Nomination Form International Memory of the World Register

Nomination form International Memory of the World Register

Taḏkirat al-ġāfilīn anqub͑ ḥiḫtilāf al-muʾminīn ID Code [2016-74]

1.0 Summary (max 200 words)

Work: Taḏkirat al-ġāfilīn anqub͑ ḥiḫtilāf al-muʾminīn ‘A reminder to those who ignore religion and the harm caused by conflict between believers’ Author: ‘UMAR IBN SA ͑ ĪD AL-FŪTĪ

Sheik Al-ḤāğUmārTall, founder of the Toucouleur Empire, was born in Halwar near Podor in Futa Toro (Senegal) around 1797. During his travels in pursuit of science, he met ͑AbdūlKarīm ibn Aḥmad al-Nāqil al-Fūtağalūnī, a pulaar from Fouta Djallon, who introduced him to the Tariqa Tijaniyya and who was himself introduced to it by Sheik Mawlūd Vāl, who had been introduced to the Tariqa Tijaniyya by Sīdī Muḥammad al-Ḥāfiẓ al-Šanqayṭī, a follower of sheik Aḥmadal-Tiğānī, creator of the ṭarīqat. So this was his first connection to the ṭarīqat, the second being Muḥammadal-Ġālī, follower of the creator of the ṭarīqat, after he had renewed his affiliation with him during his pilgrimage to Mecca. At around thirty years old, Al-ḤāğUmārTall decided to make the pilgrimage to Mecca, taking the sub-Saharan route which led him to Sokoto in Nigeria via Segou and Macina. On his arrival, he discovered that there was discord between Muḥammad ibn ͑Uṯmān Dan Fodio, the emir of Sokoto and Muḥammad al-Amīn al-Kānimī, the emir of Borno. It was obvious that there was a difference of opinion between the two emirates regarding the legitimacy of Jihad (holy war) against Muslims. In other words, whether or not according to Islamic law it is legal to declare Jihad against Muslims for not observing some of the precepts of Islam. The emirs from Sokoto believed they had the right to wage Jihad on the Muslims from Borno who, in their opinion, did not practise true Islam and were quick to form alliances with non Muslims against them, whilst the emirs of Borno believed that Jihad has no place in Islam. Al-ḤāğUmārTall wrote this work when he returned from Mecca to restore peace between them. This is what he had to say on the subject: ‘During my long journey to the holy sites of Islam, I passed through the countries of Hausa, where I discovered a raging conflict between our Muslim brothers. I wanted to restore peace between them but so as not to get caught up in the matter and be held up on my holy voyage to Mecca, I decided to delay this reconciliation until my return from Mecca. When I left them, I did so sad and not without crying. On my return, I learnt that this discord (fitna) had not ended. And so I said to myself that it was now absolutely crucial to begin reconciliation and put a stop to this animosity. This noble undertaking seemed impossible in the eyes of the protagonists of the conflict. Despite the fact that this was a delicate matter and the circumstances were delicate, I became obsessed with the idea of starting a constructive dialogue between my Muslim brothers and, spurred on by various verses and hadiths advocating reconciliation, I set out to do just that.’ Al-ḤāğUmār created his work when he returned from Mecca in Fezzan (Libya) between Tiğirih and Tubu. He did so in what were extremely delicate circumstances because he was preoccupied with 1 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research

2.0 Nominator 2.1 Name of nominator (person or organization)

Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu, Bp: 14. [email protected]/ [email protected] (00223) 66 73 20 24

2.2 Relationship to the nominated documentary heritage The Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu is the owner of the nominated work. In accordance with articles 1 and 2 of decree No. 99044/P-RM of 30 September 1999, founding the Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu, it is the institute’s mission to teach and research in the fields of sciences and Islamic civilisation. As such, it is responsible for: 1. Collecting, conserving, using and disseminating writings in Arabic and all other languages relating to African culture and history; 2. Contributing to the development of Arab-African cultures; 3. Studying and disseminating information about Islamic culture; 4. Providing training to Arabic instructors.

2.3 Contact person(s) (to provide information on nomination)

- Dr Abdoulkadri Idrissa MAÏGA, Senior Lecturer, Linguist, Researcher, Director-General of the Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu.

