history of muslim scholars & islamic seminaries …

HISTORY OF MUSLIM

SCHOLARS & ISLAMIC

SEMINARIES OF EAST AFRICA SCRATCHING THE SURFACE

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presents

Instructor: MOHAMMED ABDULLAH ARTAN

Facebook:@mohammed.artan

Twitter: @mohammed.artan

Instagram:@mohammed.artan

Objectives

By the end of the webinar, you will:

Was Islam’s arrival in East Africa isolated incident?

Did Muslim society develop early on in East Africa?

Was scholarly endeavours enriched locally? entrepreneurial

What Islamic entrepreneurship flourished in East Africa?

Did other Muslim scholars travel to study in East Africa?

What were the Islamic literary sciences East Africans excelled in?

What pioneering scholars hailed from East Africa?

SiblingsOfIlm | www.siblingsofilm.com

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Āl insān 76:1

تى هل ذكورا أ هر لم يكن شيئا م ن الد نسان حين م ال

علWas there not a period of time when man was nothing to speak of?


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“What th is m e a n s is “does e v e ry m a n w h o e x is ts re a liz e th a t h e w a s n o n -e x is te n t fo r a long time, and he was not a thing worth mentioning, i.e., he had no name and he was not spoken of. “

“D a hr (translated here as a time] means a very long time.” Ibn ‘Ashur, M u h a m m a d , a l-T a h rir wa’l T a n w ir.

V o lu m e s 30. (T u n is : a l-D a r a l-T u n is iy ya h , 1984) , v .29, p p . 345-346

" هر ويل :والد ."الزمان الط« تحرير المعنى السديد وتنوير العقل الجديد من تفسير

محمد الطاهر بن محمد بن محمد الطاهر «الكتاب المجيدالدار :الناشر (هـ1393 :المتوفى )بن عاشور التونسي

هـ عدد 1984 :تونس سنة النشر -التونسية للنشر 30 :الأجزاء

INTRODUCTION

This short seminary course consists of the following sections:

SECTION 01: PRE & DAWN OF ISLAM:

Empires, Hijra, African Muslim Identity.

SECTION 02: ETHNOGRAPHY:

Muslim sources on the geography & peoples of East Africa

SECTION 03: GLOBAL EAST AFRICAN SCHOLARSHIP:

Mid 13th (650/1252) to 15th (850/1446) century Networks & Influence.

SECTION 04: DEVELOPMENT OF ISLAMIC SEMINARIES:

Dotted Islamic Seminaries & settlements across the Horn.

SECTION 05: DEMISE, DECLINE, AND DESTRUCTION:

Economic, intellectual decline and the arrival of European power.


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SECTION 01: PRE & DAWN OF ISLAM Empires, Hijra, African Muslim Identity.


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SECTION 01: PRE & DAWN OF ISLAM

AXUMITE PERIOD:

In 525 CE: the Aksumite King Ella Asbeha

(Kaleb) invades Yemen, ruled by the

Jewish Himyarite King Dhu Nuwas.

“A force of 120,000 was to be

transported in ships from the coast of East

Africa…a contingent from Barbaria

[Berbera], which evidently meant

Somalia perished, on the way to the

launching of the expedition.”

[Bowersock, 2013:97]


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AXUMITE PERIOD:

In 570’s CE The Aksumite governor of

Yeman Abraha (Abramos in Greek)

attempted to attract Arabs who used to

go to Mecca for trade and pilgrimage by

building a Cathedral in San‘a.

Kushitic and Semitic peoples of Northeast

Africa, and their elephants mainly from

East coast Africa (South Somalia, Kenya,

Mozambique) perished in the conflicts,

while others stayed behind. Some

became soldiers of fortune or slaves.


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EAST AFRICANS IN YEMEN AND HIJAZ:

al-Jāḥiẓ (d. 255/869) speaks with glory about the invasion of Yemen by Northeast

Africans and their attempt to invade Mecca. Al-Jāḥiẓ quotes the Blacks as saying:

وهزمنا ذا .ونحن قد ملكنا بلاد العرب من لدن الحبشة إلى مكة وجرت أحكامنا في ذلك أجمع""وأنتم لم تملكوا بلادنا ...نواس

“We were the owners of Arab lands from Abyssinia up to Mecca, and our rules were

applied and obeyed by all. We overcame Dhu Nuwas and killed Himyar…but you did not own our lands.” [al-Jāḥiẓ, 1964:1.193]

Al-Jāḥiẓ also refers to pre-Islamic poetry on ‘Abyssinian’s invasion’ over the Arab lands.

SOURCE: Trials of Identity: Investigating al-Jāḥiẓ and the Zanj in Modern Pro-Black

Discourse. SiblingsOfIlm | www.siblingsofilm.com

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EAST AFRICANS IN YEMEN AND HIJAZ:

In an ancient poem, Quraysh is scorned for fielding Northeast African soldiers:

Your cowardly retreat has dishonoured Quraysh,

As has your recruiting Blacks with massive shoulders.

(Abul-Faraj al-Isfahani, Kitab al-Aghani)

The Battle of Badr (2/624) al-Waqidi (d. 207/822) in Kitab al-Maghazi says:

“the Northeast Africans [habash] went off, throwing their lances.” [al-Waqidi: 1989,

1.133]


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HIJRA TO ABYSSINIA:

The arrival of migrant refugees in Aksum Ethiopia early on allowed Muslims to plant

roots in what is the Dahlak Islands (Eritrea) and the important port city of Zayla‘

(Somalia).

In Rajab 8bh/614 companions of the prophet صلى الله عليه وسلم (secretly left Mecca for the port of

Shuʿaybah, near Jeddah, to board on a boat to Aksum (Modern day Ethiopia &

Eritrea)

The Najāsh, or the King [in Ge’ez] at the time of the prophet was known in Muslim sources as Asḥamah ibn Abjar (أصحمة بن أبجر) was Armah Ella-Gabaz (r. 614–631).

[Mekouria, 1988: 560].


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HIJRA TO ABYSSINIA:

8bh/614, in the same year, after few months the Muslims heard rumours of Meccan

peace and returned to find it hostile. Thus they returned back to Aksum, this time with

larger number, over one hundred men and women.

This is known as the 2nd Hijrah. (3rd Hijrah to Medina was 1st of Rabi‘ al-Awwal 14th

year of prophethood/622).

