque he would teach until the time of asr
prayer. He would then pray the asr and then go to another locale in the city to teach
until dusk or near it. After the maghrib prayer he would give lectures in the central
mosque until the time of isha prayer. After the prayer he would return to his house. I
heard that he would give life to the last part of the night with worship of Allah. He
was perceptive, sharp, astute, quick-witted and very clever. His insight was extremely
illuminated. He would remain silent for long periods while maintaining a dignified
bearing. Sometimes he would laugh and joke with the people and sometimes he would
reproach them and this was an indication of his good understanding and swift grasp.
And he was known for this.
He took the science of Arabic linguistics and jurisprudence from the two
righteous jurists, his father and maternal uncle. He then resided with his brother the
righteous jurist Ahmad in Tinbuktu. He adhered to the jurist Ahmad ibn Sa`id in the
reading of the Mukhtasar of Khalil. After that he performed the pilgrimage with his
maternal uncles. There he met an-Naasir al-Laqaani, at-Tajuuri, the sharif Yusef alAwmayuni, al-Birhamushi al-Hanafi, Imam Muhammad al-Bakri and others. From
these scholars and jurists he took many beneficial sciences.
He then returned after their pilgrimage and during the journey, his two uncles
died. He then settled in Tinbuktu. There he took from Ibn Sa`id the science of
jurisprudence and prophetic tradition. He read with him the al-Muwatta, the alMudawwana, the Mukhtasar and other works. He followed Ibn Sa`id's pattern in
everything. He took from my master and father, the science of the foundations of
jurisprudence, literary style and logic. He read with him the Usuul of as-Subki82 and
the Talkhees 'l-Miftaah83. He attended the lectures of our shaykh the unique of his age
Jamaal 'l-Kawnji, adhering to his lectures and methodology in teaching until he
became the best of the shaykhs of his time in all the sciences without any equal.
I followed Muhammad Baghyuyu for more than twenty years. With him I
completed the al-Mukhtasar of Khalil, reading it myself and listening to others read it
nearly eight times. I also completed with him a deep study of the al-Muwatta and a
detailed and critical study of the Tas'heel of Ibn Maalik84 over a period of three years.
I read with him a penetrating study of the al-Usuul of as-Subki with the commentary
of al-Mahalli three times85. I also read with him the al-Alfiyya of al-Iraqi86 with its
author's commentary. I read with him the Talkhees 'l-Miftaah with the abridged
commentary of as-Sa`d87 two times or more. I read with him the Sughra of as-Sanusi88
and as-Sanusi's commentary upon the al-Jaza'iriyya89 and the Hikam of Ibn Ata'illah90
82
He was Abu Nasr Abd 'l-Wahhaab ibn Ali 's-Subki, [d 1370 C.E.]. The name of the text Jami` 'lJawaami`.
83
The author of this work was Muhammad ibn Abd 'r-Rahman 'd-Dimashqi, [d 1338 C.E.].
84
He was Muhammad ibn Abdallah ibn Muhammad 'l-Ghayaani, [d. 1273 C.E.]. The name of this text
Tas'heel 'l-Fawa'id wa Takmeel 'l-Maqaasid.
85
He was Jalaal 'd-Deen Muhammad ibn Ahmad 'l-Mahalli, [d. 1459 C.E.].
86
He was Abd 'r-Rahman ibn Husayn 'l-Iraqi, [d. 1404 C.E.].
87
He was Sa`d 'd-Deen Mas`ud ibn Umar 't-Taftazani, [d. 1389] and his commentary is called Sharh
Mukhtasar.
88
The text was called Umm 'l-Baraaheen. For the author see footnote # 183.
89
The name of the text is Mandhuumat 'l-Jazaa'iriyya Fii 't-Tawheed by Ahmad ibn Abdallah 'lJazaa'iri, [d 1497 C.E.]. The commentary upon this text by as-Sanusi is called al-`Iqd 'f-Fareed Fii Hall
Mushkilaat 't-Tawheed.
90
He was Shaykh Ahmad ibn Muhammad ibn Abd 'l-Kareem ibn `Ata`illah 'l-Iskandari, [d. 1309 C.E.].
with its commentary by az-Zarruq91. I read with him the metrics of Abu Muqr`i and
the Hashimiyya on the science of astronomy with their commentaries92, along with
the al-Muqaddima of at-Tajuuri93 on the same subject. I read with him the Rajaz of alMaghili94 on logic and the al-Khazrajiyya on the science of prosody with its
commentary by as-Shareef’s-Sabti.95 I read with him a large portion of the Tuhfat 'lHukkaam of Ibn Asim with all of its commentary by his son96.
All of these were in my own reading. I also made a penetrating study with him
of the entire Far`i of Ibn al-Haajib97. I attended his detailed reading of the Tawdeeh
and I only missed the section on deposited goods up to the section on legal
decisions98. I read with him much of the al-Muntaqi of al-Baji99 and the alMudawwana with its commentary by Abu 'l-Hassan 'z-Zarwili100. I read with him the
Shifa of Qadi `Iyad. I read to him half of the Saheeh of al-Bukhari and listened to his
reading of it. In the same way I studied the Saheeh of Muslim. I studied with him
some parts of the Madkhal of Ibn 'l-Hajj101 and some lessons from the ar-Risaala, the
al-Alfiyya and other works. With him I studied the science of exegesis of the Mighty
Qur'an up to part of the chapter called al-`Araaf.102 I heard his delivery of the entire
Jaami`'l-Mi`yaar of al-Wansharisi which comprises many volumes and other
discourses of his.103 In all these works I researched into and discussed the problematic
issues with him at length and cross-examined him on the most important issues in
them.
He was my shaykh and professor and no one benefited me in the same manner
as he did. By his hand, he wrote me license to transmit all the things for which he
himself received license and all the things for which he gave license. May Allah ta`ala
reward him with Paradise. I showed him one of my own compositions for which he
was pleased with and wrote commendation for it in his own handwriting. He even
wrote down some of my researches for himself and I heard him quoting some of them
in his lectures. This was due to his objectivity, humility and acceptance of the truth
wherever he found it.
91
He was Shaykh Ahmad ibn Ahmad ibn Muhammad 'z-Zarruq, [d. 1493 C.E.], and his commentary is
called Tanbeeh Dhawq 'l-Himam.
92
Both these texts are on the science of astronomy. As for the author he was Abu Muqr`i Muhammad
ibn Ali 'l-Battiwi, [d. 1365 C.E.]. His metrics concerns the exact determination of the hours.
93
See footnote # 176 concerning at-Tajuuri. The text is called Risaalat Fii 'l-Fusuul 'l-Arba`.
94
See footnote # 147.
95
The proper name for the al-Khazrajiyya is ar-Raamizat 's-Shaafiyya Fii `Ilm 'l-`Aruud wa 'l-Qaafiyya
by Abdallah ibn Uthman 'l-Khazraji, [d. 1243 C.E.]. The commentary referred to above was by
Muhammad ibn Ahmad 's-Sabti, [d 1359 C.E.].
96
He was Muhammad ibn Muhammad ibn `Asim, [d. 1247 C.E.] and the text is Tuhfat 'l-Hukaam Fii
Nukat 'l-`Uquud wa 'l-Ahkaam.
97
He was Uthman ibn Umar ibn Abu Bakr ibn 'l-Haajib, [d. 1250 C.E.] and the text is called Jaami` 'lUmmahat.
98
This text is a commentary upon the Mukhtasar of Khalil ibn Ishaq composed by the above mentioned
Uthman ibn 'l-Haajib.
99
He was Sulayman ibn Khalaf 'l-Baji, [d. 1081 C.E.], and the text is al-Muntaqa Sharh 'l-Muwatta.
100
He was Abu 'l-Hassan Ali ibn Muhammad 'z-Zarwili, [d. 1318 C.E.].
101
He was Muhammad ibn Muhammad ibn Muhammad ibn 'l-Hajj, [d. 1336 C.E.], and the text is
Mudkhal 's-Shar`i 's-Shareef.
102
This science is called `ilm 't-tafseer.
103
He was Ahmad ibn Yahya ibn Muhammad ibn Abd 'l-Waahid ibn Ali 't-Tilimsani 'l-Wansharisi, [d.
1508 C.E.] and the compiler of one of the greatest works concerning the legal decisions of the Maliki
scholars of Andalusia, Morocco and West Africa called al-Mi`yaar 'l-Mughrib `An Fataawi `Ulama
Ifriqiyya wa 'l-Andalus wa 'l-Maghrib.
He was also with us when the affliction befell us; for that was the last
attachment between him and I. it later reached me that he died on Friday in the month
of Shawaal in the year 1000 A.H.104. He was born in the year 930 A.H.105. He
composed a well arranged gloss and marginal notes in his own hand which called
attention to what was written in the commentaries of the Mukhtasar of Khalil and
other works, following in that book what was in the commentary of at-Tata`i
concerning forgetfulness in the prayer. This work evidenced the greatest advantage. I
also included it into one of the sections of one of my own works. May Allah ta`ala be
merciful to him." Here ends what Ahmadu Baba composed in his an-Nayl.
Some of the masters of the people of the Sankore' quarter, whose narration is
impeccable related that Muhammad Baghyuyu once gave 1000 mithqals of gold as
alms by the hand of the jurist, the shaykh, the upright waliy, the judge Abu Abdallah
Modibo Muhammad 'l-Kaburi. Muhammad Baghyuyu divided it among the poor at
the door of the Sankore' mosque. The reason for this was that the people of the city
were suffering from draught and famine at that time. As a result of the draught,
Shaykh Modibo Muhammad 'l-Kaburi said during one of his lectures, "Whoever
begins by giving 1000 mithqals of gold in alms, I guarantee him Paradise."
Consequently, Muhammad Baghyuyu was the first to furnish the alms and had it
divided among the poor and destitute. It was said that Shaykh Modibo Muhammad 'lKaburi had a dream and in it he heard a voice say, "Do not guarantee the Paradise to
anyone after that." It has been related that the ascetic waliy and jurist Abd 'r-Rahman
the son of the jurist Mahmud narrated that story during one of his lectures in the
mosque. Then a man said to him, "O Sidi! Can you now guarantee Paradise to the
one who gives 1000 mithqals of gold in alms?" Sidi Abd 'r-Rahman said in answer to
him, "Only al-Kaburi and his like are the men of that way."
Among them was the shaykh, meaning by that, the jurist and judge Modibo
Muhammad 'l-Kaburi, the shaykh of all the shaykhs, may Allah ta`ala be merciful
and pleased with him and benefit us by him in the two worlds. He settled in Tinbuktu
in the ninth century and Allah knows best. He was contemporary to many shaykhs.
Among them were: the jurist Sidi Abd' r-Rahman 't-Tamimi; the grandfather of the
judge Habib106; the jurist And Agh Muhammad 'l-Kabir; the maternal grandfather of
the jurist and judge Mahmud; the jurist Umar ibn Muhammad Aqit; his father,
Muhammad107; the learned Qutb Sidi Yahya at-Tadaalisi and others.
Shaykh Modibo Muhammad 'l-Kaburi attained the utmost degree in erudition
and piety. Those who took knowledge from him were the jurist Umar ibn Muhammad
Aqit and Sidi Yayha. It was said that a month would not pass before he had completed
the entire text of the Tahdheeb of al-Baraada`i, due to the frequency with which he
taught it. During that time there were large amounts of Black students from among the
people of the West who were mujtahids of knowledge and piety108. So much so that it
was said that there are buried with him near his grave some thirty Blacks from
Kabura. Each of them was erudite scholars and pious worshippers. His grave is
104
July, 1593 C.E..
He was born 1524 C.E..
106
He was al-Qadi Habib ibn Muhammad 's-Saalih ibn Abd 'r-Rahman 't-Tamimi, [d. 1498 C.E.]. He
held the post of chief judge during the mercurial years of Sonni Ali.
107
He was Muhammad Aqit who settled in Tinbuktu with his family from Massina. See footnote # 108
.
108
The Sudanese or Blacks referred to here were those scholars of Fulbe, Malinke and Soninke origin
who came to the region from learning centers such Jenne', Dia, Kabara, Kabura, Kunjuru, Biru, Timbo,
Bitu and Massina. It is understood from this that the level of learning of the Sudanese was of a high
status in caparison to other scholarly clans.
105
located between the grave of the waliy of Allah ta`ala, the jurist al-Hajj Ahmad ibn
Umar ibn Muhammad Aqit and the place where the prayer for rain was usually
performed109. This is based upon what we were told by our shaykh, the ascetic jurist
al-Amin ibn Ahmad, the brother of the jurist Abd 'r-Rahman, who was responsible for
placing the earth over their graves110.
This blessed shaykh (Modibo Muhammad 'l-Kaburi) had many remarkable
miracles. Among them was that one of the students from Marrakech let loose his
tongue concerning him and said things about him which were not fitting until he went
as far as mispronouncing his name "al-kaafiri" instead of "al-Kaburi". By that
insinuating that the Shaykh was a disbeliever. This man was among the people of high
rank and great affluence among the ruling notables. He used to narrate to them the
Saheeh of al-Bukhari during the month of Ramadhan. As a result of what he said,
Allah subjected him with elephantiasis. There came to him medical practitioners
(legitimate and bogus) from every region and place until one of the bogus doctors
said, "He cannot be cured except with the heart of a young child, which he must eat."
As a result many innocent children were unjustly slaughtered by the ruler on behalf of
this man. However, this brought no benefit to him until he died in the most disgusting
of conditions. We seek refuge with Allah from that! That was related by the learned
jurist Ahmadu Baba, may Allah ta`ala be merciful to him.
Among the miracles of Modibo Muhammad 'l-Kaburi is what was related to
me from my father111, may Allah ta`ala be merciful to him, on the authority of his
shaykhs, that one day during the first ten days of Dhu 'l-Hijja, the Shaykh went out,
accompanied by one of his disciples, to buy a sacrificial animal112. The place where
he intended to buy it was just on the other side of the Niger river. The Shaykh then
proceeded to walk on the surface of the water and the disciples followed behind him
swimming, thinking this was the right thing to do. Allah knows best why the disciple
did that. After the Shaykh finished crossing the river, the disciple began to drown in
the middle of the river. The disciple then called out to the Shaykh who extended his
hand from the shore all the way to the middle of the river and pulled him out. The
Shaykh then said to him, "What prompted you to do that?!" He responded, "When I
saw you walk on the surface of the water, I imagined I could do it also." The Shaykh
then said, "Where are your feet in comparison to feet which have never walked in
disobedience!" The day that he died, may Allah ta`ala be merciful to him, the waliy
and imam, the gnostic shaykh, the paradigm and illumined Qutb, the complete savior
109
Salaat 'l-istisqa'a, 'the prayer for rain', has its origin in the Sunna in the al-Muwatta, "Yahya related
to me from Malik from Abdullah ibn Abi Bakr ibn Amr ibn Hazm that he had heard Abbad ibn Tamim
say that he had heard Abdullah ibn Zayd al-Mazini say, 'The Messenger of Allah, may Allah bless him
and grant him peace, came out to the place of prayer and asked for rain, and when he faced the qibla he
turned his cloak inside out.' Malik was asked how many rakats there were in the prayer of asking for
rain and he said, 'Two rakats, and the imam does the prayer before he gives the khutba. He prays two
rakats, and then he gives a khutba and makes dua, facing the qibla and turning his cloak inside out. He
recites out loud in both rakats, and when he turns his cloak inside out he puts what is on his right on his
left, and what is on his left on his right, and all the people turn their cloaks inside out when the imam
does so, and face the qibla, sitting."
110
These two were the sons of Ahmad 'l-Mujtahid.
