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 ͑anqubḥiḫtilāf 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 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. the illnesses of his brother and his wife who were both, at the time of writing, close to death; his brother did actually die. He was also exhausted and weakened by his long voyages. He also said, ‘I did not write any of these verses sitting down but rather I wrote them all whilst walking; I didn’t consult any books while writing and I am constantly amazed by this work which exists solely by the grace of Allah, the generous one.’ We nominate this work of reconciliation, preserved at the Ahmed Baba Institute of Higher Learning and Islamic Research in Timbuktu, to be added to the Memory of the World International Register at a time when the world needs peace and reconciliation more than ever. 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’.