In 6/627/8, after Hudaybiyah, al-Najāshī accepts Islam through a letter sent to him by the prophet صلى الله عليه وسلم (carried by مري مية بن خويل بن عبد الله الض

also asking him to send back (عمرو بن أ

the Muslims. [Najeebabadi, 2000: 1]

al-Najāshī is the first monarch to accept Islam, and East Africa as bilad al-Hijra. 13/14! In 9th/630-1, in the month of Rajab, after 3 years of being Muslim al-Najāshī died, year

and half before the prophets صلى الله عليه وسلم death. [Al-Jāmī, 2017: 31-32].


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DURING THE UMAYYAD DYNASTY:

He was later buried about ten miles north of Wukro, Tigray, where in the 930’s/1530’s Imām Aḥmad al-Ghāzī (912/1506-950/1543) troops visited him while on route. [ʿArab

Faqīh, 2003: 351]

In 86/705, in consolidating Umayyad control, Hajjāj b. Yūsuf fought in ‘Uman and, after

losing several battles finally won, while the losers fled to East Africa, specifically to

Mogadishu, seeking refuge.

According to Dixon, al-Hajjaj crushed the revolt of `Abd al-Rahman b. al-Ash`ath

(ended in 85/704), he was then free to deal with Oman. [al-Rawas, 1990: 87]

Others argue that Hajjāj b. Yūsuf went to “suppress insurrection in ‘Uman by the

brothers, Sa‘id and Sulayman, the sons of ‘Abbad ibn al-Julanda ibn al-Mustaqir.”


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The‘Umanis enjoyed somewhat independence since the Rashidun Caliphate, but the

power struggle of the Umayyads and the Zubayri’s (meaning ‘Abdallāh, born to al-Zubayr ibn al-ʿAwwām & Asma’ bint Abi Bakr) brought the area in the focus of ‘Abd

al-Malik b. Marwan. [Dixon, 1969: 263]

In any case, the defeated party fled, “taking with them their families, property, and

those of their tribe who chose to follow them, they reached one of the districts of the

Zanj [East Africa], where they abode until their death” [Hersi, 1977: 97].

So ‘Abd al-Malik b. Marwan ibn al-Hakam (25/646–86/705), who reigned 65/685–

86/705 sent scout troops to East Africa.


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In 75/694, according to anonymously authored Arabic manuscript, within nine years of

‘Abd al-Malik’s reign, one of his generals, a certain Mūsa b. Zubayr al-Khath‘amī or

Mūsa Ibn ‘Umar al-Khath‘amī was sent to Mogadishu and Kilwa, already Muslim city

states. [Kitab al-Zanuj, Cerulli, 1957: 238].

These East African Muslim states stayed loyal to the Umayyad Caliphate and paid the

taxation “kharaj”. The Umayyad promoted the Islamic education “al-Qur’an wa’l din”.

This continued and “the people were obedient…to the Bani Umayyah state in

Damascus, Syria until its end.” [ibid]

حصنا وفيه جملة أسلحة وكانوا أهل البلاد بكلوىوعل م الناس قراءة القرآن والدين وبنى ) .(له طائعين من أولهم الى آخرهم الى ان انقرضت دولة بنى أمية عن دمشق الشام


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“In the year 149/767 arrived ‘Arab tribes from San‘a, ‘Irāq, and from other countries to

[settle] in Mogadishu. They numbered 39 tribes including 12 tribes of al-Jid‘ata (al-

Shāshiyūn)” [‘Aydarūs, 1950: 46].

Due to these conflicts, groups of Arabian refugees left for Africa.

One group moved west to North Africa and settled south of Tripoli, Libya.

Another migrated from ‘Uman and sailed down the coast to East Africa.

Instead of going against the Caliph, they turned their attention instead to charity and

prayer (‘ibadah). Hence they were called the ‘Ibadis.


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In 92/711, because two previous naval missions had failed, al-Hajjāj b. Yūsuf appointed his nephew and youngest commander Muḥammad b. Qāsim ath-Thaqafī

(c. 76/695-96/715), at 17 years, to be sent to Sind (now in southern Pakistan).

Mandate was to punish and subdue Indian pirates based near present day Karachi

that were thorn to Muslim trading ships , protected by Dahar, the Hindu king of the

province of Sind.

Muḥammad b. Qāsim’s third mission consisted of large force of East African regiments.

[Baloch, 1953: 242–71].


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DURING THE ‘ABBASID DYNASTY:

The ‘Abbasids (132/750–656/1258) won against the Umayyads in 132/750. The victorious Abbasids pursued the Umayyads. ‘Abdul Rahman I, escaped to Spain

where he founded the ‘Umayyad Emirate (133/751).

Umayyads also fled via the oceanic route to the Swahel and settled along the coasts

of modern day Somalia and Kenya.

ʿAbbāsid dynasty came to rule in 189/805 the Zanj coast. Mogadishu rebelled against

the rule and authority of the fifth caliph of the ʿAbbāsid dynasty Hārūn al-Rashīd

(149/766-193/809). [Kitab al-Zanuj, Cerulli,1957: 238]

Hārūn al-Rashīd supposedly gained control over the area for ʿAbbāsid rule, but “the

Sultanate of Mogadishu remained in constant rebellion”. [Mukhtar, 1995:4]


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The ‘Zanj Rebellion’ (255-269 AH/869–883 CE) took place in this period. It is in this later

Abbasid rule that forceful import of slaves on mass was conducted to drain the

marshlands in Iraq, which lead to the all-out rebellion war dubbed as ‘Zanj Rebellion’

(255/869–269/883).

The Fāṭimīyah (296/909–322/934 and 555/1160–566/1171) were Ismāʿīlī Shīʿī and its

Caliphate included Egypt varying areas of the Maghreb, Sudan, Sicily, the Levant,

and Hijaz.

One of its splinter groups were the Qarāmiṭa, founded by Ḥamdān Qarmaṭ ibn al-

Ashʿath (260/874–286/899) originating from Yemen.

In 318/930 the Qarāmiṭa sacked Mecca and removed al-Ḥajr al-Aswad from the

Kaʿba. They ran to Basra, thereafter to Bahrain. The ʿAbbasids brought back pieces of

al-Ḥajr al-Aswad in 341/952. SiblingsOfIlm | www.siblingsofilm.com

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The remaining Qarāmiṭa running away from political persecution in Yemen and the

Ḥijaz sought refuge in modern-day Tanzania. Others say, they were Sunnis, not Shīʿī

fleeing the Qarāmiṭa.