111
He was Ahmad ibn 'l-Hajj Ahmad ibn Umar Aqit ibn Muhammad Aqit.
112
The sacred month Dhu 'l-Hijja is the last lunar month of the year. The first ten days of the month is
the season for pilgrimage. The climax of the pilgrimage comes on the 'day of sacrifice' marking the day
when Prophet Ibrahim was commanded to sacrifice his first born Isma’il. On this day the pilgrims as
well as the Muslims who did not make the pilgrimage make a sacrifice of a lamb, sheep or cow to
commemorate this blessed tradition of sacrificing the worldly things for the Creator.
and wayfarer, the sublime shareef
eulogy of him:
113
- Sidi Yahya 't-Tadaalisi said in his poem in
"Remember! For in remembrance there are sublime benefits.
Wherein are to be found the best of support and subsistence.
Have you not seen how the traveler obtains special favors?
But those who travel with their thoughts are even more illustrious.
Remembrance gives the mind the good nature of youth
By means of it the mind outstrips the chivalrous youth and it becomes strong.
Here we will mention the lineage of Shaykh Sidi Yahya, may Allah ta`ala be
merciful to him and benefit us by him and reward us with his baraka in this world and
the Hereafter. He was Yahya ibn Abd 'r-Rahim ibn Abd 'r-Rahman 't-Tha`labi ibn
Yahya 'l-Buka'i ibn Abu'l-Hassan Ali ibn Abdallah ibn Abd 'l-Jabbar ibn Tamim ibn
Harmuz ibn Haatim ibn Qusay ibn Yusef ibn Yusha`i ibn Warad ibn Bataal ibn
Ahmad ibn Muhammad ibn `Isa ibn Muhammad ibn 'l-Hassan ibn Ali ibn Abi Taalib,
may Allah ennoble his face and may Allah be pleased with them and be merciful to
them.
He came to Tinbuktu, and Allah ta`ala knows best, during the beginning of the
government of the Tuaregs. There he met the Tinbuktu-Koy, Muhammad Naddi, who
showed him love and unbounded respect. He then had a mosque built for him and
made him the imam of it114. He attained the highest degree in knowledge, piety and
friendship with Allah. His renown spread throughout the regions and in every horizon.
His baraka became manifest to the common as well as the elite of the society. He
made constant remembrance of death and possessed spiritual unveiling. The jurist
Abu 'l-Barakat Mahmud said, "No single person's feet alighted upon the soil of
Tinbuktu except that Sidi Yahya was more excellent than him." Qadi Mahmud's son,
the ascetic waliy, the jurist and preacher Abu Zayd Abd 'r-Rahman ibn 'l-faqih
Mahmud said, "It has been made a daily duty upon the people of the region of
Tinbuktu to visit the tomb of Sidi Yahya to take from his baraka. Even if the person is
three days travel from it." It has been related that in the beginning of his affair he was
free of all social transactions and intercourse. Then he became preoccupied with
social intercourse and transactions later. It was reported that before he became
preoccupied with social life, he would see a vision of the Prophet, may Allah bless
him and grant him peace every night. Then it got to the point where he did not see
him except once a week. Then after that, only once a month. Then after that, only
once a year. When he was asked about the reason for this, he said, "I think it is only
from these social transactions I am involved with." They said to him, "Why do you
not leave them?!" He responded, "No because I dislike being in need of people."
Examine, if you will and may Allah be merciful to you and us - the affliction
of social intercourse and transactions along with the fact that this blessed shaykh took
the utmost precautions in guarding these from detrimental actions. Examine also the
burden of being in need of people, how this blessed sayyid115 was willing to forego
113
Shareef (lit. 'noble', pl. shurafa') -the descendents of Prophet Muhammad, may Allah bless him and
grant him peace through his daughter Fatima and his cousin Ali ibn Abi Taalib. Each shareef draws his
descent from one or both of the grandsons of the Prophet, may Allah bless him and grant him peace:
Hasan and Husayn. Many of the descendents of the Prophet fled or traveled into Africa and intermixed
with its people. The shareef is sometimes called sidi, sayyid or mawlay.
114
This mosque/educational center was named Sidi Yahya mosque. It was sometimes called the
mosque of Muhammad Naddi. It is located in the center of the city of Tinbuktu along the JingerberSankore' axis. The mosque acted as the qutb (pole/axis) of the metropolis because it was crucial in the
integrating of the two main population centers.
115
See above footnote #231.
this great and exalted blessings of visions of the Prophet in order not to be depended
on people. We ask Allah for forgiveness and well-being in the two worlds. It has been
related that one day he was in one of his lectures which was being held outside in the
shade of the minaret. He was teaching and around him sat a group of students.
Suddenly there appeared a cloud which began to give forth rain until the students
were ready to leave. Then a loud thunder clap was heard. He said to the students,
"Take it easy and relax. The rains will not fall here. The Angel has ordered it to send
forth rain to another land." This was allowed because of the shaykhs high spiritual
state. Our shaykh, the ascetic jurist al-Amin ibn Ahmad, may Allah be merciful to him
informed us that one day some of the female neighbors of the Shaykh Sidi Yahya
were cooking fresh fish. The fish was being cooked from the early morning until night
and the fire had no affect upon it. They were amazed at that until he heard about that.
He said to them, "My feet touched something damp when I left for the subh prayer
today. This is the reason because the fire cannot burn anything which has touched my
body."
It has been related that some of the students of the Sankore'
university/mosque came to him to take knowledge from him. He said, "O people of
Sankore', sufficient for you in your learning is Sidi Abd 'r-Rahman’t-Tamimi. He
came from the lands of the al-Hijaz, accompanying Sultan Musa, the ruler of Mali
when he returned from the pilgrimage. Sidi Abd 'r-Rahman settled in Tinbuktu to
teach. There at the Sankore' university he attended many of the lectures of the Black
jurist. When he realized that even the Black students surpassed him in the knowledge
of jurisprudence, he journeyed to Fez and studied knowledge of jurisprudence there.
He eventually returned and resided in the city, marrying into the families of the Black
inhabitants. He is the grandfather of the judge Habib, may Allah be merciful to him."
In the year 866 A.H. Sidi Yahya died and soon after that his close friend the TinbuktuKoy, Shaykh Muhammad Naddi died, as has been mentioned. May Allah be merciful
to both of them.
Among them was the Shaykh Masra Bubu 'z-Zaghrani, the close friend of
the jurist Mahmud ibn Umar. He was an eminent scholar, benevolent and an upright
slave. He was unparalleled among his people because they were not known for
uprightness nor excellent Islam. He kept the company of the preacher the ascetic jurist
Abd'r-Rahman ibn al-faqih Mahmud in the beginning of his affair. He was directed by
his guidance and he used to listen to his sermons. It was said that one day he was in
one of Shaykh Abd'r-Rahman's lectures, when the shaykh sought permission from the
people to leave to pray over a Muslim who had died. They asked who he was and it
was said that the man was from the Zaghrani clan. Shaykh Abd'r-Rahman then said,
"We should pray over him because of the baraka of Shaykh Masira Bubu." He then
left and prayed over the man's body.
Among them was the knower of Allah ta`ala, the spiritually unveiled shaykh,
the jurist, the waliy of Allah and possessor of many miracles, Abu Abdallah
Muhammad ibn Muhammad ibn Ali ibn Musa `Ariyan'r-Raas. He was among the
righteous slaves of Allah. He was ascetic and generous, who gave away all his wealth
as alms for the sake of Allah. Abundant gifts and wealth would be brought to him but
he would not utilize any of it for himself. Rather, he would give it in alms to the poor
and destitute. He would also purchase many slaves and free them for the sake of Allah
ta`ala seeking by that the next life. In his home he had no door so that people entered
his home without his permission and used to visit him from all directions and during
all times of the day. It was after the `asr prayer on Fridays when the people would
most times visit him. The people who came to him were those who realized his
abundance of baraka from the ruling class of the people of the Makhzin, those under
their authority and travelers resting from their passage. He was always in a state of
happiness or disquiet. When he was joyous he would talk to those who came to him
with the most electrifying and curious stories or he would laugh and become
completely abandon in that. Or sometimes he would slap his blessed hands in the
hands of those near him in his lectures during humorous situations while placing his
left hand over his mouth. He used to do this a lot. During the times when he was
disquieted he would not talk with anyone except to answer those who questioned him.
And the most of which was heard from him during these times was: "What Allah
desires will be and what he does not desire will not be."116 Or he would say, "Allah is
enough for me and Allah's hearing is sufficient for he who calls upon Him. There is
nothing beyond Allah."117 Whenever people would seek from him a prayer of opening
during times of hardship, he would raise his blessed hands and recite after seeking
refuge with Allah and the basmalla118, the chapter of Yasin to the end119. He would
then say, "O Most Merciful of the Merciful, O Most Merciful of the Merciful, O Most
Merciful of the Merciful".120 Then he would read the Faatiha three times121 and then
make supplication, saying, "May Allah secure us and you, may He settle our affairs
and your affairs, and may He correct our completion and yours in good.", three
times.122
This was his practice up until his final years as that supreme journey of death
approached. It was then that he had doors affixed to his home and he would not give
permission for people to enter his home the way he did during the earlier years. On
the contrary, he would sometimes turn people away. During this time he would
restrict the reciting of the al-Fatiha to one time and eventually he left it all together.
One day he said to me when I was sitting with him, "Everyone who comes to me now,
I say to them that I am not able to read the prayer for opening they way I used to." He
then made the said supplication for me. This was the last thing he did, may Allah be
merciful to him and be pleased with him and raise his rank in the most exalted of
stations.
In the beginning of his affair when he was a young man, the waliy of Allah,
the gathered qutb, Sidi Abu 'l-Makaaram Muhammad 'l-Bakri once manifested
116
‫ﻣﺎ ﺷﺎء اﻟﻠّﻪ آﺎن وﻣﺎ ﻟﻢ ﻳﺸﺎء ﻟﻢ ﻳﻜﻦ‬
‫ﺣﺴﺒﻴﻲ اﻟﻠّﻪ وآﻔﻰ ﺳﻤﻊ اﻟﻠّﻪ ﻟﻤﻦ دﻋﻰ ﻟﻴﺲ وراء اﻟﻠّﻪ ﻣﻨﺘﻬﻰ‬
118
‫ﺑﺴﻢ اﻟﻠّﻪ اﻟﺮّﺣﻤﻦ اﻟﺮّﺣﻴﻢ‬
117
119
Yaasin is the thirty-sixth chapter of the Quran. It is considered the heart of the Quran based upon
what the Prophet, may Allah bless him and grant him peace said, "Everything has a heart and the heart
of the Quran is the chapter Yaasin." It is called by the Africans ad-Daafi` -'the Defender' because it’s a
defense against every harmful thing. They call it al-Qaadiya -the Accomplisher' because by it all things
are accomplished.
120
‫ ﻳ ﺎ ارﺣ ﻢ اﻟ ﺮّاﺣﻤﻴﻦ ﻳ ﺎ ارﺣ ﻢ اﻟ ﺮّاﺣﻤﻴﻦ ﻳ ﺎ ارﺣ ﻢ اﻟ ﺮّاﺣﻤﻴﻦ‬It has been related by al-Haakim on the authority of Abu
Amama that the Messenger of Allah, may Allah bless him and grant him peace said, "Verily there is an
Angel who is responsible for the one who says, 'O Merciful of the Merciful'. Whoever says it three
times, the Angel says to him, 'Verily the Merciful of the Merciful has accepted your prayer, so ask
whatever you wish'."
121
The Faatiha is the first chapter of the Quran. It is called the Umm 'l-Kitaab (the mother of the Book)
also al-Hamd (the chapter of Praise). It has been related by al-Bayhaqi on the authority of Abu Sa`id 'lKhudri that the Messenger of Allah, may Allah bless him and grant him peace said, "The Faatiha is a
cure." The Africans believe among the advantages of this chapter is that no one is able to enumerate or
deny its power. Whoever persist in reciting it will see extraordinary things in his life and will attain all
of his hopes.
122
‫اﺻﻠﺤﻨﺎ اﻟﻠّﻪ وإﻳﺎآﻢ واﺻﻠﺢ اﻣﻮرﻧﺎ واﻣﻮرآﻢ واﺻﻠﺢ ﻋﺎﻗﺒﺘﻨﺎ وﻋﺎﻗﺒﺘﻜﻢ ﻓﻲ ﻋﺎﻓﻴﺔ‬
himself miraculously to Muhammad `Aryan 'r-Raas123. This happened when
Muhammad 'l-Bakri had left the company of his beloved friend in Allah ta`ala, the
jurist Ahmad ibn 'l-Hajj Ahmad ibn Umar ibn Muhammad Aqit, which was a habitual
practice of miraculous visitation between them. He found the young Muhammad
`Aryan 'r-Raas sitting next to the door of the Sankore' university/mosque which was
still locked during the time of the suns descent from its zenith. In the hand of the
young man was the ar-Risaala of Ibn Abi Zayd 'l-Qayrawaani, which he studied with
his teacher and shaykh, the jurist Abd 'r-Rahman ibn 'l-faqih Mahmud. The blessed
Shaykh Muhammad 'l-Bakri stood next to him and asked, "What is the book which is
in your hands?" He said, "The ar-Risaala." He then extended his blessed hand and
said, "Show it to me." He then placed it in his hand. He perused through the book a
little and then returned it back to him. He then said, "May Allah bless you in it." He
then took the book and had no idea who this man was nor had he ever seen a person
with his skin complexion before. When his shaykh, the jurist Abd 'r-Rahman came to
the mosque for the lecture, he informed him of what had happened. Shaykh Abd 'rRahman considered that the man had to be Shaykh Muhammad 'l-Bakri. When Shaykh
Abd 'r-Rahman left the mosque he met his brother, the jurist Ahmad ibn 'al-faqih
Mahmud and said to him, "Did Sidi Muhammad 'l-Bakri come to you today?" He
said, "Yes, and he stayed with me today a little longer than is his normal custom."
Shaykh Abd 'r-Rahman then informed him of what had happened between the blessed
shaykh and Muhammad the son of Ayd Ali Musa, as he was known among the people
of the Sankore' quarter.124
It was after this that the reasoning of Muhammad `Aryan 'r-Raas became
muddled, so much so that the people assumed that he had gone insane. During this
time he only spent his nights in the mosque. However, the end of his affair eventually
turned out well. I was informed by a reliable source from among his students that he
was asked, "Is there anyone in this world who has seen Allah in his heart?" He said,
Yes. There is someone with you in these lands now who has seen Allah ta`ala,
majestic be His might." The student said, "I then relayed this to our shaykh the jurist
Muhammad Baba ibn al-faqih al-Amin without mentioning who informed me". He
then said, "The one who said that to you is the one who has seen Him blessed and
exalted be He." One day there were three of us with him, myself and two other men.
This was after the asr prayer on Friday. The shaykh was in a state of happiness
conversing with us, when a rain cloud swirled up. Then his face altered and he
became as though he was confused and broke off his talking. This caused much
disturbance in his assembly. When the first of the rain began falling, he began to
speak rudely to us and became very severe. He then said, "I do not sit with people
when it rains!" He then dismissed all of us. I then informed our shaykh, the jurist alAmin and he too was astonished at his actions.
It has been related that one of the brothers said, "I used to have a neighbor
with whom I used to sit at the end of the day and converse with. One day I sought of
missed him. Since his home was near my home, I decided to walk to his house in
order to see how he was doing. When I approached his door to give him the greetings,
123
The ability to translocate is among the miracles attributed to the Messengers, Prophets and awliyya.
