Ahmad Baba al Massufi

Ahmad Baba al-Massufi al-Timbukti, full name Abu al-Abbas Ahmad ibn Ahmad al-Takruri Al-Massufi al-Timbukti (October 26, 1556 – 1627), was a medieval Sanhaja Berber^[1][2][3][4] writer, scholar, and political provocateur in the area then known as the Western Sudan. Throughout his life, he wrote more than 40 books and is often noted as having been Timbuktu’s greatest scholar.^[5] He died in 1627.

Biography

Ahmad Baba was born on October 26, 1556 in Araouane to the teacher Ahmad bin al-Hajj Ahmad bin Umar bin Muhammed Aqit.^[6] He moved to Timbuktu at an early age, to study with his father and with a scholar known as Mohammed Bagayogo (sometimes spelled Baghayu'u); there are no other records of his activity until 1594, when he was deported to Morocco, after the Pasha invasion of Songhai where he remained until 1608 over accusations of sedition.^[6]

Legacy

A fair amount of the work he was noted for was written while he was in Morocco, including his biography of Muhammad Abd al-Karim al-Maghili, a scholar and jurist responsible for much of the traditional religious law of the area. A biographical note was translated by M.A. Cherbonneau in 1855,^[7] and became one of the principal texts for study of the legal history of the Western Sudan.^[8] Ahmad Baba's surviving works remain the best sources for the study of al-Maghili and the generation that succeeded him.^[9] Ahmad Baba was considered the Mujjadid (reviver of religion) of the century.

The only public library in Timbuktu, the Ahmed Baba Institute (which stores over 18,000 manuscripts) is named in his honor.^[10][11]

In 1615 Ahmad discussed along with other Muslim scholars on the question slavery in order to protect Muslims from being enslaved. He is known to have provided one of the first ideas of ethnicity within West Africa.

Stance on Slavery

In regards to the enslavement of Africans in 1615, Ahmad Bābā discussed the legitimate reasons of how and why one could become a slave. The driving force, mainly being religious and ethnic, were that if one came from a country with a Muslim government, or identified with specific Muslim ethnic groups, then they could not be slaves. He claimed that if a person was an unbeliever or a kafara, then that is the sole factor for their enslavement, along with that being “the will of God.”

In the piece Ahmad Bābā and the Ethics of Slavery, he claims that his beliefs fueled the thought that those who identified as Muslim no longer had to be enslaved, but anyone that was an outsider (or nonbeliever) would then be enslaved by Muslims. These were not simply beliefs these were the rules that are given by God Most High, who knows best. Even in the case that the people of the country were believers but their belief was shallow then those people could still be enslaved with no questions asked. According to Ahmad Bābā, it was known that the people of Kumbe were shallow in their beliefs. He goes on to use the analogy that when one country is conquered and contains nonbelievers, then those persons could be enslaved as part of his stance on any other outsider or religion besides Islam.

This is a different kind of thinking in comparison to the works of William D. Phillips Jr., who wrote The Middle Ages Series: Slavery in Medieval and Early Modern Iberia. In his piece, the main factor that distinguished a slave from an ordinary person would be their religious differences. This ties into Ahmad Bābā’s ideas about enslavement involving everyone except those who practiced Islam. More specifically to his ideas on slavery, Phillips discussed how Christians enslaved Muslims, and Muslims enslaved Christians. However, Ahmad Bābā’s hope was to end the enslaving of Muslims entirely and instead have other religious groups be enslaved, as they were considered to be unbelievers of the Muslim faith.

Another contradicting idea discussed in the article Slavery in Africa by Suzanne Meirs and Igor Kopytoff, was that enslavement was based off people who are forced out of their homeland into a completely foreign area, tying into Ahmad’s beliefs. Meirs and Kopytoff discuss the possibility of being accepted into a community through means of earning their freedom, being granted freedom by their owner, or being born into freedom. But in Ahmad Bābā’s perspective, if one converted to Islam and were once an “unbeliever” before being enslaved, then that individual would still hold that title of being a slave. An unbeliever was classified as anyone who were Christian, Jewish, etc. however Ahmad Bābā states that there are no differences between unbelievers regardless of their different religion beliefs of Christianity, Persian, Jews, etc.

Notes

References

• Hunwick, J.O. (1964), "A New Source for the Biography of Ahmad Baba al-Tinbukti (1556-1627)", Bulletin of the School of Oriental and African Studies, 27: 568–593, doi:10.1017/s0041977x00118385, JSTOR 611391 
• Lévi-Provençal, Evariste (1922). Les historiens des Chorfa; essai sur la littérature historique et biographique au Maroc du XVIe au XXe siècle. Paris E. Larose. p. 250. 
• Hunqick J. and Harrak F. (2000). "Mi'raj al-su'ud: Ahmad Baba's Replies on Slavery". pp 30-33.
• Meirs S. and Kopytoff I. (1993). "Slavery in Africa". pp 264 –276.
• Phillips W.D. (2013). "The Middle Ages Series: Slavery in Medieval and Early Modern Iberia". pp 1–27.

External links