The largest group from Persia, Shiraz to come to the East African coast was Sultan ‘Ali

ibn al-Hassan al-Shirazi, youngest of seven brothers of the Buyid Dynasty (322/934–

454/1062). He was half black (Habashi mother). They stopped first at the Somali

Banadir coast in Mogadishu.

They did not find the place welcoming and were soon driven out. They headed

further south of the coast and arrived at Kilwa, Tanzania. They settled there after

negotiating with locals. [Hersi, 1977: 104, Pouwels, 1974: 68].

Some of the scholars doubt the existence of this Sultan, and arrival. SiblingsOfIlm | www.siblingsofilm.com

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SECTION 02: ETHNOGRAPHY. Muslim sources on the geography & peoples of East Africa


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SECTION 02: ETHNOGRAPHY & GEOGRAPHY

ETHNOGRAPHY & GEOGRAPHY:

Early Muslim writers of geography, ethnography all write about East Africa:

160/777: al-Fazārī, 235/850: al-Khwārizmī, 284/897: al-Ya‘qūbī, 299/912: Khurradādhbih, 341/952: al-Iṣṭakhrī, 345/956: al-Mas‘ūdī, 381/991: al-Maqdisī, 368/978: Ibn Ḥawqal al-

Naṣībī, 442/1050: Al-Bīrūnī, 487/1094: al-Bakrī, 457/1165: al-Idrīsī, 626/1229: Yāqūt al-

Hamawī, 685/1286: Sa‘īd al-Maghribī, 690/1291:al-Mujāwīr al-Dimishqi, 699/1300: al-Dimashqī al-Ansārī, 749/1349: Faḍl Allah al-‘Umarī, 770/1369: ibn Baṭūṭah, 759/1358:

Ibn Mufaḍḍal Ibn Abī al-Faḍā’il, 821/1418: al-Qalqashandī, 846/1442: al-Maqrīzī, etc.

Many dynasties and kingdoms were formed which generated trade and relations.


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DYNASTIES OF THE HORN - ETHIOPIA:

Sultanate of Showa (896–1285);

Sultanate of Dawaro (900–1329);

Sultanate of Arababni (1200–1314)

Hadiya Sultanate (1200–1495)

Sultanate of Ifat (1285–1415)

Sultanate of Harar (1526–1577)

Wollo Kingdom (1760–1896)


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DYNASTIES OF THE HORN - ERITREA:

Sultanate of Dahlak (1050–1557)

DYNASTIES OF THE HORN - DJIBOUTI:

Tadjoura Sultanate (1450–present)

Rahayta Sultanate (1600–present)


HORN OF AFRICA - TANZANIA:

Pemba Sultanate (1550–1829)

Hadimu Sultanate (1650–1873)

Sultanate of Zanzibar (1856–1964)

Kilwa Sultanate (957–1517)

HORN OF AFRICA - KENYA:

Pate Sultanate (1203–1870)

Mombasa Sultanate (1502–1895)

Lamu archipelago (1370-present) SiblingsOfIlm | www.siblingsofilm.com

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DYNASTIES OF THE HORN – SOMALI PENINSULA:

Warsangali Sultanate (1298–1960)

Mogadishu Sultanate (1331–1860)

Zayla Emirate (1415–1420)

Adal Sultanate (1415–1577)

Hiraab Imamate (1600–1860)

Majeerteen Sultanate (1600–1927)

Geledi Sultanate (1843–1908)

Hobyo Sultanate (1878–1925)

Dervish State (1896–1920)

SECTION 03: GLOBAL EAST AFRICAN

SCHOLARSHIP: Mid 13th (650/1252) to 15th (850/1446) century Networks & Influence


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SECTION 03: GLOBAL EAST AFRICAN SCHOLARSHIP

DURING MAMLUK DYNASTY:

Between 650/1252 and 850/1446 is considered the second golden age in Islamic era.

It was also a period of time with Wars, plagues, famines, political and religious

corruption are all dominant themes and they now occurred in combination and with

devastating affect on Muslim society.

The Bahri dynasty or Bahriyya Mamluks were Turkic slaves that ruled 648/1250 to

784/1382.

The Burji dynasty was a Circassian Mamluk that ruled from 784/1382 to 923/1517.

This political ascendency of Tukic slaves was not born in vacuum, rather the

competing ethnic groups such as the Africans, almost all from East Africa were

overcome the decades before.


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DURING MAMLUK DYNASTY: DAMASCUS

RIWAQ (Colleges): Many East African scholars spent in Sham, Hijaz, Yemen to teach.

The oldest of Riwaqs is said to be that of Zayali‘, located in Damascus, in the Jami‘ al-

Umawi. It said that later the Fatimi dynasty when they build al-Azhar, they rendered

similar college names and styles from al-Jami‘ al-Ummawi.

Ibn al-Salah had passed away in 643/1245, and six years later, in 649/1251 al-Nawawi

arrived in Damascus.

In 699/1299-1300, the Mongols devastated most of Damascus. Virtually the whole of al-

Salihiyya suburb to the north was pillaged and burned. [Lapidus, 1967:13]


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DURING MAMLUK DYNASTY: DAMASCUS:

Ibrāhīm b. ‘Anbar b. ‘Abdallah al-Habashi, (626/1229-699/1300): “He came and

settled in Qasiyun mount [Damascus]. He died in the era of the Tatar in Jumad al-Ula

in 699/1300, having beaten severely and starved to death, May Allah have mercy on

him.” [al-Dhahabi: Mu‘jam al-Shuyukh al-Kabir]


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DURING MAMLUK DYNASTY DAMASCUS:

Muhammad b. ‘Alī b. Abī Bakr, the Great Jurist, the scholar, Shams al-Dīn, al-

Maqdishāwī, al-Shāfi‘ī 648/1250–718/1318:

He was born in modern day Mogadishu sometime 648/1250. Shams al-Dīn al-

Maqdishāwī sought to study Hadith and travelled extensively.