It has its foundation in the Book of Allah when He says, "And unto Solomon (We subjected) the wind,
whereof the morning course was a month's journey (from Damascus to Syria its journey took from the
morning until noon) and the evening course a month's journey (from Syria to Jerusalem its journey
took from noon until sunset)." [34:12]; as Abdullahi Dan Fodio says in his Diya' 't-Ta'weel Fii Ma`ana
't-Tanzeel.
124
The term Ayda in the language of the Tuaregs mens 'the son of'.
the doors were suddenly closed in my face and someone said, "My master said you
cannot see him at this hour." I was on the point of losing my temper for what the
person had said. I then struck my chest with my bare hands and said, "The likes of me
comes to so-and-so's home and he refuses me without me even seeing him?!" I then
became determined never to speak to him again.. After that I visited the blessed
shaykh Sidi 'l-Muhammad `Aryan 'r-Raas. When I was in his presence he initiated the
conversation with me after giving the greetings of peace saying, "There was a waliy
from among the awliyya of Allah ta`ala who was deprived of one his spiritual states.
As a result he became so extremely dejected that he endeavored to meet al-Khidr125,
upon him be peace so that he could be a means with Allah ta`ala in having this
spiritual state returned to him. However, Allah ta`ala returned it to him by His
generosity and bounty without the median of anyone. After this al-Khidr came to the
door of his home and gave the greetings of peace. The waliy said, "Who are you?" He
said, "The one you wished for." He then responded, "Allah has sufficed me from
being in need of you." Al-Khidr then departed without striking his chest and saying,
'O so-and-so, will you refuse the likes of me?!' You see son, people have excuses and
perhaps they can be in a condition which they do not wish anyone to see them in." I
then understood what the shaykh was hinting at. I then repented in my soul and sought
forgiveness for what I had done. I then went to that friend of mine and gave him the
greetings of peace. He ordered the door to be opened immediately. I entered and he
said, "I apologize for what happened when you came and did not see me. I was lying
flat out on my stomach at that time. I was in a condition in which I did not wish
anyone to see me." I then said to him, "May Allah pardon us and you all together."
One of his neighbors reported that he said, "I went to Qadi Mahmud ibn
Ahmad ibn Abd 'r-Rahman one day and he said to me, 'You have a neighbor over
there, do you not?' I said, 'Yes.' He then said, 'Is he not that waliy who does not come
to the juma` prayer?' I remained silent. Later, I went to visit my neighbor Sidi
Muhammad `Aryan 'r-Raas and he said to me, 'O so-and-so , shall we pardon you or
not?' I said, 'Of course pardon is better." He then said, 'If we do not pardon you, then
that which is undesirable will happen. And say to the one who claims that people are
not attending juma` prayer, 'How does he know that even before he himself comes to
the juma` that the one he claims is not coming is not already there?' Stories which are
of a similar nature about Shaykh Muhammad `Aryan 'r-Raas are numerous.126 May
Allah ta`ala be merciful to him, be pleased with him and benefit us by him in the two
worlds, Amen.
Among them was the learned jurist, the upright ascetic, the meticulously
pious, our shaykh al-Amin ibn Ahmad127, the brother of the jurist, Abd 'r-Rahman
ibn Ahmad. His tongue was constantly moving in the remembrance of Allah ta`ala.
Sidi Muhammad `Aryan 'r-Raas only named him al-Amin 'd-Dhaakir ('the one makes
much remembrance of Allah') because of that. One of the brothers of the Sankore'
quarter informed me on the authority of his father, who was an elderly man, that he
said, "I have met the scholars and pundits of the Sankore' university and many of the
125
He is Abu 'l-Abass al-Khidr Bayla` ibn Malikan, who is believed to be alive presently and will
remain until the appearance of the Dajjal (Anti-Christ). He is the one referred to in the Quran as the
teacher of Prophet Moses [18:65], "So they found one of Our servants on whom We had bestowed
Mercy from Ourselves and whom We had taught knowledge from Our own presence." He is said to be
the helper of the wayfarers and those who are traveling the spiritual journey.
126
He was able to attend the juma` prayer in the metaphysical sense while he remained physically in
his home. This miracle was conferred upon him when he had attained an advanced age.
127
See above footnote # 70.
righteous forebears who abundantly reside in its quarter, and I have never seen anyone
whose spiritual state was like that of the jurist, Al-Amin, concerning the excellence of
his Islam." He, may Allah be merciful to him, informed me in one of his lectures that
the jurist Umar ibn Muhammad ibn Umar, the brother of the jurist Ahmad Maghia,
that he was studying the text of the as-Shifa of Qadi `Iyad128 with the learned jurist
and traditionist Ahmad ibn 'l-Hajj Ahmad ibn Umar ibn Muhammad Aqit129 while his
son the jurist Ahmad Baba and the jurist and judge Sidi Ahmad were also present. The
professor did not allow anyone to ask questions during his lectures except the knower
of Allah Umar ibn Muhammad and Sidi Ahmad in certain occasions. As for his son
Ahmad Baba, whenever he would ask a question, he would say to him, "Be quiet!"
This was his custom until one day the professor asked the student Umar a question
about the verb qabuha (to be morally repugnant). He asked, "Is it a transitive verb or
is it intransitive?" Umar was silent. He then asked Sidi Ahmad the same question and
he too was silent. I then recited this Qur’anic verse, 'They are from those who are
morally repulsive.'130 The professor raised his eyes towards me and smiled."
We were among a group showing to our shaykh the jurist al-Amin the book
called Dalaa'il 'l-Khayraat131. The copy which we had varied in confirming the
expression of our shaykh and in omitting some things he said. We asked him about
that and he said, "We once showed this same problem to the erudite shaykh the jurist
Muhammad Baghyuyu and asked him about that. He said, 'These variations are not
detrimental nor is there any defect in them.' We also asked about the words of the
author of the Dalaa'il, "And that You forgive so-and-so the son of so-and-so." He said,
'We used to also show this to the jurist Abd'r-Rahman ibn al-faqih Mahmud and asked
him about that and he answered, 'And that You forgive Your slave Abd'r-Rahman.'
And he did not mention his father. As for the exact time of his death, we will mention
the circumstances surrounding it, if Allah wills. It occured in the year 1041 A.H.132.
The exact year in which Sidi Muhammad `Aryan 'r-Raas died was 1020 A.H.133. We
will also explain the circumstance surrounding his death, if Allah wills
128
See above footnote # 86.
He died 6 September 1583 C.E.. For his biographical sketch see chapter X above.
130
Quran - 28:32.
131
The Dalaa'il 'l-Khayraat is the most celebrated text on the prayers upon the Prophet, may Allah bless
him and grant him peace, ever composed. Its author was Shaykh Muhammad ibn Sulayman 'l-Jazuuli. It
is recited throughout the Muslim world and especially in Muslim Africa.
132
This corresponded with the year 1637 C.E..
133
This corresponded with the year 1618 C.E..
129
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
‫ﺳﱠﻠ َﻢ َﺗﺴْﻠِﻴﻤﺎ‬
َ ‫ﺻﺤْ ِﺒ ِﻪ َو‬
َ ‫ﻋﻠَﻰ ﺁ ِﻟ ِﻪ َو‬
َ ‫ﺤ ﱠﻤ ٍﺪ و‬
َ ‫ﺳ ﱢﻴ ِﺪﻧَﺎ ُﻣ‬
َ ‫ﻋﻠَﻲ‬
َ ‫ﺻﻠّﻰ اﻟّﻠ ُﻪ‬
َ ‫ﻦ اﻟ ّﺮﺣِﻴ ِﻢ َو‬
ِ ‫ِﺑﺴْ ِﻢ اﻟﱠﻠ ِﻪ اﻟ ﱠﺮﺣْ َﻤ‬
CHAPTER XI
MENTIONING THE CHRONOLOGICAL ORDER OF THE IMAMS OF THE JINGERBER
MOSQUE AND THE SANKORE' MOSQUE
__________________________________________________________________
As for the central mosque, called the Jingerber mosque1, it was the Sultan alHajj Mansa Musa, the ruler of Mali, who first had it and its minaret constructed
where it held five rows. The graveyard was adjacent to it on the outside in the western
and southern direction of the mosque. This was the custom of the western Sudanese
that they only buried their dead in the outside courtyards of their mosques. He had the
mosque constructed after he had returned from the pilgrimage and took control of
Tinbuktu2. When Qadi 'l-Aqib ibn Qadi Mahmud renovated its structure he had the
graves demolished and flattened along with all the graves in every direction of the
mosque. Thus, the entire area was made apart of the mosque. He then had
considerable extensions added to the mosque.
The Jingerber Masjid
1
The name Jingerber is taken from the Soninke word jinguere ber which means 'the Great Mosque' Jaami` 'l-Kabir.
2
The building of the mosque took place between the years of 1324 and 1327 C.E. when Mansa Kankan
Musa returned from his pilgrimage from Mecca.
The first of those appointed as imams over the central mosque were the
Sudanese jurists. They were appointed over the mosque during the government of the
people of Mali and during part of the government of the Tuaregs. The last of the
Sudanese imams to hold the post was the jurist and judge Kaatib Musa3. He
remained in the post of imam for 40 years without anyone ever being delegated to act
on his behalf, not even for a single prayer. This was due to the physical health of his
body which Allah ta`ala had provided him with. He was once asked the reason for his
health and he said, "I think it is from three things: [1] I never sleep out in the open
during all the four seasons; [2] I never go to sleep without first rubbing my entire
body with oils and then after day break taking a hot bath; and [3] I never leave for the
subh prayer except after first eating breakfast." This is what I heard from my father
and from the jurist Sidi Ahmad, may Allah ta`ala be merciful to them. He only gave
judgment between people in the open space called Susu Dabay which was behind his
home in the easterly direction. There he had a podium built under a large tree which
was there. He was among the Black scholars who traveled to Fez in order to gain
knowledge during the government of Mali by the order of the just sultan al-Hajj
Musa.
He was succeeded by the grandfather of the grandfather of the mother of my
father, the generous jurist and excellent worshipper, Sidi Abdallah 'l-Balbaali. He
was the first of the baydaan4 to pray with the people in this mosque during the last
part of the government of the Tuaregs and the first part of the government of Sonni
Ali5. He came to Tinbuktu and kept company with the jurist the Imam Qadi Kaatib
Musa when he returned from Fez. Along with him were his two brothers: the father of
Abd 'r-Rahman, who was known as Alfa Tunka; the father of Musa Kara and the
father of Nana Biru Ture6. The heretic, Sonni Ali, showed Sidi Abdallah 'l-Balbaali
great respect and honor. He was among the upright slaves of Allah, ascetic and pious.
He only consumed from what his hands produced. Much baraka and many miracles
appeared from him. Among these is when one night a thief entered his home and
spotted a date palm tree growing in the courtyard of his home. The thief desired to
steal some of the dates, however Allah caused the thief to be fixated to the palm tree
until the morning. Sidi Abdallah forgave the thief and ordered him to come down. He
descended the tree and departed. Among his baraka is that once a disease befell
Tinbuktu which afflicted all but a few inhabitants. As a result, Sidi Abdallah collected
firewood and carried it on his head to the area of affliction. Whoever bought the
firewood and kindled it became cured and healed immediately. Then he went back
again and repeated that, until the people realized what he had done. They began to
inform one another and they all crowded around him to buy the firewood. Thus,
Allah ta`ala removed this disease from the people by means of his baraka.
Sidi Abdallah was not succeeded in the post of imam, based on what I
presume and Allah knows best, except by the bountiful shaykh, the excellent righteous
man, the ascetic servant, the knower of Allah ta`ala, the waliy Sidi Abu 'l-Qaasim 't-
3
He was a scholar of Malinke origin who held the post during the early 15th century. The title kaatib
indicates that he was perhaps a scribe in his younger years who was employed to copy books and to
administer the government chancellery and other clerical-fiscal duties.
4
This expression ‘white’ refers to the Moors or scholars from what today is considered Mauritania; and
it should not be confused with skin color. It was a cognomen referred to Moors, Fulani, Tuareg and
many ethnicities whose actual skin color is very dark and ruddy.
5
He held the post during the middle of the 15th century.
6
The title Nana is the feminine form for the title San, which means 'master' or 'teacher'.
Tuwaati7. He resided in the neighborhood of the central mosque in the direction of
the qibla. There was nothing between his home and the mosque except a narrow
street. This was after he had built a small lecture hall in front of the mosque connected
to it in which children studied.
After Sidi Abu 'l-Qaasim died, he was succeeded by his disciple Sidi Mansur
'l-Fazaani8. After him the post of imam was succeeded by the munificent sayyid, the
excellent righteous man, the ascetic Qur’an reciter, the master of the science of
Qur’anic recitation, the jurist Ibrahim 'z-Zulfi. He was the teacher of my father. Sidi
Abu'l-Qaasim was the one who established the cemetery which is in use today. This
was after the older cemetery around the mosque had become completely full. He had
a wall built surrounding the new cemetery. It was later destroyed and eventually
disappeared all together. He also initiated the reciting of the Qur’an after the juma`
prayer along with one section from the al-`Ishriniyat9. The Amir 'l-Mu'mineen Al-Hajj
Askiya Muhammad established in this mosque a religious bequest of book chests in
which were sixty handwritten copies of the Qur’an for the purpose of the above
assembly for recitation. The recitation of the Qur’an continued in this mosque until
the year 1020 A.H.10. Then al-Hajj Ali ibn Saalim ibn Unayba 'l-Misraati took over the
religious bequest and it remains in the mosque to this day. Once the Amir prayed the
juma` prayer there and after the salaam he waited for the opportunity to give the
greetings of peace to the generous shaykh, the imam Sidi Abu'l-Qaasim 't-Tuwaati. He
sent his brother Faran Umar11 to inform the shaykh of his desire to come and give
him the greetings. He found the shaykh and those with him engaged in the reciting of
praise songs for the Prophet, may Allah bless him and grant him peace. He stood near
close to the shaykh waiting for them to finish. As the time passed the Amir sent
another messenger who called out to the Faran in a loud voice saying, "The Askiya
wants to leave." Faran Umar answered him in a loud voice. They continued to recite
the praise songs for the Prophet, may Allah bless him and grant him peace. Then the
shaykh strenuously objected and said, "Lower your voices! Do you not realize that the
Prophet, may Allah bless him and grant him peace is present wherever one sings
praise songs for him?!" He then recited a small piece from the verses of poetry and
then finished that with remembrance of Allah (which is a practice I continue to this
day). After they had finished, the Amir came to him and gave him the greetings of
peace. The shaykh then recited the Fatiha for him. He remained in the post of imam of
the central mosque for a long time. He possessed many miracles and much baraka. He
used to provide meals for others and the majority of the people he fed were those who
sang praise songs for the Prophet, may Allah bless him and grant him peace. This was
due to the intense love he had for praise songs for the Prophet, may Allah bless him
and grant him peace12. The place where these songs were chanted was in the area of
7
He was of north African origin from the town of Tuwat who came and settled in the Tinbuktu. He
held the post of Imam until his death in 1516 C.E..
8
He was also of north African origin and held the post until the early 16th century.
9
See above footnote # 186. This text along with al-Witriyaat comprised the basic itinerary for the study
of madih of the Prophet from the 9th century on in Muslim Africa.
10
That is the year 1611 C.E..
11
He was Umar Kumzaghu ibn Abu Bakr, the deputy of his brother the Amir 'l-Mu'mineen al-Hajj
Askiya Muhammad. He built the eastern capital of the empire called Tin Dirma where he ruled on
behalf of his brother. The title Faran comes from the Soninke title kormina-fari or kan-fari meaning
sultan or vicegerent. Chiek Ant Diop suggest that this title has its origin in ancient Egypt from the title
pharaoh.
