Jibril ibn Umar

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Abū l-Amāna Jibrīl ibn ʿUmar al-Aqdasī ( Arabic أبو الأمانة جبريل بن عمر الأقدسي, DMG Abū l-Amāna Ǧibrīl ibn ʿUmar al-Aqdasī died after 1786 near Madaoua ) was a Usūl scholar from the Agadès region, who was one of the most important Islamic scholars in the central Sudan zone in the 18th century. In his sermons and writings he declared the Muslim rulers of the Sudan countries to be infidels . With this doctrine and his rigorous action against un-Islamic customs, he exerted a strong influence on the movement of Uthman dan Fodio , which began a jihad against the kings of the house states in 1804 and founded the Caliphate of Sokoto a few years later .

Life

Jibrīl's ethnic background has not yet been clarified. While the oral tradition says that he belonged to the Hausa , in one of his works he describes himself as the Nisba al-Fallātī , which indicates that he belonged to the Fulānī . His Nisba al-Aqdasī indicates that he comes from Agadès. He received his training from ʿAlī Dschobbo, Abū Bakr ibn al-Hādj ʿUthmān and his own brother ʿAlī. At an unknown time, Jibrīl went on a pilgrimage to Mecca with his teacher Muhammad ibn al-Hādj .

According to the Hausa Chronicle, Jibril stayed in Mecca for a total of twelve years. According to another source, he spent 18 years in Egypt and only two years in Mecca. In Egypt he was in contact with various Chalwatīya scholars, such as the Shafiite legal scholar Yūsuf ibn Sālim al-Hifnī (d. 1763) and Ahmad ad-Dardīr (d. 1786), a disciple and Chalīfa of Muhammad ibn Sālim al-Hifnī (died 1768), who had contributed to the renewal of the Chalwatīya in Egypt. Ahmad ad-Dardīr taught him to the 1763 is the Chalwatīya and led him with it in the Order.

Upon his return to Agadès, Jibril preached to the Tuareg . In his sermons, he explained that those residents of Sudan who took more than four women, did not veil their wives, allowed the women to mingle with the men, rob women in tribal clashes , or steal the goods of orphans for infidels. He was close to the view that the earlier Tuareg mujāhidūn had used by the Ait-Awari to justify their raids on Sufi centers in the villages of Azawagh and Ayar. Jibril's sermons met with a great response in the cities that were inhabited by Habe, i.e. non-Fulanis. When Jibril called a jihad on the basis of his teachings in the Aïr area , it angered the Tuareg so much that he had to flee.

Jibrīl then undertook a second pilgrimage to Mecca, on which his son ʿUmar accompanied him. On this trip he met the scholar Murtadā az-Zabīdī (d. 1791) in Cairo , who on 10th Rabīʿ II 1198 (= 3rd March 1784) issued an ijāza for the transmission of all his comments and writings. This Idschāza is handed down in a work of his student Uthman dan Fodio. Murtadā az-Zabīdī also transmitted a tradition to Jibrīl about the origin of the Fulānī people. Accordingly, the Fulānī go back to Jafar ibn Abī Tālib , the cousin of the Prophet Mohammed . Around 1786 Djibril returned to the Sudan Zone. He first lived in the town of Kude and then moved to a valley called the Maji (Madaoua?). He died at an unknown date near Madaoua in northwestern Gobir .

Works

  • al-Bulūġ to-nāfi''Alá Usul al-Kaukab as-sāti' , Super comment to al-Kaukab as-sāti' , a commentary by Jalal ad-Din as-Suyuti to the Usul al-fiqh -Handbuch Ǧam' al-ǧawāmi' of ad Taj -Dīn as-Subkī . This was the first text by a scholar from the Sudan zone to the Usūl al-fiqh.
  • Kitāb fī t-Takfir bi-l-ma'āṣī , Treatise on the Takfir due to sins. Muhammad Bello quotes the following passage from this work: “As for the events in the Sudan countries and those who mix the works of disbelief and the works of Islam, namely the majority of the kings and soldiers of these countries, so it is this is not about an unlawful innovation , falsification , change or acceptance of a Sunnah . No, it is rather an unbelief in which they persist. For none of them is known to have given up on him. [...] By adding the lights of prayer and fasting and saying 'There is no God but God' to their oppression , the ignorant thinks of them that they are Muslims, but no, they are not Muslims. "
  • Naẓm fī t-takfīr bi-l-maʿāṣī , simple rajaz-style poem on the same subject in 26 verses. In this poem, which is handed down in two works by his student Uthman dan Fodio, Jibrīl accuses the people of Sudan of adhering to the law of Jāhilīya , which God has replaced with Sharia .