Shams al-Dīn al-Maqdishāwī travelled to India, Irāq, Damascus, and performed Hajj many times, and stayed in Mecca ( ات وجاور .(حج مر

“transmitted hadith from al-Kamāl Ibn al-Dakhmīsī al-Hamawī (600/1204–671/1273),

whom he met in al-Rūm.” Perhaps in Istanbul, though Ibn al-Dakhmīsī was of Greek

origin. [Mu‘jam al-Shuyūkh al-Kabīr].

al-Dahabī narrates from al-Maqdishāwī in the year 710/1310, at the age of 37 years,

while al-Maqdishāwī heard it from Ibn al-Dakhmīsī in the year 670/1272 in India. SiblingsOfIlm | www.siblingsofilm.com

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DURING MAMLUK DYNASTY:

DAMASCUS:

Muhammad al-Shams al-Zayla‘ī. (d. 863/1459).

Born in Zayla’ and travelled to settle in Damascus.

He became an expert calligrapher, copying over many volumes of religious sciences.

al-Shams al-Zayla‘ī quickly amassed fame and many sought him out to learn his style.

Biographers mentioned that in his time he taught so many that everyone worth the

name ‘al-Katib’ either studied from him or his students.

Ibn al-Qumah, a senior teachers used to boast that he studied with al-Shams al-Zayla’i.

[Ibn Hajar al-Asqalani, Inba’ al-Ghumr bi anba’ al-’Umr] and his student al-Sakhawi [al-

Sakhawi: al-Dhu’I al-Lami’ li ahl al-Qarn al-Tasi’] SiblingsOfIlm | www.siblingsofilm.com

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DURING MAMLUK DYNASTY : DAMASCUS:

Muhammad al-Shams al-Zayla‘ī. (d. 863/1459).

"تعلم الناس منه وأخذ عنه غلب أهل البل وانتهت إله رياسة الفن بدمشق" [al-Sakhawi: al-Dhu’I al-Lami’ li ahl al-Qarn al-Tasi’]


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DURING MAMLUK DYNASTY : DAMASCUS:

Khadījah bt. Faraj al-Zayla‘iyyah (b.805/1403)

Khadījah heard hadith from al-Jamāl al-Hanbalī, and was given ijāza by ‘Āisha bt. Ibn

‘Abd al-Hādī (723/1323–816/1413) and others. “She has also given us ijāza. She was

righteous.” (Sakhāwī, Dū’ al-Lāmi‘).

Khadījah took hadith ‘Āisha bt. Muhammad Ibn ‘Abd al-Hādī (723/1323–816/1413),

‘the musnadah of the world’ [al-Sakhāwī], the daughter of hadīth expert Muhammad

b. ‘Abd al-Hādī (705/1305-744/1343) and the sister of another hadīth expert Fātimah

bt. Muhammad Ibn ‘Abd al-Hādī.

Khadījah travelled, spent some time in Mecca after her Hajj, and later came to

Jerusalem. She had a righteous father (who moved from Zayla‘) (Sakhāwī, Dū'i al-

Lāmi‘). Among the many that have studied with her are, al-Suyūtī. SiblingsOfIlm | www.siblingsofilm.com

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DURING MAMLUK DYNASTY : MECCA:

Sulaymān al-Maqdashī [Mogadishu] (d. 770/1369)

Sulayman al-Maqdashī settled in Jerusalem, via Mecca, before that via Madina,

before that Mogadishu.

Sulayman al-Maqdashī “stayed in Mecca around twenty years. He got married...the

laypeople and scholars alike honoured him He was one of Allahs Awlihā' attributed

with Karāmāt. He died in Jerusalem in 770/1369. [Al-Fāsī al-Makkī, al-‘Uqd al-Thamīn fī

Tārīkh al-Bald al-Amīn]

"وكان من الأولاء له .وحصل له شهرة بالحرمين والسكندرية وعظمه الخاص والعام “.كرامات


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DURING MAMLUK DYNASTY : Sa‘id of Mogadishu (c. 744/1344):

Shaykh Sa‘īd of Mogadishu is met by ibn Baṭūṭah in South India circa 744/1344, a town

called Hilli (Ezhimala).

“I met in this Masjid a jurist, pious from Mogadishu called Sa‘īd, of fine figure and

character. He used to fast continually, and I was told that he had studied in Makkah

for fourteen years and for the same length of time [another fourteen years] in

Madinah. He had met Abu Numayy, the Amir of Makkah [r. 1254-1301] , and al-Mansūr

Ibn Jammāz, the Amir of Madinah [r. 1300-1325]. He had travelled [throughout] India

and China.” [Rihla: 4.41]

" وذكر لى أنه .حسن اللقاء والخلق يسرد الصوم .يسمى سعيدا .مقدشوولقيت بهذا المسجد فقيها صالحا من أهلوالامير بالمدينة منصور بن جم از وسافر في .جاور بمكة أربع عشرة سنة ومثلها بالمدينة وأدرك الأمير بمكة أبا نمى

."بلاد الهند والصينSiblingsOfIlm | www.siblingsofilm.com

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al-Mansūr Ibn Jammāz took over the reign of Medina from his father ‘Izz al-Dīn Abū Sanad Jammāz ibn Shīḥah ibn Hāshim al-Ḥusaynī (r. 649/1251–704/1304-5) in 704/1304.

Other sources put the date as 657/1259 to 699/1300.

His father, Jammāz ibn Shīḥah was first to seize Mecca in 687/1288 bringing the Hijaz

under Mamlūk suzerainty. [al-Qu‘aitī, 2007:583]

From this it is apparent that Sa‘īd was not only a well travelled scholar known in the

ways of the world, but he obviously must have recruited many students due to his

close link with the Amirs. [Joshi: 1974, 7]


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“Faqih Sa’id from Mogadishu […] finally settled down in the small port-town of

Ezhimala and collaborated there with Faqih Husayn, possibly the author of Qayd al-

jami’, the first known Shafi’ite text from Malabar. Faqih Sa’id is an epitome of many

more East African scholars who arrived in the Malabar Coast and partook in its

religious spectrums, and their contributions await further research.” (Kooriadathodi

2016: 209)


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DURING MAMLUK DYNASTY: CAIRO

Imām Fakhr al-Dīn, ‘Uthmān b. ‘Alī [b. Muhajjin al-Bara‘i] b. Yahyā b. Yūnus al-Zayla‘ī,

Fakhr al-Dīn, al-Hanafī (d. 743/1342):

Not much of his early life is documented because biographical layers of great Hanafi

jurists were not compiled until the late 8th/14th century. Usually Hanafi luminaries were

picked from biographical layers compiled for the grammarians, Hadith experts, etc.

He was born and raised in Zayla` and excelled in the sciences of Lughah, Nahw, Sarf,

Fiqh, and Hadith before he left for knowledge.