12
They were called al-madaaheen or the people who made madih. Madih is poetic commendation in
praise of the Prophet, may Allah bless him and grant him peace.
the mosque near his home. Whenever he heard them chanting praise songs, he would
come out to them with hot breads as if they had just been taken out of the oven that
very moment. This would happen even if it was in the middle of the night, until the
people realized that this food was from among his miracles. It was related that one
day during an exceptionally dark early morning the believers noticed that water had
trickled on his shirt while he was praying the subh prayer. After he had made the
salaam for the prayer, he was asked about that and he said, "At that moment a person
who was drowning in the Dabo river called for my help and I saved him. This is
where the water came from." It was related that when he died and the people were
carrying him during a pitch-dark night, a large amount of people began to crowd
around his funeral bed. They clashed together until they all fell to the earth. However,
his funeral bed remained suspended in mid air by the power of the Creator, glory be to
Him, until they were able to stand and take hold of it. There were many unknown
people seen there at his funeral. This was from among his many miracles. He, may
Allah be merciful to him, died in the first part of the year 922 A.H.13. The jurist alMukhtar 'n-Nahawi also died in the last part of the same year, as I have come across
in some of the histories. I also heard from some of the jurists who specialize in the
science of historiography that Sidi Abu 'l-Qaasim died in the year 935 A.H.14 and that
the jurist Abu'l-Barakaat Mahmud ibn Umar did not remain after him more than
twenty years. It was said that he never stood in front of the people for the prayer after
he had surrendered the post of imam to his maternal cousin, the imam And Agh
Muhammad, due to the infirmity of his blessed limbs which affected him during old
age - except during the janaaza of Sidi Abu'l-Qaasim 't-Tuwaati. Near his grave was
the tombstone of Fayaad 'l-Ghadamaasi. Qadi Mahmud is the one who prayed over
these two. He had him buried in the new cemetery in which are many of the righteous.
It is said that along with him in the cemetery there were fifty men from Tuwat, all
similar to him in righteousness and profound worship. This is the same for the old
cemetery surrounding the mosque, in it are many of the righteous servants of Allah. It
has been related that once a shareef from the family of the Prophet, may Allah bless
him and grant him peace, was making `itikaaf in the old mosque during Ramadhan15.
He went out of the mosque in order to relieve himself during the middle of the night
using a door located at the back. When he returned he came across men dressed in
white turbans and long white shirts, sitting on each of the graves. He passed through
them heading for the mosque. When he reached them one of the men said,
"Sub'haana Allah! How can you just walk over our graves with your shoes like
that?!" He then removed his shoes and entered the mosque. May Allah be merciful to
them, be pleased with them and benefit us by means of their baraka in this life and the
next. Amen. After his death the people surrendered the post of imam to his disciple
Sidi Mansur until he died and was buried in the same area. Thus, there are three in
that garden area of the cemetery. My father, may Allah be merciful to him said, "Our
teacher Shaykh Ibrahim 'z-Zulfi had tremendous standing among the people of
13
This occured in 1516 C.E..
This corresponds with 1529 C.E..
15
`Itikaaf -has its source from the Quran and the Sunna. It has been related in the al-Muwatta of Imam
Malik, "Yahya related to me from Malik that he had heard that al-Qasim ibn Muhammad and Nafi, the
mawla of Abdullah ibn Umar said, 'You cannot do itikaaf unless you are fasting, because of what
Allah, the Blessed and Exalted, says in His Book, 'And eat and drink until the white thread becomes
clear to you from the black thread of dawn, then complete the fast until night-time, and do not have
intercourse with them while you are doing itikaaf in mosques,' [2:187]. Allah only mentions itikaaf
together with fasting." Malik said, "That is what we go by here."
14
Tinbuktu. This was because of the excellent opinion they had of him at that time. And
if it were not for that they would not have appointed him to the post".
After the death of the imam Sidi Abu'l-Qaasim the people of the central
mosque agreed to surrender the post to the jurist Ahmad the father of Nana Surgu16.
They submitted their choice of him to Abu 'l-Barakaat Qadi Mahmud, who
implemented their decision. Thus, he became an imam in the central mosque. After
about two months of his appointment, the son of Sidi Abu'l-Qaasim arrived from
Tuwat and the people came to the jurist Qadi Mahmud and said, "We want you to
appoint the son of the shaykh as an imam over us." He said, "You come to me after I
have appointed Imam Ahmad?! If you all do not get away from me I will have every
one of you imprisoned!" The son of Abu'l-Qaasim then returned to Tuwat. After about
seven months the above mentioned Imam Ahmad died. May Allah be merciful to him.
Then the people agreed to appoint the jurist Sidi Ali 'l-Jazuli17. His
appointment was unexpected. The imam and jurist Qadi Mahmud appointed him to
the post. He himself would sometimes delegate the munificent jurist Uthman ibn 'lHassan ibn 'l-Hajj 't-Tishiti18 as his deputy whenever there was an excuse to do so. He
was among the upright slaves of Allah and when death approached Sidi Ali he gave
his robe that he wore for the juma` prayer to Sidi Uthman and appointed him as imam.
Sidi Ali 'l-Jazuli had a custom of financial benevolence which he established for those
who prayed in the central mosque from the month of Ramadhan to the following
Ramadhan. He would collect 500 mithqals of gold every year and have it
distributed19. One Ramadhan after his death his deputy Uthman was only able to
accumulate 200 mithqals of gold. He explained this to the jurist Mahmud. When the
jurist Mahmud came to the juma` prayer and had finished in giving the greetings to
the mosque, he called the mu`adhdhin and said to him, "Say to these Muslims, 'Be
like your imam. If you will not increase in his custom of doing good then at least do
not decrease what he did. So immediately give 500 mithqals in addition to the 200
which was already collected." Thus, that year 700 mithqals of gold were collected and
distributed. He died, may Allah be merciful to him after abiding in the post of imam
for eighteen years20. The jurist Mahmud said, "He deserves to be segregated in his
own burial garden." Thus, he was buried just outside of the wall in the direction of the
north.
The jurist Mahmud then appointed Sidi Ali 'l-Jazuli's deputy Uthman ibn 'lHassan as the salaried imam of the central mosque. This he declined and the jurist
Mahmud said, "You will not be allowed to leave my presence until you first indicate
to me who you think deserves to be appointed as the post of imam!" Thus, Uthman
pointed out the jurist Siddiq ibn Muhammad Ta`alla. He accepted the appointment
and became the next imam of the central mosque. He was originally from the people
of Kabura and was born in Jenje'21. He was a munificent jurist, excellent scholar and
among the upright. He relocated from Jenje' to Tinbuktu and settled there until he
died. The reason for his relocation to Tinbuktu was that one day he was expounding
on a particular issue of jurisprudence in his lecture. Present in his lecture was one of
16
Little is known about this Imam, his origin or background. According to his daughter's name he
would be of Soninke origin. He held the post of imam of the central mosque until he died in 1528 C.E..
17
He was from the renown Jazulah Sanhaja people who were responsible for the diffusion of Islam
throughout the regions of West Africa and the Sahara. He was appointed to the post in 1528 C.E..
18
As his name implies, he was from the Sanhaja of the town of Tishit which is located some 800
kilometers west of Tinbuktu.
19
A single mithqals equals 4.3 grams. The total amounted to about 2117.5 grams of gold.
20
He died in the year 1546 C.E..
21
This indicates that he was Malinke origin.
his students who had traveled to Tinbuktu after having studied with him. After having
studied in Tinbuktu the student returned to Jenje'. He said to him, "Your exposition of
this legal issue is not like what I heard from the jurist of Tinbuktu." The shaykh then
said, "What is their exposition." The student explained what it was demonstrating the
level of learning he had attained. Then the shaykh said humbly, "We have squandered
our years uselessly." Because of that he, may Allah be pleased with him relocated to
the metropolis of Tinbuktu. There transpired a great affection and love for the sake of
Allah ta`ala between him and the deputy Uthman ibn 'l-Hassan. This friendship
transpired into a civility and kindness to the point whenever one of them would have
his breakfast, each would send part of it to the house of friend. They would do the
same during dinner. Imam Siddiq would not prepare for the juma` prayer except in the
house of the deputy Uthman. This was out of the considerable love which had
developed between them. Then the imam Siddiq traveled east to the pilgrimage. He
performed the pilgrimage and visited and mingled with many of the jurists and
righteous.22 Among them was the knower of Allah ta`ala Sidi Muhammad 'l-Bakri 'sSiddiqi. This waliy had tremendous love for the jurist from Tinbuktu. He would
always ask about their affairs. He once said to Imam Siddiq, "The one you appointed
to pray with the people in your absence is a righteous man." Thus, when he returned
from his absence and entered his home, his brother and close friend the deputy
Uthman came to give him the greetings. Uthman praised Allah for his safe return and
said, "Supplicate Allah for us since you are the one has stayed in such honorable
stopping places." Then Imam Siddiq said to him, "On the contrary! You should
supplicate for us, since you are the one about whom the knower of Allah ta`ala Sidi
Muhammad 'l-Bakri referred to as a righteous man." One of the elderly shaykhs from
the people of Tinbuktu informed me that the ascetic jurist and educator, the maternal
uncle of my father, Sidi Abd 'r-Rahman 'l-Ansaari23 informed him that Imam Siddiq
informed him that the knower of Allah ta`ala, the Qutb Sidi Muhammad 'l-Bakri 'sSiddiqi said, "The prolonged well-being of the city of Tinbuktu is rooted in the
healthy structure of the mineral of the central mosque. The people of Tinbuktu should
not be remiss concerning it." Imam Siddiq remained in the post of imam for twentyfour years and Allah knows best24.
When he died Qadi 'l-`Aqib appointed the deputy Uthman ibn 'l-Hassan ibn
'l-Hajj 't-Tishiti immediately after him in a salaried position. This he refused but
Qadi 'l-`Aqib swore that if he did not take the post he would have him imprisoned. In
the year 974 A.H. his neighbor, my grandfather `Amran died and he prayed over
him25. He was buried in the new cemetery in the vicinity of the grave of Sidi Abu'lQaasim 't-Tuwaati. In the last part of the year 977 A.H., he himself died and was
buried in the old cemetery26. May Allah be merciful to them and be pleased with
them.
The people of the central mosque disputed with one another concerning the
jurist Gidadu 'l-Fulani and the jurist Ahmad ibn Imam Saddiq. It was Qadi 'l-`Aqib
22
This pilgrimage took place during the latter part of his tenure as Imam of the central mosque, perhaps
between 1550 and 1560 C.E..
23
He was Sayyid Abd'r-Rahman ibn Sidi Ali ibn Abd'r-Rahman 'l-Ansari 'l-Misnaani. He was the sister
of Fatima bint Sidi Ali who married `Amran ibn Amir 's-Sa`di. They gave birth to Abdullah ibn
`Amran, the father of the author and chronicler of this book.
24
From 1546 to 1569 C.E..
25
He was `Amran ibn Amir 's-Sa`di, the grandfather of the author of this chronicle. His death took
place in 1568 C.E..
26
He died in 1570 C.E. which means he held the post of imam of the central mosque for lest than a year.
who chose Muhammad Gidadu 'l-Fulani27 and appointed him in a salaried position
as imam of the mosque. He was among the most excellent of the upright slaves of
Allah. He remained in the post of imam for twelve years. After his death Imam
Ahmad ibn Imam Saddiq was then appointed by the order of Qadi 'l-`Aqib. He
remained in the post of imam for fifteen years, nine months and eight days. Ten of
those years he served under the government and rule of Songhay. Thus, he was the
last of the imams of the central mosque during their government28. Five years he
served as imam of the central mosque during the rule and government of the Hashimi
Sultan Abu 'l-Abass Mulay Ahmad. The history of thier rule and government and the
history of their demise will be explained when mentioned will be made of those who
died during the year of 1021 A.H.29.
The Sankore’ Masjid/University
As for the Sankore' mosque/university, it was first built by an extremely
wealthy Black women as a righteous deed for the sake of Allah. This is based on what
we have comprehended from the narrations, however we have not come across the
exact time in which this mosque was built30. There were many Black shaykhs
appointed to the post of imam of this mosque, may Allah be merciful to them and
shower His forgiveness upon them31. As for those whose chronology we know, they
were the following. The righteous jurist Abu 'l-Barakaat Mahmud ibn Umar ibn
Muhammad Aqit was appointed to this auspicious post by the permission of the jurist
27
He was Muhammad Gidadu ibn Abu Bakr 'l-Fulani, [d. 1582 C.E.]. He was the first of series of
illustrious Fulani scholars who would monopolize the post of imam of the central mosque until the 19th
century.
28
His tenure as imam of the central mosque began in 1582 during the government of Songhay until its
demise in 1591. He maintained that post until 1597 C.E..
29
This corresponds with 1612 C.E..
30
Evidence shows that the mosque was most probably built during the 12th century when Tinbuktu
was under the sovereignty of the Malinke people.
31
Although the exact dates of the tenure of these imams are not known, however these Sudanese jurists
held this position from about the middle of the 12th century until the early 15th century. The majority
of these scholars were from the areas of Kabura and Dia.
Qadi Habib32. Then his maternal nephew the imam And Agh Muhammad ibn alfaqih 'l-Mukhtar 'n-Nahawi was appointed to the post when the blessed limbs of Qadi
Mahmud became infirm from old age33. After the death of Imam And Agh
Muhammad, the jurist Qadi Muhammad ibn Qadi Mahmud ordered his son, the jurist
Muhammad be appointed to the post of imam34. He excused himself from the position
due to the incontinence of urine. He then demanded him to prove that. Then the jurist
al-`Aqib ibn al-faqih Mahmud came as a witness for him in that. Consequently,
Qadi Muhammad relieved him from that position and then considered the one who
acted as his witness to the post of imam35. He nominated him and he assumed the
responsibility. Then after the death of his brother, Qadi Muhammad, the Amir Askiya
Dawud commissioned him to assume the position of the judiciary36. Thus, he gathered
together the rank of imam of the Sankore' mosque/university and the rank of chief
qadi of the entire empire until he died. No one ever took his place, not even for a
single prayer except during the sickness which caused his death37. Then his nephew,
the ascetic jurist Muhammad 'l-Amin ibn Qadi Muhammad was appointed to pray
with the people in the mosque38. But his mother Nana Hafsa bint al-Hajj Ahmad ibn
Umar refused39. Thus, the Sankore' mosque/university remained for days without the
people praying the congregational prayers in it. Then the erudite jurist Muhammad
Baghyuyu40 ordered him to act as deputy to pray with the people. He said, "No, why
do not you do it!?" He responded, "This is not possible due to the rights I have which
are connected to the other mosque."41 Then the congregation of the Sankore' quarter
agreed upon the nephew of Qadi 'l-Aqib, the jurist Abu Bakr ibn Ahmad Biru42.
They forcefully pushed him forward to lead the prayer with the people. He prayed the
dhuhr, `asr, maghrib and `isha prayers with the people in congregation. He then quit
the city fleeing that very night to the village of Tin Bahuri where he soon died43. The
congregation of the Sankore' quarter then appointed the brother of Qadi al-Aqib, the
waliy of Allah ta`ala, the jurist Abd 'r-Rahman ibn al-faqih Mahmud44. He was
appointed as a salaried imam over the mosque/university and carried out his
responsibilities well. In spite of the fact that he was extremely ill, no one ever
replaced him for a single prayer until he and his family were seized by Mahmud ibn
32
This no doubt took place during the mid period of Qadi Habib ibn Muhammad 's-Saalih's tenure as
judge of Tinbuktu around 1473 C.E..
