The Empires of Mali and Songhai

How Did Islam Spread To The Empires Of West Africa: The Empires of Mali and Songhai

The Empires of Mali and SonghaiIslam at the Empire of Mali

The effect of Islam in Mali dates back to the 15th century when Al-Bakri cites the conversion of its ruler to Islam. There was a gloomy period of drought that concluded by providing Muslim prayers and ablutions. Sundiata is the creator of the Mali Empire but was a weak Muslim, because he practiced Islam using syncretic clinics and has been highly disliked by the scholars. Mansa Musa has been, on the flip side, a devout Muslim and is regarded as the actual architect of the Mali Empire. From now Sundiata died in 1255, a high number of prior dependencies of Ghana also came under his energy.

Mansa (Emperor) Musa came into power in 1312, and his popularity reached outside of the Sudan, North Africa and dispersed around Europe. After he had returned from his pilgrimage, he brought with him a significant number of Muslim scholars and architects that constructed five mosques for the very first time together with baked bricks. Thus Islam acquired its biggest increase during Mansa Musa’s reign. Many scholars agree that due to his attachment to Islam, Mansa Musa can introduce fresh thoughts to his government. The renowned traveler and scholar Ibn Batutah arrived in Mali throughout Mansa Sulaiman’s predominate (1341-1360), and provides an exceptional report of Mali’s government and its economic wealth – in reality, a heritage of Mansa Musa’s policy. Mansa Musa’s pilgrimage estimated Mali’s enormous riches and potentialities which brought more and more Muslim scholars and traders. All these Muslim scholars and dealers contributed to the economic and cultural growth of Mali.

Islam at the Empire of Songhai

Islam started to spread from the Empire of Songhai a while from the 11th century once the judgment Za or Dia dynasty first approved it. It was a rewarding region due to its flourishing trade with Gao. The fantastic towns of Islamic learning such as Timbuktu and Jenne came under his energy involving 1471-1476.

Sunni ‘Ali’s was a minimal Muslim who used Islam to his endings. He even persecuted Muslim scholars and practiced neighborhood cults and magical. When the famed scholar Al-Maghilli telephoned him a pagan, he punished him also. The belief in cults and magic was, but not something fresh in Songhai. It existed in different parts of West Africa before the time that the revivalist movements gained momentum from the 18th century. It’s stated of Sunni ‘Ali that he attempted to compromise between paganism and Islam, but he prayed and fasted. The scholars called it only a mockery.
The famed family of Agit, of those Berber scholars, had the place of the Chief Justice and have been famous for their fearless opposition to the rulers. In his life, Sunni ‘Ali took steps against the founders of Timbuktu (at 1469 and 1486). However, due to his death, the problem entirely changed: Islam and Muslim scholars prevailed. Sunni ‘Ali could be contrasted with Sundiata of Mali, also Askiya Muhammad Toure with Mansa Musa, a winner of this cause of Islam.

On his coming into power, he created Islamic law and organized a lot of Muslims to become educated as judges. He even gave his munificent patronage into the scholars and gave them big parts of the property as presents. He became a wonderful friend of the famed scholar Muhammad Al-Maghilli. It was due to his patronage that distinguished Muslim scholars were drawn to Timbuktu, which turned into an excellent seat of learning from the 16th century. Timbuktu gets the charge of establishing the very first Muslim University, known as Sankore University, in West Africa; its title is commemorated until now in Ibadan University by which a team residential area was called as Sankore Avenue.

Much like Mansa Musa of Mali, Askia Muhammad Toure went on a pilgrimage and consequently came into close contact with Muslim scholars and rulers from the Arab nations. In Makkah, the King accorded him great esteem; he had been turbanned. On his return from Makkah in the year 1497, he proudly used the name of Al-Hajj.

Askia took such a keen interest from the Islamic legal system that he asked numerous questions on Muslim theology from his buddy Muhammad al-Maghilli. Al-Maghilli answered his inquiries in detail that Askia circulated at the Songhai empire. A few of the questions were all about the basic structure of their religion, for example ‘who’s a real Muslim?’ And “who’s a pagan?” After we browse Shehu ‘Uthman Dan Fodio’s functions, we could observe a number of his discussions quoted on the jurisdiction of Al-Maghilli. To put it differently, Al-Maghilli’s detailed discussions of these problems raised by Askiya Muhammad played a wonderful part in affecting Shehu.

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