Historians mention that he entered Cairo in 705/1306 and “He taught, spread Fiqh and

benefitted the people” as ibn Hajar puts it.


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Imam Fakhr al-Din has also travelled to the Hijaz and taught in Mecca for a period of

time, as mentioned by his student Badr al-Dīn Mahmud b. Israil b. ‘Abd al-‘Azīz Ibn

Qadi Simāwanah (d. 818 or 823/1415 or 1420).

He was known as one of the great ones in the Madhab as illustrated by his ability and

mastery of Fiqh, Hadith, Nahw and fara’id in his masterpiece Tabyin al-Haqa’iq. He is

classed as sixth level Hanafi jurist (al-Tabaqat al-Sadisah). [Kawjabash, 2016: 22]

Imam Fakhr al-Din al-Zayla`i was ascetic, simple life style, humbleness. He used to

exhort his students saying; “Don’t cut short your recitation [for my sake] for I see myself

like one of you. If you happen to find someone astute in certain science read to them

so you may gain more good and benefit much more.” SiblingsOfIlm | www.siblingsofilm.com

37





Imam Fakhr al-Din may have studied with these great scholars of Zayla’:

Imam Shihab al-Din Ahmed b. Ùmar al-Zaylaì, al-Ùqayli (d. 704/1304). He was an

expert of Fiqh, Tasawwuf, Nahw and Tafsir. He wrote works such as Thamarat al-Haqiqat wa Murshid al-Salikin ila Awdhah al-Tariqah in ( (ثمرة الحقيقة ومرشد السالكين الى اوضح الطريقة

Tasawwuf.

Imam Muhammad b. Àli al-Zaylaì (d. 730/1330). He was an expert in fiqh and Usul.

Some of the works he left behind is Sharh al-Luma`. There is a strong possibility that he

may have taken knowledge from him. [Mu‘allim, 2011:76]


38





HIS STUDENT: Imam Jamal al-Din Àbd Allah al-Zaylaì (d. 762/1361), Imam Shams al-Din

Muhammad al-Sa’i` al-Nahwi (d. 777/1375), Imam Badr al-Din Ibn Qadi Simawanah (d.

823/1420).

HIS WORK: Tabyin al-Haqa’iq Sharh Kanz al-Daqa’iq which has been a crucial source

for advanced students as well as teachers since its inception; Sharh àla al-Jami` al-

Kabir by Imam Muhammad al-Shaybani (d. 189/805); Sharh àla al-Mukhtar lil Fatawa

by Imam Abi al-Fadhl al-Mawsili (d. 683/1284),


39





“He is reported to have left his native land, Zayla’ to settle in 705/1305 in Cairo, where

he taught till his death in 743/1342. This raises an important question: if al-Zayla’; had

come to settle in Cairo as a teacher rather than as a student, he must have been

exposed at home to a remarkable scholarly tradition, about which the current volume

provides no information.

But if we consider the fact that by the thirteenth century many of the nomadic

peoples of the region had become Muslims, and trade based Muslim principalities

had been established from the 14th century, it would be reasonable to suggest that

itinerant trader-scholars would have been active here too.” [Sanni, 2003,196]


40



Imām Jamal al-Din `Abd Allah al-Zayla`i (710/1320-762/1361),

Jamāl al-Dīn Abū Muhammad ‘Abd Allāh ibn Yūsuf ibn Yūnus Ibn Muhammad al-

Zayla‘ī.

He is classed in the generation of Hāfiẓ Ibn Rajab (736/1336-795/1393), Ibn Musallam

(724/1324-792/1390), Ibn Sayyid al-Nās (729/1329-792/1390), while being a colleague of Hāfiẓ Zayn al-‘Irāqī (725/1325–806/1404). [al-Suyūtī, Tabaqāt al-Huffāẓ: 531]

In Hadith he studied with Hāfiẓ Abū al-Hajjāj al-Mizzī (d. 742/1341) and Hāfiẓ Shams al-

Dīn al-Dhahabī (d. 748/1347), Imām ‘Alā’ al-Dīn al-Māridīnī (d. 750/1349), and in fiqh

Imām Fakhr al-Dīn al-Zayla‘ī (d. 743/1342), and in Lugha Bahā’ al-Dīn ‘Abd Allah ibn

‘Abd al-Rahmān Ibn ‘Aqīl (d. 761/1360), [‘Awwamah].


41



Imām Jamal al-Din `Abd Allah al-Zayla`i (710/1320-762/1361),

Qāsim ibn Qutlūbughā d. 879/1427: “the most expansive in scope and wide-ranging in

collection.”

al-Laknawī d. 1304/1887: “His takhrīj work is indicative of his depth in the field of Hadīth

and narrator criticism, and his encompassing vision in the branches of Hadīth to the

highest extent.”

Shaykh Muhammad Zāhid al-Kawtharī d. 1371/1952: “His takhrīj works bear testimony

to his depth and expansive scope in the disciplines of Hadīth in terms of commentary,

narrator criticism, texts, and routes.”

Shaykh Anwar Shāh al-Kashmīrī d. 1352/1933: “In my opinion, Hāfiẓ al-Zayla‘ī has

better memory than Hāfiẓ Ibn Hajar.” [‘Awwamah]. SiblingsOfIlm | www.siblingsofilm.com

42

SECTION 04: DEVELOPMENT OF

ISLAMIC SEMINARIES: Dotted Islamic Seminaries & settlements across the Horn.


43


CENTRES OF LEARNING IN EAST AFRICA

Horn of Africa is dotted by many centres of Islamic learning, for centuries, dedicated

as madaris, places where beginners learn the ‘ulum, and where dedicated advanced

students graduate.

We mentioned earlier that the Umayyad promoted the Islamic education;

حصنا وفيه جملة أسلحة وكانوا أهل البلاد له بكلوىوعل م الناس قراءة القرآن والدين وبنى .طائعين من أولهم الى آخرهم الى ان انقرضت دولة بنى أمية عن دمشق الشام


44


CENTRES OF LEARNING IN EAST

AFRICA: ‘AJAMI LITERATURE

‘Ajamī sources are largely

untapped mines of information

for a comprehensive

understanding of diverse

Islamic experiences in Africa

and beyond.

They constitute an important

and unique part of the Islamic

component of “The African

Library.”Ngom, 2016: 251]


45

Somali-’Ajami writing:

A text written by a

husband to his wife a

century ago, both in

Northern part of the

Somali Peninsula.

