Al wafi for vista

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It is equally possible that this may have been an isolated incident, but the interested researcher is faced with the task of seeking corroborating evidence by searching for similar cases in the vast collections of juristic rulings available in manuscript form. It is a tract written by the Nigerian Reformist Abd-Allah b. Uthman b. Fudi d. Divided into several sections, it discusses apostasy, highway robbery, hostile combatants and heretics.

The manuscript also deals with the issue of politics and classifies politics as either oppressive or just. An outstanding aspect of this work is a deeply philosophical discussion on the five universal elements necessary for existence, i.

Many other interesting examples are also to be found. Manuscript , from the Mamma Haidara collection, deals with juristic verdicts issued by Qadi Muhammad b. With regards to the sale of slaves the author mentions a dispute between two people and the import of the manuscript suggests that in Timbuktu buying and selling was in most cases not done on a cash basis. The author points out that insistence upon dealing in cash could lead to loss and destruction of the commodity!

Manuscript from the same collection is by Shaykh Sayyid al-Mukhtar b. Abi Bakr al-Kunti al-Wafi d. Reference is made to the words of sages regarding the intellect. Talk on the intellect and its importance is concretized in his description of the people of Timbuktu, who as inhabitants of the desert, the author suggests, pay importance to agriculture and thereby neglect knowledge and are consequently ignorant of many of the tenets of their religion, especially fiqh law.

He therefore sets himself the task, in the form of questions and answers, to educate the people of Timbuktu. Amongst the many questions that he addresses is the question of. The manuscript suggests that the people of Timbuktu considered the alms to be the prerogative of an exclusive group of people. The author regards this phenomenon as an innovation that should be rejected. He raises the issue of accepting alms from thieves and oppressors, ruling that it is not permissible to do so as this would be tantamount to assisting them in evil.

He concludes by encouraging people to distribute their alms in a manner sanctioned by Islamic teachings. In comparison to many of the works in the collection, manuscript 52 Mamma Haidara , vol. The author and date of the work are unknown, but the colophon clearly states the name of the copyist as Muhammad al-Amin b. Muhammad b.

The manuscript was copied in AH , i. More interestingly, the manuscript opens a window into the world of inter-religious polemics by way of its descriptions of Christians, Jews and sinful Muslims. It also presents a conception of original sin that implicates mother Eve in a manner that is more easily reconcilable with Christian eschatology than with a purely Quranic account. This in itself raises the question of the impact of Judeo-Christian thought upon Islamic thought as expressed in some of these manuscripts.

The Timbuktu Scientific Manuscript Heritage A distinguishing characteristic of the religious, linguistic and literary traditions encountered in the manuscript corpus is a connection that traverses the past, ensuring continuity between the traditional legacy and contemporary developments in these fields. The continuity of these traditions has ensured the continued currency of their idiom and terminology and consequently the number of people working on them.

As a result, this very important part of the Islamic cultural heritage has suffered a devastating interruption Ibish viii. However, even a cursory glance at the catalogues of the Timbuktu collection reveals a significant presence of manuscripts on the basic sciences.

Volume one of the Ahmed Baba collection Ould Ely , which is thematically arranged, groups together a significant number of manuscripts on medicine, for example. Apart from this, the dedicated researcher is faced with the challenge of scanning the entire catalogue to locate other manuscripts on science.

The same applies to the catalogue of the Mamma Haidara collection. Even so, Volume Three of the catalogue offers a rich concentration of science manuscripts and is worth special mention and some elaboration. Some of the subject matter conforms rather loosely to what is regarded as science today and it is therefore useful to draw upon the distinction made by David King between the scientific tradition and the folk scientific tradition.

As King notes, the scientific tradition was the purvey of specialists, while the folk scientific tradition—devoid of any mathematics beyond simple arithmetic and of any astronomy other than what can be observed by the naked eye—was favoured by the legal scholars of Islam. It quickly becomes apparent to the researcher perusing the Timbuktu corpus that most of the extant science manuscripts in the region fall under the category of the folk scientific tradition. For example, Manuscript no.

The treatise is concerned with the intersection between the solar and lunar calendars, more specifically, with calculating the beginning of the month of January in the Islamic Lunar year , i. It also addresses whether that specific year in the solar calendar is a leap year or not. In some of the manuscripts the link between the nature of the inquiry and the fulfilment of ritual obligation is clearly stated.

Manuscript no. The text describes how to cast lots in order to determine whether one should proceed with an intended action, like going out on a journey, getting married, divorced, etc.

It suggests predictions on the basis of the results of 9 casts and a certain arithmetical calculation. This particular manuscript is another apt embodiment of what King refers to as the folk scientific tradition. A particularly interesting manuscript dealing with arithmetic is also to be found in the Haidara collection.

This two-page treatise sets out to explain simple arithmetic calculations by means of rhymed verses. This form of writing was extremely popular because it enabled the student to learn basic concepts in almost all disciplines by memorising rhymed and metered verses. Manuscripts dealing with medicine are by far the most numerous amongst the science manuscripts. These manuscripts include both short prose tracts and pedagogical poems.

The subject matter also varies in range, from Prophetic Medicine al-Tibb. Two examples should suffice. His short treatise deals with physical ailments as well as ailments of the heart — psychological ailments — and is based on teachings of the Prophet PBUH pertaining to such matters.

In sheer contrast, manuscript Mamma Haidara , vol. While not found in abundance, one does encounter manuscripts from the scientific tradition proper. The dedicated researcher will no doubt uncover similar works, but must be willing to spend time working in these libraries. The Timbuktu Manuscripts and the Contemporary Discourse on Islam and Science The natural question to pose with regard to the Timbuktu science manuscript corpus is of course one of relevance; more specifically, why is this heritage so important today?

A significant part of the answer is to be found in the nature of the discourse on Islam and science today. The first regards science as value-free and as such reconcilable with the personal beliefs of the scientist, the second calls for the Islamization of the sciences, while the third calls for the development of an altogether unique Islamic science.

As will be argued below, this is mostly attributable to the hegemony of the contemporary western scientific paradigm. John Walbridge astutely points out that as soon as Europeans began asserting hegemony over the Islamic world, Muslims realised that science was a critical ingredient of western power. Consequently, the only common factor amongst the various ideological camps within contemporary Islamic thought—whether Modernist, Traditional, or somewhere in between—was complete deference to science.

However, themanner in which science fitted into the conceptual schemes of these various strands was hotly debated.