Ahmad Baba al-Timbukti

Aḥmad Bābā al-Timbuktī ( Larabci: أحمد بابا التمبكتي‎  ), cikakken suna Abū al-Abbās Aḥmad ibn Aḥmad ibn Aḥmad ibn Umar ibn Muhammad Aqit al-Takrūrī Al-Massufi al-Timbuktī (1556 – 1627 CE, 963 – 1036 H), was a Sanhaja Berber, writer and provocate a yankin da ake kira yammacin Sudan .  Ya kasance kwararren marubuci kuma ya rubuta littattafai sama da 40. ￼

## Rayuwa
An haifi Ahmad Bābā a ranar 26 ga Oktoba, 1556, a Araouane ga dangin Sanhaja Berber Aqit.     Ya koma Timbuktu tun yana karami inda ya yi karatu a wurin mahaifinsa, Ahmad bn al-Hajj Ahmad bn Umar bn Muḥammad Aqīt,  da kuma malami Mohammed Bagayogo (var. Baghayu'u); Babu wasu bayanan ayyukansa har zuwa 1594, lokacin da aka tasa keyar shi zuwa Maroko bisa zargin tada kayar baya, bayan mamayar da Moroko ta yi wa Songhai inda ya ci gaba da zama a Fez har zuwa rasuwar Ahmad al-Mansur . Magajinsa, Zaydan An-Nasser, ya ƙyale dukan waɗanda suka yi hijira su koma ƙasarsu.  Ahmad Bābā ya isa Timbuktu a ranar 22 ga Afrilu, 1608. 

## Legacy
An rubuta adadin aikin da aka ba shi daidai lokacin da yake ƙasar Maroko, ciki har da tarihin Muhammad Abd al-Karim al-Maghili, malami kuma masanin shari'a wanda ke da alhakin yawancin dokokin addinin gargajiya na yankin. MA Cherbonneau ne ya fassara bayanin tarihin rayuwa a cikin 1855,  kuma ya zama ɗaya daga cikin manyan matani don nazarin tarihin shari'a na Yammacin Sudan.  Ayyukan Ahmad Baba sun kasance mafi kyawun tushe don nazarin al-Maghili da tsarar da suka gaje shi.  Ahmad Baba ana daukarsa a matsayin Mujjadid (mai raya addini) na karni.

Laburare daya tilo na jama'a a Timbuktu, Cibiyar Ahmed Baba (wanda ke adana rubuce-rubuce sama da 18,000) an sanya suna don girmama shi.  

A shekara ta 1615 Ahmad ya tattauna tare da sauran malaman musulmi kan batun bauta, domin kare musulmi daga bautar da su. An san shi ya ba da ɗaya daga cikin ra'ayoyin farko na kabilanci  a cikin Yammacin Afirka.&#x5B; ** &#x5D;

## Matsayi akan Race
Ahmad Baba ya yi ƙoƙari ya kawo ƙarshen bautar launin fata, kuma ya soki ƙungiyar Baƙar fata na Afirka da bayi, musamman ya soki wasu Musulmai da suka ɗauki labarin La'anar Ham, da ke cikin littafin Farawa. 

Duk da haka, Ahmad Baba ba mai ba da shawara ba ne don kawo karshen cinikin bayi gabaɗaya. Maimakon haka, a cikin rubuta Mi'raj al Su'ud ila nayl hukm mujallab al-Sud, ya yi ƙoƙari ne kawai don gyara kasuwancin bayi a yankin Sahara da nufin hana musulmi bautar da sauran musulmi.

A cewar William Phillips, al-Timbukti da gaske ya bayar da shawarar bautar da aka dogara da addini maimakon bautar kabilanci, inda musulmin kowace kabila ba su tsira daga bautar da su ba.