Husband: Salah Dirir in

Berbera to his wife

Haboon Wacays in

Burco.


TEACHING, WRITING, AND LITERATURE CULTURE OF MOGADISHU:

In southern part of East Africa, specifically Mogadishu Shafi‘ī fiqh became popular.

Imām Jamāl al-Dīn Muhammad b. ‘Abd al-Samad al-Jahwi (d. 670/1272), buried in

Mogadishu, known to have taught and given ijaza in Mogadishu. [Mukhtar, 1995:4]

It was Shaykh Habib Muhammad b. 'Alawi b. Ahmed b. Al-Faqih al-Muqadam who

received certification in al-Tanbīh fī’l Fiqh al-Shāfi‘ī written by Imām Abī Ishāq Ibrāhīm

b. ‘Alī al-Shayrāzī (393/1003-476/1083). [Ba’alawi, Unknown:189-190]

"كان يقرأ عليه المهذب في سنة والتنبيه والوسيط والوجيز في سنة.” [Mu‘allim, 2011:139]


46


TEACHING, WRITING, AND LITERATURE CULTURE OF MOGADISHU:

Abū ʿAbdallāh Muḥammad ibn Baṭūṭah (703/1304-770/1369) visited the East African

coast, traveling through the Sudan and Yemen, then on to Zayla‘, Mogadishu (both in

Somalia), Mombasa (Kenya) and further south to Zanzibar and Kilwa.

In 731/1331 he visited Mogadishu and mentioned its scholarship and educational

institutions completely funded with bursaries for students.

Shaykh Kamal al-Din al-Maqdashi arrived [‘Adan] from Mogadishu in 751 (begins 11

March 1350) by ship. 20 years before Ibn Batuta showed up in Mogadishu.

“Jurisconsults (Qadis) from Mogadishu were strongly involved in the trade of books.”

[Smith, 1997].


47


TEACHING, WRITING, AND LITERATURE CULTURE OF MOGADISHU & LAMU:

Imām al-Maqrīzī (766/1365—845/1441), mentions couple of years before he passed

away while on his last Hajj, meeting Qādī Imām Muhammad b. Ishāq b. Muhammad

al-Barawānī (d. 839/1436). Maqrīzī says:

“Muhammad b. Ishāq b. Muhammad, judge of Lamu, which is one of the Zanj coastal

towns on the Barabar sea [Somali coast]…Located West to the city of

Mogadishu...While I was in Mecca, he arrived for Hajj, in the concluding year of

839/1436.” [al-Maqrīzī, al-‘Uqūd, 2002:3.345-346].

After verbatim quoting similar lines, al-Sakhāwī adds that he was born in 787/1385.

[Dhu’I al-Lami’]

Maqrizi says: “I was tested by him in my knowledge of fiqh in the Shāfi‘ī madhab, and

inheritance [farā'idh].” He also mentions he studied al-Hawi with him. SiblingsOfIlm | www.siblingsofilm.com

48



Most of the Islamic education centres were located in settlements in or around

agricultural areas and around water wells and many of these were later transformed

into villages, towns, and cities.

WALLO: Centers of Islamic Learning in Wallo. The following most famous centers of

education were identified by Hussein (1988), with their founders and famous scholars.

To shed light on a few of many:

Graddo, Dawway founded by Mufti Dawud ibn Abi Bakr

Shonke founded by al–Haj Jawhar bin Haydar

Jama‘ Negus, Albukko, Central Wallo Shayk Mohammad.

At Legot in wera Himano Shaykh ‘Umar Surur was a recognized teacher

In Warra Babbo, at a place called Oda—Shaykh Abdal-Wahhab Abdel- Jalil.


49


CENTRES OF LEARNING IN EAST AFRICA: WALLO

In Wallo for example, the Hanafi and Shafi‘i are represented. Broadly speaking, the

shafi’iyyah has the largest number of followers in Wallo and is predominant in the

lowland areas like Dawway and Ifat, whereas the Hanafiyyah is strong in high land

areas such as Qallu, Borana, Warra Himano, Warra Babo and Yajju.

According to Hussein Ahmed “Islam was introduced into Wallo from Ifat in

northeastern Shawa, where it had flourished since the eleventh century, if not earlier.”

[Hassen, 2000:147-151]


50



It was estimated that one time in the Somali Peninsula, more than 80 Islamic seminary

communities were functioning. [Mukhtar, 2003:127]

DARRA:

WALLO FIIQ: RAASO: HARAR:

BAARDHEERE: ZAYLA’: BERBERA: HARGEISA:

MOGADISHU: LAMU: KILWA: MERKA:

BARAWE: MOMBASA:


51

Q&A


52

FURTHER READING


53

FURTHER READING

English

Reese, Scott, eds. The Transmission of Learning in Islamic Africa, (Leiden: Brill, 2004)

Nehemia Levtzion and Randall L. Pouwels, eds. The History of Islam in Africa, (Oxford: James Currey, 2000)

I HIGHLY RECOMMEND READING THE ABOVE TWO TITLES AS INTRODUCTION.

Omer, Ahmed Hassen. Centres of Traditional Muslim Education in Northern Shäwa (Ethiopia): A Historical

Survey with particular Reference to the Twentieth Century. Source: Journal of Ethiopian Studies, Vol. 39, No.

1/2 (2006), pp. 13-33,

Mazrui, Alamin M. Cultural Politics of Translation: East Africa in a Global Context. (New York & London,

Routledge, 2016).

Mazrui, Alamin M. The Africans: A Triple Heritage. (Boston & Toronto: Little, Brown and Company, 1986).

Ahmed, Hussein. Islam in Nineteenth-Century Wallo, Ethiopia: Revival, Reform and Reaction. (Leiden, Brill:

2000),


54

FURTHER READING

English

Declich, Francesca, eds. Translocal Connections across the Indian Ocean: Swahili Speaking Networks on the

Move, (Leiden: Brill, 2018).

Miftah, Mukerrem. Key Dimensions in Abyssinia-Ottoman Relations in the Sixteenth and Seventeenth

Centuries: A Critical Review of Literatures.

Endashaw, Ibrahim. Practices and Contributions of Islamic Education to Modern Education in Ethiopia: the

case of Bati Azhar Mesjid. (PhD Dissertation Addis Ababa University, 2012).