Meaning for the leaders of the Fulani jihad

Dschibril had numerous students, including the leaders of the Fulani jihad Uthman dan Fodio (1754-1817) and his brother Abdullahi dan Fodio (1765-1829). Their cousins ​​Muhammad al-Firabrī and al-Mustafā ibn ʿUthmān also studied with him.

Uthman dan Fodio joined Jibrīl after studying with his uncle ʿUthmān Bindūrī for two years. He stayed with him for a year and accompanied him to Agadès. Under Jibrīl's influence, Uthman himself began to preach about the unbelief of sinners. He also copied Jibrīl's work on the great sinner's disbelief and discussed it with him. Jibrīl wanted to take him on his second pilgrimage, but Uthman's father refused because of his tender age. After Jibrīl returned from the pilgrimage, Uthman visited him in 1787 together with his brother Abdullahi in Gudi. Jibrīl introduced them to the silsilas of the Qādirīya , the Shādhilīya and the Chalwatīya and gave them various ijāzas. Uthmān stayed with Jibrīl only a few days and then moved on to Zamfara .

Abdullahi dan Fodio stayed a little longer at Jibril. He reports that he studied several books on the Usūl al-fiqh with him , including the Kitāb Anwār al-burūq by Shihāb ad-Dīn al-Qarāfī and the Ǧamʿ al-ǧawāmiʿ by Tādsch ad-Dīn al-Subkī with the commentary al -Kaukab as-sātiʿ from as-Suyūtī, on which Jibrīl wrote a super commentary. Jibrīl also gave him an ijāza for the traditions transmitted by him and for the poem Alfīyat as-sanad by Murtadā az-Zabīdī. Abdullahi dan Fodio wished to meet Jibril a second time, but it is not clear whether this second encounter took place. He reported that he Jibril at its new location in the valley Madschi one on the letter Dschīm rhyming Qasida sent in which he praised him and his followers.

Uthman has the over supply chains , which he received from his teachers, compiled in two plants, the Asānīd ad-da'eef and Asānīd al-Faqīr . Jibrīl ibn ʿUmar occupies the most important position as the transmitter of chains of transmission. However, Uthman was somewhat distant from his teacher's special doctrine of sin. In his work Naṣaʾiḥ al-umma al-Muḥammadīya ("Advice for the Muhammadan Community") he quoted his poem about the unbelief of the great sinner and rejected it with the argument that, according to the consensus of the Sunnis, disobedience to God is only an outrage ( fisq ), but does not invalidate a person's belief. He warned that people who advocate this doctrine are getting into dangerous proximity to the heretical Kharijites . He also accused Jibrīl of inconsistencies in his teaching: on the one hand he explained that the inhabitants of Sudan became unbelievers because they implicitly allowed the commission of sins, and on the other because they committed deeds that could not be interpreted of the Koran could be justified. He excused the inconsistencies in his teaching with Jibrīl's concern for this Muhammadan community ( šafaqatu-hū ʿalā hāḏihi al-umma al-Muḥammadīya ).

At the same time, he urged his followers not to think badly of Sheikh Jibril. He stressed that Jibril was the first to destroy the reprehensible customs in the Sudan countries, and claimed that he was doing his job. In this sense he said of himself in a poem: “I am a wave from the waves of Jibrīl” ( fa-mauǧa anā min amwāǧ Ǧibrīl ). He tried to take the harshness of Jibrīl's statements about the disbelief of the inhabitants of Sudan by declaring them to be a mere expression of rebuke with which Jibrīl did not really want to declare them unbelieving. Uthman later wrote a separate work entitled Shifāʾ al-ġalīl fī ḥall mā aškala fī kalām šaiḫi-nā Ǧibrīl ("Quenching the thirst for the solution of the problems in the speech of our Sheikh Jibrīl"), in which he stated that the Residents of Sudan areas should be grateful to God for sending them Sheikh Jibril.

By the time Uthman and Abdullahi began jihad against the Hausa kings in 1804, Jibrīl was already dead, but one of his sons named Muhammadan joined the brothers in their military activities. Conversely, Uthman's son, the second caliph Muhammad Bello, also felt very close to his father's teacher. In his work Infāq al-maisūr he enumerated the commendable qualities of Jibrīl. And in a poem he praised him as “the sheikh of the sheikhs in our country”, through whom the “darkness of error” ( ẓulam aḍ-ḍalāl ) had been lifted, “as if he had been a lamp in our country”.

