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[QUOTE]Originally posted by Red, White, and Blue + Christian: [QB] One of my Turudbe? teachers in the Republic of the Sudan, Bashir ibn Ahmad ibn Modi Abdu in his an-Nasab wa ?s-Sahr attempted to clarify this discrepancy in the following story when he related the story of the Turudbe? encounter with the armies of the Companions of Muhammad: ?The Turudbe? said to them: ?We have recognized the Truth and we will adhere to it.? Then the armies of the Companions waged war against the Sironkulle? and when they intended to depart, the leader of the Turudbe? said: ?You came to us with the religion, while we were ignorant. Therefore leave with us someone who can teach us.? They then left behind `Uqba ibn `Aamir. Some say it was `Uqba ibn Nafi`, which is the correct view. He settled with them and taught them the religion and the divine law (shari`a). Then the leader of the Turudbe? married his daughter, Bajjemanga to `Uqba.? Junayd cites that the Turudbe? migrated to the west until they reached the lands of Futa Toro. He further explains that when `Uqba ibn Nafi` led the armies of the Companions of Muhammad across North Africa in 675 C.D. during `Amr ibn al-`Aas?s rule of Egypt. He established the great learning center of Qayrawan. He then moved southward to Ghadames, the lands of the Berber, the Suus al-Aqsa, Widaan and from there he led his armies as for as the frontiers of the Sudan, where he encountered the people of Takruur. According to Waziri Junayd: ?The Amir (leader) of the Turudbe? married his daughter, whose name was Bajimanga, to `Uqba ibn Nafi` and she soon gave birth to four sons: Da`atu, Naasa, Waya, and Wa`araba.? Here Waziri Junayd demonstrates that the emergence of the Turudbe? was from among the Fulbe? people because of a merger with the Arabs. He implies that their descent from `Uqba ibn Nafi` gave them their militant Islamic outlook and made them more sedentary than the rest of the Fulbe?. The Turudbe? were known for not herding cattle as is the custom of the remainder of the Fulbe? and for taking up the profession of Islam, similar to the Zawaya clerical groups among the Tuareg and Berber. It is not surprising that both the Zawaya and the Turudbe? claim descent from `Uqba ibn Nafi` and that both ethnic groups initially acted as clients to more militant ethnic groups around them. Finally, Shaykh Bashir ibn Ahmad gives a summary of the identity construct of the Turudbe? Fulbe? people, when he said: ?The Fulaaniyun as we said previously are Arabs from the direction of their ancestor, Uqba. The Arabs are originally from Isma`il ibn Ibrahim. From the direction of their paternal uncles, the Turuuudiya are from Ruum ibn Esau ibn Is?haq ibn Ibrahim and from the direction of Nasma, the mother of Ruum. She too is from Isma`il ibn Ibrahim, upon him and our Prophet be blessings and peace.? The identity construct of the Turudbe? Fulbe?, thus arrives at its origin, where they descend from the sacred line of Abraham, from his two sons, Isma`il and Is?haq. The Turudbe? further amalgamated their line back into the line of the source house of Isma`il, to whom the last Messenger and Prophet, would be sent, the House of Quraysh. This assured them the right to self-rule and independence and the right of autonomous leadership among the Muslims. The identity construct of the Turudbe? being as it is connected to the Abrahamic line includes the blessings of the covenant, but also comprises the promise of affliction. This is a reflection again on the concept of the ?tried stone? and the concept of ?sacrifice? that is so essential in the identity construct of the Abrahamic tradition. The idea of rejection and being made a ?stumbling block? for the nations comprise the core belief system of the Bani Israel and it is reflected in the supreme sacrifice that Abraham was called upon by Allah to perform. This self-sacrifice becomes the means by which nations will be judged and rewarded. The same stone that was a stumbling block for many and was rejected by oppressive nations would become the ?corner stone? of a New World. This identity construct becomes the most powerful element of defense in the face of social and cultural aggression. The oppression itself becomes a form of purification, edification, atonement and preparation for a new just and equitable social order. The Bible narrates this affliction in the Book of Genesis: ?And He said to Abram: ?Know of a surety that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.? The sojourn of the Bani Isra`il in bondage in Egypt was only one aspect of the fulfillment of Divine prophecy. In order for the prophecy to be truly fulfilled all of the ?seed of Abraham? would of necessity have to go through the same purifying fire of exile, bondage and oppression. They would remain in this condition until the return of the Messiah of the house of Abraham who said: ?I am not sent but unto the lost sheep of the house of Isra`il.? We come now to the illustrious and benevolent Turudbe? Muslim, Alfa Umar ibn Sayyid. Perhaps more than anyone else among the enslaved Turudbe? Fulbe? descendents of the Abrahamic line, Umar constitutes the best example of the persistence of an identity