## Matsayi Akan Bauta

Game da bautar da ’yan Afirka suka yi a shekara ta 1615, Ahmad Bābā ya tattauna dalilan da suka dace na yadda da kuma dalilin da ya sa mutum zai zama bawa. Babban abin da ya jawo, galibi na addini da kabilanci, shi ne, idan mutum ya fito daga kasar da ke da gwamnatin musulmi, ko kuma an gano shi da wasu kabilu na musulmi, to ba za su iya zama bayi ba. Ya yi iƙirarin cewa idan mutum kafiri ne ko kuma kafara, to wannan shi ne kawai dalilin bautar da suke yi, tare da cewa “nufin Allah ne.”

A cikin littafin *Ahmad Bābā da ka’idar bauta*, ya yi iƙirarin cewa imaninsa ya ƙara rura wutar tunanin cewa waɗanda suka bayyana a matsayin musulmi ba za su zama bayi ba, amma duk wanda baƙon (ko kafiri) musulmi ne zai zama bayi. Waɗannan ba imani ba ne kawai waɗannan ƙa'idodi ne waɗanda Allah Maɗaukakin Sarki ya bayar, wanda ya fi kowa sani. Ko da a ce mutanen kasar sun kasance masu imani amma imaninsu ba shi da zurfi to wadannan mutane za su iya zama bayi ba tare da tambaya ba. A cewar Ahmad Bābā, an san cewa mutanen Kumbe ba su da zurfi a cikin imaninsu. Ya ci gaba da yin amfani da misalin cewa idan aka ci wata ƙasa ta ƙunshi kafirai, to waɗannan mutane za su iya zama bayi a matsayin wani ɓangare na matsayinsa a kan wani bare ko addini bayan Musulunci.

Wannan wani nau'i ne na tunani daban-daban idan aka kwatanta da ayyukan William D. Phillips Jr., wanda ya rubuta *Tsarin Tsakanin Zamani: Bauta a Medieval da Early Modern Iberia* . A nasa bangaren, babban abin da ya bambanta bawa da na talaka shi ne bambancin addini. Wannan ya danganci ra'ayin Ahmad Bābā game da bautar da ya shafi kowa sai waɗanda suka yi Musulunci. Musamman akan ra'ayinsa game da bautar, Phillips ya tattauna yadda Kiristoci suka bautar da Musulmai, Musulmai kuma suka bautar da Kiristoci. Duk da haka, fatan Ahmad Bābā shi ne ya kawo ƙarshen bautar da ake yi wa Musulmi gabaɗaya, maimakon haka a mayar da sauran ƙungiyoyin addini bayi, kamar yadda ake ɗaukan su a matsayin kafiran addinin Musulunci.

Wani ra'ayi mai cin karo da juna, wanda Suzanne Meirs da Igor Kopytoff suka tattauna a cikin labarin *Bautar Afirka*, shi ne cewa bautar ta dogara ne ga mutanen da aka tilasta wa barin ƙasarsu zuwa wani yanki na gaba ɗaya, suna danganta ga imanin Ahmad. Meirs da Kopytoff sun tattauna yiwuwar karbe su cikin al'umma ta hanyar samun 'yancinsu, samun 'yanci daga mai su, ko a haife su cikin 'yanci. Amma a mahanga ta Ahmad Bābā, idan mutum ya musulunta kuma ya taɓa kasancewa “kafiri” kafin a bauta masa, to wannan mutumin zai ci gaba da riƙe wannan lakabin na zama bawa. An rarraba kafiri a matsayin duk wanda ke Kirista, Bayahude, da sauransu. Amma Ahmad Bābā ya bayyana cewa babu wani bambanci tsakanin kafirai ko da kuwa bambancin addininsu na Kiristanci, Farisa, Yahudawa, da sauransu.

## Bayanan kula

## Nassoshi

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* Hunqick J. and Harrak F. (2000). "*Mi'raj al-su'ud: Ahmad Baba's Replies on Slavery"*. pp 30-33.
* Meirs S. and Kopytoff I. (1993). "*Slavery in Africa"*. pp 264 –276.
* Phillips W.D. (2013). *"The Middle Ages Series: Slavery in Medieval and Early Moudern Iberia*". pp 1–27.