2.4 Contact details Name Address Director of the Institute Ahmed Baba Institute of Higher Learning and Islamic Research in Dr Abdoulkadri Maïga Timbuktu, Bp 14

Telephone Facsimile Email (00223) 66 73 20 24 [email protected] (00223) 76 73 20 24

2 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research

1 It is in manuscript n°940 of the Ahmed Baba Institute of Higher Learning and Islamic Research (IREHI-AB, French language acronym) in which Al Haj Oumar calls upon the king of Macina to make use of the conflict resolution mechanisms according to Muslim law. 3.0 Identity and description of the documentary heritage 3.1 Name and identification details of the items being nominated If inscribed, the exact title and institution(s) to appear on the certificate should be given The item being nominated for registration is a work by d’Al-ḤāğUmārTall entitled ‘taḏkirat al- ġāfilīn ͑anqubsiẖtilāf al-muʾminīn’. Al-ḤāğUmār wrote this acrostic poem using letters from two verses of Sura 49 below: ‘9. And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly. 10. The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.’ These are the two verses from the Quran that address ways of resolving conflict from the point of view of Islamic law, which considers two solutions: the first is recourse to peaceful means of resolving conflict (such as mediation and reconciliation). The second is recourse to military force, to be used to resolve conflict in the event that the first solution is not successful. The author’s approach subscribes to the first solution: to restore harmony between the two belligerents. The text is very dense and contains many references to verses from the Quran, the hadiths of the prophet, and to individuals and events from history that urge believers to strengthen their bonds of solidarity, to practise religious tolerance and to banish all actions likely to spread discord. While writing his poem, the author wrote the all of the first letters in red in order to distinguish the letters from the two verses from the others and he asked the copyists to do the same. The work contains three parts: an introduction, a development, and a conclusion. In the introduction, the author describes the circumstances which prompted him to write his work, he then outlined the texts from the Quran and the hadiths of the prophet which supported his approach. These texts are based on the rule known as ‘enjoining good and forbidding evil’: from the point of view of Islamic law, enjoining good and forbidding evil is a duty for all Muslims and involves, on the one hand, showing people that which is good and reminding those who might neglect them of their duties and, on the other hand, fighting against corruption, oppression, and injustice. It is also based on the hadith which governs the condemnation of evil and which reads, ‘Whoever among you sees an evil action, then let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart – and that is the weakest of faith’. The condemnation of evil therefore has three levels: prevent the evil from occurring if you have coercive power, if you do not then denounce it by speech or in writing if able to, if not able to then settle for hating it; given that Al- ḤāğUmār didn’t have any coercive influence over the two emirs, he chose the second level of condemnation, namely condemnation by speech. In the development, he discusses everything that urges believers to practise tolerance and warns them of the harm caused by discord. He concluded the work by narrating a series of historical events.

3.4 History/provenance Describe what you know of the history of the collection or document. Your knowledge may not be complete, but give the best description you can.

3 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research

4.0 Legal information 4.1 Owner of the documentary heritage (name and contact details) Name Address Director-General Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu Dr Abdoulkadril Maïga Telephone Facsimile Email (00223) 20 28 03 24 [email protected] (00223) 76 73 20 24 [email protected] 4.2 Custodian of the documentary heritage (name and contact details if different from the owner) Not applicable Name Address

Telephone Facsimile Email

4.3 Legal status

Taḏkirat al-ġāfilīn ͑anqubsiẖtilāf al-muʾminīn belongs to the public records of the Ahmed Baba Institute of Higher Learning and Islamic research in Timbuktu. Decree No. 99044/P-RM of 30 September 1999, founding the Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu: Article 1.

4.4 Accessibility At the Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu: Taḏkirat al- ġāfilīn anqub͑ siḫtilāf al-muʾminīn is fully accessible. It is fully digitized and can be freely accessed and downloaded online at the institute’s website: www.iheriab.net

4.5 Copyright status Not applicable. The nominated document is part of the documentary heritage at the Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu which belongs to the public domain.

5.0 Assessment against the selection criteria

5.1 Authenticity Having been unable to find the autograph version of “taḏkirat al-ġāfilīnʿanqubsiẖtilāf al- muʾminīn” because of the chronic instability experienced by the West African region since

4 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research

Reasons: - This nomination is motivated by the fact that nowadays, terrorism has become a worldwide phenomena and inter-Muslim conflict a common occurrence whose first victims are Muslims. In this sense, international recognition of this document could make it a reference and source of inspiration for these indoctrinated youths, so that they may abandon the gratuitous violence they commit in the name of Allah. - In addition, Muslims are seen today as violent and religious zealots. A worldwide recognition of this work which is based on mediation, reconciliation and conflict resolution will have an important impact on changing this perception, especially since the mechanisms for conflict resolution mentioned in this text are in accordance with international law on the matter. - Finally, the recognition of this document is also a pride for Timbuktu, temple of knowledge in the lower region, for Mali which today more than ever is in need of mediation and reconciliation, but also for Africa at large, which has tremendously suffered from armed conflicts.