In the modern historiography of Sokoto the role of Jibrīl as mentor Uthman dan Fodios is strongly emphasized and claims that he handed Uthman the banner of victory and that he was the first to give him the Baiʿa .

literature

Arabic sources
  • ʿAbdallāh ibn Muḥammad : Tazyīn al-waraqāt. Edited with a translation and introductory study by M. Hiskett. Ibadan University Press, Hertford, 1963. pp. 31-7, 90-4.
  • Muḥammad Bello: Infāq al-maisūr fī taʾrīḫ bilād at-Takrūr. Online version
Secondary literature
  • ʿUmar al-Nagar: "The Asānīd of Shehu Dan Fodio: How far are they a contribution to his biography?" in Bulletin d'Information. Fontes Historiae Africanae 9/10 (1984/85) 25-33.
  • ADH Bivar and M. Hiskett: The Arabic Literature of Nigeria to 1804: a Provisional Account. In Bulletin of the School of Oriental and African Studies 25 (1962) 104-148. Here pp. 140–143.
  • Louis Brenner: Muslim Thought in Eighteenth-Century West Africa. The Case of Shaykh Uthman b. Fudi. In Nehemia Levtzion and John O. Voll (eds.): Eighteenth-Century Renewal and Reform in Islam . Syracuse University Press, Syracuse, New York, 1987. pp. 39-68. Here pp. 61–63.
  • FH El-Masri: The Life of Shehu Usuman dan Fodio before the Jihād. In Journal of the Historical Society of Nigeria 2 (1963) 435-448. Here pp. 437–439.
  • Djibo Hamani: L'Adar précolonial (République du Niger): contribution à l'étude de l'histoire des états Hausa. Harmattan, Paris, 2006. pp. 136-141.
  • Djibo Hamani: L'Islam au Soudan Central: histoire de l'islam au Niger du VIIe au XIXe siècle. Harmattan, Paris, 2007. pp. 181-201.
  • M. Hiskett: Material relating to the state of learning among the Fulani before their jihad. in Bulletin of the School of Oriental and African Studies 19 (1957) 550-578. Here pp. 564–566.
  • M. Hiskett: An Islamic Tradition of Reform in the Western Sudan from the Sixteenth to the Eighteenth Century. In Bulletin of the School of Oriental and African Studies 25 (1962) 577-596. Here pp. 589-591.
  • John O. Hunwick: Arabic Literature of Africa. Vol. 2. The writings of central Sudanic Africa. Brill, Leiden, 1995. pp. 47f.
  • Murray Last: The Sokoto Caliphate. Longman, London, 1967. pp. 5f.
  • BG Martin: Muslim Brotherhoods in Nineteenth-Century Africa. Cambridge University Press, Cambridge, 1976. pp. 18f.
  • HT Norris: Art. Niger. In The Encyclopaedia of Islam. New Edition . Vol. VIII, pp. 17b-19b. Here p. 18b.
  • Stefan Reichmuth: Murtaḍā az-Zabīdī (1732-1791) and the Africans: Islamic Discourse and Scholarly Networks in the Late Eighteenth Century. In Scott Steven Reese (ed.): The Transmission of Learning in Islamic Africa. Brill, Leiden, 2004. pp. 121-153. Here pp. 138–141.
  • PJ Ryan: Islam and Politics in West Africa: Minority and Majority Models. In Muslim World 77 (1987) 1-15. Here 8–10.