Casale, Giancarlo. The Ottoman Age of Exploration. (Oxford: Oxford University Press, 2010)

Krätli, Graziano, and Ghislaine Lydon, eds. The Trans-Saharan Book Trade, (Leiden: Brill, 2010)


55

FURTHER READING

العربية

المجموعة . جيلان بن خضر بن غمدا الإثيوبي، سلسلة منشورات اثبات واجازات علماء الحبشة/د: تحقيق (٢٠١٥/١٤٣٦: اثوبياأدس أبابا، . )الأولى

المجموعة . جيلان بن خضر بن غمدا الإثيوبي، سلسلة منشورات اثبات واجازات علماء الحبشة/د: تحقيق (٢٠١٥/١٤٣٦: اثوبياأدس أبابا، . )الثانية

رسالة الدكتوراه في (م1941 – 1889)دور علماء جنوب الصومال في الدعوة الإسلامية : محمد جمعالةأحمد ، .م، قسم التاريخ بجامعة أم درمان الإسلامية في السودان2008التاريخ،

هـ 949م ــ 1415/هـ818) التاريخ السياسي لسلطنة عدل الإسلامي في القرن الإفريقي : بشير أحمد صلادهـ 1407والدراسات العربية ، بغداد ، قسم البحوث والدراسات التاريخية ، ذي الحجة التحوث، معهد (م 1543/

.م ، رسالة الماجستير في الدراسات التاريخية1987، أب خصائصها-أدوارها –مراكزها -مدرسة التصوف الإسلامي في الصومال، نشأتها: سمترحسن معلم محمود-

.م2012/م2011وروادها، بحث مقدم لنيل الماجستير في جامعة الأحقاف باليمن عام


56

FURTHER READING

العربية

كشف السدول عن تاريخ الصومال وممالكهم السبعة ، طبع بمطابع الدولة : ريراشالشيخ أحمد عبد الله .م1974 بمقدشوللطباعة

الماضي، الحاضر، المستقبل ) التعليم الإسلامي في الصومال، ندوة التعليم في الصومال : محمد جمعالةأحمد . مكتب الصومال - مقدشومركز السلام الثقافي ، لجنة مسلمي إفريقيا ، : م تنظيم 5/1997/ 16 -15، (الحياة الثقافية بالصومال في العصور الوسطى ضمن مجلة البحوث والدراسات العربية ، : زين العابدين السراج

.م1987، 14، 13العدد 1889الطرق الصوفية ودورها في الدعوة والثقافة الإسلامية في جنوب الصومال ": دبان"تصالح علي محمود-

. ماجستير في التاريخ الحديث والمعاصر بجامعة سنار في السودان" م دراسة تاريخية حضارية 1960 رسالة الدكتوراه في م 2010إلى 1960عبد الباسط شيخ إبراهيم، الدعوة الإسلامية في الصومال من عام ،

.م2014عام فيرايرالدعوة، كلية العلوم الإسلامية بجامعة المدينة الإسلامية في ماليزيا،


57

BIBLIOGRAPHY


58

BIBLIOGRAPHY

English

Bowersock, Glen Warren. The Throne of Adulis: Red Sea Wars on the Evening of Islam. (New York, Oxford

University Press: 2013).

al-Jāḥiẓ, Abū ‘Uthmān ‘Umurū (d. 255/869). ‘Kitāb Fakhr al-Ṣūdān ‘alā al-Bayḍān’, in Rasā’il al-Jāḥiẓ. ed.

‘Abd al-Salām Muḥammad Hārūn. 4-Volume. (Cairo: Maktabat al-Khānajī, 1964) v.1, pp. 173-226.

Ingram, Paige Mandisa. Trials of Identity: Investigating al-Jāḥiẓ and the Zanj in Modern Pro-Black Discourse.

(Austin: The University of Texas, 2015).

Najeebabadi, Akbar Shah Khan. History of Islam. 3 Volumes. (Riyadh: Darussalam, 2000).

Al-Jāmī, Muḥammad Amān. Islam in Africa Throughout History. Tr. Rasheed Barbee. (Philadelphia: Authentic

Statements, 2017).

ʿArab Faqīh, Shihāb al-Dīn Aḥmad, Paul Lester Stenhouse (Translator). Futūḥ al-Ḥabashah: The conquest of

Abyssinia [16th Century]. ed. Richard Pankhurst. (Hollywood: Tsehai Publishers, 2003)


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BIBLIOGRAPHY

English

al-Bajuri, Shaykh Muhammad Al-Khudari Bak. Lessons in Islamic History. (London: Turath Publishing, 2016), p82.

Mukhtar, Mohamed Haji, “Islam in Somali History: Fact and Fiction” in Ali Jimale, The Invention of Somalia,

(Trenton, NJ: Red Sea Press, 1995)

[Lapidus, Ira M. Muslim Cities In The Later Middle Ages. (Cambridge: Cambridge University Press, 1967)

al-Qu‘aitī, Sultān Ghālib, The Holy Cities, The Pilgrimage and the World of Islam: A History from the Earliest

traditions till 1925 (1344H), (Louisville: Fons Vitae, 2007). p.583

History of Medieval Deccan, 1295-1724: Mainly cultural aspects edited by P. M. Joshi p. 7.

Kooriadathodi, Mahmood. Cosmopolis of law: Islamic legal ideas and texts across the Indian Ocean and

Eastern Mediterranean Worlds. (Leiden: University of Leiden, 2016).

Sanni, Amidu Olalekan. Arabic Literature of Africa Volume 3 Fascicle A: The Writings of the Muslim People of

Northeastern Africa. Compiled by R. S. O’FAHEY (Leiden: Brill 2003), 196 pp.


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English

Donald P. Little, History and Historiography of the Mamluks (London: Variorum,1986);

J. van Steenbergen, Order Out of Chaos: Patronage, Conflict and Mamluk Socio-Political Culture, 1341–1382

(Leiden; Boston, MA: Brill, 2006);

Robert Irwin, The Middle East in the Middle Ages: The Early Mamluk Sultanate, 1250–1382 (London: Croom

Helm, 1986);

P. M. Holt, Ann K. S. Lambton, and Bernard Lewis (eds), The Cambridge History of Islam: Central Islamic Lands

from Pre-Islamic Times to the First World War, Vol. 1a, (Cambridge; New York: Cambridge University Press,

1970);

George Makdisi, The Rise of Colleges: Institutions of Learning in Islam and the West (Edinburgh: Edinburgh

University Press, 1981), 2.