5.2 World significance Whilst conflict is inherent in all societies due to the differing interests of their various members, it his nevertheless preferable to avoid it. But as it is not possible to avoid conflict, precisely because of this ever-present friction, it is necessary to take steps to restore harmony between the belligerent parties. The text in question was one of the initiatives taken to encourage peace between two emirate neighbours following a conflict around enforcing sharia on Muslims. Before talking about the impact of the work, one must note the particular nature of the conditions in which the work was written: the author deals practically with the matter at hand and often writes whilst walking, in a style which combines prose and poetry to convey the message of reconciliation to the emirs of the two opposed emirates. There has been no doubt about the impact of this for many in resolving this crisis until the recent escalation of tensions. This impact was all the more significant given the influence of the author, and his proximity to the two belligerents. His impartial stance on conciliation has also made an impression on people. Today, with the daily threat of jihad, it is more important than ever to remember that these Muslims were its first victims, even if nobody is spared. By promoting this text, and including it in the Memory of the World International Register, it can be a source of inspiration in times of conflict. Here in Mali, in the sub-region or anywhere else experiencing confessional conflicts, this text can offer inspiration in many ways. By choosing mediation as the only positive way to resolve a conflict, and by being impartial his analysis, the author shows us all the way to resolve conflict and the approach that is needed in order to resolve conflict successfully.

5.3 Comparative criteria:

5 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research

Does the heritage meet any of the following tests? (It must meet at least one of them.)

1 Time The document being nominated is testimony to Al-ḤāğUmārTall’s impact on the political, cultural and religious arena in West Africa during the nineteenth century. After the fall of the great empires such as the Ghana Empire, the Mali Empire, and the Songhai Empire, West Africa saw the emergence of rival ‘micro kingdoms’, such as Sokoto and Borno, which Al-ḤāğUmār first tried to reconcile with this work. He also made his mark on the religious landscape of his time, because it was essentially his work to distribute the tiğāniyya at the expense of Qādiriyya. Finally, he contributed greatly to the growth of Islamic culture in West Africa. 2 Place In this work, Al-ḤāğUmārTall mentions certain localities such as Fes, Borno, Hausa, Tubu, Tigrah, Fezzan, Egypt and house of God. In fact, he mentions the main sub-Saharan pilgrimage routes: 1. The Fès route, either through Chinghetti, Ouadane and Tindouf – the route that Al-ḤāğUmār wanted to take – or through Timbuktu. This route became famous and was prized by the Africans after Fes became the birthplace of Tijaniyya: there were hundreds, even thousands of followers from sub-Saharan Africa who visited the town of Fes throughout the year, to see the zawiya Tijaniyya, mother and tomb of Sidi AḥmadTiğanī, creator of the ṭarīqa. They came there to reaffirm their faith in Allah, to visit the grave of Sheikh Aḥmad Tiğanī and connect with the zawiya mother. From Fes, they took the pilgrims’ route from North Africa and Andalusia towards Cairo, then the holy land. 2. The second route, taken by Al-ḤāğUmār, is the route from Borno via Segou, Macina, Burkina Faso, Borno in Nigeria, Chad, Fezzan in Libya, Cairo, to the holy land. There was one other route, taken by Kankou Moussa, that went through Timbuktu, and across the Sahara towards Cairo.

3 People Given that this work was a determining factor in ending this conflict, it is undeniable that it has significance, not just spiritually, but also in terms of the community because the conflict arose for religious reasons and set two different communities against each other in rivalry. The various copies of the work found in a number of different places are proof, if it was needed, that it must have been significant at the time, that it was known, and that it was one of the works being read and meditated upon. This work by Al-ḤāğUmār reveals two networks of individuals and collaborators who shaped his personality in the political and religious spheres: the first network was made up of religious and spiritual people he met during his pilgrimage, starting with his father, his first master, then others such as ʾAdu al-Karīm al-Nāqil who introduced him to the ṭarīqat, and Muḥammad al-Gālī, who appointed him caliph of the Tijaniyya in West Africa. It should also be noted that these scholars practised the Malikite rite, in regard to case law, and spiritually they were either from the Tijani or the Qadiri brotherhood (Macina and Sokoto). The second network was made up of political figures: kings and emirs who had an influence on his political training such as the kings of Macina and the sultans of Sokoto (he spent seven years in Sokoto managing the affairs of the state).

