Infaq’l-Maysuur

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Easy Expenditure

20tafa4I searched out and began chronicling the elaborations of the tales of the extraordinary personages of these regions, which are pleasant for minds and intellects and the narrations that gratify the hearing of those who would listen.

I walked carefully under the leaves of these narratives realizing that no one before me had sauntered under its cool shade. I learned much from the light of these histories and fulfilled my desires in it, although I was obstructed by obligations, compressed time and heavy responsibilities.

Then it occurred to me after much seeking Allah’s direction to make endeavors towards the objective of recording this history so that Allah would benefit me by means of it and those among the Muslims who came across it.

I ask Allah for His assistance in writing it, revising it and arranging it and I ask for His success in completing it. He is the best of helpers. I have named it: Easy Expenditure Regarding the History of the Lands of Takruur.

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Introduction

6 Responses to Infaq’l-Maysuur

  1. muhammad abdul says:

    Assalamu Alaikum
    Is the arabic text of this book available as PDF file?

  2. Carlton says:

    In chapter 1 he says Egypt and Abyssinia are sacred places. What does this mean? Did the people of Bilad es Sudan view Egypt and Abyssinia as sacred because of Islam or was it because of something else?

    • You read the passage incorrectly, The passage sates: “This name has pervaded all the lands of the Two Sacred Places, Egypt, and Abyssinia.” Remember commas are used to include things in a list; like when you say: “I saw Ahmad, Saalim and Hind.” This means that all three people are joined together in being the object of the verb, ‘to see’. So when the passage says that the name Takruur pervaded all the lands of the Two Sacred Places, Egypt and Abyssinia; means that in all three lands: the Hijaz (the Two Sacred Places), Egypt and Abyssinia. If I wanted to give the passage the meaning that you gave it then it would be wriiten like this: This name has pervaded all the lands of the Two Sacred Places: Egypt, and Abyssinia; here a semi-colon follows the Two Sacred Places and indicates that Egypt and Abyssinia are the two sacred places being spoken of. However, this is not the case. What seperates all three names is a comma which means they are all the lands in which this name Taruur became widespread.

  3. Nuruddeen says:

    salaam sheikh, in chapter seven it is mentioned that the Hausa land was inhabited by the Sudanese, do they mean people coming from present day sudan?

    • wa alaykum as salaam wa rahma
      That is an excellent question. In fact, when I was first given the text by my teacher Shaykh Muhammad al-Amin ibn Adam back in 1985, that was the first question that came to my mind when I read that section. The problem with we westerners who have been raised in a hyper racist and color conscious environment, is that whenever we see black or white in the pre-colonial African context we immediately associate it with our westernized concepts of ‘Black people’/ ‘white people’. The concepts of ‘sudanese’ (black) and ‘baydaan’ (white) in the context of pre-colonial Islamic societies was completely different. Today, both the sudanese and baydaan would technically be considered ‘black’ or ‘African’ in our western view. In the African islamic view, the ‘sudanese’ were considered to be a select groups of ethnicities such as the Yoruba, the Hausa, the Kanembo, the Fur etc.
      while the ‘baydaan’ were considered to be the Arab, the Tuareg, the Soninke, the Fulbe` etc. You can see how all of these ethnic groups would today be considered ‘Black’ in western eyes. You also have to remember that the cognomen ‘Sudan’ was not technically given to a geographical location until after the Europeans conquered and colonized Africa. The French called the area that it conquered the French Soudan, while the British called the area south of Egypt that came under its sway the British Sudan. So we have to be careful when reading any pre-colonial African islamic text, not to apply colonial definitions to them. So no, the ‘sudanese’ referred to in the Infaq’l-Maysuur does not refer to the people from what became known during colonialism as the Sudan (Nilotic Sudan). The ‘sudanese’ in Sultan Bello’s views referred to the Hausa and Nupe ethicities as opposed to the ‘baydaan’ (Fulbe`, Tuareg, Soninke`, Zabermawa etc.) And Allah knows best.

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