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Burak, Guy. The second formation of Islamic law: the Hanafī school in the early Modern Ottoman Empire

(Cambridge: Cambridge University Press, 2015) pp.118-119.

R. Kevin Jaques, Authority, Conflict, and the Transmission of Diversity in Medieval Islamic Law (Leiden: Brill,

2006), 17–23, 255–79

Nükhet Varlık, “Disease and Empire: A History of Plague Epidemics in the Early Modern Ottoman Empire

(1453–1600)” (PhD diss., University of Chicago, 2008).

al-Imam Fakhr al-Din al-Zayla`I wa Kitabihi Tabyin al-Haqa’iq by Sawash b. Yusuf Kawjabash Thesis

Mu‘allim ‘Alī, Muhammad Hussayn. al-Thaqāfah al-‘Arabiyyah wa Ruwwādaha fīl Sūmāl: Dirāsah Tārīkhiyyah,

Hadāriyyah (Arab Culture and its Pioneers in Somalia: Historical Overview). (Cairo: Dār al-Fikr al-Ābi, 2011)

The Life and Works of Hāfiẓ al-Zayla‘ī, Author of Nasb al-Rāyah By Shaykh Muhammad ‘Awwāmah.

Translated by Muntasir Zaman. Link: https://ahadithnotes.com/archives/1195#_ftnref1


62

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Ngom, Fallou. Muslims beyond the Arab World: The Odyssey of ‘Ajamī and the Murīdiyya. (New York: Oxford University Press, 2016).

al-Hasan ibn Ali al-Sharif al-Husayni (d. 1412). Mulakhkhas al-Fitan (book of legal decisions) from Aden. Taken from: B.G. Martin African Historical Studies 1974. Medieval Administrative and Fiscal Treatise from Yemen: G. Rex Smith

al-Maqrīzī, Ahmad b. ‘Alī Taqiy al-Dīn. Durar al-‘Uqūd al-Farīdat fī tarājum al-a‘yān al-Mufīdat.: ed. Mahmūd al-Jalīlī. (Beirut Dār al-Gharab al-Islāmī: 2002). 4 volumes. v.3, pp345-346

Mukhtar, Mohamed Haji, “Islam in Somali History: Fact and Fiction” in Ali Jimale, The Invention of Somalia, (Trenton, NJ: Red Sea Press, 1995)

Hassen, Mohammed. “Islam in Nineteenth-Century Wallo, Ethiopia: Revival, Reform and Reaction (review)”, in Northeast African Studies, Volume 7, Number 2, 2000, pp. 147-151

Mohamed Mukhtar, Historical Dictionary of Somalia. African Historical Dictionary Series, 87 (Lanham, MD: Scarecrow Press, 2003)


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في رسائل الجاحظ. كتاب فخر السودان على البيضان»(. 255/869)الجاحظ، ابو عثمان عمرو بن بحر بن محبوب» ، .٢٢٦-١٧٣ص؛ . ١ح؛(. 1384/1964، الخانجيمكتبة : القاهرة. )4: الأجزاء. عبد السلام محمد هارون: تحقيق وشرح

الثالثة: الطبعة( ١٩٨٩دار الأعلمي،: بيروت. )جونس مارسدن: تحقيق« المغازي»(. 207/822)الواقدي، محمد بن عمر . .٣: عدد الأجزاء

1950) الإدارة الإيطالية، مطبعة:مقدشو. )«بغية الآمال في تاريخ الصومال»، عيدروسالشريف ،كتاب الزنوج»مجهول». 7: عدد الأجزاء( ١٩٩٥دار صادر، : بيروت. )«معجم البلدان»(. 626)الحموي، ياقوت بن عبد الله الرومي. الدكتور محمد الحبيب الهيلة : المحقق« معجم الشيوخ الكبير»(. هـ748: المتوفى)الذهبي، محمد بن أحمد بن عثمان

2: عدد الأجزاء م 1988 -هـ 1408الأولى، : المملكة العربية السعودية الطبعة -مكتبة الصديق، الطائف : الناشرالمجلس : د حسن حبشي الناشر: المحقق. إنباء الغمر بأبناء العمر. حجر العسقلاني، أبو الفضل أحمد بن علي العسقلاني إبن

4: م عدد الأجزاء1969هـ، 1389:لجنة إحياء التراث الإسلامي، مصر عام النشر -الأعلى للشئون الإسلامية


64

BIBLIOGRAPHY

العربية

الضوء »(. هـ902) السخاوي، شمس الدين أبو الخير محمد بن عبد الرحمن بن محمد بن أبي بكر بن عثمان بن محمد 6: بيروت عدد الأجزاء -منشورات دار مكتبة الحياة : الناشر. «اللامع لأهل القرن التاسع

محمد الكاظم : المحقق« مجمع الآداب في معجم الألقاب»(. هـ 723: المتوفى)، عبد الرزاق بن أحمد الشيباني الفوطيابن 6: هـ عدد الأجزاء 1416الأولى، : وزارة الثقافة والإرشاد الإسلامي، إيران الطبعة -مؤسسة الطباعة والنشر: الناشر

دار : أحمد الأرناؤوط وتركي مصطفى الناشر: المحقق. «الوافي بالوفيات». صلاح الدين خليل بن أيبك بن عبد الله الصفدي 29: م عدد الأجزاء2000 -هـ1420:بيروت عام النشر -إحياء التراث

محمد عبد القادر عطا : المحقق« تاريخ البلد الأمين فىالعقد الثمين ». المكي، تقي الدين محمد بن أحمد الحسني الفاسى 7: عدد الأجزاء م 1998الأولى، : دار الكتب العلمية، بيروت الطبعة: الناشر

محمد بن عبد الله بن محمد بن إبراهيم : المؤلف( تحفة النظار في غرائب الأمصار وعجائب الأسفار)رحلة ابن بطوطةهـ 1417: أكاديمية المملكة المغربية، الرباط عام النشر: الناشر( هـ779: المتوفى)، أبو عبد الله، ابن بطوطة الطنجياللواتي

5: عدد الأجزاء


65

BIBLIOGRAPHY

العربية

المشرع الروي في مناقب السادة الكرام آل أبي علوي، صنعاء، بدون التاريخ: باعلوي، محمد بن أبي بكر الشلبي باعلوي .


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@SiblingsOfIlm

www.SiblingsOfIlm.com

history of muslim scholars & islamic seminaries …

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