construct because of the extensive Arabic writing he has bequeathed to us. There is much controversy connected with him, because the Anglo-American writers have claimed that he had accepted Christianity. However, when careful examination is made of his writings, the evidence proves the contrary. Umar ibn Sayyid was born in 1770 in Futa Toro, the original home of the Fulbe? speaking ethnic groups known as Tukulur or Turudbe?. He was born as he said in his Autobiography: ?The place of my birth was Futa Toro (which lay) between the two rivers? This region was for many centuries under the sovereignty of the Takrur, Malian and Songhai empires, respectively. With the Moroccan/Portuguese invasion and sacking of the Songhay empire in 1592, many Turudbe? speaking scholars took up the banner of jihad and attempted to establish Islamic government throughout the regions of the bilad?s-sudan in general and in Futa in particular. From 1599 until 1670 the Denianke Fulbe? ethnicty ruled the area. The spiritual leader at that time was a Qaadiri Imam named Malik Sy. The decline of the Denianke was the result of the European slave trade. The region of Bundu is the southern most tip of Futa Toro which lies on the west bank of the Faleme? River. Islamic learning was originally brought into the region of Bundu as well as Niokholo and Dentilia by the Jakhanke? clerical communities coming from Diakha-Bambukha. The Imam who originally established Islamic learning in this region was none other than the famous al-Hajj Salim Suware?. It is from him and his many students that the transmission of the Muwatta of Imam Malik, Tafseer ?l-Jalalayn and the as-Shifa of Qadi Iyad were transmitted in the entire region of Futa Toro and Futa Jallon. In the region of Bundu at the central town of Didecoto, reside two grandsons of al-Hajj Salim: Shaykh Abdullah and Shaykh Ture? Fode where this learning tradition still persist. Later, Futa Jallon became a magnate for learned scholars and Arabic literacy where more than 60% of the inhabitants were versed in the Arabic language. Education in this region was propagated by the famous Saalamiyya families who spread the Qaadiriya Tariqa throughout Guinea, Senegal and Gambia and traced their ancestry to Umar ibn ?l-Khataab, may Allah be pleased with him. It was under the shadow of this great reform and intellectual tradition that Umar ibn Sayyid received his 25 years of training and instruction. He began his formal education of memorization of the Quran at age 6 in 1776 and by 1801 at age 31, he had completed an exhaustive and thorough Islamic education. There is no doubt, when we compare his education with the curriculum laid out by one of his contemporaries, another enslaved Muslim, Lamin Kebbe?, that Umar had reached the level of Alfa or al-faqih (jurist). At this level Umar ibn Sayyid probably returned to his home to teach children the Quran, act as kaatib (scribe) for senior jurist, enhance his knowledge with the senior scholars, enter the higher esoteric training in the Qaadiriyya brotherhood, and assist the Almami Abd?l-Qaadir Kan in the administration of the newly formed Muslim confederaton. He said in his Autobiography: ?I was entrenched in seeking knowledge for twenty-five years. I came back to my region and after six years a large army came to our land. They killed many people and seized me bringing me to the great ocean. There they sold me into the hands of the Christians.? When Umar ibn Sayyid was captured at the age of 37, and brought to the United States in 1807, it was the same year that the United States abolished the importing of African slaves from Africa. It was also the same year that the first Muslim slave revolts issued in Bahia, Brazil from Muslims mostly from the same region as Umar. This year also witnessed the major successes of the armies of another Turudbe? social reformer and scholar/warrior, Shehu Uthman Dan Fuduye? in the central bilad?s-sudan. It is clear that the Anglo-Americans did not want in their borders the emergence of the jihads that were engulfing Western Sudan and Bahia, Brazil. The reason for this no doubt is the effect that militant Muslims had upon the African freedom fighters in South Carolina. Among those directly influenced by militant Islam in general, and Umar in Sayyid, in particular, was Denmark Vesey. David Robertson said in his biography of Vesey: ?The escaped slave Charles Ball, a native of Maryland who wrote a memoir of his South Carolina slavery in 1806, noted the ?great many? Africans he had met during his bondage in South Carolina, and that ?I knew several who must have been, from what I have since learned, Mohamedans [sic].? The percentage of slaves at least nominally Muslim imported from Africa to the great trading centers such as Charleston has been estimated at 10 percent of the total number brought in during the years 1711 to 1808. Proportionately, approximately 8,800 of these Muslim individuals must therefore have been sold in South Carolina market in these years. In his decades both as a slave and as a freedman, Denmark Vesey almost certainly knew or observed fellow blacks who continued to practice Islam in their bondage.? [/QB][/QUOTE]
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