Individual evidence

  1. ↑ See Reichmuth: Murtaḍā az-Zabīdī (1732-1791) and the Africans. 2004, p. 138.
  2. ↑ Cf. Bivar / Hiskett: The Arabic Literature of Nigeria to 1804. 1962, p. 140.
  3. ↑ See Reichmuth: Murtaḍā az-Zabīdī (1732-1791) and the Africans. 2004, p. 138.
  4. ↑ See Hunwick: Arabic Literature of Africa. 1995, p. 47.
  5. ↑ See Bello: Infāq al-maisūr section 9.
  6. ↑ See Last: The Sokoto Caliphate. 1967, p. 6.
  7. ↑ Cf. Bivar / Hiskett: The Arabic Literature of Nigeria to 1804. 1962, p. 141.
  8. ↑ See Hunwick: Arabic Literature of Africa. 1995, p. 47.
  9. ↑ See Reichmuth: Murtaḍā az-Zabīdī (1732-1791) and the Africans. 2004, p. 138.
  10. ↑ See Martin: Muslim Brotherhoods in Nineteenth-Century Africa. 1976, p. 24.
  11. ↑ See Hiskett: An Islamic Tradition of Reform in the Western Sudan. 1962, p. 489.
  12. ↑ See Hunwick: Arabic Literature of Africa. 1995, p. 47.
  13. ↑ Cf. Bivar / Hiskett: The Arabic Literature of Nigeria to 1804. 1962, p. 143.
  14. ↑ See Last: The Sokoto Caliphate. 1967, p. 5.
  15. ↑ Cf. al-Nagar: "The Asānīd of Shehu Dan Fodio" 1984/85, pp. 27, 32f.
  16. ↑ See Reichmuth: Murtaḍā az-Zabīdī (1732-1791) and the Africans. 2004, p. 140.
  17. ↑ Cf. ʿAbdallāh ibn Muḥammad: Tazyīn al-waraqāt. 1963, pp. 31, 90.
  18. ↑ See Last: The Sokoto Caliphate. 1967, p. 5f.
  19. ↑ See Hunwick: Arabic Literature of Africa. 1995, p. 47.
  20. ↑ See Hunwick: Arabic Literature of Africa. 1995, p. 47f.
  21. ↑ See Reichmuth: Murtaḍā az-Zabīdī (1732-1791) and the Africans. 2004, p. 139.
  22. ↑ Muhammad Bello: Infāq al-maisūr , quoted in in Martin: Muslim Brotherhoods in Nineteenth-Century Africa. 1976, p. 18f.
  23. ↑ See El-Masri: The Life of Shehu Usuman dan Fodio before the Jihād. 1963, p. 438.
  24. ↑ For the text and translation of the poem cf. Bivar / Hiskett: The Arabic Literature of Nigeria to 1804. 1962, pp. 141-143.
  25. ↑ See Last: The Sokoto Caliphate. 1967, p. 6.
  26. ↑ See El-Masri: The Life of Shehu Usuman dan Fodio before the Jihād. 1963, p. 437.
  27. ↑ See Hiskett: Material relating to the state of learning. 1957, p. 564.
  28. ↑ See Martin: Muslim Brotherhoods in Nineteenth-Century Africa. 1976, p. 19.
  29. ↑ See El-Masri: The Life of Shehu Usuman dan Fodio before the Jihād. 1963, p. 439.
  30. ↑ See Last: The Sokoto Caliphate. 1967, p. 6 and El-Masri: The Life of Shehu Usuman dan Fodio before the Jihād. 1963, p. 439.
  31. ↑ See Martin: Muslim Brotherhoods in Nineteenth-Century Africa. 1976, p. 18.
  32. ↑ See El-Masri: The Life of Shehu Usuman dan Fodio before the Jihād. 1963, p. 438.
  33. ↑ See Hiskett: Material relating to the state of learning. 1957, p. 566.
  34. ↑ Cf. ʿAbdallāh ibn Muḥammad: Tazyīn al-waraqāt. 1963, pp. 32-37, 90-94.
  35. ↑ Cf. al-Nagar: "The Asānīd of Shehu Dan Fodio" 1984/85, pp. 25, 27.
  36. ↑ See Hiskett: An Islamic Tradition of Reform in the Western Sudan. 1962, p. 489.
  37. ↑ See Hiskett: An Islamic Tradition of Reform in the Western Sudan. 1962, p. 490.
  38. ↑ See El-Masri: The Life of Shehu Usuman dan Fodio before the Jihād. 1963, p. 438f.
  39. ↑ See Hiskett: Material relating to the state of learning. 1957, pp. 557, 566.
  40. ↑ See Ryan: Islam and Politics in West Africa. 1987, p. 10.
  41. ↑ Quoted from Bello: Infāq al-maisūr. Section 9.
  42. ↑ See Hunwick: Arabic Literature of Africa. 1995, p. 47.
  43. ↑ See Martin: Muslim Brotherhoods in Nineteenth-Century Africa. 1976, p. 18.
  44. ↑ See El-Masri: The Life of Shehu Usuman dan Fodio before the Jihād. 1963, p. 438.
personal data
SURNAME Jibril ibn Umar
ALTERNATIVE NAMES Abū l-Amāna Jibrīl ibn ʿUmar al-Aqdasī (full name); أبو الأمانة جبريل بن عمر الأقدسي (Arabic)
BRIEF DESCRIPTION Usul scholar
DATE OF BIRTH 17th century or 18th century
DATE OF DEATH after 1786
Place of death at Madaoua