33
He was Imam Abu Abdallah And Agh Muhammad ibn 'l-Mukhtar 'n-Nahawi ibn And Agh
Muhammad 'l-Kabir and was appointed to the post of dean and imam of the Sankore'
mosque/university 1540 C.E..
34
He was Muhammad ibn And Agh Muhammad ibn 'l-Mukhtar 'n-Nahawi ibn And Agh Muhammad 'lKabir. This took place around 1553 C.E..
35
He was Qadi al-`Aqib ibn Qadi Mahmud ibn Umar Aqit ibn Muhammad Aqit ibn Umar who was
appointed in 1553 C.E. to the post of imam and dean of the Sankore' mosque/university.
36
This happened in the year 1565 C.E..
37
This happened in the year 1583 C.E.
38
He was Muhammad 'l-Amin ibn Qadi Muhammad ibn Qadi Mahmud ibn Umar Aqit ibn Muhammad
Aqit ibn Umar
39
As her title indicates, she was a scholar in her own right and the daughter of the most prominent
figure among the literati of the Sankore' district.
40
He was Muhammad Baghyuyu ibn Mahmud ibn Abu Bakar al-Wangari at-Timbukti [1524 C.E.-July,
1593 C.E.].
41
Here he refers to his duties as imam and professor at the Sidi Yahya mosque.
42
He was Abu Bakr ibn Ahmad Biru ibn Qadi Mahmud ibn Umar ibn Muhammad Aqit who was
appointed in 1583 C.E..
43
Tin Bahuri or Tumbura is a town in the Malinke region of Bunduku just south of the city of Jenne'
some 600 kilometers from Tinbuktu.
44
He was Abd'r-Rahman ibn Qadi Mahmud ibn Umar ibn Muhammad Aqit ibn Umar, [d. 1597 C.E.].
Zarqun45. After him the jurist Muhammad ibn Muhammad Kara46 was appointed
as the imam of the Sankore' mosque/university until he died. Then the judge Sidi
Ahmad prayed with the people for a short time47. Then his son the jurist Muhammad
was appointed to the post48. After his death the post was assigned to the jurist Santa`u
ibn 'l-Haadi 'l-Wadaani49 by the commission of Qadi Abd 'r-Rahman ibn Ahmad
Maghia50. He is the one who holds the post of imam of the Sankore'
mosque/university at the present.
45
This occured in 1591 C.E..
He was Muhammad ibn Muhammad Kara [d. 1619 C.E.] who was given the title shaykh 's-shuyuukh
-'the master of masters' because of the educational reforms he instituted and the revival he created
during his tenure as imam and dean of the Sankore' mosque/university
47
He was Qadi Sidi Ahmad ibn And Agh Muhammad ibn Ahmad Boryo ibn Ahmad ibn And Agh
Muhammad 'l-Kabir [d. 1635 C.E.]. He probably held the post of imam and dean of the Sankore'
mosque/university in 1619 C.E. until the appointment of Qadi Muhammad ibn Imam Muhammad ibn
Muhammad Kara.
48
He was Muhammad ibn Qadi Ahmad ibn And Agh Muhammad ibn Ahmad Boryo ibn Ahmad ibn
And Agh Muhammad 'l-Kabir, who was perhaps appointed to the post in 1627 C.E.. Little is known of
this Imam.
49
He was Imam Santa`u ibn 'l-Haadi 'l-Wadaani
50
He was Qadi Abd'r-Rahman ibn Ahmad Maghia ibn Muhammad ibn Umar [d. 1659 C.E.].
46
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
" !
!
CHAPTER XII
MENTIONING THE INFAMOUS TYRANT SONNI ALI
__________________________________________________________________
As for the infamous tyrant and notorious profligate Sonni Ali, his name is
spelled with the inflection of the letter sin with damma and the inflection of the
doubled letter nun with kasra.1 This is the way I found it recorded in the Nayl 'lIbtihaaj of the erudite jurist Ahmad Baba, may Allah be merciful to him. Sonni Ali
possessed great strength and had a firm and solid body. He was oppressive, corrupt,
aggressive, dominating and a shedder of blood. He killed and had killed so many
people that only Allah ta`ala knows the true number. He afflicted the scholars and the
righteous with slaying, abuse and degradation. The learned haafidh al-`Alqama2, may
Allah be merciful to him said in his commentary upon the al-Jaami`'s-Saghir of
Jalaal’s-Suyuti3 when he mentioned the events of ninth century, "We have heard that
there was a man who appeared in the lands of Takruur.4 He was called Sonni Ali. He
racked destruction upon the servants of Allah and the lands. He came into control of
the government in the year 869 A.H."5.
It was related by the waliy of Allah ta`ala, the jurist Qadi Abu 'l-Barakaat
Mahmud ibn Umar ibn Muhammad Aqit that he himself was born one year before the
government of Sonni Ali.6 I have seen in the Nayl 'l-Ibtihaaj:7 "He (Qadi Mahmud)
1
He was Sonni Ali Bir ibn Sonni Mahmud, the last of the great Soninke' leaders.
He was Shams 'd-Deen Muhammad 'l-`Alqami.
3
This text is the al-Jaami` 's-Saghir Min Hadeeth 'l-Bashir 'n-Nadhir of Imam Jalaaludeen Abd'rRahman 's-Suyuti. He was Abu 'l-Fadl Abd'r-Rahman ibn Abu Bakr ibn Muhammad 's-Suyuti, [849911 A.H.]..
4
The term takruur refers to the entire region of the western Bilad's-Sudan. It originally referred to the
first kingdom in the region to accept Islam as the religion of the state. Sultan Muhammad Bello said in
his Infaq’l-Maysuur regarding the designation of the term Takruur: “Takruur, is the designation of the
western region of the southern Bilad as-Sudan, based on what we have been made to understand from
the historical narratives. This name has pervaded all the lands of the Two Sacred Places, Egypt, and
Abyssinia. The name was so well entrenched in its place that the people of these lands are unawares of
its origin. They encountered this name from the pilgrims who were named this in the Two Sacred
Places as well as in Egypt. I saw in the al-Qamuus of Maajid‘d-Deen al-Fayruzbaadi, “It is a land
located in the west. It is the opinion of their people that the term Takruur designates the lands of Kano,
Katsina and those lands of the bilad‘s-Sudan bordering them. It designates the lands of Tankeet and the
lands bordering it in the lands of Takruur.” And Allah knows best. Ibn Khaldun said in his Tarikh ‘lKabeer when speaking about the narrations of the kingdoms of the Sudan neighboring Morocco, “The
people of the Sudan are Tarjanat, adjacent to them are Kanem. Adjacent to them on the west are the
people of Gao. And after them are the people of Takruur.”
5
In 1464 C.E..
6
He was al-Qadi Abu’l-Barakaat Mahmud ibn Umar ibn Muhammad Aqit ibn Umar ibn Ali ibn
Yahya 's-Sanhaji 't-Timbukti. He was born in the year 868 A.H. (1463 C.E.) He was youngest of the
2
was born in the year 868 A.H. and died in the year 955 A.H. on a Thursday night, the
16th of Ramadan."8 Sonni Ali abided in his government for either twenty-seven years
or twenty-eight years. He was engaged in military campaigns and conquering lands.
He seized Jenne' and took possession of it for one year and a month9. He conquered
Jenje' and he allowed the Dirma-Koy10 to enter the city mounted after several
reprisals.
He conquered Walata and the lands of the Sanhaja called Nunu.11 Their leader
at that time was Bekuna Kaabi. He conquered Tinbuktu and all of the mountainous
areas except the people of Dum who revolted against him. He conquered the lands of
the Kunta12 and was determined to seize the lands of Borgu but was unable.13 The last
of his military expeditions was against Gurma. When the authority was given to him,
the Tinbuktu-Koy, Muhammad Naddi wrote to him. In his letter he expressed his
wishes of well being and supplication. He desired from him not to remove his
attention from him because the care of Tinbuktu was among the circle of his
dependents. When Muhammad Naddi died and the authority was given over to his son
Umar who wrote to Sonni Ali the reverse of what his father had written. He said to
famous sons of Shaykh Umar ibn Muhammad Aqit. He was the chief judge of Tinbuktu, the
praiseworthy, the splendid, the foremost scholar, the most righteous, the professor, the jurist and Imam
of Takruur. He was appointed over the judiciary in the year 904 A.H. (1498 C.E) during which he
examined all affairs in detail and was strict in carrying out his judgments. He specified and strove for
the truth and pointed out falsehood and caused it to whither. As a result of this, his justice became well
known to the point where he had no equal in his time. He performed the pilgrimage to Mecca in the
year 915 A.H. (1510 C.E) where he met some of the masters of erudition. Among them were: Ibrahim
ibn Muhammad 'l-Muqaddasi, a Shafi` scholar and Imam of the central mosque of Manjuk; the two
disciples of Shaykh 'l-Islam and Imam Ahmad ibn Muhammad ibn Ali ibn Hajr, [909-974 A.H./15041567 C.E.] - Shaykh Shaykh 'l-Islam Zakariya ibn Muhammad ibn Zakariya, [823-926 A.H./ 1420-1520
C.E.] and; the two al-Laqaanis: Shams 'd-Deen 'l-Laqaani [935 A.H./1528 C.E.] and Naasir 'd-Deen
Muhammad ibn Hassan 'l-Laqaani, [873- 958 A.H./ 1466-1551 C.E.] and others who became acquainted
with his piety and uprightness. He returned to his country and persisted in benefiting and executing the
truth. He taught for some fifty years until he died in the year 955 A.H., on Friday night the 16 of
Ramadhan (October 19, 1548). He attained the highest degree of eminence and the people extolled him
until his reknown spread and reached a degree which no other had attained.
7
This is the famous Nayl 'l-Ibtihaaj Bi Tatreez 'd-Dibaaj, a famous biographical dictionary of Maliki
jurisprudents and sages by the renown Abu’l-Abass Ahmadu Baba ibn Ahmad ibn 'l-Hajj Ahmad ibn
Umar Aqit ibn Muhammad Aqit, [d. 1626]. He one of the most famous of the scholars of the Aqit
family of Tinbuktu. It was written during his capture and stay in Marrakesh, completed 7 Jumada 'lUla 1005 A.H./ 27 December 1596 C.E.. He was 40 years old at its completion.
8
He was born in 1463 C.E. and died 19 October 1548 C.E..
9
In 1473 C.E..
10
The Dirma-Koy is the title for the 'governor of Dirma or Zarma'. The region of the Dirma is on the
southern bend of the Niger river about 600 kilometers southeast of Tinbuktu and 300 kilometers
southeast of Gao.
11
The Sanhaja trace their lineage to the Himyar as is mentioned in the Kitab 'l-Khilil 'l-Mawshiya Fii
Dhikr Akhbar 'l-Marakhashiya. The actual quote is: "These are the Lamtun who are attributed to the
Lamtuna from the descendents of Lamt. Lamt, Judaal, Lamt and Mastuf trace their lineage to the
Sanhaja. Lamt was the ancestor of the Lamtuna. Judaal was the ancestor of the Judaala. Lamt was the
ancestor of the Lamta. Mastuf was the ancestor of the Massufa. They continually journey in the desert
as superb travelers and never stay in a single local nor have they a city in which to take refuge. Their
journeys in the Sahara between the lands of Islam and the Bilad 's-Sudan took two months travel. The
Tuaregs are on the deen of Islam and follow the sunna. They perform the jihad against the Bilad 'sSudan. The Sanhaja trace their lineage to the Himyar.
12
The Kunta were the most notable people of the Sanhaja who originally emerged from the region of
Tuwat. They were reknown for their learning, piety and justice. They have played a major role in the
diffusion of Islam and erudition throughout the Sahel region.
13
The people of Bargu are Mande speaking people who developed the centralized sates of Wawa,
Nikki, Busa and Illo about 600 kilometers south of Tinbuktu and 375 kilometers southwest of Gao.
him in his letter that his father only took with him to the next life the two cloths which
covered his body. And all of the power and strength which his father possessed is now
abundant with him. Whoever opposes him will see what is with him of power and
strength. Sonni Ali said to his attendants, "What a difference between the thinking of
this young man and the mind of his father! The clear difference between their words
is an indication of the difference in their thinking."
In the year 873 A.H. Sonni Ali entered into Tinbuktu during Rajab 4th or 5th,
and this was four to five years after he was given the authority14. When he entered the
metropolis he carried out appalling barbarisms and outrageous immoralities. He
burned parts of the city and demolished parts of it. He also killed untold amounts of
people. When Akillu heard of the coming of Sonni Ali, he brought a thousand camels
to carry the jurists of the Sankore' quarter and went with them to Walata. He said that
they concerned him more than anything else. Among them were the jurist Umar ibn
Muhammad Aqit and his three blessed sons: the jurist Abdallah;15 the jurist Ahmad
the oldest of them16 and the jurist Mahmud the youngest of them in years, being then
only five years of age. At that time the young Mahmud was unable to ride or to walk
on his feet. He was only able to ride on the neck of their servant the grandfather of
Makanki, who carried him until they arrived at Walata. Their maternal uncle, alMukhtar 'n-Nahawi ibn al-Faqih And Agh Muhammad also traveled with them.17
When they reached Walata they found the Imam az-Zamuuri, may Allah be merciful
to him from whom they received ijaaza for the Kitab’s-Shifa of Qadi `Iyad, may
Allah be merciful to him.
On the day of the departure for Walata you could see grown men with beards
who when it was time to mount the camels they would tremble out of fear. When they
mounted the camels they would fall when the camels stood. The reason for this was
that the righteous ancestors used to restrain their children in their homes until they
grew older knowing nothing of the matters of this world. It was this journey which
made them regret that. As a result when they did return to Tinbuktu they let the
children have their own way in playing and released them from the previous
restraints.
The corrupt tyrant was engaged in slaughtering those who remained from the
people of the Sankore' quarter in Tinbuktu and in humiliating them. He claimed that
14
This took place on 29 or 30 January 1468 C.E..
He was Shaykh Abdallah ibn Umar ibn Muhammad Aqit ibn Umar ibn Ali ibn Yahya 's-Sanhaji 'lMassufi. He was a jurist who had memorized the Qur'an. He was ascetic, pious and an upright waliy
who had attained the highest degree of piety and fearful awareness. He was endowed with a prodigious
memory. He taught in the region of Walata where he died in the year 929 A.H.(1523 C.E). He was born
in the year 866 A.H (1462 C.E) and possessed many miracles.
16
He was Ahmad ibn Umar ibn Muhammad Aqit ibn Umar ibn Ali ibn Yahya ibn Kuqala 's-Sanhaja
't-Timbukti. He is alleged to have left behind a library which contained 700 volumes. Al-Hajj Ahmad
took knowledge from his maternal grandfather the jurist And Agh Muhammad, from his maternal
uncle, Mukhtar 'n-Nahawi and others. He traveled to the East in the year 890 A.H. (1485 C.E.) and
performed the pilgrimage. During his journey, he met Abu 'l-Fadl Abd'r-Rahman ibn Abu Bakr ibn
Muhammad 's-Suyuti, [849-911 A.H.] and Shaykh Khalid 'l-Waqad 'l-Azhari,[d.1499C.E] the Imam of
the grammarians and others. He returned from the East during the tribulations brought on by the heretic
Sonni Ali, between the years 1468 and 1493 C.E. He died on Friday night, in the month of Rabi`a 'tThani, 943 A.H. [October of 1536 C.E.] at the age of 80. He was sought out for the function of Imam
(over the Sankore' university/mosque), but he refused preferring it for others.