4 Subject and theme 6 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research

This work deals with just one theme: the absolute necessity to restore harmony between believers. The author works on the premise that creation is one of God’s attributes. Yet the adoration of God in these attributes is one of the foundations of faith. Therefore, loving every creature is a religious duty and it is particularly important to love human beings, especially believers. Human beings are, therefore, sacred and no one has the right to take a human being’s life in vain.

5 Form and style

The work is written in a style that combines prose and poetry, the latter made up of acrostics using the letters from two verses from the Quran. The author wrote the letters of the verses in a different colour to distinguish them from the other letters. For the copy being nominated: the copyist wrote the poetry in a Maghreb style, in red, and the beginning of the verses in black; the commentaries and the notes in the margin are written in Saharan style and in black. Two types of paper are used: 1- From sheet 1 to sheet 7: paper with watermarks and warp thread, watermarked: coats of arms on sheets 1 and 2 with watermark (1332) on sheet 3. 2- From sheet 8 to sheet 15: paper with watermarks and warp thread, with watermark (JARDEL J) on sheet 8. Dimension, 20 x 13 cm. 13–24 lines per page, written surface 16.7 x 9.7 cm. Announcements on each sheet, some notes in the margins, partial copy, anonymous and undated.

5 Social/ spiritual/ community significance: In terms of spirituality, it is true that Al Hadj Oumar drew inspiration from verses which call for the use of mediation where needed. However, being a Sufi leader he also drew from Sufi philosophical principles of peace and non-violence, which we need today as an antidote to religious extremism in the current international context marked by religious and cultic crises of all sorts. This document’s major impact was reconciling the emirates of Sokoto and Borno, even though it was not able to eradicate the use of violence in the lower-region. Recourse to conflict resolution mechanisms which is the spirit of this document also guided the author through his disagreement with the king of Macina, Amadou Amadou Amadou Sékou, though in the end politics prevailed over religious considerations. During the disagreement, the author exchanged quite a few correspondence with his rival brotheri in which he urged him to make use of the conflict resolution mechanisms according to Muslim lawii. After Al Hadj Oumar Tall’s death, the principle of non-violence guided his followers even in times where they were provoked by the local Qadiriyya, especially Ahmed al-Bakkaye al- Kunti. (Find complementary information, page 26) In addition, it can be said that in Mali, mediation is part of our tradition and religious scholars (especially from the Tall, Touré family, Thiam families) have held and continue to hold an important first hand role in it. These scholars do not ignore the existence of this document and the mechanisms proposed in it. Therefore, it can be said that there is a local skillset was developed around this document. Tijanis, especially those in Mali have an emotional bond to

7 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research

6.0 Contextual information

6.1 Rarity • There are three copies of this manuscript at the Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu. (shelf mark: 290 / 6366 / 861). • There is also a copy at the NGO specialized in manuscripts preservation and valorization for the defense of Islamic Culture (Sauvegarde et Valorisation des Manuscrits pour la Défense de la Culture) (SAVAMA-DCI). • http://archivesetmanuscrits.bnf.fr/ead.html?id=FRBNFEAD000020734&c=FRBNFEAD000020734_d0e1 55&qid=eas1452505259816 • http://international.loc.gov/cgibin/query/S?intldl/malibib:@field(TITLE+@od1(Kitab+tadhkirat+al- ghafilin+%27an+qubhi+ikhtilaf+al-mu%27minin++-+aww+al-nasuh+al-mubin+qubhi+ikhtilaf++al- mu%27minin+++A+reminder+to+those+who+ignore+religion+))

6.2 Integrity Taḏkirat al-ġāfilīn ͑anqubsiẖtilāf al-muʾminīn is an acephalous text in a perfectly persevered state with no major deficiencies.

8 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research

9 1 Ahmed Baba Institute of Higher Learning and Islamic Research, manuscript n°806. Also «Bayānmādjarā » the text written by Amadou Amadou in order to explain his version of events, it is the manuscript n°27 at the Institute of Higher Learning and Islamic Research