17
He was Shaykh Mukhtar 'n-Nahawi (the grammarian) ibn al-Faqih And Agh Muhammad. He was
a brilliant scholar acquainted with every branch of knowledge and learning. He and his father were
contemporaries of the erudite jurist, the Qutb and waliy of Allah, Sidi Yahya 't-Tadalisi, may Allah
ta`ala be merciful to him and be pleased with all of them. Al-Mukhtar died in the last part of the year
922 A.H. [1516 C.E.] may Allah merciful to him.
15
they were the close and select friends of the Tuaregs and it was on this account that he
hated them. He had the mother of the jurist Mahmud, Sita bint And Agh Muhammad
imprisoned. He also killed the two brothers: the jurist Mahmud and the jurist Ahmad,
the two sons of And Agh Muhammad. He pursued them with miseries after miseries
and humiliation after humiliation. We seek refuge with Allah. One day he ordered that
thirty of their virgin daughters be brought and seized as concubines. This order was
made while he was in the port town of Kabara.18 He ordered that they be brought on
foot and they were women who had never come out of the women's quarters. The
servant of Sonni Ali was with them driving them on until they arrived at a place
where they were unable to go on. The servant dispatched this news to Sonni Ali who
ordered that they be put to death. So he killed every one of them. We seek refuge with
Allah. The place where this occurred is near the town of Amdagha in the direction of
the west. To this day it is called: 'The destructive destiny of the virgins'.
After the jurists of Tinbuktu made their journey to Walata, Sonni Ali
appointed Qadi Habib, the grandson of Sidi Abd 'r-Rahman 't-Tamimi, to the post of
judge.19 He also went to great limits in venerating the cousin of Qadi Habib, alMa'mun, the father of Amaarad al-Ma'mun to the point where he only referred to him
as 'my father'. After the death of Sonni Ali when people began to speak ill of him, alMa'mun said, "I cannot speak ill of Sonni Ali because he always behaved well
towards me and he never harmed me the way he did the other people." Consequently,
he never said good or evil about him. It was due to the justice and fairness of alMa'mun that his standing in the eyes of the jurist Abu'l-Barakaat Mahmud was raised.
Sonni Ali continued to humiliate and kill many of the notables and scholars
until the year 875 A.H., causing the remainder of the people of the Sankore' district to
also withdraw fleeing to Walata.20 He sent the Tinbuktu-Koy, al-Mukhtar ibn
Muhammad Naddi in their tracks. When he reached them in a place called Ti`jiti, they
engaged him and his forces in battle which caused the death of the best and most
noble of their people. The battle which occurred there is known to this day as the
battle of Ti`jiti.
He then turned his face towards the children of Qadi al-Hayy who were with
Alfa` Tunku and abused and humiliated them. Many of them fled heading in the
direction of Tekeda. It was mentioned that they did not head in that direction accept to
seek the aid of the Tuareg and to come with them in order to inact revenge upon Sonni
Ali. Sonni Ali applied the sword to all those who remained in there. He slaughtered
many and had many imprisoned from among men and women. We seek refuge with
Allah! It was said that because of this ghastly slaughter beneficial rains has not fallen
in that place to this day. Thirty men from among the notables were able to escape the
above slaughter and directed themselves towards the west. They fled for an entire day
until they reached the village of Shibi, where they dismounted and halted underneath
a tree. They were all fasting at that time and needed to take a siesta or small sleep.
After a while one of them awoke and said, "I saw in this sleep of mine that we all
were breaking fast tonight in Paradise." He had not even completed his words when
18
This is the important city which lie about 200 miles south of Tinbuktu and a famous port town, to
which the goods and commodities of Black Africa were brought from the south eastern and south
western regions; and where the goods and commodities from North Africa and Europe were brought
through the long distance trade of the Sahara. It was a mysterious city which was the home of many
Wangara/Mande sages and scholars, such as the renown qutb, Shaykh Modibo Muhammad al-Kaburi
and his forty learned companions.
19
He was al-Qadi Habib ibn Muhammad 's-Saalih ibn Abd 'r-Rahman 't-Tamimi, [d. 1498 C.E.].
20
This took place in the year 1471 C.E..
the dispatch of horsemen of the corrupt tyrant Sonni Ali descended upon them and
killed every one of them. We seek refuge with Allah! May Allah be merciful and be
pleased with all of them. Sonni Ali humiliated and punished the jurist Ibrahim, (the
companion of Alfa` Kunki ibn Abi Bakr ibn Qadi 'l-Hajj), by forcing him to stand a
whole day under the scorching sun. During that time Sonni Ali saw the father of Abu
Bakr in a dream striking him painfully with a stick and saying, "May Allah scatter
your children the way you scattered my children!" Allah answered that supplication of
Abu Bakr concerning Sonni Ali and his children. As for those who fled with Alfa`
Kunki to Takeda, they remained there as residence and natives of that town.
Notwithstanding all the evils and miseries which Sonni Ali inflicted upon the
scholars, he did acknowledge their eminence and used to say, "Without the scholars
the world would be no good". He did favors for other scholars and respected them.
When had completed his incursion against the Fulani of the Sanqara clan, he then
dispatched many of their women as gifts to the notables of Tinbuktu, some of the
scholars and the righteous men. He ordered them to take these women as
concubines.21 Those who had no real concern for their religion took these women in
their homes as concubines. However, those who had care for their religion married
these women. Among them who did this was the grandfather of my grandmother22,
the mother of my father, the excellent sayyid, the ascetic imam Abdullah 'l-Balbali.
He married the women that was dispatched to him and her name was A`isha 'l-Fulani.
From her Nana Biru Ture was born and she was the mother of my father. I had the
chance to meet this great grandfather of mine when he was very old and had gone
blind.23
Apart of the character of this corrupt tyrant, Sonni Ali, is that he used to play
and toy with his religion by leaving the five prayers until night fall or until the next
day. He would then sometimes stand repeatedly mentioning the name of the prayers
and then make a single salaam for all of them. He would then say, "You all know
each other, so distribute the time among yourselves!" Apart of his character is that he
would order a person to be killed without reason and nothing necessitating that,
although that person might have been the most respected of his people. Later he
would regret what he had done to some of them. For this reason when his servants,
who were aware of his vacillating character, were ordered to kill someone who they
felt he would later regret, they would hide him away and protect him. Whenever
Sonni Ali would show remorse they would say to him, "We have preserved him for
you. He was not killed." Sonni Ali would become extremely happy as a result. This is
what was done to his military slave, Askiya Muhammad on many occasions.24 How
many times was he ordered to be killed or ordered to be imprisoned because he would
21
The Sanqara Fulbe` clan were a branch of the famous Turudi Fulani who settled in the areas of
Massina who traced their lineage back to `Uqba ibn Naafi`, then to Christians and then to the Bani
Isra’il. They were the most learned and pious of the ethnicities of the Bilad’s-Sudan and were the key
disseminators of Islamic learning, heritage and civilization in the entire Bilad’s-Sudan from 8th century
of the hijra to the 13th century (12th – 19th centuries C.E.)
22
His grandmother was Nana Biru Ture who married `Amir 's-Sa`di.
23
Here the author Shaykh Abd’r-Rahman as-Sa`di recognizes that his maternal lineage goes back to the
famous Turudi Fulbe` ethnicity.
24
He was Amir’l-Mu’mineen Askiyya Muhammad ibn Abu Bakr 't-Tuure' 's-Salenke' was among the
prominent commanding officers of the military of Sonni Ali, who eventually overthrew the Sonni
Dynasty and established the Songhay Kingdom. The two surnames at-Tuure' and as-Salenke' indicates
that part of his ancestry originally came from Futa Turo perhaps from the Fulani Turudi clan, while
part came from the clan of the Soninke called Sylla.
oppose Sonni Ali in many of his policies. This was due to the vigor of his heart and
the power of his courageousness which Allah ta`ala had placed in him by nature.
Once when Askiya Muhammad was being afflicted with severity from the
tyrant, his mother Kaasa went to her close friend, Nana Tinti the daughter of Qadi 'lHajj in Tinbuktu. She sought for her son a supplication from Nana Tinti that Allah
ta`ala would help him against Sonni Ali. She said, "If Allah would accept this
supplication, my son would bring gladness to the hearts of your children and your
nearest kin, if Allah wills." When Askiya Muhammad took control of the government,
he kept his promise to their family. As for his brother Umar Kumzaaghu, he was
intelligent and reasonable enough to feign obedience and compliance to Sonni Ali.
Thus, the tyrant never confronted him with harm or evil. But this was not the case
with his kaatib Ibrahim 'l-Khidr who was originally from Fez. He came to Tinbuktu
and resided there in the quarter of the central mosque southwest of it. Sonni Ali
appointed him as kaatib in a salaried position.25 One day he ordered him to be killed
and to seize all of his wealth. His aides executed his command however they kept
Kaatib Ibrahim hidden until one day an official letter was sent to Sonni Ali. There was
no one among his aides who could read the letter. He then said, "If only Ibrahim with
the big stomache were alive we would not be in a quagmire regarding this letter." His
aides said to him, "He is alive. We kept him concealed." He ordered them to bring
him to his presence in order to read the letter. As a result he was returned to his
district and was given a small fragment of what he had loss from his wealth.
Thereafter Kaatib Ibrahim and his clan never enjoyed security and well being until the
rule of Askiya Muhammad, who had him confirmed in his position as kaatib with
honor and dignity until he died. He was succeeded in the position of kaatib by his son,
Hawia. However, he was returned to Tinbuktu as a kaatib who served as inspector for
Askiya Muhammad in a position which had an immense salary and powerful leverage.
Returning back to the narrative of Sonni Ali. He entered Kabara in the year
882 A.H.26 This was the same year that the ruler of Mossi27 entered into Saama. In
884 A.H. Sonni Ali had taken the town of Tosoko.28 In that same year Ayda Haamid
the son of the sister of Alfa` Mahmud was born. The same year Alfa` Mahmud29 left
Walata in the month of Sha`ban and returned to Tinbuktu.30 He, may Allah be
merciful to him, mentioned then that he studied the ar-Risaalat of Ibn Abi Zayd with
Ayd Haamid until he reached the section on the two raka`at before the fajr prayer.31
Then the armies of Mossi made their incursions in the land while he studied the same
text with Ahmad ibn Uthman. He forgot with whom he finished the ar-Risaalat. He
25
The position of kaatib (secretary/scribe)
This occured in 1477 C.E..
27
The Mossi people included the kingdoms of Gonja which was north of the Black Volta and
Wagadugu in the north; Mamprusi in the center and Dagomba in the south. For most of the 14th and
15th centuries the Mossi remained staunch enemies to Islam. In the 16th century the Mossi people in
the southern regions began to enter into the religion of Islam at the hands of Malinke traders.
28
This occured in the year 1479 C.E..
29
The author refers to Qadi Mahmud as Alfa` because at that time he had not yet been appointed to the
post of the judiciary. The title alfa` has both Soninke' and Fulfulbe roots. In both languages it is a
corruption of the Arabic title al-faqih, however the person carrying such title also was a master of the
tailor guilds in addition to being a scholar of repute.
30
This happened between 8 October and 7 November 1480 C.E..
31
The two rak`ats before subh prayer finds its foundation in the sunna as related in the al-Muwatta,
"Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Hafsa, the wife of the
Prophet, may Allah bless him and grant him peace, told him that the Messenger of Allah, may Allah
bless him and grant him peace, used to pray two quick rak`ats when the muadhdhin had finished the
adhan for the subh prayer, before the iqama was said for the prayer."
26
then began studying the at-Tahdheeb with his brother.32 It was during this time that
his maternal uncle, the jurist al-Mukhtar 'n-Nahawi also returned to Tinbuktu. As for
his father, the jurist Umar ibn Muhammad Aqit, he died there in Walata. When Alfa`
Mahmud had settled in Tinbuktu after the decline of oppressive government of Sonni
Ali, he wrote to his brother the jurist Abdallah, who was in Tazekht, a village near
Walata. He ordered him to return to Tinbuktu. Abdallah wrote back to Alfa` Mahmud
saying that he would not return to Tinbuktu and that the people of Sankore' district
have become people who break the ties of kinship and the women employed to wet
nurse their children are allowed to cause division among the women who employ
them by means of slander and back biting. In addition to that he said he would not live
in any place where the descendents of Sonni Ali lived. He said if by chance he were to
journey to Tinbuktu that he would only live in the quarter of the central mosque as a
neighbor to the Sultan 'l-Waajili, the father of Umar Biru because of his excellent
character. May Allah be pleased with the jurist Abdullah. He continued to reside in
the region of Tazekht until he died, may Allah be merciful to him and reward us with
his baraka.33 When the jurist Abu'l-Barakaat Mahmud decided to reside in Tinbuktu
he accompanied the Qadi Habib in taking knowledge from him until he died. He was
his shaykh and it was he who commissioned him to be the qadi after him. He also
charged him that as judge he should not visit the homes of the people of worldly
means. He only ordered him to refrain from doing this because as judge he would be
responsible for removing harm from the oppressed and the destitute. Alfa` Mahmud
followed his advice and council throughout his tenure as judge. May Allah ta`ala be
merciful to both of them and benefit us by them in the two worlds.
Then Sonni Ali commenced to have a canal dug from the lake of Ras 'l-Ma'a
as to far as the town of Walata in order to maintain control over it. He was
preoccupied with this undertaking with earnestness and effort utilizing the greatest of
his forces. Then the news reached him that the Mossi-Koy and his army were
determined to make war against him. This news reached him when he was in a place
called Shan-Fanas, where he had reached in digging the canal. In this way Allah ta`ala
protected the people of Walata from the evils of Sonni Ali. Sonni Ali then returned in
order to encounter the Mossi-Koy. He engaged his armies in a place called Junki-Tu`i,
a village near the lands of Kebbi beyond the river.34 It was there that their armies
fought where Sonni Ali destroyed the armies of the Mossi-Koy causing him to flee.
Sonni Ali chased his armies until he penetrated the boundaries of the lands of the
Mossi. This was in the year 888 A.H. He then returned and encamped at Diru after
which he commenced trying to conquer the mountainous regions as mentioned
previously. He then made military raid upon Gurma and conquered them and sacked
their town. This was the last of his military expeditions. When he departed from
Batira he went on to restore the wall of Tila in the region of Kabara in the year 890
A.H.
In that same year al-Hajj Ahmad ibn Umar ibn Muhammad Aqit traveled to
the east for the pilgrimage and returned during the tribulations of the heretic Sonni
Ali, based upon what the learned Ahmad Baba mentions in his Nayl 'l-Ibtihaaj. In the
year 891 A.H. Sonni Ali had the Tinbuktu-Koy, al-Mukhtar ibn Muhammad Naddi,
seized and imprisoned. In the year 892 A.H. Sonni Ali's name was mentioned at `Arafa
and the pilgrims supplicated Allah ta`ala against him. The jurist Abd 'l-Jabaar Kuku
32
He was al-Hajj Ahmad ibn Umar ibn Muhammad Aqit.
He died in the year 1522 C.E..
34
Kebbi is located about 175 kilometers southeast of Gao, in the lands of Hausa and was a place where
many of the Turudi Fulbe` clans had settled, along with the Zaberma, Gurmi and Hausa ethnicities..
33
was present in Mecca when this was done. Thereafter disintegration gradually
penetrated his government until it collapsed completely. The affair of Tosoko
occurred in the year 893 A.H. and that same year the people of Tinbuktu entered
Hawke and resided there for five years. Among them was the waliy of Allah ta`ala
Sidi Abu'l-Qasim’t-Tuwaati,35 the jurist Abu 'l-Barakaat Mahmud, his brother Ahmad
and others, may Allah ta`ala be merciful to them. Modibo Zankasi died in the year
894 A.H.
In the year 898 A.H. Sonni Ali ibn Sonni Mahmud Daa`u died returning from
the military expedition against Gurma after having made war against the Zaghrani and
the Fulani, whom he liquidated. When he reached the land of Gurma on his return a
torrential stream rushed upon him there on the road of Konni. Thus, he was destroyed
by the decree of the Powerful the Overpowering on the 15th of the sacred month of
Muharram in the beginning of the year 898 A.H. His sons tore open his stomache and
took out his intestines and filled his stomache with honey in order that his body would
not have a stench. They claimed that Allah permitted them to do this do to the
oppression he had done to people throughout his life. His armies then dismounted in a
village called Ba`anayiya.
35
He was the bountiful shaykh, the excellent righteous man, the ascetic servant, the knower of Allah
ta`ala, the waliy Sidi Abu 'l-Qaasim 't-Tuwaati. He was of North African origin from the town of
Tuwat who came and settled in the Tinbuktu. He resided in the neighborhood of the central mosque in
the direction of the qibla. There was nothing between his home and the mosque except a narrow street.
This was after he had built a small lecture hall in front of the mosque connected to it in which children
studied. He held the post of Imam of the central masjid al-Jenkiberri until his death in 1516 C.E..
SANKORE'
Institute of Islamic - African Studies International
www.sankore.org/www.siiasi.org
" !
!
CHAPTER XIII
MENTIONING THE AMIR 'L-MU'MINEEN
ASKIYA 'L-HAJJ MUHAMMAD IBN ABU BAKR
__________________________________________________________________
The son of Sonni Ali, Abu Bakr Daa`u was given the authority in the town of
Dangha after the death of Sonni Ali. At that time the auspicious and upstanding
Muhammad ibn Abu Bakr at-Tuure' 's-Salenke'1 was among the prominent
commanding officers of the military of Sonni Ali. When the news of the appointment
of Abu Bakr Daa`u reached him, he concealed within himself the desire to secede
from the jurisdiction of Abu Bakr Daa`u. He began to lay out the stratagems for that
using all means necessary. When he had finished weaving the cord for these
stratagems, he directed himself towards Abu Bakr Daa`u with the leading generals
which were with him. He and his army invaded him in the above mentioned town in
the year 898, the 2 Jumaadi 'l-'Ulaa2. He was able to defeat Abu Bakr Daa`u 's armies
and caused him to turn away fleeing for his life until he reached a village called
Ankughu near Gao. There he halted until his armies reassembled and they engaged
him on Monday 14 Junaadi 'l-Akhir3. There then took place between them an intense
war, a terrible engagement and a ghastly battle until both their armies were almost
annihilated. Then Allah ta`ala gave His assistance to the auspicious and upstanding
Muhammad ibn Abu Bakr. As a result Sonni Abu Bakr Daa`u fled to Ayan and
remained there until he died.4 It was then that Muhammad ibn Abu Bakr took
complete control of the government and was appointed Amir 'l-Mu'mineen and
Khalifat 'l-Muslimeen.5
1
The two surnames at-Tuure' and as-Salenke' indicates that part of his ancestry originally came from
Futa Turo perhaps from the Fulani Turudo clan, while part came from the clan of the Soninke called
Sylla.
2
This encounter took place on 18 Febryary 1493 C.E..
3
This took place on March 3, 1493 C.E..
4
This region is called Ayoru and lies to the extreme northeast some 700 kilometers from Gao.
5
The titles of amir 'l-mu'mineen (governor of the believers) and khalifat 'l-muslimeen (vicegerent of
the Muslims) is a title which can only be held by a person who is a descendent of the Quraysh. It has
been related by Imam al-Bukhari on the authority of Abdallah ibn Umar that the Messenger of Allah,
may Allah bless him and grant him peace said, "Allah's Apostle said, 'This matter (khalifa) will remain
with the Quraysh even if only two of them still exist.' According to the chroniclers Askiya
Muhammad’s paternal Soninke` lineage was from the Ansaar going back to the Companion of
Muhammad, Jabir ibn Abdallah. It is for this reason that Askiya Muhammad made the pilgrimage and
was recommissioned in his post by the leaders of the Quraysh of Mecca. His lineage is as follows:
Muhammad ibn Abu Bakr ibn Ali ibn Abdallah ibn 'l-Hassan ibn Abd'r-Rahman ibn Idris ibn Ya`cub
ibn Is'haq ibn Yusef ibn 'l-Hassan ibn Abd '-`Azeez ibn Sufyan ibn Saalih ibn Luway ibn Muhammad
'l-Yameni ibn Abu Bakr ibn Ali ibn Musa ibn Husayn ibn Ilyas ibn Abdallah ibn Jaabir ibn Abdallah.
When the news of the victory of Muhammad ibn Abu Bakr reached the
daughters of Sonni Ali, they shouted, "Askiyaa!", which means in the language of
Soninke, "No, not him!" When he heard this he ordered that he should only be
surnamed that. Thus, he came to be called Askiya Muhammad. By means of him
Allah ta`ala released the Muslims from their grief and torment and removed the
affliction and misfortunes which had befallen them. He made strenuous effort in
establishing the religion of Islam and improving the affairs of mankind. He used to
keep company with the scholars, asking their legal advice concerning all the affairs
which were required of him to discharge and resolve. He created differentiation
among the people between those who were part of the military and the ordinary
citizens. This was after the heretic Sonni Ali had made all the people participate in the
military. He dispatched a messenger without delay to the Khateeb Umar ordering him
to release al-Mukhtar ibn Muhammad Naddi from prison and have him brought in
order to have him returned to his position. He was informed that he had died. It was
said, however, that at that moment they hurried to kill him. Askiya Muhammad then
dispatched a messenger to Walata for his older brother Umar. He came and he was
restored in his rightful place as Timbuktu-Koy. In the last part of 899 A.H. Askiya
Muhammad had the town of Zaagha seized by the hands of his brother Kurmina-Fari
Umar Kumzaaghu and they fought Bukar-Magha.6
In the year 902 A.H. and Allah knows best, he traveled to the pilgrimage
during the month of Safar.7 He made the pilgrimage to the sacred house of Allah
ta`ala along with a large contingent from the notables of every tribe. Among them was
the waliy of Allah ta`ala Muri Saalih Jawra, may Allah ta`ala be merciful to him and
benefit us by his baraka in the two worlds. He was Wangara by origin and his town
was Tutaa-Allah located in the region of Tindirma. Allah caused the Amir Askiya
Muhammad to behold some of his baraka while they were on their journey when a
hot sandstorm blew against them; which occured on the journey between Mecca and
Cairo. The sandstorm caused all of the water supplies they had to dry up until they
nearly perished from the heat and the thirst. Then the Askiya sent a messenger to Muri
Saalih seeking for him to beseech Allah ta`ala to send water by the sanctity of the
Prophet Muhammad, may Allah bless him and grant him peace. Muri Saalih rebuked
the messenger harshly and said, "The sanctity of the Messenger of Allah, may Allah
bless him and grant him peace is too great that it should be beseeched for worldly
needs." He then made supplication to Allah ta`ala and He caused it to pour down with
abundant rain at that very moment in accordance with their desire.
The military forces which accompanied the Askiya Muhammad were onethousand and five-hundred men. Five-hundred of them were calvary and onethousand were foot soldiers. Among them was his son, Askiya Musa and the Huku
Kuray Kuray Ali Fulan and others. As for the wealth, he brought with him threehundred thousand mithqaals of gold which he seized from the Khateeb Umar from the
personal wealth of Sonni Ali. As for the wealth which Sonni Ali kept in his palace, it
was loss and nothing from it has ever be found. Askiya Muhammad made the
pilgrimage and visitation of many of the righteous. Among his community there were
many whom Allah had decreed would make the pilgrimage with him in the last part of
that year.
The blessed sayyid Muri Saalih Jawra did his utmost in making supplication
for the brother of the Askiya, Umar Kumzaaghu, whom the Askiya appointed in his
6
7
This coincided with the year 1494 C.E..
From October 21 until November 19, 1495 C.E..
place over the government. He did this to his utmost ability because he had great
affection for him. The shaykh used to benefit him and show him the utmost level of
honor. The Amir gave away as alms one-hundred thousand mithqals of gold while he
was in the two Tacred Places. He also purchased a garden in the sublime city of
Medina and made it a religious bequest for the people of west Africa (Takruur). This
garden is well known there. He also spent an additional one-hundred thousand
purchasing merchandise all that they needed with the same money. He met in that
blessed land the Abassi Shareef and sought from him to appoint him as his Khalifa in
the land of Songhay8. The Shareef was content with that and ordered him to relinquish
his authority for three days and then come to him on the fourth day. The Askiya did
this and he appointed him as his khalifa placing upon his head his own skull cap and
turban. Thus the Askiya was appointed a legitimate Khalifa in Islam. He then met
many of the scholars and the righteous of Egypt. Among them was al-Jalaal 's-Suyuti,
may Allah ta`ala be merciful to him, whom he questioned concerning certain things
among his affairs. The shaykh gave him legal decisions concerning them. In addition
he sought from the shaykh to make supplication for him. Thus, the Askiya was able to
attain much baraka from them. He returned to his land after three years. He enterred
Gao in the month of Dhu'l-Hijja at the completion of the year.9 Allah ta`ala made his
government prosper, assisted with tremendous assistance and opened for him clear
openings. He governed from the lands of Kunta to the Atlantic Ocean and its
dependencies in the west and from the lands of Binduku to Taghaza and its
dependencies. The entire people of these regions were brought under obeisance by the
sword and coercion as will be discussed when mention is given to his military
expeditions. In short, Allah ta`ala fulfilled the aims of the Askiya in all he desired. In
whatever fashion he desired to execute his rule in the lands of his authority, likewise
Allah ta`ala allowed him to discharge it in all the regions his entire kingdom. Allah
provided his kingdom with well being, expansion and extensive wealth. Glory be to
He who singles out whomever He wills with whatever He wills. He is the Possessor
tremendous bounty.
During the year 903 A.H. he made military expeditions against Na`sara, the
ruler of Mossi. The blessed sayyid Muri Saalih Jawra accompanied him on this
expedition and ordered him to make this military excursion into a legitimate jihaad in
the way of Allah. The Askiya obeyed him in that and the sayyid explained all of the
legal judgments concerning jihaad. The Amir 'l-Mu'mineen Askiya 'l-Hajj Muhammad
sought from the above mentioned sayyid to act as a messenger between him and the
ruler of Mossi. This he accepted and went until he reached his country. There he
delivered the message of the Askiya for the ruler of Mossi to enter under the religion
of Islam. The ruler said, "We must first consult our ancestors who are in the
Hereafter. He then went with his advisors to the house of their idols. The sayyid also
went with them in order to see how they would consult the dead. They did what they
do from their customs of giving libation and suddenly there appeared a very old man.
When they saw him they made prostration to him and informed him of the news. He
then spoke to them in their native tongue. He said, "I will never accept that for you.
Rather, you should fight him until your last man is annihilated or their last men are
annihilated." Then Na`asara said to the blessed sayyid, "Return to him and say, 'There
is nothing between us and you except war and fighting'." The sayyid Muri Saalih then
8
He was Amir 'l-Mu'mineen al-Mutawwakil 'Ala Allah Abu 'l-`Izza Abd 'l-Azeez ibn Yaqub ibn
Muhammad ibn 'l-Mu`atadhab Billahi [1479 -1497 C.E.], the 14th Abbasid Khalif under Egyptian
Mamluk control.
9
July 31, 1497 C.E..
said to the personage which appeared in the form of an old man after the people had
gone away from the house, "I ask you by Allah the Tremendous, who are you
really?!" He said, "I am Iblees. I am seducing them and leading them astray in order
that they may die in a state of disbelief." The sayyid then returned to the Amir Askiya
'l-Hajj Muhammad and informed him of everything which had transpired and said to
him, "Now fighting them is obligatory upon you." He thus made war against them,
killing their men, destroying their lands and homes and seizing their wealth.
Consequently everything which was seized, whether men or women became a source
of baraka for him. In this region there was no jihaad conducted in the way of Allah
except this particular military expedition.
In this same year Qadi Habib died,10 may Allah ta`ala be merciful to him and
the authority of the judiciary was given then to Shaykh 'l-Islam Abu 'l-Barakaat as
judge of Timbuktu and all of its quarters.11 One of the most authoritative sources from
among my comrades once informed me that Shaykh 'l-Muslimeen the jurist
Muhammad ibn Ahmad Baghyuyu 'l-Wangari, may Allah ta`ala preserve him told
him:12 "The jurist Abu Bakr ibn Qadi 'l-Hayy was the one who suggested to Askiya 'lHajj Muhammad that the jurist Mahmud be given the authority of the judiciary. He
said to him, "Verily that young man is blessed and righteous. You should appoint him
to the post." Here ends what Shaykh 'l-Wangari had to say.
At that time Qadi Mahmud's maternal uncle, the jurist al-Mukhtar '-n-Nahawi
was absent; however when he returned from his absence, the jurist Abu Bakr deeply
regretted having Qadi Mahmud appointed. The son of Qadi Mahmud said to him,
"Why did you suggest my father for this post?! Did you not have a son who was
deserving of the post of judge?! What did you not suggest him?!" Abu 'l-Barakaat's
age at that time was thirty-five years. He remained in the post of judiciary for fiftyfive years and he died at the age of ninety, may Allah ta`ala be merciful to him. He
secured during his tenure as judge the post of Imam of the Sankore'
mosque/university. Then he surrendered the post of Imam during his final years and
the post was appointed to his maternal nephew the Imam And Agh Muhammad ibn
al-Faqih 'l-Mukhtar 'n-Nahawi.13 Thereafter, Qadi Mahmud never stood in front of
10
He was al-Qadi Habib ibn Muhammad 's-Saalih ibn Abd 'r-Rahman 't-Tamimi, [d. 1498 C.E.].
He was al-Qadi Abu’l-Barakaat Mahmud ibn Umar ibn Muhammad Aqit ibn Umar ibn Ali ibn
Yahya 's-Sanhaji 't-Timbukti. He was born in the year 868 A.H. (1463 C.E.) He was youngest of the
famous sons of Shaykh Umar ibn Muhammad Aqit. He was the chief judge of Tinbuktu, the
praiseworthy, the splendid, the foremost scholar, the most righteous, the professor, the jurist and Imam
of Takruur. He was appointed over the judiciary in the year 904 A.H. (1498 C.E) during which he
examined all affairs in detail and was strict in carrying out his judgments. He specified and strove for
the truth and pointed out falsehood and caused it to whither. As a result of this, his justice became well
known to the point where he had no equal in his time. He performed the pilgrimage to Mecca in the
year 915 A.H. (1510 C.E) where he met some of the masters of erudition. Among them were: Ibrahim
ibn Muhammad 'l-Muqaddasi, a Shafi` scholar and Imam of the central mosque of Manjuk; the two
disciples of Shaykh 'l-Islam and Imam Ahmad ibn Muhammad ibn Ali ibn Hajr, [909-974 A.H./15041567 C.E.] - Shaykh Shaykh 'l-Islam Zakariya ibn Muhammad ibn Zakariya, [823-926 A.H./ 1420-1520
C.E.] and; the two al-Laqaanis: Shams 'd-Deen 'l-Laqaani [935 A.H./1528 C.E.] and Naasir 'd-Deen
Muhammad ibn Hassan 'l-Laqaani, [873- 958 A.H./ 1466-1551 C.E.] and others who became acquainted
with his piety and uprightness. He returned to his country and persisted in benefiting and executing the
truth. He taught for some fifty years until he died in the year 955 A.H., on Friday night the 16 of
Ramadhan (October 19, 1548). He attained the highest degree of eminence and the people extolled him
until his reknown spread and reached a degree which no other had attained.
12
He was Muhammad Baghyuyu ibn Mahmud ibn Abu Bakar al-Wangari at-Timbukti [1524 C.E.-July,
1593 C.E.]. For a thorough look at this renown scholar’s biography see Chapter 10.
13
He was Abu Abdallah And Agh Muhammad the son of the jurist of al-Mukhtar 'n-Nahawi ibn
And-Agh Muhammad. He was appointed the imam and dean of the university/mosque of Sankore' by
11
the people to lead the prayer except when the waliy of Allah ta`ala Sidi Abu'l-Qaasim
't-Tuwaati died, over whom he prayed. And except when Fayaad 'l-Ghadaamasi died,
over whom he prayed also. May Allah ta`ala be merciful to him.
Then the Amir dismounted at a place called Touya on his return from the
military expedition against Na`asara during the month of Ramadhan. In the year 905
A.H. he went to Tindirma and seized the Baaghin Faari Uthman and had Danba Dunbi
the Fulani killed. In the year 906 A.H. he made a military expedition against Air and
had Tildha removed from power. In the year 907 A.H. he dispatched his brother Umar
Kamzaagh to the land of Zulna in order to engage Qama Fati Qalli the chief general of
the ruler of Mali, who had been appointed over that land. However, the general
prevented him from taking the land and he was unable to attain anything from this
expedition. This news was forwarded to the Amir Askiya who then went and
encamped in Tinfirna which was near Zulna in the direction of the east. It was there
that his son, Uthman was born who was nicknamed Tinfarna after his place of birth.
The Amir then came himself with his armies and killed Qama Fati Qalli, conquered
his armies and leveled his authority there in that country. The authority of the ruler of
Mali was removed and his family there, were made captives. It was from this captivity
that Maryum Daabu, the mother of his son, Isma`il, came. He remained in that
country until he rectified the land and established a system there which was different
from the first. He then returned to his own country. As for the people of Jenne', they
voluntarily entered under the authority and jurisdiction of the Amir.
He did not execute any military expeditions during the years 908, 909 and 910
A.H.. However, in the first part of 911 A.H. he sent a military expedition against Birku
which was also called Birbu. It was during this campaign that his female captive,
Zaarikun Banke’ attracted his attention and later gave birth to his son Askiya Musa. In
this particular military expedition so many of the notables of Abeeru Banda and their
jinn lost their lives in the battle between them and the disbelievers, that the Amir’s
brother, Umar Kumzaaghu began to weep. He said to the Amir, “You have brought
the people of Songhay to ruin.” He responded, “On the contrary, I have caused
Songhay to prosper. These people here that you see will make life for us who remain
of the Songhay good. They were with us in this war and we would not have been able
to do what we did by ourselves. For this reason they came with us to this place here in
order to meet their death. Their presence here reinvigorated us when we saw how they
failed to flee from death.” It was then that the grief and sorrow which his brother,
Umar, felt was removed.
It during this period that the jurist Muhammad ibn Qadi Abu'l-Barakaat
Mahmud was born, may Allah ta`ala be merciful to them. The Amir did not make any
military expedition during the year 912 A.H.. In the year 913 A.H. he made a military
expedition to Kilanbut the capitol of the Malian kingdom. In the year 915 the Shaykh
'l-Islam Qadi Mahmud ibn Umar made the pilgrimage to Mecca. He appointed in his
place as imam of the Sankore' mosque/university, his maternal uncle, the jurist alMukhtar 'n-Nahawi and in his place as judge Qadi Abd'r-Rahman ibn Abu Bakr with
the order of the Amir Askiya 'l-Hajj Muhammad. He then returned from the
the Shaykh 'l-Islam Abu 'l-Barakat, the jurist Qadi Abu'l-Barakaat Mahmud ibn Umar Aqit when he
became very advanced in years, who resigned the post over to Abu Abdallah in the year 1540 C.E. He
was a pious scholar, modest, humble and firm with Allah. He was renown for his knowledge of the
Arabic language. He was a praise singer of the Messenger of Allah, may Allah bless him and grant him
peace13. He was extremely coherent in the as-Shifa Bi Ta`reef Huquuq 'l-Mustafa of al-Qadi Abu 'lFadl `Iyad ibn Musa ibn `Iyad 'l-Yahsubi. [d. 544 A.H.], may Allah be merciful to him, giving a detailed
commentary upon it every Ramadhan in the mosque of Sankore'. May Allah be merciful to him.
pilgrimage in the year 916 A.H. on 20 of Sha`ban. When he reached the city of Gao,
the Amir who was in Kabara a well known port town, heard of his arrival. He then
boarded a ship heading in the direction of Gao in order to meet Qadi Mahmud. He
met him there after which Abu'l-Barakaat continued on to Timbuktu. He then entered
his home safely and with well-being. Many people of Timbuktu thought that he had
surrendered the position of imam of the Sankore' mosque/university to his above
mentioned maternal uncle. However, during the dhuhr prayer of the day in which he
returned, he came to the mosque and led the people in the prayer. As for the Qadi
Abd'r-Rahman, he remained in the position of judge and the jurist Mahmud said
nothing to him about this for about twenty years. Then Shaykh Ahmad Biyukune'
informed Askiya 'l-Hajj Muhammad of that. He then sent a messenger to Timbuktu
and ordered that Qadi Abd'r-Rahman be removed from the position and it be given
over to the jurist Qadi Mahmud. Thus, he was removed and the position of the
judiciary was given over to the Qadi Mahmud. Some words and contention emerged
between the Qadi Muhammad ibn Ahmad ibn Qadi Abd'r-Rahman and Nafa`, the son
of the Timbuktu-Koy al-Mustafa Kara the grandson of Shaykh Ahmad Biyukune'. The
Qadi Muhammad was very vehement in his enmity. Nafa` said, "This enmity of yours
is because of the delegation of our grandfather, when my grandfather Shaykh Ahmad
encouraged the Amir Askiya 'l-Hajj Muhammad to do what he did with your
grandfather, Qadi Abd'r-Rahman. He had him removed and this is what you have
against us."
In the year 917 A.H. the Amir despatched the Haku Koray-Koy, Ali Fulan and
the Balam`a, Muhammad Kara to Baaghina Faran along with the Qutu-Keita. In the
year 918 A.H. Askiya Muhammad made a military expedition against the accursed
false prophet Tayinde', whom he killed in a place called Zaaru. Intelligence showed
that Kulle' the eldest son of Tayinde' was absent from the military expedition. When
the news of what had happened to his father reached him, he along with some of the
military forces fled to the land of Futa, which is the name of the country which is near
the Atlantic Ocean. He took refuge with the ruler of Jolof and remained there
attempting his treachery against that ruler until he became firmly established enough
to fight against him. As a result the region of Jolof became divided into two parts.
One part was controlled by Kulle', the sons of Silta-Tayinde'. The other part was
controlled by the Damel, who was the most prominent military leader of the ruler of
Jolof. Thus, in that region there emerged two mighty kingdoms which possessed
profound strength. Each of there governments remained this way until the present.
They are all among the Blacks. When Kulle' died, his son, Yeruyime', was appointed
in his place; and when he in turn died his brother Kalaye' Tabara was appointed in his
place. He was liberal, good and just. His government reached the highest level of
justice until there was none who equaled him in the regions of the west except the
ruler of Mali, Kankan Musa, may Allah ta`ala be merciful to them. When Kalaye' died
his nephew, Kute', the son of Yeruyime' was appointed in his place. When he inturn
died his brother Sanbu Laam was appointed in his place. He also achieved an amount
of justice during his rule. He prevented injustice in his lands and accepted it from no
one. He remained in authority for thirty-seven years. When he died his son Abu Bakr
was appointed in his place and he is the one who rules those lands presently.
NOTE: Tayinde' Silta Yaalube', Neema Silta Warurbe', Duku Silta Firuhe' and
Kara Silta Walrube' all originated from among the tribes of Jolof in the lands of Mali.
They settled in the land of Qayake'. When the Amir Askiya 'l-Hajj Muhammad killed
the accursed Silta-Tayinde', they all fled into the lands of Futa and resided there.
They have resided in that region until the present. As for the people of Jolof, they are
the best of the people in good deeds and natural disposition. Their nature is far
superior to the remainder of the Fulani in every respect. Allah ta`ala singled them out
with the traits of excellent character, noble deeds and praiseworthy behavior. In this
respect they presently have attained great strength and momentous integrity. However
in the realm of courage and bravery they have no portion in these. But in the realms of
fulfilling oaths and promises, these qualities both begin and end with them based upon
what we have heard.
In the last part of the year 919 A.H. Amir 'l-Mu'mineen Askiya 'l-Hajj
Muhammad made a military expedition against Katsina and returned during the
month of Rabi`a 'l-Awwal of the year 920 A.H.. In the last part of the year 921 A.H. He
made a military expedition against al-`Aadila the ruler of Agadez. He returned from
that expedition in the year 922 A.H.. During his return the governor of Lika, Kuta who
was nicknamed Kanta rebelled against him. The reason for this rebellion was when he
reached his land on returning with the Amir from that military expedition, he awaited
his share of the booty. When his hopes of obtaining the booty were dashed, he
questioned the Dandi Fari about his share. He said to him, "If you ask me for it then I
will be angry with you." Kanta became quiet at his response. Then his companions
came to him and asked, "Where is our share from this booty? We haven't seen
anything from it until now! That is why we have come to ask about it!" He said, "I
asked about it and the Dandi Fari said, 'If you ask me for it then I will be angry with
you.' I will not become angry by myself. However, if you all show your anger along
with me, then I will go and demand it." They said, "We all will demonstrate our anger
and discontentment!" He then said, "May Allah bless you. This is what I wanted from
you!" He then returned to the Dandi Fari and demanded his share of the booty and
was refused. He then opposed the Dandi Fari and there emerged between them
enmity until a formidable war took place between them. Kanta staved off the armies
of Dandi Fari and withdrew from under the jurisdiction of the Amir Askiya 'l-Hajj
Muhammad until the time when the Songhay government deteriorated. Thus, Kanta
achieved autonomy. In the year 923 A.H. the Amir made a military expedition against
him but did not achieve his desire in that.
In the year 924 A.H. the Amir dispatched his brother, the Kurmina-Fari Umar
against Qama Qata to fight him. In the year 925 A.H. the Amir dismounted with his
armies in the port town of Kabara on the 15 of Ramadhan. In the year 926 A.H. the
brother of the Amir, Umar Kamdiaghu died on 3 of Rabi`a 'l-Awwal. Then the waliy
of Allah, Muri Saalih concealed himself from the people for three days. He then came
out and when he sat down in his lecture he said to his students, "On this day has my
Lord forgiven Umar." This he did because of the great love, respect and honor which
Umar showed to him. At this time the Amir was in the town of Sankara which lay
beyond Kukiya in the direction of Dendi. He then appointed his brother Yahya as the
Kurmina-Fari. He remained in that post for nine years and died during the revolt of
the Fari-Mundhu Musa when he withdrew himself from under the control of his
father, the Amir Askiya 'l-Hajj Muhammad. In the year 928 A.H. the governor of
Timbuktu, Umar ibn Abu Bakr died. In the year 931 A.H. the Amir sent his brother,
the Faran Yahya, to Kadara on a campaign in which the Binka-Farma, Ali Yarma
died. When he returned the Amir dispatched Ali Fulan to Binka to oversee the
succession of the position of Binka-Farma after the death of Ali Yarma. Faran
Yahya requested from the Amir that his son, Bella, be appointed to the post of BinkaFarma. When the Amir gave permission for him to be appointed he was holding the
position of Adiki-Farma. Bella was known amongst his brothers for his bravery and
courage. He was the youngest of the sons of Faran Yahya. When the elder brothers
heard about that they became angry and swore that when he arrived in Gao, they
would break his drum. This position of leadership was normally reserved for the
eldest of those who possessed the authority. The one who held the position was also
among those who possessed drums.
His brothers continued to speak enviously and jealously about his affair. All
except the Fara-Mundhu Musa himself who was the oldest of all of them. Bella heard
what they had been saying and he swore in turn that whoever desired to break his
drum he would himself break the back of his mother. He arrived in Gao carrying his
drum in hand and beating it until he reached a place near the city which was known as
the place where all drums were to cease being beat with the exception of the drums of
the Askiya himself. He ordered that his drummers continue their drumming until they
reach the door of the palace of the Amir. Then the notables of the military mounted
their horses which was the custom among them when meeting someone of his status.
Among these horsemen were his brothers who had promised to break his drum. When
he reached them, they all dismounted from their horses to give him the greetings of
peace, as is the custom when someone of his stature arrives. All except the FaraMundhu Musa. Bella gave them the greetings while remaining on his horse and by
simply nodding his head. He said, "I am not going to say anything about this
conspiracy of yours. You know if I say anything about it I will have to keep my
word." None of the brothers were able to raise any damaging objections to him.
However, they made the conviction of manifesting their hostility towards Bella. This
enmity was a result of the authority accorded him and due to the superiority he had
over them because of the many military engagements and combatants he had killed.
The situation caused Musa to take steps to deviate from the path of his father,
the Amir. He showed his wrath towards his father and his attendant and advisor Ali
Fulan, due to the assistance and rapport which was between them. Musa claimed that
the Amir never did anything without Ali Fulan’s decision due to the fact that Amir had
become blind in the latter years of his rule. However, no one realized this due to the
closeness of Ali Fulan to him and his devoted attendance to the him. As a result Musa
was determined to bring him down and threatened to kill him. This caused Ali Fulan
to fear him and he thus fled to Tindirma under the protection of the Karminu Faari
Yahya in the year 934 A.H..
In the year 935 the Fara-Mundhu Musa revolted from his authority and went
to Kukiya with some of his half-brothers. Then the Amir dispatched a letter to his
brother the Faran Yahya in Tindirma telling him, “to go and straighten out the
crookedness of those young boys”. He then came and was commanded to go to them
in Kukiya and assure him that he would to his utmost to suppress this revolt. When he
reached them in Kukiya, he immediately met them with intense fighting until he was
wounded. He fell from his horse to the earth prostrate upon his face naked. He then
began to speak about what would occur to them in the future. At that time Dawuud
ibn al-Amir Askiya Muhammad stood by his head, along with his brother Isma’il and
Muhammad Bankanu Koray ibn Umar Kumzaaghu. Yahya indicated that one of them
would be a false-accuser and a liar. He said, “You, Bankanu Koray will be the one
associated with lieing. O breaker of the ties of kinship!” Isma’il then reprimanded him
to make repentance. Then Yahya said, “O Isma’il you know that he will never be able
to do that. However, you will because you keep the ties of kinship.” He then died and
the Amir appointed his son, Uthman Yawbaanu as the Karminu Faari and sent him
back to Tindirma.
Then Musa and his brothers returned to Gao and in the last part of that year he
deposed his father, the Amir on Sunday, the day of the Eid ‘l-Adhaa before the prayer.
At the time the Amir was at the place of the prayer and Musa swore that no one would
pray until he appointed him to the seat of authority. The Amir then surrendered the
authority over to him. Since he was then the Amir the people prayed the Eid ‘l-Adhaa
prayer behind him. Musa remained in his own palace and allowed his father, the
Askiya, to stay in the government palace. He did not remove him from the palace
throughout the remainder of his life. Amir Askiya al-Hajj Muhammad remained in
authority for thirty-six years and six months.
The famous pyramid tomb of Amir’l-Mu’mineen Askiyya Muhammad ibn Abu Bakr at-Ture` in Gao